I -

V C'rhn,ndclingcn cler Koninklijkc N ederlandse Akademie van

Wetc•nschapp 'll , Afd. Lcttcrkunde, Nieuwc Reeks, deel 95

HYMNS OF THE RGVEDA

•
NOT EMPLOYED
IN THE SOLEMN RITUAL

by

J. GONDA

N orLli Ilollan<l Pubfoihin g C'olllpnny, Amstcrda.111 , Oxford, N cw York , l 978

I ( I
 ISB~ 0 7204 8441 :{

AANGEJ3ODEN HI DE VEHGADEIUNG

VAN 10 JANUARI Hl77

 I. lllin>dt1d,I01l 5

11. '1'111, anc1011t authoritins l:l

111 . Stotm litomt111·0 25

IV. :-;11kl11..'I 'h'holly unemployed in tho 1:101Pmn rit1111I 39

V. 811ktas used i11 do111t1stic 1111uum];; ,u1d vitlhiimt litc>rnluro 60

VI. Siiktas om ployod pu rti11lly 71

VI I. Conclusions nnd nddit1orml ohsorv,ttions I I :1

<Jonnnil Index 130

Tndox of Stwskrit words I 34

Index of Sanskrit toxt-placos 135

CJIAL''l'ER l

IN'l'HODUUTION

From 11 rap id Rlll'V<'.Y of i.hc production of Vedic research it appears

1,hat a i.e11ck11cy to Hpcc ializa,i.ion has contributed to a certain want of
at.tc-ntion given to somP intcr<'Hting major problems that concern the
!'g\'C'rlie and atlrnrvanic mrrntra collections as much as t,he ritual manuals.
Among these problems arC' not only that of the so-call ed applicabi lity
of tlw 111rintras UHC'd in the Vc,dic ritual how far do they fit in well with
iJH' contexts in which thoy arc prescribed 1 - and that of the source or
:-;ource:-; of particular formulas as prescribed in the ritual manuals 1 . Thero
an' alHo the most intriguing probkms relating to t he ritual appli cation
of i.he rgvedic hymmi, more' particularly to the use for which t hey were
intenclc<l by their poets or which was made of them other than t he
<'IHJ)loyment prescrihC'cl by the compilers of the ritual manuals extant and
th<' usC'H made by the priC'si.s and householders officiating at the var ious
\'c,dic C('J'Cmonies. More pr<'ei:-;ely, the main problem with which we are
confronted concC'rns those rgveclic sf1ktas which are not employed in the
ritual as known to UH. Were they nevertheless intended to accompany
some form of worship1 \iVoro they in some way or other associated with
ritual, or had they nothing to do with it1 It is this problem on which
in i.h<' following pages attcntiou wi ll be focussed in tho first place.
Tho problem as to why a considerable portion of tho l;{,gveda is not
<'lll)lloycd in the ritual texts has ind eed hitherto been treated in a stop-
moi.hcrly fashion. Some authors 2 seem to have ignored it altogether.
Others allow their rcaclC'rs to venture an inference from what they say
011 the relation:-; between hymns and stanzas on one hand and t he
rn11tC'mporancous 1111d later sacrificial ritual on the other as well as on
1,hc' occurrences of inclivichml sfiktas and mantras. In the XIX th century
somr scholars incl ulgc<l in a som<'what abstract way in speculations on
anotll<'r question which though related obviously prevented them from
HO<'ing th<' problC'm 11ncl01· examination, v iz. that aH to whether t he rnvodic
ltym11H i11 their cntirt'ty or in general have come into existence,
i11d<'JWndontly of }tn.v :-;acrificial rit11al, "als di<' naiven Auszorungen oines
frnmmcn Gottcrglaubcns, als die IIerzensergiissc gottbegeistorter Sanger" 3

1 For somo po.rticulars soo my article on tho 11wmtras of Kansika-Siitra 10- 52

in Ll10 Fc,stschrift for J' . Aalto (forthcoming).
2 Among thorn A. A. Mn,cdonoll, A history of Sam1krit. l itoraturo, London 1899
(1000), Delhi 1958; 1961 , cf. p. 39; 172 etc.; L. Ronon (and J. Filliozat), L'Inde
nlaHHiqun, ], PariR 1947, § 521; 532; 533.
3 M. Wintornitz, Goi:mhichto dor indischon Lit.oro.tur, I, Leipzig 1907, p. 63 f.

5
 ·dcrl for im,tanc<• hy
01·111-1 pl'ic•:-.th 1,xts Tlii,; f'11r111<·r ,ic•\\, 1•loq1ll'lll 1,\· ' 101 C. ·
. •1 • · Krishna. 1ut,a11va 5
. •1. 111
' \ . I,a1•g1 , s1•1·111,; 111 hnn• f111111d a 11111d,·r11s11ppo111 ·
· 1· ·
,l('('()J'I 111g 1o \I 11 .. 111 1111' ,siil.-/f/S '·ar<· j><H'JIJ'-; of pr:tlS('
· t 0 tlw. hca.uty •
of tlw
<·al'1h and 1lt1• JHn11 r:-. glimps1•d h,·l1i11d 1fw radiant, v1·il of nat.urc>, ra(ltrr
tha11 ritual h_vnlll s str ic·11 _, ·•. f 11 1li<' opinion of otlwrs tlw ~gvpcJa _iv;1,;; a
prodnC'i, of pri<·sll.)- a<"li,·it\, "hallchil'rksilliis:r.ig ,<•Jf'ast, hlosz m1t clPr
,\hsi("ht :r.11 g<•11 issc•11 Opfi·r11 i111d Z1·n ·nio11w 11 , <•n1 <·11Clc·t z11 11 <•rd<•11 ·•. A lllOl'l'
<'H11tio11s fon1111lati011 of this ,i<'II is:<i "1)1<' <'illz<·iiH'll <:<•diC'hte• sine! Zlllll
i'dwrwic·gc·nd<'n Tc•il .\11s11al11nl'll findi·11 sich 1·on1<•lu11liC'h i11 ,kn jiingrrr11
~<·liic·hir'n z11r 11,·zitation od<'r z. 11 111 g<·sHllg<'llC'll \ 'ortrag lwim fPi('rliclwn
Opfc·r lH•:-;t inrnl1 •· (kc·asionalh. an aut !tor. 11 hil<· ckciclc•cl ly i11cli11i11g
io th<· laitn vie•\\. <·011cl11cl1•d th:~1. tlH·s<· ln·11111s . "though ce•rt,ainly 1101.
ahni,vs C'OlllJHlsPcl or mn1111f'aei nn·d dir<'C'il_,, 1\>r the• sanificinl rit,wLI", Wl'l'C'
jll'l'S('l'\'('d hr "a 1111111lH·r of' priC':•d 1.,· f'a111ili('s" :,;okl) lH'<'llllS(' t !l('~(•
wo'.dcl
" ni ·1· J · J · ·1· · 1
I IZ!' i lC'lll Ill t l<'ll' SHIT! l('la ('ll It" all< l'I I ta,
•tll<'\'"011·<•thc1r111clus1
. 011
in thl' Na111hitii ... wholh- 1o 111<· fact that a1 sonH' time or otlH'r thr
ritual qff1·1:Pcl a pla<·<' to 1.'aC'l1 of tll(•111" 7 • a siatc•nu•nt \\hich ignon's thl'
ah,;c•1H·c• of an_v 1radit ion 011 rit 11:11 <·1nplo:vnwnt in t.he case 0 ~ m_imt'rour-;
sfiklr,s and , ll'hilc· s1 1gg<·st ing tlw id<•ni it _v of ritual an<l sac nfictal cu lt ,
om its Hll)' rldi 11 it ion of t 11<· forn1<·r emwc•pt. 01 hNs . 11·hilst rmpha8izi11g
tlw diaract<•r of ilH' T_~gn·da -~a 111hi1ii a,; a, "p ur<"l.\· s,1,('l'!'dota.l" workB or
a frxt hook of pric·stl_v n·ligio 11 ,;('rvi 11 g thC' inicr(':,;t,; of t,he ritual 9, ,n•nt.
somC'tinH·s so far as to i·xpri•,;,; tlw opinion that that corpus ha;; hl'rn
"a lit11rgi<' ('ollr•etion from t,h 1, IH·gimiing" , t ]t;\t "it ir-; tlw ,;acr ificl' ...
t.1·<•111<-d pol'tieally", tlrni its ]><><·ms an· "i11C'id1·11i,al to ilw siwrilicC'"
a It.hough in ii:,; <'ss,•11<·1• t hc• f3g,·,·da i,; not I it II rg,v Ind, 111.vthology" and
in this n•sp<'C'1 \Yas 1101 di!TPn ·nt front tlw oiltN \'C'das 10 , 01· that it, har-;
lw<'n "a e·ollc•('j ion of h_nn11s for 11:,;,• at 1 ]IC' sal'rific<'s of the aristocratic
.A1yn11 c1i1t·· 11 . No1111• suppor1<·1·,; of this vi,•11 c•xpn•ssecl thenrn<'ivc;.; mon•
clC"fi11itr·ly : ih<· h,nn11, 11c••<· "<·o n1posc·cl 11 it,h a, ie•11 1.o the• sacrific iftl ritual,
c•s1we·iall.\· 1hat of the• :--01na offni11g·· 12. and arC'. as tlH' )!l'Oduct>1 of

A. K11Pg1, I )r•r Hig, •·cla. ~L, •1pz1g I 880 .• \< •1,cJ1'd 111 g lo .\. \V<,IH•r. Th11 h1Hlory
ol" l11din11 lit1 1 rn t11n• (Tr. 01. f-kr. Ill, 1878, ~IHI 1) , p. 8 "tho Sm)1hiLii of tho l_{ii_
i:s p11rr•ly H lyrical eollr•r,twn ... ".
KriHhnn C'luut1111n1,, ,\ now history of Sa11:skl'li lit.nr11.t11n,, London 191i:!, p. ;!~.
r, P. Tl11n111<•, <11•1ll("hi1• 1111s d1 •111 Hig \'p<Ja, f-;t,itigin·t. J!)(i .~, p. 4.
H. h: . (: I1osl1, V1•cl II' I 1(Pl'll t 11n , 111 H. ( '. i\lnj 111nd11 r 111Hl \. I>. P11snllwr, Th,,
hislor,\' 11 ncl c11 It II r11 of t 111, I 11rli1111 JH •o pl "• I, Lo11do11 I !)fi I. p. :?2(i f.
R ",\11 ac1·11sat11111 oft<'11 111,Hlo 11g11111sl tl11• l:1 1,!\<'Cl,1", .\. B. Ko1th, Thu roligi, 111
ai1<l J>liilosoph,\ of" tl11• \',·dn 111Hl l 'p11 11i ;ih11d,. /'11111hnclg1• ;\las,;. l !J:!5, p. 1 l.
" II. I>. <:rnrnold. Tho 1·1 •l1 L'll>ll of' thn H1 g,·1 d11, () ford 1!12:l, p. !i;"i f.
10
~1. l{lqo111fi, ,ld, ()11 tllf• n Liti,•p ,·hronolnl,!,\ nl' thn \rf'cl1e 1t.,·11u1s, .J.\OH :?I,
l'· j;; ; th, :sa 111 1•, .J ,\OS 15, I'· I 11; '1']111 rnl1g1<>11 of' t Ji, , \', dn. ;,,:-,.I\ "I ork I !lOH, p. (i.l • 81.
11 , \. L. n,, Ji,1111. Tl11• \\Ollcl1•1 tlrnt \\"IIS l11d111, '' l,011,lllll l!l!ili, p. 23:!. ,
."' ,\ . . \., \Lwdo 111 •II, \',·<Ill' 111ytl1olog_\', Htr11s,d>11q.! IH!l7, p. 1; cf. tho Hllllln,
ll1stor_) ofR1111skrit l1t,.nti11n •, I'· 01.
 "ahgc·sehlossr1wn Kn·iscn prieskl'lichcr Opfertechnikcr", "groszcntcils for
,l,ts Nomaopfrl' hestimmk Litaneicn" 13, overlooking however the fact
t,hat in thf' ,\gnif:!t,mna as clP;;crihecl hy Cala,nd and 1Jcmy 14 no morn
tJurn fol't,V-S<'\'C'n hymns \\'C't'<' utilizell in tlicir cntin•ty 15 . No explanation
is lllOl'C'0V<'l' off('l'<·cl of 1hP fact that, in m.o;;t ca;;cs not tho complete hymn;;
l>ut, iwil,tkd sLanzas itn' l'itually wwd t,o accompany tho gestures and
ac1.ivit,i<'s of tlw ofT iC'i ,tnt,s. It, lutH also contrary to fact 1Jce11 argued 16
that, t1H' tc-xts collC'eLed in the ~~tlmla school were 1tccP11tcd en bloc for
t,h,· sysfrn1 of l'itua,l 1lmt was (ll'ith minor va.riations) gP1wrn lly recognized
l>,v nil tfo, pri11cipal sehools ,111cl priestly families. Tn adding that l,tter,
11 lwn t,lH' l'itua,I clmngPcl, not a fow of thP hymm; lost their proper ritual
Plll]lloy111c11t (viniyoga) tlw support.P l' of t,his al'gumPnt subscl'ibes to the
t,radit i01rnl view of t.hc' lnclim1 intc-rpretcrs accol'<ling to whom the ritual
application Juul, in many cases, heon lost or was only to be understood
from 'c;ha.rnct.el'istics' (li1ir;r1) of the text 17_
ln c01rnideration of the iihove a,lkrnat in' 'naive rnligious poetry' or
'pl'iestly litanies' \Vinkrnitz 18 arrivPd itt, the conclusion that either
qualificat,ion is applicahle: c01rn iclernl> lo portions of tho collection were
douhtless cornposccl indcpcnclently of any sae rificial ritual in spite of
t,Jie fact i,ha.t ma.ny of thc'm 1ven' secondarily employed for that purpose -
ot,l)('rs wc,n• sa,crificial tc>xts from the beginning. In this connexion it
shonld howC'Ver be rPm<'rnlwrpcl that " la liturgic des livre,' ritucls n'est plus
I;. liturgic' cks h,vmnc•s·' L9 • Most scholars are in com1)l to agreement on
t.lw nrc,-ssity to consider an evolution of the V cdic l'Cligion rcRulting in
th<' highl.v ritualisi.ic Roknrn cel'<'monieR of the srcmta ma.nun.ls a hist.orical
fact,. The ritual as it is known t,o us from the s'iitrrts doPR not even in
t.h<' task iii lot.kd to tlw holar itml hi,; aRsistants - the priests cntrw;ted
wii,h thl' l_tgvecla agrPc' with t,lw 8aq)hiti'"L 20 . Anyhow, tho thc,sis that all
rgvc·die hymns wnc, at least in their present form, compoRcd primarily
for (lefinifr sacrifices 21 is as 1mkna,ble as it iR hazardous. Not wholly
convincing was in the• eyC'H of Renou ,1ncl others also Bcrga.igne 's 22

13 H. Oldenborg, Die H.oligion dos Voda, 4 Stuttgart and Borlin 1923, p. 4; 9.

11 vV. Calrmd a.ncl V. Horny, L'agnii;\,oma, Pm·is 1906.
15 Soo J. Gonda, Vedic litorut,nre, \.VioHbnclon 1975, p. 86. fn tho complicated
111odific.itions of t,110 Somn, sncrifico tho numhor of L110 hymns used is largor.
1fi C1hosh, op. ciL., p. 226.
11 Soo Gonda, V.L., p. 83 and ch. II bolow.
1H vVintornitz, op. cit., p. 65.
10 A. BarL!t, Ocnvros, [, Paris 1()14, p. 3G7; cf. ,J. Gonda, Die Roligionon Indiens,
l, Stutt,gnrt 1060, p. 10.
20 Soo ,J. Condit, Din Roligiouon J ndi<111H, I, Stuttgart 19GO, p. 10; 108; L. Ronou,
I:c,cltorclH'A s111· lo rit11C•l , ,(;diq110; In plnco du Rig-vodtt danR l'ordonmmc d11 culto,
.J A 250 (IOU:l), p. l!l:l; 178; comparnn.Jso W. Cttl,md'solmor\'ations in \V~KM 22, p. 437.
~1 Th11s S. ll. AtkinH, in ,JAOR 58, p. 419.
"" i\. Dnrgaigno, Hc•ohnrcltos sur l'hi,;toir do la lit11rgit' ,-{,diquo, JA 1889 I
(8 13), p. I; 121.

7
hypotheRis: most of ihe hyrnrn; hc•ing intC'n<lc-d for soma Haeri(iccs Huch
as the J°yoti:~(oma the general llamc of the so111r1 fr;;tivah, that, laRt on<'
day-cl<'8cribecl in thP 81ilras, a c·Prt.ain numlwr of tlwm arc collcctiom;
of cHsentially incohen'nt stanzas, cornposc'cl to he w,ccl at di fforent monwnts
of one and the 8amc eprernony or of Sll<'C<'ssiv<' <•('n·rnoniN, in a, way not,
differnnt from the use of mantrrrs in the ritual d(·Hcrilwd in t,hc brr1,l111w~1.as
ancl siitras of a, later 1wriocl 23 . lrnprnvabk and improhahle also ii-; t.Jw
impposition that in a11cio11t tinws tlwrc haH exiHtcd a recension of the
]_lgvcda for ritual use in a Hacrificial system of whi<'h we have no exact
knowledge 24 . It JrnR, on tlw other hand , lH'en rightly argued 1,hat t.110
fact that the ritual manuals quote' textH tak<.'11 from the okl<'st corpuR
in an order which iH cliffcrcnt from the orclN in 1,he C'Xtant l~gvc'(la,-
Sarphita ancl combine Rt,anzaH or <'Ven port,ionH of RtanzaH from difTPrcnt
hymn8 to be u8ccl on defiuitP ritual occasi0111-: con firms the inference' tlmi,
"a pretty large majority" of these texts "w<'re neither nccPssarily
composed for a particular ritual or ritualH" nor i11 m1y way rigidly and
traditionally ar-;sociatccl with any Racrificial ritual aR Hueh 25 . The ahm'<'
is of course not to deny that the occ111Tcnco of corn:1iderable portions of
the ~gveda in the other Vedic srurihitiis iH clor-;ely hound up with their
ritual use 26 . MoRt of tlw rgvcclic giiyafri or pragritha ,;tanzas that an' found
in the Samaveda were doubtles8 from the beginning intended for ritual
chanting.
In view of the above observations it is intelligible that in characterizing
the ~gvcda-Sa111hita. modem authorn have often r<'Rortcd t,o terms such
as an hi,;torical or scientific Veda 27 in contradiHtinction to th<' liturgical

23 For a rofutation seo Ronou, in JA 250, p. 161.

24 This hypothosi1:1, which in rocont, times was ndopted again by V. M. Apto,
in Siddha-Bhfirati, Vol. Siddhoswar Vn.rma, I, TIOf1hiarpur 1950, p. 119 and Bull.
Deccan College Ros. Tnst. 1, p. 141 was n.lroady advanced by A. Hillebrandt in
Bezzenborgor's Boit,ritge 8, p. 195; ZDMG 38, p. 440; 40, p. 708; GUA 1889, p. 418,
and J. Scheftolowitz, Die A pokryphon dos I~.gvcdn, Brosla,u 1906, p. 7 but comlmtod
by JI. Oldonborg, Di Hymnon dos Rigvcdn,, [, Prologom()rnt, Borlin 1888, p. 518;
GOA 1907, p. 218 and Ronou, Los ccolos vcdiquos ot, la formation du Voda,
Paris 1947, p. 5, a roferonco to whom has unfortunately boon omitted in rny Vodic
litoraturo, p. 19 and 88.
25 K. R. Potdar, Sacrifice in tho l_~gvodn., Bornb11y 1952, p. 19, who hown\·or
is Loo much inclined to view tho problem as a "qno;;tion of tho priority of thn
hymns or tho r;acrifices" (p. 20; cf. p. 37); Gonda, V.L., p. 88.
26 Compare Oldonborg, in ZDMG 38 (1884), p. 430; 464 ( Kloino 8chrifi.nn,
Wiosbadon 1967, p. 513; 538); Prologomona, p. 103 oLc.; Ronon (and l<'illiozn,(),
L'Jnde classiqno, r, 532; R nou, l!:colos, p. 4; 9 r.
27 Oldenborg, in ZDMG 38, p. 439 ( K.S. p. 513); Borgaigno, in .J A l 88!i, I J,
p. 194; 1889, I, p. 8; Macdonell, Hist. Sanskrit lit., p. 39: "tho causo which gathorod
tho pooms ... into a singlo book was not practicttl ... buL R<'iontific and hiHLorical";
Keith, op. ciL., p. 15: " ... only as n, historic11,l raLhor than n, liL11rgic11l oollocLion
is tho condition of tho Rigvoda logic11lly oxplicahlo".

8
 8iimav<'cla-Samhita or a literary coll<.'ction or even 'literary anthology' 2s
rni,lwr than a <'ollf"ct.icm for litmgical purposes. Yet, tho contention that
man.v of thf' rgvcclic h_vmnH, t,hough addressed to ddinit<' gods, were purely
literary without any application 29 can ca:ily lead to misunderstanding,
rnm fm1ctional 'litc-rai,n1·C"' prnduced aR mere 'art' and solely to gratify
ac•Htlwtic impulse hci11g no donbt almost foreign to the Vedic period. Nor
cloN, the 1111clC"tailC"cl asRc•rtion that those who proceeded to employ the
rgvcdic texi,R liturgically cliRrc•garclecl their original inkntions - "le ritucl
(Jni R'PRt constit.110 longtPmps aprc-s a pnis6 librcm<.'nt clans ks hymncs
<'1 lc-s strophes, Hn,ns rpsp<'<'kr I 'intention origincl le" 30 - carry complete
c·mwid,ion, although th<' statement that "dans cC"tte organisation nouvelle
le B,gvecla C"st ckvmu le livi·c' du hotar" can bf' f'ndorsed 31 . Instead of
" .. . qui s'est constitur " the more cautious formulation "the ritual was
Rkadily growing in complexity and expanding in range" 32 is no doubt
preferable.
'T'hcro is in thf" rgvPclic hymns ample evidence that the poets, generally
RpPaking, were VN,Y wd l acquainted with a variety of riks 33 : references
to sacrificeR, ohlations, t]w preparation and liLation of the soma juice,
the sacrC'd firP , officiantR, requisites, the sacrificial ground arc far from
rare. 'T'here ar<' thC'reforf' no suflici<.'nt grounds for rejecting the supposition
that part of the hym1rn were from the beginning intended to accompany
or to introduce thcr-;e eonkmporaneous ceremonies, sacrifices, festivals and
'anniversaries'. One can, gc1wrall y speaking, subscribe , for instance, to
the introductory ohr-;ervat,iom; made by Geidner 34 in his notes on ~V. 1, 2:
"Einladung zmn Somaopfrr nach cincm b<.'stimmtcn Gottcrturnus" ...
Das Lied bildct im spiitNen Ritual mit 1, 3 clas sogcnanntc praiigasastra,
des Hotar bei der Morgen libation des groszcn Somaopfors" or on 3, 28:
"Das LiC'cl zmfallt in drci Absclmitt<.', die sich auf die Opferung cles
Rc•iskuchcns an den clrci savana's (libations of soma) vcrteilcn" 35 etc. or
to Rimilar rC'marks made, in hiR Yedische l\'fythologi , by Hillebrandt or
fo11ncl in the works of oi,hrr scholars. There can indeed be no doubt

2s R. C. Bhn,udarlmr, Report on tho search for Sanskrit, manuscripts ... 1883-84,

Bombn,y 1887, p. 36; Ronou (and Filliozn,t), op. cit., ~ 521: "La compilation du
T_{gvoda ropond a dos h0Roim; littfraires ou si l'on vent arch6ologiqnos plntot quo
liturgiques"; Ronon, Religions of anci nt Tndin, London 1953, p. 10 " ... a litrmry
anthology, drawn from family tradition!=!".
20 Ronou, in JA 243 (1055), p. 420.
30 Ronou (and Filliozat), op. cit., § 533.
31 For tho (limited) function of tho hotar soo Ronou, Ecolos, p. 8 f.
32 J. N. Farquhar, An outline of tho religious litomturo of India, Oxford 1920,
p. 8; Ghm;h, op. cit., p. 227. Cf. o.g. n.lHo A. ITillohrandt,, V discho Mythologio, L,
2Broi;lau 1927, p. 2; Gonda , V.L., p. 88.
33 For Romo dotailR n,nd hihliographirnl r0foronrc•s i-;oo Gond,i, V.L., p. 84 f.
34 K. F. Gold.nor, Dor R1g-VPrln iihorsotzt, l, C'amhridgo Moss. 1951, p. 14; 361.
3& For tho relation with tho lat r ri!.utd Rot Borgn.igno, l ochorches (s o above),
p. Hi.

!)
whatever tha,t such sfikfrts ·ts~ , 14 l)f'gi1111i11g with a <'all 1o s :1crilic1' to
Cilrlrn or 7 , :H; " Ld h1drn a nil 1\gn i hi' propi1 ion s to us h_,- 1 h,,i r fa vo11 r ;
l<'t Indra alld \'arur_rn, , to whom sacrifle<' is offon,d , lH' propit.ious to us "
w<in• from th<' h<·girn1 ing inknd<·rl for th!' C'U It of th, , gods. 11 O\\!'\' !'I", a
goo<l many of th<' ahov<' n.fn<'llCC's in t lw h_vm11 s an' 11ot, in lmnnoll)'
with the ritual , rii.tml s<'(]ll<'ll('<'S or ri1 ,na.l d1 ·1ails as d1'H<'rilH'd and
pr<'Scrih<'rl in the /Jritf1111rt(l(lS a.ml siifrrts. :\Ion'0\'1'1', as aln,,uly in1 imakd
in th<' Brha,dckva1i"1 (-> , H->) , e:tH<'s 111'(' 1101 r·ar<' in ,, hieh t hPr<' is a dii-; -
agrecnwnt, (vi.w11J1vr1da(1) of t-hc· words of t 11<' l_lgv1•da "it h 1lw ri1 wt!
conkxt, in whieh the,\' ar<' appli1 ·d , i.<' . ,1i1h 1h,·ir 11i11i!fOff":lli_ Th" al'ii-;
ma,y ev<'n run countf'r to th<· S('11 se of tl1(' 11u111fr((s .
ft rn11st haV(' ])('c'n eonsidNat io11s of this kind 1hat i11d1H'!'d ( lc·lclrwr a,
to aclvallC<' th<' s11ggPHiio11 that "die' llH'ist<'n l_{gq,(!,dic 'd(']' rit udlc11 InhaltH
kei11c11 fo1tlaufr11d!'n lkglcit.t,cxt zu den sich itb\\'iC'kl!'ndc" I fandl1lllgen
g<'IH'n, Hondern Prnlogc' Hind , Pin P:rorrliu111 rum lr111rlc r/1•i I'/ rtnrforis , di<·
Latlung <Hler ..:\nsag<' an <l!'11 Uott <'11thal(,e1Hl", adding t.Jtc, i-;uppoi-;it,ion
tlrnt th<' puro11uv11kyris a1Hl yr1,j,11r1s t.h<' saerifici:tl formulas rc' ('ifrd h_y the
hotar de. to invoke' a gocl to partak,, oft lu· olTC'ring and to accompai1y
and c·ons('crnte ilw lihation off('l'<'d hy th<' rulhvar,t;n of tlw la.kr pniod
are a "vnki.imrnPrtt'H Ol)('rhi<-ilm<•I j('ll('l' iiltC'l'<'ll P1·olog<,". Tlw fin;t part,
of this Htatcnwnt, ( tlp to "g<'hen " ) is co1T<'d .. TlH• subs<'{{lll'nt wppoi-;ition:
"Ihrnm ga.nzt'll Clmn1ktn ,mch mt"tssC'n di<' nwistc-11 LiC'd('I' im Eingang
dn Opforhancllung ocler <'ilH'H lll'll<'ll .\ktt'i-i dPrs<•lhen g<'i-i])l'Oclwn wonl<'ll
Hein" iH in m:111y cases ineap:d>I<' of proof. Th<' ,1nthor mor<'OV('l" OVC'rlooks
th<' possibilit,_v of ritual tcxt,H that hnV<' nothing to do with the Hoi<-mn
ri t1ml or <'V<'n with Hacri ficial C<'n'm<m i<'s in g<'nPral. Ii is , on 1. h<' ot lwr
h:md, an exaggna,tion to sugg,,i-;t that i11 co111posi11g hymns t,Jw dominant
id!'a was alwa_yH, not t,Jwir rit,ual <'mplo_y11w11t hut tlw prnpiti;1tion of tlw
<kitieH. Sine<' it llHL)' lw taken for grantP<l that the \'pdic [11di,1ni-; , like•
the ancient fsnwlit.cH 38 and othc'r JH'opl<'s , clid not strictly distinguish
hd,we(•JI eul1. 1111d dc,votion or ado rat irm - (.h(' fornH'r h<'ing an <'xpr<'ssion
of tlw l,1t1.Pr whi<'h i11 its Ltu-11 wai-; a, f<.rt ii<' soil for c·1tlt and sa,crificial
worship to clevC'lop W<' cannot ('XJll'ct 11H' l_{,gV('<la -Na111hi1.,;1 to h,W<' lw<'ll
noLhing but a corpw, of H:l.<'rificial or lit11rgieal 1-<'x(.i-; <'om1mrahl<' ,1 ith a
Prot<•Htan1, S('l'Vice-lwok . .;\for<•over, "h.v should i11divid11a.l s11kfr18 not lmv,,
S<'l'V<'cl rnorc' than one pu rpos<' '!
36 Th,•11, tho Brh11dclovat.;i cont 1n111•s , tho \I onl,; of t.h,, !'gvnl1C' toxt,; 11111_,· h,l\ 0
a Ht'condary or mot,tpliol'ioal 111<•a11i11g; ,;ig11ificn11Lly n11011gh tho npplic11Lio11 1R (Ii , !H)
,mid to pnwail ovor (,ho mr111/ms. S<'o 11l,;n Co11cl11. V.L., p. 8\i r.
:1 7 (H.. PischPI a11cl) I'. F. Uold1H·r, Y1·cl1sclH' ~Ht1dJ<'11. 11 , Ht.11tt.gart 1807, p . 15:!.
ltono11, H.ol. a11e. India, I. cit,.: "Thn r<'lig11>11s nxp1·1 •H,;11in,; [01111d. in ,t, (tho 13µ:n •dn)
aro pont,ic oxol'clin to t.ltn c,tlt,, n11cl Hr<' ll(lt cln,; 1g111·cl n,; tho 1Lil'<·d m·crn11pa11i1111, 11 t
of rorC11111>11i1·s". \.Vn 110111<1 Im Hnf,,r in ,;pl•aki11g of "tho CC1l'<'11H111iPs k11011n tn th, ·
1iut.hon; or t.ho i>1·11l1Jnt11_HlH nncl Hnt11tnH11t,1·a,;". ('f. nlKo l'ot.cl.11r, op. nit. , I' · :17.
:is II. Hi11ggrn11, lsrnolit.isclm l{11ligio11, Nt11t,t.gnrt 1no:1, I'· l:lk , 1111<1, llll>l'f'
ol11bo1·nt.Ply, l<'ait.11 •>f t.hn l',;al1111sts , l'hilnch•lplll,t l!lH:l, di. I.

lO
 fl is fiir1 hn :L prnhlem how far 011(' can share thr opi11ion of Olden berg 39
and ot lH'rs \\'ii h rcga n l to a su lmC'qucnt externled appl ic,ttion of rgvNlic
kxi,s to minor riks ("kl<'ilH'r<' Ku ltharnllnngen"): "Eine A11zahl klcincre
Kuliha11dlu11g<'ll , diP man friih('I' wortlos (altogether 'wortl os'?) odor nur
rni (, knrzP11 , zu Ii L<•rnri ;-;e]wn l~xist,Pnz Jl icht crhohcrn'll (i .c . not transmitted
in a fixc<l form) l<'onndn vollzogen hattP , wunlc jetzt mit Lietll'l"ll 1uich
rl<'l" ,\rt, dn a.lien z11m Homaopf'er gehorigen fTynrncn (are a ll soma hymns
old? Do all old hymns belong to the sonui ritua,H) oder mit langcn Rcihen
vn11 Spri"10hen in poetis<'lH'r Form aw,gcstat.t,d". Jn any case rcdctctors
i11 sn11'd s11!.-l11s 1li.a.t \VC'l"<' eonside red asu itahle accompmi imcnt for incliviclual
ri111al act.s or minor rites. such as for inst,ancc tllC' hymns to the prcssing-
s101H'S B,V. 10 , 7<l: 04 ; 17!5 10 , lahour songs - c.g. l , 28 describing the
rapid and simplified prepa,rn,tio11 oJ t,Jw somri 1 L- a11d other material of
1,h iH d<'scrip1,io11. Thc'l"C' is 011 the o1 her hand no denying that for mm1y
ritual acts the l_~gvcda,-Na1~1 hitii doc'H not, Rupply a, hymn or -man/ms:
' f'iir ('i1w11 groHzen Tcil cler zngehorig<'11 konkretcn Vcnichtungen ...
wi<' z.B. die vorl,ereitn1de \Vc,ihung (dik:~ii) ... 11rnl ttndc re clcrn.rtigc
H iten mid Olmerva.11zc11 ... vcrsagt dcr B,gvccla gn,nz" 12 . lt, iH therefore
not smpriHing i,ha.t mnong thr texts to he rccikd by tt lwtar ofliciating
in t,Jw 'classical ' \'cclic rittml tlll'rc are many that do not occur in the
~gv<'cla-Sa1~1hitii.; 13 among them arc long Requen ccR of fornrnlas such as
those that pr<'C('clr Llw cal lin g of the J~a (the goddcsR of the sacrificial
offc.ring) and those that are to ciill this dcit_v (Rec r.g. 88S. l , 11 and 12).
Tn viC'w of t,hcH<· facts it is no wond<'r that the Saq1hit,i"t contains a. lso
it c01midC'rahlc numhcr of s·11ktas that, as far a,R we arc able to know, arc
not employed in th(' Haerifi.c i,tl ritual as described in t he manuals 44 .
llow far they W<'r<' originally intc'rnkfl or in more r rcent times nsccl to
iH·<·ompa.n_v it at. a, di"dance , or how far they " ·rrc i11 somc way or other
associated with it, is a, cptl'st,ion that can only lw clchatcd in con nexion
wii,h a,11 i11krprei,atio11 o[ the indivi<lna.l h_ynrns. How far there is ai1y
tr11t,h in the suggest ion 4 5 t,ha,t, pari of the hynms which wil l form tlw
mai11 Hlthject of this puhlication \\'Cl'C rej<'ct.ed by the priests ttncl ritua li Rts
lH'ca11sc' t.hey wr·n· consiclercd to fall short of acceptecl stamla,rcls it is
diflicult to say. Personally, I would think that, lillC'H such as -~{\T . 7, 29, 3
" lfow ean W<' Ht,rengt,hcn (sa,(,isfy) you (fndrn,) with hymns? I fow shall

Jn Olclonborg, H,nligio11 do;; VC'da, p. 7; cf. o.g. Honou, l{ochorchos, p. IHS; 176.
111 I rofor to Coldrwr's introductory noto, Hig-Vodn LtbC'rsctzt, III, p. 256 and
l{c,11011, l Pchnrrhos , p. 17H.
11 Uondn., V.L. , p. lfi7.
,12 Olclnnhorg, op. cit., p. 9 f.
1:1 l•'or ;;o111(1dotnil:sK00 HPnou, Hocll<'rchc'H, I'· in:!; l 79 .
~1 As iK \\Pll k110"11 11oitl1()l' th n Kn11 s ilrn- nor tho Vnit,inn-S11Lnt nmko ,my 11so
of AVH. XV; nor arn ;\ VH. I !l , 2 (prn,iK 1111d prny<'I' to tho \\"lltl'rs); 19, 4 (nddrossed
to variouK di,·initit'K ); I(), 11 1111rl o(,horn ritually 0111pl oyod.
"' l'otdnr, S1Lc1·i[ico in tltn l_{gvt'dit, p. 20.

ll
we now pay hom1igc' to yo11 ... ?" ( kit IP nsti rira,1!1krt i{1 sii kta f{1, karl1t nfina1J1
le mar;havrm dc7,.~prna) or l_{Y. I, 120, 1 "\\'hat inn,e1itin11 will plPase you,
0 Asvimi ! " ( kd, riidhad 1l/1r3tri7Avi nr7, v11.m) ,Ln' HO c·1d lc·d rlwt,o riC'n,J quc'Htions 46
voicing the poet\; mocleHt,y rnt}wr than c•viclene<' of rc'1d clouht about t,lw
aclc'quacy 47 of these' hynmH. EIHC'whc'rc' ~8 I have• <'XJH'<'HH<'d the opinion
that the probabilitiC'H ar<' not, in favonr of th<' Hupposit ion t,hat many of
them, though acldrc'Hsecl to ddi.nit<' gods, wn<' pur<'ly 'litprary' without
any ritual application. It, wo11lcl rather lt))JWM tom<' tha,t, like' innumornhl<'
hymns made in the poHL Vc,ctic 1wriod, they wc•n' highly valued by many
adoren; and wornhippcrs of th<' godH. Th<'y ma,v ha V<' lH'cn UHC'cl 011 vario11H
occasions of which WC' hav<' 110 din,ct, cognizan<'<'. \\'<' wou ld howevn 110!,
be far wrong in asHt11ni11g that in accompanying or introducing vario1rn
more or lc'HR customaryrikH or ccremon ions aetH clcH's 1101, the Htlmclclevat,,i
J , 4 speak of "cuHtomal'y or V<'ciic CC'n·monies" (la11k,111~11111_11 vnidik11nct1!1
va karmmyii:m)? thcHe texts, l'ecitC'cl or Hung, wen· a mighty mcarn; of
c·xpn'HHing <'mot ion, fulfillccl a, consccratory function , presP1'VC'd ihe
memory of the divine• or IC'gernl:try insi,itutorn, Jlrevc•ntc·cl the i-;ignificancc
of the ceremony from being forgotten , or Hiimulatcd the audience to a
display of loyalty to their gods. In the following pagcH an attempt will
be made to suhsta11t iat e thiH view; t ha,t is, to inquire into the problem
of the functions of thoH<' hymns which tradition Jrns left, without a
viniyoga 4 0_ It will however he clear that J clo not pretend to havt' collected
all the relevant data on the fm1ct ,ion , use, and Hignifica,ncc of the siiktas
examin<'cl and still lc'HS to hav<' offered final Ho lutionH of t,hc questio1rn
to which they give rise. Wluit follows is no more than a co llection of
Huggcst icm s and hypotheHes on a prohlc•m to which l have for a long time
given my mtrcfu l consideration. Of the riHk of JH'O]lOHing Hubject.ivc
int<'l'prcLations l am folly conscious.

40 Cf. e.g. J~V. 4, :l, 5 ff.

47 Potdar spoakfl of "cornpoLonco for 1ho i-;acrificml porformnnce" . .For tho
moaning of ararrikrti seo .J. Gonda, in Now J nd. Antiquary, Extm sories, 1, Bomba)
1939, p. 97 ff. ( = SoloctC'd StlldioR, II, L oidon 1975, p. 257 ff., o,ip. p. 260).
48 Gonda, V.L., p. 87 f.
49 It may be of interoHt to q11olo somo lin m; from H. Mor-on'./,, AgyptiHcho Roligion,
Stuttgart 1960, p. 96 f. who calls att<,ntion to a i-;imilar problom in connoxion with
tho imciont Egyptian hymrn.;: "Man hat die I•'rngo nach ihror Stellung irn Kult
meinos Wissons niomals rnohr ah; hoiliiufig gc'HLroift,. Mn,n ]mt biswoilon vom
litorarischen Charaktor oinwlner Jlymnon goHpmchon und obon clamit ihro lrnltiRcho
Vorwondung fraglich gomacht odor nogiort. So wor<lon ,, 1r gonijLigt, nndorornoits
die Stollung von Hymn n im Kult klarzulngon. Es gilt, './,U zoigon, d1U-l'.1, und auch
wio flio in d en Gottosdi<'nst gob undon w111·on, \\I\H Rio kraft, ihres AussagogolmltP!-1
dort bedoutoton und won s io itnzn Hp roclir-n vor11wchln11. fHL <l11H gotnn, so wird man
schlioszlich auch don Znugniswort sog . litornri,.;clHlr J l ymnnn IT11· dio Friimmiglwd
abmm,son di.irfon. ])a liiHzt 1; ich './,Ulliiohst oin nml frHLstollon, cl1t!-I'./, IJ y 11HHm in dm;
Ritual dm; tiiglichon ])ionf-ltCR oingolmut wnron ... ". Thoj woro fiir11lor ww<l on
Auch occm;iorn; as tomplo f<'Rtival,.;, in chornl Hinging, 1n p1·ivalo won.;hip (p. 97 ff.).
For an irn;tanco of 1111 unconvont1onnl oulogy and prn.yor ,.;po p. 110.

12
UHA1''1'l.;H, fJ

Tim ANU£EN'l' AUTIIOfUTIES

BPfon, ('Jlt<'ring into a <li scuHs ion of th<' problem of the many rgv<'dic
8iilctas that an' not emp loyed in the so lemn ritual we shall do well to
hl'gin by considering the ideas fostered by the ancient ritualists themselves
of th<' esH<'nC<' a1Hl function,; of the rgvcdic 'hymns' in general. The literal
meaning of the term siiJcta, viz. "good words, good recitation" is still
appitr<•ni, in the tPclmical term sfi/ctava!ca, t he name of the formula which
is to he u ttcrcd n<•ar the end of the imcrificc: "The god has accepted the
o[frrings; he ha8 become strengthened; he has won greater might", the
imcrific<'r for whom the sacrificial rite is performed replying "May I
prnspcr in accordance with the prospering of the god" 1 . "The hotar now
invol«·s a blessing which the sacrifice realizes for the sacrificer" (SB. 1, 9,
I, 2). A sftkia, which is occasionally Raid to be the body of a god (of Indra:
KB. 22, 4 (22, 5, 42)), strengthens a deity (AiB. 5, 2, 2: the hymn
l_tV. 2, 12 is the characteristic power (indriyarn) of Indra; when it is
recited this power enters Indra). A sukta is also stated to exert influence
upon a god: AiB. 6, 15, 1: by reciting definite hymns to Indra they arc
lay ing hold of this god (indram evaitair arabhya yanti); 7, lu, 9 f.;
KB. 12, 8 (12, 3, 15 f.). A siilcta is at least expected to achieve a definite
purpo,;c: AiB. 2, 12, 5 ff.: hy reciting the words "rejoice in these oblations"
(I~V. :3, 21, 1 b), addressed to Agni, one wishes, invokes, prays for,
expects (asaste) rejoicing in tho oblations; GB. 2, 6, 16: the man who
recites 1.lw words "the godless clans coming near" (.i;tV. 8, 96, 15 c) will
not have to fear inferior people because inforior people arc identical with
the godless (cf. also the beginning of GB. 2, 6, 16), and sec AiB. l , 21, 11.
Or a god is said to have done so1rn,thing with a, hymn (KB. 15, 3 (15, 4, 1 f.)).
The cJlicacy of a s'iikta is considered to depend on its metre (cf. AiB.
5, fl, J 0) or on its numerical value, the number of its stanzas (Ai.A. 1, 3, 8:
"~"tV. 10, 120 has niuc stanzas, for nine arc the breaths, and it serves
to make the breaths conformable"; sec also AiB. 5, 18, 20) and, of course,
on the god or gods to whom the hymn is addressed (cf. al o GB. 2, 5, 10 :
8'iiJctas arc pronounced in pairs to th' A~vins, who, being a pair of divine
physicians, arc cxp<'cted to hNil what is injured). It is important to notice
that individual words occurring in a Mikta arc believed to have a

1 For a d oscription RCl A. Hillobrn11dt, Das altindischo Nou- und Vollmondsopfer,

,Joun, 1880, p. 142 ff.; alt-10 .T. Eggoling, Tho Ratapatha-Bro.Junai:ia translated, I,
Oxford 1882 (Dolhi 19!l3) , p. 248 f. and comparo o.g. TB. 3, 5, 10; .ApSS. 3, 0, 5 f.;
SSH. 5, 20, 5; 7, 0, O; AsvRS. 5, 7, 5; HRS. I, 19: 29, 2 f.; SB. 1, 9, 1, 1.

13
 'symbolical' force , or raih<·r to h<' a manif'l·s1,Lt,ion (ntpa) of an idea
(e.g. AiB. 4, 2H, 12; 4, :w, l ; 5 , 1, 17). That, Jll<•m1s that a11 evoeat,iw
pow('l' is at.t.rihukd to tlw l'<'l)<'titiou of tlw s11kt11 or :-;tanza whicJ1 cont.a.ins
that, word and tlmt, it, iH a,:-;stun!'d to lH• fit to 1•x<•1·t an analogous inOue111·<' .
'l'hus I_l\'. 10, 7:! contain:-; thl' ,1ord:-; "dreacl" and ' 'ov1•rwh<•IJllii1g power"
whic:h ar<' a nut11ifri;tation of lordly po,n·r, and ,LI'<' tlwreforc· us"d in tlw
l'11jr1s11ya ccn·mony (royal cmisccra,tiun: ,\iB. H, :? , I ; cf. 8, :3 , 1). Or it
iH the .sukfrt it:-;clf that iH 1ll<' 111m1ifpstatio11 (ntJ)lt} of' an i<ka or
phenomenon. 'l'huH a,t, AiA. l, 5 , :3 I~\'. I , l(i4. addn•:-;s<·d to t,Jw \'i~w
D(•vii.b, is ckscrih<'d as multifonn (of llllllt,ifariou:-; conif'ni), as is t,Jw
111r1hiivra/r1 day (which is elmrackrizecl hy \'t·dic as W<'ll as popular
c-1<-meni:-,); ":-,o (thii; hymn) iH a riipa of this (lay" , in ritual practice t-his
means: "this hymn fits this day". A definite oflieiaut should cm a certain
occasion n•citc as nrnny stanza:-, of a, hymn as lie is aLI(• tu prono1111ec·
(KB. I :3, 8 (1:3 , Ii, 22)), arnl <·rnpha.si:oi is placed on the· dcsirnhility ol'
rC'peating , on anot]u,r occasion, the whole of thl' hymns h(•ea.nst• "thus
he (t,hc' reciter) propagate:-; the sacrificer as an embryo from the :-;acrifice
as t,he wornL of tht> gods (AiB. u, U, 7); only hy reciting compl<'te 8'llktas
one can convey the sacrificer to the \\orld of l1<·:w<•n" (u, U, 11 f.). Ilene('
also tlw dircct,ion that one sukta should h<· the minimum (~US. 2, 17, 2).
nut the OllC who know:-; Ol' pcmHC'SHt'H 11rnny '(C((8 (bahvrca(i) is full of t'nergy
(vfryetviin: AiB. G, 18, 7).
Sinon a definite power is attribuk<l to a s11ktr1 individual .s·1ikta.s are ,
as already stated, hcl ieved to hav<' hrought about ddinik n'sults: "t,hP
two l1ynms ]_tV. 1, Hi5 aud 10, 120" a.re sto1111/ (i.e. ritual chant)-suLduing
(KB. rn, 10, (IU, 7, 24)); "J:{,V. 10, 7:3 is apropttgation ofihc sacrificer;
lw propag:iks the sacrificer by it . . ."; it ii-; also ":ct bringer of victory"
(AiB. 3, 19, 2 f.), llO cloubt, hecause it rcforn to Inclrn's birt,h in st. l a ,
to hii; might arnl victories in I, (j ancl <'li;cwhere; a hymn that, is not
:ulcln·ss<•cl to any definite deity is Praji'Lpati's, who is urnlcfined; thercfon,
J_tV. 10, 27 servc•s to win Prajapati (AiA. 1, 2, 2) 2 . Thm; it reads AiB.
5, l!i, 14: "The s11kta l.~.V. 1, I u5 is one· producing agreem(•nt (and)
conti11ua,11cc (of life). By mPans of it foclra, Agastya and the Marni,:-;
came to agn'emc'nt. '!'Ju 1:-; it is tha,t, he r<"cites (4ru11,w1t i) 1.t V. l, I 65 (it
HC'l'V<'8) to produce agn·emc·nt". From the seconcl scut,c·ncc' it ttppca,rn that
:-;omc' ckitic•s an· credit.cd with ha.ving 11:-;Pcl t,hi:; hymn or lmving availed
thems<'lv<·s of' its special virtue in t.h<· rnytliic,tl past , from tJw la:-,t that
the man who hie et nnnc r<•rwa.Ls t,lw 8ilf.:la is su.ppos<"tl t,o h<" able to
rcprnduce, for his benefit, the my1,hic,tl c•v(•11t or rnthc·r to re-activat(•
the inherent power and to ,1tttiin tlic ~n.nw result. See also AiB. 4, 32, 7;
GB. 2, n, 2: "this hymn is perfret; by mea1is of iL the gods and the r~i8
went t,o the worl<l of heaven; Iikowise, the :-;twrificern go to the world
of heaven by it". I~vc•n the Jrnowl<•clg(• of t,h<' lll)'t hi cal <'V('nt, that is

Cr. A. 11. Koith, ThCI Aitaroy,t Arm.iy,dm, Oxfol'!l 1909 ( l 9G9), p. 17 J.

]4
 <·m11w<·kd \\ ith a, 8iil.·/11 <·11:1,hk·s a man 1o n• -activat,c• its powc•r and to
prnrl11<'<', f'or his 0\111 hc·ndit, a similar IC'Hult. AiB. 3, 24, 11 may be
q1101<·d i11 <·x<·mplifi1·a1ion: " B.v n1<·a11s of J_{.\'. l , :l2 IJim1)yastupa - the
n·pu1 !'d po<'t, 1h<' !':~i ,, ho 'sa,1' 1 IH' s11k/11 \\'Pnt to t,Jw clear pr<>se11cc•
(1/11111111111) of [ll(lra . . . ; ]l(• go(•,.; t,o the d(',l,l' pn'SC11CC or [ndra . ' .
11 ho knmn; th11s (t.lw f'r<•q tH•nt 111Hl .formulaic <•xpn·ssion ya, eva,171, veda)".

i-l<·(' also .\iB. J, 2, :~; Ii, 20, 7; KB. 12, l (12, I, 8 ff.); 2ti, 9 (2G, 5, 4). At
\i B. f>, 20, 2 hoth k1w,1 l<·dgc• arnl r<•eitarion lead to tlw result wished
1'01: "I_{\'. :J, 4-8 is hy \ ' isvii.mitrn, tlH' fri<'ncl of c·V<'rythi11g; everything
l11•<·011ws frif'rnlly to him who knows thus a11d to those for whom a
nl/1 ii n7va ru ~1r1 ( one of th<· ofTiciant s), knowing t,Jn1s (not ice the combinat ion !),
n·cit!'s tl1iH ... " (Ai B. H, :W, 2). That it was firmly believed that
pronouncing a cu logy for the bC'nt'fit of a sacrificer promoted him so to
s,iy to a higher nwk 01· c•vc•n resulted in his translati on or deification
ap1><•arH abo from SB. 1:~, 4, :3, 3 where musicians arc invited "to s ing
or t his sacrific<·r togctht'r with rightly act ing kings of yorr", the resu lt
!wing that "they make him sha1·e the same world with those rightly
aeting kings of yore". 'l'lwrc exist also S'liktas that arc detrimental to
th<· sarr ificer 's welfar<'; for instance the so-callecl Kuntfipa hymns (AYS. 20,
J 27 1:rn) which 11,rc• also inclucletl in the khila collection of the ~gveda
(ii, 8 22), and in GB. 2, (l, 12 are , aid to give heat so that the sacr ificer
will b<' badly n) heated. Occasionally the question as to why a definite
811!.-tn should be us<'cl is discussed at some length, e.g. AiA. 1. 2, 2: " f-1ere
they aHk: 'Why tlwn is thP ~farutvatiya Sastra commenced by Vasukra's
h_v1nn (f:{,V. 10, 27)?'. Beca,use 110 other than Vasukra J)roduced (brought
out oft he Sa111hita) ,1, ..\Iarntvatiya 8astra nor separated it. 'l'hcrdorc by
his hymn this i1astrci is eonun<'llCPd". ,'ce a lso AiB. 2, l 0, 1 ff.; 5, 13, 3.
f-:li11c<· the contents of a sfikla and of the mythical or legendary narratives
rcfrl'l'Pd to in these po<'rns may have ,.;everal aspects a douhlr employment
or application for various purposes is by 110 means excluded: the above
T_lV. l, 165, for instance, i:-; at PB. 21. 14, 5 f. said to be a means of
appeasing and at n, 4, 17 pn·scrilwd if 011c wishes to secure priority in
siwrifici ng 3 .
Jt, is tru<' that t,lw a.hove opinions and state,nents refer only to those
s·17,k/ris that, are usc' d in t,hP sol<'mn rites and quot,cd by the authors of
tlH· briill'11u1i1as arnl alli<·d literatme. But 1,hr conviction that these tcxt,s
:ti'(' inherPntly po,n•rfu I, that thPir recitation n'sults i11 a n'generation of

tli,it pow(')', aml 1,hat th<'y are an essential dement, of the ritual - in which
t.l11·ir inunant'nt powPr waH t11m<•cl to profifahl<' ust> iR based 011 the bclirf
in tlH'ir superhuma1i origin. Being seen by r:~i:s who hacl a direct eirperience
of 1h,Lt tm11sc011<k11tal l'C',tlit,y ll'hieh i,.; tlw ground and essence of a ll
<·1npi rieal C'XiHtl'nee 1,hP s11klas ll'<'l'l', I ike t,he VPda i11 it.s e11tiret,y, believed
to lw d,<•ni.d, frpe froni irnp<•rl'<•etions. ahov<• the limitations of time and

:1 8,•o C:011cln, V.L., p. 148.

15
 space and, hence, pre-erninc·utly :mita,blc for entering into contact with
the Unseen and for attaining result:; that cannot be cxpectccl from normal
human action 4 • It is therefore abundantly clear that no sound argumc1tt
can be supplied for the existence, in Vc<lic time, of different views 011
the character of thoHe hymm; that were uot pres<·rilwcl by the rituali:;t,:-i
who dealt with the ceremonies. 'J'hese hy1m1:-1 cannot he regarc.kd as
essentially <l.iffcrcnt. The problem with which we' a.re confrontc<l. is: why
were they not use<l in the solemn rites? An<l if thiH q1H'stio11 admits of
no satisfactory answer: were they used for other purpose:;?
Another point worth consiclering concerns a certain tomleucy ohservablp
in ritual manuals of a more popular or secou<lary character t,o nrnkc a
morn or less extensive use of sfdctas that found 110 appl ica,tion in the ritual
manuals dealing with the solemn rites. The ~gvidha.ua is a, case in point:
as will be seen in the following chapters 5 this comparati voly late and
'popular' collection of rituals does not avoid quoting sitktai:; that wen·
ncglectccl by the authors of tlw srauta s1itras. The pnrisi:~fa literature of
the .Atharvavcda 6 furnishes UH likewise with a number of interesting
examples from which it appears that there existed, also in the circles of
the aclhcrents of that Veclic traclition, more rites and ceremonies than
those that are treated in Kausika's s·utra work. These rites coul<l moreover
require the use of mantras which were not employed in that manual.
This is - with perhaps a few, but uncertain, exceptions 7 the case with
the seventy-two suktas of A VS. XIX part of which constitute a regrouping
of material found also in the Paippalada recension; though 'additional',
the book is by no means 'late' in character 8 •
As explicitly stated in the stanzas 1 ff.; 6 ff.; 10 f.; 13 f. AVS. 19, 31
(AVP. 10, 5), a long prayer for various blessings prosperity (st. 1 ff.;
11; 13), abundance of men, cattle, food etc. (4, 8; cf. 5), progeny ancl
wealth (7) etc. was intended to consecrate an amulet of udumbara (ficus
glomerata). In 8antikaJpa 9 17, 3 f. quoted by the commentator, it is
used by one clcsiring wealth (dhanakama). AV8. 19, 36, clearly clesigne<l
as a spell for chasing away or counteracting demons of disease by means
of a so-calle<l satuvara amulet, is in 8a11tikalpa I !l, 6, quoted in the
commentary, rccommcncle<l to a man who wiHhcs to perform a santi
(appeasement) ceremony called 8ar[l,tuti "continuity, prngeny" becausp
his family has decayed. - AH ap1warn from th<· kxt itself A VS. l!J , :17
.For many details soo Gonda, V.L., p. (iii ff.
4

Seo ospecially chapter V and pagos 50 f. etc.

G
o See Gonda, V.L., p. 307 f.
7 Which are more probably oxplainod a8 borrowings from a common sourco.
8 For many particulars see W. D. Whitney and Ch. R. Lanman, Atharvt\-voda
Sa111hita, Cambridge Mass. 1905, p. 896 f.
0 A rather subordinate and trivial pariM.yfa of tho Atlmrvavodins; soo
M. Bloomfield, Tho Kausika Sutra of Athtuva Veda, ,JAOS 14 (1889), Now Haven
1890 and reprint Dolhi 1972, p. XIX; tho H1t1110, 'l'he Atlmrva-Voda and tho
Gopathti-BruhmaJJa, Stra.'!sburg 1899, p. 17.

16
 was to he ns<'<l togf'thcr with an amulet for t he attainment of various
i1nprov1•m(·11ts in condit,ion; at 8autikalpa 19, 7 it is prescribed on the
occasion of the loss of :i garnwnt to which the siUctci docs not allude. -
~\ \ '~. J !), 46 (A VP. 4, 2:~ in a <liffcrcnt order of the stanzas) was used,
ll'ith n clclinitc amulct, hy onP desiring physica,l strength in a 1nahciAanti
c, ·n•n1011y calkc.l rnar1ul,r1a1J i (~,-mtilmlpa 17, 5; 19, .7, quoted in the
('0 Ill Ill<' I 1tn.ry).

'l'ltP 811l:tas AV8. rn, 47 ancl 4-8 (AVP. G, 20 and 21), and 49 and 50
(,\ VP. 14, 4) considered to he a pair of two 'sense hymns' (arthas'ii,lcta),
cad1 of tlwm composP<l of two :mccessive sfiktas, arc most appropriately
11s1·d in two similar ceremonies to be performed by the purohita in order
to obtain safety during the night: sec AVPar. 4, 3, 1 if. (esp. 4, 4, 1)
awl 4, 5, l ff. (esp. 4-, G, 7), quoted by the commentator.
Tho above is not to Hay that the use recommended in these works is
al ways the original 011<·. Taken by itself A V8. 19, 27 (except st. 12 and 13;
AVP. 10, 7 and 8) i:; a prayer for protection (st. 1 f.), security (3 f.),
:;afety (14), preservation of Jwalth (breath, 5 f.) and a long lifetime (8);
although it is not found in Kausika's sfitra work, it could have accompanied
n111nual rites, because in st. 11-13 (corresponding with ~V. 1, 139, 11)
the thirty-three gods are invited to "enjoy this oblation". Quoting its
118c from the Naki;latrakalpa
10 (17 and 19) the commentator subscribes

to the view that it was, in the prajiipatya santi ceremony, to accom1)any

the binding on of au amulet made of gold, silver and copper by one
<l1·siring progeny, cattle and food or by one who had lost his progeny.
Thi:; use seems to be scconc.Jary. It is hardly imaginable that the sukta
was never used for the pmposc that is so clearly intlicatcd by the poet
him:-:clf.
It is not surpriHing that mmitras borrowed from A VS. XIX should be
JH'('scribed in a ritua l in honour of a gocl who docs not belong to the ancient
pantheon. AVS. 19, 52 (AVP. 1, 30), the so-called kama-sukta, addressed
to Desire - the stanzas l ab, 2 b, 3, 4 of which are l;{,V. 10, 129, 4 ab;
10, Ul, l d, TA. 3, 15, 1; 2 - is often used by the Atharvavedins. It occurs
in AVPar. 10, 1, 7 together with 19, 53 and 54; 19, 6 (pur~a-sukta) in
i.ll<' ceremony of presenting to the priest a golden image of the earth;
in 20, 4, 1 among the mantras with which an oblation is offered to Skanda
(also 20, 5, 5), whose name cloeH not occur before l\faitrS. 2, 9, 1; in 39, 1, 9
in a ritu:1! for the consecration of pools; in 46, 2, 6; 7, 4 ancl 5 among
the rnantras required for the sacrifice which is prescribed in connexion
with certain vratas. It may parenthetically be noticed that-probably
lH'cm1s(' of its charackr of a widespread mantra collection for general
purposes 11 s1'ilcta 52 is us('cl, with 19, 59, by Kausika at 6, 37 to appease
the· fuel in case there ha:; been an omission (sec 19, 59, 2 !) ; in 45, 17

10 Anothor atharvanic varisiqfa in tho main of an astronomic-astrologic charactor.

u ()f. Whitney and Lanman, op. cit., p. 897.

17
after the ernl of tlH· v11.~r1.~r1111rinr1 ec-l'(•Jnony 1,, a<·(·onq>an)' tlw aeePpta.i,ce
of :- mmdhing (in thc•r-;c• hrn c•ar-;c•H it, may hl· a lnkr ,ulditioll) and 11t H8 . 20
with 11w :teePp1 m1e<· of 1~ tlw cl11l,:~i1ur. The· llHtin poill1s of ;"i2 for which
it i,; wwcl Iic• in Ht,. I cl , 2 d, a11d r,: it. is to Hl'C·111·<· 1.hP fnl fit me11t of wiHllC's.
Tlw ahove-nH'n1 ionP<l s·11ktas l!J , 5:J mid ;;4 arp in n•ali1,y OJH' hymll in
praiH(' of tinw (kiilrt), eall<·d !.:r1.lasiikir1(s) lwc·ituH<' they ckrnorn,trn1e (the
natun' of) tim<' (eonun.).
Nori,; the· ternlcne·y ah:-;rnt to comhi1w a s11.kta IJ(•longillg to thP ignorPcl
group with s11.l.-tr1s tlmt \\en· utilized in the- ritual llH111trnl:-;, that, iR to Hity,
to pr<':-;<'ril>P, ill dealing with a (lefinitc c·c·n•m011y. not, cmly mrintrns 1J111t
wpre l'<'COlllllH'lHlecl hy the s{itrakiira8 hut ,1b.;o ·111an/!'11s ,, hiclt \\Cl'('
ignored. Somp other quotat iorn; from parldhatis (guicll'-hoolrn fo,, rikH and
cen•monic-:-;) and t,he priri.~i:~fa litcrntun' of t,lw Atharvavcdim; may he
quot.eel in cxPmplificat,ion.
Of the pr1drlhati8 ancl thP allied writing;; a few word:-; may ;;u/'fice'. In
those' that dc•al with thc· ritual clc:-;crilH'cl in Ka11si]m';; ma1nml 13 and in
the 'grnup,;' compri:-;iug mantras to Le wwd for 1.hc :-;ame purpo:-;e (ga~1a)
a rnunbcr of passage,; from AV8 . XIX itrc quoted which were certitinly
not con:-;idcrcd Ly that author him:-;df1 1 .
AVA. l!J, 44 and 415 (A \'P. 15, :3 and 4) arc to be used, with an ointment,
in a mahii.l<tnti ceremony known as nairrll Ly a pcrnon who i:-; seized Ly
'destrnction' (nirrti): thus 8antikalpa 17, 5; 19, 7 quoted in the
commentary, where the prccccling rite for appeasement callccl kaunuiri
requirer-, the u,;c of AVS. 3, 7 (AV P. 3, 2) which i:-, a :-;pell a,gainst the
clisca8e k1town as k:~etriyci.
AV8. LU, 40 ir-, quoted in AVPar. :37 , 4 in an r•xpiatory ccrcm011y
n·quired whcu a :-;trainN i:-; carele:-;:-,]y clestrnycd; the other mantras used
on this occa:-;ion an' AV8. (i , 51, 1; 7, 67, l, all of them being secondarily
employed. The :-;amc sulcta iH al:,o prescribed together with AVS. 7, 111
and I ikewi:-;e :-;econdarily in AV Par. 37, 4 iu case a cc•rtain earthen vcs:-;el
falls from the hand.
ln a ca:-;c wch a:-; the following an 1itharva11ic s·u kta and the ritual
practice whic11 belongs to it are in the kalpn literature' combined with
;;imilar text:-; and praet,icc:-;. Thus 1,he triad of hymns AVS. 19, 28- :·W
(AVP. 13, 11) war;, accorcliug to 8i"'intilrnlpa 17, 2; l!l, 4 quoted hy t,Jw
commentator, used in th<· aindri ,scinti ceremony by one der-,iring victory,
:-;trc11gth or rai11 01· cattle, or i11 thP car-;e of the crn•mies' approaching. 'J'lw
performer bad to bind 011 an amulet of darblw gm,:-;:-;. 111 the r-;amc :-;cntencc
it is taught that one ca11 abo use AV. 1, 2!) 15 nml 1m nmukt made of the

12 l•'or othor particular,; soo vVhitnoy and Lm11111m, op. cit., p. 985 f.; Goncln,.
Tho Savayajiias, Amstordam Acacl. ]!)65, p . .J.]I).
13 For dota,ils soo Bloomfield, Kausikn H11trn, p. XlV ff. all(L ln(lox, p. 411.
14 Soo o.g. Bloomfiokl's notof! on Kausilm 25, 3U; :ir,, 20; 53, 2; 57, 22; 57, 32,
15 For purticulurs seo v\'hitnoy and Lanmai1, op. cit., p. 29.

18
 r11n of :i cha.riot -\\h<·c·l. Th<• latter s1tkfa and the "over-rolling amuk•t"
ar<· ]H'<'>WrilH'<l hy Kausika I U, 2!l in thc• ceremony of the restoration of
a king . Compar<· also Nii,11! ikalpa 19, :3 cm A VS. In, 32; 3:3 16 and A VIS. 2, 27
( Kau Kika, :38 , 18 2 l); Sic I !I, (i 011 A \'N. rn, :34 (and :3;:;, rf. tho commentary)
a11<l .\ \'S. 4, LO (K.ausilrn GS, !l).
On t,hc• strc·ngth of a certain gencl'a l rc•sc mhl a,ncc and identity of tho
pmfilm ol'tlw init,ial stanz;a,s the co nunentary on !,he Atltarvavcda-Saryihita.
11rni11tairn, that AV8. rn, I which is to "increast' this worship (sacrifice)" -
may lw 11secl a,long wit,h or irn;tca,cl of thl' so!llcwhat similar 1, 15 - for
con vng<·nec• of WC'ait h whC'rC' the latter is quoted a1, Kausika-Sf1tra 19, 4.
,\It hough it is improlmbl<• that Ka.usika had lwcn of tho same opinion 17 ,
some· people may have acted as indicated by tlw commentator. A similar
nok in tlH• conuncnta.ry with regard to tho use of A VA. ID, 3 and 4 instead
of !J, 1 has already hc·e11 displ'Ovrd by Whitney 18
ProcC'cding now to nu.kc some brief and genera l remarks on the
i11tcrprctations supp li ed by com!llc'ntarics of a later period 19 I draw
.tttcntion to the following facts. Tn some of tho case's with which we are
eonc<•rned the commcnta,tors a,re si lent about the use of a siiJcta, in other
<·ases they give exp la,nations with which we cannot agree. Not infrequently
l1owPVC'l' <'Ven th<' conuncnta,ry on the Saunakiya recension of the
Atl1arvaveda, inferior in many respects as it is, has in its introductory
notl's to the suktas of book XIX hit the mark or suppli ed valuable pieces
o[ information.
[n som<· cases the reliability of an application mentioned in a commentary
rnn indeed be proved by evidence. For instance, on the S'iikta (stanza)
1\ VIS. 1!l, 14, of which no employments are found in the older texts, the
co111mentttry annotatei; thai, it is to accompany an oblation of clarified
hutter offered 011 returning from a journey by a householder who maintains
his sa,crrd fires. This note- is in perfret agrerm.ent both with the contents
of t,he stanza: " ow have' I conw to a,n excellen t tel'mination (of a journey,
r1vasiinet1n); heaven aiHL earth have been prnpitious to me, ... be there
siifrty (abhayam) for us" 20 and ApSS. 6, 2!l, 1 where the identical
injunction is given in cornwxion with a stanza, of the same tenor.
Ju other ca:ei;, however, one may ask oneself whether an explanation
given in the seconda l'y litcmtnre is right. AYS. 19, 24- (eight stanzas,
id most iclcntica.L with ,\ VP. l G, 5, 8- 10; 6, 1- G) is a prayer addressed

16 The stanza 19, 33, 3 is quotod by Knusika iu full at 2, 1.

11 Cornpa1·0 also vVhitnoy and Lanman, op. cit., p. 890.
u Whitney and Lann11m, op. cit., p. 900. Seo also BloomG Id's notos on Kausilm
l!J , I and 4.
iu For 11 g<1noral evaluation soo Gonda, V.L., p. 39 ff.; :310 f. Only part of tho
Ho1urnontariPH contain n,foro1H'l'K to tho ritual uso of sukt,as.
20 Tho intorpl'Otution propoHod hy H. T. H. Griffith , Tho hymns of tho Atharva-

Y, ·dn, 11, Bo1mro;i 1890, p. ~74 , viz. "hymn aftor ,·ictory" app a.rs thoreforo to bo
i111probal lo.

