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THE HARVARD ORIENTAL SERIES 
 
HARVARD 
 
 ORIENTAL SERIES 
 
 EDITED 
 
 WITH THE COOPERATION OF VARIOUS SCHOLARS 
 
 BY 
 
 CHARLES ROCKWELL LANMAN 
 
 PROFESSOR OF SANSKRIT IN HARVARD UNIVERSITY 
 
 VOLUME VI 
 
 CAMBRIDGE, MASSACHUSETTS 
 PUBLISHED BY HARVARD UNIVERSITY 
 
THE BRHAD-DEVATA 
 
 ATTRIBUTED TO 
 
 SAUNAKA 
 
 v i 
 
 NOV HO 191 
 
 A SUMMARY OF THE DEITIES AND MYTHS 
 
 OF THE RIG- VEDA 
 
 CRITICALLY EDITED IN THE ORIGINAL SANSKRIT WITH 
 AN INTRODUCTION AND SEVEN APPENDICES, AND 
 TRANSLATED INTO ENGLISH WITH CRITICAL 
 AND ILLUSTRATIVE NOTES 
 
 BY 
 
 ARTHUR ANTHONY MACDONELL 
 
 BODEN PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD 
 AND FELLOW OF BALLIOL COLLEGE 
 
 PART II 
 
 TRANSLATION AND NOTES 
 
 CAMBRIDGE, MASSACHUSETTS 
 
 PUBLISHED BY HARVARD UNIVERSITY 
 
 1904 
 
Cambridge, Mass., U. S. A. .... Publication Agent of Harvard University. 
 Boston, New York, Chicago, San Francisco . Ginn and Company. 
 
 London : Ginn and Company . . . 9 St. Martin’s Street, Leicester Square. 
 
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 PRINTED FROM TYPE AT THE 
 
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 BY HORACE HART, M.A. 
 
 PRINTER TO THE UNIVERSITY 
 
 First edition, 1904, One Thousand Copies 
 
CONTENTS 
 
 ADHYAYA I. 
 
 Introduction. 
 
 VARGA PAGE 
 
 1. Importance of knowing the deities. The Vedic Triad 1 
 
 2. Prayer and praise ........... 2 
 
 3. Different kinds of hymns ......... 3 
 
 4. Hymn deities, stanza deities, incidental deities ..... 4 
 
 5. Origin of names ........... 5 
 
 6. &aunaka’s view : all names derived from action ..... 6 
 
 7. Auspicious names. Different kinds of formulas ..... 7 
 
 8. Different kinds of formulas and modes of expression .... 9 
 
 9. Definition of noun and verb . . . . . . . . .10 
 
 10-12. Examples of different kinds of formulas ...... 10 
 
 13. The Sun and Prajapati as the source of all . . . . .14 
 
 14. The three forms of Agni 15 
 
 15. The Ti’iad and the Atman. Three forms of Vac . . . . 16 
 
 16. The chief deity of a hymn . . . . . . . . .17 
 
 17. Names of deities enumerated . . . . . . .18 
 
 18. Characteristics of hymns to Agni, India -Vayu, and Sury a . . .19 
 
 19. The three Agnis ........... 20 
 
 20. Agni, Jatavedas, Yaisvanara : essentially identical, but distinguished . 21 
 
 21. The deities of the three worlds in the descending series . . . .22 
 
 22. 23. The deities representing terrestrial Agni ...... 23 
 
 24. Other deities associated with Agni ........ 26 
 
 25. The groups of deities of the middle sphere belonging to India . . .28 
 
 26. Deities and deified objects belonging to Indra’s sphere .... 29 
 
 ADHYAYA II. 
 
 Introduction (continued). 
 
 1. Deities of Indra’s sphere . . . . . . . . .31 
 
 2. Deities of Surya’s sphere : his three wives ...... 32 
 
 3. Deities of Surya’s sphere (concluded) . . . . . . .34 
 
CONTENTS 
 
 viii 
 
 VARGA 
 
 4. Surya and Vaisvauara, a form of Agni ..... 
 
 5. Five names of Agni. Derivation of Agni, Dravinodas, Tanunapat . 
 
 6. Narasamsa, Pavamana, Jatavedas . ....... 
 
 7. The twenty-six names of Indra: Vayu, Varuna, Rudra, Indra (1-4) 
 
 8. Parjanya, Brhaspati, Brahmanaspati, Ksetrasya pati, Rta (5-9) 
 
 9. Vastospati, Vacaspati, Aditi, Ka, Yama (10-14) . 
 
 10. Mitra, Visvakarman, Sarasvat, Vena, Manyu (15-19) . . . . 
 
 11. Asunlti, Apam napat, Dadhikra, Dhatp, Tarksya (20-24) 
 
 12. Pururavas (25), Mrtyu (26). The seven names of the Sun: Savitr (1), 
 
 Bhaga (2) .......... 
 
 13. Pusan, Visnu, Kesin, Visvanara, Vrsakapi (3—7) . . . . . 
 
 14. Derivation of Visnu. The incidental names of the deities cannot he 
 
 enumerated ........... 
 
 15. Threefold Vac : her teri'estrial and middle forms . 
 
 16. Other middle forms of Vac. Her four celestial forms . . . . 
 
 17. Names of female seers : three groups ....... 
 
 18. Deity in self-laudations and colloquies (87, 88) . ... . 
 
 Grammatical Section (89-121). 
 
 Different kinds of particles (89-93) ....... 
 
 19. Particles (concluded). Prepositions. Genders . 
 
 20. Nouns. Pronouns. Importance of meaning. Buies for construing 
 
 21. Analysis of words. Six kinds of compounds ..... 
 
 22. Meaning and analysis of words ........ 
 
 23. Yaska’s wrong explanations. Dropping of letters . . . . . 
 
 24. Word and sense. The verb expresses a form of becoming. Definition of 
 
 bhavavrttam. Six forms of becoming ( bhava ) ..... 
 
