THE NIRUKTA
CHAPTER I
A TRADITIONAL list (of words) has been handed down (to us). It is to be (here) explained. This same list is called Ni-ghantavas.1
From what (root) is (the word) Ni-ghantavas derived? They are words quoted fromthe Vedas (ni-gamaih)? Having been repeatedly gathered together3 fromVedic hymns, they have been handed down by tradition. Aupamanyava holds that, as these are the quoted words of the Vedas, they are called Ni ghantavas on account of their being quoted (t/ii-gamanaat).
Or else (the word Ni-ghantavas) may be (so called) from being fixed only (Vhan), i.e. (a list.in which) they (the words) are fixed together, or collected together ( Vhr).
Now, what (are) the four classes 4 of words ? They are the following : noun and verb ; prepositions and particles.
With reference to this, they6 thus prescribe the definition of noun and verb : the verb has becoming as its fundamental notion,6 nouns have being as their fundamental notion.7
But where both are dominated by becoming,/a becoming arising from a former to a later state is denoted by a verb, as ‘he goes ‘, he cooks *,8 &c.
The embodiment of the whole process from the beginning to the end, which has assumed the character of being, is denoted by a noun, as’ going ‘,’ cook ing ‘, &c.
The demonstrative pronoun 1 is a reference to beings, as’ cow ‘, ’ horse ,’ man ‘,’ elephant ‘, &c. ; 2 ’ to be ‘, to becoming, as ‘he sits’, ‘he sleeps’, ‘he goes ‘,’ he stands ‘, &c.
According to Audumbarayana speech is permanent in the organs only.3
(Here ends the first section.4)
In that case the fourfold division (of words) will not hold good, nor the grammatical, connexion, nor the mutual reference of sounds which are not produced simultaneously.5 Words are used to designate objects, with regard to everyday affairs in the world, on account of-their comprehensive
ness and minuteness. They, too, are the names of gc as well as of human beings.7 On account of the impermanence of human Uaowledge, the stanza, (directing) the accomplishment of action, is (to be found) in the Veda.8
According to Varsyayani, there are six modifications of becoming : genesis, existence, alteration, growth, decay, and destruction.9 Genesis denotes only the commencement of the first state, but neither affirms nor denies the later. Existence affirms a being that has been produced. Altera tion connotes the modification of elements of a non-decaying being.10 Growth denotes the increase of one’s own limbs or of objects which are associated (with one’s self), as he grows by means of victory, or he grow.s with his
exponent.‘7 Cf. Jowett, op. tit., vol. i. p. 333 : Soc. 8 Patafijali, op. cit. i. 1. 1, vol. i, pp. 1 and 5. ’ He often speaks of them ; ’notably and nobly * Cf. Patanjali, op. cit. i. 1. 1, vol. i, p. 6 ; in the places where he distinguishes the
i. 1, 6, vol. i, p. 104 ; i. 1. 8, vol. i, p. 136 ; different names which gods and men give i. 4. 4, vol. i, p. 356; Bhandarkar, Wilson to the same things’, i.e. words are used in Ptulological Lectures, p. 291 ; Jowett, Dialogues giving names to thing* both by gods and of Plato, vol. i, pi. 327, 387, 388 ; Jaimini ; men.
PM. i. 1. 6-23 ; the Vedanta su’ras, i. 3. 28 ; This is tantamount io the statement that 4. 28; ii. 1. 4; Kanada, Vaitetika svtras, the Veda is the repository of eternal and ii. 2. 21-37 ; the Sdmkhya-pravacana sutras, v. perfect knowledge.
body. The term decay denotes its antithesis. Destruction denotes the commencement of the later state, but neither affirms nor denies the former.
(Here ends the second section.)
Hence, other modifications of becoming are only further developments of those (enumerated above), and should be inferred according to the occasion. ‘Unconnected prepositions’, says 6akatayana, ‘have no meaning, butonly express a subordinate sense of nouns and verbs.’ l ’ They have various meanings,’ says Gargya ;’ hence, whatever their meaning may be, theyexpress that meaning (which brings about) modification in the sense of the noun and the verb.’ - The word a is used in the sense of ’ hitherward ‘; 3 pro, and puroi are its antitheses : abhi* ’ towards ’ ; prati is its antithesis : ati and su,’ apj val’ ; nir and dur are their antitheses : ni and ava, * downwards ‘; ud is their antithesis : sum,’ combination ‘; vi and apa are its antitheses : ai’.u,’ similarity’ and ’ succession’: api^’ contact’: upa, 1 accession’: pari,’ being all around’: adhi,’ being above ‘, or’ supremacy ‘. 5 Thus they express various meanings to which attention should be paid.6 (Here ends the third section.)
Now the particles occur in various senses,7 both in a comparative sense, in a conjunctive sense,8 and as expletives. Of them, the following four are used in the sense of comparison.8 Iva (has this sense) both in the classical and in the Vedic Sanskrit : thus ’ like Agni ‘,* like Indra ‘, &c. The word iia has the sense of negation in classical, and both (i.e. the sense of negation andcomparison) in Vedic Sanskrit : thus in the passage,’ They did not recc^i
- Cf. RP. xii. 6. 702-3 :’ Prepositions i. 4. 83-97 ; Patanjali, op. cit. i. *4. 4, vol. i, are twenty and they express a meaning pp. 341, 345-9 ; Professor Macdonell, Vedic together with the other two (i.e. noun and Grammar, pp. 414-21 ; cf. also A Vedic
verb)’ ; PataiYjali, op. cit.i. 3. 1, vol. i, p. 356: Grammarfor Students, pp. 208, 211-58, 265 6. ’ But again individual prepositions express6 The sentence is omitted by Durga. the distinction of actions, whenever a word 7 Cf. RP. xii. 9. 708 : nipaf.dnam arthavatftn which denotes the same action is used.’ nipidanad . . . itare ca sarthakah.
Panini, op. cit. i. 4. 53 ; tlio list of prepositions
g PARTICLES [1. 4
Jndra as a god V it has the sense of negation.2 The established use is (to place it immediately) before that which it makes negative. In the passage ‘Lake hard drinkers of wine’,3 it has the sense of comparison. The estab ii shed use is (to place it immediately) after that with which it compares. The word cid has many meanings. In the sentence ’ Will the teacher kindly explain it ?’ it is used in the (sense of) respect, [from what root is (the word) dcdrya derived ?]* A-cdrya (teacher) is so called because he imparts traditional precepts (d-cdra) ; 6 or because he systematically arranges (a + y/cl + artha) the various objects (of knowledge), or because he systematic ally develops the intellectual faculty.6 In the expression like curd ‘, it ft used in the sense of comparison ; in ’ bring even the sour gruel ‘, it is Used in the sense of contempt. Kul-md$dk (sour gruels) are so called because they are wasted away (sldaidi) in families (kulesu).1 The word TVu has many meanings. In the sentence ’ therefore he will do it ‘, it is Used in assigning a reason ; in ’ how pray will he do it ?’ in asking a ques tion, as well as in ’ has he really done it ?’ It is also used in the sense of
comparison (as follows) :
Ot? thee like the branches of a tree, O widely invoked one! * Of thee like the branches of a tree, O widely invoked one ! “Vaydh means branches, (and) is derived from (the root) vi (to move) : they paove in the wind.9 tid-khdh (branches) are so called because they rest in trhe sky (kha-saydh), or (the word) may be derived from (the root) auk (to be able).9 Now a conjunctive particle is that by whose addition separateness of notions is indeed recognized, but not like an enumerative one, i.e. because of a separation by isolation.10 The word ca is used in the sense of ’ aggre gation ‘, and is joined together with both, as’ I and you, O slayer of Vrtra I’ " d is used in the same sense, as’ for gods and for manes V* The word vd is Used in the sense of deliberation, as’ Ah, shall I put this earth here or there? >K! ^Moreover, it is used in the sense of ’ aggregation’ (as follows).
(Here end* thefowyth secticrti.)
.negation’, is translated by Muir ; see a The sentence is omitted by Durga. Sanskrit Texts, vol. ii, p. 151. 10 Cf. Gune, IA., vol. xlv, pp. 159-00 ; see * viii. 2. 12. note ; cf. Aristotle’s definition of a con 4 The passage within square brackets is junction; .Poetics, 20, 1457* (ed. Bywitter), Omitted by MSS. of the shorter recension. p. 59.
- Cf. Patanjali, op. cit. i. 1. 8, p. 88. viii. 02. 11.
. . intellectual faculty’, is omitted by Durga.1S x. 119. 9.
’ Vayu and thee, Mann and thee.’ l The words aha and hi have the sense of * mutual opposition ‘, and are combined with the former (member) as’ let this man do this, the other that ‘, and * this man will do this, not that ‘, &c. The letter u is also used in the same sense, (being joined) with the later (member], as < these people tell a lie, those the truth’; it is further used as an expletive, as ’this’, ’that’. The word Id has many meanings in (the sentence) ’therefore he will do it’, it (is used) to point out the reason ; in (the sentence)’ how pray will he do it V to ask a question ; in (the sentence) ‘how can he analyse it ?’ to (indicate) displeasure. The word kild (is used to express.) superiority of knowledge, as’ thus truly it happened ‘.
Moreover, it is combined with the two (particles) wt and mi uu in asking a question, as’ was it not so ?’ and ’ was it so, pray ?’ The word iita denotes prohibition, as’ do not do it ‘, and ’ do not take ‘. The word kfudu alsoj (denotes prohibition), as’ enough of doing this ‘, and ’ have done with it’ J f urther, it is used as an expletive, as’ thus it happened ‘. The word satiwit lias the sense of uncertainty in classical Sanskrit : (in the sentence)’ was it ever so V it (is used) in an interrogation ; (in the sentence)’ was it ever so pray ?’ in an interrogation but not to oneself. The word nunam has the sense of uncertainty in the classical language, both, i.e. the sense of uncertainty and that of an expletive, in Vedic Sanskrit.2
Agastya, having assigned an oblation to Indra, desired to offer it to the Maruts. Indra, having presented himself, lamented (as follows).3 (Here ends the fifth section.)
There, it seems, it does not exist ; there is no to-mouow , who kru>w$ that which is not past? The mind of another is apt to waver; lo! the expected is lost.4
There, it seems, it does not exist, i. e. there is no to-day nor 5 indeed to-morrow. To-day, on this day. Dyuh is a synonym of day (so called) because it is bright ( Vdyut)^ To-morrow, the time that is still expected. Yesterday, the time that has expired.’ Who knows that which is not past r i. e. who knows that which is yet to come (i. e. the future) ? This
(Here ends the sixth section.)
May that rich reward of thine, O Indra ! milk every boon for the singer. Be helpful to the worshippers, do not put us aside, let good fortune (corne) to us ; may we speak loudly in the assembly with heroes.3
May that (reward) of thine milk every boon for the singer. Boon, what is to be chosen. Singer, praiser. Rich reward, i. e. abounding in wealth. The word magham is a synonym of wealth, it is derived from (the root) mamh, meaning to give.4 Daksina (reward) is derived from (thu root) daka, meaning to cause to accomplish : it causes the imperfect to be accomplished. Or else, it may be (so called) from circumambulating. With reference to the quarter, (it means) the quarter natural to the hand, i.e. the right hand.6 Daksinah (right) is derived from (the root) daks, meaning to work strenuously, or from das, meaning to give. IJastah (hand) is derived from (the root) han (to strike): it is quick to strike. Fulfil the desires of the worshippers. Do not pass us over, do not give, leaving us aside. Let good fortune be for us. May we speak loudly in our own assembly. Bhaya (good fortune) is derived from (the root) bhaj (*A> distribute).6 The word brhat is a synonym of ’ great’: it is grown all round. Having heroes, or having blessed heroes, A hero, he disperses (vi-irayati) the enemies, or it (w-ra) may be derived from (the root) vf. meaning to go, or from mr (to be powerful).7
The word aim has the sense of totality, or is (used) as an expletive : l Aditya sent them forth.2
Sent them forth, i. e. sent them forth on all sides. And also : From all sidas the wise one has manifested bright rays.B
i. e. The sun has uncovered (them) on all sides. 8u-Wtfah means the raysof the sun, (so called) on account of their brilliant light (su-rocaua). Or else the word sima takes the ablative suffix (-tas) without any meaning,i.e. sliniiah = slmatalt = simd-tah, (which means)* from the boundary ‘. tiwnd means boundary: it forms the seam between two countries. Theword tva, being a pronoun with the sense of ’ opposition ‘, is unaccented.Some hold it to be a synonym of ’ half ‘.
(Here ends the seventh section.)
One sits increasing the store of stanzas ; a second chants the yayatrahymn in vakvari measures. One, i. e. Brahma, expounds the science ofbeing ; whilst another metes the measure of the sacrifice.4
With these words, (the stanza) declares the application of the duties ofthe priests. One sits increasing the store of stanzas, i. e. the invoker.A stanza (re) is a means of worshipping (arcana). A second chants theyayatra hymn in Zakvarl- measures, i. e. the chanter. Gdyatram is derivedfrom (the root) yai, meaning to praise. Sakvaryah are stanzas ; it is derived from (the root) &uk (to .be able). It is known : because with thesehe was able to slay Vrtra, that is the characteristic of the &alwari stanzas.5 One, i. e. the Brahma, expounds the science of every being. Brahma is omniscient: he knows everything; Brahma is supererninent from know ledge, Brahma is supereminent all around. One metes the measure of thesacrifice, i. e. the (performing) priest. Adhvar-yuh (priest) = adhvara-yuh,i. e. he directs the sacrifice, he is the leader of the sacrifice, or else, he lovesthe sacrifice. Or (the word is formed) by the addition of (the suffix) yuh(to Vadhi) in the sense of studying. A-dhvara is a synonym of ’ sacrifice’ : the verb dhvr means to kill, (a-dhvara denotes) the negation of it (killing). According to some, the word (tva) is a particle, then how could it be a nounof unaccented character ? It is clearly inflected. ’ Lo ! they call thee,
for Students, p. 249. 5 Cf. KB. xxiii. 2: ‘Because with these, - ii. 28. 4. he vfas able to slay Vrtra, hence they (are 8 AV. 4. 1. 1 ; 5. 6. 1 ; SV. 1. 321 ; VS. called) xakvaryah: See Gune, Bhandarkar 13. 3. ffomro. Vol., p. 44.
steadfast in friendship V (here it is) in the accusative ; ’ for one she yielded her body’,2 in the dative. Further, it is (inflected) in the nominative
plural.
(Here ends the eighth section.)
Friends, having (similar) eyes and ears, were unequal in the speed of
'
their minds. Some are like tanks, which reach up to the mouth, and are suitable for a bath ; others indeed are like those which reach up to the breast, and (are meant) to be seen only.3
[Friends], having (similar) eyes and ears. Aksih (eye; is derived from (the root) caks (to see) ;’ it is from ailj (to be beautiful),’ says Agrayana. It is well known: Therefore, they are, as it were, more beautiful.4 Karnah (ear) is derived from (the root) krt (to cut) : it has its entrance torn asunder ;’ it is from r (to go)/ says Agrayana. It is well known : Going upwards, as it were, they have protruded in space.4 They were unequal in the speed of their minds. Some reach up to the mouth, others up to the breast. 5 Asyam 6 (mouth) is derived from (the root) as (to throw), or else (from d-syand,’ to flow ‘) : food flows towards it. Dagh’iiam is derived from (the root) dagh, meaning to flow, or from das (to be wasted) : it is very much wasted. Some are like tanks, suitable for bathing. Suitable for bathing, i. e. fit for bathing ; (others are) to be seen only.7 Hradah (tank) is derived from (the root) hrdd, meaning to make a sound, or from hldd, meaning to make cool. Further, it (tva) is used in the sense of ’ aggregation ‘, as’ recurrences and possession of As*vins’; 8i. e. possession of As’vins, and recurrences. Now the words which are used the sense being complete to fill up a sentence in prose, and a verse in poetic compositions, are expletives such as fawn-, lm, id, and it.9
(Here ends the ninth section.)
Men without garments, and having many children, being afraid of a wolf, as it were, longed for the dewy season 10 to live. 11
x. 71. 5; cf. N. 1. 20. the mouth ; (2) from ^/u-syand (to stream), x. 71. 4 ; cf. N. 1. 19. i.e. the mouth begins to water when food is x. 71. 7. thrown into it, however dry it might have The quotation is untraced. been before.
’ Some reach up to the mouth ’ is ex- 7 The sentence is omitted by Durga. plained by Durga as ‘unfathomable’, i.e. 8 KB. xvii. 4.
minds whose depths cannot be reached ;’ up9 Cf. RP. xii. 8. 707 ; xii. 9. 708 ; $rh. D. ii. to the breast’ as shallow, whose bottom is 90-1, Professor Macdonell’s ed., vol. i. p. 19. within siyht.10 It comprises the period from the middle
Dewy season to live, siuiram is derived from (the root) r (to crush),or turn (to put an end to). He emitted it for pressing ; l i. c. he created it for pressing (the soma
juice).
May our hymns make him grow.* May our hymns, i. e. songs of praise,make him grow. Giras (songs) is derived from (the root) gr (to speak). This person, whom thou approachest, }s for thee.3 Thine is this manwhom thou approachest. lua is also usdd (as an expletive), as ’they all
knew it well ‘, and ’ they both knew it \yell ‘. Moreover the word naiscombined with id. in (the sense of)’ apprehension ‘.
(Here enda .tie tenthsection.)
With oblations some .seek heaven from this world ; others press stfma juices in sacrifices. The pure rejoice indeed with their rewards : pursuingcrooked ways, lest we should fall into hell.4
Hell is going downwards, i. e. falling lower and lower ; or it does notcontain even slight room for happiness. Moreover the words iw. ca arejoined with the word id, in interrogation, as ‘do- they not drink wine?‘Surd (wine) is derived from (the root) -sw, (to press). Thus they are usedin various meanings, to which attention should be paid.5 (Here end* tJte eleventh section.)
With these words, the four word-classes, i. e. the noun and the verb,prepositions and particles, are explained in their (respective) order. Withreference to this, 6akatayana holds that nouns are derived from verbs.This, too, is the doctrine of the etymologists.6 ’ Not all,’ say Gargj’a and
only particles, but also prepositions, see verb ’ says the author in the Nirukta. ‘TheAstadln/dyl, i. 4. 56. The technical word noun indeed is derived from the verb’,employed by him for particles alone is so say the etymologists, and the son ofavijaya (op. cit. i. 1. 37). Particles are Sakata in grammar. Among the gram ynumm-ated in the gana called cadayah (op. marians, Sakatayana says, ‘The noun is cit. i. 4. 57). The total number of particles derived from the verb’; cf. also Breal,collected in the list is 195. This, however, Semantics, p. 107: ‘It comes from the fact docs not include cid and ki mentioned by that the vrb is the essential and the capital Yaska. Of the 195 particles, 22 only are part of our languages, which serves to formexplained in the Nintktu : (1) comparatives, substantives and adjectives’; see Moncalm,tro, na, eld, and nu ; (2) conjunctives, ca, a, The Origin of Thought and Speech, p. 74:
14 ARE ALL NOUNS DERIVED FROM VERBS? [1. ia
some of the grammarians,’ but only those, the accent and grammatical form of which are regular and which are accompanied by an explanatory radical modification. Those (nouns), such as cow, horse, man, elephant, &c., are conventional 1 (terms, and hence are underivable).’
Now, if all nouns are derived from verbs, every person who performs a particular action should be called by the same name, i.e. whosoever runs on the road should be called ‘runner’ (a&va, ‘horse’); whatever pricks (like needle, &c.), ‘pricker’ (trnam, ‘grass’). Further, if all nouns are derived from verbs, a substantive should obtain as many names as
the actions with which it is connected; thus a column should also be called ’ beam-supporter ‘, and ’ that which rests in a hole ‘.
(Here ends the twelfth section.)
Moreover, substantives should be named according to the regular and correct grammatical form of a verb, so that their meanings may be indubitable, e.g. purusa (man) should take the form of pur!.-saya (city dweller) ; aim (horse), of astd (runner) ; triiam (grass), of tardanam (pricker). Further, people indulge in sophistry with regard to current expressions, e. g. they declare that earth (prthivi is (so called) on account of being spread (Vprath)\ but who spread it, and what was the base? Again, JSakatayana derived parts of one word from different verbs, in spite of the meaning being irrelevant, and of the explanatory radical modification being non-existent, e.g. (explaining sat-ya) he derived the later syllable ya from the causal form of (the root) i (to go), and the
former syllable sat from the regular form of (the root) as (to be). Further, it is said that a becoming is preceded by a being, (hence) the designation of a prior (being) from a posterior (becoming) is not tenable ; consequently this (theory of the derivation of nouns from verbs) is not tenable.
(Here ends the thirteenth section.)
‘. . . there remain in the end certain simple The diametrically opposite view, that names elements of human speech the primordial are natural, is put in the mouth of Cratylus roots which have sufficed to provide the while Socrates takes an intermediate position, innumerable multitude of words used by the admitting that names are natural, while at human race’; Max Muller, Lectures on the the same time they have an element of con science of language, 6th ed., vol. ii, pp. 70, 80, vention also. Some passages of the dialogue 86 ; cf. also AA. ii. 1. 3 ; ii. 1. 6. relevant to the controversy are given in the
1 Plato introduces, in the Crafyft!, a character additional notes; see JoweH, Dialogues of in the person of Hermogenes who maintains Plato, 3rd ed.f vol. i, pp. 324, 327-8, 358, 366, that names are conventional, that they are 378.
given arbitrarily and ;-an be altered at will.
1.15] ARE ALL NOUNS DERIVED FROM VERBS? 15
As to (the statement) that all those (nouns), the accent and grammatical form of which are regular, and which are accompanied by an explanatory radical modification, are derived, ^we reply that) in that case it is quite evident. As to (the point) that every person whoever performs a par ticular action should be called by the same name, we see that in some cases the performers of the action do obtain a common name, while in others they do not, e. g. a carpenter or ascetic, enlivener, earth-born, Arc.1 With this, the following objection is answered as well. As to (the point) that substantives should be named in such a way that their meanings may be indubitable, (we reply that) there are words (of that character), words of rare occurrence, i.e. single words formed by primary suffixes, as creeper, guest, one having matted locks, a wanderer, wakeful, one whosacrifices with a ladle, <&c. /As to (the objection) that people indulge in sophistry with regard to current expressions, (we reply that) it is with regard to current expressions alone that (etymological) examination is most desirable. With regard to ’ they declare that earth (prthivi) is (so called) on account of being spread ( V’jyrath) : but who spread it, and what was the base ?’ (we reply that) it is indeed broad to look at, even if it is not spread by others. Moreover, in this way all known words, without any exception, can be found fault with. As to (the point) that a certain individual derived parts of one word from different verbs, (we reply that) the person who made such a derivation in spite of the meaning being irrelevant should be blamed; it is the fault of an individual, not of the science (of etymology).
As to (the argument) that the designation of’ a prior (beiny) from a poster or becoming is not tenable, we see that in some cases prior beinga do obtain their names from posterior becomings, but not in others, as ’ a woodpecker ‘,’ one having long locks ‘, &c. Bllva is (so called) from being supported or from sprouting.
(Here ends the fourteenth section.)2
Moreover, without it (etymology) the precise meaning of Vedic stanzas cannot be understood.
For one who does not understand the meaning, a thorough investigation of accent and grammatical form is not possible1.
16 THE KAUTSA CONTROVERSY [1. 15
hence this science (etymology) is the complement of grammar and a means of accomplishing one’s own object. *
‘If (the object of the science) is to ascertain the meaning of Vedic stanzas, it is useless,’ says Kautsa,’ for the Vedic stanzas have no meaning’;1 this is to be established’ by the following arguments :
propositions have their words fixed, their order, too, is immutably fixed.2
Further, the accomplishment of the ritual form is enjoined by the Brahmana,3
as ’ Spread it wide ‘,4 and so he spreads ;’
‘Let me pour out ‘,6 and so he pours out.
Further, their meaning is impossible,6 as’ Save him, O plant ! ’ 7
and while striking, one declares,’ Do not injure him, O Axe ! ’ 8
Moreover, their meaning is contradictory,9 as
’ There was but one Rudra and no second ‘,10 and ’ Rudras, who on earth are thousands without number ‘; 11
‘O Indra! thou art born without a foe’,12 and ‘Indra vanquished hundred armies together’.13
Further, one enjoins a person who is already acquainted, as ’ Address the hymn to-Agni which is being kindled ‘. 14
Besides, it is said,’ Aditi is everything ‘.* ‘Aditi is heaven. Aditi is atmosphere,15 &c.’ will be explained later on. 16
Further, their meaning is obscure,17 as amyak,1 * yadr̥śmin,1 * jāraydyi,20 kānukā, &c.
(Here ends the fifteenth section.)
Vedic stanzas are significant, because (their) words are identical (with those of the spoken language).
There is the Brahmana passage : This indeed is the perfection of the sacrifice, that the prescription of the form, that is to say, the action which is to be performed, is declared by a stanza of the Rg or the Yajurveda.2
1 Cf. PM. i. 2. 1. J 6 See N. 4. 23.
2 Op. cit. i. 2. 32. " Cf. Patanjali, op. eft. ii. 1. 1, vol. i, p. 363-; 3 Cf. PM. i. 2. 83. PM. i. 2. 38.
4 TS. i. 1. 8. 1 ; vi. 2. 7. 8; cf. MS. i. 1. ; The word occurs once only in RV. i. KS. i. 8 ; xxxi. 7 ; TB. iii. 2. 8. 4. 169. 3.
6 Cf. VS. 2. 15. M The word occurs once only in RV. Y. 44. 8. Cf. PM. i. 2. 34-5. zo The word occurs once only in RV. vh 7 TS. i. 2. 1. 1. 12. 2.
8 VS. 4. 1 ; 5. 42 ; (>. 15. 21 The word occurs once only in RV. via. 9 Cf. PM. i. 2. 36. 77. 4.
10 Cf. TS. i. 8. 6. 1. 22 GB. ii. 2. G ; ii. 4. 2 ; the passage without 11 VS. 16. 54. the words ’ or the Yajurveda’ is fo,und in JZ x. 133. 2; AV. 20. 05. 3 ; SV. 2. 1152. AB. i. 4, 13, 15, 17, &c. Cf. liar’s tr’ans
18 x. 103. 1 ; AV. 19. jlS. 2; SV. 2. 1199; lation: What is appropriate in iufrpi, is VS. 17. 33. successful in the sacrifice; that i* to say, i4 TS. vi. 3. 7. 1; MS. i. 4. 11; TB. iii. when the verse (re or yaj us) which is recited 3. 7. 1 ; &B. i. 3. 5. 2, 3. See Gune, Shan- refers to the ceremony which is being per tlarkar Comm. Vol., loc. cif. formed.’
18 i. 89. 10.1. 1 7] THE KAUTSA CONTROVERSY 17
’ Playing with their sons and grandsons, &C.’ 1
As to (the objection) that propositions have their words fixed, their order too is immutably fixed, (we reply) that it is the same with regard to the everyday speech of the world, as’ Indra and Agni ‘,’ father and son’.2 As to (the objection) that the accomplishment of the ritual form is enjoined by the Brahmana, (we reply) that this is a mere reiteration
of what has been said already. As to (the objection) that their meaning is impossible, (we reply) that no injury is to be inflicted, so it must be understood by the authority of the Vedic passage. As to (the objection) that their meaning is contradictory, (we reply) that the same (objection) is applicable to the everyday speech of the world, as ’this Brahmanahas no rival’, ’this king has no enemies’, &c. As to (the objection) that one enjoins a person who is already acquainted, (we- reply) that in salutation a person announces his name to one who is already acquainted with it; the mixture of honey and milk is declared (to the guest) whois already acquainted with it. .As to (the objection) that Aditi is every thing, (we reply) that it is the same in the everyday speech of the world, as’ all fluids reside in water ‘. 3 As to (the objection) that their meaning is obscure, (we reply) that it is not the fault of the post if the blind mandoes not see it ; it is the fault of the man himself. Just as among the country-folk a man becomes distinguished with (a little) knowledge, so among the scholars of the traditional Vedic lore a man of profound knowledge alone is worthy of praised
(Here ends the sixteenth section.)
Moreover, without this (etymology) the word-division is not possible. Be merciful, O Rudra, to the footed wanderer.5
The footed wanderer, i. e. cows, provision for the journey : (avasdya) is derived from (the root) av, meaning to go, with the suffix asa\ it is therefore not analysed (in the Padap&tha).
Having released the horses.6
Here (ava-saya is derived from the root) so preceded by the preposition (ava) ; in the sense of releasing it is therefore analysed.
1 x. 85. 42; AV. 14. 1. 22; this is an that water is the source of all fluids, hence example of the identity of words of Vedic all fluids are contained within water, stanzas with those of classical Sanskrit. 4 See Introduction, Early anti-Vedic Scep-
- i.e. The order of words in these idiomatic ticism ; a summary of the controversy i phrases cannot be reversed, e.g. it will be given by Muir, op. cit. vol. ii, pp. 169-72. wrong to say, ‘Agni and Indra’ ; ‘son and 5 x. 169. 1.
father’. ci. 104. 1.
B
Here has come this messenger of death.1
(Nirrtyd) is either in the ablative or in the genitive case, (so it is written in the Padapdtha) as ending in the visarjaniya (=nirrtydh). Far, far away call for death.2
Here (nirrtyd) is in the dative case, (so it is written in the Padapdtka) as ending in ai ( = nirvtyai).
Samhitd is the closest conjunction by means of euphonic combination.3 Samhitd is based on the original form of words.4 The phonetic treatises of all schools are based on the original form of words.
Moreover, in the sacrificial act, there are many injunctions with regard to the characteristics of deities. This is to be established by the following. Should some people say, ‘We here know the characteristic marks”’ (of deities, we need not therefore study etymology/ set before them the
following stanza).
Like Indra, like Vayu, the gods fill thee with strength.6
Here is the characteristic mark of Indra and Vayu in a stanza addressed to Agni.
Shining like Agni, O Manyu ! be strong.7
Similarly (the characteristic mark of) Agni (is found) in a stanza addressed to Manyu.8 Tvisitah means shining. Of this word (the part) tvisih is a synonym of light.
Moreover, there is praise of knowledge and censure of ignorance. (Here ends the seventeenth section.)
He is the bearer of a burden only, ;the blockhead who, having studied, does not understand the meaning of the Veda. But he who knows the meaning obtains all good fortune and, with his sins purged off by know ledge> attains heaven.9
Whatever is learnt without its being understood is called mere cramming; like dry logs of wood on an extinguished fire, it can never illuminate.10
meaning has to be completed by an additional 10 Loc. cit. quoted with the variant adhlfam clause put within brackets. by Patanjali, op. cit. i. 1. 1, vol. i, p. 2.
Sthdnuh (post) is derived from (the ^root) sthd (to stand). Artha, (meaning) is derived from (the root) ar (to go), or it is (so called because) it stops from going.1
(Here ends the eighteenth section.)
Seeing one does not see speech, hearing one does not hear it. Andto another she yielded her body like a well-dressed and loving wife to her husband.2
Even seeing, one does not see speech; even hearing, one does not hear it. With these words, the hemistich describes the ignorant man. ’ And to another she yielded her body ‘, she reveals herself, i. e. knowledge ; the manifestation of meaning (is described) by this speech, i. e. the third verse. Like a well-dressed and loving wife to her husband [well dressed at proper seasons, dressed in an auspicious manner, and loving],3i. e. just as he (the husband) sees her and hears her at proper seasons : this is the praise of one who understands the meaning.4 The stanza following this explains it still more (explicitly).
(Here ends the nineteenth section.)
They certainly declare one to be steadfast in friendship, him no one can overpower in conflicts (of debates). But that man wanders with a barren delusion ; he listened to speech that is without fruit or flower. 5
Indeed, they declare one to be steadfast in friendship with speech, i. e. taking delight in it, and having thoroughly understood the meaning, or in friendship with gods in a delightful place ; they do not overpower him, who knows the meaning well, even in powerful debates. But that man wanders with a barren delusion, i. e. with a symbol of speech. To him (speech) does not grant desires, which are to be granted by speech. Who heard speech without fruit or flower in the abodes of gods and men, for that man speech has no fruit nor flower, or lias very little fruit or flower. The meaning of speech is called its fruit and flower. Or the sacrificial stanzas, and stanzas addressed to deities, or the deity and the soul are its fruit and flower.6
wealth stops from going with the deceased 3 The passage within square brackets is person to the next world. Durga’s explana- omitted by MSS. of the shorter recension tion of ariha does not suit the context, which and Durga.
here denotes ’ meaning ’ or ’ knowledge ‘. By 4 The whole section is quoted by Patanjali, sthtind Durga understands an ass. A person op. cit. i. 1. 1, vol. i, p. 4. who commits Vedic texts to memory with- 5 x. 71. 5 ; cf. N. 1. 8. out understanding is compared to an ass6 Gf. Muir, op. cit. vol. i, p. 255. B2
Seers had direct intuitive insight into duty. They by oral instruction handed down the hymns to later generations who were destitute of the direct intuitive insight. The later generations, declining in (power of) oral communication, compiled this work, the Veda, and the auxiliary Vedic treatises, in order to compreheAd their meaning. BUma = bhilma (division) or illustration.1
So many roots have the same meaning. Dhatuh (root) is derived from (the root) dhd (to put). So many are the synonyms of this substan tive. This is the homonym of so many meanings. This name of a deity is incidental, the other is primary. With reference to this, the (name) which occurs in a stanza addressed to another deity is called incidental.2 (We adore) thee like a horse with, long hair.3
(We adore) thee like a horse that has long hair. Long hair is for warding off the gad-flies. Damsa (gad-fly) is derived from (the root) dams (to bite).
like a fierce animal, roaming everywhere, haunting the mountains.4 As a fierce animal roaming everywhere, haunting the mountains. Mrgah (animal) is derived from (the root) mrj, meaning to go. Fierce, of whom all are afraid. * Dreadful ’ is derived from the same root also. Ku-carah means ‘one who moves in a crooked manner ‘. If it be an epithet of a deity (it means)’ where does he not go ?’ Haunting the mountains, living in mountains. Oirih means a mountain : it is raised up. Parvata
(mountain) is (so called) because it has joints (parva). But parva is derived from (the root) pr (to fill), or from prl (to propitiate). Here, during a period of a fortnight, they propitiate the gods. It (mountain) is (so called) on account of the similarity of the joints of the nature of the other (period).5 Seated on a cloud. A cloud is called mountain from the same reason (i.e. from its being raised).^ The section which deals with the appellations of deities to whom panegyrics are primarily addressed is called the daivata ; this we shall explain later on, but the synonyms and homonyms now.
(Here ends the twentieth section.)
CHAPTEB II
Now (we shall deal with) etymology. With reference to this, the words,the accent and the grammatical form of which are regular and are accom panied by an explanatory radical modification, should be derived in theordinary manner. i3ut the meaning being irrelevant, and the explanatoryradical modification being non-existent, one should always examine themwith regard to their meaning, by the analogy of some (common) course ofaction. If there be no (such) analogy, one should explain them even bythe community of a (single) syijable or letter ; l but one should never (giveup the attempt at) derivation. One should not attach (too much) importanceto the grammatical form, for tllese complex formations (w’ttayah) are (often) subject to exceptions. One should interpret inflected cases according tothe meaning. In prattam (= pra-dattam, ‘given away’) and avattam{ = ava-dattam from ava */do,’ divided ‘) only the initial parts of the rootsurvive. Further, there is aphaeresis of the initial part of the verb Us(to be) in weak forms, as stah (’they two are’), santi (’they all are’), &c.Further, there is elision of the final part, as in gatvd (from Vgam,’ havinggone ‘), yatam (Vyam, ‘gone’), &c. Further, there is elision of the pen ultimate, as in jagmatuh (red. form of gam,’ they two went ‘), and jagmuh(red. form of gam,’ they all went ). 2 Moreover, there is the modification ofthe penultimate, as in raja (rdjan,’ king ‘), dandl (dandin, a staff-bearer ‘), &c. Further, there is elision of a letter, as in tatvd ydmi (= tatvdydcami), &c.
Moreover, there is elision of two letters, as in trca ( = tri + rca,’ threestanzas ‘). Further, there is alteration in the initial part (of the root), as injyotih ( Vdynl,’ light ‘), ghanah ( </han,l killer ‘), binduh ( i/bhid,’ a drop ‘),
batyah (/bkat, ’to be hired or nourished’), &c. Further, there is meta thesis, as in stokak (from Vscut, ‘a drop’), rajjiih3 (‘rope’), vikatdh*names have been long ago buried and dis-
guised by people sticking on and stripping
vol. i, p. 335 ; the Cratylus, 393 : ‘And whether
the syllables of the name are the same or not
off letters for the sake of euphony, and
twisting and bedizening them in all sorts of
the same makes no difference provided the
meaning is retained ; nor does the addition
ways . . .’ Durga paraphrases akxara (syllable)
or subtraction of a letter make any difference
by svara (accent).
so long as the essence of the thing remains
in possession of the name and appears in it.*
Also p. 341, Soc. ‘Now attend . . . and just
more likely to be derived from ^rasj.
remember that we often put in and pull out
letters in words and give names as we please
shine ‘, but it is more probably derived from
and change the accents.’ And p. 358, Soc.
Vsik or -v/sic; cf. Patafijali, op. cit. i. 1. 2,
. . .’ but then you know that the original
vol. i, p. 81.
(of the root).1
(Here ends the first section.)
Oghah (Vvah, ‘flood’), meghah (Vmih, ‘cloud’), nddhah* (‘refuge’), gddhah (/gdh,’ fordable’), Vadhuh ( </vah,’ bride’), madhu ( V’Triad,’ mead’}. Further, there is anaptyxis, as in dsthat (V, ’to throw’), dvdrah (Virr, ‘door’), bharujd ( Vbhrajj,’ ripe ‘. D.), &o With reference to this, it is pointed out that when a root contains a semi-vowel contiguous to a vowel it becomes the origin of two primary bases. There, if an accomplished form is not derivable from one base, one should try to derive it from the other. Even there, some are of rare occurrence, as utih (-/av, protection ‘), mrduk (Vmrad, ‘soft’), prthuh (^pjeath, ‘broad’), prsatah (V’prua, ‘a drop ‘), kunarum ( </kvan,’ sounding ‘). Further, Vedic primary nouns are derived from roots of classical Sanskrit, as damundh (devoted to the house), ksetrasddhdh (one who divides the fields), &c. ; and also nouns of classical Sanskrit from Vedic roots, as usnam (werm), ghrtam (clarified butter).3 Further, primary forms alone are employed (in speech) among some people ; secondary forms among others. The verb savati, meaning to go, is used by the Kambojas only. Kambojas (are so called becar.se) they enjoy blankets (kambala), or beautiful things.4 A blanket (kambala) is a desirable object (kamanlya). Its modified form vava is used by the Aryans : ddti, in the sense to cut, is employed by the people of the east, while the people of the north use ddtra (sickle).5 In this manner, one should explain single words.
Now with regard to derivatives and compounds, whether of one or more than one member, one should explain their component parts in their respective order, having first divided (the words) into them.6 Punishable, L e. a person [a person of punishment] deserving punishment, or something to be accomplished by punishment Danda (punishment) is derived from
vions, &c. , * Roth denies the correctness of Yaska’s 1 Durga derives nddhah from 'nah (to utatement that the Aryans use fava (see bind), but it is probably from VnddA; cf. Brl&uttntngen, p. 17). His denial is, however, nadhamandh. ’ groundless, because Yaska is corroborated by 3 Cf. Muir, Sanskrit Texts, vol. ii, p. 152. a grammarian of such eminence as Patafijali 4 The sentence is omitted by Muir in his (sa the Mahabhdsya, i. 1. 1, vol. i, p. 9).
translation as if it did not exist. As it is The passage in the MB. is almost identical given by MSS. of both recessions and ex- with the Nirukta.
plained by Durga, it cannot be regarded as Cf. Jowett, Dialogues of Plato (3rd ed.), an interpolation, hence its omission by Muir vol. i, pp. 368, 370, Soc. < But the secondary,
(the root) dad, meaning to hold. People say,’ Akrura holds the jewel ‘. l ’ The word (danda) is derived from (the root) dam,’ says Aupamanyava. ’ Inflict punishment on him ’ is (used) in censure. Kaksyd means girth of a horse : it is carried round the region of girth. Kaksah (armpit) is derived from (the root) gdh (to plunge into) with the suffix ksa, or from khyd (to make known) with redundant reduplication : what is there worth seeing 1 Or it (may be derived) from kas * (to rub against). On account of this 3 analogy (i. e. of being rubbed) it means ’ human armpit ‘, and on account of the analogy of the arms and their root, the word (signifies arm pit) of a horse.
(Here ends the second section.)
Royal servant, a servant of the king. Raja (king) is derived from (the root) raj (to shine). Purusah (person) = puri-sddah (one who sits in acity), or = puri-vayah (one who sleeps in a city), or is derived from (the root) pr (to fill), i. e. he fills the interior, with reference to the inner soul.
This entire (universe) is filled by that inner soul, to whom there is nothing anterior, nothing subsequent, than whom there is nothing moreminute, nor more great, and immovable like a tree, who alone lives in heaven.4
This, too, is a quotation. Vi&eakadrdkarsa, ’ one who drags about like a despicable dog ‘. The words vi and cakadra are used (to denote)’ gait of a dog’ ; drati means a despicable gait ; kadrdti means a despicable drdti ; cakadrdti is the same as kadrdti with redundant reduplication : he whopossesses that (kadrdti) is called vticakadrah. A beauty of auspicious colours, i. e. one whose beauty is like that of auspicious colours. Auspicious, it is desirable. Vartiah (colour) is derived from (the root) vr (to cover). Rufjain (beauty) is Derived from (the root) rue (to shine). In this mannerone should explain derivatives and compounds. One should not explain
as I conceive, derive their significance from Hemacandra ; see the Nirukta in Bib.Ind. ed., the primary.’ vol. ii, p. 164, foot-note. Soc. . . . Ought we not, thereforo, first to 2 Durga remarks that an armpit always separate the letters, just as those who are itches, because it is full of perspiration, beginning rhythm first distinguish the powers hence it is constantly rubbed and may be ofelementary, and then of compound sounds?’ appropriately derived from the root kcu ’to Soc. . . .4 Must we not begin in the same rub ‘.
way with letters, first separating the vowels, 3 By tat Durga understands the armpit of and then the consonants and mutes into a woman. His explanation that from the classes, according to the received distinctions analogy of the armpit of a woman the word of the learned ?’ Cf. Brh. D. ii. 106. kakta moans the armpit of a man is arbi 1 The story of Akrura, a king, and a jewel trary.
called syamantaka is related in the Mahdbharata, * TA. 10. 10. 3 ; Mahan. U. 10. 4 ; SveU U. the Bhagavatu and the Brahma Paraxas, and iii. 9 ; cf. Muir, op. cit. vol. v, p. 874.
isolated syllables, either to a non-grammarian, or to a non-residential pupil, or to one who is (incapable of) understanding it.1 Eternal indeed is the scorn of the ignorant for knowledge. But one should explain to a resi- dential pupil, or one who is capable of knowing them, the intelligent and
the diligent.
(Here ends the third section.)
Verily knowledge approached Brahmana, ’ Protect me, I am thy treasure. Do not expound me to the scornful, nor to the unstraightforward, nor to one who has no self-control ; thus shall I grow powerful.‘2
One should honour him as a father and mother, and should never bear enmity towards him who pierces ears with truth, without causing pain, and besto\ ing ambrosia.3
Just as religious students, who, having received instruction, do not- honour their teachers with word, thought, and deed, are not to be fed by the ’teacher, similarly that knowledge does not feed them.
In order to protect thy treasure, O Brahman ! expound me to him alone whom thou knowest to be pure, diligent, intelligent, observing the rules of a celibate life, and who never bears enmity towards thee.4
tievadhi means treasure.*
(Here ends the fourth section.)5
Now, therefore, we shall proceed in order. The word gauh is a synonym of ’ earth ‘, (so called) because it goes very far, or because people go over it (Vgam). Or it may be derived from (the root) go, with the suffix an (go, + au = gau). Moreover, it is a synonym of ’ an animal ‘, from
the same root also. Further, in the latter meaning, there are Vedic passages where primary forms (of gauh) are used in a derivative sense : ’ Mix soma with milk ‘,ci. e. (gauh is used in the sense) of milk. Matsarah means soma; it is derived from (the root) mand meaning to satisfy. Matsarah is a synonym of greed also: it makes man mad a^fter wealth. Payas (milk) is derived from (the root) pa (to drink), or fr6m pydy (to swell). Kslmm (milk) is derived from (the root) ksar (to flow), orjit is derived from ghas (to consume) with the suffix Ira, like uxlra (root of
xxix. 9. 6 According to Roth, the section in toto is 8 Cf. Manu, ii. 144 ; Vasistha, ii. 10 ; Visnu, an interpolation. The evidence of the MSS. xxx. 47 ; Apastamba, i. 1. 14. and of Durga goes against him, but from the * Cf. Manu, ii. 115 ; Vasistha, ii. 9 ; Visnu, nature of its contents the section seems to be xxix. 10 j all the four stanzas are quoted . of a spurious character. 6 ix. 46. 4.
a plant). ‘Milking soma, they sit on a cow-skin/ 1 i.e. (gauh is used inthe sense) of cow-skin used for sitting on. Amsuh (soma is so calledbecause) no sooner than it goes in, it is agreeable, or it is agreeable for life. Carma (skin) is derived from (the root) car (to move) or (it is so calledbecause) it is cut off (from the body). Moreover (gauh) means skin andphlegm :* Thou art girded round with skin and phlegm, be strong’ ; 2 this (is said) in praise of a chariot. s Moreover, it means tendon andphlegm :’ Girt with tendon and phlegm, it flies when discharged’ ; 3 thisis in praise of an arrow. Bow-string is called gauh also : if it be gavyd, it is the derivative form ; if not (it is causal), i. e. it sets arrows in motion. (Here ends the fifth section.)
On every strip of wood twanged the well-strung string: thence themen-eating birds flew.4 On every strip of wood, i. e. on every bone. Vrksa (tree) is (so called)from being cut down ( Vvra&c). [Or it stands having covered ( Vvr) theearth ksa (earth) ; ksd is derived from (the root) ksi meaning to dwell].5 Twanged the well-strung string, i. e. it makes a sharp ringing sound. The(verb) mlm means ’ to make a low sound ‘. From thence birds fly in orderto eat men. The word vih is a synonym^ of bird, and is derived from (theroot) m, meaning to go. Moreover, it is a synonym of arrow also from thesame root. The sun is called gauh also. * Lo that (charioteer) in the sunwho has joints.‘6
’ Having joints means having brilliance/ says Aupamanyava.7 More over, a ray of the sun illuminates the moon.8 That the illumination of themoon is caused by the sun is to be established by the following : Susumnais the ray of the sun, the moon is the holder.9 This, too, is a Vedic passage.That (ray) is called gauh also. Here indeed they thought of the ray:10 this we shall explain later on. All the rays are called gavah also.
(Here ends the sixth section.)
and Durga. vi. 56. 3. i. 84. 15; AV. 20.41. 3; SV. 1. 147;7 According to Durga, days and nights are 2. 265 ; cf. N. 4. 25.
joints, hence the sun is called one who has
joints.
(Here ends the seventh section.)