19
to Brahmar;a,:;pai,i ancl ot,h<'l'H to "wrap thiH rnttn wit,h ,1 garmPnt" which
is said to be idelli,ical with :1, divine prototype (Ht. J) in ordC'I' to in Vt'st
him with royalty, Hplendo11r, well-being Pt.e.: "go H:tfoly unto old age,
wrap youn;elf i11 tho garnH'nt" (:;t. ii). 1-iinoe Ht. 4 iH 11, 'repetition' of
AV8. 2, 13, 2 which is intlcctl used to accornpany i,hP putting on of a
new garment Kau~ika-Si:ttra 54, 7 (tonHUn' oon'mony); AV Par. 4, l, 4
in comwxion with tho pnrohita's ccrcmoniou1,; hm1ding 011 to a. king the
garment he is to put 011 the concJm;ion :-;comH to ho that that text waH
intended to consecrate (abhinwntrya, AVPar. 4, 1, 4) a garme11t which
was to endue ,1 person with special qualities and benefits 2 L. 'l'hii:; explanation
seems to be more probable or at least to be mon' in keeping with the
original purpose of the text-than that supplied by the commcnt:1,tor
and his source, Sa.ntikalpa 17, 5, acconli11g to whom tho text is to be used
in a ceremo11y for appeasement of evil 011 tho occai:;ion of tho loss of a
garment 22 .
In those cases in which none of their sources gives a,ny information
about the r itual use Saya9a and the Atharvavodic commentary attributed
to him take the line that this use, though not trallsmitted, is to be
understood from the so-called li1iga, i.e. 'Ju,y word(s)' or the characteristic
element or clements of the stanzas. "Liriga is 'suitableness, force of
signification' (samarthymn), 'the power or force of the most effective
wortl(s), names or expressions contained in a sacred text or formula'
( abhidhanasakti)" 23 . Hence the term lai1igika "to be learnt from the
liiiga(s )" and tho technical indication galo viniyoga?i "the ritual application
has gone lost", which at least suggests that there has Leen an application,
uut may in many cases Le taken to be a lmost synonymous with viniyogo
laingika?i.
A discussion of some places and references to the li;iga may be subjoined
in illustration. While rightly refuting the commentator, according to
whom AVS. 19, 58, 5 (for 1-4 cf. AVP. 1, 110) is together with AVS. 4, 39, 9;
10; 5, 29, 1 used in Kausika-Sf1tra 3, Hi, Whitney and Lanman 24 failed
to observe that he has not noticed the employment of the sukta in
AVPar. 8, 1, 5 where it is among the formulas which arc to consecrate
the vessel containing the ghee in which tho king ha,; to Hee the reflection
of his own face (cf. also the colophon where the stanzas are designated
as pc1,ippaladci mantra?i). Wl1en the purpose of the sulcta is to be understood
from the liiiga (comm.), it might be clrnracterized as a prayer for a normal
and healthy condition, renown, protection etc. applicable 011 various

21 Cf. AVS. 8, 2, 16; 13, 1, 20; also 1, 22, 10 and RV. 5, 18, 4 otc. and tho note
on AVS. 9, 5, 14 in Gonda, The Savayajiio.!l, p. 209 ~s woll as J. C. Hcosterman,
The ancient Indian royal consecration, ThesiH Utrecht 1957, p. 91 ff.
22 These considerations throw doubt upon 11 similar interpretation of AVS. 19, 25.
23 Uvata on Suklayajurvcda-SarphiUi, 34, l. Uf. also yathalii1gam, e.g. K1tt1>lS.
10, 21.
24 Whitney and Lanman, op. cit., p. 998.

20
occasi011H. TtA special suitahility for the purpose indicated in AVPar. 8, 1
sPcmA to havP heen Anggestccl by the mention of ghee - which in
A VPar. 8, 1, il f. is Raid to remove' all evil - in st. 1 a and that of hearing,
sight and breath in 1 c ancl of e,ve, face etc. in st. 5.
On a.ccount of tlw fi1iga (cf. H b, 4 a) the commentator regards
,\ VS . In, 5G as a, hymn to he usccl in the Pn,rly morning worship of Agni
(priitarar1nlJnpa.sthii11e). l have my doubts: the repeat.eel references to night
ancl <'V<'ning (1 a,, 3 a) H<'em to Ahow that it was also suitable for the
PVPning adoration. Anyhow, t,he god of firo is ber:;onght for protection,
foocl a]](l gooclA. Tlw text may have hoen used hy any Aryan householder.
AVS. rn, 57 agaim1t evil dreaming (d11bsvapna) and 5G (AVP. 3, 8)
addrPHHecl to clrc•aming sleep (svapna) 25 bdong together. In connexion
with the lai,tcr i,he commentator's reference, based on the lingas 26 , to a
c<•rc•rnony for averting the evil results of drcams is not very convincing.
The' quotation in his introductory note to 19, 57 from a parisi~ta has
not hec·n iclc-ntified; that it was -with A VS. 6, 45 and 46 which are in
KauHika-Butra 46, 9 employed in a similar ceremony-used as a means
of avcri ing evil from a king who has bad dreams is not incompatible
with itR contcntA. The sfikta 19, 56 belongs also to the formulas to be
muttered, in the matutinal ghrtcivele;sa?J,a rite 27 , for au. picious progress
iii connexion with an ohlation of SC'samc Reeds anointed with ghoe; the
other pratikas hC'ing those of AVS. 19, 57, 1 and 6, 46, 1 (against evil
rlreams).
[nt.roclucing AVR. 19, 51 the commentator invites his reader. to learn
the viniyoga from the li1iga,. WhcrC'as it is hardly credible that ho did
not know that stanza 2 (the last one) is one of tho variants of a very
frequent liturgical formula, he may have' failed to recall that both stanzas
arc from another Rourcc? - pratikena quoted in K.ausika-Sfttra 91, 3-
in a par-;Aage dealing with the madh11parka (a respectful offering to a guest)
and a,ccompanying the acceptance of the offering. Was this 'sukta' part
of a formu lary or an aide-memoire for tho use of sacrificers who followed
the Atharvavcda?
In the general introduction to his commentary of the ];tgvccla 28 Sayai:ia
rurnishcs his rC'aclcrs with some infoi·mation on tho employment of mantras
wl1ich aH far as it is of importance to the question under discussion may
he repro<lnccd ns followr-;. Being a follower of Asvalayana and referring
in hiH commentary to the' sfi.tra work of this ritualist without considering
oi.hcr Vedas or 'schoolA' than his own Saya1:ia starts his argument by
ohsorvi11g that ritual practice is taught in tho kalpasi"itras of Asvalayana,
.ApaRtamha, Boclha.yana etc. The first authority has in his exposit1011s
2° Cf. Whitnoy and Lanman, op. cit., p. 993 f.
20 Soo below, p. 22.
21 Soop. 20 (on AV 19, 58).
2s I~gvodn.-Saryihitii with tho cornmontary of Sayal)iiclirya, Tilak Maharii~tra
UnivorRiLy T, Poona 1933, p. 25 f.

21
 ------ .......,.....-

follO\wcl nC'ithPr i,hat. dc•1nuinw11i of flw \ '<'<la \\hich contains Ow 'l'llrlr,fras

nor the (Aitan•ya-)Rrii,hma1_1a , lH'causc' lw begins \I ith ihP sa,crific<'s to lw
conduci,cd on 1,lw rlay,; of full a11d 1ww moon , in which tlw ini1 ial sta,nza,;
of tlw f:{gvC'rla ,tr<· noi, <'mploy<·d a11d i,lw Briilunat_Ht cotnlll('JH'<'H with 1lw
consecration Hacrificp (rlik..wt(lt/f"·.~!i). \\'i1lt regnrd 1o t,h i,; an ,11l1,hori1,ai,ivc
,;1,atcnwnt is quokd: i,h c proccclure aclopt<'rl in the mantra eolkct.i 011 of
the Vccla follow,; thp orckr oft lw bml1111oyr1jn(l (that iH. t,hc n•cit:1i ion of
portion,; oftlw ,;acrc•rl tc-xi,; 111 t,Jw mnin divi,;io11s oft.Ii<' dn,v (sr11_ndhyii}) C'tc.,
not thC' on IC'r in which the r-mcri fic:ial cc•rernon i<·H :1n• pc•rfornwd. ,\ccord ina
-
to TA. 2, JO liml1111r1yaji111 i,; 1he 'st,udy' (r<'gttlar n•citaticm) of :1 'p<•n,;um',
~

('le,;,;on ', viz. the mal,erin,l lwlonging io 1 he branch of tlw Vc•da Rtudicd,
hanckcl clown and put into practice· in 011e's family), <'V<'ll if it, i,; 11 0 more
i,han n, re, yajiu or s11ma11. The n•peating inn, murmuring io1w of passage,;
from ,;criptun• eallc·d bmh111r1yajiio nrn,;t he pNform<'d in tlw ord<•r of t.lw
,;acrC'cl kxt,; lH'ginning 1Vith J:{,V. l , 1, I. According to a, fixed rule all
rca(1, all yajus fonnulaR and nil sr1111r111s ;1rc• in t,lw Viic,tl_i Ht,oma (:1 JHtd.icn lar
.soma ,;acrifice of OIH' day ',; durat.i011) l"C']leakcl in C)'Clical n•citation 2n_ A
Himilar rule ohtainH in_!hc Asvi1rn sast,rn (a Rcction of t,Jie morning litany).
Tn n,ccordnncc with TA. 2, l(i tlw rep<'ii1ion of the VC'da iR alHo enjoined
a,; a rite of at,oncmC'nt ( pr(1yr1.1citta) in C/tHe n, bmh 11/(( n hn,:-; R;1cri ficpc] for,
or accepted a gi f"t from , an unworthy J)C'rHon. I 11 t,Jwse an<l other
applicatiom; of nil the' rnantm H<'ctionR tlw orclcr tlrnt i,; unint0rrnptccllv
traclit,ionn,1 in one\; religiom; communiLy nrnHt h<' regarded. The speci,~I
ernploymc11ts ( vi-~e:9a-viniyoga) of tlw partieu lar ma ntrrrs 30 itn' d<•monstratccl
fly Asvalay,1na by mean,; of valid lmowl<•dg<' such as -~ntli (i.e. the manf.m' 8
helo11ging to the sr11!1hifii8 or britl11na~1as of tlw Vecln 31 ), li1iga (i.P. the
charaC'tcri,;tic c!C'mc•nt or k<'Y word of n mantra which mal«•,; ii.8 contPnt
explicit) and viikyri (word,;, ,;tatcmc11ts). 1!enc<' thNc iR no inconsi Rtency
whatever cvpn when the onlcr of (in) the mr111tm scd,ion i,; not :wailahlP.
In cornpoRing their svtm work,; .Apa,;tamba ancl 1he otlwrn followed the
order ob,;ervcd in performing the• sacrificial nic•,; given m TR. l , 1, 1, 1 etc.
JkcauRe the mrt11frr18 hav<' h<'<'ll hnncl<•<l down 111 Rncred text,; th<' RallH'
onkr (i.c•. t,b;1t, of t.hC' ,;acrecl text,;) oht,11 i1rn in mut,tering ancl HO on. 'l'hP
ritua l manuals (kalpr1s11tra) provide UH with an employnwnt oft,hc mantras
by te11chi11g tho performance of the sacrificial ritc•r-;. No nhJPci,ion cm 1 he
mad<> i,o applying ma,ntra:; that havP noi, hec·n harnkd down in ilw ,;acrccl
tradition (of a :-:;chool) hPcause the ernployment of what, ha,; IH•c11 hm1dC'<l
clown in ot.hN hranc}wH of t.he Vcdn , if adm itkcl i,o he right, i11 oi,h<·r
brcthrnar_i.,ris, i,; poHRihle. Ro far Rayai:ia'R c•xpo,;i1,ions.

20 Soo RRS. 15, II; 13RS. 18, J.2; ApRS. 22, 5, I :1. lt 111ny hn rncallNl l,hal n1
lom;l, in tho Noihorlnnd<; many Protm;iantH 1·n,trl ovory day, 1n roguliw ordor, n
chapl,or from tho Biblo, bc,g inning wit.11 Uon<'HIH I up 1n tlw 1111d of tlw Apor,1ilypHo.
30 'To bo diHiinguiHlwd f"rorn tho siim<"i11ya1!i11iyor1a~1.
31 In latnr tim0s incl11cli11g nl;;0 t,hn 11pru1i-~ads.

22
 On 1lw "hok the nrnny inclica,tions con coming tho ritual application
of hymns and sta nzn.s of the B,gvccla fumishecl by Saya:Qa are reliable
a1Hl val11al>IP. llowc•,•pr, not all quotations and references found in his
\\'orks ar<' 1 ra,cl'ahle in 1lw iext,s k11own to us 32 . Sometimes he quotes
frnrn \\'Orks i hai a,n' lost or unknown to us, sonwtimcs he clops not mention
]tis so11 r<'<'S hy 11a,n1t· so i,ha,t t hey arP 11 ot always easy to identify. J Lenee
th<· ocet11Te11c<' of som<' diserc•pancics betwPcn t he cla,ta supplied by our
lianclhooks first and fon·mosi, Bloomfield\ Conco rdance - and those
found in his eommc•nia.ry. \\' lwreas th facts given in the former would
a llo\\' of t.ltc• conclusion that I_{, \ '. l , 73 , cledicakd to Agni, was JLOt ritually
<'Ill ployc·d in ii,s c•ntiret,y 1,hc stanzas 5 and 10 bein g ment ioned among
yiijy11n1u'1tkyiis a,1, l\IS. 4, 14, 15: 24 1, 13 IT., 7 at TB . 2, 7, 12, 5 f. -Saya1:ia
pn•fac<•s hi:-; commentary on this hymn which conta ins various wi shes
for \\'calth, vita l ent'l'g_Y, ge11erai, ive power and super iority, by the
sia.tPnwnt: pr11t11 ra 111u•11kr1-~1'i nnyor ukto viniyoaa fi. The clue is furni shed
!)y AHvSS. 4, 1:3, 7 quoted by Haya1:ia on B,\'. 1, 71 1111d 1, 76 iipa pra
ji 11 Nmn iti tri?:ii kii in upetir iti s1i kte, i.e. "th e three sf1,ktas 1, 71-7 3 and
tlH' two 1, 76 and 77 arc (S;t_ya1;a, cont inues) used in the pn7tciraniivulcya
on the strPngth of "C'xknclcd appli cation" i.e. "a rule providing for more
1han the ritual ruks" (atide.4a). The.·c sC1ktas are not found in the list
in L'agni~toma by Cala,1Hl and Henry 33 , but from the information
furnislH'<l 1>.v ..:\iB. 2, 17 and KB. 11 , 7 ( 11 , 7, 13 ff.) it appears that the
Aitarcyi n s shou ld n•citc· a mom i11 g litany of 100, 360, 720, 800, 1000 or
11 11 unlim it •cl number of stanzas, the Kau::;itakins one of 100, 120, 360,
7~0, J000 stanzas; s<'<' a,lso 8,'•s. G, 4 IT. and es1)ecia lly 6, 1G f. _From
Siiy,u_ia's comnwnts 34 it can a lso be inferred that. in the ritual practice
of the AAva,la..v anaHiikhins more rnveclic s1"iJctas than arc mentioned in
Uii l,wd ,111cl fT pnry's li st ,,·er<' uspd in t he priilaranuvafo (morning litany)
ad dressPcl to Agni, U::;as and the Asvins. Accord ing to some authorities
i,lwse had 1,o he recited from very early in the morning to the break of
dav. Nor docs t he commcni,ator fail to draw attent ion to those S'iiktas
\\'l;ich, l>eing llSL'cl as ' insertion s' at a definite moment of the ritual
(i7viipa) 35, va,ry from ceremony io ceremony.
~iiya1_1 a.'s use of 1. he cx1H·ession (Ja to vi ni yoga(1, should not lea,d us astray 36
in cases such n,s !), 1:~; i,he stanzas 2- !) of this hymn ar employc<l in
SV. 2, 538 545; for :-;t.. a sec· PB. 4, 2, 15. J Llfit the rcvcrnc' in 9, 14 (likewise

a:i Cf. C. C. Kn!lhiklll', in 12 AlOC J , p. 26 1 ; Gonda, V.L., p. 42.

a:i Caliind and ll onry, op. cit,., p. 131.
:11 1,;.g. on l_tV. I , 14ii; 3, 14 etarliidi.ni rla,~a silkW ni traya.~tmnavaijitiini
,r,7/rtrn,1 11 ,,ake a,foi11a.4n8trc ... l'iniyHktiini. Soo tho quotations in lho following
1
c·liaptors.
3c, For j]i(I ll K(I of tho t <'1'111 K<'ll n.g. Ai 13. Ii, 19, R; G 13. 2, (i , 1: 244, 6; AsvSS.
7, r;, Hi; HHR. 12, 2, fl; 12, H, 2. ('f. P.g. Siiyn,,_111 on l_{V. 4, 41.
:10 '!'Jin pl1wn 'KS. n, It) b' ( KS. 9, l9: 12:3, 12) bolongs to l_{,V. 9, 101, 7, not
to(), I 3, I.

23
 gato viniyoga!J,): st. 1 occurs in SV. 1, 486, tlw otlwr stanzas arP not
registered in the Concordance. f;i11ce Siiyai_Ht clot's 110t rPfer to the Sanuweda
or to tho prescriptions of tlH' (rnvedic) NM1khii,ynna-Nra.uta.siitrn Jw omits,
in the case of 9, rn, m<'ntioning its oee111-rPncP in f-lV. 2, 61 <l 62:J and
SSS. 7, 15, 7, in that of 9, 20 arnl 24 thPir hPing sd to nwsic in S\'. 2,
318-324; 2, 311- 317; or in th11,t, of tJw trca, 9, 18, I :J itH ur-;c in SV. 2,
443- 445 and occmTcncP at PB. J3 , 11 , 1 37 . A11 initia.l gato viniyogrt{i
docs not of course exclude tlw occ·u1Tc·nce of 01w st.ai1za, or more than
one stanzas of a hymn in a ritual manual: for irn,tlmC<' n, l 7, 4 is quok<l
at.AsvSS . 5, 12, rn; 8NS. 7, 15, s.
In studying tho ritual use of tho sii 1.-tns on<· cm mot haiw one's con cl nsions
exclusively on Bloomfield's Concordnncc•. 'rhl'n' arc cas<·H in which two
suktas which in the ri1,tml followC'cl C'aeh otlwr inunecliatdy a.re in the'
manuals treated as a pair of texts. 'J'hen the· s<·c·011<l hymn is not, inclica.tPcl
separately and hence not recorded by Hloornfic·ld as occurring in a ritual
manual. 'I'hus the hymn to tho Asvins n, n:J no Rtn.llzn. of which sc•ems
to have been employed s<'parntely joirn; the 3n·ecl'd iug one in the Asvin
section of the prc7.tamniivaka: AsvSS. 4, 15, 2; A8S. n, (i, G; compare also
Sayai:ia's notes, on 6, G2 priitaranuv(lkct c7svine krafau (.,\svin Rection of
tho litany) idamii.dike dve s11kte; iiAvina.fastre caite eva, a.nd on (i, G:l
prataranuviilcri~vinasastmyos trai:9f11bhe cll((ndasy ukto vini,11or1ri!i. The s1tktns
5, 1 and 5, 2 constitute another pair . .t\ll(l HO on :is_ Similarly, it doei, not.
appear from the Concordance that the sfi.ktas 7, 7(j-80 collstitutc a. group
with 7, 75: cf. AsvSS. 4, 14, 2 vy 11 ..w1, avo divija iti :~wt ... quoted by
Saya1_ia in his introcl11ctory note on 7, 75 whcr1• he draws atkntion to
this fact 39 . Moreover, the author of the indispensable Concorclanee could
not index t.he mantras of all relevant works.

37 Similarly, B,V. 9, 19 (gato viniyorta~i): SV. 2, 349 351; PB. 13, 3, 4; l_tV. 9, 2!l
(gatoviniyoga"IJ,): SV. 2,1115-1117; 8H. 7, 15, 14.
38 Contents ancl structure of I_{, V. 2, 14 (8ulctaviniyogo lai,iyilmM aro pPrfC'ct l_v
clear. The officiants - tho ar/lu•aryava~i opening tho stam:aB J 11 aro ww•d to nlfrr
soma lo Indra (Bt. 1 otc.); nmnorous feats of tho god ar in more or l<>sK pamllol
claw,c•B commomorat cl (2 ff.), a prospect of roward iK hold. 011t, to those who offpr
tho dmught to tho god (8; 10); thoro aro some aclditiomtl roq11c,slH for worHhipping
him (8 ff.). From the data montion<'cl in tho Conr.orclanco it might bo inf<'rrPcl 1,httl,
curiously enough, only two stanzas aro quo1<•d in tho lator Vedic toxts: RI. 1 in
AsvSS. 6, 4, l O; 888. 9, 7, 5 as a yajyci in tho atinitra and st. 3 in MH. 4, 14, 5: 222, 7.
Howovor, SSS. 12, 4, 8, quoting only tho initial words of st. I, prnscrilws the ll!;O
of eleven stanzm1: aclhvarya.vo bharatendrciyrty el.-adasa ... , t,liat is practically tho
whole hymn. Stanza l 2 2, 13, 1:J is unconn<'ctC'd with tho r<'Ht of tho hymn. Heo
also SSS. 18, 19, 5 and tho commontiwy (dvticla.forcru.n raitat).
39 Viilakhilya hymns (l.tV. 8, 49 59), though liturgically mnploy<'cl (soo o.g.
AsvSS. 8, 4, 8; 8SB. 12, fi, 12), arc not commont<'d upon hy Siiya1.1n.

24
 CHJ\J>TEH Ill

H'l'OTHA LITl~RA'l'UHE

Tho n,hHe•nc<> of cviclPnce of independent hymns of praise (stotra)

1111c·quivoon,lly cln,ting from 1,he times of tho nuclei of the Mahabharata
a11d lliimiiya1_1a, should not, supply argument for the assumption that this
gemc of litcrnturc has pstahlislH'd itself as late as the 7t11 century A.D.
rt may on the contrary he· rcasonn,bly supposed that the hymnic tradition
of Il i11dui;;m I goes hn,ck to the Vedic period. That is to say that in all
prnhahilit.y then~ is no brC'ak in continuity between the production of
Vedic hymnH (in a la.rge sense of the term including also tho suktas of
tho Atharvavcda) on one haml and the immense number of hymns of
praise' eornposc<l in the post-Voclic period on tho other. The well-known
krms indicating this genre of mediC'val and modern literature, stuti and
sfrwn, appear for the first time in SB. 7, 5, 2, 39 where tho former is used
to Pxplain the word gim!1 ("words of praise, eulogistic in vocations") in
VA. 13, 52 - 1.t V. 8, 84, :3 and in B. Linclnor's edition of tho Kau~itaki-
Briilunal)a, 8, 3 2 . Tlw moRt frequent term stotra is already found in tho
Saq1hitiis of the J.{gveda (l, 30, 5; 1, 138, 1; 6, 34, 5; 6, 52, 11 etc.) and
tlw Atharvaveda (5, 11, 8; 9) to denote tho products of the poets and
in VP<lic litmgy applied to tho hymns contained in the Uttararcika of
the• S,1,mavoda, more precisely tho songs consisting of more than one
(wmally three) Htanzas borrnwcd from the I:{,gvcda and sung to one of
the mcloflieH ( sarnan) of t,ho Siimavecla. The comp ii r of the l\faitrayai:uya-
Upanii:;acl (ca. 3rd CC'ntury B.C.) quotc>s a stuti attributed to one
Kautsayana (5, 1) in which the Universal Soul is praised, identified with
Brnhmii, Vi~r.iu, Ruflrn and many other deities and eulogized as the cause,
lifr a,ncl enjoyrr of all, as the lord of all pleasure and delight, without
hPginning anfl without C'nd. The chronological gap between this stuti and
the epic is not grcn,t. [n tho Bhagavadgita (probably 2nd century B.C.)
grNLt HCC1'S ancl holy or pcrfC'ctcd men ( sicldha) arc described as praising
Krr:;1_1a, the Supre'lllC' Being, with copious hymns of praise (stuti). I:{,gvedic
plitee•H such aH 7, 42, G wlwrc VaRii:;tha praises Agni or 8, 15, 9 where
Vir:;r.rn and other gods arc said to praise Indra arc not cssrntially different.
,\ i;Y]_)ical instance· of a traditiona l eulogy is tho Durgastava occurring
in t hP l\fahabharatii, 4, ii Bombay: 3 YucU1ii:;~hira, deprived of his royal
1 For which sco J. Gonda, Medieval roligiow; lit raturo in Sanskrit, Wiesbad n
1977, ch. XIV.
2 ,J on11, 1887. In B. H,. Sr(\C\krishna S1wma's edition, vViosbadon 1968, 8, 5, 4
tho toxt roads prarJ-a vai ,9tvbhn~1 "tho oxclamn,tions of praise ar tho breaths".
3 Soo tho Critical edition, V, Poonn 1936, p. 300.

25
 clign ity, praiHC'H Du rgii . tlw daught.!'r of YaKrnlii , p111111H•ra1,i11g lH'r rpithrtR,
descrihing h('J' outwanl a.pp<·a.ranc<• , w<•a.poni-: , ;11Hl 01·1H1JlH'nts, a<lclrC'HRing
her as the profrct,r<'Hs of tlw 1111ive•1·i-:c . imploril1g lwr protc-etion, prnying
for victory, stating that, t,lw onp who nrnkt'H ol><'iHmH'e' t,o hPr in t,he morning
will not find cliffrcnlty i11 oht.a.ining Hons and wealth and that she iH the
refuge of thoHC' who an• diHtre•ssed in t hP wild<•rrn'HH, i m uwrnccl in the
ocean, or overtakPn hy rnhlwrn 4_ At lai-:t t,lw goddcHH n,pJwnrR and prornisei-:
him the victory. Notice• thP refe•J'<'lH'e to :-;it 1m1 i011i-: i,hat n re a lso known
to tllC" ,111cicnt lit.!'rnt111·<· a.ncl 1o the' <•arlv morning . a. momemt often
mentionpd in Vedic hynrns 5 . In 1lw Hiim~_va1_1a thC'r<' ii-: t.hc• e ulogy 011
the Sun (after Ii , !l:l in the' cr iti ca.1 <'clit,ion 6), an excC'll<•nt i-:pcc imcn of an
ancient, hymn of praiHP in which the name·H . e•pit,hdH , fm1ctions and
qualities of tlw Divine' L111ninary a,rc e•mtmerakcl in order to i-:Lrc•ngthcn
the deity's power ancl while• doing so to induce hi111 to fulfil t,lw rc•citcr's
wii-:heH. Reing comrmmicatecl hy tlw Vedic i-:eer Ag,1st.va, who is to play
an irnJio rtant pait in post-e•pic n•ligious trnclitiorn-: , i,IH' " esoteric ancl
eternal" hymn, "allayer of fear ancl a11x iety, cki-:troyC'r of all illH and
increaser of lifo" is i-:11id to e•rnth le the one who has hC'ttrd it to overcome
a ll his advPrsarieR. Neither the a.hove Durga,i-:ta,va nor this eulogy on
tlw Run iR accompanied hy an,v sa.cr ifi cia l rifr or manw1l a,etion.
There is in many rrsJwcti-: a strong rc'HC'ml,lance in elctaili-:, functions
and gC'11cral character hct\VC'C'n the hymni-: procluced in e ither period. This
roscmhlance is part,l,v chH' to tlw fact that the later generation s inherited
stylisti c and Ht,ructural fcatm•ps from tlw \ ' C'clic poets ancl that tho
eulogistic litera,ture contin ued Vedic fratu rei-: 7 , p,1rtly and mainly - to the
wel I-known Tndian tra<litiemal iHrn, 1,o t,IU' i-:i mi larit,Y oft he p11rpo,;cs for which
t.hiH poetry w,rn. before and after the ep ici-: . C'reat.cd. to the very continuity
that ii-: HO charactPriHtic of ma11y aspects of the [nclian culture. Attention
may he drawn to t.lw following 11oints. LikP the Vedic hymns many of
thos<' produced i11 later timl'i-: form pa.rt of collections which as manuals
of worship , family prayer hoolrn and n•.forcnce texts for daily use wore
from the remote past pn'Hc1·ved hy go rwrn,t ions of <IPvout wornhippon,.
Mythology haH always ])('en thC' very franwwork of a ln.rgc number of
anciC'nt as well ;1s mc<liC'val hym 11 ,;; in ho1 h cat.egoricH i,hffe' an' many
reforc11ces to mytlrn a11cl mythical 11arrat,iveH, to goclH and famous i-:oerR
or Rage,;, although of conrnc rn1.mei-: and conkn i,H of the i-:toricH hav(' in
the 1-Jinclu period u11dergonP changei-:: i11i-:tcru l of Indra,, Van11_1a-ancl-Mitra,,
B:rha,;pati 1,hc hymnol ogy of 11 indui i-:m dPal:-; with t,hc dPcds ai1d majesty

4 Cf. also Mbh. 5, Hi, 1:1 (Brhaspati prnifling Indra) ; 12, 47, 8 (Bhi::;nm praifling
Vi~1_111) ('LC .
5 Rnme111lmr n.lso lho lnudR of th(• ('lirist i1111 ( 'l111rch ancl thn 11101·11i11g-,;n lu!1tl iun
in n11cinnt Bgyp1 (Moronz, AgyptiHclu• Holigion , p. H!i).
6 Tho Yuddhnkii1_H_l1t c riti ca l I., Pdikd hy T'. L . Va idya, B,m,d,t I 071, Appon<lix l,
fl5, p. 1082 f.; fi , 105 Bombay ndiL ion.
7 Cf. Conda, V.L., p. 52; 2/i4 r.

2(l
 of Vii:;1_111, Ita.dhii, D11rgii arnl Riva. 1'hcR0 frcqnc'nt rrfrrrncrs i.o myth,; arc
<>asil_v intPlligihl<' : i he'.\' arP inf Pr rtlin to rc•min<l tlw audirncr o[thc meaning
a nd goal of th<' occasion an<l guarantee that the gorl will rrpcat his
lwrwfic•<'nt p<'rformanc•ps h ic et 111i11c. The practicr of rrcital and celebration
of a go<l 's nanws and <'pitllC't,s (niimakirfana) 8, wlrich is so 1kcp-rootcd
in Vii:;r,rnik and 8i\'ait<' heliPf and was probably allucl('(l to already in
Bhagav,ulgiiii !l , 14 "1\Te <lo th<'.Y ever g lorify" (kirtayanla.(1,) iR , if not
at t <'sk<l to. i h<'n for -'Hhad0\1<·d hy B,V. 7, fHi, 10 " [ invok<' your dear names"
(priyr1 l'O 1111ma. tlw TITan1is are a<ldrC'RRrcl). l\lention has already hc!'n
,nark of the alrn11<lane<' of nnm<'s and epithets which , lik<' characterization,;
and l'(•fpn-ncc's i o tlw gods' gn'ai PxploiiR and achievements, occupy, in
1lw hyrnnH of bo1 h periocls, a, considcrahk part of i,hc 1-,paec' at tll<' poet's
di sposal n_
Many hyrnn s of th<· 11 i1Hlu period can best hr charactrrizccl as prayers,
1It" god adclressecl h<·ing thronghont thr porm irnpl orrd to g ive hralth
a11<l recovery, plen1,_y of food , grace arnl favour, proLrct,ion and asRistancr,
happi11<'HS a,rnl commis<'L'at,ion , ancl the rffrcts of the prayer being, in tho
final stanza, sa,i1l to follow antomaticall_v for those' who duly recitf' it.
TlH•n· ar<' al Ro epic inst a,nceH of' t,hr combination of a la nda.tory enumerat ion
of rntm<'s and <'pitlwts, d{'!'clR. functions , rrforencrs to praiRe r eceived
from go<IH and r-.~is as ,, rl I cis pra,vcrn and formnlatiom, of wisll<'s: in
:\lhlt. n, 01. 42 IT. Dralunii. 'praises' t,he Supn'm<' Lonl asking him to be
hol'll 011 ('arth (as Kri:,r,m) . A prayer OCCUl'R a!Ro in tlw Rvotasvatara-
l'pn,ni~ad. 4. 22 (ra. 400 B .C.): "Rndra, do not, hurt us i11 child or offspring,
1101, in li fr , ca,Ltll' ancl horses; do not s lay our c•11<'rget,ic sonR for wr always
!'nll on t,lH'<' with oh lat-ions''; it, is pract,ically iclent.i cal with B,V. 1, 114, 8.
Th<' oceasional n·frr<'llCC' t.o ob lations Hhould not ma.k r us believe that the
r<'J>dit,i011 oftheHc' wonls reqnirPcl n, simu lta,ncous offrl'ing ofpr0scntations
1o a dPit_y . As to t,lw rgn·<lic siikfn s some of thr smallrr ones are in their
<'111 ird,.v chainH of p<'1 i1 ions , pra.yNs, summons. rxprrss ions of wishes, and
many otlH•rs consist, for 1 hr greakr part of prayers alternating with
prniH<' 10 . Praise it JH'< cl not, he repeated which is to confirm divine
pow<·r n,l](l, l ikP othrr forrns of crkhrat ion snch as fasting and mrdit,ation,
is 1,o 1·11Hlll'C the conti nnat ion of its presrnec' in t,hr worlcl.
'l'lw 11 indn stolms do not, rn•cpssarily rrquirr a simn ltaneous pPrformancr
of rites. They a,r<' quoted or <'VC'n rc'gnlarly recited t,o renew one's mrntal
rela.t,ions with mw'H chosc'n <l<-ity, OI' also to evoke t he 11ropcr emot ional
framr of mind for mHIPri,aki11g th(' ritual of worship. They arc also read
by ' laymen ' arnl a-:cc•ticH. Although it is <'Vident, tha1 the predominantly
rit,111tlist,i<' so1u·cc·H of' O11r lrno\\'k<lg<' of \'edic religious lifr will not furni~h
us ma,ny urm1n higuons l'({l'l'{' llC{'S to pra._vns and eulogips rocitc'<l without

H Go11clii, Mn<.l,ovnl l'Oi ig1011 ;; I it.1•rn.t 11n•. p. 2G7 ff.

11 800 ( londa, V. L., p. 2:11 IT.
111 For dntails H<'O (Jon<ln , Y.L. , I'· 108 ff.

27
 the accompaniment of ritual acts instances of the same arc not <:>ntirely
wanting. It cannot be cxpcctNl that poor Trita, imprismwcl arnl imploring
the gods to set him free (J~ V. I, 105, 17) or K utRa who, according to
1, 106, 6, was in a similar unpl<'asant sit,uation could in t,JH' wdl or
pit perform sacrificial ritcR ll_ \Vlw11 tlw Maruts an' in 8, 7, 6 said to
be called upon for help "by night (n((/cfnrn), hy clay a,ncl while t,lw
sacrificial ceremony is going on" 12, the' moHt natural i11terprctation is,
I think, the following: the gods of wincl arnl storm, armed wit,h lightningr.;
and thurnlerbolts, arc' not on ly invoke-cl within th<' framework of sol<'mn
rites hut also in daily life , hy night and by clay, wJwn ma,n , fearing tlw
fury of the elements, offers up little prayers to th<' gods conC<'l'll<'cl wit,h
a view to averting diRastcr. Similar conclusions may probahly be dra,rn
from places :-mch aR l;{,V. 2 , 12, !) and 8, II, !) wh<'re Jn<'ll fighting i11
hat,tlc are described as calling on lrnlra or Agni for help. Compare a!Ho
8, fi8 , 5. Epic parallels arc not lacking. "He who rcciteH thiR hymn (t,he
ahove eulogy upon t,hc sun in the Ramayai)a) in timcR of peril, in t,hc
midst of tho wilderness or in any danger docs not become' clisheartc11ecl ... " .
No disease befalls him who praises t,hc Asvins (l\Ibh. J:3, 150, 81 B.).
These gods wore also willing to give poor Upamanyn who hacl gone blind
a remedy after tho youth had praised tlwm, enumerating their cpithctR,
deecls, functions and manifestations. By doing so Jw gave evidence of a
thorough knowledge of the gods' nature and characteristic qnalitics, and
this knowledge enabled him to prevail upon them to fulfil his wish. The
wording of this eulogy, which curiously but inspitoofmanyrcminisoonccR
- incorrectly, is said to consist of stanzaF; of the l~gvccla,, is, generally
speaking, very apposite hccaus<' Upama11yt1 points out tho A8vins' power
to bring light after darkncHs and to release priRonc'rs (Mbh. 1, 3, G0- 70) 1a_
This eulogy also is unaccompanied by any gesture or manual act on
Upamanyu's part.
Among the many other places in the J:{,gv-eda where a god is without
any reference to legendary evrnts or special circumst,anecs invoked for
help, protection, favour etc. there arc incleP<l some more which neither
in wording nor in context point to a Rimu ltanccms performance of
sacrificial rites. For instance, Pttf:ian is in a hymn arl<lrcs,wd to tlw
Visvo Deva}:! (1 , 89, .5) witl1out any rcforrnce to sacrifices calkd upon
for favour (ava8e M'imahe) that he may protret those Rpeaki11g and
increase their poRsessionR, and on olose'r inspection it appears that, t,lw
same observation may he made' with reRpC'ct to the whole sfilcta: gods
arc ad<lrcsscd, invited, implored for hcnovolrncr and requested to give

Soe also p. 63 f.
11
For prayaty adhvartl HOO ,J. Gondn, i11 Vii;hv<1Hhvaranm1d lndo logical ,Jo11mnl :J
12

(1005), p. 170 (= Solcckrl St11dios, JJ, p. !):3).

1a For this hymn Heo L. Rcno11, L'hymno aux Asvin clo l'Adipnrvnn, in Vol.
F. W. Thom mi, Bombay J93!); J . A. H. van B11 itonon, Tho Mnhiihhitrn,tu., r,
Chicago 197:3, p. 440.

28
 felicity hut there are 110 reforc•ncps to sacrifices 14. The hymn is, it is true,
uscd in thl' so lemn ritna,I, its stanzas constituting the invitatory an<l
cons<•erntory forrnulas of t.lw ob lat ions of marrow or omcntum and rice-
cak<·s to tlw ViKvc Dcvab (horse sacrifice; VS. 25, 14-23) ; it is also used
in tlu• Va,iHva,dcva-Kastm 15 (aoni..~foma ; 888. 8, 3, 16, cf. 10, 13, 18), in
t,he visv(ljit (n vari<·ty of the agni,~foma) performed as a onc-<lay rite
(11, Ui, !J); and in the vc"ijnpeya ( 15, 3, l). There arc no coercive arguments
for tltP s11ppos ition that the hymn has been made for one of these ritual
pui]>OS<'S. J•'rom I.tgvidhana l, 20, 5 it, appears that its repetition was
recommemkcl to an ascetic: even when he is on the verge of <lying the
s{iklu wi ll grant him t lw blc•ssing of a long life (cf. st. 2 an<l 9) ; no mention
is maclc of manual rites 16_
1-limi lar remarks may perhaps be ma<lc also with regard to 1m:sages
such as J.t V. 3, u2, 2 which, though occurring in a sfilcta which refers to
oblations, are to a certain degree independent: "'L'his (eulogist) invokes
you most frequently for (your) favour".
Nor was this use of prayers, eulogies an<l invocations unknow11 to the
authors of brahma11 as. Poor Sunal.isepa had reco urse to Prajapati and
other gods with stanzas from ~ V. 1, 24-27; 29 and 30 (AiB. 7, 16).
Kava~a, being insulted by the l\1adhyama · with whom he conducted a
sacrifice, ran away and praised the Sarasvati with ~V. 10, 30 (KB. 12, 3
(12, 3, 11 ff.)). Stories dealing with a mythical situation in which a ?':~i
'saw' a hymn for instantaneous use- e.g. JB. 3, 20 where Atr i praised
Indra with ~V. 3, 39, 1-3 17 -arc told without any mention of sacrificial
rites being omitted show that author and audience <lid not need an
explanation. After being hom the go<ls Agni, Vayu an<l Surya enclosed
a piece of ground and "praised with the gayatri stanza" (SB . 2, 2, 4, 11).
When King Mathava, addressed by his family priest, did not answer
because he carried Agn i in his mouth, the priest invoked the god with
RV. 5, 26, 3 etc . with the result that the latter flashed forth from the
J~i 11g's mouth (SB. 1, 4, 1, 10 ff.). The invocation was sufficient for his
purpose. See also SB. 8, 4, 3, 2 ff.
CascB of an optional performance of a sacrifice in connexion with an
ob ligatory ui,c of a s·1"ikta arc not wanting: AsvGS. 3, 7, 7 enjoins either
to s,terificc with ftV. 10, 165 or to murmur that sulcta stanza by stanza
\\ Jwn a dove (a messenger of death) fli es against one's house.
lt may ah,o be obscrvt>cl that within the framework of solemn rites
there often are 'self-sufficient' appli cations of formulas, that is to say the
mer<' uttcriug of a stanza suffices to bring about a certain result. When,

J 1 'I'ho vocati vo yajatra/i in 8, though translated by "ihr Opforwii.rdige" (Goldner,

H,V. 1, p. 114) and "vous tp 1i otos vouos a u sacrifice" (Ronou, E.V.P. V, p. 4),
~ 1111 iilso mo1u1 "worthy of worship, dC1sorving adoration".
'" \V. Ctiland and V. Henry, L'agni1;1~om1,, Paris 1906, p. 354 ff.
HJ For ti h1tor application in tho Vi1;11.u1pf1j[L soo VHDh. 8 (11), 10.
11 Soo a lso J B. 1, 147 ; 1, 228; 3, 188; 189; 3, 245; 3, 267 oto. (samans) , AiB. 3, 42.

29
for irn;tancl', in the punarabhi.~eka C<'l'L'lllony (roya,l co1rnPcn.1tt0u · ) tho .
.. .
o1hc1ant . about Lo anomt
1s . .
the kmg he tna lct'H I11m
. n•c1ac ·, , "'"he a1)1Joasu1g ,,
of the wn,t<'l'H hccaw.;c unappc>ai-;ed thei-;e would clei-;t,roy 1UH ·, u, 1errry
~ •) ·
with a i-;tmiza, which ii-; not found in tho Rgveda, but. occurn at TS. 5 , u, 1'."''
Mf:l. 2, 13, 1: 152, !i (AiB. 8, 5, !) ff.). .When the cl,1y for . '] "H' f'1·c-1>aJ1
1 l is,
. 'I
1n ,, 10 aunicayana . .
nte co 11 cctetl w,t
. l1 t IH' a,c. l o i. a 1101 .H·c· , <·111 'ass anc Ja
goat the officia11t "layi-; vigour in th<'m" by :ul<ll'l'HHing tlH'lll w,"tl1 t . lO
' )
(..::' 1> 1· •> •) 1 ff etc ..
i-;tmizas Vd.ll,12-14;'1'1-5.4,L,2,l;Apl-5N.lli,2,ll.;
1...1 , •
,"1>. >,<>, .. , . ,ts
'J'l te 1. n l1cn•nt, pow<•r of tlw pm,t-<•pic stotrns ii-; o1.tl'n I'(' 1·('1'1'<'< l 'c>·
' · the poc.
themselves i-;tatc that their poems cun• variow, dii-;ea:-;es, C'l1m11Hts<' . . • 0 bstaclcH,
' .
. .
a1m1hila.tc cvel'y form of evil 01· enable the perno11 who recites" L<'Ill to t,ffalll 'I .

wettlth and so on 18 . f:luch l}l'O!lliscs an' not foreign to older w,01·ks· ' · 111
of
AV Par. 23, 13, 4 ff. the importance of tho text ,ind the elltcao~ ·
recollecting its contents a.re elaborately described. 'L'hei-;e :-;tatoments O \ei~
asi-;umc· the form and character of fonnul11ic .frutiphalas or .'rava~uqJha a f
exprcs:-;ing the merit and good results of liste11i11g to a, poem or st ory ~t
re_ligious import. f:lC'~ e:g. Mbh. _1, 3_0, 22; 1, 50, 2? IT.; 1 , [) 0: <"1 In 1nos
vu. e effects
o1 these statements 1t 1s the rec1tat10n as such wluch produces th . u
tl ('Htreu,
. ,1 1.01·
c .
mstance: " l l e w I10 with
. c.levot1011
. recites
. tl lIS
. cu loffy
t,
on V1~J'.l
... goes wlwn he hl'eathcs his last to Vii-;nu's presence " . A11 ex tra stanzaf
1
auc- l
ctl t o M ayurn
- ' s (7L 11 century) f:lurya-da,taka
- .. c, · , all kinds at
prorn11-;e8
0

prosperity to a,nyone who devoutly reads the poem. 'l'o the man who ,
1-;unr1se. recites. the euloffy ur)on i:lfu-ya consistin<Y of the got1'.s 108 nanies h'
. o t, . of IS
a proi-;pect 1s held out of the birth of Hons wealth, rcoollcotwn s
former existences etc. (Mbh. 3, 3, 18-33 ). That ' the devotee w J10 listen . t
•l ,o 01' ue lVCl'S HU.Creel S t ones
, 1 l' . 18 . f'ort,. filt'u
,1
aganrnt
•
UllCOllCCJ'll ,·",, ,,_,e\f-ev1dcn· .
~ . . . . , . stor1es
hxpl1c1t statements of the merit earned by the one' who lwa1s cpw ]l
Huch as, for im;tance, that of Ma.nu alld the fii-;h (3, 185, !i4) _are
known, a11cl WOl'C in all probability already more or less usual lll V Jd
:le
t uncs.
· · [11 accol'( l a.nee w,t · Jt its
· twofold theme th(' 1-,una ', J.1 'sepa
, s·tory as to f
·Ill t l w A'1tarcya-Braluna1)a (7, 18, 14 and lo) holds out a P1·0s1)eot 0
· . ly
l I
< e .tvernnoc frnm srn · and the bil'th of 80118 to thoi-;c who hear it. · I 11tercstmg f
enough, the author doci-; not leave us in clouht about, tlw cquiva . Ienco Iol
l . .
t us ment and that earned hy a, i-;acri fieial rite hcm111se "a, ong ·sJiou lc ' l .
' when
even , not sacnficmg,
. . make his . p1·1c1;t
. narrate t,h18 t to
. . tale, " · In ,da-
colJ~,~-tion of late V cdic ancl c11rly J l iHdu kxti-; known ai-; Atl~arvav\hc
Pt11'1s1~ya mPntion ii-; in n, 4, 7 made of th<' rc•wa,rd (tn11rnl~t,0Il /~oJl1C
worlcl of the f:lm1) attaeh<'d to the n•citation or the hearing O . st

twenty-five verseR that, have to aceomJHl.llY tho Jm'sc'11tatiou to the pne l

0f . . . statct
a cow rnatle of sesame·,.se<' ah> ,, 2·>- , 10 ' l ff ·"" ') 12 f. it 18 ·1(s111
"It<l 4')~,..,, . )
that the munnming of the iidhyiUmikc'ini sukliini fr(•ei-; from the ev_i . r a
contnwted in the courne of a yea!' . l!'or the lll<'l'i1, 1,h.c'rc is in roc1tm_~ n .
. l ,s <•
text H('<' 4 3, fi , !i; IHi , :J, 4. ln the l\fahanii.rii.,v111.ir1,-U p11n i~11cl, w}uc 1 ·

l8
l•'ol' Oxtirnplos Hoc Gouda, Modioval roligious litnraturo, p. 240.

30
 l1ttc ,a c11·
('l'A. < it .ion, to
LO r: ii ~< , 'I'·,titi,1i
. . .•1y,t-Arn1,iyaka,
, - .
the reciter of the section 350-373
(from sin) ' 48TJ,>0) 18 ,' ~'s·tid •,o Ou 1.tam · ,Joma
1..,1 and to purify his descendants
to him ·l · H' Uhall<logya Upani::,ad (ca. GOO B.C.) end: by promising
contin \\, . lO. accord'mo" 1·0 I'll I<' l 1as it'arncd tho \',,da and as a houschokler
not toU08 . 1ll8 V{'(h ·' 8!' uc lY · · • a prospect
. o.f. reaching tho world of Brahman
Kath -U , . arrain
1 <'i,llJ·n
0
t 0 mun d arn' cx1ste11eo
· (8, 14). At the end of the
· a J),tntsad
atta,incd B, · (C1' IS) N a01.1<etas, " havmg . rcce 1.vcd this. Jmowlc<lgc
who 1 alunmi itll(l lwcamo free from death and so may any other
(this)" 1rnows
( ' tl 118 · ·Ill regard to the Self". The formula "\\'ho knows thus
ocoui· , ya evam · . · · . veclc•J w ]11c
0
, . l 11s
. of' t l ll' same tenor as ' 'who has hoard t h is"
,, .
r-; a '
r-;o
, u, 62. ') 111• 1 .
1 \V ·
S. 8 , 10 , 30· , 3'3, (AVI) . l"u, 1•>r; .)v, ~ , AV.::'a. 9, ~,
8·, l'))· ~ ,
9 94·'
9
'I'll ' ' ' 7 , 2 (>; 10, 8, 44· 11 3 51 · AVPar 44 4 14· 40 5 12· 55 u 4
c powo . f . . ' ' ' ' . ' ' ' ' ' ' ' ' .
Ram•· 1 0 <'ulog1ps 1s with al I clearness desirable described in the
<Howlayar)a:
, when
. A gar-; t ya mstructB
. -
Rama . tho Ad1tyahr
m - . cl aya (" Secret
l
cnsuin f
0 <1go of tl 10 s " un ) 19 he doer-; not o!llii, cmphasizi1 1g tho good results
A, g rom the l<now Jcc.1ere of tlus • hynrn.
Ol' heas appears
. f iom
· ,
part o tho above
of . mstanccs
. tho results oi. narrating .
20
Tho r111a , 0 a. samoc. . , l story often cotTC8pond with its contents and purport .
or hav nanat1ve
I' m·ay even change 1ts . funct1011.. Thus those who have recited .
is mo et ' st cnc<l to tho epic nanativc of Ast.ika (Mbh. 1, a. 13-5:3), "which
encou st 0011 <lucive to dhamw and increases merit", "shall nowhere
can benor any <l angc'r from . snakes" (53, 25 f.). That means that the story
Which u~cd_ as a spell 2 1, just like, 1nittat£8 mutandis, texts of the ~gveda
unct · ai C 111 th <' 1:1,.gv1u . ,111a11a and oJ.,ewhcrc given . anot lier, ' mag1.cal'
fWhicl 1on 2 2 I .
d · 11 t 1us 001111cxion it i, worth recalling that powerful stones .

of
theni,
B~~:
With l ostro
8
.

~~
1 18
Y a. II cv1. I arc .m the Mahabharata sometnncs
fr01~

118t meditation
tho \'cc.la ( ibh. Bo. 7, 52, 24). The
.

which it is t1'ue enables those who devote

put on the par
'classical' practice

ca ·sc1vcs t 0 it . to g<'t a hold on ' the thiugs' of tho rnatenal . un1vcrsc-

.
11 111 a smular
Zielc · . way be "umfunktion iert zu hanc.lfesten inncnvclt lichcn
'l'l n, u .a . f"ur Erwerbsz,vcckc" 23
lere arc oven ' mstanecs
. of Vedic . hymns bemg . recited . through al I ages.
. .

10
_ 20
Aftor {i ' 93 ci·. od.; Hoo ubovo, p. 2G.
IIonco . . ,,
(ayu.lfJyaJ also tho application of ud1·octivos such as "presorvat,vo of lifo
tho cont· and «·incroa;iing prospority" to a· story t.Jiat is to freo tho 111,tonor;; · f 1'0111
O 2 I Soo 1nual D ·
oar of doath (Moh. Cl', od. rx, App. I, 8, 44). 11 1
.
riontali o.g. J · Uonda, The so-called soculnr ... hyinnR of tho .l;tgvctln,,
V'ar111Ja, ~~lo~rlandica, Loidon 1948, p. 312 (S.S. III, P· 361), pussiw; }I. Li.iders,
Alt! ttmgon 1951 1959, p. 19; p, Thiomo, in ZDMG ll3, P· (i9.10
act22 ough a • · t t· n a manual
. and th 1 magical rito normally involvoH 11, spoll or J11CHil a _'
rite~ cl o llflo <>[' . d. . ') a . 1"or instance tho
1 0
'' esc .·, somo ol>Joct (charm or 'me 1cm -comp ' .
' xt 1~u ·u Jcd in tho K1u1Hika-Sr1tm-all thro C'Ollll ononts nmY bo omphasizod
01 0
2a ,,tvoly d ovolopcd.
p, 440 (A . llofol'
.. ) M . . . . S"d t . . Stuttm1.rt 1975,
f. · · ·, . ffarlrn;yn 11 z, J)10 l'olig1onon u os as101 ,s, ,.,

31
 the Purui:iasukta (J~V. 10, UO) 21 , the Hnttmulriya of VH. XV I aml 'l'H. 4, 5 2s.
The latter text, a litany adcfrcssc<l to the vario11:-; ,i:,;pects aud functiorn;
of Ruclra and corniisting of invocation:-;, praiH<', c·numcnitiorn; of nnrnes etc.
was to accompany the offcri11g of 425 oblat,im 1H in Ht it 111 l'd to appca:,;c• t hl·
god (HB. 0, 1, 1, 7). Part of it is usccl togl'tJwr with otlwr 111rintra8 i11
th<' non-Vedic ritual <lcscribccl in M88. 11, 7, 1 :J ,, hid1 i11cludes inter alia
a nyiisa ritual, by which the part'l of the worsltipp<'r':-; ho<ly arc assigned
to the diifcrcnt aspects of the god followed hy the· l'<'pd ition in a low
voice of the whole text arn..l a meditation on the god. 'l'hc hymn wn,s
also murmured without any sacrificial ritual (.1\18::,. 3, 2, 13; ViH. 5li, :i;
Var;Dh8. 28, 11 ff. etc.) for expiatory and puriiicatory purpor;cs. According
to the comparatively ancient Ja.bala-Upauil:lad 3 the muttering enables
a man to become 'immortal'. In the Maha.bha.rnta it is rpgarded as a potent
sacred text of supcrhunmn origin (brahman, 7, 57, u8 ff.) m1tl as ti means
of performing upasthana 26 (7, a. 173). Ami so on. Even nowadays it may
be witnes:-;ed 27 that eleven hralnnins seat themselves, as required by
ancient scripture, in a circle while chanting for twenty-four hours without
interruption the 8atarudriya litany and tossing bilva leaves onto the
altar. 'l'herc are in my opinion no sufficient grounds for assuming as a
fact that its srauta use in connexion with the 425 oblations has been the
original and for a long time the only one.
There is also much to be said for tho supposition that other rgvodic
texts or at least part of them remained in use up to modern times 2B.
A stotra called Siiryaryadva.<lasaka "Twelve arya stanzas in honour of
the Sun" 29 , regarded as very sacred, believed. to restore its reciter to
health and probably intended for a popular form of Sun worship ao, begins
with a nearly literal reproduction of ~tV. 1, 50, 11, the manuscripts
adding to each stanza one quarter of the triplet 11-13 a Hinduist bijamantra
and one of Surya's twelve significant names (e.g. hrii11i mitrayu narna!i).
Now ~ V. 1, 50 is addressed to Surya, describing, without any reference
to saCl'ificial rites, his rays, appearance and revolution (st. 1-10). 'l'hc last
thrnc stanzas (11 13), in another mctn•, arc a spell against jauuclice of
which the cleity is expected to cure the rncitor. In view of the frequent
quotations of the complete hymn as well as its component sta11zas it

21 See my forthcoming papor Vedic cosmogoHy and Vif;!1.1uito bhakti, in

Indologica Taurinensia, 5; cf. also Vi~u.m-Smrti 64, 2:l; as f. etc.
26 Seo Gonda, Tho Satarudriya, in Volwno D. IL LL lngalls (to bo published
in 1978) and a forthcoming paper by J. Bruce Long.
26 Soo below.
27 J. Bruce Long, in J OIB 22 ( 1972), p. 21 f.; Hee also p. 29 f.
28 For l;tV. 10, 127 soe Bruco Long, in ABORI 22, p. 28.
29 Edited by K. Paramoswara Aitlml, Stotrm111mucc11yu,, Adyar-Madras Hl69,
no. 98.
36 As is well known hyrnrni and oulogios upon tho sun m·o a widespread form
of glorification o[ that luminary and its blossingA. Soo o.g. l<'. 11 oilor, Erschoimmgs•
formon und Wesen dor Religion, Stuttgart 1961, p. 5:l f.

32
 111 w.;t. have' <'njoycd considerable popularit.y. According t,o the B,gvidhana
i11 its presC'nt, form ,t comparatively late work and a product of a long
<'Volntion dealing wit h t he 'm.ag ica,l ' effects ascribed to many rgvedic
h,vm11s :i , L, Ul , 1 one shall won;hip the ri sing sun every day with tho
"ho IP s1tkfa , lweansc it clC'stroys heart-di sease (the term hrdrogam occurs
i11 st . 11 c); ddinit.e gestures or other ritual acts are not prescribed. ln
st,. :! th<' sanw work continues: t he man who is seized by diseases and
i11 rnw.;t, we lI prepared, regularly and frequently muttel' the stanzas 11- 13,
wh ich are a "furthNer of health" (cf. BD. 3, 113 f.) . 'I'his is not to say
t}ia,t, th<'n' did not exist more or less fixed popular rituals that required
the recitation of these stanzas: there has been a trcakalpavidhi of which
1,lwsc rnant1·as are part 3 2 .
K.ausika-Sutra 58, 22 recommends the use apparently of the whole
sfd.:ta AV8. 1:3, 2 - the stanzas 16- 24 of which are identical with B,V. 1, 50,
l !l in a1 1 act of won1hip to tho risillg sun (udyantam upati~fhate) which
is to secure length of days. The rite is extremely simple : no more than
an upasthana (lit. "standing near"), that is an act of homage or adoration
which may consist of sta11ding or sitt ing clown by one of the ritual fires
(NB. 2, 3, 2, 4), of approaching and addressing one or more stanzas or
a, complete sukta (SB. 2, 4, 1, 1 f.; see e.g. SSS. 4, 2, 8; 10; 5, 4, 3;
.ApNS. 6, 26, 6 etc. ) 33 _ In the domestic ritual the first stanza is pronounced
wlwu a father who is to make his child look at the sw1 worships (upastha-)
that luminary (MGS . 1, 19, 4) and when the Veda student having
discharged himself of hi s vow worships the same heavenly body (adityam
npati,Jfhate) with two stanzas (HGS. 1, 9, 9). 1'hc complete si"ikta is among
the texts to be recited on the occasion of the iltsarga, i.e. the simple
ceremony performed when the study of the Veda is interrupted ; in
addition to the recitation one has to thrnw down clods of earth to the
cliffercnt quarters and to satisfy with water the ?"§is, deities etc. (SGS. 4, 6).
Adoration ( upasthana) of the sun with stanza 1 is also prescribed in
BDhS. 2, 5, 8, 12 (thi s section deals with rules for bathing); in 2, 10, 17, 39
(rules for those who become ascetics); the same stanza is rec ited by an
ascetic who on returning from begging has to announce what he has
obtained to the sun (2, 10, 18, 7). Kauf;!Up. 2, 7 is an illustrative passage:
"Sarvajit Kauf?itaki used to worship the ri sing sun (adityam ilpati§f,hate),
having put on the sacred thread, having fetched water, having sprinkled
1,hc water vessel three times saying 'Thou art the remover; remove from
me the (my ) evil '" 34 . The term upasthana and the practice of adoring
the sun with mantras survived in Hinduism ; sec e.g. Bhattikavya 8, 13

31 See Gonda, V.L., p. 37 f.

32 Montioned in the ];tgvediyabrahmakarmasamuccaya, Bombay 1936, p. 13.
Soo also tho oditor's Introdnction to tho Stotrasamuccaya, p. XVII.
aa Soo a lso P. V. Kano, History of Dharmasastra, 11, Poona 1941, p. 1006.
34 Cf. also BAU. 6, 3, 6.

33
 ye s·11,ryri1n upati,_~!!11//lfl' 111r11lfrai{1. ,\C'eonling 1o 1,lw \'i~r.iuit,C'H 1,he prnytn·
is addrnHHl'd, not to thl' l11minn,ry Ind to Urn! lwing in itH di:-.k, and they
pr0110111lC'<' the toxt.H requirl'd with t,Jw hand in th<· position of prnyer,
a cloekwiH<' eirc11rnam)H1lation (pmdr1k..~i1m) and tlu·t·<' HlWCc:-.:-;ive stanzas
addn•s:-;cd to l\litra which go back to th<· \':ijurv<'da:Jr,_ It. is not, :-;urpri:-;ing
that B,V. J, 50 :irnl p,1rfa of it :-;Jwnld ha\<' gained aece:-;:-; to the ,fraula
ritual. The sfa11zas I J- 1:3 ctH' a:-; 'l'B. :3 , 7 , H, 22 f'. in Ap8S. 4, Hi , 1
prescribed among tlw rult•:-; to bl' ohsPrved hy the :-;,1crificer when n,t a
given mome11t he i:-; to wor:-;hip (upafi:~!lU1te) ilw Sun. It is al:-;o \\'Orth
noticing that the morning hymn addresHetl to Si"trya c111d i\litra-Var111.m
J~V. 7, 6:3 cu<lN with the a::,:-;un1nct' tlmt "we will at :-;unri:-;e wo1:-;hip
Mitra-Vanu:ia with adoration and oLlntion (1ulnw/Jhir ... havyal?1)",
nama{1, ... "bow, olH'isance, rcvcn'11ti,1' adoratiou, :-;alutation (Ly word
or gcst,ure) " hei11g through the ages the fixed or eon:-;eerated phrase u:-;ed
in expressing adoration. 8cc also l~V . 1, 152, 7; 1, 153, 1; u, 51, 8 etc.
A good many of the rnvedie s1,1,kta:; di:-;Clrnsml i11 t,hc following ch,1ptcrn
arc indeed morning hymns. The early morning or th<' fore110on in general
has tlu·ough the ages been specially n·commc11Clcd as being most suitable
for prayer and worship. Sec e.g. l\fa11n 4, 15~ ; Pa.rasant-Sm~ti 1, 39 36_
From a long description of the duticH of a how,ehol<ler in t,hc Vi1:>1Ju-Snq·ti
it appears that after having taken a Lath, early in the morning (64, 9),
01w must not only address the bathing-place' with mantras from the
l_tgvcda (10, 9, 1-3 etc.) but also <live under water and mutter the
aghama?\Sa~ia hymn ~V. 10, 190 thrct' times or other mantras among them
t,hc Puruf;)asukta (B,V. 10, HO; ViSmrt.i 64, 18 ff.); in U4, 36 it i:-; enJoincd
that after having bathed one must mutter aH many purifying mantras
a1-; pos:-;iblc 37 .
In the Iight of the above facts and consideration:-; it does not scclll
too hold to refer, in answering the question as to why imch Vedic stories
as that of the spinster Gho~a to whom th<' Asvins gave a hu::,baud
(nV. l, 117, 7; 10, 40, 5 ff.) and the :;11,kta dealing with Apala's cure (8, 91)
have been preserved, to mueh later tradition:-;, for in:-;t.ancc that of thP
poet Narayai:ia BhaHa ( ± 1560 1646) and his teacher: when the latter
\vithout hcing qualified to do so, taught Nii.raym_ia the V<'da arnl because
of thi:-; sin was attackccl by rhcumati:-;rn, Narayar)a got the di:-;t•aH<'
transferred to hi rnself fLnd freed himself from ii, hy reciting a reHnn16 of
the Bhagavata-.Purii.l).a which he had compo:-;ed. Docs not B!'lmdasva, the
narrator of the Nala episode, cxpres:-;ly drnw a parnlll'l lwtwct'n tlll' e,·il
plight of the hero and King Yudhi1?~hira, hiH liHlt'ner who is iii n. similar

3~ J. Gonda, Vif;,1_1uism and Siv11ir;rn, London I 070, p. 74 f.

36 For Vii;;1_1uito und Sivtiito morning prnyor,-;, rnatutnml study of Haer .d texts ntc,.
sco J. Gonda, Vi$1,rnir;m and Sivu.ism, p. G8 ff. (with rPforenc<'s and bibliographical
notes).
37 For tho pul'iflo11tory offoot of jap<i (m11ttori11g H!lOJ'<'d t<•xts) soo Kano, op. o,t., 11,
p. 358. Soo bolow, p. 3G.