 25. The deities of the Vyahrtis and of Oin ....... 
 
 The Deities of the Kg-veda. 
 
 26. The first three hymns. Authors of Vaisvadeva hymns 
 
 27. Character of Vaisvadeva hymns 
 
 28. Passages of the Rg-veda addressed to Sarasvatl. Indra hymns 
 
 29. Indra associated with the Maruts in EV. i. 6 
 
 30. The deities of RV. i. 12 and of the Apr! hymn i. 13 
 
 31. The eleven Apr! hymns ......... 
 
 32. Tanunapat and Narasamsa. The deities of the AprI hymns 
 
 (ii. 157 — iii. 30). Idhma a form of Agni ..... 
 
CONTENTS 
 
 adhyAya hi. 
 
 Deities of Rg-veda i. 13-126. 
 
 VARGA 
 
 1. Tanunapat. Narasamsa. Ila. Barhis ...... 
 
 2. The Divine Doors. Night and Morning ...... 
 
 3. The Two Divine Sacrificers. The Three Goddesses. Tvastr . 
 
 4. The celestial Tvastr. Story of Dadhyafic and the Mead . . . . 
 
 5. The horse’s head of Dadhyafic. The middle Tvastr ..... 
 
 6. Yanaspati. The Svahakrtis ......... 
 
 7. Tanunapat and Narasamsa in Apr! hymns. Deities of RV. i. 14 and 15 . 
 
 8. Hymn to the Seasons : RV. i. 1 5 . 
 
 9. Three kinds of V aisvadeva hymns ....... 
 
 1 0. How to ascertain the deity of a hymu ....... 
 
 11 , 12. Hymn-owning and incidental deities. Seers of Vaisvadeva hymns . 
 
 13. Explanation of Dravinodas. Deities of RV. i. 16-18 . . . . 
 
 14. Deities of RV. i. 18. Eight names of Prajapati (69-74) . 
 
 15. Prajapati’s names (continued). Deities of RV. i. 1 9 . . . . 
 
 16. How to ascertain the deity of a stanza, &c. ...... 
 
 17. Story of the Rbhus and Tvastr ........ 
 
 18. Deities of RV. i. 20-22 .......... 
 
 19. RV. i. 22 (concluded). RV. i. 23: Pusan Aghrni . . . . . 
 
 20. Deities of RV. i. 24-30 .......... 
 
 21. Deities of RV. i. 31-40 .......... 
 
 22. Deities of RV. i. 41-47 . ......... 
 
 23. RV. i. 48-60. Story of Savya. The Satarcins ..... 
 
 24. RV. i. 61 - 73 . The eleven Sauparna khilas. RV. i. 74-89 
 
 25. RV. i. 90 - 93 . The order (according to the Baskalas) of hymn-groups 
 
 in Mandala i. 74-164 
 
 26. RV. i. 94-1 1 1. Seers of hymns with refrains. The thousand Jatavedas 
 
 hymns of Kasyapa .......... 
 
 27. RV. i. 105. Story of Trita ......... 
 
 28. Deities of RV. i. 112-121 ......... 
 
 29. 30. Story of Kakslvat and Svanaya ....... 
 
 31. Danastutis. NarasamsI stanzas. Opinions regarding RV. i. 126. 6, 7 
 
 ADHYAYA IV. 
 
 Deities of RV. i. 127 — iv. 32. 
 
 1. Story of Romasa and India. RV. i. 127-136. Praise in the dual . 
 
 2. Distributed praise. RV. i. 137-139. Vaisvadeva hymns . 
 
 3. Story of the birth of Dlrghatamas . 
 
 II. 
 
 ix. 
 
 FAGE 
 
 77 
 
 78 
 80 
 82 
 83 
 
 85 
 
 86 
 87 
 
 89 
 
 90 
 
 91 
 95 
 
 97 
 
 98 
 100 
 102 
 103 
 
 105 
 
 106 
 108 
 109 
 111 
 112 
 
 114 
 
 115 
 118 
 
 119 
 
 120 
 123 
 
 125 
 
 126 
 128 
 
 b 
 
X 
 
 CONTENTS 
 
 VARGA PAGE 
 
 4. Hymns revealed to Dlrghatamas : RV. i. 140-156 ..... 129 
 
 5. Story of Dlrghatamas (continued) . . . . . . . .130 
 
 6. Deities of RV. i. 157-163 ......... 132 
 
 7. Deities of RY. i. 164. The three Agnis. The year . . . .133 
 
 8. Account of the contents of RY- i. 164 (continued) . . . . .135 
 
 9. RV. i. 164 (concluded). RV. i. 165: Indra and the Maruts . . .136 
 
 10. Indra, the Maruts, and Agastya : RY. i. 169, 170. . . . . 139 
 
 11. RV. i. 171-178. Agastya and Lopamudra : RV. i. 179 . . . .140 
 
 12. Story of Agastya and Lopamudra (concluded) : RV. i. 180-191 . . 141 
 
 Mandala ii. 
 
 13-15. Deities of RV. ii. 1-12. Story of Grtsamada, Indra, and the Daityas . 143 
 
 16. Deities of RV. ii. 23-30 . . . . . . . . .146 
 
 17. Deities of RV. ii. 31-35 148 
 
 18. Deities of RV. ii. 36-43. Indra as a Kapinjala ..... 150 
 
 Mandala iii. 
 
 19. The seer Visvamitra. Deities of RV. iii. 1-6 . . . . . .151 
 
 20. Deities of RV. iii. 7-29. ......... 153 
 
 21. Deities of RV. iii. 30-33. Visvamitra, Sudas, and the Rivers . . . 154 
 
 22. RV. iii. 31 : an adoptive daughter. Visvamitra and &akti . . .156 
 
 23. Visvamitra and Vac Sasarparl. Spells against the Vasisthas . . .157 
 
 24. Deities of RV. iii. 54-60 . . . . . . . . .158 
 
 25. Deities of RV. iii. 61, 62 ......... 160 
 
 Mandala iv. 
 