He, who made it, did not know of it ; it was hidden from him who saw it. Encompassed within the womb of the mother, and multiplying greatly, he entered the earth.4
- People having many children fall into calamity/ say the ascetics. ’ It refers to the phenomenon of rain/ say the etymologists.* He who made it’; the verbs ’ to make ’ and ’ to scatter’ are used in connexion with the phenomenon of rain. He did not know of it, i. e. the middle one.5 He, the middle one, who saw it concealed by the sun, alone knew of it. In the womb of the mother : mother (matd) means atmosphere ; in it, the beings are measured out (nir </ma). Womb means atmosphere : this is a vast
region encompassed by air. This other (meaning, i. e.) a woman’s womb, is derived from the same root also : it is surrounded.1 Multiplying greatly,fie reaches earth through the phenomenon of rain.2
Sakapuni3 made the determination that he would know all the deities. A deity having the two characteristics 4 appeared before him. He did notknow her; he said to her,’ I would like to know thee ‘. She referred hinto the following stanza, with the words that it was addressed to her. (Here ends the eighth section.)
Here he snorts, covered by whom the speech, resting on a spluttering(cloud), utters a lowing sound. She indeed frightened the mortal with her(thltfedering) actions ; becoming lightning, she concealed her form.5 HeIB he thunders, surrounded by whom the speech utters a lowing sound,i.e. makes a noise, or (utters a lowing sound) like niayu, i.e. the sun.c Thisis the almosphefic speech. Resting on a spluttering7 cloud, she frightens themortal with her (thundiww^g) actions,8 deeds, and, becoming lightning, con ceals her form.9 The word vavrih is a synonym of form : because it covers(Vvr, to cover). Having overspread the earth with rain, it draws it back
again.
(Here ends the ninth section.)
The following fifteen (words) are synonyms of gold.10 From what (root) is hiranyam derived ? It is circulated (hriyate) in a stretched form,11 or it 1 According to Durga it is surrounded by 5i. 164, 29 ; AV. 9, 10, 7. ainews and flesh.* The sun is called mayu, because lie is the 8 Two different interpretations of the word measurer of all beings (-/wa). Durga thinks nirrtih, (1) as signifying calamity, according that the first hemistich describes the internal to the ascetics ; (2) as meaning earth, according thunder of a cloud which is yet unmanifested. to the etymologists, are here presented. Durga7 Cloud is called spluttering, because it remarks that similar differences of interpreta- splutters water. Dhvamsani: is translated as tion exist with regard to other Vedic passages* Wwskt ’ by Both.
as well. He cites dadhi-kravno akarisam as to ’ Durga thinks this refers to the manifested be recited at the time of eating curds according thunder, which produces a most dreadful to AP. vi. 13 ; the same is also chanted by sound ; everybody is frightened and seeks women, in a horse-sacrifice, in the vicinity shelter Both translates cittibhih by ‘mil
of the horse, when the queen has risen. He Zischcn ‘.
thinks this difference of application of the ’ According to Durga, having manifested same stanza is to be based on different inter- herself as lightning and producing rain, she pretations of the stanza, and points out the disappears.
importance of etymology for the correct10 According to Durga, synonyms of gold understanding of the Vedic texts and hence follow those of the earth, because gold, being for their correct application at sacrifices. found in earth, is intimately associated with it
or the celestial characteristics. Durga.
is circulated from man to man,1 or it is useful and delightful,2 [or it is the delight of the heart], or it may be derived from (the root) hary, meaning to yearn after.
The following sixteen (words) are synonyms of atmosphere. From what (root) is anfariksam derived ? It is intermediate (a-ntara, i.e. between heaven and earth) ; it is the end of the earth ; or it lies between these two (i.e. heaven and earth), or it is imperishable in the bodies. With reference to this, the word sumudra (atmosphere) is confused with samudra (which means terres trial ocean). From what (root) is samudra derived ? From it waters flow up (sam + ud + Vdru), or waters flow towards it (sam + abhi + Vdru), beings take delight in it, or it is a great reservoir of water, or it moistens thoroughly (samVud). Their difference (should be noted). With rfifcrunci1- to this, they relate (the following) legend:3 Devapl and 6antanu, sons ot Rstisena, were two brothers, who belonged to the clan of the Kurus. Sautanu, the younger brother, caused himself to be installed as king. Dovapi retired to practise austerities. From that time the god did not rain for twelve years in the kingdom of 6antanu. The Brahmanas said to him, ’ Thou hast committed (an act of) unrighteousness. Because thou hast caused thyself to be installed as king, having put thy elder brother aside, therefore the god does not rain in thy kingdom/ Then he, i.e. Santanu. sought to invest Devapi with sovereignty. To him said Devapi,’ Let me be thy priest and sacrifice for thee ‘.4 Here is his hymn expressing a desire for rain.5 The following is a stanza of this hymn.
(Here eiids the tenth section.)
The seer Devapi, son of Rstisena, acting as the performing priest, knew (how to obtain) the goodwill of the gods. He caused the divine waters to flow from the upper to the lower ocean by means of rain.6
Arstisenah means the son of Rstisena (i. e. one whose army is well supplied with spears), or of Isita-sena (i. e. one whose army is mobilized). Army is (so called because) it has a commander, or a uniform mode of marching.
was gold currency in Yaska’s time. * This shows that the different castes were 2 ’ Even a mouse ‘, says Durga,’ enjoys not divided into water-tight compartments itself, if it possesses gold, how much more by a rigid barrier of mutual exclusiyeness. a human being !’ Here we find a Ksatriya, acting as a priest, 3 The story is also related in Brh. D. vii. so the promotion from one to the other was 155-7 ; viii. 1-7 ; see Professor Macdonell’s not infrequent.
note in his edition, vol. ii, p. 292 ; cf. Sieg,5 Cf. Muir, op. tit. vol. i, pp. 269, 270. Sagenstqffe des Rgveda, pp. 129-1 42. The story is 6 x. 98. 5.
also found in different versions in the Maha-
Putra (son) : either he very much protects by offering (sacrificial cakes, &c.); or put being (the name of) a hell, he (the son) saves one from that.1 Theseer,2 acting as the performing priest. A seer is (so called) from his havingvision. ‘He saw the hymns,’ says Aupamanyava. It is known: because theself-born Brahma manifested himself to them while practising austerities,they became seers ; that is the characteristic of the seers." Devapi, one whoknew, i.e. was aware of (how to obtain) the goodwill of the gods, i.e. theblessed will of the gods, by songs, praise, and gifts to the gods. Fromtheupper to the lower ocean : upper, raised much higher ; lower, moving below(the ground). Adhah (below), i.e. it does not run ; with this word its up ward motion is denied. The stanza following this explains this much more.(Here ends the eleventh section.)
When Devapi, domestic chaplain to 6antanu, and selected to be the per-forming priest, imploring kindled fire, the generous Brhaspati granted himspeech, which was heard by the gods, and which was the winner of rain.4
&an-tanu means, peace to thee, O body, or peace to him in his body.Domestic chaplain is (so called’ because) they place him in front. 5 Selectedtobe the performing priest, (he) imploring kindled fire. Which was heardby the gods, i.e. which the gods hear. [Which was the winner of rain],i.e. requesting rain. Rardna (generous) is a reduplicated form of rd(to give). Brhaspati was Brahma ; he granted him speech. Brhat has beenfully explained (i. 7; cp. x. \1).
(Here ends the twelfth section.)
The following six (words) are common (synonyms) of sky and sun.Those which primarily belong to the sun will be explained by us later on.cFrom what (root) is dditya derived ? He takes the fluids, he takes (i. e.eclipses) the light of the luminaries,7 or he blazes with lustre, or he is theson of Aditi ; this last (epithet) however is rarely applied to him in the textof the Rgveda, and he has only one hymn addressed 8 (under this epithet).The sun, son of Aditi,9 [i.e. the son of Aditi]. In like manner, there
TA. i. U. 1 ; Brh. U. iii. 9. 5 ; all the passagesbearing on the etymology are cited by Muir,
Muir, op. tit. vol. iv, p. 441.
op. dt. vol. iv, p. 117.
Vol.
bhak, as it has no hymn addressed to it, butone stanza only. See Muir, loc. dt. Theauthor, however, means to say that althoughhymns are addressed, oblations are not offered
under this epithet ; cf. Durga’s remarks.
root a-</da, in SB. xi. 6. 3. 8 ; TB. iii. 9. 21. 1 ;
are panegyrics of other deities addressed to them as Adityas, as in the case of Mitra, Varuna, Aryaman, Daksa, Bhaga, Am3a. Also of Mitra and Varuna :
Adityas, lords of the act of bestowing.1 Lords of gift. Also of Mitra alone : May that mortal, O Mitra, be rich in food, who, O Aditya. abides by thy ordinance.2
This too is a Vedic quotation. Also of Varuna alone : Now let us be in thy ordinance, O Aditya ! 3
The word vrata 4 is a synonym of action, having the sense of abstaining : because it enjoins. This other meaning of vrata (i.e. a vow) is derived from the same root also : because it chooses. Food is called vrata also, because it covers the body.
(Here ends the thirteenth section.)
Svar means the sun ; it is very distant, it has well dispersed (the darkness), it has well penetrated the fluids, it has well penetrated the light of the luminaries, or it is pierced through with light. Dyauh (sky) is explained by the same. Pr&ni means the sun.’ It is thoroughly pervaded by the bright colour/ say the etymologists. It closely unites the fluids, it closely unites the light of the luminaries, or it is closely united with light. Now sky is (so called because) it is closely united with luminaries and the virtuous. Naka means the sun, [the bearer of fluids], bearer of lights, leader of lumi naries. Now the sky : the word ham is a synonym of happiness, the oppo site of its negative form (i. e. ndkam).
There is no misery for the man who has departed to the other world.5 There is no wretchedness for the man who has departed to the other world ; it is the virtuous only who go there. Gauh means the sun : it causes the fluids to move, it moves in the sky ( </gam). Now the sky is .(called gauh) because it is gone very far from the earth, or because the luminaries move in it. Vistap means the sun : it has pervaded the fluids, it has per- vaded the light of the luminaries, or it is pervaded with light. Now the sky is (called vistap) because it is pervaded by the luminaries and the virtu ous. Nabhas means the sun: [bearer of fluids], bearer of lights, leader of luminaries. Or else it may be the word bhanas itself, in reversed order : it is not that it does not shine. The sky is explained by the same. (Here ends the fourteenth section.)
The following fifteen (words) are synonyms of ray. Ray is (so called)
on account of restraining. Of these the first five are common (synonyms) of horse and rays.
The following eight (words) are synonyms of quarter. From what (root) is disah derived? l It is derived from (the root) dtt (to point out), or they are (so called) from being within easy reach, or from pervading. With reference to these, the word Icdsthd is a synonym of many objects. Kastha means quarters : they are situated having gone across. Kdstfta means intermediate quarters : they are situated having crossed each other. The sun is called kasthd also : it is situated having gone across. Destination is called kasthd also: it is situated having gone across. Waters are called kasthd also : they are situated having gone across, i.e. stationary waters. (Here ends the fifteenth section.)
Thfe deposited body was in the midst of waters which neither stay nor rest Waters march against the secret (outlet) of Vrtra ; in deep darkness lay he whose enemy is Indra.2
The deposited body, i. e. the cloud, was in the midst of waters which neither stay nor rest, i. e. waters which are non-stationary.3 &arira (body) is derived from (the root) sr (to kill), or from sam (to destroy). Watersmarch against, i. e. know, [the secret] outlet 4 of Vrtra. Dlrgha (long) is derived from drdgh (to lengthen). Tamas (darkness) is derived from tew (to spread). A-sayad is formed from (the root) a-si (to lie). Whostenemy is Indra, i. e. Indra is his slayer, or destroyer, therefore he (is called) having Indra as his enemy. )3ut who is Vrtra? ‘It is a cloud/ say the etymologists. [’ It is a demon, son of Tvasta/ say the legendarians.] The phenomenon ‘of rain is produced by the commingling of water (vapours) and lightning (jyotis). With reference to this, there are figurative descriptions of battle. Indeed, the descriptions of Vedic stanzas and the narratives of the Brahmanas (depict him), ro doubt, as a serpent. By expanding his body, he blocked the channels (of the rivers).5 Whenhe was killed, waters flowed forth. The following is the stanza which
explains this.
(Here ends ike sixteenth section.)
Having the demon as their master, and the cloud as their guardian, the obstructed waters stood (behind) as kine (held back) by a merchant.
the interior of the cloud, so as long as the unbemerkt’, i.e. without being noticed by cloud does not rain they move with the Vrtra ; see op. cit. p. 21. moving cloud, and finally rest in the ocean.5 Cf. Muir, op. cit. vol. ii,-pp. 174-5.
Having the demon as their master,2 as their overlord. Ddsa (slave) is derived from (the root) das (to exhaust): he causes the works to be exhausted. Having the cloud as their guardian, i. e. guarded by the cloud, they stood (behind). The cloud (ahi) is (so called) on account of its motion: 3 it moves in the atmosphere. This other (meaning of) ahi, i.e. a serpent, is derived from the same root also, or from dVhan (to attack) with its preposition shortened : it attacks. The waters held back as cows by a merchant. Pani means a merchant ; a merchant is (so called) from trading ( Span). A trader is (so called because) he cleanses his articles of trade. The outlet of waters which had been closed, JSi^am,4 the opening through which anything is conveyed, is derived from (the root) bhr (to convey). He slew Vrtra and reopened that outlet. Vrtra is derived from (the root) vr (to cover), or from vrt (to roll) or from vrdh (to grow). It is known: because he covered, that is the characteristic of Vrtra.5 It is known: because he rolled, that is the characteristic of Vrtra. It is. known: because he grew, that is the characteristic of Vrtra.
(Here ends tfte seventeenth section.)
The following twenty-three (words) are synonyms of night. From what (root) is ratrih (night) derived ? It exhilarates the nocturnal crea- tures and causes the others to cease work, and makes them strong, or it may be derived from (the root) rd meaning to give: the dew is given away during this (period).
The following sixteen (words) are synonyms of dawn. From what (root) is usdh (dawn) derived? (It is so called) because it shines (Vvas).1 It is the time subsequent to night. The following stanza is addressed to her, (Here ends the eighteenth section.)
This light, the best of all lights, has come, and has generated a variegated and extensive illumination. Just as being born it gives birth to the sun, so the night has left its seat for the dawn.8
purusa, but the accent shows that it is a5 TS. ii. 4. 12. 2 ; i. e. he covered the waters possessive compound. His explanation is : of the atmosphere. Durga. Lords of servants, i. e. a servant, exhausted 6 According to Durga, be was instrumental by the performance of various works entrusted in setting the waters in motion, to him, drinks, water, and becomes fresh .’’ Durga derives Utah from ucch,’ to disperse’: again. it disperses darkness. Cf. Brh. D. iii. 9. Cf. Brh. D. v. 166. i. 113. 1 ; SV. 2. 1099.
This light, the best 1 of all lights, has approached. It has generated a variegated, .well-known, and very extensive illumination. Just as^ being born it gives birth to the sun, i.e. the night2 to the sun, so the Hght has left its seat, i. e. place for the dawn. A woman’s womb is (so called because) the foetus is joined with it.3 The following, another stanza, is addressed to her.
(Here ends the nineteenth section.)
Resplendent, having a resplendent calf, the white one has come ; the black, one has left places for her. Having a common relation, immortal, succeeding each other, the two bright ones wander about fashioning the colour.4
Having a resplendent calf, i. e. the sun. The word riwat is a synonym of colour ; it is derived from (the root) rue, meaning to shine. The sun is called her calf on account of companionship, or of drawing up the juices.8 Resplendent, the white one has come. &vetya (the white one) is derived from (the root) twit (to be bright). The black one has left places for her: the one of black colour, i.e. the night. Krsnam. (black) is derived from (the root) krs (to drag away): it is the despised colour. Now (the seer) praises them together : 6 having a common relation, having a common tie ; 7 immortal, having the characteristic of immortality ; suc- ceeding each other [coming after one another], i. e. with reference to each other; the two bright8 ones wander about, they themselves are bright, (so called) on account of shining. Or else they wander about with heaven, i. e. they wander about along heaven. Fashioning [creating], making each other’s inner self.
The following twelve (words) are synonyms of day. From what (root) is ahah (day) derived ? (It is so called because) people accomplish works during (this period). The following is its incidental occurrence in a stanza addressed to VaisVanara.
(Here ends the twentieth section.)
The black day and the white day, the two regions roll on with (activities) worthy of knowledge. As soon as born, VaisVanara Agni, like -a king, has overcome darkness with his light.1 The black day, i. e. night. The white day, i. e. bright day. The two regions2 roll on with activities worthy of knowledge, i.e. which should be known. As soon as born, VaisVanara Agni has dispelled darkness with his light like the rising sun, who is the king of all luminaries.
The following thirty (words) are synonyms of cloud. From what (root) is megha (cloud) derived ? (It is so called) because it sheds water (*/mih). They are common with the synonyms of mountain up to the two words upara and upala, which mean cloud: clouds cease to move in it, or the waters are made inactive.3 The following stanza is addressed to them.
(Here ends the twenty-first section.)
In the measurement of gods they stood first; from their division, waters flowed down. The three working in succession warm the earth ; the two carry the fertilizing moisture.4
In the creation of gods they, i.e. groups of atmospheric gods, stood first.5 First is a synonym of ’ chief’: it is foremost. [Krntatram G means atmosphere, i. e. where the clouds are cut into pieces.] By cutting clouds into pieces water 7 is produced. The three working in succession warm the earth, i. e. cloud, wind, and sun cause the herbs to become ripe with heat, cold, and rain. Working in succession, i.e. with their respective functions, they sow the worlds one after, another. This other (meaning of) anupa, i. e. a bank of a river, is derived from the same (root) also : it is sown with water. Or else it may (really) be anvdp, just like prdc ; from that form (anvdp) anupa may be derived as prdclna (from prdc). The two carry the fertilizing moisture, i.e. wind and sun (carry) the water (vapours). Brbukam (moisture) is a synonym of water ; it is derived
from (the root) bru, meaning to make a sound, or from bhramv (to fall down). Purlsam (fertilizing) is derived from (the root) pf (to fill), or from the causal of pf.
(Here ends the twenty- second section.)
The following fifty-seven (words) are synonyms of speech. From what(root) is vac (speech) derived ? It is derived from (the root) vac (to speak). With reference to these, the word Sarasvat^ is used both in the sense of ‘a river’ and of ‘a deity’ in Vedic passages;1 we shall explain the
(Vedic passages) where it is used in the sense of a deity later, and just nowthose where it is used in the sense of a river.
(Here ends the twenty-third section.)
Like one who digs the lotus-stem, she has shattered the peaks of moun tains with her might and strong waves. Let us worship Sarasvat!, whosweeps what is far and what is near alike, with well-composed hymns, for our protection.2
She (has shattered) with her might, i. e. with crushing powers. Theword msma is a synonym of strength, (so called) because it crushes (every thing). Bisam (lotus-stem) is derived from (the root) bis, meaning to split, or grow. Peak is (so called because) it is very much raised up, or it is very lofty. With mighty waves. Who sweeps what is far and what is near alike, i. e. who destroys what is on the other, as well as what is on this, bank. Pdrctm means something afar ; avdram, something near at hand. Let us attend upon the river Sarasvat! with well-composed sublime songs of praise, and acts (of worship), for our protection/’
The following hundred and one (words) are synonyms of water. Fromwhat (root) is uda.kam (water) derived? (It is so called) because it moistens ( Vud).
The following thirty-seven (words) are synonyms of river. From what(root) is iiadyah (rivers) derived ? (They are so called because) they pro- duce a sound (*/natty, i.e. they are roaring. Their character is mostly secondary, and very rarely primary. With reference to this, they relate (the following) legend.4 The seer Visvamitra was the domestic priest of Sudas, the son of Pijavana. Vi&vA-mitra, friend of all. All, moving
sweeps what is far and near, i.e. heaven and
together. Mu-das, a bountiful giver. Paijavana, son of Pijavana. Again Pi-javana, one whose speed is enviable, or whose gait is inimitable.1 Having gathered his wealth, the priest came to the confluence of the Sutlej and the Bias. Others 2 followed him. He, i. e. VisVamitra, implored the rivers to become fordable. (He addressed them) in the dual as well as in the plural number. With reference to this we shall explain (the stanza in which he addresses them) in the dual number later, and just now (the stanza in which he addresses them) in the plural number.
(Here ends the twenty-fourth section.)
Stop your courses for a moment, ye great floods, at my friendly bidding. I, the son of Kus*ika, and desirous of protection, invoke the river with a sublime hymn.3
Stop from flowing at my friendly bidding, I who prepare soma (for you). Great flood, rich in water. The word rtam is a synonym of water, (so called because) it pervades everything. For a moment (stop) your courses,4 your journeys, or your protections. A moment, a recurring (unit of) time. Rtu is derived from (the root) r, meaning to “go. Muhuh (again) as if the time was indolent (mulhah) as long as a moment. Abhl-ksnam abhi ksanam (a moment). Ksana (an instant) is derived from (the root) ksan (to injure) : it is the injured time/ Kalah (time) is derived from (the root) kal, meaning to go. I call upon the river with a great, mighty, sublime, pro- found panegyric, full of wisdom, for protection. Son of Kus"ika. KuSika was (the name of) a king. The word kuxika* is derived from (the root) kryx, meaning to cry, or krams, meaning to cause to shine ; or he is a good expounder of meaning. The rivers answered (as follows), (Here ends the twenty-fifth section.)
.Indra, the wield er of the thunderbolt, dug our (channels) ; he smote down Vrtra, the enclosure of rivers. Savitr, the god of beautiful hands, led us (hither), at his stimulation we flow expanded.7
Indra, the wielder of the thunderbolt, dug our (channels) ; the verb rad means to dig. He smote down Vrtra, the enclosure of rivers, has been explained. Savitr, the god of beautiful hands, i. e. of auspicious hands, led us (hither). Pdnih (hand) is derived from (the root) pan, meaning to
worship: they worship gods, having folded their hands. At his stimula tion, we flow expanded.1 Urvyah (expanded) is derived from (the root) urnu (to cover). ‘It is derived from (the root vj’ (to cover),’ says Aurnavabha. Having (thus) answered, the rivers consented in the end. (Here ends the twenty-sixth section.)
We shall listen to thy words, O bard ; thou earnest from afar with this chariot. I bend myself down for thee, as a nursing mother (for her son), as a maiden to embrace her lover;2
We listen to thy words, O bard ! Go :i afar with this chariot. We benddown for thy sake, as a nursing mother for her son, or as a maiden bends herself to embrace her lover.
The following twenty-six (words) are synonyms of horse. Of these, the last eight are (always used) in the plural number. From what (root) is affvak derived ? (It is so called because) it trots on the road, or it eats too much. With reference to these, the word dadhikra (horse) is (so called because) it runs while bearing a rider on its back, or it neighs while bearing a rider on its back, or it looks beautiful while bearing a rider on its back. There are Vedic passages where the word is used (both in the sense of) a horse and of a deity. We shall explain those (passages where the word is used in the sense of) a deity later, and in this place those (where it is u^ed in the sense of) a horse.
(Here ends the twenty-seventh section.)
That courser hastens with speed, although it is bound by neck, flank, andmouth. Putting forth its (best) power, dadhikra sprang along the bends of roads.4
That courser, i.e. swift runner,5 trots on the road with speed, i.e. quickly, although it is bound by the neck. Grwa (neck) is derived from (the root) gf(to swallow), or from gf (to call out), or from grah (to seize). Bound byflank and mouth has been explained. Putting forth its (best) power, i.e. action or intelligence. Anusariritavltvat is a word (derived) from the simple original form of (the root) tau (to spread). Bends of roads, curves of roads.
construed as perfect, the meaning would be ’ Dreadful, i. e. it inspires terror in the equally relevant, i.e. we shall listen to thy heart of those who look at him. Durga, words, for thou earnest (a yayatha}, i.e. thou
Panthdh (path) is derived from (the root) pat (to fall), or from pad (to go), or from panth (to move). Ankah (curve) is derived from (the root) anc (to bend). Apaniphanat is a reduplicated form (intensive) of (the root) phan
(to bound).
The following ten (words) describe the specified teams of gods for the knowledge of association.
The following eleven verbs mean to shine. That very number of the following (words) is the synonym of flame.
(Here ends the tiventy-eighth section.)
CHAPTEK III
THE following twenty-six (words) are synonyms of action.1 From what (root) is karma (action) derived “? (It is so called) because it is done ( Vkr). The following fifteen (words) are synonyms of offspring.2 From what (root) is apatya (offspring) derived? (It is so called because) it spreads farther, or with offspring one does not fall 3 (into hell). With reference to this, we shall quote (the following) two stanzas, in order to show that the offspring belongs to the begetter only.4
(Here ends the first section.)
The treasure of the stranger is indeed to be avoided ; may we be masters of eternal wealth. (The child) begotten by another is no son ; he is so for the fool (only) ; Agni, do not corrupt our paths.5
The treasure of the stranger is indeed to be avoided, i.e. it is not to be approached. Stranger, one who is distant. Eekna is a synonym of wealth : it is left by the deceased ( Vric). May we be masters of eternal wealth, as of the parental property. (The child) begotten by another is no son. The word sesas is a synonym of offspring: this is what remains of the
flame of the burning fire that actions like the 5 vii. 4. 7. Durga remarks that the stanza performance of sacrifice, &c., are accomplished, forms a part of a dialogue between Agni and 8 Synonyms of offspring follow those of Vasistha. The latter implored the former to action, because procreation is the most im- grant him a son, as all his sons had been portant of all actions. Durga. killed. The former asked him to get a son 3 Cf. Manu, ix. 138 ; Visnu, xv. 44. by adoption or purchase, &c. ; whereupon he 4 Cf. Manu, ix. 81-3 ; the opposite view is denounced all but the legitimate son. expressed in Manu. ix. 43. 49-51. 54 ; Ga. Dh.
deceased. That is a child for the fool, i.e. insane, only. Do not corrupt our paths. The stanza following this explains it much more. (Here ends the second section.)
The stranger, however delightful, should not be adopted, begotten in another’s womb ; he should not be regarded (as one’s own) even in thought. To his own abode he certainly goes back. Let the new (hero), impetuous and irresistible, come to us.1
The stranger should never be adopted, although he may be the most delightful man. The child begotten in another’s 2 womb should not be regarded as’ this is my son ‘, even in thought. Now he goes back to the same abode from whence he came. Olcah (abode) is used as a synonym of dwelling–place. Let the newly-born (hero), impetuous, i.e. swift and over- powering; his rivals, come to us ; he alone is (the real) son. Now (some lawgivers) cite the following stanza in support of a daughter’s right to inheritance,3 others hold (that it is to be cited) in support of a son’s right to inheritance.
(Here ends the third section.)
The husband admits that he (the father) shall obtain a grandson from the daughter,4 the wise man, honouring the process of the sacred rite. Whena father arranges a husband for his daughter, he bears himself with a tran quil mind.5
The husband admits the daughter’s right to be appointed as a son, with regard to (the discharge of) the duties of offspring. A daughter is (so called because) it is difficult (to arrange) for her welfare, or she fares well at a distance ; or (the word duhitd) is derived from (the root) duh 7 (to milk). He has obtained a grandson, i.e. the son of the daughter is the grandson.8 The wise man, honouring the process of the procreative sacrifice, i.e. (of the diffusion) of the seminal fluid, which is produced from each and every limb, which is engendered from the heart, and which is inserted in the
illegitimate son is already denounced in the 5 iii. 81. 1 ; AB. vi. 18. 2. preceding stanza, quoted in section 2 ; I think, 6 She is difficult to please, wherever she therefore, that the adopted child is the object may be given away in marriage. Durga. of denunciation in this stanza, hence Durga’s7 She is always milking wealth, &c., in the second interpretation is more appropriate. form of presents from her father, and she is
mother, (holds) that both children (i.e. the son and the daughter) have the right to inheritance without any distinction (whatsoever).1 The selfsame view is expressed in the following stanza and sloka.
Thou art produced from each and every limb ; thou art engendered from the heart itself. Verily, thou art the very soul named son, as such live a hundred autumns.2
In the beginning of the creation, Manu, the self-existent, declared him self that according to law the right of inheritance belongs to both children (the son and the daughter) without any distinction (whatsoever).3
[Women, all clad in red garments, move like veins.]5 They stand with their path obstructed like women who have no brother.6
They stand like women who have no brother, and whose path is 4 obstructed with regard to procreation and the offering of the sacrificial cake. With these words the simile implies the prohibition of marrying a brother less maiden.7 The stanza following this explains it much more. (Here ends the fourth section.)
Like a brotherless maiden who goes back to men, like one who ascends the pillar of the assembly-room for the acquisition of wealth, like a well- dressed wife longing for her husband, dawn displays her beauty like a smiling damsel.8
Like a brotherless maiden who goes towards men, i. e. parental an cestors,9 (to render) the duties of offspring and to offer the funeral cake, but not to her husband. Like one who ascends the pillar of the
of Manu. A similar view is expressed : Manu, 7 Cf. Manu, iii. 11 ; Yajfia, i. 53. ix. 130, 133, 139. 8i. 124. 7.
assembly-rooml in order to obtain wealth, i. e. a woman from the south.Garta signifies the pillar of the assembly-room ; it is derived from (the root) gf (to invoke) : transactions made under it are true. There shewho has neither son nor husband ascends. There they strike her withdies. She obtains wealth. The cemetery heap is called garta also, beingderived from (the root) gur (to raise): it is raised up. A cemetery is (a place where) repose is tranquil, or the body becomes tranquil. &arlra(body) is derived from (the root) &r (to burn), or from &am (to destroy).&ma-6ru (beard) is hair, (so called because) it stands ( </sri) on the body(smani). Loma (hair) is derived from (the root) lu (to cut), or from ll (to cling to). One should not expose the lower part of the sacrificial post ; the negligent sacrificer who exposes the lower part of the sacrificial post shall soon rest in the cemetery.2 This too is a Vedic quotation.Chariot is called garta also, being derived from (the root) gf, meaning topraise : it is the most praised vehicle.
Ascend the chariot, O Mitra and Varuna.3
This too is a Vedic quotation. Like a well-dressed wife, eager for thehusband at the proper seasons, dawn displays her beauty as a smilingdamsel her teeth. There are four similes. One should not marry abrotherless maiden, for his (the husband’s) son belongs to him (to the fatherof the girl).4 From this, the prohibition of marrying a brotherless maiden5 and the father’s right to appoint his daughter as a son are evident. Whena father selects a husband for his unmarried daughter, he unites himselfwith a tranquil mind.6 Now (some lawgivers) cite the following stanza(in support) of their denial of a daughter’s right to inheritance. Someare of opinion that the major share belongs to the (appointed) daughter.7 (Here ends the fifth section.)
The legitimate son did not leave wealth for his sister. He made herthe place of depositing the seed of her husband. If the mothers haveengendered offspring, one is the performer, and the other is the director,of good deeds.8 Na jdmaye means not for the sister. Jamih (sister) is (so calledbecause) others beget jd, i. e. offspring, on her, or the word may be derivedfrom (the root) jam, meaning to go : she has mostly to go (to the husband’s
The following twenty-five (words) are synonyms of man. From what (root) is manuoydh (men) derived? (They are so called because) they connect their works after having thought about them ( Vmari) or because they were created by a wise creator. Again, the verb manasyati is used in the sense of being wise. Or they are the offspring of Manu, or of Manus. With reference to this, there are Vedic passages (in wliict) the word ( five-tribes’ is used.
(Here ends the seventh section.)
To-day, then, let me first think out the speech with which we, the gods, shall overcome the demons. Ye partakers of sacrificial food, ye holy five-tribes, enjoy my sacrifice.1
To-day, then, I will think out the best speech with which we gods may overpower the demons. Demons (a-su-rah) are (so called because) they delight in evil places, or they are expelled from places (Vas, to throw). Or else the word asuh is a synonym of breath; inhaled, it rests in the body, i. e. endowed with it (asu-rah). It is known : he created gods (surdn) from good (su), that is the characteristic of gods ; he created demons (asurdn) from evil (a-su), that is the characteristic pf demons.2 Partakers of sacrificial food and holy, i. e. eaters of the sacred food and holy. The word urj is a synonym of food, (so called) because it gives strength, or it is easy to divide when cooked. Ye five-tribes, enjoy my sacrifice. According to some, (the five-tribes) are the gandharvas, the manes, gods, demons, and evil spirits. ‘They are the four castes with nisada as the fifth/ says Aupamanyava.3 From what (root) is nisdda (hunter) derived? (He is so called because) he lives by killing animals. * Sin is embodied (ni- Vsad) in him,’ say the etymologists. When with the tribe of five peoples.4
With the tribe consisting of five peoples. Five, united number, i. e. (remains) uninflected in the masculine, feminine, and neuter genders.
The following twelve (words) are synonyms of arm. From what(root) is bdhu (arm) derived? (It is so called because) they perform various actions with them.
The following twenty-two (words) are synonyms of finger. Fromwhat (root) is angulayah (fingers) derived ? (They are so called because) they go foremost, or they drip foremost, or they act foremost, [or they move foremost], or they mark, or they bend, or may be (so called) fromdecorating. The following stanza is addressed to them.
(Here ends the eighth section.)
Worship them who have ten protectors, ten girdling circles, ten yoke straps, ten binding thongs, ten reins ; who are immortal, who bear ten car-pole*, and who when yoked are ten.1
Avanayah, means fingers: they promote actions. Girdling circles illumine actions. ‘Yoke-straps’ is explained by ‘binding thong*. Reins penetrate actions. Who bear ten car-poles, and who when yoked are ten. Dhuh (pole) is derived from (the root) dhurv, meaning to hurt. This other (meaning of) dhuh is derived from the same (root) also : it hurts (the team), or it supports them.
The following eighteen roots have the meaning* to desire ‘. The following twenty- eight (words) are synonyms of food. From what(root) is annum (food) derived? It is brought near (a Vnam) created beings, or it is derived from (the root) ad (to eat).
The following ten roots have the meaning’ to eat ‘.
The following twenty-eight (words) are the synonyms of power. Fromwhat (root) is balam (power) derived? Power is (so called because) it sustains ; it is derived from (the root) bhr (to sustain).*
The following twenty-eight (words) only are the synonyms of wealth. From what (root) is dhanam (wealth) derived ? (It is so called) because it gives delight ( Vdhi cl. 5).
The following nine (words) are synonyms of cow.
The following ten roots have the meaning* to be angry ‘. The following eleven (words) are synonyms of anger.
The following hundred and* twenty roots have the meaning’ to go ‘. The following twenty-six (words) are synonyms of quick. From what(root) is ksipram (quick) derived ? (It is so called because) the interval is short.
The following eleven (words) are synonyms of near. From what (root) 1 x. 94. 7.
is antikam (near) derived? (It is so called because) it is brought near
(a Vni).
The following forty-six (words) are synonyms of battle. From what (root) is samgrama (battle) derived ? (It is so called) from going together (sam Vgam) or from shouting together (sain Vyr), or (because) the two villages have come together. With reference to this, there are Vedic passages (in which) the word khala (is used).
(Here ends the ninth section.)
Single-handed I overcome this one (opponent); irresistible I overcome two. What can even three do (against me) I In battle I thrash them well, as if they were sheaves. How dare my enemies, who are without Indra, revile me ?*
Single-handed I overpower this 2 one (opponent); resisting all rivals, I overpower two. What can three do against me? One is the number gone a little (Vi, to go). Two is the number running farther (Vdru, ’ to run ‘). Three is the number gone across farthest (trt’ to cross ‘). Four
is the number moved most (Veal). A&ta (eight) is derived from (the root) as (to pervade). Nine, not to be won (Vvan), or not obtained :j (na + ava */dp). Ten, exhausted 4 (das), or whose meaning is seen {Vdrs). Twenty, two times ten. A hundred, ten times ten. A thousand, a powerful (number). Ayutam (ten thousand), prayutam (hundred thousand), niyutam (million), of these each latter the former multiplied by ten. Arbuda means a cloud: aranam means water;5 giver of water [cloud], it shines like water, or -it seems to be like water. Just as that cloud when raining becomes a large mass, so like that is the number arbudam (ten millions). 1 In battle I thrash them well, as if they were sheaves ‘, i. e. like sheaves I thrash them well in battle. The word khala is a synonym of battle ; it is derived from (the root) khal (to fall), or Mai (to kill). This other (meaning of) khala, i. e. threshold, is derived from the same root also : it is scattered over with grain. ‘How dare my enemies, who are without Indra, revile me ?’ i. e. who do not know that I am Indra, or who have no Indra.
The following ten verbs have the meaning pervade. With referenceto these, two] synonyms, i. e. aksdiia and dpaiw, are participles, and mean’ pervading ‘,’ obtaining’ respectively.
The following thirty-three roots have the meaning ’to kill*. Withreference to these, the form viydtah is either the present indicative, ‘hecrushes ‘, or imperative,’ crush ‘.
Thou art invoked, O shatterer.1 O breaker in pieces. [Khanda, (fragment) is derived from (th root) kJtand (to break).] The word tadit has the joint sense of ’near’ and’ killing ‘, (so called) because it kills. 2
(Here ends the tenth section.)
Through thee, O Lord of prayer, bringer of prosperity, may we obtainwealth which men covet. Chew those niggards, who prevail against usfar and near, into a shapeless form.3
Through thee, O Lord of prayer, good promoter of prosperity, maywe obtain enviable treasures from men. Chew them into shapeless form,i. e. the enemies who are far from us and who are near to us, the niggards,4 who are not liberal, or who are stingy. T.he word apnas is a synonymof form because it obtains (Vap) .(something to rest upon).’ Tadit meanslightning,’ says oakapuni,’ for it smites and is seen from afar.’ Or else it may be meant to be the synonym of ’ near’ alone.
Though afar, thou shinest brightly as if near.5 Although at a distance, thou lookest bright as if near at hand.
The following eighteen (words) are synonyms of thunderbolt, Fromwhat (root) is. vajrah (thunderbolt) derived ? (It is so called) because it separates.6 With reference to these, the word kutsa is derived from (the root) krt (to cut). It is also the name of a seer.7 ’ A seer is a composer ofhymns,’ says Aupamanyava. Further, it has the meaning’ to kill’ only ; his friend Indra 8 slew drought.9
referring to lightning, which, according to 7 ,Cf. Roth, op. cit., p. 30 ; Durga remarks him, is called tadit also, because it kills. This that the word kutsa, meaning ’ thunderbolt *, is anticipating Sakapuni in the next section. should be derived from, the root krt (to cut),
*ii. 23. 9. and meaning ’ a seer ‘, from the root kr (to 4 According to Durga, there are two kinds compose).
of enemies, (1) who are difficult to be de- 8i. e. Invigorated by the panegyrics of stroyed, (2) who are easy to be destroyed. The Kutsa. Durga.
former are the liberal ones; the latter, the ‘i.e. Something which dries up the juices, niggards. a demon, or a cloud. Durga. i. 94. 7.
The following four roots have the meaning to be prosperous. The following four (words) are synonyms of lord. With reference to these, the word ina means either (1) one who is endowed with prosperity, or (2) who endows others with prosperity.
(Here ends the eleventh section.)
Where (birds) of beautiful wings vigilantly invoke the portion of immortality with knowledge. The lord, the guardian of the entire universe, he, the wise one, here approached me, the immature J
Where (birds) [of beautiful wings], i. e. rays of the sun falling in a beautiful manner,2 invoke, i. e. move towards 3 the portion of immortality, i. e. of water, with consciousness.4 The lord, the guardian of all created beings, i. e. the sun : he, the wise one, here approached me, the immature one. Wise, having intelligence. Immature, i. e. one who is to be matured. The sun is called as of mature wisdom in the description of the Upanisad. This is with regard to the deity.
Now about the self. Where (the birds) of beautiful wings, i. e. senses, easily going astray, vigilantly invoke, i.e. move towards, the portion of immortality, i.e. of knowledge, with consciousness. The lord, the guardian of all senses, i. e. the soul ; he, the wise one, here approached me, the im mature. Wise, having intelligence. Immature, i.e. one who is to be matured. ’ The soul is of mature wisdom ’ describes the characteristic of
the soul.
(Here ends tlte twelfth section.)
The following twelve (words) are synonyms of much. From what (root) is bahu (much) derived ? (It is so called) because it is produced on a large scale.
The following eleven (words) are synonyms of small. Hrasva (small) is derived from (the root) hras (to become small).
The following twenty-five (words) are synonyms of great. From what (root) is maftan derived ?’ He repudiates others through pride/ says Sakapuni (mdna +. */ha).
Or he is to be respected (Vmamh). With reference to these, the two words vavaksitha 5 and vivaksase are the reduplicated forms either of (the root) vac (to speak) or of vah (to carry).
ai. e. They fall on a bright object which 4i. e. They have full knowledge of what is quite free from darkness, or they shine they are required to do. Durga. when they fall. Durga. Yaska derives vataksitlta, perfect o 8 i.e. They make the water warm, or having (to wax), from ^tac or
seized fluids in the form of vapours go back to3. 14] SYNONYMS OF BEAUTY 47
The following twenty-two (words) are synonyms of home.1 From what(root) is grhdh (homes) derived ? (They are so called) because they seize everything2 (Vgrah).
The following ten roots have the meaning’ to attend ‘. 3
The following twenty (words) are synonyms of happiness.4 From what(root) is sukkam (happiness) derived ? (It is so called because) it is useful for the senses (kham). Kham (sense) again is derived from (the root) khan
(to dig).
The following sixteen (words) are synonyms of beauty. Rupa (beauty) is derived from (the root) t*ue (to shine).
The following ten (words) are synonyms of praiseworthy. The following eleven (words) are synonyms of wisdom.
The following six (words) are synonyms of truth. From what (root) is 9at,ya (truth) derived ? (It is so called because) it is spread among the good, or it originates with the good.5
The following eight words have the meaning’ to see ‘. And [the following] roots, cayati, &c., are mixed with nouns.
The following nine words (are enumerated) in order to make the list (complete, i. e. including) all words (classes).7
Now, therefore, the similes. When an object bears (some) resemblance to another which is otherwise dissimilar, (it is denoted by a simile), says Gari^ya. With reference to this, their function is to compare an inferior quality, or an unknown object, with a higher quality, or a very well knownobject. Further, (there is also the comparison of) the higher with the inferior.8
(Here ends the thirfreuth
As two thieves, who risk their lives and Imuirh the forest, have secured (their victim) with ten fingers.
Who risk their lives, who give up their lives.10 Who haunt the forest, i.e. who frequent the forest: the author compares the two arms, which
people attend or are attended. Durga.8 According to Durga, the statement is 4 Synonyms of happiness come next, be- applicable to the Veda only. cause thus attended one feels happy. The 8 x. 4. 6 ; cf. Roth, op. eft., pp. 81-2. happy are the beautiful. Durga.10 i. *. Highwaymen who are determined to 8 Cf. Sakatfiyana’s derivation, 1. 18. rob or to die. Durga.
(Here ends the fourteenth section.)
Where are you at night, where during the day ? O AsVins, where do you get your necessary things, where do you dwell ? Who puts you to bed in a dwelling-place as a widow a husband’s brother; and a bride a bride groom?4 Where do you remain at night, and where during the day? Where do you obtain the necessities of life, and where do you dwell ? Who puts you to bed as a widow her husband’s brother? From what (root) is devara derived ? (He is) so called (because) he is the second husband.5 Widow is (so called because) she is without a supporter, or from trembling, or, according to Carmasiras, from running about.6 Or else the word dhava 7 is a synonym of man ; vi-dhavd (’ widow ‘, is so called because) she is separated from man (dhava). The word devara means a player ( Vdiv, ’ to play’). Maryah means ‘a man’, i.e. one who has the characteristic of
Durga attributes this explanation to the tarch, Lives, part I, ch. iii, sec. 8 and sec. 5 ; school of grammarians, although there is no Caesar, Commentaries, bk. iv, ch. xiv ; Deut. evidence to do so. xxv. 5 ; St. Matthew xxii. 24 ; Manu, ix. 57-
second hemistich of x. 40. 2, but this passage 7 Roth thinks dhava to be a coined word ; disturbs the regular order ; (2) the first deriva- see Opt Ciyt } p 32.
tion of devara is separated from the second by
being mortal. Yosa (a woman) is derived from (the root) yu (to join).1 Krnute . . . a = a kurute, i. e. who makes you rest in the dwelling-place. Now the particles have already been explained. The word ’ as’ (denotes) a simile of action :
As the wind, as the forest, as the ocean stirs. 2
As the brilliant fires.3
The soul of consumption perishes beforehand as that of a captive bird.4
AtmcL (soul) is derived from (the root) at (to go), or ap (to obtain); i. e. it may be (called)’ obtained ’ (in the sense) that it is omnipresent. They of golden breasts, who are like Agni on account of their brilliance.5 They who are like Agni, [i. e. the brilliant Maruts of resplendent breasts], brilliant and having golden breasts.6
(Here ends the fifteenth section.)
Just as one should be afraid of him who takes the four (dice) until they are deposited, so he should not be eager for harsh speech.7
Just as one is afraid of a gambler who holds the four [dice],8 in the same manner one should be afraid of (using) harsh speech. One should never be eager for (using) harsh speech.
The letter a is a preposition, and has already been explained. It is also used in the sense of a simile :
As a consumer to his enjoyment.9
Like a consumer to his enjoyment. The sun is here called the con- sumer : he is the consumer of night ; he is the consumer of lights also.10 Further, there is the Vedic quotation :
May the sister’s consumer hear our call.11
The author calls dawn his sister, from companionship, or drawing the juices. Or else this human lover may have been meant; the enjoyment
at the time of delivery : child ! ten months 7i. 41. 9.
old ; just as the wind, the forest, and the ocean 8i. e. Before the dice are deposited on the move freely without any difficulty, so come gambling board, or remains in suspense as forth from the womb of the mother without to whether he will win or lose. Durga. injuring her. 9 Frag, of x. 11. 6a; AV. 18. 1. 28.
in that case will refer to the woman, derived from (the root) bhaj (to
enjoy).
In mesah, &c., the simile is (denoted) by the word bhuta, i. e. having disguised as :
Being disguised as a ram, thou hast approached us.1
Mesah (ram) is derived from (the root) mis (to blink), just as pasuh (animal) is derived from pas2 (to see).
In Agni, &c., the simile is (denoted) by the word rupa, i. e. having the form of :
Golden in form and glittering like gold sat the offspring of waters golden in colour.3
i. e. One whose form is like the colour of gold. And the word tkd also (is used to denote a simile).
. Him (thou milkest) like the ancient, like the former, like all, like the present (sacrificers).4
i. e. Just as the ancient, as the former, as all, as these (sacrificers milk). This, it is nearer than that. That, it is farther than this.5 The word amutha is explained by’ like that ‘.
The word vat (denotes) a simile in accomplishment : Like a Brahmana, like a contemptible man.6 As a Brahmana, as a contemptible man.7 Contemptible, one who has the nature of an ox, or that of a beast. (Here ends the sixteenth section.)
Hear Praskanva’s call, O (Lord of) great ordinances, and having all created beings as thy property, like that of Priyamedha, Atri, Virupa, and Angiras.8
. Priyamedhah, i. e. one to whom sacrifices are dear. Just as (thou hast heard the call) of these seers, so hear the call of Praskanva. Pras kanvah* a son of Kanva, or one born of Kanva ; it is formed on the analogy of prdgram (in front). Bhrgu10 was produced in flames, i. e. one who, although being roasted, was not burnt. Angiras (was born) in
of drf. a Cf. Roth, loc. cit.
not an invented example on Yaska’s part, is The third (person) born was Bhrgu ; cf. Manu, untraced. i. 35, 59, which mention Bhrgu as sprung 7 i.e. He studies like a Brahmana, or croaks from fire; MBh. Adi. 2605 and Vayu Pu. i.
live coals. Live coals (are so called because) they leave a mark, or they are bright. They said,’ Seek the third in this very place ‘; therefore A-tri l is’ so called, i. e. not three. Vaikhdnasa is (so called) from being dug out ( Vkhan, ’ to dig ‘). Bhdradvdja. is (so called) from being brought up( Vbhr). Virupa, multiform. Lord of great ordinances, i. e. whose ordi- nances are great.