34
 Hit11a1,i0111 J L iH Lruc· that before starting tho story Brhadasva gives as
lllotiV(' for his narn1,i,io11 th<' wiHh to make Yudhii:,~hira realize that another
garnhler (Nal:L) had l)('ell plunged into greater sonow (Mbh. 3, 49, 35 ff.),
frolll his olosi11g wordH it ,tppears that the long episode was not primarily
or so l<'l.v memit to lw 11, consolatory speech in the rnodorn sense of this
1,c•1·lll. " 'l'hiH kg(•11cl iH i,a icl to be a mea11s of destroying the evil genius
ol' the· lcrni11g di<'. A rna11 like you can get relief from sorrow by li stening
t.o i1 ... ThoHc thaL rcl ,1,tc and hear these adventures of Nala will not
su ffn misfortune". Thc•He words arc followed by the usual srava?J,aphala:
tlwy will have chi lclre11 , be healthy and wealthy, etc.
,\s t.o their practical 111,c , the stotras of th Hi11du period are chanted
Pi1 her i11cliv iclually or in uni son, read in places of worship or used for
c:onkrnplative purpoHeH, as aids to reflection or mcdit,Ltion. As appears
l'rom inten1al evidc•1Joc- as well as from many passages in purii~ias, iigamas,
and tnntras they wore oft,c•n recited for one's personal welfare, for obtaining
' lrnowlc<lgc', length of I ifc or final emancipation , for v ictory over
antagon ists or to safrg uarcl the r ec iter against every form of evil and
miHfortune. ,ve would i11 my opinion be wrong if relying to a certain
<'Xknt on the argumentmn e silentio we should take for granted that these
uses of ' hymns ' were completely unknow11 to the Vedic Indians. On the
contrary, the probabilitie. seem to be in favour of the supposition that
thm;c hymns that were incorporated in the B,gveda but not employed in
t.hc .frauta ritual could, gen rally speaking, serve the same purposes as
many post-Vedic hymns. It may be true that prima facie evidence seems
to show that the belief in the srava~iaphala, that is in the inherent power
of a text as such, has at a certain moment 'replaced' the 'brahmanic
l'itualism' 3 8 , appearances may be deceptive. The literature of the Veda,
and especially the B,gveda, ii, onesidcdly ritualistic but it is hardly
probable that characteristic features of non-ritualistic religious life did
not c•xist for a lo11g time as undercurrents not or only insufficiently
n'presc•ntc<l in the texLH extant. The above hypothesis is, if I am not
miHtakcn, corrnboratecl by an intcrprctation of these hymns from the
point of view of their function and appli cab ility on one hand and from
cmrnideratious based 011 the significance and function of hymns in othC'l'
11,nciPnt 01· traditional civi lizations on the othcl'.
1lymns of praise, celelimtions, confirming and strengthen ing divine
power, proclamations of the gods' might and glory have indeed at all
tirncH and almost everywhere been regarded as a very important feature
of religious life . They often include invocations, references to mythical
OI' legendary event. and. prayers - with which they have the wish to exert
influence on the Unscc·n in common - and cannot always be clearly
<listinguislwd from allied 'gemes of literature' such as blessings or
i1lcantatio11s and c·xol'ciHms. 'l'h<' thematic motifs a,rc not infrequently

38 Th111, P. Horsch, Dio voclischo GuthiI- und Slolm-Litoratur, Bern 1966, p. 469.

35
 -
mixed and sonwtimes ovc•rlappi11g . Vcr.v oftl'n t,lt<·sc· 'hymns ' or 'tt-xts'
arc us<·cl on cliff<·rc·11t, occasions, publicly as \\'<•II as in private wornhip.
Somcti111<·s they may form the kcml'l of th<' lit.11rgy, in ot,her cases they
11re sung or murmured in the 'dorne•stie· e·nlt' :rn_ "Tito diffrrent requircnwnts
of sacred i:;ong <Letcnninc the mamH·r of its j)(']'fonnance·. It, may be
attac11C'd t,o almost all da,ily occasions, sudt a.s Jwn1ing, or to less regular
occasions, such as nrnrriage , birth, aucl eleatlt. Lt may <'qtutlly be performC'd
in my:;terious circ1un:;t1u1c<'s t1t special :,;e.isom; ... " ·10 . 1t c1111 l'l'adily be
understood th:it even a.fter a thorough examination of all Vedic hymns
wo arc unable to proc1u·e complete or CV<'ll pl1wsihlc information 011 1111
the occasions 011 which these pocmti were used. But it would be well if
we remembered that we a.re confronted with a similar lack of exact
in.formation on the employment of the Psalms of t,he Old 'l'c:;tanwnt:
"Hei wdchcn (klegcnhPitcn die· P1-Jalrncn, die irn P:;alt,er gesammelt sine!,
vorgctragcn w1mlcn, wisscn wir freilich nicht in a.lien Einzclhcitcn" 41 .
In thi:; connexion it i:; worth recalling thM, tho more reciting of Vedic
text8 without tho accompaniment of any ritual act was alreacly in ancient
times regarded ai:; very meritorious: 42 "the· fire of tho Vcc.la destroys all
one's guilt caused by (evil) deeds ... A bra1unin who remembers the
B,gveda is not tainted by any guilt ... If a hermit ... practises austerities
in a forest ancl (a houscholclcr) recites a single re, tho merit of these acts
is equal . . . Tho claily recitation of the Vcda and the performance,
according to one's ability, of tho scriei:; of the mahiiyajiias (the five
principal acts of worship: rncitation of portions of the Vcda at the juncture
of clay and night 43 , sacrifices etc.) destroys guilt, even that of mortal
sins. Let him daily perform ... his particular rite:; (svalca?fi karma) which
tho Veda enjoins ... " (VasDh8. 27, 1-8). For an enumeration of the
purificatorytcxts found in the Vedas soc 28, 10-15 and also Vii:il).u-Smrti 56,
1-27. l!'or the obligatory private recitation ('titudy') of the Veda sec
Manu 3, 75; 81; Yajfi. 1, 101; 104. Similar statements are found in the
Manava-Dharmasastra (Mann) 11, 250 ff. whcrc however definite hymns are

39 See e.g. G. van der Loeuw, Religion in 0f!sonce and manifestation, London 1938,
p. 430 ff.; Hoilor, op. cit., p. 233; 322 f.; 336; 342 f.; S. Moronz, Agyptischo Religion,
Stuttgart 1960, p. 30; 96 ff. otc. (soe also chaptor 1, n. 49); JT. Gose, M. Hofnor,
Kurt Rudolph, Die Roligionen Altsyrions usw., Stuttgart 1970, p. 26; 338; 437 f.;
H. Ringgren, Israolitische Religion, Stuttgart, 1963, p. 163 f.; (11. Novormnnn),
E. A. Worms, H. Petri, Die .Religionon <lor Si.idsoo un<l AustralinnA, Htuttgart 1968,
p. 184; 188; 205; E. Dammann, Dio Rcligionon AfrikaH, Stuttgart 1063, p. lHi ff.;
123; 126; (G. Tucci Ltnd) W. lloissig, Die H.oligionon Tibots und der Mongoloi,
Stuttgart 1970, p. 300 f.; 338; 349 f.; K. ,Jottmar, Dio Roligionon dos Hi.ndukusch,
Stuttgart 1975, p. 369; 373; N. Chadwick (and V. Zhirrnunski), Oral opics of
Central Asia, Cambri<lgo 1069, p. IGO ff.
40 C. M. Bowrn, Primitive song, Now York 196!3, p. 55 [.
41 Ringgron, op. cit., p. 163.
42 FOl' "study" or tho Voda in gonoral soo Kano, op. cit., ff, p. 350 ff.
43 Kane, op. cit., II, p. 700 ff.; soo also Manu 11, 240.

36

j
 i:;aicl to expiate dcfinit,<' Rim; and part of the purifications are to be
accompaniC'd hy fasting, hathing or a simple Racrific<'. In part of the
c'xpiat,ions nwntionecl hy Yajiiavalkya, Dh8. 3, 802 ff. these combinations
arc' r<'garcled as ohlign.tor~r 11 . WhC'r<'n.s t.I1ere can he no dispute over the
fact that alrP:Hly lwfon, th<' b<'ginning of tlw Christian <'ra rgvedic tcxtR
wern wiclC'ly usc'd alHl prPscribed for 0xp iatory purposes we wou ld
proh:ihly not be far wrong if W<' took some of them to have served this
purpose at a much earliN date . According to Baudhayana-Dharmasiistra
:l, 10, n f. reciting (mnrmming) i he Vc<ht ( japa.), aust.crii,y (tapas) , a
sacrifice, faRting and giving ahm; arc (indiscrimi11atcly) r('commendcd as
nwthocls of cxpiat ion , t}w pmificatory texts h<'ing, inter alia, the 1tpani:mds,
the srn_nhitiis of all the Vedas and a number of hymns (among them the
Puru~n hymn J~V. 10, !lO) and a number of 8fi.mans mentioned hy nam e.
Memorizing i,he Veda, so often mentioned and so highly thought of in
epic and m<'clioval tinws (cf. e.g. 1\lhh. 5, Ja2, G; 12, 10, 1), was customary
at a much earlier dat,e 45 . Tait,t.Up. 1, 9 combines study (svadhyaya)
arnl kaching (pmvacana) of the Veda successively with truth, ta,pas,
sPlf-control , the sacrific ial fire's, sacrifice, b<'gctting offspring and so on,
<'mphasizing that tlw two mentioned first arc in any case absolutdy
irnlispcnsablC'. Probahly t]](' earliest description and eulogy of this
brahmayajffrt , i.e. one's own daily study of the Veda, is found in SB. 11, 5, 6,
3 7, 10. After comparing sev<'ral clements required in th sacrificial cult
to certain cl<'mcnts of brahmayajfia - for instance a spoon is said to be
ropr<'SC'ntcd by speech, the milk-offerings by tho hymns of the B,gvcda -
it state's that whoever studies day by day his portion of the sacred texts
gains an imperishahk 'world' (lolca, 11, 5, 6, 3) . The traditional myths,
legC'ncls and otll<'r texts arc honey offerings to the gods (8). The stmly
arnl i,caching of the Vcda is a Rource of pleasure to the one who devotes
on<'s<'lf to it (7 , 1); he slcC'ps peacefully and is the best physician for
himself. The gods will grant him S<'curity of poss<'ssion; h<' will be fr<'ed
from recurrent, death and attain to commun ity of nature with Brahman
(G, 8 f.) , and so on. In TA. 2, 11 f. an elaborate description i, givrn of
how and where this brahmaya,jfia, is to be performed: outside the vill age,
on a purn spot, scakd, after washing one's hands, sipping water three
times ci,c. C'tc . After various other prepa.rations one should begin one's
claily rc:[)('tition of Vedic texts from that point where one had stopped
the previous clay 46 . From this description it is perfectly clear that this
'si.ndy' for which SGS. l , 4 -speaking of a matntinal practice - prescribes
several hymns and stanzas, was an important religious ceremony.
Should we in view of these facts exclud the possibility that there

44 For other particularR Reo W. Cam pert, Dio Si.ihnozoromonion in der altind.ischen
nochtslitoratm, Pniguo 103!), p. 49; 51; 59; 60 etc.
45 Cf. K,mo, op. cit., TT, p. 105 ff. and TA. 2, 10- 13.
46 I rofor to chapter IT, n. 29. Cf. also Apast.Dhfl. 1, 3, I I , 22 fT.

37
existed sfiktas which from an early moment W<'n' val11ccl and preserved,
not or not in the fin:t place for sacrificial purpm,eR bnt, because they were
for some reason or other comiick•n•d to h<' Hpcci,Llly, or not, less than
'sacrificial' hymns, worth repeating?

38
CHAPTER1V

NIJKTAS WI !OLLY UNEJ\1PLOY.ED IN TUE SOLEMN R [TUAL

ProcPC'cling 110w 1,o <liscm,s the rnvcdic sf1,ktas on which the conclusions
nrrivC'd n,t and t,lw hypothC's<'S venturC'd on in this JJUblicati on arC' based T
hn,ve , not on ly for the sake of smveyab ility, arranged that material in
a fow gro upf-l. Those sfiktas which are neither as such nor in part quoted
in the lat.er Vedic works in clud ed in Bloomfield's Uoneonlancc' 1 arc brought
together in t his chapter; those that, as far as 1 am ab le to sec, arn used
on ly or mn,inly in domc'stic s1"i.tras and vidhana texts dealing with 'magico-
rdigious' rites, in chapkr V; those wl1ich arc according to tho Concordance
not employed in their entirety but have furni shed the authors of the
ritual handbooks with dctaclwd stanzas or pairs of stanzas to be used
11s sacrificial formu las (mantras) are with a few exceptions to be found
in chapter VI. The order in which the individual suktas are treated is
on ly to a certai11 extent systematic. The interpretations of the textR are
gC'ncrall y speaking as wccinct as possible and as a rule not longer than
is required by the subject of this pub lication.
Tho eulogy upon the Maruts 1, Hl8 is almost entirnly a descr ipt ion of
the ir physical ab ilit ies, outward appearance, behaviom and exploits as
wPll as Romr rcfrrenccR to t he reactions of their natural environment to
their activitirR. Thcrc is n o allu Rion to sacrifices, specific 11ointf-l of time
or circumstancrs etc. It Rhould be remcmberf'd that thr expression
yaji'ilt-yajfic7, in the b0ginning of stanza l refers to the port's " (act of)
worship (ronsisting in praise)" rather than "sacrificial rituals" 2 . Saya1:ia's
annotation is: "th e particular ritual employment must be underntood
from the 'characteristics' of the stanzas" (vise: aviniyogo lai1igika!i) . So
the conclusion of an unprejudiced rrader may be that we have to do
with a sort of eulogy for general purposes.
Nono of the sevcntern stanzas of the hymn B,V. 5, 52 (addressed to
the Maruts) bring ritually employed, Saya9a's note "the a1)pli cation ha.
heen lost" (gato viniyoga,(i,) is intelligible. In this eulogy roforrnces to
f-Jtarting a hymn or song arc numero11s (st. 1 ; 4; 5; 8; 13; cf. 14), allusions

1 M. Bloomfield, A Vedic concordanco, Cambridge Mass. 1906.

2 Afl was supposod by Renou, E.V.P. X, p. 24: "(Tandis quo), s0,0rifice apres
sncrif1co (faits) a vo uR, (6 M:nrut's), (jo) chorcho a l 'omportor paroillomont (sur mes
riv1Lux, ) ... " (yajiir.1-yajiici va(i samanti tuturva~iir . . . ). .For tho use of yajiia seo
~V. J, 13 J, 2; 3, l 2, 2; 5, 52, 4; 5 pra yaji1a117i ... area man,dbhya(i whore in Ronou's
tmnsliLtion (X, p. 28) "J'ontonn e (lo chant pour) lo sacriflco (on l'honneur) des
Marut ... " tho ftrst pair o[ brnckots Rho uld 1 o ornittod; 6, 2, 2. Soo also SB. 1, 9, 1, 4
11/Jhaya17t 1•a ewd yajfia eva yat suktavcikas ca namovalcas ca.

39
 to Hacrificial ritcR ahr.;(•nt. 'I'hr man who go<'s io i,lH· l\farutR iR Raid to
focus his thought on tlwm (st.. 1.1) 1wi to nffi.r t IH•m ohlai ions. It RCC'lllR
thcrrfore i,hat hen• alf>o the word ,I J(ijifo 111 in si. 10 rloPs 1101 nwa,n "sanificc" 3
but "won,hip" 4 . Orn· can hardly ('k<'HJW tlw c•o11,·ietio11 that tlw poem "as
not intended for 11 ddinitC' sacrificial rit<· . The• qiiih<'i, yajiiiyri (Ht. 1)
"worthy of wornhip" cannot lw nuHlc- an :ngurn,·nt, to 1hr con1,rnry.
The occu1Tc•nces of yajiirt, in ilw st.ylistir,dly C'ompliC'itt,<'<l and artificial
~V. 10, 77 (oato viniyooa(1) may again 1H' ('xplai1wrl as ''\1 orship" (in a
gc1wral scnRr) hut arlhvrim in st. 7 and 8 d('notl's "sa('t'ifiC'inl rite>". St. l h
is of Rome interest: "the• worxhip ofhirn who lrnowr; iH like· tllC' (manual rifrs)
involving ohlatiorn," (hav[._~mrmto nrt yajiid 11ijr1111i:~r1(1,}. There' arc' alHo
some alhtHions to rain (1 a, r, cl). ,\II dc•tails c•onxidnl'cl (cf. alHo 7 a,) the
hynrn sce•mH to h1wP h<'C'll intrnckcl for n, form of sac1 ificia I cult, but it,
seems impossihlc to sa,y why it is 11oi e•rnplo.vC'd h.v t Jt,, aut.horR of i lw
kalpas{itra8 extant. Has the artificial Ht,.vi<'. <'haraut,•rizC'<l hy many rare
words, psouclo-comparisons a.ncl otlwr aff<'ckd obsc11rit,ie•H , anyi,hing to do
with this n<'glcct1
The companion sii.lcta of tJw same· cluirackr, lik<'" ise• rl<-dicakcl to the
Maruts, by the sanw po0t 10. 78 ( gato viniyoya!1) do('H not suggest anything
worth mmtioning with rpfrrPtlCC' hoth to iiH original <'lll]lloynwnt and to
th0 qucr;tion as to why this tPxt is n0ithN Jlnrtly nor in its entirety ur;ed
in th0 ritual worlrn known to us. If cmploy0d i11 HOllt(' form of ritual
practice it could in any case serve as a prayc'r for lrnppinPss (8t. 8).
The short hymn (3 Rtanzas) 1, 172 sournls lik<' a praypr for protection
or rath0r for hcing saved or sparrcl, the pod, acldr0sHi11g and pra,isi11g the
Marnts on lwhalf of t,lw clan of Tmaskanda. The last prtda of Ht. 2 "Far
(bc) the holt, which you hurl!" is ickntical with A \'S. 1, 2(i, 1 c which
iR rightly known aR a prayPr for prokction from thc wrath of the gods.
According to Sa,va1_m the special rii,ual usp of' 1, 172 is lai1igika, but the
qucstion may ariHe whethPr thiR pmy0r 1n·es11pposr•s i lw existence of a
definite simpl<' rik sr·rving tlw sanw purpos<'. The• ad, pn·scrihPd in t,he
KaL1Hika-Sf1tra (42, 22) with rcganl to AV8. I, 20 is indcPd extremely
Himple: om· should whispcr thiH text. whilr' ga.zing ;it thC' portentous obj('ct
which should be mack hannksH. At 14, 14 ff. the si1me· mamml givc•s th('
advice to Hcattcr, to the accompanim<'nt of AV8. J, 2(i chaff all(l oi,hcr
rc•fose matter into a clrfinitc fir0, wJlC'n a,n C'lH'lllY draws nca,r Hworcl in hand.
In l, 166, no part of which is pr0scrihc d in som<' ritual, attcnLio11 is
mainly drawn to th<' appealing si(lCH of thP gods' charnctcr (th<' l\larub:-;
come helpfully to 1,hosc who pay homag,, or offer ohla,tionH to th<'m:
st. 2 f.; 13; cf. 8) aH wpl[ aH to tJwir hoixtc-rous a,pprnn,ch which makes
the mountains rumhl<', i,h<' i,r'('es tr0mhl<' a11cl all cn,a,t,11n's frn,r (si,. 4 ff.).
In tlw difficult Htanza 14 5 tlH' pod RC'<'l1lR i,o <'Xpr<'KH 1he· \l'ish i,o prcvn,il,
3 Thus Ronou E.V.P. X, p. 28: "honoront pour moi lo 1-11wr1fico" (cf. p. 80).
4 For st. 4 and 5 Roo n. 2.
5 Soo n.lso Ronou, E.V.P. X, p. 72.

40
 h_v hiH worn hip ( Pbhir ,1;ajnebhib,) , upon the gocls to he present when
ohla,1 i011H ar<' off<'r<'<L According to Sayai)a the ritual uRe is lai1igika and
\I'< ' will prnhahly 11ot he miHtaken if we regard 1.his t.c>."t aR a suitable

accompaniment to an.v ritual act by which one hopes to win the gods'
favour (cf. st. :3; H; 8; 12).
J~V. 10, GO (gato viniyoga(i,) , addressed to Agni, prai se's t,hc domestic
fir<' of a, roya,l pernon call ed Vaclhryasva: it is auspicious, a good guide
(Ht. L) , hrilliant (2), Haid to have carried off booty and gained the victory
oV<'r Diisas and Ar)'allH (!i; l l ), as well as requested to C'njoy the eulogy (3 f.)
aml t,o continue rendering it,H valuable Rcrviccs to those who pronounce
th<' siikta. There an' no al lusion,; to definite sacrificial riteR 6 . Geldncr 7
HC<'lllH to be right in ,;peaking of the late k in g Vaclhryasva (cf. 6, 61 , 1)
who may haw' been the fatJwr of th e poet (according to the Sarvann-
krama1)i 8umitrn Viidhryasva) or t he poet's pa.tron ancl Renou s is no
donhL correct in the opinion that the sfikta bclongH to or hands down a
'1,radition fam il iale' . It might be 1,upposccl that their descendants wi shed
to preserve the hymn because t h ey were convinced of its usefulness in
t,h<' future. That Vedic man tried to bewitch or injure an enemy by a
ritm1l fire appears for instance from Kausika-Si.itra 4-8, 1; 37 f. ; 40, 2 9 •
The recitation of the s11kta waR probably believed to res uscitate and
regenerate the power inherent in t he commemoration of t he histori cal event,.
From st. 2 it appean, that ~iv. 5, 22, eulogizing Agn i ancl imploring
hiR favour, was to be recited hefore the performance of the sacrifteial
rites: "the yafi'ia (sacrificial worship) shall today proceed in continuous
order". This is n ot in compat ibl e with the informat ion famished by
Sayai:ia: iddo viniyogab priifaranuviikasvi 1w.sastrayofi. The s11.kta is however
not usccl in the hrahma,~as and si.itras of t he Aita,rey im; and Kaui:,itakins.
[n many rgvedic hymns the same name of the god addressed is several
t,inws repeated. Thus Agni 's namc occur. eight times in the nin e stanzas
of B,V. 1, I. In 10, 80 all twenty-eight piidas bPg in with a form of this
proper name. This hymn is a mi xture of statements of the god's deeds,
gifts, functions ancl achievements, references to hi s great expl oits ancl the
pcrsons to whom he offered assistance and protection and to the fact that
the r,~is, men and birds in vok e him. Hymns or eulogies arp mentioned in
st,. 5 and 7 (ulctn ib , brahma , suvrktirn) , hut there arc no allusio11 s to a
sacrificial rite that is lwing performed or will take })lace after the rccit,ation
of the poem. So the text no doubt was to strcngthen and please the god,
and as a captatio benevolentiae to make him well cli sposecl to help those
who recite it and to confer the benefits commemorated also upon them.

n In my opinion idam in 4 b iR not "co i-acr ific " (lfonou, I. cit.) or "dom Li od
und Opfor" (Goldn0r, op. cit., p. 246), but, "this on logy" (8totram, Siiyai:ia).
1 Goldnor, RV. Ill, p. 245.
a Rono11, l<J.V.P. X[V, p. 17 .
o Cf. V. Honry, La magio dnns l'Jndo antique, Paris 1904, p . 231; 233 .

41
 1'hen' sc' cms to lw su fficirnt , gronrnl for t,h<' Rttpposi1 ion that, t,IH' _porm
coukl h <' rrcit,c'<l , in the prPR<'nC<' of tlw god's manifrst,at.ion, hy any Aryn,11
who was in llC'C'd of his lwlp . AC'C'Ording to Nii._va.r:ia it was sa.i<l to hPlong
t.o the' morning lita.ny (prr1tamn111 1r1kn) a.rn l i.hc' l"('C'itaLion in h ono ur of
tllC' Asvins, gods who a.rP among tlw n -cipi1-n1s of t,lw morning litany .
IIowC'VCr, neither t,lw Aita.reyins nor 1lw Kauf;!itakins inelu<le it in t IH'
se ries of their .fr(t11fa siifras LO_
In the hriC'f s1iktr1 7, 14 (vin i_1;ouo lrt i 1iui kl/[1) t,IH' po('t <'xp ressC's t,lw
intention (opta.1,ivC's) of hi msC'lf alHl thos<' 011 w hos<· IH'lrn.l f IH' is sp eaking
to worship Agni with o!ferings , homage>, fop]. a C'nlog_v, sacrificia,J hntkr de.
[n the' fin a l st,anza (3) lw is i11vitPcl t,o co nH ' 1ogC't,h Pr wit,h t,IH' (o1JH'r)
god s. ThC'rC' is no rrn,son for the' supprn,i1 ion that th<' t.ext h as hc'<'ll
concc ivecl as a n acC'ompan im('])1, of d !'finitP rit uni nets. altho ugh it could
h ave consecrated such JH'Pparator_v :ictiviti<'R as nr<' rC'f<'IT<'d 1o or i11tinrn.tccl
(fetching fud etc.).
No places arc m enti onc'd in t,Jw U011C'o rda11c<' whc'I'<' I.n'. LO , 41 or its
t hree compmwnt st anzas arp quoted. From the tPxt itsc, [f S<'C' C'S})<'cially
st. 1 cl - it i,; p crfcct l_y ckar that t,hc poc't wishPs to ii1 vokp and in v ite
the Asvins in th<' Pa,r ly morning. Hence' a l,;o Raya.r:m's note': pri'ifaran11-
V(r ka.foina.{asfraynr u kto viniyogn (1.
Whether or n ot 5 , 4!5 11 addrcss<'cl to tlw \ ' i:-;vc' Ikva}:i ( viniyor;o lai1iuika(1)
elcscrihes "den gewohnli ch r n Sonnenanfgang" 12 or " dc>n c r sten Sonnr11-
aufgang n ach !anger Rcgcnzeit " 13 ; whd,lwr or n ot t hi ,; prayer is h cli cvccl
to be iclcnt ical with a mythical prayer (Gelclnrr); and whether or n ot,
the e leven stanzas con st itutr one or two 14 hynm,; can be }pft, uncli scu ssc'<l.
What intcrc,;ts us is the umnist,akahlP rC'f<'l"C'llC<' to ,;11n ri s1' and 1h e earl y
morning (st. 1 ff.) a nd the' ahsPrn'c' of a lltrni on ,; to sacrifi c ial rite's being
pprformrel - in Rt. 4 ah thr god s arc in vok ecl, not worshipprd, 4 cd ii,; a
motivation of a gcnC'ral charactC'r . Whrrras in ,;t. 1 f. the Run h as aln,ad.v
ri se n, thc'r<' is no ,louht that in t,h c Rtanza,; 6 a nd 11 it iR the poct,'s dhi
(the irnpirecl and pronounced h _vnm) that iR proclncing that pllC'nomenon.
The conclusion mnsi, he that, this s1iktn a,IRo waR a morning-hynm, intemlc'd
to aerompany, anrl, if nccc,;Rary, to promote• i,lw prncc'R8eR nwnt,ioncd in
the text. Hm·p Velikajamaclhava rpr ofr,; T S. I , '> , !l, 2 f.: " Tlw cla_v witK
the gods', the night the a.mrns' ".
Neither tlw compl ete s1ikfa I:{V. 10, 0:3 (rJ((fo vi11i_1;oy11[1) ad<lr<'sKc'd to
the Visve Devii}:i nor it,,; fiftP Pn ,;tanza,; an• C' lll))loy<'d in th<' rit.11al nrn,nwtl K
m<'nt.ioncd in the ConPorclanrc. 'l'lw god s, <'1H11ne>rn1 Pd ancl prnised, 11n'

°
1 Cf. Cala nd and lfonry, L'ag11i -:; j om11., p. I :lo ff. ; Hno a lRo H.c111<> u , lfoohorc lw1-1
(soe Clmptor T, rn. 20) p. 170 r.
LL For a bihliograpl1 ,v HOO H1,nou, 11:.V. I' . I V, p . 72; f"o r- a clmnwl,or-i:.mt.irn1
Gc,Jdn or, RV. IT, p. 50.
l2 f-1 . Liidors, Vnr·111_m, (Wttingnn l!l;i] l!Hrn , p. :1:w.
13 (Jp ldnor, I. cit., and liP forn li i ,n UrnH1-1n11u1n nml Old(lnhnrg.
14 LC1dors , I. cit.

42
 implorr<l for prot<>ction (1), favour (6), fame (10) etc. and the poet,
emphasizi11g 1,he f1111ci,ion ancl efficacy of hiR eulog icR (2; l 2), cnclR hi s
product, wit,h a clii,1rnsf11fi. 'Thm·e are no allus ions to particu lar sacrificial
riteR. Takc11 by ifa,clf tho sfikfa crcateR the impression of being a prayer
ancl eulogy for g<'1wml purposes rather than a sacrificial text.
'The hymn to the Vii-;ve Deva]:i 5, 4-9 (viniyogo lai1igika{i) characterizes
iL1wlf in the filial st,a.nza as homage (nama/i, st. 5). The poet approaches
f-favit,ar 15 all(l Bhaga, inviteR the Asvins (1), enjoins the li stener to roncler
homage 1,o :Sa.vitar (2) , praiRes Pi"lf:\i\,n and othcrn, prays to Indra, Vii:;i:iu etc.
for happy dayR (:3), to fhvit,n,r for protection (4) and adds some wishes.
Then' arc no explicit references to sacrificial ritual. Nevertheless, it seems
<li!licu lt to imaginc• why this sftkfa and its component parts have been
ignorc>d hy the ri1,ui\,I is1,s, unless it was traditiona lly reserved for iipasthana.
The s11kta addressed to the ViHvc Devii,]:i 3, 56 is one of those obviously
popular pieces of enigmatic poetry 16 that leaves tho audience to guess
tlH' names and persons of the gods, clothes the secrets of divine power
arnl influence in riddles, paradoxes and allegories and has a special
pn:-fcrcnc<' for more or l0ss cryptic numerical statements 17 . \1Vith the
cxc0ption of a g01wral invitation or wish at tho end of tho hymn (st. 8)
no mcnt,ion is maclc of the gods' presence i\,t sac rificial rites. According
to Sayai_1a the ritual employment is to be understood from the li1iga
- s1i,ktaviniyogo li1ig<7d a vrrgantavyab, - and Goldner 18 , regarding the tra in
of thought of the poem as "undurchsichtig", asks himse lf whether the
icka of the one primeval gocl is alluded to. ln discussing the problem of
the use of the s1ikta it is important, to remember that en igmatic hymns
11nd stanzas were not only cmploy0cl in the sacrificial ritual but also much
appreciated as nwans of disclosing fundamenta l mysteries. Compare
\TC'1·1kati\,11Hiclhava's noi.c on st. 1: devair dr:~fiini puriinani vratfini tathaiva
sthirii?J,i /Jhavanti. The c01T0ct interpretat ion of a seri0s of enigmatic
statements was believed to conduce to a deeper insight into the riddles
with which man in his mundane cx isteJJcc is confronted. Moreover, the
asking and answering of riddles was in many parts of the Eurasian world
traditionally regarded as an ordea,J applied to 11eoplc of intollectual
pretensions, and as a t,0st of proficiency in 'nat ural science', cosmology
and theology 19 .
B,V. 2, 31 (viniyogo lai1igikab), dircct.0cl to the Visvc Dcval:i, is one

16 "Dominanco do SaviLar", Ronou, E.V. P. IV, p. 77.

10 "Suite du caractero 'devinottes' ... ", Ronou, E.V.P. IV, p. 53.
11 Cf. V.L., p. J 32 f.
JS Goldner, RV. r, p. 402.
10 Soo o.g. Conda, Dio Roligionon J11di<'llH, l , p. J(lG ; 171 ; N. K. Clmdwick
and V. 1/,hir11111nHky, Oral opicR of ConLrnl A~ia, Cambriclgo HJ(l!), p. 185 ff.; G. Tucci,
Dio Roligionon Tibot;:, StuUgitd l!l70, p. 21l3 f'.; J. Gonda, Lotiorlrnndo van do
rncliHcho arrltipol, A1rn1torcl11m nnd 13ruHfl<'i>i 1947, p. 8. ompn,ro o.g. KB. 13, 5, 2, 22;
BAU. 3, 8, 1.

43
 of thosP 817ktns in which t,JH, prndw·tim1 and reciiation of a h)' lllll and
th<' rpsitlts of its IIHP hopP<l for ar<' afl,,gorically dPscrihP<l as a chariot
rncc 20 . Tho prayl'I' in t,hc lH'ginning of st,. I "li'avo11r 011r chariot . . ." i1-:
JJO douht to induce t,hP gocls to conw to th<' sacrific<' of f,Ji,, pod,'s pa1.rnn ,

uot to that of ot,hcr Aryans (rivals Pk.). This rc•qrn'sf, for favour and
assiHtancc a<ldreRs<'d to man,v gods in s11cc1·ss ion is t,h<· main thcmp of'
the si7,lcta, l>ut the J>O<'t 1lops not, drop th(' a.11<-g<Jl'ical nHHl<' of c'xpressi011
before stanza 5 - hut, notic<' tJw comparison in st. 7 : t,lH' cha.riot mHl
the prize contestP<l for occur again in st.. 2 IT. That, is wh.v an 1111prc,judicPd
rPadcr might concPiV<' the iclc'a t ,Jrnt, t,his s1iktr1 eould Ii<' nRed its a pm_V<' I'
not only for a succ<'ssful 1kliveranc<' of a rit 111tl h_vrnn but, also for a
prORJ)<'rous l'C'Sll It of a chal'iot race'. It ma)' ])(' l'N'al lc-d that hoth rar•,.~
and culogins wer<' g<'n<'rally IH'li<'vc·d to produce Jw1wffrial results and to
generate, OJ' set in mot ion , uspful powc'r.
gv. 7, 37 (viniyogo lr1i1i(!ikr1(1 ) , addr<'HRing th<' Vi~V<' Devii.l.1 lrnlrn and
the J~hhus occupying a promi1H•nt position iH a good im,1,ance of an
invitation to com<' to the sacl'ificial grotmd , to drink soma , to distrilrnf.C'
presents ancl to listC'n to th<' hymns of prais<'. ThiH thPm<' is of course
elaborated with somr rcpet.i1 ion and variation which is alHo to cxprl'ss
the impatience', on th<' part of the J>O<'t (rPciter) cum suis. to wi1.,nc'Rs
the arrival of the gocl and rpcei ve part of his wmlth. It. iR clear that neithPr
the presence of the god(s) nor th<' distribution of prese11ts or rewards an•
at the moment of rC'citing asHumed to he actual facts. The indicative'
verh formR rl'fpr to the gods' customary practice <'tc.: 2 a yi7yd,,?i ha ratnam
maghavatsu dhnttha "c'eRt VOUH qui ('Ollfcrez aux (pat.rons) liheraux Ull
trcsor ... " 21 . So there is HOll1<' prohahilit,v to favour i,Jw Hnpposition that
the ?':~i in compoRing the hymn was not preoccupied wii.h t.hc t,h011ght
that it had to accompany manual actions.
Similar conclusions may h,, clrawn with regard to 7, 40 (viniyoqo
laiiigika!1), which, though lik<-wisP compoH<'fl in honom ofthP Visvp Dcvii.b.
focusHcs attention on Varm)a (and Mi1,rn) in Ht ,. 2 and 4, on Savitar in
st. I, on the Maruts in st. 3 etc. From st. J it app<'ars t,hat it iR the poet\,
wish (optativc) to st.art the s011g of prais<', that hf' <'XP<'C1,R (suhjnnctivr)
Savitar to roRnmc his p<'ctdiar activity, arnl hopes (opt,at,ivo) on tlrnt,
occasion to receive som<' ohjert of valm•. The imp0rativc'H nnd suhjnnctivl'
in st. 2; 3; 7 likewise point to <'vents t,hat ar<' not .vet act.ual. 'l'hrre iH ,
as far as I am ahlc to sec, no ner<•s1,ity to HllJ)J)OHe t,Ju, poem a com hinat,ion
of eulogy and praypr to he intornlc-d for a ddinit.P sacriflcial ri11ial,
although it is clear that the T:~i t,m1mports himHPlf nwnta.lly to }t Hacrifieial
ground in the t'arly morning.
As to 3, 57 (s'i'iktrwiniyogo lcti1igikri(1. Hloomfir-ld'H Uoneordanc<' drws not

20 Soo Condit, V.L., p. 80 f.

21 Henou, KV.P. V, p . 42.

44
 inform 11H of any rit,ua l w,e of Hi ngle stanzas), it is, to quote Geldncr 22 ,
"cin Proomi11111 zu cincm \ ' i8vetlevali ed ... ", and - though a polite request
to a ll tlt<' godH (H1,. 2) ~uH I Ho nie of them rncntioned by name (4) to be
pn·H<•11t at a, sao rificP n1ainly atldresHed to Agni. As Htate<l elsewhere 23
it dot's not sc·ern to IH' by chan ce that 1.he poet makes, in these s ix stanzas,
mention of 1,]iree dual deit ics, viz. Indra and Agni ( l ), ln<lra and Pu~an (2)
an d ll enven mid l~a,rth (4). In al l probability these pairs arc expected
to c•xieud 1;]wir specia l Hympathy to those who recite the hymn which,
in the poet's own opinion, is a milch-co w profuse in refreshments (1).
Can thesl' c·o11Hiderntions furni sh a clue? And was the hymn especia lly
employed to aeoompany the utilization of the pressing-stones (4) and the
reception of the divine gueHts (5)?
Next, the hymn to VarurJa and .Mitra l , 151 (viniyogo laiitgika(i) -
"hynmc obscur et contoum6, a partir d'unc base 6lementaire, qui est
ce ll c <le !'invite" (of. Ht. 2; 3; 7) 24 . Notwithstanding va1'ious references
to sacrificial ritual (2 ; 3; 7; 8) neither the s{ilcta as such, nor its separate
Hfanzas arc quoted in ritual texts. After dwelling on the birth of Agn i
and the dual deity (l; 3) 25 the poet states, inter alia, that Varui:ia and
Mitra proclaim tho stable Order (4), fulfil the desires of men (5), guide
the activity of tho inspired sage (6), readily accept tho oblations (7) and
possess force consisting of wealth (9). Tho poet makes mention, not only
of tho functions and activities of tho dual <lcity, but also of its relations
with an individual sacrificer (2) . At first sight it seems as difficult to form
an adequate idea of the occasions on which the ancient Aryans did utilize
thiH sulcta as to say why it has boon ignored by tho ritualists. OH second
thoughts, however, there seems to he room for the supposition that it
was specially intended for those who, while worshipping the <lual deity
and sacrifi cing to him (see st. 7), hoped for an answer to their call (2)
and fulfilment of their wiHhcs (5) such as deliverance from sin or evil (6).
The contents of tho comparatively original hymn 5, 64 (viniyogo
lai-il(lilca!i) in honour of the same deity 26 which is mainly a prayer for
iJ1spiration and spiritual illumination alternating with supplications for
the gods' benevolence (st. 2) and for worldly success (st. 6) , do not
n('ccsHarily presuppose one• of the so lemn rituals. The poet, who in tho
final sta11za (7) mentions his name, Arcananas, refers repeatedly to him. elf :
i11 Ht. l with "we invoke ", in 2 with "this one who is praising", in 3 and 4
with verhH in the first pcn;on etc. From the general character of this
co mparatively personal poom it cam1ot, I thi11k , be reasonably inferred
that it was iutemled for so me sacrifice - I am unable to sec that tho

22 Gold.nor, RV. I, p. 404.

ia J. Gouda, Tho dun.I d oitios in the religion of the Veda, Amsterdam Acad.
1974, p. 283.
2.1 Itonou, J~.V.P . VII, p. 34.
25 Uonda, Dual doitioR, p. 172.
20 Soo ah;o L-tonou, .E.V.P. VII, p. 43.

45
 poet Hhoul<l be "th<' lwfllr of t,Ju, sacrifiu· " 27 altho11gh there arc on th('
other hand uo reai,ons for excluding a, simultaneous p<'rformancc of ritual
act,s ou tlw part, of the poet or those who ,tft.l·r him "oukl recite the s17,kta.
]:{,\'. 5, (i7 (viniyogo lai1igika(1) is another h_ymn of 1n·aise in \\hiC'h
the high position ancl hahitual aetiviticH of \'anu.m a,nd Mitra an•
commemorated but no reference is made to i,acrificial rites.
1\s io 5, (H) (viniyogo lail"tgika(1) , the poet a,tLests to Llw gods' care of
the luminow; spheres, 11'ipartite space (sL. 1) and the l'a,ri,h ly n'gi011s (4),
as well as to man'H hope t,hat they will give welfan· rind happinPsH to
his offspri11g (:l). b1 spite of the 11on-ehanwtl•rist ic pitrln 3 h which
being identical with 5, 76, 3h (to the Asvins) rcfrn; to an invocation at
110011 ancl at surn·ise -1 sec no n•ai,ous for regarding thiH hymn as

ncceHHarily intended for the solemn cult.

As to the• obscure hymn 10, 132 {gllto viniyogci(i) clcdica,ted to Vanu.rn
aml Mitra, i.f Gclclner 28 is right in sunnising that "dem Liccle cine pol itisclw
Begchenheit zugnmdc lit•gt, die dcr Dichter absiehtlieh ve•ri,chlciert und
nur in cinzclncn Zugen cnaten hiszt" it docs not seem impos1:1iblc to
regard this sukta as a sort of 'legend 1:1pcll' 29 or at 1C'a8t as a text that
was regarded as utilizablc when situati01rn similar to those alluded to
- see Gclclner'8 intrnduetory note and cf. st. 5 - would present themselves
again. Then• arc no references to ritual application1:1, but the prayer1:1,
praise·, injunction (u) and general statements (the merit earned by the
sacrificer, st. l; Varw:i.a's kingship, 4) which it eontaini, a8 well as the
adoration of which it givei, ovidcncC' (~) ma,y even warrant the 1:1uppositio11
that it could he tl8ed on some other occa1:1ions abo.
According to the Sarvanukrama1;i all three stanzas of 10, 182 (gato
viniyoga(i) arc addressed to Brhaspati, who is however mentioned by
name only in the bcgim1ing of 1:1tanza 1. The siZkta ii, clearly tripartite,
the padas c and d of all three stanzas coni,tituting a refrain that welds
the prayern to B!·haspati, Narasarrisa and Tapunniirclhan "the Burning-
headed One" of uncertain idC'ntity 30 together. It i8 an almost continuous
prayer for 8UCe<•sH in i,acrificing and in invoking the gods with pro<luctH
of poetical inspiration. Thii, has no doubt led some authoritit•s to eousiekr
"thii, praise of Rrhaspati to he prayern for the im,titut,or of the sacrifice
{ii-~i .so yaja1nu1wsya)" (BD. 8, 80). They we•rc probably right and one might
perhaps venture to suppo8e that this pn1,yer waH )>l'O"JlOUJlCcd when in,
or before, sacrificing something waH in da11gcr of going wrnng (cf. st. 1 ah;
3 a ancl the refrain).

21 Thus Gold.nor, RV. JI, p. 73.

28 Gold.nor, RV. lII, p. 364; sco also Ronou, E.V.P. VII, p. 63; Conda,
Dual doitios, p. 187 f.
20 Soo Uonda, V.L., p. 145 f.
ao Soc H. Oldonl org, in N1whr. (ii.itLingor Uli,;. cl. v\,' is,i. 1915, p. 218, n . 2;
.H. P. SclunidL, Brhmip1iti untl lndru, Wioshudon J !Hl8, p . 72.

46
 In strnciurc and chMactor the two eulogies dedicated to the dual deity
lndrn-8orna, 4, 28 and H, 72, a.re widely different 31 . Whereas in the former
(viniyoyo laifrgikah) the god1-, an' named individually and the dvandva
n:tllll' Judriisorna(u) dc)('s 1101, occur so that the Brhacldcvata, 4, 136, is
right in Baying that lndra is culogiz:ed together with Soma, a ll five stanzas
of th<' other hymn begin wi1,h an invocation of the duality indraso1na(1i).
ln both poems ii, is 11rninly lndra'8 important and beneficial cosmic
aci,ivity that is praised. Neither of them alludes to sacrificial ritual being
pl'rformed. \Vhcreas however 4, 28, 1 is as i\1S. 4, 11 , 2: 164, 7 f. together
with 8, 48, IO as M8. 4, ll, 2: 164, 9 f. (also KS. 9, 19: 123, 3-G) employed
at M88. 5, l, 5, 70 in a sacrifice for tho benefit of those who wish to
realize a special ambition and in an expiatory rite (MSS. 5, 1, 10, 66),
i,lw other si"i,/.;fa ( sulctaviniyogo lai1igika(i) is entirely ignored in the ritual
works. Ono can imagine both si1,ktas being recited on various occasions
requiring the praise of this dual deity.
Ueldner's comment on G, 39 (gato viniyoga!i) is incomplete rather than
incorrect. It is true that ''c.las Lied den Soma als <las Leibgotri.ink Indra's
foiert" , but it dwells also on tho god's great exploits which the draught
had enabled him to achieve. The 'setting' of the hymn is clear: the god
- who is the addressee - has drunk and is now expected to give tho
eulogist refreshmPnts (st. 1 cd); tho last detail is elaborated in the final
:;tanza (5). So from the chronological point of view the recitation is
suppo:;od to take place aner the offering of oblations to the god and
before' the presentation of gifts to the eulogist. The pro donw element is
clearly recognizable.
l~V. 5, 33 (viniyogo lai1igilca!i) in honour of Indra ends up with an
elaborate d£1,nastuti 32 , a praise of some patrons who arc mentioned by
name (st. 7 cd.-11; cf. st. 6). The view that portions of this character
arc g<'nera lly :;peak i11g later additions being untenable, the si1,lcta - no
:;tanza of which appears in the ritual text:; - strikes the reader as made
for the poet's personal use. Notice also the expression of the latter's
gratitude in st. l. Neither the passages mentioned. nor the invitat ions,
rdorences to Indra's deeds 33 and prayers in the other stanzas allude to
solemn rite's being performed.. There is on the other hand room for t ho
supposit ion that later gencnitions by n·collecting and re-enacting the
then legenc.lary references to Indra's mediation in the reception of gifts
l>e11evol('llCC show11 in the past lc11ds prnbability to liberality in the
future used to repeat this s11,kta in their personal interest. The prayers for
i,lw benefit of the poets and eulogi sts in genPral in st. 6 and 7 (sa na ...
rayll!I dit!/,; piihl (JT'(lata!1 s·ura kiirun) could contribute to the poem's
suitability for this purpose.
31 For other particulMs soo Gond,i, Dual doitios, p. 335 ff.
:i~ Soo Uo11d11, V.L. , p. 170 f.
a3 L◄'or lndm's libomlity otc. ,;oo ,T. Uondn, Epithob in tho B,gvcdn., 's-Gmvonhago
1959, p. 42 ff.

47
 --
~{V. 5, au (viniyogo lrii1igikri{i) inviting lndrn to a Homa, fPHtiva,I (Ht. I;:?)
makes repeatc'<lly and emphatically Tll<'llt,io11 or tlU' god':-; liu<'rnlity and
bendicencC' (st. I; :i; 4) and cncls with th<· stat<·nwnt t,hat on<' 8rnfam1.ha
has rewarded the poet, who (in st. 4) <·xpn•HH<'H hi:-; i111<-11t,ion to prnis1·
the god again, giving him to u11<lc•1·stand that h<• hop<'H for a su mp1,uous
rcmwwrntion. Tho s'iikta may have H<•rved under tlw sanw cin,;umsta11c·<•s
as (t \'. 5, :33. 'l'hc words "your eulogist h<•r·<· miscH his voic<" " ,t11d Llu·
prayer for property cic . in st. 4 and 5 nmy hav<· added a Ht1ggeHtion of
gencml applicability to the s·17,kta.
The dr7,na8tuti hymn 5, 27 (vi,iiyogo lni,iyifo(I) gi, c·s ocension to similar
ob,;crvations. The poet mentions gratcfuUy the pJ'(•sents which his patrons
had given him, praises their liberality and implores t]w ule:-,sings bcstowecl
by Agni (and lnclra) upon them, without omitting a suggestion in thl'
interest of the c•ulogists. Both the commcmorntion or tho hi;;torical facts
relating to the great ancestor who was tho pod, ancl the prnyer for
continued remuneration al8o of him who "1idelc· a l'onh·e (allant a la
quete cl') wie in8piration poetique" 31 may Jmve a<lclecl to the value• of
the sukta for the private rites of the poet's family.
In the sukta 2, 20 ( suktaviniyogo li1igiid avadhiiryatr~m) directed to
Indra the poet compares his own activity to that of the man who tric>s
to carry off a prize in a chariot race (st. 1). Ile continues to praise In<lm
as a protector and defender of the wornhipper (2), a friend who helps
tho one who praises and the one who performs the manual rites (3);
he makes mention of Home of Indra's deeds (5 ff.) aucl of his superiority (8),
requesting him to fulfil wishes (4). Thero an• no invitation,; or allusions
to sacrifices. It seems possible to imagine that a,nyone who wished to
make a request for divine assistance could avail himsC'if of the intrinsic
quality of this s'iikta: the god who has accomplished so many i rnportant
deeds will not desert his eulogist.
B,V. 2, 18 (lai·1igiko viniyogab,) is one of t,ho:-w s17,/ctas in which the dcit.y
- in casu Indra - is besought to rC'Hpond to t,Jw appc•al an<l to conw to
the soma sacrifice· of those· speaking. The nc>w sukta produced hy tlw r:~i
is (st,. 3) said to be the imitrume11t hy which Inclrn'H horseH arc put to
his chariot ( l) an<l the god'H arrival is visual izcd a,; a, nrn,ttcr of great,
urgency. About the ritual applicat.ion of the hymn we• grnpc in the dark ;
was its recitation pcrhapH optionu,I in ca8c t.J10,;c• c011cernecl in performing
a 8acrificc wore afraid that. Indra would not come to their ;;acrifieial plac('
(4 ff.; 8; and espc•cially 7), but, to that of othN wor•r-;hippers (2) 35?
The reason why t.ho hymns addressed to Irnlra ii, 26 and 27 or single
stanzas of them arc 1wglc•ckcl hy the ritualists (viniyogo lai1igikafi) may
have lain in the general hearing of the statements and references containe<l
in them. There can be no doubt whatever tluit, tJwy deal with war and

M Ronou, E.V.P. XIII, p. 34.

a6 Cf. Gonda, V.L., p. 80.

48
 battle: the 11u1ny allusions to battles (6, 26, l ff.; 27, 6) and to Indra's
victories (2<>, :3 ff; 27, 4 ff.) or his help in combat (6, 26, 3 ff.; 27, 5)
as W<'II aH the prayern for protection and the acquisition of booty (26, l f.)
an• unmistakable in<licatio11s of this character of the texts.
l<'rom H, 27 it is 11lso apparent that Indra had, for his protege a chief
enlkd Ahhy£i.vartin, crmquPrcd tho Vrcivants on the river Hariyiipiyii
(xt. fi ff.). Is tJw suppositio11 too Jmzardous that those sulctas were intended
for thos<' who would rnak<· an appeal to tho god's assistance on tho
battlt'-fickl or before they went to wad And is it strange that uudor
tJ11•sc circmrn,tances t1H' wor<ls of the sfiktas could be pronounced without
aecompa11ying rit<>s1 Parallels of pre- and post-fighting singing are not
al>srni. "Among the 'J'urkmons it is the custom to sing war songs when
1•11tcring into b11ttle or when setting out on a foray, and Chodzko tells us
that during the strngglc for in<lopondonco of the Turkmen tribes with
thC'ir Persian masten;, 'when tho two hostile armies arc going to meet,
before tlJCy <'ngago in battle, they animate each other, and scoff at their
opponents; the Persians, by singing passages from the Sha1mama; the
fliats (the 'J'urkmon nomads), by shouting tho war songs of Koroglu'.
Chodzko gives a specimen of these songs which was composed in memory
of a successful battle against the Kurds" ... "Chodzko also gives the
song which is said to have been composed in 1796 on Agha Mohammed
Khan when going to battle against a Kurdish chief. Tho song is a
combination of a panegyric on the Illian and a call to battle" 36 . There
is no need to dwell on the signi.fioanoo of the commemoration of a god's
exploits. Speaking about them and about powerful things and events or
exhibitions of l1eroism in general generates power and inspires the listeners
with courage and confidence 37 • In their solemn l'epctition stories of divine
assistance possess decisive power and give hope of the god's willingness
to continue his assistance.
Unlike 6, 26 and 27 B,V. 6, 29 (gato viniyoga!i) is a specimen of the
nvc,rnge typo of eulogy, but the last words: "that he (Indra) will kill
many resistants (and or, "viz. the") dasyus" (pur'ii ca vrtrd lianati ni
drisyun) may have made it suitable for the same purpose as.
Tho question as to why such l1ymns as the following were entirely
ignored by the authors of the brahma?J,as and sutras known to us must
fort]u, time being remain without an answer: in B,V. 10, 99 (gato viniyoga{i),

36 Nora K. Chadwick, Oral opics of Central Asia. (see n. 19), p. 74 f., quoting
A. Uhodzko, Specimens of the popular poetry of Persia ... , London 1842, p. 4;
!l87 f. Seo o.g. also Kautilya, Arthasilstra 10, 3, 36; 43.
37 Compare also G. van der Leeuw, Religion in essence and manifestation,
London 1938, p. 210: "War yields power, even where God is believed in: it is help".
38 Stanza 3 beginning Ariye te ptida duva a mirni~u?i "for the sake of glory the
rovoroncos have reached (?)thy feet" is at VHDh 8 (11), 21 in tho Vi1;11;mpiija used
to accompany the offoriug of water for washing tho foot. Stanza 4 is quoted at
VIIDh. 6 (9), 56.

49
 addressed to lndrn, emphasi:-; is placed 011 the :-;ig11ilit'1t11ce of culogieH
rather than on sorna ritual, which, however, if B<·rgaign(' :39 and Ucldner lO
arc right, iH 111 I uded to iu st. l; 4.
Nor am I prepar('d at thi:-; tint<' 1o advall(:e mi explanation for tht•
curious fact that for u1Htm1C(' ]_{,\'_ 10, llli (yato vi11iyoga[1) which except,
for the final Htanza, iH au invitation to Lndrn to <lrink the soma offcn•d
and, hPing fortiiiPd hy the draught, to \\'ipe out tlw forces of t,lH' cncmic:;,
is as little employed as 10, 144 (gato viniyoga!t) \\hich, though rcforri11g
to ol>Bcurc mythological evcntH, "i11 \Vahrlwit vom tJ011H1 un<l de:-;scn
Vcrhii.Jtnis zu lndra haudelt" 41 .
The insi8teut and variedly repeated invitations 1,o come near and drink
soma a<ldre:-;sed to the double deity Indra alHl Agni in J.{V. l, 108 are
remarkably enough not quoted in the ritual tC'xtH (viniyogo lai·1igika!t),
Ou reflection the reader may be led to tlt(' conclu8iou that perhap,• the
poem was not made with a view to a.ccompauying definite rites, Lecau8<'
from 8t. 8-12 it may be inferred that the deity iH re]H'('HPntcd as being
at a, considerable cfo,taucc from the reciter, a, fact that lllay oxpla.in the
special im;istcncc upon the ucceHsity of itH coming (:-;t. 1; 3; 4; 5; 6; 7-12,
refrain). lvlm·pover, this 8ukta diffon; from the other hymns addressed to
tho same god::; (1, 21; 3, 12; 5, 86; U, 59; GO; 7, 93; 94; 8, 38; 40) in
omitting any mention of itself, of praise and eulogistic activity, of references
to "this soma", "th.is oLla.tion" (cf. 1, 21, 4; 3, 12, 2; 3; 5, 8G, 6; 6, 50, l;
4; 6, GO, 9; 13; 15; 7, 93, G; 7, 94, u; 8, 38, 3; 5; 7) or to a sacrifice taking
place, and in expressing only one wiHh: when the deity has drunk of the
soma he is expected to win "for UH" all va.lue<l possessions (13, tho final
stanza). It may be regarded as an invitation to Le pronounced. Lefore the
beginning of sacrificia.J rites.
Before examining the hynmH devoted to Pur.;an J.{,V. 1, 138; 6, 55; 6, 56
it is expedient to cast a glance on those Pui:;au sulctas that arc used in
the ritual texts 42 . In 6, 53 13 the god is requested for guidance, for access
to a lihcral patron, for goodH and gift:; of the parsimonious. Gclclncr's
wpcrscription "Bitto um einen freigcbigell Opferveran8tt1lter for clc11
fahronclcn Sanger" 44 may be right. A8vCS. :3, 7, 8 prnHcriL('8 the s•11,kl£t
for a man who "is goi11g out for doing Homo buHillCHH"; I_{, Vidh. 2, 23, l
givcH the advice to munuur it rngul11rly while ]wing ritually pure, "(t.hen)

39A, Borgaigne, La religion vcdiquo, II, Purili 1881, 2 I!Hl3, p. 239.

40 Gold.nor, RV. III, p. 310 f.
41 Goldner, RV. Ill, p. 378.
42 (;omparo all:;o T. E[i.!;aroukovu, in M{>lungot1 d' lndiuuismo u la mcmoiro do
Louis Renou, PariR 1908, p. 203.
43 RV. O, 48, 14-19 which, though uddrc,ssing P111;1u11, bolong to a compoHito
hymn can bo loft out of considomtio11. For 0, 57 addrossod to Indra and Pf1,;;tin
r;oe Gondu, Dual doitios, p. 340 f.
44 K. F. Goldner, Dor Rigvodu in Auswahl, lT, Kommontar, Stuttgtirt 1909,
p. 98; RV. II, p. 157.

50
 on<· fi1HlH tlH' wNtlth one de1;ires". In the srauta ritual 6, 53, 1 is in a,
!.-r1m1;r-:~! i uHed with an :ulditional 01Icri11g to PC1~an to secure a comp lete
<·om11mnd of on<•\; phy:-;ica.l and psychical faculties (succ<•ss) in tho assembly
('l'l:i . l , l , 14, 2; 2, 2, l, 4). Ln l_tV. G, 54 tho gocl is asked to return what
h1tH hc•en lo:-;t (t,o gu icle the reciter to the spot whore tho Jost cattle is,
:-;t,. 2; cL ii; 10) , to protect the hoi-scs (5); he is the god whose property
i:-; 11<·Vt'r lost (8) and to whom man prays that he himself may never suffe r
injury (D). 1lence the ritual prescripts in AsvGS. 3, 7, !) in case one wishes
to find something lm;t or ollc is at a Joss (for an expedient or solution);
i11 1.t Vidh. 2, 23, 2 ,vllC'n property, a cow etc. is lost OI' when somebody,
in errol', getH lost on his way, tho latter text enjoining the recitation
of Llw si-Ucta ill tho night. In B,V. I, 42 the god of the paths or guardian
of the roads is besought to ho a leader on the way (st. 1), to remove
pvil ol' distress from the path (1), to drive awa,y the vicious wolf (2) and
t,lw waylayer (3), to !encl assistance (4 f.), to g ive good ways and pastul'cs
(7 f'.). According to A8vGf-3. :l, 7, 10 a man who wishes to go a long or
rlangcrous way has to JH"O!louncl' this s1Ucta; to B, Vidh. 1, 18, 5 it is
"prOJH'r to travellillg" and drives off those who obstruct the way. Special
a1..teution may be drawn to the injunction in AsvGS . 3, 7, 7 which is no
douhL valid for the sfilrns 7-10: one should sacrifice with the several hymns
or only murmur them without sacrificing (pratyrcaqi juhuyad japed, vii) .
In contradistinction to the three preceding Miklas which contain many
imperatives and prayers to the god for actions in the in terest of the one
who addresses him the short hymn l~V. G, 58 is a eu logy stating the
god's activities a,nd £unctions as we ll as tra its of his clrnrncter; there is
only one imperative (in the third person) express ing a wish of a general
character, without special rpforence to the reciter (st. 1 d). And unlike
1,hose of the other suktas tho stanzas of this eulogy arc often employed
in the srauta ritual, for irn,tance 1, 3 and 4 at A8vSS. 3, 7, 8 and SSS. 6, 10, 4
in connexion with the immolcttion of a vict im to Piil?an. It is ciear that
in this case the ritual use in solemn sacrifices gol'S with a different
eharacter of the sfikta.
Turning now to ~V. 1, 138 this praise of Pu~an's l)owcr (st. 1), prayer
for his favour (1) and assiHtance (4), instigation to drive away the powers
of pnmity and obstrnction (2) and request to make the poet's hynms
hrillinnt (2), the ritual employment of which is lahigika!i (Sii.ya1Ja), is
nPit,her in its entirPty nor in parts quoted in i,he ritual texts extant. A
rC'ason for this neglect seems difficult to find. It would however appear
to me· that th<' poem could be U.'Cd by anyone who was desirous of divine
aHsistancc under circumstances that might require .P11~an's intervention.
The trnnslations proposed for vi"ije§u in st. 2 and VlLje-vaje in st. 3 might
IPncl :t modern n'ador astray; the term vc1,ja docs not mean "Entscheidungs-
kampf" (G0lclner) or "prix-dC'-Victoirc" (Renou) 45 , but "generative power

,16 H.onou, E.V.P. XV, p. 141.

51
which manifoHtH itself in vegetation, c,Li Lie, hors<'H etc., which may be
geucratcd by ritual mcanH, raccH (cf. Ht. 2 a), chariot drives etc. and
produccH new food and new lifo as \\t'II aH the occasiorn; 011 which this
vaja ir-; generated" 46 . Udclrn·r's ·17 characteri,mtion a,H "Bitto um Siingcrni(•g
und Lohn" ii-; therefore not wholly corn•et. The poet implon·s tho god
who is the guardian of tlw roads to mn,kc· his hynrns brilliant and successful
when v<1,ja is generated. It may be remembered tha,t Pu~an is ah;o said
to assist in battle (6, 48, HI), to be gcueroui-; aml beneficent (1, 138, l f.),
to give incrcai-;e of wealth (1, 89, 5) or pnmpcrity (10, 26, 7 f.); lw ii;
moreover called a (or the) "lord of vii,jas" (vdjii,n{irn pati{i, 10, 26, 7):
that moans that ho is believed to have control over them. So it does
not seem improbable that the sulcta was compoi-;ed to .wcompauy a chariot
race or similar event that was to regenerate the productive forces in
nature 4 8 .
Nor are "B, V. 6, 55 and 56 ( gato viniyoga?i) loss artificial in structure
and stating some of the god's most characteristic features -mentioned
anywhere. The repeated occurrence, in c01rnoxion with the god, of the
term "charioteer" (6, 55, l; 2; 56, 3) and the prayer in 6, 56, 5 "guide
our troop that is desirous of cows straight to gain" may create the
impression that these sf1,ktas could be recited by somebody who was, or
was going, on a journey or setting out on an expedition (cf. 56, 5). The
supposition seems legitimate that in these circumstances a recitation
without special manual actions could sunice. For propitiation of Pui;!an
sec 88S. 3, 4, 9; SGS. 2, 14, 9; AHvGR. 3, 7, 8 f.; compare also PGS. 1, 4, 16;
Bau<lhGS. 1, 7, 44 etc.
"B,V. 10, 26 (gato viniyoga"l;,) in honour of Pu1;1an may have been a eulogy
"for general purposes". The god, who is praisc<l for the many benefits
conferred upon his worshippers, is especially implored to make the hymns
an<l the activity of the poet succm,sful (st. 1; 9). Although mention is
made of his presence at sacrifices (5) thcrc are no references to definite rites.
Two of the numerous hymns ai;cribcd to the g,i Agastya, viz. 1, 170
and 171 (vise§aviniyogo lai1igika?i), deserve attention. Neither the suktas
as such nor the eleven component stanzas individually are quoted iu a
ritual manual. In this they differ from tlw two other sfilctars (l, 165 and 169)
which <loal with the same legendary events. Agastya had dedicated n,
hundred bulls to tho Maruts, but offered them to Indra who had given
evidence of his annoyance. When the Ma.ruts attacked him he and Indra
pacified them with 1, 165; the Hage ali-;o i-;uccocclcd in reconciling tho latter
and the Maruts 49 . Whereas however tho imma11C'nt power of l, 165 is

46 See Gonda, Aspects of oo.rly Vi~1.misrn, Utrecht 1954, 2 Dolhi 1969, p. 47 ff.
47 Geidner, RV. I, p. 192.
48 Seo also J. C. Heestorman, The 11nciont, Indian royal corniocration, ThoAis
Utrecht 1957, p. 133 ff.
49 See KS. 10, 11: 139, 13; MS. 2, l, 8: 10, 9; PB. 21, 14, 5; for variants
TB. 2, 7, 11, l; Yiislm, Nir. 1, 5; BD. 4, 40 ff.; Ueldnor, RV. I, p. 237.

52
 clearly stat,0d in AiB. 5, 16, 14 ff. - "in that one recites this (hymn),
(it servcs) t,o proclucc agr<'em0nt; it also gives a full duration of life" -
and its uRe ontsidc the sokmn rit,nal is handed clown in B,Vidh. 1, 26, 3
and whercaH 1,he last Rtanza of 1, 179- 'relating' a conversation between
AgaHtya and his wife Lopiimudra -Reems to be a legend spell in the form
of t,ho poct'H concluHion of this conversation, tho intorpretC'r of tho
s1ikfas 170 and 171 m11Rt completely rely upon his own judgment. Since
in 170 Agastya interv-enes in the dii:;pute of Indra and tho Maruts advising
(in 170, f> and 171, 1) the former 1,o make it up the probahilities arc in
favour of the supposition that these texts could be used by those who
wiHlH'd to pacify and propitiate Indra and the Maruts (of. also l, 171, 3 ; 6).
As already observed elsewhere 50 there is something to be said for the
8 upposition that the dialogue between tho female dog of the gods, Sarama,
and tho Pai:iis who had hidden tho stolen cattle she was directed to recover
(B,V. IO, 108, gato viniyoga!i) is a 'legend spell' suitable for use in situations
imch as presupposed by the text. The words "Go, 0 Pat~is, as far as
possible; the cows must come forth" in the final stanza which can be
pronounced as a spell as well as the dialogue between the robbers and
the messenger in which tho latter proves herself a superior negotiator can
indced be taken to point in that direction.
It is very difficult to say for what reasons 10, 124 (gato viniyoga!i),
a, fragment of a discussion between Indra and Agni to which tho poet
or the narrator adds the last three stanzas, has been included in the
Sa1ri-hita. Although this s1ikta can be regarded as an attempt to account
for Vanu~a's subsidence and the rise of Indra's power and of Agni's
ioining those gods who want him to sacrifice there is no clccisiv-e evidence
for supposing that this theme has as a matter of course determined its
'Sit.z im Leben'. Hazarding some conjectures one could consider it to
hav-e been used as an invitation of the ritual fire (cf. st. 1 : "O Agni, come
here to our sacrifice"), as a spell against demons (cf. st,. 5: "Tho asuras
hav-e now lost, their supernormal power") or as a means of conquering
Pn<'rnieR (cf. st. 6: "We two will conquer Vrtra").
'f'he poet of B,V. 8, 86-which is a case in point-took his theme from
i,he legend of Vi~i:iapu who when lost was restored to his father Visvaka
by the AsvinR. The s1ikta is Visv-aka's prayer to the divine twins to bring
his son back. Tt is quite intelligibly intrnducod by praise. 'rho final
8tanza (f>) is of interest bC'causc it emphasizes the power of rta, i.e.
Universal Order which may manifest itself as truth s1 . At first sight the
-throe statements of a general character do not seem to have anything
to do with the preceding references to the legend: "Through (in accordance

so Gonda, V.L., p. 146 (cf. p. 20 1); soo P. Thiome, in ZDMG 113, p. 71 (= Kl eine
8chrifton, Wiosbndon 1971, I, p. 204); H. P. Schmidt, Brhaspati und Indra,
Wiosbn,don 1968, p. 187 f.
~1 Liidoni, Vn,rm:ia, p. 569.

53

.L
with) rta Savitar <'X(')'ts hinuwlf; the hom of rta (a symhol of strength)
has exknckcl wiclc·ly; rtn has <kfrakd c·vc•n i,lwsC' who are a1tarking
mightily". But it is hPyornl do11ht, t !mt, 1,his lll<'ans, h,Y implication: ,Jw,1
a.1.; rta enahlrs Savitar to hC' activ<' . ... jw,t as conformity to rta onahks
men to clcfoat their c·n<>mic•s, tlH' truth inunmwnt, in this kgc'nd will rnahlr
a father who has lost his son to r<·covPr him with divine h<'lp. GC'ncrall)'
spraking, the truth imma,1w11t in the kg<'lHl ca.11 b<' nrnck an autonomicall,v
rffective means of procluci11g rPsul1s that n.rc· Rimilar to thosr narra1rd
in the story.
J.{V. JO, Hi8 (r;ato vi11iyow1!1) , a s11ktr1 of fo11r i,tanzitR in prnis<' of Vii.fa,
tlw god of Wind or rathrr Oak, chic•fly as t lw l'kment, cleReribrR t,Jw
various aspects of this physicn.l plwnonwrnm V<'r.v we'll: Va.ta chivrK
t,hun<lcring through the air, mn.king the clust fly up (st,. l ), followed h_v
various winrls, ncvc•r repoRing, of unknown provc,11a11c<' all(l !ward hut
not sern. After this frlieitous description which is 11ot in the last placr
to show thr poet's (or reciter's) knowlr<lgc· of the god's nat,nrc and, hC'llcr,
his power ovrr him, thr last, words of thr final stanza (4) rC'acl: "\Ve wish
to worship that Wind wit,h an ohla,tion" (tasmni vnti"iya lwvf:~ii vidhema).
'I'hr 81ilcta is also found in AVP. 1. 107 (st. l , 2, 3, 4) , arnl st. 3 is quok<l
in GB. 1, 2, !) in sulmtantiation of the statemrnt that tlw wind does no1
rest. 'rhcre arr, as far as Jam awan'', no quota,tions in t,Jw ritual manuals.
NC'verthelcss, the impression we have in reading the porm is that it was
1.o srrve as an introduction to the offering of an obln.tion. In ritual practic('
howC'ver , offerings esprcially of animal victims n.n' made mainly to Yayu,
the more anthropomorphized drity of t]1p wind, while Va.ta, bring n,
figure of secondary importance', has no mon' than a fow offerings marlr ,
formulas acldrpssecl and acts performecl in his intcrrst 52 .
'fhP Kauf{ika-Sut,ra on thr other hand has (38, l ff.) prrsPrV<'d a ec'rrmony
hy which a storm can hf' st,illecl. While pronouncing AV~. I, I~ which
would be used also for other purposes 53 one has to walk against the
storm, nakrd, sworcl, firC'-hrarnl or rluh in haml nrnl to off<'r, outsi(k,
1whbles and leaves of th<' .1ignt plant,. Most. details of this rite are' clear
and wPll known from df'scriptions of similar ritf's 54 . Rt,ormy winds bring
oft.en r<'garclC'cl as evil beings who may hr intimi<latrd, clriV('n away or

Soe e.g. ApSS. 2, 7, 8; 6, 8, 10; 7, 25, 5; 15, JO, 8.