 26. Deities of RV. iv. 1-15. . ........ 161 
 
 27. 28. RV. iv. 18-30. Indra’s birth and fight with Vamadeva . . . 162 
 
 29. The steeds of the various gods ........ 164 
 
 ADHYAYA V. 
 
 Deities of RV. iv. 33 — vii. 49. 
 
 1,2. Deities of RV. iv. 33-58 ......... 166 
 
 Mandala v. 
 
 3. Deities of RV. v. 1-28. Story of Tryaruna and Vr^a Jana . . . 169 
 
 4. Story of Tryaruna (concluded) . . . . . . . .170 
 
 5. References to RV. v. 2. 2, 9 in other works. Deities of RV. v. 29-40 . 171 
 
 6. Atri’s Danastuti . . . . . . . . . . .173 
 
 7. Rnamcaya’s gifts to Babhru. Deities of RV. v. 41-51 . . . .174 
 
CONTENTS 
 
 XI 
 
 VARGA PAGE 
 
 8. Detailed account of RV. v. 41-43 . . . . . . . .175 
 
 9. Deities of RV. v. 43 (continued), 44, 45 177 
 
 10. Deities of RV. v. 51-60 178 
 
 11-15. Story of &yavasva . . . . . . . . . .179 
 
 16. RV. v. 73-78. Story of Saptavadhri ....... 186 
 
 17. Deities of RV. v. 79-87. The S'risuktam and six other khilas . 187 
 
 18. The khilas of Prajavat and Jlvaputra. Employment of formulas . 189 
 
 19. Story of the birth of Bhrgu, Ahgiras, and Atri 191 
 
 Mandala vi. 
 
 20. Origin of Bharadvaja. Deities of RV. vi. 1-46 . . . . .192 
 
 21. Deities of RV. vi. 37, 44, 45, 47 ....... 193 
 
 22. Deities of RV. vi. 47 (continued) and vi. 48 ...... 195 
 
 23. Deities of RV. vi. 49-62 ......... 196 
 
 24. Deities of RV. vi. 63-74. The seven treasures . . . . .197 
 
 25. RV. vi. 75. Story of Abhyavartin and Prastoka Sarfijaya . . .198 
 
 26. Deities of RV. vi. 75 in detail ........ 199 
 
 27. Detailed account of RV. vi. 75 (continued) ...... 200 
 
 28. Story of Cayamana and Prastoka (concluded) ...... 201 
 
 Mandala vii. 
 
 29. Pedigree of Vasistha. Kasyapa’s wives ....... 202 
 
 30. Story of Mitra-Varuna and Urva^i ........ 203 
 
 31. Birth of Agastya and Vasistha ........ 204 
 
 32. Vasistha and his descendants. Deities of RV. vii. 1-32 .... 206 
 
 33. Deities of RV. vii. 33-38 ......... 207 
 
 34. Deities of RV. vii. 38-43 ......... 208 
 
 35. Deities of RV. vii. 44-49 ......... 210 
 
 ADHYAYA VI. 
 
 Deities of RV. vii. 50 — x. 17. 
 
 1. Deities of RV. vii. 50-66 . . . . . . . . .211 
 
 2. Deities of RV. vii. 66-85 ......... 212 
 
 3. Vasistha and the dog of Varuna : RV. vii. 86-89 . . . . .213 
 
 4. Deities of RV. vii. 90-96 . . . . . . . . .214 
 
 5. Story of Nahusa and Sarasvatl : RV. vii. 95, 96 . . . . .215 
 
 6. Deities of RV. vii. 97-104 ......... 216 
 
 7. Detailed account of RV. vii. 104 ........ 218 
 
CONTENTS 
 
 xii 
 
 Mandala viii. 
 
 VARGA PAGE 
 
 8. Story of Kanva and Pragatha . . . . . . . .219 
 
 9. Deities of RV. viii. 1-21 ......... 220 
 
 10. Deities of RV. viii. 5-18 ......... 222 
 
 11. RY. viii. 19: praise of Trasadasyu’s gifts ...... 223 
 
 12. The boons chosen by the seer. Story of Sohhari and Citra . . .224 
 
 13. Story of Sobhari and Citra (continued) : RY. viii. 22-25 • • • 225 
 
 14. Deities of RV. viii. 26-31. RV. viii. 29 is a prthak-karma-stuti . . 227 
 
 15. Detailed account of RY. viii. 29, 31. Deities of RV. viii. 32-34 . . 228 
 
 16. Indra and Vyamsa’s sister. Deities of RV. viii. 35-46 .... 230 
 
 17. Deities of RV. viii. 47-56 ......... 231 
 
 18. Deities of RV. viii. 60-67 ......... 232 
 
 19. Deities of RV. viii. 68-75 ......... 234 
 
 20. Deities of RV. viii. 76-90 ......... 235 
 
 21. Story of Apala ........... 236 
 
 22. Story of Apala (concluded). Deities of RV. viii. 92, 93 . . . . 237 
 
 23. 24. Story of Sonia’s flight from the gods . . . . . . .238 
 
 25. Details regarding RV. viii. 100. Visnu helps Indra . . . .241 
 
 26. Details regarding the deities of RV. viii. 101 ...... 242 
 
 Mandala ix. 
 
 27. Deities of RV. ix. 1-86 .......... 243 
 
 28. Deities of RV. ix. 87, 96, 112 . . . . . . . . 245 
 
 29. Indra and the seers. Value of penance ....... 246 
 
 Mandala x. 
 
 30. Deities of RV. x. 1-8. Trisiras and Indra ...... 248 
 
 31. Deities of RV. x. 9-14 .......... 249 
 
 32. Deities of RV. x. 14 (concluded), 15, 16. Three Agnis . . . 250 
 
 33. Story of Saranyu : RV. x. 17. . .251 
 
 ADHYAYA VII. 
 