(Here ends the seventeenth section.)
Now (the rhetoricians) describe metaphors as similes in which the object of comparison is stated without the particles of comparison.’ Lion ‘, ’ tiger ‘, &c., denote excellence ; ’ dog ‘,’ cow ‘, &c., are used in contempt.
The word kdka (crow) is an onomatopoetic word. This onomatopoeia is mostly found in the names of birds. ’ Onomatopoeia does not exist,’ says Aupamanyava. Kdka (crow) is (so called because) it is to be driven away(i.e. from Vkal). Tittiri (partridge) is (so called) from hopping (*/tr), or because it has variegated spots of the size of a sesamum seed. A Francolin partridge is (so called) because it is withered like a monkey, or it is swift like a monkey, or it is slightly brown, or it warbles a melodious note. Dog, swift runner, or (the word svd) is derived from (the root) av, meaningto go, or svas (to breathe). Lion (simha) is (so called) from its power of resistance, or it is derived from (the root) hims (to injure) by metathesis, or from han (to kill), preceded by the (preposition) sam: it kills having collected. Tiger is (so called) from smelling, or it kills having separated. (Here ends the eighteenth section.)
The following forty-four roots have the meaning to worship. The following twenty-four (words) are synonyms of wise. From what(root) is medhdvl (wise) derived ? (He is so called because) he is endowedwith that, i. e. wisdom. Me-dhd (wisdom) is (so called because) it is stored ( Vdhd) in the mind.
The following thirteen (words) are synonyms of praiser. . A praiser is (so called) from praising.
The following fifteen (words) are synonyms of sacrifice. From what(root) is yajna derived ?’ It is a well-known act of worship/ say the
etymologists. Or it is (an act of) supplication (to gods), or it is sprinkled with the yajus formulas. ‘It has a large number of the skins of black antelopes/ says Aupamanyava. Or it is directed by the yajus formulas.
The following eight (words) are synonyms of priest. From what (root) is rtvik (priest) derived? (He is so called because) he is the furtherer of sacrifice. ’ He sacrifices with the stanzas of the Rgveda,’ says 6akapuni. Or he sacrifices at proper seasons.
The following seventeen roots have the meaning’ to beg ‘. The following ten roots have the meaning* to give ‘. The following four roots have the meaning ’to solicit’. The two verbs svapiti and sastt have the meaning’ to sleep ‘.
The following fourteen (words) are synonyms of well. From what (root) is kupa (well) derived ? (It is so called because) drinking (water) from a well is difficult, or from (the root) kup (to be angry).
The following fourteen (words) are the synonyms of thief. From what (root) is stena (thief) derived ?’ (He is so called because) he is the recep tacle of sin,’ say the etymologists.
The following six (words) are synonyms of what is ascertained, and what is obscure. [From what (root) is nirnUa.m (ascertained) derived ? (It is -so called because) it is cleansed (of doubts).]
The following five (words) are synonyms of distant. From what (root) is duram (distant) derived? (It is so called because) it is drawn out ( /dru), or it is difficult to be reached (dur </i).
The following six (words) are synonyms of ancient. From what (root) is purdnam (ancient) derived ? (It is so called because) it was new in the days of yore.
Also the following six (words) are synonyms of new. From what (root) is navam (new) derived ? (It is so called because) it is brought just now. (Here end* the nineteenth section.)
The following twenty-six synonyms are in pairs. The words prapitve and abhike 1 are (synonyms) of near. Praf/ttve, i.e. arrived at; ab/dke, i.e.
approached.
Come quickly to us, when the drought is arrived.2
Lo !:; the maker of room has approached.4
These two are the Vedic quotations.
Dalhram and arbhaJcam are (synonyms) of small ; dalhram is derived
meaning < advance ‘,’ forward course ‘, &c. * x. 133. 1 ; AV. 20. 05. 2 ; SV. 2. 1151.
from (the root) dabh (to destroy) : it is easily destroyed. Arbhakum, it is extracted (avai/hr).
Come, approach, embrace, do not think (my hair) to be small. 1 Salutations to the great, salutations to the small. 2
These two are the Vedic quotations.
Tims and satas are (synonyms) of attained. Tiras, i.e. it has crossed over(Vtr). Satas, it is moved together (*/sr). O undeceived ones, come round quickly across the turn.3 Smashing like an earthen jar, he attacks the demons who movetogether.4
These two are the Vedic quotations.
Tvah and nemah are (synonyms) of half. Tvah, not fully spread (i.e. half). Nemah, not brought in full (i.e. half). Ardha (half) is derived (1) from (the root) hr (to take away) by metathesis, or (2) it may be derivedfrom (the root) dhr (to hold), i.e. it is held out ( = extracted), or (3) from(the root) rdh (to increase) : a most abundant division.
One half reviles, one half praises.5
Half are gods, half are demons.
These two are Vedic quotations.
Rksdh and strlhih are (synonyms) of stars. Naksatra (stars) is derivedfrom (the root) nalcs, meaning to go. There is also a Brahmana passage : These are not gold (tia-ksatrdni).1 Rkxah 8 (stars) appear to be raised up. Strbhih (stars) appear to be scattered (in the sky).
These stars which are placed on high.”
Looking at the sky with stars, as it were.10
These are two Vedic quotations.
Vamribhih and upajihvikdk are (synonyms) of einmet. Vamryah (emmets)are (so called) from vomiting. Svmika (ernmet) is (so called) from crawling. Upajihvikdh, smellers.11
[Unmarried maidens (have taken) the undivided son from the emmets.]12 When the emmet eats, when the pismire crawls.13 This is the Vedic quotation. [These are two Vedic quotations.]
i. 126. 7. of wealth. The stars glitter like gold. i. 27. 13 ; cf. VS. 16. 26. fc Cf. Roth, op. eft., p. 35. v. 75. 7.9i. 24. 10 ; TA. i. 11. 2.
vii. 104. 21 ; AV. 8. 4. 21. 10 iv. 7. 3.
i. 147.2; VS. 12.42. One half reviles, n Their smelling power isveryacute. Durga. i.e. demons; one half praises, i.e. gods. i.e. An insect provided with proboscis; cf. Durga. Roth, loc. til. ; Bl.ii. 354. 6 Cf.MS. ii. 9. " iv. 19. 9.
ffrdaram and krdaram are (synonyms) of granary.1 Urdaram, i.e. pierced upwards (fud-dvrnarm), or pierced for food (urje dlrnam). Fills him like a granary with barley.2
This is a Vedic quotation. He fills him like a granary with barley. Krdaram, i.e. something into which a hole is bored (krta-daram). Being kindled, anointing the granary3 of intellects.4
This is a Vedic quotation.
(Here ends the twentieth section.)
Rambhah and pindkam are (synonyms) of staff. Rambhah, i.e. people grasp it.5
(We) grasped thee as decrepit people their staff.6
This is a Vedic quotation. (The sense is that) we lean on thee as decrepit men on their staff. Pindfcam (bone), i.e. with this one destroys (pinasti). Clad in skin, trident in hand, whose bow is unbent.7
This is a Vedic quotation.
Mendh and gnah are (synonyms) of women. ‘Striyah’ (women) is derived from (the root) styai, meaning to be bashful. Mendh (women) are (so called because) men honour them (mdnayanti). Gnah (women) are (so called because) men go to them (gacchanti).
Thou didst make even the wifeless to be possessed of a consort.8 Women cut thee, the active spread thee.9 These are two Vedic quotations.
epah and vaitasah are (synonyms) of penis. epah is derived from (the root) tap, meaning to touch.10 Vaitasah, it is faded.11
Loving whom we embrace.12
Thrice during the day hast thou embraced me.13
These are two Vedic quotations.
Ayd and end are (synonyms) of reference.
With this faggot we worship thee, O Agni I u
Here it is in the feminine gender.
VS. 29. 1. i* x. 85. 37 ; AV. 14. 2. 38. The translation 6 According to Roth (loc. cit.} a-rabh means is not literal.
to catch hold, to keep hold, or to lean upon.1S x. 95. 5. This was addressed by UrvasI viii. 45. 20. * to Pururavas, when the latter implored her 7 KS. 9. 7 ; cf. VS. 3. 61 ; SB. ii. 6. 2. 7 ; to stay.
TS. i. 8. 6. 2. M iv. 4. 15.
With this, to us, Agni.1
Here it is in the neuter gender.
With this husband commingle thy body.2
Here it is in- the masculine gender.
Sisaktu and sacate are (synonyms) of service.
Let him who is smart attend upon us.3
i.e. Let him who is smart serve us.
Attend upon us for thy welfare.4
i.e. Serve us for thy welfare.
The word svasti is (a synonym) of non-destruction, i.e. honoured exis- tence : it exists well. Bhyasate and rejate are (synonyms) of fear and trem
bling.
.At whose breath heaven and earth trembled.5
The world is afraid of the great ones,6 O Agni ! 7
These are two Vedic quotations.
The following twenty-four (words) are synonyms of heaven and earth. The following stanza is addressed to them.
(Here ends the twenty-first section.)
Of these two, which is prior, which posterior ? How were they born, O sages ! who knows ? All that exists, they themselves support. The twodays roll on like chariot-wheels.8
Of these two, which is prior, which posterior ? How were they born,9 O sages ! who knows them thoroughly ? They themselves support all their functions, whatever they are. And their two days, i.e. day and night, roll on as if placed on chariot-wheels.10 With these words, the seer describes thegreatness of heaven and earth.
(Here ends the twenty-second section.)
vii 16. 1 ; SV. 1. 46 ; 2. 99 ; VS. 15. 32. 7 vi. 66. 9.
x. 85. 27 ; cf. AV. 14. 1. 21. i. 185. 1 ; AB. v. 18. 10 ; KB. 28. 8. i. 18. 2 ; VS. 3. 29. 9 The question is whether they were born i. 1.9; VS. 3. 24. simultaneously like twins, or one after ii. 12. 1 ; AV. 20. 34. 1. another. Durga.
i. e. The Mamts. Durga.10 Cf. Roth, op. cit., p. 87.
CHAPTER IV
HOMONYMS
SYNONYMS i have been explained. Now therefore we shall take homonyms 2 in their respective order and (such) Vedic words whose gram matical forms are obscure. They call this (i.e. the list of homonyms) aika padikam,3 (i.e. composed of single words).
Jahd means’ I have killed ‘.
(Here ends the first section.)
men, what friend has said, Unprovoked I have killed my friend ? who flies from us 1 *
The word marya is a synonym of man, or it may be a synonym of boundary. [Boundary, it is settled by men.] Boundary is the (line of) division between two bounded places. Methati means to provoke. What innocent man have I ever killed ?5 Who runs away from us because he is afraid of us ?
Nidha, means ’ a net ‘, (so called) because it is laid (on the ground). Pasyd means a collection of snares. Pdsah (snare) is derived from (the root) pas (to fasten), on account of being fastened.
(Here ends the second section.)
Imploring seers, fond of sacrifices, approached Indra like birds of beauti ful wings. Uncover the encompassed, fill our vision, release us as if we were bound by a net.6
Vayah is the plural of vi (bird). [Of beautiful wings, i.e.] the beauti fully falling rays of the sun approached Indra imploring. Uncover our encompassed vision.7 Caksuh (eye) is derived from (the root) khyd (to know), or caks (to see). Fill, i.e. enlarge or give. Kelease us who are bound with snares as it were.
Ry the region of ribs, hips, and arms.8
and is rightly applied to the list of homo- * x. 73. 11 ; SV. 1. 319. nyms, in which list each word stands by 7 Cf. Roth, op. cit., p. 88. itself, while in the list of synonyms the 8 Frag, of VS. 21. 43 ; TB. iii. 6. 11. 1. words are arranged in groups. However, Durga quotes and explains the stanza in full.4. 4] MEHANA 57
The region of the ribs, i.e. a part (of the body) consisting of joints.1 Parsuh (joint) is derived from (the.root) spry (to touch) : it touches the backpart. Prstkam (back) is derived from (the root) sprit (to touch) : it is touchedby limbs (of the body). A limb is (so called) from being marked, or from beingbent.2 &ronik (hip) is derived from (the root) won, meaning to go forward,i.e. a hip appears to go forward when a person walks. Sitdma means fore- foot (doe). Dos (fore-foot) is derived from (the root) dru (to run).’ tiitdmameans uterus,’ says akapuni,’ it is open.’’ It means liver on account of its dark-red colour,’ says Taitiki. tiydmam (dark-red) is derived from (the root) tyai (to cause to congeal). Liver is (so called because) it is cut outwith great difficulty.3 ’ (tiitdma) means fat, becausait is white (viti) meat(mdmsam) ‘, says Galava. &iti (white) is derived from (the root) so (to whet). Mdmsam (meat), it is honoured ; 4 it is thoughtr> (delicious) ; orelse, the mind perishes in it. Medas (fat) is derived from (the root) mid (to
grow fat).
(Here etuis the third section.)
O Indra, wielder of the thunderbolt, give us whatever excellent treasure there is. With both hands bring that wealth to us, O treasure-knower.’ . Whatever [excellent], glorious, and abundant wealth there is, O Indra ; or that which I do not here possess, (i. e. taking me-ha-nd)7 as consisting of three words, that wealth should be given to us, O wielder of the thunderbolt. Adrih (thunderbolt) is (so called because) with it he splits (mountains), or it may be derived from (the root) ad (to eat).
It is well known: they are eaters of soma.8 The word rddhas is a synonym of wealth : with it, they conciliate. Bring that wealth to us, O Lord to whom treasures are known, with both thy hands. Let boththy hands be full.
Damunds? one who is inclined towards kindness, or one who is inclined to charity, or one who is inclined to self-control. Or else the word dwnia is a synonym of home ; (damund*, therefore) may mean,’ one who is devotedto home ‘. Manas (mind) is derived from (the root) mail (to think). (Here ends the fourth section.)
Devoted to the house, welcome guest in dwelling-places, approach this sacrifice of ours, O wise onei Having destroyed all assailants, bring to us the treasures of our enemies, O Agni.1
Atithih (guest), one who goes (Vat) to the houses,. or one who goes to the families or houses .of other persons on certain dates 2( */i + tithih). The word durona is a synonym of house : they (homes) are difficult to be satis- fied (dur + Vav,’ to satisfy ‘), i. e. difficult to be provided for.3 Approach this sacrifice of ours, O wise one ! Having destroyed all assailants, bring to us the treasures of our enemies, i. e. having destroyed the forces of our adver saries, bring to us the treasures or the food from the homes of our enemies.
Musah means a mouse. Musikd (mouse) again is derived from (the root) mus (to steal). Musah is derived from the same root also. (Here ends the fifth section.)
Bricks torment me on every side, like rival wives. O (Indra) of a hundred powers, oppressing cares devour me, thy praiser, as mice the threads. Know, O heaven and earth, of this (state) of mine.4
Bricks, i. e. bricks of the well, torment me on every side, like rival wives. As mice devour the greasy threads. Or (M&na) may mean one’s own limbs, i. e. they devour their own limbs ; 6 so oppressing cares, desires torment me, the singer of thy praises, O Lord of a hundred powers. [Know, heaven and
earth, of this (state) of mine.] Realize, O heaven and earth, this (state) of mine. This hymn was revealed to Trita fallen into a well.6 With refer- ence to this, there is an invocation, accompanied with a legend, a stanza, and a gatha.1 Trita, was one most eminent in wisdom. Or else the word
may have been intended as a synonym of number, i. e. ekatah, dvitah, tritah, thus the three were produced.8
(Here ends the sixth section.)
May we, with an active mind, partake of thy pressed soma, as if it were paternal property. O king soma, prolong our lives, as the sun prolongs the summer days.9
May we, with (an active), i.e. quick, or vigorous, or enlightened mind, partake of thy pressed soma-juice, as if it were paternal property.
fice. Durga. Cf. Roth, op. cit., p. 39. 8 Durga quotes the following passage : It is 7 Cf. Sieg, Sagenstqffe des Sgveda, p. 27. difficult indeed to provide for one’s family. $ Cf. Professor Macdonell, J.R.A.S. xxv. 4i. 105. 8 ; x. 32. 2 : cf. Brh.D. 7. 34. 9 viii. 48. 7 ; KS. 17. 19.
O king soma, make our lives long, as the sun does the days in summer.Days are (so called because) they are of different courses,1 or they are bright,2 or they pass away.3
The word fcurutaiia (do), as well as the words kartana (do), hantana(kill), and ydtana (go), have (na) as a redundant addition.4 Jatharam means belly ; (all that is) eaten is held in it, or is deposited in it.
(Here ends the seventh section.)
Indra, the bull, accompanied by the Maruts, is for battle. Drink somafor rapture after food. Ppur down the flood of mead into thy belly. From days of yore thou art the king of soma-draughts.5
Indra, accompanied by the Maruts, i. e. having the Maruts as his com panions. Bull, i. e. one who brings down rain. For battle, for a delightful battle. Drink soma for rapture, i.e. for a maddening victory, after food, i. e. after meals.6 Pour down the flood of mead into thy belly. Madhumeans soma, is derived from (the root) mad (to exhilarate), and is comparedwith soma (on account of the analogy of exhilaration). This other (meaningof) madhu (wine) is derived from the same (root) also. Thou art the king of soma-draughts (now, as thou wert) in the former days.
(Here ends the eighth section.)
Titau 7 means a sieve : it is covered with a hide, or it has holes, or its holes are (small) like sesamum seeds.
(Here ends the ninth section.)
Where the wise have sifted speech in their minds, as if winnowing grainin a sieve, there friends recognize friendships; the blessed mark is im pressed on their speech.8 As if winnowing grain in a sieve. Saktuh (grain) is derived from (the root) sac (to cling): it is difficult to wash; or it may be derived fromthe (root) ka& (to shine) by metathesis: it is fully blown. Where the wisehave sifted speech, i. e. knowledge, in their minds. Wise, very learned, or great thinkers. There friends will recognize friendships. The blessed markis impressed on their speech. Blessed is explained by fortunate : it is to be
*i. e. They are extended, they roll on one’ 8 Of. Roth, op. cit.,pp. 40-1. after another ad infinitum. Durga. 7 Cf. Pataftjali, op. tit., i. 1. 1, vol. i, p. 4. 4 Durga quotes VS. 12. 69 ; RV. v. 4. 30. 2 ; 8 x. 71. 2.
SO SIRAS [4. jo
enjoyed, or acquired by created beings, or its existence is the cause of enjoy ment, or it goes to the deserving person. Laksmt (mark) is (so called) from obtaining, or from indicating, [or from a desire to obtain], or from marking ; or it may be derived from (the root) las, meaning to desire, or from lag, meaning to cling, or from lajj, meaning not to praise.1 We shall explain sipre later on.2
(Here ends tfte tenth section.)
That is the divinity of the sun, that is his greatness, that in the midst of actions he rolled up what was spread out. When he has yoked the bay steeds from the stable, night still spreads around her garment for him.3
That is the divinity of the sun, that is his greatness, that in the midst of actions, i. e. works which were being done, he gathers together what was spread out. When he has yoked the bay steeds, i. e. the rays of the sun, or the horses. Night still spreads around her garment for him, i. e. it discon- nects the bright day from all. Or else it may have been used in the sense of comparison, i. e. like night he spreads his garment. There is also the Vedic quotation :
Weaving what was spread, she wove again.4
i. e. She gathered together.
(Here ends the eleventh section.)
Verily, thou art seen together with Indra, going with the dauntless (group). Both joyous and of equal valour.5
Verily thou art seen together with Indra, going in the company of the dauntless group.6 Both of you are joyous, happy. Or else the meaning may be ’ with that happy group ‘. f Of equal valour’ is to be similarly explained. (Here ends the twelfth section.)
With well-formed haunches, symmetrical flanks, together the spirited, divine coursers make efforts like swans in rows, when they, the steeds, have reached the celestial path.7
With well-formed haunches, with protruding-, [well-protruding], or broad haunches. With symmetrical flanks, i. e. whose flanks are compact, or whose head is in the middle. Or else siras refers to the sun, i. c. it follows all created things to rest, and stands in their midst. This other (meaning of)
themselves. Durga. The whole section is 6 i. 6. 7 ; AV. 20. 40. 1 ; 70. 3 ; SV. 2. 200. quoted by Patanjali, loc. tit. 6i. e. The Maruts. Durga. 2 See 6. 17. ’ i. 163. 10; VS. 29. 21.
siras (i. e. the human head) is derived from the same root also : the senses depend upon it. Together the spirited [divine coursers], urah (spirited) is derived from (the , >ot) 6u, meaning to go. Divine, born in heaven. Coursers, racers. They make efforts like swans in rows. Hamsah (swans)
is derived from (the root) Jw,n (to smite) : they tread the way in lines. &reni (row) is derived from (the root) &ri (to combine), they are combined. When the steeds have reached, i. e. arrived at, the celestial path, track,
course. The panegyric of the sun is the panegyric of the horse, for the horse was fashioned from the sun : 1
Vasus, ye fashioned forth the horse from the sun.2
(Here ends the thirteenth section.)
Observing the forests, when thou hast gone to the mothers, the waters. That return of thine, Agni, is not to be forgotten, when being afar, thouwert here in an instant.
Kdyamdna 3 means observing, or desiring4 the forests, when thou hast gone to the mothers, the waters, i.e. hast become extinguished. O Agni, that return of thine cannot be forgotten, when being afar and being pro duced, thou wert here in an instant.
Thinking him a beast, they drive the greedy one away/’ Thinking him a beast, they drive the greedy seer away. (Praise) Agni of purifying flames.7
i. e Of pure light : 8 it rests through all, or pervades all.
(Here ends the fourteenth section.)
Like two small dolls on their newly-wrought, perforated, wooden seats the bay steeds shine on their courses.9 Two dolls, two young maidens.10 Kanyd (maiden) is (so called because) she is an object of love (Icamani’jd), or (because it is said) to whom should her hand be given, [or because she is brought by the lover], or it may be
application to the horse-sacrifice is highly in- 6 iii. 53. 23.
appropriate. To this Yaska rejoins, that the ’ Durga ignores the stanza, because it im panegyric of the one is the panegyric of the plies hostility to Vasistha, he himself bein^ other, &c. a descendant of Vasistha.
*i. e. Desiring the wood, which is the 10 Cf. Roth, loc. cif.
source of thy birth, as well as waters. He
derived from (the root) Joan, meaning to shine. ’ The words relating to the seats of the maidens are in the locative singular/ says Sakapuni,1i. e. on the ornamental wooden seats. Ddru (wood) is derived from (the root) df (to split), or from dry, (to injure). Dru (wood) is derived from the same
(root) also. New, newly made. Small, riot large. As they shine on their seats, so the bay steeds shine on their courses. This is a joint panegyric of two bay steeds.
’ He has given me this, he has given me that’ ; having thus enumerated, the seer said :
On the bank of the Suvastu.2
Suvastu 3 is the name of a river. Tugva4 means a ford, (so called because) people hasten towards it.
Will the Maruts again bend down for us.5
Once again, the Maruts bend down for us. We shall explain the word ’nasatah later on.6
Incite Indra, in order to give us wealth, with those gladdening, foaming and exhilarating draughts, which thou hast.7
Incite Indra, so that he may give us wealth, with those draughts of thine, which are gladdening, which foam, and which are accompanied with
songs of praise.
(Here ends the fifteenth section.)
She has appeared like the breast of the pure one, she has displayed lovely traits like a singer. Waking up the sleepers like a mother, this most constant one has come of them that are coming again.8
She has appeared lil:e the breast, i. e. light that is exalted, of the pure one. The pure one is the sun, (so called) from purifying. This other (meaning of) vaksas (breast) is derived from the same (root) also : it is exalted in the body. A bird, too, is called the pure one, fron. the same purifying: it roams over waters. Waters, too, are called tbe pure one, from the same purifying. Nodhas (singer) means a seer: he composes a new hymn. As he makes his desires apparent in his songs of praise, so dawn manifests her beauteous forms. Adma-sad 9 (mother) adma means food i.e. one who sits at a meal, or one who obtains food. Waking up the sleepers, the most constant one has come of them that are coming again.
vol. ii, p. 344. i. 124. 4.
They, possessors of speech and impetuous.1
Impetuous, or ambitious, or having a direct perception. VaM is a synonym of speech, (so called) because it is spoken.
Let us two praise (him), priest ! sing in answer to me, let us compose an agreeable hymn to Indra.2
Some think it to be a panegyric on invocation ; others, a recitation on pressing the soma. It is, however, addressed to Indra. We shall explain the word paritakmyd later on.3
(Here ends the sixteenth section.)
Suvite = su + ite, or = sute, i.e. in (the sense of) going well, or to give birth to.
Place me in good position.4
This, too, is a Vedic quotation.
Dayatih6 has many meanings.
Let us protect the old with the new.6 (In this passage dayatih) means to protect.
Who alone here distributes wealth.7 (In this it) means to give, or to divide.
Irresistible, dreadful, he burns the forests.8 (In this it) means to burn. Irresistible, one who is difficult to be resisted.
The treasure-knower, slaying his foes.9 (In this it) means to slay. These soma-juices are pressed, let the AsVins, who come at dawn and are of equal valour, drink them. I am (here), indeed, to refresh and to salute you. The crow flying at daybreak has waked me up.10 dayamdnah,11i. e. flying.
The word nu cit is a particle, and is used in the sense of ancient and modern ; nti ca also (is similarly used).
Even to-day as in the days of yore, the same is the work of the rivers.12 And to-day the function of the rivers is the same as it was in ancient times.
The present and the past place of treasures.1
The modern and the ancient place of treasures. The word rayih is a synonym of wealth ; it is derived from (the root) ra, meaning to give. (Here ends the seventeenth section.)
May we obtain (lit. know) that unlimited gift of thine. 2
May we obtain that illimitable gift of thine. The sun is called aku para also, i. e. unlimited, because it is immeasurable. The ocean, too, is called akupdra, i. e. unlimited, because it is boundless. A tortoise is also called a-kupa-ara, because it does not move in a well.3 Kaccliiipa (tor toise) is (so called because) it protects (pdti) its mouth (kaccham),* or it protects itself by means of its shell (kacchena), or it drinks (Vpa) by the mouth. Kaccha (mouth or shell of a tortoise) = kha-ccha, i. e. something which covers (chddayatl) space (kham). This other (meaning of) kaccha, ’ a bank of a river ‘, is derived from the same (root) also, i. e. water (/cam) is covered (chadyate) by it.
To destroy the demons, he sharpens his horns.5
i. e. For the destruction of the demons, he sharpens his horns. Rttksa-s (demon) is (so called because) life has to be protected (Vraks) from him, or he attacks (Vksan) in solitary places (ra/tasi), or he approaches (<Suaks) at night (rdtrau).Q
Impetuous, Agni with impetuous steeds.7
i. e. Swift with swift horses, or nobly-born Agni with horses of noble breed.
Let the agile rest in this sacrifice.8
i. e. They who move swiftly.
(Here ends the eighteenth section.)
So that the gods be ever for our prosperity, our watchful guardians day by day.9
So that the gods may always be the promoters of our prosperity. Watchful, vigilant. Our guardians on every day.
Cyavana10 is (the name of) a seer : he is the collector of hymns. There are Vedic passages in which it occurs as cyavana :
draws itsmouth within the shell and assumes <J i. 89. 1 ; VS. ?5. 14 ; KS. 20. 11. the characteristic shape of the tortoise. I0 Cf. Roth, op. cit., p. 46. c v. 2. 9.
You two made the decrepit Cyavana young again, to move anew like a car.1
You two made the decrepit Cyavana, i. e. who was very old, young again, in order to move about like a car. Yuvd (a youth), he stirs (pra yauti) actions. The verb taksati means to make.
Rajas 2 is derived from (the root) raiij (to glow). The two lights are called rajas, water is called rajas, worlds are called rajas, blood and day are called rajas.
[Variegated and thundering worlds move in different directions.3 This is a Vedic quotation.]
Haras is derived from (the root) hr (to take away). Light is called Jtaras, water 4 is called haras, worlds 5 are called haras, [blood and day are called haras. Mix this light with thy light, O Agni.6 This is a Vedic
quotation.]
The wise sacrificed.7
People, having a precise knowledge of the various acts of worship, sacrificed.
The word vya-titah has many meanings.
Looking at the foot of the god with obeisance.8
(In this passage it) means ’ to see ‘. O hero, partake of the oblation.9
(In this it) means * to eat ‘.
Eat and drink the milk of the cow.10
Do you eat and drink the milk of the cow. Usriyd [and usrd] is a synonym of cow, (so called) because enjoyable things flow from it. The soma being pressed by the intelligent,11 the well-conducted lovers of wealth have willingly praised thee, Indra.12
i. e. Having presented the soma, they have praised thee.
Pour down the golden juice in the lap of the wood, prepare it with chisels made of stone.13
Pour down the golden juice in the lap of the wood, i. e. of a wooden
does not illustrate the various meanings of 7 v. 19. 2.
rajas by suitable examples. Durga supplies 8 vi. 1. 4.
them and explains Yaska’s omission by the 9iii. 41. 3 ; AV. 20. 28. 8. remark that the word is frequently used in 10 i. 153. 4 ; AV. 7. 73. 5. these senses. It is the intelligent alone who are capable
cup. The golden juice is the soma, (so called from) its golden colour. This other (meaning of) karih (i.e. a monkey) is derived from the same (root) also.1 Prepare it with chisels* made of stone, i. e. with stone-made chisels, or with songs of praise.2
May he, the noble one, defy the manifold creatures, let phallus-worship pers not penetrate our sanctuary.3
May he overpower them, i. e. the manifold creatures who are hostile * to us. Let the phallus-worshippers, i. e. the unchaste stina 6 (phallus) is derived from (the root) snath (to pierce) not approach our sanctuary, i. e. our truth, or sacrifice.
(Here ends the nineteenth section.)
Surely there will come those future ages, when kinsmen will behave like strangers. Seek, O fair one, a husband other than me ; for him, thy consort, make thy arm a pillow.6
There will come those future ages, when kinsmen will act in the manner of strangers. Jdml 7 is a synonym of tautology, fool, and one born in the same caste. Make thy arm a pillow for thy consort ; seek, O fair one, a husband other than me is explained (easily).
(Here ends tJie twentieth section.)
Heaven is my father, progenitor ; here is my uterine relative ; the great earth is my mother. The womb is within the two widespread world halves ; the father here bestowed a life-germ on the daughter.8 Heaven is my father, protector, benefactor, progenitor; here is my uterine relative ; the great earth is my mother. Relative is (so called) from being connected together. Uterine is (so called) from being fastened together. It is said : children are born fastened to the umbilicus.9 Hence the near relatives are called as having a common umbilicus, or a common tie. A near relative is (so called) from being well known. The womb is within the two widespread world-halves. Widespread, i. e. spread very wide, or spread very high. There the father bestows the life-germ on the daughter, i. e. the rain-cloud on the earth.
vii. 21. 5.4. 24] ERIRE 67
[Desirous of peace, desirous of happiness.]l Now bestow sinless peace and tranquillity upon us.* The words rapas and ripram are synonyms of sin; i.e. freedom 3 from diseases, and the warding off of dangers. Moreover, a descendant of Brhaspati is called samyu also:
This we beg of amyu: to go to the sacrifice; to go to the lord of sacrifice.4
This too is a Vedic quotation. (The meaning is) in order to go to the sacrifice, and to the lord of the sacrifice.
(Here ends the twenty-first section.)
Aditi, unimpaired, mother of gods.5
(Here ends the twenty-second section.)
Aditi is heaven, Aditi is atmosphere, Aditi is mother, father, and son. Aditi is all the gods, and the five tribes ; Aditi, what is born and what shall be born.6
- With these words, the seers describe the greatness of Aditi. Or else, all these things are unimpaired.
-
Whom the Bhrgus raised.7
Erire is a reduplicated form of Ir (to raise), preceded by the pre
position .0.
(Here ends the twenty-third section)
People shout after him in battles, as they do after a clothes-stealing thief, or a falcon let loose and swooping downwards, and a glorious herd of cattle.8
(People shout) after him as they do after a clothes-stealing thief, i. e. one who steals clothes. Vastrani (clothes) is derived from (the root) vas (to wear). The word tciyu is a synonym of thief :’ he is a store-house of sin/ say the etymologists, or it may be derived from (the root) tas (to perish).9 People shout after him in battles. The word bhara is a synonym of battle ; it is
derived (from the root) bhr (to bear), or hr (to carry away).10 Swooping
ous character. * iv. 38. 5.
downwards, pouncing downwards. Downwards is going down; upwards is going up. Like a falcon let loose.1 Falcon is (so called because) it swoops in an admirable manner. And a glorious herd of cattle, i. e. a famous herd of cattle : glory and the herd, or wealth and the herd. Yutham (herd is derived from (the root) yu (to connect) : it is compact.
While kindling, the man of noble wisdom extols him,2i. e. he praises him.
Mandl (praiseworthy) is derived from (the root) mand, meaning to
praise.
Worship the praiseworthy (Indra) with hymns and oblations.3 Bring worship to the praiseworthy (Indra) in (the form of) panegyrics with offerings of food.
Gauh has been explained.4
(Here ends the twenty-fourth section.)
Indeed, in this place, it is said, they thought of the ray separated from the sun ; here in the house of the moon.5
In this place, indeed, the rays of the sun, together of their own accord, thought of the separated, i. e, disunited, removed, disconnected, or concealed (ray) ; there, in the house of the moon.6
Gdtu has been explained.7
[Dawns made a move for man.8 This too is a Vedic quotation.] Damsayah means works, (so called because) they finish them. Thinking (to make)’ the works (fruitful) for the peasant, (you let) the waters (flow).9
This too is a Vedic quotation.
He became prosperous, distress does not approach him.10 He became prosperous, distress does not come near him. The words amhatih, amhah, and amhuh\ are derived from (the root) Jmn (to injure) by metathesis, after making its penultimate the initial part (han > ahn > anh = amh).
O Brhaspati, thou dost destroy the derider.11
up, but comes down and kills its prey, being 6 Cf. Roth, op. cit., p. 49. applauded by people. This explanation seems 7 See 4. 21.
to be far-fetched and illogical, for a bound 8 iv. 51. 1.
falcon cannot kill its prey.9 x. 138. 1. Cf. Roth, op. cit., p. 49. 2 x. 45. 1 ; VS. 12. 18. “> i. 94. 2.
See 2. 5.
O Brhaspati, when thou destroyest the derider.1 Ply means to deride. Viyute means heaven and earth, (so called) from their remaining apart from each other.
Alike, heaven and earth terminating at a distance.2 Alike, of equal measure. Measure is (so called) from being measured. Duram has been explained.3 Antah (end) is derived from (the root) at (to go).
The word rdhak 4 is a term (used to denote) the idea of separation.5 It is also used in the sense of prosperity.
Being prosperous, thou hast sacrificed; being prosperous, thou hast toiled.6
In a state of prosperity, thou hast sacrificed ; in a state of prosperity, thou hast exerted thyself.
The words asydh and asya have the acute accent when referring to a primary, and grave when referring to a secondary, object. The more emphatic meaning has the acute accent, the less, the grave.
For the obtainment of this, be near us, O goat-teamed one, gracious and bounteous.7 [Be glorious, O goat-teamed one.]
For the obtainment of this, be near us.
Gracious, without being angry. Rarivdn ^bounteous) is a reduplicated form of (the root) rd (to give). The seer addresses Pusan as goat-teamed. Goat-teamed, goats are his coursers. Now the grave accent :
Let her husband, who has a long life, live for hundred autumns.8 May her husband, who has a long life, live for hundred autumns. Autumn is (so called because) the herbs become ripe during this period, or the rivers are in flood.
The word asya (his) is explained by the word asydh (her). (Here ends the twenty-fifth section.)
Lightning is the middlemost brother of this sacrificer who is noble and benevolent. His third brother is butter-backed. Here I saw the lord of. the universe with seven sons.9
Lightning is the middlemost brother of this sacrificer, i.e. who is worthy of being invoked ; who is noble, i. e. who is to be honoured ; who is benevolent, benefactor. Bhrdtd (brother) is derived from (the root) bhr, meaning to take : he takes a share (of patrimony), or he is to be brought
up. His third brother l is butter-backed, i. e. this Aghi. There I saw the lord of the universe, i.e. the protector of everything, or supporter of everything, or with seven sons ; i. e. with the seventh son,* or whose sons have gone everywhere,3 Seven is an extended number. There are seven rays of the sun, they say.
(Here ends the twenty-sixth section.)
Seven yoke the one-wheeled car. One horse having seven names draws it. Three-navelled is the wheel, imperishable and irresistible, on which all these worlds rest.4
Seven yoke the one-wheeled car, i. e. the car which moves on a single wheel. Cakram (wheel) is derived from (the root) cak (to repel), or car (to move), or kram (to go). One horse having seven names draws it, i. e. the sun : seven rays draw up the juices for him, or the seven seers praise him. The other word nama (name) is derived from the same (root, nam) also ;
(so called) from being drawn up. The second hemistich chiefly describes the year: the three-navelled wheel, i.e. the year with its three seasons, summer, rainy season, and winter. Year is (so called because) people live together by them. Summer, juices are swallowed during this period. Rainy season, during this time it rains. Winter, full of snow, Again,
himam 5 (snow) is derived from (the root) han (to injure), or from hi (to hasten). Imperishable, having the characteristic of non-decay. Irre sistible, not dependent on anything else. The seer praises the year, on which all created beings rest together, with all measures. When the five-spoked wheel began to roll.6
This is with reference to the five seasons. There is the Brahmana passage : There are five seasons in the year,7 taking the winter and the dewy season together:
Six are said to have been inserted.8
This is with reference to the six seasons, which are inserted in the navel as spokes. Again, sat (six) is derived from (the root) sah (to bear).
(2) Adrtya, (3) Agni ; hence Agni is the third. i. 164. 2.
Durga. Cf. Durga’s explanation, quoted by Roth, 7 Durga attributes to the legendarians the op cit. t p. 51.
saying : that the sun verily is the seventh i. 164. 13 ; AY. 9. 9. 11. son. He also quotes a Brahmana passage Cf. AB. i. 1 ; SB. i. 8. 5. 1 ; i. 7. 2. 8. which says that the sun is the seventh and i. 164. 12; AV. 9. 9. 12. Indra is the eighth.
That twelve-spoked one does never decay.1
One wheel and twelve fellies.2
These are with reference to months. A month is (so called) frommeasuring.3 Felly, it is well secured.
In it are placed together three hundred spokes, as it were,4 and sixtymoving one after another.2
There is the Brahmana passage : Verily, there are three hundred andsixty days and nights in a year.5 This is taking the day and the nighttogether (i. e. as one).
There stood seven hundred and twenty.6
There is the Brahmana passage : Verily, there are seven hundred andtwenty days and nights in a year.7 This is taking the day and the nightseparately (i. e. as two).
(Here ends the twenty-seventh section).
CHAPTER V
HE found the cloud in the course of the rivers.8
Sasnim means a cloud, (so called because) it is washed.9 O men ! invoke the best carrier of invocations, the hymn, who is themessenger.10 O men, invoke the messenger, i. e. the hymn, who is the best carrierof invocations. Nard means men : they repeatedly move (Vnrtyanti) inactions.11 Dutah (messenger) is derived from (the root) ju (to be quick), orfrom dru (to run), or from the causal of vr (to keep back).
[Thou art the messenger of gods and mortals.12 This too is a Vedic
quotation.]
Vdvasdnak is a participle (formed) from (the root) w& (to desire), orfrom vds (to roar).
i. 164^ 11 ; AV. 9. 9. 13. 5 ; AA. iii. 2. 1.
*i. 164. 48 ; AV. 10. 8. 4. 8 x. 139. 6.
xii. 3. 2. 3. " Nrtyanti gatrani puna* prakiipanti. Durga. 6i. 164. 11 ; AV. 9. 9. 18. x. 4. 2.
Desiring the seven shining sisters.1 This, too, is a Vedic quotation. Vdryam (boon) is derived from (the root) vr (to choose). Or else (it is so called because) it is the best. We choose that boon, the best protection.2 We choose that boon, which is the best (protection), i. e. it is to be protected, or you are its protectors, or it belongs to you.
The word andhas is a synonym of food,3 (so called because) it is to be sought.
With drinking vessels pour down the exhilarating food.4
Pour down the exhilarating food 5 with drinking vessels. Amatrwni means a vessel, (so called because) the householders eat from it. The householders (are so called because) they are innumerable.6 A drinking vessel (is so called because) people drink from it. Darkness is called andhas also, because no attention can be fixed in it or because nothing is visible. People also use the expression andham tamas, i.e. ‘blinding darkness’. This other (meaning of) andhas (blind) is derived from the same root also.
He who has eyes sees, but the blind man cannot know.7 This, too, is a Vedic quotation.
(Here ends the first section.)
Attached to each other, having many streams, rich in water.8 Devoted to each other, or without abandoning each other, having many streams and rich in water.9
Vanusyati means to slay,. its grammatical form is not known. May we slay those who seek to injure us.10
This too is a Vedic quotation.
May we, in battle, conquer the perverse, and him who seeks to injure the long-spread (sacrifice).11
May we, in battle, conquer the perverse, i. e. the pernicious, the sinful person, who desires to spoil our long-spread sacrifice. Pdpah (sinful person) is (so called because) he drinks what is not to be drunk, or having
’nnarthaupapadyate. Durga. rain to fall, or who support the manifold 4 1*. I- ai- e. Soma. Durga. creation, and who are rich in clarified butter. According to Durga, the word a-rod de- Durga*
notes something which cannot be measured,10 i. 132. 1 ; viii. 40. 7.
i. e. countle s. Householders are therefore n i. e. A person addicted to the gratification called a-rna for the same reason. of sensual pleasures. Durga.
committed sin, he falls lower and lower ; 5 or the word may be (formed) from the intensive of the root pat (to fall).
Tarusyati has the same meaning also.
Accompanied by Indra, may we slay Vrtra.2
This too is a Vedic quotation.
Bhatidaua, (applause) is derived from (the root) bftand? meaning to
praise.
The widely-loved bard praises him with many names.4
This too is a Vedic quotation.
He utters forth praises which are rich in offspring.5
This also (is a Vedic quotation).
Go quickly, O wanton, with some one other than me.6 Go at once, wanton, with some person different from me. Speaking in this manner, thou hurtest me as it were. Ahand 1 (a wanton) is (so called from) her lascivious speech. Ahanah (i. e. the vocative) is derived from the same.
Nadah* means a seer; it is derived from (the root) nod, meaning to
praise.
The love of the self-controlled seer has come to me.9
The love of the self-controlled seer, i. e. of one who is celibate and whohas controlled himself with regard to procreation, has come to me. It is said that with these words a seer’s daughter wailed.10
(Here ends the second section.)
Soma, whose (greatness) neither heaven, nor earth, nor waters, nor atmosphere, nor mountains (fathomed), has flowed.11
According to some, aksah is formed from (the root) as (to go). When the C9wherd dwells with kine in a watery place, soma flows from the milked cows.12
The fox stalked the approaching lion. i:j
iii. 3. 4 ; Durga paraphrases kavi (bard) sick, she addressed this strophe to her celibate by kranta-darfana (of comprehensive vision). husband. The story is related at greater B ix. 86. 41. length in Brh. D. iv. 57-60 ; Professor Mac- ’s x. 10. 8 ; AV. 18. 1. 9. This is a part of donell’s edition, vol. ii, pp. 140-2 ; cf. Sieg, a dialogue between Yama and YamI ; cf. op. cit., pp. 120-6 ; Roth, toe. cit. Roth, tor..cit. x. 89. 6.
Some think that (the word aksdh) means to dwell in the former, and to flow in the latter quotation.1 When the cowherd dwells with kine in a watery place, then soma flows from the milked kine. ’ In all quotations (the word aksdh) means to dwell/ says Sakapuni.
The word svdtram l is a synonym of quick : it is of swift motion. He, the winged one, Agni, who has all created beings as his property, made quickly whatever moves, the immovable and the movable.8 And he, the winged one, Agni, who has all created beings as his property, made in a moment all that moves, the stationary and the noa stationary.3
Utih (protection) is derived from (the root) av (to protect). To thee (we turn round) for protection, as to a chariot.4
This too is a Vedic quotation.
We shall explain hdsamdne later.5
Vamraka has approached Indra with a soma draught.6
i.e. With drinks, or with beautiful hymns, [or with rousing pane
gyrics].
He found it glowing like a fully-manifest dream.7
- Dream 1 refers to the atmospheric light (i.e. lightning) which is visible occasionally only ; he found it flashing like that (lightning). Twofold existence, and the source of happiness on account of food.8 Double existence, i.e. in the middle and the highest sphere. Source of happiness, source of comfort.
As hunters seek game.9 As hunters seek game, so panegyrics seek thee.
(Here ends the third section.)
Vardhah means a cloud: it brings (Vhr) the best means of livelihood. There is a Brahmana passage: Thou hast brought the best means of livelihood.10
From afar he pierced the cloud by hurling his thunderbolt.11 This too is a Vedic quotation. This other (meaning of) vardhah (boar)
is derived from the same root also : he tears up the roots, or he tears up all the good roots.
Indra (slew) the ravening boar.1
This too is a Vedic quotation. The Angirases are called vardhds also: The Lord of prayer, with the powerful Angirases.2
Moreover, these groups of atmospheric gods3 are called vardhavah also : Seeing the groups of atmospheric gods, of golden chariot-wheels, ofiron tusks, running.4
Svasardni 5 means days: they move of their own accord. Or else, svar means the sun, he causes them to move.
As rays to the days.6 This too is a Vedic quotation.
aryah means fingers: [they create works]. aryah means arrows:they are made of Saccharum earn (&ara). ara (arrow) is derived from(the root) r (to rend).
As with arrows one (pierces), supporting (a bow) with two arms.7 This too is a Vedic quotation.
Arkah means a god, (so called) because they worship him. Arkahmeans a stanza, (so called) because it is by means of a stanza that theyworship (gods). Arkam means food: it causes created beings to shine.Arkah means a tree (Calotropis gigantea) : it is compressed with bitterness.8 (Here ends the fourth section.)
Chanters chant thy praises, singers sing the song. Brahmanas raisedthee up like a pole, O god of a hundred powers.9
Chanters chant thy praises. Singers sipg forth the song of thy praise.The Brahmanas raised thee up like a pole, O god of a hundred powers! A pole (vamsa)10 is (so called because) it grows in a forest (vana-6aya),or is so called from being divided into different parts.
Paw 10 means the rim of a wheel, (so called) because it brushes awaythe earth.
Lo! with the rim of their chariots they rend the mountain withtheir might.11
The Maruts destroyed him with the edge of their sword.12 These two are Vedic quotations.
i. 8. 8.
Valcsas (breast) has, been explained.1
Dhanvan means atmosphere : waters flow from it.
It shines brightly from across the atmosphere.2
This too is a Vedic quotation.
Swam means food : it binds created beings together.3 With which you bring food to friends.4
This too is a Vedic quotation.
Ittha is explained by the word amutha.5
Saca means ’ together ‘.
Being together with the Vasus.
i. e. Being with the Vasus.
Cid is an enclitic particle; it has already been explained.7 Further, if accented, it is a synonym of animal in the following passage : Thou art animal, thou art mind.8
All the enjoyments are stored in thee, or thou stimulatest knowledge. The letter a is a preposition ; it has already been explained. Further, it is used in the sense of ’ on ‘.
