A VEDIC READER FOR STUDENTS BY ARTHUR ANTHONY MACDONELL MA., Pa D. CONTAINING THIRTY HYMNS OF THE RIGVEDA IN THE ORIGINAL SAMHITA AND PADA TEXTS, WITH TRANSLITERATION, TRANSLATION, EXPLANATORY NOTES, INTRODUCTION, VOCABULARY OXFORD UNIVERSITY PRESSOxford University Piess, Amen House, London EC 4 GLASGOW NEW YORK TORONTO MELBOURNE WELLINGTON BOMBAY CALCUTTA MADRAS KARACHI LAHORE DACCA CAPE TOWN SALISBURY NAIROBI IBADAN ACCRA KUALA LUMPUR HONG KONG Arthur Anthony Macpongty 1854-1930 Fust published in England 1917. Repi ? FUE TISES F- + ea t Siath frp ebspon (965 F PP! PRINTED IN INDIA AT THE DIOCESAN PRESS, MADRAS 7 AND PUBLISHED BY JOHN BROWN, OXFORD UNIVERSITY PRESS, MADRAS 2 from platesPREFACE ‘Tas Reader is meant to be a companion volume to my Vedic Grommar for Students. Tt contains thirty hymns comprising just ander 800 stanzas. These hymns have been taken exclusively from the Rigveda, not only because that Veda represents the earliest and ‘most important phase ofthe stored language and litertare of India, but because the adtion of specimens from the later Vedi literature with their divergences in speech and thought would tend to confuse the learner beginning the study of the oldest period, All the books of tho Rigveda have been drawn upon except tho ninth. ‘The reason of this exception is that, though the whole of the ninth book pructically consists of hymns addressed to Soma only, the hymn Thich in my opinion represents that deity best oceurs in another (the eighth) book. All the most important metres are represented, though no specimens of the rare and complex strophie measures cowld be given because none of the hyznns composed in them seemed tobe suitable for the Render. I have also considered literry merit, as far as possible in making the selection. As regarda subject-matter, cach ofthe more important deities is roprsented by one hynan, Agni alone by two. ‘Thore are besides a few hymns of a diferont type, One is concerned vith social life (x. 84), one with magieal ideas (i 108), two with eouihogn} (x. 90.120), and three with eschatology (&. 14, 15. 185), ‘The selection thus forms a brief epitome of the Rigveda, the earliest monument of Indian thought. ‘The arrange- rent of the hymns follows their order in the text of the Rigveda as shown, together with their respective deities and subjects, in thei PREFACE le of contents (p, ix), As the latter list is so short, the name of the uerty addiessed im any selected hymn can be found at onee, but w alsv appeais in us alphabetical order m the General Index. se all Sansknt and Vedie chrestomathies known to me, the nt work is intended prumarily for students who, while acquainted Classical Sanskuit are beginners of Vedie Jacking the aid of a ser with an adequate knowledge of the eathest period of the uage cnd hterature of India I will moreover, I think, be found +e conta.n much detailed information useful even to more advanced students Henee difficuls and obseme stanzas have never been d from any of the selected hymns, because the notes here n opportumty of illustrating the methods of critical interpie- \see, for instance, pages 86 47, 139-40, 152, 166, 175). Tn conzunction with my Tedie Grammar for Students, the Reader at supplyang all that 1s requned for the complete understanding seiretions without reference to any other book. Each hymn + Fieveced hy a special mtroduetion deseribing briefly the deity « sakgect wach which at deals, The text of every stanza 18 rent forms The first is the Samhita text, m Devanizart churacters, exacily as handed down by tradition, without e cx emendation But each Pada or metrical line is printed ““r4¥ $0 as to exhibit to the eye the veisification of the stanza. Then eomes on the right half of the page the traditional Pada text m Shick sah word of the Samhita teat 28 given separately without and in which compounds and certain derivatives and case. formas ‘ysed This 1s an ampoxtant addition because the Pada contemporary in origin with the Samhita text, fur- wth the earhest mterpretations, within the sphere of * Sua Wordturmanon, of the Rigveda Next follows the ssed Samb:ta text, in which by the removal of vowel- the resolution of sermvowels, and the replacement of Si metre of the Rigveda as restored and, by the use ‘tion, the sense 1s made clearer. The translation, which follows s elcse, accounting for every Word of tha arimnat =. 7PREFACE sii based on the eritieal method of interpretation. The notes furnish minute explanations of all matters concerned with grammar, metre, accent, syniox, and exegesis. The general introduction gives a concise account of the form and matier of the Rigveda, deseribing in outline iis arrangement, its language and metre. its religion and iythology, besides the eritial method hevo applied to the inter pretation of its hymns, ‘The voeabulary supplements the translation and notes by giving the derivation of every word and adding in brackets the most obvious cognates from the other Indo-European languages alliod to Sunskait, especially Avestio, Greek, Latin, and English. I have added a copious general Index for the purpose ‘of enabling the student to utilize to the full the summary of Vedic philology which this book contains. Any one who has worked hia ‘way carefully through the pages of the Reader ought tus to have laid f solid foundation in Vedic scholarship, and to be prepared for further studies on independent lines, Freedom from serious misprints is a matter of great importance in 1 book like this, Such freedom has, trust, been achieved by the aid of my two friends, Dr. James Morison, Librarian of the Indian Institute, and my former pupil, Dr. A. Berviedale Keith, Regi Professor of Sanskrit and Comparative Philology in the University ‘of Edinburgh. Tn the course of this obliging task Prof. Keith has supplied me with a number of suggestions, the adoption of which Jnus undoubtedly improved the notes in many points of detail. Bauuo1 Couser, Oxrom>, coer 28, 1947,Faerace Ixrnonvezion Vapte Hyams. Agni Bovity © Maratea. Yiwu Dytvapsthist Indra. Roda Apkin nop Mitra. Brbaspati Ups. Agsi ss Perjanya | Pon. Eps Miba-Varunt Soya. Aéving Varma Mandauts - ‘Vilre deste + Some « Funeral Byma CONTENTS Pease Lato 110 10-21 21-80 30-6 36-41 41-56 56-87 eas 883 58.92 2-9 100-4 10-1 115 1518 us-24 121-28 128-94 Be ult 147-52 152-64 16-5CONTENTS 156-95 103-208 208-7 207-11 212-18 216-19 21-56 257-68INTRODUCTION 1. Age or raz Rievepa. Tus Rigveda 1s undoubtedly the oldest literary monument of the Indo-European languages. But the exact period when the hymns were composed is a matter of conjectme All that we can say with any approach to certainty 1s that the oldest of them cannot date from later than the thuteenth centuy s.c This assertion 1s based on the following grounds Buddhism, which began to spread im India about 500 Bc , presupposes the existence not only of the Vedas, but also of the intervening hterature of the Biahmanas and Upanishads. ‘The development of language and rehgious thought apparent i the extensive literature of the successive phases of these two Vedie penods renders it necessary to postulate the lapse of seven or eight centuries to account for the giadual changes, linguistic, religious, social, and political, that this literature displays On astronomical grounds, one Sanskut scholar has (cf. p. 146) concluded that the oldest Vedic hymns date from 3000 2 ¢., while another puts them as far back as 60008 c. These calculations are based on the assumption that the early Indians possessed an exact astronomical knowledge of the sun’s course such as thee 1s no evidence, o1 even probability, that they actually possessed, On the other hand, the possibilty of such extieme antiquity seems to be disproved by the relationship of the hymns of the Rigveda to the oldest part of the Avesia, which can hardly date earlier than from about 800 z.c. That relationship 1s so close that the language of the Avesta, if 1 were Imown at a stage some five centunes earlier, could scacely have diftered at all fiom that of the Rigveda. Hence the Indians could not have separated from the Iramians much sooner than 1800 B.c, But, according to Prof Jacobi, the separation took place before 4500 nc. In that case we must assume that the Iraman and thexu AGE OF THE RIGVEDA Indian languages remamed practically unchanged for the tiuly immense peuod of over 3000 years We must thus rest content smth the moderate estimate of the thirteenth centmy 2c. as the approximate date for the |eg.nniag of the Rigvedie period. This estimate has not been mvalidated by the discovery in 1907 of the names of the Indian deities Mitra, Varuna. Indra, Nasatya, mn an insenption of about 1400 8 ¢. found m Asia Mio. For the phonetie form im which these names there appear may quite well belong to the Indo-Thanian peniod when the Indians and the Persians were still one people. The date of the inscription leaves two centuries for the separation of the Indians, their migration to India, and the commencement of the Vedic hymn literature m the north-west of Hindustan. 2. Ortcry axp Growrs or THE CoLLEction. ‘When the Indo-Aryans entered India, they bought with them a religion m which the gods weie chiefly persomfied powers of Nature, a few of them, such as Dyaus, going back to the Indo- European, others, such as Matta, Varuna, India, to the Indo-Traman period They also brought with them the cult of fire and of Soma, besides a knowledge of the ait of composing religious poems in several metres, as a comparison of the Rigveda and the Avesta shows. The purpose of these ancient hymns was to propitiate the gods by praises accompanying the offerig of melted butter-poured on the fire and of the juice of the Soma plant placed on the sacrificial giass. ‘The hymns which have survived in the Rigveda fiom the early period of the Indo-Aryan invasion were almost exclusively composed by a hereditary priesthood. They were handed down in different familes ‘by memory, not by writing, which could hardly have been intro- Guced into India before abou’ 700 .c. These family groups ofhymns were gradually brought together till, with successive additions, they assumed the earhest collected form of the Rigveda. Then followed the constitution of the Samhita text, which appears to have taken place about 600 z.c., at the end of the period of the Brakmanas, but before the Upanishads, which form appendages to those works, came inte existence. The creaters of the Samhita did not in anyINTRODUCTION xi way alter the diction of the hymns here collected together, but only apphed to the text certain 1ules of Sandhi which prevailed in thew fame, and by which, in particular, yowels are either contracted or changed mto semu-vowels, and a 1s often dropped after e and o, m such a way as constantly to obscure the metie. Soon after this work was coneluded, extiao:dmary precautions were taken to preserve fiom loss or corruption the sacred text thus fixed. The earhest expedient of this land was the formation of the Pada or ‘word’ text, in which all the words of the Sambuta text are separated and given in their ongimal form as unaffected by the rules of Sandhu, and im which most compounds and some derivatives and inflected forms ae analysed Thus text, which 1s virtually the earhest com- mentary on the Rigveda, was followed by othe: and more complicated methods of reciting the text, and by vauious works called Anukram- ants or ‘Indexes’, which enumerate fiom the beginning to the end of the Rigveda the number of stanzas contained an each hymn, the deities, and the metres of all the stanzas of the Rigveda. Thanks to these various precautions the text of the Rigveda has been handed down for 2,500 years with a fidehty that finds no parallel in any other terature. 8 Exrenr anp Drvistoys or rne RieveDs. The Rigveda consists of 1,017 ox, counting eleven others of the eighth Book which are recogmized as later additions, 1,028 hymns. ‘These contain a total of about 10,600 stanzas, which give an average of ten stanzas to each hymn. The shortest hymn has only one stanza, while the longest has fifty-eight, If printed contmuously hke prose in Roman characters, the Samhita text would fill an octavo volume of about 600 pages of thnty-three nes each. It has been calculated that in bulk the RV 1s equivalent to the extant poems of Homer. There 1s a twofold division of the RV. ito parts. One, which is purely mechanieal, 1s into Astakas or ‘eighth’ of about equal length, each of which is subdivided into eight Adhyayas or ‘lessons’, while each of the latter consists of Vargas ox ‘groups’ of five or six stanzas, ‘The other division is into ten Mandalas or ‘books’ (lit. ‘cycles’)xiv EXTENT AND DIVISIONS OF THE RIGVEDA and Suktas or ‘hymns’, The latter method is an historical one, indicating the manner in which the collection came into being. ‘This system 1s now invariably followed by Westera Scholais im referring to or quoting from the Rigveda. 4, ARRANGEMENT oF THE Ricveps. Six of the ten books, u to vii, are homogeneous m character. The hymns contamed m each of them were, according to native Indian tradition. composed or ‘seen’ by poets of the same family, which handed them down as its own collection. The tradition 18, borne out by ihe mteinal evidence of the seers’ names mentioned in the hymns, and by that of the 1eframs occurring in each of these books. The method of arrangement followed im the ‘family books’ is umform for each of them 1s similarly divided unto groups addressed to different gods. On the other hand, Books 1, vin, and x we1e not composed each by a distinct family of seers, while the groups of which they consist are constituted by being the hymns composed by different individual seeis Book ix 1s distinguished from the rest by all its hymns bemg addressed to one and the same deity, Soma, and by its groups bemg based not on identity of authoishup, but of metre. Family books —In these the first group of hymns 1s invariably addiessed to Agni, the second to Indra, and those that follow to gods of less importance. The hymns with these deity groups are aiianged according to the dimmishing number of stanzas contamed in them, Thus in the second Book the Agni group of ten hymns begins with one of sixteen stanzas and ends with one of only six. ‘The first hymn of the next group in the same book has twenty-one, the last only four stanzas. The entire group of the family books 1s, moreover, arranged according to the inereasing number of the hymns n each of those books, if allowance 1s made for later additions. Thus the seeond Book has forty-three, the third sixty-two, the sixth seventy- five, and the seventh one hundred and four hymns. The homo- geneity of the family books 1enders it nghly probable that they formed the nucleus of the RV, which gradually assumed its final shape by successive addhtions to these books.INTRODUCTION qv The ealiest of these additions appears to be the second half of Book 1, which, consisting of nine groups, each by a different author, was prefixed to the family books, the internal ariangement of which it follows The eighth 1s like the family books as beg in the main composed by members of one family, the Kanvas , but it dhffes from them in not begmning with hymns to Agni and in the prevalence of the strophie metre called Pragatha The fact of 1s containing fewer hymns than the seventh book shows that 1 did not fom a unit of the family books, but ats partial resemblance to them caused it to be the fist addition at the end of that collection The fiust part of Book 1 (1-50) is in several respects hke Book vin. Kanvas seem to have been the authors of the majority of these hymns , then favounite stiophie metre 1s agam found here, and both collections contam many sumilar or identical passages, There must have been some dafference between the two gioups, but the reason why they should have been separated by being added at the beginning and the end of an older collection has not yet been shown. The munth book was added as a consequence of the fiust eight being formed into aumit It consists entirely of hymns addressed to Soma while the juice was ‘cla.afying’ (pavaména) , on the other hand, the family books contam not a single Soma hymn, and Books i and viii together only three hymns invoking Soma i his general character. Now the hymns of Book :x were composed by authors of the same famihes as those of Books u to vu, as 18 shown, for instance, by the appearance here of refiams peculiar to those famihes. Hence 1t 1s to be assumed that all the hymns to Soma Pavamana wore removed from Books 1 to vin, in order to form a single collection belonging to the sphere of the Udgatr or chanting priest, and added after Books ivi, which were the sphere of the Hotr or reciting priest. The dhetion and recondite allusions m the hymns of this book suggest that they are later than those of the preceding books, but some of them may be early, as accompanying the Soma ritual which goes back to the Indo-Iraman period. ‘The hymns of the first part of this book (1-60) are arranged according to the decreasing number of thar stanzas, begmmmng with ten and ending with four. In the second part (61-114), which contains some very long hymns (one of forty-eight and another of fifty-eight stanzas), this arrangement 1s not followed-xvi ARRANGEMENT OF THE RIGVEDA ‘The two parts also duiferin mete: the hymns of the firstare, excepting four stanzas, composed in Gayatri, while the second consists mainly ol groups in other meties, thus 68-84 form a Jagatt and 87-97 8 Tristubh group, (Dhe tenth book was the final addition Its language and subject matter show that it 1s later im ogin than the other books, its authors were, moreover, clealy familar with them. Both ats Position at the end of the RV and the iact chat the number of its hymns (191) is made up to that of the first book mdicate its supplementay chuacte. Its hymns we1e composed by a lage number of seers of different families, some of which appear in other books; but the traditional attribution of authoiship 1s of little or no value in the case of a great many hymns. In spite of its generally More modern character, 16 contains some hymns quite as old and poetic as the average of those in other books These perhaps found a place here because for some 1eason they had been oveilooked while the other collections were bemg formed. As regards language, we find in the tenth book eather grammatical forms and words growing obsolete, while new words and meanings beg to emerge. As to matter, a tendency to abstract ideas and philosophical speculation, as well as the mtioduction of magical conceptions, such as belong te the sphere of the Atharvaveda, 1s here found to prevail. 