52

For particulars soo W. D. "\¥11itnoy nncl Ch. R. Lanman, Atharva-VP1la

53
SarphiUi, Cambridge Mass. 1905, p. 12 f.
54 W. Caland, Altindischos Zauhorrit1ml, AmRtordam Acnd. 1900, p. 128 qnoting
Plinius, Nat. ITist. 28, 23; W. Crooke, Popular roligion and folkloro of N. India,
Allnlmhad 1892, p. 46; K. Woinhold, Zur Cit'Hcliichto dos hnidniAchrn Rit11A, Ahh.
Akad. Borlin 189(l, p. 35; .J. Moonoy, Sacrc•d formulnA of tho ChorokooA, VJith
Anmml Report Bureau of Ethnology 1885 <l, ,vashington 1891, p. 387. Ono co11lcl
add ,J. G. Fm;,.or, Tho Golden Bough, Abr. 0d., London I 957, p. Hl5 ff.; ll. WohRt,or.
Magic, Stanford Cal. 1948, p. 306 ff. For J1abyloninn "Boschworung>1hynmo11"
addrossod to tho god of rain Hiorm H.ammn.n Ano [loilrn·, J•~rschoi111mgAformon mrcl
Wosen dor Roligion, p. 50.

r;4
 even killed many peoples combated them as if they were embodied but
invisihlP spirits or demons, shouting, throwing various objects, waving
8ticks, ,matchi11g up fire-brands , running, armed with sword and lance,
1.o windward and discharging arrows into the clouds. The magicians of
1,hP Andaman anrl Nicohar Islanders tried to stop a violent storm by
mean8 of certain plants or kaves and other powerful charms 55_ It may
8afcly l)(' assumed that the methods of manipulating and controlling the
weather conditions presPrVPcl in Kausika's manual constitute only an
authorized selection from the pertinent practices known to the ancient
Tnclians. B,V. 10, l GS may have served the same purpose.
~V. 10, 171 ( gato viniyoga(i) commemorates the help rendered by
Indra to a performer of soma, sacrifices (st. 1) as weJl as the decapitation
of Makha (2) and the liberation of Vcnya (3) by the same god, to Pnd
with a prayer directed to him to return the sun (i.e. to turn it back to
tho normal place of sunrise, 4). Every probability seems to favour the
assumption that the stanzas 1-3 are preparatory: the god, strengthened
h_v the recollection of his former succour and now supposed to be ready
and eager to help is implored to make, "even against the will of tho
(other) gods", the sun continue its regular course. I am therefore prepared
to believe that this short sfikta could bo used by t hose who were overcome
hy fear of some divergence from the normal course or appearance of the
sun. As is well known an important department of what is sometimes
called 'puhl ic magic' if> concerned with the control of physical phenomena.
0Prcmonics designed to counteract eclipses or to renew tho luminary's
energies of heat, light, and motion wore observed in many parts of tho
world. Even about tho daily return of the heavenly li ght ancient and
so-called semi-primitive peoples were by no moans certain 56 . For them
it was "the subject of perpetual fear and hope" 57 , tho more so as it w,1,s
often holiovecl that tho course of tho sun could be retarded or otherwise
influenced by magical moans 58_
Saya1Ja, interestingly enough, introduces tho well-known frog-hymn 7,
103 with the advice: "this sulcta must be muttered by a person who is
desirous of rain". Rightly so, because it is a serious rain-charm 59 . It is
not mentioned in the ~gvidhana hut st. 1 is also (as st. 13) found in tho
s11,kta for abundant rain AVS. 4, 15 which in Kausika-Siitra 41, 1 ff. is
used in a rite for procuring rain 60_

55 A. R. Radcliffe-Brown, The Andaman lRlanders, Cambridge 1933, p. 147;

178 f,; G. Whitehead, In the Nicobar Islands, London 1924, p. 160.
58 Soe o.g. F. Boll, Die Sonno im Glauben und in dor Woltansclrn.uung dor alten
Vi.ilkor, Stuttgart 1922, p. 9; J. A. Wilson, in H. Frankfort and othors, Beforo
philosophy, Harmondsworth 1949, p. 57.
57 G. van dor Leouw, Religion in ossenco and manifestation, p. 60.
58 Soo o.g. Wobstor, Magic, p. 50; 330. Cf. a.Jso SB. 13, 4, 2, 16.
59 I rofor to Vedic litoru,t uro, p. 143 (with bibliographical notes).
so For othor details soo ·whitnoy and Lanman, op. cit., p. 172.

55
 Geldnc>r's 61 brief characfrrization of ]~V. 2, :rn (qato viniyoga!i): "Ein
Lied zum hcvorstehen<kn Kampf" iH 110 doubt, right. Prnising Tndra and
other gods the T-.~i recalli,; th<' Vrtrn coml>at (i-;1.. 2 f.), :-timulates those
addressed to a new dii-;play of hernii-;m and to cm1qtwr 1.he enemies, the
men of the asura Vrkadvaras (4) and ih<' 8a1,1~lika:- (8). Tlw Htanzai-; 5 and !i
give Rome indications of the 1acticH which "0111<1 kacl to victory; !J and 10
arn praycn; for military asHiHtance in g<·1wrnl "hich add to t,hc siiktn'8
suitability for repctitio11 by later g<'H<'l'at iorn; : "\\'ith 011 r hrav0 Hold icrn,
0 brave one (Indra), perform the heroic clPNlH that yon hiw<' to accomplish".
Th0rc is irnlc0d no <lifficulty in aHsuming that thii-; "as, perhaps, the main
rcai-;on why the Milda hai-; been prcs0rvcd.
The last s11kta of rna~i~lala r, atharvani<' in :-tyl<' 11nd contents, 1s to
render vcnomouH animah, inofTenHiV<' (Ht. I !➔) and to com11.Pract the e~ ct.-
of poison, csp0cially 1hat of tlw HcorpimL 'l'lw a11t,hor ol' the 13gvidhii11a
appropriately (cf. st. 2; 7; 8 f.; l O ff.) prt'serilw:-, it; for the man who is
afflicted by pois011 of s0rp011ts, worms, spickrs etc. If lw munnurs it the
venom docs not take posseHsion of him (28, 1 ff.). According to BD. 4, 64
Agastya, in fear of poison, 'f;a,i' this s·11kta aH a11 antidote-. The anukrcinui~iikii,
alluding to this tradition, callH it an 11,pan i:sral, i .<'. a 1ext to bC' communicated
by a single t<>aclwr to one single pcrRon who wauts to n•ceivc (esoterica])
instruction. These traditions as well as the maJ1y rpfer0nces in the text
to insects and vermin of more or lcRs uncprtain icl011tity, the curse (st. 7)
and the exorcisms (1 ff.) characterize th(' sph<'rc to which the sfikta
belongs. Sftyai:ia, quoting the ahove passage from the 1,{,gvidhiina, rcnutrks
that the use in sokmn rites must be known from the li1iga (srmtfasya,
vise,Javini"yoqo laiilgikab.). None of t,hc ,fra1.lla (arnl grhya) manualR extant
has used it. howcvC'r. The stanzas !) and 4 recur in clifferPnt form, it is
true - as AVS. 6, 52, l; 2 (AVP. rn, 7, 5; 7) in a Hhort sfikta "for
delivPrancc from uHseen pPsts"; Rt. 8 aH A \'8. 5, 23, 6 part of a charm
against 'worms'.
Attention may also h0 invited to Saya1,1a's introductory note to 7, /iO,
"cin atharvaartiger Zauhcr gegc·n Leihc·ssclmclen cl nrch Gift u.ii." 62 : "Of
this .siilcta the employment mni-;t he tmderntood from t,he characteristics
(linqa) of each single stanza in cai-;e one' wiHhcs to counteract (tho <'Vil
effcct.s of) swallowing poison". Notwithstanding the fact that,, aH far m:
app0arn from th0 Conconlance, th0 four Rtarnr.as an' never ritually
prescribed, there are no reai-;0111-; whatc-v 'l' for doubting l::,ayar.ia's advice
or for supposing that th<'l'<' ha:-, ncVC'r bPC'll a VC'dic man or woman who
had recourse to t}w powers of healing i11hcrcnt i11 th0m, the less so as
the brief sulcta contains seVC'l'al rcminisel'l1C<'H of AU1.11rvavedic texts of
similar purport: fort.he .4i111iclii fr male clPmo11 (Ht,. 4 d) H('C' ('.g. 1\ VA. 4, 25, 4;

61Geld.nor, RV. I, p. 313.

62Cold.no!', RV. If, p. 227; AOO also H. D. Volanlm,·, J;tgv da Mm:ic:lala VJI,
Bombay 1963, p. 117.

56
 th0 name ajak{iva ( I c) reminds us of demons or diseases called karsapha,
kitbavn or klqgala (AV8. 3, 9, l; 3 ff.), tsaru "crawling animal" (in the
rPfmin of 1-3) of tsc"iri n "crawling stealthily" (in A VS. 10, I , 19); there
arc refrrC'nces to definite dis<>ases and wholesome water.
Of Parafara'i-; Agni hymns, ~V. 1, 65-73 "die in enger Ge<lanken-
vcrwandtschaft skhen" 63 , 65-70 are of the same metrical structure
(dvipaclii viraj) and with the exception of 70 of the same length (five
1imes two sta,nzaH) . J_{V. 1, <i5 and 66 have more in common. Consisting
of d<•scriptive praiHe and characterizations of the god of fire they abound
in significant a<lj<>ctiveH arnl in brief, often felicitous hut also (in our eye.)
sornc•1,inws far-fdchPcl similes. There is no mention ofrites. They constitute
a pltir of Rimi lar hymns one of which is ritually employed, the other
Jl('gleckcl. f:t V. J, (i!i is mmtioncd in AsvSS. 8, 12, 24 64 (rites of the tenth
day of a long so111ri sacrifice) bnt tho other sfikta (viniyogo laingilca!i,)
dol'H not 1-;c•em to he used anywhere. Mention may however be made of
1,lw magical emplo.vrncnt of tho whole collection (65-73): ~Vidh. 1,20, 2
r<'commencl them in case one wishes to kill an adversary or to control
one'H enemy, bnt there is not much in these s1iktas which would occasion
thiH cmploymc11t. It is very difficult to say if l , 66 was intended for
reci1,at,ion on a dofin ite occasion: does the poet in st. 9 allude to his or
a reciter's approaching ill<' kindled ritual fird 65 Or wa,; it a hymn of
praise utilizablc like that of Mandapala in Mbh. 1, a. 220-whenevcr
tlH' gocl was to ht' propitiated? B,V. 1, 67 (viniyogo laiilgika[1,), not much
<li!Tcrcnt in charac1,er, 1.he somewhat speculative 1, 68 (v.l.) in which Agni
is called ,t hotar (st. 7), l, G9 (v.l.), 1, 70 (v.l.) with some allusions to
sacrificial rites an• 1101. employed either. Whether they were employed
on 1,hc occasions mPntioncd or alluded to in the tpxts (1 , 68, U ; 3 ; 7;
<Hl, l; 70, 8) or Ho lely as hymns of praise to s:iti,;(y and propitiate the
go<l, or both it iR difficult to discover.
The s1iktas 10, ll!l (gato viniyoga!i) and 10, 13G (g. v .) may be discussed
tog0thcr, because tlwy arc largely simil ar in aim and tendency. The first,
the Ho-called monologue of the drunken Indra, is, if 1 arn not mistaken,
a description of the popt's own ecstatic clnmkcnncss in which he has
reached a supernormal sta,1,c of being, a sort of bliss and omnipotence in
wli ich he deems himse lf a,hlc t,o fly aucl so on 66 . If this interpretation is
right it is an ear ly piece of information on ecstatic practices. It may owe
it,R presPrvation not only to 1.hc wish t,o posseHs a true and first hand
,iccoullt of the cxpc•riences of a person who after drinking soma is in a
Htate of extreme emotional exaltation , but also to the desire to use it as

63 Gold.nor, RV. l, p. 86. Tho commontator Voi"1lmtamiidl11wa quotos TS. 2, 6, 6, 1.

n1 C'omparo ahm Siiyai:ia'K introductory noto.
ij5 Comp11ro Renon'H tmmilation, J~.V.P. Xll, p. 14 and commentary, ibid., p. 87.
66 For details and ot,hor intorprotations soc J. Conda, The so-called secular
hymns, in Oriontalit1, Noorlandica, Loidon 1948, p. 330 ff. (S.S. III, p. 379 ff.);
V.L., p. 149.

57
a catalyz<'l', as a lll<'ans of hringing about, a Rimibr Htai1' in thost' who
1,ry to have' !'cstatic !'X])('l'i<'llC!'S. Noti<·c· al:so th1' sugg<'st.ivcnPsH of th<'
poem. Tht' s1iktr1 of t,h!' long-hair1'cl mw (kr.~in, l 0. I :w) clt'als wit.h a,
'medicine man', who in tlw s1a1 <' of C'CH1,nsy poss!'SH!':s a power that is
superior to himr-;elf, <·an H<>:Lr i11to 11H' at mosplwn' arnl lH'comes unitc-d
with t,hc gods 6 7 . As is wt'II known. among 1h<' llH'a,ns of procuring ecstasy
ar<' not only alcohol arnl drugs hu1, also nl<'dita1 ion. danc!', nrnsie, singing
of songs and hymns or rhyi,hm icn.1 n-ci1 at ion of kx1.R. In cmo1,iona,I or
sugg<'stihlc groups of 1wopl<' tlU' C'ff<'C't r!PsirC'<l doc's not fa.ii to come in
a little, whik. An' not l't'Tll<'llll><'ring, singing or li st,<'ning to th<' accounts
of frachcrn 11,ncl the' historil's of typical n'Jll'<'S<'llt at i \'('s of 11, religious
movc-mcnt,, or t,IH' livPs of gn'a.1 pn'dc'ec'ssors a,s \\'('I] as thinking consta,ntly
of thC'ir nanws ancl a,chic'\'C'IHC'lll,s wicl('Sjll'<'Hd proc1-dt1n's in post-\' C'die
1 nd.ia?
No ritual <'lll]lloynwnt i:s known of 1 lw famous dialogu<' lH'tWl'<'ll
P11ri:1rnvas and l1rvasi (T:{,\'. 10, !l!'i u11lo viniyo(Jr1[1) 68 , hut tlH' st,a,nzas 1, 2,
l 4, 15 and 1 (l a,n' qnokcl in SB. 11 , !'i, l , H IT. when' th<' myt,hical rn1,nat.iYC
of the infelicitous marriage- ofth<' n:vmph (apsr1rr1s) Urvnsi a,nd the mortal
man Purf1rnvas ends in tlw inst,it,ution of a, R])t'cial sacrificial ceremony
hy means of which a rrn111 who hie mul nunc p t• rforms it, cai1, like Purf1rnvas
who ohtaincd it as a ])()Oil. become a, (Ja,nrlhr1rlJ(I , i.<'. one of th(' nat,mal
matcR of the apsarr/.Ses (cf. SB. 11. 5, 1. 17). A Himilar ust' of a variant
form of the story iR made in BRR. 18 . 44 f. in orcler to giY<' the mythical
foundation for anotlwr rite' which is rccommc'rnlccl to 1,hc man who is
1lcsirous of offspring 6 9 . Whereas t,lw s1iklr1 takt'n hy itself may he
consickrccl t,he Inclian variant of thP ,\mor and Psyclw s,1,ga,. tlw question
a,,; to why it was inclncl<'cl in tll<' Sn,1~1hit11, is cliflicult to anHwer. I woulcl
kn tat i vcly adva11cc' the suggestion that the final stanza provicks th<'
chi<': 70 stating that Purfaavas is mortal it, enjoinH his dcscPmlants to
sacrifice to the gods (i11 onln 1o haVt' a clta.nc<' of at.t.11,i11ing hea.ven). If
1.his was felt to he the lesson the' supposition s<'emr-; legitimate tha,t, th<'
s1ikta. waR recited on t,h<' occasion of sa('l'i flcc•s inknd<'<l to t.ranst·c-nd
mnnclane limitations such as are dealt with in t,h<' a.hove Briihnrn1;aR.
I:{,V. 4, 5 (viniyo(JO la,iri(Jikn,!1,) lrns hC'<'n <'ha,rnctc,riz1'<l as a "mystischC's
Lied, in dcm der Dicht<'T' von clc'm RPeht,e, <hmkC'I ZII spi11, rc'ichlich!'n
GPhrauch macht" 71 , or ar-; a "clC'scription irnlir<'e!P cl'unt' comJ>P1,ition
67 Cf. J". W lfonor, Dio i\nfiingo dor Yog11prnx1s, SL11ttgnrt, 1922, p. l(H) fT.;
E. Arbman, Rudm, Uppi:iala 1922, p. 298 f.; Uond11, fkculnr hym11H (S.S. I.IL,
p. 382 ff.). For tho clmrn.ctorisitics of <'<'Ht,asy sno <'.g. Vn.11 dnr L,•1111w, <lp. oit.,
p. 487 ff.; M. Eliado, Lo chan11iniHmo o ( loR t, ,cl1111q11,1s do l'nxt,nso, PnriR 1951
(in Gorman Ztirich 1957); A. Schimmnl , in I )10 H,,liginn in C1•Heliil'hLo 1111d Gogo1mnrt,
3Ti.ibiugon 1957 ff., II, p. 410 ff.

os For a longor discuH><ion 11.nd hihliogmphy ><<•o Un11d1i, V.L .. p. :W~ ff.
69 Son alRo W. Cnlnnd, in All>11m II. Kc'rn , Lnidnn 1903, p. li7.
7 ° For this funct,ion of a Inst sLn111/.a Hon Co111l1t, V.L., p . l8ti.
11 Uoldnor, RV. I, p. 42:3 .

58
ma1oirn it has(• d'6nigrnes l'C'lat iVC'S a Agni Vaisvanara" 72 . Neither
<·lmrad•<•rizafom SP<'ll18 wholly convincin g. In my op ini on the s1ikta is
fi rs1 , and forC'most t lw n'sult, of the po0t's r eflections on hiR inRpirat.ion
and i1 s origin in his <'y<'s Agni (Vaisvanara) who i8 oftm saicl to mediate
11 po<>t's viR ion or 1o ])(' itR Houree 73 - hiR inspiration (st. 3; cf. 6) , which
is a prC'sc•nt (2) c011sisti11g in i,he pc'nC'tration into the hidden truth (7 ; 0) ,
a l'PVC' la.t,ion or R<'CrC't 1,hat, iH not, cliHcloHC'd to those wretched people who,
1111 lik<• 1,lw poP1, ( 11 ), do n ot spC'ak the truth (5) and are damnable (14 ; cf. 4) ;
1hC' po<'1, hi ms('lf, who cloc'R not, of course, omit to praise the god ( 1 ; l l ; 15)
:11HI wmHIC'rn how much o f what h as be('n rC'vcakd to him h e will promul gatC'
(8), is <'ag<'r fo r<'C('iVC' furi,h<'r inspiration and information (12 ; 13). Would
ii 1><· ai1 C'nt ir<'ly m1accPpi,ahk s upposition t,hat the Viimaclevas appreciated
and prc·s<•rved 1,his s1i kla beeans<' it d emonRtratcs the divin<' origin and
a111,h<•ni,i<' i1.y of the in spirat ion o[ tho r-.~i, their ancestor, and the trnth
and rPliahi lity of his work, a reliability that is completely foreign to the
words of the r ival8 and prctC'nckd poets d('nounced in the sukta1
.\ccording to Sayary a the difficult Rp eculative Agni hymn 10, 5 was like
(a11<l togC't.Jwr with) the preceding on<' (l 0, 4-) used priilaraniwiikasvina-
h1sfrnyo!,. Only on<' stanza, the sixth, occurs elsewhere , viz. as AVS. 5. l , 6,
in a 'mystic' s1ikta 7~. In attempt ing to fathom the myst erious character
of Agni t lw poei concatC'nateR vari o us my1,holog ical motifs and philosophical
ideas concC'rn ing tlw gocl . Tt is harcll:v imaginable that his work could
a11pNd to the' masH<'H, hut in select circk: it may have bcrn in use to
C'nlogizc Agn i arnl to furnish a Rtart,ing-point of sp<'culations about his
origin ancl na,turc.

n Rnnou, E.V. P. XTL l , p. !Hi; cf. 11,lso C0 ldnor, op. ci t. , p . 424 on st,. 5 " Di o
<:,.gnor in dcr ])isputat,ion".
73 Gonda, V.L., p. 67 and Tho v ision of tho Vedic po0ts, p. 362 (lndox).
74 T rofor tot.ho notn in Whitney and Lanman, op. cit. , p. 220; 222.

59
UHAPTEH. V

8UKTAS USED lN VOiWEl-3'1'1() .t\L\NUALN ,\ND VIDlJANA

LITERATURE

Geidner I dcscrihC's the· cont,ent,H of I 0, lfi!l a:-; "da:-; 'l'l'iumphlicd <'ill('J'

[i'rau, die' ihrC'n Mann Hich rn1tert,a,n gernadit uncl damit allC' N(,l)('n-
buhlerinnen anH dcm l◄'<'iclc' g<'Hchlagcn hat". To hiH :-;tercotypcd not<>
viniyogo li1igiirl avaga11tavya{1 Sa.ya,:ia addR a, rcfrrc•11cc' t.o Ap08. 3, !), !) :
"When Hhc cleHirC'H to l'('alir,(' 1,hc Hltrtl<' wish (i.<'. t,o make lwr husb!tnd
suhject and to ovcrcollH' lwr co-wivc•s, cf. 7 f.) slw wornhipi-; th<' Hun daily
with .ApMB. 1, Hl (which co1T<'Hpo11cls to ~tV. 10, 1150)" (7 ff. va.{ijo blwvati.
saputnibii.clhana1?1 w. Plenaiva kii111enottare·~111,niwii kPna sadrirlityam 11pa-
ti:sthati). As rightly observccl hy Gclebwr, the initial worcls of the Vedic
hymn "There the sun has ri1wn, h('re my goocl fortune" aro a]rc,acly
suggestive of an early morning rite. L1'rom Ht. 4 "The oblation with which
Indra wornhippc<l so as to become' majestic, 1h<' high<'st I have perfornwcl
the same" the conclusion may he drawn tha,1, at ka:-;t the second half of
the sukta was to be pronounced after wornhipping the Hun or 1wrforming
some other uncomplicated rite. PaHsing nwntion may be made of the
occmTcnce of a variant of st. l ah in AV8. 1, 29, I'> (ef. Ppp. 1, 11), a,
texi, to be used in ceremonies for ii chie-f'H Huece'8S, the stanzas of
AVS. 1; 2; 3; 6 corresponding with I_{, V. 10, 174-, l; 2; :! ; 5 2 . So thc 81ikta
under examination is not a 'Triumphli<'d' hut a Hpell or incantation, a.
series of powerful si,anzas affirming or clcHerihing what the person spcaking
wants to come to pass. Very oft.en the person who by nwa,11r-; of incantations
wishes to attain Rome object prcforH cxprcsRio11s asserting that the result
has already occm-rNl, i.c'. that it is a fa.it, aecompli, to wiHhcs, thn-a1,H or
commanclH. TlmH the woman'H VPrlrn.1 rcfon·nc<' i,o t,Jw n'Httlt <lPRired H1,. l
"I the clcvor one have, of snpel'ior power, overpowered my husband on
account of that" etc. - lH'conws for lwr the inst,ru rnent, produci11g ii.. The
combination of a Hpell ancl aclorati011 of 1,110 sun iH not i11frc,que11t i11
private magic. GOS. 4, 5, 29 fT. descrih<'H a, ccn•mony which, requiring
the use of the five Hta1w.as which are ha11ckd down in MB. 2, 4, !) I a,
is to put a person in poHHCHsi011 of WC'alth, i.o mak<' his st.ock of horscH c-tc.
inen'ase ancl so on: for the firnt JHU]>OH<' onc Hhonlcl rc'citc' 1Jw firnt Htanr,11,:
"Thou stantlst like a trec> (wi1,h) ripc fruit,H; all (ohjC'etA of) dcHil'c which l,

1 Goldner, H.V. J LI, p. :188.

2 AVS. 1, 2!) if.l prosorihod in ii rit,o of n,,;tomtwn of a rnlo1· (l<nw\S. J(i , '.!!l);
RV. 10, 174 oecurs <p1ito 11,pproprmtoly n,t, AiB. 8, JO, 4 in a C'Oromony thnt 1H l,o
make u. k.,atriya victorious; flOO al Ao AHvUS. 3, 12, 12.

60
 0 Lord or 1.he Earth ( = B11rya, the Sun, comm.), lmow, grant (these)
ohj,,c-t:-; of ('njoynwn1 to me, complete ly ... " and worship the sun within
sigh1. of tltat W('alth,v p(•rso11 (from whom one hopes to obtain wealth).
Flimilnrl,v, KhUIS. 4, J, 14. Th<' formula MB. 2, 5, 9 "l am the glory of
t,h(• hralunirn;, the glory of the rulC'rs, the glory of the third estate ... "
should ac•c·ordi11g to GGN. 4, 6, 10 and K.hG, . 4, 1, 23 accompany the
wornhip or tlw :-;u11 in the morning, at noon and in the afternoon in case
on<' is desirow, of g lory. T]w man who has had a bad dream should worship
the sun with the nppropriatc stm1zas B,V. 5, 82, 4; 5; 8, 47, 14-18
(AHvOB. :3, fi, 5). This adorat ion of the sun 3 becomes more intelligible if
we take into com,icleratio11, 011 the one hand, the belief in its being a ll-
seeing ancl omniscient 4 and on the other hand the fact that the sun is
n'prcs<•nted as a conquering hero and the dawn of light is widely interpreted
as a triumph over enemies, light and victory, sun and lol'dship being
connected s_
The hynrn 1, 42 celebrating Puf?an is likewise a good instance of a
sftkla which is emp loyed, not in srauta ceremonies but only in clomestic
and 'magic' ritual. It is a prayer for the removal of evil or distress from
t,hc path (st. 1 f.), for protection against waylayers and slanderers (3 ff.),
for good roads etc. (7 ff.). ln AsvGS. 3, 7, 10 (mentioned in Skandasvamin's
and Sayai:ia's introductory notes) it is stated that the man who is going out
on a long or dangerous journey should murmur the entire hymn (or mmmur
th<' hym11 and sacrifice, cf. 3, 7, 7). According to :i_:{,Vidh. 1, 18, 5 the
sukta drives off enemies who obstruct the way and is therefore "proper
to travelling". Both uses are indeed in harmony with the contents of
the siikta.
The apotropacic purport of 1, l 33 is obvious: Indra is besought to
drive away the troop of the witches (st. 3) and the poet boasts of purifying
heaVC'll and earth with :I_=tta and burning down all great fiends (1): "gcgen
hose Geister auf Erden und im Himmel" 6 • Intelligibly, Saya:i:ia giving the
ritual application of the sulcta quotes the B,gvidhana (sulctasya viniyogam
11ha 1Jaunaka!i}: "The stanzas of sukta 1, 133 have formerly been called
killcni of advers~1ries; murmuring them one kills the evil demoniac powers
(mkijiirrisi) and one fntbclucs (one's) rivals" 7 . There arc no indications of
t,hc sukta's use in solemn rites. The stanzas (l (praising and imploring
foclra as a ki]Jt,r of dC'mons) and 7 (stating that the one who presses soma
wards off enmity and is Indra's proteg6) occur among the formulas for

a Soo also Chapter III with n. 33 ff.

4 Seo R. Pottazzoni, Tho all-knowing god, London 1956, p. 471 and especially
p. 121.
6 Soe Van der Lo nw, Roligion, p. 66 ff. In tho srauta hlmya rites (collectod
by W. Calan<l, Altindisoho Zauboroi, Amsterdam A.cad. 1908) Aditya is of no and
Sr1rya (cf. U1ilaud, op. cit., 110. 99; 167; 174) of comparativoly little importance.
o Uol<luor, RV. I, p. 186.
7 Hotweon tho two l inos Siiy111;0. quotes o. ho.If stanzn which is not in tho edition:

61
 the sixth clay (pr,-;(hya :Wl(lr1ha, Soma ritllal): \iB. ii, 12 , f>; A~v8S. 8, 1, 2;
12; 88s. 10, 7, 11; 10, 8, ;J; HO{' cLbo VaitS. :n' 27 a.
\VherC'aH 7, G (to Agni \'a,isva.nara) oe(·urH at KB. 22, !l (23, :3, 12) and
88s. I 0, ii, 24 arnoug the fornw ln,H to I><' llHl'<l on t,h<· fourth cla.y of 11w
ten-clay 1wriod (Noma ritual) and 7, 7 (to .\gni) iH t,og('t]wr wii,h 7, 8 l l
employed a8 part of the Agni Hection of the pritl11r1u11wiikn (88S. u, 4, 4),
7, f> (nine sta,nz1L8, viniyoyo llli1ir1ikaf1) docH not, H<'<'lll to be trnecl in th,
Holcm11 ritual. lfowcvcr, the murmuring of all thrc(• 81i.kla.s at tlH' moments
of twilight iH in the f_~gvidhii.rnL (2, 25, 2) pn·serilH•d 011 lwhalf of a, per-Hon
who feels f!'ar from demons aml wishes to ohtain untlc•caying wc•alth.
Thi:-:; cmploymPnt of 7, f> is intelligible Lecau:-;1• it is r-;tatccl in Ht. 3 that
the dark-skinned trilH•s went away for foar of "thir-; god" (Agni) who is
a well-known tlispeller of demour-; 8 , ancl in Ht. G that th(' gocl has expe ll Nl
the Dasyw, from their haunt. PossPH8ing goodH, he gi vcH evidence of
liberality (f>). Sec alHo 7, ll, 3; 5 and 4; 7. ln tlw r-;ta,mm:-; 8 and!) he ill
rcqucr-;kd for nouri:-;}uncnt and wealth ,iboumling in ca,tt le. Unlike 7, 7
(cf. st. l; 2; 3; 4) the two other s11,klas arc r-;il{'nt on .frauta or grhya riLt>s.
l~V. 10, 98 (yataf1, s11,ktaviniyoya(i,) ii; a ra.in cha.rm 9 beginning with a
dialogue in which Deva.pi, after imploring B;faispati to soc that rain will
come, receivPs from the gocl that eloquc·nce which will enable him to
officiate in a rite for rain. Tho wish for atmo:-:;pheric moisture is expressed
with all cleamess desirable in st. 1 d , 3 c and Devapi 's 8UCC('H8 in producing
rain after ho had taken up officiating i8 stetted in r; f. Agni is prai!led
(8 ff.) m1d implored to stimulate Parjanya, tho gocl of rain, and to give
tho moisture (10; 12). Tho i;aerifice alludocl to in st. 8 stating that Devapi
har-; kimllecl the fir<' mtrnt have bee11 OH(' of those uncomplicated rites that
were performed by a domestic priest. f_tViclh. 4, 1, 4 f. enjoining the man
who ir-; desirous of rain to offer an oblation prepared with milk and ,L
bmnt-offering, to pay homage to Parjanya and to recite this s'i"Lkta, cloe:-;
not even mention a priest. Sillce the story hanckcl clown by the ancient
i nterprcters to r-;peaks of rain that hold off for a long ti rnc-, it may be
Hupposcd that t.h(• hymn was regarded a:-:; particularly u:-:;cful iu a period
of drought. The stanzas 8 anc.l 12 addr1•s:-:;ecl to Ag11 i are ur-;c•cl in tlw srauta
ritual : .Asv8f:l. 2, 1:1, 8 (}IN. 4, l l, 2: IG7 , 10 ff.; KN. 2, 15: 21, 12 ff.);
f'or 12 sec also TB. 2, 5, 8, 11 ; Ap8S. 7, U, 7.
The· s·1ilctas 2, 42 aml 2, 43 which , occt11Ti11g ,it tll!' <'lld of 11Ul(l(Utla 11,
belong together a.re according to tlw Na.rv,-Lmrl,rnma1_1i "(in) prniHo of a
hi rel which :-:;hriek:-; on 0110'8 way". The <'ontont,H n.n• intC'n•Hting: in
2, 42, l ab tlw cry of th<' bi rel is dcr-;eribccl or i(kn1,ified; in 1 od, 2 cLh
the realization of tho poHi;ihility that the binl fa llH a victim to tho evi l

"The ono who well proparo<l nmrrn111·H tho111 cont.in111dly will ohto.in tho fulfilment
of 1111 doHiros".
s A. A. M11cdonoll, Vedic mythology, StraRshmg 18!17, p. 05.
o Seo also Conda, V.L., p. 89.
10 !<'or tho story seo Nin1kta 2, LO; HD. 7, 155 ff.; Ooldner, H.V. III, p. 308.

62
 ('.)'(' , bird,; of })J'(',\' or rnarlrnmen is rejected by a four times repeated mii;
i11 2 ed , ;3 ttb 1h(' an i mid is invoked to give auspicious signs; in 3 cd the
)H'rHOll sp('a,king a,dds 1, 11' 0 s1wcial wiHlH's. Taken as a whole this little

sfi kta is a frlicitous nncl po<•tical C'X1ll"C'ss io11 or thC' reactions, thoughts,
f'<•ars arnl wir-;lws of a ma11 who, bclievi11g in omina, hears the cry of a
liird. 'l'hl're IH<' 110 rcf<·n·ncc•s to r-;olenm r iks. ln 1,lie companion sulcta the
pod, <'XlffCSH('S hillls<'lf quite- othenviiw: in l ancl 2 ab the ominous bird
is ('omparerl to i,lw cluwt <' t's etc. of the so11w ritwil ; in 2 eel, 3 abc it is
rc·qu<•stecl to aug,u· W<'ll. This is not t,o asHNt tlmt the second sukta had
:m,vthing to do with solemn rites. Perhaps the surmi se may be ,·cnturcd
1hai, whik :2, 42 was normally used by the ordi1mry man, the other si"ikta
was mad<' fo r or preferred by those who performed srauta sacrifices. The
prPscript given in l~Vidh. l, 31 , ;3 ff. is worth quoting: "A traveller who
on his wa,y secs an ominous bird, be it aw,picious or inauspicious, shall
stand , look and mutfor (in n,) well-prepared (state) ; then he shall worship
th(' r-;omHl with theH(' two S'iiktas; even when one docs not sec the bird
01· m101,her (ominous) m1ima l these texts, which (also) perplex robbcn,,

must, be muttered ". Sim ilar advice is given at .A~vGS. 3, 9, 10 (quoted

by Siiya1.1a) where ~tV. 8, 100, 11 (on the speech of animals) is added
10 thetwo si1,ktas. At .ApG:::;. 3, n, 3; HGS. 1, rn, 18 the use of .ApMB. 1, 13, 10
( }_{, V. 2, 43, 2) is pn'scribed in case one hears a, shrieking or inauspicious
hinl. Purport and function of these S't1,klas are obvious: they have nothing
to clo with the solemn sac rificial rites. Tho story mention ed in BD. 4, 9:3 f.
arnl ciuotcd by Mi"tcUtava f1tdra , desirous of prai se became a bird, utkrcd
a ery, and was recogn ized and praised by the seer - may be regarded as
mi tittc-mpt to comwct t he· contents of these si1,kfas with the mytho logy
presuppoi-;e<l by the solemn ritual. Hence also Siiya1_1a (on both s·ulctas):
kr1pilijalart1,pi,ndro devatii.
!_{,\'. 1, lOG (viniyoyu lai1iyika(i) , dedicated to the Visvc Devab. ancl
invoking many of them for as:-iistance. cklivcmncc from distress, victory,
happinei-;s etc., is, ai,; far as I am able to sec, mentionecl only in the
l_tgviclhiina and the Mii1mva-Dha,rma\astrn. _,\ecorcling to the former text
(l , 2:3, 4) a pe1'H0ll who , haviug bathed , rcciks t lw seven stanzas of tho
s'1ikta whilst pouring crnt clar ified butter wi ll))(' rdeiiscd from a ll distress:
tlw Viclhana clearly rcp<'ais the term a17ihas found in the refrain of st. 1- G.
l\bnu D, 256 pn'Heribcs the murmuring of the s1tkla for half a year i11
case one is gn ilty of g ri evo us sin or offence ( enas ); obviously without
any otlwr obligat,ion u , but possibly while bathi11g in a river (mentioned
in Hi,. 255) . The s11,kln which doc's not create t,hc im})l'l'ssion of being maclc
(c,r a definite soknrn rite- is not unsuitab le for this purpose: the term

11 \V. (:o.111port, l)io SC1lmozp1•omonion in dor 11Jtindischon Rcchtslitoratur,

m ontiorni this placo undnr thoso 11111,ny roforoncos to ato11 omontfl for s in, "ohno <l11sz
C1hnr iliro /\nw<11Hlung NiihoroH 111itgotoilt wiirdo".

G3
 arrihas is at l~VKh. 2, G, 18 co-ordinak<l with r·11r18 and often UA<'tl to
cxpn'ss tho general iclc-a of "evil" (pliprt). 12
The story of Aga8tya's convcrsati011 with hi s wift> Lopii.rmHlrii, in l, 17!)
(vi,4e:~aviniyo(]O taiilgilcaM has some yea,rs ,1go l><'<'H <'Xplaiuctl as "pin
(vom Dichtor kom--;ipicrtc') Zaulrnrnpruch zm· 8ulrn 1111g l'ines K<'uschhcits-
vorgchc1rn, <lessen erst0r Toil (1- 4) cine Wa,hrhcitsformulicrnng uml deHHCll
zwPitn Tei! (5 G) der oigcntliclw 8uhn<'spruch ist" r:i_ Without ondorAi11g
every word of this formulation l a,m likc,wis!' prqmn'd to assume that
tlw 'mythical example' inherent ill this sukta viz. i\gastyn.'s succumbing
to his wife's <'ntreatics and breaking his vow of cluu,tity maclc it a means
of pmiflcation for the hcnefit of a,n ascetic who breaks his vow for the
Hake of his languishing wife; he is cxcu8c1tl provided he ritually purifies
him8Plf. This interpretation is in harmony with the nse made in
l~Vitlh. 1, 2H, 5 of the final stanzas (5, a prayer for forgiV<'lll'88 address<'d
to Soma and G, stating that both desires of Agastya,, love and asceticism,
were fulfilletl): "If one, (being) well-preparctl for the rite, mmmurs these
two stanzas (5 antl U) one obtains all benefits; there will be no sin
whatever": 14 Soma is tho god who charges himself with the purification
of students who broke their vow of chastity (cf. also SVB. 1, 7, 9).
Stanza 3, beginning "Not in vain is the labour which the gods favour",
is at SB. 10, 4, 4, 5 quoted in substantiation of the advice: "Let him by
all means practise austerities".
In his explanation of 1, 190 Saya1_1a, while refening to 8aunaka, i.e.
the ~gvidhana (1, 27, 5 cd-28, 1 ab), for the employment of the sukta,
observes that its u8c in solemn rites must be untlcrstootl from the linga
( srauta-viniyogo laiiigika[1,). 1'hc sukta, which, being addressed to Brhaspati,
ends with a request for energetic sons and cows, is in Saunaka's manual
indeed prescribed with a view to obtaining thcsP and preserving one's
fame. Sayai:ia does not fail to mention, however, that the stanzas 2 and 7
arc used as consecratory formulas in the animal sacrifice.
The only use made of ~V. 10, 20 ((Jato viniyogaM addressed to Agni
and beginning with "Awaken us an auspicious mind" is that found in
B, Vic.lh. 3, 8, 6: "One shall mutter it n'gularly, being pure: then one will
obtain mental case". According to BD. 7, 21 th<' initial words (bhadra1J'l
no rlpi viitaya rruinaM arc intcntletl to avert evil. '!'he combination of
invocati011s (st. 2; 7), praise antl tlcscripLion co11clmlcs in a prayer and
a statement of fa.vours n·ntlcred ( J 0). The s-i"i,/cta cou lcl have' been w,ed by

12 Cf. ,J. Conda, Tho Vedic concept of arphas, ILJ 1, p. 41 ( S.S. II, p. 66).
13 P. Thieme, Agastya und Lopiimudr[L, ZJ)MG 1J3 (1963), p. 69 ff. ( =Kleino
Schriften, Wiesbaden 1971, p. 202 ff.).
14 For the story which is traditionally counecie<l wit,h thMo vorses and tho
preceding conversation see the Anukramo.1).ikfL; BD. 4-, 58 ff.; J. Conda, Tho
.J:tgvidhii.na, Utrecht 1951, p. 32: a pupil who luid overboard thn conversation
thought, that he had committed a f!in, but tho ton.c hor and ltiH wifo declo.rod him
sinless.

64
--
anyone who wiHheH to ingratiai,o himself with the god by means of
aw,piciouH irn;piration a,ncl a, hymn of praise.
I~ V. l, 105 ckalH with Trita who haH been locked up in a well by his
u11trw,tworthy and covetouH brothC'l'H and now is praying to the gocls for
help LG. The J>OO!ll iH aHcribccl either to 'l'rita himself or to Kutsa. If tho
I11dia,11 tradition 16 iH right tho whole of the sukta was pronouncecl by
Kut,s1L who putH iL long comment into the mouth of the unfortunate 'l'rita
to a.clcl in the last three stanzas beginning with "ThuH Trita implores
tlw gocls for asHiHt,a,nce" a nanative conclusion ancl a reference to his
o\rn r-;itua.tion. Thon the poet, being in au analogous situation and pleading
hiH own cause, UHCB the story of Trita who was ultimately freed by
Brhaspati (st. 17) as a legend ::;pell 17 to put pressure upon the higher
pow<'l'H. The refrain, absent only in the closing stanza where it is replaced
by a, prayer, tlu·ows the paralleli::;m of both situations into relief. Th
only later text which to my knowledge u8es the whole sukta, viz.
l_{,Vi<lh. 1, 23, 4, proscribes it-obviously again as a legend spell-in cases
of miHfortune or when one wishes everything -cf. the words in st. 2
"those who want anything (get) the object (they want)" . On the basis
of the variant of the story narrated by Skaudasvamin another employment
may also be conceivable: a person in distress who wishing to survive
needs sorna, prcpal'es the drink and performs the sacrifice with the simple
Hubstitutcs that arc available, of course to the accompaniment of the
s·tikta or part of it. These seem to have been the main reasons why the
poem has been preserved. "vVhy st. l should be found as conclusion of
the funeral stanzas in AVS. 18, 4 (st. 89) is very obscure" 1s.
ln the well-known dialogue 3, 33 19 (s,aktaviniyogo lai1igikafi) the
personality of Visvamitra - the domestic priest of King Sudas, who is
inclueing the rivers to lower their surface in order to enable the king's
:mny to reach the opposite bank - so to say develops from that of the
poet who pronounces the initial stanza. At t he end of the conversation
th<' sage, seeing that the army has crossed the waters, allows the streams
i11 the stanzas 11 and 12 to resume their activity. There is much to be
1-;aid for the suggestion 20 that this siikta was an old family ballad moulded
or r •moulded into tho form of a dialogue. Calling up a suggestion of the
original conversation the dialogue form may have made the legend more
impressive. I fail, however, to H c why "Jes elements (du texte) sont de

16 Cf. also the co=cntator Slmndasvarnin; B.K. Ghosh, Collection of the

fragments of lost brahrna:r:ias, Calcutta 1935, p. 20.
10 Seo Goldner, RV. I , p. 136; compare also H. Oldenborg, ];tgveda, I, Borlin
1900, p. 123.
11 Seo Gonda, V.L., p. 145 f.
1s Whitney n,nd Lanman, op. cit., p. 894. Cf. also GB. 1, 2, 9.
10 Seo Gonda, V.L., p. 125; 146; 201, the Annkrama9is, BD. 4, 105 ff. and
s,-Lya1.m's introductory noto.
20 Renou, E.V.P. II, p. 18.

65
 pure rh6toricp1e". 111 tlH' l<-g<·ndary :-;ph<>n· in \l'ltidt th<· HCPlle ii-; ln,id cli1wt
contact with higher power and 1niraclt•i-; of 1mcon11no11 ev<>11t,i-; an• commm1
fratw·pi-;_ Tlw cxcc•ptio11al d<>c•d of a Ill ighty sag<· or aJH.'('Htor is ('mphasizC'd
m1<l tlw Vedic auclienc<• "a:-; convi1H'<·d that hi:-; rl<•s<'<'llda11t,, the culogillt,
was able to repea,t it 2 L. lt sec·ms IH'yoll(l doubt. that this 811,kfa cou ld from
the V<·ry hc•ginni11g or at lc•ai-;t as long as tlw !i1ml st,uiza, in 11 difft•n•11t.
metre , helo11ged to it lw used as a, 'leg<•JHl S}H'll', that mea11s that its
recitation was lJPlicv<·d to produce a rc•sult, that ii-; similar to the <'Vent
narrated in the text. fn th<' last stanz,1 th<· wish is expressed that the
watern shall not pn•veut the cows and th<· vehiel<•s i II the context thrn,c
of the army, Lut in re ligious practice any cows ,u1d vc·ltieks from pas;;ing
over safely. Herc also the spell receives its power from the truth innnanent
i11 the prnceding story which is mmlogoui-; to th<· effect desired. Th<' final
stanza, an autm1omously dfcctive formula, wai-; i11deecl prescribed under
similar circumstances at 8US. 1, 15, 20 ;;c<· also A\'8. 14, 2, 16 22 -when
a Lridal tra i11 has to pass over a deep river, a11d at J_~\'idh. 2, 2, 3 f. when
a twice-Lom man with a yoked chariot wi.·lws quickly to reach the
opposite bank. The latter text (2, 2, 2 ff.) givc8 more extensive information
on the use of the sulcta. A person who wiHh<'s to pass over a swollen river
must call to mind stanza 5 in which Vil:lvamitra requests the rivers to
stand still for a moment; if one recites stanza 9 one will reach the bank
m· a shallow place within a Lrief space of t,ime. One may also make it,
one's habit to pronounce tho whole conversation of Visvamitra and the
rivers (2, 1, 4 ff.) while performing some simple rites (bathing, rinsing
the mouth, throwing forth a handful of water and paying homage to
tho streams). Then the rivcrn wi ll protect that mai1 like a mother and
he need not be afraid. of aquatic beings 2 3.
Referring for the interpretation of the beautiful sakta of the gambler
(10, 34: gato viniyoga(i) to former publications 24 I repeat that I cannot
foJlow some of my pred.eccssors in regarding this hymn, which describes
tl1e hard lot of the gambler who, unable to resist the fascination of the
die<', deplores the ruin he has hronght on himself and his family, as secular,
didactic or moralistic 25 . Nor is it warrantecl to r!'gard it as a dramatic

The poet of ~V. 4, 4, 11 if! quito explicit on thiH point.

21
The use mentioned in Kaus. 77 , 15 is fmcoudary.
22

23 Soo a lso H. Li.idem, Varm:m, Gottingon 1951 1059, p. 19; Thieme, in ZDMG
113, p. 69 f. (= Kloine Schrifton, I , p. 202 f'.); P. Kwolla, Flwiziiberschroitung im
Rigvoda, Wiesbaden 1973.
24 Gonda, Tho so-call<'d 1,;ecul11r, humorouH and 1:mtyrical hymnfl of tho ~gvod.a,
Orientalia neerlandica, Loidon 1948, p. 342 ff. ( S.S. I I 1, p. 3\l l ff.); Tho ~gvidhiinn,
Utrecht 1951, p. 74; V.L., p. 14(i f.; 198 f.; for a bililiographical note soo 1tl1:10
Renou, E.V.P. XVI, p. 131.
25 Soo e.g . M. W intornitz, A hif!tory of f11din.n litoraturo, J, C'nlcuttn 1927;
A. A. Macdonoll, AV die rnndor for 1:1tud0ni>1, Oxford 1917 (1928), p. 18!l; A hi:,;tory
of Sanskrit liiernturo, London 1900 (Dolhi 19H I ), p. 128; A. Bergnigno, Lrt roligion
vcdiquo, III, Paris 1883 (2 1963), p. 177.

66
 monologue or "'.\limux", to hP perfornwd as an interlude in sacrificial
riiPx 26 lH'ca,11xP tlw ritual is silt•nt about such a use. The only later text
q1t01 ing tho s11kfrt is I:{, Vidh. 3, !l, 5-10, 3 wh<'l'C' it is prescribed a:; a spell
i,o c·ome off vict.orio11x in i,lw gamb ling-p lace. 1lowcvcr, the text doe· not
giv<' us many argument:-; in favour of tho view that it has always-that
ix f'rolll the heginning xc rvecl this purpose of tho add icted. The last
xt,anza,, rPqucsLing th' dice to mal{(' friendship and to be grac ious, admits
also of anot,hcr intorpn•tati011: the gamb ler adjures tho dice to rel ease
him from thPi r uncanny power 27 . An application of the sfilcta to some
form of <'xorcism 28 , ii,s recitation as an 'act of truth' 29 - cf. st. 12 "this
ix t n1t,h (rtmn) I xay" would indeed be in harmony with its content.
The pc'rson spea,king in the siikta - and aHcr him, the person reciting it - ,
bC'ing addicted to ga.m hi ing, pronounces a formal declaration of fact whilst
iniima,ting that he desires to be freed from this evil propensity. The
ga,ml>ler's prayc'r for clolivenmce from the power of tho dice is perhaps
not complotc>ly exp li cit or unambiguous, but from st. 13 it is apparent
that god Savitar is willillg to release him.
J_{V . 10, 33 (gato viniyogci?i) should be viewed in the same light as 10, 34.
The traditional interpretation (Anukrama1,1i, Brhacldcvata 7, 34 ff.),
according to which Kava.~a., the poet who is speaking, consoled king
lJpa.masravas (st. 6-9), has rightly been rejected. The poem is in fact
the complaint of a, 'comt-poct' (vanditii, st. 7) who after the death of
king Kurusravar:ia was discharged and now pours out hi s troubles to
K.urusravai,1a's son and successor Upamasravas 30 . The facts arc stated
and tho wish expressed in st. 8 ("if I had power over the immortal (gods)
11llcl mortal (men), my patron would have rcma,inod a live") - which in the
nl'xt stanza is declared to be unrealizable because human life is limitccl -
gi vcs the new king to und rstau<l that "his father's bard" (7) has hope
of pardon and would be gratefu l for a, new appointment. \Vhen the poem
came to be rcgard<'<l as a 'class ical' cx1)l'cssion of the complaint of any
harcl who finds himself in a simi lar , ituation it could serve the purpose
of those who while reciting it identify themselves with Kava~a.
As is well known the 114 hymns a<ldrcssed to Soma Pavamaua, i.e. the
s011w while its juice is in process of clarifying, differ in form from tho
orclinMy hymns of the corp us, arc <lifforcntiatcd from these by their
position in a separate hook (11ia11ifala IX) and arc more ritually oriented
than most suktas of i.ho otlwr hooks. As a whole book IX, concentrating

20 L. von Schroeder, M:ystorium und Mimus, Leipzig 1908, p. 377 ff.

21 Uf. Kii.tyayo.no. 2, 10, 34 quoted by Voi"1katmniidhavo.: akt;akr~iprasa11isa
1·a/c.~akitavaninda ca.
2s Uf. A. Hillobmndt, LiPdor dos ]:tgvcda, Gottingon und Leipzig 1913, p. 109.
20 Seo W. Norman Brown, l_tg Veda 10, 34 as an act of truth, Mnnshi Indological
l•'olicitittion Vol umo, Bhiirntiytt Vidyii XX-XXI, Bombay 1003, p. 8 and Gonda, V.L.,
p. 147, 11. 48.
ao Uoldnor, Kornmonto.r, p. 156; RV. lll, p. 182.

67
 upon one pa,rticular 1-mhj<·ct and r!'<l11cing rnyilwlogical rcfrn,nce:-; and
invocations of otht•r gods, is la.rgcly uniform in ('h,Lrackr because of th<•
almost endle:.;:.; variations itll(l comLinatio11s of' tlw same' or :.;imi lm· phrnseH.
111 ihcHc hymn:.; \\'(' li11d, ho,,·c•vl'r, 110 syst< •111at,i<• ancl chrnnological
accompaninwnt or description of tlw ritual ads as supplied in ihc lakr
handbooks, no colwrcnt or clearly dci,11iled picture of the cln.rific,Ltion, i.o.
prcp1uatiou of th<' juiet'. lnHicad, the poctH speak in a, general way of
this proce:.;:-; which r·itually rcprnduccs and so fu rthcrs the circular course'
of the stream of Jifr in thP univcn;c , en,a,ting ,L sphen· that is favoun1,LIP
to the Jaud,ition of the divine drnugbt <.luring its clarification, a laudation
by which the' important process is hclicved to lJC' furthered ancl consecrated.
'l'his cxplairn; also tlw comparatively infrequent occurT<'nce of these siiktas
in otl1er divisions of the somci rite:-;: 1,hey arc not to worship god Somn,.
Although it i:-; difficult to di:-;tiuguish chrnnologieal stages in this collection
it should !lot Le regarded as being in ii8 entirety of recent origin. Som('
of these sfikla8 an' prolrnhly early and from the beginning intended to
accompany the soma ritual which goo:-; Lack to the prehistoric period 31
It is further worth noticing that the number of suktas dealing with
Soma Pavamana that is prescribed in the ritual of the agni§toma-which
is the model form of the Soma sacrifice - is rather limited; in the Index
of Caland and Henry's book on this subject mention is made of only
twcnLy-four of them; that among tho texts that are recited there are no
complete hymns; and, that the authorities do not agree on particulars.
During the midday-service the gravastut ("praiser of the praising-stones"),
an assistant of the hotar whose ta1:,k it i:-; to say rgveclic stanzas on the
occasion of the laudation of the pressing-stones, inserts before, between
or after the last two hymns of his recitation 32 a8 many stanzas of
ma'f},r/,ala IX as he can 33 . In particulars authorities disagree however 34,
Sa11khayana making explicit mention of ~V. 9, 8, 4; 15, 8; 7; 65, 14;
17, 4; 67, 15; 83, 1 f.; 29, l; 30, l; 57, l; 1.i4, 22-24; and Gai:iagari, a
liturgiologi:-;t of tho Aitareyins, pre:-;cribing the use of 9, 8, 4; 15, 8; 107, 21;
17, 4; 67, 14f. 35. The stanza B,V. 9, 54, l, which i:.; al:-;o fo und in VS. 3, 16 etc.,
is used in SSS. 2, 11, 2 (agnyupa8thana) but ignored by A8valayana.
Whereas the samavcclic u:-;c of makrial bPlonging to rnwy/_ala IX may
remain undir;cussed 36 , some words rnw,t be s~iid 011 the long passag<'

31 Soo Gonda, V.L., p. 11 f.; 87; 80 f.; 156; 216 f. with bibliographioal rofel'oncos.
32 l<'or this intermingling of stanzas soo AiB. 6, l.
33 Caland and Honry, L'agni$\,oma, p. 272. Soo AsvfiS. 5, 12, Off.; SSS. 7, 15, 3 ff.
and Sayai;i.a's introductory noto to ~V. 9, l.
a4 Seo also PB. 4, 2, 16; 17; 19 f. otc.
35 Othor usos of stanzas takon from maiir.lala IX may bo found by rnoanR of
tho index in Caland and Honry's book, p. 510 f.
36 On tho othor hand, why Huch hymn!l n!l !), l!i; 21; 22; 20; 31 (~V. 0, 31, 4
l, 91, 16); 34; 35; 4G; 46; 59; 60; 71; 72; 78; 80; 81; 84; 80; 02 (gato viniyoga~•)
wero noithor in thoir ontirnty nor in pm-t adopted by thoHo who compilod tho

68
--
clevoterl to fl. 1 (i7 - which, a few stanzas excepted , are composed in the
/JibY,tlr7 md,rr· i 11 tlw J_lgvidhii.m1,, 3, 1, l 3, 3, 6. llere a ll these hymns
nrc explicitly :wcl intelligibly (lC'clared to be "pre-emin ent means of
pu rifiea1 ion" . .\lention ing these stanzas is as auspicious as handing them
down or committing thc·m to mernor.v. When one murmurs them after
having pllll1gPd into water one gets rid of all s in. By understanding them
ac:corcling to truth one aUains the world of Brahman. And so on. If one
is ineapa,hl<> of reciting the complete collection the htst two si""i°ktas
(0, (Hi and 67) n111y suflice. Special mention is also made of!), 58 which
is ofkn prescribecl hy authors of clharma texts 37 . From 3, 2, l it appears
th,ti these texts wcrc a lso rec ited <luring the ritual accompanying the
ohlatio1rn to the ancestors. Thcsc data lead to the conclusion that in this
case a lso the information given in the ritual manuals is incompl ete.
According to J_{,Vidh. 3, :3, 6 f. murmuring B,V. 9, 83 lead to prosperity
,111cl a happy condit ion; aceording t.o SVB. 1, 5, 15 it is an expiation for
dri11king spirituou s liquor; the com.mentary on PB. 1, 2, 8 calls st. 1 a
" purifying mnntra" whereas AiB. 7, !), 3 regards st. 1 and 2 as an expiation
for errors in sacr ificing; st. 1 is a lso found in lrautasiitras, e.g. BhSS. 13, 12,
14; Va ikh8S. 15, 14: rn, 8, 13. ~V. 9, 73; 83, 1-2 and some other stanzas
arc usecl in the pravn,rgya ritual; occasional applications of other stanzas
from ma~1cj.ala, [X arc not wanting.
Special mention may be made of the last throe hymns of the book
(!), 112- ll 3, gato viniyoga!1, 114 gata!i siiktaviniyoga!i) which, like th last
1,wo of its first part (66 and 67), attracted the spec ial attention of the
nuthor of the J~gvidhana: 3, 4, 2 f. "At the time of death one must mutter
the (tlu-cc) s11ktas (beginning with) 'variously' (i .c. 9, 112- 114) once. By
muttering them one goes to the highest abode and to life immortal" as_
These' s1iktas, which have the pMlkti metre and the refrain "For Indra,
O Soma, flow abundantly" in common and moreover differ in tone from
the greater part of the siikta.s of ma.1i(lala, IX, have rightly been regarded
as add itions 39_ lt may be surmised that already at an early date they
11·erc usc>d also for purposes other than the accompaniment of the
C'!Mification of the sac rificial draught. Whereas the author of 9, 112
requests the ckity, in a popnla,r way, "to give everybody the things he
longs for" 4 0, the second part of the following sfilcta (st. 6 ff. , quoted at

Samavoda and us for as appoarn from tho Concordanco-liko 9, 42; 56; 58; 69
neglectocl by tho authors or tho ritual manuals, it sooms impossible to say. 1t may
tentatively be supposed that tho ritual peculiarities of tho families in which they
originatod loft no tracos in tho mmrnals extant.
37 Soo Gonda, J;tgvidhuna, p. 67. L?or the use or SV. 2, 578- 580 ( =l;tV. 9, 76, 1- 3)
Hno ViDh. 56, 11; Vas Uh. 28, 12.
38 Soo Conda, 13,g,cidhiina, p. 69.
39 H. Oltlonb0rg, Dio Jl ymnon d0H Rigveda, I, l\feirischo und t xtgesch.ichtliche
Prolegomena, Borlin 1888, p. 202.
40 For un intorprotation of this stikta which hus ofton been misunderstood soo
Uond11, S<•cu lar hymns, p. 325 ff. (S.S. lI, p. 374 ff.); V.L., p. 169.

69
 Ai.A. 3, 2, 4, 8) il-J a pmy<·l' for continua,ne·<· of !iii· af't(•r <kMh; 11 th<' p<'nmn
sp<'aking y<•arn1-J for the com1mn.v of the· inlrnhi1 ants of I fc.aven and hop<'R
that tlH' smnr1 .lwlps him to a1ta,i11 his a,irn. Th,•:-,e• st.anza,s e•xplain tlw use
made of t,lu•H<' 811ktr1s in the• l_{gvidh,-L!Ht. Th<' In st hymn ch1C'lls 011 t,Jw mNi(.
gained by thoHC' who follow tlw }H'0C<'HH of' th<· C'larificaiio11 of tlw draught
and i mplor<'H King F,oma, for prnkd,ion 12_
Some places may he quoted frnm t lw ~iirna.vidhiina,-Br,'iluna1.111 13 in
order to illustrate the secondary :-;tric•1,l_v s1waking, r,tth<•r krtiary l!HC
of tcxt,s bo1TOW<'d from l~gvc•da -Na1phita IX in n mamial t,lrnt givr,;
instrnction in the magical , mrdical and apot ropaeic applications of tlw
siimans (melodi(•,;) chanted to t.he'H<' kxts. Jn t,ha.1, work B,V. !l, 37, 1
mentioning the cha,;ing away of <knH>llH apJH·nrs in a s<·ction teaching
how to live a lnmdrc•,l y<'al'H wit,hout hc•coming <'llf<'('hle<l h,v age (2, 1, :i);
the only othPr ohligation is ahstin<'nCP from food fort hr<'e da,ys. l~ V. !l, 58, 1
dealing with the ,;tn•am of 80111a (nncl " ·afrr) h1·lp:-, to purify tlw one who
chant,; the sr"imnn conn<'ct,<'<l with ii (2, l , 7). A sr"i111an lH'longing t.o t,hr
text of B,V. !l, 79, 1 and an amulet protect n pernon from consumption
(2, 3, !l). On the other harnl , th<' 8((1'1'1((/'I COllll('Ckcl wit,h I.iv. n, 70, 1,
in which mention is mad<' of cow;; and milk, l'<'Cptircs a simultaneous
obi at.ion of meat or milk (3, 3, 4) ; thC'n one will lw 1n·ospc·1 ou8 and have
many ,;crvant.s. But the• man who takt's only one• rnl'al in four days a)l(l
eats only the products of cC'reah; grown in cultivakd soil while usi11g the
kxt of B,V. B, 87, 1 ct.c. will attain the same l'l'Htilt as i,he onp who exPcntcH
the Naimifiiya sacrifice of twclv<' y<'ars' clmaticm (l, 4, fl).

Soo Gonda, Seculnr hymns, p. 3:l5 f. (S.8. IIJ, p. 384 f.).

41

Stanzn 3 of 114 is quoted at TA. l , 7, 4 r.

42
43 Sno Go11dn, V.L., p. 320. For pnrtic11lnrs SP<' 8. Konow, Das Samavidhiina-
hriihmai:ia, (Tlwsis) Hn Ilo a.S. 18()3, p. 8 ff.

70

__ J
UHAl'T.IW, VJ

~UK'l'AS EMPLOYED PARTIALLY

I nm, p1·ocPecl 1o clii:;cnss t,hose siiktas which arc only in part employed
in t,Jl(' -~rrtnia ritual. In a c011sitlerable nnmhcr of caRes some detached
stanzas of a, 81"ikfa, arc mon' or less appropriately borrow('cl by tho ritualists
to accompany, as sacrificial ?n{(llfras, clofinite ritual acts. As a rule this
doc's not co11trihute much to a better understanding of the original function
all(l purport, of the hymn. That is why most references to tho ritual
employment of single stanza,s are in the following Jlagcs given without
commc·nt,. As will be seen tlw a.hove employment of stanzas does not
excluclc other US('H of, or borrowing from, t,he hymn , mainly in domestic,
virlhiina or dharma works.
Par1, of theHc sf1kfas creat,e the impression of bei11g, first and foremost,
hynms of praise designed to be a means of confirming and consolida,ting
a deity's power hy a commemoration of his characteristic deeds, qualities,
exp loit,s and serviceR rendered.
On I~V. 1, (l2 Saya1:m furnishes us with the information that the general
itpplicat,ion of the hymn is lost but that the special employment must
he learnt from the li1iga. Thii:; sfilcta is a hymn of praise comnwmora,ting
fnclra's important exploits a11(l achiPvements, and obviously not intended
to serve another purpose. The initial and final stanzas (1, 2, 13) do not
leave the audiene0 in doubt: what is recited, is homage, a eulogy, a new
makrialization of brahman 1 , hy which the god is st rengthened: "Offer
1o 1lw great (god) your great homage .. ." (st. 2). Among the mauy
n-fcrences to Indra's deeds there :ire no prayers, no invitations, no all11sio11s
to ;;acrificial rit,es being performed. The stanzas 1 and 2 occur, as 34, 16 f.,
alHo in the Viijasaneyi-Sa111hitii. as part of a supplementary compilation
of miHcellancoui-- texts, the ritual employment of which is said to be
lni1ir7ika(1, (Uva,ta). 8tanza 6 "This is his most astonishing feat ... " is at
AiB. 1, 22, 2; AsvR8. 4, 7, 4; 8~S. 5, 10, 8 among the mantras that arc
1,o accompany the milking of a cow (pravargyci ritua l) 2 -no clonbt a
secondary use that does not contribute information on t.110 original use
of the sfikta.
Though eu logiz ing the power of the l\faruts, imploring their h lp an l
including a lengthy passage on their companion Roclasi3, tho first and
( vi rt uall_v) last stanza (10) of l, 167 are int011tled for Indra whose readiness

1 ('f'. ,J. Gouda, "Ein uouos Lied", in \\' ZKM 48, p. 275 (S.S. IV, p. 144).
2 er.,) . .,\,
B. VUll Buitrnwn, 'l'h pravargya, Poona 1968, p. 99.
J Sot' A. A. Mn.cdonoll, V<'dic mythology, StrnRsburg 1897, p. 78.

71
 -
to help those spPaking ii:; Pxplicit,Jy Rtak<l (l) nml whoRP fri('Jldship is
implored (JO). Tlw on l_v ri1 ,ua.l URP mP111 i011Pd h,v f:lii,ym_rn. and known to
the present author ii:; that of stamrn, l O ":\Tn,v W<' t,oday and tomorrow
he called, in hattlP, Indra's hPst, frienrh,". 'l'lw:-w ,rnr<ls Khoulcl ho pronounced
when th<' sun is Sl'tting (AHv<lf:l. 2, (i , 14). The Kp<'cial or particular ritual
employment of the hymn is lai;igika (f:layai_rn). ft, may have hePn regarded
a8 suitable for any Rituation in which mw woulcl. through a Pulogy upon
his companions, tho MarutR, c•ntrea.t. Jrnlra, to rc•nclpr h<'ll). Wai:; st. IO in
domestic circles m,ed instead of tJw complete hymn (or of similar hymns)
or has the r:~i included a popular prayer in his poem?
B,V. 10, 55 (aatab s1i.lrtavin£yoga(1,}, an Trnlrn hynm, i8 one of those
suktas which, immNliafrly following after a companion s11/rta of the Ramp
character that iR trnccl in thP solemn ritual, has (nt least in it8 entirety)
been neglected by the brii.hrnat:ios arnl s1itms. Prncl uecd by the same poet
both compositions emphasize the importancr of the gocl's names 4, hut,
while 10, 54 dwells mainly on his hc>lpfuhtc>RR, greatnc'RR and knowlC'clge,
the other s1i.kta eulogizcK hi8 wonderful cosmic clc,erls arnl may have heen
suit.eel for purely laudatory purposcR. If a soma-trough hursts tlw chanters
have, by way of atonement, to sing the sii'mrm on 10, 55, f5 7 (RSS. 13, 12, 1),
the conesponding triplet being 10, 55, 2 4 (SSf;. 1:3, 12, 2). Stanza 5 i,;
also found at AVS. 9, 10, !J. The stanzaR 2 arnl 6 occur at SRS. 18, l, 8 and 7.
J:tV. 4, 18, though often described as a dialogue hymn, can be interpreted
otherwise s. Giving the fullest account of Indra's early clays it deals with
his birth aR well as hi8 mother's wiRh to abandon him and her later
attempt to conceal him; afkr he has clnmk s01na he is strong enough
to slay Vrtra and to release the watPrs. The poet then extols his deed
and victory, the god acknowlcclging the welcome aid he had received
at the> moment when the falcon brought him the soma. The occurrence
of st. 11 as a sacrificial formula in TS. 3, 2, I J, 3; MS. 4, 12, 5: 192, H f.
may be left undiscusRNl. The (JU<•stion as to why the poet's audience
could have bePn C'nthralled hy this s11kta is not ,lifTi<'nlt t,o answer. ThC're
are' reminiscences of the> advf.'11tnrc>R of a .vonthfnl hero who, though
predestined to great achiovemPnts, iK 1ihaml011Nl ,tfkr his hirt,h, thC'n' arc
the themes of th<' abnormal hirth and of the> Jwrnic infant god, thN<'
arc his first draught of soma, his cm harking on extraordi11ary advent urw;
(slaying the serpent), the> assii:;tancC' Ic>nt hy Vir:n:in (st. 1 l) and tlw falcon ( I :J),
the words put into the mouth of tlw god himsC'lf' and of his mother. As
is well knowr1 heroic figures an' n1arkecl nnd superior from the start;
their birth and bn'C'ding are unusual; posscssc>cl of gifts of hotly and
character which hring snc>cc>8R in action 1,hC'y soon rnoV'<' to glorious cleedR.

4 For pn.rticufarA soo J. Gonda, NotoR on n11mns ... , AmAtordmn Acnd. 1070,
p. 31; 84 f.
5 Soo Gonda, V.L., p. 202; Goldnor, RV. r, p. 440 f.