Waters in the cloud.10
Waters in the cloud, i. e. waters on the cloud. [Waters in the cloud, i. e. waters resting on the cloud.]
Dyumnam is derived from (the root) dyut (to shine), and means glory or food.
Bestow upon us glory and treasure.11
Bestow upon us glory and treasure.
(Here ends thefifth section.)
Pavitram is derived from (the root) pu (to purify). A stanza is called
pavitra (pure) :
The stanza with which the gods always purify themselves.12 ’ This too is a Vedic quotation. Rays are called pavitram : Purified by rays [pressed by men with stones].13
feature of the Aryan household in ancient 8 VS. 4. 19 ; 12. 63.
times, and even now implies kinship, or com- y See 1. 4.
munity of caste in India. In Hindu Law 10 Frag, of v. 48. 1.
relationship with a deceased person is deter- u vii. 25. 3. mined by one’s right to offer the funeral 12 SV. 2. 652. Cf. Roth, loc. tit. cakes of food ; cf. Durga, quoted by Roth, op.1S Frag, of VS. 7. 1 ; read together with cit., p. 58. what follows within square brackets, it is 4iii. 62. 1. ix. 86. 84.5. 8] VISNU 77
This too is a Vedic quotation. Water is called pavitram. Havinga hundred waters (i. e. streams), rejoicing with food.1
i. e. Having much water. Fire is called pavitram. Air is called pavitram. Soma is called pavitram. The sun is called pavitram. Indrais called pavitram.
Agni is pure, may he purify me. Vayu, Soma, the Sun, Indra, arepure, may they purify me. 2
This too is a Vedic quotation.
Todah is derived from (the root) tud (to push).
(Here ends the sixth section.)
I, the liberal giver, call upon thee, O Agni, in many ways. I amindeed the master (of thy panegyrics). As in the cavity of some greatwell.3
I, who am a liberal giver, invoke thee alone.’ Arih means an unfriendlyperson ; it is derived from (the root) r (to injure). The master is called arih also, from the same root. Having seen that oblations offered to otherdeities are sacrificed in fire, the seer declared,’ as in the cavity of somegreat well’; i. e. as in the opening of some great chasm.4
Having a good gait, i. e. one whose manner of walking is good. Sacrificed to from all sides, the butter-backed having a good gait.5 This too is a Vedic quotation.
ipivista and Visnu are two synonyms of Visnu.6 ‘The former hasa contemptuous meaning ‘, says Aupamanyava.
(Here ends the seventh section.)
What was blameable in thee, O Visnu I that thou didst declare,’ I amDo not hide this shape from us, for, in battle, thou wert ofa different form.7
O Visnu, what is there obscure about thyself, i. e. not worthy of beingknown, that thou sayest to us,8 ’ I am denuded like a phallus ‘, i. e. whose
i. 150. 1 ; SV. 1. 97. v. 87. 1.
inexhaustible power of consumption, which 7 vii. 100. 6.
is compared with that of some deep well or 8 Muir reads the negative particle na in- great chasm. Sarane is derived from sr (to stead of nah,’ to us ‘. This is evidently a
rays are not displayed?1 Or else,. it may be that (the word is used as) a synonym of praise : O Visnu, what is this well-known (shape) of thine, i. e. worthy of being fully known, that thou sayest to us,* I am enveloped with rays (sipi-vista)’,2 i.e. whose rays are displayed? Rays are here
called sipayah? i.e. he is enveloped by them. Do not hide this shape from us. The word varpas is a synonym of form, (so called) because it covers things. For in the battle, i. e. in the combat, thou wert of a different form ; * i.e. whose rays are gathered together. The following stanza explains it much more.
(Here ends ike eighth section.)
I, a master of hymns, and knowing the sacred customs, to-day praise that name of thine, fiipivista. I, who am weak, glorify thee, who art mighty, and dweilest beyond this world.6
I, a master of hymns, to-day will sing forth that name of thine, ftipivista. I am master, i. e. lord, of hymns. Or else it is thou who art a master, I, who am weak, praise thee who art mighty. The word tavasa is a synonym of mighty : he is risen high. Who dweilest beyond, i. e. very far from this world.
Glowing with heat, i. e. one whose glow has reached us.
May we two together serve the god of glowing heat.6
Let us both attend upon the god, whose glow7 has reached us. Agile, i. e. one whose speed is great.
The agile has shortened the life of the demon.8 He caused the life of the demon to be shortened.
(Here ends tfie ninth section.)
From two sticks, men with fingers have produced fire by the motion of their hands ; a fire, glorious, seen at a distance, lord of the house and active.9
mistake, for Roth’s edition, which Muir seems posed’; cf. Muir, op. cit,, vol. iv, pp. 88, to have used, has the right reading noA. This 504-6.
reading is also supported by the evidence of s &ipi means -animal’ also, cf. TS. ii. 5. 5. the MSS. of both recensions and Durga. Cf. 2 : yajno vat vimah patavah (ipih.
Sanskrit Texts, vol. iv, p. 88.
Cf. Roth, op. c&, p. 69.
its rays are not displayed. Durga. * Sipivitta is a name of Visnu ; this is also shown by the following passage : TS. ii. 5. 5. 2: Vitnave Sipivittaya. It means ‘a bald person ‘, and according to TS. ii. 2. 12. 5,’ a diseased person whose private parts are ex
vi. 65. 1.
Whose glow, or whose anger, has reached Durga.
iii. 49. 2.
vii. 1. 1 ; SV. 1. 72 ; 2. 728.
Dfdhitayahl mean fingers : they are employed in (the performance of) actions. - Fire-sticks are (so called because) fire rests in them, or because fire is produced from them by attrition. By the motion of their hands, by the circular movement of their hands. They produced fire, glorious, visible at a distance, the lord of the house, and swift.
(Here ends the tenth section.)
At one single draught Indra drank thirty lakes full of soma.2 At one draught alone Indra drank them together, i. e. along with one another ; this is the meaning. (Lakes) full of soma, i. e. dear to his heart, or full to the brim, or consecrated to Indra. Or else Indra is a lover of soma, or he drinks till his desire, his appetite, is completely satisfied.3 With reference to this, the interpretation of the ritualists is the following : There are thirty libation-vessels consecrated to one deity at the meridional pressing of the soma-juice. These (libation-vessels) they drink at a single draught. They are here called lakes. ’ There are thirty days and nights in the second, and thirty in the first half of a month/ say the etymologists. Then the rays drink those same lunar waters which fall on certain days in the second fortnight.4 There is also a Vedic quotation :
The imperishable one whom the imperishable drink.6
They fill him again in the first fortnight. There is also a Vedic quota tion:
As the gods cause the moon to grow.
Adhriguh (lit. irresistible) means a stanza, (so called) from being at the head of a cow (i. e. = adhi-guh). Or else it is intended to refer to an injunc tion, for there is a repetition of words : Toil, O irresistible one, toil well, toil, O irresistible one.7 Fire also is called irresistible.
(The drops) flow for thee, O irresistible and mighty one.8
i. e. One whose motion is unrestrained and who is active. Indra is called irresistible also :
(I send) a gift to the irresistible Indra.9
This too is a Vedic quotation.
satisfaction, see Pa. i. 4. 66 ; ef. Both, loc. cit. 6 VS. 5. 7 ; cf. AV. 7. 81. 6. 4 Durga remarks that the stanza is ad- ’ VS. 5. 7 ; cf. Roth, loc. cit. dressed to Indra; the explanation of the ety 7 AB. ii. 7.
mologists presupposes it to be addressed to *iii. 21. 4.
Aditya,and it is therefore irrelevant. He meets 9i. 61. 1 ; AV. 20. 35. 1. this self-raised objection by citing a Brah-
Angusah means a hymn : it is to be chanted aloud.
With this hymn we possess Indra.1
With this hymn we have Indra with us.
(Here ends the eleventh section.)
With infused energy, rushing to the attack, shaker, impetuous, great hero and foaming, soma surpasses all plants and trees. All the counter- measures did not deceive Indra.2
One whose anger is roused, and who rushes to attack, [i. e. who is quick to attack, or who attacks while moving,] i.e. soma, or Indra. Dhunih (shaker) is derived from (the root) dhu (to shake). The word simi is a synonym of action, or it may be derived from (the root) am (to exert oneself), or from vak (to be able). The foaming soma : that which remains as residue after soma is strained is called ijisam, i. e. something which is thrown away, hence soma is called r/m, i. e. containing the residue. Further, this is used as an epithet of Indra also : rjisi, the wielder of thunderbolt.3 That portion (i. e. the residue) and the grains belong to his (i. e. Indra’s) steeds.4 Grains are (so called because) they are parched in a kiln, or dried on a board.
Let thy steeds devour grain and sniff at the residue.5
This too is a Vedic quotation. (Babdhdm)6 is formed by reduplicating the first syllable and removing the penultimate of (the root) bhas, which means to devour. Soma surpasses all plants and trees. All the counter- measures do not deceive Indra ; i. e. the counter-measures which they adopt against him are of no avail before Indra : they perish before they reach him, i. e. without reaching him at all. Some are of opinion that the stanza is primarily addressed to Indra, while the reference to soma is of secondary character. Others hold that it is primarily addressed to both.
$masa,7i. e. something which runs quickly, or runs in the body. The ridge has held back the water.8
The ridge has held back the water.
(Here ends the tivelfth section.)
rjijt, i. e. one whose steeds feed on the resi- with aiman and means ’ an elevated edge ‘, or due of soma (rji$am).’ bank ‘; cf. Roth, op. cit., p. 63. 8 Cp. Roth,” op. cit., p. 68. 8 x. 105. 1 ; SV. 1. 228.
Durga refers to the sutra Pa. vi. 4. 100.
Urva&i l is (the name of) a naiad, (so called because) she pervades wide regions (urn + A/as ’ to pervade ‘), or she pervades by means of thighs2 (uru + / ’to pervade’), or her desire is great (urn+ */va& ’to desire ‘). Apeardh (a naiad) is one who moves on water. Or else the word apsas is a synonym of beauty ; it is derived from the negative of (ftie root) paa (to devour) : it is not to be devoured, but to be gazed at, or to be made perva sive.3 ’ It is for clear perception,’ says Sakapuni. In ’ Whatever forbidden food ‘, 4 (apsas signifies) something which is not to be eaten. In ’ Pervading indeed ‘,5 (the word signifies) pervasive. (Apsarah) is (therefore) one whopossesses that (apsas), i. e. a beautiful person : the beauty is either acquired by her or given to her.6 On seeing her, the seminal fluid of Mitra and Varuna fell down.7 It is to this that the following stanza refers. (Here ends the thirteenth section.)
O Vasistha, thou art a son of Mitra and Varuna. O Brahman, thou wert born from the mind of Urvai^i. (Thou art) the drop that fell in divine fervour. All the gods received thee in the atmosphere.8 O Vasistha, thou art certainly the son of Mitra and Varuna. Brahman, thou wert born from the mind of Urvas’I. (Thou art) the drop that fellindivine fervour. Drop/1 it is well nourished, it is to be absorbed. All the gods sup- ported thee in the atmosphere.10 Puskaram means atmosphere : it nourishes (posati) created beings. Water is called puskuram, because it is a means of worship (‘puja-karam), or to be worshipped (VpHj). This other (meaning of) puslcaram (lotus) is derived from the same root also : it is a means of decorating the body (vapus-karam). Pusyam (flower) is derived from (the root) pus (to blossom).
Vayunam is derived from (the root) vi (to string) : it signifies desire or
intelligence.
(Here ends the fourteenth section.)
He here spread the unintelligible darkness ; he made it intelligible with the sun.11
apsas, i.e. it is derived from the root op, ’to He does not seem to realize that Yaska here pervade*. cites two short quotations from the VS. in 4 VS. 20. 17. The passage is cited by Yaska support of the two etymologies of apsas given to support his first derivation of apsas from by him.
the negative of psd.7 Cf. Brh. D. v. 155.
to support his second derivation of apsas from 9 Cf. Durga quoted by Both, op. 7., p. 64. dp, i.e. to show that apsas means pervasive. 10 Cf. Brh. D. v. 155.
He spread unknowable darkness ; he made it knowable with the sun. Vdjapastyam means soma.
May we obtain the soma.1 This too is a Vedic quotation.
Vdjagandhyam 2 (has the same meaning) with gandhya as the second member of the compound.
May we eat the soma.3 This too is a Vedic quotation.
Gadhyam is derived from (the root) grah (to seize).
Like food which is to be seized, they desire to unite themselves with the straightforward.4
This too is a Vedic quotation.
The verb gadk means to mix. Mixed on all sides, mixed all around.6 This too is a Vedic quotation.
Kaura-yaiw means one whose car is made, whose wisdom is ripe, whose chariot is made.6 Thia too is a Vedic quotation.
Taura-ydna means one whose car is very quick.
Approach our sacrifice with the Maruts, thy friends of equal power, O Indra whose car is swift.7
This too is a Vedic quotation.
Ahra-ydna means one whose car does not bring shame on him. Make it presently, (Agni) whose car does not bring shame. 8 This too is a Vedic quotation.
Hara-ydiia means one whose car is moving constantly.
(We found) silver on him whose car moves constantly. This too is a Vedic quotation.
Who, steady in every action, belongs to all.10
i. e. Pervading all hymns.
Vraiidl is derived from (the root) vraiid, meaning to become soft. (Here ends the fifteenth section.)
When thou uprootest forests, roaring at the head of wind, and the draught which makes them soft.11 When thou causest the forests to fall with thy deadly weapon, or roaring at the head of the howling wind, and the draught, i. e. the sun who is the drying agent.
The hard became soft. 12
&jap<utyatn from vGja and /pat (to fall).8 iv. 4. 14.
Cf. Both, op. c., pp. 64-5. J viii. 25. 23.
ix. 98. 12 ; SV. 2. 1030. 10 i. 101. 4.
iv. 16. 11. i. 54. 5.
i. 126. 6. “Fragment of ii. 24. 8.
viii. 23. 11. Cf. Roth, op. cit., p. 65.
This too is a Vedic quotation. The verbs ml and vril, meaning to be hard, are joined together with the former.
Nissapi means a libidinous person, i. e. devoid of virility. Paeas(virility) is derived from (the root) sap, meaning to touch. O, do not hand us over to others, as a libidinous person his wealth.1 Just as the libidinous man wastes his wealth on others, so do not yehand us over to others.
Turndtam means water, (so called) because it flows quickly. Like water on a mountain.2
This too is a Vedic quotation.
Ksumpam means a mushroom, (so called because) it is easily shaken. (Here ends the sixteenth section.)
When, with his foot, will he trample the infidel man like a mushroom 1 When indeed will Indra hear our prayers ?3 When, with his foot, will he trample the unworshipping man like a mushroom 1 When indeed will he listen to our hymns ? The word anga is a synonym of quick : it is gone as soon as it is calculated.4 Nicumpuna means soma, the exhilarating food, i. e. it exhilarates (whenmixed) with water.
(Here ends tlie seventeenth section.)
These pressed soma juices accompanied by their consorts flow lovingly to be partaken. Soma spreads to waters.5
These pressed soma juices accompanied by their consorts, i. e. waters, flow lovingly to be partaken, i. e. to be drunk. Soma goes to waters. Ocean is called nwumpuna also : it is filled with water. The last sacrificial ablution is called nicumpuna also : *on this occasion, they recite in a low tone, or they put the sacrificial utensils down.6 O last sacrificial ablution.7
This too is a Vedic quotation. Nicumpuna occurs as nicunkujia also. Padih means a goer, (so called) because he goes.
(Here ends the eighteenth section.)
He who catches hold of thee, morning guest coming with wealth, like a bird with a net, shall be rich in kine, gold, and horses ; great is the life which Indra will bestow upon him.8
’to calculate’, and -/owe,’ to go1. 8i. 125. 2. F2
He who catches hold of thee, O guest who goest at daybreak, coming with food, as a boy catches a bird in a net, becomes rich in kine, gold, and horses ; great indeed is the life which Indra bestows upon him. A net is (so called) from being let loose on the ground, or from lying on the ground, or from being spread on the ground.
Pdduh l (foot) is derived from (the root) pad (to walk).
That bright foot of his manifests light, conceals water, and is never relinquished.2
The sun manifests light and conceals water. The word busam is a synonym of water. It is derived from (the root) bru, meaning to sound, or from bhrams (to fall). Whatever water he causes to fall by raining, the same he draws back again by means of his rays.
(Here ends tfte nineteenth section.)
VrJcah 3 means the moon, (so called) because her light is disclosed, or because her light is not sufficient, or because her light is strong (compared
with stars).
(Here ends tlte twentieth section.)
The red moon, maker of the month, indeed, saw (the stars) going along the route. Having observed she rises up like a carpenter with a bent back : be witness of this, heaven and earth.4
The red, i. e. bright. Maker of the month, i. e. the moon is the maker of months and fortnights.5 The moon indeed saw the multitude of stars going along the heavenly route. And having observed every star with which she will come in conjunction, she rises up like a carpenter suffering from a bent back ; be witness of this, O heaven and earth. The sun is called vrka also, because he dispels (darkness).
The constant one invoked you, O Asvins, when you released her from the mouth of the wolf.6
There is a legend that dawn was seized by the sun. She called upon the AsVins, who released her. A dog is called vrka also, on account of
biting.
The wolf, the killer of sheep, is indeed his warder.7
i.e. Killer of young sheep. A young sheep is (so called because) it is
covered with wool, ffrtid (wool) again, is derived from (the root) vr (to cover), or from urnu (to cover oneself). A she-jackal is called vrkl also. The father made Rjrasva, who made a gift of a hundred rams to the she-wolf, blind.1
This too is a Vedic quotation.
Josavdkam 2 is a synonym of unknown, i. e. what is to be madeknown.3
(Here, ends the tiventy-first section.)
Indra and Agni, promoters of sacrifice, the gods to whom fat oblations are offered ! you partake of (the food of that man) who praises you when the soma-juices are pressed, but not of his who speaks what is unknown (to him).4 O Indra and Agni, you partake of the food of that man who praises youtwo when the soma juices are pressed. But the two gods, to whom fat oblations are offered, do not partake of the food of that man who speaks
what is unknown to him, i. e. who is a mere reciter.5
Krttih 6 is derived from the root krt (to cut) : it signifies fame or food. Great like fame is thy protection, O Indra.7 O Indra, thy protection in the atmosphere is very great indeed, like fame. This other (meaning of) krttih (garment)8 is derived from the sameroot also: it is made of cotton threads. Or else it is used for the sake of
comparison.9
Clad in skin, trident in hand, and with bow outstretched.10 [Wander about wearing the skin garment, and come to us bearing the trident.11 ]
This too is a Vedic quotation.
&va-ghnl12 means a gambler : he destroys (hanti) himself (svam). One self is (so called because) it is dependent.
As a gambler picks up the die marked with four dots in play.13
cf. Roth, op. cit., p. 68 ;’ agreeable7 viii. 90. f>; SV. 2. 762. speech ‘, Grassmann, Worttrluch cum Rg-ceda,* According to Durga, the other meaning p . 500. of the word is ’ a girl ‘, so called because she is
sage : Because among the gods Indra and 12 Cf. Grassmann, op. ctY., p. 1432. Agni have the major share, &c. " x. 43. 5 ; AV. 20. 17. 5.
As a gambler picks up the die marked with four dots in play. Kitava, is an onomatopoetic word = kim -f tava, i. e. what have you got ?l Or else it is a benedictory exclamation, ’ good luck ‘. 2
The word smam 3 is an unaccented pronoun and has the sense of
comprehensive.
(Here ends the tiventy-second section.)
Let the weapon of our numerous evil-minded vindictive foes not smite us as a wave does a boat.4
Let the weapon of all our evil-minded, i. e. whose minds are sinful, and always vindictive enemies not smite us as a wave does a boat. Urmi (wave) is derived from (the root) urnu (to cover). A boat (nau) is (so called because) it is to be pulled through (/m), or the word may be derived from (the root) nam (to bend). With reference to this, how can a noun be an enclitic ?5 (It is a noun) for the reason that it is inflected.6 Lo ! give us wealth on all occasions.7
In (the above quotation) the word occurs in the locative case. The verb ai&tti means to give.
Protecting from all attacks.8
In (the above quotation) it occurs in the ablative case. The verb urusyati means to protect. It occurs in the nominative plural also : Let all others be destroyed.9
(Here ends the twenty-third section.)
O Men, the consumer of waters, who is also the bountiful, fills you with oblation : the father, the observer of the deed.10
He causes the waters to be consumed with oblations. The words piparti and po.puri mean either to Ifill, or to please. The father, whr observes the deed, the action,11i. e. the sun.
op. cit., p. 68. section Yaska says that samam is a pronoun ; 2 i.e. His friends wish him good luck, as he he here uses the word ndma in the same begins to play. sense. Cf. Professor Macdonell, Vedic Grammar 3 Cf. Grassmann, op. ctV., p. 1478. for Students, p. 495.
viii. 75. 9. ’ viii. 21. 8.
nouns afways have an accent, it cannot be 9 viii. 39. 1-10.
a noun. This is the objection. Durga.10 i. 46. 4. Cf. Brh.D. 8. 11. 2. 6 Yftska’s rejoinder to the objection is, that u Cf. Roth, op. cit., p. 69. According to Durga, it is accentless is quite obvious, and that it is the two words jara and papwri are in contrast5. 26] P$THAK 87
The word samba l is a synonym of thunderbolt ; it is derived from (the root) sam (to kill), or from the causal of sad (to knock off). The thunderbolt that is terrible ; with that, O widely-invoked one.2 This too is a Vedic quotation.
Kepayah 3 = Jcapuyak, i. e. having a stinking smell. The word Jca- puyam is (so called because) it is difficult to be purified, (even) when one tries to expiate a vile deed.
(Here ends the twenty-fourth section.)
The first invokers of gods went forth their several ways, their glorious deeds are hard to surpass. Many, who were not able to ascend the ship of sacrifice, remained in this very world, stinking.4
They went forth severally. Prthak (severally) is derived from (the root) prath (to spread). First invokers of gods : i. e. who invoked the gods, and performed glorious and heroic exploits, which are hard to be surpassed by others, i.e. those who were not able to ascend the ship of sacrifice. Now those, who were not able to ascend the ship of sacrifice, remained
here, i. e. in this very place, or in debt, or in this world. The word Srma 5 is a synonym of arm, (so called because) it is very much moved(sam /$r).6 O son of strength, thou soon drawest all these pressed soma juices which thou supportest thyself.7
son of strength, thou soon favourest all these places which thou
supportest thyself.
Amsatram* a means of protectipn from calamity, i. e. a bow, or coat of mail. A coat of mail (kavacam) is (so called because) it is bent in a crooked manner (ku + aiicitam), or it is slightly bent (ka + ancitam)t or it is fitted on the body (kdye + ancitam).
(Here ends the twenty-fifth section.)
Refresh the horses, win fortune, here make a chariot that brings prosperity. Pour down, in the cavity, the drink for men, having wooden troughs, furnished with a stone wheel and pails and armour.9 Refresh the horses ; win good fortune : let victory be your fortune ; make a chariot that brings prosperity. Having wooden troughs : wooden,
to each other, i.e. the sun first consumes the Cf. Koth, op. cit., pp. 69-70. waters by means of evaporation, &c., and i. e. As compared with other limbs of the then gives them back through rain. body. Durga.
- x. 42. 7 ; AV. 20. 89. 7. Cf. Grassmann, op. cit., p. 2. 3 Shivering ‘;cf. Grassmann, op. cit., p. 851. x. 101. 7. Cf. Roth, op. cit., p. 70. x. 44. 6 ; AV. 20. 04. 0.
made of wood ; trough (d-hdva) is (so called) from being invoked. Con veyance (avaha) is (so called) from driving (d-Vvah).
Cavity (avata) is (so called because) it goes down very deep (ava-atita). A stone wheel, i. e. a pervading wheel, or a wheel that frightens away. Having pails of armour: let your armours be the substitutes for pails. Kosa (pail) is derived from (the root) kus (to draw out): it is drawn out. This other (meaning of) ko&a (treasure) is derived from the same root also: it is .accumulation, a great collection. Pour down the drink for men, water for men. The seer compares a battle with the characteristic of a well.
Palate * is called kalcudam : kokwd signifies tongue, that (tongue) is placed under it. Tongue is (called) kokuvd because, being noisy (kokuyamcfad), it utters sounds. [Or it may be derived from (the root) kokuy, meaning to make a sound.] Tongue (jihvd) is (so called because) it calls out again and again (johuvd). Tdlu (palate) is derived from (the root) tr (to cross) : it is the highest part (in the mouth), or from lat (meaning to be long) by metathesis like talam (surface) ; the word laid (creeper) is (derived from the same root) without metathesis. (Here ends the twenty-sixth section.)
O Varuna, thou art a benevolent god, into whose palate flow the seven livers as into a hollow channel.2
Thou art a benevolent god, i. e. a bountiful god, into whose palate flow the seven rivers for their course as into a hollow channel. This too is a Vedic quotation.3
[Thou art a benevolent god, i. e. a bountiful god, or a munificent god, O Varuna, to thee belong the seven rivers. A river (sindhu) is (so called) from flowing (sru). Into thy palate flow the seven streams. Su-Hrmi* (channel), i. e. having beautiful waves. Just as a stream (flows) into a hollow channel.
According to Taitiki, blritam 6 means atmosphere, and is derived in the following manner : the former part from (the root) ve and the latter from (the root) Ir: the birds or luminaries move in it. The following Vedic stanza illustrates this.]G
(Here ends the twenty-seventh section).7
- Cf. Grassmann, op. cit., p. 1567 ; he derived 7 The section is quoted in toto by Patanjali, it from Vsr (to move). op. cit., i. 1. 1, vol. 1, p. 4. 5 < Troop ‘, cf. Grassmann, op. c#., p. 907 ;
For them he twisted the grass soft to tread, in the atmosphere they appear like lords of all creation. At night, at dawn, at men’s earliest call, (may) Vayu and Pusan (come) with their teams for our welfare.1
For them, the grass soft to tread is twisted. They come as protectors or benefactors of all. Btritawi means atmosphere : it is full of fear or light. Or else it is used for the sake of comparison, i. e. they appear like kings, lords of all, in a great multitude of men. At the termination of night, at the earliest call of men (may) Vayu and Pusan (come) with their teams for our welfare, i. e. protection. With his team, i.e. one whose steeds are yoked.’ Yoked ’ is (so called) from being restrained or yoked.
Accha 2 is used in the sense of abh i.’ It means to obtain ‘, says
fekapuni.
ParI, Im, and svm have been explained.3 Enam and enam are explained by the words asya and asydh* Sriii 5 means a hook, (so called) from urging (Vsr). Ankum (hook) is derived from (the root) anc (to bend) : it is bent. From the vicinity of the hook, let him here come to ripe grain.6 This too is a Vedic quotation.
From the nearest place of the hook, let him come to the ripe herbs, let him come to the ripe herbs.
(Here ends the tiventy-eighth section.)
CHAPTER VI
O AGNI, O Sovereign lord of men, burning quickly with thy flames, thou art born, glowing with bright (days), from the waters, from withinthe flintstone, from the forest-trees, and from the herbs.7 O Agni, burning quickly with thy flames, thou (art born) with brightdays. The words dm and su are two synonyms of quick. Ksani, the latter part (of db-u-vu-ksani), is derived from (the root) ksan (to injure) : it quickly injures, or procures (sanoti) with its flames.8 8uk is derivedfrom (the root) sue (to shine). Or the nominative has been used for theablative ; this is shown by the context. The former part (of d-sumksani),
Macdonell, op. cit., p. 472. 8 The division of the word, in the latter 3 See 1. 7 ; cf. Professor Macdonell, op. cit., case, is the following : (Mu-tuk-nani. pp. 476, 486,496.9 i.e. All the other words, like ‘from the 4 See 4. 25. waters, from within the stone’, Ac., are in 8 : Sickle ’ ; cf. Grassmann, op. cit., p. 1576. the ablative.
i. e. the letter a, is a preposition ; the latter is formed from the desiderative of the causative of (the root) sue, i. e. desirous of kindling quickly. uci (glowing) is derived from (the root) sue, meaning to glow. This other (meaning of) &uci (pure) is derived from the same root also : ’ Sin is removed
from him,’ say the etymologists.
May Indra make us fearless from all quarters.1
Atsdh 2 means quarters, (so called) from being situated (a-sad). Ayah means intermediate quarters, (so called) from pervading ( /as*). Kadi means fist, (so called) from shining (pra-kas). Fist (mustlh) is (so called) from releasing ( >/muc), or from stealing ( -/raus), or from stupefying ( Vmuh)*
These boundless regions, which thou hast seized, Indra, are thy fist, Lord of wealth.4
These two regions, i. e. heaven and earth, having a boundary, are (so called) from being bounded. Modltas means a bank : it restrains the stream. Kula (bank) is derived from (the root) ruj (to break) by metathesis ; and losta (lumps) without metathesis.5 Boundless, very extensive. These which thou hast seized are thy great fist, Lord of wealth ! O Indra, crush the han~Iless, thundering (cloud). O Indra, having made him handless, crush the cloud that thunders all around.
(Here ends tlie first section.)
The cover easy to pierce, the enclosure of speech, being afraid, yielded before slaughter. He made the paths easy to tread for driving the cattle. The following speech well protected the widely-invoked one.7 AlMrwa* means easy a to pierce, i.e. a cloud. Vala (cover) is derived from (the root) vr (to cover). Vraja (enclosure) is (so called) because it moves in the atmosphere. Of go, i. e. of the atmospheric speech. Being afraid, he yielded before slaughter. He made the paths easy to tread for driving the cattle : he made the paths easy to traverse in order to drive forth the cattle. The flowing speeches well protected the widely invoked one, i. e. waters on account of their flowing, or speeches on account
becomes perplexed as to what jits contents 7iii. 30. 10.
are. 3 ’ Niggard ‘, cf. Grassmann, op. cit., p. 121. 4 iii. 30. 5. 4 ; Roth, op. cit., p. 72.
of being uttered. The rain-water is invoked by a large number of people. The verb dkam means to go.
(Here ends the second section.}
O Indra, tear up the Raksas with their root, rend them in the middle, shatter them in the front. How far did you entice him? Throw the burning weapon upon the foe of prayer.1 O Indra, tear up the Raksas with their root. Mulam (root) is (so called) from releasing ( -/mur), or from stealing ( Vmus), or from stupefying ( Jmuh)* Rend them in the middle, shatter them in the front.
Agram (front) is (so called because) it comes nearest (d-gatam). Howfar, i. e. up to what country.
Salcdukam 3 means one who is perplexed ; it means ’ one who is sinful ‘, say the etymologists. Or it may be sararulcam, i. e. moving everywhere, formed by reduplicating (the root) sr (to move). Tapusi (burning) is derived from (the root) tap (to heat). Hetl (weapon) is derived from (the root) /tan (to kill).
(Indra) indeed (slew) even him who was lying and swelling4 (with waters), i. e. having auspicious waters, whose waters are auspicious.5 Visruhah means streams, (so called) from flowing (vl </sru). The seven streams grew like branches.6 This too is a Vedic
quotation.
Virudhah means herbs, (so called) from growing (viVrult). Herbs are our means of salvation.7 This too is a Vedic quotation. Naksad-ddbham 8 means one who strikes down any man who approaches,
or who strikes down by means of a weapon which can reach all. Who strikes the approaching opponent, who is swift and who dwells on mountains.9 This too is a Vedic quotation.
A-skrdhoyu10 means one whose life is not short. The word krdhu is a synonym of short : it is mutilated.
He whose life is not short, who is undecaying, and who is brilliant.11
(Vinuh).8 Durga explains it as na-ktad-ddbham, i.e. 3 ’ Melting ‘jcf.Grassmann, op. cit., p. 1401. one who annihilates by his mere presence 4 v. 32. 6. without killing; annihilating, Giassmann, 5 Yaska paraphrases kat-payam by sukha- op. cit., p. 157.
payasam’, Durga by kapayam, i.e. a cloud vi. 22. 2 ; AV. 20. 36. 2. whose water is sweet ; Sayana by sukhakaram 10 i. e. Having a long life. Durga. Grass pai/o yasya; ‘swelling’, Grassmann, op. cit., mann, op. cit., p. 157,’ not scanty.’ p. 311 ; cf. Both, op. cit., p. 72. ll vi. 22. 3 ; AV. 20. 36. 8.
step.]
(Here ends the third section.)
May those goats, who draw with a firm step, bring Pusan, the refuge of men, in a chariot, may they (come) bearing the good.2
May those goats, who draw with a firm step, bring Pusan, the refuge of men, i. e. the refuge of all the born beings,3 in a chariot.
Brbad-ukthah 4 means a sublime hymn, or one to whom a hymn, or a sublime hymn, is to be addressed. We invoke him to whom sublime hymns are to be addressed. 5 This too is a Vedic quotation.
Rdu-udara means soma : its inside (udara) is soft, or it is soft in the inside of men.
May I be together with my friend, the soma.c
This too is a Vedic quotation.
We shall explain the word rdupe later on. 7 Pulukdma means a man of many desires. Man is indeed of many desires.8 This too is a Vedic quotation.
Asinvatl means eating insatiably.
Eating insatiably and devouring too much.
This too is a Vedic quotation.
Kapandh means creeping, i. e. worms. O wise ones, as worms consume 10 a tree.11
This too is a Vedic quotation.
Bhd-rjlka 12 means one whose light is well known.
With a banner of smoke, (kindled) with fuel, of well-known light.13 This too is a Vedic quotation.
Rujanah u means rivers: they break (rujanti) their banks. He, whose enemy is Indra,15 crushed down the rivers. 16
quickly’ ; and Grassman as ’ stepping firmly ‘, 10 Lit. steal.
op. cit., p. 735. 1J v. 54. 6. Durga also takes vedhasah as an 2 vi. 55. 6. epithet of worms, i. e. who penetrate into the 8 Durga explains janasriyam as ‘one whose inside of a tree and consume its sap.
glory has become manifest ‘, i.e. as a possessive 12 Durga explains the word as ‘of straight compound, which is impossible from the or steady light’, and Grassmann,op.7.,p.391, accent. ’ of radiating light ‘.
This too is a Vedic quotation.
Jurnih l (power, or army) is derived from (the root) ju (to speed), or dm (to run), or du (to hurt). The army dispatched (against us) will not be strong.2 The oblation has reached you every day with protection.3 The food has reached you from all sides with protection. Ghrainsa means day. (Here ends the fourth section.)
Upalaprakqanl* means a woman who grinds grain on stones, or who throws grain down on stones. [Indra asked the seers, How does one live in famine ?’ One of them answered,’ Nine are the means of livelihood in famine, i. e. cart, pot-herbs, kine, net, restraining the flow of water, forest, ocean, mountain, and the king.’ This stanza is explained by the mere reading of it.]5
(Here ends the fifth section.}
I am a bard, my father is a physician, my mother a stone-grinder. Planning in various ways, desirous of wealth, we live, following (others) like cattle ; flow, Soma, flow for Indni’s sake.6
I am a bard, i.e. a composer of hymns. My father is a physician. The word tatah is a synonym of offspring, it means father or son. Stone grinder, i.e. she who prepares barley meal. Naud, derived from (the root) nam, means either mother or daughter. Planning in various ways, i. e. working in various ways. Desirous of wealth, lovers of wealth. Wefollow the world like kine. ’ Flow, Soma, flow for Indra’s sake/ this is the solicitation.
Seated, he slays the higher one, in his lap.7 In the bosom. Prakalavid* means a trader, i.e. one who knows the small, even the minutest* parts of a thing.
Bad friends, measuring like a trader.9
This too is a Vedic quotation.
Abhyardhayajvd1 means one who offers sacrifices having made them into separate parts.
Pusd, who sacrifices in separate parts, pours down.2
This too is a Vedic quotation.
I/cse means thou rulest.
Thou rulest, O King, over the treasures of both (the worlds) indeed.3 This too is a Vedic quotation.
j^Ksotiasya- means of abode.]4 O As*vins, ye gave a spacious abode to Kanva.5 This too is a Vedic
quotation.
(Here ends the sixth section.)
We are thy kinsmen.6i. e. We in the nominative. Come to us, O AsVins of equal power.7i. e. To us, in the accusative. With us who are equally strong, O Bull. 8i. e. With us, in the instru- mental case.
Extend this to us, O Lord of wealth, and wielder of the thunderbolt.9 i. e. To us, in the dative case.
May he secretly separate the enemy even when far from us.10i. e. From us, in the ablative.
Our desire spreads like the submarine fire.11 i.e. Our, in the genitive
case.
Bestow treasures on us, O Vasus.12 i.e. On us, in the locative case.13 Pathats means atmosphere : it is explained by the word pathd.1 * Like a flying falcon, he sweeps down the atmosphere.15
This too is a Vedic quotation.
Water is also called pdthas, from drinking ( </pd,’ to drink ‘). He observes the water of these rivers.10
This too is a Vedic quotation.
Food is also called pathos, from swallowing (Vpd, to swallow). O wise one, carry up the food of the gods.17
Grassmann, op. cit., p. 88. iv. 80. 19 ; TB. ii. 5. 4. 2 vi. 50.5. " VS. 8. 18.
i. 118. 11. vii. 34. 10.
i. 165. 7. " x. 70. 10.
iii. 36. 10.
This too is a Vedic quotation.
Savimani 1 means at the stimulation. We (go) at the stimulation of the divine Savitr.2 This too is a Vedic quotation.
Sapratkds means broad all round. O Agni, thou art broad all round.3 This, too, is a Vedic quotation.
Vidathdtii means knowledge. Urging forth knowledge.4 This too is a Vedic quotation.
(Here ends the seventh section.)
Dependent on the sun as it were, all will indeed divide the wealth of Indra among the born and the yet to be born, with vigour ; we did not think of every share.5
Absolutely dependent they approach the sun. Or else it may have been used for the sake of comparison, i.e. they approach Indra as if he were the sun. Distributing all the treasures of Indra: as he distributes treasures among those who are born and who are yet to be born. Let us think of that portion with vigour, with strength.
Ojas (vigour) is derived from (the root) qj (to be strong) or from ubj (to
subdue).
JU"i/t 6 (a mixture of milk and soma) is (so called) from being mixed(a -/sf, to mix) or from being slightly cooked (a </sra, to cook). Now the other meaning of aslh (benediction) is derived from the root d-sds (to pray
for).
For Indra, kine (yield) mixture.7 This too is a Vedic quotation. Andalso : That true benediction of mine to the gods.8 When the mortal has brought thy share, thou that swallowest most hast consumed the herbs.9
When the mortal has obtained thy share for thee, thou that swallowest most hast consumed the herbs. Jigartl means to consume, or to invoke, or to seize.
(We are) ignorant, (thou art) wise, we do not perceive thy greatness, thou indeed knowest, O Agni.”
We are confused, but thou art not confused ; we do not know, but thou, O Agni, surely knowest thy greatness.
a v. 13. 4 ; SV. 2. 757. 9i. 163. 7 ; x. 72 ; VS. 29. 18. * iii. 27. 7 ; SV. 827. 10 Although very tired, the horse swallows 5 viii. 99. 8 ; AV. 20. 58. 1 ; SV. 1. 267 ; grass. This is his greatness, for others in
things, an epithet of milk mixed with soma ‘,
dvamdnah means praising. (He) who praising verily offers your oblations with sacrifices.1 This too is a Vedic quotation.
The god with favour turned towards the gods.2 The god whose favour is directed towards the gods. [Krp is derived from the root krp (to pity), or from kip (to manage).]
(Here ends the eighth section.)
For I have heard that you are more liberal than a son-in-law, nay even more than a brother-in-law. Now with this oblation of soma, O Indra and Agni, I will compose a new hymn for you.’
I have heard that you are more liberal indeed than a would-be son-in law,4i. e. one whose son-in-lawship is not quite complete.5 It is well known that the people in the south apply the term vijdmdtd to the husband of a purchased maiden. By this is meant a bridegroom, whose relationship is not quite complete as it were. Jdmdtd (son-in-law) is (so called because) he is the progenitor of ja, which means offspring. Nay even more than a brother-in law, i. e. more liberal than a brother-in-law.6 They, who are well versed in primary causes, remark that a brother-in-law is (so called because) he comes very near on account of his relationship. Or else he is (so called because) he sows parched grain7 from a winnowing basket. Ldjdh (parched grainy is derived from (the root) Idj (to parch). Syam, a winnowing basket, is derived from the root so (to finish). S&rpam means a sieve for winnowing grain, it is derived from (the root) ?’ (to fall off). Now, O Indra and Agni, I shall compose [a new] altogether new hymn for you, along with this oblation of Soma. We shall explain onidsah later on.8
(Here ends the ninth section.)
O Lord of prayer, make the soma-presser glorious like Kakslvat, the son of U&j.9 O Lord of prayer, make the man who presses soma, i. e. who prepares soma, resplendent like Kakslvat, the son of Us*ij.
Kakswdn, who possesses secluded apartments. Au&ija, son of U&ij U&ij is derived from (the root) vas, meaning to desire. Or else the armpit
son-in-law, but who pleases the girl’s father 8 See 12. 40.
by making many costly presents. Durga.’’ i. 18. 1 ; VS. 3. 28 ; cf. SV. 1. 189 ; 2. 813. c A brother-in-law, i. e. brother of the wife,6. 12] KIMIDIN 97
of a man may have been intended : make me, i. e. him (who has fine shoulders), O Lord of prayer, resplendent, me who press, prepare the soma.
(Here ends the tenth section.)
O Indra and Soma, let the wicked man, the vaunter of his evildeeds, be heated like a pot on the fire, being tormented by you. Bear unyielding enmity to the foe of prayer, the eater of raw meat, the malignant man of fierce eyes.1 O Indra and Soma, (torment) the vaunter of evil deeds. Agha (evil deed) is derived from (the root) han with the preposition a shortened, i. e. it kills. Tapus is derived from (the root) tap (to heat). Pot (earn) is (so called because) it is a heap of clay (mrc-caya), or it may be derived from (the root) car (to walk), from it waters go up. (Bear enmity) to the foe of prayer, [i. e. one who hates a Brahmana, and who eats raw meat], to the eater of raw meat, [and to the man whose eyes are fierce], and to the man of dreadful eyes.* Raw meat is (so called because) it is procured by carv- ing/ say the etymologists. Bear enmity. Unyielding, not ceasing ; 2 or else which may not be reconciled even by those who are free from malevolence. Malignant,3 i.e. a vagabond who goes about (saying)’ What now ‘, or’ Whatis this, what is this?’ for the sake of back-biting. Pisuiutk (back-biter) is derived from (the root) pi& (to adorn) : he adorns (his yarns) in various ways.
(Here ends the eleventh section.)
Make thy powerful throng extensive like a net, go like a king accompanied by his minister, on an elephant. Hastening after the net with speed, thou shootest : transfix the fiends with darts that burn most fiercely.4
Make thy powerful throng. Powerful throng (pajah)5 is (so called) from being maintained (Vpal). Prasitih is (so called) from being fastened (pra*/si): ’noose or net’. Go like a king who is accompanied by his minister, or who is the terror G of his enemies, or who is followed by his own attendants, i.e. retinue well-nourished with food,7 or (riding) a fearless
G
elephant. Hastening after the net with speed : the word trsvl is a synonym of quick ; it is derived from (the root) tr (to pass over), or from tvar (to hurry). Thou shootest, transfix the fiends with darts that burn, or enflame, or crush down most fiercely.
The disease of evil name, which attacks thy womb.1 Amlva 2 is explained by abhyamana, i. e. disease. ’ Of evil name’ signifies a worm (germ of disease) whose name is sinful. A worm (krmik) is (so called because) it grows fat (Vvnid) on raw flesh (kravye), or it may be derived from (the root) Jcram, meaning to creep, or from krdm (to crawl). Transcending all the evil deeds.3
Transcending all the crooked and wicked ways. Apvd* (something) transfixed with which (a man) is separated (from life or happiness), i. e. disease or fear.
Away, O disease.5
This too is a Vedic quotation.
Amatlh 6 means ’ made at home ‘, or one’s own intellect.
Whose intellect is of a high order, whose lustre shone [at stimula tion].7
This too is a Vedic quotation.
The word srustl is a synonym of quick : it pervades quickly.8 (Here ends the tu-elfth section.)
O Agni, sacrifice quickly for them, i.e. wise Bhaga and Nasatyus, who are longing for it, in this sacrifice. O Agni, offer oblations quickly to them who long for, i. e. desire, (their portions) in this sacrifice, i. e. Bhaga and Nasatyas, i. e. Asvins. ’ They are ever true and never false/ says Aurnavabha. ’ They are promoters of truth/ says Agrayana. Or else they are (so called because) they are nose born.9 Purandhi 10 means very wise. With reference to this, who is very wise ? Some think it to be an epithet of Bhaga, who is placed prior to it (in the stanza) ; according to others, it refers to Indra: lie is of manifold
seek his illustration from AV. 8 ‘Immediately’, Grassmann, op. cit., 4 Cf. Grassmann, op. cit., p. 80. p. 1439.
see 9. 33 ; cf. SV. 2. 121. 10 ’ Bountiful ‘, Grassmann, op. cit., p. 824.
activities,1 and the most dreadful shatterer of cities. Others take it to mean Varuna, i. e. who is praised with regard to his intel-
ligence.
This supernatural power of the most wise one.2 This too is a Vedic
quotation.
The word rusat :! is a synonym of colour ; it is derived from (the root) rue, meaning to shine.
The brilliant strength of the kindled one has been seen.4 This too is a Vedic quotation.
(}Jere ends the thirteenth section.)
There is indeed kinship, O gods destroyers of malignant persons, and there is friendship among you.5 O gods destroyers of those who seek to injure others, of you there is indeed kinship, and there is friendship among you. Apyam (friendship) is, derived from (the root) dp (to obtain).
Sudatrah 1 means bountiful giver. May Tvasta the bountiful giver dis- tribute wealth among us.s This too is a Vedic quotation. Suvidatrah fl means benevolent. O Agni, come towards us with benevo lent gods.10 This too is a Vedic quotation. Anutak " is the name of a series of succession, it clings one to the other.
They spread the grass successively.1 - This too is a Vedic quotation. Turvanih 1:! means overpowering.
He, the overpowering, the great, the dustless, (shines) in the atmo sphere.14 This too is a Vedic quotation.
Girvandh means a god : they win him over with hymns. The agreeable ; the sublime hymn to the god.1 -”’ This too is a Vedic quo tation.
(Here ends the fourteenth section.)
activities. w x. 15. 9 ; AV. 18. 3. 48. - v. So. fl. n ‘In succession’, Grassmann. op. e<7.. p. 178. 3 Cf. Grassmann, 0/7. c /’.; p. 1177. 10- viii. 45. 1 ; SV. 1. 133: 2. 688; VS. 7. 32. ; 4 v. 1 . 2 ; SV. 2. 1097. 1S ’ Victorious, triumphant ‘, Grassmann, op. 5 viii. 27. 10. cii., p. 543 ; cf. Roth, op. cit., p. 81. ’ Cf. Roth, op. c’d., p. SO; who eat vio- l4 i. 56. 3. Durga takes arenu paumsyc as
lently ‘, Grassmann, op. nV., p. 1107. one compound, but they are two different 7 ’ Liberal, lending out’. Grassmann, 07?. c*’., words, as is indicated by the accent, p. 1534. 15 viii. 89. 7; SV. 2. 781. " vii. 34. 22; VS. 2. 21 ; 8.14. G2
The wind-tossed gods, who seated in a well-tossed region, created all these beings together.1
In a well-stirred region, the group of atmospheric gods who are stirred by breath,2i. e. wind, and who, while satisfying the earth with fluids, created living beings. The principal clause ’ they sacrificed’ has been passed over.