5, Lanxeuacz ‘The hymns of the RV ate composed in the earliest stage of that literary language of which the latest, or Classical Sanskuit, was stereotyped by the giammai of Pam at the end of the fouth century 8.c. It diffs fiom the latter about as much as Homene fiom Attic Greek Is exhibits a much gueater vauety of forms than Sanslait does Its case-forms both in nomial and pronominal in- flexion are more numerous It has more participles and ge.unds. It is, however, in verbal forms that its compaative mchness 18 most apparent Thus the RV very frequently uses the subjunctive, which as such has entuely died out im Sanskrit, xt has twelve forms of the infinitave, while only a smngle one of these has survived in Sanskrit. The language of the RV also differs fiom Sanskrit in its accent. whiehINTRODUCTION ava like that of ancient Gieek, is of a musical nature. depending on the pitch of the voice, and is mazked thioughout the hymns This acvent has in Sanskuit been changed not only to a stress accent, but has shifted 1ts position as depending on quantity, and 1s no longer marked The Vedie accent occupies a very 1mportant position in Comparative Philology while the Saaskut accent, beng secondary. has no value of this kind ‘The Sandhi of the RV. represents an earlier and a less conventional stage than that of Sanskaut Thus the insertion of a sibilant between final n and a hard palatal or dental is in the RV restricted to eases where if 1s historically justafied, i Sanskiit 1t has become universal, being extended to cases wheie it has no justification. After e and o in the RV. & 1s neaaly always pronounced, while in Sanskrit 1t 1s, invariably dropped It may thus be affirmed with certamnty that no student can understand Sanskut histoiically without knowing the language of the RV. 6. Meraz. The hymns of the RY. are without exception metrical. They contain on the average ten stanzas, generally of four verses or nes, but also of three and sometimes five The line, which 1s called Pada (‘quarter’) and forms the metrical umit, usually consists of eight, eleven, 01 twelve syllables. A stanza is, as a rule, made up of lines of the same type, but some of the mer kinds of stanza are famed by combining lines of different length ‘Thee are about fifteen meties, but only about seven of these are at all common. By far the most common are the Tristubh (4x 11 syllables), the Gayatst (8 x8), and the Jagatt (4x12), whieh together fuumsh two-llurds of the total number of stanzas in the RV The Vedic meties, which are the foundation of the Classical Sanskrit meties except two, have a quantitative rhythm i which short and long syllables alternate and which 1s of a generally 1ambic type It as only the ahythm of the last four o1 five syllables (called the cadence) of the line that 1s ngidly determined, and the lines of eleven and twelve syllables have a caesura as well. In then stuetnie the Vedie metres thus come half way between the metres of the Indo-Inanian period, 1n which, as the Avesta shows, the prmeiple 1s the number of syllables only, and teen bxvii METRE those of Classical Sanskrit, in which (except the dloka) the quantity of every single syllable in the line is fixed. Usually a hymn of the Rigveda consists of stanzas in the same metre throughout , a typical divengence fiom this rule 1s to mark the conclusion of a hymn with a stanza in a different metre. Some hymns are strophie in their construction. The strophes im them consist either of three stanzas {ealled trea) in the same simple metre, generally Gayatzt, or of two stanzas in dbfferent mxed metres, The latter type of strophe is called-Pragitha and 1s found chiefly in the eighth book. 7 Bewicion or tHE Rievepa. This 1s concerned with the worship of gods that are largely persomifications of the powers of nature. The hymns are mainly invoeations of these gods, and are meant to accompany the oblation “GF Soma juice and the fire sacrifice of melted butter It is thus essentially a polytheistie religion, which assumes a pantheistic colouring only in a few of its latest hymns. The gods are usually stated in the RV to be thirty-three mm number, being divided into three groups of eleven distributed in earth, ar, and heaven, the three divisions of the Umverse. Troops of deities, such as the Maruts, are of course not included in this number. The gods were bilicved to have hada beginning. But they were not thought to have all come into being at the same time, for the RY. occasionally refers to earlier gods, and certain deities are described as the offspring of others. ‘That they were considered to have been orginally mortal is imphed m the statement that they acquired mmortahty by drinking Soma or by receiving 1t as a gift from Agmi and Savitr. The gods were conceived as human in appearance. Theit bodily pirts, which are frequently mentioned, are in many instances simply figurative illustrations of the phenomena of nature represented by them. Thus the arms of the Sun are nothing more than his rays ; and the tongue and limbs of Agni merely denote his flames. Some of the gods appear equipped as warriors, especially Indra, others are deseribed as priests, especially Agni and Brhaspati. All of them drive through the aur m ars, drawn chiefly by steeds, but sometimes by other animals. The favourite food of man fe atn~ 4t-2 6"INTRODUCTION xix consisting in milk, butter, grain, and the flesh of sheep, goats, and cattle. It 1s offered to them m the sacrifice, which 1s either conveyed to them in heaven by the god of fire, or which they come in their cars to partake of on the strew of grass prepared for their reception. Ther favourite drmk 1s the exhilarating juice of the Soma plant. ‘The home of the gods is heaven, the third heaven, or the lghest step of Visnu, where cheered by draughts of Soma they hve a hfe of bliss Attributes of the gods.—Among these the most prominent is power, for they are constantly desembed as great and mighty They regulate the order of nature and vanquish the potent powers of evil They hold swey over ail creatures; no one can thwart their ordinances, or hye bayond the time they appoint ; and the fulfilment of desires is, dependent on them. They are benevolent bemgs who bestow pros-| perity on mankind; the only one im whom imjurious traits appear. being Rudra, They are described as ‘true’ and ‘not deceitful’, beiig friends and protectors of the honest and mghteous, but punishmg sin_and guilt. Since in most cases the gods of the RV have not yet become dissociated from the physical phenomena which they represent, then figures are andefinite in outlme and deficient an individuality. Having many features, such as power, brillance, benevolence, and wisdom in common with others, each god exhibits but very few distinctive attubutes This vagueness is futher in- creased by the practice of mvoking deities im pairs—a practice making both gods share charactenstics properly belonging to one alone. ‘When nearly every power can thus be ascribed to every god, the identification of one deity with another becomes easy There are in fact several such identifications m the RV The idea as even found an more than one late passage that various deities are but different forms of a single divine being. This 1dea, however, never developed into monotheism, for none of the regular sacrifices i the Vedie period were offered to a single god. Finally, in other late hymns of the RV. we find the deities Adi and Prajapati adentified not only with all the gods, but with nature as well. This brings us to that pantheism which became cha.actenistie of later Indian thought in the form of the Vedanta philosophy. The Vedic gods may most convemently be classified as deities ofax CLASSITICATION OF THE GODS demth according to, the threefold division suggested the celestial gods are Dyaus, Varuna, Mitia, ce Alvins, and the goddesses Uses, Dawn, éife gods are India, Apam napat, Parjanya, and Apas, the Waters. The ses .e Préluz, Agm, and Soma, This Reader con- addressed to all these gods with detailed introductions er. sng thet chaacters in the words, as far as is possible, of the cif A few qune sutordiate deities are not meluded. partly no entre hymn is addressed to them Two such belong to the cel here ‘Tu:ta,a somewhat obscure god, who 18 mentioned only in detached stanzas of the RV, comes down from the Indo- Iranian petid He seems to repesent the ‘thud’ or hghtmng form Similar 1m origin to Indra, he was ousted by the latter at an eatly period Matauisvan 1s a divine bemg also referred to only m seatreted stanzas of the RV. He 1s desorbed as having brought down the hidden fire from heaven to men on earth, like the Prometheus of Greek mythology Among the tenestrial deities are certain rivers tat are persomed and invoked inthe RV Thus the Sindhu (Indus) s celebrated as a goddess in one hymn (x. 75, 2. 4. 6), and the Vipag {B,as) and tLe Sutudrt(Sutley), sister streams of the Panjab in another (ni $3) The most important and oftenest lauded 1s, however, the Sarasvait (vi 61, vin 95). Though the personification goes much further here than in the case of other streams, the connexion of the goddess with the river is never lost sight of in the RV. Abstract decties.—One result of the advance of thougnt during the perwd of the RV, fiom the concrete towards the abstract was the rise of cbstract deities The earlier and more numerous class of these seen:s to have started fiom epithets which were appheable to one or moze elder deities, but which came to acquire an dependent value as the want of a god exereising the particular activity im question began to be felt. We find here names denoting either an agent |furmed with the suffix ty or tar), such as Dhatr ‘Creator’, or an artrbute, such as Prayapah, ‘Lord of Cieatures’. ‘Thus Dhatr, otherwise an epithet of Indra, appears also as an independent deity who creates Leaven and earth, sun and moon. More rarely occur Vidnatr the ‘Disposer’, Dharir, the ‘Supporter? Tratr theINTRODUCTION xxi ‘Protector’, and Netr, the ‘Leader’. The only agent god mentioned at all frequently in the RV. 1s ‘Tvastr, the ‘ Aitificer’, though no entire hymn 1s addressed tohim He 1s the most skilful of vorkmen, having among other things fasluoned the bolt ot Indra and a new drinking-cup for the gods He 1s a guardian of Soma, which 1s ealled the ‘food of Tvastr’, and which India drinks im Tvastr’s house. Hes the father of Saanyt, wife of Vivasvant and mother of the primaeval twims Yama and Yamr. The name of the solar deity Savitr, the ‘Stimulator’, belongs to this class of agent gods (ef p 11). ‘There are a few other abstract deities whose names were o1igmally epithets of older gods, but now become epithets of the supreme god who was being evolved at the end ot the Rigvedie period. These appellations, compound m form, are of rae and late occurrence. ‘The most important 1s Prajapati, ‘Lord of Creates? Onginally an epithet of such gods as Savitr and Soma, this name 1s employed in a late verse of the tenth book to designate a distiact deity in the character of a Creator. Sumialy, the epitheb Visvakarman, ‘all-creating’, appears as the name of an independent deity to whom two hymns (x. 81, 82) ae addressed. Hiranyagarbha, the ‘Golden Germ’, onee occurs as the name of the supreme god desciibed as the ‘one lord of all that exists’, In one curious istance it 1s possible to watch the rise of an abstract deity of this type. The refrain of a late hymn of the RV. (x 121) 1s késmai devaya havigi vidhema ? ‘to what god should we pay worship with oblation?’ Thuis led to the woid k4, ‘who’ bemg used m the later Vedic literature as an independent name, Ka, of the supreme god The only abstract deity of this type occurting in the oldest as well as the latest parts of the RV 1s Brhaspats (p. 88). The second and smaller class of abstract deities comprises per- sonifications of abstract nouns. There are seven or eight of these occurring in the tenth book. Two hymns (88 84) aie addressed to Manyu, ‘Wrath’, and one (x 151) to Sraddha, ‘Fath’. Anumaty, ‘Favour (of the gods)’, Aramati, ‘Devotion’, Sinrta, ‘Bounty’, Asuntii, ‘Spirit-fe’, and Nini, ‘Decease’, occur only m a few isolated passages. A purely abstiact deity, often incidentally celebrated throughoutABSTRACT DEITIES iberation ’, ‘Freedom’ (lit, ‘un-binding), whose is the power of delivering from the bonds of ‘ng and moral guilt. She, however, occupies a unique e abstract deities, owing to the peculiar way in m seems to have arisen, She is the mother of deities called Adityas, often styled ‘sons of n at first most probably meant nothing more ", according to an idiom common in the RY. word was then personified, with the curious er is mythologically younger than some at least instanee Mitra) date from the Indo-Iranian Diti, named only three times in the RV., 2 being as an antithesis to Aditi, with whom she iGcant part in the RV. The only one of Next come Sarasvatt, celebrated in two as well as parts of others, and Vac, one hymn each are addressed Prthivs, +? (x. 127, p. 208), and Aranyant, ‘x 148). Others are only sporadically $ of the great gods are still more insignificant, rmed from those of their consorts, and altogether Fi such are Agnayt, Indrant, Varunant, . aud Varuna respectively, —A peculinr feature of the religion of the RV. is Ss Whose names are combined as com- ex of which is in the dual. About a dozen such ¢ in entire hymns, and about a dozen more in largest number of hymns is addressed , though the names most frequently found of Dyava-prthivt, ‘Heaven and Earth? Eaving been associated as universal parents Ferlod onwards, in all probability furnished typ “ere are als) a few more or less definite groups ed with some particular god. The Maruts en Indra, are the most numerous group, ‘TheINTRODUCTION xxii smaller group of the Adityas, of whom Varuna is the chief, is constantly mentioned m company with ther mother Adit. Their number 1s stated in the RV. to be seven or, with the add:tion of Mmitanda, eight. One passage (u. 27, 1) enumerates six of them, Matra, Aryaman, Bhaga, Varuna, Daksa, Améa: Surya was probably regarded as the seventh A much less mportant group, without individual names or definite numbe, 1s that of the Vasus, whose leader 1s genetally Indra There are, finally, the Viéve devas (p. 147), who, myoked in meny hymns, form a comprehensive group, which in spite of its name is, strange to say, sometimes conceived as @ nariower group associated with others lke the Vasus and Adityas. Lesser Dwintves.—Besides the higher gods, a number of lesser divine powers are hnown to the RV. The most promment of these are the Rbhus, who are celebrated in eleven hymns. They are a deft-handed trio, who by the marvellous skill acquired the rank of deities. Among thei five mam feats of dexterity the greatest con- sisted m transformmg the bowl of Tvastr into four shining cups. ‘The bowl and the cups have been variously interpreted as the moon with 1ts four phases o1 the year with its seasons. The Rbhus further exhibited their skill in renewing the youth of ther parents, by whom Heaven and Earth seem to have been meant. Occasional mention 1s made m the RY. of an Apsaras, a celestial water-nymph, the spouse of a corresponding genus named Gandharva. In a few passages more Apsarases than one are spoken of, but the only one mentioned by name 1s Urvast. Gandharva 1s m the RV a single bemg (like the Gandaewa of the Avesta), who dwells in the aerial sphere, guards the celestial Soma, and 1s (as m the Avesta) connected with the waters There are, lastly, a few divinities of the tuiclary order, guaidians watching over the welfare of house or field Such 1s the rarely mentioned Vastospati, ‘Lord of the Dwelling’, who 1s invoked to grant a favourable entry, to remove disease, and to bestow protection and piospeity. Ksetrasya pati, ‘Lord of the Field’, 1s besought to grant cattle and horses and to confer welfare. Stta, the ‘Furrow’, is once invoked to dispense crops and rich blessings In addition to the great phenomena of nature, various features ofALA? LESSER DIVINITIES im the RY Thes besides Rivers and Waters (p. 115), already mountams aie often addressed 03 natal objects, or m associat.on hyime yowers, one entie hymn 7 praise chiefly with reference to ther Sceufcal imp.ements, mo.eover, are derfied. sacifiera! post which is praised Tie saeiteal grass (barbs) , whicn lead to the place of pessing stones (gravénas) 76. 94. 175): spoken of as .. than heaven. they ere Lesought to dive destuuction The Moitar and Pestle used in pant are also invoked in the RV (1 28, 5. 6). ae sometimes deified. amour, bow. quiver, se] In one of the hymns (vi. 75). ed im the hymns are of two kinds The are the aerial foes of the gods. These he RV, where in the older paris that . ke ahura in the Avesta (cf p 184). rly the name of the dark aborigines, of fiend to designate the aerial Tue cundiet is i+ wlatly one between a single god and “aren, as exemplited by Indra and Vitra, The latter 15 cost fiequentiy mentioned His mother being called mes alluced to by the metronymue term Danava. demon 1s Vala the personified eave of the cows, which are set fiee by Indra and his alles, O.ker demon adversaries of Indra are Arbuda, se cows India diove out; Visvarapa, ied demun slan by both Trta and Indra, d Svaibi amu, who echpses the sun. There rslual demons, generally desci.bed as Dasas A giuup of demons are the Pam (‘ mggards }), sir lig who. with the aid of the dog Smama, tracks “ass 1.2 vuws inden by them. Tae send or 1. wer class of demons are terractmal aahln= ~ ne Doors i * dias 2 ites yamsINTRODUCTION “30 gofmen. By far the most common generic name for them is Raksas. "They are neaily always mentioned in connexion with some gud who destroys them. The much less common term Yatu or Yatudhana (pumantly * sorcerer’) alternates with Raksas, and perhaps expiesses @ species A class of demons scarcely referred to in the RV., but ©ften mentioned in the later Vedas, are the Pisacas, eaters of raw flesh or of corpses. Not more than thirty hymns are concerned with subjects other than the worship of gods or deified objects About a dozen of these, almost enhrely confined to the tenth book, deal with magical practices, which properly belong to the sphere of the Atharvaveda, Thar contents ae augury (1 42 48) or spells directed agamst poisonous ‘vermin (i 191) or disease (x. 163), against a demon destructive of childien (x 162), or enemies (x 166), or rival wives (x 145). A few are incantations to preserve life (x 5S 60), or to mduce sleep (v 55), or to procure offspring (x. 188) ; while one 1s a panegyric of fiogs as aagical bungers of ram (vu 108, p 141). 8 Szcunar Marrer rv rue Rievepa. Secular hymns —Ha.dly a score of the hymns are secular poems, "Those are especially valuable as throwing direct ight on the earhest thought and avilzation of India. One of the most noteworthy of them 1s the long weddmg hymn (x. 83) There are also five funeral Jaymns (x 14-18) Four of these are addressed to deities concerned ‘with the futuie hfe, the last, however, 1s quite secular in tone, and gives more information than any of the rest about the funeral customs of early Vedic India (ef. p. 164), Lythologeat dialogues —Besides several mythological dalogues in which the speakers are divine beings (iv. 62, x. 51, 52. 86 108), tlhere are two in whuch both agents are human. One 1s a somewhat obscure colloquy (x 95) between a mortal lover Purtravas and the celestial nymph Urvaét, who is on the point of forsaking him It 1s the eahest form of the story which much mote than a thousand years later formed the subject of Kaldasa’s drama Vikramorvasl. ‘The other (x 10) 1s a dialogue between Yama and Yamt, the twin parents of the human race, This group of hymns has a special Harare intoract 0s for cchodaurine tha dnamatrn wants af a Talon anestv: SECULAR HYMNS Didac'xe hymns —Four hymns ave of a didactic character. One of fx 84) a a striking poem, bemg a monologue in which bier laments the misery he has brought on himself and his natu ity to resist the attraction of the dice, ‘The rest Jye the various ways in which men follow gain (ix. 112), -vech (x, 71), or the value of good deeds (x. 117), antiei- ous poetry for which post-Vedie literature is noted. Two of the hymns consist of riddles, One of these 1, t, 147) deceniles various gods without mentionng their More elaborate and obscure 1s a long poem of fifty-two stanzas swhiea 4 number of emgmas, largely connected with the ‘ed m mystical and symbolic language Thus the wheel ct cider wth twelve spokes, revolving round the heavens, cad centaning within st m eouples 720 sons, means the year with ‘us and 930 days and 860 mghts. we Jom ng —About half a dozen hymns consist of specula- the orvzn of the world through the agency of a Creator names) as distinet from any of the ordmary gods. 129 p 2071, which desombes the world as due to the existent (set) from the non-existent (a-sat), 38 z as the starting-point of the evolutional philo- es assumed shape in the Sankhya system. ‘A serairhustonicsl e. aracter attaches to one complete hymn (1. 