72
ft, is on th0 o1 her hand not easy to advance a surmise as to the occasions
on which tho 8'11,ldn wa,s recited or otherwise employed.
Tlw sta.nzas :J-5 of B,V. 10, 138 commemorating Indra's great exploits
ancl i.l1<•ir lw1w11cia,I consequences arc' at KB. 25, 5 (25, 4, 3) and SSS. 11, 13, 28
prc·scril>C'd aR a, t,riplct for the vi .~uvat day (the central day) in a longer
80111a sacrificf'. Thl' complete siikta (gato viniyoga!i) in which the god's
sonm clrinking is (,;!,. 2) only mentioned a,; a '.historical fact' could have
lH'en URf'<l for laudatory purposes without manual action of any kind:
t hc•n· a,n• no al ltrniorn; to sacrifice's.
St.anza. 4- of the Indra lwmn 10, 74 (gato viniyoga(,) occurs also in a
"sc•rvic<' of prais<'" 6 a.clclressccl to this god which forms part of tho formulas
for t,lw universal sacr ifices in the Va.jasaneyi-Sarrhita, viz. 33, 28. Stanza 6
is quoted in full itt Ai B. 3, 22, 2 which is part of a longer passage (3 , 22-24)
rlNtling with tlw ni:~kevalya ,fastm of the hotar at the midday pressing 7
(K<'<' a,lso AsvSS. 5, 15, 21; SSS. 7, 20, 5, where it is said to be an inter-
citlatory Rtanza); cf. also AiB. 3, 22, 6; 4, 31, 12 etc.; AiA. 5, 2, 2, 20.
The pnrport of thl' .s11,kta dors not become clear before st. 5: it is t;o win
Tnclra'R favour: "what we desire of him to do, let him do that" (6 d).
It does not seem nrcessary to follow Goldner 8 in regarding "die Bitte
um die Daln:iii:ia" as the poet's real or only purpose.
Of the eulogy npon and magnification of Agni Vaisvanara l , 5!)
(MiJctaviniyogo linglld avagantavya!i) some stanzas arc quoted elsewhere:
si,. 2 at AsvSS. 8, 6, 23; 2-4 at SSS. 11, 14-, 35 (vi,~iwat day). The text r efers
to worship of the deity among the Bharaclvajas (st. 7) , but not to definite
s,10rificial rites. It may have been used by those who, on various
occasions, but in all probability (cf. st. 7 cl jarate "he awakes") esprcially
in the early morning, wished t,o praise Agn i.
Referring for a discussion of the hymns dedicated to Varllt:ia and Mitra
to a former publication 9 I first draw attention to l~V. 5, 62 (viniyogo
lnirigika!,.). It, is a somewhat artificial eulogy 10 containing (in st. 3) a
request concerning the god's activity irrespective of the one who is
speaking and (in 8 and 9) more personal wishes but there is no allusion
to ritual acts being performed or officiants engaging in a sacrifice. It could
have hecn a l'ulogy for general purposes, probab ly to be recited early
in the morning (st. 8). 'l'hc stanzas 2 (a state ment of tho god's power)
and !) (a prayer for their favour) arc prescribed at SSS. 8, 12, 7 and 8
as a,nuviilryii aml yajya (invitatory and consecratory formu las) in the

o R. 'f. H. Griffith, Tho toxtR of tho WhiLo Yajurvoda, 2Bonaros 1927, p. 319.
7 Soo Caland and Ilonry, L'agnii;;\,oma, p. 310 ff.; A. B. Koith, Rigvcda
brnhumnas, Cambridgo MasR. 1920, p. 178.
s Goldnor, .RV. ITT, p. 254.
o ,J. Gonda, Tho dual doitios in tho roligion 0f the Veda, Amstordam Acad.
1974, ch. V. For 5, 62 72 ROO p. 176 ff.
10 Seo alflo Ronou, KV.P. VTT, p. 40.

73
 mlaniyr .~/i and qt1ot<'<l at .\JN. 4-, 14. IO· 2:1 I, 12 f. arnl 14 f. all(]
TB. 2, 8, n, n f. 11.
Althot1gh only one of' t,Jw first :-;ix Vi'tlakhilya siiklrt8 (l_{Y. 8, 41! ,>4, 1101
comnwn1 ('(l upon hy 8ii.ya1_1a,), viz. tltf' last , is, nH far a:-; I /till ,tware, llOt
usP<l in ritual tcxt,s, t lw.v rna_v h<· dise11s:-wd tog<•t h<•r . Hunning, hy twoH,
in a, curious way p,trnllc>I 12 a.ml heing ol' 1 he sanw nwt.rieal st,rnctun• t,lu,y
arc to be n•cikd h.v ilH• 111aitrr1l'an1e11, on<· of' t lw :issistiwts of t,llC' holar,
011 t,he o<•c,u-:ion oJ' a so111r1 frst,ivnl t IH· 1·xn<'1 mom<•nt, e,m !)p krt
unme11tio11<'d (As,·SN. H, 4, H; SSS. 12, n, 12) i:i. Som<· sing!<· st.a,11zas an•
frc·quentl_v usc•d, among tlH'lll 8. ;iJ, 7 a11d 11H· parall<·l 8, /i2, 7 praising
[Jl(lrn 's libc·rnlitya11d prnkcti011 (ef. e.g. 'I'S. I , 4. 22, I : SH. 4, :1. ri. 10: 12).
'l'hP pn•valc•ne<' of prn,vC'rs for ,·ietory in war a11d s 1q>prc·ss io11 of hrn,1,ilitiPs
(cf. st. 4; (i; 7) in 8, :i:l wOltld e·n•,Lk th<• i111pn·ssion that i1 was first and
foremost intcncl<•<l a,; a w:ir hymn )h'l'stta,ding I nclrn t,o make· his worshippen,
vict.oriom; and to put them in possC'ssion of' m•alth, i.e. hooty (st. 1 ; 4).
The 1m1(!17tlia strnphe /i-fi, an i11vitat.io11 to tlw gocl i,o com<• nmr with
his help, assistance and prnkction, is hml'l'\'<'I' often quoted in 1he r1iwLI
texts belonging to t,llf' l_tgv<•d:t in order to s<•eurc• Indra 's pn·sellCl' at the
sacrificial rite: AiB. :1, 15, 2 "\\'ith 'O lndrn , com<' (as) 1H•,1,1· (as possihh•)'
t,lwy brought him int,> (tlH'ir) midst ; ,1·ith ,t saerifice to ,1hich [ndra has
come he worships (and ... ) prosp<'rs, \1 ho lrno\\'s thus". S<'<' <•.g .• \i B. 4, 2!l, 8:
4, 31, 7etc. ; KB. 1/i, 2 (l.i. 2. 1:3) : As,•Sf,. Ii, 14, ,> (indrruiihavn(I praur1tha!1);
SSS. 7, HJ, JO etc. ThNe is in iht• s11ktr1 no allusion to a sacrifice being
perfomwd. As to 8, .'>4 which ac•conling to the Sarvanukrnmai.11 is
adclressc·d to Indra and the \ ' iHve DPviil.1 (st. :! ; 4) it begins by stetting
tlmt the songs of prnisc·, ll'hi le P1rlogizi11g rnd rn 's viryn,11 often trnnsln.1,ed
hy "lwrnism" arld to his vigour; in st. 2 tlw P,w rns arc snid to approaeh
the god who enjoys their 801/ln for a,;sistancr•; thC're follo1,·s an invitation.
In 3 and 4 oi,lH•r gods an• l'<'CJ 11est c·d to aec·e•pt t,Jw illl' itation and to
n•spo1Hl the• call for help; in th,· following stanzm; lndrn addn•s,;e•cl as
"Lord of lmttles" is again invit<-d and implor<·d for gift,;. 'l'he h,vmn
does not n<'ce•ssari l,v pn•suppos<· so111<' d<·fi nit<· ri I 11al. It may have !wen
a sC'lf-suffieie11t eulogy mPa11t, t.o <·nsurc• t,lw e·ont.inwd ion of th<• })l'<'S<'ll<'<'
of divinity in the• world of' t.JH· Paurn s.
In iiHlicating the addrPsse·e(s) of 8, 72 t.lt<· m1cic·11t ai1thoriLi<'s ,1·1wer!'cl
lwtween tlw god 1\gni 01· i,hc• oJ,lat,ion:.; (h11oi:w1,1!1 8(uti!1,) "(in) pmi~<' of
oblai,iorn; and of milk , ki1H· 1111d _pla111s " (Bl>. Ii, !1:l f.). J>nrL of its slttuzas
ar<' nse<l in i,lll' sol<·m11 rii,11a,I. For 7; H; l:l: 10 (pr11vm-rmr1) ll N<'<'
AiB. I, 22 , 2; AHvNf-i. 4, 7, 4; NSN. ·>, 10, 8; !l; 11 ; f'or 8 s1·1· \ 'aikhSS. I:J , JI ;

11 For othnr ocet1rn111cn,; HOO Dual dn1t 1Ps, I. c·1t.

12 Hoo Gnldnnr, H\'. 11 , p. :l70; (lo11d11, \'.L., p. :l7.
13 ('f. \V. ('aln11d, Hii1'1khiiJ1111a H1·1111tasi'1lrn, <'< l. by Lok<•sh ('h,u1drn, 'fo t'Jlllr
l!J53 , p. a2:l.
11 C'f. Vnn B111tP11011, op. cit., p. !lX; JOO.

74
 I !i:i, r; (prm,rirrmr1); l !3 sec AAS. 12, 2, 20, for 17 SAS. 12, 2, 14. For
st. I 2 alld l:3 s('<' \'S. :~:l, rn; 21. And so on. In answer to the question
of 1hc· prnct,ieal llS<' of' the s1iktn as a whole it, seems \\·a1Tai11cd to rem1II
1he fact, that in AV Par. 23, l :1, 4 ff. whieh forms t.hc closi11g part of a
i,r<'a1 is<' ckali11g with i,hc· characteristics of the sacrificial implemcnts -
1h<· mPrit gained hy 1h<' 111a11 who eorn;tan1, ly ct1lls to mind the description
and r-ha,raC'iniHi,ics of t.hl'8C' ut.Pn8il;; are i:mid i,o be equivalent to the n •1-rnlt,s
of' a rr1jr1s11yr1 or an a.foa111Nllw. Conlcl J~V. 8, 72, in which the oblation
is invoked (st.. l) n,Jl(l nwntion is made of, or rl'frn·ncc iH maclo t.o, tlv'
so111r1 stalks (2), of the 111ill -stone (4), the so ma tuh (8; LO ff'.) , the so ma
j11ic<' ( 14, 17) Pt o. ha V<' served a s imilar purpose? That is to say, were
th<' 111·0 final Hiamms (17 f.) staLing tho libation o[ the soma juice
"111Pclici110 for i,Jw s ick" - in the early moming ancl tlw function of
Lh<' sacred fire, pr<'ccdcd by a la,rge numb('l" of rcforencc8 to sacrificial
implenH'nts, ritual acts and what is going on on tho sacrificia l place with
a view to confirmin g their inherent power and so to at,tain good results?
The t,ripart,it.c siiktn 8, :n, "Loh des Opfcrcrs urnl sP in er Gattin"
(UPl<lncr) for ch•tails sec' i,hc Sarvii.nukrnmai:ri and BD. G, 73 ff. - is as
a C'Omplcte h,vmn npg]octcd hy the rituali sts, Saya1)a heing silent on an
app li cat ion. Tlw st. 8 aml !) dealing with the large progeny of a married
couple which sac rific('S rC'gularly and with cohabitation arc at, ApGS. 3, 8, 10
(ApMB. 1, 11 , IO f.) a.ppropriately prescribrcl in t,hc ritual of the fourth
11ight (eohahit,ation a[tcr a period of chastity). The Rt,anzas 14 ff. arc at
TR. l, 8, 22, 3 used as sacrificial formulas in ldirnye,9/ is; etc. Comment
upon tho main t,hemo of 1,ho 8'1ikta is needless: it may have been recited
h_v, or on behalf of, married eou11 lc.' who wiHhccl to confirm themselves
in t h<'ir dcterminai,ion i,o sacr ifice and to J'C'a li zo (,heir hope of tho good
r<·su l1,s children , a good n·p11t,atio11, supcriorit,y mentioned in the sfikla.
In part of these hymn s tho invitation of a d<'ity Hcems to be t,Jw
JH'Nlom in ant factor. ~,V. 1, 88 addressed to the i\faruts (viniyogo lai1igika!i) ,
s(.anza :3 of which is at, 881{ 3, 5, 11 used as an offering verse (for an (9/i
to t lw Marut,s in a pr{iya,foitta rite) , alludes to tho pluvial function of
t,Jwsc gods (st. I) and to the senna, sacrifice (3 ; 4) which the Gotamas,
i.P. thC' family of i,h o ,-,_~i, have performed while "mak in g" i.o. "producing"
or, rathc'r, "making manifc'st," brahrnan wit,h eu log ies (brahma, kr1ivdnto
... rirkaif1 15 ). As is well known the Maruts arc ofi,cn said to bring rain
or o1,hc•1·wiHc rcga. rd<'d as havi11g n ' lation s with tho atmospheric moistme
(s<'<' <'.g. ~V. l , 37, 11 ; 1, 38, 7 ; 8; l , 85, 5; 1, lGG , 6) 16 . .For relations
he1 W<'en the' i\faruts and the' soma sacrifice sec e.g. I~V. l , 166, 7; 2, 34, 5 f.;

"' "l\f ii l'rci,;litxlc11'n <' 1!1 0 fpj(lr]iclw Uc1;;clrniin111g mach ond" (Ueldnor, H.V. L,
p. J 13); "on fabriqwrnt In l•'q r,nul n, ... nvcc (lour;;) clumts ... " (H onou, E.V.P.
X, p. 2 1).
10 Soo .J. ( londa, Di o l{ol ig io1 w 11 Indi orrn , I, RLnUgnrt, J 9G0, p. Gl; for S0111,1
nnd rn.in ibidom, T, p. 1\5 f.

75
 2, 3<l, 2; 5, <lO, 8; 7, !i7, I. Tlw tc-nor of I , 88 Hl'l'lllS clC'a,r: t,lw 1\Iaruts
arc invite<l t,o a soma sacrifkP awl CXJH'C'kd to hring rain in rdurn.
That meanH: the pod . (and , afLer him, ilw rcci1 c'r) praiHing the Ma.ruts.
hopeH for their mP<liaLion wlH·n hiH family iH pPrforming a, soma sacrificr
which is intPr alin to maintain the' C'ycl ieal prncc'HHe•s r•pfat ing tot lw moistnrr
of the atmcmphcrc, fecundation C'tc.
The poet of l~V. I, J52 (811ktavi11i,11or;o lr1i1igikri(! ) , while picturing thr
mysterio11H power a,nd important function,; of Vanu_rn a.net Mitrn, docs
not avoiel riddler-; and JHtraclox<'H . The JHU'J>0H<' of his final Htanza (7) is
perfectly clear, howC'Ver; hen· hP invites the• gods to e'njoy tlw ohlat,ions
(havyaju,_~fiin) and prayH for victory aml rain. Y<•t tlw hymn as a whole
is disrcgankcl in the ri1 nal kxt,H; why, I cannot Ha,y . St,anzft 1 occms
alr-;o at MS. 4, 14, 10: 2:ll , 7 in 1111 e11t1mc'ration of y11i,i1iinn1•11ky11s nrnl
at, K.H. 18, 1;3 ( LS, n, 10 ff.) where it iH the offering verne' for the omc'nt,nm
hccatt8C it Hpeaks of fatm•sr-; (ef. 8ss. 8, 12, 5 ff.). Uf. also AsvSN. 3, 8, l l 7
and f:lf1ya1:ia's note: maitrr7.vant~ll' pr1hiv iirlyc7. vapay17jyr7. The same sta,nza
(beginning) with "fat garments yon put on" ii-; in tll<' domestic ritual
secondarily ur-;cd when thC' Vc-cla stucl(·nt, afkr c<;mp!Pting his ,;tudics and
about to rctum homC', puts on two new gannentH (AsvGS. 3, 8, !l).
Stanza :! is, with some moclifieatio11s, A \'S. n, 10, 23 ancl as such l)art
of a 'mystic' hymn which is al mcmt cntin'I.Y iclcnt ical with a eonsidcmblc
part of B,V. I, 164.
Although the invitation aml eulogy known ar-; ~V. 1, 153 is mainly
wonlccl in krmH referring io, or n ' miniHePnt of, the ritual (havyebhi(1 ,
(Jhrtnf,{i, h6tr7., virlathe._m, andha(I etc.) 1.hir-; s17.kta iH ar-; such. not employed
in tho sokmn rites (viniyor;o lai1ir;ika(!). Arc we howc'vcr mist,aken in
,mpposing it to have hecn cmploye<l 011 the ;;acrificial ground (vidathe,
st. 3)1: comparl' the details in Ht. I: "\Ve worship you, Varm:ia and Mitra,,
wit,h oblations ... "; the statement, in 2: "the eulogy has heen offpred
while the hotar anoints you", the mention of oblationH in 3. Stanza 4 is
at, SSS. 3, 8, 19 not unintelligibly prescrilH'cl as an offcriiig stanza.
There is no clonht that the r-;itua1,ion snppoHecl by 1,Jw poet of the short
hymn 10, 188 (prc7.tnrannvr7.kiiAva.~astmyor nkto vi11iyor;ri(1) is tho samC':
Agni Jatavedas is invited to (com<' and) sit, dow11, to list.en (and n'sponcl)
to t ll<' eu logy and to convey the offoringH t,o the godH .
B,V. 10, 176 (gato viniyor;ci(I,} is a lahourC'd HJW<·inwn of the Hanw 1ype
of 'prolude' (cf. 10, 188, :J: 176, 2).
It was t,Jw inkntion of tlw poet, of l_tV. LO , 111 (yrtlo viniyor;a(1) 1o
invite Tnclra by a eulogy upon hir-; d<•<'UH, "IH'CIWHC' the god is known as
fond of praise" ( I cl). Ther(' a.rC' ma,11y n'frn·neeH 1o t,h<' goel's functions
and achic•vc•ments hut no allusions to rit<'H IH'ing <·xceutc-d. [ would
eharactcl'i½o tho hymn as an i11vita1,ion for g<'rH'l'H,l Jllll'J>0H<'H. f-lt,itrnm :l
was ur-;cd hy th<' Ka111:1itakins: 1hn words "Indra forsooth has knowledge

11 For othor pnrLiculnrH H<'O Uo11dn, D111tl d111Lim1, p. 17:1 .

76
·-~

oft his (e11log_v), for hen.ring (it) ... " arc the beginning of a definite litany
(KB. 25, 4; 5; H (25 , :3, Ul; 4, 10; 5, 11); 888. 11, 14, 3).
It. has more t,hn,11 once lH'('ll ohHcrvcd 18 that in the hymns addressed
t O th<· Visv<' Ueval.1 tlu•r·e is a tendency to enigmatic expression. Thu:; in
!i, 47 (viniyo(JO l<ti1iyika/_t) no gocl, except Mitra-Varui:ia ancl Agni in the
last st,111za, iK mentioned hy mime. l·fas t,hi s fact contributed to the
neglect, of the whole sfikta on the 1iart of the ritua li sts1 (The stanzas 3
an<l 7 arc LJH<'<l). 'L'hat, it waH intended for recitation in tho early morni11g
app<'arH from the HtanzaH 1-3 (dawn, horses of the sun etc. ). Nor is its
charncter in douht,: it, is an invitation (st. 1 eel).
(kldnC'r 19 was no doubt right in characterizing the laboured and
somcwlrnt ohKcnrc hymn 3, 7 as a 'Morgenliod': cf. st. 1; 6; 10. Compare
Sii.ya1_1a\; note on 3, 5 according to which the three successive sfiktas 3,
r; 7 arc employed in the prii.taranuviilca. The poet, after describing the
first appearance of light i:;suin~ from the source of Agni, dwells on the
ceb,tial and tcrrestria,l fire as wel l as some details of the Ved ic Agni
mythology and inserts (as st. 8) the stanza 3, 4, 7 calling upon the divine
Kacrificia l priests (dalvyii lz6tiirii) - in all probability Agni and tb c (first)
human hotar 20 - to conclude with a stanza ( = 3, 1, 23) invoking the god's
goodwill. The poet and his audience remain in what may be called the
8 phcrc of prelude awaiting further developments.
B,V. 7, 38 is a clear instance of a hymn dedicated to a definite god (or to
definite gods) that has been amplified by a couple of stanzas made for
a different purpoHe. After eulogizing Savitar (occasionally as Blutga) in
stanzas l 6 the compiler has in 7 and 8 added an invocation of the deified
fa.mo us steeds (viijina?i) of ancient kings: sec already Brhaddcvata. 5, 167
and the Sarvanukrama1_1i 21 . This appendix, which has avi)arently nothing
to do with the rest of the siikta , is frequently quoted and utilized in ritual
contexts (VS. 9, 16; 18 vajapeya, etc.), but st . 1-6 and the sukta as a whole
arc ignored (gata?i sfiktaviniyoga?i) . This not so strange as it may appear
t,o those who roly on Geldner's translation 22 because there are in 1-6 no
al luHions to sacrificial rites. After stating that Savitar (the sun in its
dynamic aspect) has risen and is to be invoked (st. 1) the poet invites
him to listen t,o his hymn of praise which is a manifestation of \~ta, the
Ueneral Order (2) 23 . Whatever the exact meaning of stanza 3 a, t he
t ranr-;lation "Savitr, ckr gcpr icsene Gott, sol! Anteil (am Opfer) habcn"
iH inconect; "(une foiK) louc, que le <lieu Savitar soit pre. cnt" is much

1s Renou, E.V.P. IV, p. 74; Gonda, V.L., p. 132.

10 Gold.nor, RV. I, p. 343.
20 Seo Gonda, Duo.I deities, p. 57.
21 Seo also Ronou, E.V.P. XV, p. 28: "7- 8 sont oxt6riours a l'hymne". For
compoHito hylllns and appondicos soo Gonda, V.L., p. 191 f.
22 Goldnor, JtV. II, p. 220 f.
23 Cf. IL ]). Velanlmr, l3,gv<1d1t mai:ic_lalit VlT, Bombay 1963; Ronou, I. cit.;
Uo11<l1t, V.L., p. 72; 76.

77
 rnorn acceptable. 'l'hc•sc• th1·1·c· initia,I :-;(.,i11zas ehara1·11•rizc• th<' s{ikta as n
'morning-song' to lw recited to W<'IC"o111<• thP 1·isi11g :-;un who, thcu, is
implored for prnkctio11 (:3).
l_{\r_ 7, o:3, in pmi:-;1• of :-::ii"1rya, the ey1· or Va,r111.m and Mitra,, though
in st. r, crl voicing the rl'ligious l'ec·ling:-; of th(' JHH·t who i11t.Pncls 1o worship
the dunl deity wit,h homage· a1Hl ohl,itions, is 110(. <·mployc•cl liturgieiilly
(vi11iyogo lai1'tyikn!1). :-::ita11zt1. 4 how<'\ <·r is at .1\pSS. l Ii, l2, I wit,h t 1ro
other fornllllas pr1·scrihe1l to pr('V<'nt rain frorn ('011ti11ui11g (ag11icay111111
ritual; cf. KS. 10, 1:3: 142, 14; :•we ah;o VnikhSS. IH, 10: 2UO, 18) and
is at 88S. arnong the sacrificial formulas for the 8u11ii.sirya (four-rnonthlv
sacrifice): it states that the sun riH<'H an<l men arc on the point, of pc'rfonning
(,heir (daily) work. The hymn was no doubt int.erHkcl for recitation 11.t
sunr ise, an event mentioned in every st.anzn (11rl di, (ulite, a,lways th<·
present indicative).
Though trnditimmlly known as an Agni hyrnn 1:{,V. 4, 1:3 (five stanzas;
lrtirigiko viniyoya!i) could better be charnetcrized ns a morning hymn
clcscrihi11g activities of th<' matntirntl d1·itics Si"ll'y,t, Savitar, Agni, and
the Ativins 21 . It is Surya, the Sun, who, mentionc<l already in l cl, is the
suhjcct of t,he stanzas 3-5, the second of which is also usc<l scpttmt<'ly
in rites designed for prnduciug rail1, a prncess in which this lumin ary
plays an important part (ApSS. 16, 11, 12; 25 .Asv8S. 2, 13, 7; cf. also
Vaikh8S. 18, 10: 260, Ui). The god of fire is introduced here as "Agni
so lairc" 26 . Whereas in this siikta tho poet makes 110 allw,io11s to sacrifice:;
or ritual activity, ho rcfrrn in 4, 14 ( viniyogo lai/1,gikaf1,) - ,1, counterpart
of the same length, with the :,;ame final stanza and a simi lar beginning
and dealing with the same gods (cf. 4, 1:3, l c: 14, 1 e; 1:3, 2 a: 14, 2 a.;
13, 4 a: 14, 4 a)-twicc to "this sacrificial wornhip" (yajHa; :t. 1 and 4).
Nevertheless the second s11,lcta is not quotc'd in the ritual urnnwils.
Ucldncr 27 givc>s no rcaHon for its being ",rnrn Tei! clirekte Nachbiklung"
of 4, 1:3, but he can httrclly he expected to regard 4, 14 as a recast for
sacr ificial p1u-poscs of the other poem. What is however c lear iH that the
pn·sence or absence of references to saer ifiei al wornhip arc loft to the
poet's judgement. As to t,lw confrnts of the .s11ktas this detail makes 110
diffrrencc', hut whilP the purport of 4, 1:3 (a nrnt utinnl invitation to thl'
worship) is only indireC'tly indicated (st,. l c "Do you, 0 i\ Hvi11s, c·om<' t, 0
the dwelling of the man of rPligirn1s JIH'ri1.'') it is in 4, 14 explicit.
[11 B, \'. 10, l 07 ( yr.do vi11 iyoya!i) tJ1e e1·r1•rnor1 ial gift to he offered to
the officiants (rlak._~i(iu) rq>n·s1·11kd a:-, n d<·it,v reeeivc·s a hyrnn of its
o,,·11. ThC'n' is in my opinio11 no clo11h1, that 1,his s17ktr1 was origirnilly

21 Cf. Brlmddovatft 4, 129 "S01110 (,;ity) tluit tho two hymrui 4, 13 and 14 11ro
nddroi;sed to tho divinitios rnuntionod by thoir chnrnct<w1Ht,ic wt1noH (liilgoktadaivatc)".
2, Soo \.Y. Culnnd's 1wto, Dus 8 1·iu1tn,;i1tm dPH A pMtamba, Irr, AmHtordam
Acud. Hl28, p. 25.
20 l{onou, E.V.P. XIII, p. 102.
21 Gelclnor, RV. f, p. 433.

78
l"::::1/

int<-n<ll'd to aceorn1Htny ihl' gift. Lt prni,ws this as a presentation made

lo the gods tl,lld as 1he rno1-1t c1-11-1e11tial clc•mcnt of the sacrifice, by which
1,lw sncTiliccr hirrn,elf will lwncfit. most,. (kldner's 28 llote seems to be
c·orTl'c•t,: " Das Lil'd ist, nach Si r. 1 urspriinglich im Anschlusz an die
CTJ,C'rgalw einN sole-hen Dakl-;\i1_1ii, gesprocllC'n zu de11kcn". St:tnza 1 speaks
of the appearnnce of daylight and the• manifestation of liberality: the
point of Lime to giw: 11, dak:~i!U£. Stai,z11, ~ is at SGS. 2, 12, 16 toget.lwr
with I_{ \'. l , l8 , r; 1n·c•scril>ed for a teacher who accepts the gifts (turban ,
ves1-1el , eow) from his pupil. Stanza 4 occurH also as A VS. 18, 4, 29 among
t,hc funeral 1-1tan:m1-1 ,1,nd is according to the cornrnc·ntary because of
" with a humlrecl stream:;" in 4 a Hccondarily w;ed on watering the honeH
of 11, dead body with water falling from a vessel with a hundred hol es.
In 10, 101 (gala!i 8tiktaviniyoga(1,) the poet addresses hi s col leagues
whonr he awakem, from sleep and arouses to act ivity. He couches hi s
stimulation in many metaphorical expressions borrowed from manual
labour. Part of these concern activities which are started early in the
morni11g. It is perfectly clear that it is one of those poems which were
to he recited hcforc the beginning of the Bacrificial activities. Five of the
twelv<' stanzas arc used separately or collectively in other Vedic works:
st. 4 aucl 3 as VS. 12, 67 f.; 8B. 7, 2, 2, 5, Ht. 5, 6, 4, 3 in 'L'S. 4, 2, 5, 4 f.;
Ap8S. 16, 18, 2; 5; cf. also VaikhSS. 18, 15: 267, 13 etc. when the adhvaryu
ad<lrcsse8 the plough to which oxen are bPing yoked etc. ( agnicayana,);
st. 4 and 3 form aR AVS. 3, 17, 1 f.; AVP. 2, 22, 1 f. part of a text to be
recited for succc8s in ploughing (cf. Kausika 20, 1 ff.); 29 for st. 4 see also
PUf-3. 2, l3, 3 ("t1w harnesBing to the plough on an auspicious day"),
for st. 8 KS. 38, 13; 114, 18 f. ancl Ap8S. lG, 14, 5; VaikhSS. 18, 12:
263, 4, also, in a s11,kta for various blessingB AV8. Hl, 58, 4; A \'P. 1, llO, 4;
for 12 Rec A.svSS. 8, 3, 30; 88S. 12, 24, 2. These cmplo.vm cnts give no
informat ion on the use of the S'iikta in its entirety.
J_l\'. 7, 11 Bianza 2 is mc11ti01wc.l at TB. 3, G, 8, 2; Asv8S. 9, D, 7
glorifies Agni as th(• sacrific ial priest (hotar), the nwssengcr aml the bearer
of the ob lations, in vi ting hi Ill to come t,ogetlwr with the gods and to bring
the imcrificcs to the clcitic:,; in the cP leBtial regions. The sukta (five stanzas)
is thoroughly :,;acrifici,1,l and yet. - except for st. 2 neglected in the ritual
texts c-xLant. Si"ty1t1_1a i11form8 us that it wttH used in the priitaranuvaka:
7,riifarnnuviilciiAvina/;asfrayor ukto vin iyoga?1, hut it is not mentioned in
Asv8S. 4, 13 a1Hl SNS. u, 2.
'l'hc rf'fcrencc:,; 1,o Dawn in st. l arnl 2 pnt the character of 7, JO
(fi Rtanza,;) - the :;tanzns 2 and :1 of which arc appropriately mentioned
a:; yajyiinnv£U:yliN ill brc7hma(WS 30 beyond doubt. It is a morning hynrn

2s Go'lclnor, JtV. l ll, p. 32U.

20 Cf. \Vhit,noy uncl Lnnnutn, ,\ tlmrv11-Vcd11 Sarphit[1, p. 115.
au Jn oxpitttio11 rit es (Ai.B. 7, (i, 3) nnd ,mcrificos for porsonn.l ndvn.ntago
(MS. 4, 14, 3; TB. 2, 8, 2, 4); Hi. :l occun, in Va.ikhSR. 18, 5: 256, 4 (Racrificin,J
formuhu:1) ; fl\'O C11lancl, on ApSS. 16, 7, l U.

79
 imploring Agni, who now i,; blazing up and radiating likP the sun, to
bring Indra and the other goclH. 'l'IH' qupstion ,iri:-ws "hy only two :,;tanzas
arc cmployccl by tlw rituali,;ts. llcre again Nii.yar_ui ohH<'t'V('R: priitamnu
vii,kiiAvinasa8trayor nkto viniyoyn[1,, although rwitlwr the• Aitarcyins nor t,Jw
Kaw_;itakins make mention of it.
In the morning-hymn (cf. :-;t. l) :J, :.W tlw 11,ttn<' of the god of fire
combines with those of other deities among whom 1 he rnatutinal gods
U~a,; and the Asv ins. The poet or reciter 31 cal I ing t h1·m and :-;tating that
they arn impatient to rccciv<' th<' oblation,; iruplorcs Agni to pull him
tlu·ough all danger,;. There arc rcforc·nc<'H to Agni':-; mythology. 'l'lw
stanzas 1 and 5 arc not employed in the ritual text:-;. Stanza 2 occurs
at TS. 3, 2, 11, 1 among the yii.jyii1mv11,kyii8 for the kiimy~fis described
iu T8. 2, 4, 11; st. 3 at 3, J, 11 , U in another ,;eric:-; of yiijyiinuviikylis
(cf. also MS. 2, 1:l, 11: Ui2, 3: Ap8S. 16, 35, 2; ,iml :-;ec VaikhHS. 19, 12:
283, 11; 15). Stm1za 4 on Agni as the lrnder of 1he cele,;tial abodes is
one of the inscrkd stanzas ( dhayyii,[i: AHvHS. 5, 14, 17; RC<' a!Ho Sayar)a's
introductory note), of the rnarutvatiya, sa8tra (AiB. 3, 18, 7) etc. (cf.
AiB. 4, 29, 10 etc.).
Every probability seems to favour the :-;uppo:-;ition that the Inclra
hymn 5, 37 (viniyogo lailigika!L) was recited on or in the neighbourhood
of a sacrificial ground in the early moming (cf. st. 1) just before the
beginning of the main ritual acts. If we pay attention to the verbal forms
in st. 2 (subjunctives) it is clear that the poet regards the actions described
"as not, yet having a higher degree of being than mental existence"; 32
he docs not mcntio11 actual facts but actions that arc to take place in
the nearest future . In the metaphorical stanza !3 th<' po0m is said to invite-
the god Indra; Ht. 4 contains a general statement, st. 5 a wish. It does
not seem difficult to imagine that - notwithstanding the allusions to a
soma sacrifice in four stanzas-the recitation of this sukta did not require•
the simultaneous performance of actions. Stanza 2 "He will (is to, can
be expected to) win who haH kindled his (ritual) fire (and) has strewn the
Hacrificial grass ... " is 110 doubt \wconcla,rily' ttnd as a wish-a,t SGR.
l, 20, 5 one of the four rgveclic Hta11za:-; that .iccompany tlw ceremony
to secure th0 birth of a male' child (pwJ1srwlinn).
Disregarding the refrain (st. 9) which occuning at tlw end of many
Indra hymns in rna?J,(/.aln Ill is a prayer to thi,; god for success i11 battle,
only st. 5 of ~tV. :i , 39 (S'iiktaviniyouo li1ig<1,d ava(!nntavya[1) is quoted at
AsvRS. 9, 3, 22 as an additional re (mantra) t,o lw recite-cl as part of the
Jwtar ritual of the soma fcsi.ival called the daAapeya 3:J_ 'I'hc s,akta, in
which Indra'H heroic frats are in t.110 usual wa,y eulogized (st. 3 7),

31 Rather than "l'oblatour" (Ronou, E.V.P. XII, p. 63).

a2 ,J. Uonda, Tho clto.ractor of tho l11do -Europo1m rnoods, Wiosbadon 1956, p. GO.
33 Soc J. C. lloostornmn, Tho ancionL [ndim1 royal consoemLion, Thosis ULnwht
1957, p. 179 ff., and especially p. 181 f.

80
c·nq>hasizc'H its funct,io n it, is to be recit.ecl during the sacral ccrcmonics
( I f.: vid11,/he h1syrim{i11ii: I c, 2 b) and h as quite normally been produced
1n th<' c·itrly morning (1 f.) :l4 _ The stanzas 7 an<l 8 contain prayers. In

short, it is a rc·gular product of inspiration and as the poet himse lf does

110 t fail to i11tima.tc• in fltanza l quite suitabl e for eu logistic and ritual
piii-posc•s. 'l'hern are no goocl grournls for doubting that once it was rec ited
011 t hl' imcrificia,I place, but l mn unable to explain why the ritualists

do 1101 nwnt,ion it.

The· possihility Hhoulcl not he ru led out that a ritual stanza or a group
of rit nal Htanzas occurring in an otherwise unused hymn ex isted already
as HtlCh wlwn the hymn assumed its present form. After inciting the
listc·rn•rs to generate Agni l:{,V. 4, 1 commences with curious apologies
offt'r<'cl to Varu,_HL 35 to proceed, in st,. fi, to praise tho god of fire emphasizing
clP1,ails regardiug his birth ; after enlarging upon the Pai:ii myth the poet
rctums to Agni, imploring his favour. The ,'taJ1zas 3- 5 together with their
iutrnchwtion or motivation (st. 2) could be omitted without detriment to
the· unity ancl comprehensibility of the poem. llowever, st. 3 and 4-5
are pr<'scribed in the ritual; 36 3 secondarily; 37 the frequently prescribed
stanzas 4 and 5 "O Agni, do thou , wise one, appease by sacrifice for us
tlw wrath of VanuJa ... " and "Do thou, 0 Agni, be nearest to us , closest
to help, at tho dawning of this dawn; appease for us by sacrifice
\'aru,.m ... " arc not misplaced in VS. 21, 3 and 4 (santriimia1J,i) , in
K8S. 25, 1, 11; Bh8S. 3, 10, 2; 9, 19, 6; .ApSS. 3, 11 , 2; 9, 12, 4;
~8S. 8, 8, 10 and AiB. 7, 9, 5 (priiyascittas); in expiations for portents
(JJGN. 1, 17, 6); TS. 2, 5, 12, 3 (special sacr ifices), a sacrifice to Agni and
Vanu.111 (SSS. 2, 5, 31; cf. 8, 11 , G; and see VaikhSS . 1, 10: 21, 11 f.),
the consecration of ponds, wells, or tanks ( Varui:ia is the god of the waters,
UUS. r,, 2, 4 and elsewhere). The repeated reference to <lawn and daybreak
(st. r,; JG f.) ancl the passage on Agni's first birth (st. 11 f.) make the
pc)('m Huitable for recitation in the morning when the ritual fire is kindled.
'l'hl' eulogy upon Agni G, G, describing the spectacle presented by the
fJ;1 ming fire (st. 3-(i ab), ends in prayers: extermination of rivals, a wealth
of sons. From st. 1 (the newest act of sacrificial worship) and 2 (the
ym 111 gest Agni) it nmy be concluded that tho hymn was designed for use
in the morning. Compare Sayal).a: priitara,nuviilciisvinasastrayor ukto
1,; 11 iyo(J(l!I. Stauza 2 occur: at TS. 1, 3, 14, 4; st. 3 ("greatly destructive,
(lih) e<'lestial Navagnas, (thy flames) overpower the woods, boldly
crushing them") at .Asv8S . 3, 13, 12 ; TS. 3, 3, 11 , 1 ; JB. 1, 64 (as a

31 Uf. ,J. Gond11, 'fho vision of tho Vodic poets, Tho Haguo 1963, p. 77.
3:; According to tho Sarviinukmmal)i Agni and Varut;111 aro the deities of st. 2-5;
er. ,1lflo Brhuddovu.tu. 4-, 128.
:rn !<'or tho Jinu.l Htu.nza (20) soo VS. 33, 1G (in a lita ny to Agni composed of
vario111-1 rgvodic stanz11H); TB. 2, 7, 12, 5; ApSS. 22, 27, 9 (socondary application).
37 ln thopravargya ritual: Ail3. 1, 22, 8; AsvSS. 4, 7, 4; SSS. 5, 10, 24 .

81
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puro111wr1k,1;r1); :! 8 MSS. :i. I, ~, 17; SB. I~- •I , 4, ~ ("if nn_v on<' :,;hould
dN,irc· to ricl himsC'lf of hiH Hpit,·ful 1·1H·n1y") and at \'aikhSS. ~o. 8: :w:J, ~
\l'hC'n onc•'H fin·H c.:on11· into c·on!aC't, \\'it h o1 h('J' fin•H (C'f. ApSS. !l, :{, :tl f.);
:-;t, 7 at .AsvS~. 4 , l, ~:l.
Hd'(•l'l' i11g for a cliHeu:-;sion of 7, Ii:! (~11!.·tr11·i11i,1;nr;11 lr1i1i!Jil.-11(1) to a, f'ol'lll('l'
public.:n,tion :39 I invite· attcnt ion to 1 h<· l'oll0\1 ing pointH: :-,;f,rya, tlH· 1-lun,
"who (i1Hl11l'ed) l>y th<• pod 'H h,v11111:-; (and clrn\1'11) hy hiH horH<'H ha1-, riH!'n",
iK invitC'd to inl'onn ~litrn, \'a,rn1_11L and otlH•r g()(lH of th(' :,;pC'akers'
i1111occ•nc<· (:-;t. I f.). TIH•:,;c• go<IK arc (i11 :l) h<·H011gl11 to r<·wm·d tho:,;e• :,;p<'aki11g
ancl to comply with their wiKht•K. After lm\ ing invokc·cl th<' prokctim1
of I Icave11-anrl-Earth a11d ,\< liti tlw pod de•pn•ea.frs the ang<'r of
Varui:ia etc. (4). Van11_1a, a11cl .Mitra arC' implorC'd 1o Kpread their arm:;
"for UH to live• '' etc. (:i); st. Ii is a prnyc•r for frc·<· HCOp<', c•aH<' 01· comfort.
There' can he no douht whntever thnt this hymn wn,s VC'ry well adapted
for the )llll'J)0He' imlica.ted by tltc• poet hi rnself ; it iK a morning prayer
for remiHHicm of HillH ancl continued divine' favour.
It would appca,r to me that 13, 1~ iH another eulogy upon ancl prayer
(st. 13) to Agni intended to be pr0110w1Cl'<l ca.rly in tho day before the'
bc•ginning of tlw Hacrificia.l ritei, (c.:f. l cd). ('ompn.n· Saya1_1a: prc1tara1111vcih1
etc. For st. ;3 Hee l\JS. 4, 14, 15: 240, 5 f.
Only tlw first stanza of J~V. 2, 19 (lai1iyikaf1 sliktaviniyoya[1) is
vppropriately u:,;ccl in the ritual: a.t .Asv8~. G, 4, 10 arnl SSS. 9, 11 , 4
it is an offering formula. in the atiriitra rik. After Kta.ting that soma has
been oifc.rccl to Indra who waH from of olcl invigorated by the dmught
(Ht. l) the poe,t commcmorateH some of thC' gocrH fa.moui, dce•ds (2-(i),
to :,;olicit hiH friPndship in the· fina.l part of tlw s1ikta (7 f.). It iH very
clifiicult to Hay why no more than tho initial stanza of this elem· ancl
ropn·Hc•ntativc hymn should occur in a ritual context; I can hardly imagim'
that it wa:,; ncvn used a.s a prayer for tllC' god'i, favour.
ThC're is 110 indication of lL ritual uHc of the compl<'te sii.kta <i, 50 (y11ta!1
.sf1,kluviniyoga(i) that is ad<lrPs:-;cd to tlw ViHvc l)pviib imploring t,heir
favour and protection, dPliverm1cC' from e·vil a.nd clistr•pss and so on.
8ta11za 8 (i11viti11g 8avitar) accompnnics the immolati011 of fL victim to
t,hat god (SSS. u, 10, lO). Stanza 14, a<lclrpssing t.h<· Ahi Buclhnya. 10 and
the ViHVe Devi"d,1, is J}l'C'SCribed ()]l V1trio11s ()('('l1HiOJ1H (AsvSS. 5, 20, Ii;
SSS. 8, n, 8 when' it fomrn part of' t,hP r1.r1ni11iiiruta-,fostra cf. also
.ApSS. 13, JG, 3; BhSS. 14, 14 , 11 ; ApSS. 5, IH , 4; VaikhSK 1. l:i:
lG , 11; MSS. 1, 5, 5, 10). It would pe·rhapH IH· 1u1 rtUrnctiv<', but haza,rdous
HnppoHition to aHcrihe t]lC' final Hfanzn ( 15) wit,h th<' curiouH st atcnw11t 11

38 Soo 11. W. Bodc,wii:z, ,Jniminiya Briil11111u,1a f. I 05, TIH'His Utrocht 197:l

(Loidon 1973), p. 207.
39 C:onda, Duul d oiti"", p. 17:3; 18:3 f. (nl,;o for t111, ,•mpnmto 11,;,1 of Ht,. I ttncl fi).
40 Soo Gonda, l)io ltoli g ion1111 ]11dl(•11,;, I, p. '27.
41 Cf. Gold.t1C1r, HV. 11 , p. lo:3; H .!' 11011 , J~.Y.I'. IV , p. 80 .. \!though tho stnnzn

82
 "'l'h11s my grnndchildr<'ll, t,hc Bha,n1,dvaj,1,s, rulogizc with the products of
i11spirnt ion an<l hyn111:-; of praise ... '' to one of the poet's dcsccnd::mts
ll'ho add<'<l UH'S(' words in onlN to iPs1,ify t hat the poem of his ancestor
ll'hich could hav<' l><•e11 ust'd as a prayer u11clpr various circumstances 42
had 1101 fallen into llisusc a11d ob li vion.
1.t \ ' . 7, 8!) (y(lfo viniyoga!1) is onl' of the lofty s11,lctas addressed to
\ 'anu.Ht , th<' god who as a 1nornl governor is s 111ipo,;ctl to be omniscient
in hurnan ,dfa,irn. H is n prayer of a man who bl'ing ill a11cl cr ippled puts
!ti s deplornble Hii,1mt ion down t,o hiH Pl'('Viow; offrncc ag,t inst Varn t) a':-;
l'lti( •:-; of eo11duct ; hence tlH' Hupp lication for nwrcy in the rrfmin of the
Htanz;aH L 4. The prayer, which was hamlell clown in the Vasi1;1tlm fami ly,
could hnvc served the de:-;cenclantH of' tihc r5i under simil ar circumstances.
This lrnH no doubt bcPn the very l'(',1,so11 why it has been included in their
l'ollecLicrn of i;acrecl texts. Ln ritual practice, however, the final stanza (5)
in which the poet, 110 longer uses the singular "I" and "the eu logist",
bu1, t,Jw gt•11eraliz;i11g pl 11ral " we mortals" - could suffice: " ... Whatever
wrnng we mort.1lH here do ... , whatever brea,ch of t hy laws we have made
thrnu gh lack of thought , do not harm us, 0 God, for that sin ". [t occm
as tlw final Htanza (3) of U, 51 in the 8aunakiya recension of the Athanraveda
and as 19, 43 , 25 in the Paip1n1,lada recension. This atlutrvanic text iR
it hri<'f compilation (st. 2 8 . is a variant of I~Y. 10, 17, 10) used in healing
rikH agtiinst various diHcases (Kau8S. 25, 20; cf. also VaitS. 30, 7) and
in a ceremony for good fortun(' (KausS. 41, 14). A househo lder who is
consecrating a pond, well or tank - a rite requiring various texts and
a ctions should plunge ob lations into tho water while muttering this
stanza (SGS. 5, 2, 7). In 'I'S. 3, 4, Ll, U; l.V18. 4, 12, (i: 197, 11 f. etc. it
is on<' of the sacrificial formu las belonging to optional and oecasi011al
offerings. At 1.t Vidh. 2, 29, 1 the stanz,1, is prescribed in case one desires
" to get rid of a crime perfonncd with deed. mind or vo ice", tho text
be ing silent on ritual actH , ttlthough it is probable that one should be
n'slirained or standing and 11,bstaining from food for a clay and a night
(:-;cc 2, 28, 4 f.). Manu ll , 252 enjoins tho man who wishes to exp iate
any sin to mutter it during a year. Herc also the question arises as to
whether the l)Ol't of l~V. 7, 89 nrncle the final stanza himself or adopted it.
I l' r am right in Hupposing that many rgvedic hymns were, or cou ld be,
n·p<•ated as prayern or litanicR without requiring the simultaneo us
Jll'rfonna11ce of one of' tlw traditional Hacrificial riteH tho beautiful hymn
to Var111;a 5, 85 (vfoiyoyo lai1igilca!i) may ho roganlccl as one of those
comparatively scarce clocume11ts from which some information can be
<l0rived on the momentH in the religious life of the anc ient Indians when

i,; put into Bhn.rnclv1-l jn,'s mout,li , Siiy1,1.1>t iittrihuto,; it to l~ji,:;van. Ronou, E.V.P. V,
p . 35 t1·1t1\ Hl11h•R: " ,\imii lc•s Bil .. 11\('H IH'\'('\\X l\, moi 1,ol (quo co poemo mo rovele),
clm11t.(111t ... ".
42 Fol' prayon; i11 gonnnd Hoo f:ondn, V.L., p. 108 ff.

83
 -
they could do witho111 s,wrificia l ritPs. {)!'ldn1•r's 1:i eharnet<•rization of
5, 85, which doPs not rl'fi·r to m1y sacrific<' taking pla<·<·, is 110 doubt right:
" Da;; scho1H· Li('d di!'11t Pill<'r Bit1<' urn :-;,ind1·11vng1·hung zur Folic".
Sin, or rnLher off1•11ec•, and forgiven1·ss ar<' oft1·11 mo1 iv<'s i11 th(' lofty and
truly in;;pired hynrn;; address<·d to \'aru1_1a. th<' god ,, ho was lH'li!'V('<l to
stand, as a rnond gov('J'nor, above any o1 h!'r god 11 . J\s is often the case
the pray(']';; an· ex1n·t·ssed i11 the fi1ml stanzas: "lf, 0 Vann.la, we have
committed sin against n, fric·n<I, a c·o111rndc·, a hrnth!'r, an inmate be lw
a rn1,tivt' or a foreignl'I' loosen t,his (from us)' ' (5, 85, 7). Stanza 8, tlw
prayer for remission of the sin of a man who has, consciously or
uncon;;ciow,ly, practi;;ed ckccit i;; found also in ya.jurvedic texts: Tl-3 . :l, 4,
11 , u; TB. 2, 8, 1, H; MS. 4, 14, :L 2, 8, 14 .f.; KS. 23, 12 : 89, :l f.
(yc'ijyiinuvukyas for optimrnl and ocea,Hioual offetings). Nta,nza 2 i;; (bc•eaust'
of the reference to Soma) u;;cd at VS. 4, :i I; SB. :l, 3, 4, 7; 'J'S. 1, 2, 8, 1;
8SS. 5, G, 3; Bh8S. 10, HJ, 5; ApSl::l. 10, 27, lo ; Vaikh8S. L2, 19: mo, rn etc.;
see alim Bh8S. 14, 5, 2; ApSl-3. rn, G, 11 ; l\ISS. 2, 1, 4, 2a; 2, 4, 5, 12 ;
VaikhSS. lu, 8: 222, 5. St. 1 occurs at KS. 12, 15: 178, 15 f.
I abstain from discusHing ihc problem as to why the first stanza of
the Agni hymn 7, 13 is negll'ctecl by the authorn of bralmw?WS and siitras
whereas the middle and last Htanzas arc in the revcrne order mentioned
among the p1.ironovc'ilcyiis and yujyas for the sacrificial rites dealt with
under "rekindling of the fire" in TS. 1, 5, 11 , 2. Has perhaps the fa.ct
that the stanzas 2 and 3 an• eulogistic statements of the god's deeds
ending in a pra,ycr , whcn•as st. l is of an introductory charactc-r, anything
to do with this fact? St. 1 urges those adclrcssecl to offer the product of
inspiration (rnri,nmrt dhitlrn) which iH explicitly compared to an oblation
(havl{I,). Anyhow, it ;;ccms clear that the brief pocm claims to be equivalent
to an oblation: one of those cascH in which a text, the spoken word alone,
suffices to rouse a god to action 45 •
As to f:i, GI (oata(I siiktaviniyogaM five HtanzaH of thiH hymn i11 praise
of the ViHVC Deva}_!, whoHe favour and protection is implored, arc used
liturgically, viz. st. 4 (881:,. 12, 2, 14) ; 8, 13; 15, Hi. Ma.nu 8, 256 givrH
the advice to remove even VPry great guilt hy ,nurmuring stanza 8 which
is a eulogy upon NarnaH, 'homage or acloraticm J)('rno11iflcd'. The use of
st. 16 (the final stanza) in ]_{. Vidh. 2, 22, 5 is of grp11,t.er interest,: "'!'he
man who starts a journey out of desin· for mmwy shall going on his way
diligently muttN 'We have 1,ot, foot 011 tho way which kadH to well-bring
... and gains })l'OJ)C'rty' ". 'l'h<' 1,tai1z11, is for n Hi mi lar purpoHC' prescrilw<l
at SGS. 3, 6, 3 ; cf. also AHvNS. 2, f>, 8. The _prnhh-m may arise as to
whether thiH use iH 'more origi1ml' than tlrnL in 'l'i-l. I, 2, 9, l where tho
stanza is to accompany the ru l vancing towa1 ds tlU' so ma whe11 it is brnught

43 Goldnor, RV. II, p. 88.

44 Uf. o.g. ];tV. 7, 87, 7; 7, 88, U.
46 Uompare Gonda, V.L., p. G5 ff.

84
1o 1h<' hu1, of i-;aerifiC'e (cf. also .l\fR. I, 2, 5: ] 4, I etc.; ApS8. 10, 24, 2;
I 0, 2n, :n. If (kld1wr'H s11pposi1 io11 46 is right: "Ein altNtiimlichC's ...
Lied. Dcr Pn·is a IIC'r Goi,1,c•r ist, <las Vorspicl fii.r die in 13- 16 ausgesprochenc
Bit.IP 11rn gli"l<'kliclw lfrixC' fiir die• auf cler F'alut bPgriffoncn Sanger" the
first poHHihilit,v would lH' tlw mon· prohahle onr. One could , then, add
1hat i-;i. (i prell1clc·H 14; 7, rn anrl l I , 15 cl and that the journey is quite
i111C'lligihly 1mdertake11 at cla,vhreak (st. 1). ft should on the other hand
lw not icPcl t,ha,t,, i 11 con1,racl istinet ion t,o st. 1:3 and 15 which are to secnre
a good journey, xt,. 14 statex that "the pressing stones desire to keep
cornpan,v with 11s" '17 . Thix ma,v howPvcr he the express ion of a wish to
arrive' home safr and sound 48 . ThP stanzas 1:3-15 (cf. AiB. 5, 4, 10;
AsvR~. 7, 11, 22; 888. 10, 5, 4) or 13- Hi lend th<'msclves very well to
hcing 'tranHfrn<'cl' t,o HOJTIC' procedure in t he soma rit,ual.
Notwitlu,ta,ncling tlw rc•1watecl invitations to a Hacrificial festival (Ht. 7;
8; 10 ff.; 17) in B, V. G, 52 (uato viniyogn(1 ), dedicated to the Visvc Deva]J.,
and the ritua,I usC' of part of its st,anzaH st. 10 iH at TS. 2, 4, 14, 5 one
of tlw sacrificial formulaH in the chapter on special sacrifices, at
VaikhRS. 8, l: 79, n (offering of the first fruits); 13 ; 15 ; 17 arc at
88S. !l, J0, G used for a victim immolated to the Visvc Deva]:i; the tr ipl ets
7- 9 and 10- 12 arC' part of the \'aiHvaclcvasast,ras on the ninth and eighth
clays of 1.he kn-clay periods (88S. 10, ] 1, 8; 10, 10, 7) etc. this hymn
is a g<'ncrnJ appeal for divine' help against riva lH whm,c conduct and
behaviour have canse<l scandal and detriment to the poet cum suis
(st,. 1 4) 49 ancl upon whom evi l and divine wrath are imprecated , as well as
a prayer for a long ancl happy life (5; 15 f.)-B,Viclh. 2, 22, 6 advises
to mutter Ht. 15, to meditate, at night , npou the godR and to pour out
ghee with the Htanza if one wishes to ga in a long lifetimr - , alternating
with praise and invitations. Th<' comb in at ion of these two main themes
is intelligihle, because defamation as well as the offC'nces or other forms
of improper conduct imputed to the rival s are believed to be detrirn011tal
to the vita l powPr of those speaki ng: any form of destructive criticism
the revcrnc of prn,isc and confirmation hy which power is consolidated-
iH dangerouR 50_ "L'ohjet de l'hymne est plus personnel quc la moycnnc
,ln.nH ee groupe" 51 - a fact, which, I suppose, has not prevented others
from mii11g it unde r similar circumstancC'R.
Although 2, 2!) (gato viniyoga?i,) is traditionally known as a sulcta

40 Ooldnor, .RV. Ir , p. 153, ignorod l>y Ronou, E.V ..P. IV, p. 86 ff.
47 Thus Honou, E.V."P. V, p. 36 .
.Jij "Tn caso o[ 11 jonmoy ono hymn is used till t,he object (o[ tho journoy) has
hnon accomplislw<l", ApYPn.rH. 41. Cf. n.lHo AsvG8. 3, 7, 7- 10.
rn Compn.ro Cold1wr',; int,rocluct,ory noto, RV. U , p. 155.
50 Hon ,J. G011rla, Tho Rnvnynjiim,, .\m RlNdam Acnd. 1965, p. 35 n. 37, 1111d,
,•.g. PB. 15, 7, :l; l\fanu !l, 81; Viimnnn -Pun11Ja 2, 21l, 13; ,J. J. Moyer, 1.Jbor das
Wrnmn clnr n.ltincli1-1r.Jw11 HPr.ht,1-11-1c,hrifton ... , Loipzig 1927, p. 202.
6l HNIOll, R.V.P. IV, p. 89.

85
dirP(•tPcl to t.h<· \'isvc· l)pv,"ih i1 a<·11iall,\· 1s a pray<·r addrpss<·<l to tlw
Adi1,yas , \'nrn1.1a and ,\li1ra (st.. I) .. \diti . lndrn. tlw i\lanits (:l) as "·di as
tlw gods in g1•1wrnl (:!.; ~ ff.) 1111d a s1q,pli1·atio11 frn· f'orgi,•<•npss, 111<'1'(')
arnl l'C'rnission or p1111ish111P111 ,. Tlw ri111al c·r11plo,v11H'11t (as y,1jyi111111•11ky11
l'orn1 ula,s i11 a k11111y11 rit<·) of t h1· st a11zas Ii a 11d !i (i11 th is ord<'r) in
irn. 4, I:!. , 0: l!l4 , 5 ff.; :\ISS ..-;, :!.. 7. :!. is in ha1·ll1011_y with this chnrart<'r
of tlw s1ikt11: t h1·y sho11ld lw 11s1•d on h1•lialf ol' a 1wrso11 "ho offC'rs a m<•s:
of ric<· hoilPd in glw<· 1n 1-h<· ' ' Adit , as gi, i11g pmsJH·ri1,,\ · l>C'('HIIS<' IH' fpeJs
fear (cf., ill st. H h, "1111,11((111111111{1) (:\!SN . .i, :!. . 7. I /)IH1,111HI i11li/yl'bhyn
bhuvr"lmrlbhyo !Jlttfr crtt'lt{1). \\'as tlw s11!.-t11 111 its (•nt.ir<'1Y 11s!'d a,s a prnyer
urnl<'r :-;irnilar circmnsUu1c<•s!
Prn,ising t,Jw \'isvP l)pviil_1 i11 8. :w. I :!. tlw pod irnplor<•s tlu•ir prnt<,rticrn
in ~ and 4. Tlw ini1 ial stanza is at SSN. Io. 11. H 011<· of Ill!' ('OlllJHm('ll(s
of a 1•ni.4N111Pr((.~11stm. hut l_{Vidh. 2. :o.1- apt I., n·('o111nwnds it to a man
who de•sil'PS io re•SC\I(' him:-;1•lr from da!lgC'r.
The· 011ly i-;tanz;a of 1_tV. 5, 81i (l11drn-. \g11i: viniyoyo loi1iyil,'l1{1) appli<'d
in a ritual work is 4 whid1 at KS. 4, 1.i: 40, I f. forms p,tr1 of ,L sNi<'s
of sacrificial forrn11l1tH. ff the us<· of' tlw aorist, ill(li('at,i11g tlw actual pas!
in tlw final stanza (<i) j>l'"('Nling tll<' prny,,r for th<' hC'1wfit of tlw patrons
anel the• e·ttlogist s gi \'i's information nhout, th<· rnom,•n t at, 1vhich the hymn
shou Id moi-;t approprinkly he re·eited an oh lat ion has j u;;t hePn offrn•d
t IH' indicativ<' hov1""i11111he in st. :!. arnl 4 should h<• !,1 anslatecl h,v "\\('
(tti-;11ally) call (upon)". fn any caH(' th<•n· is no me•ntion of H, sacrifice• heing
perfornwd and th0 cirettmstaneps of th<' first invoC'ation al'<' l('ft llllH)lt'Cifi<'<l
wlwn•as tlw scco11d ii-; said to tak<· plac(' \I lH·n a cha, i11t rac<' is going on (4).
If c·V<'l',Y <'V<·nL \\'islt or o1hn ch·hil 1111•ntion<'d in tlH'S<' six stanzas i-;]wuld
lH' takC'n into e·on;;ide•rntion WP lmv<· to do with n n·qu<'st macle, after a
HaC'rificp ofTi•rpd tn th<·se• gods. to l11dn1 and ,\gni in orcl<·r to bring tlwm
to favour thrn-w spc•aking on the• oc·e·asioll of ·i chal'io1 mer• (4; :i d), 1o
make• th<' piit,ro11s famous (H <') and 1 he <•1tlogists W<•ll-to do; th(' gods an•
CX]Wde<l to <lo so lwC'nUs<' th<•y arr· k11011'11 to f'a,\'0111 rnnr!als (I), and arP
]>O\\'Pl'ful (:l; Ii) and nlntost invi11eihl<· 111 ha HI<· (2).
1_{,V. Ii. l!l, "mw c•ollc·dion d<· v<•r's<'t -s diH<·o11ti1111s , i1 tc•ndarn•ps rnig
matiq11c•i-;'' 52 addn·ssc·d to Agni, is i11d<·<'d i11 so11w l'('sp<·e·1s 01Ji-;c1m•.
All11sionH t.o t,Jw rit.u:d an• 110t wa11t i11g. Nt.a11zn :~ nwnt io11i11g ,t 1wekla<'l'
ii-; q11ot('cl a,t V 11 Dh. 8, 40 dc·nling II it,11 sirnila.r olijc•d,s worn by \'i~1.111.
Nayar.Ht ii-; silC'ni, on Lite· rit,w1.I <'lll)lloy11H•11! of this s1ikt11. 11, is 1H•n•r
prc's<'l'ilwd in 1h<' ri111al 11·ork;; and it s<·Prns difli<·11lt, lo sny for "·hat
i-;pccific purpose· i1 \\Otild lH' s11i!ahl1•. If an opinion may h(' v<•11!11n•cl.
thC' s1ikla could havC' hP<·n intc•mlc-d ror r·, e·ita1 i<,11 :d, a 111011w111 aft<'r th<•
of'frring of oblations (st. ~) h,v ofli<'ia111s wlto . wliil<' h<·ing i11cli1u•d to
'rnyst,ieal Hpe•c1ilat,io11' , wislu·d 1o i111plnn· 1\g11i's as:-.1s1a11<·<· (!i). Tlw
C'nigmat iC' all11:,io11s rna_y hav shown 111111 t h"Y 1ric·d to p<·11d ra((' part
1
•

52 l{c111011,E.V.l'.Xlll,p. ll5.

8G

...
 of thP rnyHi<'rie;; or the god';; pen;onality and so to exert influence on him.
LPa.ving 1.lw oce·111-re'nC<' of i,hc' fltanzas 7 ancl 10 in the Samavccla out
of ae·e·ot111t mo;;t or the twrnty two ;;tanzas of 8, 18 (gato viniyoga?i) arc,
ju;;t like' t,lw eo1npl<'k compoflit,ion , neglected in the ritual works. The
gc'rwrnl impn'HHion WP have a£t,er rcacling thifl hymn to the Adityas ifl
that of a pray<'r or rnthcr of a Hl'l'ies of prayNs (st. l ; 3; 6- 12; lG- 18;
20 22; l :i arnl 14 he•ing curses) addressed to t h e Adi1,yas 53 as well as
tlwir motlwr Acliti (4; fi; 7) and the Asvins, Agni etc. With the stanzas
2; fi ; I fi i lw goclK a,re praised; 4 is a n invocation addrcHscd to Acl iti; 19 is
a K11pp li cat,i011: (our) wornhip muHt appcasP yom anger. There is no
a llu:-;iern t,o the perfornrnn cc of Racrificcs. The triplet 7-9 occurring in
TB. :l, 7, l 0, 4 f. i;; at ApSS. 14, 29, l prescribed in a rite fo r atonement.
Th<' ;;tanzaH 8 11 in which the Asvins arc implored for prmipcrity and
lwali h a,ncl the Ac lit ya:-; for protect ion iRto he pronounced by a bridegroom
ove•r his bride (8GR. 1, l G. 7); at the end of the recitation he has to pour out
the rC"rnai11cle•r of 11,jy(/ ;;alve on her head. The mere muttering of st. 9,
which is a prayer for happincHs, is at B,Vidh. 2, 31, 3 a means of being
fr<'ecl from a great trouble.
l11 a number of caHcs one Hing le stanza of a hymn t hat as such was
oln·io11sly neglected by the authorn of the ritual books extant has enjoyed
a CPJ"tain popularity flO as to occur in some ritual text or texts and to
hC' uHC'cl for a, ekfinit.c religiouH purpose . A case in po int is B,V. 2, 28, 10
which att.ractcd the attent ion of some sfifrakiiras, whcrcaR the siikta, as a
who IP Hee ms to hav(' been ig11ored. (Tlw fact that the .·tanzas 5; 9 ; 6; 10; 7
:Lr<', in tJ1is orclc r, quoted among yajyiinuvcikyc1,s in .!\'IS. 4, 14, 9 : 228, 13 ff.,
can i11 thiR co1111 cx io11 be lcft out of consideration). The question may
nriHc' as to how Ruch cliscrq1ancies hct.wecn the use of a comp lete s·iikta,
and a,n itl(li v iclu al stanza forming part of it Rhould be judged. Theoret ically,
on<' might try to make mw's choi ce from some possibilities. The?\ i may
hav<' incorporatC'cl in his poem a much t1 flcd stanza; though or igina ll y
helo11ging to 1.hc T:~i's hymn, t,h e stanza may have acquirnd a sacramental
force in its own right; the Htanza may, as a condensation of tho content
or t,lw hymn, have come into uRc hy way of abr idgment rqwc. cnting the
compi(,t,e 811,k fa . Although in most eascs wc arc left to our own device, ,
i-;omc ltflc [ul information may now and then be drawn from an origi na l
text, or commentary which, ir not a reliable piece of eviden ce regarding
the original stat,e· of affairn , can he a reflcction of the opinion of those
who in Ve-die antiquity used the.(' texts.
Huch information is furn ishccl hy Sayai:ia in hi Rintrocluc1,ion t,o B, V. 2, 28:
" AH to this (.s11,kta) some (a,uthoritics) say: 'This (sukta,) of eleven stanzas,
cl<-diC"atC'cl to Var111_i:1, n•moV('H frar 11,ml evil , annu lH debts , puts an end
1,o povPrty and cle,st,rn_vH (thc pffrct.H of) had dreams, t,huR we have ]ward'

r,:i J\ group o[ god1-1 t.)111(, is rntlwr ind0finik both os to tho number of tho doitios
it i11(dud<·s nnd ns to thoir nmllt'H.