Straight is that spear of thine, O Indra.a
(The spear) which is hurled towards the enemy or which has reached the enemy.4
By his skill, he won everything on which the stake was laid.5 By his skill, he won all that on which the stake was laid.
Like a procreating bull, (Agni) has been generated with sacrifices.6 (Here ends the fifteenth section.)
Enjoying they have stood forth to you, all of you have become the chiefs, O Rbhus.7
Enjoying8 they have stood forth to you. All of you have become the chiefs by going in front, [or by swallowing first of all], or by accom plishing first of all. Or else, the word agriya, is agram itself with meaningless case-termination.
O Indra, none eat these prescribed oblations, bestow upon us cooked food and sorna.10
O Indra, eat these prescribed oblations and bestow food. The word canas n is a synonym of food. Pacati is used as a noun. Accept it cooked from the fatty portion.12
This too is a Vedic quotation. Or else it may be in the dual number. It is well known when it is in the singular.
Just as : The cooked oblation of rice, O Agni ! 13
urudhah u means waters: they restrain heat well. They are indeed the first waters of the sacred rite.15
wards me, it is hurled towards me ‘. Durga.J - Cf. VS. 21. 60.
hl means immeasurable, great, or invulnerable.
Immeasurable with forces.2 This too is a Vedic quotation. Jajjhatlh means waters (so called because) they produce a sound. The Maruts like the waters.3 This too is a Vedic quotation. A-pnitiskwtah* means unopposable, or unrestrainable.
For us who are unrestrainable.5 This too is a Vedic quota tion.
tiasaddiuih 6 ineans eminent.
Eminent he has surpassed even his own intellect.7 This too is a Vedic
quotation.
(Here ends the sixteenth section.)
Srprah* (supple) is (so called) from slipping (Vsrp).
This other (meaning of) srprah is derived from the same root also, i. e. clarified butter, or oil.
(We invoke) the supple-armed for our protection.9
This too is a Vedic quotation. Kwra&nau means two arms : they arethe promoters10 of actions (Vkr Vsnd).
Su-sipram11 is explained by the same also. O thou having very supplelimbs, in the food rich in kine.12 This too is a Vedic quotation. ipre13 means the two jaws or the two nostrils. Hanu (jaw) is derivedfrom (the root) han (to kill). Ndsikd (nose) is derived from (the root) Vnas
(to join).
Open the jaws and pour forth the milk beverage.14
This too is a Vedic quotation.
Dhena, 15 (milk beverage) is derived from (the root) dha (to put). Eamsu 1C (delightful) is (so called) from giving delight ( A/ram). He the delightful one perceived with his variegated light.17 This too is a Vedic quotation.
Dvi-barhdh 18 means one who is great in two, i. e. the atmospheric andthe celestial regions.
mighty ‘, &c., Grassmann, op. cit. t p. 93. Frag, of vi. 19. 1 ; VS. 7. 39. v. 52. 6.
Irresistible ‘, Grassmann, op. at., p. 79. i. 7. 6 ; AV. 20. 17. 12.
; Presumptuous, self-confident, splendid,
vi torious ‘, Grassmann, op. cit. t p. 1377. i. 33. 13.
cit., p. 695.
’ Spreading, extending, oily ‘, &c., Grass-
mann, op. ciL, p. 1577. 9 viii. 32. 10; SV. 1. 217.
And the doubly great, immeasurable with his strength.1
This too is a Vedic quotation.
Akrah 2 (fort) is (so called) from being attacked. Like a fort, the supporter of enemies in battled This too is a Vedic quotation. Urdnah means making abundant.
From days of yore, thou art employed as a messenger, making (the small) abundant.4 This too is a Vedic quotation.
Stiydh5 means waters, (so called) from being collected together. The sprinkler of rivers and the rainer of waters.6 This too is a Vedic
quotation.
Stlpdh'1 means guardian of waters, or one who guards them who approach him (for protection).
May he be our guardian, aye the protector of our bodies.8 This too is a Vedic quotation.
Jabaru 9 means one who grows with speed, or who grows causing others to decay, or who grows swallowing (darkness or juice). The sun was placed on high in the beginning of creation.10 This too is a Vedic quotation.
Jarittham 11 means a hymn; it is derived from (the root) yr (to
invoke).
Addressing the hymn, sacrifice to the wise one for wealth.12 This too is a Vedic quotation.
The word kulUa n is a synonym of thunderbolt; it is the shatterer of banks.
Like the branches (of a tree) cut down by the thunderbolt, the cloud rests being in close contact with the earth.14 A branch of a tree, (so called because) it is attached to it. This other (meaning of) skcwidha,15 i.e. shoulder, is derived from the same root also: it is attached to the body. The cloud lies on earth, being in close contact with it.
p. 1590. n vii. 9. 6.
vi. 44. 21." Axe, hatchet ‘, Grassmann, op. ci.,p.330. 7 ’ Protector of the household’, Grassmann, n i, 32. 5.
loc. cit. :< well ‘, Durga. is j t e> From yVfcandfc to be attached ‘. 8 x. 69. 4.
Tunjah 1 (gift) is derived from (the root) tuj, meaning to give. (Here ends the seventeenth section.)
I do not lack excellent praise of Indra, the wielder of the thunderbolt, in these subsequent hymns which are addressed to him at every gift.‘2 I find there is no end to the praise of Indra, the wielder of the thunder bolt, in these subsequent hymns which are addressed to him at every gift. Barhavia 3 means strongly.
The far-famed demon was strongly made.4 This too is a Vedic
quotation.
(Here ends tJie eighteenth section)
Illustrious indeed becomes that man who presses the soma-juice for him during day and during night. The mighty Indra, lord of wealth, strips him bare, who amasses wealth, who is fond of decorating his body, and who is a companion of selfish men.5
The word ghramsa is a synonym of day, (so called because) juices are evaporated during this period. Udhas 6 means the udder of a cow, (so called) because it is more raised than the other parts, or because it is fastened near the abdomen. From the analogy of giving fatty fluids,7 night is called udhas also. The man who presses soma for him during the day and even during the night becomes indeed illustrious. He strips him bare, i. e. the mighty lord of wealth strips him bare the man who amasses wealth, who is averse to the spread of righteousness ; who is fond of ornaments, who does not sacrifice, who is a fop, whodecorates his bodygaudiiy; who is selfish, who is the friend of selfish men.8
He cleft the strongholds of him who lay in the bowels of earth, Indra shattered the lofty draught.9
Indra cleft the strongholds of him who lay in the holes of earth 10 and shattered the lofty cloud.
(Here ends the nineteenth section.)
op. cit., p. 540. 7i. e. Dew, Durga.
Hastening forth, O Lord, hurl the thunderbolt quickly on this Vrtra. Kiyedhd2 means one holds so much (= kiyad-dhd), or one who surrounds many attackers. Desiring channels for the waters to flow, rend the joints of the clouds like those of a cow.
Bhrmi (whirlwind)3 is derived from (the root) bhram (to move). Causing enlightenment, thou art the whirlwind of men.4 This too is a Vedic quotation.
Vi&intah5 means great expanse.
Conducting us across this great expanse.6 This too is a Vedic quota tion,
(Here ends the twentieth section.)
Let that fluid of ours be wonderful, a cover for many and a self for others. May the brilliant Tvasta, who loves us, release it for our prosperity and wealth.7
May Tvasta, who loves, i. e. longs for us, release that quickly-flowing, great and self-amassed water 8 for the prosperity of our wealth. Rdspinah means noisy ; it is derived from (the root) rap (to chatter), or ras (to make a sound).
Of the life of the noisy.9 This too is a Vedic quotation.
Riijati means to decorate.
[Thou decoratest thy strength at day-breaks.10 This too is a Vedic quotation.] n
The word rju is derived from the same also.
(Let) Varuna (lead us) with right guidance.12 This too is a Vedic quotation.
’ i. 61. 12 ; AV. 20. 35. 12. 6 vii. 60. 7.
a Durga construes kiyedha with Vrtra, i. e.7i. 142. 2 ; AV. 5. 27. 10. the cloud who holds unmeasured quantities 8 Durga explains turlpa as water, i. e. rain of water. He overlooks the fact that Vrtra is water, and Grassmann as’ fluid, seminal in the dative, while kiyedha is in the nomina- fluid ‘, op. cit., p. 542. Durga explains na tive case. Grassmann (op. ctf., p. 826) ex- bhana na + a + bhana, i. e. brilliant, plains it as’ distributing much . 9 Frag, of i. 22. 4.
tion, Durga. ‘Danger, affliction’, Grass- i. 90. 1 ; SV. 1. 218. mann, op. cit., p. 1310.
Prataclvctsu l means they two who have obtained wealth. O Indra, urge the two bay steeds that have obtained wealth towardsus.2 This too is a Vedic quotation.
(Here ends the twenty-first section,)
Send our sacrifice for the worship of the gods, send our prayer for theobtainment of wealth ; release the udder at the performance of the sacredrites, let waters be obedient to our call.3
Send forth our sacrifice for worshipping the gods, send forth our prayerfor the obtainment of wealth. At the performance of sacred rites, at theperformance of sacrifice or the yoking of sacrificial car. A car (is so calledbecause) it is covered with the excrement of the animal, or because it movesslowly, or because it produces a creaking sound when it moves. Let watersbe obedient to our call full of comfort. Let waters be full of comfort
for us.
O Indra, offering much that is good.4 O Indra, giving much that has to be won.
Hating the impious, king of both, Indra offers to tribes and men.5 He scatters the impious, and always hates them who do not pressthe soma-juice. He distributes wealth among the soma-pressers. Kingof both, i.e. king of celestial and terrestrial wealth. The two wordscoskuyamanci and coskuyate are reduplicated forms.
Sunutt means of one’s own accord. That on which my heart is set hasapproached me of its own accord.6
Let that on which my heart is set approach me of its own accord,i. e. by (means of) the sacrifice. This stanza is used in the horse sacrifice.
Divistisu means sacred rites which lead to heaven. Abundance ofwealth consisting of hundred horses in the sacred rites of Kurunga.7 Sthura (abundant) is (so called because) it becomes great having beencollected in all measures. Anu (minute) means something which is notabundant. It is the preposition a-iw (used as a noun) with its suffixdropped like samprati. Kurunga was the name of a king, (so called)because he attacked (the tribe of) the Kurus, or because he attacked thedynasties (of his enemies). Kuru is derived from (the root) krt (to cut).
p. 867. 5 vi. 47. 16.
The word krtira (cruel) belongs to the same root also. Kula (family) is derived from (the root) kus (to knead), it is kneaded.
Dutah (messenger) has been explained.1
Jlitvalih means to animate.
Clouds animate the earth, fires the sky.2 This too is a Vedic
quotation.
(Here ends the twenty-second section.)
Amatrah means ‘without measure’, ‘great’, or ‘one who is invulner able ‘.
Great without measure, mighty in a fortified place.3 This too is a Vedic
quotation.
The wielder of thunderbolts is praised as identical with the hymn.4 The wielder of thunderbolts is praised as equal to the hymn. A nar&aratim 5 means one whose gifts are not vulgar. Vulgar, sinful, unpleasant, crooked.
Praise well the giver of wealth, whose gifts are not vulgar.6 This too is a Vedic quotation.
A narvd 7 means one who is not dependent on others.
Increase the independent, mighty, sweet-tongued, and praiseworthy lord of prayer with hymns.8
Increase the lord of prayer, who is independent, who does not d< ^nd on others, the mighty, the sweet-tongued (whose speech is delightful), or whose tongue is fascinating, the praiseworthy, with hymns, i. e. stanzas of praise, which are the means of worship.
Asami a is the opposite of sdmi (incomplete). Sdmi is derived from the root so (to kill).
Liberal givers, bear this complete strength.10 O ye whose gifts are delightful, bear this strength which is complete. (Here ends the tiventy-third section.)
Let me not make thee angry like a wild beast at the time of soma pressing by straining the soma, or by my always beseeching hymns ; for who has not besought the Lord ?
May we, always beseeching with our hymns, songs, praises, and the straining of the soma,1 not make thee angry like a wild beast at the time when soma is pressed ; for who has not besought the Lord ? Galda, 2 means vessels, (so called) because the extracted juice is stored in them.
Let the soma-draughts flow into thee, aye ! and the extracted juices of vessels:5 These two words are inflected in various cases. Here it (galdd) means the juices which have been extracted in the vessels.
(Here ends the twenty-fourth section.)
We do not think ourselves guilty, or poor, or devoid of lustre.4 We do not think ourselves to be sinful, or destitute, or devoid of lustre. We are celibate, devoted to study, austerities, generosity, and activity, said the seer.
Bakurct 5 means one who gives light, or who inspires awe, or who runs
effulgent.
(Here ends the twenty-fifth section.)
A^vins, working wonders ; sowing the grain with the plough, milking food for man, blasting the impious foe with lightning, you made far- spreading light for the Arya.c
[O AsVins, sowing grain, as it were, with a plough.] Vrka means a plough, (so called) from cutting. Lahgala (plough) is derived from the root lay (to cling), or it is (so called) because it has a tail. Ldhgitfa (tail) is derived from (the root) lag (to cling), or from laiig (to wave), or from lamb (to hang down). Milking food for man. O fair ones ! 7 Blasting the impious foe with lightning or with (a flood of) water. Arya means the son of the lord.
Bekanatdh are, indeed, the usurers, (so called) because they make (their principal sum) double, or because they advance on (security) of double (value), or because they demand double (price).
Indra overcomes all the usurers who behold the daylight and the dishonest merchants.8
Indra subdues all usurers who behold the daylight, who behold the sun,
Grassmann, op. cit. t p. 897. 8 viii. 66. 10.
whose vision is limited to the present only, who do not see the (future) days by their action. Merchants are traders.
(Here ends the twenty-sixth section.)
O Adityas, run to us the living ones before the slaughter ; where are you, the hearers of our call ?1 O Adityas,. run 2 to us while we are still alive, i. e. before we are slain ; where are you, the hearers of our invocations ? It is known to be the composition of the fish caught in a net. The fish 3 are (so called because) they float in water, or they revel in eating each other. Net is (so called) because it moves in water, or it is set in water, or it lies in water. Amhurah means distressed. The word amhuratuim is derived from the same root also.
Taking away from the distressed.4 This too is a Vedic quotation. The-wise established seven boundaries, transgressing even one of them a man falls into distress.5
The wise made seven boundaries, a man going beyond even one of them becomes distressed. They are theft, adultery, killing of a learned man, abortion, drinking, habitual addiction to wickedness, and false accusation of heinous crime.6
Bata is a particle, it is (used) to denote distress and compassion. (Here ends the twenty-seventh section.)
Alas ! thou art a weakling, O Yama, we have not found any heart or spirit in thee. Another, indeed, will embrace thee, resting on thy breast like a woodbine on a tree.7 A weakling, i. e. devoid of all strength. O Yama, thou art a weakling, i.e. of little strength. I do not know 8 thy heart, thy mind. Another
woman, indeed, will embrace thee, joined with thy breast like a woodbine with a tree. Libujd (woodbine) means a creeper : it clings ( /li), dis- tributing (vi-bhaj-antfy. Vratati (creeper) is (so called) from selecting (Vvr), or from entwining (Vsi), or from spreading (Vtan).
float) and madhu (water).7 x. 10. 13 ; AV. 18. 1. 15. 4i. 105. 17. 8 Yaska paraphrases avidtima by vijandmi. 6 x. 6. 6 ; AV. 5. 1. 6. The former is the 1st per. plur. aor. of </vid; 6 The sentence is quoted by Sayana in his the latter 1st per. sing. pres. o
VcUdpyam means water: wind (vdtd) causes it to swell (Va> pyai). Purifying the water, the delight of all.1 This too is a Vedic quo tation.
As a trembling young bird has been placed on a tree.2
As a trembling, or anxiously longing, young bird, i. e. the young offspring of a bird. 6akalya has analysed vdyah into vd and yak : then the finite verb would have had the acute accent, and the sense have been
incomplete.
The word ratJtaryati’’ means one desirous of something accomplished, or one who desires a chariot.
This god desires a chariot.4 This too is a Vedic quotation. (Here ends the twenty-eighth section.)
Fatten the perennial cow like food.5i. e. which never runs dry.6 Adhavah 7 (agitator) is so called from agitating.
Thou art the perfection of intellects and agitator of priests.8 This too is a Vedic quotation.
Anambravah means one whose speech is irreproachable. Like Indra, thou bringest victory, and thy speech is irreproachable.10 This too is a Vedic quotation.
(Here ends the tiventy-nlnth section.)
Go to the hill, barren, one-eyed, hideous, ever-screaming (famine). We frighten thee away with those heroes (lit. beings) of the cloud.11 O barren, one-eyed, hideous (famine).’ One-eyed (is so called because) his sight is crooked,1 says Aupamanyava. Or it may be derived from the root Jean, meaning to be small.
The verb Jean is used to denote the smallness of sound, as’ it sounds inaudible’. A (person) is called Jcana on account of the smallness of his size, and Jcdna on account of his short vision, i. e. one-eyed.’ Hideous, i.e. whose manner of walking is crooked,’ says Aupamanyava. Or the word (vi-Jcata) may be derived from (the root) kut (to be crooked) by metathesis : he is very crooked. Ever-screaming, always screeching, go to the hills. With the heroes of the cloud. Sirimbitha 12 means a cloud : it is
mann, op. cit., p. 1139; ‘one who desires 9 Cf. Grassmann, op. cit., p. 53. speed (raro/ianrtw) ‘, Durga.10 x. 84. 5 ; AV. 4. 81. 5. 4 ix. 3. 5 ; SV. 2. 609. u x. 155. 1 ; cf. Brh. D. viii. 60.. r> vi. 63. 8. 12 ’ Appellation of a man ‘, Grassmann, op. Cf. Grassmann, op. cit., p. 152. cit., p. 1395.
shattered in the atmosphere. Bltham means atmosphere. Bithtm is explained by birita.1 We frighten thee away with its heroes, i. e. waters. Or else, Kirimbiflta is (a name of the seer) Bharadvaga, who endowed with black ears, destroyed evil fortune (with this stanza). We frighten thee away with his heroes, i. e. actions. The verb catay means to frighten.
Parasarah 2 means a seer, born from the old and exhausted Vasistha. The seer Vasiatha (surrounded by) a hundred demons.3 This too is a Vedic quotation.
Indra is called para&am also, he is the destroyer of [other] demons. Indra was the destroyer of the demons.4 This too is a Vedic quota tion.
Krwirdatl 5 means having sharp teeth.
Where your bright weapon, having sharp teeth, rends. This too is a Vedic quotation.
Karufati 7 means having gaps in the teeth. [Or else, having seen some god with gaps in his teeth, the seer made this remark.]
(Here ends the thirtieth section.)
May god Aryaman give you all fair and beautiful things. destroyer (of enemies), may Pusa Bhaga, and the god having gaps in his teeth give you all fair and beautiful things.8
Fair (is so called because) it is to be won. Destroyer (is so called) from destroying. But who is the god who has gaps in his teeth ? According to some, it is an epithet of Bhaga who comes before it. According to others, this god is Pusa, because he has no teeth.9 Pusa is without teeth, says a Brahmana passage. O Indra, (make) the tribes liberal and sweet in speech.10 O Indra, make us men charitable and soft in speech.11 This noxious creature thinks me to be without a hero. 12
This imp desirous of making mischief takes me to be of little strength as it were.
Idamyuh means desiring this. Moreover, it is used in the sense of ’ like that ‘. The expression’ Indra desirous of wealth ’ here means ’ having wealth ‘.
< vii. 104. 21 ; AV. 8. 4. 21. i. 174. 2.
quotation.
(Here ends the thirty-fi.rd section.)
What are the cows doing in the country of the barbarians? Theyneither get the milk (to mix) with soma, nor kindle fire. Bring to us the wealth of the usurer. Subdue the low-born to us, O lord of wealth.2
What are the cows doing in Klkotul Kikittu-* is the name of a country where the non-Aryans dwell.
Non-Aryan tribes are (so called because it is said),’ What have they done ?’ or their assumption is that religious rites are useless. They neither get the milk to mix with the soma, nor kindle fire. Bring to us the wealth of the usurer. Maganda 4 means a usurer : he advances with the thought that it will come back to him ; his son, i. e. born in the family of great usurers, is
called pramagtinda. Or it means an epicurean who assumes that this is the only world and there is no other. Or it may mean impotent,5 fond of sexual intercourse ; or one who paralyses himself, i. e. his testicles. Hemakes his testicles firm as two pins. Low-born, born in a low family, or whose family is low.
Alk/.d (branch) is derived from (the root) &t.k (to be able). Aid (testicles) are (so called) from being fitted (arandt).
O lord of wealth, subdue him to us. The verb radhyati means to subdue.
Bundah 7 means an arrow. [Arrow] it pierces, it inspires awe, or it shines when it fiies.
(Here end* the thirty-second section.)
Thy bow is most powerful, strongly made, and well shaped. Thy arrow is golden and swift. Both thy arms which knock down enemies and increase sweetness (for us) are well equipped and fit for war.8
Powerful, having a great capacity of discharging arrows, or having an enormous capacity of discharging arrows. Thy bow is well made, well shaped, delightful. Thy golden arrow is the accomplishes Both thy arms are [fit for battle] beautiful, well equipped for battle. Rdupe means
knocking down by movement, knocking down by motion, [knocking down by sound, knocking down at great distance], or piercing the vital parts by movement, by motion, [piercing from the sound, or piercing from a distance]. (Here ends the thirty-third section.)
From the mountains, Indra transfixed the mellow cloud and held his well-aimed arrow.1
From the mountains .Indra held the well-aimed arrow and transfixed
the well-ripe cloud, the giver of rain-water.
Vrnd-am and vrndaraka are explained by bunda (arrow). (Here ends the thirty-fourth section.)
This same sacrifice!-, who is the maker of Yama, carried oblations which the gods enjoy. He is generated every month, day by day; the gods appointed him their oblation-bearer.2
This same sacrificer, who is the maker of Yama, carries food which the gods eat. He is generated every month, every fortnight, day after day. And the gods appointed him their oblation-bearer.
Ulbam s is derived from the root urnu (to cover), or from vr (to cover). Great was that cover and compact also.4 This too is a Vedic quotation. Rblsam 5 means one whose lustre is gone, or taken away, or concealed, or lost.
(Here ends the thirty-fifth section.)
You covered the fire with snow during the day. You have bestowed on him strength rich in food. You have brought fire on earth, and you have raised the whole group for their welfare, O AsVins.6 You have covered fire with snow, i.e. water, during the day, i.e. at the end of the summer season. You have bestowed on us and Agni strength rich in food. You have raised that fire which is invside rblsa, i. e. earth, herbs, trees of forests and waters. The whole group, i. e. a group consisting of all classes of every kind.
GOMI (group) and guna (quality) are (so called because) they count. All the herbs and living beings who spring to life on earth during the rainy season are but forms of the Asvins. With these words, the seer praises them, the seer praises them.
(Here ends the thirty-sixth section.)
CHAPTER VII
Now, therefore, (we shall explain) the section (of the Nighantu)relating to deities. The section, which enumerates appellations ofdeities, to whom panegyrics are primarily addressed, is called daivatam,i. e. relating to deities. The following is the detailed examination of thesame. A particular stanza is said to belong to a deity, to whom a seeraddresses his panegyrics1 with a particular desire, and from whom hewishes to obtain his object.2 The stanzas, to which reference has just beenmade,8 are of three kinds : (1) indirectly addressed, (2) directly addressed,(3) and self-invocations. Of these, the indirectly addressed stanzas arecomposed (lit. joined) in all the cases of nouns but the verb of the third
person (only).
(Here ends the first section.)
Irxlra rules heaven, Indra the earth.*
The chanters (praise) very much Indra alone.6
These Trtsns being active with Indra.
Chant the sama-stanzas for the sake of Indra.7
Without Indra, no place whatsoever is pure.1
I will indeed proclaim the heroic exploits of Indra.9
Our desires rest on Indra.10 And so on.
Now the directly addressed stanzas are compositions in the secondperson and are joined with the word ’ thou ’ as the pronoun. Thou, O Indra, (art born) from strength.11 O Indra, slay our enemies.12 And so on.
Moreover, the praises are directly, while the objects of praise areindirectly, addressed.
Do not praise any other.13
Sing forth, Kwivas.14
its reference to (1) one’s own name, (2) one’s 7 viii. t8. 1 ; AV. 20. 02. 5 ; SV. 1. :)83 ; 2. relatives ;tml friends, (8) one’s accomplish* 875.
ments, (4] one’s beauty. Durga.H x. 61*. ; SV. 2. 720. Cf. Brh. D. 1. 6; Muir, op. cit,, vol. ii,’ i. 82. 1 ; cf. AV. 2. 5, 5. p. 195. lo Cf. Roth, op. clt.j p. 100. The clause ’ to which . . . been made’ is n x. ir>3. 2 ; AV. 20. 08. 5 ; SV. 1. 120. not the literal translation, but rather gives 12 x. 152. 4 ; AV. 1. 21. 2 ; SV. 2. 1218 ; VS. expression to the contextual meaning of the 8. 44 ; Id. 70.
word to* used by Yaska. ’ viii. 1. 1 ; AV. 20. So. 1 ; SV. 1. 242 ; i. x. 89. 10. 710.
Approach, Ku&kas, be careful.1 Now self-invocations are compositions in the first person and are joined with the word ’ I’ as the pronoun, e. g. the hymn of Indra Vaikuntha ; 2 the hymn of Lava ; 3 or the hymn of Vak,4 daughter of Ambhrna, and so on.
(Here ends the second section.)
Indirectly addressed and directly addressed stanzas are by far the most numerous. Self-invocations are few and far between. Moreover, (in some stanzas) there is only praise (of the deity) without any benediction (being invoked), as in the hymn : I will indeed proclaim the heroic exploits jf Indra.5 Further, (in some stanzas) there is only benediction without any praise (being offered), as: May I see well with my eyes, may I be radiant in my face, may I hear well with my ears.6 This is mostly found in the Yajurveda (tidhvaryave) and sacrificial formulae.7 Further, (in some stanzas) there are asseverations and imprecations :
May I die to-day, if I be a juggling demon.8 Now may he be deprived of ten heroes.9
Further, (in some stanzas) there is an intention of describing a particular state:
Then was no death, nor indeed immortality.10
In the beginning (of creation) there was darkness, hidden in darkness.11 Further, (in some stanzas) there is apprehension arising from a particular state:
The benevolent god may fly forth to-day and never return.12 I do not know whether I am this or (that).13 And so on. Further, (in some stanzas) there are censure and praise : He alone is guilty who eats alone.14
This dwelling-place of a liberal person is (beautiful) like a lotus-bed.15 Similarly, there is censure of gambling and praise of agriculture in the dice-hymn.16 In this manner and with various intentions, seers have visions of their poetic compositions (mantras).11,
(Here ends the third section.)
iii. 53. 11 ; cf. Brh. D. iv. 115. ’ x. 129. 2.
x. 48 ; 49. " x. 129. 3 ; TB. ii. 8. 9. 4.
x. 119. x. 95. 15.
x. 125. i. 164. 37 ; AV. 9. 10. 15 ; cf. Brh. D. i. i. 32. 1 ; cf. AV. 2. 5. 5. 56 ; N. 14. 22.
The quotation has not been traced. " x. 117.6 ; TB. ii. 8. 8. 3.
Cf. Muir, op. cit., vol. iii, pp. 211-12. x. 107. 10.
vii. 104. 15* ; AV. 8. 4. 15*. x. 34.
vii. 104. 15’ ; AV. 8. 4-. 15C. " Cf. Brh. D. i. 3.
With reference to this, the following is the ascertainment of the deity of those stanzas whose deity is not specified. Such stanzas belong to the same deity to whom tjiat particular sacrifice, or a part of the sacrifice, is offered. Now, elsewhere than the sacrifice, they belong to Prajapati accord ing to the ritualists ; and to Nara^amsa according to the etymologists.1
Or else the deity may be an optional one, or even a group of deities.2 It is, indeed, a very prevalent practice, (in everyday life) in the world, (to dedicate things in common) including what is sacred to gods, to guests, and to the manes.3 As to the view that a stanza belongs to the deity to whomthe sacrifice is offered, (it may be objected) that non-deities are also praised like deities, e. g. the objects beginning with horse and ending with herbs,4 together with the eight pairs.1. But he (the student) should not think that matters relating to gods are adventitious as it were. This is to be clearly seen (by the following) : On account of the supereminence of the deity, a single soul is praised in various ways. Other gods are the individual limbs of a single soul.6 Or else, as people say, seers praise objects according to the multiplicities of their original nature, as well as from its universality. They are produced from each other.7 They are the original forms of each other.8 They are produced from (action (Ax/rma)),9 they are produced from the soul. Soul is even their chariot, their horse, their weapon, their arrows ; soul is indeed the all-in-all of gods.10
(Here entls the fourth section.)
Cf. Roth, op. crt., p. 101. ing the human works to Accomplishment. Of. Durga, quoted by Roth, op. crt., p. 112. There will be no crops without the .sun and Cf. AB. i. 14. ii. 6 ; KB. x. 4 ; and also there can be no life without food. Durga.
AB. i. 15. 10 This is Yaska’s rejoinder to the objection Ngh. v. 8. 1-22. that non-deities are praised like deities. The Xjrh. v. 3. 29-36. so-called non-deities, says Yaska, are but
As, for instance, Duksa is born from soul. In other words, Yaska here propounds Aditi, and Aditi from Daksa. Durga. the doctrine of pantheism. Cf. Brh. D. i. 8 As for instance, lire, lightning, and the 73-74.
sun are the original forms of each other. J1 AB. ii. 17 ; KB. viii. 8. Durga. 12 AB. v. 32 ; SB. xi. 2. 3 1 ; Sarva. Pari. 2. 9 i.e. To make existence possible by bring- 8 ; lirh.D. i. C9 ; cf. RV. x. 158. 1 ; Muir,o/). eif. H2
well as their appellations are distinct.1 As to the view that (one receives many appellations) on account of the diversity of functions, (it may be remarked) that many men also can do the actions, having divided them among thenwelves. With regard to it, the community of jurisdiction and enjoyment ihould be noted, as for instance, the community of men and gods with regard to earth. Community of enjoyment is seen in the following, i. e. the enjoyment of earth by the cloud, together with air and the sun, and of the other world together with Agni. There everything is like the kingdom of man also.
(Here ends the fifth section.)
Now (we shall discuss) the appearance of the gods. Some say that they are anthropomorphic, for their panegyrics as well as their appellations are like those of sentient beings. Moreover they are praised with reference to anthropomorphic limbs :
Indra, the two arms of the mighty one are noble.-
That (heaven and earth), which thou hast seized, is thy fist, lord of wealth.3
Moreover (they are praised) as associated with anthropomorphic objects : O Indra, come with thy team of two bay steeds.4 A beautiful wife and delightful things are in thy house.5 Moreover (they are praised) with regard to anthropomorphic actions : Indra, eat and drink the (soma) placed before (thee).6
Hear our call, O God that hast listening ears.7
(Here ends the sixth section.)
Others say that they are not anthropomorphic, because whatever is seen of them is unanthropomorphic, as for instance, fire, nir, the sun, earth, the moon, &c. As to the view that their panegyrics are like those of sentient beings, (we reply) that inanimate objects, beginning from dice and ending with herbs,8 are likewise praised. As to the view that they are praised with reference to anthropomorphic limbs, (we reply) that this (treatment) is accorded to inanimate objects also :
They shout with their green mouths.9 This is a panegyric of stones. As to the view that (they are praised) as associated with anthropo
Sarvn. Pari. 2. 13. 6 x. 116. 7.
vi. 47. 8 ; AV. 19. 15. 4. Ti. 10. .
iii. 30. 6. Ngh. v. 8. 4-S>2.
ii. 18. 4. x. 94. 2.
iii. 63. 6.7. 9] SHARES, ETC. 117 morphic objects, (we reply) that it is just the same (in the case of inanimate
objects) :
Sindhu yoked the comfortable car, drawn by a horse. 1
This is a panegyric of a river. As to the view that (they are praised) with regard to anthropomorphic actions, (we reply) that it is exactly the same (in the case of inanimate objects) :
Even before the sacriticer, they taste the delicious oblations.2 This too is a panegyric of stones. Or else they may be both anthropomorphic and unanthropomorphic. Or else (the unanthropomorphic appearance) of the gods, who are really anthropomorphic,15 is their counterself in the form of action. (Karma) as sacrifice is that of a sacrificer. This is the well-con- sidered opinion of those who are well versed in legendary lore. (Here eiuts tie, seventh section.)
It has been said before that there are three deities only. Now we shall explain their shares and companions. Now the following are the shares of Agni : this world, the morning libation, spring, the Gdyinrl metre, the triple hymn, the ratlantaram chant, and the group of gods who are enumerated in the first place.4
Ayitayl (wife of Agni), Prill vl (earth), and Hcl (praise) are the women. Now its function is to carry oblations and to invoke the gods. And all that which relates to vision is the function of Agni also. Now the gods with whom Agni is jointly praised are (1) Indra. (2) Soma, (3) Vnruna, (4) Parjanya, and (5) the Rtavas. There is a joint oblation offered to, but no joint panegyric addressed to, Agni and Visnu in the ten books (of the
R<jveda)J’ Moreover there is a joint oblation offered to, but no joint panegyric addressed to. Agni and Pusan. With regard to this, the following stanza is cited (in order to show their) separate praise.
(Here ends ike eighth section.)
May Pu.san, the wise, the guardian of the universe, whose cattle are never lost, cause thee to move forthwith from this world. May he hand thee over to these manes, and (may) Agni (entrust) thee to the benevolent
gods.
May Pusan, the wise, whose cattle are never lost, who is the guardian
= x.94. 2. 4 Ngh. v. 1-3.
morphic. Cf. Professor Ifacdonell, Vcdic x. 17. 3 ; AV. 18. 2. 54.
of the universe, i.e. he, the sun, is indeed the guardian of all created beings, forthwith cause thee to move from this world. The third verse, ‘May he hand thee over to the manes’, is doubtful. According to some, it refers to Pusan, (mentioned) in the preceding hemistich ; according to others this extols Agni, (mentioned) subsequently. (May) Agni (entrust) thee to the benevolent gods.
Suvidatram means wealth : it may be derived from (the root) vid (to find) with one preposition (su) or from da (to give) with two prepositions
(su and vi).
(Here ends the nintk section.)
Now the following are the shares of Indra : the atmosphere, the midday libation, the summer, the trfytubh metre, the fifteenfold hymn, the great chant,1 and the gods who are enumerated in the middle place as well as the women.- Now his function is to release the waters and to slay Vrtra. And all action that relates to strength is Indra’s function also. 5 Now the gods with whom Indra is jointly praised are Agni, Soma, Varuna, Pusan, Brhaspati, Brahmanaspati, Parvata, Kutsa, Visnu, Vayu. Moreover, Mitra is jointly praised with Varuna ; Soma with Pusan and Rudra ; Pusan with Vayu ; and Parjanya with Vata.
(Here ends the tenth section.)
Now the following are the shares of Aditya : that world (i. e. heaven), the third libation, the rainy season, the jagaM metre, the seventeenfold hymn, the Vairu’pa chant, and the gods enumerated in the highest place as well as the women.4 Now his function is to draw out and hold the juices with his rays. All that relates to greatness5 is Aditya’s function also. He is jointly praised with Candramas, Vayu, and Samvatsara. One should frame the remaining portions of seasons, metres, hymns, &c. in accordance with the distribution of the places (already mentioned). Autumn, the anustiM metre, the twenty fold hymn, the Vairaja chant are terrestrial. Winter, the pdnkti metre, the twenty-sevenfold hymn, the &dkvara 7 chant are atmospheric. The dewy season, the aticcJtandas metres, the thirty-threefold hymn, the Raivata chant are celestial.8
(Here ends the eleventh section.)
Stanzas are (so called) from thinking, metres from covering, [hymn from praising]. Yajus is derived from (the root) yaj (to sacrifice). Samu, is (so called because) it is measured out by the stanza, or it may be derived from (the root) as (to throw).’ He thought it equal to the stanza,’ say they who are well versed in Vedic metres.
Gdyatrll is derived from (the root) gai, meaning to praise, or from gam with tri by metathesis, i. e. three-coursed.
There is a Brahmana passage :’ It fell out of (Brahma’s) mouth while he was singing’. Usnih is (so called because) it has stepped out, or it may be derived from (the root) sulk, meaning to shine. Or comparatively speaking, (it is so called) as if furnished with a head-dress. Ustilsa (head
dress) is derived from (the root) snui (to wrap round). Kakubh is (so called because) it has an elevation. Kakubh and kubja (crooked) are derived from (the root) kuj (to be crooked) or ul>j (to press down). Amistiibh is (so called) from praising after. There is a Brahmana passage : It follows the Gdyatri, which consists of three verses only, (with its fourth verse of praise). BrJtAttl - is (so called) from its great growth.
PaiJdi* is a stanza of five verses. The second member of the word Tri$t\ibh4 is derived from (the root) stubh (to praise). But what does the tri mean ? (It means swiftest), i. e. it is the swiftest metre. Or (it is so called because) it praises the threefold thunderbolt. It is known : that it praised thrice, that is the characteristic of the Tristubh.5
(Here eiids the twelfth section.)
Jagatl is a metre gone farthest, or it has the gait of an aquatic animal* There is a Brahmana passage :’ The creator emitted it when he was dis- inclined to do anything’.7 Virdt 8 is (so called) from excelling, or from being at variance with others, or from extension ; from excelling, because the syllables are complete ; from being at variance, because the (number of) syllables varies ; from extension, because the (number of) syllables is very
Cf. also AB. iv. 28: * Guyatrl conceived, she s ‘It spreads like the waves of water.’ gave birth to Anustnbh. Anustubh conceived, Durga. Cf. KB. xxx. 11: ‘They recite the she gave birth to Pankti. Jayati conceived, five metres, Anititubh, Gayatri, Utnih, TriiWJt, she gave birth to Aticchandas.’ and Jagatl during the night, they are verily 2 Cf. KB. iii. 5 : ‘What is long is brhat’. night metres .
large. Figuratively it is called the ant-waisted.1 PipUikd (ant) is derived from (the root) pel, meaning to go.2
With these words, these deities are dealt with. Those to whom the hymns are addressed, oblations are offered, and stanzas are addressed are by far the most numerous. Some are incidentally mentioned.3 Moreover, one offers oblations to gods, having announced (lit. joined together) them
with their characteristic appellations, as to Indra, the destroyer of Vrtra, [to Indra, who excels Vrtra], to Indra, the deliverer from distress, and so on. Some make a list of these also, but they are too numerous to be collected together in a list. I enlist that appellation only which has
become a conventional epithet and with reference to which chief praise is addressed (to the deity). Moreover, a seer praises deities with regard to their activities, as (Indra), the Vrtra-slayer, or the city-destroyer, and so on. Some make a list of these also, but they are too numerous to be collected together in a list. These (epithets) are mere indications of (a particular aspect of the proper) appellations, just as’ give food to a Br&hmana who is hungry, or unguents to one who has taken a bath, or water to one who is thirsty ‘. 4 (Here ends the thirteenth section,.)
Now, therefore, we shall take up the deities in their respective order. We shall first explain Agni,5 whose sphere is the earth. From what root is Agni derived ? He is the foremost leader,6 he is led foremost in sacrifices, he makes everything, to which it inclines, a part of himself. ’ He is a drying agent ‘, says Sthaulas^hlvi,’ it does not make wet, it does not moisten.’ ‘It is derived from three verbs’, says Sakapuni, ‘from
going, from shining or burning, and from leading.’ He, indeed, takes the letter a from the root i (to go), the letter ft from the root atij (to shine), or dah (to burn), with the root ni (to lead) as the last member. The follow- ing stanza is addressed to him.
(Here end* tlie fourteenth section.)
identical with the third Kkawfa of the B Cf. Professor Macdonell, KKc Ifytto&yy, Dojrota BrMmatia. PP- 88-100.
I praise Agni, placed foremost, the god, the priest
Of the sacrifice ; the sacrifice!- and the best bestower of gifts.1 I praise Agni, I beseech Agni. The root -Id means to solicit, or to worship. Purohita (placed foremost) and yajua (sacrifice) have been ex plained. Dew (god) is (so called) from making gifts (Vda) or from being brilliant (Vdip), from being radiant (/dyut), or because his sphere is heaven. He who is called god (deva) is also called deity (devata). Sacrifice!, invoker. (Hotd) (sacrificer) is derived from (the root) ku (to sacrifice), says Aurnav&bnft. ’ The best bestower of gifts ‘, the most liberal giver of delightful riches. The following additional stanza is addressed to him also.
(Here ends the fifteenth section.)
Agni should be solicited by seers, old as well as new ; he shall bring the gods here.2
May Agni, who should be solicited, [should be worshipped], by older seers as well as by us, who are the younger ones, bring the gods to this place. He (the student) should not think that Agni refers to this (terres trial fire) only. The two highef luminaries (lightning and the sun) are called Agni also. With reference to this (the following stanza refers to) the Agni of the middle region.
(Here ends the sixteenth section.)
Let them procure Agni like beautiful and smiling maidens of the samemind. Let the streams of clarified butter be united with fuel; enjoying them th6 god, who has all created beings as his property, is gratified/’
Let them 4 bend down towards it like maidens who have the sameminds.6 Samanam (of the same mind) is (so called) from breathing together or from thinking together. (Let them bend towards) AgniG like beautiful smiling maidens, is a simile. Streams of clarified butter, i. e. of water. Let them be united with fuel. The root nas means to obtain or to bend. Enjoying them, the god who has all created beings as his property is gratified. The root her means to desire to obtain, i. e. he desires to obtain them again and again.
atmospheric fire. Durga.* i.e. The atmospheric fire. Durga.
The wave, rich in honey, has arisen from the ocean.1 This is regarded as referring to the sun. He rises, indeed, from the ocean and from the waters.2 This is a Brah- mana quotation. Moreover, there is a Brahmana passage : Agni is all the deities.3 The stanza following the present one explains it more clearly.
(Here ends the seventeenth section.)
They call Agni Indra, Mitra, and Varuna ; (they) also (say) that he is the divine Garutman of beautiful wings. The sages speak of him who is one in various ways ; they call him Agni, Yama, MatarisVan.“4
The wise speak cf this very Agni, [and] the great self, in various ways, as Indra, Mitra, Varuna, Agni, and the divine Garutman. Divine, born in heaven. Garutman is (so called because) he is praised, or whose soul is mighty, or whose soul is great. He to whom the hymn is addressed and the oblation is offered, is this very (terrestrial) Agni. These two higher luminaries receive (praise and oblations) under this appellation incidentally only.5
(Here ends the eighteenth section.)
From what root is JdU’veddh derived ?c
He knows all created beings, or he is known to all created beings, or else he pervades every created being, or he has all created beings as his property or wealth, or he has all created beings as his knowledge, i. e. dis- cernment. There is a Brahmana passage : that because, as soon as he was born, he found the cattle, that is the characteristic of Jatavedas. And also : Therefore, in all seasons, the cattle move towards Agni.7 The following stanza is addressed to him.
(Here ends the nineteenth section.)
(We will press sonia for Jatavedas. He shall consume the property belonging to the niggard. He takes us, i. e. the assembly, across all obstacles ; Agni carries us across troubles like a river by means of a boat.)8 (We will press soma for Jatavedas, i. e. unto Jatavedas, or Jatavedas
ii. 1. 12 ; Sad. B. 3. 7 ; teB. i. <>. 2. 8 ; MS. 1. 4. (sacrificial) animal of the gods’. 14. 8i. 1)9. 1. The stanza is omitted by the M. 164. 46; AV. ‘,). 10. 28. MSS. of the longer recension, Roth, and 6 Cf. Brh. D. i. 78. Durga. Cf. 14. 33.
worthy of being worshipped. For the pressing and straining of the immortal king, i.e. the soma, he shall consume, i.e. he will burn with determination, or reduce the property of the niggard to ashes, for the sake
of sacrifice. The meaning is that he will cause soma to be offered. He takes us, i. e. the assembly, across all obstacles, all difficult places. Agni carries us across troubles like a river, a very deep and broad stream, by
a boat, i. e. he helps us to overcome difficulties as if he were to take us across a river by means of a boat. The following additional stanza is addressed to him also.)* Do ye impel Jatavedas, the strong horse, to sit on this our grass.2
With your actions impel Jatavedas, who pervades everywhere. Or else it may be a simile, i. e. Jatavedas, who is like a horse, may he sit on this our grass. In the ten books (of the Ryvedv) there is but a single hymn, containing three stanzas in the Gayatri metre, addressed to Jatavedas. But whatever is addressed to Agni, is associated with Jatavedas too./ He(the student) should not think that this refers to (terrestrial) Agni alone ; even these two upper lights are called Jatavedas also.
With reference to this, (the following stanza refers to) the Agni of the middle region.
Let them procure like maidens of the same mind.3
This we have already explained.4 Now (the following stanza refers to) the sun.
They uplift him, Jatavedas.5 We shall explain this later on.6 He, to whom the hymn is addressed and the oblation is offered, is this very (terrestrial) Agni Jatavedas. These two upper luminaries receive (praise and oblations) under this appellation incidentally only.7
(Here ends the twentieth section.)
From what root is Val^vdnaru. derived ?
He leads all men, or all men lead him. Or else, VaUvdiumt may be
The stanza, together with its explanation, is iv. 58. 8; VS. 17. 9. spurious. The style in which this passage is See 17.
written is quite different from that of Yaska i. 50. 1 ; ‘AV. 13. 2. 16 ; 20. 47. 13 ; SV. J. and similar to that of the author of the four- - 31 ; VS. 7. 41 ; 8. 41.
teenth chapter. It is, as a matter of fact, See 12. 15.
almost identical with the commentary of See 18. Cf. Professor Macdonell, Vviic 14. 33. The few minor differences seem to be Mythology, pp. 03-4. made witli a deliberate intention to give it a
a (modified form) of vi&udn-ara, i. e. who pervades all created beings. The following stanza is addressed to him.
(Here ends tfte twenty-first section.)
May we be in the goodwill of VaisVanara, for he indeed is the king, the refuge of all the worlds. Born from this world, he beholds this entire universe. Vaisvanara stretches with the sun.1
Born from this world, he surveys the entire universe. VaisVanara stretches together with the sun. May we be in the benevolent will of Vaisvanara, i. e. of him who is the king and the place of refuge of all created beings. But who is Vaisvanara ? The preceptors say,’ This is the atmospheric fire, for the seer praises him with regard to the phenomenon of rain ‘.
(Here ends the twenty-second section.)
I will proclaim the greatness of the bull. Supplicating men attend upon him who is the slayer of Vrtra. The VaiSvanara Agni killed the demon, shook the waters, and shattered 6ambara.2
I will speak forth the greatness, i.e. the pre-eminence of the bull, i. e. the sprinkler of the waters. Supplicating men, i. e. whose request is to be granted, and who are desirous of rain, attend upon, i. e. serve him, who is the slayer of Vrtra, i. e. the cloud. Dasyu (demon) is derived from (the root) das, meaning to lay waste : in him the juices are wasted, or he causes works to be laid waste.3 The VaiSvanara Agni slew him, shook the waters, and shattered 6ambara, i. e. the cloud.
Moreover, the oblation assigned to VaisVanara is distributed in twelve potsherds,6 for his function is twelvefold. Moreover, there is a Brahmana
passage: That Aditya verily is Agni Vaisvanara.1 Further, the invoca tions in the liturgy are addressed to VaisVanara, the sun, as : ’ Whoillumines heaven and earth’.2
He indeed illuminates both heaven and earth. Further, the chdiulomikahymn 3 is addressed to VaisVanara, the sun : He shone present in heaven.