126) of 8 to 5 stanzas attached to over thirty others, Danastutis, or ‘praises of gifts’. These are pane- LLeral patrons on behalf of whom the seers composed ther . They yield meidental genealogical information about the poets and the employers, as well as about the names and the kalvtst of the Veé.e tmbes. They are late im date, appearing chiefly ely inn \J tenth, as well as among the supplementary hymns of the exchta book G al data—From the geographical data of the RV., “Le numerous rivers there mentioned, it is to be mnferred Ins Aryan tribes when the hymns were composed cecupied ‘ory roughly corresponding to the north-west Frontier Pr v.rve, and the Panjab of today. The references to flora and fauna “eur cut t.s conclusion,INTRODUCTION xxvii The historical data of the hymns show that the Indo-Aryans were still engaged in war with the aborigines, many victories over these foes hemg mentioned. That they were still moving forward as eonquerors 1s indicated by references to nvers as obstacles to advance. Though divided nto many tmbes, they we1e conscious of religious and racial unity, contrasting the aborigines with themselves by calling them non-saerificers and unbelievers, as well as ‘black-skans’ and the “Dasa colour’ as opposed to the ‘Aryan colour’. Incidental references scattered throughout the hymns supply a good deal of information about the social conditions of the time, Thus x16 1s clear that the family, with the father at its head, was the basis of society, and that women held a freer and more honoured position than in later times. Vanious erimes are mentioned, robbery, especially of cattle, apparently bemg the commonest. Debt, chiefly asa result of gambling, was known, Clothing consisted usually of an upper and a lowe: garment, which were made of sheep’s wool. Bracelets, anklets, necklaces, and earrings were worn as ornaments. Men usually giew beards, but sometimes shaved. Food mamly consisted of milk, clarified butter, gram, vegetables, and fruit Mest was eaten only when animals were sacrificed The commonest kind appears to have been beef, as bulls were the chief offerings to the gods. Two kinds of spmtuous liquor were made: Soma was drunk at religious ceremonies only, while Sura, extracted from some ind of gram, was used on ordinary occasions Occupations.—One ot the chief occupations of the Indo-Azyan was warfare He fought either on foot or from a chanot, but there is no evidence to show that he ever did so on horseback. The ordinary weapons were bows and arrows, but spears and axes were also used. Cattle-bieeding appears to have been the main source of livelihood, cows bemg the chief objects of dese m piayers to the gods But agneulture was also practised to some extent fields were furrowed wath a plough drawn by bulls; corn was cut with sickles, being then threshed and winnowed. Wald animals were trapped and snared, or hunted with ‘bows and arrows, occasionally with the aid of dogs, Boats propelled by paddles were employed, as 1t seems mainly for the purpose of crossing rivers Trade was known only in the formxxvui OCCUPATIONS AND ANUSEMENTS trades and crafts aheady existed, though uouctless in a 1udimentary stage. The occupations of the wheelwight and the carpenter were combined, The smith melted ore in a forge. and made kettles and other vessels of metal. The tanner prepared the sks of ammals. ‘Women plaited mats of grass or reeds, sewed, end especially wove, but whether they ever did so professionally is uncei tain. Amusements—Among these chariot-racmg was the favourite. The most popular social recreation was playing with dice (ep p. 186). Danemg was also practised, chiefly by women The people were fond of musie, the instruments used being the dium (dundubhi), the flute (vam), and the lute (vind), Singing 1s also mentioned. 9 Lrrerary merit or Taz Rievepa. The diction of the hymns is on the whole natural and simple, free from the use of compounds of more than two members. Considenng them great antiquity, the hymns are composed with a remarkable degree of metrical skill and command of language But as they were produced Ly a sacerdotal class and were geneally intended to ac- company a ritual no longer pumitive, their poetry 1s often impaired by constant snciificial allusions This 1s especially noticeable in the hymns addressed to the two utual deities Agm and Soma, where the thought becomes affected by concerts and obseuied by mysticism Nevertheless the RV. contams much genuine poetiy As the gods are mostly connected with natural phenomena, the praises addressed to them give mise to much beautiful and even noble imagery. The degree of literary ment in different hymns naturally varies a good deal, but the average 1s remarkably high. The most poetical hymns ae those addressed toDawn, equal if not superior in beauty fo the rebgious lies of any other literature. Some of the hymns to India show much graphie power im desertbing his conflict with the demon Vrtra. The hymns to the Mazuts, or Storm gods often depict with vigorous imagery the phenofiena of thunder and lightmng and the mughty cnset of the wind. One hymn to Pajjanya (v 88) paints the devastating effects of tne rain-storm with great vividness. The hymns m praise of Varuna describe the vatious aspects of his swayINTRODUCTION xxix the mythological dialogues set forth the situation with much beauty of language, for example, the colloquy between India’s messenger Sarama and the demons who stole the cows (x 108), and that between the primaeval twins Yama and Yamt (x. 10) The Gambler’s lament (x. 84) 1s a fine specumen of pathetie poetry. One of the funeral hymns (x, 18) expresses ideas connected with death m language of impressive and solemn beauty. One of the cosmogome hymns (x. 129) illustiates how philosophical speculation can be clothed in poetiy of no mean order. 10, InrerPRETATION. In dealing with the hymns of the RV the important question arises, to what extent me we able to understand their real sense, considering that they have come down to us as an isolated 1ehe from the remotest period of Indian hterature? The reply, stated generally, is that, as a result of the labours of Vedic scholars, the meaning of a considerable proportion of the RV as clear, but of the 1emainder many hymns and a great many single stanzas or passages are still obscure or unintelligible. This was already the case in the time of Yaska, the author of the Nuukta, the oldest extant commentary (¢ 500 c.) on about 600 detached stanzas of the RV ; for he quotes one of his predecessors, Kautsa, as sayimg that the Vedic hymns were obscure, unmeaning, and mutually contradictory. In the earher period of Vedic studies, commencing about the middle of the nmeteenth century, the traditional method, which follows the great commentay of Sayana (fourteenth century ac), and 1s represented by the translation of the RV., begun by II H. ‘Wilson an 1850, was considered adequate It has since been proved that, though the native Indian commentators ate invaluable guides in explaming the theological and ritual texts of the Brahmanas and Satras, with the atmosphere of which they were familar, they did not possess a continuous tradition from the tame when the Vedic hymns were composed That the gap between the poets and the interpreters even earher than Yaska must have been considerablo, 1s shown by the divergences of opmion among his predecessors asSSX INTERPRETATION an epithet of the Agvims, as ‘true, not false’, another Agrayana, as “leaders of truth’ (satyasys pranetaran), while Yaska himself thks it may mean ‘nose-born’ (nastka-prabhavau)! Yiska, moreover, mentions several different schools of interpretation, each of which explamed difficulties m accordance with its own particular theory. ‘Yaskas own interpretations, whieh an all cases of doubt are based on etymologs, ate evidently often merely conjectural, for he frequently gives several alternative explanations of a word. Thus he explains the epithet Jatd-vedas in as many as five different ways Yet he must have had more and better means of ascertaming the sense of various obscure words than Sayana who lived nearly 2,000 years later. Sayana’s interpretations, however, sometimes differ from tuose of Waska. Hence either Yaska 1s wrong or Sayana does not follow the tradition. Again, Sayana often gives several inconsistent explanations of a wo1d im interpreting the same passage or in com- menting on the same word in different passages. Thus asura, “dive bemg’, is variously rendered by hum as ‘expeller of foes’, ‘giver of strength’, ‘giver of life’, ‘hurler away of what is un- desired’, ‘giver of breath or water’, ‘thrower of oblations, priest’, ‘taker away of breath’, ‘expeller of water, Parjanya’, ‘1mpeller’, *stiong . ‘Wise’, and ‘am-water’ or ‘a water-discharging cloud’! In shovt it is clear from a careful exammation of their comments that neither Yaska nor Sayana possessed any certain knowledge about a large number of words in the RV. Hence their interpreta- tions can be treated as decisive only if they are borne out by probabity, by the contest, and by parallel passages. For the traditional method Roth, the founder of Vedie philology, substituted the eritieal method of sterpreting the difficult parts of the RV from mternal evidence by the mmute comparison of all words parallel mm form and matter, while taking into consideration context grammar, and etymology, without ignoring either the help suppled by the hnstorieal study of the Vedie language in its con- nevion with Sansknt or the outside evidence derrved from the Avesta and trom Compmative Philology. In the application of his method Roth attached too much weight to etymological considerations, while he undervalued the evidence of native tradition, On the other hand.INTRODUCTION sxx of the Vedic hymns, connects the intorprotation of them too closely swith the literature of the post-Vedie period and the much more advanced civilization there described. It is important to note that the critical scholar has at his disposal not only all the material that ‘was open to the traditional interpreters, and to which he is moreover able to apply the comparative and historieal methods of research, but also possesses over and above many valuable aids that were unknown to the traditional school—the Avesta, Comparative Philo- logy, Comparative Religion and Mythology, and Ethnology. The student will find in the notes of the Reader many exemplifcations ff the usefulness of these aids to interpretation. ‘There is good reason ‘to hope from the results already achieved that steady adherence to the critical method, by admitting all available evidence and by avoiding onesidedness in its application, will eventually clear up a lange proportion of the obscurities and difficulties that still confront the interpreter of the Rigveda,ERRATA 14, line 27, for ting read ftp, P28, ino 1, read PUTAS. P81, Tine 28, ent. 46.1.38, for x6 rend 98, B48, hoding, for 19, dyed 184, B.B1, line 8, for 36 read 36. 60, line 18, for no read 28. .69, line 2 for tem read fp ¥p.68, 70, 7, 18, Rendlines, for APAM read APAME F.138,hetding, for APAS read ZPAS, 196, line 12, forvifrdoakghe read videConke, 125; line §, for nf rend nb. P. 189, line 14, for vibhldake need vithfaats, 142, lst ine, and p, 143, line 1, for any read any, , 14 had line, for MANDDRAS road MANDORAS. 170, line 96, for wf ead #8, B.184 ine 17, fort read oh B. 204, aad ine and lin 1 for abhi toad abhi,' As the persomfication of the sacnficial fire, Agni 1s second in importance to India (11 12) only, being addhessed in atlenst 200 hymns The anthropo morphism of his physical appearance 1s only rudimentary, and 1s connected chiefly with the sacrificial aspect of fire, Thus he 1s butter-backed, flame- hatred, and has a tawny bead, sharp jaws, and golden teeth Mention is often made of his tongue, with which the gods eat the oblation. With a buining head he faces in all directions + He 1s compared with vanousammals he resembles a bull that bellows, and bas horns which he sharpens, when born he 1s often called a calf; he 1s kindled hike a horse that brings the gods, and 1s yoked to convey the sacrifice to them He 1s also a dive bird, he 1s the eagle of the sky; as dwelling im the waters he 1s hike a goose, he 1s winged, and he ‘takes possession of the wood asa bird perches on a tree. Wood or ghee 1s hus food, melted butter his beverage, and he is nounished thee times a day. He 1s the mouth by which the gods eat the sacnfice, and his flames are spoons with which he besprinkles the gods; but he 1s also asked to consume the offeungs himself. He is sometimes, though then nearly always with other gods, imited to drunk the Soma Juice hs brightness 1s much dwelt upon he shines like the sun; his lustre 18 like the rays of the dawn and the eun, and like the hghtnings of the ramcloud He shines even at night, and dispels the darkness with his beams On the other hand, his path is black when he invades the forests and shaves the earth as a barber a bead © His flames are like roarmng waves, and his sound 1s like the thunder of heaven His red smoke rises up to the firmament, like the erector of a post he supports the sky with Ins smoke (‘Smoke-bannered' (dhiimé-ketu) 1s his frequent and exclusive epithet J He has a shimng, golden, hghtning car, drawn by two or more ruddy and tawny steeds, He 1s a chautoteer of the sacnifice, and with his steeds he brings the gods on his car. (5 1s the child of Heaven (Dydus), and is often called the son of feaven and Earth (1, 160)} He 1s also the offspring of the waters. The gods generated him as a fight for the Aryan or for man, and placed him among men, Indra 1s called Agni's twin brother, and 1s more closelp associated with him than any other god.2 AGNI fia The mythology of Agni, apart fiom bis saeiificial activity, 1s mainly tonceined with ins ya1.cus buths, forms, and abodes Mention is often made of hus daily piodaction fiom the two kindling sticks (ardnis), which axe his parents 01 lis mothes From the dry wood Agni 1s boin iuvings as soon as born the child devours his parents, By the ten maidens that produce him aie meant the ten fingers of the kindler Owing to the force requucd to kindle Agni he is often called ‘son of stiength’ (sahaseh sfimth) Bemg pioduced every moiming he 1s young, at the same time no sacrifice: 1s older than Agm, for he conducted the first sacnfice Again, Agm’s ogi im the aerial waters 1s often referred to he 1s an embryo of the waters. he 1s kindled m the waters; he is a bull that has grown in the lap of the waters As the ‘son of Waters’ (x, 85) he has become a separate deity. He 1s also sometimes conceived as latent in terrestrial waters, This notion of Agm in the waters 1s a promment one im the RV. Thirdly, a celestial omgin of Agm 1s often mentioned he 1s born m the Tnghest heaven, and was biought down fiom heaven by Matauévan, the Indian Prometheus, and the acqmattion of fire by man 1s 1egarded as a gift of the gods as well as a production of Mitaiévan. The Sun (m1 68) is further regarded ae a form of Agm. Thus Agm: is the hght of heaven in the bright sky; he was born on the other side of the air and sees all things, he 1s born as the sun nising in the morning Hence Agm comes to havea tuple character His births are thiee o: thieefold, the gods made hum threefold, he 1s threefold hght, he has three heads, thee bodies, three stations Thisthreefold nature of Agm 1s cleaaly recogmized in the RV., and represents the earhest Indian timty. The universe bemg also regarded as divided into the two divisions of heaven and earth Agm 1s sometzmes said to have two ongins, and indeed exclusively bears the epithet dv1jénman having two births As being kindled im numerous dwellings Agni is also sad to have many buths Agm 1s more closely associated with human hfe than any other deity. He 1s the only god called grhé-pati Jord of the house, and 1s constantly spoken of as a guest (dtitha) mm human dwellings He 1s an immortal who has taken up lus abode among moitals Thus he comes to be termed the nearest ky sman of men. He 1s oftenest desenbed asa father, sometimes also as a lnother or even as a son of his worshippers He both takes the offerings of men to the gods and bungs the gods to the sacnfice Hes thus characteustically a messenger (d0t4) appomted by gods and by men to be an ‘oblation-bearer'. ~~ gni's wisdom is often dwelt upon. Asknowing all the details of sacrifice he 1s wise and all-knowing, and is exclusively called jaté-vedas he whe knows all created beings (ze 1s @ gieat benefactor of his worshippers, protecting and dehvering them, and bestowing on them all kinds of boons, but pre-eminenily domestic welfare, offspring, and prospenty. ) His greatness 1 often landed, and 1s once even said to surpass that of the other gods His cosmic and creative powers are also frequently praised. From the ordinary sacnifiaal Agm who conveys the offermg (havya- vahana) is distmguished his corpse devouring (IkravyAd) form that burns the body on the funeral pyre (x 14) Another function of Agni 1s to burn and dispel evil spits and hostile magic. The sacrificial fie was already in the Indo-Iraman period the centre of @ developed ntual, and was peisomified and woishipped as a mghty, wise, and beneficent god It seems to have been an Indo-European institution also, since the Italans and Geeks, as well as the Indians and Iramuans, had the custom of offering gifts to the gods in fire. But whether it was aleady persomfied im that remote period is a matter of conjecture. he name of Agm (Lat sgnt-s, Slavonic ogni) 1s Indo-European, and may origmnally have meant the ‘agile’ as derived from the root ag do drive (Lat ago, Gk ayo, Skt é&mi).) Rievepa i. 1. The metre of this hymn is Gayatri (p. 488) in which nearly one-fourth of the RV. 1s composed It consists of three octosyllabie verses identical in construction, each of which, when normal, ends with two 1ambies (v—v%), The first two verses are in the Samhita treated as a hemistich ; but there is no reason to suppose that in the original text the second verse was more sharply divided from the third than from the first. aafenilds qofed afar 8351 gostea awe gagfasiat awe 1 2aq 1 wfastz Bratt Taurday u Pate vacate 1 Agnim iJe puréhitam, Imagnafy Agne the domestic priest, yayfidsya devém rtvijam, the divine manastrant of the sacrifice, hotéram ratnadhétamam. the mvoker, best bestower of treasure B24 AGNI aa On the marking of the accent in the RV see p 448, 2. The verb He (1 s px: A of id: 1 for @ between vowels, p. 8, fn 2) has no Udatta Lecause st 1s m 2 punexpal sentence and does not begin a sentence or Pada (p 466, 19A.); its first syllable bears the dependent Svarita which follows the Udatta of the preceding syllatue (p 448 1) puré-hitam has the accent of a Kamadharaya when the last irember 1s a pp. (p. 456, top). yarfidsya 1s to be taken with rtyijam (not with purdhitam according to Sayana), both because the gemtive normally precedes the noun that goveins it (p. 285 ¢), and Lecause it 1s in the same Pada; cp RV vm 88,1; yagildsya hi sthé rtriya ye two (India-Agm) are mnstrants of the saci fice. ‘The dependent Svanta which the first syllable of rtvijam would otherwis+ bear (like fle), disappears because this syllable must be marked with the Anudatta that precedes an Udatta rtv-{y though etymologically a compound (rtu+2 = yay) 1s not analysed in the Pada text, because the second member does not occur as an in- dependent woid; cp. x. 2,5: agnir devia rtugé yayati may Agni sacryice