87
 --
(aim kPrirl i7lm[i: irla111 1·kiidr1h1rrr1111 !11 1•11m1"1111 li/"1,11,11H'iJH011tl / r11r1rlr7ri
dryadu!isvapnr111r1h111rn11 t!'/i .fo.~r111t1a), This sta11·11H•1ll, \\hich is ohvionsly
aJ>plicablP to 1hP <'111 in• 8tiklr1 1, as far as 111<' had dr<·iuirn an• roncernecl,
in agrePmc·11t ll'ith 1hP 11sc· mad<· of st am;a IO \\ hiC'h n•ads lik<• this:
"If, 0 king (\'arn1_1a), a rr·la1Prl (alli<·d) JJC'r:-mn or a fri(•rnl in a (ln•am
strikes in spPaki11g frar into nw. a timid 01H·, or if' a thid' or a, \\olf tri<'s
t.o injure us , do tJwu. 0 \'al'll1_ia, pm1<'(•1 11s f'rnm thn1" in AsvOR. :1 , Ii, H.
"If he has had a had drPa,m, he• sho11ld \\'orship 1]1(' s11n \1ith ... or \\ith
l_iv. 2, 28, 10"; ,_n 'idh. ], :w, If. "B_y llllltfrring the· :-;ta11za (whieli l>(•gim;
with 'Ifa ... one, 0 king ... · which appPasr·s c·vil d1e•ams a 1n11·c• hmhmin
quickly dcstrn,vs (tlw co11s<•q1w11ce·s of) an c·, ii clrC'nrn" (rl11(1sv((pndr1111rm1);
some' manuscript.s of t,Jw Narvi"Lm1krania1_1i 11 hich add the, \1·onls " the laRt
(stanza) hut O!H' d<'stro_,,,, (tlw ,,,,il f'ff<•ds of) had drc•anu," (11pr111tyr7
d11!18V((pnanr7.4ini: this stanzn is follo\\'C'd h,Y -2. -27, 17 \\ltiC'h is also to
recur as 2, 2!l, 7) ; the• Brhadclevai,a whieh, i11 4, 8:! of t,IH' editio11. reach,
as fo ll ows: "(The :-;tn.nza.) acldrC'SS<'d to Va.rm.ia hc•gill11ing 'If a ... m<' ... '
i:-; (kstructive of Pvil dn'arns and the likC' " ( ... 1l11(1svap11iidy(/pmw1.~i11i).
Fi111.lly, the compill'r of SGS. I , 4, 2 include•:,; 1h<' stanza 110 clonht for
tlie same purpose· among a 1111mhN of fonn11las to h" rC'peate,l in 1lw
tllOrning after rising and sipping watc-r. Now a elosP l'Xaminat.ion of I he•
whole' .siikta brings to light tha.t the poPi doc's not only pray for help
against the effects of bacl cln'ams "and th<' like" (lhlmdclnatii., rem<'mh(•r
the' thief and the wolf uwntionrd in st. 10) for which i,hr stanza quotr-d
is prc·scrihed, hut also for clPliv<'ra,nc<' from otlwr manifri4ations of rvil
mention of which is m:ul<' in tlw enumeration quote-cl hy Siiya,~a. ln st. (l
thP god is l)('sought. to kc•<')) off fear (bhiya .w,rn, cf. in JO bhirrtvl') from
the 1wrson spe•aki11g; in !I the pc)('t asks him to n 'move' the debts which
he has contractC'cl and not to rnakr him liable· for those• of othcrn.
l\fon·ovc·r, the pray<'r in !> "Loosen from Ill<' th<' sin (r'iuas) as a hond' ',
6 "Delivpr me' from distn•s,:; (r11_11has) as t.lw calf from his fotter" mid
7 "Untie (from us) i.h<' (<'fTC'cts of) contempt 1,lia.t wr' lll1l)' live". ln hric.f,
ther<' seems to he ample c•virJ,,ncc' for t lw s upposi I ioll that t.hi :,; s11kla
(viniyouo laitigikr1(1 , Sa.ya1_ia.) wa,:,; ,1 prayer dir<'elC'd to \'nn11_ia, t.lw god
who as the upholder of Orclc-r not, 011l,v p1111islH'S thosp who infr111gc his
ordi1H1ncPs, hut a lso rnlraR<'R th<' p<'nik11ts from t.hC'ir sins a.nd l'C'llli1,s t.Jw
punishment. tlw,v WC'!'<' dcsc•rving of to fr<'<' thos 1• spPa.king from fc,ar of
variow; manifrsiat.ionR of c-vil. Nine<· mon•ov<'I' tlw s<·c•JH' ol' tlw rc·citation
is laid in tllC' c·arly mo111ing (cf. 2; !l) and 11<• know 1,hat , at, that 11w11H•11t,
of the day rgv<'dic kxts we•r<', or cou ld IH' , rc•citc•d without a.ny rit.ual n,et,
being pcrform1•cl (r<'TU<'mhc'r t,hc• ahovP SUN. J, 4, 2), we' wou ld pcrlrnpH
1101, hn far wrong if we' co11cl11ckd that, this siikla was a prn,v<'r for
dc-livnancP from frar for 1hC' use• of tlH' p<><'1 and those 11'110 c·amc' ~d'tC'l' him.
That tlwy also praise• tlH' god c'xpn•ssing 1lw wish to h<' happy and
prospN011s whilst obsC'rving his ordinanCPH (2) al](f imploring his prntC'ct ion,
fricrnlr-;hip (:3) aud me•rc·y (7) is a g<•11crnl clm1·a,('f,c•rist ic ofthi:,; g1•nre of poPt ry.

88
 Tlw 811ktr1 Ii, r; is a. morning prayN requesting Agni to burn the one
,rho trc·ats thos<' spC'aking a.R <'nrmirs (st. 4), to favour the latter, to
eompl_y with Lhc·ir wish<'s a.11<l t,o 1,alw clPlight in tl1C' eulogy (5 f.). In the
final stanza (7) the• pod, prayR for the fulfilment of his wish, a wealth
of <'H<'rg<'t ic Rons <'1 c·. Siiyar_rn. nwnt,ions an application as part of the morning
li1any (prii.farrrn11vi1!.·{i.foina.fostrayor ulcto vi11iyoga(1; cf. his note on 6, 2).
Stanza. 2 is a.t SS8. :3, r;, l O uspcl as }1ll oblatory formu la for an atonement
rite (:3, 4 a.rnl r;: pri7.ya.~cifl i for agnyctdheya etc.) ; at Vaikh8S. 20, 7: 302, 19
as a s:wrifieia.1 formnla, in t,]l(' rik descrihrcl in ApfiS. 9, 3, .17 ; see a lso
TS. l, a, 14, 2; K8. 7, rn: 80. 18 f.; Rt. 7 orcurs at 8RS. 3, 5, 8; 9, 23, 12
anrl AsvSS. 2, I 0, 12: TR. 1, 3, 14, 3; TB. 3, 12, 1, 1 (oblatory stanza);
and at, VR. 18, 74-; SB. fl, r;, 2, 7 where it is qu ite appropriately call ed
1lw "wish-holding" Rta.nza, hy which the sacrificer makes, once for all ,
all wislws hiR own.
Though for th<' moHt part couchrcl in the usual language of a eulogy
upon the god of fi re with rc.fercnces to his various functions, abodes and
clmracterir-;tic features B,V. 8, :rn (viniyogo lai1igilca[i) is no ord inary
hymn of praiHe. Th<' refrain recurring at the end of a ll ten stanzas: "all
Llw other wretched (people) must hurst " Rhows clearly that it is an
imprC'cation. This fonct.ion is alRo intimated at TS. 2, 4, 11, 2 commenting
upon the puronavlikyc7s and yajyiis enumrratcd at 3, 2, 11 among which
is st.!) of this hymn ancl rrforring to the man who sacrifices whil e practising
witchcraft "to lay him (his riYal or enemy) low". In 'bew itching' tho
a.ntagonists Agni's help iR implored (st. 2). As is well known this god was
not on ly believed io clcfca.t the Dasyns for the Aryan, to burn evil sp irits
a,nfl cliHJH'l h0Htil0 magic, hut, also regarded a.· a conqurror of the assailants
({tV. 7, (i , 4-; cf. :1 , ll , (i etc.) and a destroyer of sorcerers (AV. 1, 8, 4) 54 .
The difficult hymn 8, 41 (viniyogo lai1igikci!i) , in which Varm~a a lone is
addrPRR<'<l in the lon g stanzas, iRa cu logy - cf. a lso arcrt (Rt. 1), prasastibhi!1, (2)
inclucling cosmic riddles, a.lltIRions to myths or mythological figures etc. 55 .
Tlwrc ar<' no alluHions to sacrificial ritual. Only one passage, viz. the
1,rip let 4 6, ir-; quoted. AiB. 6, 24, 1 ff. informs us that at the morning
prPHsing tho Raeriftecrn "1.C'ar open the cave (valmn) " "with na.bhaka's"
(nabhr7kena): Lhat is with three trw(s) of the !'~i Nabhaka, the poet of
J_tV. 8, :rn- 42 5 6, bccanRo th<' goclR, after sering the cows in the cave (vale)
RuccPedc,cL in tc-a.ring it opc·n "with Nabhaka" and driving out tho cows.
Tlw V<'l'h uHod for "tearing open" (nabhayanti) - a, deliberate al lusion to
t Ito name of tlw poet - occurs also in the refrain "all t,ho others (tho
wr<'i.clwd rivalR) must hnrst". AH alroacJ.v mentioned, AiB. 6, 24, 3
pn·RerilH'S the uRe of the· st anzaR 4-6 (Rt. 5 and (3 mak in g mention of
eowH a1HL cow-pc'n); .Asv. 7, 2, 17 g ivC's tlw option between 3 and 4 (etc.).

01 Ht•o ('.g. l\focdonoll, VNlic rnyt hnlogy, p. 05.

65 ('f. alHo J{.011011, E.V.P. VI I , p. 28 ff.
56 ('f. Ut,Iclnor, RV. Il, p. :35!) 11. on 8, -12.

8!)
 ft ma_yh(' suppoHC'd that, illC' siil.-frt c·otild lH· 11 HPd a,; 1tn i!llprc•eaticm. lt nrn?
hf' re cal lc·d that \ ' n r111,1a . \\ ho i;; af't "" 1lit• c·1tl pri1 ( H\'. 2. 28. 7) anrl
discov<•r;; tlw ;;in;; (7. 28, 4). i;; chara<"tc·rizc•rl h.v 011rni;;<•1c•nc·P, c•;;pc·ciall,,
wit.h regard to t,lH· aetion;; of' rnPn (l_n·. 1. 2!i, 7 11; .\ \ ':-;. 4. rn, 1 7);
he is also invokc·d in taking oa,th,;~7.
On 1.he charactN, knor and f'unC'l ion of I_{\ '. I 0, L.i.'"i (rJ(lfo viniyouu(!,
Siiyar_m) tlw a11C'ic·11t authoritic;; ar<· in 1·on1plPt1· agn·c·n1<•11t: it, i;; a frxt
1,o he uspd for tlw ri!'Ht,r11d,io11 or 1tnnihilat ion of had luPk or \\'ikheraft,
and of1 hoH<' who cau;;Pd ii (rtlrtk:~minii-~(/-. Narviin11krama1_1i; (([11k._~miul11111111,
B!·lrnddevat.ii 8, (i(); cf. I_{ \'iclh. 4. I .'"i. 20). 'I lie \\'()!'([,; of t hP siikfrt an•
indc•pd perf('ctl.v ckar. T11 ;;tanzn I a 1'1 lllal1• ckrnon or \\'iic-h ("ll<'X<'",
Ueld1H'l' 58) , a.<lclrc•s;;c•d 11,; Nadiinvii,, i;; \\'it h H0!ll(' invPet i,'<'s ord('n•cl 1,o go
to tlw mo1111tains; from 2. \\ hid1 i nvokc•,; t 111· a;;;;i;;t arH·<' of Bral1111n 1_rn-,p1tf.i •"'·
it app<'arR tlrn1 ,;he· has hurt all <'lllhr,\'OH . Ntnnza :l has no douht. rightl_y
he<'ll explained as inclicat ing a prn<·c·durc' h_,. ,, hieh 1.o gd, rid of t,he Pvil
heing. According to Sii_y1i1,1a',; ,;c•eond c•xplmmtion, <'tHlor;;<•d by Gc•ldner,
she i8 ordere•d to HPiz<' an unmalll!<'d l>oa1 or rnft (tlw text ;;pc•alrn of wood)
that is 011 (ha,; l>C'<'ll driv1•11 to) 1h<' opposil<' hank of' a river (and. 81. :3 d
"shr ha8 to go farth,•r"). Thi8 procl'd11re· C'/lll he• cornpar<•d to ihe nwthods
to Pxpel th<' Pvil lH'ing,; or i11flu<·nce8 . lik,•wi;;P ealkd sadrinviis all([
regankcl ns gnilt.v of alJOrtinn, ha,1Tem1ess in eatt]c, <'tr .. in A\'N. 2. 14: 1,o
thcr<' tlw.v :in· driV<'ll out of the· co,v-sta,ll Pte. ,\s to t,Jw e•xpu lsion of P\ ii
by means of a, piece' of \\ ood or 1t raft, that i8 to 0oat al011g with tlH'
rt11Te•nt this i8 a complekl_y i nfrll igi hi<' prn<•<'du ,·e.
ln the next stanza, it is a8s<·rted that /t8 soon as tlv· evil being has
gem<' awa.v tlH' text HJH'aks of frlllale la•ing;; , in tlH' plural. rightly
<'xplai1wcl 118 de·mon;; of 1,1i8fort 111H• (r1lak..~myr1(1) a.ll e1H•mies of lnclnt
lmve lwe11 kiJ]c,d: a fair s1tmpl<' of th<' \\'<• ll-lrnow11 'wishful thinking' of
magicians. TlH' final 8t,a11z1t {!3): "TlH'S<' have IPd a c·ow aliout; ilw,r ha,\'<'
t,:1k<'ll fire ,tho11t; they hav<' gainC'd t,IH•m,;elv<'R fa11w among tlw gods. Who
shall ypnttm' t,o a1.,i,aek thC'111?' ' is 110 cloulii, intc,rnled to p11rify 1.,h08(' who
luwe lH'C'll eoncPnH·d. with tlw <•xorC'iHrn f'rn!ll 1l1e· c·ontad with the c·vil
infl11P11re•. It, correHJHJ 1HIH 1o ,\ \TN. Ii , 28, 2 to he· 11s<'cl 11L Kaw~. 4H, 7 f'.
in a, rite agni11st. hircl,; of ill onwn. ae•c·omp1rnying t lw i<'ading of a 1·m1
(arnl) fin• thn•P Lime•;; arournl 1hl' ho1181' (whC'n· t lw omc·n ha;; hP<·n
pcrc1·iv<'d). [11 \'S. :rn a C"oil<'e1ion of stanza8 to h<' used at f'ttnl'ral
ce•rcmonies it has 11s s1. 18 the sanu• p11 ri fient,ory ftt11C'1 ion (Ht.. I.'"i had
1wcompai1i('([ tlw drawing of a li1H' of' <i<'lllltrcnt ion l,<'1,W<'<'ll t,ltP <Imel and
t,lic• living). ()f'. KNN. 21 , 4. 27. Nirnilnrl_y, AsvCJN. 4 . !l, 14, f. 'l'IH· 1H•c111T1•11<'<'

u7 Hoo JI. Li'1dnn;, Vnn11,1n, C:cilt111g1•11 l!lfil l!Li!J , p. HH7 ff.

:,fi <loldrH'r, I{ V. 111 , p . :JH:,.
,11 ('f. Jr . I'. 8el11niclt, Hrh11 ,; pat1 111Hl l11cln1 , \\' ll'., h11dm1 l!HiH, p. l:l!l .
r.o I n•fc•r to \Vltit1111y nncl L1111111n11. op. 1·1t., p. :,7 f'f'. ! ◄'or tho c1x p11l,;1011 nf' l" 'l'sn11,
l'!llHfH'Clocl of sor<TI'Y nk. ,.;po 11.g. II. \\'o i>sl<1I', ;\fol,!i<· , Hta11f'ord ('nl. l!llH, p. 4!ill ff

!}()
 or st,. 4 at ,\ \ '. 20, I :w; KB . :30, 7 (:30, !5, 28) ; RRS. 12, 24, 2 n crcl not drtain
11x.. \not!IC'r prnc·ed11rc for the sa.me pmpose ix elahoratrly described at
l_{\'idh. 4, I J, 2 ff. Th<· hymn "should hP n'gularly mutkrecl for the sake
or tll<' r<'mo,a l of had l11ck "; " ha.ving takPn a hra,n ch of thr apiimc7,rga
(a plant, oft.P n usPd in mag ica.I pm ct.ices 61 with a name t,hat was interpreted
ai-; " wipi11g off, t'ffltei ng , pu ri (:ying" ) together w ith a. bunch of sacrificial
grass arnl v1ra11r1 (a.ndrnpogon muricatns 62 , a fragra.11t grass supposed to
1rnnl off dpmonx <'1,c.) 011<' sha ll constantly purify oneself ... and shall
Hil<'ri fie<' c la.ri fi<•d lnrt ier with it a thousand ti mes ... ; (hy doing so) one
n·rnoV<'s from mH''s p c'rso n th<' ill -luck of a h1111dn'd yea.rs in thn'e days ... "
Tlw 11Hi11 \\"ho rPcites the sii.kta whilst undertaking a ciindraywia (a fast
n·g 11 lat<·<l hy t lw moon 63 ) " removes the ill -lu ck even of 11, thousand years ".
l_{V. l , :rn of which only OIH' stanza, v iz. t he 5th , is at TB. 2, 4, 4, 3 f.
sa id to :weornpa11y 11,n :idclitiornil ofTrring (npahoma) to the l\Iaruts -
<'lll]lha.s iz<·s t,h e pow<·r a11d warlike' character of these gods . Tho poet's
st,atemcnt.s kad to a climax: "Lo whom clo you go? (1); you must bo
st r011gn than th<' mortal man who resorts to supomormal po\\"cr (2);
nohod,v is _v our s 11J1C'rior in str<'ngth (4) ; you cause t.hc mountains to
tn·mhle (5) " . fn st. 7 IT. the poet _implorcs their assistance, asking them
to ,wc• rt. friglit,ful oecu rT<'llCt's. Making once again mrntion ofthrir superior
J)O\H'r Jw C'ncls up ( 10) hy a request for treating thOf,c who ha.tr the !"$is
as thPir enemies. Among f'.lii_va1.1a's introclu ctor,v note's is oato viniyo(Jab.
Th<' g<' 11C'ral ptu·port, of tho s11!.-ta seems perfectly clear; it mi ght have
accomJHLnied ritual act ions a.iming at t.lw neutralizat.ion of the cffortr-;
of C'IH'llli<'s , or c•vcn \\'it hout, any manua l act have been employed as a
<· 1rlogy a.nd prayer for s imilar purposes: 110 mention of ritc>s is indeed ma,clo.
Tlw desc ription oft.h<• fon'st - and steppe-fi re in 10, 142 ((Jaloviniyo(JC1?1) ,
tr-11<' to rnitnrc, h eg i11s with the statement of the eu logi. t'. rccomsc to
.\ g 11i . hi s prnyer for the god's favour and friernh-:hip m1<l his wi sh to be
spa rC'd ; it ends in a spell for preventing tlw fin, from approaching a
ddrnik place - st,. 7 " This is tho abode of the ocean, make yonrnolf
a11othC'r way ... " nnd in i.he hope expressC'cl for the a1)pearancc, after
thC' eonflagrat ion , of a pond , grass ancl lot.u s- flowers (st.. 8). Tbis sii kta
is Jwrfrctly su it.ah le for the purposp mcnt,ionecl in 1~\Ti<lh. 4, 11 , 1: one
slmll murmur it whC'n tltc'l'l' is fear of fire; ii1Lercr-:tingly after ha.ving ,
" in aceorda11ce \\'ith t.lic· rit wd ])l'C'seript., sai isfic•d Agni with milk , ghe<' l't,c."
,\s nl r!'ady argtwd hy Uc•ld1wr 61 t,]H'l'<' is nothing to hr said for tlw lndiim
tradition Anukr11,ma 1_1ikii, BD. 8, 54, Saya1.1a on st. 7 - which ascr ibes

111 8110 ,1.g. V. l] nnry, Ln. mng i!I dn.11 R l' fndo 11nticiuo, l'nris 1()04, p. 275.
n~ ~c•c• 11, •nr_\', o p. rit., p. '27/"i s.,·. andropogon.
i;:i \\ ' . ( :nm port , l)i o 8i"1luwz(' l'(1111011inn in d(,r ,lit indiRchon Hochtslitorutur,

l'l'llg11c, rn:rn, p. '271.

111 ( lnlcl11r•r, RV. 111 , p. :l7 r;_ S(,o alHo K Siog, Di!\ Sagon:-;Loffo d os l~gv0da 1md
(lH• 111cl1Keli11 Lt ihiiKn-LnHlit 1011 , I. St1 1llgn,rt 1902, p. 44 f.

!) 1
 t,IH' hymn t.o t,lw fo11 I' yo11ng hi rdH, t lw ::;ii,n1gas, who according to
Mhh. l , a.. 220 224 (:wd mot'<' pn·cii.;1•1.,, 2:12, I IT.) prnii.;1•d tlw gocl wh(']J
lw waH burning the Khii,1_H_laviL forNd, in whi<·h th<',\',, <•n· li,·ing. llowever,
the simila,rity of i,hc· s11hj<•ct mid some· n•mi11isc·1·1H•ei.; of ilw s1ikta in t.hc
epic pa.simgc• (Mhh. J, 22:3, !l: st. I ; l 7: st. 8; 18 st. 7) rnakP it, possihlc
to suppose, wit,h Cklcl1wr, t,luLt "d<•m Dicht<•J' cl<-r Mhh. Bpisocle obiges
Liecl vorg(•sclnn·ht hat" or I wo11ld add t.hat. both kxts nrc literary
instm1cc-i.; of a, 'genre' of i-qwlb aga,ini.;t cla11g(•J' fro111 fin• in which from the
nature of things t,llC'r<' was not much oc·c·asion fol' va.l'ic•t,y 65. In n.ny cttsc
tlw epic parallel fnmisllC's argunwnt for tlw th<'sis tha.t l~V. 10, 142 iR ,t
spell intended for a Rpecinl JHll'J)OS<' tlrni, wai.; fon•ig11 to the solemn cult.
'I'll<' J_{, Vidh., 4, l l , 2 f., adds that whil<· 0111• cksm•s to prntect (some• place,
oneself) from fire , om• should "ca rTy round" stanza 7 "it,h a. continuous
rsnsh of water; " ha,ving becom<' . as it wen'. n larg<· piec·e of ll'a.icr onr iR
closp hy a l'C!l1ecly against fil'<•". Tlw st.anzai.; 7 a,nd 8 an-, with variation,
AV8. n, LOH , 2 a11cl l which (togc•t lH' I' with the- t,hi rel stm1za, of' that t.cxt)
a.re uHccl in Kam~. i,2, 5 ff. in a, rite for pn'VP11ting conflagrn tion of a house.
According to OelclnN hoth stanzas "i.;i 11d i II AV. Ii, I O<i zu t•inem Bannspruch
gegcn Fcuc-rshnmst verarheit.C't". Or did the rgvc-dic poet use- and
incorporate pre-existing mat(•ria.l? Pa.rt of' shmza 7 is also Pmployc-cl in
thcpropitiatorycc-romonic·s in connexion wit.It Ag11i (VF-i. 17, 7; 8B. 9, 1, 2, 28;
TS. 4, G, 1. 3; ApSS. 17, rn. 4 Ptc. 66). St. 7 is quokcl in B8S. 28, 1 : 343, 16
and Va,ikhSS. 20, 33: :no, 2 in th<' mrgiire:~!i (Ap8R. 20, 2:1, 2); st. 8 in
VaikhSS. 18, 15: 2<i7, 4 (cf. TS. !J, <i. 4. 2. rtr;nicayana).
The• coll Pct ion of maxims exhort ing tlw w1•althy to J)(' genp1·ous to the
poor and hungry, viz. r~\'. 10, 117 (r/11!0 viniyor;r1(1), eharnctcrizc-cl as
"a text in praisP of gifts of we:1,lth ftncl food" (rlhrtniiri11adii1wp1wla111sii)
hy the author of the A1111krnma,1_1ikii., was no clouht rc•gardcd as worth
pn•serving bC'eausc it summnrizc•R in a vc•r.v imprc•ss ivc way one of the
funclamcntal rules of conduct a hr<•:wh of which was holiev(•cl to result
in c-vil. At F_{,\Tidh. 4, 4, l ff. th<' tpxt is snicl to give foocl whPrever he
may be to the man who heing "r<'gular in ohs<•rvm1c('s" mutkrs it.; if
one might think oneself to he· afflietc•d h,v evil, it can lead t,o frc•(•clorn
of th<' manifc-stat,ionR of that pow<'J'. This ww whieh is inklligihle iH in
harmony with the text: tlw wc-alt,h of those who give• wil l not lt•Hs(•n
(st. 1 c); they win fric•ndx (:3 d). Nta11rn H "Us<'lc'ss is f,IH' food gained
by the foolish ... ; the rnnn who C'ntH alon<' will JlH•<'t miHhap alonr" was
obviously folt to be tlw moHt imprPssivc· aclmo11itio11. At ~(m. 2, 14, 2(i
it is quoted in sulmt,antiaticm of thc> pr<•Her ipt,s not, t,o c•nt alone• or wit,Jw11t
ofTPring something as a brtli oblation. It, oc·c11rH also nt. TB . 2, 8, 8, a ,tfier
anothcr mrtnfm on foocl, but, is not, as far as I am nl>I<' to H<'<', used in

a, or
f<'or n. Hpnll io q11iot, tho dPs t r1H't-1,·o fori,o fir<' HPO nl~n AV~. :3, ~I.
no Tito 'l'ait.tiriya vor ,;in n 1,; uL 11<:s. I , 18, i> wm<l t,o provonL Lho fir<> wh1clt 1H
amid t,ho cow;; [roll\ doing hnnn .

92
1lH· sol<·rnn rit ua,1, to whil'h tll!' s1ikta makri,; no references. Pada 6 c,
prnliabl.v prov<'rhial. ii,; al,;o Mbh. 5, I 2, 20 a. The s1ikta, foreshadows the
di n·et ions given ill t 1H' d lw mm works of a later period on the undesirability
of !'at ing hp for<' g1H•sts. on feeding onc'i,; friends and servants, on tho
<i<-nwrit that tlwn• is in taking food without giving it to others etc. 67 .
TlH· B!·luulclcva(ii, 5, I (i4 is right i11 that l~V. 7, 33 celebrates "tho
gn•atrn·ss, birth and act ion" of tlw founder of tho famous Vasi~tha famil y 68 .
Tlw s11klll is irnl<·Pd one of the so-call ed family hymns in which the prai8o
of sorne c•xtnwrdina,ry dt'<'d of a great anco8tor i8 sung and tho family
is glorifi<·d 69 . The wonderful exploit was performed with the help of oi1c
of' the chief god;; with whom the ancestor had direct contact (cf. st. 1 II.).
l'raiH<' of the ancei-;tors being widely regarded as a means of influencing
(,lH'ir 'i-;ituation' and determining this to some result or other 70 tho hymn
is ncitlH'r a record of hii-;torical facts nor a sort of poetical and legendary
ad,tptation of a family tradition in our sense of the terms. In both parts
of the s·u kta a well-known theme is thrown into relief; in t he second
(st. 7 14) that of the mi raeulous birth of tho hero or 8aviour - Vasi~tha is,
a;; a 80ll of Mitra and Varm:ia, born of the apsaras Urvasi, not in the
natural way, but out of her mind 71 - in the first (1- 6) that of tho mcploits
of a heroic ancestor 72 which with divine aid and intervention wore decisive
in winning a battle. The latter theme is enriched with the motif of the
divine voice or epiphany and the commemoration of a crucial soma,
i-;a,crificc (2). I am prepared to admit that the members of tho Vasi~tha
family in reciti11g and handing down the siikta, were inclined to identify
th(•mselveH with their famous ancestor, imaginatively reconstructing his
character, thinking and behaviour or re-enacting his performances in
their own minds. Saya1:ia docs not speak of a ritual app li cation. As far as
WP can depend on the Concordance, on ly two stanzas are quoted elsewhere,

viz. 4, in which lnc.lra is addressing the Vasi~thas (i.e. the descendants)

ancl promising them safety, at TB. 2, 4, 3, 1 (where it is an upa,homa, mantra,
1.c. rnantra of an additiona l or supplementary sacrifice, addressrd to the

01 Seo Kano, lfi Htory of Dho.rmasiistm II, p. 755.

oH Soo also Goldnor'f! introductory noto, RV. ]J , p. 210 f.
r.~ <Jond1t, V.L., p. 131.
10 Vo.11 dor Loouw, Rnligion, p. 430.
n AF! is woll known unusrntl circumstan ces of birth and breeding are ofton
boliovf'd to account for tho pro-ominonco among mon of heroic figm-es. Soo e.g.
i>. Su.intyvos, Los viorgos moros ot Los naisHances miraouleuses, Paris 1908;
K Sitlnoy Ifortlu.nd, Primitive paternity. Tho myth of supernatural birth in relation
to tho history of tho family, London 1909; A. Steinmann, Dio J lmgfrauongoburt
untl dio vorgl<'ichondo H,oligiom1goschicht , PadC'rborn 1919; van dor Leouw, Religion,
I' · 109 ff.; I<'. 1Ioilo1·, Erschoinungsformon und \Voson d r Religion, Stuttgart 1961,
p . 491 ff.
12 011 tho "horo" 1:100 inter alia II. M. Chadwick, Tho heroic ago, Cambridge 1912;
II. M. n11d N. K. Cliu.tlwick, Tho growth of litomturo, 3 vol. (1932; 1936; 1940).

93
 --
sm1s of \'asi~(ha); anrl 7 a 'Zahl<'Jl riit :-wl ' 011 111<• lllllll<'mi thr<'c a1
,JB. J, ~4J in a disC'ussion of a thn·,,da_\' ritP 7:l_
Th<' last (;i th ) stanza of 1.l \'. 8, ;;1; \\ hi<·h <·tilogiz<'s .\g11i occurs also at
KN. :rn, l.'i: I :14, I;; f.; the 1•11{11k!til,1;11 siik/11 in its c·nt ir<-t,,v is, ltC('Ol'di11g
to thC' Anukran1,u_11, the· c·xpn·ssion of thanks (dr71111s/11/i) addr<•s,wd to a
person who had gi\'c•11 copious dmmt ions. This is no doulit an oc·casimml
]>OC'lll lumclc·cl <lown in the· fa!llily of tlH>st· co11<·1·r11<·d. ThC' mot,ivc• of tlu·
pn·sPrvation may havC' l,c•c•n 11101·1· t,lm11 th1• \\ ish to possc·ss a, 'souvenir'
of a lllC'l'itorious ancestor , however much hi;; dc•sc·c·1Hlants e11joyC'd ,i C<'l'tain
reflected glory. 1\s is ,H·II known the clc·ec•ascd aneestors, whose power
OVC'r tlwir people' has bc•pn cnhan<'c·d by death and \\ho an• supposed to
he anxiow; to aid a,nd assist thC'ir cl1•sce111lm1ts , an• invitc•d to eonfer hoons,
to g ive offspring, to ckfra,t c·nc·mic•s, to inkrec·dc· for their votarieH 71_
Although in the overw]w lming majority of casc·s the• l•'citllC'rs ,in• adclressed
as a colll'ct ive bocly, im,tancc•s of indivicl11al forcfatlu•rs heing invoked are
not wanting (~-tV. LO , 15 ff.: the VaHir:;thas; cf. AV8. 18, :l . 4~ ff.). 8specially
the saint ly lkparte<l who ii-; to a certain clegn'P a,n ohject of ve1wration
can be a potent helper of the living. Was tlw commemoration of the factH
mentioned in this clc1,1wstuti a means of Hol iciting the fa your of the deceaKecl
ancm;tor or benefactod
B,V. 10, 130 a blu7,vavrttam, i.e. an account of en>lution, of :,oml'thing
impoJ"tant corn ing into exiHte11ce (galo viniyoga(1)-cle,ils with the orig in
of sacrificial worship uudcr tlw well-known image of a, t.exture. ,\t tlw
end (Ht. 7 c<l) it is clearly Htated that the contc-mpo ra11Pou:, offic iantH
follow tlw example given by theme who in the days of yore have instituted
the ritual, that iH, the anee,;tors who,;e activity is continued up to the
present day (;;t. l). Uan thiH thcnw , these refe'l'('nce•,; to tho anceHtorn all([
the metaphorical spceu lation to which the theme iH Hubjectecl kacl to a
Ho luti o u of the prohlcm as to why the' s1'iktn ha,; been incorpomted in
the Sa1~1hitii? \\'aH it. on solemn occasions n·cited in order to ccmfi.rm
the inherent truth a ncl t,o de'<'Jll'n t,he inHight, of the li sknern int o ilw
rnyHtl'1',Y and l'11ndame11tal importance of sacrifieinl wornhip? Myt,hieal
anceHtorn, reganled as the HOU rcc' of' al I i nstit11t ions , origi11at.orn, hringerH
of cultun• and salvat,ion and first perfornwr,; of' this or that activity have
a place in tlw rnngt' of thought of many peopleH 75 . The t<-xts !'('Cited refer
to t,hem to show what, thc•ir activit_y, and often c·V<'ll t,Jwir continued
prcscnec (cf. Ht,. I) at the rcikmt.io11 of' 1,hPir aC'1 ivit,y m1•ans. Tc,xt,H of'
thiH kind Herve a practical p11rpmw whielt is ah1 ays preH<'n(, explicit I)

n Soo W. Caland, Paiicn.v i1p:'.!n-Briih111a1_11t, Calmrt,tn I H:l I , p. 540; ,J . Uondn,

' l'riacl.R in tho VPda, An11-1Lorcl1t111 Acnd. J H7(i, p. (Hi.
74 Soo <'.g. Koit,h, H.oligio11 and philosophy , p. 42-1 f'.
75 Compnr·o C>.g. l_lV. 7, 7(i, 4; I 0, H8, 11 ; J 0, J 07, l 111 co111H1xwn wit,h tho rocovnry
ofligltt,eLc. nn<l, !'11rtlror, I, JOH, 3; 8, 41, 2; JO, I~ , U; 10, .It), IO; 10, 57, :l; 10, (i~ , ~-
l•'or otl1 nr rnligiorn; and litornLun•:-i ;;no P.g. l\f. Elrn<l<', :\olj th n11<l 1·(11tl1ty, London l!lfil ,
p. 2 1 ff.; C:. M. H<rn m, Pri111ilivo song, No\\ York I !)7:l, I n<lox, p. 273.

94
 cts w!'l l as impliciLly, llC'can,;c 1,hc return to or1gllls, a reference to the
JH'<'Hlig<' of t h<' Jl('gi1111i11gs and t he e,;,;e11ec oJ things g ives a hope that
n,a 11 ·,; ('/forts wil l he crowned with ,;ucces,; . f:ltanza 7 (r-.~isr,,sfipratipaclilca,
comlll.) is also found a mon g tho miscc ll am·ou,; texts whi ch rnay be usccl
in ('o)l(lueti11g ,uwr i/i cial ri kR at VS. 34, 49.
,\cwrd ing to Ue ldner 7u 1,hc hy m11 JO , Ll4 (yato viniyogafi) dedicated
10 the Visvc J)ovi1l_1 is a "mystisch e IJarstc llm1 g un<l LJmdc tung cles
11

Opfrrs un cl sich 1111schli oszc• 11clo H titselfragen ... ". As such it is in a way
a count<'l'JHtrt of such ]10mologati ons of t.hc sac rifice ancl, inter alia, t he
parts of the wor ld, ancl s uch a ll ego rical interpretations ancl esoteric
expJanat,iollH from a meta-ritua li stic point of view as [tl'e found in
r"i.ra(iyctka 8 ancl upani§ads. lt seems warranted to suppose that it was
i·eiwrtkd by or rec ited for the benefit of those who wanted to meditate
01 ~ the essence and t ho d eep myst,ori cs of sacrificial worship. lt is therefore
not surp ri sing t h at the stanzas 4 and 8 arc quoted in the Aitaroya-
Ara1_1yalrn, tho former at 3, 1, o where the words "tho mother absorbs
hirn and ho the m other " a re connected with speech being the mother
mid hreath the son who swa llow each other, tho other at 1, 3, 8.
In {{V. 10, 72 (gctta(b sulctaviniyoga!i) some apparently contradictory
hypothcsPs arc ventured with regard to the origin of the world and the
gods, but no syuth e8is or solut ioll of the problem arc explicitly prnposod.
Norrn an Brown 77 obser ved: "The method of so lution is by mystic
n'vt>lat ion in trance or by in trospection " . We do not know for what
1·<•asons t hi s cm·ious, rnth or Buporficial 78 and possibly fragmentary sukta
was included in the Sai11 hiti"L. Geidn er 79 surmises that the poet would
demonstrate the inso lubi Ji Ly of the problem. But what was in that ca80
the use of .' U Ch a text in r eligious practicc1 Another SUJ)position would
he t,Jmt t h o author wi8hccl to co llect and to a certain extent reinterpret 80
some op ini ons (of hi 8 predecessors) in order to save them from ob livion
(cf. L d ya(i s1 pasyiid itttare yuge) and to make them au introduct ion to
t.lw hypotheBis which he favoured himself: Dak!;la and Adit i arc tho
original divine pair 82 , and tl10 latter's children, the Adityas, made the
wor ld s swell (st. 4 ff.) 83 . This wo uld expl a in the statem ent found in the

1n Uold.nor, RV. JIJ, p. 337.

77 vV. Norman 13roll'n, in JAOS 85, p . 29.
78 I•'. Ed.gorton, Th o h 0g i1ming;; of [ndim1 philo op hy, London 1965, p . GO.
79 Uoldnor, RV. III, p. 250.
BO ()f'. p. Do11sso11, Allgrnnoino Coschi chto dur Philosophic, I , 1, 4L uipzig 1920,
p . 143 II.
Bl l<'or tho f'unction o f' ya- RO<' J . Gonda, Tho or ig inal ch m·actor of tho Indo-
Europ<'itn rnlativo pro1101lll ju-, Ling ua 4 (1954), osp. p. 38 f . ( = S.S . I , p. 201 f.).
8~ (T. 1,I Ho A. llill olm1nclt, Vodisclio Mythologit', .lJ , 2Bresla u 19 29, p . 86; 88; 93.
8" For t!Jo inl,o rp1·olal ion o f' Hl,. 4 ff. ROO u.lso .L. , ·on Schroed er , in WZKM 23,
p. I ff. nn<l .J. Uln,rpontior, Di o Supnn.ias,,go, Uppsn la and Leipzig 19 20, p. 38(i ff.

95
 B~·hacldeva.tii , 7, 114: in 10 7'2 tliP Pight sons of _\<liti a,n• prai:-;<•<l81 _ It.
is al:-;o the HPcond luilf of tlw t.ex L tlut1 ha:,; at.irnet c·d t lw attention of
Jakr author:,;: st. !i iH at. AHvSf-J. :3, 8, I qHot <·d among tlw :-;tanzaH fol'
the animal sacl'ificp; Ht. 8 occur:,; 11t TA. I , I :3, 2 and st.. !) at 1, 13, :l
among the mantras aclclrc:,;sed to the <'ight quart.Pr:-;. Nt,. 8 i:-; quoted 11t
8B. 3, L, :3, 2 to introduce tlw :-;tory of Acliti':-; Pight HmJH; 85 at. Ml:,. 4, u, H:
U2 , 2 f. an<l PB. 24, 12 , 1; (wh<•rc it is to Hh<m that the Adityas arc eight
in number). J <lo 1wt vcntur<' an opinion with regal'(l to a, ceremony 01·
celebration in honour of .\cliti and her sons for which thiH siikta might
have hccn composed.
A common feature' of the two comparat,ively l>r·icf a,nd allit•d hymns
addressed to Braluna1.1a:-;pati, 2, :W (laiii(!iko vi11iyo(Ja(1) and 2, 26 (uato
viniyoga(i) iH the t'mphasis laid upon the wornhipp<~r who carries out the
religious ceremonies well an<l upon tlw good results that ensue from hi;;
conduct. Tlw man 86 i .c. the 'noble' Aryan hom,ehoklcr - who sacriflces,
worships the gods (25, 1) and Hecks to win Brnhma1:ia:-;pati (2G, 2; 3) or
whom this go<l nrnke1-1 his ally (25, l ff.) will gain the mastery over his
malicious enemi<'H (25, 1; 2; 213, l; 3); everything will go right with him,
he will be wealthy, win booty etc. StaJ1za 2, 25, l is found among the
yajyiinuvakyiis enumerated in l\IS. 4, 14, 10, sec p. 2:rn, 15 f. and at
TB. 2, 8, 5, 2. As to 2, :W stanza 3 of thiH brief hymn (four stanzas) occms
in later Vedic texts: TN. 2, 3, 14, 3 (among the yiijyii,nuvakyiis for special
sacrifices); MS. 4, 14, 10: 231, 2 f.; TB. 2, , 5, 3. l do not fin<l difficulty
in iuU1,gining occasions on which a Vedic Indian might have fortified
himself with the recitation of these hymns. lt may for inHtancc be recalled
that it was Brhaspati who heard Trita when this unfortunate man, bPiug
in an unpleasant situation, caJIPd upon the go<lH for help (~V. 1, 105, 17);
since he was locked in a well the simultallcous performance of sacrificial
rites is out of the question. The situation prcHuppo:-;c<l in 2, 23, 13 is not
dissimilar: the god iH i11voke<l in time of war (in st. I l he is described
as victorious in hattlc). ln 2, 30, 4 alHl n he iH implor<>cl to conquer tlw
enemies; no mention being made of riks, 1his prayer pronounced before
a, battle 87 (cf. G, n, 2 f.) docs not sc<·m to :-;uppo,ic• th' 1wrforma11cc of
a sacrifice or other rna,11ual act:-;. Uornparc' al1-,o !i, 42, 7; 10, 42, l L whore
he ii; imp lored to protect from the wicked. In 10, 68, 12 he is besought
to give the energy or HotmclncsH of con:-;t,ituti011 prnpt•r to tlw adult.
In stanza 1 of 2, 24 (sii11u1nyavi11iyor;a(1 pii.rvr1111 nkta(1, vih':wtlas In li1i{J<id
uvar;antavya(t, Saym.ia) homagP i:-; paid to Bral11na,1_1as1mLi, whoi-;o deed:,
a,re in the fo ll owing :-;Lanza,; cornnwmorated at Hom<' length, no doubt to

s~ For tho corrupted toxt of tliis place soo A. A. M1wdonoll, Tho Brhnd-dovtttii
attributed io St\umtlm, II, Umnbridgo MaHH. 1004, p. 280.
85 Soo also Golcl.nor's noto, op. cit., J LI, p. 251.
so Tho text does not Hpoak of pt'iostH 1\nd thoir rolat1011 111t,h kingR 11,s i,s sugg<'Hl<'ti
by Jf. P. Schmidt, Brlmspati und Jndra, p. I 12.
87 Cf. Goldner, RV. I, p. 313.

96
 f'X<'rt, i11 the tumal way, influence upon him, to strengthen him and win
his favour: hC'i11g "1ww" (Ht. 16) tho poet's worcls were an exceedingly
pcrt.(•111 , mcarn; of gt1ini11g these ends 88 . ThC' hymn concludes with a prayer
fort.his favour. Although we arC' in the clark about the occasion for which
th(• poc·m wa,,; mack• it is hardly possible to bC'licve that it was from the
n•ry hPgim1 i11g no mon' than a fine piece of literature worth preserving
f'or t ht· hC'ndit of rit,mtlir-;ts who afterwards would utilize the stanzas 14
anrl 15 ar-; r-;1u.:riflcia,l for mu las (M~. 4, l 4, 10: 230, 12 f.; 231; TB. 2, 8, 5, 2).
AH to tJw r-;o-cali('tl Uaupaym1a hymns (B,V. 10, 57-60), Sayai:ia, after
i11t.rocluci11g 57 by a kmg quotation from the Sa~yayanakam 89 and the
A11ukrnma1_1i 00 , viz. the story of the four Gaupayanas, prefaces 58 and 59
11 ith liir-; :;kreotypPd r;ato viniyor;a!1,. The Gaupayanas, four brothers, were

t,)ip domC'Htic pricstr-; of king Asamii.ti. The king however dismissed them
:111d mad<' two crafty priests his purohitas. These killed one of the four
hrntlten,, SubarnUw, by their magical art because the Gaupayanas had
tried to rev(•ngc thenrnelves by putting a charm upon the ki11g. The three
others "muttered 10, 57 as a spell for good luck and had recourse to
10, 58 for bringing l1ack his sou l" (BD. 7, 90). With 10, 59 they drove
away Nirrti, the goddess of destruction, and praised Asuniti "the guide
of the vital spirits" invoking her for the continuance of his life. With
J 0, uO, 1-6 they praised Asama.ti and uttered prayers for him; with st. 7 ff.
tlwy brought about Subandhu's l'cstoration to life 91 . While Geidner 92
may be right in saying that this legend, notwithstanding "mancherlei
,\w,schmii.ckung •n", "im Groszcn und Ganzen ccht ist", i.e. represents
an olcl ancl original tradition, the supposition that the mantras of the
four s·t'iktas originally wore pronounced "iiber den todkranken Subandhu,
dcr bcroits das Bewusztscin vcrlorcn hattc" is disputable. The stanza
10, 57, 1 suits the context of JB. 3, 168 very wcU, and that even in a
double sense: if, what is most probable, the Gaupayanas are speaking
th{'y arc reported to say: "Let us not depart from tho (right) way, not
.from the sacrifice of the oue who offers sorna", and the author of tho
,Jairniniya-Brahma1:ia puts these words into their mouth when they leave
t,h(' Khal').gava forcHt. According to BhSS. 6, 5, 1 st. 1 is to be spoken
hy a householder who is go ing out on a joumey. Whereas the compiler
of' A V8. 13, 1 (to the 1:,un as Rohita) added 57, 1 and 2 as final stanzas
to thi:,, si'ikta, and AiB. 3, 11, 15 ff. quotes the stanzas 1-3 in an expiation
wescribccl when somebody performing a sacrifice becomes confused, the

sa S00 .J. Gonda, "Ein neuos Li d", WZKM 48, p. 275 (=S.S. IV, p. 144).
89 Seo Gonda, V.L., p. 349.
uo For tho story sec also JB. 3, IG8-170 (also in W. Caland, Das Jaiminiya-
Briihm11:r:ia in Auswahl, Amstord11m Acad. 1919, p. 261 ff. with Caland's translation
aucl notos; an English translation by H. Oertel in JAOS 18, p. 41 ff.); Brhaddevata 7,
85 102, and cornparo Goldner, RV. Ill, p. 221.
91 Differences in particulars botw on tho Yorsions of tho story need not detain us.
02 Goldner, 1. cit.

97
 author of l?,Xidh. :3, 11, ~ a.<lviH<'H tlw 1nan who iH bewildC'n'd in an
inaec<'HHihle Htrdch of,, ,Ly to rnm·m111· th<· ,, hol<· 8iikfa o:i: iu all prnbahild)
Ht'COJHla,ry usc·H. 'I'll<' Htarn~as 3 r, or :l Ii lllH,V i11 Uu• original Htory haw
been c·mployecl as Hugg<•stc-d h_\ Cklcl1wr. Stanza ;3, eunta.ining a rdt1n•11cp
to th<' Fatlu•rH, is with 4 all(l f> or 4 (i us,·d 9 1 among th· 8iitras 1iccumpa11yi11g
an olfrring to tllC' d<·cc•ascd ancc•stors (TN. 1, 8, 5, ~; KN. !I, (i: l0H, 10;
M8. 1. 10, 3: 14:l, 13; \'1-l. :l, r,;3 5/i; BhSS. 1, H, L:3) : the· minds of tlw
won,hippc·rH who arc paying honrng,· to the• FathcrH arc suppOHL'd to haw
gone to tlwil' world and arc now invikd to corn<' hack. This UHC has bec•n
rcganlc·d aH HeemHlary 95 . Ar<' we hu,,ev(·r Hlll'l' \\ lu·ther the compiler of
the Ga11piiya1m siiktas did not incorpurnte pr(' exist <'llt, fonnulaH that wc1·c•
to make a person return to lifo1
The same qu<·Htion miglit be posed in comwxiou with 10, 58 which is
an atlwrvunlike charm of twclvc• i;tmizas for calling ba,ck the mind of a
deceasc·d pc·ri-;on 01 of somebody who is in ,L state of sui-;pcnded aninrntiou.
Acconli11g to ~ Vidh. 3, 11, 3 f. this siikta, must be muttered a tl10wm11d
times in case one thinlrn that the life of a friend dra"·s to a close: then
one will receive a foll lifo-timc. Thi:; r:;cc·ms to have been the original
employment . Together with 57, 3-5; 59, 5 7 a,ll(l GO, 8-10 ~V. 10, 58, 1-3
are in a ritual that perhap:; was never executed, viz. the human sacrifice,
pronounced by tlw ofiieiauts in making the wife of the victim ,vho i~
resting near him arise: 888. Hi, 13, 14, Lut in 15 the bruhman is mon'
appropriate ly said to make the woman repeat 10, 59, 5-7. No other uses
of this Mi kta arc known to me.
As to 10, 5H, the use of the sta11zaH f> 7 ha:; already been mentio1wd.
One of the· i;tanzas addressed to Niqti, i.e. Ht. 1-:.3 (compare the Auukra,nut1.1i
aml Brhaddcvatii 7, 91) is prescrihed in 88S. lli , l::l, 5 to heal (blwJujam:
i.e. sprinkle) the :;acrificer who ii; performing a human sacrifice. The n·st
of the s·ukta is ad<lrci;sed t,o Asuniti (5 f., sc'e above) ancl other deities.
'l'hc whole poem ii-; clearly designed to lw a charm for continuance of
life, st. l 3 for the benefit of n single individual, st. 4--7 for that of all
thoi-;e concerned, the text using pro110U11H of the pl 11 ral first pernon; st. 8- 10
aiming at the destrnction of infirmity (mpas) , mention, it is Ll'll<',
Subandhu's name (8 a), but do not contain singula,r or plural pr0110m1s;
they may therefore express gc·ncral hlessi11gi-;.
~iv. 10, GO is clearly divided into two 1n1,r1s. The i;tanzai-; 1 G, which
do not occur clsc•whcr ·, arc prnii-;c and pmy,•r for t.Jw bc·ndit of Asamiiti;
of the other half, 7-12, which may be J'<'gMckd ltH a, conglomerate of
partly prc•-existPnt material, tlH' {init i;tanza, is n,ppropriatc-ly used i11 tlw
Suban<lhu story i11 JB. 3, 170; 8 10 ocem, a:; aln•ady mc•nt,ioned , in

03 Comparo tho uso of st. I in Ap8R. 0, 24, 8; H<·o ahm J\HvHS. 2, 5, l (agnisamip<id
desu:ntaragamanasamayn irlw11 8t1kta11i ja111;wn, Siiyar.m); M8S. I, G, 3, l 0.
04 With 11a~i iustoatl of le in 4 u,,
os A. 13. Koith, Tho Voda of tho Blnek Yaj11s Hchool, Unr11lmtlgo Mass. l!Jl4, p. 117.

!)8
 NNN. I Ii, 1:!, 14; Ht. 11 rc·ctu·;; i11 the n ·mcdird text AV8. u, !H, 2 96 ; 12 takes
t,Ju· plaet· or l_t \'. Io, I :n, Ii in AVl-l. 14, 1:J, 6.
1tTC'HJH'etivc· of th<' q11<•Htio11 as to how mueh the poet h as bon·owcd,
adopil'd Ol" aclapfrcl th<'n' arc 110 c·onvinci11g grou11Cls for rcgardillg t.he
four hym11H i11 their pn•;;c•nt fol'm as a11ythi11g other than t,llC collcctio11
of ;;1a 11z,ls hclongiug to the story - in a more or less 'or igin a l' form - of
1 he four Uaupi'"lya.11,1s. 'l'his l<'gend ,nu;;t have enjoyed considerab le
populnri1 y and this haH uo doubt been one of the l'casmu; for including
1,hc• s11ktus in the· I ou, 111a11(laln of the ~tgvcda-Sa1yihitii.. About ritual
,lpplicat.iorni of the wholl' cyclt•, if there have bt•t•11 auy, WP grnpc in the
dark. 1 would 110t bl' Hurpri;-;cd if there luwc l'Xis1,cd applications of
individual hymn;;, espt'eially of 57, 58 arnl 59 other than , hut s imiln.1· to,
1 lw;;c• h,lll(kcl clown i11 the l_tgvicU1ann,. 011 the other h and, the sole
r('cit,aticrn of the text, may have brought about the identification of t he
rpcikr a11cl hi;; audit'nct· with the legendary ancestors so that they could
drnw hop<' from the et'rt.itude tl1at iu spite of 1,hc magic sk ill of his riva ls
the i1111oc•c1 1t hero wa,H to ;-;urviv1·.
,\fi,c•r corn,idel'i11g the interpretation;; 1i1·01)osed by my predecessors 97 of
1lw renuHkable suktci 10, 56 I anivccl at the same conviction as Renou os:
the eo11clusio11s drawn hy Oldenbcrg, viz. the add rPssee of the sukta is
a hors<' immolated on the occasion of an asvamedha, and Geidner: the
word Vf7jin in st. 2 and 3 points to a racehorse, a.re not completely
con vi 11Ci11g. Thi;; term can, in pri11c ipl e, denote any bearer of the generative
po,ver called viij(/, 99 : in view of 7' 32, 11 V(tja7?1. viijayan ... martyct(l and
mart11a(1, in 14 the words parye div£ viiji v1tja1!i si._ w"isciti in 7, 32, 14 must
refc>r to a lnunan rum1e•1· or athlete rnthcr than a rncPhorRe; at ]~ V. 2, 2, J l
ii, clPnote;;, not "Sieger" (Goldner) , but the sacrificers as poss(•ssors of viija
(compare Saya1_rn,: havirlak:w1iu1n11avcrnto yajamc7.111,,!1; sec a lso 8, 20, Ju);
at 7, 5(i, 15 vlprasya viijlna(i it, rcforn to t,lie poet who while converting
his inspiration into pom•rf'ul 'can nina' assists in tht• generat ion of vaja 100 ;
at, :3, 27, 8; 3, 29, 7; 10, 122, 4.; 8 and e lsewhere it ch anwterizcs Agni.
It iH not, su rpri;;ing that a.lready at, a,n early date stanza 2 w,1,s regiuded
as applicable to a clt-acl horse (A VS. u, H2, 3) aucl stanza 1 to Agni
(KN. :l:3, 17: u:l, 5; 'L'H. 3, 7, I, ;3; AsvSS. :l, 10, 9; .Ap8S. 9, l , L7;
BhNN. H, 1, 17 in co ll t'cting sacred fire that h as dropped out (of its pltwc);
;;t•c· al Ho VaikhSS. 10, 2: 299, l f.; l\ISS. :3, 4, 1). fiowevcr, the author
of ,\ \'N. 18, :J has ineludl'd the latter stanza as stanza 7 in the fuMral
VPrses hc,twc•t•n a fonnu ln which is 1,o cxpi11,te "th o cruel office of Agni
in hurni11g 11 eorpse" and a stanza that, accompanies the mising of the

uo For ptirt of st. 9 cf. AVS. 0, 17, 2; 5, 25, 2; ApMB. I, 12, 4; MGS. 2, 28, 4.
U7 Sr•o tho s urvoy in Coldnor, RV. nr, p. III, p. 219 f.
oe llouou, E.V.P. XVI, p. 13:3: "pout-f•tro l'nllusion 1tt1 choval ost-ollo o. rojotor?"
oo Roo Uondn, Aspects, p. 45 ff.
100 Soo Gonda, 'rho vision of tho Vodic poot.s, p. 150 ff.

99
 corpse to carry it to t.h<' foncrnl pile 101 . AC"conling to Kaui-if,. 80, 3ti
1,tanza 7 accompanit>H 1Jw carrying of th<· /ii'(· at, th<• head of the proces:-;ion
to the pyr<'. He·<· al-;o Bl1P.:\-I:-;. I, !➔, 7 (TA . Ii . t, J). Gt'ldner and \Vhitm•y
arc no doubt right in nnclen,tanding the· thn·c· light:-; mcntioJH'cl in tlH·
text to be, at leaHt in the· miginal nwaning or the ;;tn,11za,, the thn·e n•giorn,
of light, to the higheHt of which tlw cleccaH<'d, who is the addressee, is
to be removc<l; t,lw cornm<'nta,ry 011 A VH . prt>l"PrH a re interpretation:
the three fil'CH in the ca1,e of a p('l':-;011 who lmH cstabli1,hed t,hc Lh1·e•p
1,acrifwial fires. The compiler of TA. 6, :J, l n•gardH the stanza as adclresHe<l
to Agni who is to convey the clcccasc<l to the n•,1,l m of Yama. For all
I know the other 1,ta11zaH of 1:{, V. 10, 56 arc not trnccl or quoted elsewhere 102_
What then was the purport of that s1ikta1 1f tlH' above remarkH arc
right it may have rc1,ulte<l from the poet'i; collkmplations in comwxion
with the translation of the <lecca1,cd an<l the· Htu·vival of creatures in their
offspl'ing. Every being is united with a body (st. 5 c); when the decem;cd
enters tho third light of the invisible heaw11 (1 b), it is hoped that hiH
l.>ocly-which conveyi; his person (2 a) will be lovely (1 c) aud bring
about happiness to his relatives in this world and protection to himself (2 b).
The journey to the celestial goal is compan·d to a imccessful race (2 a; 3).
While the sons support their deceased ancestors (6 ab), the latter, among
them the poet, Brhaduktha (7), have reproduced themselves in their
offspring (5 cl; 6 cd). If this intorprntation is in the main correct this
sukta may owe its survival to its suitability for recitation on the occasion
of funeral ceremonies.
Tho horse Da<lhilua 103 is a good im;tance of a figure which without,
being a deity receives divine honours. Hcing celebrated in four hymns
(B,V. 4, 38-40; 7, 44) this heroic animal is invoked together with U~as,
the Asvins, Agni and other gods. It has been argued 104 that those schola,rs
who see in this steed a roal and famous rn.cehorse "exaggerate beyond
all possible measure tho value attached by tho Vee.lie Indians to tho sport
of horse-racing". This criticism however overlooks the fact that sport is
only one of tho components of the (in our eyes) complex iclea8 entertained
by the Vedic India118 as well as otlwr ancient peoples 105 with n•ganl to
races. Speed of foot and dexterity of motion were neceHi;ary for taking
game for food and eva<ling enemies. Aryan warfare waH moreover basPd
on tlw use of swift,, horscclrawn bat.tic C'hnriot,H106 . .Moreover, like ganlC's

101 See Whitney and Lanman, op. cit., p. 850 f.

102 The use mentionod SVB. 2, 5, 3 can bo loft undiscussed.
10s For particulars, roforoncos otc. soo Macdonoll, Vedic mythology, p. 148 f.;
for various spoculations on his naturo otc. 11l1-10 Koith, Religion and philosophy,
p. 189 f.
104 Koith, op. cit., p. 190.
105 Seo also p. 103.
100 For horsos, chariots otc. soo J. Conda, Uhaugo and continuity in Indian
religion, The Hague 1965, p. 95 ff.

JOO
 arnl othPr HO called sportive J)('rformances races were, to a high dogroC',
i-;acn·d ad,imrn considered to generate beneficial e1wrgy and to sot power
111 motion 107 . That a high va lue was sot on tho abilities of racehorses
app1·arH from ma.ny pla.cC'H in th<' Veda in which they arc mentioned or
11('< '111" in HimilPH and moi,a,phon; and from tho important role which they
play in rl'ligious a.n<l ritual speculations. In ]>,V. 7, 38, 7 the wish is
1•x1m·HH('cl that they will bring happiness and prosprrity "]ors des appels
(aux <li<•ux) pour la function divine" 108 (luive:~ii devatata) , in st. 8 their
axsii-;i,ai1c(' is implored on ('Vny occasion on which vital cnoro-y (vaja) is
g1·rn•rntP1l; in 10, 74-, 1 they are des01·il>0d as winning wealth; in 7, 40, 6
i,h<·v .
an· eharackrizcd as "hringing redress or restoration" 100 a11d bcsouo-ht
0
for prokction. Should we be surprised if we f01md a laudation of the
pro1ot,yp<' of such a horse 1101
T11 4, 38 ( viniyogo lai1igika!i) the performances ofDadhikra, here dcscri bed
aH a, gifi, of a <livinc pair (probably Varui:ia and Mitra, cf. 4, 39, 2; 5),
t,hc hornc of King 'rrasadasyu and the ultimate fount of the king's
gc•rn•msity, is with much exaggeration praised as a real racehorse of the
highest excellence. In 4, 39 (sfiktaviniyogo laiilgilca!i) and 40 (s.l.) he is
,•xtollcd as a divine being, invoked like Indra by those who are about
to sacrific<' (3!l, 5) and besought for food, vigom and the light of hcavcn
(40 , 2). The person who romemb0rs him in the early morning in the
pre-Hence of i,he sacn·c1 fire will be free from sins (39, 3). The roforcncos
i,o dnyhreak (sec also st. 1; 40, 1; 7, 44, 3; 5)-tho usual moment for
divine wor,;hip - and his association with some matutinal gods (40, 1;
7, 44, 1; 3; 4) but also with other deities - hardly warrant the supposition
t,hai lw originally was a solar deity 111 . A. observed by l\Iacdonoll and
Keith Dadhikrii takes in the invocations priority of other gods. It would
app<•ar t,o me that this fact, which is especially evident in 7, 44 (gato
vin i yofja(i, st. l ff.), can uc explain<'d on good grounds: in 7, 44, 4 he is
i-;aicl i,o appC'ar as thC' first swift horse before t.hc chariots (of th<' gods),
and in 2 i,hc poet cum s1iis, getting ready for sacrifice, reverentially
a.waken or rouse him (or remind him of his duty: bodhayantaM before

101 Soo o.g. W. 13. Kristonson, Do godsdienstigo beteokonis van enkele oude
w<'dstrijdon on Rpelon, Theologisch tijdschrift 2 (44); 1910; A. Piganiol, Recherches
Hill' !Clfl jm1x romains, StraRsburg 1923, p. 137 ff.; van dor Leeuw, Religion, p. 373 ff.;
M. J~liado, Trnito d'hiRtoire des roligions, Paris 1949, p. 275 ff.; J. Gonda, Aspects
of C11trly Vi1;19uism, Utrecht 1954, 2Dolhi 1969, p. 46 f.
10R Ronou, E.V.P. XV, p. 30.
100 rnayobhuva!J, "gli.ickbringend" (Goldner), "reconfortants" (Renou, E.V.P.
V, p. 45).
110 J\nnolies Kammenhubor, Hi1 pologia hethitica, Wiesbaden 1961, p. 8 draws
n.Uontion to tho fact that in tho corro!lpondence preserved in Amarna "die hi.i.ufigen
Wi.inHcho fi.ir Pf0rd und ·wagon gloich nach donen ftir das Heil der koniglichen
F1tmil io rangioron" •
111 (0. Bohtlingk and) R. Roth, Sanskrit-Worterbuoh, 111, St. Petersburg 1861,
r,o:l; K<,ith, I. cit. and othors.

101
 invoking (lmve111r1) tJH, .'\svins . TIH' fa11Hius lto1·s,,, 1110n' or leRs <lrifi('d,
is l1 C'n' n·pH'S<'ni,,r! as ilw fon,n1Jl11('J', pn1l1 find,·!' mid pa.cc· mak<'l' of ilw
tc-amR H,JH] clmrio1 H of ilH· gorlH. 111·1H'<' also 1Ji,, \I i;;lt ('XJ)l'('SRC'rl in s1. ii:
"Daclhikl'ii nrnst s!llooih our pailt ... ".
,vhat tlH'n lmrngh1 , tlw Vii1111ukvas as w, II :ts 11H' \ 'as ii:,t has to prPS('l'\'P
i.he nwmory of this l'a('<•h01•8p '! 'l'lH' lllys1,,rio11;; supPl'iorii,y of the a,nimn.l
kingdom in J'C'SJH·ct, of m11sc·11lnr ;;1,n,ngth s\1 ift.1H·ss , k<'<'llll('HS of xigh1 and
s!ll01l Pt('. <'i.c ., in shori. in t hf' C'ont rnl of pm1·<'l'K 11 h('l'<'i11 man hinrndf is
ddicic·nt, n·rnlcm, t.lw worn hip of ma II)' an i 111al fonnK as n nm inom; ohjccts
C'ompreh<'ll8ihk. So called a11imal wor:-;hip 11 '.! may lH' <kRigned t.o ass11n•
a HUCCP88ful hunt,, an ad1•q11a.fr 8t1ppl_y of a 1ldini1P Hp<•ciPs or tlw
c011i,inuat ion of th<' lwndit s n'C<'i\ <'< I from t h('lll 01· oft h<' Hf'rvic<'H ren<krecl
to theil' Pmplo~'<'l'8. Ts it, HurpriHi11g that ilH' lndia118 who alway:-; t,o a
Ponsi<krahk ('Xient arlmittNl ai1imals in tlwir rn_,1 hological c1·c•atio11s mid
philoRophy of Iifr 11:3 arnl who in J>OHt-Vedi(' tinws en•a,frcl and wornhiJ)J)rcl
:mch fignl'<'S as Garu<:la a,11(1 fl a111m111,i,, t'('rnkr<'(l homage 1o Ruch 11, 8wift
and important animal as the• rnc!'horsf' n•pr<'H('lJt('d h)-' a prot ot~rpal fi~urr
i11 a st,a.tr of (!Pmi -npoiheo:-;is? ,\nrl is it 1mirnngi11nhlf' that t.Jwy n'cikd
tlWH(' s17kfa8 or parts of t,hc·m on i,lw oecasion of an impo1i,,u1t raer rn·
(7, 44) in th(' <'arl? morning in pmis(' of the rac<'ltorS(' pal' excrllcnr<•
so to Rtimulatc th<' animals who pc•rformPd tlw s,tm<' function t.o a diHplay
of swiftnPss and energy? Rhoukl W<' l'<',ied. such a 811pp0Rition in view of
th<' fact, 1,hat Vc•tlic man in order i,o profret his cropx sacrificed to t,Jw
king of thP mic<' ai ruhhiHh IH'a.ps (OOR . 4 4 , 31) and offc'r('d ob lat im1H
1.o ih<' fol'(ls of tJH' :-;11al«•x on the occasion of thf' .frnvrt'l}(t cerpmony?
At,t1•n1,i o11 may fi11all,v lw drawn 1o t,lw wishes <'Xpr·cRRc>d in the final
xtanzas of 4, 38, :Fl and 7, 44. In 4, :38, IO qnofrd at TR. l. r;, I J, 4
(sp('cial saeri fic('s; 8('(' al80 Bh Pf,. Hl8): A i13. 7, 33, J (riijas1iya);
AHvRS. 2, J 2, r; th,, po<'i, aRks tlw st,<'Pd "to 1111 l, is word8 wii,h honrv":
in 4, :rn, 6 thr 80 ealled s11mbhi111r1/1 (re). which is V<'l')' oftpn quokd
all(l employ<'d, lw implorPs tlw animal for n, fragrn11t, mouth :l,l]d lrngt,h
of dnys; i1hiR sin.mm is usc•d ax a purifir'r aJi<'r foul langnage (\'R. n,
:l~:
rm. rn, 2, !l, !l; 13. ri, 2, !l ; T8. 7, 4. Jfl q: TB. :i, !l, 7, f>; RVB. l, ii , ii:
MS. :3, 13, l: 168, !l de.; ApRR. 20, 18, 7: hors<' s:icrific1', in pmificat.ion
of th<' mout hR of i,IH' 'qucPns' afkr 1,h<' ohs('<'llitins; ohviowdy i,lw x1wrifirial
horse wa:,; ai, lPH8t momeni,a.ril.v r·m1Hirlf'n'rl 1.o 1·( pr<'s(•nt Dadhikni 111 : S<'<'

112 Hoo o.g. van <lor Lno11w, Holigion, p. 75 f'.; .J. <L Frn;,;1,r, Tho Oolcfon Bough,
abridg('d aditio11, Lrm<lon 1957, p. <i!lH ff.
11 3 Sno .r. Uondn, Morrnch 1111d Tior i1n altnn l11clio11, 8t1Hli111n C:t,nMn.Jo 20,
Hoidolhorg JOo7, p. 105 ff. ( S.H. lV, p. 484 ff.); M,wdorwll, op. cit., p. 147 IT.;
J~. VV. rTopkim1, ]~pie mythology, flt1·nsslJ11rg l!ll/i, p. 12 ff.
11 ·1 This i,; not to RIIY that "ns Rich in (d11•sn11) Lwcl1 •r11 /1111' 11111 H1•stm1dtnd"
clos ... Asvn 1111'rllm ... hnnclnlt" (.\. If 1llolm111cll, V1·cliscli11 Myt ho login 21 I, Brns\1111
Hl29, p. :l!lJ, ,.ndorRC'ti by Kf!i!li, op. l'iL., p. l!lO). l•'or 1111 1m111istnknl> ly HOCnll(ltt1·y
wm: PB. I, 0, 17; RRS. 4, 13, 2; ApRS. J, I I, l; l :l , 18, l; BhSH .. ~, 22, 4; VaikhSS. 7, 12:

102
 also AiB. 6, 36. 8); ,iftN c-ating rPrnna,nts of the sacrificed food (SGS. 4, 5, 10);
tlw n1a11 who is ca,l11rnniakcl should offer an ohla,tion to Vaisvanara,
Varrn.ia and Daclhikravan, hy \\'hom lw is purified (TS. 2, 2, 5, 1 I.;
<·f. I, J, 11, 41 l_{V. 4, :rn, G). Li'or 4, 40, l sec VaikhSS. 16, 22: 232, 20
(<·I'. ApSS. 1:3, 18, 1 11sing B,V. 4, :rn, (l). B,V. 4, 40, 5 is the oft-quoted
Ht,arnm "The i;oosc' t,hronecl in light , the Va.su in the atmosphere ... ",
whicl1 iH in the ·npani:~ar18 (Kat,)1a 5, 2 etc.) made an argument in favour
of the doctrine· of the unitary world-soul n 5 ; it s<'cms to identify tho
semi divine hornl' wit,h somP other important and unique concepts. In
.\iB. 4, 20.;; ff.; SNS. 11 , 14, 1:3 f. ; 12, 11, 12 it is in t]w .soma sacrifice
to accompany the clifricult mounting, i.e. thC' world of heaven; in
1\JCN. 1, HJ, 3 it is pronotmc<'cl by the father who makes oblations to

Niirya when he shows t,h<' sun to his child; f. SGS. l, 4, 2; tho man who
;Lt, 1,hc' time of death pronounces it while' looking in a pure st,ato at th<'
sun will, according to 1.~.Vidh. 2, 13, 5, go to tho eternal residence of
Brahman. (Sc>e also Vaikh8S. 18, 8: 25!), 14).
Only orn' stanz,L of l_{V. JO, 75 (gato vi11iyoga(1), which is addres,.ed
1o the Riven; L16 , is qnokd el:,cwherc: st. fi , incit,ing no loss than ten
rivers to listen to t,hc eulogy, occurs in 1.'A. 10, 1, 13 (l\INU. 5, 4 or 141 f.),
and pmtikenaa,t VasuU. 2; VI IDh. 8, 12 (l l, l l , where it is to consecrate
\\'at.er used in the \'i~1.rnpuja). In th<' nine stanzas of this siiJcta the rivers
PsJwcia,ll_y t,he Sindhu (Indus) and its trilrntaries arc praised, described,
lll<'lll imwcl hy name, hut not besought for a,ny favour, gift or a ·sistancc,
nor invit.ecl to a sacrifice. Since on<' should not expect t,ho Vedic poets
to Jrnvc composed hymrn, of this class 117 simply from delight in nature
for its own sakE' tho queRtion arifll'8 as to what were Sirnlhuk~iL PriyamC'dha's
1no1.ivC's in composing this s'ii kta. ThC' final stanza nrny help uR in solving
tlH' prnhll'll1: t,Jw Sinclhu is praisC'd because it is the puct's hope that lhe
horse's IJr<·<l on it,s hanks will \Yin a race. Tl](' relations between tho good
qualiLiC'R of the divin<' rivers and winning a race may seem far-fetched,
the poem is nevertheless instructi,re because it can make us aware of
1,lw fact that the poC't'f-, motives and pmposes do not necessarily lie upon
tlw surface.
Of the hymn 0, fi!) ((l(tlo viniyogab) which is composed in praise of
UH' d 11 al deity [nd ra-Agni I LB only OIH' stanza (6) is quoted elsewhere: at
NV. 281 (with variants) and at VS. 33, 93 in a long series o[ formulas
in praise' of a, eorn;iclc-rahle number of gods for the so-called sarvamedha
(a sacrifice' of a.II property in order to gain univerna.l success). The neg!C'ct

77, 9; MRS. 2, 5, 4, 14-; RGS. 1, 17, l; GCS. 3, 3, 7 etc.; cf. also Vii;;1)u-Smrti 65, 12.
(}(]HIJ'\\iH(': MS. l , 5, (i: 74, 8.
110 For Hocondu.ry rn~ns H<'o VR. 10, 2,j; 12, J 4; TS. l, 8, 15, 2.
110 Cf. II. Oldonbt1rg, f)io vodiHclwu \\'orlo fiir 'schon' ... , in NC. 1018, p. 65 f.
KIPino Schrifton, Wic1slrndon 1967, p. 860 f.).
111 Cf. Uonda, V.L., p. l(il ff.
118 So,, Coldnor, RV. JL , p. HiO; Conda, Dual doitios, I . 278.