He, indeed, shone present in heaven. Further, the havispantlya*(i. e. libation to be drunk) hymn is addressed to VaisVanara, the sun. 4 This very (i. e. terrestrial) fire is VaisVanara,’ says 6akapuni.5 Thesetwo upper lights are called VaisVanara also. This (terrestrial) tire is calledVaigvanara, because it is engendered from them (i.e. the upper lights). But how is it engendered from them ? Where the lightning fire strikesa place of shelter,6 it retains the characteristics of the atmospheric fire, i. e. flashing in waters and becoming extinguished in solid bodies, as long as(that object) is not seized upon. But as soon as it is seized upon, this very(terrestrial) fire is produced, which becomes extinguished in water, andblazes in solid bodies.
Now (the following is the process of its production) from the sun.The sun having first revolved towards the northern hemisphere, a personholds a polished (piece of) white copper, or crystal, focusing the sun-raysin a place where there is some dry cow-dung, without touching it : it blazesforth, and this very (terrestrial) fire is produced.7 Moreover, the seer hassaid:
Vais*vanara stretches with the sun.8
But the sun itself cannot stretch together with his own self. Apar ticular thing stretches together with something different only. Onekindles this fire from this world, the rays of that one become manifest fromthe other world. Having seen the conjunction of their light with theflames of this terrestrial fire, the seer made (the above-mentioned) remark.Now (had VaisVauara been the sun), there would have occurred expres sions relating to VaisVanara in those same hymns and shares which areassigned to celestial deities, i.e. Savitr, [Surya], Pusan, Visnu, and [theVisVedevas.] And they would have praised him by (attributing to him)the functions of the sun, as thou risest, tliou settest, thou revolvest, &c.It is only in the hymns addressed to Agni that there are found expressions
Tho quotation is untraced. i. e. Wood or water. Durga. The quotation is untraced. 7 This shows that Yaska was familiar withVS. 38. 92 ; cf. KB. xxx. 10,’ cattle verily the scientific law of the refraction of heat andar chandomas’ ; cf. also AB. v. 1 6. light.
x. 88. 4 ; cf. GB. i. 2. 20. 8i. 98. t.
Cf. Roth, o2>. cit., p. 109.
VAI&VANARA (7. 33
relating to VaisVanara. And the seer praises him (by attributing to him) the functions of Agni, as thou carriest, thou cookest, thou burnest, and so on.
As to (the view) that the seer praises him (by attributing) the pheno- menon of rain, (we reply) that it is possible with regard to this (terrestrial) fire also.
Uniform with days, this water goes up and falls down again. Clouds bring new life to earth, fires animate heaven.1
This stanza is explained by the mere reading of it.
(Here ends the twenty-third section.}
The bay steeds having beautiful wings clad in waters fly up their dark course to heaven. They turned round from the seat of waters, and lo ! the earth is made wet with clarified butter.2
The dark egression, i.e. the njght of the sun. Bay steeds having beautiful wings are the draught-animals, i. e. the rays of the sun.3 When from heaven, from the common dwelling-place of waters, i. e. the sun, they turn down towards the earth, the latter is made wet with clarified butter, i.e. water. The word yhrta is a synonym of water; it is derived from (the root) ghr, meaning to besprinkle. Moreover, there is a Brahmana passage: Agni verily sends forth rain from this world. Having become [indeed] the space-coverer (i.e. cloud) in the atmosphere, it. rains; the Maruts conduct the emitted rain. When, indeed, the sun turns round fire with his rays, then it rains.4 As to (the view) that after ascension the series of descending is designed, (we reply) that this takes place by the injunction of the sacred texts. As to (the view) that the oblation assigned to Vaisvanara is distributed in twelve potsherds, (we reply) that the num ber of potsherds has no (reference to) the explanation (of the function), for the oblation 5 assigned to the sun is distributed in one, as well as in five potsherds. As to the Brahmank quotation, (we reply) that the Brahmanas, indeed, speak of many divisions, as : the earth is Vaisvanara, the year is Vaisvanara, Brahmana is VaiSvanara,6 and so on.
As to (the view) that invocations in the liturgy are addressed to VaisVanara, the sun, (we reply) that the liturgy is addressed to this very (terrestrial) fire.’ Who shone for the tribes of men.’ 7 As to (the view) that
the chdndomika l hymn is addressed to VaisVanara, the sun, (we reply) that it is addressed to this very (i. e. the terrestrial) fire.
Sacrificed with blazing fires. 12 Blazing fires, profusely generated fires, or burning fires ; it is with them that the sacrifice is made. As to (the view) that the hymn,3 ’ Libation to be drunk ‘, is addressed to VaisVanara, the sun, (we reply) that it is addressed to this very (terrestrial) fire.
(Here ends the twenty-fourth section.)
The undecaying and pleasant libation to be drunk is sacrificed in fire which touches heaven and knows the sun. For its maintenance, existence, and support, the gods spread it with food.4
The oblation which is to be drunk, which is pleasant and undecaying, is sacrificed in fire which touches heaven and knows the sun. For all the various actions, i. e. maintenance, existence, and support, the gods spread this fire with food. Moreover, the seer said :
(Here ends the twenty-fifth sectioii.)
The mighty seized him in the lap of the waters ; the tribes attended on the king worthy of honour. The messenger brought Agni from the sun, MatarisVan (brought) VaisVanara from afar.5
Seated in the lap, in the bosom, of the waters, i. e. in the mighty world of the atmosphere, the groups of mighty atmospheric gods seized him like tribes who wait upon the king. Worthy of honour, having panegyrics addressed to him, or worthy of respect [or worthy of worship]. Whom the messenger of the gods brought from the shining one, the sun who drives away darkness, whoimpels all things and who is very far. [Or else] the seer called Matarisvan, the bringer of this VaisVanara fire. Matarisvan is air : it breathes in the atmosphere, or moves quickly in the atmosphere. Now the seer praises him with the following two stanzas in order to enter into all places.
(Here ends the twenty-sixth section.)
At night Agni becomes the head of the world. Then in the morning he is born as the rising sun. This is the supernatural power of the holy ones that with full knowledge he accomplishes the work so quickly.6
The head is (so called because) the body depends on it. He who is the head 7 of all beings at night is Agni, thence he himself is born as the sun rising
in the morning,1 They know this profound wisdom of the holy gods who accomplish sacrifices: the work that he performs with full knowledge, i.e. hastening he goes through all places. The stanza following this explains it still more.
(Here ends the twenty-seventh section,.)
With a hymn, in heaven, the gods generated Agni, who fills both heaven and earth, with powers. They made him for a threefold existence indeed. He ripens herbs of every kind.2
The gods made that Agrii, whom they generated in heaven and earth with a hymn and who fills both heaven and earth, with [powers], i.e. actions, for threefold existence. ’ For the terrestrial, atmospheric, and celestial (existence)/ says &akapuni. There is a Brahmana passage: Its third part, which is in heaven, is the sun.3 With these words, the seer praises him with reference to fire. Now, in the following stanza, the seer praises him with reference to the sun.
(Here ends the tweitiy-eighth section.)
When the holy gods .set him, the sun, the son of Aditi, in heaven. Whenthe ever-wandering pair come to life, then they behold all the worlds.4 When all the holy gods set him, the sun, [Aditi’s son], son of Aditi, in heaven, when the wandering couple, i. e. the couple that always wanders together, i. e. the sun and the dawn, were created. How is the word mithuiut 6 (couple) derived ? It is derived from (the root) mi, meaning to depend, with the suffix thu or tha, having the root nl or van as the last member. Depending on each other, they lead each other, or win each other.
Its (meaning), i. e.’ human couple ‘, is derived from the same root also ; or else they win each other, when they are united. Now. in the following stanza, the seer praises him with reference to Agni.
(Here cuds the twenty- ninth section.)
Where the lower and the- higher dispute as to which of us, the two leaders of sacrifice, knows more. The friends who enjoy together, and accomplish the sacrifice, were- competent. Now who will decide this ?7 Where the divine sacrifices, i. e. this (terrestrial) and that atmospheric
fire when setting. Hfe then disappears.5 Cf. AB. v. 16 : mithunam vat pa/avaA, Agrii verily is born M th un’. ‘cattle verily are the couple*. x. 88. 10. Cf. Muir, op. cit., vol. v, p. 207. * The quotation is untraced. ; x. 88. 17.
Agni, dispute, as to which of us two knows more about the sacrifice. Which of the priests, who tell the same tale, and who enjoy together, and who are the accomplishes of sacrifice, will decide this for us? The stanza following this explains it still more clearly.
(Here ends the thirtieth section.}
O Matarisvan, as long as the birds of beautiful wings wear directly the illumination of dawn, so long the Brahmana, sitting lower than the sacrifice, and approaching the sacrifice, bears it.1
As long as there is the illumination or the manifestation of dawn. Theparticle of comparison is here used in the sense of * directly ‘, as* place it .directly here’. (As long as) birds of beautiful wings, which fly in a beautiful manner, i. e. these nights, O MatarisVan, wear the light of the bright colour, so long the Brahmana sacrificer, who approaches the sacrificer and sits lower than this sacrificer, i. e. this Agni, bears it.
But the recitation of the sacrificer is addressed to VaisVanara, who is not Agni : divine Savitr, he chooses thee, i. e. this fire, for the sacri fice, along with thy father, VaisVanara. The seer calls this very fire * Savitr ’ (stimulator), and the atmospheric or the celestial fire, who is the progenitor of all,’ father ‘. He to whom the hymn is addressed and the oblation is offered is this same (terrestrial) Agni VaisVanara. These twoupper luminaries receive (praise and oblations) under this appellation
incidentally only.
(Here ends the thirty-first
CHAPTEE VIII
FROM what root is dravinodah (giver of wealth) derived ? Dravinammeans wealth (so called) because people run ( */dru) towards it, or strength (so called) because people run by means of it; dravinodah (therefore) means the giver of wealth or strength.2 The following stanza is addressed to him.
(Here ends the first section.)
Thou art the giver of wealth. In worship, the priests with stones in their hands adore the god in sacrifices.3
It is thou who art the giver of wealth.4 The word dravinasah means
x. 88. 19. i. 15. 7.
a ’ Distributor of blessings’; cf. Roth, op.* Roth construes dravinoddh with priests, cit. t p. 116 ; cf. also Grassmann, op. cit., p. 645 ; taking it as nom.pl. Yflska, however, explains cf. Brh. D. ii 25. it as nom. sing.
I
people who sit down (to distribute) wealth, or who prepare (offerings of) wealth. Or else it means a cup of soma :* let him drink from this.’ They adore, i. e. implore, praise, increase, or worship the god in sacrifices.
But who is this giver of wealth ?’ It is Indra ‘, says Kraustuki ;’ he is the most liberal giver of strength and wealth,1 and all deeds relating to strength belong to him/ The seer also says :
I think he is indeed born of energetic strength.2
Moreover a seer calls Agni a descendant of the giver of wealth, because he is born from him.3
Who generated fire between two stones.4 This too is a Vedic
quotation.
Further, there are expressions relating to the ‘giver of wealth’ in (stanzas used in) sacrifices and offered to the seasons. ‘Indra’s drink’, again, is the (name) of their vessel. Further, he is praised with reference to the drinking of soma. Further, a seer says : May the giver of wealth
and his descendant drink.5
’ This very (i. e. terrestrial) Agni is called " giver of wealth “,’ says akapuni. The expressions referring to ’ the giver of wealth ’ are found in hymns addressed to Agni only.6
Gods supported Agni, giver of wealth.7 This too is a Vedic quotation. As to (the view) that Indra is the most liberal giver of strength and wealth, (we reply) that all gods possess supernatural power. As to (the quotation) ’ I think he is indeed born of energetic strength ‘,8 (we reply) that this very (i. e. terrestrial) tire is produced when churned with energetic strength ;
he is therefore called ’ son of strength ‘,’ offspring of strength ‘,’ child of strength ‘, and so on.9 As to (the view) that a seer calls Agni’ a descendant of the giver of wealth ‘, (we reply) that he is so called as he is generated by the priests, who are here called ’ givers of wealth ‘, because they offer oblations.10
This son of seers is the overlord.11 This too is a Vedic quotation. As to (the view) that ’ Indra’s drink’ is the name of their drinking-cup, (we reply) that it is a mere apportionment,12 as all the cups used in drinking soma are called ’ belonging to Vayu ‘. As to (the view) that he is
Cf. Brh. D. iii. 61. p. 91 ; cf. Brh, D. iii. 62, 64. x. 73. 10. 10 Cf. Brh. D. iii. 63-4.
i. e. Agni is born from Indra. Durga. " AV. 4. 39. 9 ; VS. 5. 4.
ii. 12. 3 ; AV. 20. 34. 3. " Roth translates bhaktimdtram as ehrende The quotation is untraced. (Einladwig), i. e.’ honouring invitation’. See Cf. Brh. D. iii. 65. op. cit., p. 116: the etymological meaning of
i. 96. 1. bhakti ( V&/tcy) is distribution, cf. Grassmann, x. 73. 10. op. ct’t., p. 921. Durga’s explanation of the Cf. Professor Macdonell, Vedic Mythology, same word is not quite clear.
praised with reference to the drinking of soma, (we reply) that this happens in his (Agni’s) case also.
Accompanied by associating troops, and rejoicing, drink soma.1 This too is a Vedic quotation. As to (the quotation)l May the giver of wealth and his descendants drink ‘, (we reply) that it refers to this very (i. e. ter
restrial) fire.
(Here ends the second section.)
May thy draught animals, with which thou di ivest without being injured, become fat. O lord of the forest, O courageous one, drink thou soma, O giver of wealth, from (the cup called) nestra, together with the seasons.-
May thy draught animals, i.e. the team which draws (the chariot), with which thou drivest, without suffering any injury, become fat. Be firm. Having stirred 3 and having approved,4 O courageous one, (drink) thou from the nestra (cup), placed on the subordinate altar. Dhisnya
dhisaiiya, i. e. the subordinate altar, (so called) because it is the place of recitation. Dhiscwid [means speech] is derived from (the root) dhis used in the sense’ to hold ‘.5 Or else it distributes or procures intelligence. He is called ’the lord of forests’, because he is the protector or benefactor 6
of forests. Vanam (forest) is derived from (the root) van (to win). Drink with the seasons, i. e. with periods of time.
(Here etids tlie third section.)
Now therefore the Aprl deities. From what root is Aprl derived? From (the root) dp (to obtain) or from prl (to please). There is also a Brahmana passage ‘. One pleases them with Aprl hymns.7 Of these, Idhma (fuel) comes foremost. Fuel is (so called) from -being kindled (sam Vidh). The following stanza is addressed to him.
(Here emls the fourth section.)
drink, to shake the liquid with their finger.’ doing so, as he exists in their interior. Roth Du/ga. has misunderstood Durga, as the following 4 Durga paraphrases abhi-gtirya by abhyud- remark of his shows : ’ Agni is so called yamya, i.e. ‘having lifted up’; Roth (op. ct'6) because, according to Durga, he can burn translates aafnehmend, i.e. ’taking up’, cf. wood’. See op. cit., p. 116; cf. Brh. D. Grassmann, op. cit., p. 402. iii. 26.
Kindled to-day in the house of every man, O god, having all created beings as thy property, thou offerest sacrifice to the gods. And O wise one, i. e. one who possesses knowledge, having plenty of friends,2 bring them. Thou art the messenger, thou art the [learned], i.e. having profound knowledge, bard. ’ Idhma is sacrifice,’ says Katthakya. ‘It is Agni,’
says akapuni.
Tanuiwpout?’ one’s own son ‘. [’ It is clarified butter/ says Katthakya.] The word napdt is a synonym of offspring which does not immediately succeed a person (i. e. a grandson) : 4 it is very much propagated down wards. In this case, the cow is called tanu (because) delicious things are prepared (tatdh) from her. Milk is produced from the cow, and the clarified butter is produced from milk. ’ It is Agni,’ says Sakapuni. Waters are here called tanu (because) they are spread in the atmosphere. Herbs and trees are produced from waters and this (fire) is produced from herbs and trees. The following stanza is addressed to him.
(Here ends the fifth section.)
O bright-tongued Tanunapat, having anointed the leading paths of the sacred rite with honey, be sweet. Directing the act of worship and our thoughts together with our prayers, carry our sacrifice to the gods.5
’ Nara-saima, is sacrifice’, says Katthakya ;’ seated men (nardk) praise ( V&ams) gods in sacrifice.’ 6 ’ It is Agni ‘, says 6akapuni ;’ he is to be praised by men.’ The following stanza is addressed to him. (Here ends the sixth section.)
Of these, the gods, who are skilful, pure, meditative, and who enjoy both kinds of oblations, we will praise the greatness of the adorable Narasamsa with sacrifices.7
cording to Roth, op.’ cit., p. 117, it means to Roth , loc. cit., it does not necessarily mean huldreich, i. e.’ gracious ‘. The accent shows ’ a grandson ‘, but ’ a descendant in general’; it to be a possessive compound, and it may be cf. Grassmann, op. cit., p. 520, ’ a son of one’s translated as ‘one whose might is his own self.
friends’ ; cf. Grassmann, op. cit., p. 1040. 4 Cf. Brh. D. ii. 27.
Of these,1 the gods, who are of noble deeds, pure, promoters of medita tion, and who enjoy oblations of both kinds, i. e. the soma and other oblations, or the mystical and the supplementary ones, we will highly praise the greatness of the holy Naras*amsa.
Ilah 2 is derived from (the root) id, meaning to praise, or from liidh (to kindle). The following stanza is addressed to him.
(Here ends the seventh section.)
Being invoked thou art to be praised and worshipped. O Agni, come united with the Vasus. great one, thou art the sacrificer of the gods. As such, O excellent sacrificer, do thou sacrifice to them, incited (by us).3
Being invoked thou shouldest be praised and worshipped. O Agni, come associated together with the Vasus. O great one, thou art the sacrificer of the gods. The word yahva is a synonym of great, i. e. gone ( Vya), and invoked ( Vhu). As such, O excellent sacrificer, do thou sacrifice to them, incited (by us). Incited, impelled, or implored. Excellent sacrificer, the best sacrificer.
Barhih* (grass) is (so called) from growing rapidly. The following stanza is addressed to him.
(Here ends the eighth section.)
The grass in the eastern direction is twisted at daybreak with injunc tions for the covering of this earth. He spreads it farther and farther to make the best and most comfortable seat for the gods and Aditi.6
The grass in the eastern direction is strewn at daybreak, in the first period of the day, with injunctions in order to cover 6 this earth. Hespreads it [farther and farther] : it is scattered to a great extent, or spread to a great extent. Best, excellent, or very wide. A most comfortable seat for the gods and Aditi. The word syonam is a synonym of comfort; it is derived from (the root) so (to rest) : they rest in it, or it is to be resorted to.
Dvdrah (door) is derived from (the root) ju (to press forward), or from dru (to move), or from the causal of vr (to exclude). The following stanza is addressed to them.
(Here ends the ninth section.)
Spacious doors remain wide open like beautiful wives for their husbands. O divine doors, great and all-impellers, be easy of access to the gods.1 Having spaciousness, make yourself wide open as exceedingly beautiful wives do their thighs for their husbands in sexual intercourse. The thighs are the most beautiful parts (of the body). O divine doors, mighty, i. e. great. All-impellers, i. e. all come to the sacrifice through them. * It is the door of the house,’ says Katthakya.* It is Agni/ says Sakapuni. Usdsdnalctd dawn and night. Dawn has been explained. The word naktd is a synonym of night : it anoints beings with dew ; or else it is (called) night (because) its colour is indistinct.2 The following stanza is addressed to them.
(Here ends the tenth section.)
Pressing forward, adorable, brought near each other, dawn and night the divine women, mighty, shining beautifully and putting forth beauty adorned in a radiant manner, may sit down on the seat 3 (yoni).
Smiling or causing good sleep,4 may (they) take their seat or sit down, i. e. the holy ones, neighbours of each other, divine women, mighty, shining beautifully, i. e. resplendent, and putting forth beauty adorned in a radiant manner. &ukra (radiant) is derived from (the root) sue, meaning to shine. The word pesas is a synonym of beauty ; it is derived from (the root) pis (to adorn) : it is well adorned.
Daivya, hotdra means the two divine sacrificers, i.e. this (terrestrial) and that (atmospheric) Agni. The following stanza is addressed to them. (Here ends the eleventh section.)
The two divine sacrificers are foremost, sweet-voiced, and the measurers of sacrifice for the man to worship. They are inciters, active in the sacrifices, and with injunctions point out the light in the eastern direction.6
causing sleep ‘. Durga follows Yaska. Ac- ’ pressing’ ; cf. Grassmann, op. cit., p. 1558. cording to Roth, op. oit., p. 119, it is a de- x. 110. 7 ; AV. 5. 12. 7 ; VS.’ 29. 82.
The two divine sacrificers are foremost, endowed with sweet speech, and the creators of sacrifice for the man [for every man] to worship. They are inciters, workers in sacrifices, who enjoin that one should offer sacrifice in the eastern direction.
Tisro devlh means the three goddesses. The following stanza is addressed to them.
(Here ends the twelfth section.)
May the light of the sun come to our sacrifice quickly, and speech, here instructing like man : May Sarasvati and the three goddesses of noble deedssit on this most comfortable seat of grass.1
May the light of the sun come soon to our sacrifice. The sun is (called) bharata : its light (therefore) is (called) bharati.2 And (may) speech, instructing here like a man, (come to us). May Sarasvati and the three goddesses of noble actions sit on this comfortable seat of grass.
’ Tvastr 3 (is so called because) it pervades quickly,’ say the etymologists. Or it may be derived from (the root) tvist meaning to shine, or from tvaks, meaning to do. The following stanza is addressed to him. (Here ends the thirteenth section.}
O wise and excellent sacrificer, incited (by us) sacrifice here to-day to the god Tvastr, who adorned these two progenitors, i.e. heaven and earth, andall the worlds with beauty.4
wise and excellent sacrificer, incited (by us) sacrifice here to-day to god Tvastr, who made these two progenitors, i.e. heaven and earth, andall created beings beautiful. According to some, Tvastr is an atmosphericdeity, because he is enlisted among the atmospheric gods.5 * He is Agni,‘says Sakapuni, The following, another stanza, is addressed to him. (Here ends the fourteenth section.)
Spreader of light, the beautiful one grows among them, elevated byhis own glory in the lap of the oblique. Both were afraid of Tvastr,who was being born, turning back, they both serve the lion.6 Light is (so called) from making (things) well known. The diffuser oflight, the beautiful one grows among them. Carn (beautiful) is derivedfrom the root car (to be diffused). Jihmam (oblique) is derived from the
i. e. as goddesses of speech ; cf. Grassmann, *i. 95. 5.
op. cit., p. 938.
root ha, (to bound). Elevated, held up. By his own glory, by the glory of his own self. In the lap, i. e. bosom. Both were afraid of Tvastr, who was being born. [Turning back, they both serve the Hon.] Heaven and earth, or day and night, or the two sticks of wood : turned towards the lion, i. e. the vanquisher, they both 1 attend upon him.
(Here ends the fifteenth section.)
Vanaspatih2 (lord of herbs) has been explained. The following stanza is addressed to him.
(Here ends the sixteenth sectum.)
Preparing the food and the season by oblations to the gods, bestow them thyself. May the lord of herbs, the god pacifier, and Agni enjoy the oblations with honey and clarified butter.3
Having prepared4 the food and oblations at the proper time of perform ing the sacrifice, bestow thyself on thyself. May these three, i. e. the lord of herbs, the god pacifier, and Agni, enjoy the oblation with honey and clarified butter.5
But who is the lord of herbs’? ‘It is the sacrificial post/ says Katthakya.’ It is Agni,’ says Sakapuni. The following, another stanza, is addressed to him.
(Here ends the seventeenth section.)
O lord of herbs, lovers of the gods anoint thee with divine honey in sacrifice. Whether thou standest uplifted or whether thy abode is in the lap of this mother, here bestow wealth on us.6
Lovers of the gods anoint thee, lord of herbs, with divine honey and clarified butter in sacrifice. Whether thou standest uplifted, or whether thy dwelling-place is made in the lap, i. e. bosom, of this mother, thou shalt give us riches.
’ It is Agni,’ eays Sakapuni. The following, another stanza, is addressed to him.
(Here ends the eighteenth section.)
as tchlingendj i. e. swallowing. be taken as an attribute. 5 Yftska, followed by Durga, explains mo- iii. 8. 1.
dhund as a noun, i.e. ‘with honey*. Roth,8. zi] SVAHA 137
O lord of herbs, having golden wings, circumambulating and having fastened oblations with a cord, carry them to the gods along the most straight paths of sacrifice ; this is thy object from the days of yore.1 O lord of herbs, (carry) oblations to the gods ; having golden wings, i. e. wings of the sacred law. Or else it may have been used for the sake of comparison, i. e. whose wings glitter like gold. This is thy object from the days of yore, it is an ancient object of thine, hence we address thee. Cany (oblations) along the paths of sacrifice, which are the most straight, i. e. whose course is most straight, which abound in water, and which are free from darkness: The following, another stanza, is addressed to him. (Here ends the nineteenth section.)
O lord of herbs, learned in all the ways, having fastened the oblations with the most beautiful cord, carry them to the gods, O thou desirous of bestowing, and among the immortals proclaim the giver.2 O lord of herbs, having fastened with the most beautiful cord,3 carry the oblations of the giver4 to the gods [in sacrifice] : learned in all
ways, i.e. well versed in ail branches of knowledge. And proclaim the giver among the immortals, i. e. gods.
Consecrations by saying’ hail ! ’ (they are so called because) the word svdha (hail !) is uttered in them ; or speech herself said,’ well, ho ! ’ or one addresses himself, or one offers oblation consecrated with (svaha)’ hail ‘. The following stanza is addressed to them.
(Here ends the twentieth section.)
As soon as he was born, he measured the sacrifice, Agni became the leader of the gods. May the gods eat the oblations consecrated by the utterance of ’ hail’ in the speech of this sacrificer, set up in the eastern direction.5
As soon as he was born, he created the sacrifice. Agni became the chief of the gods. May the gods eat the oblation consecrated with the utterance of ’ hail ’ in the speech, i. e. mouth, of this sacrificer, set up in the eastern direction. [With these words they sacrifice.]
With these words the Aprl deities are dealt with. Now who is the
i. e. ‘of the giver’. Dnrga amplifies it by c x> 110> n . AV. 5. l?. n ; VS. 29. 36.
(Here ends the twenty-first section.)
The introductory and the concluding oblations are exclusively mine. Give me, O gods, the juicy portion of the offering : butter of waters and the fragrant exhalations of herbs. May the life of Agni be long.2
The introductory and the concluding oblations are exclusively thine, and so will be the juicy portions of the offerings ; nay, this whole sacrifice will be thine, O Agni ; to thee will bow down the four quarters.3
Further, there is a Brahmana passage : Verily, to Agni belong the introductory, and to Agni the concluding oblations.4 According to others, they have the metres as their deities. There is a Brahmana passage : Verily, to the metres belong the introductory, and to metres the concluding obla
tions.5 According to others, they have the seasons as their deities. There is a Brahmana passage : Verily, to the seasons belong.the introductory, to the seasons the concluding oblations.6 [According to others, they have sacrificial animals as their deities. There is a Brahmana passage : Verily, to sacrificial
animals belong the introductory, to sacrificial animals the concluding oblations.7 ] According to others, they have breath as their deity. There is a Brahmana passage: Verily, to breath belong the introductory, to breath the concluding oblations.8 According to others, they have soul as their deity. There is a Brahmana passage : Verily, to soul belong the introductory, to soul the concluding oblations.9
But the well-considered view is that they are addressed to Agni. The rest is mere apportionment. Then why are these views put forward? It is well known : A person, about to utter the sound vasat, should meditate on the particular deity to whom the oblation is offered.10
With these words, these eleven Apri hymns are dealt with. Of these, the hymns of Vasistha, Atri, Vadhryasva, and Grtsamada are addressed to Narasamsa ; the hymns of Medhatithi, Dirghatamas, and that of invitation (praisas) to both (i. e. Naras*amsa and Tanunapat). The hymns other than
those (mentioned above) are therefore addressed to Tanunapat, to Taml napat.11
(Here ends the twenty-second section.)
CHAPTER IX
Now therefore we shall take up in order the terrestrial beings to which panegyrics are addressed. Of these, the horse is the foremost. Awa(horse) has been explained.1 The following stanza is addressed to him. (Here ends the first section.)
The horse as draught animal desires a comfortable chariot and the encouraging shout of the inciter ; the male organ (desires) the two hairy rims ; the frog (desires) the pond ; flow, Indu, flow for Indra’s sake.2
The horse as a draught animal ; the draught animal (desires) a com fortable (chariot) [the draught animal a chariot]. The word sukham(comfortable) is a synonym of ’ good ‘.
Good is auspicious, very suitable [or it proceeds in a very suitable manner. Laughter ; goer, or protector, or benefactor ; the male organ goes towards. Water causes to conceal.] Mana has been explained. Thefollowing stanza is addressed to him.
(Here ends the second section.)3
Let not Mitra, Varuna, Aryaman, Ayu, Indra, Rbhuksan, and the Maruts overlook us, because we will proclaim the heroic deeds of the horse, the courser, born of the gods, in the assembly.4 On account of our proclaiming the heroic deeds of the horse, the courser, the racer, born of the gods, in the assembly, i. e. at sacrifice, may
not Mitra, Varuna, Aryaman, Ayu, Vayu, the swift one, Indra, the wide dweller or the king of the Rbhus, and the Maruts overlook us. A bird (is so called because) it is able to lift itself up, or to makea sound, or to rush along, or else they wish him to be always auspicious, or the word (sakuni, bird) may be derived from (the root) sak (to be able).5 The following stanza is addressed to him.
(Here ends the third section.)
Crying violently and proclaiming its nativity, it impels speech as a rower a boat. O bird, be highly auspicious. May no apparition what soever find thee anywhere.6
*i. 162. 1 ; VS. 25. 24.
B The etymological explanations of 4akv.ni
given by Yaska are the following :
Roth, op. cit.j p. 125. Mdnah as a masc. is
and Vnt, (2) Vs’ak and Vnad, (8)
senseless, for it refers to-ma nah,’ not us ‘, of
and Vfcf.
the following quotation, nor has it been ex-
plained.
It cries violently, proclaiming its birth, i. e. its name is onomatopoetic. It propels speech as a rower does a boat. O bird, be highly auspicious i. e. exceedingly auspicious. Mangalam (auspicious) is derived from (the root) gf, meaning to praise.1 Or else (from gf, to swallow), i. e. it swallows
evil things.2 Or else (the word) is anga-lam, i.e. having limbs.” Ac cording to the etymologists (it is derived from Vmasj), i. e. it submerges sin. Or else (people say) ’let it come to me’.4 May no overpowering force find thee on any side. A bird uttered a lowing sound to Grtsamada, as ne was about to proceed (to acquire) a particular object.5 This is indicated by the following stanza. (Here ends the fourth section.)
O bird, speak out what is auspicious in the south, and that which is . auspicious in the north. Say what is auspicious in front of us and also what is auspicious behind us.
The stanza is explained by the mere reading of it.
Grtsamada = Grtsa-madtinti,, i. e. wise and joyful. The word grtaa is a synonym of wise ; it is derived from (the root) gf, meaning to praise. Maiidukah (frogs) = majjukdh, i. e. divers, (so called) from diving. Or the word may be derived from (the root) mad, meaning to rejoice, or from mand, meaning to be satisfied. ’ It is derived from (the root) viand (to decorate),’ say the grammarians.7 Or else, their abode (okas) is in water (maTide). Manda (water) is derived from (the root) mad (to rejoice) or from miul (to be merry).8 The following stanza is addressed to them. (Here ends the fifth section,.)
Sleeping for a year, the frogs have uttered forth speech, impelled by the cloud, like Brahmanas engaged in religious rites.9
Sleeping for a year, the Brahmanas, who are engaged in religious rites, i. e. who have taken the vow of silence. Or else a simile may have been intended, i.e. (uttered speech) like Brahmanas, who are engaged in religious rites. The frogs have uttered forth speech which has been impelled by the cloud.10
. 8] DICE 141
Vasistha, desirous of rain, praised the cloud. Frogs applauded him. Onseeing the applauding frogs, he praised them. This is indicated by the
following stanza.
(Here ends the sixth section.)
O frog, join me. O swimmer, invoke rain. Float in the middle of the pond, having spread your four feet.1
The stanza is explained by the mere reading of it.
Dice (aksah) are (so called because) they are obtained ( </) by gamblers, or (wealth) is obtained through them. The following stanza is addressed to them.
(Here ends the seventh section.)
The waving ones of the great (tree), growing in windy places, rolling on the gambling board, intoxicate me. The ever-wakeful berry of the vibhldaka tree appears to me like a draught of soma that grows on the Mujavat mountain.2
The waving berries of the mighty 3 vibhidaka tree intoxicate me. Growing in windy places, i. e. growing on mountain slopes. Rolling onthe gambling board. Board (irinam) is free from debt 4 (nir-rnam). It is derived from (the root) rn (to go), i.e. it is distant. Or else, herbs have been removed from it. Like a draught of soma growing on the Mujavat mountain. Maujavatah, i. e. grown on Mujavat. Mujavat is the name of a mountain, (so called because) it abounds in Saccharumsara (munja). Munja is (so called because) it is thrown out (-vAnuc) by a kind of rush. Isikd (a kind of rush) is derived from (the root) is, meaning to go. This other (meaning of) islkd (i. e. arrow) is derived fromthe same root also. Vibhidaka (name of a tree) is (so called) from piercing. Wakeful is (so called) from keeping awake.5 The poet praises them(i.e. dice) in the first and condemns them in the succeeding stanzas.6 This is known to be the composition of a seer made miserable by dice.
Grdvanah (stones) is derived from (the root) han (to kill), or from gf(to praise), or from ymh (to seize). The following stanza is addressed to them.7
(Here ends the eighth section.)
unlike others, are not payable by the de- scendants of the debtors. Durga.
- x. 84. 1 ; R. Vidli. 3. 10. 1 ; cf. Brh. D.
vii. 36.
through the joy of winning, and the loser on
ing svith vibhidakasya to be supplied, aa in
the text of the RV. vibhidakah in the nom.
account orthe misery of his loss.
sing, is the subject of the second line.
J See x. 84. 2-14.
Let them proclaim. Let us proclaim. Address the stones who speak in return, when ye, O unsplit mountains, quick and rich in soma, together bear the sound, i. e. invocation for Indra.1
Let them proclaim. Let us proclaim. Address the stones who speak in return. When unsplit mountains, i. e. who are not to be split up. Quick, making haste. Together (producing) soma. lolca (call) is derived from (the root) sf (to break open). Ghosa (sound) is derived from (the root) gkus (to sound). You are rich in soma, or you are in the abodes of one who is rich in soma. A nardvamsa stanza is that with which men are praised. The follow- ing stanza is addressed to it.
(Here ends the ninth section.)
I present, with wiscjom, the sublime hymns of Bhavya, who dwells on the Sindhu the unsurpassed king who, desirous of glory, measured out a thousand libations for me.2
Sublime hymns, i. e. ot childish, or not few. A child turning round for strength is to be brought up. Or else his mother is sufficient for himx or his mother is (a source of) strength for him. Or the word bctta (child) is derived from bala (strength), with the negative particle placed in the middle.3 I present with wisdom, i. e. with ingenuity of mind, or praise, or intelligence. Of the King Bhavya, who dwells on the Sindhu, and who prepared a thousand libations for me the king who is unsurpassed, or who is not, hasty, or who does not hurry, and who is desirous of praise. (Here ends the tenth section.)
A king obtains praise on account of being associated with sacrifice, and the paraphernalia of war from their association with the king. Of these, the chariot comes first. Rathah (chariot) is derived from (the root) mmh, meaning to speed, or from sthira by metathesis : * one sits in a chariot with joy, or from rap (to chatter) [or from ras (to make a sound)].5 The following stanza is addressed to it.6 O
(Here ends the eleventh section.)
- Cf. Professor Macdonell, op. ctf., pp. 154-5. Yaska, hence I agree with Durga in thinking 2i. 126. 1 ; cf. Brh. D. iii. 165. that the passage is spurious. 3 The passage,’ A child … in the middle ‘, 4i. e. sthira > thara, and by metathesis ratha.
is omitted by Durga. It gives the etymo-”’ The last two etymologies are omitted by logical explanation of a word which neither Durga.
occurs in the text of the RV., nor in that of * Cf. Professor Macdonell, op. cit., p. 155.
O lord of forests, our friend, promoter, and a noble hero, indeed be firm in body. Thou art girt with cowhide, be strong. May thy rider win what is to be won.1
O lord of forests, indeed be firm in thy limbs. Thou art our friend, promoter, and a noble hero, i. e. a blessed hero. Thou art girt with cow hide, hence be strong, i. e. be very firm. May thy rider win what is worthy of winning.
The word dundubhi* (drum) is onomatopoetic. Or else it is (so called) being made of a split tree.3 Or it may be derived from (the verb) dundubhya, meaning to make a sound. The following stanza is addressed to it.
(Here ends tJie twelfth section.)
Fill earth and heaven also with thy roar. Let the immovable and the movable think of thee everywhere. Besides, O drum, together with Indra and the gods, keep off the enemy farther than afar.4
Fill earth and heaven with thy roar. Let them all that are immovable, i. e. stationary, and that are non-stationary, think highly of thy loud call. O drum, associated together with Indra and the gods, disperse the enemy farther than what is very far.
Quiver is the receptacle of arrows. The following stanza is addressed to it5
(Here eiids the thirteenth section.)
The father of many (daughters), and whose sons are many, clangs and clashes, having reached the field of battle. Slung on the back, the quiver, when hurled forth, conquers strifes and all the hostile armies.
The father of many (daughters) and whose sons are many is with refer- ence to arrows. When exposed, it smiles as it were. Or it is an onomato poetic word. Sahkdh (strife) is derived from (the root) sac (to suffer), or from kr (to scatter), preceded by the preposition sam. Slung on the back it conquers when hurled forth, is explained.
Handguard is (so called because) it is held firmly on the hand. The following stanza is addressed to it.
(Here eiids the fourteenth section.)
Like a serpent, it encompasses the arm with its coils, protecting it from the impact of the bowstring. May the manly handguard, learned in all expedients, well protect the man from all sides.1
Like a serpent, it encircles the arm with its coils, shielding it from the strokes of the bowstring. The handguard well versed in all the sciences. A man is (so called because) he possesses abundance of manly spirit,2 or the word piiman (man) is derived from (the root) pums (to crush).
Bridles have been explained.3 The following stanza is addressed to them.
(Here eiids the fifteenth section.)
Seated on the car, a skilful charioteer guides his steeds in front of him, to whatever place he likes. Admire the greatness of the bridles. From behind, the reins give direction to the mind.4
Seated on the car, a skilful charioteer, i. e. a noble charioteer, guides his steeds, which are in front of him, to whatever place he likes. I worship the greatness of bridles. The reins, although they are behind, give direction to the mind.
Dhanus 5 (bow) is derived from the root dhanv, meaning to go, or to kill : the arrows are discharged from it. The following stanza is addressed to it.
(Here ends the sixteenth section.)
May we win kine with the bow, and with the bow the combat. May we win dreadful battles with the bow. The bow brings the desires of the enemy to naught. May we conquer all quarters with bow.G The stanza is explained by the mere reading of it.
Samadah (battle) = sam-adah (i. e. eating together) from (the root) ad (to eat),7 or = sam-madah (i. e. raging together) from (the root) mad
(to rage).
Jya (bowstring) is derived from (the root) ji (to conquer), or from ji (to conquer, cl. ix), or it is (so called because) it causes arrows to fly quickly. The following stanza is addressed to it.
(Here ends the seventeenth section.)
Coming close to the ear as if desirous of whispering a secret, and embracing its dear friend, this string, stretched on the bow, and leading us to salvation in battle, utters a low shrill sound like a woman.8
spirit, a man has more manlyx strength.7 People devour each other, as it were, in Durga. battle. Durga.
< vi. 75. 6 ; VS. 29. 43.
It comes close to the ear as it’ desirous of speaking. Embracing, asit were, its dear friend, i.e. the arrow. It utters a [shrill] sound like a woman. This string stretched on the bow. In battle, in strife. Leadingus to salvation, [leading us across].
Isu 1 (arrow) is derived from (the root) is, meaning to go [or to kill]. The following stanza is addressed to it.
(Here ends the eighteenth section,.)
She wears a beautiful wing. Deer is her tooth. When hurled, she flies girt with cow-phlegm. May the arrows grant us protection there wheremen run to and fro.2 She wears a beautiful wing is with reference to the swift feathers ofarrows. Her tooth is made of the horn of deer. 15 Or else it is derivedfrom (the root) mrg (to pursue).4 ’ When hurled, she flies girt with cow-phlegm ‘, has been explained.5 May the arrows grant us protection therewhere men run in the same direction and in the opposite direction, i. e. pro tection in battles.
Lashing rod is called whip. Whip (kava) is (so called because) it reveals (pra-kd#ayctfi) danger to the horse. Or else it is derived from (the root) krs (to drag) on account of being small. Further, speech is called (katsa because) it reveals meaning, or it rests in space; or it is derivedfrom (the root) kt^us (to make a noise). The following stanza is addressed to
the horsewhip.
(Here ends the nineteenth section.)
They strike their thighs and deal blows on their buttocks. O lashing rod, impel sagacious horses in battles.
They strike their thighs, i.e. their moving thigh-bones. Sukthi (thigh bone) is derived from (the root) sac (to be united), the body is fixed in it. And they deal blows on their buttocks.7 Jayhanam (buttock) is derivedfrom (the verb) janghanya (to strike repeatedly). lashing rod, impelhorses that are [sagacious,] of highly-developed intelligence, in battles, i. e. contests, or conflicts.
arrow. The pointed end is made of the horn 7 Durga takes janghanti as a particle in of a deer, which is very sharp, and the rest the vocative case, agreeing with adwljcml.. is covered with beautiful wings. Cf. Durga’.s This explanation is wrong. Not only is it remarks. opposed to that of Yaska, but janghanti. as
’ According to Durga, certain arrows possess the accent indicates, cannot be in the vocative the power of pursuing even an invisible case.
Mortar (ulukhalam) is (so called because) it causes to spread out (uru karam), or it has a hole at the top, or it prepares food (urj-lcaram). There is a Brahmana passage : * ’ Make me large/ said he. Then indeed he became a mortar. Verily, they call it uru-karam (causing to spread out), indirectly ulukhalam, i. e. mortar. The following stanza is addressed to it. (Here ends the twentieth section.)
Whenever, O Mortar, thou art set to work from house to house. Then utter thy brightest sound like the trumpet of the conquerors.2 The stanza is explained by the mere reading of it.
(Here ends the twenty-first section,.)
Vrsabhah means one who rains down offspring,3 or who increases the seed very much. Vrsabhah is therefore so called from raining, i. e. whose characteristic is to rain. The following stanza is addressed to him. (Here ends the twenty-second section.)
Thundering they approached him. In the midst of the strife, they made the bull shed water. Through him Mudgala won a hundred thousand well-nourished kine in battle.4
Thundering they approached him is explained. They made the bull shed water in the midst [of battle], i. e. the place of conquest or swiftness. Through him (he conquered) the king of beautiful possessions.5 The verb bharv means to eat. Or else, Mudgala won a thousand well-nourished kine in battle. The word pradhana is a synonym of battle : treasures are scattered forth in it.
Wooden mace, i. e. mace made of wood. With reference to it they relate a legend. A seer Mudgala, a descendant of BhrmyasVa, having yoked his bull and a wooden mace, and having fought in battle, won the contest. This is indicated by the following stanza.
(Here ends the twenfy-third section.)
Look at this yoke of the bull and the wooden mace lying in the middle of battle, with which Mudgala won a hundred thousand kine in battles. Look at this yoking together of the bull, and the wooden mace lying in the middle of battle, with which Mudgala won a hundred thousand kine in battles. The word prtan&jyam" is a synonym of battle, (so called) from dispersing or conquering hostile armies. Mutlyalu means one who possesses
Durga.4 x. 1^2. 5." Cf. Roth. op. ci’., p. 130.9. 26] RIVERS 147
beans, or who swallows beans, or passion, or pride, or joy.1 Bka,rmyat>va, a son of Bhrmyasva. Bhrmyasva means one whose horses are always wandering, or he is (so called) from horse-breeding.
The word pituh is a synonym of food. It is derived from (the root) pa(to protect), or from pa (to drink), or from pyay (to swell). The following stanza is addressed to it.
(Here ends the tiventy-fourth section.}
Verily I will praise the food, the holder of great invigorating strength ; with whose vigour Trita rent Vrtra limb by limb.2
I praise the food which contains great invigorating strength. Theword tavisi ’’ is a synonym of strength. It is derived from (the root) tu, meaning to increase. With whose vigour, i. e. power, Trita, i. e. Indra whoabides in three places, rends Vrtra limb by limb.
Rivers have been explained.4 The following stanza is addressed to them.
(Here ends the twenty-fifth section.)
Hear this my hymn of praise, O Ganga, Yamuna, Sarasvati, 6utudrl together with Parusni, Marudvrdha with Asiknl, and Arjikiya with Vitasta and Susoma.5
Attend to this my hymn of praise, O Ganga, Yamuna, Sarasvati, Sutudri, Parusni, Marudvrdha with Asikni ; hear, O Arjikiya with Vitasta andSusoma.7 This is the general sense. Now (follows) the etymological explana tion of every word. Ganga is (so called) from going ( </#am).8 Yamuna,she flows, joining herself (with other rivers), or she flows gently.9 Saras vati the word saras is a synonym of water, it is derived from (the root) sr (to flow) rich in water, outudrl, quick runner, rapid runner,10 or it runs swiftly like one who is goaded. Iravati is called Parusni, i. e. having joints, [shining,] winding. Asiknl, non-bright, non-white. The word sitam is a synonym of white colour, its antithesis is (denoted by) a-sitam. Marudvrdha, i. e. swollen by all other rivers and winds. Vitasta,, not burnt,11 mighty, having high banks. Arjikiya is called Vipas", ;so called
i. 187. 1.a There are no waves in it. Durga. '
- i.e. She goes to the best place, or <ends
K 2
because) it rises in rjuka, or it flows in a straight line. The Vipa6 is (so called from bursting forth, or from loosening fetters, or from being extended. It is called fetterless because the fetters of the moribund Vasistha were loosened in it.1 Formerly it was called Urunjira. Susoma is the Sindhu, (so called because) rivers flow towards it. Sindhu is (so called) from
flowing.
Apah (waters) is derived from (the root) o/p (to obtain). The, following stanza is addressed to them.
(Here ends the twenty-sixth sect ion.)
Ye waters are indeed beneficent. As such bestow strength on us, so that we may look upon great happiness.2
Ye waters are indeed a source of comfort. As such bestow food on us, so that we may look upon great happiness, i. e. delight.
Herbs (osa-dhayah) are (so called because) they suck (dhayanti) the burning element 3 (osat), or (because) people suck them when something is burning (in the body). Or else they suck the morbid element (do$a). The following stanza is addressed to them.
(Here ends the twenty-seventh section.)
I think there are indeed one hundred and seven abodes of the tawny ones, the herbs, that were produced three ages before the gods, in days of yore.4
I think there are indeed one hundred and seven abodes of the tawny ones, i. e. tawny-coloured ones, the herbs, which carry off (disease) produced three ages before the gods, in days of yore. There are three kinds of abodes, i. e. places, names, and species. Here species are meant.5 Or else there are seven hundred 6 vital parts of man, the herbs are applied on them.