to the gods according to the seasons. “ratna-dha-tama (with the ordmary Tp accent. p 456, 2): the Pada text never divides acd into more than two members. ‘The suffix tama, which the Pada treats as equivalent to a final member of a ed., 1s here regarded as forming a unit with dha; cp. on the other hand viré-vat+tama in 8c and citrd-éravas+tama m 5b, rétna never means yewel 10 the RV. await: Patera fate waft: 1 afar: 1 aafeisfar 1 eet qatar Seki a isa a Gat ue cafe Bi sary aA ee Tafa 2 Agnih pirveblur tmbhir Agnt to be magnified by past and iho nitanar uta, present seers, may he conduct the gods 86 devi éhé vaksat, here. fablus . The declensional endings bhyam, blus, bhyas, su are in the Pada text treated like final members of compounds and sepaiated, bat not when the pure stem, as m the s dec, is modified in the rreceding member : hence pirvebhis (p. 77, note 9) is not analysed. fyas: to be read as ihas (p 16, 2d), niitanais: note that the twoi1,3) AGNI 5 forms of the inst pl of the a dec. in ais and ebhis constantly occur in the same stunza sé (49) being unmaiked at the beginning of 8 Pada, has the Udatta, the dependent Svanta of the following syllable disappeais before the Anudaita required to mdicate the follosing Udatta of vaih (Sandhi, see 89). This Anudatta and the Svanita of vakgati show that all the intervening unmarked syllables vain éhé have the Udatta. All the unaccented syllables following a Svarita (ll the Anudatta preceding an Udatta) remain unmarked, hence the last two syllables of vakgati are unmarked ; but in the Pada text every syllable of a word which has no Udatta 1s matked with the Anudatta ; thus vaksat; The latter word is the s ao sb. of vah carry for vah-s-a-ti (143,2, 69a) In @ hd vakgati, the pip. because it 1s in a punapal sentence is uncom- pounded and accented (p. 468, 20), besides as very often being separated from the verb by another word. The verb vah is con- stantly connected with Agm, who conveys the sacufice and brings the gods Syntactically the first hemustich is equivalent to a rel clause, s& being the correlative (ep. p. 294a), The gerundive idyas strictly speaking belongs in sense to niitanais, but 1s loosely con- sued with pirvebhis also, meanmmg ‘1s to be magnified by present seers and (was) to be magnified by past seers’. The pel. uté and (p. 222) 1s always significant in the RV. 3 aftert chara attra | Chae TAA aida fates ard va Peas aad dca | ada ateaqeaar 8 Agning rayim agnavat Through Agm may one obtain tweatth pésam eva divé-dive, day by day (and) prospenty. glor ous yaéésam virdvattamam. (and) most abounding in heroes. agnav-a-t: sb pr of amé atta, 8 s, md pr. agnéti (ep. p. 184), the pra, ‘he’ inherent m the 8 5. of the vb. 1s here used in the indefimite sense of ‘one’, as so often im the 8 s op im classical Sanskrit rayim, pdgam: co-ordmate nouns are constantly used in the RV. without the conjunction ca divé-dive: this 1s one of the numerous itv. compounds found m the RY., which are always6 AGNI fia accented on the first member only, and are analysed in the Pada text Hike other compounds (189 Ca), yaédésam: this is one of the few adjectives ending in -4s that occur in the RV. ; the cone sponding n. substantives are accented on the first syllable, as yéé-a8 Jame (88, 2a; 182, p 256) viré-vat-tamam: both the suffix vant (p 264, ep 185 a) and the superlative suffix tama are treated in the Pada text like final members of a ed ; virévant bemg here regarded asa umit, it 1s treated as the first member m the analysis (ep note on ratna-dhitama mle) In these two adjectives we again have co-ordination without the connecting pel ca. Their exact meaning is ‘causing fame’ and ‘produced by many herore sons’, fame and brave fighters bemg constantly prayed for mm the hymns, 3 WA St aerate BH A TET fad: uff fag: 1 oftsqe | afd a wag wefay Be Bag wea | Agne, yim yayfidm adhvarém — O Agms, the worshp and sacnefice viévatah paribhiir és1, that thou encompassest on every side, 86 id devégn gachati. that same goes to the gods. yajfidém adhvarém : again co-ordination without ca; the former has a wider sense = worship (prayer and offering); the latter = sacrrfieal act v:vé-tas: the prn adj. viéva usually shifts its accent to the second syllable before adv. suiixes and as first member of a cd. (p 454, 10). dsi is accented as the vb. of a subordinate clause (p 467, B). a6 id: all successively unmaiked syllables at the beginning of a hemistich have the Udatta (p. 449, 2). On the particle id seo p. 218, devésu: the loc. of the goal reached ( 825, 14); the ace, which might be used, would rather express the goal to which the motion is directed. gachati. as the vb. ofa principal sentence has no Udatta (19.4), nor has it any accent mark in the Samhita text because all unaccented syllables following a dependent Svarita remain unmarked ; on the other hand, all the syllables of an unaecented wod are maked with the Anudatta in the Pada text (ep note on 2d). The first syllable of gachata is long by position (p 487, a8).Lyeé) AGNI uafagtat afaag: ata: | Stat | aaswg: | aafgateaa | aa fratassaa A ga sare daa ga Sai ar watt 6 Agnir hota kavikratuh May Agm the nvoker, of wise satydé citrdéravastamah, intelligence, the true, of most brellrant devé devébhir & gamat. ‘fame, the god come with the gods. Both kavi-kratus and citré-érevas have the regular Bv. accent (p 4554); the latter od is not analysed in the Pada text because it forms a unit as first member, from which tema 1s separated as the second , ep. notes on tama in leand Se, devébhis: the inst. often expresses a soc.ative sense without a prp. (like saa in Skt.) see 199A1. devd devébhih: the juxtaposition of forms of the same” word, to express a contrast, is common in the RV, gam-a-t : root ao sb. of gam (p. 171); on the accentuation of & gamat se0 p. 468, 29Aa & Oey TAT ER BRITE eR A wa ag afcafe aga afcafe aauaaafyt a AAT aaa | TFT a 6 yad agd dasuse tuém, Just what good thou, O Agni, wilt Agne, bhadrém kangyasi, do for the worshipper, that (pur pose) tavét tét satyém, Agia. of thee (comes) true, O Avigiras. afgé: on this pel. see 180(p. 218). daiéiige: dat_ of daé-vams, one of the few pf. pt. stems im the RV. formed without red. (140, 5 5 157), of which only vid-vams survives in Skt tvém: here, as neatly everywhere in the RY,, to be read as tum on account of the metre. ‘Though the Padas forming a hemstich constitute a metrical ‘unit, thatis, are not divided fiom each other eitherin Sandhi or in the marking of the accent, the second Pada is syntactically separated from the fast masmuch as it 1s treated as a new sentence, @ voo. or «wh of ite heomning being always accented (p. 465, 18a; 196).B AGNI (21,6 econted (the Udatta being, as always, on the first 18}, while Atgiras is not (p. 466, 180) karigydsi 245) that 1s whatever good thou intendest to do to the srl certainly be realized. tdva it tét: that intention sd aT aR RASA Sratsae 1 FYaT | TAAL wat | ART aT Ee ~ :n8 divé-dive, To thee, O Agn, day by day. O x, dsy vaydm, alluminer of gloom, we come with azanta emastj thought binging homage , s the ene form of tvém (109a) and Agne as a voc. in the .° a Pada (p. 4660) are unaccented. The ace tva is most rt «1 ty Ue taken as governed Ly the preposition tpa (p. 209), >. tnught otherwise be quite well dependent on the ed. vb. , as: {a common comlnation pf upa and 4 with verbs 4 gor as the first prp 1s often widely sepmated from the it. p 465 20a) “dégé-vastar: Sayana explams this cd. + eurs here only) as by might and day, but vastar never occurs fe analy and the accent of dosa 1s shifted (which 1s not otherwise | cy ols as siyam-pritar evening and morning, from ¢ evplanation as 0 Wluminer (from 1 vas shine) of darkness cent on tue fast syllable) is much more probable, being 2 description of Indra (im 49, 4) as ksapam vasta Pounner of nights generator of the Sun’) dhiya inst. igit tac. t p. 458 1) used in the sense of mental prayer. ne, unjlhes a gesture of adoration bhérantas: N. pl. bh.» @masi: the ending masi is five times as 1 ty mas in tae RY. (p. 125, fn. 2), TTT Use TTT | arava Site fer | ar wae | Afefag war @ ait war | Si ziei149) AGNI 9 3 rijantam adhvaranim, (to thee) slung over sacrifi gopam rtdsya didivim, shining guaidean of order, growing wm vérdhamanem sué déme. thane o1n house rajantam: this and the other accusatives in this stanza are in agieement with tva im the preceding one, adhvarinim: governed by the precedig word, because verbs of ruling take the gen. (202 A a); the final syllable am must be pronounced with a slur equivalent to two syllables (like a vowel sung mm music) go-pam : one of the many m. stems in final 1adzeal (p. 78), Which in Skt. 18 always shortened to a (as go-pa) ytd means the regular order of nature, such as the unvaiymg course of the sun and moon, and of the seasons ; then, on one hand, the regular course of sacrifice (xite} , on the other, moral order (right), a sense replaced in Skt. by dharma Agni 1s specially the guardian of rté in the ritual sense, because the sacrificial fire 1s regularly kindled every day; Varuna (vu 86) 18 specially the guardian of rt4 im the moral sense. vérdhamanam: growing i thane own house, because the sacrifiaal fire after being lundled flames up in its receptacle on the altar. své: to be read as sué; this prn. meaning own 1efers to all thiee persons and numbers in the RY., my own, thy own, lus own &e (cp. p. 112c). démez this word (= Lat domes) is common in the RV, but has disappeared in Skt Lat fied Gy Be feasts Ba St gore a1 WAL YCsUTae | ATL Beate aed o we | SES 9 84 nah pitéva simdve, So, O Agna, be easy of access to us. Agne, siipéyand bhava; asa father to Ins son, abrde with us sécasva nah suastéye. for our well-berng. 86 is here used in its frequent anaphoric sense of as such, thus (p. 294%) nas ene, dat (109 a) parallel to siimdve. pita iva: the ene, pel. 1va is regularly treated by the Pada text as the second member of a cd , m the RV pitf is usually coupled with stinu, matf with putré. simévé this word as wntten m the Samiuts text appears with two Udattas, because the Udatta of the elided &ie AGNI {i 1.9 is thrown back on the preceding syllable (p. 465, 8); but this 4 must Te restored as the metre shows, and sinéve Agne read. Though Ged an about 75 per cent, of its oceuirences in the written ah.ta text. it remasns im the rest, 16 must be pronounced in + 99 per cent (ep p, 23, fn. 4 and 5). The vowel Sandhi 38 unvat.ably apphed between the final and imtial sounds ~wo Padas of a hemustich. must always be resolved to restore r+, Tuas 1s another indication (see note on Agne in 6b) the s-ecnd and the first Pada were originally as independent of er as the second and the third. On the accentuation of na as a By sec p 453, ca, sdeasva: this verb (which ~ vely Vedie) 1s construed wath the ace. (here nas) or the vowel of sva, the ending of the 2 s ipv. A., is here (like ny cther £nal vowels) lengthened in the Samhnta, but is regularly short in the Pada text. svastdye must be read as su-astiye; it vis the sense of a final dat. (200B2). It is not analysed in the Pida text Lecause asta does not occur as an independent nominal tem. SAVITR rated in eleven entire hymns and in many detached zasu- well. ie 1s preeminently a golden deity the epithets golden- stenkard-d,and golden tongued are peculiar to him His car and are ge.en It as drawn by two or more brown, white-footed He tas mighty golden splendour which he diffuses, illuminating aven. € air” He raises aloft his strong golden arms, with which esses all bemgs, and which extend to the ends of the Ey moves m his colden car, seeing all creatures, on a downward cpwarl path Shining with the rays of the sun, yellow-haared, up ms ight contmually from the east. His ancient paths in and easy to traverse, and on them he protects his x ke conveys the departed spint to where the ughteous removes evil dreams, and makes men sinless, he dives away and sorcerers, He observes fixed laws, the waters and the wind 2 ged as4.95, 2] SAVITR 11 to impel the sun, or to declate men sinless to the sam, But in other passages at 1s hardly possible to keep the two deities apart. Savity is connected with the evening as well as the morning; for at his command night comes and he brings all beings to rest. The word Savitr 1s derived from the root sii to stimulate, which is con- stantly and almost exclusively used with tim such a way as to form a perpetual play on the name of the god. In neaily half 1ta occurrences the name 18 accompanied by devé god, when it means the ‘Stimulator god’. He was thus ongmally a solar deity m the capacity of the gueat stimulator of life and motion im the world. i. 85. In this hymn Savitr appears as the regulator of time, bringing day and espeaially night ‘The metre of this hymn is Tristubh (p 441), the commonest in the RV , about two-fifths of which are composed in xt. It consists of four verses of eleven syllables identical 1m construction, and 1s divided into two hemustichs. The cadence (the last four syllables) is trochuc (-v—¥); the opening, consisting of exther four or five syllables followed by a cacsuia or metrical pause, 1s predommantly rambie (¥-Y— or ¥—Y—¥, and the break between the eaesura and the cadence is regularly Uv— or vu. Thus the scheme of the x Yor ¥-¥-¥, whole normal verse 1s either Y—¥~, vu—|—v vu|-v-¥|, The metre of stanzas 1 and 9 1s Jagati (p 442), which consists of four verses of twelve syllables. The Jagatt 1s identical with the Tristubh verse extended by one syllable, which, however, gives the cadence an iambie character (Wu). In the first stanza the caesura is always after the fifth syllable, in the second Pada following the first member of a compound. qzatahi dad wee sulfa aia we aa walfa frstaqurfrerd’ 1 xalfaas frataeut ce wea salfa oft ait fad saif arthouse: meade walfa 24 dfaanqnady «= gaifa | 2a BfaartH Gat a lhvéyami Agnim prathamém — Lali on Agni first for welfares suastiye; ZT call on Mita-Faruna here for hvéyam Mitravérunavihavase; aid, I call on Night that bvings the12 SAVITR (i. 35,2 hy4yimi Ratrim jégato mvéé- world to rest; I call on god Savitr anim ; for help. ye. hydyami: pr. ind from hv call; note the anaphoric repetition of this word at the beginning of each ve:se prathamém 1s in apposition to Agnim. su-astdye* this, dvase, and ditdye are final datives (p. 314, B 2), the last two words are derived from the same root, av help, svasti (ep. note on 1, 1, 9 ¢) evidently means well- being; by Sayana, following Yaska (Nnukta, m 21), 16 18 explained negatively as a-viniiga non destructon. Matra-véruna: one ot the numerous Dvandvas both members of which are dual and zecented {p 269); note that Dv. eds. are not analysed in the Pada text. whavase for thé dvase: on the accent seo p. 464, 17, 1. jdgatas: the objective gen (p. 820, B12), dependent on mvéSanim = that causes the world to ‘tum m’ (ep x 127, 4.5); the es. niveSdyan ig applied to Savitr in the next stanza. Qa ett Telar aaa BE eet | Tata TAATA | fencers HE 3 fae we RC feqweta afaat cat facet 1 afaat: cia ah atta gear vey | at Sa arf yeti ae 2&krgnéna réyasi vértamino, Rolling huther tl ough the dark mvegéyann amftam médrtiam space, laymg to rest the ummortal ca, and the mortal, on hes golden car Inranyéyena Savita réthena, god Savtr comes seeing (all) crea- &devé yt: bhivanam pagyan. tures. & vértamanas: the prp. may be sepaiated from a pt, as from a fimte vb, p 462, 13a; when it 1mmediately precedes, as m mi- veéiyan, it 1s usually compounded, hid, krgpéna réjasé: = through the darkness ; loc. sense of the inst., 119 Ad, samftam mértiam ca & m, used collectively = gods and men, réthen’ must of course b read réthena,&; see note on Agne, i 1,.9b devs rath - — ~iss, 4] SAVITR 18 on 4 thé vaksati,i 1,2c. In this and the two following stanzas Savitr 1s connected with evenmng. gunfa 2a: wear aTqEAT arfizaiasaat anti sacaat anfa sprnat wat efeearay aria spat aaa efter we Sat atte afar deradt ari ari arf afaats aersaa 6u frat gitar ardara: yo wd feats giegat it aTdare 0 Syati devéh pravéta, yati ud- The god goes by a downward, he vata ; goes by an upward path; adorable yati éubhrabhyim yajaté hdri- he goes with Ins two bright steeds. bhyam, God Savitr comes from the distance, & dev yat Savité paravito, drwing away all hardshaps. dpa viéva dumté badhamanah, In this stanza a Jagat verse 18 combined with a Tristubh in each hemistich, This is quite exceptional im the RV. : see p 445, 81 and fn 7. pra-vat-d and ud-vét-A: local sense of the mst.(199 A4), note that the suffix vat (p 263) 1s im the Pada text treated like the second member ofacd. The downward and upward path 1efer to the sun’s course in the sky The second yati 1s accented as beginning a new sentence héribhyam: inst. in sociative sense; cp dovébhis in 11,5. On the different treatment of (ubhrabhyam and héribhyam. in the Pada text see note on piirvebhis in 1. 1, 28 paravdté ¢ pa: see note on Agne mi 1, 9. paravdtas: abl with verb of motion (201 Al). dpa badhamanas: ep. note on @in2e viéva durita : this form of the n. pl. 1s commoner im the RV than that in am; p. 78, fin. 1k smaitgd odtfered aftodars alt: | fracerr fecemet wait gen | feSM! gaa: 1 gee meng afgat fraig | AT WET THAI BfeaT | FA BUT Waifs aT cat y | catg worn cafe afta | gate:u“ SAVITR fia,e abhivrtem kféanair, visvdri- His car adorned with pearls, pam, omntform, with golden pins, lofty, uranyasamyam, yajaté brhén- the adorable Sautr brightly tam, lustrous, putting on the dark spaces isthid rétham Savita atré- and his aught, has mounted. bhanuh, rpsna réjamsi, tévigsim dédha- nab. The final vowel of abhi is lengthened in the Samhita text, as often when a long vowel is favomed by the metre. The prp. is Jso accented, this bemg usual when a prp 1s compounded with - pp. (p 462, 182). kyéanais: stars are probably meant, as 18 ndicated by x. 68, 11. ‘the Fathers adorned the sky with stars, like dak horse with pearls’, viévé-ripam: on the accent ep note on . 