103

...
of this sfi}cta, in the ritw1l worlrn extant iH rcmarkahle because the fornl
stanza (10) iH an nneqnivocal i11vitation to clrink "this sornci" aml the
8tanzas 1 and 4 Htatc tlmt th<' pmiHcs of 1he divine pa,ir ar<' sotmdecl
over the pressed soma. Since tlw poet dorn, not nHly, in LhC' wmal way,
praise and invoke the <kit,y, but ahm impl<m's itH as8istanoc "in this great
raid for cattle" (7 f.) the poem Or('at.eH tlw imprei-,Hion of being int,cnclc<l
for recitation on the occaHion of a H,terificc tlrnt iH hning performed before
a military expedition. That in latt-r timer-; Tmlic111 kingH had to perform
rites before a battle is for i1rntancc clearly taught hy Ka,utilya, Arthasastra
10, 3, 35 f.: the day before a battle a ruler Hhoulcl obHcrvc a faHt, o!Ier
oblations into the fire to the accompan imcnt of rnartfras from the
Atharvavoda and cause hcncdictory toxtH to he rc'pcak<l (b.v brahmins)
that refer to vicLory an<l secure he a,yen.
:B,V. 10, 38 (guto viniyogn(i) is a,notlH'r hymn of this typo: Indm is
implored to assist thoRe praying in a raid or military expedition in order
to enahle them to win cattle (st. 2) or conquer their enemies (3). The
last stanza has given rise to a brief itihiisa which has been preserved in
JB. 1, 228; PB. 9, 2, 22 119 . The complete s11kta - a succC's~ion of
supplications and wptationes benevolentiae must have boon pre-eminently
adapted for its specific purpose.
It does not seem difficult to unden,tand the ritual n8e of B, V. 5, 53
from its "characteristics" (lingo,) to which Saya:Q.a's viniyogo la,i1igika?i
refers. The Maruts arc in thiR poem continually culogizocl as bringers of
rain 120 . As allies of liberal men they shccl the refreshment of rain (st. 2)
and come with the moisture of the atmrn,plwrc (5) which is Haid to follow
them (10); the show<?rn of rain flow through tho air (7), and it is hoped
that their water will be beneficial (14). Ono stauza (G) iH us<'d in the
so-called ka,riri sacrifice 121 , a special rite to be 11crformcd by "a ki11g or
a domestic priest who is dm-;irous of rain" (MRS. fi, 2, G, l): "The treasury
of the sky which the bountcouH lorclH (tlw Maruts) cauH0 to shake 122 for
the generous giver -- thoy pour out Parjanya (rain) along heaven and
earth: the rainH pour over the cle8crt" (sec T~. 2, 4, 8, l; MS. 2, 4, 7: 44., 18;
KS. 11, 9: l 56, 5; AHv8S. 2, 13, 7; MRS. 5, 2, G, 17) 123 . The Htanzn, i8
pronounced to consecrate the oifrring of a ball consisti11g of a mixt.Ut'l'
of parched lca,rim fruits and honey. It is HnppoHecl 1,hat the MarntH " lead
the rain out when it has bc0n procluccll" (TS. 2, 4, 10, 2). 'J'ho athn,rvanic
rite for abundant rain clcscribecl in Kaw~. 41, 1 121 lik0wise rnquires the

119 See (R. Pischol and) .K. F. Goldner in Vodischo Studion 1, Stut,tg(1rt, 1889,
p. 154; H. Oertel, in JAOS 18, p. 31.
120 Cf. Macdonoll, Vodic mythology, p. 79 f.
121 See H. Oldonborg, Dio Religion dos Yoda, 4 St11ttg11rt, nnd Hori in HJ2:J, p. 4AO.
Uf. also ApSS. 19, 26, 1.
12 2 "Das Bild vom Ziohbrmuwn" (Geld.nor, RV. 11, p. 59).
1 23 There aro somo variant roadingR.
124 Soo W. Caland, Altindischos Z11uborrit11al, A1rn1Lordmu 1900, p. 140.

104
offl'l'ing of m1 ohlatio11 to th<' Maruts who arc not lcsR than six times
lllP11( ioncd in AV. 4, rn, on<' of t ho t0xts to be recited on this occasion.
Both l'ituals aro ratlwr comp licated and protracted alfain;. One co uld
a lso , for i he samC' p111'posc, sacr ifice a black anima,I to Prajitpati , the rul er
of ilt<· a,tmosphn ic moisture' (TS. 2, 1, 8, 5). The K.ansika-S iitra 127, 10
g iws the a,clviC(i to i,hrnw a, definite aquatic animal into the water to
i h(' accompa11 imcni, of tho 'water hymns' (Kaus. 7, 14) among which is
,\ \':,;;. H, 22 a<ldn•RsC'd to tlw Ma.ruts who in st. 3 arc requested to "send
t hai, rain which shall fil I a l I t he depths". It is difficult not to suppose
ihai, the hymn tm(kr conRiclNation was used on simil ar occasions. On tl10
otlwl' hand , the story of Deva.pi in B,V. 10, !)81 2 5 shows that a mighty
and <'ornp<'k11i, pl'iC'si, was hcli cvc<l to produce rain by means of his
" rain winn in g" S]WC'ch t hat being "heard by the gods" is addressed to
,\gni , ilw on ly l'itual act being t hC' kindling of the fire (st. 8).
Tlw invocation of Agn i in hy mns addressed to tho l\faruts 120 and even
in t.ho very hcginning o f B,V. 5, 56 and 5, 60 can hardly be discomwctcd
from 1,lw co-opl'ration of t hcRc d eiti es 127 whi ch is explicitly stated. in
T:S. 2, 4, 10, 2: "Agni causes the rain to ari se', tho Marnts lead it out
wlH•n produced". It may be true that tho frequent mention of tho god.
of fir<' in hymnr-; devoted to t ho l\1aruts can to a certai n extent be explained
hy tho "forte cmpreinte naturaliste" of the latter - " il ont pour attributs,
arnws ct decor lo fou (a.tmospheriquC')" 128 - Agni on hi s part can ass ume
th<' form of li ghtlling 129 ) , a natura.l phenomenon with which the Maruts
n.r<' pa,rticularly often aRsociated in tlwRc hymns l30_ Lightning being
usual ly associated with thunderstorms and often followed by heavy
rainfall compare i11 G, 56, 1 "Agni, (hring) t,hc troop (of tho Marnts)
hon•'' is i11 a Vedic text descl'ibed as "tho feat of the shower of wealth
t.hat, is rain" (SB. n, 3, :~, 15) 131 . As to l~V. 5, 60, four stanzaR a rc employed
in sonw rit ual s, one of t hem (3) in the lcnriri f:s?i (TS. 3, 1, 11, 5; MS. 4, 12, 5:
Hl3, 1:J); the stanzas 3 autl 7 may b<' taken to a llude to t he pluvial
a,ct.ivi ties of the l\farut.s: they RpeC'd to the same goal like the waters and
they arc reqn<'stccl to bring, together with Agni , lovely (goou.) things.
Riamm 1 is with somn variants or co1TUlltions also AVS. 7, 50, 3 and
found in TB. 2, 7. 12, 4; l\IS. 4, 14, 11: 232, 12 f. ; cf. AsvSS. 2, 13, 2.
According to Saya1_1a the use of tlw sukta is la,i1igika, but it docs not seem
who lly unsuitable for a VP<lic rain-maker.
'flw other hymn (:i, 56) on tlw USC' of which Sayai)a is silent may

12a Soop. 62.

120 800 I~V. 5, 58, 3; 5, 00, 7; 8; 6, 66, O; cf. also Ronou, E.V.P . X, p. 3.
127 Cf. ah;o l_lV. 3, 2(\, r,; 8, 103, 14; Go nda, Du a.I d oit,i s, p. 86.
12K Hf1nou, I. c i~.
120 Macdonoll , Vodic mythology, p. !!2.
130 Soo Macdonell, op. cit., p. 78 f.
131 For Agni's rolo in tho procoss of raining BCO o.g . 13,V. l , 79, 2; 2, 6, 5; 8, 44, 16;
10, 08, 8 ff.; TB. 2, 5, 8, 11 f.

105
have scrV<'cl t,)w sam<' p1u·pos<·: ,\gni is irnplnn•d to assist tlw l'('citer in
inviting t,h<' ]Wa.ru1,s t,o eonw n<'ar (st,. I). This wish, ,vhic-h is rC'prt11C'<l
(2; fl !I), cimnot, I><· n•gan!Pd as an apJH'a I to 1lw makvolpnt traits in
their character.
It. is not, in my opinion, lH'yolHl poss1hility t,Jrnt , ;i, ;i8 (11i11iyogo lairiuika(1 ,
not Ptnployed as such in th<' ritual nrnuwds) <'oul,l h<' n,pplic·<l tmckr Rimilar
circumsta.ncPH; sta11zi1 fl is 111 ,\iB. 7, !), 8 in an ,·-..pia1ion rit.<' prPscril)('tl
as an o!Ti•ring s1a11z,1 for Agni ,11Hl t.ll<' .\Jaruis, in st.. :~ the :\la,rnts arc'
dcHcrihcrl as wat.<-r carriers \I ho dri\'C' 011 t.lw falling rnin and st. Ii pictmei-
"rli<' lJoehflut in cl<-r Hr>g<·nzeit 111)([ dc1·<·11 \'(•1'\\ i'tstungcn in d<'ll
Wiilclrrn" 132 : a,s soon as yo11 have driv<'ll 0111 ... 1h<· \\Hi<'rs h11rst asunder,
th<' trees float (in i.JH' i-;tn·ams) ... ". Tlw h_,·mn. whi<·h ])('gi11H "ith: "N<l\\
[ will prnise this ... 1,roop ol' th<· .\fa1'11ti-;". c.:0111ai11s only Oil<' refrn,nc•r
to the' ritual fin, (Kt. 3).
Five of the tw<'lvc Ktc111zas of l~\'. 7, !'rn, which is a.rl<lrc'HsPd to lhe
Maruts, occur i11 other \'edie frx1s and in tlw s11mc' munhPr of st11nzas
mention iK m:.uk of i-acrifiec's, a.lHl C'S])C'eia.11,v of pressing ,1ncl drinking senna.
The use of the complete hymn is, aecnnling to f-;aya1.ia. lai1iyika. The
Htanzas 8 and !} implori11g tlw gods' favo11r a,rnl lwlp 11g,1i11st jealonH
<'ncmieK al'<' in invcrtt>d onkr ancl wit,h v,1ria11ts A \'S. 7, 77, 1 alHl :? ;
KauHika 48, :18 prescrihing their usc in ,1 wiieheraft rite to ,iccmnpany
the layillg out of fnel from an upright dr_v t,n'<'. They an' fournl also in
MS. 4. LO, f5 amt "rs. 4, :1, 13 (purmlllt'(lkyit ancl yr"ijya for the 8(tkrlll1edlw
ofTc,rings t,o the M11ruts aK sii1J1faprcnr1, i.<'. aK tlw lw11tc-rn 11t 110011
(TS. l , 8, 4, L) ; cf. also RRf-l. a, lfi, H <'le.): fo1· Ktanz,1 fl K<'<' 8SN. :3, l f5, n etc.,
for 11 RAS. a, l :3, 14 etc. Tlw a<ldit.ional stnnza l 2, 11cto m1H1nying simpl(,
riteK, iK appropriately usC'cl to ap1wasP t.ll<' god (Ruclrn) Tryamhalm
(TS. 1, 8. <i, 2; BhNR. 8, 22, D; VaikhNf-i. n, 11: nn, !l ,,te.) or to nrnkl'
a JlNKon live happily during a lrnndred y1·arH (l_{\'idh. 2, 27, 4). f-;in<·e
th!' KtanzaK !l-11 containing ''{>pithi''1C's Hcrva,11t, <le' hnH<' a
um' affectation
ritucllc distinctive' ' 1:13 th.if. port ion ma.v h11V<' 1•xiH(C'd as a sC'paratc unit
before hPing added 1 () 81,. l -8 (ef'. 8 lapi -~( hl'l/(1 liri n11/(l)I(( lwntrrnii /11,n:
!) sr11!1lr1pwnr"i,((1) ... ), inviting t,hc· gods i11 onkr to K<·c·11rc· tlwir hdp.
With n'grud to the ritual 11sc· of l_n'. 7, IOI and 102 1:1 1 whi<'h ,ll'<•
<ledicatecl to Parjanya (Ha.i11)-Saya1_ia q11oks S11uualrn, i.<'. l~gvidhii.na
2, !{0, 1 f. : a pc•rs011 who iK dc,s irnus of min must , ,dt,er havi11g h<'<'ll
r-;nhnwrgecl in \\'atC'r up to 1.hC' mou1 h and havi11g worshipJwd t lw ~1111.
cli li gC'nt ly murmur 1 hc•K<' siik/((s; wh<·n fiv<· da,\'s ha.Ve' JmKsPd h< • ll'ill

132 G!lldnor, RV. Tl . p. lHi.

133 1{011011 , 1•~.V.P. X, p. 104; HCIO 11.Ji.;r, E. i\rli11Hlll, l\ll(lrn, l'pp:snll\ 1n22, 1'· 211:1.
'!'ho Lorms with which tlw goclH arn nddr,·:s><Pd <H·r·111· 1ogotl,nr nt. VR. 21, lli; c-1',
TR. 1, 8, 4, 1 ; TB. 1, <l, fl, :1 f.; ,\pRR . 8, H, ii; H; MvSf-J. 2, 18, :l; :l, Hi , ll.
13 4 Hilo al,-;o W. Norman Bro\\11, l'-,011H> no(<'H on tho rni11 ,·h,11·111;.; l_{V . 7, IOI Ill:!,
Nr•w J11dim1 Antiquary 2 (IU:lH Ill) , p. llfi ; <:01l(l11, Hc,,·,clnr hymn ><, p. :11:1 ll.
S.S. fl I, p. :Hi2 ff.); V.L., p. I 1:1.

106
ol)t ai11 mw·h rn111. Thi;; is ~xact,ly what is prayed for in 7, 101 , 5 c. The
:-<<·<·o1HI s11tm is also <·mployctl in the .frcmta l'itua l : AKv8S. 2, 15, 2
11111 1
( • 1n1111/J/111111w':~ti, an i:~(i for ~\gni \'ai8viinarn and Parjanya which is

ohliga1ory for 1,lw mnn \\'ho for the firnt time performs t.hc seasonal
sanifi('('S) I:3 5 . er. Ap~N. 8, 1, 4; VaikhSS. 8, 3: 80, 16. B,V. 7, 101 , 5
0
<·<·ms also at KH. :!O, I G: a5, JO f.; at, TA. 1, 29, 1 it is one of t lw formu la.fl
jll'<' '<'l'ih!·d to drivP away <'vi i from the sacr ificial place.
,\c<"ordingto Riiya1_m th<' t,wo .sliktas 1, 125 m1d 12G d<'a,I with Kak1;1ivat,
t IH• Jl<H't. who rd urning honw and resting at night, was fonnd by K in g
~, a 11a_va,. Th!' king , after i11vit i11g him in , gave him rrnmy l)J'l'Sents whi ch
Kak~ivnt <'orning honw show<•d to his father. This story is not in keeping
11 it.It 1-h<' 1<'xts 1:i 6 . Tlw fir;;t 8iikta is a, lauclation of the man who has lodged
a g11(•st or Hi,rnngn arnl dismiss('s him with some g ifts. l?l'oper names
an· 1101 m<·11timwd. but ge1wral statements of the impol'tan ce, merit aml
good rC'irnlt,s of lil)('rn,lit.y follow each other a lmost continuously. The
s<·<·o11< l hymn contains, it, ir-; tru<' , t.he a.hove 1wopcl' na,rnc'. and numcrour-;
n·l"<'l"<'ll('<'s i,o copious donations lmt doC'R not, seem to be intrin sicall y
si111ilar ancl clos('ly ,Lili<'cl to it 137, although it. is at 8SS. lG, 11 , 4 ff., aK
a <·1dog_v of famous men (niirc1.fr11J1sa) in thl' purn:~amecllza or human
sanific<·, also coupk<l \\·ith l, 125. Anyhow Sftya1_rn,'s characterization of
I, I :!Ii. '·prnisl' of g!'1wrosity" 1:1s, is right and onC' Khoulcl not ohjecL to
1lH· <·one! us ion that. it !ms KC'J"Vecl a sim ilar })lll"])OS<' of those who Ii ved
aJt <'r 1,lw pod. If eoltpl<•<l with the preceding hymn l , l 2G may havl'
pnrol'llwcl nw s11nH' funC't ,ion. , '1,anza l , 12G , 4 is 1vC'Cl as a sacrificial
limn11la (ri1jr1s11yo, ki1111y<·-~(is): TS. l , 8, 22, 4; MR. 4, ll , 2: 165, 5 f.;
KN. II. U: JG!), 7 f.
\It .hough tlw use' of !~\·. 10, 40 nw11t,ionl'd hy Sftya1Ja (prntarann-
,.,1/,·,,.foi1111.~astmy0r 11kto l!iniyouafi) i,; inklligible LhP ;;t,o l'y of the sp inste r
( /ho~ft \\'ho, gro\\'ing ol(l in hC'r father's how,{', imJ)lol'l'd Lhl' Asvins to
gi\'(' hC'r a huslmrnl itcconling t.o 1. 117. 7 lwr ch'sin' was fu lfi lkcl-was
110 do11l,1, ,ts it 'leg,.rnl spell' suitab le for re-citation on analogous occasions.

,\c·(•onlingly, t.hreP st,anzits ctl'e pre;;cribccl in nuptial ceremonies: 10 "thC',Y

IH'wail i,hc- living on<'s ... " in AV. 14, l , 4G ; A~vGS. 1, 8, 4; 8GS. 1, 15, 2;
1\pC:N. 2, 4, n (ApM B. I, I, ()) Lo accompany 1,lw l,ride's or her re l.ti. ions'
\\'C'<·ping 1:l 9. l◄'or sL. 12 SN':\\'. 14, 2, :>; ApMB. 1, 7 , 11; ApGS. 2, G, 7;
for r-;L. 1:3 , .Apl\1B. l , (i , L2 ; ApGS. 2, 5, 25.
The· H<'V<'ll trip lets (trca.) of l~V. 8, !)(i contain r-; u CC'ssivcly refcn'ncc·s
1o I11< lrn.';; pow<•r a.nd prpr-;tig<' (Ute god being in t.hP third person); a eulogy
(tlw g()(l lH'ing acl<lr<'ssc•d) fnlloll'<'d by a quotation; words put into Ll1<'

135 f:i<'t' A. lf11\ oi>m11dt .. Hit1mllit, ,rnt,11r, Rtr,u,~hurg 181)7, p. 1 Ui.

1:11; H,111 (:,,tdn1•1·, \w,wnhl, 11 , p. 23 f.; H V. [, p. l 73.
i:11 ('L <:ondu, V.L., p. 127.
J~R Hi1nil11rly, Liu , H11r,·iin1 1k n1111111_1i and f:'i,u_lg11 1'11si~y,i.
1:n1 Hoo ,J. ( :ondu, l_{g\'o<lit I 0, ,IO, I 0, l ndol. Rtu<li !'H in lion or of \\T. Norma.n Brown,
No11 llavon IHOll, p. 78 ( ::i.S. Ill, p. 3\18).

107
 . ulatcs
. l . l t l , 11oet st nn
mouth of the Marut,H (Ht. 7 !:l); a paHHag<' m w uc 1 'H
.
'
wy Jncra 1 being
him,;elf t,o praiHe th<' gml (wit.h many rPfrr<-n<'PH to l UH <'H 1<b, ' to Indr&
.mt1intlur< . l pcn,on) ; t, l H' story o1· I) rnpsn a,rn l Jr'-!'f.lt.m,. '··111 '·1dclrc8S . oulogY
recalling hiH former ckP<lH (Indra lwinu in tlw fin;t pen,on)' a 8 7-9
o . . tl t thr stanza
(In<lra being in the thircl l><'l'Hon) . rt iH not Htu·pnHmg · Ht · sarna:ri
110
Hhoulcl oocm a,; Heparate rit.lml tcxt.s . ThiH trrn. 7 !1, known as t whell a
c, , · 1 he sung
of Dyutana Marnta (o')~S. t:3 , 12, :l t 10, wlwn' 1l 1HlH ·0 ' a share
. l . 11 the 1'1arnts
r- he 8a,rna1i
prc,;srng Rt.one lnm,tH), explainH why lndra, 1as ~1V<'
in a litany (AiB. 3, 20; HC<' alHo TB. 2, 8, :i, fi). In SVB. :3, 7 , ,>
he longing t.o it lea<ls to cont.act with arrnrlha rrr1s n,nd aps~ms~S-. / l 2; soe
J10
triplet

13- 15 iH rPcitP<l in honour of Jn<lra and B!'ha,spat.i (AiB. b,_ .l >, tod at
- , '--' •) tH qu o
alHo AHv~S. 8, 3, 3:3; SSB. 12, 21>, 2; cf. Ht. rn cl). ,,1itnz 11 .. · ta,v1;0(1.
• · 1· · - 1l civaau.n ·
MS. 3, 8, 3: !)fi, 7 ff. Saya1.1c1 ohH<'rvcH s11ktav1111 yoao 111 flil · . t before
[ t ·1H (1·1ffi cult to Hay what 1mrpoR<' the poet or t. J10 rrc l:L<·tor Jut(,1 so and 2O
10
his eves in giving thiH 81tkta its ])l'<'Rcnt form. Do the HtanzaH li, etc t o
· .·tors ·
fumish the clue and waH it primarily intended 1,o rouHr rcri for111er
. h I . , ·1nd t 110 l
action, t e lattC'r Htanza urging them to H1,11rt, c'll ogirs ' . •sed t 1e
recalling words of brahmi1rn "ho whilHt arl<lrr:,;sing the god cxpics
wish to do the same 1 . 8
f 8ukta
I c.1m1ot subscribe to Winkrnitz' 11t op1n1011 t,lu1i th0 sc
0
:i1
at }lad
w h .LCh are cl ass1· fi e cl a,; labour HongH 142 ar<' " qUL·t c sccu Jar ' I)oclllS . easl·1y
go t m1xe . cl among t l10 sacrificial. . chantH " . l t 1s, . on •he u . contra1Y, irnpll•fi ed
intell igible that the recitation of ] , 28 d<•Hcrihing t.lie rapid a~ d ~ ffo,t1SC
1

prPparat1on · o f the somn by the houHPwifr (Ht. :3) " m1,, ·, <l c m in .Jcdcrn . ~ithoLlt
11· l M" · l •] · · activ ity ' :gin of
1 - f'
uc m< 10 1cm orncr urnl K.olhen" i,i:1 itc•emnpan IC'< u 118
. . . 1 t t he 011
any complicated ceremonial. There cxii-;1,H a, tra<l1t,1on a >OU d t h e soma
this mPthocl of pressing: it waR 'R<'<'n' hy ~unal:ukpa who presseffi reel with
with 1, 28 , 5- 8, carried ii, to the woockn tub with !) a nd {~ ahsep!li
O

L 4 · J· 1) Since ;:,un · 10
. - m w uch Indra is invited to drink (AiB. 7, 17 ,. · ' ,·' t h at ti
0
1s ttlHo tho r,~i of the s11)ctris I. 24 :rn t lw inference 1s pl~usib~}lat 111ea,11S
1
text was supJ)oscd to hav<' lH'<'n 'He<'n' on 1,hc same occasion. 1,]le -v-cr-Y
tl• 1a t .m the opmion · · of tlw author of t,hc Briihnrn1.m ·,iu w,•1,H· frol1l~ • 7i 8ava) ·
· • .
l><'gmnmg · er" (anJa. d9
mtendcd for a Himplc rite, 11n " irn.mc'< li11tc prc•sslllo 't r, a,Jl
AH far as I am able to H<'O 1.hc Htanzas l 4 an· 1101, us<'<l c lsn~l1<_:rc. ~ - 2G, 1 ;
6
OCC\ll' a lso at 88s. rn, 2:3 (the Ham<' IPgPrn l) i1llcl at ApSS. . ,'· ). st, 6
Va~c ·1 he''-' l rY u ses '
•'l>"). 18, 18: 275, G etc. an.cl MNS. !i, l, 7, 2:l (i-;c•cmita ·v· tli J 17,
0
t A {,t., • •
a' p,,,"). lG, 2n, 3 (Hec011<lcHily) . Tlrn Mikla8 I, 24 .HJ at c , . , 111
· H, 1< · '
_- .- ,011 e<l : J1e
prescribed for the man who lilw 8un,1l_1Hqm is ho1uHl or unpt1s
will he freed by muttering thorn. l 44 ,1 rrived
At_thc encl of a long intro<luctor)' not•<' t.o l_{V. 8, 100 (.kl< lller '

HO 800 C~\lltnd, _Hi11ikhi'tyano.-Rrn.uhu-ii1l l'H , Jl· :rnr;. I. ), I J I.

7
M. Wmt,ormtz, J\ l1istnry of l11clinn lit.oral,11ro J <'11lcut,ln t.l:l , 1
141

142 Cf. Gonda, V.L., p. 107.. ' ,

143
Goldnor, RV. I, p. 30.
144
Goldnor, RV. HJ, p. 42 8 .

108
 at the C< ' i IC I 1181011 .
<lie <'inzeln , o .· "J cc lcm£a lls bleibt . das Lied cin Problem, wcnn auch
cn d ,J'OJ)h('ll Ill('' 18 . ·t 1<: Iai· Sill< · l" . A s to the trcud of the poet's
1·l 10ught:-; tJ , 1, ·l
, riglti r le .>l
]uc f. ta<ld<•v·tt'i.
. ' ' ', (' 117 rr
· · may mt . ·]10 mam . and with modifications
ma ifoi;< "' '· n l
l'C utat1 . 011 0 f J
t 101;c wJ10 deny the existence of Indra the ,rod
11
the heiwfit, "'' aJH, pra1H . 'ei; JlJ. lllfl<' l·f (i;t. 4 f.); thereupon the poet lauds both o

gocl'i; gn•ats £con ,. 1c• 1Tc·d by r11 <l ra upon t,J10 man who presses soma and the
dcalina , .., c,tt, the successfu l Vrtra combat (6 f.). After four stanzas
god , befoi· , 1.
b'''"1thcfal con, f11dra' s weapon and Vac, . it appears that the
"10 c•vei t c ,ti,tackmrr
"l . 0
the Sl
, ia lce, ca II s m· v·1~1,1u 's ·
al( 1 ( 12). Clu·onologically
8 145 and . l mentioned m . tl 10 fi na l Htanza - as well as those spoken of in
'l'he "'t 9 may bu supposed to have precoded the fact recorded in fit 7
., a11z·tfi IO ' · ·
in 'I'B. '~• . aucl 12_ de~ling witJ1 Vac (Speech) -which arc ritually used
2
the lllOL t' ' G, l0 f.; Asvl::lS. 3, 8, 1 etc., and in Rgvidhana 2, 35, 2 ("from
110 unct 1Jt·11 ,of the· man who reveres Gaun_ (Vac) _ · with . these two stanzas
the V . t., natecl SJ)eccl 1 w1·11 come iort c l1 ' ' - mtcrrupt
146 . the references to
a conf! t,, a combat . · Tl lC general impression made by the sukta is that of
l'atified1rmat1onb of rll d.1 as ' power, the poet's assert10ns . . so to say
bemg
such it Y thc appearauc(• or at least the voice of the god himself. As
RV may have lu-0011 an olement m . d'1vme . serv100. .
·
prcparin · 7, 47 (g t · .
a O viniyoga!i) addressed to the water ( apa!i) us d in
nouri"} g th e soma is a prayer for obtaining pure water, "that wave of
Why ,,sh 1mcnt · · : m · w uch . Indra with the (other) gods may take delight' . ,.
1
l'itual ould tlus sfikta not have accompanied-in certain families-the
in the t~t to ~-~ich it rofors1 At VHDh. 8 (11) , 27 it is prescribed when,
N t ir:;.i:iupuJa, unguent is to be prepared and the image is to be washed.
tlcu ·0 toss 1 th an nine of the fifteen stanzas of 8 48 ( sflktaviniyogo lai1i,gika!i)
of th C'cl to •8oma as a d1vme
1 ca . . person arc 'quoted m . ntual
. texts, part
definitem oftc1. 1 an d .!'ior morn than one purpose. Stanza 2 accomparnes · a
(agn. 0 act lll t11c ritual of "the bringina forward of Agni and Soma"
Staiiza i:somap"ra'(l,ayana, soma sacrifice: AiB. o1, 30, 20; SSS. 5, 14,_ 18 ~tc.).
of a 3 we have drunk the soma" 147 is used in the concludmg ntual
in the soma . ·sa en'fi ce (MSS . . 2, 5, 4, 40 etc. ; cf. TS. 3, 2, 5, 4) and accompa111es, .
Staw ioyal , ·
consecrnt1011, tho clr111k111,1 . · ·
of that draught (Ai • , , G) · 'B 8 20
0
of tl za 4 lw! , ongs to the touching of the place of the Jwart aftor pa.rt a k mg '
U<•crl18 tlra ugJit (MdS. ci 2 4 1 45. t 6 S 7 5 15 · morning service) an d 1s ·
" ' alHo . ' ' ' ' ,:,;::,, · ' ' ' .
and th £ at B, V1dh. 2, :33, 2: "when one cats food, murmurs this stanza nd
ho fr O ollowing 011<' while touching one's heart one will live long7 a
R:s. :; fro_in disC'aSC'". For fit. 6 sec sss. 14, 53, 6 (ekah~); for_ ~cc
St. ' 19 · 263, 24; for 10 TS. 2, 2, 12, 3 (chapter on special sacnfices).
Ail3 133 occurs as a ijiiJ.IJa at TS 2 G 12 2 (sacrifice to the Fathers),
• ) 32 · ' • C • ) > ) - n 3• 7 7
-- ' 1 etc. (wlwn pap iA offered t,o Soma); for 15 see Asv,:,S. , ,

145
l4o ur. U. Schnoidor Dor Somaraub des Manu Wiosbaden 1971 , p. 4 f.
lr
147 er.orCst · 1 1 ~oo also' AsvGS. 3, IO, 9; I, 19, 2.'
ala11 tl A noto on ApSS. 13, 22, 5.
109
 (sacrificial formula;;). Taken a;; a who!<' the 8111.-!11 cn·1tl.,c•H t-h<· impn•s:-;10 11
of being a compilation of frng11wntH which, being nli.ematcly worded in
th<· Hingular and pl urn I fin;t., pt\rHOJl , i;; not fr<'<' fro111 r<']><'tit io11H of stakmt>nts
and wiHhc;;. It might occur to a mmlnn n•ad1·r 1 hat t,h<· ])0<'1, being ,ihout
to compose thi;; 81tklu, collccteJ a, numlwr of t·ulogistic ancl sacrificial
Hkmza;; for the l)('ndit of thos<' who lutV<' drunk 8onui an<l arc much
imJ_>rc•;;sed by its whole:,;ome cffC'ctH (e.g. :4. :~; ti; I I; 15) ,d1ich lead thelll,
towards the cnJ of th<' poern (Ht. 12 f.) , to \\orHliip the divine draught
with sacrificial ritei;.
Stanza l of J.t\'. 8, 77 fonm; part of tlH' ni .~1.-r·valya, i.a:;lra of the hotar
in the mnhiivral!t ceremony 148 dealt with i11 Ai.A. 5 (Hee 5, 2, 3, 2); st. lo
(on Vir:;r_1u) oceurs in .M~. :~, 8, 3: !l5, 13 r. HC'C'alli11g i;ome mythical or
legendary event;; the 1;11ktu dwells on the hcrniHm displayc·d by Indra
when he was a balJy and states that, whc·11 he had grnwn older, he becamt•
the killer of Dasyu:; (:3); :;pecial attention is also drawn to the• god':,; ho,1
(U ff.; 11), by meam; of which he is implorccl to bring the eulogists men
ai; well a:; women - food. There are no refore11ces to sac.:rifiee:;. I feel no
objection to considering thii; s·uktu suitab le for recitation on variouH
occ.:asion:;, ci;pccially on that iutimated i11 :-it. 8: bring u:; food.
Uommcncing his poem with two i;tarn,;a.s in which special emplmsi,; is
laid upon the frightful trait:; of the gods' character the r:~i of l;t\'. 7, 58
end:; with a double attempt at conciliation and defence against enmit,y
in the stanzas 5 and U. 1'he ,ibi;enc.:e of any a.llw;i011 to sacrificial rite~
di1Terentiatcs this hymn to the l\1arnts (gato viniyoyafi) from the prt'ccding
one which, while containing a i;imilar prayer for forgivenc:;;; anc.l. bcnevolencc-
(7, 57, 4) contains various reference:; to sacrifices, oblations, the draught
of Jifo etc. anJ ii; prci;cribcd in AiB. 5, 15, U; A8v81:,. 8, 8, !J. One can
hardly prevent oneself from concluding tluit hoth poein:; were prinuirily
meant for thrn-w who would propitiate the go<l;; allCl that 7, 58, in contra
distinction to 7, :37, did not necessarily reqtiire the performance of mm1u,tl
rites. While the goc.l.H are in 7, 57, ti n•qu<•skcl to 1wccpt t.he ohhitions.
the final ;;tanza ((i) of 7, 58 cxpn:s:;<•H the' wi;;h tl1at they nrny t'llJOY liskning
to "t,his hymn of praist·". Uomp,1re al;;o 7, 57, l yaji,c\~u ... 111rula11ti:
7, 58, 1 prc'i ... circa/ii,; 7, 57, 2 (1s111dka111 adwi 1'irl((t/U':~11 barhlr <7 s11rl11ta:
7, 58, 3 j11,jo9a,nn in 1r1rtr11taf1 8ll:~fuli1!1 11afi.
[•'o r th(• ritual use o r 1:{,V. 7, 2H, a e1ilogy upon Iudrn, Ni"iya1.1a reft•rs
- in ac.:corclance with 1\iA. fi, 2, 2 to th<· muhii.vrrtl!l rik whielt ii; 110
clouht an old fo;;tival of tlw winkr solst ic·c• in which lnclra played m1
important part; 149 stanza 2 occtu·s at TN. J, 4, 4(i, l itnwng a. n umlwr
of yujyc7,.s a.nd puronnv{ikyr7s for /.(llll!Jf':~ti:; a,nd at, ApUS. li, 14, ~

t4ij Soo o.g. Uoucla, Dio H.oligiu11011 J nclwmi, J, p. I (i I f.

14 0 800 o.g. A. B. KoiLh, Tho roligion and plnloHopli) of 1,lio Vocla and Upitni~lwd,;,
p. 351 f.; Uuncla, KI. I, p. f(jl f.

110
 (.Api\I. ~, I I , 8) t,o i tHlieak thP ob lat ions to be offered by the husband ,
who i;; al>o11t to pprform thP 8i·1nanton11nyana rite 1so on hi s wife.
( :, ,fcl11P1 ' 151 wa;; of 1,IH• op in ion that "de r eigeut li chc Zweck" of 1, 149
(1'i11iyoyo lni1iyik(l,(1,) ix ax oh;;curc• n,;; its l:111g uage and 1.he addressee of
111(' i11i1ial xta.nzas. The 1;;1ikta is trn,d iti ona lly directed to Agni who in any
c·as<· is the· dPi1,y of the s11tm;a,;; 4 and fi and in a.fl probab ility also of ;1,
1ltis 1ria.d of vc·rsPs lwi11g w-wd as SV. 2, 1124-1126. 'l'herc is nothing in
1,Jw fr;d, 1ha1 ))l'<•vent,s w, from assuming t,lmt it cou ld be rncitcd when
;;011H · sanificia l l'itc or other wa,; go in g 011: in st . 4- the fire is fla mi 11 g,

i11 :~ radiati11g; s1,a11z;a. l c ma.ke·s mention of the pressing-stones.

,\!though l:{,V. I, 13G (viniyogo lai1igika!i) contains two passages of
s11re· <·videntia.l va,lt1P in favoul' of t h e conchvion that this hymn - which
C'alls itself "homage" O I' "adoration" (narna(1, st. 1) - J)resupposed t he
;-; irn ul1 n1H•011s pel'fonna.nce of sacl'ificia l rit.C's - viz . the reference to the
offering of ob lations in st,. 1 (brhan namo havyarn matim) and that to
" this soma " which shou ld be most whol esome to Varm:ia a11d Mitra in 4 -
it did not in itx entirety find r itual appli cation. The stanzas 4- G are at
88S. I0, 8, 3 qnoku among t he seven t riplets of the prauga.sastra, i. e.
the second laud recited by the hotar at the morning libation 152_
The stm1zas 2, 3, 7 and 8 of l;{,V. G, 07 (suktaviniyoga!i lcii1igika!i) arc
11u1i11 l_y invitatory, 2 and 8 arc' also prnyers for help and llrot.oction; thorn
is a captatio benevolenti:ae of the poet. who in the sta,nzas 9- 11 solicits a
favour from the cleit.y, \ 'ctrm_Ht-m1d-Mitra and the purposes of th e eulogy
an· exprcsx ly stated in st. 1, 2 and 10: t.he gods a.re praised and invited,
and t.hcir favour ancl prot.Pction are im1)lored on behalf of the audience.
11, seems wal'J'anted to suppose t hat it was recited on the sacrificia l ground.
Tlw stanzas 3 and n arc quoted in A.Hv8S. 3, 8, l (aninrnl sacrifice) and
8 , n, 2 (praiiya).
TlH· stanzas J and 4 of I:{ V. 7, GO ( viniyogo laingika(i) occur at MS. 4, 12, 4:
187 , 13 ff. in an enu meration of yii.jyanuv(tkyii.s; for st. l sec a lso
,\ISS . 5, 2, I , 28 (obltttion to Surya). The hymn docs not a llude to any
sacrificin,I rites being performed at t he moment of recitation. In st. 1- 4
th<• pod, pa,yx homage 1,o Riirya; t h e eulogy on Vanu:ia and Mitra which
folio\\',' is in1,<•rs1wrsecl wit.h personal pra>7crn for the benefit of Sudas,
king of t.hc Bharntas, ct.c . Diel tlwse det.a ih-: prevent tho ritualists from
11 xi11g it in its ent,ircty? 153
Although 3. 20 (s1iktavi11iyogo lai1igilm!i) is a successful hymn "zur
fciPrlidw11 Erzeug un g u11d ginsctzullg des Opfcrfeucrs im Beginn del'
Opfrl'hand lun g" descrihing t.he several phases of this process and its

1r.o ,J. Gonda, Tho Sinmntonnayano, nR deRcribr<l in tho grhyns utrns, E a.st and
W e~t. 7, p . 12 ( S.H. lV, p . 186).
15 1 Coldno l', ltV. J, p. 207; soo n.lso l{onou, E.V.P. X II, p. 108.
1r.2 Soo o.g. Caland and llonry, L'ttgni1;1j,01mt, p. 239 ff.
1r.3 For l_{V. 7, 61 lilwwi:-o IJC'ginuing \\" ith tho n.ct iv it,y of Si"1ryn. R(l(l Gonda,
Tho Rnvay 11.ji\n ~, p. IS:L

ll l
 results in a clear m1cl adequak way, only half of its stanzas an• miccl in
other Vedic texts. Th(' stauza:,; 4 n11d 8 oc.:c1u· among th• mantras of the,
hotar in t,hc animal HacriflcC' ('H,. :3, ;'>, J l, I f.) mid among those of th,
Van11,1aprnghasa u~ss. :3, 14, 11 f.). St1LI\Zi\ IO: ''Tli is is 1hy n•gular \\Ol)ll,
whence horn thou diclst shine; sit down, 0 _\gni, k11owi11g it; mah our
chants increase" is found in numernus V(•clic works nccorupanymg, together
with formulaH of othc•r· origi11 the produet ion of a new fire hy friction in
the uynyadheya ritual (TB. 1, 2, 1, u;; ApS:-:3. ;3, 8, 5; i\1.Sl-3. 1, 5, 2, 8)
hut a!Ho in oth('I' ritua,l performances such aH tlw n· piling of the fln•placl'
(TS. 4, 7, 13, 5), the acloratio11 of the uluwantya, lirn (TS. l, 5, 5, 2; 7, 2);
the piling of the garllapatya lire (TS. 4, 2, 4, :3); the placing of ember:;
on the kinclling sticks iu the Vastof;!pati ritual (TS. :3, 4, 10, 4). Stanza 13
is to be pronounced when the fire, being procluced, is put in a dish of
earthenwa,ro (TB. 1, 2, 1, HI; .Ap8S. 5, 11, u) and, on the occasion of
the piling of the gr<'at fireplace, in coun<•xion with the yiirhapatyci layer
(.Ap8S. lu, 15, 5). And HO on. The question ariscH as to why the compk-to
hymn is not w;ed. Was it too long? \Va1::1 it recited at a former time and
had it fallen into disuse? Could the whole of it in the later Vedic period
still be pronounced optionally? It is hardly believable that such an
appropriate poem has been carefully prc-scrvc•d without any practical
purpose.
Of the four stanzas of B,V. 10, 176 (yato viniyoga(1,) the first is tho only
one without a ritual application. Ia Geldner's 1 5'1 opinion "ist cs ein
ausgesprochcnes Agnilied, abc•r wohl Fragment", but it is not surprising
that stanza I -which doe1::1 not mention the god of firn is in the
Sarva.nukrama1,11 ancl at BD. 8, 74 said to have the l~bhus as its deities.
In TS. 3, 5, 11, l; MS. 4, 10, 4: 151, 12 ff.; KS. 15, 12: 217, 23 ff. tho
stanzas 2-4 occur together ancl after one another among tho formulnR
to be pronounced by the hotar in the Varul).apraghasa (one of the four-
monthly sacrifices) etc., accompanying the carrying forward of the fire
to the great iircplaoe (cf. 88S. :3, 14, !) f.; AHvS~. 2, 17, 3; MSS. 5, 2, 8, 5).
Comp:ue also MR. 4, 13, 1: l!)!), l; M81:>. ii, 1, :3, 13 f. Ii'or an explanation
of the ritual use of tllis triplet one may consu It A iB. 1, 27; KB. 9, 2
(!J, 2, 5 ff.). The conclusion seems unavoiclahle: the 1::1tanzas 2-4 fonnru.
a unity and were cmployecl in the aynipra~wyana, a fact which Sii.yai;ia
docs not fail to notic<' in his introductory remark io tlw triplet. Whrreas
this tripkt is very Huit:iblo for thiH occasion: '· Bring forward tho god
.Jatavcdas with (the product of) di vine viHiona,ry thought" ( prri dev£i,m
devya dhiyd, blulratii, jiitavedasam), the incongruous initial Rtanz:i creates
the imprcssion of being a later achlition or introduction to a group of
three stanzas that prnbably already at an early elate> was an element of
a definite episode of the ritual.

1s 4 Goldnor, RV. III, p. 397; cf. n.lH<> llonou, J~ .V. 1>. XIV,µ. 101.

112
CllAPTElt Vil

COXCLLTHfON~ AND ADDITIONAL OBSERVATIONS

Ii, now n-nuiirn; to summarize thr contrnts of the preceding chapters,

i,o giv<' fuller dd,ails on a frw s ubj ects thai. have been touched upon only
i11 passi11g nnd to VC'nturc' some conclusions. An analysis and discu, sion
of' t.hoso !'gved ic hynrns which arc not as such used in the srauta,-sutras t
rrvc-:ils that many of them do not contain any reference: or allusions
wor1h mC'ntioning t.o solemn sacrificial rites being prrformcd. They arc
1h<' following: 1, 3fl; 42; ri7; 62; 65-70; 105 ; 106 ; 107 ; 125 ; 126; 133;
1:38; HHi; ](i8; 170; 171 ; 172; 190; Hll; 2, 19; 24; 26; 28; 29; 30; 31;
42; 43 ; 3, J5; 33; 4, 13; 28; 38- 40; 5, 27; 33; 45; 47; 49; 52; 53; 56;
;;8; G2 ; M; G7; 09; 85; 6, 26; 27; 55; 56; 72; 7, 5; 13; 50; 58; 60; 62;
n:!; 8fl; 101; 102; 10:3; 8, 18; 30; 30; 41; 86; fl6; 10, 26; 33; 34; 38; 55; 56;
;;7 GO; 72; 74; 75; 80; 93; 90; 108; 111; 114 ; 117 ; 119 ; 126 ; 130 ; 132;
1:rn ; 142; 155; 171. These sfiktas, of different length and contents, number
oVC'I' a hundred and arc about twice as many a. those hymns in whtch
solemn rites arc mentioned and more or less clearly supposed to approach,
or to he prepared, to take pla,co or to have taken place at one and tho
sam<' t.i ml' aH the recitation. In about thirty-two cases the poet refers
mm·e or IC'sH vaguely to in v itations, preparations, rites expected, sacrificial
uknsils , t.hc sacred fire, hynms accompanying ritual activities and. o on:
I, 28; 88; 140; 151; 152; 2, 27; 3, 39; 57; 4, l; 5; 5, 19; 36; 37; 47; GO;
8(i; li, 5; 2!1; 3!l; 54; 7, 14 ; 37; 40; 44; 8, 31; 100; 10, 41; 69; 98 ; 101 ;
J fi8; 182. In iihout twenty-four cases the poet expli citly make · m ntion
of "thiH imcrifiec" or "this soma", of sorna that has been pressed out,
ohlatio11s offered, the kindling oft.hr sacred fire, and other facts or ovoJJts
pointing to the simultn.n eity of recitation and sacrificing: 1, 10 ; 136 ; 153;
2, 18; H); 3, 20; 4, 14 ; 5, 22; 36; 6, 6; 50; 52; 59; 67; 7, ll ; 38; 59; 8, 54;
10, 107; 116; 124; 144; 188 ; and 10, 159, which in all probability docs
not prc'st1pposc 11 solemn rite.
Ikptuting for a moment from our main i,hemc attention may be invited
1o the fact that tho, c Miktas which arc cliscnssod in the briihma~ias and
(or) used in thr ,frnuta sl7.tras of the ~gveda afford many - and as a rule
explicit an<l unmistakable rcfcrcncrs to rite, and ceremonies performed
si muli ancous ly with the del ivory of the sfikta or at least in immediato
succC'ssion to that recitation. Takc'n as a whole this group comprises

1 Jt may bo obAorv()d that an examination of tho Bhiiradvi"1ja- and V11ikhi.inasa-

~rnutnsi1trus which nni not cit(ld in tho Vodic Concordanco-has yiolded a poor
rnH1ilt,, viz. almost no now dnta worth mentioning.

113
 many more i11vitatiom, to sacrifiC'cs, n·frrenc<•H 1.0 rites conducted, allusions
to ritual teclrnicalit.it'H than th<' s11ktas <•x,1,mi1wd in t.JH' preceding chapt<'rn.
Others, though lacking clpar refrrc'Hces to a sirnul1,ane•ous exC'cut,ion of
rituals, were nevc·rtheic-HH in all prnhaliility mme suited for us<' in tlw
solemn rites than the majority of th<' s11kfr1s of the group markC'd by
Si;'Lya1:ia's gata!i or lainr;iko vin iyoga{I. Tlws<· fact.s corrnhontte th<' conclusion
that among the latter tlw number of t,hoHe that, generally speaking ctncl
as to particular cases with Home reserve wm·c ncvN i11tencled for use in
solemn rites must luwe hc<'n considerably larger than has often been
supposed.
The following hymns aml t,ext,-phw<'H tlw lat.tc>r exclusively from thr
bookH 2 (, 1) 8 (, (Hi) - may lw quoted in suhstant,ia1io11. i V. 1,130,
addressed to Indra, hcgins with an invitation 1,o t.h<' soma Haerificc - st. 1
"com0", 2 "drink" and ends with ;1, prnycr for protcction (10): "being
praised with new (C'nlogics) watch over us". l•'or th<' liturgical use srr
AiB. 5, 13, 1; AsvSR. 8, 1, 17; KB. 23, 7 (23, 10, 17); :,::;N. 10, 8, 9 (pr,~thya
•'?wlaha, sixth day 2 ). Like 1, 130 2, 21 beginA hy referring 1o a som((
sacrifice that is being pcrfornwd ("off<'r soma to him", st. 1) and ends
with a prayer for the god's favour (fi); the hymn is used in the rit1111.I
of the vi~uvat day 3 , KR. 25, 7 (25, 7, 20); S8S. 11, 14, 12; lfi; cf. cthm
10, 11, 7; 9, 15, 3. Although thc presence of deity and eulogiHt on the
sacrificial ground is not definitely stated B, V. 2, 2 creates the imprC'ssion
of being well suited for liturgical purposcH: the poet urges hiA audiencr
to worship Agni (st. 1), implores the god to give, wealth when he has born
kindled (6), an event that takcs place every morning etc. For its ritual
use sec AiB. 4, 32, 11: Asv~S. 7, 4, 1:1; KB. rn, !) (H>, 6, 42); SAS. l l, 2, 11
(P?':~?hya .swlaha. second day; c1gnimfirufru11 ,4a8tram). Thc poPt of I~\'. 2, 5,
after stating that the hotar (Agni) haH lH'en born (st. I ajani;~thn), all(!
attributing to the HaCr<'cl Fir(' al I scvcn priPAt,ly functions, cuds with
committing the sacrifice' to Ag11i'H clrnrge' (8). The s11,kta was rC'gardC'cl
as suited for ui-;e on the fourt,h day ( abhipla,vn .swlalw, c1,jyrulastra) b('caww
it contains the word "born" which is a rna11ifri-;1at,ion oft.hat day (KB. 21, 2
(21, l, !)) ; cf.s~s. 11, 7, 1). As compar('cl with RRS. (i, 4, :1, wlwre i1, iH
employed in the priitamn1.wr1,h1,, thiR use AC'e'ms seconclary and artificiitl.
In l_tV. 2, 11 (at SSS. G, 4, :l employed in the prii.taranuvMca) lllClm is
invited to drink sonw (st. 11 ; J 7) so as t.o refn,Hh himHelf ( 1; 4); ill 2, 14
the officiants are urge<l to pour this draught; in 2, rn, 4 and (3; :3, 50;
60, 5 f.; 4, 20 (ni:skevalya-.4a8tm, SSH. JO, 2, 5); 21; 27, 5; 2!); 5, :ll, 2;
12; 35, 8; 5, 40; 7, 28; :30; !)7; 8, 32 Indra is agni11 invited to com<' or
to drink. In 2, 19, I mention iH made of a J'('Cent, drink of soma (aorist);

2 For this form of sacrifico - a period of HIX dayH forllling purt of n .voma ntu11l
of at loast tw0Jvo days-soo A. B. Koith, Thn n,tigion and phi!Of;ophy of tho Vodn
and upani1:1hads, Uamhridgo MaR1::1. I 925, p. 350 f.
3 Tho middlo dn.y of 11 sacrificial 1::1osHion (8attra) of n yoar's duration.

114
in :!. 44-, 1 of "thi;; sonw". Sec n,l,;o 4, 22, 8; 10; 24, 1; 7. In 3, 5 it is
n·1wai.cdly ;;a,icl that the ;;aercd fire has jw;t been kindled (aorists in
st . J; 7; 9). :-5imila.rly 4, 2; 5, 8. In 3, 13 Agni is i11vitcd to approach
1ogcthn with t]H' (other) gociH . Simi lar ly 3, 14, 2; 3, 25, 2; 5, 25, 1; 7, 17;
sc•(' nlso 8, 4:1 , 22 ff. In 2, 0, 1 Agni is requestt-cl to accept "this firewood,
this ,,·or;;hip". In G, l l , 1; 7, 9; 39; 42 h e is, a,; the (divine) hotar, invited
to saeri lice. The pcnmn speaking i11 3, 115, 3 is offering an oblation to Agn i
"it.It fu(•l n,nd ghee; the eulogi;;t of 3, 26, 1 calls him while sacrificing.
'l'h<' auclic•nce i;; urgccl to offer ohlations: 5, 28, 6, or to press (soma)
or to cook (ohlatiorn,): 5, 34, l; soc also 7, 43. In 3, 58; 8, 22; 35 tho
J\xvirn-, an· invited to come and drink. Other invitations to come to a
sacrifice which is represented as being pcrfonnccl, to soma which is
offNcd etc. a,n• addrC'sse<l to Ui:!as, the l:{.bhw,, the Asvins etc. in 3, 61;
4-, :~3 ; :34-; 35; 36; 37; 45, 3; 46; 5, 43, 3; 5; 40, 5; 51; 57, 73; 78; 6, 21;
23;37;38;49;62;08;7,4-8;53;57;64;07;68;70;71;72;84;8,7, 19;27 .
Or the eulogy is said to be accompanied by oblations: 4, 43, 1; 5, 17, 1;
7, 15, 1 and 4; 85.
Tlw family books contain moreover many hymns which without clearly
rc•forring to rites that are in course of execution (prayati adhvare, e.g.
1, Hi, 3 or yajne, e.g. 3, 29, 16) create tho impression of being well suited
for the I iturgical purposes indicated in the brahma~ias and srautasutras
of the \tgveda. As a rule they are at definite moments delivered in their
entirety. Tho first quotation will be elucidated by a brief comment; the
other hymns are prescribecl for similar purposes or on similar occasions 4 .
J_{, V. 2, 15, enumerating Indra's heroic achievements with the refrain:
"Indra has done this when he was intoxica.te<l by the soma", was suggestive
c•nough to serve as "the well-known (normal) tri:stubh support of the
press ing" (vij11atatrai~/itbhar_n savanadhara?J,am, KR. 23, 7 (23, 10, 22) ;
cf. 8SS. 10, 8, 9 whern it is part of the ni~lcevalya sastra (to be delivered
during the rniclclay service) which belongs exclusively to Indra. The eulogy
01 1 the same god 2, 17 is aptly usecl among tho hymns of the atiratra
festival (88S. 9, 13, 3; cf. AsvSS. 6, 4, 10). So arc tho Savitar hymn 2, 38
as part of the vaisvadeva sastra (KB. 23, 8 (2, 11, 8); SSS. 10, 8, 14;
cf. AiB. 5, 13, 9; AsvSS. 8, 8, 8); the hymns to Agni Vaisvanara 3, 2
(AiB. 5, 2, 14; AsvSS. 7, 7, 2 etc.), 3, 3 (AiB. 4, 30, 10; AsvSS. 5, 20, 6 etc.),
u, 8 (AsvSS. 7, 4, 13) , 6, 9 (AsvSS. 8, 8, 9); to lndra 3, 49 (AiB. 5, 18, 11;
Asv8S. 8, 7, 22 etc. ), 5, 29 (AiB . 5, 1, 17 etc.), 5, 30 (KB. 21, 3 (21, 3, 11);

4 Particulars, oxcoptions of minor importance etc. need not detain us. It may
alr;o be observed that the ancient authoritios not infrequently disagree. Thus
KB. 26, 14 (20, 11) makos mention of a controversy between Kau~itaki who on
n dofinito occasion preforrcd two suktas, viz . ~V. 7, 12 (3 stanzas) and 3, 1 (23 stanzas)
and Paii"igya according to whom the formor sf1,kta should suffico. - As to tho number
or stanzas to bo omployod on tho samo occasion authorities may differ also. Whereas,
for inHtanco, SSS. 15, 2, 1 proscribos tho use of ~V. 2, 22, 1-3 (thoro are foLU' stanzas),
tho commontary mentions only 2, 22, 1 adding 8, 68, 2 and 3.

115
 1
SS!3. 11, 8, 4) , i5, 24 (SNS. 14, no, 2), u, 2r; u:;s:-;.
10, 3, 9 etc.), ~' ~ .
(S~N. 10, G, 10 C'ic.), 0, :33 (88s. 12, ;1 , 7), Ii, :i.1 (SSS. 12, 5, 13) , 6, ;~
4
(~ 1B~ ii, 8, 3 l'te.); to Lrnlra mid Varnr.m 4, 41 (NSS. 12, 11, 22)j ~o Ui:,as ,,.
5 6
(A8vSS. 4, 14, 2) , 6, H4 (ibid.) ; 7, 7;1 (ibid.); 7, 77 80 (88S. 6, ~' ):
5 3
t~ _Savitar 4, !33 (KB. l!J, 9 (19, u, 18); SSS. 10, :3 , 14 l'tc.); to Agrn ,
13
(f-,~i-,. 15, 13, 3), 5, 12 (A8v:-5N. 4, 13, 7) , ri, 20 (Asv8S. 10, 2, 18), 6, 11-
48
(SSH. 14, !35, 4); to 1.ltc· Vi 8vl' lJc·vi'd,1 5, 42 (SS:-i. 10, 6, 18), cf. also 5,
(A8v8i-,. 7, 7, 7); to thl' l\la.rnts 5, 54 (KB. 22, 1 (22, 2, 18); 88S. 10, 2, ), 9
5, 55 (KB. 23, 8 (23, 11, 37); 88s. 10, 8, 15 c-tc.); 13, 59 (KB. 21, 3 (21, 3, 29 );
6
~~S. 11, 8, 7) , 5, 61 (one of the niirasm11sis prcscr·ibecl for the pur~~a,medha •
HSS. Hi, 11, 9), 6, 66 (AiB. 5, 8, 12; A 8v8S. 8, 8, 6; SSS. 10, G, 19 etc.);
to Vanu;ia 7, 88 (BSS. 12, 10, 12). See ali,;o 8, 28 (AiB. 5, 21, 14; AsvSS. 8, 11, 3 ;
cf. SSS. 10, 11, 8); 8, 29 (AiB. 5, 21, 1:3; A 8v88. 8, 7, 24; cf. SSS. 10, 11, 8);
8, 40 (SSS. 18, lG, 1; cf. Ai.A. 5, 3, 1, 2); 8, 55 and 56 (valakhilyiis,
puru,~arnedha, 88S. 16, 11, 27).
I subjoin, as briefly a8 possibk, a limited number of hymns that are
employed not only in rgvcdic manuals but also in those of the other
Vedas, especially of the Yajurvcda. lt will appear that most of them
contain unmistakable· references to the actual performance of sacrifices,
ritual activitic,;, the situation on the sacrificial ground and so on. Praising
the gods addressed and proclaiming the greatness of their achievements
they invite them to the sacrifices ancl pray their help and protection.
l:{,V. 4-, 3 (Agni, cf. ,;t. l; 2; 14; SSS. 14, 57, 3; TS. 1, 3, 14, 1 etc. ); 4, 4
(Agni, cf. i;t. 2; 4; 5; 15; at AiB. 1, 19, 8 st. 1-5 arc employed in the
pravcirgya ritual; for these stanzas s<'c also VS. 13, 9-13 etc.; the whole
hymn is at TS. 1, 2, l 4 quoted to serve as samidheni stanzas, to be recited
when the sacrificial firn is kindled); 4, 7 (Agni, cf. st. 1 ayam iha pratham6
dhayi . .. h6ta; 15; st. l is among the formulas for the worship of the
sacred firn during the cercmonicH of preparing the fires 88S. 2, 11, 2, for
the agnihotra: VS. 3, 15, for the agnicayana VS. 15, 26 etc.); 4, 8 (Agni,
cf. st. 2: AiB. 5, 17, <>; 88S. 10, 10, 8 etc.); 4, 9 (Agni, cf. st. 1: AiB. 5, 19, 18;
at M88. 8, 19, 21 it accompauim:1 the flaming up of the !ire); 4, 10 (Agni,
cf. st. 1 and 4 adya "today"; Ht. 1- 3 a.re at VS. 15, 44--46, st. 1-4 at
TS. 4, 4, 4, 7 f. among the formula8 of the agnicaynna); 4, 15 (Agni,
cf. st. 1 agnfr h6ta no adhvare: for an a,ppropriatc use of st. 1- 3 see
AiB. 2, 5, 2; 88S. 5, 16, 8; .M8H. 5, 2, 8, 21); 4, 16 (lndrn,, cf. ,;t. l; 2:
AiB. 5, 21, 3 etc.); 4, 32 (Indra, cf. st. I, at M8:-i. 5, I, 7, 7 aptly usc<l
as an invitatory Htanza, for Ht. 1- 3 8<'<' 888. n, 12, l); 4, 44 (Asvins,
cf. st. 4 imarr,, yajnar1i ... upa yii.tam: as A VS. 20, 143 in VaitS. 27, 29);

6 It is worth whilo to quoto Mttx Mulln1·'H opinion on l_{V. 7, 77 (A history of

anciont Sanskrit litorature, London 18/i!l ot t·., p. /ili2): "This hymn f~dclros1:1ocl to
Dawn il:l a fair spocirnon of tho Ol'iginal simplo pootry of tho Vt>da. It has no roforo11co
to any special sacrifico, it contains no toclmicnl oxpn·sHions ... ".
6 Cf. Gonda, V.L., p. 406; 330.