Night has been explained.7 The following stanza is addressed to it. (Here ends the tu’euty-eiy/tth- section.)
O night, the terrestrial region of the father together with (atmospheric) places has been well filled. Thou art great, and encompassest the abodes of heaven ; the dreadful darkness draws all around.8
from */us (to burn) and *Jdhe to suck, (2) indicated by the accent and ca, the phrase from 4/dus and Vdha. can only mean ’ a hundred and seven’. 4 x. 97. 1. Cf. Professor Macdonell, op. cit.," See 2. 18.
p. 154. " RVKH. x. 127. J.
O night, thou hast well filled the terrestrial region along with the places of the middle (region). Great, mighty, thou encompassest the abodes of heaven ; the dreadful darkness draws all round the region.
Wilderness l is the wife of desert. Desert (aranya) is (so called because) it is far (apa-arna) from the village, or because it is dull (a-ramaiia). The following stanza is addressed to her.
(Here ends the twenty-ninth section.)
O wilderness, how is it that thou who disappearest in deserts ever onwards dost not seek the village ? it appears that fear does not find thee.2 The seer3 addresses her with the words, ’ O wilderness, how is it that thou who disappearest in deserts, i. e. forests, like one directed to someplace onwards, dost not seek the village ? It appears as if fear does not find thee.’ Or the word iva is used in the sense of slight apprehension (i. e. the slightest fear).
Faith (srad-dha) is (so called) on account of being based on truth (vrad)* The following stanza is addressed to it.
(Here eiuJs the thirtieth section.)
Through faith is fire kindled, through faith is oblation offered. Withour speech we announce faith at the head of fortune.6
Through faith is fire well kindled, through faith is oblation well offered. With our speech we announce faith to be at the head, i. e. the chief limb of
fortune, i. e. prosperity.
Earth has been explained.7 The following stanza is addressed to it. (Here eiids the thirty-first section.)
O Earth, be pleasant, thornless providing a resting-place ; grant us extensive protection.8 O Earth, be comfortable, thornless providing a resting-place. Rksarahmeans ’ thorn ‘, it is derived from (the verb) rch (to be stiff). Kantakah(thorn) is (so called) (because it says to itself), Whom (kam) should I hurt
direction it was, and being afraid, addresses r< x. 151. 1.
the goddess of the forest,’ How is it that I6 Durga quotes a passage which says that am afraid and thou art not ?’ the gods do not accept the oblations of the 4 Durga remarks that frad-dlul means that faithless,
intuitive attitude which one assumes towards 7 Seel. 13-14.
religion and’ secular and spiritual matters 8i. 22. 15.
! or it may be derived from (the verb) krt (to pierce), or from 1
i)
leant, meaning to go, i. e. it is very prominent on the tree. Grant us (let them grant)1 protection from all sides, i. e. extensive protection. Apud (disease) has been explained.2 The following stanza is addressed to it.
(Here ends the thirty-second section.)
Infatuating the heart of these (our enemies), seize their limbs; depart, O Apva, approach (them), burn with flames in their hearts. Let our enemies abide in blinding darkness.3
Infatuating the heart [the intellect] of these (our enemies), seize their limbs ; depart, O Apva. approach them, burn their hearts with flames. Let our enemies grope in blinding darkness.
Agnayi4 is the wife of Agni. The following stanza is addressed to her. (Here ends the thirty-third section.)
I call upon the wife of Indra, the wife of Varuna, and the wife of Agni for welfare and for drinking soma.5
The stanza is explained by the mere reading of it.
(Here ends the thirty-fourth section,.)
Now, therefore, the eight pairs, mortar and pestle. Mortar 6 has been explained. Pestle (musalam) is (so called because) it moves again and again (muhuh-saram). The following stanza is addressed to them. (Here ends the thirty-fifth section.)
Adorable, best winners of food, they are held aloft, devouring food like steeds.7
Worthy of being worshipped with sacrifices, best distributors of food, they are held aloft,8 devouring food like steeds. Two receptacles of oblations, i. e. depositories of oblations. The follow- ing stanza is addressed to them.
(Here ends tlte thirty-sixth section.)
and Durga.5i. 22. 12.
following stanza she is associated with drink-
ye free from treachery, let the holy gods sit in your lap ; here, to-day, to drink the soma.1
Let them (gods) sit in your lap, in your bosom, [or else, O ye not to be injured]. Holy gods, accomplishers of sacrifice ; here, to-day, for thedrinking of soma. Heaven and earth have been explained.2 The followingstanza is addressed to them.
(Here ends the thirty-seventh section.)
To-day may heaven and earth extend our accomplishment, this sky touching sacrifice, to the gods.3
To-day may heaven and earth extend farther our performance, i. e. this sky-touching sacrifice, to the gods.
Vipas and Sutudrl have been explained.4 The following stanza is addressed to them.
(Here ends the thirty-eighth section.}
Like two bright cows, like two licking mothers, Vipas and 6utudrihasten forth eagerly with their waters from the lap of the mountains;contending like two mares let loose.5 From the lap of the mountains, i.e. from their mountainous abode. Eagerly, i.e. longingly. Like two mares who are released, or who are out of temper; Contending the verb has is used in (the sense of) emulation or who are excited. Like two [bright] beautiful cows, two mothers licking together,7 Vipas* and Sutudri hasten forth with their waters.
The ends of the bow are (so called because) they send forth arrows, or they are made of wood, or they never fail. The following stanza is addressedto them.
(Here ends the thirty-ninth section.)
Approaching each other like women of the same mind, they bear (arrows) in their lap as a mother does a son. May these quivering ends of the bow,having a mutual understanding, drive away the enemy, the unfriendly people.8
Approaching each other like two women who have the same thought,they bear arrows in their lap, i. e. bosom, as a mother does a child. Maythese destructive ends of the bow, having a mutual understanding, drive away the enemy, the unfriendly people.
Wind and sun.1 tiunah means wind, (so called) because it moves quickly in the atmosphere, fftrah means the sun, (so called) from moving ( /&r). The following stanza is addressed to them.
(Here ends the fortieth section.)
O wind and sun, enjoy this praise. Sprinkle ye both this (earth) with whatever water you make in heaven.2
The stanza is explained by the mere reading of it.
The two approving goddesses, the two goddesses who approve without reflection, i. e. heaven and earth, or day and night. According to Katthakya, they are crop and season. The following invitation is addressed to them. (Here ends the forty-first section.)
The two approving goddesses who bestow treasures : of these two, one shall remove the ills and hostilities, and the other shall bring noble treasures for the sacrificer. Do ye both eat in order to win and to bestow treasures. Sacrifice/1
The two approving goddesses, i. e. the two goddesses who approve with- out reflection. [Who bestow treasures,] who distribute treasures. Of these two, one causes ills and hostilities to be removed, and the other brings excellent treasures for the sacrificer, in order to win or bestow treasures. Do ye both eat, drink, or desire the sacrifice. With these words, the invitation is expressed.
Two goddesses worshipped with food-oblations, two goddesses who are to be worshipped with food-oblations, i.e. heaven and earth, or day and night. According to Katthakya, they are crop and season. The following invitation is addressed to them.
(Here ends the forty-second section.)
The two goddesses worshipped with food-oblations : one shall bring the strengthening food, and the other a common meal and drink. May we partake of the old with the new and of the new with the old. The two goddesses worshipped with food-oblations, and causing strength, have bestowed that strengthening food. Do ye both eat in order to win and to bestow treasures. Sacrifice.4
The two goddesses worshipped with food-oblations, i.e. who are to be worshipped with food-oblations. One brings food and juice, and the other common meal and drink. May we partake of the old with the new and of the new with the old. The two goddesses worshipped with food-oblations,
Cf. Professor M.icdonell, op. cit., pp. 126-30. ? KS. 19. 18; MS. 4, 13. 8 ; 210. 1. 2 iv. 57. 5. KS. 19. 13 ; MS. 4. 13 ; 210. 4.
and causing strength, have bestowed that strengthening food. Do ye both eat and drink or enjoy desire, in order to win and to bestow treasures. Sacrifice. With these words, the invitation is expressed. (Here ends the forty-third section.)
CHAPTEK X
Now, therefore, (we shall take up) the deities of the middle region. Ofthese, Vay u1 (wind) is the foremost. Vayu (wind) is derived from (the verb) wl (to blow), or it may be derived from the verb m (meaning to move). ’ It is derived from the verb i (to go),’ says Sthaulasthivi,’ the letter v being meaningless/ The following stanza is addressed to him. (Here ends the first section.)
Come, O beautiful Vayu, these soma-juices are made ready. Drinkthem, hear (our) call.2
Come, O Vayu, worthy of being seen. These soma-juices are madeready [i. e. prepared] ; drink them and hear our call. What deity other than the atmospheric will the seer thus address ?3
The following, another stanza, is addressed to him.
(Here ends the second section.)
May the ever-running steeds, the chariot- horses, who move in a straight line, bring the vigorous Indra, in a car of beautiful wheels, towards the old and the new food : lest the nectar of Vayu be wasted.4
The constantly-running steeds, the chariot-horses, i. e. the horses whichdraw the chariot. Who move in a straight line, i. e. whose course is straight. May (they) bring Indra, who is becoming very powerful, in a car of blessed wheels, in order to join the old and the new 5 food. The word sravas is a synonym of food, (so called) because it is heard (</sru). So that the
view that Vayu is foremost among the < vi. 37. 3 ; cf. Brh. D. v. 107. atmospheric deities. He claims that place 5 Cf. 4. 17. Durga explains new as the for Indra. He then endeavours to justify soma which is gathered and offered at the Yaska by trying to identify Vayu with Indra. same time ; old, as the soma which is gathered He says: ‘It is indeed well known that at the morning libation and offered at the Indra, whose sphere is the atmosphere, drinks midday or the evening libation, soma. The preparation of soma-juice is
soma-draught of this Vayu may not l be wasted. According to some, the stanza is primarily addressed to Indra, the function of Vayu being sub ordinate ; according to others, it is primarily addressed to both.
Varuna is (so called) because he covers ( Vvr). The following stanza is addressed to him.
(Here ends the third section.)
Varuna sent forth the cloud, opening downwards, and created heaven, earth, and the intermediate space. With it, the king of the entire universe moistens earth as rain the barley.2
Varuna (sent forth) the cloud, whose door opens downwards. (A cloud, kabandham, is so called because) kavanam, which means water, is deposited into it. Water is called kabundham also the verb bandh 3 is used to denote an unfixed state it is comfortable and unrestrained. He creates heaven, earth, and the intermediate space. With that greatness, the king
of the entire universe moistens earth as rain does barley.4 The following, another stanza, is addressed to him.
(Here ends the fourth section.)
I praise him, who possesses seven sisters at the birth of rivers, and who belongs to the middle region, with noble speech, hymns of the manes, and panegyrics of Nabhaka at the same time. Let all others be killed.5
I praise him well with speech, i. e. song or eulogy, equal to the respect- able hymns of the manes and the panegyrics of Nabhaka at the same time. Nabhaka was a seer who, in his speech, called him one having seven sisters at the birth of these flowing (rivers). He (Varuna)G is called one belonging
to the middle region. Now this is he himself. Let all others be killed.7 All others, who bear enmity to us, who are evil-minded, i. e. whose minds or whose thoughts are sinful, shall not be suffered to live.
of the RV. Yaska uses the verb das in 1. 9,4 This stanza does not bring out with which is explained by JDurga as ksaydrthasya. sufficient clearness the characteristic of the It may be that Yaska derives the negative atmospheric Varuna, rain being mentioned meaning from the preposition vi. However, as a function of the celestial sun. The stanza this explanation does not hold good, for therefore leaves one in doubt as to whether
Yaska uses the words : na vi dasyet, para- Varuna i* an atmospheric or a celestial deity, phrased by Durga as avida$te ’niqKtksine. The ambiguity, however, is cleared by the 3 v. 85. 3. next stanza.
is derived from ^kav, ’to go ‘. He says : 6 Cf. Professor Macdonell, op. ctf., pp. 22-9. bandhir anibhrtatve. nibhriastuvad acapalah. Tad- 7 The root nabh means Ho kill’ according viparltavdcl bandhih. Kaiu ca tac capalai/i ceti to Ngh. ii. 19.
Rudra l is (so called) because he bellows (rauti), or because he runs(dravati) vociferating (int. of ru), or it is derived from the causal of the verb rud (to roar). There is a Kathaka passage : Because he has roared, that is the characteristic of Rudra. There is a Haridravika passage. Because he roared, t1 at is the characteristic of Rudra. The followingstanza is addressed to him.
(Here ends the fifth section.)
Bear these songs to Rudra of strong bow and swift arrows, the god rich in food, irresistible, the assailant, the disposer, armed with sharp weapons.May he hear us ! 2
Bear these songs to Rudra of massive bow and swift arrows, the godwho abounds in food,3 unassailable by his opponents, the assailant, the dis- poser, and armed with sharp weapons. May he hear us. The word tigma is derived from (the root) tij, meaning to sharpen. Ayudham (weapon) is (so called) from killing. The following, another stanza, is addressed to him.
(Here emls the sixth section.)
May that bright weapon of thine, which, hurled down from heaven,flies on earth, avoid us. O god of authoritative speech, thou hast a thousandmedicines ; do thou not hurt our sons and descendants.4
May that bright weapon of thine, which is hurled down from heaven,i. e. from beyond heaven, (avoid us). Didyut (bright weapon) is derivedfrom (the root) do (to cut), or from dyu (to assail), [or from dyut (to shine) ].5 It flies on earth. Ksma means earth, it flies on it or along it. Or else it flies bringing destruction. May it pass us over. O god of authoritativespeech, a thousand medicines belong to thee ; do thou not injure our sons andgrandsons. Tolcam (offspring) is derived from the verb tud G (to push). Tanayam (son) is derived from the verb tan (to spread). Agni is called Rudra also.7 The following stanza is addressed to him. (Here ends the seventh section.)
O thou who art skilled in praise, be active for the worship of everyman ; a beautiful hymn for Rudra.8
nificent by nature ‘, selbstkerrlich ; cf. also 7 Agni is identified with Rudra ; of. AV.Muir, op. cit., vol. iv, p. 314. 7. 87. 1 : yoagnau rudra yo apsv antar . . . tasmai 4 vii. 46. 3. rudriya namo aatv agnaye.
Jard l means praise ; it is derived from (the verb) jr, meaning to praise. He who receives praise, or awakens another by praise, (is called jara-bodha). Be active, i. e. do that, so that every man may be able to sacrifice ; a beauti ful hymn for Rudra.
Indra 2 is (so called because) he divides food (ird + dr), or he gives food (Lrd + da), or he bestows food (ird + dhd), or he sends food (ird + ddraya), or he holds food (ird + dhdraya), or he runs for the sake of soma (indu + dm), or he takes delight in soma (indu + ram), or he sets beings on fire (Vindh). It is known : that because they animated him with vital breaths, that is the characteristic of Indra.3 ’ He is (so called) from doing everything (lit. this),’ says Agrayana. ‘He is (so called) from seeing everything (idam + drs),’ says Aupamanyava. Or the word is derived from (the verb) iad, meaning to be powerful, i. e. being powerful he tears the enemies asunder, or puts them to flight. Or he honours the sacrificers. The following stanza is addressed to him.
(Here ends the eighth section.)
Thou didst pierce the spring, create channels, and rich in water send them forth knocking against each other. O Indra, thou didst uncover the great cloud, emit the streams, and smite down the giver (of water).4
Thou didst pierce the spring. Ut-sa (spring) is (so called) [from moving upwards (ut-Vsr)], or from rising upwards (ut-Vsad), or from flowing upwards (ut-Vsyand), or it is derived from the verb ud (to issue out). Thou didst create its channels. Thou, rich in water, didst send forth these atmospheric multitudes (of clouds) having water, and pressing each other hard. The verb ram means to stop or to emit. O Indra, thou didst uncover the great mountain, i. e. the cloud emitted its streams and smote him down, i. e. the giver whose function is to give (rain). The following other stanza is addressed to him.
(Here ends the ninth section.)
The wise god, who immediately on his birth became foremost and who surpassed (other) gods in strength, at whose breath heaven and earth tremble on account of the greatness of his might, he, O men, is Indra.5
Who as soon as he was born became foremost, the wise god, who, with his strength, i. e. strong action, subdued, i. e. seized all around, pro tected all around, or surpassed (other) gods ; at whose power even heaven and earth trembled on account of the greatness of his might, i. e. on account
of the mightiness of his power. He, O men, is Indra. Thus the gratifica- tion of the seer who had an intuitive insight into reality expresses itself conjoined with a narrative.1
Parjanyah 2 (cloud) is derived from (the verb) trp (to be satisfied) byreversing the first and the last (letter) : one who gives satisfaction and is favourable to men (trp +janyah = pri +janyah = ‘purj +janyah = par +janyah), or he is (so called because) he is the best conqueror (parah + </jin),
or he is the best progenitor (parah + Vjan), or he is the bestower of juices(pra -f A/?;/). The following stanza is addressed to him. (Here ends the tenth section.)
He strikes down trees and he strikes down demons, the entire universewas afraid of the great slaughter. Even the guileless fly from the rainer,when Parjanya thundering strikes the evil-doers.3 He strikes down the trees and he strikes down the demons. All
beings are afraid of this great slaughter. Great, indeed, is his slaughter.Even the innocent, being afraid, run away from him whose function is torain, when Parjanya thundering strikes the evil-doers, i. e. men who com mit sinful acts.
Brhas-patih4 is the protector or supporter of the great. The followingstanza is addressed to him.
(Here ends the eleventh section.)
On all sides he saw water bound up by the cloud like fish dwelling inshallow water. Having rent (the cloud) with a dreadful roar, Brhaspatidrew it out like a cup from a tree. 5 On all sides he saw water bound up by the all-pervading cloud likefish living in shallow water. He took it out like a cup from the tree. From what verb is camasah (cup) derived 1 (from /cam) i. e. they drink init. Brhaspati having rent it with a dreadful roar, i. e. sound.
Brahnianas-patih is the protector or supporter of brahvia. Thefollowing stanza is addressed to him.
(Here eiids the twelfth section.)
All the rays of the sun drank that very stream of water, pervading andflowing downwards, which Brahmanaspati pierced with his might, andtogether they poured an abundant spring rich in water.6
stanza. He remarks that the stanzas of the 4 Cf. Professor Macdonell, op. cit., 101-4. RV. often refer to historical events also. He Cf. above, 2. 12 ; Brh. D. ii. 1. offers an alternative explanation for ‘con- 5 x. 68. 8 ; AV. 20. 16.8. joined with a narrative’, i.e. which is worthy 6ii. 24. 4.
All the rays of the sun, which appear like the sun, drink that very stream of water, pervading, flowing, and spreading downward, which Brahmanaspati pierced with his might, i. e. with power. And together they pour out the abundant springs, rich in water, i. e. abounding in
water.
(Here ends the thirteenth section.)
Lord of the abode 1 ksetram (abode) is derived from (the verb) ks-i, meaning to dwell the protector or supporter of the dwelling-place. The following stanza is addressed to him.
(Here ends the fourteenth section.)
We will win with the lord of the abode as with a friend ; bring to us a horse or cow, O nourisher. He shall be gracious to us for such
(gift).’ We will win with the lord of the abode as with a very friendly person. Bring, nourisher, a well-nourished cow and horse. He shall be gracious to us for such (gift).
With strength or wealth. The verb rnrl means to give. The following stanza is addressed to him.
(Here ends the fifteenth section.)
O lord of the abode, bestow upon us the wave, rich in honey, distilling honey, and well purified like clarified butter, as a cow does its milk. May the lords of the sacred law be gracious to us.a
Bestow upon us, O lord of the abode, as a cow her milk, the honeyed wave, distilling honey, i. e. water, well purified like clarified butter. May the lords or protectors of law be gracious to us. The verb mrlay means to protect, or to worship. With reference to this some think that the recurrence of the same expression in the same stanza means tautology, as for instance,’ the wave rich in honey ‘, and ’ distilling honey’; others think that the recurrence of the same expression in the same verse (pada) is tautology, as for instance, ‘Golden in form, he is golden in
appearance’.4 Another school of thought does not admit tautology, if there is some difference, even if it is very slight, as for instance,’ as from water the frogs ‘, and ’ as frogs from water ‘. 5
Vdstos-patih* (house-lord) vdstuh (house) is derived from (the verb)
vas, meaning to dwell is the lord or protector of the house. The following stanza is addressed to him.
(Here ends the sixteenth section.)
lord of the house, thou art the killer of disease, wearing all forms ; be our very kind friend.1 O lord of the house, thou art the killer of disease, wearing all forms ; be our very happy friend. The word seva is a synonym of happiness (sukka). The verb sis takes the suffix va, which replaces the letter next to the penultimate (i. e. s) and optionally takes gumi*
The word &iva is derived from the same root also. He becomes the deity of all those forms that he longs for.
Maghava assumes every form? This too is a Vedic quotation. Vdcas-pati is the lord or protector of speech. The following stanza is addressed to him.
(Here ends the seventeenth section.)
Come again, O lord of speech, together with the divine mind. lord of wealth, make me happy, let my body (depend) on me alone.4 The stanza is explained by the mere reading of it.
A’pam ncb’ixit* is explained by the offspring of the self (tanti-napat)* The following stanza is addressed to him.
(Here ends the eighteenth section.)
Offspring of waters, who shines within the waters without fuel, whompriests implore in sacrifices ; thou hast given us honeyed waters with which Indra grew in vigour.7 Who [will shine, i. e.] shines in the interior of waters without fuel, whom wise men praise in sacrifices ; O offspring of waters, give us honeyedwaters for pressing the soma with which Indra grows in vigour, i.e. in vigorous action. Yama 8 is (so called) because he governs (^/yam). The following stanza is addressed to him.
(Here eiids the nineteenth section.)
With oblation, worship the king, Yama, son of Vivasvat (the sun), who has departed along the great heavenly heights, who has made the path clear for many, and who is the rendezvous of men.9
Who has departed : who has gone round the heavenly heights, i. e. ’elevations and depressions. The verb av means to go.1 The sense is : and with oblation, worship the king, Yama, the son of Vivasvat (the sun), whohas shown the path to many and who is the rendezvous of men. The verb duvasyati means to worship. Agni is called Yama also. The follow- ing stanzas proclaim him.
(Here ends the twentieth section.)
Like a spear hurled, it inspires awe as the archer’s arrow of bright appearance.2
Yama, indeed, is what is born, Yama, what shall be born; he is the maidens’ lover, the matrons’ lord. 3
With the moving and the non-moving oblation we obtain him, the kindled god, as cows do their abode in the evening.4
These are hemistichs. Like a spear hurled, it inspires terror (among enemies) or courage (among friends), as does the archer’s arrow of bright appearance, of dreadful appearance, [of strong appearance, of glorious appearance], of great appearance, or of shining appearance. Yama indeed was born, associated with Indra. Ye are twin brothers, whose mother is here and there.5
This too is a Vedic quotation. Yama is, as it were, what is born and what shall be born. Maidens’ lover, i.e. one who causes maidens to be loved.6 Matrons’ lord, i.e. one who causes matrons to be protected. Matrons have Agni as their chief deity, on account of their association with sacrifice.
Agni was thy third husband.7 This too is a Vedic quotation. As cows obtain their home in the evening so may we obtain the kindled god, who is well kindled with pleasant things, with our non stationary, moving, i.e. oblation in the form of an animal, and non- moving, stationary, i. e. oblation in the form of herbs.
Mi-tra* is (so called) because he preserves (trdyate) from destruction (j)ra-riil-ti) or because he runs (dravaii) measuring things together (Vtni), or
the word is derived from the causal of (the verb) tnid (to be fat). The following stanza is addressed to him.
(Here ends’ the twenty-first section.)
Proclaiming, Mitra leads men forth, Mitra supported earth and heaven. Ever watchful, Mitra beheld the tribes. To Mitra sacrifice the fat oblations.1 Proclaiming, i. e. speaking encouraging words, Mitra leads men ; Mitra alone supports earth and heaven. Without winking Mitra beholds the tribes. The word krstayah is a synonym of men, (so called) because they are active, or because their bodies are long (vi-krsta).’ To Mitra sacrifice the fat oblations’ has been explained. The verb hu means to give.2 Kah is (so called because) he is loving, or surpassing, or happy. The following stanza is addressed to him.
(Here ends the tiventy-second section.)
In the beginning, the golden foetus took shape ; he was the sole existing lord of the universe. He supported this earth and heaven. Let us, with oblations, worship the god Ka.3
The golden foetus ; the foetus made of gold, or he ^ hose foetus is made of gold. The word garbhah (foetus) is derived from the verb grbh (used) in the sense of praising, or (so called because) it swallows useless things. Now when a woman receives the life-germs (gundti) and her own life- germs are brought into contact with them, fertilization takes place.4 Hecame into existence in the beginning. He was the sole existing lord of the universe. He supports earth and heaven. ’ Let us, with oblations, worship the god Ka ’ is explained. The verb vidh means to give.
Sarasvat has been explained.5 The following stanza is addressed to him. (Here ends the tiventy-third section.)
Be our protector with those waves of thine, Sarasvat, which are rich in honey and distil clarified butter."
The stanza is explained by the mere reading of it.
(Here ends the twenty-fourth section.)
i. e. the essence of her flesh and blood in the * vii. 96. 5.
162 VI&VAKARMAN [10. 35
Visvakarman is the maker of all. The following stanza is addressed to him.
(Here ends the twenty-fifth section.)
VisVakarman is sagacious, mighty,creator, disposer, and supreme beholder. The objects of their desire rejoice together with food, where beyond the seven seers, they declare (only) one to exist.1
VisVakarman is of a penetrating mind, pervading, creator, disposer, and the most supreme beholder of beings. The objects of their desire, i. e. objects which are loved or sought after, or approached, or thought about, or aimed at. They rejoice with waters. Where these seven seers, i.e. luminaries. Beyond them is the sun. In him (the sun) they (the luminaries) become one. T*his is with reference to the deity.
Now with reference to the soul.
VisVakarman is of a penetrating mind, pervading, creator, and disposer, and the most supreme nianifester of the senses. The objects of worship of these (senses), i.e. objects desired, or sought after, or approached, or thought about, or aimed at. They rejoice together with food. Where these seven seers, i. e. the senses. Beyond them is the soul. In him (the soul) they (senses) become one. This expounds the course of the life of the soul.2 With reference to it they relate a legend. VisVakarman, the son of Bhuv ana, sacrificed all beings in a universal sacrificed He sacrificed even him self in the end. This is indicated by the following stanza. Who sacrificed all these created beings.4 The following stanza explains it still more explicitly.
(Here ends tJie twenty-sixth section.)
VisVakarman, growing with oblations, thyself sacrifice earth and heaven. On both sides let other men be stupified. Here may Indra be our inciter.6
1 x. 82. 2. efficacious. Cf. 6fi. xiii. 7.1.1: Ah, I will 2 The manuscripts of the longer recension sacrifice myself in created beings, and read etasmin, while those of the shorter read created beings in myself. Then, having usmin. I prefer the latter to the former, because sacrificed himself in all created beings and a comparison of the adhi-daivata and adhy-aima created beings in himself, he acquired supe- explanation of the stanza shows that Yaska riority, sovereignty, and overlordship over all intends to bring about a contrast between created beings. Likewise, a man having his two interpretations. For this reason he sacrificed all oblations and all created beings uses tesam, etdni, tebhyah, and etasmin in the in a universal sacrifice, acquires superiority, former, and etam, imam, ebhyah in the latter. sovereignty, and overlordship.’ Cf. also The corresponding word for etasmin is there- Manu, xii. 91 ; Is"a. U. 6 ; AP. i. 23. 1 ; Muir, fore osmfn, hence I conclude that the reading op. ctt., vol. v, p. 372.
of the shorter recension is the correct one. 4 z. 81. 1 ; VS. 17. 17. 8 Universal sacrifice is regarded as very z. 81. 6; SV. 2. 939; VS. 17. 22.
O VisVakarman, growing with oblations, thyself sacrifice earth and heaven. On both sides let other men, i. e. rivals, be stupified. Let Indra, who is pre-eminent in knowledge, here be our inciter.
Tarksyal is explained by Tvastr : (1) he dwells (ksayuti) in the crossed- over place ( Vtr), i. e. atmosphere ; (2) he protects (raksati) objects quickly (twriuvni) ; or (3) it is derived from (the verb) as (to pervade). The following stanza is addressed to him.
(here ends the twenty-seventh section.)
Let us, here, invoke Tarksya, who is rich in food, incited by gods, mighty, impeller of chariots, the felly of whose wheel is unhurt and who is a hero in battle, quickly for our welfare.2
(Let us invoke) him who is exceedingly rich in food. Juti signifies motion or pleasure ; deva-jutam therefore means one who is incited by the gods, or pleased by them. Endowed with might, transporter of chariots, the felly of whose wheel is uninjured and who is victorious in battles. Let us be quick and here invoke Tarksya for our welfare. What god other than the atmospheric would the seer have thus addreSvsed ?a The following stanza is addressed to him.
(Here ends the twenty-eighth section.)
Who even spread, with his might, the five tribes in a moment, as the sun, with his light, does the waters. A hundredfold, a thousandfold in his speed. Like a hurled javelin, they cannot keep him back.4 Who also spreads five human tribes, in a moment, with his might, i. e. strength, as the sun does the waters with his light. His motion gains a hundredfold, a thousandfold speed. Like a discharged arrow made of reeds, they cannot keep him back.
Manyur> (auger) is derived from (the verb) man, meaning to shine, or to be angry, [or to slay] : arrows shine through anger. The following stanza is addressed to him.
(Here ends the twenty-ninth section.)
Accompanied by thee on the. same chariot, O Manyu, let our heroes, demolishing, making hairs stand on their end, unassailable, swift like Maruts, having pointed arrows, sharpening their weapons, fire-incarnate rush forth towards the (enemy).
gods is strength. They perform deeds of * x. 178. 3 ; AB. iv. 20. valour, and all that requires power. The 5 Cf. Professor Macdonell, op. ct’f., p. 119. author thinks that this trait is clearly x. 84. 1 ; AV. 4. 31. 1. L2
Having mounted the same chariot with thee, Manyu, let our heroes, demolishing, causing the hair to stand on end, unassailable, swift like the Maruts, having pointed arrows, sharpening their weapons, rush forward towards the enemy. Fire-incarnate, i. e. destroying like fire, or armed, or wearing a coat of mail.
Dadhikrd has been explained.1 The following stanza is addressed to him.
(Here ends the thirtieth section.)
Dadhikra spread out the five tribes with might as the sun the waters with his light. Thousand-gaining, hundred-gaining is the swift courser. May he commingle these speeches with honey.2
Dadhikra spreads out water [with might] with strength as the sun the five human tribes with light. Thousand-gaining, hundred-gaining is the swift, i.e. having speed, courser, i.e. having motion. May he commingle these speeches of ours with honey, i. e. water. Madhu (honey) is derived from the verb dham (to blow) reversed.
Savitr’A (is so called because) he is the stimulator of all. The following stanza is addressed to him.
(Here ends the thirty-first section.)
Savitr has fixed the earth with supports ; Savitr has fastened heaven in unsupported space ; Savitr has milked the atmosphere, shaking itself like a horse, and the ocean bound in illimitable space.4
Savitr caused the earth to be fastened with supports. In the support less atmosphere Savitr has made the heaven firm. Savitr has milked the cloud fastened in the atmosphere, i. e. fastened in the illimitable space, or fastened in space which does not move quickly, or hasten, i. e. (the cloud) which moistens, shaking5 itself like a horse. What other god than the atmospheric one would the seer have thus described ? The sun is called Savitr also. He is so praised in the Hlranyastupd hymn.6 The seer Hir anyastupa proclaimed this hymn in the act of worship. This is indicated by the following stanza.
(Here ends the thirty-second section.)
Like Angirasa Hiranyastupa, I invite thee, O Savitr, to this sacrificialfood. Thus worshipping and bowing before thee for protection, I keptwatch as for a stalk of soma.1
Golden tuft of hair : a tuft of hair made of gold or one having a goldentuft of hair. Stupa (tuft of hair) is derived from the verb styai (to becollected into a heap), i. e. a collection. O Savitr, like Angirasa, I invitethee to this sacrifice, i. e. sacrificial food. Thus worshipping, bowing beforethee for protection, I keep watch as for a stalk of soma. Tvastr has been explained.2 The following stanza is addressed to him.
(Here ends the thirty-third section.)
The divine stimulator, multiform Tvastr, generated and nourishedmanifold mankind. All these created beings and the great divinity ofthe gods are solely his.:i
The divine stimulator, omniforrn Tvasta, nourished mankind by the giftof juice. And he generated them in various ways. All these beings, i. e.waters, are his. And for him is the one great divinity of the gods, i. e. thestate of being endowed with wisdom or with the bread of life. The wordas-u is a synonym of wisdom : (1) it throws out the senseless ; and senseis thrown into it ( Vas, to throw) ; (2) or the word asu-ratva has its first
letter (v) elided.
Vata 4 (wind) is (so called) because he blows (vdti). The following stanzais addressed to him.
(Here ends the thirty-fourth section.)
May Vata blow towards us what is healing, full of happiness and com fort for our heart. He shall prolong our lives.5
May Vata blow towards us the healing medicines and what is fullof happiness and comfort for our heart. And may he prolong our life. Agni has been 6 explained. The following stanza is addressed tohim.
(Here ends the thirty-fifth section.)
Thou art invited to this beautiful sacrifice for the drinking of soma.Come, Agni, with the Maruts.7
Thou art invited to this beautiful sacrifice for the drinking of soma.
s iii. 65. 19 ; AV. 18. 1. 5. ‘i. 19. 1 ; SV. 1. 16.
As such, O Agni, come together with the Maruts. What god other than the atmospheric one would the seer thus address ? The following stanza is addressed to him.
(Here ends the thirty-sixth section.)
I prepare the sweet mead for thee to drink first. Come, O Agni, with the Maruts.1
I prepare the sweet mead, i. e. made of soma, for thee to drink first, i. e. to partake of first. As such, O Agni, come together with the Maruts. (Here ends the thirty-seventh section.)
Vena is derived from (the root) veu, meaning to long for. The following stanza is addivssed to him.
(Here ends the thirty-eighth section.)
This Vena impels them who are in the womb of the variegated one. Light is the chorion in measuring the region of vapours. At the contact of waters and the sun, the wise kiss him with thoughts like an infant.2
This Vena impels (them who are) in the womb of the variegated one, i. e. in the womb of one who is endowed with variegated colours, i. e. waters. Light is the chorion, his light serves the purpose of chorion. The chorion develops with the external membrane of the foetus, or it is joined with
the external membrane. At the coming together of waters and the sun, wise men kiss, lap, praise, cause to grow, or worship, with hymns as they do an infant. Infant (sisu) is (so called because) he is worthy of praise (samsaniya), or it is from (the root) vi, meaning to give.3 Foetus is obtained after a long time.
Asu-ntti is (so called because) it carries breath away (asun nayati). The following stanza is addressed to it.
(Here ends the thirty-ninth section.)
O Asumti, support the mind with us for the continuation of life, prolong well our age. Make us happy in the sight of the sun, do thou increase our body with clarified butter.4 O Asumti, support the mind within us for a longer life. And prolong
our age, and make us complete for beholding the sun. The verb radh is used in the sense’ to be subdued ‘.
We will not be subjected to the foe, O King Soma! 5 This too is
Rtah has been explained.1 The following stanza is addressed to him. (Here ends the fortieth section.)
Of Rta, indeed, are the earlier invigorating draughts. Contemplation of Rta kills vices. The call of Rta awakening and illuminating, pierced even the deaf ears of the living being.2
Of Rta, indeed, are the earlier invigorating draughts. Consciousness of Rta kills all that should be avoided. The call of Rta pierces the ears even of the deaf. Deaf, whose ears are closed. Causing to wake and makingbright the ears of the living being, of the moving being, of man, of light, or of water.
Indu is derived from (the verb) indh (to kindle) or from ud (to moisten). The following stanza is addressed to him.
(Here ends the forty-first section.)
May I proclaim that to the auspicious Indu who, like one to be invoked, is vigorous. He stirs prayer ; the slayer of demons stirs prayer. Mayhe himself drive away from us the mockery of the scoffer with slaughter. May the wicked drop down, lower and lower, like some insignificant thing, may he drop down.3
I proclaim that to the auspicious Indu, like one who is worthy of being invoked, who is vigorous, rich in food, or full of desire, he causes our prayers to stir; and the slayer of demons causes them to stir with strength. May he himself drive away the man who scoffs and his mockeryfrom us with slaughter. May the wicked drop down. Even lower than that may he drop down, like an insignificant thing. Some think that repetition (of the same words) adds a greater force to a (particular) sentiment, as for instance: Oh, she is beautiful, oh, she is beautiful. This (repetition) is characteristic (of the style) of Parucchepa.4 He wasa seer. He whose organ is (large) like a joint, he whose organ is in every
joint.
With these words, the twenty-seven appellations of deities are dealt with. Hymns are addressed and oblations are offered to them. Of these,
the following, i. e. Vena, Asuniti, Rta, and Indu, do not have oblations offered to them.
Prajd-patil is the protector or supporter of creatures. The following stanza is addressed to him.
(Here emls the forty-second section.)
O Prajapati, no one except thyself did encompass all these created things. With whatever desire we sacrifice to thee, let that be ours. May we be lords of treasures.*
O Prajapati, no one, indeed, other than thyself encompassed all those created things. With whatever desire we sacrifice to thee, let that be ours. May we be lords of treasures : (this) is a benediction.
Ahi has been explained.11 The following stanza is addressed to him. (Here ends the forty-third section.)
With hymns thou singest (the praise) of Ahi, born in the waters, sitting in the lowest part of the rivers, in vapours.4
With hymns thou singest (the praise) of Ahi, born in waters, sitting in the lowest part of the rivers, in vapours, [in waters]. Budhnam means atmosphere : waters are held bound in it ; the other word budhnam (body) is derived from the same root also, i. e. breath is held bound in it. He, who is Ahi, is budhnya, i. e. a dweller in atmosphere, budhnam meaning atmosphere. The following stanza is addreased to him.
(Here ends the forty-fourth section.)
May Ahi who dwells in the atmosphere not put us to hurt. Maythe sacrifice of this man, the lover of sacred rites, never fail.5 May Ahi who dwells in the atmosphere not put us to injury. Mayhis sacrifice never fail, i. e. of the lover of sacrifice.
bu-parna (having beautiful wings) has been explained. The following stanza is addressed to him.
(Here ends the forty-fifth section.)
One had beautiful wings, he has entered the ocean, he beholds this entire universe. With a pure mind I saw him from near, him the mother kisses and he kisses the another.7
One has beautiful wings; he enters into ocean; he beholds all these
created beings. With a pure mind I saw him. Here the seer, whohad intuitive insight into reality, (expresses) his pleasure in a narration.1 The mother, i. e. atmospheric speech, kisses him and he kisses the mother.2Juru-rava# is (so called) because he cries too much. The followingstanza is addressed to him.
(Here etuis the forty-sixth section.)
On his being born, the goers (giidh) sat together and the rivers flowingby themselves strengthened him, when, O Pururavas, the gods strengthenedthee for the great battle, for slaying the barbarian.2 On his being born the goers, i. e. waters, (so called) from going, or else the divine women, sat together, and the rivers, [flowing by themselves,]moving by themselves, strengthened him, when the gods strengthened thee, O Pururavas, for the great battle, for the delightful combat,’ for slayingthe barbarian, the gods (strengthened thee), the gods.
(Here etuis tJte forty-seventh section.)
CHAPTER XI
Syemi (falcon) has been explained.3 The following stanza is addressedto him.
(Here ends the first section.)
Having seized soma, the falcon bore a thousand, ten thousand libationstogether. Here, in the enjoyment of soma, the bountiful left the illiberal behind, and the wise the dull-witted man.4
Having seized soma, the falcon carried a thousand, ten thousand liba- tions at the same time. (The word) thousand is used with reference to thesacrifice, in which soma is pressed a thousand times. In the sacrifice thereare ten thousand soma-tlraughts, or there are ten thousand gifts in con-nexion with the pressing of soma. There the bountiful left the unfriendly,i. e. the non-liberal, behind in the enjoyment of soma, and the wise the dull-witted man.
He is praised with reference to the drinking of soma, and in a hymnaddressed to Indra ; he is therefore identified with Indra.
Soma is a plant : the word is derived from (the root) su (to press) : it is pressed again and again. Its character (as a deity) is mostly secondary and only rarely primary. In order to point out its (primary use) in the hymns relating to soma-juice while it is being purified, we shall quote (the follow-
ing stanza).
(Here ends the second section.)
Be pure with thy sweetest and most gladdening stream. soma, thou art pressed for Indra to drink.1
The stanza is explained by the mere reading of it. Now here is another stanza addressed to him or to the moon, as follows. (Here ends the third section.)
Because they grind the herbs together, one thinks that he has drunk the soma. Of the soma which the Brahmanas know, none whatsoever partakes.2 The hemistich,’ Because they grind the herbs together, one thinks that he has drunk the soma ‘, refers to the uselessly-pressed soma, which is not soma at all. Of the soma which the Brahmanas know, none whatsoever, i. e. no one who does not offer sacrifice, can partake. This is with reference
to sacrifice.
Now with reference to the deity. The hemistich, ’ Because they grind the herbs together, one thinks that he has drunk the soma ‘, refers to the soma pressed with the Yajus formula, which is not soma at all. Of the soma which the Brahmanas know, i. e. the moon, none whatsoever, i. e. no
one who is not a god, can partake.
The following, another stanza, is addressed to him, or to the moon. (Here ends the fourth section.)
O god, when they drink thee, forth thenceforward thou thrivest again. Wind is the protector of soma ; the month is the maker of years. O god, when they begin to drink thee, forth thenceforward thou again thrivest ; this refers to some particular libations, or to the first and second fortnights of the lunar month. Wind is the protector of soma. The seer calls wind its protector on account of companionship or extracting the juice.4
The month is the maker of years, of annual periods, i. e. the plant soma on account of its (assuming) particular shapes, or the moon. Can-dramas 5 (the moon) is (so called because) it roams about noticing ( Vcay + Vdram) or is bright and measures (candra-md), or its measure is bright. Candra (bright) is derived from (the verb) cand, meaning to
It roams about beautifully, or it roams about for a long time. Or the former part of the word (candramas) is derived from (the verb) cam (to drink). Cam (bright) is derived from (the verb) rue (to shine) reversed. The following stanza is addressed to him.
(Here ends the fifth section.)
When he is born, he is ever new, the banner of day he goes before dawns. Approaching he distributes their share among the gods ; the moon extends farther long life.1 When he is born he is ever new to the beginning of the first fortnight. * The banner of days he goes before dawns ’ refers to the end of the second
fortnight.
According to some the second verse has the sun as its deity.’ Approach ing he distributes their share to the gods’ refers to the half-monthly obla tion of clarified butter. The moon farther extends long life.
Mrtyu (death) is (so called) because he makes people die. ‘He is (so called because) he causes the dead to be removed/ says atabalaksa, the son of Mudgala. The following stanza is addressedto him. (Here ends the sixth section.)
Away, O Death, depart along the path that is thine own, but different from the road of the gods. I speak to thee, who hast eyes and possessest the power of hearing. Do not injure our children, nor our heroes.2
Away, O Death, certainly, O Death, certainly depart, Death, with this it is declared, O Death, the dead is for him who causes him to be removed, O Death. It is derived from (the verb) mad or from mud. The following stanza is addressed to them.
(Here ends the seventh section*)
Here is the impetuous meeting of the two mighty ones. O Indra and Visnu, the drinker of the pressed soma-juice avoids you. You two turn aside that which is directed towards mortal man, aye, the dart of the archer Krs"anu.3
The stanza is explained by the mere reading of it.
Vi&vanara has been explained.4 The following stanza is addressed to him.
(Here ends the eighth section.)
Bring your worship to the great (god) who is being exhilarated, and(who is giver of) food, who is dear to all men, who is all-powerful ; to Indra, whose great strength is very overpowering, whose great glory andpower heaven and earth honour.1
Honour [you] , with praise, the great god, giver of sacrificial food, whois being exhilarated, i. e. who is rejoicing, who is being praised, or who is being implored ; who is dear to all men, and who is all-powerful ; and to Indra, in whose pleasure there is exceedingly great strength and mostpraiseworthy glory and power bestowed on men. Heaven and earth wor ship you. What god other than the atmospheric would the seer havethus addressed ?
The following, another stanza, is addressed to him.
(Here ends the ninth section.)
Vidvanara the divine stimulator has lifted up the all-impelling immortallight.2
The meaning is that Visvanara, the god who stimulates, has lifted upthe all-impelling immortal light.
Dhatr :J is the creator of all. The following stanza is addressed to him. (Here ends the tenth section.)
May Dhatr give uninjured life extending to the sacrificer. We meditate on the goodwill of the god whose l$ws are true.4
May Dhatr give prolonged and undecaying livelihood to the liberal worshipper.
We meditate on the goodwill, the blessed will, of the god whose laws are true.
Vidhatr is explained by dhatr. The following is his incidental mentionin a stanza addressed to many deities.
(Here ends tfte eleventh section.)
In the law of King Soma and Varuna, in the protection of Brhaspati and Anumati, to-day in thy invocation, O Maghavan, and of Dhatr andVidhatr, I partook of the jars.5
The meaning is: induced by these deities I partook of the jars full of soma-juice. Kalasu (jar) [from what verb is it derived ?] is (so called because) kaldh, particular measures of soma, are deposited in it
(kola
x. 60. 1. s Cf. Professor Macdonell, op. tit., p. 115. vii. 76. 1 ; cf. Brh. D. vi. 11. < 4V. 7. 17. 2. x. 167. 8.
Kalih and kaldh are both derived from (the root) kf (to scatter) : their measures are scattered.
(Here ends the twelfth section.)
Now therefore (we shall deal with) the groups of atmospheric deities. Of these, the Maruts 1 come first. Ma-rutah, of measured sound (</mi+ VW), or of measured brilliancy (</mi + Jruc), or they run very much (mahad + dru). The following stanza is addressed to them.
(Here ends the thirteenth section.)
Come, O Maruts, with chariots charged with lightning, of good speed, furnished with spears and having horses as their wings. Fly to us like birds, O ye that have wise counsel, with the most wholesome food.2 O Maruts, with (chariots) charged with lightning. Of good speed, i.e. that turn well, or praise well, or shine well. Come with chariots furnished with spears. Having horses as their wings, as the means of flying. Fly to us like birds with the most wholesome food. Having
wise counsel : whose works are blessed or whose wisdom is blessed. Rudras have been explained.3 The following stanza is addressed to them.
(Here ends the fourteenth section.)
Come, Rudras, accompanied by Indra, of one accord, riding in golden chariots for prosperity. This thought from us longs for you, (come) like springs from heaven for one who seeks water in the hot season.4
Come, O Rudras, with Indra, accordant for the action of bringing prosperity. This thought from us yearns strongly for you as the thirsty for the divine springs of water. Trsmij is derived from (the verb) trs (to be thirsty). Udanyuh 5 (one who seeks water) is derived from the verb udanya
(to moisten).
R-bftavah are (so called because) they shine widely (uru+ ^bhd), or they shine with sacred rite (rta + </bha)~ or they live with sacred rite (rta + */bhu).G The following stanza is addressed to them. (Here ends the fifteenth section.}
Having performed laborious works with zeal," insti tutors of sacrifice, being mortals, they attained immortality. The Rbhus, sons of Sudhanvan,
- v. 57. 1. 8 Cf. Professor Macdonell, op. cit., pp. J31-4.
radiant like the sun, mixed things together with their works during the year.1
Having finished the works with utmost quickness, the bearers, or the wise Rbhus, attained immortality although they were mortals. The Rbhus, sons of Sudhanvan, looking like the sun, or wise like the sun. They mixed things together with their works, i. e. actions during the year.