 Deities of Ev. x. 17-98. 
 
 1. Story of Saranyu (continued) ........ 252 
 
 2. Story of Saranyu (concluded). Deities of RV. x. 17 . . . . 253 
 
 3. Detailed account of the funeral hymn RV. x. 1 8 ..... 254 
 
 4. Formulas in which no deity is mentioned ...... 255 
 
 5. Deities of RV. x. 19-27 ......... 257 
 
 6. RV. x. 27 (continued). RV. x. 28: Dialogue of Indra and Vasukra . 258 
 
CONTENTS xiii 
 
 VARGA PAGE 
 
 7. Deities of RV. x. 30—33 ......... 259 
 
 8. The hymn of Dice : RV. x. 34. Deities of RV. x. 35-44 . . . 260 
 
 9. Deities of RV. x. 45, 46. Story of Ghosa ...... 262 
 
 10. Story of Ghosa (concluded) ......... 263 
 
 11,12. Story of Indra Vaikuntha . ........ 264 
 
 1 3. Story of Indra Vaikuntha (concluded). Story of Agni and his brothers : 
 
 RV. x. 51-53 266 
 
 14. Stoiy of Agni’s flight (continued) ........ 267 
 
 15. The meaning of panca janah ......... 268 
 
 16. Story of Agni’s flight (continued) ........ 270 
 
 17. Story of Agni’s flight (concluded). RV. x. 54-57 ..... 271 
 
 18, 19. Story of Subandhu 272 
 
 20. Detailed account of RV. x. 59, 60 . . . . . . . .275 
 
 21. Story of Subandhu (concluded). Deities of RV. x. 61-66 . . . 276 
 
 22. Details of RV. x. 63-66. Deities of RV. x. 67-72 ..... 277 
 
 23. Detailed account of RV. x. 7 1 . 279 
 
 24. Details of RV. x. 72-84. Two khilas ....... 280 
 
 25. The Surya hymn : RV. x. 85. Three forms of Usas .... 282 
 
 26. Account of the Surya hymn (continued) ....... 283 
 
 27. Derivation of Candramas. Contents of RV. x. 85. 20-30 . . . 284 
 
 28. Contents of RV. x. 85. 31-43 ........ 286 
 
 29. Remarks on the Surya hymn (concluded) ...... 287 
 
 30. Deities of RV. x. 89-93. Story of Pururavas and UrvasI . . . 289 
 
 31. Story of Pururavas and UrvasI (concluded) 290 
 
 32. Deities of RV. x. 96, 97. Story of Devapi : RV. x. 98 .... 292 
 
 ADHYAYA VIII. 
 
 Deities of RV. x. 98-191 (1-98). Conclusion (99-140). 
 
 1. Story of Devapi (continued) . . . . . . . . .294 
 
 2. Story of Devapi (concluded). Deities of RV. x. 99-101 .... 294 
 
 3. Deities of RV. x. 102, 103. The khila of Nakula .... 296 
 
 4. Deities of RV. x. 104, 105. Bhutamsa Kasyapa : RV. x. 106 . . 298 
 
 5. RV. x. 107. Story of Sarama and the Panis: RV. x. 108 . . . 299 
 
 6. 7. Story of Sarama and the Panis ........ 300 
 
 8. Deities of RV. x. 109-120 ......... 302 
 
 9. Deities of RV. x. 1 21-12 9. Three khilas ( namas te ; yam Jcalpayanti 
 
 no ’rayah ; ayusyam) ......... 303 
 
 10. Deities of RV. x. 130-137 ......... 305 
 
 11. The khila ‘ Bhumih.’ The deities of RV. x. 138-142 .... 306 
 
 12. Deities of RV. x. 143-154. Two khilas (Medhasuktam and a sur etu ) . 308 
 
 13. Deities of RV. x. 1 55—1 59 ......... 309 
 
XIV 
 
 CONTENTS 
 
 VARGA PAGE 
 
 14. Deities of RY. x. 160-164. Khila ( venas tat paiyat). The seer Kapota 
 
 Nairrta . . . . . . . . . . . .310 
 
 15. Deities of RV. x. 165-1 74. Khila (yenedam) ..... 312 
 
 16. Deities of RY. x. 175-181 ......... 313 
 
 17. Deities of RV. x. 182-184. Khila (nejamesa) ..... 315 
 
 18. Remarks on the khila * Nejamesa.’ Deities of RV. x. 185-188 . 316 
 
 19. Deities of RV. x. 189, 190. The khila ‘Samjnanam’ . . . 318 
 
 20. RV. x. 191. The two khilas * Pradhvaranam,’ ‘ Nairhastyam.* 
 
 MahanamnI stanzas ......... 320 
 
 21. The Mahanamnls do not constitute a hymn. Remarks on the Praisas, 
 
 Kuntapa, &c. . . . . . . . . .321 
 
 22. Deities of Nivids, Nigadas, and Metres ...... 324 
 
 23. Deities of Metres, Vedas, Vasatkara, Svahakrtis. The tones (Svaras) . 325 
 
 24. Deities of the tones .......... 326 
 
 25. Deities of the Prastava, Udgltha, Upadrava, Pratihara, Nidhana . . 327 
 
 26. Various deities incidental in Vaisvadeva hymns .... 329 
 
 27. Remarks about deities and knowledge of them ..... 330 
 
 28. Importance of knowing the deities ....... 332 
 
ABBREVIATIONS 
 
 The symbols designating MSS. are explained in the Introduction, pp. xi-xviii. 
 
 AB. 
 
 = Aitareya Brahmana. 
 
 AGS. 
 
 =Asvalayana Grhya Sutra. 
 
 Ars. 
 
 = Arsanukramanl. 
 