116
4, 4-7 (Vayu and Tndra-Vayu, cf. st. l; 3; 4: st. 1-3 are as SV. II, 978 ff.
used at PB. 4-, 6, 6 in tnc ritual of the vi~1wat clay and at 18, 8, 7 as the
opening triad of stanzas of tho out-of-doors land); 4, 49 (Indra and
BrlmHpati, cf. Ht. 1-3; 5; 6: for the use of st. 1; 2; 4 with an offering
t,o thrn:;e goc!H in sacrifices with special wishes soc TS. 3, 3, 11, 1;
cf. M8f3. 5, 1, 7, 51); 4, 50 (Brhaspati, Indra and B]'haspati, of. st. 3; 10:
for st. 1 see MSS. 5, 2, 5, 21; as AVS. 20, 88 at VaitS. 33, 19); 4, 56
(HC'avoll and Earth, cf. st. 6 cl: st. 1-4 figure among tho texts to be used
on th<' fifth day of t11.c P!~fhya ~a(j.aha etc. etc. 7 ); 4, 58 (on the sacrificial
lmtt.er, cf. st. l; 2; 10: at SSS. 11, 13, 11 the hymu for the ajyasastra,
vi:rnvat day; as 17, 89-99 incorporated in the Vajasancyi-Saq1hita as a
eulogy of tho ghec at tho end of this book).
The ahovc enumeration should not, of course, suggest that all hymns
that were rc'garded as fit for the solemn rites were in non-rnvodic manuals
employed in their entirety. Tho comparatively long Agni hymn 3, 1 is
very well suited for litmgical pmposes. The poet refers to offering sorna,
tho Hacrifioial grnund, tho pressing stone (st. 1), tho beginning of the
sacrificial rite (2) , invocations and oblations (15), prays for friendship,
wealth (19) and requests tho deity to convey "this sacrifice" to the gods
(22) 0tc. Tho use of tho entire hymn is mentioned at KB. 26, 14 (26, 11, 1
chandornas, ninth day); SSS. 10, 11, 2, where it constitutes together with
tho likewise suitable 7, 12 (cf. st. 1) the ajya-sastra. Stanza 1 is one of
the sacrificial formulas mentioned in MS. 4, 11, 2 (: 163, 12); KS. 2, 15
(: 21, 5); st. 19 in MS. 4, 14, 16 (: 242, 2); the prayer in the final stanza (23)
is oftc-n ropoatocl, 1wt on ly in B,V. III but also elsewhere.
Thero arc on the other hand siiJctas that do not, as far as we arc able
to sec, allude to tho actual performance of sacrifices and arc liturgically
usPd nevcrt;Jwloss. Tho beautiful Tndra hymn 2, 12, enumerating the god's
pxploits, praising the traits of his character and (in the last two stanzas
which, notwithstanding tho general terms in which they arc couched, arc
a.pp licablo to individual cases) stating his readiness to help and favour
t,hoso who sacrifice' and eulogize him is not only by tho rgvodic authorities
mentioned as part of tho ni9lcevalyasastra, (SSS. 10, 4, 11 etc.), but also
in yajurvC"dic worlrn (TS. 7, 5, 5, 2; cf. KS. 34, 4: 38, 11 ; ApSS. 14-, 19,
10 f. C"tc.) and in the samavcdic PB. 9, 4, 17; sec also VaitS. 33, 12,
where it is quot.Pel as AVS. 20, 34. Stanza 1 is moreover proscribed on
other occasions: TS. 1, 7, 13, 2; TH . 2, 8, 3, 3 etc.; MSS. 5, 1, 10, 39; 53;
st. :3 at MS. 4, 14, 5: 222, 1 l ; for st. 12 see JUB 1, 29, 7 ff. Single stanzas
for invitatory an<l consccratory purposes arc in yajurvcdic manuals also
taken from sulctas that do not contain allusions to actual rites worth
mentioning. From ?IW'(lrf.,ala IV I quote sulcta 17: st. 1 occurs at MS. 4, 11, 4:

7 For particulars soo J. Gonda, The dual deities in the religion of tho Veda,
AmHtordam Acad. 1974, p. 109 f.

117
 171, 3; :n: th<' oft. quote-cl s1.. l iH found a1. TH. ,1, 2, 11, 2 etc. For 4, 54, 1
sec e.g. ApSS. 14. 28 , (i; for 4, 57 , 1 f., TS. I , I, 14, 2 f.
LC't us return to our 1na,i11 tlwnw. Th<' in1pr<'HHio11 which c>mergcs from
the mate-rial collect<'cl in tlw chapfrr:-; l \' \' L is that of a consi<lerabk
variety of suhjcch; all(l poHsibili1.ies of a more' or leHs ceremonious
employment of ahont mo s17.ktas 8 in r!'ligious practie<'. A good many of
the hynmH cliscUHSC'cl rna_v lw rc'ga,rdc•cl HH eulogi<'s lmula,tory mention of
charackriHtic clc•edH arnl qualiiicH e1c. \\i1h a vi<'" to confirming a god's
powC'r - hut becauH<' of t,Jw ahsence of reft·rc'll<'<'H to particular rircumstanccs
or definite purposN; it sc·c·mH rc•asonabl<• to st1pp0He that thry rould he
usC'cl on various occasions or for gP1wrnl purpoHPH: J, !Hl; 02; 166; 168;
3, :rn; 4, 28; 5, 52; (i2; <i7; fH); H, 72; 8, !Hi; 10, :W; :rn; 55; 0; 9D; 138.
Thr 817,ktas I, fl5 and (Hi may i,eni,ativc,ly he explai1wd as a eulogy upon
Agni in ordPr to allay hiH fury. In Home· cases ilw eulogy docs not only
comhin<' with i he usual pray<'rn for favour and n,s:-;i:;t,n,11cc but a,lso with
an invitation to an unc!Pfined sacrificial e11krtai11ment. The elrmcnt of
invitation is here morc> therc> IPss in c•vidc•ncc': I, 88; 2, 18; 24 (cf. st. 12);
5, 36; 47; n, <i7; 8, 54. For PulogicH 011 a prototypal figure sec 4, 38-40;
7, 44; with a special hut implicit purposP prohahly 10, 75. For an invitation
for general purpose's: 10, 111. SPc aJso 1, 153; 10, 188.
Other suktas in which the clement of request or entreaty is more
conspic11ous may b0 characterized as pra,ycrs for favour, aid, protection
suitahle for gpncral pnrposPs, or capable of hci11g pronounced in various
situatio1rn which arc mon' or ]pss similar to ihoH<' alluded to in the texts:
1,138; 167; 172; 2, HJ; :H; 7, 58; 8, 18; 10, 74; IO, u:3. The sukta 5, gr,
is a prayer for forgiveness or remission of sin; cf. also 1, 151; 2, 28; 2!);
2, 20 and 7, rm could prohably he' used as prayers for divine assistancr
and protC'c1,ion; u, 52 as a general appeal for help. l•'or an invitation and
prayPr SCP 1, 152.
A laudatory invi1ntion ean lw pro1101mced before il1e beginning of the
sacrificial rit0s: l, 108; 5, 22; Ii, l 2; 7, 14. For a, sort of pro logup and
invitation sol iciting favour al)(] synqmthy from th<' gods see a, 57. Other
s11kfas wc•n' obviously to bC' l'<'Citc•d afkr oblai,ions had lH'cn offered: 2, l!l;
5, l!); 8fl; 6, 39.
Although we a.re, of co11rne, in particular cases rc'ducC'cl to ass111nption
an<l conjecture a cons iderable, munlH'r of 1,lw hym11s di:;cussecl may bPst,
be dcscrih0d as lf'gcnd HJ)C'IIR 9 or mythical 0xa111plf's which 011 being recited
in an analogous sit,,iai,ion were l)(']ievPd 1o n' activa,t,0 tllC'ir i11l1cr<'nt
truth or powrr so aH to produce thc> dfrci clc•sirc•cl hy tlw 1·0citcr. Src l, 105;
170; 171; 179; B, :3:3; 8, 80; 10, 40; 108; J:32; poHsihly a,lso 8, 77.
Part of tho hymns must lmv<' SC'l'VPd n10n• sp0cific JHll'J)oseR. Somr of
them ca11 broadly 1H' dc•scr ibc•d as mp1,c'ornlogical, as h<·ing i11t,c11c!C'd to

8 Thoso of mawlala IX hoing lc,ft out, of cow;idomtion.

o Soo Gonda, V.L., p. 145 f.

ll8
 control the w0ath0r conclitionR or the course of the sun: 5, 53; 56; 58; 60
~~ lOl; 102; l03 ; 10, !)8 (rain); 10, 168 (storm, introducing an offering);
' . 17 I (the nonnal course or appearance of the sun). There is a s1.ikta,
~vluch could C'nahlC' the reciter to preserve his reputation: 1, 190 ; 10, 59
lH a pra,yn an<l charm for continuance of life; 10, 56 may have been recited
011
tlw occasion of fnncral ceremonies. A siikta such as 1, 28 seems to
lawn he longed to a s i mpk "immediate pressing" of the soma stalks ; 1, 39
may havp accompanied uncomplicated rites aiming at the neutralization
of th<' efforts of an enemy; 10, 14-2 was to be u, ed when there was frar
of fii·r; 10, 155, whC'n one wisllC'cl to counteract the effects of witchcraft
ancl tho infl11<'HCC' of those who caused it ; the protective 7, 5 and tho
apoi,ropac-ic 1, 1:13 when one felt fear of demons and witches; 2, 42;
4 3, whc•n i t was desired to prcveni, omens from rcsu ]ting in misfortune etc.;
10, 58 for ca lling hack the deceased; 10, 159 is a spell or incantation.
'I'ext.s such as l , J!) J ; 7, 50 may be regarded as exorc isms counteracting
vermin, poison etc. Others served the pmposes of persons who were in
Honw way or oth er in straitened circumstances: 1, 106 ; 2, 25; 26 ; 10, 117;
l82 . In 8, 31 the sacrificers arc confirmed in their determination to worship.
Th0rr are some impr0cations: 8, 39; 41. According to the poet himself
7, 13 iR equivalent to a n ohlation.
Many hymns we're obviously intended to be recited in the early moming,
1,he favourite moment of the clay, most suitabl e for worship and adoration
anrl very often exp li citly mentioned in tho texts. Thus 4, 13 describes
the activities of the matutinal gods; 3, 20 call s them, stating that they
itre impati0nt to rece ive tho oblations and imploring Agni's protection;
5, 37 refers to a soma, sacrifice ; in 4, 14 the Asvins arc invited "to this
sacrifice "; cf. 10, 41 ; 5, 47; 7, 10 Agni is requo.ted to bring the gods;
3, 3D war-; to be rPeited during tho sacr ificial rites; 4, 1 when the ritual
fire is kindled; 7, 38, though rnding with an inv itation to the soma
sacrifie0, is mainly to welcome tho rising sun ; 5, 45; 7, 63 (sunrise); 6, 6
(thC' sacr ificial fir0); 6, 5 (morning prayer imploring Agni's help against
enemies); cf. 2, 18; 2, 28; 7, 62 to VarU1:ia etc. for remission of sin etc.
(cf. also 4, 3!l , 3); 10, 101 to be recited before sacrificing; 10, 107 deals
with i,hc dalc:~i~1.,i; o, 51 on undertaking a jomncy ; 10, 159 a spell or
incantation to be pronon11cecl after worshipping the rising sun. Seo also
3, 7; 4, l3.
In a numher of cases the reader is under the impression that the
cle,ie011<lants of tlH' poet, or tho, c who had memorized his poem, wished
to pr0servc a hymn of tried excell ence and usefulness. Identifying
themsPlves with i,hcir ancestor or with one of the groat .figures of antiquity
they could hy means of the poem mentally re-enact his performances and
n'a,lizo amh it i011 r-; that, were identical with or similar to the achievements
m<'ntimw<l in th<' hymn , bring a ho11t, simil ar events, indn cc the gods to
resnme t,hPir olrl friendship: l , 125 ; I 26; 2. 30; 3, 33; 4, 5; 5, 27; 33; 36;
H, 50; 7, 33; 89; 8, 56; 10, 33; 34 ; 10, 57- 60 ; 69; 117. This employment

119
 SC'C'ms to b<' beyond clou ht in those• cas<'s in which 11 811ktri waH to be rocitecl
by a pC'rson who waH to urnlcrt,akC' a jom·m·y or 1,o sC't out on an expedition:
J, 42; 138; 6, 51; 55 ; 5G. Tlw 811kta fi, 5!l may hav<' he<'n intended for
recitation during a sacrifice· pC'rfornwd hC'fol'C' a military C'XJ)C'clition. Being
mainly laudatory in charactC'r and omitting refrrcuces to cl<:•finito legendaty
occurrences for which 1.,Jwy were cl('st incd or which led the ?\9i to produce
them , prayers for divine aHHistance lwfo1·c· going to war Huch as n, 26; 27;
29; 10, 38 could be n•cited whenevPr t,Jwy wPr<' rc•cp1in•cl by circumscanccs;
sec also 2, 30.
Tn some cases the main function of a hymn may, in religious prncticP,
have hoon that, it provided food for nH'ta,- rituaJiHtic or 'mC'taphoricn l'
speculation, or Jll'OVNl itsC'lf a mC'ans of JJlC'ditating on mysfrrics d isclosC'd
or the essence and workings of divine' J)OW<'rH, and of <'a,rning nwr it hy
rC'co ll ccting its contents: :3, 15; 8, 72; 10, 72; 114; J :10. Or a hymn may
havC' been prcsC'rvcd for the benefit of those who wo11 Id have ecstatic
experiences: 10, 119; 13G.
HowevC'r tentative tho chara,ckrizations of some of tho above hymns
may be, tho number of those' that SC'cm rc,ally difficult to handle so as
to defy reasonable attempts to proposP more or less acceptab le solutions
of the problems connected with thPir origin , purport, tho occasion for
which they were made or their prPHcncc in 111<' Saryihita. is not very great:
2, 24;10 7, 60; 10, 95; 101; 124.
From the surveys made in tlw prc•cecling chapters it appears a lso that
in a number of case's a s1ikta Cl'l'ates the impl'cssion of being designed
for somC' so lemn sacrificial rite'. There' arp not a few hymns that invite
gods, allude to a priestly function or a Hacrifice that is being executed,
to gods who arc apprnaching, arc expected to be present, or have already
arrived, and so on. Rec for instance 1, H2; 1:38; 149; 2, J 8; 3, 29; 39; 5, 49;
7, 11; 59; 8, !54; 10, 77; L07; l lf-i; 144. Yet it scPms impossible to say
why thPsc suktas have bcPn nl'glectcd by thC' authors of the ritual manuals
known to us. For the time bC'ing the most plaw,ihJc, hYJJOthosis would be
that in these cases the formu la gato vin1:yo(Ja!1, is appl icahle and is to bo
takC'n literall y; that is to Hay that the family , r,;choo l or tradit ion to which
thcsC' hymns be longed had Pithel' cl isconti1rnc•cl using tlH'se poems liturgically
or fai lC'd to perpetuate their ritual peculiarities in text-hooks. In other
cases there is room for doubt aml hPsitat ion. Dill tho poet of 7, 37 and
40 really i11tcnd to produce pioces of liturgical poetry that had to accompany
defin it,c so lemn rites? Or did hC' al low his mind t.o dw<•II on what is going on
in tho sacrificial gathPri11g when t,hC' gods are cxp<'ckd to enjoy the
sacrifices and men f\,J'C cherishing tho hope tlrnt their offerings will be
rewarded? Were such s·ulctas a sort of proems or int.roductions intended
ancl n•citoc l to cr<'ak fr<'I ings of awe\ hope and expectation?

io Suo tilso H. P. Schmidt, Brhn!ipiit,i 11nd Indm, vVi<'flh11drm l9G8, p. 230 ff.

l 20
 llowpvc-r t.Jrnt may liC', a large' majority of the hymns examined may
UP rc·gankd as rC'ligious and cVC'n ritual poetry that, though thoroughly
practical in aim and app li cation, was not - at least not explicitly -
dPsti11C'd for th(' solemn riks , that is composed with a v iew to forming
JHnt of the liturgy of the .frauta ritual. These hy mns do not constitute
tlw only r(•maindcrs of 11 religious poetry which, though forming part of
a 8a111hita , was not uLili,-;ccl by the authors of the r itual manuals who
WC'r<' conversant with that sarr1,hita. As a lready observed the Atharvaveda
i11clucks a numb(•r of comparab le sfiktas. The fact that they arc not
incorporated in the l~gvecla docs not exempt us from givin g them the
atic-ntion they d.cscrvc.
It may be true that the contents of the seventy-two 'hymns' of A VS. XIX
somC' of them consisting of one stanza - while 'wearing the aspect of
afLer-glcanings' resemb le to a considerab le degree those of the earlier
books 11 - comparc 19, l with 1, 15 etc. they are on the whole - and
perhaps not only ow ing to the greater length of the books I-VII - less
diversified.. There arc for instance no love spe lls, no incantations against
a rival wife, texts to procure conception, or hymns to be used in royal
ceremonies. As compared. with I - VII the occu1Tcnccs of verbs in the
singular (or plural) first person expressing ideas such as "I have won"
(2 , 14, 6); "I overpower" (2, 27, 5); "I smash together" (2, 31, 1);
"I crush" (2, 32, 2) ; "I eject" (2, 33); "we thrust" (3, 6, 8) etc. arc, in
book XIX, rare (cf. 19, 66, 1; 68, 1). As to the ir contents, the greater
part of the suktas of this book arc praise and prayers or invitations,
rcqnesting a consid.crah lc variety of gods and powers for help, favour,
blessings, well-being, 1:;afoty, appeasement, and so on; there arc many
formulations of wishes, numerous sulctas that arc to accompany the use
of amulets, a few imprecations and a few short prayers and more or less
'philosophical' texts.
A VS. 19, 20 - which is not found in the Paippalada recension- has,
as far as I am aware, been ignored. by the authors of the Vedic manuals.
Tt is a prayer for protection , more specifically for varma, that is "defence"
as well as "a defensive armour, coat of mai l" which the gods arc said
to have put 011 aml Indra had made for himself (st. 3). In his introductory
note the commentator says that with this sulcta the purohita arms a k ing
who i1:; going to battle with a coat of mail. Docs he say so on hi s own
authority 12 , or on the strength of sound. information on a customary
pmctice1 Ju any caHe, 1 can hardly believe that this verbal reference to
a result that was eagerly desired in various situations was no more than
a piece of literature all(l never used to implement the wish .
.r\.VS. HJ , 15 ( = AVP. 3, 35), the initial stanza of which is identical
with I_{ V . 8 , fi J , 1.3, is perfectly imitab le for the purpose indicated by the

11 \,Vhitnoy and Launmn, op. cit., p. 895, to whom I refor for sorno particulars.
12 'l'lnrn Whit11oy and Lanman, op. cit., p. 927.

121
 first line: "What we fear , 0 In<lra, make thou safety for u:,; from it ... "
(compare especially the closing stam-:as 5 a,ncl 0). The spell mu1:1t have
clcrivc<l much of it:,; power from the uatn(• of the god lmlra ancl his ('])itlwt
VrLrnhan (1:1L. 3 a) the go<l who gives or (•a11s(•s tlw wclfar<' or Hucccss (2 a)
which is eagerly implorc<l (2 b) and the 1011g pra,yN for Hafoty in the
sta11zaH 4- G. The siikta, as such is in the nmmmls not, Iiturgically employed
but the comment,itor ju<liciou,dy obsnV('H tlmt it, belongs to a grnup of
"safety hymns" (abhayaga~ia). Nee alHo A \'Par. 32, 12. It is again highly
improbable that thiH text was not correlat<-d with sonw form of religious
practice, for instanc ' the 'blocking' of the n•gions or di rcctions mentioned
in Ht. 5 (cf. AV8. 19, l(j 18).
According to t,Jie commentary the three brief 1Stiktas AV8. 19, G5 67
belong on account of their li,igas to the worship (upasthii,na) of Surya 13.
ThP first two arc AV P. lG, 150, 4 and 5; G5 ad<lresHes tlw 1,un, requesting
the luminary to ascend the heavens and Jatave<las to smite it1:1 enemies
with Hames - one of those attempts at regulating tlw course of the sun,
or rather at assisting the luminary in rising and shining, an<l at preventing
the interference of evil powers 14 - ; 66 iH a similar prayer to Agni
Jatavedas; 67 a varied prayer for length of life. 'l'he prnsence of the last
text at this place is based on the well-known relations an<l analogy
between the courne of the su11 an<l the continuation an<l renovation of
human life 15 .
The commentator gives as the viniyoga of AVH. 19, 5- consisting of
one stanza which is identical with i{ V. 7, 27, 3 whern it is part of an Indra
hymn - that a person who desires wealth may worship or adore (yajeta
itpati$Pieta vu) fodra with it: " ... he (l.) givcH good things to his
worshipper; that he, whenever praised, urge hither munificence" 16 .
AVS. 19, 43, notfoun<l in AVP., nowhere quoted and not even introduced
by the commentator, is no doubt a prayer utilizable as a spell by tho.c
who wish to obtain possession of vital breatlrn, sight, strength etc. and
that tlu-ough the intermediary of the gods who preside over these faculties
or qualities, probably by means of corn,ccrat,ion (dik\~ii) and asceticism
(tapas) and so as to reach a divine level of excellmice. l1'or the brahmavida!•
see e.g. AVB. 10, 7, 24; 27; 8, 431 7 _
Sometimes a conclusion with n•gard to the most probable origi1111I
function of a sukta or stanza drnwn from tlw text, itself is corroborated
by a parallel mantm occuning in a11otlwr Vedic work. 'I'lws AVH. HJ, 41

13 Seo above, ch. III, p. 32.

14 For "the dawn oflight (as) a triumph ovor enomies" otc. seo o.g. Van dcr Leouw,
Religion, p. 00 f.; Heiler, Erschoinungsformon, p. 51.
15 See e.g. ~V. 1, 104, 14; 4, 25, 4; Ci, 52, 5; JO, 59, 4; O; PrasnaUp. l, 8;
MaitrUp. 0, 8 and compare also JI. von Stiotoncro11, Jndischo Sonnonpriostor,
Wiosbadon 1966, p. 257 ff.
16 l•'or upatil/that-i, upasthilna 1:100 ch. Ill, p. 32 ff.
17 For dik{!il and tapas Boo Uonda, Sav1iyajfius, p. J 34 otc.

122
of which no viniyoga is supplied seems to bestow royalty, strength and
crpative (inaugnrat,ive) power upon a person of princely rank. With tho
parallel Htallza TS. 5, 7, 4, :3 one "bestows kingly pow<'r (r{(~!,ram) upon
the sacri fleer".
Tlw case of A VR. 19, 42 - wh ich is not introduced by tho commentator -
i;; morn compli cat.ed. Whitney-ancl-Lamnan's supen,cription "Extolling
tho lm1hman etc." is somewhat mis leading. Tho second half (st. 3 ancl 4),
:t<L<lressed to Indra ancl the Asvins, corresponds to stanzas found in
TR. I, G, 12, 3 (i and l) which at TS. 2, 2, 7, 3 f. arc recommended to a
nw,11 who, bcillg Hcizcd by misfortune (evil) , "has recourse to Indra,
ddi V<'n'r from distress" (iridraya·1_11lwmuce; cf. in AVS. st. 3 a111homuce ...
indra ; 4 a~nlwmucnm). The prcceding stanzas extollin g brahman seem to
he haHcd on a Htanza found in TB. 2, 4, 7, 10 f. of whi ch it may be a sort
of exkllsion. As iH well known LS Atharvavcclins had a preference for tho
ternrn brahnwn and Brahmaveda. It would appear to me that the author
has made the formulas 3 and 4 more impressive by prefacing them with
the references to t,hcir inherent power, viz. tho fundamental and omni-
present brahma.n, which is "the essence of worship" (2 c).
A corresponding passage occurring in the supplement to TA. 10, 36
(Mahii.NUp. 345 f. Var.) throws Home light on the use made of AVS. 19, 71
(which i8 wanting in the Paippalacla recension). Belonging to the gaya.tri
Hection of the sa7!1clhyr1, rites (the religious acts performed at tho three
divi8ions of the clay), it is one of the ritual texts that alternate with
11pani~aclic stanzaH and praises the Mother of the Veda which, after having
given variou8 hlesHingH to the pernon speaking, is requested to return to
1.lw brahmaloka. Since this is a lso the pmport of 19, 71 the commentator
iH probably right in declaring the li11ga of this Htanza to point to tho
worship (upasthana) of the Veda which one has studied or to the gayatri.
Bloomfield L9 not improbably argued that AVR. l 0, 7 - which is not
found in the Paippalada recension - and 19, 8 - only part of which occu rs
in AVP . - were in corporated afbcr tho Naki:iatrakalpa had been given itH
preHcnt form, because these hymns occur in full in that collection of texts
(HectionH 10 or 11 and 26); in the contrary case, they would have been
quoted hy their pratikas. This wonld mean that it was only in course
of time recognized as equivalpnt t.o tho other component parts of the
'canon ' 20 . Sincf' 1.hc stanzas of 19, 7 are in the Naki:iatrakalpa the mantras
of t.hc popular Haer ificial ceremonies (to secure prosperity from tho
conHtellation H ct.c .) df'alt with in the fol lowing Hections they wore already
uHC'cl in rites that, were not included in Kausika's manual. Compare tho

1s Cf. Oonda, V.L., p. 268 ff.; soo o.~. AVR. 10, 2, 21 ff.; 11, 5, 5 ff.; 19, 43 .
111 1\1. Bloomfiold, Tho Athn.rva-Vod1, and tho Gopatlta-Briihm111:10., Strassburg
1899, p. 35.
20 A i;imilar ob!lorvation mny a.pp ly t,o AVH. 22 and 23, a "homage t,o parts
of tho Atlmrvavod1i" not found in the Paippaliida recension and occnl'!'ing in full
in AVPar. 46, 9 and 10.

123
 comnH'ntary: ... if// 8li ktayor nak:~afmrfr1•r1tfijyrdwme taddlwvirhome crt
viniyor;P; thPrc follow:-; a long quotation from Niin1 ilrnlpa 12, ii. .
Th<'n' arc' good gro11ncb fort hinking tltat A VN. In, :rn, lik<' l~VKh. 4: h;
with which it has t \\·o :-;tanza:-; in conunon, i:-; in prnisc of gold reprPsent nig
'immortality' (st.. I h) 21 and intc·nd<'cl to l>C'stc)\\ npon th<' person who
wcarn a golden a111ul1·t "vigour c·ornl1wiv1• to long<'vity" (I.tViclh. 4, !J, J
dc•aling with tho khifa) 22: "of long life lwc-ornc's h<' who wean, it.'' (2 cl) .
Yet the s1iktn is in AVPar. 11 (sc'l' 11 , I. Ii) 11sc•cl in a ritual for the
presentation to t.h<' p1•ipst of a r111l'r ':-; \\'<'ight in gold, a C<'rc'mony which
is said to destroy all <'Vil and sin commitkd ll\· tw<'nty-01w gciwration:-i
in th<' JWrfonm:r's family, 110 nwnt ion l>C'ing ;nacle of long<'vit,y. More
approprittt,c howevC'r iR the employment, in th<' ri1 uni to SC'C'lll'C' the union
of a king with tlw Uolck11 Ernhryo clc>:-;crilH'cl in A \'Par. J :J. I, 7: th is
may indc>ed leacl io a long clurnt ion of lifr (l ;1, :;, 2) 2:1. A 1hi rd applic,ition
iH found in the Nii1it ilrnlpa 17 ancl I H, quotc>d h.,· the cornnwnt,ator: it i:,;
to ward off clangn from fire with the insert ion of a golden earring.
On AVA. 19, 0 the commentator observes that it belongs to the ccremon,V
of the daily escort conducting the king to his becl-chamhcr mentionrcl in
AVPar. 4, 5, l; 12 14 and H, 2, fi: "Appc.isc•d he hea,-cn, appeased be
<'arth ... ; appcasC'd be the forptokens ... ". ThiH .~lintis1i.kla, which docs
not occur in the Paippalacla rec<'11 Hio11 , is alHo found in the ~iintikalpa l 8, 8
and in t lw Gar.iamalii (a co ll ection of ddin it,io nR of certain grnups ( ga?W)
of s1i.klas that are rubricated in the ritualistic worlrn by tho name ofthr
group) A VPar. 32, l; 20 (fri.,ntigr17Jrt) . and ,rns thus together with A VS. Hl.
10- 12 recognized as a text utilizalil<· in vnriouH rites of appeascmeut 2·1.
The Ham<' cPrcmony, to he performed nt, night by 1,hc purohifa,, r<'quires
the t18<' of tho 81iktas l!l, Hi l!) whieh ar<' to Hecure safety and protection
and an' likPwise wanting in the Paippaliida, recension (A VPar. 4, 5, 13)
and of 19, 38 and 3!) (A VPar. 4 , 4, 7 ancl 4 , 5, JO ; togPther with A VN. 2, 13, 4
in A\' P,tr. 4, 4, G) which an' :-;pcll s aga i11 Ht diHc'as<'R and injury requiring
the uso of incense; they do occ11r in AVP., as l!l , 24, 1- 3 and 7, 10.
AVA. rn, :38 and :rn-ohviow;ly of' oxtcnsiv<' app li enbi lity arp also usecl
for a cornpa,rahlc purpoH<' at AVPar. 17, 2, 14 nncl at 40, 2, 4 inn. ritm1I
pcrformn.nep in honour of H.11rlnt- PaH11 p:d i (I ikc·wis<' with incc•nsc' ).
The Hhort hynurn A VN. I!) , fiO n:1 , both tc-xt ancl app li c:it ion, arc lacking
in the commenta ry; 5!)- (i4 al'(' lll0l'('0V<'r wm11 i11g in the Paippn.lii.da
reeern,ion. AVA. fiO iH , prnbcibly in th<' form f0trnd in Vctit8. :1, 14, usc•cl
in Ka11sika.'8 manual (Hi , J, n.s a. eonseerat 01·y 1,,xt. in :ulclrPssing (and

21 Soo Gonda, Savayajiias, p. 207.

22 Soo ,J. Schoftolowit,z, Dio Apokrypl11m clos l_{g\l •du , Brc,sln11 JOO(i , p. 118;
Gonda, l_lgv i<lhiirm, p. JOH.
23 l•'or tho i-,ignil1carH·o of !,lllH coro111011y Hn,, ,J. ( Jo11cla, 111 St 11d1p,; 111 I 11dn-,\s1n11
art and c11lt11ro ( l{aghu Vil"II Co1nr11. \'ol. Ill), N"n\\ J)p)h1 1!)74, p. ;II) ff.; <'HJl. 4!l.
2'1 Sc•p also .M. Bloornfinlcl, '1'110 K1111 >1 tlrn Si1trn of' Athnn·a V,·dtt, ,J,\OS It (188!!),
Now Jluvon 1890, roprint j).,Jhi 19 72, p. 2\1.

124
touching) tho partH of one's body in orde1· to keep them in their normal
mHL unimpaired condition: "Speech in my mouth ... " 2s. The throe
following S'ii,klcl8, ea.ch of which consistH of one stanza, al'O similar to l!), 60.
'l'lwy \\l'l'(' no doubt suitable for circumstances requir ing a prayer for a
<·<>n1pl<'i c li l'e-timc, popularity or variow; blesHings. As to 62 compare also
11 <18. I, 10, G and ApU8. 5, 12, 9 where a nearly col'rcsponding stanza
is found 2u in connexion with the tying on of auspicious earl'ings as part
of th<' ecn·monics signifying the end of studentship. AVB. 19, G3 is used
hy t,IH' padclhati on Kaus. 6, 21 in the ceremonies of full and new moon
(utli:~fha brahmanaspate ity rcii brnhmotthapayet).
L◄'ront all this it may be reasonably conclmlecl that alrna<ly in the mtrly
\'<'die period there existed numerous S'ltktas or comparatively small groups
ol' Hta.nz;aH which were not, or not normally, designed for the liturgy of
the .fra1dct rites - or of the 'solemn' rites from which the ceremonies treated
i1t the brahmaiias and sutras had dcvclope<l 2 7 - and in many cases not
even as, e.g. ~tV. 4, 57 (AsvGS. ~, 10, 4); 6, 28 (SGS. 3, 9, 3); 7, 54
(AsvUS. 2, 9, 9); 10, lul (AsvGS . 3, 6, 4) 28 -for the regu lar or more or
l<·HH i1rntitutionalized domestic cult. They may have served purpo:cs such
aH adoration (upasthana), prayer, simple rituals, tho control or utilization
of impcl'sonal or vaguely personal power for private ends and various
other uncomplicated forms of worship or relations with the Unseen. We
would perhaps not be far wr011g if we rejected the supposition that a ll
'popular ' uses of rgvcdic hymns in tLe ~gviclJ1ana, dharma works etc. are
8 ccondary, that is to say, not intended from the beginning. The existence
of these sftktas shows that the ritual and religious interests of the Vc<lic
lll(lians were not li111ited to the sacrificial ceremonies which are prescribed
ancl explained in the sutras and brahrna~ias extant. This is not surprising.
It would be sul'prising if they had left no traces at a ll. It hai:l further
]Jeon recogniwd that in coutrad1stinction to the Atharvavedins who
collected much of the matel'ial they <lid not use in composing their ritual
manuals for an acl<lendum to their Sarµhita (AVS. XTX), the redactors
of the \{k-Sa111hita prei;ervc<l part of their literary inheritance of lost,
uncertain, variable, or general viniyoga among the hymns which wern
from the beginning inicndc<l for, or from an early moment used in,
HaCl'ificial rites.
'l'hiH is the moment to recall that there ex isted, in Vedic times, many
more varieties of literary production than the liturgical hymns, varieties
which, judging from the berms used in our texts, were more or less clearly
<liHtingniHhcd by the ancients themselves. Though not separate from the

25For particulars soe Gonda, Savayajiias, p. 268.

20For partial corrospondoncos soo Whitney and Lanman, op. cit., p. 1002 f.
21 Soo Gonda, V.L., p. 369; 425 f.
2s 1 rofor to IL Oldonborg, The Orhya-SCLtrus, II (S.B.E. XX,'{), p. X; J. Gonda,
Tho H,itual Sutms, Wiosbadon 1977, p. 573 with n. 58.

125
 hiera,tic tradition t hP_v ,,·c·n· 29 11Htin ly the· concNll of private persons,
mcnilwrs of tlH· 'nol,i Iit.y ·, and of t,Jwsc who ,, er<• to some extent
u11ortl1odox' and u11co11ventional. Ikfi•rring for a surv<'Y to a former
publicittion 30 passing nwntion lll,ty be n11tde of hic•mtic and non hieratic
ucttl1ii1;such tt;;c•.g. AiB. 5, :rn, 11; 5, :n , l.i; ,JB. l, :t3:3 f., culogirn; ofprnmincnt
men ( nctt'<t,sr1111sis) ai, -~lo!L·r1s ex pla.i n ing, i11 ustrnLing or corroborating 01)inions
of compiler:; and autl1oriLie;; and ;;o 011. Jt ii; 1110rcovcr possib le to provide
;;omc textual evidellC<' to prove tha.t then· ,, as, in the opinion of the
author:; tlH•m;;<•lve;;, nothing almornml or ;;urpri;;ing ill rnquc•;;ts adtlrcssrd
on ;;pecial occa;;ion;; and without accompanyillg riks, to the gods (e.g.
JB. l , 147);iu motivated prayer;; (;;ucha;;c.g. ,JB. 1, 18);intheexprcssion
of briefly formulated wiHhe;; (e.g. l'B. l.i, 5, 10); in th<' insertion, in their
treatiHeH, of prayern reconuneudcd to pc·rnon;; who are in a painful or
c.liflicult Hituatiou (1-mch a8 the prayer to the· l-3un by a dying person in
BAU. 5, 15); in more or lesH magical fonnulaH for practical purposes
mca11t to con;;c•crate Jwman actiorn, which otherwi:-ie would be senseless
or profane (e.g. BAU. 0, 4, 5; 0, 4, 9); in formulas that give utterance
to freJingH of adoration and (e.g. at l-3US. 5, 4, 5) accompany simplc
oblatio1rn. The author of Kauf;iB Up. 2, 8 recommendH adoring the new moon
or throwing two blades of green graHs toward it while pl'onounciug some
phrases, among them a prayer, which varies according to circumstances.
An irn,tructivc in:;taiice of the combina,tion of a prayer and the offering
of oblatimrn occurs at BAU. 6, 3, 1 ff.: Whoever may wish "I would attain
i-;omething great" should perform a definite ceremony whichisdescribed-
sayillg "O ti.re, to all tl10He gods who adver8e1y fruHtrate the desires of
a person, 1 offer a :,;hare. Let them, beillg 8atiHfied, satisfy me with (the
fulfilment of) all dc8ires ... ". According to JB. 1, 151 Pummi<;lha, under

29 As far as appears from tho pertinent roforoncos: soe Gonda, V.L., p. 405
with n. 148.
30 Gondn,, V.L., p. 404 ff.; moro co111plotoly: P. Hon,ch, Die vediRche Giithii•
und Sloka-Litoratur, Born 196G.
31 How stanza..'! belonging to duna.9tnti hymns earno to bo uLilizod in Aolomn ritos
may bo illustrated by u. paARngo frorn tho Apnsta111bn-Smuta.'li"1tm (22, 25, 14 ff.)
which is bused on TB. 2, 7, 5. Tho man who wiHhos to posRoss catt,Jo should perform
tho Prthi .9ava which is 1t much Aimplifi<'cl r{ija.~uya sacrifice. When Lho rituttl hns
procood •d up to tt dofi.nito oblation tho adhraryu liaA to sprinkle water on tho
sacrificor whilo pronouncing tho stm1zu I;tV. 5, 18, 5 (tho final stanza of a clci11astuti
hymn) "Of those bonoficont mon ,vlw havo givon 1110 fifty horHos in exchango for
a joint pmi::;e mako, 0 Agni, tho 1·onown brill innt, groat, woll-foundod, manly,
0 inunortal ono". C.:aland (Sntutasi"1tra def! ApaAtnmb,t, 111, Arnstol'dam Acad. 1928,
p. 353) drow uttontion to tho iutorc>Hting fact that, TB. 2, 7, 5, 2 and KS. 37, 4
speak of a narii,4a11isa stunzu (n<'irii,§a111,9y arcri) and that thoroforo 13,V. 7, 2, 2
addi·oHsod, in this ApriHi"1kta, to NarMrnpHa (cf'. Koith, Jfoligion and philosoph),
p. IG±_ ff.; Uondft, V.L., p. 104; 400) is rnoro H111tablo. I would ha~ard tho conjocturo
that Apnstnrnua has proforr,.d ''this oulog) of 11 fmnow; and hboral man" (11uriisc1111si}
to tho glorificttLiou of tho div mo fig11ro N uriitimpHn bocnu1-10 tho rocitution of tt fonuul11
of thiH tonor wui:i boliovcd to bo conducivo to tho wolforo of a i;acrilicer.

126
the impression that he had acted incorrectly and afraid of the consequences,
xaw a <kfinik saman and praised Agni with the single stanza SV. 1, 40 =
l.tV. 8, 71, 14 "Implore Agni with verses (gathi'ibhi(i) for aid ... for
Wt'a,lth ... , 0 Pm·umi(lha ... ". l!'rom such storic8 it may be inferred tJ1at
in daily life 8imilar invocation8 of a go<l for ass istance or protection were
not u11common.
It nuiy be true that generall y speaking 8tories of saint8 or men of
mi raculou:; achievements have an edifying character; it may be true that
they arc often read during worship and approach contemplation, many
leg<'1td8 of archaic peoples dealing with historical or suppo8cd ly histor ica l
persons who li ved in close contact with the divine 01· the marvellous and
experienced divine help or protection arc something more than 'edifying
literature' . Like myths, from which they arc csseutiall y different though
not always clearly distinguishaLlc, they arc reganlcd as true stories
relating events that took place in a distant past. Though not altering
the world and the humau condition as such their contents am Lclicved
to be exemplary and confirming the power of the gods and their interest
in thing8 human. Thus uumcrou8 ancient Indian lcgcnd8 illustrate the
succoming power of the divine helpers and physicians, the Asvins. Like
mytll8 they mu8t he recited, that moans their inherent power must be
]'()-activated. Tlnrn tho time of tho legendary ovont8 is reconstituted so
that reciter and listeners in Homo way become contemporary with them,
arc in t,ho presence of tho !lguroH that p lay a role i11 tho legend and arc
r-;cizod by tho sacred power of these ovont8. That mcan8 that the truth
inunancnt in the lcgoml can be uti li zed under circumstanoo8 similar to
theme m1,rrated iu the story. 'l'hat iH why the fina l 8tanzas of a number
of \'cdic hymnH which deal with legendary matter, while rofoniug or
appealing to that truth arc to make it an auton.omically c1Icotivo power
that can be activated, sot in motion or couvortcd to one's own use by
reciting tho sukta. If time and place of tho recitation must be appropriate
to tho circumstances it docs not fo llow that it requires the accompaniment
of ritcH or other manual acts. That a sole rnc itation was suffic ient appears
for instance from AiB. 7, 18, 14 " ... a victoriouH king should, oven when
Hot sacrificing, make him narrate this talc of Suna]:isopa; not the least
tinge of sin will be loft over in him" 32 .
fs it therefore too bold an assumption tha,t the frequent incorporation
of some brief prayers, laudatory stanzas, legond8, acts of adoration in
ritual contexts prrnmppor-;os tho existence of Himi lar formulations of wishes
or of 8imilar forms of wornhip and rovoroncc, of simi lar significant
narrativeH as everyday occunencos1 In addition to tho observations made
and toxtH adduced in chapter Ill attention may also be drawn to tho
incorporntion of brief formulaH, prayers and forms of adoration in the

32 For othor plo.cos (SB. 13, 4, 3, 3; 13, 1, 5, 1; ApSS. 21, 18, 8) seo Gonda,
Dio Ro!igionon Iudiens, I , p. 23.

127
 framework of im;titut,io1mli,wJ, Hoh-mu and complil'atc<l rituals. Dealing
with the erection of a definite pillar of w.lumbnra wood PB. u, 4, 11 has
the wlyit.tar murmur the fol'mula "Htl'<'ngth art thou ... , give me
strength ... ". When, on a, e,,,ta,i11 occasion, tlu· ehrn,wn hotar has to I'l'Hort
to 1,h<' gods for assi:;tanct' he :;Jwuld muti,t·r H0HH' formulas, e.g. "Thee
0 divine i'favitnr, they now choose·" (:--B. 1, 5, J, Li) which may perhap~
he regarded as rit,u,LI counterparts of <'jaeul,Ltory prayer:;. For adoration
paid with "homage to . . .'' ( namas) H<·c ~13. 7, 2, l, 17, for a longer
formula e.g. HAU. 1, 3, 28; for formulas to make a curse addressed to
an officiant ineffectual SB. 1, 4, 3, 11 ff. It is Jmr<lly imaginable that Vedic
man <lid not utter simila.r plmtses awl prayers when he was not concerned
in couclucting imcrifices.
1.tV. l, 187 may exemplify the pu:-;siuility of a double interpretation of
the concept tlmt iH tho subject of a siiklct and the occurrence of a more
limited solemn use beside a general, domestic, popular or' magic' application.
The text is traditionally known as "a Ja,uda,tion of food" ( annastuti!i) aa
and the only employment mentioned by Siiya1.1a is that at ~ Vidh. 1, 26,
u-27, 3 ab, which he quotes at foll length . .From this place it appears
that those who preferred this 'popular i11tcrprctation' took the term pitu
"nourishment" to denote "any food": "(While murmuring 1, 187) one
must regularly worship food that is at one's disposal; one shall regularly
honour one's food and cat it without reviling. (Then) a disease caused
by food will not (befall) that person; cvcu poison will become foo<l ...
(and) ht' will be entirely exempt from fear of hunger". The almost identical
wore.ls "let him always worship his food and eat it without contempt"
in the i\la,mt-Smrti, 2, 54, are 110 doubt based on tho same tradition;
the commentator Naraya9a explains "worship" by "praise it with
~{V. 1, 187, l". On the other hand, the compiler of KS. 40, 8 has included
the whole sukta in a collcctiou of sacrificial Htanzas 31 and st. l is, as
VS. 34, 7 the first of a compilation of misecllancous stanzas which a,re
to uc w;cc.l in solemn ritual. 'l'he words of the sulcta point, indeed,
uncqui vocally to a less general interpretation: t]w tt'rm pitu denotes tho
soma draught (st. 0, compare the use of anna iu 7, 08, 2) which enabled
'l'rita (and luclra1) to defeat the sna,kc Vrtra (st. l; G), is the favourite
dri11k of the gods (u), is expected to a,rrivc in the morning (7) as a
companion of Vata, the morning wincl (8 ff.), ,1,nd is enjoyed by gods
an<l mon (l l) 35 . However, it has probably been the popular character
of part of its stanzas that <lt'tcrmi1H'd th<' use of the sukta, which may
also be illustrated by VllDh. 8 (11), 52 JJitu,!i nu slo:~am iti sulctena dadyii,d
annadilcarµ, havifi.
There is finally sufficiPnt cvi<lcucc' 1o fmpport the hypotlwsis that there

33 Seo tho Anukrunu11.1 i, BI). 4, 02 nntl Silya1.11i.

34 Soo Gouda, V.L., p. 320.
35 Comparo also Gold.nor, Auswahl, J [, p. 223.

128
rnw,t have circnlakd stanzas Home of which clrn.ractcrizcd as "sacrificial"
(ya,jfirt(J<tlhli 3H) that had not lH'cn ineluclecl in tlw Sarph it.a of the ~,gvecla
but \vcn' nc-vc·rt,hC'kHH quote-cl by 1,hc ritual ttuthorit iC's togc,thcr with
g<'nnine ~·gvPdic stanzas or n,H if they were s11ch stanzaH. See, for irn,1,ancC',
AiB. 4, 10, 14 (.AKv8S. 6, 5, 18; 888. 9, 20, 2G). The non-rnvcclic i:;1,anza
i11 AiB . 8, fi , l O rccikcl by a king who iH one the point of being anointed
(7J1marabhi5eka ceremony) 1o appease the wa.tcrn "With prnpitious eye
lH'hold me, 0 watcrn ... " occurH also a.t TS. 5, 6, l and MS. 2, 1:3, 1
where it iH part of tlw stm1z:1s 1n·onouncc'd clming the cNcmonies of 1,hc
piling oft,Jwgreat fhepla.cc (ar;nicayana) (cf. AVH. 1, 33, 4; AVP. 1, 25, 4
whore i1, iH pa.rt, of a, siilcta imploring the Waters for blessings). Sec also
AiB. 5, 22, l 5 prescribing an offering aecompm1iC'd by a Ri,anza which,
while lwing othcnvisC' employed in ApSS. 13, rn, /5 and M88. 2, /5, 4, 21,
occnrs, not in the J:{,gvccla-Sa1~1hitii, but at Vf). 8, /51, where it is tlH'
formula, for the Ro-enllc-d sattrotthiina (riRing up from the sacrificial sesRion;
cf. SB. 4, G, O, 0). Though beginning with a, reminiscence of ~V. 10, 181, 2
the two stallzas on sacrificial wisdom (<JllP8tion and answer) in JB. 1, 277
ar<' foreign to the sa1?1hitas. And so on.
The conclusion may therefore he that Vedic literature, known or
unknown, pn'Rcrvcd or lo8t, waH much more varied than it hns s01nctimC's
heen supposed to be; 1.hat not all hymnic poetry which belongs to it was
intenclccl for t,hc litm 0rry
•
of thC' Rolemn ceremonies, and tha,t rclirrionb
in
ancient Indit1 was not identical with sacrificial ritual.

3o Soo Gonda, V.L., p. 406 f.

129
 act of tru! h, 67 C11land. \\'., 7, 2:1, GS
Aditi, 96 1·11.ptnt in b1•n1•vnl!'nl iao, 41, 104, 111
Adityahrdaya, :n 1'11nriot ra<'<', 44. 48, 52, 86
adoration, R<'e: upasthiina <'11nr111, KP<': s1wll
aclversa,ries (killing <'lr·.), 49, ,>7. fil d11tR(ity, H--1. 7:i
AgMtya, 26, 31, 52 C, 5G, fi-i r,hild (rL'll), 7 5, 80, 94
Agni (speculat iomi on), 5!) Chodzko. A., 4!)
Agnicayana, 12!) darificnt ion (oft Ii<' Ko11u1, juico), 67 f., 69
Agnir:,toma, 7, 2!), <38 cohabit at ion, 7 5
Aitaroya-Ara1_1yalm, (),-., ('fJllllllPTll<ll'!l,f ion, 71

Aitareyins, 2:l, 41, 42, li8, 80 r·o1mn<>11 t ari<'s, 19 ff.

allegory, 44 compilation, 110
anccstor(s), Gfi, 6!l, s:l, 93, U.J., 98, 9(), 11!) complaint, (of a 011/ngist), G7
animal worship, 102 confirmation (ofdivinPpowcr), 108,118,
Apalii, 34 127
Apastamba, 22 c•onsrcml,ion, 83, 126
apotropaeic (applica! ion, purport), 6 I, consumption, 70
70, ll9 continuance of lifo, 70, 08, 119, 122, 124
appeasement, 12.J., 12!) r-ow(s), 64
asceticism, 64, 122 <'rit,iciflm, 85, 128
assistance (divine), 48, 4!), 51, i5G, 63, cult and dovotion, IO
65, 72, u, 85, sG, 89, 90, 9J, na, 94,
96, 101, 103, 104, 106, llG, 117, 118, dangor (to tho saorific0 otc.), 46, 80, 86,
121 !)2, 124
Astika, 31 dawn, 79 f., 81
Asvalfiyanu., 2 I, 22, 2:l, fi8 dr•nth, cleccaR<'rl, 08, 100, 119
Xi;vina sast rn, 22 (/pf'Nt( (of {'llOJlli<'s), 5;1, 54
Asvins, 13, 28, ;34 dP]i,·t•rancP of sin or ovil, 4;';, 82, 83, 88
Atlrnrvavcda, lG ff., 2,-.,, ,;r;, 5fl, 8:l, !l8, cl!'lllflllfl. (j], 62, 70, 90, l] !)
104, 121 ff. rlcsirPA, H<'<': wiAIH'fi
Atharvaveda-Parisii:,(n, I 7 f., :JO rlh1tn1111 works, 71, !)2, 12!5
athlolo, 99 di\'iniz11t ion, GS
a!onomont, 89 dnnwHtic· (cult,, firP, ritual, Htt1ntR), :1;1,
3G, :rn, 41, GI, H2, 71, 72, 76, 125, l~S
bad l11ck, !)0, 91 di·c•nm, 21, GJ, 87 f.
battle, 49, 56, 80, 0:1, HG, 104, 121 dro11gh!, G2
bonovolonco (of Urn gods), 45, 4 7 d1111.I dPiLi<'A, 45 ff., 1>0, 10:l
Bergaigne, A., 7, 50 D11rgm;tav11,, 25 f'.
Bhagavadgitil, 25, 27
bird, 62 f., 90 <'ILi i ng, 92 f.
birth (abnormal <'le.), 7'2, o:l n. <'<'slnKy, 0r·slaLir· priwticos, 57 r., L20
blessings, 98, I 21, 125 l~gypLian liymnK, 12 11.
blocking of tlw l'<'gio,m, 122 ,,jnntlal ory pmyor, I 28
Bloomfield, M., 2:i, 24, :rn, 44, I 2:1 ( 1 1l!'nl.Y, 57, fll, 85, !)I, !J4, !Hi. 104

boat,, 90 ('IH'l'gy, l OJ f.
booty, 4!) <1nig11111,(,i<' pnot,ry, 4:l, 77, H(i
brahrna1_1u.H, 8, l 0, I 5, 41, 4 !J, 8-1, I I :1, Pnt 1•p11,t y, I 18
ll5, 125 <'pipl11i11y, n:1

130
oquivalont, (hymn Lo oblation), 84 identification, 67, 93, 99, 119
PSoLorical (oxplanaLion, insLruction), 5G, imprecation, 89, 90, 119, 121
!)5 incantation, :n n., 60, 119
nulogy, 15, 25 ff., :n, :32 u., :39, 41, 4,3, incorporation of (a) pre-existent
44, 49, 50, 51, 71, 72, 73, 74, 75, 7G, stanza(s) in a si:1kta, 72, 81, 87, 92,
81, 82, 8!), 91, 107 f., llO, lll, ll8, 98, 99, 112
120, 126, 127 Indra (hymns to), 13
(' Vil, GI, G4, 82, 87, !)(), 92, 107, 124 infirmity, 98
ovocat,ivo power, l 4 inspiration, 45, 59, 81
nxorc if!In, iiG, G7, 90, ll ll inLrocluction (to a sacrifrco), 54
oxpodition, 52, 104, 120 invitation, 44, 48, 50, 53, 75 f., 77, 79,
Pxp iat,ion, :{2, 37, 47, G9, 83, ()7, 106 85, 111 , 113, 114, 118, 119, 121
oxp11li-1ion of ev il, !)0 invocat,ion(s), 35, 46, 47, 105
Israelites, JO
family lm llad, hymn, 65, 93, 94
family Lradi1.ion, 41, 93 journey, 52, 61, 6:l, 84 f., 97, 119, 120
Fathors, 94, 98
favour (of a god, Lho gods), 41, 43, 7:J, Kaegi, A., 6
82, 84, 91, !l6, 103, 106, 117, ll8, 121 Kalpa literatmo, 18, 22
frar, 8U, 87, 88, 91, 11 !) Kausika(-St1tra), lG, 17, 18, 19, 20,
fire, 81, 91 f., 105,106,111, 11:3, 115, ll9 31 n., 40, 41, 55, 123
food, 110 Kaui:;itakins, 23, 41, 42, 76, 80
forest-fir , 91 Kautsayana, 25
f11noral ceremonies, texts, 79, 99 f., 119 Keith, A. B., 101
Khii.i:i<Java forest, 92, 97
gambl ing, 6(i f. king, 124, 129
Gii,i:iagari, 68 Krishna Caitanya, 6
Ge idner, K. F. , 9, 10, 41, 42, 43, 45, 4G, Kuntapa hymns, 15
4-7, rrn, 51 f., 56, GO, 73, 77, 78, 79,
84, 85, 90, !)l, 92, !)5, !)7, 98, 99, 100, labom (manual), 79
108, 111, 112 lal our songs, 11, 108
general applicabiliLy, purposes, 48, 52 Lanman, Ch. R., 20, 123
Gh o:;;ii, :l4, 107 legend, 65 f., 97, 99, 127
gift,, 78 f., 107 legendary events, references, 47, 52 f.,
gold, 124 54, 110, 120, 127
guest,, 107 legenrl spell, 46, 53, 54, 613, 66, 107, 118
liberality, 79, 107
lH'aven (attaining), 58 life-time (a full), 98, 106, 125
I lonry, V., 7, 23, 68 light, 100
h oro, h er oism, 49, 72, 74, 93 n., 110 li ghtning, 105
hi eratic and non-hieratic texts, 126
hi R!orical evonL(s), factR, 41, 48 Macdonell, A. A., 101
homage, 43 Miidhava, 63
horso(s), 100, I 0:1 magic, magical (formula, ftmction), 31,
h orno sacri fi co, I 02 cf. 39, 60, 61, 70, 99, 126, 128
housewife, 108 Mahii.bhiirata, 25, 28, 30, 31, 32, 35, 92
human sacrifice, 98, 107 MandapiHa, 57
hu sband, 107, 111 matutinal deities, 78, 80, 101, 119
h y rnn R clefying exp lanation of their maxims, 92
purport., 120 Mayf1ra, 30
h ymns (discontinued nso o!'), 120 mediation (of a god), 47, 76
h ymns of praise, ch. HI medical applications, 70
meditation, 31, 85, 95, 120
lc_lrt, 11 mercy (supplication for), 83, 86, 118

131
 meteorological hymns, 118 f.
metro, 13
morning (hymns, litany, prn.v<'r,
salutation), 2fi, 31-, :37, 42, /'i!l. H:!, 7:l.
75, 77, 78, 79, 80. 81, 82, 88, 8!J, 101,
102, Ill, ll4, 110
mystical speculation, 86, 120
mythical <went, 14 f., 50, 110
mythical oxampl<', 64, 118
mythology, myths, 26 f., 50, 89, 120, 127
propitiation. 52, 53, 57, 110
prosperity. 70. 87, 88, IOI
prot<'<'i,ion, 40, 41, 43, 49, 61, 70, 78,
82, 81, 87, fl(l, 101, 111, ll4, 116,
119, 121
prntot,ypnl rtguro, 118
Psalms. :rn
purifinition, :12, 36, :!7, 61, 64, 69, 70,
90, 91, 102 f.
Purn.~asflkta, s0e J_{V. 10, 90

Nakf;'atrakalpa, 123 raco(s), 100 ff., 10:l

names (of a god), 72 rac<'horso, 99, 100 ff.
Nala opisoclo, 34 f. rain, 40, n5, 62, 75 f., 78, 104 fT., 106 f.,
names and opithots (of a gorl), 27 l lfl
Niiri1yarya, 128 rain-charm, r;r;
Niiraya1~a Blmtta, 34 Hiim!1ya1,1a, 25, 26, 28, 31
neutralization of efforts, fl l. 119 reception (of gorls), 45
nnmerical value, 13 recitation, 14 f., 22, 27, 30, 36, 41 f.,
nnptial ceremonies, 107 47, 52, 58, 66, 77, 78, 96, 104, 127
recovery (of stolen property, son), 53, 54
oath, 90 r0gmwration, 52
oblation(s), 84, 113, 118, 119, 126 reinterpretation, 95, 100
offopring, 7 5, I 00 (s<'e also: children) reliability (of a sf1kta), 59
Oldenberg, H., 11, 99 religions ceremonies (carried out well),
omina, 63, 119 96
origin of the world, 95 remission of sin(s), 82, 84, 86, 88, US,
origins, originators, 94 f. 119
rcmtmflration, 48
paddhatis, 18 Rono11, L., 7, 41, 51, 9!)
Paippaliida, rrconsion, 16, 20, 121, 124 repetition, 14, 56
Parisil:lt,a literature, 16 ff., 21 reputation, 119
personal prayers, 111 l;{~idhiina, 16, 29, 31, 33, 50 f., 53, 55,
pcrsonn,l use (of the poet), 47 56, 57, 61, 62, 63, 64, 65, 66, 67, 69 f.,
philosophical texts, 121 83, 84, 85, 86, 87, 88, !)0, 91, 92, 98,
physico.l phenomena, 5/i 99, 109, 125, 128
poison, 56, 119 ridcll0s, 43, 76, 89, !)4, 95
popular interpretation, 128 ritos in eo11rRo of execution, 115
popular uso of Vedic t.oxts, 125 ritualism, 35
praiso, 27, 3o, 44, 46, 47, o7, 71, 73, 86, ril,uals (simple), 125
89, 93, 97, 98, 101, 103 f., 108, llO, ritual technicalities, 114
116, 121 rival, soc: enomy
prayer, 27, 34, 40, 42, 43, 44, 45, 46, 47, rivor(s), 65 f., 90, 10:1
49, 61, 65, 70, 72, 80 f., 82, 83, 84, royalty, 123
86, 87, 88, 89, 91, 07, 98, 114, ll8, rnl<'A or cond11ct, 92
121, 125, 126, 127
pre-existent stanzas, seo: incorporation sacri flcial firo, 111 f.
prelude, 76, 77 sacrificial ground, 76, 80, 81, 11 I, 116
preparation (of soma tc.), 108, 109, sacrificial imploments, 75, 113
113, 119 sacrificing (sarrifl<'e), 7/i, Ill, 113, ll6 f.,
presmce (of gods), 41, 44, 4/J, 74 119, 120
prossing-s!on<>s, 45, 68, IJ 1 safoty hymns, 122
private (rites, worship), 48, GO, J 2!'; 8!1kala, 7
prologue, 118 sfiman(s), 70

132
:-iihn11vocla(-S11111hilft), !l, 24, 25, 68 f., 87 survival, 100
Hiim11Yidhiin11-Briihmm_111, 70 Siirya, 30, 32, 61, 78, 82, 122
Hiii"1 khiiy11n11, 24, 68 Si1ryiiryadviidasaka, 32
8iint,ilmlpa, 124 siltras, 8, 10
::iarvanukrama1.1i (anukrfl,Jna1.1i), 41, 46, SvoUisvatara-U pani$ad, 27
56, G2, 64 n., (i7, 7 4, 7 5, 77, 88, !lO,
!ll, !l2, 94, 97, 98, LL2 traclit,ionalism, 26
No.tarmlriya, 32 triumph, 61
Nii(,yityanakam, 97
81wnaka, 64, 106 unpleasant, (clangorous, deplorable)
Hiiyar.ia, 20, 21 f., 2:3 f., 3!l, 40, 41, 42, situation, 46, 63, 83, 92 f., 96, ll!l, 126
+:3. 51, 55, 56, 5!l, GO, !il, 63, 64, 71, UUariircika, 25
72, 74, 7f>, 76, 77, 7(), 80, 81, 82, 86,
88. 8!), 90, 91, 93, ()6, 97, 105, 106, Viic, lO!l
107, 112, 114, 128 Vaca!~ stoma, 22
Hil,tttttion, s00: unpleai:;ant, Voda student,, 76
Hko.ndasvamin, 61, 65 Vonkat,amiidho.va, 42, 43
Homa i:;acrifico, 9, 113, 114 vermin, 56, 119
Hon(s), 64, 81 v ict.ory, 74, 76, 104
Rpooulo.tion, 120
spell (soo alRo legend spoil), 5:{, 60, 91, war, 48 f., 56, 74, 96, 120
92, 97, 98, 119, 122, 124 war hymn, song(s), 4!l, 74
(8rm1t11)si1tras, 16, 41, 42, 4!l, 84, 113, water, 81, 83, 10!)
l lf>, 12f> wealth, 62, 101
Rtanza(s) (incliviclual), 81, 87 weather, 119
sianzaR not inolurlod in (,ho l~.gved11- woll-boing, 121
Saf!1hitii, 12!l Whitney, W. D., 20, 100, 12:3
siorm, 54 f., 119 Winternit,z, M., 7, 108
1:1tudy of tlrn Vocla, 36 wishes (fulfilment, of), 45, 62 n., 65, 80,
HucceRs in sacrificing, 46 8!l, 102, 126, 127
Run, snn, 26, 30, :31, 32 ff., 54, 60 f., witches, witchcraft, 89, !lO, 119
77 f., 82, 119, 122, 126
Hunal,1sop11, 30, 108, 127 Yo.jnrvoda, 116 ff.
Rlllll'iso, 42, 78, 119

133
 IXDEX OF SAXSKIUT \VOH,DS

aryihns, (i3 f., 88 l,rahmnll, 71, 71), 12:1

agnipraJ'.}ayana, 112 hrahrn11:\'11,jiin, 22, ;17
atidcsa, 23
lihiinivrttnm, !H
adhvaryu, 10
anukra1na1_1I, sco; :-larvfu111kn1,1n0,1_1i
mantra, ;"i, 8, I 0
iiv,i.pa, 23 nmhti vrnt a, 11 0

11pastluiua, :J2, :J:J f., 4;1, HO, 122, 123, _yaj1ia, :rn f".
125 ) ajiiagii 1h,i, l 2!l
y,ij_, ,i, l 0
r:;;i(s), In, 27, 2!) _vaj_vti1111viiky1i, 2;1, 7:1, 7G, 80, 84, 8!),
9G,lll,ll7f.
kiimy11, (rites), 61 n., Fi, 80
k,;atri.va, 60 n. r11pa, 14

khila, 15
lii1ga, 7, 20 f., 22, 4;1 etc., 56, 122, 123
lai,·1gilm, 20, 3H, 40, 41
gato viniyogal_,, 20, 2;J f., 30 ot.c., J:lO
gi"ithii.s, 126
nija, .H f., H!)
gii.yatrI, 8
vidhii.na texts, 71
viniyogn, 7, 10, 12, 20, 21, 122, 123, 125
cii.ndrii.ya1_1a, 91
viniyogo lai,"igikaJ.1, 20, 42 0tc.
visn:;;a,·iniyoga, 22, 39
japa, :14 n., :l7
viHaq1vlida, 10
jyoti,;~oma, 8
srava,_mphala, 30, 35
dak~i1.1ii, n, 78 f., I Hl
sn,ti, 22
diinastuti, 4;J, 47, 48, O.J., 121> ll.
sra11 la, 7, 32, ;34
dik,;,i, 11, 122
sloka, 12/l

rninmkir!ana, 27 ,mrvamndhn, I 0;1

nii.rii8aryisa, niiriif\a1rn;i(H), I 07, 1213 Htrldn, ii ff., 1:1, Iii r. and passim
si1kt1wlika, I :I
iJlll"OllllVii,kyii, 10 HOllllt, 8, !), 11
pratigasastra, 111 Hf U.\'1-\., ~f,
prag,itha, 8 Hl1ili, 2ii
pralika (irlontity of"), rn Hf nf rn, :>,r, ff.
pravargya, 71, 74 r. H\ 1idl1.v1iya, ;17
prfttaran II viilm, 2;1, 24, (i2 (a11d Hl'O:

morning-) ltotar, 7, !J, I 0, 11, -lfi, 77, 7H

134

J
 INDEX OF RANSKRIT TEXT-PLACl~S

Al,h11rvavoda- P11riKif:;(,a 19, 53; 54- 17 f.

pasAim l 7 f. 19, 55 21
2:3, 13, 4 ff. 30, 7/'i 19, 56 21
,\ I harvavcda-:-:ia1phiLii (Saunakiya) 19, 57 21
I, 12 54 19, 58 20
1, 26 40 19, 59 17 f.
l, 2!l l 8 f. 19, 59- 64 124
l, 29, 5 60 19, 60- 63 124- f.
2, 27 19 19, 65- 67 122
:1, 7 18 19, 71 123
4, IO L9 20, 127- 13<1 15
6, 45; 4(i 21 l_{ gvcda-Sa111h iLtt
7, 111 18 l, 1 41
I :3, 2 3:3 1, 2 and :1 !)
xv 11 11. 1, 24-27; 29; 30 29
XIX 11 n,, 16 ff., 121 ff. 1, 28 11
19, l 19, 121 1, 32 15
19, 3; 4 19 1, 39 91
I!), /'i 122 1, 42 51; 61
l9, 6 17 1, 50 32 ff.
19, 7 123 1, 59 73
19, 8 123 1, 62 71
19, 9 124 1, 65- 7:l 57
19, 10 12 124- 1, 71 2:J
19, 14 19 1, 73 23
I!), 15 121 f. I, 76 23
19, 20 ]21 1, 88 75
I!), 22 123 n. ], 89, 5 28 f.
19, 23 12:1 n. l, 105 65
19, 24 19 f. 1, 105, 17 28
rn, 26 124 1, 106 63
19, 27 17 1, 106, 6 28
19, 28- 30 18 l, 108 50
19, :n 16 1, 114, 8 27
19, 32; 3:3 19 1, 120, 1 12
19, 34; 35 19 1, 125 107
I!), 36 16 l, 126 107
19, 37 16 f. l, 130 114
19, 40 18 1, 133 61
10, 41 122 f. I, 136 Ill
l!), 42 123 1, 138 50 ff.
19, 43 122 1, 149 111
19, 44; 45 18 1, 151 45
19, 46 17 1, 152 76
19, 4-7; 48 17 1, 153 76
19, 49; 50 17 ), 164 14, 76
19, 51 21 1, 165 14, 15, 52 f.
19, 52 17 f. 1, 166 40 f.

135
 I, 167, l; 10 71 f. 1, l :I 78
1, 168 :rn l, I t 78
l, 16!! Ii2 1. 18 72 f.
J, 170 :;2 f. ·1, 28 47
1, 171 52 f. 4, !18 10 l 00 ff.
I, 172 40 4, l>7 125
l, 179 5:l ;;, l!l 86 f.
J, 187 128 r,, j2 41
I, 190 64 r,, 2(i, :i 29
1, 101 5G ;;, 27 48
2 '~? 114 ii, :l3 47, 48
2, 5 114 r,, :rn 48
2, 6, I 11/i !i, :11 80
2, 11 114 /'i, Hi 12
2, 12 13, 117 !i, -17 77
2, 12, !) 28 ;;, 4!) .i:1
2, 14 JO, 24 n., 114 :1, ,";:! :rn r.
2, ]ii 115 5, r,:1 ]04 f.
2, Hl, 4; I> 114 !i, 5G 105 f.
2, 17 ll!i /'i, 58 106
2, 18 48 5, 60 105
2, 19 82, J 14 5, n2 n
2, 20 48 /'i, 6-1 45 f.
2, 21 114 !i, (i7 46
2, 24, 1 96 f. ;;, fl!l 46
2, 25 96 5, 82. 4; 5 61
2, 26 96 5, 85 83 f.
2, 28 87 f. !i, 86 86
2, 28, 10 87 fl, 5 89
2, 29 85 f. fl,(\ 81 f.
2, 30 56 Ii, 12 82
2, 31 43 f. fl, 23 24
2, 38 115 fl, 26 48 f.
2, 42 62 f. fl, 27 48 f.
2, 43 62 f. 6, 28 125
3, 1 117 6, 29 49
3, 5-7 77 (i, 39 47
3, 5 115 fl, 50 82
3, 7 77 6, !il 84
3, 13 115 6, 52 85
3, 15, :1 115 6, 5:1 liO f.
3, 20 80 !l, /i4 51
3, 21, 1 13 6, r,5 liO, 52
3, 29 111 f. fl, 56 50, 52
3, 33 65 f. Ii, li8 lil
3, 39 80 f. fl, 59 10:1 f.
3, 39, 1-3 29 6, (l7 111
3, 44, 1 115 6, 72 47
3, 48 15 7, JO 79 f.
3, 56 43 7, J l 79
3, 57 44 f. 7, 13 84
3, 62, 2 29 7, 14 42
4, 1 81 7, 2(l 110 f.
4, 5 58 f. 7, 29, 3 11 f.

136
7, 33 !)3 f. 10, 20 64 f.
7, 35 10 10, 26 52
7, :17 44, 120 10, 27 14, 15
7, :rn 77 10, 30 29
7, 40 44, 120 10, 33 (i7
7, 44 100 10, 34 66 f.
7, 47 109 10, 38 104
7, GO 56 f. IO, 40 107
7, 54 125 10, 41 42
7, 56, 10 27 10, 54 72
7, 57 llO 10, 55 72
7, 58 110 10, 56 99 f.
7, 59 106 10, 57-60 97 ff.
7, 60 lll 10, 69 41
7, 62 82 10, 72 95 f.
7, 63 34, 78 10, 73 14
7, 89 83 10, 74 73
7, 101 106 f. 10, 75 103
7, 102 106 f. 10, 76 11
7, 103 55 10, 77 40
8, 7, 6 28 10, 78 40
8, 11, 9 28 10, 80 41
8, 18 87 10, 90 32, 34 37
8, 30 86 10, 93 42
8, 31 75 10, 94 11
8, 39 89 10, 95 58
8, 41 89 10, 98 62, 105
8, 47, 14-18 61 10, 99 49 f.
8, 48 109 f. 10, 101 79
8, 49-54 74 10, 107 78 f.
8, 56 94 10, 108 53
8, 72 74 f. 10, 111 76 f.
8, 77 110 10, 114 95
8, 86 53 f. 10, 116 50
8, 96 107 f. 10, 117 92 f.
8, 96, 15 13 10, 119 57 f.
8, 100 108 f. 10, 120 13, 14
IX 67 IT. 10, 124 53
9, 1-67 69 10, 130 94 f.
9, 13 23 10, 132 46
9, 14 23 f. 10, 136 57 f.
9, 37, 1 70 10, 138 73
9, 54, 1 68 10, 142 91 f.
9, 58 69, 70 10, 155 90
9, 66; 67 69 10, 159 60
9, 70, 1 70 10, 161 125
9, 73 69 10, 165 29
9, 79, 1 70 10, 168 54 f.
9, 83 69 10, 171 55
9, 87, 1 70 10, 174 60
9, 112-114 69 f. 10, 175 11
10, 4 59 10, 176 76, 112
10, 5 59 10, 182 46
10, !), 1-3 34 10, 188 76

137
 10, 190 34
J;tgvorla Khila 4, l:-l6 47
5, 8-22 5, gr, IO
1/)
Kap1a- U pauii;lau 5, lfi4 93
6, 18 5, Hi7 77
31
Kausika-i'l i"i tra (i, 73 ff. 75
14, 14 ff. 6, l L7 ff. 109
40
38, I ff. 7, 21 64
54 f.
41, l ff. 7, 34 ff. 67
55
42, 22 7, 91 98
40
46, 7 f. 8, 60 !}()
90
48, 38 8, 80 4(i
106
58, 22 Mahii-Niiriiym_m- Upani1;1ad
3:3
66, l 124
350 373 :n
127, IO Miinava-Rra11 l nHi"i t.ra
105
Kauf$itaki- U panii;ad 11, 7, 1- :1 32
2, 7 Viijasanoyi-t·fo,,phiUi.
33
Chunclogya. U panir:;ad 11, 12- 14 30
8, 14 XVI 32
31
'T'aittiriya-Ara1.1 yaka 3:1, 28 73
2, 11 f. 34, 16 f. 71
:37
Taittiriya-Sarp.hita XXXV 90
4, 1, 2, 1 Siintikalpa
30
4, 5 17, 2 18
32
5, 6, 1, 2 17, 3 f. 16
30
10, 48-50 17, 5 17, 18, 20
31
Nak$atrakalpa 19, 3 19
17; 19 19, 4 18
17
Brharldovatii 19, 6 16, 19
1, 4 19, 7 17, 18
12
4, 64 Svetasvatara- U panil;lad
56
4, 83 4, 22 27
88

138
argaret Mary Rubel
VAGE AND
·ARBARIAN
\

storical Attitudes
the CritiQism of
.m~r and Ossian_i_g..,/
- ' ~