1,4. -Samyam: inflected like rathi, p, 87, the éami is robably a long pm fixed at each end of the yoke to prevent its lippmg off the horse’s neck. @asthat: root ao of stha. krgn& jams: = darkness. dédhanas (pr, pt.; the pf. would be da~ hangs) governs both réjimsi and {tévigim = clotlung hemself wn arkness (ep. 28) and might, that 1s, bringmg on evening by his aight. , a aatserea: fitfawret fai seit eran 1 figfrcares wat ees a fetanst ada Tea fetuemer | ada refed: afagzaet- waa fad: afag: 1 eaters & fra genta wee was’ frat denier) ae: a i jénAfi chyavéh fitipado His dusky steeds, white-footed, akhyan, drawing ins car with golden pole, itham hiranyaprafigam vdéh- have surveyed the peoples. For antah, ever the setilers and all creatures iévad viéah Savitiir déiviasya have rested im the lap of dwine pisthe viévé bhivandm te- Saciiy. sthub.i 35, 6) SAVITR 15 vir separated from vb. ; see note on & vaksati, i 1,2c, janaai chyavah : for }énan Syavah (40, 1). étpadas on the accentua- tion of this By, on the final member, see p. 455, ce. Note that the initial a of akhyan remains after o (ep. note on1.1,9b) akhyan: 8 ao. of khya see (p 168, a1), op. 7a and 8a, and pdéyan in 2d; the ao expresses a single action that has ust taken place (p 845); the pf tasthur expresses an action that has constantly ($4évat) taken place in the past down to the present (118 Aa), In -praugam (analysed by the Pada text of x 180, 8 as pra-uga), doubtless = pra-yugam (as explained an a Pratasakhya), there 1s a remarkable Inatus caused by the dropping of y. vidva bhtivandmi: here the old and the new form of the n. pl are used side by side, as very often. On the Sandhi of déivyasyopdsthe cp. note on Agno, 1.1, 9b. déivya dwine is a variation of the usual devd accompanying the name of Savitr. updsthe: the idea that all beings are con- tained in various deities, or that the latter are the soul (atm) of the animate and mammate world, 18 often expressed in the RV. é fret ae: afagdt svet = fra) area: afagei at case vat owe gia frre) wat are get fare sufi a teagarhl wge | wafer a) cet agate ge dag ag afeaaan aq Wish Biaea aaiaca 6 tisré dyavah; Savitir dvi upd- (There are) three heavens: two stham, (are) the laps of Savitr, one over. ék& Yamdsya bhtivane virdsat. cong men, (18) im the abode of anim né réthyam amftédhi Yama. Al emmortal things rest tasthur: (on him) as on the azloend thé bravitu yu tic ciketat. of acar. Tet him who may under- stand ths tell at here. ‘The interpretation of this stanza is somewhat difficult ; for it is meant, as the last Pada indicates, as an enigma (like seveial otheis in the RV), The first Pada 1s evidently intended to explam the10 SAVITR [i 3,6 ast two of the preceding stanza’ of the three worlds Savitr occupies avo (ar and eaith). The second Pada adds: the thnd world (the righest heaven) 1s the abode of Yama, in which dwell men after jeath (that is, the Pites), The third Pada means on Savitr, hese two (lower} woilas, the gods rest dyavas: N. pl of dy6, rere £, (which 2s rare), probably an ellupt.cal pl. (198, 8 a) = heaven, ir, and earth. dva- for dvdu before u (22), after tisré dyavah he f, form dvé should strictly Le used (Ike ek in b), but at is ttracted an gender by the following updstha (ep. 194, 3). upa- that: the dual ending @ (which m the RV. 1s mae than seven mes as common as au), appears before consonants, m pausi at the ad of a Pada, and in the middle of a Pada before vowels. with which coalesces, Hete it 1s nasalized (as often elsewhere) before the utial vowel of the following Pada to avoid the Inatus; this is aother indication (ep. note on Agne,1 1, 9b) that there was in the ‘igmal text of the RV no vowel Sanuhi between the Padas of henustich. {vird-sat: N.s. of vird-sdh (61) in which there is cere- ‘abzation of § by assumulation to the final cerebral t (for -sat); m the ‘st member the quantity of the vowels (for vira) 1s interchanged for etrical convenience the Pada test does not analyse the cd. because e form vira does not oceu1 as an dependent word (ep. note on rtvij," 1,1»), amfta: n. pl. =the gods, anim nd. on him, as the car sts on the two ends of the axle which pass through the nave of the aeels, ddbi tasthur: the pf of stha here takes the ace. by being mpounded with 4dr; m 5 the simple veil) takes the loc, The wd Pada as only # modrfication in sense ot 5ed. bravitu: 3. 8 7 of bra speak ip 148 8c) The pel u as always wnatten m the da text as a long vowel and nasalzed. tm it. ciketat. pf. sh. cat observe. quit saftareag fa qoudk: 1 wafcarfe | Er! Adar aqu: yt 1 wir ct age getter sari ad: aR i carta ge: ae aT iat ofearcet dara aaa aT The SE aT aaa ti. 85, 8] SAVITR bv 7 vi suparnd anténksim akhyad, The bird has surveyed the atmo- gabhirdvepa dsurah sunithéh sphere veguons, the divine spurt, of kueddnim siiriah? k4é ciketa P deep enspiration, of good gurdance. katamém dyam raémir asyaé Where rs now the sun? Who has tatana? understood (1t)2 To what heaven has ins ray extended? 7-9 deal with Savitr as guiding the sun vi...akhyat: cp. 5aand8a_ suparnds: Savitr is here called a bird, as the sun-god Surya (vu. 68) often 1s On the accent of this By. and of su-nithés see p 455,ca, antdémksami: equivalent to Ergna réjémsi (44), the aeral spaces when the sun is absent. dsuras- this word, which 1s apphed to various gods in the RY., but especially to Varuna, and in the Avesta, as aura, 1s the name of the highest god, means a divine bemg possessed of occult power; towards the end of the Rigvedie period xt giadually lost this sense and came to mean a higher hostile power, celestial demon. su- nithds: guiding well here means that the sun illumines the paths with his hght. kvédaénim: when an independent Svazita 1s in the Samhita text ummediately followed by an Udatta, the Syazita vowel. if long, has added to 1t the figme 3 which is marked with both Svarita and Anudatta (p 4500). idazim: now = at night ciketa: pf. of cit observe (189, 4) dyam: ace. of dyé (p 94, 8), here again (ep 6a) & asyé: =asya & tatana: pf of tan stretch icp 187, 20). The question here asked, where the sun goes to at night, is parallel to that asked about the stars in 1 24,10: those stas which are seen at might placed on high, where have they gone by day?” cael dereage: ufeera | wet fa wea age geet Powe ae ae feet es ste ae feeds fevers: dam ga wrrg feqaswe | efaat | Fe | aT qagat erga arf a amat qa tat | eRe arta 0 °48 SAVITR [i. 95,8 Bastéuviakhyatkakibhahprthi- He has surveyed the erght peaks vyas, of the earth, the three waste lands, tri dhénva, yojané, saptd sin- the leagues, the seven rwers, dhin, Golden-eyed god Sawtr has come, huranyaksah Savité devé agid, bestowing desuable gifts on the dadhad rétna daguse vanani. —worshappes The gencral meaning of this stanza is that Savitr surveys all space. the mountains, the plains, the rivers and the regions between heaven and earth. agtdu: 106%. prthivyas: on the accentuation see p 458,2 tri: n. pl (105, 8) to be read disyllabically, dhanva: ace. pi of dhenvan n,, 90, 8 (p. 70. ep p. 67, bottom). The long syllable after the caesura m b and d (-v— for Uv —) 18 rare in the RY (p. 440, 4B) yoyana- probably the thirty Jeagues that Dawn traverses m the sky (1. 128, 8), the number of each of the other features being expressly stated. hurayyaks4s: the accent of this ed. as a By. is quite exceptional: p 455¢ a-agdt: root ao of 8590, dédhat: on the accent ep. 127, 2; on the formation of the stem, 156. e fetefe: afeat fastifng fetasarfa: | feat fasts fe 1 Se aratgtadt werciaa) ge eft aratyfett cfet wer: | suaritat area Sfa qa waa waft eats colar aretha a ad aeitara area afd | gaat afin eet tater are seu fa w 9 hiranyapanth Savita vicarsamr Golden-handed Samir, the active, ubhé dyavaprthivi antér iyate. goes between both heaven and earth. épamivam badhate; vétisimiam; He drives away disease, he guides abbi kygnéna réjasi dyam not. the sun, through the dark space he penetrates to heaven, Dyava-prthivi: with the usual double accent of Devata dvandvas (p 457, ¢8) and not analysed in the Pada text (ep note on 1b). Its final J, as well as the e of ubhé, beng Pragrhya (25 a, 26 a), 1 followed by it in the Pada text (p. 25, £02), antér (46) com.1. 85, 10] SAVITR 19 bined with 1 go governs the ace. ; ep. the two laps of Savitr in 6a. pa badhate: he drives away disease, ep. 8d; contrary to the general rule (p. 466, 19.) the vb. is here accented ; this irregularity not infrequently occurs when m the same Pada a compound verb is ummediately followed by a simple vb. véti: accented because it begins a new sentence ; Savitr guides the sun: cp. 7¢. Ersnéna réjasi: cp. 2a and 4d abhi... dyim moti: cp. 7d. The metre of d is irregular: it is a Tristubh of twelve syllables, the first two syllables (abhi) taking the place of a long one. Op. p. 441,44 and p. 445, B1. fetweet ayt: Gite: fetusea: | wyt 1 geste: t que: wat aah 1 cou lacatt ag | eae! aaadaedt agua, “aucdde 1 cae: vargeuratt waiea: died dar a wert Sar wfaee rae | PUTA hiranyehasto dsurah sunithéh, Let the golden-handed divine sumylikdh sudvaih yitu arvah. spirit, of good guadance, most apasédhan raksiso yatudhainan, gracwus, ardeng well, come Iuther dsthad devéh pratadosém grnd- Chasing away demons and sorcerers, néh. the god being lauded has arisen towards eventide, dsuras: cp. 7b. svévin: the analysis of the Pada text, svd- van = possessed of property, is followed by Sayana who renders it by ahanavan wealiiy ; this would mean that Savitr bestows wealth ( dddhad rétnd m 8d, and vi 71, 4 & dagige suvati bhin vamdm he, Savitr, brings much wealth to the worshipper) This nom. occurs several times in the RV., and 1s always analysed in the same way by the Padapatha On the other hand, three oblique cases of su-dvas giving good help occur (svivasam, svévasa, svdvasas). Roth takes svévan to be a nom. of this stem irregularly formed by analogy for su-dvis (ep. 88, 2a) I follow the Pada text as the meaning 1s sufficiently good Final &n, which regularly becomes att before vowels (39), sometimes undeigoes the same change before y (40, 4). rakgésas has the accent of am im as (83, 2a); the n, form is réksimsi, yatudhanan is added, as is often the case, without20 SAVITR (i. 25, 10 @ connecting ca: ep note on rayim, in i, 1, 8a; note that the Sandhi of dn before vowels (39) does not apply at the end of an mternal Pada, If Saviti 1m this stanza is connected with morning rather than evening, dsthat would here be equivalent to ud asthat; ep RV v: 71,4 ud u syd devéh Savita démuna hiranyapanih piatidesam dsthat that god Savitr, the domestee friend, the golden- handed. has anisen touards eventide, 1b may, however, be equivalent to & asthat, that 1s, he has mounted his car, ep. 40 gymands: pr. pt A, with ps sense, of 1. gr sg, greet 99.88 wet: aaa: gare BS ices) aeateta 1 yale FUT: GeAT WAP | stowds qodat: 1 wats ‘afer weer afae: gaat AAR ae wT fase: yoMFt wata tat saftey wisi ai afi ges eae ll yétepdnthah,Savitah,pirviaso, Thine ancient paths, O Saviér, arendvah stikyta antdmikse, the dustless, the well made, in the tébhir 03 adyé pathibiuh sugé- air, (going) by those paths easy to ‘bhi traverse protect us to-day, and speak rékgi ca no, dda ca briki, for us, 0 god. deva. te* the dat and gen, of tvdm, is always unaccented ; while té, N.pl m.andN A du fn, of té, 1s always t6, panthas: N pl. of pénthé, m path, which 1s the only stem (not pénthan) in the RV. (99, 1a). Savitah: when final Visayjanlya m the Samhita text tepiesents onginal r, this 1s always indicated by the word beng written with x followed by it: m the Pada text; here Savitar it. *rendvas : the initial a must be restored (see note on Agne, 1 1,9b; but a 1s not ehded after o in ¢ and d); on the accent of a By. formed with puivative a, see p. 435, ca, sii-krtas: Karmadharayas, m which the first member 1s an adv. and the last a pp , accent the former; p. 456, 1a. tébhis: inst. of té, p.106, p. 457,11. Ine nd adyé should be pronounced because e and o are shortened before a (p. 487, a4), this rule does not apply when e and o are separated from a by the caesura. hence in d6, din should be pronounced, sugébhi: see 47, The final a of rékga is lengthened because thei 3) MARUTS 21 second syllable of the Pada favours a long vowel. dd... brabi + be our advocate; the meaning of this espression 1s illustrated DY other passages: im 1, 123, 8 Savitr is besought to report to Sary® that his worshippers ate sinless ; in vu, 60, 2 Saxya 1s implored to make a similar report to the Adityas, MARUTAS Tus group of deities 18 prominent in the RV, thirty-three hymns bein addressed to them alone, seven to them with Indra, and one each to the with Agm and Pusan (v1 54), They form a troop (gané, éérdhas), beings mentioned an the plural only ‘Then numbei is thnee sity or thrice seven They are the sons of Rudia (1. 33) and of Prim, who 1s 2 COW (probably representing the mottled storm-cloud) They are further said to have been generated by Vayu, the god of Wind, m the wombs of heaven, and they aie called the sons of heaven, but they are also spoken of as selfborm They me brothers equal im age and of one mmd, having the same bnthplace and the same abode. They have giown on eath, im au, and in heaven, or dwell m the thee heavens ) The goddess Rodasi is always mentioned m connexion with them, she stands beside them on their car, and thus seems to have been regaided as then bride ‘The bnlliance of the Maruts 1s constantly eferred to they are golden, ruddy, she like fires, and are selflummous’ They are very often aSSO- ciated with Lightning, all the Sve compounds of vidyat m the RV. are almost exclusively deseriptive of them Then lances represent hghtmings, as ther epithet reti-vidyut Liyhtning-speared shows (‘They also have goldon uxes) They are sometimes armed with bows and arrows, but this trait 1s probably borrowed from their fathe: Rudia, They wear gulands, golden mantles, golden ornaments, and golden helmets Armlets and anklets (Ichadf) are pecuhar to them (The cars on which they ride gleam with hghtmng, and ate dawn by sleds (generally femme) that are ruddy 0 tawny, spotted, swift as thought They are great and mighty ; young and unaging, dustless, fierce, teruible like hons, butalso playful like childien or calves.) {the noise made by them, and often mentioned, is thunder and the roarimg of the winds They cause the mountams to quake and the two worlds to tremble; they rend tiees, and, like wild elephants, devour the forests. One of their mam activities 1s to shed ram they cover the eye of the oun with ram; they create darkness with the cloud when they shed rain ; and they cause the heavenly pail and the stieams of the mountains to ronr The waters they shed ave often clemly connected with the thund cn.os MARUIS {haa storm. Their rain is often Sguaatively called milk, ghee, or honey. They srort beat, but also dispel darkness, produce light, and prepare a path for They “are several ti they sing a song ; piessed Soma mes called smgers: they are the singers of heaven , for Indra, when he slew the dragon, they sang a song and : Though primarily representing the sound of the winds, theit song 18 also conceived as a hymn of praise Thus they come to be met ed wath puiests, and are addiessed as pests when i the company of ira > Owing to ther connexion with the thunderstorm, the Maruts axe con- stantly associated with India (11 12) as his friends and allies, mereasing his strength and prowess with them prayers, hymns, and songs, and generally usasting kom an the fight with Vytra, Indra mdeed accomplishes all his eclestial exploits in their company. Sometimes, however, the Maruts accomplish these explorts alone. Thus they rent Vytta joint from jomt, and disclosed the cows When not associated with Indra, the Marats oceasionally exhibit the maleficent traits of their father Rudra. Hence they are implored to wad off the hghtning fiom their worshippers and not to let therr sll-will reach them, and ate besought to avert thei: arrow and the stone which they burl, then hghtning, and their cow- and man-slaying bolt. But like thew father Rudra, they are also supplicated to bring healmg remedies These remedies appear to be the waters, for the Maruts bestow mediome by ramng The evidence of the RV. indicates that the Maruts are Stormgods The same is probably deiived from the root mar, to shine, thus meaning ‘the shining ones yy 1,85. Metre: Jagati; 5 and 12 Tmstubh, aaqaa ek aad oo mS ipl ate aaa ange gat: qdédas 1 ara aged gad: 1 asada Osa fe wetatee Fa Cee et fe aed | SAAT aéfa fhe faedg getarn | gar area Stee Fagtig | gata: 0 pré yé &timbhante, jénayo né, The wondrous sons of Rudia, séptayo the racers, who om thew course yaman, Rudrasya sindvah su- adorn themselves like women, the démsasah, Maruis have indeed made the too48,8] MARUTS 23 rédasi hi Marta cakriré vy- worlds to increase. The impetuous dé. heroes regorce wn 926s of worship médant vira vidéthesu ghfgva- yah. yénayas: 99, 1a. ydman: loc, 90,2. sudémpsasas: accerty p.455,10ca cakriré: 8 pl. A. pf. of kr; with dat.nf, p 334, b- médanti: with loc, 204, 1a gvidéthegu: the etymology axel precise meaning of this word have been much discussed. It 1s most probably denved from vid worship (op. p. 41, fn. 1), and mears ivan ecorshyp. Ra vienna agar «= 8 fears agar! TTA A fafa agra afd sia adi fafa egret afi af | we weed 9S oracles eager wee | aL Teele | CATAL | caf frat fey ghlarac nae farek | gPUT 1 gteaTaKe 2 té ukertiso mahimanam déata: They having waxed strong Rave diviRudrisoddhi cakriresddah. attained greatness: m heavere thee dreanto arkém, jandyanteimdn- Rudvas have made thew abocte. yam, Sunging their song and generceté r247 4d ériyo dadhire Pfénuma- the might of Indra, they whose tarah. mother 1s Prém have put on glorys- 6: N pl. m. of té that, 110. ukgitasas: pp. of 2 uks (= valka) grow. aéata: 8. pl. A. root ao. of am atiam, Rudrasas: tlie Maruts are often called ‘Rudras’ as equivalent to ‘sons of Rudi ” ahi: prp. with the loc. divi; 176, 2, jandyanta mdryém: t2x:af 18, by ther song. ddln dadhure: 8. pl. A pf. of én dhé, whic! is especially often used of putting on ornaments. ériyas: A. pl. © Sri glory ; referring to the characteristic brilance of the Maruts. away seeds afafitg Woatrc aq da | af s Fat: ary eT SAAT ferment | aL eT PAT fawn: a ate friar area Fre afioatiat) srct cattery Cea gra adi eR ah ea eT24 gémataro yée chubhdyanté afiji- MARUTS [i 85, 8 When they whose mother +s a cow plus, eck themselves with ornaments, antisu gubhré cadhire wirtik- sheng they put on ther bodes matah, Wilkant weapons. They diwe off vadhante vigvam abhimatinam every adversary. Fatness flows dpa. along ther tracks. rértmini esim dnu riyate grrtim. gémataras: as the sons of the cow Préni. y&c chubhdyante: Sundlu, 58, dadhnre + pf. with pr sense, they have put on = they wear wpa: prp after the vb and sepaated from it by other words, 91f, p 468.20, dnuriyate: 8 pl A pr of m flow ghrtém: ‘we = fertiliang ran The meaning of d is the course of the aruts 1s followed by showers of ram. egém: unemphatic G Lm, of ayam, p. 452, 8Ba 3 Sante gaara wed: fa Basie qeaara: | ete raradait wrefat fegtstat: fet 1 PATGA SatQayT THAT Rowan agar Faq ststet | maega: 1 aa wea | Tag aT asATATe: | gua: | WATE i yé bhréjante stimakhasa rsti- buh, PETATE: GUA TYTAR Who as great warnors shine forth with thar spears, overtha ow- recy&vayanto deyuta cid 6ja8h, aanojuyo yén, Maruto, ré- thegu & feavratisah pfgatir dyug- dhuam ; amg even what has never been over- thrown with thear mught when ye, O Maruts, that are swift as thought, with your strong hosts, have yoked the spotted mares to your cars, siimakhasas: a Karmadhiraya ed. according to its accent (cp. 1 455 10ca), but the exact meaning of makhé is still somewhat meertain. pra-cyavdéyantes: pr. pt. of es. of cyu move; though hus es, which occurs frequently im the RV., always has a longiL 8, 6} MARUTS 25 radieal vowel in the Samhita text, 1 invariably has a short vowel in the Padapatha. Marutas: change from the 3, to the 2. prs., m the same sentence, a not an{requent transition in the RV. manojtivas : N. pl radual & stem mano-yi, 100, IIa (p 88). réthegu a: 176, 2, prgatis: the spotled mares that draw the cars of the Maruts, éyugdhvam : 2 pl. A. 1006 ao. of yuy yoke. un agg piitcgre Ra Wag yea) ayreRT TR aig wea cede | aS ARC) AEA Cee vaTere fa dfa aerl wa ere fa) wh aTeT Weagieieta yA 0 wisea 1 sesh 1 ff 1 weir) aa 5 pré yAd rithesu pfsatir dyug- when ye have yoked the spotted dhvam, mares before your cars, speeding, O végo ddrim, Maruto, ramhd- Maruts, the stone m the conjirct, yantah, they discharge the steams of the utérusisya vi sianti dharag ruddy (steed) and moisten the earth cérmevodébhir vi undanti bhi- eke a shen with waters. ma. dyugdhvam : with loc, ep. 204, 1b ddrim: the Maruts hold lightuiny in thei hands and cast a stone. utd: here comes before the first instead of the second of two clauses, as ca sometimes does (p. 228 1), drusasya: the ruddy steed of heaven; op. v. 88 6 where the Maruts are mvoked to pour forth the streams of the stallion , and an v. 56, 7 then ruddy steed (vAji érusah) 1s spoken of. vi syanti: 8 pl. pr. of s& bind, Sandi, 67a, change back from 2 to 3 ps.; ep 4ed undanti: 8 pl. pr. of ud wet, bhuma: N. of bhiman n. earth (but bhiimén m, abundance) gon at weg weet cgagh | aE) Tey aaa Tyee cgaata: 9 fara atefit 1 ggeverte: 1 m1 fara act faa aféqe t ag ada arate sea iad ara weal wa ae yA ober weed) wed26 64 vo vahantu séptayo raghu- syddo; raghupdtvanah pré jigdta bahu- bhth. sidaté barhir: uri vah sddas krtém madéyadhvam, Maruto, médh- vé éndhasah, raghu-gyédas: Sandhy, 67. MARUTS [i 85, 6 Let your swift-gliding racers bring you hither. Swiftflying come forward with your arms. Sit down on the sacrificial grass a wide seat 1s made for you. Regowe, O Maruts, i the sweet jurce. raghupétvanas : as belonging to this Pada to be taken with prd jigate (g8 go) bahibhis: with outstretched aims as they duve. sidata &: 2 pl. ipv. pr of sad si with prp. following (p. 468, 20). sddas: Sand, 43, 2a. kptdm: as fimte vb., 208, maddyadhvam: cs of mad sgouce, with gens 202A d. médhvas: gen, n, of mddhu, p. 81, fn. 12, the sweet juice 1s Soma, etsain aaa afer ||| At at | aedaa: | afEsaAT ars TTS UHL GS BT Te TE | BEI HT SE feopiaragia aggd fae aig 1 arat 1 geT aah vaigaf fff ABN EC ait) ateq ahd afefe fren 7 td ’vardhanta svitavaso mahi- —Self'strong they grew by their tvand: greatness they have mounted to the & nakam tasthtr; urd cakrire firmament ; theyhave made for them- sidah. selves a wide seat. When Vrsnu Vignur ydd dhavad vfsanam helped the bull reehng with mtorr madacyiitam, cation, they sat down upon their véyo n& sidann ddhi barhigi beloved sacryicial grass like birds. priyé. +8 *vardhanta: Sandhi accent, p 465 17,8. mahitvand: inst, of mabrtvané, p. 77, f.n.8 & tasthuir: vb. of a prinemal santance18, 9] MARUTS 27 accented according to p. 468, 8. Vignus: the mention of wide space (a coneeption intimately connected with Visnu, ep uru-giyé, &c)1m 6c and 7b has here probably suggested the introduction of Vasnu (1. 