 AS'S. 
 
 = A^valayana &rauta Sutra. 
 
 AV. 
 
 = Atharva-veda. 
 
 BD. 
 
 = Brhaddevata. 
 
 JAOS. 
 
 = Journal of the American Oriental Society. 
 
 JR AS. 
 
 = Journal of the Royal Asiatic Society of Great Britain and Ireland. 
 
 KB. 
 
 = Kausltaki Brahmana. 
 
 KZ. 
 
 = Kuhn’s Zeitschrift. 
 
 M.M. 
 
 = Max Muller. 
 
 n. 
 
 = J^^ianjari. 
 
 Nir. 
 
 = Yaska’s Nirukta. 
 
 R. 
 
 = Rajendralala Mitra. 
 
 r. 
 
 = the reading in Rajendralala Mitra’s text. 
 
 RV. 
 
 = Rg-veda. 
 
 s. 
 
 = Sadgurusisya. 
 
 s. 
 
 = Sfiyana. 
 
 S. 
 
 = Sarv&nukramani. 
 
 SB. 
 
 = Satapatha Brahmana. 
 
 TB. 
 
 = Taittiriya Brahmana. 
 
 TS. 
 
 = Taittiriya Samhita. 
 
 v. r. 
 
 = various reading. 
 
 VS. 
 
 = Vajasaneyi Samhita. 
 
 ZDMG. 
 
 = Zeitschrift der deutschen morgenlandischen Gesellschaft. 
 
BRHADDEVATA 
 
 TRANSLATION AND NOTES 
 
 1. Importance of knowing the deities. The Vedic Triad. 
 
 1. With obeisance to the seers of formulas, I will, in the 
 sequence of the traditional text a , state for (all) stanzas the 
 divinity of the hymn, the stanza, the hemistich, and the verse. 
 
 1 bfkm 1 , corrected to h, rd (Rgvidhana i. I.i has 
 
 Bhr 3 m\ r. 
 
 a The words samamnayanupurvatah occur also in Rgvidhana i. 1.2. 
 
 2. In every formula one should know the divinity with 
 exactness ; for he who knows the divinities of the formulas, 
 understands their object. 
 
 ff hm’rbk, ff rV.— hndbfkn, r 3 , 
 
 r. With the words ff H!JI*^cp. Sarvanukramanl, Introduction § i : 
 
 ; and *l«rq l *!| i below, viii. 31. 
 
 3. He is capable of giving an (authoritative) opinion ( vijha - 
 payati) as to their (tad = mantrandm) intentions a which were 
 contained ( hitan ) in them (tad) at the time when the formulas 
 were revealed to the seers (rsinam mantradrstisu), (and) as to 
 the correct understanding (of them) and the various ceremonies 
 (connected with them). 
 
 rrf¥rTht hm'b, crf^T^ f, fTffrri^. k, i 2 r 4 , r.— 
 
 hm 1 rfk, b. 
 
 a Cp. Nirukta vii. 3 : evatn uccavacair abhiprayair rsinam mantradrstayo bhavanti. 
 
 n. b 
 
Introduction] BRHADDEVATA i. 4 — [2 
 
 4. For no one without really having correct knowledge of 
 the divinity (addressed in the formula), attains to the fruit of 
 customary or Yedic ceremonies a . 
 
 <?t 1 '1*|T«TT Bhm'r 3 , <?fl I «1 i r. — hm 1 fk, ^ b, no particle r. 
 
 a Cp. SarvanukramanT, Introduction § 1 : ‘for without this knowledge, srauta and 
 
 smarta rites cannot be accomplished.’ Cp. also below, i. 21, and Rgvidhana i. 2. x. 
 
 5. The first group of these (deities) belongs here to the divinity 
 Agni, the second to Vayu or Indra, and the third to Surya a . 
 
 hm'r, Syr bfk. — ^ hm'rbfk, $ r l r 4 . 
 
 a Cp. below, i. 69 ; Nirukta vii. 5 ; SarvanukramanT, Introduction i. 8. 
 
 6. Whatever god a seer desiring an object mentions, let that 
 one, it is said, be (the god of the formula) a . A formula pre- 
 dominantly praising (a god) with devotion, is addressed to that 
 same god. 
 
 ^ m 1 b, h d, f f k r. — HrfSTT h m l r 3 r 4 , b f k r . — bf k r, h m 1 d. — 
 
 The end of the varga is here marked by ^ in bm 1 , not in hdfk. 
 
 a Cp. Nirukta vii. 1 : ‘ the formula has that god for its deity to whom he addresses 
 praise when desiring the possession of an object which he wants.’ 
 
 2. Prayer and praise. 
 
 7. Praise is expressed by means of name, form, action, and 
 relationship, but prayer by means of objects such as heaven, long 
 life, wealth, and sons a 
 
 0 Cp. Rgvidhana i. 1.6. 
 
 8. The stanzas in which both praise and prayer appear, are 
 here (in the Eg-veda) but few ; still fewer than these are those 
 in which heaven is prayed for. 
 
 ^JcZrrfW hm 1 rb, ^ f, dr 4 . — hm'r, 
 
 bfkr'r 4 . — WT. r, rTT hfk, rff rTT ^ b. 
 
 9. Every one of us ( sarvo 'yam) recognizes one who praises, 
 (thinking) ‘this man wants something from me,’ and (he also 
 
3] — i. 14, 15 TRANSLATION AND NOTES [Introduction 
 
 recognizes) one who states an object, (thinking) ‘ he praises, (that 
 is) he regards me as one having (those) objects (to bestow).’ 
 
 hm l r, bfk. 
 
 10. But whether the seers who discern the truth either praise 
 or state (an object), they express both ; for both are in reality 
 the same. 
 
 hndbfkr 2 , r. — hm'r, 
 
 bfkr 2 f). dr 3 (r 4 ?). 
 