Rbhu, Vibhvau, and Vaja were the three sons of Sudhanvan, a descendant of Arigiras.2 With reference to them there are Vedic passages which mention the first and the last (Rbhu and Vaja) in the plural number, but not the middle one. With regard to this, i. e. the use of plural number
of Rbhu and the praising together of the cup, there are many hymns in the ten books (of the Rgveda). The rays of the sun are called Rbhus also. When you slept in the house of the unconcealable one, because (you were) there, hence, Rbhus, you did not come here to-day.:i
The unconcealable one is the sun, (so called because) he cannot be con cealed. Because you slept in his house ; as long as you remain there, so long you cannot be here.
Angirasas have been explained.4 The following stanza is addressed to them.
(Here ends the sixteenth section.)
These seers are indeed multiform, moreover they are inscrutable. They are sons of Arigiras ; they were born of Agni.5
These seers have many forms. Their actions are inscrutable, or their wisdom is profound. They are sons of Angiras.’ They were born of Agni’: with these words their birth from Agni is described.
The Manes have been explained.6 The following stanza is addressed to them.
(Here ends the seventeenth section.)
Let the lower manes who press soma, go upwards, up the higher ones, and up the middle ones. May the manes who followed breath, who are harmless, and who know the sacred rites, come to us at our invocations.7
Let the lower manes ^o upwards, let the higher manes go upwards, let the middle manes go upwards. Who press soma, i. e. who prepare the soma-juice. Who went in pursuit of breath, i. e. life. Who are harmless, i.e. who are not hostile. And who know what is truth and what is sacrifice. May the manes come at onr call. Yama is said to be an
- See 3. 17; cf. Professor Macdonell, or,.cit.,7 x. 15. 1 ; AV. 18. 1. 44 ; VS. 19. 49.
atmospheric deity,1 the manes are therefore regarded as atmospheric deities also. Angirasas have been explained.2 Manes have been explained.3 Bhrgus have been explained.4 Atharvdwts,5i. e. motionless the verb tharv means * to move ‘, its negation i. e. who are without motion. The follow- ing stanza is addressed to them in common.
(Here ends the eighteenth section.)
Angirasas and our manes of ninefold gaits, Atharvanas and Bhrgus, the soma-pressers : may we be in the goodwill of those holy ones, in the blessed favour of their minds.6
Angirasas and our manes of nine gaits, i.e. whose ways of going lead in nine directions. Atharvanas and Bhrgus, the soma-pressers, i. e. who prepare the soma-juice. May we be in the goodwill, in the blessed will of the holy ones, in the auspicious, excellent, generous, or blessed favour of their minds. ’ This refers to a group of atmospheric deities,’ say the etymologists. ’ They are manes/ says the tradition. Moreover, seers are praised. (Here ends the nineteenth section.)
Their splendour is dazzling like that of the sun, their greatness is unfathomed like that of the ocean, their speed is like that of the wind. Your hymn, O Vasisthas, cannot be imitated by any other. 7 This is the
(panegyric).
Aptydh* is derived from (the verb) dp (to obtain). The following is their incidental occurrence in a stanza addressed to Indra.
(Here ends tie twentieth section.)
Praiseworthy, multiform, great, most supreme lord, worthy of being obtained among those to be obtained, he crushed seven demons with his strength ; and he overpowers many adversaries.
Worthy of praise, of many forms, very wide, most supreme master, worthy of being obtained of those who should be obtained, who tears to pieces the seven givers or the seven gift-makers with his strength ; who overpowers many adversaries. The verb sdkx means to obtain.
(Here ends the twenty-first section.)
Professor Macdonell, op. ctt., p. 141. x. 14.6; AV. 18. 1. 58.
vii. 83. 8.
Cf. Professor Macdonell, op. ctt., p. 67. x. 120. ; AV. 20. 107. 9.
Now, therefore, (we shall deal with) the groups of atmospheric goddesses. Of these Aditi 2 comes first. Aditi has been explained.1 The following stanza is addressed to her.
(Here ends the twenty-second section.}
At the birth and ordinance of Daksa, thou attendest, Aditi, on the two kings Mitra and Varuna. In births of diverse forms, Aryaman of the seven priests and rich in chariots has his path unobstructed.2 O Aditi, thou attendest on two kings, Mitra and Varuna, at the birth and the ordinance, i. e. action, of Daksa. The verb vivasti is used in the sense of attending. Rich in obligations, he attends ujwn (gods).3 Or it is
used in the sense of ’ praying for ‘.* Aryaman, i. e. the sun, having many chariots,5 and whose path is unobstructed, i. e. unimpeded, chastises the enemy.6 Seven priests : seven rays extract juices for him, or seven seers praise him. In births of diverse forms, i. e. activities, sunrises.7
They say that Daksa is a son of Aditi and is praised among the sons of Aditi. But Aditi is the daughter of Daksa.
Daksa was born from Aditi, and Aditi sprang into life from Daksa.8 This (is the text) also.9 How can this be possible ? (We reply) they may have ‘had the same origin, or, in accordance with the nature of gods, they may have been born from each other, or they may have derived their characteristics from each other.10 Agni is called Aditi also. The following stanza is addressed to him.
(Here ends the tiventy-tkird section.)
May we be those to whom, O Aditi, mistress of noble wealth, thou wilt grant perfect innocence, and whom thou wilt impel with blessed strength, and food rich in offspring.11 O Aditi, mistress of noble wealth, (may we be they) to whom thou givest innocence, i. e. faultlessness, in the entire sphere of action. Agas is
derived from (the root) gam, preceded by the preposition a. Enas (sin) is derived from (the root) i (to go). Kil-bwam : destroyer<r?f glory, i. e. averseness to the performance of noble deeds: it destroy^ the reputation of a person.
And whom thou impellest with blessed strength, i. e. vigour, and goods, [wealth] rich in offspring. May we be those persons.
Sarama is (so called) from moving (-/?’). The following stanza is addressed to her.
(Here ends the twenty-fourth section.)
With what desire has Sarama attained this place ? The road leads far off to distant regions. What is the errand for us ? what was the night ? and how hast thou crossed the waters of the Rasa ?l With what desire has Sarama come here? The road is distant. Jagurih (leading) is derived from the intensive form of the verb gam (to go). (Far off), i. e. winding with curves. What was the errand with regard to us ? what night ? Paritakmya, means night, (so called) because takma surrounds it on both sides. Takma is a synonym of heat, (so called) because it goes away ( Vtak). How hast thou crossed the waters of the Rasa ? Rasa, a river, is derived from (the verb) ras, meaning to make a sound. Or else how (hast thou crossed) those roaring waters ? There is a legend that the bitch of the gods, sent forth by Indra, conversed with the demons called Panis.
Sarasvatl has been explained.2 The following stanza is addressed to her.
[Here ends the twenty-fifth section.)
May Sarasvatl, who purifies, who possesses large stores of food, and who is rich in devotion, like our sacrifice.3
May Sarasvatl, our purifier, having abundant stores of food, and rich in devotion, i. e. in acts of worship, like the sacrifice.4 The following, another stanza, is addressed to her.
(Here ends the tiventy-sixth section.)
With her banner Sarasvatl makes the great ocean manifest. She presides over all devotions.5
With her banner, i.e. with her activity or wisdom, Sarasvatl makes the great ocean manifest, i.e. causes it to be known. She presides over all these sacrifices. This is applied to the objects of speech ; speech is therefore regarded as belonging to the sphere of th^ atmosphere.
Speech has been explained.6 The following stanza is addressed to her.
(Here ends the faventy-seventh section.)
When Vac, speaking unknown words, sat down as the charming queen of the gods, the four milked food and milk, but where did her best portion go?1When Vac, speaking unknown, i. e. unintelligible, words,2 sat down as the [charming] pleasant3 queen of the gods, all the four quarters milked food and waters. But where did her best portion go ?* It may be that which
goes to the earth or that which is taken away by the rays of the sun. The following, another stanza, is addressed to her.
(Here ends the twenty-eighth section.)
The gods generated divine speech. Animals of all shapes speak it. May that charming milch cow, in the form of speech bestowing on us strength giving food, easily approach us.6
The gods generated the goddess Vac.6 Animals of all shapes speak it, i. e. animals whose sounds are articulate, and those whose sounds are inarticulate. May that pleasant milch cow, in the form of Vac bestowing food and juice on us, easily approach us.
‘Anumati and Raka are two wives of gods,’ say the etymologists. ’ They are the days of full moon,’ say the ritualists. It is known : that which is the earlier day of full moon is Anumati, that which is later is Raka.7
Anumati (approbation) is (so called) on account of approving (anu + Vman). The following stanza is addressed to her. (Here ends the twenty-ninth section.} &
O Anumati, do thou approve of it and bring peace to us. Impel us for expert judgement, prolong our lives.8 Do thou approve, O Anumati, and bring happiness to us. Bestow food on our offspring and prolong our lives. Edka is derived from (the verb) ra, meaning to give. The following stanza is addressed to her.
(Here ends the thirtieth section.)
With noble praise I call upon Raka of noble invocations. Let the blessed one hear us and wake up herself. With unbreakable needle let her sew the work. May she give us a hero worthy of a hundredfold praise.9
whole world on account of producing rain. Durga explains dew. as ’ giver of waters *. ‘Sat down,’ i.e. when she begins to produce7 AB. vii. 11 ; Sad. B. iv. 6; GB. 2. 1. 10. rain. Durga. AV. 7. 20. 2 ; VS. 84. 8 ; cf. Brh. D iv. 88. 4 i.e. Having caused the herbs to grow,9ii. 32. 4 ; AV. 7. 48. 1.
With excellent praise, I invoke Raka, to whom excellent invocations are addressed. May the blessed one hear us. May she .wake up herself. With an unbreakable needle may she sew tho; work together, i. e. function of procreation. Sucl (needle) is derived from {the verb) siv (to sew). May she give us a hero of a hundred gifts, wortay of praise, i. e. whose praises should be proclaimed.
’ Simvali and Kuhu are two wives of gods/ say the etymologists. ’ They are the days on which the moon is invisible/ say the ritualists. It is known : that which is the earlier day on which the moon is invisible is Sinivali, that which is later is Kuhu.1
Sinl-vdli : sinam means food : it makes created beings strong (sindti)’t vdlam means a particular period, and is derived from (the verb) vr (to cover) i.e. rich in food in that period, or hairy. Or it is (so called) because the moon being very minute during this period is to be attended,
as it were, with a hair. The following stanza is addressed to her. (Here ends the thirty-first section.)
broad-hipped Sinivali, thou who art the sister of the gods, enjoy this oblation which is offered to thee, and grant, goddess, offspring to us.2 Sinivali, having broad thighs. Stuka, (thigh or tuft of hair), derived from (the verb) styai (to be heaped together), means a heap, i. e. having a large tuft of hair, or praise. Thou art the sister of the gods. Svasd (sister) = su -f- asd, i. e. she who sits (sidati) among her own people (svesu). Enjoy this oblation, i. e. food. O goddess, grant us offspring. Kuhu is derived from the verb guh (to conceal). Or (it is said) where has she been ? Or at what place is she invoked ? Or where does she sacrifice the offered oblation ? The following stanza is addressed to her. (Here ends the thirty-second section.)
I invoke Kuhu of noble deeds, to whom the actions are known, and of noble invocations, in this sacrifice. May she give us the glory of our manes, i. e. ancestral property or ancestral fame. ‘As such, O goddess, we worship thee with oblations’ is explained.
Yarn! has been explained.4 The following stanza is addressed to her. (ffere ends tlie thirty-third section.)
(Embrace) another, O Yam!, another shall embrace thee as a creeper a tree. Do thou seek his heart and he thine, with him make the blessed contract. 1
Indeed, Yami, thou wilt embrace some one else and he thee, as a creeper does a tree. Do thou seek his heart and let him seek thine. With him make the blessed contract, i. e. blessed and auspicious. Yarn! loved Yamawho repulsed her, such is the legend. (Here ends the thirty-fourth section.)
Urvasi has been explained.2 The following stanza is addressed to her. (Here ends the thirty-fifth section.
Who shone like a flash of lightning bearing to me the desired watery (gifts). From the waters has been born a noble and strong hero. Urvasi extends long life. :j Who shone like a flash of lightning bringing to me the desired watery (gifts), i. e. waters of the world of the atmosphere. When (this takes place)
then certainly is born from the waters this lord, strong hero, i. e. man, or who is favourable to men, or the offspring of men. Well born, very nobly born. Now Urvas*! increases long life.
Prthivi (earth) has been explained.4 The following stanza is addressed to her.
(Here ends the thirty-sixth section.} .
There indeed, O earth, thou bearest the instrument of splitting the mountains, O great one, and abounding in heights, thou quickenest the earth with thy might.5
Truly thou boldest, O earth, the instrument of splitting, of rending, [of tearing asunder] mountains, i. e. clouds, in that region, great one, thou, abounding in declivities, or in water, quickenest the earth with thy
greatness.
Indrani is the wife of Indra. The following stanza is addressed to her. (Here ends the thirty-seventh section.}
I have heard the wife of Indra to be the most fortunate among these women. Like others, her husband never dies from old age. Indra is supreme over all.6
p. 134. c x. 86. 11 ; AV. 20. 126. 11. For the x. 95. 10. refrain cf. Deutschland iibcr alles.
I have heard the wife of Indra to be the most fo-tunate among these women. Never, indeed, does her husband die from o age even in extreme years. We say this to Indra, who is supreme ove, all. The following, another stanza, is addressed to her.
(Here ends the thirty-eighth section.)
I never rejoice, O Indrani, without my friend Vrsakapi, whose watery and dear oblation here goes to the gods. Indra is supreme over all.1 O Indrani, I never enjoy myself without my friend Vrsakapi, whose watery oblation, i.e. cooked in water, or seasoned with water, which is pleasant, now goes to the gods. We say this to Indra, who is supreme over all.
Gauri is derived from (the verb) rue, meaning to shine. This other word gaura, which means white colour, is derived from the same root also : it is praiseworthy. The following stanza is addressed to her. (Here ends the thirty-ninth section.]
Fashioning waters Gauri lowed, one-footed, two-footed, aye, four-footed, eight-footed, nine-footed, and having become thousand-syllabled in the highest heaven.2
Fashioning, creating waters Gauri lowed. One-footed with the middle (air). Two-footed, with the middle (air) and the sun. Four-footed, with the quarters. Eight-footed, with the quarters and intermediate quarters. Nine-footed,with the quarters, intermediate quarters, and the sun. Thousand syllabled, i. e. having much water in the highest heaven. The following, another stanza, is addressed to her.
(Here ends the fortieth section.)
Oceans flow down from her, thereby the four quarters subsist. Thence flows the imperishable ; on that the. entire universe lives.3
Oceans flow down from her, i.e. the clouds pour rain, and all the created beings, dependent on the quarters, live thereby. Thence flows the imperishable water ; on that all created beings live.
Gauh has been explained.4 The following stanza is addressed to her. (Here ends the forty-first section.)
The cow lowed after the blinking calf. On its forehead she made the sound hin for recognition. Longing for the flow of the warm milk-stream, she utters a lowing sound and swells with milk.6
The cow lowed after the calf, who blinks, or who does not blink, i. e. the sun. On its forehead she made the kin sound for recognition. Longing for the flow, i. e. oozing, of the warm, i. e. fresh milk,1 she utters a lowing sound and swells with milk. Or else she lows like mdyu,
i.^ejbhe sun. This is the atmospheric speech.’ This is the giver of warm milk/ say the ritualists. Dhenu (milch cow) is derived from (the root) dhe (to suck), or from dhi (to nourish). The following stanza is addressed to her.
(Here ends the forty-second section.)
I call upon this milch cow which is easy to milk. The deft-handed cow herd shall milk her. Savitr shall generate the best stimulation. I will well proclaim the heat kindled around us.2
I call upon this milch cow which is milked easily, and the cow-milker of blessed hand milks her. May Savitr produce the be$t stimulation for us. This, indeed, is the best of all stimulations, the water or milk which is prepared with a yajus formula.
Fire is kindled all around, I will proclaim it well. This is the atmo spheric speech.’ This is the giver of warm milk,’ say the ritualists. AghnyoL (cow) is (so called because) she is not to be killed, (a+ Vhan), or she is the destroyer of sin. The following stanza is addressed to her. (Here ends the forty-third section.)
Be indeed fortunate with good pasturerhence may we also be fortunate. Eat grass, O cow, and always drink limpid water while wandering.3 Be fortunate indeed as eating good pasture. Hence may we now be fortunate. Eat grass, O cow ! Always drink limpid water while wandering. The following, another stanza, is addressed to her.
(Here ends the forty-fourth section.)
Making the kin sound, the treasure queen, desiring the calf of treasures with her mind, has approached. Let this cow yield milk for the two AsVins, and may she grow for greater prosperity.4
The stanza is explained by the mere reading of it.
Pathyd means fortune, (so called because) it dwells in the atmosphere the word panthois denoting atmosphere.
The following stanza is addressed to it.
(Here ends the forty-fifth section.)
The fortune which comes abounding in wealth to riches is best indeed in the distant atmosphere. May she preserve us at home and abroad. May she, whose guardians are the gods, be easy of access.1
Fortune is indeed best in the distant atmosphere. She comes abounding in wealth to riches, i. e. treasures which are worthy of being sought after. May she protect us at home, i. e. in our own dwelling-place, and abroad, i. e. in travelling to distant places. May she be easy of access. The guardian goddess, i. e. who protects the gods, or whom the gods protect.
Usas (dawn) has been explained.2 The following stanza is addressed to her.
(Here ends the forty-sixth section.)
Being afraid, Usas has fled from the shattered car/because the strong bull has struck it down.3
Being afraid, Usas has fled from the shattered car, i. e. the cloud. Anas means wind, derived from (the verb) an (to breathe). Or else it may be for the sake of comparison, i. e. as if from the car. Anas means a car, (so called) because rags are tied to (d-nah) it, or it may be derived from (the -verb) an, meaning to live : it is a means of livelihood for people.4
Cloud is called anas from the same verb also. Because the strong bull, the rainer, i. e. the atmospheric god, has struck it down. The following, another stanza, is addressed to her.
(Here ends the forty-seventh section.)
Here lies her car, shattered and all broken into pieces. She has fled afar.5
Here lies her car, shattered in such a manner as if it were a different car altogether. Broken into pieces, i.e. without a single connected piece. Dawn has fled afar, being pushed out, or being pursued.
lid has been explained.6 The following stanza is addressed to her. (Here ends the forty-eighth section.)
May Ila, the mother of the herd, or Urvas*! praise us with the rivers. May Urvas’i, praising with the mighty heaven, and concealing the prepared thing of the living man, accompany us for the increase of the strength giving portion.7
May Ila, the mother of the herd [the mother of all], or Urvasl with rivers praise us. Or may Urvasi, praising with the mighty heaven, i. e. the great heaven, arid concealing the prepared thing, i. e. the ready-made thing of the living being, [of the man.] of light, or of water, attend to the increase of our food.
Rodasi is the wife of Rudra.1 The following stanza is addressed to her. (Here ends the forty-ninth section.)
We invoke indeed the glorious chariot of the Maruts, wherein has stood Rodasi, bearing delightful things, in the company of the Maruts.2 We invoke the swift, the famous chariot of the Maruts, i. e. the cloud, wherein has stood Rodasi bearing the delightful waters, in the company of, i. e. together with, the Maruts.
(Here ends the fiftieth section.)
CHAPTER XII
Now, therefore, (we shall deal with) the celestial deities. Of these, the A6vins come first. The- AsVins 3 are (so called) because they two pervade (Vas) everything, one with moisture, the other with light.’ They are called A4vins on account of their having horses (asva),’ says Aurnavabha.4 Whothen are the AsVins ? According to some they are heaven and earth ; 5 day and night, according to others, Some take them to be the sun and the moon, (while) the historians regard them as two virtuous kings. Their time is after midnight, which, in consequence, is an impediment to the appearance of light. The part in the dark is the atmosphere, and the part in the light is the sun. The following stanza is addressed to them. (Here ends the first section.)
the wife of Rudra is called Rodasi, others 3 Cf. Professor Maedonell, op. tit., p. 49. think that this is the name given to the Cf. Muir, op. c., vol. ii, p. 176. right one.’ Cf. op. eft., i. 167. 6 ; Rodasi is ^^p^lRnTO f %
wives of the Maruts. The latter view is the Cf. SB. iv. 1. 5. 16:
the wife of Marut, or lightning. Cf. Muir,
. c, vol. iv, p. 420.
You wandered like two black clouds during the nights. O As*vins, when was it that you came to the gods ?l
The stanza is explained by the mere reading of it.2 It is with reference to their separate individual praise that the hemistich is addressed to the two AsVins, who are mostly praised conjointly, and whose time and functions are identical. One is called the son of night, the other son of dawn. The following, another stanza, is addressed to them.
(Here ends the second section.)
Born here and there, they are conjointly praised with reference to their own names and a spotless body. One of you is the victor, the promoter of noble sacrifice ; the other is regarded as the blessed son of heaven.3 Born here and there they two are praised together with reference to a body unstained by sin and to their own names. One of you two is the victor, the furtherer of very great strength, i. e. belonging to the middle region ; the other is considered the blessed son of heaven, i. e. the sun. The following, another stanza, is addressed to them.
(Here ends tlw third s&:tion.)
Awaken the two early-yoking Asvins. May they come here to drink of this soma.4
Awaken the AsVins, who yoke early in the morning. May they two come here to drink of this soma. The following, another stanza, is addressed to them.
(Here ends tJte fourth section.)
/
Offer sacrifice and impel the two AsVins in the morning ; there is no divine worship : that in the evening is unaccepted ; also another than us sacrifices and gives satisfaction. The earlier a sacrificer worships, the more he gains.5
Sacrifice and impel the As*vins early in the morning ; there is not an oblation offered to the gods in the evening : that is not enjoyed, another than us should sacrifice and give satisfaction. The earlier one sacrifices, the more he wins, i. e. he is the best winner. Their time is up to the rising of the sun ; during this periodfi other deities are invoked.
Usas is derived from (the verb) v*, meaning to desire. The other usas
(dawn) is derived from (the verb) vas (to shine), and belongs to the middle region. The following stanza is addressed to her.
(Here ends the fifth section.)
O Usas, abounding in food, bring to us variegated (wealth), with which we may support son and grandson.1 Usas, rich in food, bring that [variegated,] noteworthy, [respectable] wealth to us, so that we may support our sons and grandsons thereby. The following, another stanza, is addressed to her.
(Here ends the sixth section.)
These same dawns have raised their banners, they anoint the sun in the eastern half of the region. Like bold heroes making their weapons ready, the red mother cows proceed.2
These same dawns have lifted up their banner, i. e. light. The plural number may have been used for one deity only, in order to show respect. Together they anoint the eastern half of the intermediate world with the light. Like bold heroes making their weapons bright.3 The preposition nir has been used in place of the preposition sam.
They go forth ; the rays (gavah) -are (so called) on account of going (Vgain). They are called red (a-rusih), on account of shining (a,- </ruc). Mothers (md-tarah) : the measupcrs ( Vma) of light.
Surya5 is the wife of the sun. This very dawn (usas) after the expiry of a good deal of time (becomes surya). The following stanza is addressed to her.
(Here ends the seventh section.)
Surya, ascend this world of nectar, which is very bright, free from impurities, multiform, golden in colour, easy to turn and with beautiful wheels, in order to bring comfort to thy husband.6
Shining beautifully, whose impurity has been destroyed, omniform. Or^ the terms may have been used for the sake of comparison, i. e. bright like a beautiful Kims*uka flower, soft like the silk-cotton tree. Kimmka is derived from (the verb) krams, meaning to illumine. &almalih (silk-cotton tree) is (so called) because it is easy to pierce, or because it abounds in pricking
thorns. Surya, ascend the world of nectar, i. e. of water. Do so, in order to bring happiness to thy husband. There is a Brahmana passage : Savitr gave Surya in marriage to King Soma, or to Prajapati.1
Vrsdkapayt is the wife of Vrsakapi. This very (Surya) after the expiry of a good deal of time (becomes Vrtf&ap&yf). The following stanza is addressed to her.
(Here ends the eighth section.)
Vrsakapayi, abounding in wealth, having noble sons and fair daughters-in-law, Indra shall eat thy bulls and the agreeable oblation, which can do everything. Indra is supreme over all. 2 O Vrsakapayi, abounding in wealth. Having a noble son, i. e. the atmospheric Indra. Having a fair daughter-in-law, i.e. the atmospheric
speech. A daughter-in-law is (so called because) she sits well, or procures well. Or else she procures su, which means offspring. May Indra devour thy sprinkling bulls, i. e. these atmospheric heaps of clouds. UJcsan (sprinkling bull) is derived from the verb uks, meaning to grow, i. e. they grow with water. Make thy oblation agreeable, which brings infinite
happiness [the oblation which brings happiness]. We say this to Indra, i. e. the sun, who is supreme over all.
ftaranyfi is (so called) on account of moving. The following stanza is adfdressed to her.
(here ends the ninth section.)
They concealed the immortal lady from the mortals ; having made one of like appearance, they gave her to the sun. And Saranyu bore the AsVins when that took place, and deserted the two twins.3
They concealed the immortal lady from the mortals. Having made one of similar appearance, they gave her to the sun." Saranyu sup- ported the AsVins when that took place, and deserted the two twins. ’ The atmospheric (Indra) and the atmospheric speech (are meant),’ say the etymologists; ‘Yama and Yaml,’ say the historians. With reference to this, they relate a legend,4
Saranyu daughter of Tvastr bore twins, Yama and Yaml, to Vivasvat the sun. She having substituted another lady of similar appearance, and having assumed the shape of a mare, ran away. He, Vivasvat, the sun, having also assumed the ^shape of a horse, pursued her, and joined her.
Thence the AsVins were born. Manu was born from the lady of similar appearance. This is indicated by the following stanza.
(Here ewh the tenth section.)
Tvastr celebrates the marriage of his daughter : hence this entire universe comes together. Being married, the wife of the great Vivasvat, and the mother of Yama, disappeared.1
Tvastr celebrates the marriage of his daughter.
[This entire universe comes together.] All these created .beings come together. Being married, the wife of the mighty Vivasvat, and the mother of Yama, disappeared, i. e. the night, who is the wife of the sun, dis- appears at sunrise.
(Here ends tie eleventh section.)
Savitr has been explained.2 His time is that when the sky, with its darkness dispelled, is overspread by the rays of the sun. The following stanza is addressed to him.
(Here ends the twelfth section.)
The wise one puts on all forms. He has generated bliss for the biped and the quadruped. Noble Savitr has looked on heaven. He shines bright after the departure of dawn.3
The discreet one puts on all the brilliant lights. Wise (kavl) is (so called) because his presence is desired (Vlcam), or the word is derived from (the root) kav (to praise). He generates bliss for bipeds and quad rupeds. Noble Savitr has seen heaven. He shines brightly after the departure of dawn. It is known from the list where animals are enume rated 4 that a goat, having characteristic black marks on the lower parts, is sacred to the sun/’
From what analogy is this so? From the analogy that at his time it is dark below on earth. Having characteristic black marks on the lower parts, i. e. dark in the lower parts. From what analogy is this so ? Having kindled the sacred fire, one should not approach a lovely dark maiden. It is only for the enjoyment and not for any sacred purpose that a lovely dark maiden is approached. From the analogy that she belongs to the dark race.7 It is known in the list that enumerates
animals : l the cock is sacred to the sun.2 From what analogy is this so ? (The cock is sacred to the sun), because he announces the time (of the sun). The former part of the word krka-vaku is onomatopoetic, the latter is derived from (the root) vac (to speak).
Bhaga has been explained.3 His time is previous to the sunrise. The following stanza is addressed to him.
(Here ends tfie thirteenth section.}
May we invoke the early-conquering Bhaga, the tierce son of Aditi, him who is the supporter. Thinking of whom the destitute, even the rich, aye even the king says,’ Bestow on me ‘. 4
May we invoke the early-conquering -Bhaga, the fierce son of Aditi, him who is the supporter of all. Thinking of whom the destitute, i. e. the poor desirous of becoming rich. Even the rich the word tura (rich) is a synonym of Yama, being derived from the verb tf (to cross), or from tvar (to hasten), i. e. on account of hastening, Yama is (called) of ’ quick gait’ even the king snys to him, i. e. Bhaga,’ Bestow ‘. They say that Bhaga is blind : it is not visible, while it has not risen. There is a Brahmana passage : Pras*itra destroyed both his eyes." It is known : Bhaga (fortune) goes to man.6i. e. the sun after rising goes to men.
Surya7 is derived from ? (to move), or from su (to stimulate), or from sv’lr (to promote well). The following stanza is addressed to him. (Here ends tlte fourteenth section.)
Rays uplift him, the god who has all created things as his property, i. e. Surya, for all to see.8
The meaning is that the rays lift up Surya, who has all created things as his property, for all beings to see.
[What god other than the sun would the seer have thus addressed?] The following, another stanza, is addressed to him.
(Here ends the fifteenth section.)
The variegated splendour of the gods, the eye of Mitra, Yaruna, and Agni, has gone up. He has filled heaven, earth, and the intermediate space. Surya is the soul of the moving and the stationary/1
The noteworthy splendour of the gods, the perception of Mitra, Varuna, and Agni, has gone up. He has filled heaven, earth, and the intermediate space by his greatness [that greatness]. Surya is the soul of the movable and the immovable (universe).
Now when he goes on account of the increase of rays, he is called Pusan.1 The following stanza is addressed to him.
(Here ends tie sixteenth section.)
Thy one form is bright, thy other is holy. Day and night are dissimilar in form. Like heaven art thou. Thou protectest all arts, indeed. Here let thy gifts be blessed, Pusan, rich in food.2
Thy one form is bright, bright-red. Thy other is holy, i. e. to which the sacrifice is offered. Thy function is to make the day and the night of different forms. And thou art like heaven. Thou protectest all sciences. Here let thy gift be full of fortune, O Pusan, abounding in food. The following, another stanza, is addressed to him.
(Here ends tJw seventeenth section.)
Made ready with desire, he has reached the worshipful overlord of every path with speech. He shall give us invigorating draughts of spark ling surface. Pusan shall accomplish our every thought.3 Made ready with desire, he has reached, or come in contact with, the worshipful supreme overlord of every path. May he give us treasures of noteworthy surface, and may Pusan accomplish our every action. Now that which is set free becomes Visnu. Visnu 4 is derived from (the root) vis (to pervade), or from vy-as (to interpenetrate). The following stanza is addressed to him.
(Here ends the eighteenth section.)
Visnu strode over this (universe). Thrice he planted his foot, enveloped in dust.5
Visnu strides over this and all that exists. Thrice he plants his foot, [for threefold existence]. ‘On earth, in the intermediate space, and in heaven/ 6 says 6akapuni.’ On the mountain of sunrise, on the meridian, and on the mountain of sunset/ says Aurnavabha.
Enveloped in his [dust], i. e. the foot-print is not visible in the stormy
atmosphere. Or it is used in a metaphorical sense, i.e. his footstep is not visible, as if enveloped in a dusty place. Pdmsavah (dust) is (so called) because it is produced (Vsu) by feet (pddaih) or else it lies scattered on the ground, or it is trodden down.
(Here ends the nineteenth section.)
VisVanara has been explained.1 The following is his incidental mention in a stanza addressed to Indra.
(Here ends tJie twentieth section.)
I invoke for you the lord of VisVanara, whose prowess is unhumbled, with the desires of human beings, and with the protection of chariots.2 In this sacrifice I invoke Indra, (lord) of VisVanara, i. e. the sun, of unhurnbled prowess, or of mighty strength, with desires, courses, or protection of men, i. e. of mortals along with the protection, i. e. path, of chariots.
Varuna has been explained.3 The following stanza is addressed to him.
(Here ends tJie twenty-first section.)
The eye with which, pure Varuna, thou seest the active sacrificer among men.4
The word bhuranyu is a synonym of * quick ‘. Bhuranyu means a bird : it flies to a long distance ; it carries one to the heavenly world also. Flying together with (bird), the sacrificer is called bhuranyu also.
With this perception, O purifier, thou seest the actively striving sacrificer among men. The words * we praise that eye of thine ’ must be supplied. Or else the context (should be sought) in the following stanza. (Here ends the twenty-second section.)
The eye with which, O pure Varuna, thou seest the active sacrificer among) men : 6
with that thou reachest heaven in various ways, measuring the wide region and days with nights, and seeing many generations, O sun ! Thou reachest heaven in different directions, measuring the broad region, the mighty world, and days with aktus, i. e. nights, and seeing, Surya, many generations, i. e. creatures. Or else (the context is to be sought) in its preceding stanza.
(Here ends the tiventy-third section.)
The eye with which, O pure Varuna, thou seest the active sacrificer among men : l
(with that eye) thou risest before the tribes of gods, before men, before all (to enable them) to behold the light."
Before all this [thou risest. Light is called * facing this’ because it faces everything]. Thou beholdest (this).3 Or else (the context is to be sought) in the stanza itself.
(Here ends the twenty-fourth section)
The eye with whicli, O pure Varuna, thou seest the active sacrificer among men,4 with the same eye thou beholdest us men also. Kesi, having long hair by hair, rays are meant, i. e. endowed with rays, (so called) on account of shining (kd&), [or on account of being very bright (‘pra-Vkds)]. The following stanza is addressed to him.
(Here ends the twenty-fifth section.)
Kes"m bears fire, Kesin water, Kesin heaven and earth, Kesin this entire universe for beholding the light, Kesin is called this light.5
Kesin (bears) fire and water. The word visam is a synonym of water, derived from the verb vi-snd from sna> preceded by w, meaning to purify, or from sac (to accompany) preceded by vi. He supports heaven and earth. Kesin beholds this, i. e. all this. Kesin is called this light. With these words the seer describes the sun.
Moreover, these other two lights are called Kesin (having long hair) also : (terrestrial) fire on account of the smoke, and (the atmospheric) fire on account of mist. The following stanza is addressed to them in common.
(Here ends the twenty-sixth section.)
Three lights (having long hair) perceive at the proper season. One of them strews in the year. One beholds the entire universe with its powers. Of one the sweep is seen, but not its shape.6
Three lights (having long hair) perceive at the proper season, i. e. they behold at the right time. One of them strews in the year, i. e. the fire burns the earth. One beholds everything with its actions, i. e. the sun. Of one the motion is seen, but not its shape, i. e. the middle one. Now he who, with his rays, causes everything to quiver is called
Vrsakapi, i.e. the shaker with his rays. The following stanza is addressed to him.
(Here ends the twenty-seventh section.)
O Vrsakapi, thou who art the destroyer of dreams, who art about to set along the path once more ; come again, we two will regulate the prosperous course. Indra is supreme over all.1 O Vrsakapi, thou who art the destroyer of dreams, i. e. the sun, by rising (in the morning), causes dreams to be destroyed. As such thou art about to set along the path once more. Come again, we two will regulate the well-stimulated actions. We say this to Indra, i. e. the sun, who is supreme over all. Yama has been explained.2 The following stanza is addressed to him. (Here ends the twenty-eighth section.)
Here, where under a tree of beautiful leaves Yama drinks together with the gods, our father, lord of the house, longs for the old ones.3 Where under a tree of beautiful leaves or in the chosen dwelling-place (of the virtuous). Or else it may have been used for the sake of com parison, i. e. as if under a tree of beautiful leaves.
Vrksah (tree) is (so called because) it is felled.
Paldsam (leaf) is (so called) from falling.
Yama goes together with the gods, i. e. the sun with rays. There may the protector or supporter of us all long for the old ones.
Aja ekapad:* the one-footed driver, or he protects with one foot, or he drinks with one foot, or he has only one foot. He does not draw one foot out.6 This too is a Vedic quotation.
(Here ends the twenty-ninth section.)
The daughter of lightning, thunder, the one-footed driver, supporter of heaven, the Sindhu, the waters of the ocean, the all-gods, and Sarasvati, together with prayers and praise, shall hear my words.6
Pavi means a javelin, because it tears the body open ; paw-ram means a pointed weapon, i. e. furnished with javelins ; paw-ra-van, one who possesses this weapon, i. e. Indra.
Indra stood at the head.7 This too is a Vedic quotation. Its deity is speech, Pawravi, and pdviraw is divine speech. Thundering, i. e. rever- beration of the speech of another. And the one-footed driver, supporter of
x. 135. 1. 6 x. 65. 13. ’ x. 60. 3. N
heaven, and the river, and waters of the ocean (atmosphere), all the gods, and Sarasvati, may hear these words of mine, joined with purandhi, i. e. praise, and joined with prayers, i. e. rites.
Prthivi (earth) has been explained.1 The following is her incidental mention in a stanza addressed to Indra and Agni.
(Here ends the thirtieth section.)
Whether, O Indra and Agni, you two dwell on the highest, on the middlemost, or even on the lowest earth. From thence come, both of you, mighty lords ! Now drink of the pressed soma.2
The stanza is explained by the mere reading of it.
Samudrah has been explained.3 The following is its incidental mention in a stanza addressed to Pavamana.
(Here ends the thirty-first section.)
Having a purifying instrument they sit round speech, their ancient father preserves the ordinance. Varuna placed the mighty ocean across, the wise were able to begin in the waters.4
Having a purifying instrument, having a ray, the groups of atmo spheric gods sit round [atmospheric speech]. Their ancient, i. e. old and atmospheric, father preserves the ordinance, i. e. the course of action. Varuna places the mighty ocean across, i.e. within. Now the wise are able to begin, i.e. to commence the work in the dharujw,, i.e. in the waters. The one-footed driver has been explained.5
Prthivi (earth) has been explained.6 Ocean has been explained.7 The following is their incidental mention in another stanza addressed to manydeities.
(Here ends the thirty-second section.)
May the serpent of the depth hear us. May the one-footed driver, the earth, the ocean, the all-gods, the promoters of truth, who are invoked and praised, and the stanzas uttered by wise men, protect us.8
Also may the serpent of the depth hear us. And may the one-footed driver, the earth, the ocean, the all-gods, the promoting truth or promoting sacrifice, and who are invoked and praised with stanzas, and the stanzas uttered by wise men, i. e. uttered by intelligent men, protect us. Dadhyan, i. e. driver (aJcta) towards meditation (dhyanam), or medita
s See 2. 10. 7 iv. 2. 10 ; 12. 30.
ix. 78. 8.’ vi. 50. 14 ; VS. 84. 58.
tion is driven into him. Atharvan has been explained.1 Manu is (so called) from thinking (Vman). The following is their incidental mention in a stanza addressed to Indra.
(Here ends the thirty-third section.)
Whatever devotion Atharvan, father Manu, and Dadhyan have spread, as before the prayers and hymns have come together in Indra, who respects self-rule.2
May the devotion which Atharvan, Manu, the father of the Manavas, and Dadhyan have spread, prayers, i. e. pious works, and hymns come together as before in that Indra, who respecting self-rule, pays homage according to law.
(Here ertds the thirty-fourth section.)
Now, therefore, (we shall progeed with the) groups of celestial gods. Of these, the Adityas come firSu The Adityas have been explained.3 The following stanza is addressed to them.
(Here ends the thirty-fifth section.)
I sacrifice these hymns, whose surface is brilliant with clarified. butter, with a ladle to the Adityas, who are eternal sovereigns. May Mitra, Aryaman, Bhaga, mighty Varuna, Daksa, and Am&i hear us.4
Whose surface is brilliant with clarified ‘butter, i. e. emitting clarified butter, or distilling clarified butter, [or distributing clarified butter, or dripping clarified butter]. I sacrifice oblations with ladle to the Adityas for a long time [in order to live long] or who are kings for a long time. May Mitra and Aryaman, and Bhaga, and the creator of many births, Daksa, Varuna, and Am&i hear these hymns of ours. Am6a is explained by Ams’u.
Seven seers have been explained.5, ^jbie following stanza is addressed to them.
(Here ends the thirty-sixth section.)
Seven seers are placed in the body, seven protect the seat without neglect. Seven works went to the world of setting where two gods who never sleep and sit on the sacrifice keep watch.6
Seven seers are placed in the body, i e. rays in the sun. Seven protect the seat, i. e. the year without neglect, i. e. without being negligent. Seven pervading ones : they alone go to the world of the sleeping one, i. e. the setting sun. There wake two gods who never sleep and sit at sacrifice, i. e.
- 6 VS. 34. 55.
N5J
196 SEVEN SEERS [12.37
/
the air and the sun. This is with reference to the deity. Now with reference to the self. Seven seers are placed in the body, i. e. six senses and the seventh knowledge in the soul. Seven protect the seat without neglect, i. e. they do not neglect the body. Seven works : these same go to the world of the sleepy one, i. e. the setting soul. There two gods who never sleep and sit at the sacrifice keep watch, i. e. the self of wisdom and lustre. Thus he describes the course of the self. The following, another stanza, is addressed to them.
(Here ends the thirty-seventh section.)
The ladle having side holes and its bottom turned upwards wherein is placed the omniform glory. Here sit together the seven seers who became the guardians of this great one.1
The ladle having side holes and a top-knot, or which expands at the top, wherein is placed the omniform glory. Here sifr together the seven seers, i. e. rays who became guardians of this mighty one. This is with reference to the deity. Now with reference to the self. The ladle having holes on the sides and held fast at the top, or arousing at the top, wherein is placed the omniform glory. Here sit together the seven seers, i. e. the senses which became the guarcjians of this mighty one. Thus he describes the course of the self.
The gods have been explained.2 The following stanza is addressed to them. (Here ends the thirty-eighth section.)
May the blessed goodwill of the righteous gods, may the gift of the gods, turn down towards us. We honoured the friendship of the gods, may the gods prolong our age so that we may live.3
May we (live) [in the goodwill], in the blessed will of gods, who go straight, or who go at the proper season. May the gift of the gods turn down towards us. We honoured the friendship of the gods. May the gods prolong our age so that we may live long.
Vi6ve devdh, all the gods. The following stanza is addressed to them. (Here ends the thirty-ninth section.)
Come, O All-gods, protectors and supporters of men, and gracious to the pressed soma of the worshipper.4
Protectors or to be protected ; supporters of men, all-gods, come here, liberal to the sacrificer of the pressed soma. With reference to this, there is found in the ten books (of the Bgveda) only one hymn, composed in the
1 AV. 10. 8. 9. i. 89. 2 ; VS. 25. 15.
See 7. 15. i. 3. 7 ; VS. 7. 33 ; 33. 47.12. 42] THE VASUS 197
Gayatri metre and containing three stanzas, which is addressed to the Viwc devdh (all-gods). But anything which is addressed to many deities is used in the place of those (hymns) addressed to the all-gods.’ Only that hymnwhich has the characteristic word “all " should be used for them,’ says 6akapuni. This principle, however, cannot be of very wide application. The hymn,1 ‘One taivny’, contains ten stanzas of two verses each, without any characteristic mark. The hymn 2 of Bhutarpsa, son of Kasyapa, addressed to the AsVins, has the characteristic mark in one stanza only (out of eleven). The Abhitastlya hymn ’’ has the characteristic mark in one stanza only.
The gods who are to be propitiated are (so called) because they lead straight to the goal. The following stanza is addressed to them.
(Here etuis the fortieth section.)
The gods worshipped sacrifice with sacred rites. Those were the first ordinances. Becoming great they verily obtained heaven, where dwell the earlier gods who are to be propitiated.4
The gods worshipped sacrifice with sacred rites, i. e. gods worshipped Agni by performing sacrifices (lit by kindling fire). There is a Brahmanapassage : Agni was the victim. They immolated him, with him they madesacrifice.6 Those were the first ordinances. Having become great they verily enjoyed heaven together, where dwell the earlier gods who are to be propitiated, i. e. who lead straight to the goal.’ They are a group of gods whose sphere is heaven/ say the etymologists. The tradition is that that was the first epoch of the gods.
Vasus are (so called) because they put on everything. On account of the Vasus Agni is called Vasava, this is the explanation ; hence they are terrestrial. On account of the Vasus Indra is called Vasava, this is the explanation ; hence they are atmospheric. Vasus are the rays of the sun, (so called) on account of shining forth ; hence they are celestial. The follow- ing stanza is addressed to them.
(Here ends the forty-first section.)
We have made your seat easy to approach, O gods, you who were pleased to come to this libation. Having eaten and drunk, may all the Vasus bestow treasures on us.6 We have made your paths easy to traverse. gods, you were pleased to come to this libation. Having Beaten and
1 viii. 29. a x. 106. 3iii. 88. 8 AB. i. 16 ; cf. Muir, op. cit., vol.ii, p. 177. 4i. 164. 50 ; x. 90. 16 ; AV. 7. 5. 1 ; VS. TS. i. 4. 44. 2; cf, AV. 7. 97. 4 ; VS. 8. 18. 81. 16.
198 VAJINAH [12. 4*
drunk, may all the Vasus bestow treasures on us. The following, another stanza, is addressed to them.
(Here ends the forty-second section.)
The divine Vasus have here enjoyed themselves with the earth. The bright ones have embellished themselves in the wide atmosphere. O you, moving in extensive space, make your paths hitherward. Listen to this our messenger, who has started on his journey.1
The divine Vasus enjoyed themselves here with the earth. Jmdmeans earth. The dwellers on earth and the bright ones, i. e. shining ones, embellished, i. e. cause to reach or to enjoy in the wide atmosphere. Make these paths lead towards us, O swift ones, and listen to this our messenger, i. e. Agni, who has started on his journey.
Vqjinaft, (impetuous) has been explained.2 The following stanza is addressed to them.
(Here ends the forty-third section.)
May the impetuous ones of measured speed and shining brightly be favourable to us in invocations at divine service. Chewing the serpent, the wolf, and the demons, they shall quickly move diseases from us.3
May the impetuous ones be a source of happiness for us in invocations at divine service, i.e. sacrifice. Of measured speed, of well-measured speed. Shining brightly, moving beautifully, or praising beautifully, or shining beautifully. Chewing the serpent, the wolf, and the demons, may
the divine coursers soon remove diseases from us.
Divine wives, wives of the gods. The following stanza is addressed to them.
(Here ends t?te forty-fourth section.)
May the willing wives of the gods protect us. May they befriend us for offspring and winning of booty. Grant us protection, goddesses whose sphere is earth, and who abide in the ordinance of waters, and who are easy to invoke.4
May the willing wives of the gods protect us. May they befriend us [for offspring, i. e.] for begetting children, and for winning food. May those goddesses who are on earth, and who are also in the ordinance, i. e. pious work, of waters, and who have noble invocations addressed to them, grant us protection, i. e. shelter. The following, another stanza, is addressed to them. (Here ends the forty-fifth section.)
1 vii. 89. 3. s vii. 38. 7 ; VS. 9. 16 ; 21. 10.
- See 2. 28. * v. 46. 7 ; AV. 7. 49. 1.
May the divine women, wives of gods : Indrani, Agnayl, Arivini, and Rat, enjoy themselves. May Rodaei and Varunani hear us. May the goddesses enjoy that which is the proper season of consorts.1
Moreover may the divine women, wives of the gods, enjoy themselves : Indrani, the wife of Indra ; Agnayi, wife of Agni ; As*vim, wife of the AsVins ; Rat, she who shines ; Rodasi, wife of Rudra ; Varunani, wife of Varuna. May the goddesses enjoy, i. e. long for that, the proper season of consorts.
(Here ends the forty-sixth section.)