154), who is in various passages associated with the Maruts (especially in v. 87) and who also forms a dual divinity (indra-Visni) with Indra. dha’ Sand, 54. avat: 8 s. ipf of av favour; Vasnu helps Indra, aided by the Maruts, in his confliets. vigan: dec., 90,1; both this word and madacyut me apphed to Soma as well as Indra, but the meaning of the vb av and the use of the pf. are in favour of Indra bemg intended, the sense then being: when Visnu and Indra, associated in eonfhiet, came to the Soma offering, the Maruts, ther companions, came also.’ véyas = N. pl. of viburd. sidan: unangmented 1pf, of sad sit. equ aggrt wana agher ml gga ite wre 4 TaATY VPA aa waa foal yaar aeat wees: A Oey | RAAT oate ca aedgat eG meat feat gga wemeaT CSTE | AWSGTT 1 TTT géird.ivéd yiyudhayo nd jégma- Like heroes, speeding like war- yah, iors, luke fame-secking (men) they Sravasydvo nd pftanasu yetire. have arrayed themselves m battles. bhéyante vigvabhuvaniMarid- All creatures fear the Mauts the bhio: men are Uke kings of terrible rajana iva tvesdsamdréo nérah. aspect. iva: note how this pel. wnterchanges with n& in this stanza yetire: 8. pl. pf. A of yat: 187, 2a, bhéyante: 8. pl. pr. A. of bhi ear; the pr. stem according to the bhi class 1s much commoner in the RV than that according to the third class. Maridbhyas = 201Ab. néras: the Maruts; N. pl of mr man, 101, 1. Set ue Gad fered wet | aa aa ger fet arate aot waa! we28 MARUTS {i 0 wa cet wvife ate aedsafen yowat: | zaFaT oega frcurttngdag ya ea ah) were ATL we FU fa | WITT TTT wir 9Trdsti ydd véyram stikriam When the skilful Tvastr had huranyéyam tuned the well-made, golden, sabdsrabhrstp sudpi dvarta- thousand-edged bolt, Indra took + yat, to perform manly deeds > he slew dhatté Indro némapamsi kér- Vrtra, and drove out the flood of tave: waters. éhan Vrtrim, nir apam aubjad arnavém. The association of ideas connecting India with the Maruts 1s continued fiom 7ed. That Tvastr fashioned Indra’s bolt for hm 4s mentioned. 1n a simular context, in 1. 82, le and 2b- dhann ahim, anv apds tatarda; Tvdsté asmai v4jram svaryam tataksa he slew the serpent, he released the waters ; Tvastr fashioned for lam the whiseng bolt. dhatté: 3. s. pr A used in the past sense (212 A2). Kértave: dat inf. of purpose, a order to perform (kr), 211 naryd- pamsi 1s here and m vin. 96, 19 analysed by the Pada text as néri épams The only possible sense of these wo1ds would be deeds aganst the hero (Vitra) On the other hand néryam appears once (vu 21, 4) and néryé twice (iv. 19, 10; vin. 96, 21) as an attribute of 4pamei; the epithet néryépasam, analysed by the Padapatha (vm. 98, 1) as nérya-apasam dog manly deeds 1s apphed to Indra. It thus seems preferable to make the slight emendation néryaépimsi (to be read nénépims) in the Samhita text, and néryajdpimsi im the Pada text. nir aubjat: 8 s apf. of why force (op, 28 ¢). wwe qagcgi aster elt que wa AL stat wraere fafargh via zgeret 1 fam i fafeg: | fa adatt are aed: genet waa60] MARUTS 29 ary Cats Shay aaa aT ERE 1 geeTata: ae 1 ade catfar| ahT adhvim nunudre avatém té They have pushed up the welt 6jasi; with might, they have split even didphindm cid bibhidur vi pir- the firm mountain Blowing ther vatam. pipes the bountiful Maruts have ghimanto vandmMartteh suda- performed glorious deeds wm the navo wntoracation of Soma. mide sémasya réniini caknre. ‘trdhvim : have pressed (the bottom) upward, that is, overtu ned, powed out; avatém : the cloud; = they have shed ram, d&dphandm : pi. pt. A. of drh make fim, with long red. vowel (189. 9), shortened m the Pada text. bibhidur vi: p. 468, 20 pdrvatam: cloud mountain; another way of saying the same thing. dhémantas: with reference to the sound made by the Maiuts, ep ércantas, 2c. mado sémasya: Indra is constantly said to perform his mighty deeds in the intoxication of Soma, so his associates the Maruts are here similarly desertbed. fae Gaga wat fem frente yg waa aa feMT faegea Ardara gous | safer | sede aretaTa | Tau te adanitade feaatra: 9 at eft SR wea ES ani feshe ade wrafit | stra | arate | fae | asad | arash: 0 inhmém nunudre avatém téyé ‘They have pushed athwart the angi well an that derection : they poured fsificann utsam Gétemiya tre- out the spring for the tersty nije. Gotama Of brillant aplendovea- 4 gachantim dvasi citrébhana- they approach lum with help, may vah: they satisfy the desire of the sage kdimam viprasya tarpayanta by their powers. dhimabhih.80 MARUTS fi 85, 0 jihmdm : 50 as to be horizontal and pour out the water, much the same as irdhvém m 10a, téyé did: this expression is obscure ; it may mean, im the quarter m which Gotama was; ep. 199A 4. im: jum, Gotama, p. 220, viprasya: of Gotama. tarpayanta cs, of trp be pleased ; the inj. is more natural here, coming after a pr, than an unaugmented spf. would be. SUT aa area afd aT a area aft Frerght arf wert) Fasergfirs ered aga afl wang art wet fata were att) wee) aT Ve ea gee: ge CRE TH geet 12 yavah é4rma fadamanaya sin, ‘The shelters which you have for tmdhatim digise yachatadh. —_the zealous man, extend them three- asmdbhyam tani, Maruto, vi old to the worshepper. Extend yanta. them tous, O Maruts. Bestow on rayim no dhatta, vrganak, su- us wealth together wth excellent viram. heroes, mighty ones. sdrma: N pl n, (90, 2) éagamanaya: pf. pt. A. of Sam labour. tmdbatim: used appositionally (198). dagtige: dat. of daévims, 157) yachata ddhi: prp. after vb., p 468, 20; ipy. pr. of yam stretch. asmébhyam: p. 104. vi yanta: 2 pl. py toot ao. of yam stretch (op. p. 172. 5). dhatta: 2 pl. ipv. of dh& put (p 144 Bd), su-viram: that is, accompanied by warrior sons ; ep. viravattamam, 1. 1, 8¢, visnu ‘Tnis deity occupies a subordinate position in the RV, being celebrated in only five or six hymns The only anthropomorphic traits mentioned about him are the strides he takes, and the desorption of him as a youth ‘ast m bods who 1s no longer a child The central feature of his nature consists in hus three steps, connected with which are his exclusive epithets ‘wile-gomg’ (uru-gayé) and ‘wide-stndmg’ (uru-kram4). With these steps he travenses the earth or the terrestnal spaces, ‘Two of his steps are nuibl: to men, but the third or highest 1s beyond the flight of birds oriu Visyu 3h cortal ken Fe Hy T dee an eve fixed om heavens rt slimes fog down Th 8 olds, Whoene pons ten and the gody repre. Thowean breed fthat tere three stop refer to the courme of the ott, gad mall ptobals $0 to ate pauesge Canon ch the three divisions of the ford call oz, awl Peover Vien sete an mohen lhe a revolving wheel Saal sis with ther tour names (« reasons), an allusion to: dhethne huwind and Shs ve of the wolar year "Thus Vint seems to bare born o1agir? Hy onste staat at the actisity of the sun, the swiftly: roving Inminaty vi tstisles pared throng the whole universe, Footie dep Mo. cesietenee, to bertow the earth on him as a dmelling ‘The mn soensta nit secondary characterise of Vista as his frendelup for Inet, 8. worn he aw atten allied am the tueht with Veta In hymns Xd she, India as the only other desty me dentally aw iatr dw (ne hymn (vr 69) is dedicated to the two goiseonjontis “Hine thy Vetta myth the Manuts, Indxa's companions, Be damn mite alk ewer woth, Voom whe thionghont one hymn (v 87) 18 pruned in connate 6 wt Che an ‘The nam active one’, wo C probably sbusyed trom vig fe aetite, thus meaning «the QIbt. Webs Pristubh, aad a atin we ata feat qa aiff we aq ufdarfa faae waifa ara a aeenpae weet a: orfdarfa 1 fasaa 1 cif feamrsuTaAaT a: A | WERATAA ISA SAT A FacaHATT: | VAT) SHCATE Ut 1Visgor nu kin varinm pra vo- 1 ill now proclam the heroic cam, parers of Vesne, who has measured yoh parthivunt vimamé riigaaners out the fervestrint regions ; who yo disknbhayad utturam wudhile established the upper aatherany- stham, place, having, wulepaced, strode vicakramania (reiherngayah. out dryly. Kam: thin pel wy an euel, always follows mii, sit or hf (p, 225, 2), vievnm: the wvllulde preceding tho so-called indepondent Svante82 VISNU Ti, 154, 1 (g 448) 1s marked with the Anudatta in the some way as thet the Udatta; here we have, as usual, in reality the depen- uta, the word having to be pronounced viriam. pré zny a0 of vac, 147, 8, parthivam réjamsi: the eath e contiguous an viemamé: this refers to the sun traversing 1se: ep. what is said of Varuna in y. 85, 5: manoneva ai antarkge vi y6 mamé prthivim siiryena who standing 2 has measured out the earth with the sun, as with @ measine Ayat: ipf. of skabh prop, the cosmic action of supporting ako attributed to Savitr, Agni, and other deities. uttaram “ham: that 1s, heaven, as opposed to the terrestrial spaces wceording to the twofold division of the world vicakram- ands‘ pf pt. A of kram, tre-dha: with his thee steps, the fi Hable must be pronounced with a slur equivalent to two short syllables (LU), the resolution tredha urugayéh would produce both an abnormal break and an abnormal cadence (p. 441, top). Qu afm: wae ait mia fms wae 1 Te apt a vite: gare fifteen a ait ga faresenr aettey fay femrdite, wel Say fag i fasmdtgs afufeaty qearts frat n afacteatat yeni feat o 2 pra tad Visnuh stavate viriena, By reason of hus herow power, mrgo ré bhiméh kucaré gin- like a dread beast that wanders at sthah, will, that haunts the mountains, yasycrusu tmgi vikrémanesn - Vignu 28 prassed aloud for that: adhiksiyanti bhuvandm viéva. he wm whose three wide strides all Beangs divell. moe stavate: A of stu in the ps. sense, as is often the case when the pr stem 1s formed according to the fixst (and not the second) class, téd: the cognate ace. (p 800, 4) referring to the heroic powers of Visnu attnbuted to him m the preceding stanza viryéna: ep. note on viryéni in 1a. mpgés: Sayana here internrata this114 8] VISNU 88 word fo mean a boast of pray such as a lion; but though bhimé ems asain aitibute both of sims Zon and of vrgabbé bullin the RV. pingtha my font three or four times applied to the latter and never to the former, and m the next stanza Visnu is called @ ‘mountain dwelling: ball’, hence the simile appeats to allude to bull rather than a lon Ku-eara: Yaska, followed by Siyaga, jas tro explanabons of this word, dowg all (ku = kutertam kerma Honueortiy hee Mor going wether Usve oyam na gachati where docs Fe nol } Note that fh word as not analysed in the Pada text Jeane kX dows not oven ax an indopendent word. Sayana bas two oyphinations of yumigthas dieelling wm a@ lofly world or always aluding i operrk (gira ax loc. of gir} consisting of Mantras, &e. (I) 3 on tho infloxion sew 87, 2, not that m the analysis of the Pada text the cham eansed by internal Sandht im the second member is, ayalnay.. removed, vikramanosu: noto that the final vowel of the Pela mint he restored af the yunetion with the nest Pada. adheksiyanty: the root L. Ika follows the ad class (kxsét1) when it means die? but the hu eless (icgdyatx) when it means rule over~ With cand dep what a sad of Savidr in. 35, 5. gu fawig aig wat wy feels | pL UG) Fat fafefed semrara gat fates felt 1 sesaTard Tet 0 ay gu wad que CO COCR ACCOR CCCOGE bf vat faa fafafcmefet 0 sea | wa: | faswa 1 fasta: eq dat: aw gpra Viynave étivim ota ménma, — Let my anspuring hymn go fort?= ginksita urugnyaya vfano, for Vunu, the mountain-dwcllingy yi du darghin priyatam sa- tonde-pacing Dull, who alone wit?e dhistham tut three steps has measured owt éko vimamé tmbhir {t padé- tus long farextended gathermg- bhih 5 place ; fusim. the G wnst be slurred disyllabieally (= vy) 1déaa sadhastium : of course tho earth as opposed to ittaram sadhdésthana in 1c, kas and tribhis are antithetical. {a emphasizes the latex:BE VISNU (i 154, 8 word wih only thee The second Pada of this stanza is parallel to tle third of the preceding, the epithets in the former being applied Gurect to Vienu in the latter to the wild beast to which Visnu 18 empared: ginksit = mngthé; urugiyS = kucaré; vfgan = mygé bhimah. This correspondence of kucaré (besides V's alterna- tive exclusive epithet urukramé in 5e and elsewhere) confirms the explanation of urugéya as wide-pacing from g8 go (Yaska, mahagat: Taving @ tide gait), and not widely sung from g& sing (Sayana). goa Rt yt ager Ter ered 1 gait ager 1 wath ataara au ada | weitearat) auat | wafer ad fang gfattga am aS fat | faserg 1 greet! wat arerg gaarfa frat a Bal aT weak | apart ater frat o 4 ydsya tri pirnd mddhund pa- Whose three steps filled with dam mead, unfailing, rejowe m bhss ; dksiyamina svadhdyé mddanti; and who wm threefold wise alone ya u tridh&tu prthvim utd has supported earth and heaven, dyam and all begs. éko dadhéra bhivandni viéva. tri: n. pl. of tri (105, 8). padany: the final vowel of the Pada must be restored; ep 2¢. pina: ep. p. 808d, dksiyamana: never failing m mead; the privative pel. a is almost mvanably accented in Karmadharayas, p. 456 (top); such negative eds. aro not analysed in the Pada text, svadhéy&: mst, with verbs of rejoicing (p 308¢). médanti: his footsteps rejoice, that is, those dwelling in them do so. u:=also(p 221, 2). tm-dhatu: this n. form 1s best taken adverbially = tredha m 14, in a threefold way, by taking his three steps. It might, however, mean the threefold world, loosely explained by the following earth and heaven. ékas: alone in antithesis to viéva, cp. 8d. dadhara: pf of dhr, with long red vowel (189, 9), which is here not shortened in the Pada texti. 154, 6] VISNU 85 wage feat aret wet aa et fire wf ore: wal ad Baad aia RT! weare & fe after we ert Based: adhe | faodt: v2 dea wea sadn Sao a fe aR eT fered: | we ORR 1 wea Te I would attain to that dear doman of his, where men devoted to the gods reowe: for that, truly akan to the wide-sirider, 19 a 5téd asya pryim abhi patho agyam, néro yétra devaydvo médanti: urukramésya sd hi bindhur 2 attha, wall of mead in the Inghest step Vignoh padé paramé mddhva of Visns titsal. abhi agyam: op. root ao. of am reach. yatra: in the thind step of Visnu = heaven, where the Fathers drmk Soma with Yama (cp i. 85, 6). néras: that is, pious men who dwell in heaven; N. pl. of nf, 101, 1. sé: referring to pathas is attracted in gender to bindbus, 194, 8. attha: p. 218. médhvas (gen., p. 81, n. 12): ep. 4a, where the three steps are filled with mead ; but the third step is xts special abode. gar at aragenty wt AT ATU aretha | STATS TAT aa al yeygt war a Tas Rogge wag WyUTTE Fa: wa ad aq sesame 1 get: aad ugad ara aft 0 cc COR COR CO ICaE a) 6ta vam vastini ugmasi gima- We desire to go to those abodes anya, of you t100, where are the many- yitra gavo bhinérhga ayisah: horned mumble kine: there mdecd dtraha tid urugiyésya vésnah paramém padim dva bhati phir. that Inghest step of the wide-pacing bull shines brightly down86 VISNU (i. 154, 6 vam : of you two, that is, of Indra and Visnu. The former, being the only other god with whom Visnu is mtimately associated, would easily be thought of ineidentally in a hymn addressed to Visnu alone ; this dual also anticrpates the joint praise of these two gods as a dual divinity (fndré-Visnii) in the first two stanzas of the next hymn (2, 155), uémasi: 1. pl pr. of vas desire (184, 2a) gdm- adhyai: dat. inf, p. 198,7. gavas: N. pl of g6 cow (102, 2); it 1s somewhat doubtful what 1s meant by the cows; they are explained by Yaska and Sayana as 1ays; this is a probable sense, as the rays of dawn are compared with cattle, and something connected with sunlight is appropriate to the third step of Visnu, the realm of light. Roth explains gavas as stars, but there 1s little to support this interpretation, bhiri-Srigds: many-horned would allude to the diffusion of the sunbeams m many directions. ayasas: this form 1s understood as a N. pl. of aya (from 1 go) by Yaska, who explains 1t 2s ayanis moving, and by Sayana as gantras goers = ativistrtés very widely dufused; but the occurrence of the A. a ayasam, the G. pl. ayasim, as well as the A pl aydsas, indicates that the stem is ayas; while its use as an attribute of sumhd lion, 8va horse, and often of the Maruts, shows that the meaning must be achwe, swift, mumble, sha: on the use of this pel. see p 216, visnas: ep. 3b. DYAVA-PRTHIVI Heaven and Barth are the most frequently named pair of deities in the RV __ They are so closely associated that, while they are mvoked as a pair m six hymns, Dydus is never addressed alone in any hymn, and Prthiv in only one of three stanzas The dual compound Dydva-P:thivi, moieover, occurs much oftener than the name of Dyaus alone Heaven and Barth are also mentioned as rédasi the two uorlds more than 100 times They are parents, being often called pitéra, matdra, j4nitri, bendes beng separately addressed as ‘father’ and ‘mother’ ‘They have made and sustain all creatures, they are also the parents of the gods At the same time they are im different passages spoken of as themselves created by individual gods, One of them 1s a prolife bull, the othe: a vamegated cow, beng both rich m seed They never grow old They me great and wide-extended, they are broad and vast abodes. They grant food and wealth, or bestow great fame and domimon Sometimes moral qualties4, 160, 1] DYAVA-PRTHIVI 87 are attmbuted to them. They are wise and promote righteousness. As father and mother they guard beings, and protect fiom disgiace and mis- fortune They are sufficiently personified to be called leaders of the sacnifice and to be conceived as seating themselves around the offering , but they never attained to a living persomfication or importance m worship. These two deities are quite co-ordinate, while in most of the othe: pairs one of the two greatly predommates 1, 160, Metre: Jagati. at fe mratafadt feaiqa «= @ aft fel aratyfet eft fae wa TST UIT | sugar grant fest aearciaa weaedt qaqassdt 1 ca | UTT aa aA win gh yn aed cfd ureaaedt gaat cfd qos 1 fers ft 1 wa faa Ba Se afd wean gh: af 1té hi Dyava-Prthavi viévégam- ‘These two, mdeed, Heaven and bhuva, Earth, are beneficial to all, observing rtavari, réjaso dharayétkavi: order, supporting the sage of the air sujénmani dhiséne antar iyate between the two dwime bowls that devé devi dhdérmani Simah produce fasr ereations the dwine Stich, bright Stirya moves according to fired lao. ‘The first two Padas form an independent sentence ; otherwise hi (p. 252) would accent iyate inc. Dyava-Prthivi: on the accent, and treatment in the Pada text, see note on 1 85, 1b. viévé-Sam- bhuva: dec. p. 89; accent, note on i. 1, 4); final a and a are never contracted with r (19@ and note 5), rta-vari: note that, when the final vowel of a cd. is Pragihya, this 1s mm the Pada text first indieated by iti, and the cd is then repeated and analysed ; 1n the present case the suffix vari (f of van, pp 67 and 69, f. n. 2) as treated like the final member of a ed., and the final vowel of rta is treated as meizically lengthened. dharaydt-kavi: a governing38 DYAVA-PRTHIVI (i. 100, 1 ed. 1180 A2q), the gen nijasas is dependent on -Kkavi, probably = -Agni who (nx 2, 7) 18 said to have been begotten by Dyava-prthivi. b: the exact meaning of this word, here a designation of dyava-prthivi, is uncertam, antér fyate goes between with ace. ; the same thing 1s said of Savitr m1 35, 9b. dhdrman n. ordimance ‘dharman m. ordamer) 1s the only stem in the RV. (dhdrme is a later one} grea ae waaat | eqvedars afest ef weaat) feat aret = adaria Taas | fea ata 1 yet TA geen agagatedt | gyda eft quydar s agaag afte fort aaflate Saxatwaay wide ea fara 1 ae ae afar Sa: wat wart 2 urnvydeasi mahini asaéedta, As Father and Mother, farexe tending, great, mechaustible, the thco gotect (all) beings Lake two ‘most proud fair women are the two worlds, since the Father clothed them with beauty urn-vydcasi: on the accent of this By. having ade extension, see Pp The du a-sagcdt-A is a By. (as the accent shows, P. 455 ¢0) hazg no second, while é-sagcant (also an epithet of Dyiva-prthivt) is a Karmadhiraya (p 455, fn, 2), n20 a second = wequalid su-dhistame: on the Pada analysis ep note oni. 1, 10. vapusye: ep note on viryani, i 154,1a pit: the god here meant as the jather of Dyava-prthivt may be Visvakarman, who in RY. = 81. 