 11. When the name of a deity is mentioned in the second 
 person a in a formula, one should know that to be the deity in 
 the formula, because (that) indication is there ( sampada ). 
 
 BhmV, T^rcffl r — rn%g f^TRT^ hndbfk, 
 
 r. — The end of the varga is here marked by ^ in bf, not in hm'k. 
 
 a Cp. Nirukta vii. 2 : pratyaksakrta madhyamapurusayogas tvam iti caitena sarva- 
 namna. 
 
 3. Different kinds of hymns. 
 
 12. Therefore one familiar with (the) application (of formulas) 
 should in every formula carefully observe the deity, with regard 
 to name, and the multiplicity of the designations (of deities). 
 
 <J |grTT hr 3 fkr 2 , $ ^rTT bm\ rf^rTT 0 r— ' “fJTVT^TT hndrbfk, °^TR dr 4 . 
 
 13. The complete utterance of a seer is designated a hymn 
 {sukta), in which the deities appear in one, in many, (or) in two 
 (formulas). 
 
 pra gf^hndrbk, TTTf^O l r 4 .— trgsfgr^hm 1 ! 4 , xr^l 
 
 bfkr, TJWT r 1 . — h has on the margin rTs[ ■*! ^HRf^f 
 
 wrs: 1 
 
 14. 15. A variety arises with regard to the deity, the author- 
 ship, the subject, and the metre. All hymns which are revealed 
 as the praise of one single (seer, constitute) a seer’s hymn ( rsi - 
 sukta ) ; for that is the (aggregate) hymn of that seer. In so far 
 
Introduction] BRHADDEVATA i. 16 — [4 
 
 as a subject is completed (in several stanzas), they call it a 
 subject-hymn ( artha-sukta ). 
 
 hm 1 b f k r 2 , r ~ ^ ^ ^ B h r 3 m\ WTVft r. — ^ 
 
 bfkrdh (corrected on margin in b to °f*rrfa), (rTRR STP^fcroyr 4 .— 
 
 The reading of 15°^ in the text is that of Bbr 3 m’ ; instead of this r reads 
 
 b has also on the margin 
 
 ^ VI 
 
 JTTRf WHT* I With reference to 15*^, h has on the margin : <4 1 q rtj) ^ I 
 WrT I 
 
 16. (The stanzas) which have a common metre are called a 
 metre-hymn ( chandah-sukta ). Thus one should here recognize the 
 variety of hyn^ns such as it really is. 
 
 ^T:^br 2 r 3 r 6 ,'?n^bfm 1 , , ?rr^ k,'?rrejr. — hdfm 1 , r,-^: 
 
 k, rT?f^° b. — Bh^m 1 , %f^%rT^ r. — The end of the varga is here marked 
 by $ in bdmbfk. 
 
 4. Hymn deities, stanza deities, incidental deities. 
 
 17. The denominations of the deities in the formulas are of 
 three kinds : such as belong to a (whole) hymn a , or such as belong 
 to a stanza (only), as well as such as are incidental l> . 
 
 hrb, fk. — ** hndbf, r. k. 
 
 B Cp. Nirukta vii. 13 and x. 42. b Cp. Nirukta i. 20 and vii. 18. 
 
 18. (Names) belonging to hymns belong to (whole) hymns, 
 those belonging to stanzas belong to (single) stanzas (only). In 
 a formula addressed to one divinity certain other (names) are 
 here mentioned, 
 
 *T 3 f«?T ^ hm'r, If I bfk. — % hm’r, b, q ■<4^: r T r 4 fkr 2 r 5 . — 
 
 •*rrf^T bm 1 rfk, br 4 . — ^ BbmR 3 , WJp*: r. — 18^ = 41^ 
 
 19. either because they belong to the same world or because 
 they are associated : these are incidental. Hence even in a hymn 
 of manifold character, there may belong to the (whole) hymn 
 
 hndrbfk, “TRiTTrifo rVr®. 
 
 20. a deity : that is, (such) a hymn is understood to be one 
 
5] — i. 23 TRANSLATION AND NOTES [Introduction 
 
 that cannot be definitely described a . When a hymn is broken up 
 ( bhinne ) b , one should here state the deity from (its) characteristic 
 mark c . 
 
 hmVbrV, fkr 2 , r. — ^TTTf^ fajrT: ndrbfk, f*R- 
 
 hd. No various reading is given by Rajendralala Mitra. 
 
 a This perhaps refers to hymns of an indefinite character in which the name of no 
 deity is mentioned (cp. anadista-devata, Nirukta vii. 4), but the deity of which, as a whole, 
 is Prajapati (cp. below, vii. 16 ; Sarv. x. 18; Sieg, Sagenstoffe, p. 8). b That is, when 
 single stanzas of it are ritually applied, the deity is that of the stanza : cp. sukla-bheda- 
 prayoge in SarvanukramapI i. 139. c Cp. Sarvanukramani l.c. and i. 94. 
 
 21. In each case one should duly connect the formulas with 
 the rites by ascertaining the deity ; for that is the rite which is 
 completely successful a . 
 
 *T*TRW hm'r, cTCTRW bfk. — hrn’rb, E° fkr 2 . — The end of the varga 
 is here marked by 8 in hm 1 bfk. 
 
 * Cp. i. 4, where the same thing is negatively stated; see also i. 118, ii. 20, viii. 124. 
 
 5 . Origin of names. 
 
 22. a Because the praisers, at the beginning and end of hymns, 
 proclaim the occasion b , one who knows formulas should here 
 observe the deities with regard to their name. 
 
 *rrerr bfkr 2 , ^rrerreVr 4 , ^nrRrrerr hmV. — hbfkr, 
 ff m 1 , r 1 r 4 . 
 
 a Text, with translation and notes, of the following passage (22-33) on the origin of 
 names has been printed by me in Album-Kern (Leiden, 1903), pp. 334, 336. 
 
 b That is, the Eishis often mention the names of the deities especially at the beginning 
 and the end of a hymn, together with some reference to the circumstances connected with 
 their laudation. 
 