1 2 1s called ‘our father’ and 1s descisbed as creating the gartn and heaven. sim: see p. 249. abhi avasoyat: ipf. es, of 2.vas wear, BBs ge fet: wetare age fete 1 utcay grifa Sh adenta reat gent is 1 garthi. 160, 4] ays fe qui Fede DYAVA-PRTHIVI Sg 1 gle gaa getter 89 feraret ga vet rer gaan feared 1 ya ae eT FTTH 8s4 véhnth putrdh pit*rdh pavi- That son of the two parents, the travin river, the purifier, wisely puryfies punati: dhiro bhivaniim ma- bemgs by hus mystenous power yaya He has always milked from the dhemim ca pfémm vrsabhdm speckled cow and from the dull surétasam abounding wm seed Ins shiming vidvahd gukrém péyd asya duk- morsture. gata. putrés: by the son of the parents (Heaven and Eath) Agni is meant; for he 1s expressly said to have been begotten by Heaven and Earth (RV., x. 2,7), ep note on 1b; he is especially called véhm: as the one who conveys (vahatt) the gods to the saciifice ; he is very frequently called pivaké pw yfier (a term seldom applied to any other deity); he punfies bemgs in bis chmacter of piiest. Sayana thinks the Sun 1s meant, and explains puryies by Wumunes dhemim: the term cow 1s often used m the RY. in the sense of earth. ca is here used with the first ace. instead of the second (cp. p 228, 1) vysabhdm: Dyaus 1s called a bull in other passages also. and 1s sad to have been made by Agni to roar for man (. 81,4), su-rétasam: alludes to the shedding of 1am, viévaha is a ed, adv. resulting from the juxtaposition of viéva dha as an ace. of time (op p. 300, 5) = for all days equivalent to aba viéva which also oceurs. duksata unaugmented sa ao. (141 a) without initial aspnation (which 3s, however, restored in the Pada text), from duh milk (with two ace, 198, 2). The general meaning of ¢ d 1s that Agni as the priest of sacrifice causes heaven to fertihze the eaith, and the latter to be productave. ga Bavatacataceat war Sarat UAT HU: Seta a aaa Cet feanyaty wi sat 1 Cediveht 1 fra fa fi aa cat anaear- sdqat40 ifr ali: eaig a DYAVA-PRTHIVI fare aa cae efi gageaat [i 160, ¢ Werth | SAA | TU TTT 4eyém devandm apdsim apds- tamo y6 jajana rédasi viévésam- bhuvi. vi yé mamé réjasi sukratiydya ajérebbih skimbhaneblih, sim anree. He of the actwe gods w the ‘most active who has created the too worlds that are beneftcral to all. He who with insight has measured out the too spaces (and upheld them) with unaging supports, has been universally praised. In this stanza (ep. 2) the father of Heaven and Earth is celebrated. apisim : parbiive gen. (p. 821, ba), vi...mamé: this expression is also used of Visnu (see 1, 154, 1 8) and other gods réyasi: the heavenly and the terrestrial spaces, ‘The mitual vowel of d must be restored sém Anpee: red. pf. of are sing (189, 6), the A. being used in the ps. sense, Sayana explains it an an act, sense as paji- tavén fas honoured, which he further interprets to mean sthé- pitavain has established! Ve at diet ay mk A ef ge eH ate we atargfedt ured geqi ft ae ee | Sent edteaata fraet wae 1 orange eft uree 1 wrest ee aftr | TE Rati aft wet: aerate ferret ware et 1 we CA TA Tar 5 t6 no grndné, mahini, méhiéré- So being lauded, O great ones vah, bestow on us, O Heaven and Earth, keatrém, Dyava-Prthivi, dh- great fame and ample domnn. satho brht. Bring for us vrarsewortha oteom atti. 160, 5] DYAVA-PRTHIVI 41 yénabhi krstis tatdnima vié- by which we may always extend yah over the peoples. panayiam 6jé asmé sim inva- tam. +6: N. du, f, used anaphorically (p 294, 2). grgané: pr. pt. of 1. gr sig, A. used in ps. sense. mahini: there are six adjectives meaning great, formed from the root mah be great: by far the commonest 1s méh (81), mahént (85a) 1s also common; mahé and mahin are not common, but ate inflected im several cases; mahi and mahds (88, 2ac) are used im the N,A sing. only, the former very often, the latter rarely ‘ksatrém: without ca. dhasathas: 2 du sb. s ao. (p. 162, 2) of dha bestow, to be constiued with the dat, nas. abhi... taténima: pf. sb of tan stretch (140, 1, p. 156). viévd-hé is an adv. formed with the suffix ha = dha (p. 2128) meaning literally én every manner = always (ep viévaha im 8); on the accent ep. note on viévétas in 1.1,4b, pandyya: see 162, 2, 635: final o 1s pronounced short before & (p. 487, @ 4), but the rhythm of the break here (-v —) 15 abnormal (p 440, fn 6). asmé: properly loc of vayém (p. 104), but also used as a dat., is Pragrhya; 1t 1s dat here (200 A 1) imvatam: 2. du jpv. of inv, a secondary root produced by a transfer fiom the fifth class (i-nu) to the first, inv-a (138, 80). INDRA Indra 1s invoked alone in about one-fourth of the bymas of the RV, far more than are addressed to any other deity, for he 1s the favourite natsonal god of the Vedie people. He is more anthropomorphic on the physical ade, and more invested with mythological imagery. than any other member of the pantheon. He is primarily a god of the thunderstorm who vangushes the demons of drought or darkness, and sets free the waters or wins the glt. He is secondanly the god of battle who aids the victorious Aryan m over- coming his aboriginal foes. Hus physical features, such as body and head, are often referred to, after he has drunk Soma he ag:tates lis jaws and his bead , and his belly 1s many times mentioned m connexion with his great powers of drmlang Soma. Being tawny (hér1) in colour, he 1s also tawny-haired and tawny- bearded. His aims are especially often referred to because they wield the42 INDRA. {i 2 thunderbolt ‘rdj.a), which, mythologically representing the lightning stroke 1s his etclusive weapon This bolt was fashioned for him by Trastr, being made ofnon (ayas4), golden, tawny, sharp, many-pointed, sometimes spoken of as a stone or sock Several ep:thels, compounds o1 derivatives of vajza, sach as végra-bahn bearing the bolt om his arm and vagrin welder of th. bolt are almost without exception apphed to him Sometames he 18, descriLed as armed with bow and anows, he also carnes a hook (ankuéé). Having a golden car, diawn by two tawny steeds (hdri), he 18 a car fighter (rathesth’) Both hus car and hus steeds were fashioned by the Rbbas, the divine artaficers As India 1s move addicted to Soma than any of the other gods, the common epithet ‘Soma~dmker’ (Somapa) 1s characteristic of ham = This beverage stimulates him to carry out lus warlike deeds, thus for the slaughter of Vriua he 1s sand to bave drunk three lakes of Soma One whole byma (x 119) 1s a monologue 1m which Indra, intoxicated with Soma, boasts of hus greatness and his might Indra 1s often spoken of as having been bon, and two whole hymns deal with the subject of his birth His father, the same as Agm’s, appears to be Dyaus; but the mference from other passages 1s that he 1s Tvastr, the arbficer among the gods Agm is ealled Indra's twin brother, and Pisan (v1 34h is algo hus bother His wife, who 1s often mentioned, 18 Indifni, Indra 1s associated with vatious other deities The Maruts @ 85) are his clnef allies, who constantly help him in bis conficts Hence the epithet Marutvant accompanted by the Maruts 18 characteristic of him Agni 18 the god most often conjomed with him as a dual divimty Indra 1s also often coupled with Varuna (vm 86) and Vayu, god of Wind, less often with Soma (rm 48), Brhaspata (1v 50), Pisan, and Visa Indra 1s of vast size, thus it 18 said that he would be equal to the earth even af it were ten times as large as xt 19 His gieatness and power are constantly dwelt on: neither gods nor men have attained to the hm of hus might, and no one like him 1 known among the gods Thus various epithets such as éakré and Sécivant mughty, S&cipdta lond of might, éatd- natu having @ hundied powers, are characterisie of hum ‘The essential myth forming the basis of his nature as desonbed with extreme frequency and much vanation Exhilarated by Soma and generally escorted by the Maruts he attacks the chef demon of drought, usually zalled Vrira, but often also the serpent (éhi). Heaven and Earth tremble when the mighty combat takes place Wath lus bolt he shatters Vitia who encompasses the waters hence receiving the exclusive epithet apsujit conquering 1m the waters The result of the confict, which 1s regarded as being constantly renewed, 1s that he pieces the mountain and sete fiee the waters pext up hke impusoned cows The physical elements in the conflict are nearly always the boli, the mountain, waters or rivave wh:leii, 2] INDRA 48 lightning, thander, elotd, rain are seldom directly named The waters are often terrestrial, but also often aerial and celesizal The clouds are the mountains (pérvata, guri), on which the demons he or dwell, o1 from which Indra casts them down, or which he cleaves to release the waters 1 the clond is a rock (4dra) which encompasses the cows (as the waters are sometimes called), and fiom which he releases them Clouds, as containing the wateis, figme as cows also, they fmther appear under the names of udder (Gdhar), sping (tsa), cask (kévandha), pail (kééa) The clouds, moreover, appear as the fortiesses (paras) of the aenal demons, being described as moving, autumnal, made of uon or stone, and as 90, 99, or 1001n number. Indra shatters them and 1s cha.acteuistically called the ‘fortdestioyer’ (pirbhid) But the chtef and specific epithet of Indra is ‘Vrira-slayer’ (Vrtra-hén), owing to the essential importance, im the myth, of the fight with the demon. In this fight the Maruts ae his 1egular alles, but Agm, Soma, and Vianu also often assist him. Indra also engages am conflict with numerous minor demons; sometimes he 1s described as destroying demons im general, the Raksases or the Asuras, Wath the release of the waters 1s connected the winmng of light, sun, and dawn, Thus India is invoked to slay Vrtra and to win the git When he had slam Vrtra, .eleasing the waters for man, he placed the sun visibly in the heavens The sun shone forth when Indra blew tne serpent fiom thean There is here often no reterence to the Vita Aght Indra 1s then sumply eaad to find the ght, he gamed the sun or found xt mm the darkness, and made a path for it He pioduces the dawn as well as the sun, he opens the darkness with the dawn and the sun, The cows mentioned along with the sun and dawn, or with the sum alone, as found, released, o. won by Indza, are here probably the moimng beams, which are elsewhere compared with cattle coming out of their dark stalls Thus when the dawns went to meet Indra, he became the lord of the cows, when he overcame Vitra he made visible the cows of the mghts Theze seems to be @ confusion between the restoration of the sun afte: the dakness of the thunderstorm, and the recovery of the sun fiom the daikness of mght at dawn. The latte: feature 1s probably an extension of the former Indha’s connexion with the thundeistorm is im a few passages divested of mytho- logical amagery, as when he 1s said to have cieated the l.ghtmngs of heaven and to have directed the action of the waters downwards With the Vatra-fight, with the winmng of the cows and of the sun, 1s also connected the gaining of Soma. Thus when Indra drove the serpent from the air, there shone forth fires, the sun, and Soma; he won Soma at the same time as the cows Great cosme actions are often attributed to Indra He setted the quaking mountains and plas, He stretches out heaven and eath lke year Tinewan and earth ac two wheels are Kent apart by44 INDRA (ii. 2 the arle, he made the non-existent into the existent in a moment Some trmes the separation and support of heaven and earth are deseuibed as a resalt of Indra’s victory over a demon who held them together ‘As the destroyer of demons in combat, India is constantly mvoked by warriors, As the great god of battle he 1s more frequently called upon than any other dey to help the Aryans in their confhets with earthly enemies. Be protects the Ayan colour and subjects the black skin. He dispersed 50,00 of the black race He subjected the Dasyus to the Aryan, and gave land to the Aryan More generally Indra 1s praised as the protector, helper, and friend of his worshippers He 1s desoribed as bestowing on them wealth, which 18 con- sidered the result of victories. His nberahty 1 so characteristic that the frequent attribute maghdvan bountyful 1s almost exclusively his Besides the central myth of the Vrtra-fight, several mior stoues are connected with Indra. In vanous pastages he is described as shattermg the ear of U-as, goddess of Dawn (av 51), this trait 1s probably based on the notion of India's brmging the sun when kept back by the delaying dawn. He is also said to have stopped the steeds of the Sun, apparently by causing the latter to lose a wheel of lus caz. Indra is further associated with the myth of the winning of Soma, for its to him that the eagle brings the draught of :mmortality from the highest heaven. Anothe: myth is the capture by Indra, with the help of Sarami, of the cows confined in a cave by demons called Panis ‘Vanous stories which, though mixed with mythological elements, pro- bably have an historical basis, ate told of Indra’s having fought in aid of individual proteges, such as king Sudis, against terrestrial foes The atturbutes of Indra are chiefly those of physical superionty and rule over the physical world He is energetic and violent m acton, an uresistible ighter, an mezhaustible lavisher of the highest goods on man- tind, but at tee same time sensual and ammoral in various ways, such as excess mm eating and dunking, and c1uelty mm killang his own father Tvastr. He forms a marked contrast to Varuna, the other great universal monarch of he RV, who wields passive and peaceful sway, who umaformly apples the aws of nature, who upholds moral oder, and whose character displays lofty athical features The name of Indra is pre-Indian; for 2t occurs 1m the Avesta as that of + demon; the term teetlvaghna (=Vrtrahén) is also found thee as the lesignation of the God of Victory, though unconnected with Indra Thus ¥ seems likely that there was already im the Indo-Iramian period a god “esembling the Vrtra-slaying Indra of the RV. The etymology of the word ‘8 doubtful, but sis radical portion md may be connected with that an and-u drop.i297 INDRA 6 i, 12. Metre Tristubh. Vet ae Wa dee aT a TE UT ea STA Bat Saree wee Ta FaTU aT 1 ULSAN we qergidh seat | get pata Cee eh | ea gruel agra sare esa TRL sewed ART SL ATE 1 ka 1 y6 jétd evé prathamé ménasvén —- The chef wise god who as soon devé devin krétuna parydbhii- as born surpassed the gods in gat; power, before whose vehemence the yésya Sigmid rédasi dbhyase- to worlds trembled by reason of tam the greatness of lus valour: he, nymndsya mabné: sé, janisa, O men, w Indra, fnérab, evi: see p, 224, 2, ménas-vin: note that the suffix vin is not separated in the Pada text, as 16 1s in pavitra-vin (1 160, 8), had the Sandhi of the word, however, been mdno-van it would have been analysed as ménahSvan. devé devan: cp.1.1,5¢. paryd- bhiigat: the exact meaning of the vb. pért bhiig is somewhat uncertain here, but as the greatness of Indra 1s especially emphasized in this hymn, surpass seems the most probable Sayana explains it here as encompassed with gyrotection , in the AV. as ruled over ; in the TS as surpassed. rédasi: the Piagrhya i of duals 1s not shortened in pronunciation before vowels (p 437, f n. 8) dbhyasetim : upf. of bhyas = bhi be afrad of, with abl. (p. 816, 6) mahna: mst. of mahdn greatness (cp. p. 458, 2). The refian sé, janfsa, Indra ends every stanza (except the last) of this hymn, sumilarly viévas- mad indra uittarah ends all the twenty-three stanzas of x 86 ae dfadt aarrdeg 9 a oferta eda geet a: wsarengfeat ater) | Tsar weg faa RUT wr waft faa aoe a warfare THI46 INDRA [ii 12, 2 Oh arate tara CS aT WT TS I wet Who made firm the quaking 2Qyéh prthivim vydthamanam earth, who set at rest the agrtated ddrmhad, yah parvatin prékupitam dram- mountains ; who measures out the nat, air more widely, who supported y6 antériksam vimamé viriyo, heaven he, O men, 18 Indra. 6 dyam dstabhnat: sé, jandsa, tndrah yas: note that every Pada of this stanza, as well as of nearly every other stanza of this hymn, begins with a form of the relative prn corresponding to the sd of the refiain, The cosmic deeds of Indra im all the three divisions of the universe, earth, air, and heaven, are here described dramnat: apf. of ram set at rest. vimamé vdriyas (py. of uri, 108, 2a): here the cpy. 1s used predicatively, extended so as to be ander, ep. vi. 69, 5, where it 1s said of Indra and Visnu. ‘ye made the ar wider and stretched out the spaces for us to live,’ dyim: ace. of dyé sky. dstabhnat: ipf, of stabh prop; m this and the preceding stanza the »pt. of narration is used throughout excepting vimamé (a form of constant occurrence, ep. 154, 1. 8; 160, 4): ep. 218d (p. 843), awl garfgatturga fea a gat) wea) Bhat) aa) Tan sgriqnr yr fang DART Tat Ba seas! WI SAT eae | grey a sere Ta a ea | aPC aT TASTE TAUGHT TTT TL: 8y6 hatvéhim drinat sapté sin- chin, y6 g& udéjed apadhé Valésya, y6 éémanor antéragnim jajéna, samyfk samétsu: sé, jandsa, tndrah, Who hang slan the serpent released the seven streams, who drove out the cous by the unclosing of Vala, who between two rocks has produced fire, victor in battles : he, O men, os Indra.12.12, 4] INDRA a7 The first hemistich refers to the two well-known myths, the release of the waters by the conquest of Vrira, and the capture of the cows impusoned by Vala; op. u. 14,2: y6 apd vavrvamsam Vrtrém jaghina who slew Vrtra who had enclosed the waters, and tbid. 8° y6 gi uddjad, Apa hi Valdm vih who drove out the cows, for he unclosed Yala, Srmat: ypf. of ri release, sapté sindhiin the seven niveis of the Panjab, gas: A pl of g6 cow, ud-aat: ip of aj drwe. There 1s some doubt as to the exact interpretation of apadha, a word that oscurs here only. In form it can only be an I. s. of apa-dha (ep 97, 2). The parallel use of dpa-vr in ui. 14,3 (quoted above) indicates that apa-dh& means the wnclosing by India of the cave of Vala in which the cows are imprisoned; ep. also i 11, 5: tvdm Valdsya gématé ’pavar bilam thow hast unclosed the aperture of Vala rch am cows. The form is explained by Durga, the commentator on the Nirukta, by apadh@nena as meaning udgha- fanena Valasya by the unclosing of Vala. Sayana interprets 16 as an irregularity for the abl. = from the enclosure of Vala. Valésya: the objective gen. (p. 820, B12)=by opemng (the cave of) Vala &émanor antér: between two clouds, according to Sayana; between heaven and earth accord ng to Durga; the allusion 1s to the hghtning form of Agni who im several passages 1s said to be ‘im the rock’, to be ‘produced from the rock’ and is called ‘son of the rock’ (dreh sinth). gin feared eae | at gat feat erat at BW ard autadt Jets i Tee TH | ITLL TET asta Sh feist eaerdg wetter: | we: geriesracta afters 1 fete am weal wh 1 geri at sere i catia 4 yénema, vigva cydvana krtém, By whom all things here have y6 dasam vérmam ddharam gu- been made unstable, who has made hakah; subject the Dasa colour and has48 INDRA (ii 1, 4 fraghniva yé jigivath lakeim made éf disappear; who, like o adad tomrang gambler the stake, has aryéh pustim: sé, janfsa, taken thepossessions ofthe foe: he, inéreb. O men, 18 Indra umé visva: all these tings, that 1s, all thangs on earth cyaévan& is used predicatrvely after kptém, just as ddharam is in b after ker; cp. rv. 80, 22+ yds ta viévam cicyugé who hast shaken the whole world dasam vérnam: the non-Aryan colour (= krgném varnam), the alorigines: note the difference of accent in the substantive dasd and the adj. dasa. dkar: root ao. of ky (148, 1), to be construed with both ddharam (make wferwr = subject) and guhé (put an huding = cause to disappear, drive away). When a final Visarjantya in the Sambits text represents an etymological r, this is indicated in the Pada text by putting iti after the word and repeating the latter m ats pause form dkar ity dkah, pgivam: pf. pt of 1 wim (189, 4); on the Sandhu see 40,8, Since the normal metre requires Uw — after the caesura (p 441, top), this word was here perhaps metneally pronounced yigivath as it came to be regularly written m B. adat: irr. a ao. (147a 1) from da gwe; though not analysed m the Pada text, st must owmg to the sense be = a-ddet jigs talen aryés: gen of ari (99, 8); this word appears to be etymolomeally a By = having no wealth (x1 = rai), either for oneself (whence the sense needy, suppliant) or to bestow on others (whence the sense mggard, foe). [If a single meanmg has to be given, devout 1s misleading, and supplant should be substituted for xt in the Vedic Grammar, p. 81, £ n. 1, 99, 3, and in the Index. p 473] Naat peta gy Sf ea wi geht ge eee Saale tt aaa | aR! we gets gar feria sa TE oe aT waa aac aft TARY Sak 1 get i fashera cas faenfat FU ST area eateni, 6] INDRA 49 yém sm& prohdnti kuha séti The terrible one of whom they ghorém, ask ‘ where 1s he’, of whom they also utém ahur ndigé astitienam; say ‘he és not’; he dimuushes the 86 *ryéh pustir vija iva mina. possessions of the miggard like frdd asmai dhatta: sé, janasa, the(player's) stake Beheve in hum: tudrah. he, O men, s Indra. smé (p. 250) is metrically lengthoned, the second syllable of the Pada favourmg a long vowel (p 441, top) prchénti: pu. of prach. séti for sé iti: the ur. contraction of sd with a followmg vowel 1s common (48a) im anticipates enam: see p. 220. ahur: pf. of ah say, 189, 4; this vb. not being accented, b has the form of a principal clause, though the almost invariable use of relative clauses m this hymn would lead one to expect that the ydm of the first clause would accentuate the second also. s6 aryds: the inital a, though written, should be dropped ; otherwise the irr. contraction vijeva is just possible, but v— for uu followmg a caesura after the fifth syllable 1s rare 5c is parallel to 4c: & mm&ti to adat; aryéh pustih to aryéh pustém; vijah to laksém. Usas (tv 51) 1s in i, 92, 10 described as wearing away the life of mortals, évaghniva krimur vija ammand demumshing x as a skilful gambler the stakes, manta: pr. of mi damage, Sréd dhatta (2 pl ipv. of ha) delreve, with dat. (200 A. 1¢), The Padas ab mention doubts as to the existence of Indra; ¢ implies that he does exist; and d calls for beef in hum. Wy cna Wea es: ere a tue Sifgat i a ewet at serett area AR at wera: aretaerer AT gratedt asta xf = gmoatsa: | a afear ys fie rave a tare cain gasdlve ie were: es iy6 radhrdsya codita, yéh kréd- Who os furtherer of the rich, of sya, the poor, of the supplant Brahman yO brahméno nédhamanasya simger; who, faw-lpped, is the kiréh; helper of him that has pressed Soma50 INDRA (ii 2.6 yuktdgrivno yé avita sugipréh and has sei to work the stones: he, sutdsomasya. sé, jandsa, fn- 0 men, 0s Indra. drah, ecdita governs the three genitives (the ch, the poor, the priestly poet) of ah, as the three relatives show; while avité governs that ofc su-Siprés By ed, p. 455,¢a, The exact meanmg of éxpra 1s somewhat doubtful, but as it 1s regularly dual, has the atti1butive tawny, bém-Sypra being parallel to hér1-&magaru tacony-bearded, and is associated with India’s diumking of Soma, 16 can hardly mean anything but lips o: moustaches ; 1 could not well mean gaws which are hin yvktd-grévgas: of him who has set m motion the stones with which the Soma shoots are pounded. overata: afeft ta arate waters mo ferfat eet aa: | we are we fee cate) wets oat ae fe ates a ag a gad Fat we ya a sad) Tare wai Mar w era Tat A OTA AT a ST: Tyésyaévasah pradif, yésya — In whose control are horses, kine, giivo, dans, all chariots, who creates the ydsya grama, ydsya viéve ré- sum, the dawn; who ws the gude thasah; of the waters: he, O men, is yah siram, yé usésem jaydna; Indra yé apam neté: sé, jandsa, fn- drab. usdsam: often also usisam; du, N. A ugds8 and ugis&s N, pl. ugdsas and usasas; see 83, 2a, fn. 1. Samed dad fama am meet eft | deni et ay Tesay wat afiat: 1 samt | fasta xf facx¥a wart fagdarafeearat Ri wat wat: aferat: 1 srt Wea tery ek a ware fat cee afeasaiet fia ware: cats a22, 9] INDRA 1 Syém kréndasi samyati vihvé- Whom the two batile-arvays, yete, coming together, call upon diver- paré dvara ubhdya amitrah ; gently, both foes, the farther and samandm ad rétham atasth- the nearer ; two having mounted the selfisame chariot mvoke Tum nana havete: sé, janisa, in- separately: he, 0 men, is Indra. areh. sam-yati: pr. pt. dun. of sim-i go together vi-hvdyete (fiom hbva) and nana havete (fiom hi, the Samprasdrana form of hva) are synonymous = call on variously; op. i. 102 5 6. nana hi tvé hévamand jén& umé these men calling on thee (Indra) eariously ; and tha jéna vi hvayante sissdvak so men call on thee variously, deswring gains, péré ’vara: must be read pir’ dvara, though the succession of five short syllables before the caesura is wregular (p. 440, 4) The second Pada explains kréndasi: ubhdyas (never used in the dual) = both groups of foes, that on the farther and that on the nearer side, from the point of view of the speaker , according to Sayana, the superor and the mferor, samindm eontiasted with nna two who are on the came chariot, that 1s, the fighter and the driver, mvoke him separately. havete: not being accented must be taken as the vb. of a principal clause, ep. note on 5b. eaara we fred sata went a ea fase aT | S qelary waa Eta! eat qelarat: | waa | Saat at fare afeart aya a: face afasarta aya | RM sgqagqa daa cy ATA AUT! wn g yasmin nérté vydyante j4niso, Without whobrn' nda not yém ytdhyamand dvase hé- conguer, whom they aber’ fgnking?S vante; call on for help} who is beenre y6 viévasya pratuménam be- match for every one, who moves the, bhiiva, tmmovable he, O meni 0s Infra, y6 acyutacyit: sé, janiss, fndrah.5a INDRA (ii. 12, 9 né rté: must be pronounced nérté (194). vijdyante: pr. of ji conquer, hdvante: ep. vihvéyete m 8 a dvase : final dat. (p 314, B2) pratimanam: cp. iv. 18,4: nahi nu asya prati- manam dsti antdr Jétégu utd yé jdnitvah for there 1s no match for Tim among those who have been born nor those who will be bora. acyute-eyut: cp 4a, also m, 80, 4: tvém cyavdéyann dcyutani ++ + eras thou contanuest shalong unshaken things Caw wet eT Mi daa ati cata whearasedt Tae | aaraTart | Hat | SETA | a wea agegifa gat amt a aqeaatfa ere eeitgen a tare can ages eT a eT Ta 10 yah S4évato mahi éno dédhanan dmanyamanafi chérué jaghéna ; yah S4rdhate nanudédats érdh- Who slays with ius arrow the unexpecting many that commut great sin; who forgwes not the yam, arrogant man Tus arrogance, who ¥6 ddsyor hant&: s&, jandso, slays the Dasyu he, O men, 18 tnaran. Indra, dédhandn: pr pt. A of Ghé The Sandhi of an (39) is not applied between Padas (ep. 1 85, 10c). dmanyamanan. not thuikeng sel that he would slay them, on the Sandhi of n+6, see 40, 1. Sdrva: with ins arrow (inst, p 80); with his characteristic weapon, the véjra, he slays his foes in battle. jaghdna: has slain {and still slays) may be translated by the present (218 A a). anu- dédata : 8.5 pr. of dnu+da forgwe, with dat. (ep 200A). ddsyos: of the demon, a term apphed to various individual demons, such 23 Sambara (11 a) aa a: may wag ferred Bae aay 1 freee werfrat raft) yenftem wee | aqesafeeer | Sereatt Fae sere, Sarat a we sere ay wabi a sre eats erg wretan a: 1 rare: cat: @ii, 1, 127 INDRA 53 t1yéh Seiznbaram pérvategu kg Who in the fortieth autunm yantam found out Sambara dwelling in catvariméyim farddi anvé- the mountains, who has slam the vindat; serpent as he showed Ins strength, ojayataanam yé shim jaghina, the son of Danu, as he lay. he, Danum Séyanam: sd, jandsa, 0 men, ws India. tnaran Samara, next to Vitra, Vala, and Susna, is the most frequently mentioned demon foe of India, who stukes him down hom his mountain, He is often spoken of as possessing many foits. ksi yaént@mno : see note on 1 154, 2d. catvdrmméyam: that is, Indra found him after a very long search, as he was hiding himself, anvévimdat: ipf. of 2. vid find The second hemstich refers to Indra’s slaughter of Vrira, ojéydmanam: ep. m, 82, 11: éhann ahim panéayénam dyna ojiyéminam thou slewest the serpentshowng Jus strength as he lay around the flood Danum. this is strictly the name of Vrire’s mother, here used as a metronymi: = Danava; ep. i. 82, 9 = Danuh gaye sahdvated nd dhentih Danu lay like a cow with her calf (i.e, Vitra) Séyanam: pr. pt A. of &f he (184, 10), Re watfgmgiom — saRteR Tet | ge ware area ae feed) wast wHS 1 ea ELI RW Citeundusdaey as Ce a shea: araT Sree oe ed TTC STATE TS 12 yéh saptiraémy vrgabhds tivi- The mighty seven-reimed bull who gman let loose the seven streams to flow ; avasrjat sértave saptd sindhin; who armed with the bolt spurned yo Rauhwim dsphurad véjra- Raulina as he sealed heaven: he, babur O men, «8 Indra. dyama Archantam: sé, jandsa, fnaréh. The term vrgabha is very often applied to gods, but especially to Indra, as expressing mighty strength and fertihty. sapté-raéms:64 INDRA (i. 1, 12 having seven reins probably means ‘hard to 1estiain’, ‘ irresistible’; Sayana interprets the ed to mean ‘having seven kinds of clouds (parjanyas) that shed ram on the eath’. ttivig-man: the suffix mant 15 separated in the Pada text only after vowels, as g6 ¢ man; dni see 10a, ava-dsnjat: ipf of sr) emit. sdrtave : dat inf, 2,4) sapté sindhin: ep 8a andi. 85,8b, Rau- kinam: a demon mentioned m only one other passage of the RV. dyam d-rohantam : ascending to heaven in order to attack Indra, 9g arat faze ufadt waa arat | fat) wa 1 yf chat qaifaga oar waa waa tft %: Stam fafa aeary yuri fa wei usar: ret; Wi taee: gaara can a STOUT ashe astoate BAER aL TaTR | eae 18 DyavacidasmaiPrthvinamete; Even Heaven and Earth tow Sugmae cid asya pérvats bha- down before him; before his ve yante ; hemence even the mountains are yéh somapa meité véyrebahur, ajiaid. Whos known as the Soma- ¥6 véjrahastah: si, jandsa, dranker, holding the bolt in hus arm, on the, fndrah. who holds the bolt in Ins hand he, O men, 18 Indra. Dydva ... Prituvi: the two members of Devata-dvandvas are here, 2s often, sepmated by other words (186A 1) asmai: dat wath nam Low (ep. 200A 1%, p. 811) bhadyante: see note on i. 85.Se. éismad: op le some-pas (97, 2): predicative nom., (1962) m-citds: on the accent see p 462, fn. 4, 98 a: GaAs wt Wi By eee a eT eed & he | BaP a TAT ait we ay Th we shit web rat ada aet atats Weg TH a sete oa a Fe TUTTE EL TATE eHib 12, 15] 14 yéh sunvdntam vati, ydh pdc- INDRA 55 Who with his aid helps hin that antam, presses Soma, hum that bakes, ham yéh Sdmsantam, yéh gagama- that offers praise, hum that has pre ném iti; pared the sacrifice ; whom prayer, yasya bréhma vardhanam, whom Soma, whom ths gift yésya somo, strengthens he, O men, ts Indra. yasyedém radhah: sé, janasa, tnarah. sunvéntam: all the partiaples in a and b refer to some act of worship pressing Soma ; baking sacrificial cakes, &e. ; praising the gods, having prepared the sacufice. gagamandm: explamed by Siyana as stotram kurvanam ofenmg a Stotra; by the Naghantuka, ui, 14, as areantam singing; by the Narukta, vi. 8, as 4amsaménam praising. tit contracted inst of ati (p 80) to be construed with Svat; ep. i. 185, 4: dvasi dévanti helping with aid vérdhanam: to be taken predicatively with each of the three subjects bréhma, sémas, radhas, of whom prayer, &e. 2s the shengthenmg, that 13, whom prayer, &¢, strengthens, ydsya bemg an objective gon. (p. 820, B12). iddm rddhas this gift = this sacnficial offering. wa gaa wa gua fag | EI Gat ada ge aT fats art zed a fereifa we ava gah ei faa BART aa d ot few’ firare: Fe A oe | free | free: | garcia fagaardda a qedtcta: 1 fae at aga 15 yah sunvaté pécate dudhré & As he who, most fierce, enforces eid vajam dérdarg, s& kilds: sat- yah. vayém ta, Indra, viévéiia pri- yas, suvirdso viddtham 8 vadems, Booty for hum that presses and Tam that bakes, thou indeed art true. We ever dear io thee, O Indra, with strong sons, would uéter dive worship. This concluding stanza 1s the only one that does not end with the refrain sé, 3inase, indrah. Instead, the poet, changing the from 386 INDRA b to the 2, prs, substitutes at the end of b the words 6 Kilaest satyah 26 auch tlow art indeed true = to be depended on (ep. note on satyém in i,1, 66); while e and d are s prayor ending with an adaptation of the favourite refraft of the Geutamas, tho poets of the second Mandala : bphdd vadema viddthe suvirah se would, accom- panied by strong sons, speak aleud at divine worship. & cid perhaps better taken as emphasizing dudhrés (ep. p. 216) than with Gardarel (nt. of di). te: gen. with priydsus (p. 822, 0). vidé- ‘ham: the etymology and precise sonse of this word have been ouch discussed. ‘There can now bo hardly any doubt that it is derived from the root vidh worship, and that it mene divine worship, scarcely distinguishable from yajaé, of which it ia given as a synonym in Naighaptubs, ii 17 ; ep. note on i 85, 1, 25 RUDRA ‘This god ooenpies a asordiate position in the RV, being ealebrated in only tres entive hyn, in part of another, and in ono eonjoally with Soma. His band, is smn and hi lint are aentioned. ‘He han beaut Iipe and wea brnded haz. His cloat is brown his form is dealing, for be shins like the mdiaot eon, ike gold. He ie arrayed with golden oraments, and weer a leriousnecknce (nish) He drives in'a cat, Tia sreapons are often referred to: he holds the tundestat in hig arm, and schargs his igtaing sia from the ty; but he is ctully said to bo temed with «bow and acrows whch are ong and evi idea ie very often smoclaied with the Marui (68), eis heir father, snd is sid fo have generated them from the shining udder of tho cow Pris He is fers an! cetactine like a tribe Beast and i called ball ag voll asthe ody (aru) boar of heaven, Ho it eslled, strongest of he ‘rong, svt naralale necrpoeed in night. Mele young ant unaging, ‘ord (dane) aod fiero the world. By his ule and aniveral domaicg Hein aare ofthe doings of men and gote Ho is bocntifal (midhrdina), easly invoked and anpisions (tvs But hei anally regarded as malers- lent; forte hymns adresed to is chit expr far of his teriblo $25 aod depron of ln wath Ho iploro mt today arm, ‘his ange, his wonhippe and this belongings, but to aves his teat aligaty und ht cowslaying, mavelaying bol fom thom, and fo log other low.” eis, however act parely muleScat ike a demon, He nek nly preevee fom calamity, bt basowsblesnge His healing pomest ‘re especially often mentioned; be has n. thonsad remedies, audi teii, 83, 1] RUDRA 57 greatest physician of physicians. In this connexion he has two exclusive epithets, 4lésa, cooling, and jalésa-bhesaya, possessing cooling remedies The physical basis represented by Rudra is not cleatly apparent But i seems probable that the phenomenon underlying his natme was the storm, not pure and simple, but 1 its baleful aspect seen m the destiuctive agency of lightning Hhs healing and beneficent poweis would then have been founded partly on the fertilzing and punfying action of the thunder- storm, and partly on the negative action of sparmg those whom he might slay. Thus the deprecations of his wrath led to the application of the euphemistie epithet gv, which became the regular name of Rudra’s Instorieal successor im post-Vedie mythology ‘The etymological sense of the name 1s somewhat unceitam, but would be ‘Howle: ’ according to the usual derivation from rud ory. ii, 88. Metre: Tristubh, aan s faninat qaiig 1B fa rea Fa UY ara: qde dent qatar) ai tigda raed qatar wate at aha aia waa a ate wef TAA au state a waft: 0 wi aeafe | ag tao 14 te, pitar Marutam, sumném —Let thy good will, O Father of etu: the Maruts, come (to us) * sever us ma nah siiryasya samdféo yuyo- not from the sight of the sun May thah, the hero be mercyfulto usin regard abhi no viré drvati kgameta; to our steeds; may we be prolyfic pré jayemahi, Rud®ra, praja- with offspring. bhi, pitar Marutam: the whole of a compound voo. expression loses its accent unless it begs a sentence of Pada; 1n the latter case only the first syllable would be accented (p. 465, 18a). yuyothis: 2.s..mj A of 2 yu separate, with irregular strong radical vowel (p. 144, 0), samdféas: abl, 201.41. virds = Rudra, with change from 2. to 8. prs, as 3s often the case (op. 1. 85, 5c) drvati abhi kgamota = may he not injure us in our steeds, may he spare them, Rudra mnet ha raad ac a trisvllahle (15 1d)58 RUDRA [ii 23, 2 rate ug diate aed aie: eg 1 wadafar Wa feet wife Ref) | ae few waite | Ausf mompat fart et fai mete | fasata fa ae arftararaaear fagat 0 fat saftans 1 ara fade: 0 2tvadattebhi, Rud*ra, é4mtame- By the most salutary medicines bik gwen by thee, 0 Rudra, I would Satém hima agiya bhogayébhih —atian a hundred winters. Drwe vi asméd dvéso vitardm, vii far away from us halved, aay démho, distress, away daseases im all dix vi dmivaé citayasva vistcih. rections. tva-dattebhi: the first member of this ed. retains the inst case- form (p. 278); Sandhu, 47, gatém: on the concord see p 291, ; hfe extending to a hundred winters o1 autumns (farddas) 1s often prayed for, aéiya: 1oot ao. op. A of amé (p 171, 4), vi: the prp. of a ed vb. is often repeated with each object, the vb. itself bemg used only once. vitarém: adv of the ep. of vi farther (op. tit-tara) employed only with verbs compounded with vi. catayasva * ipv. A cs. of cat, with metucal lengthening of the final vowel, visticis: A. pl. £. of vigvatic turned im vanous direchons, 1s used predieabvely like an adv. a tat wae wg faenfd Se: ret tag | fret) fa aaatraaal TaaTe | wast: | aaate 1 saaTet aft ufa w: urcide: aie aaCaTET | frat seilat qdat getfay ofF es oT see Pee feat: | wfasdats 1 cua: gether o 8 Sréstho j6tésya, Rudra, émi- — Thowart the best of whats born, yasi, O Ruda, im glory, the maghtrest of tavastamas tavdsim, vajyrabaho. the mighty, O wilder of the bolt. pargi nah pardm dmhasah su- Transport us to the farther shore asti; of distress in safety. Ward off