 23. As to that, indeed, they say : c from how many actions 
 does a name arise, whether of Vedic beings or any other (name 
 occurring) here ? ’ a 
 
 ^TFTRir 1 , f, all the rest. — TTbfkrV, ^lindr. — 
 
 dr 4 , hm 1 rbk. 
 
 B This expression is equivalent to laukyanam ; cp. laukyandm vaidikandm va above (i. 4). 
 
Introduction] BRHADDEVATA i. 24 — [0 
 
 24. ‘From nine,’ say the etymologists, and the ancient sages 
 Madhuka, Svetaketu, and Galava think so too : 
 
 qTrcn: all MSS. except dr 4 , which have tftTWB • — hr 3 , Bra 1 dr 4 d : 
 
 I have chosen the former reading against the balance of the MS. evidence, because it is the 
 more difficult, because the plural suits the construction better, because h and r 3 are the 
 most correct of the MSS., and because is very easily altered to as is proved 
 
 by the fact that d, which is a copy of h, has the latter reading. 
 
 25. ‘(viz.) that which (comes) from abode, action, form, luck, 
 speech, prayer, from accident, as well as addiction a and ex- 
 traction V 
 
 hndrb, f, rVr 6 .— ?TOT- 
 
 gwTwrw*m;bfk, dr 4 , ?wT^nwn'^ifi.hr, cr^rr 
 
 m 1 (the syllables in the margin being meant to fill the lacuna). Cp. the various 
 
 readings below, i. 28. 
 
 a I have assumed this to be the most likely meaning from the use of upa-vas. b Lit. 
 ‘ the condition of being the descendant ( ayana ) of him (amusya). , 
 
 26. With regard to that (question), Yaska, Gargya, and Itathi- 
 tara say, ‘ from four : from prayer, from the diversity of objects a , 
 from speech, and from action.’ 
 
 hm 1 rbf, kr 2 . — Between and rTTT^fk insert ^TmT^T 
 
 evidently copied by mistake from 2 , ] nh . — ^ I hndrb, 
 
 fkr 2 r 5 f), V ^ dr 4 . — The end of the varga is here 
 
 marked by M in bfdm 1 , not in k. 
 
 a Artha-vairUpya here corresponds to r upa in 25. 
 
 6. Sannalra’s view: all names derived from action. 
 
 27. Saunaka, however, says that all these names (come) from 
 action : prayer and form and utterance a , all arise from action. 
 
 hrVndbfk, 3 RMWT r. — hr 3 br 2 r®, r, 3 TP? j fk. 
 
 a Itiipa here corresponds to artha-vairiipya and vacya to vac in 26. 
 
 28. Similarly, even that (name) which (comes) from acci- 
 
7] — i. 32 TRANSLATION AND NOTES [Introduction 
 
 dent a , as well as from addiction and extraction, is simply action : 
 and so hear (what) the reasons (are). 
 
 f^TTPcTTW d r 4 .— 
 
 izrrwrw ^ krb, ft^Tg^T^trni ^ fk, *prrwrw dr 4 .— ttot an 
 
 MSS. except b, which has ^ m 1 bfk, 7J r, ^ ^ hr 3 d. 
 
 ^r: Bhndd.tg*: r. The evidence of the MSS. is so strongly in favour of the ungram- 
 matical use of the nom. for the acc., that I have retained it as an original inaccuracy (due 
 perhaps to the metre). The Rgvidhana has instances of the same loose usage (i. 3. 4 ; iii. 
 4.1). (the reading apparently of dr 4 ) looks too much like a correction (cp. i. 46). 
 
 a Yadrchayd is the only word here and in 25 which is not in the ablative, probably 
 owing to the frequent adverbial use of the instrumental of this word. The corruption japdt 
 (for ca yat) in 25 was probably due to yadrchayopavasanat being understood by the copyist 
 as one expression and the consequent necessity of making up the number nine in some 
 other way. The corruption is not repeated in 28 because of the absence of this necessity. 
 Yadrchaya (scil. nama) is explained below (i. 30) as yddrchikam nama. 
 
 29. Creatures arise from action ; from action (comes) the inter- 
 course of beings. And a being comes into existence somewhere : 
 it is produced from (its) abode. 
 
 irsrr: hmfr.nwr dbfkd.— *?i**fa: hndrb.^pfa: f(*rrcf*: 
 
 kd), ^ orrcTT d. — all MSS. except dr 4 , which have 
 
 THk.Ti hdd, wfrrvft fndr, b, dr 4 . 
 
 30. An accidental name is given somewhere or other : one 
 should know that that also is here (derived) from a comparison 
 with some (form of) becoming. 
 
 7J hndr, «TT* fkr 2 , *TR *TW dr 5 , 
 
 *T*TTfb favtari b.-wwf<^ hmWr 6 , bfkr 2 , r. 
 
 31. For there is no (form of) becoming unconnected with 
 action, nor is any name meaningless. Names have no other source 
 than becoming ; therefore they are all derived from action. 
 
 «T *T*Tf% hndr, * *T*TTf b, rl f. <TWT*Tf kr 2 . — The end of the varga 
 
 is here marked by $ in hd, by in fk, not at all in bm 1 . 
 
 7. Auspicious names. Different kinds of formulas. 
 
 32. A name which is formed from luck and from addiction 
 
Introduction] BRHADDEVATA i. 33 — [8 
 
 simply becomes a prayer : from (words expressing) luck, such as 
 svasti (welfare), 
 
 hndbfk, *TrT r.— °^RTf hndr, “cRR ^ b, ^ ddfkr 2 (x^f). — 
 
 q m 1 rfk, ff hb. — ^WT^TWTf^f hndbkrV, 
 
 if corrected to f, ^ r, W^TT% ^ dr 4 . 
 
 33. names of beings, even the well-known ones, are formed on 
 the principle, ‘ how, pray, could this man, with such a contemptible 
 name, live long here ? ’ a 
 
 hm’rb, ^ ^f^r! 0 f, ^rf%Tfafairl 0 kr 2 . — ^ bfkr, ’Sfft hr 4 . — 
 faf^TTRifa hm 1 rfk, f%[f^cTRl]fa b, faf^TTRlfil dr 4 . 
 
 a That is, even ordinary names are based on the principle of avoiding what is in- 
 auspicious. Cp. Nirukta i. 20, where hu in ku-cara is interpreted as kutsita if the word is 
 an epithet of ‘ beast ’ ( mrga ), but not if it applies to a god. 
 
 34. The formulas which have been seen by the seers of such, 
 may be of various sorts both with respect to the (kind of) praise 
 and to the (degree of) majesty (arising) from the prominence of 
 a deity’s nature. 
 
 % Bhm 1 r 3 , % r. — ffa hr, bfk. — hr 3 fr 2 r 7 , WT^T 
 
 Trnir'T: ndk, wnnVnnaH: b, r. 
 
 35. Praise (47) a , laudation (48), blame (49), doubt (51), plaint 
 (50), desire (53), prayer (50), boasting (51), request (49), question 
 (50), summons (57), enigma (57), 
 
 M4(V^«ihT ndr 3 r 2 , k, hdbfr: cp. the various readings 
 
 >n 57 - 
 
 “ The figures in 35-39 refer to the s'lokas below which exemplify these categories. 
 Cp. Nirukta vii. 3, where examples of praise ( stuti ), prayer (a/«'s), narration ( dcikhyasa ), 
 plaint ( paridevana ), blame (ninda), and laudation ( praiamsa ) are given. 
 
 36. commission (51), injunction (52), vaunt (53), lament a (53), 
 narration (58), conversation (52), purifying narrative b (53). 
 
 a Corresponding to this ( vilapitam ) we have vilapa in 53. b Simply akhydna 
 
 in 53. — Tho end of the varga is here marked by 'O in m’dfk, not in b. 
 
9 ] 
 
 — i. 41 TRANSLATION AND NOTES [Introduction 
 
 8. Different kinds of formulas and modes of expression. 
 
 37 . Lascivious verses (55), obeisance (54), obstacle (55), resolve 
 (55), prattle (55), reply (50) ; 
 
 1 4 > f k r, b, b ml r? ( C P- the various readings 
 
 in 55)-~ ^ hm'rV, ^ «TPR ^ r, TTfpfTT^i ^ *TT*T 
 
 ^ bfk. 
 
 38 . prohibition and admonition (52), intoxication and denial 
 (56, 57), and what is called invitation (56), agitation (56), and 
 wonder (57) ; 
 
 hndrfk, b. — ^ f hm'rV, f b, ^ ^ k, ^ ^ f f, 
 
 'EJ r. — 0 hm 1 , bfkr (cp. various readings in 56). 
 
 *TR r. 
 
 ^ Bhndr 3 , 
 
 39 . abuse (48), eulogy a , invective (49), curse b (49, 58); pre- 
 position, particle, noun, and verb 0 ; 
 
 h m 1 r 3 b r 7 , fk. — f>T^ 0 h r 3 m 1 r 7 (f ?), f>T^ 0 k r 2 , f^T^° r. — 
 
 hbfk, r. — ^ipiff hm 1 rb, ! 3WT rVfkr 3 . — hbfk, fvtWTg dr 4 . 
 
 a No example of this category ( abhistava ) is given below, perhaps because of its 
 practical identity with praise (stuti). b See below (47-58), where examples of all these 
 thirty-five modes of expression are given (excepting abhistava). 0 These four grammatical 
 categories are discussed below (i. 42-45 and ii. 89-98). 
 
 40 . past, present a , and future; masculine, feminine, neuter b : 
 of such a nature are the formulas in all the Vedas everywhere. 
 
 »Tf^pzj Vf hm a k, Hf^TZTW f, br. — MSS. — W\ ^ hm 1 r 3 br 7 , 
 
 fk, r. — *php Bhr 3 m 1 , r, 
 
 Wtt: r 4 . 
 
 a Bhavya here meaning ‘present,’ in i. 61 means ‘future.’ b Cp. below, ii. 96. 
 
 41 . Stanzas, hemistichs, and verses are for the purpose of 
 setting forth the object of (their) utterances ; moreover, in Brah- 
 mana and ritual ( Jcalpa ) some (of these stanzas &c.) here are quoted. 
 
 *rrwf^|»r i^Nrr h m 1 b f k d d, fM^rrsffcrrr. — vNtt: iWr, vHbfk-.— 
 
 srrw% ^ ^ ^rrfMf^hmLbfk, f^vfr ^ ^ ^ ^ 
 
 . — The end of the varga is here marked by H in hndbfk. 
 
 n. c 
 
Introduction] 
 
 BBHADDE V AT A i. 42— 
 
 [10 
 
 9. Definition of noun and verb. 
 
 42 a . The uttered sound by which we here apprehend a sub- 
 stantive, when connected in the (correct) disposition of syllables, 
 the wise call ‘ noun ’ (name). 
 
 rb k, h m 1 f. — rfk. — fT^T 0 hm 1 b,<T^T^° 
 
 fkr. — 42-45 are omitted in dr 4 . 
 
 a The text and translation, with notes, of 42-45 have been printed in Album-Kern, 
 pp. 334 and 337. 
 
 43. That in which eight inflexions are employed in various 
 senses, sages call a noun, when there is a distinction of number 
 and gender. 
 
 hr 3 dm 1 , fkr. 
 
 44. That notion which, connected with many actions, becoming 
 a later from an earlier a , (and yet being) but one, is effected by 
 the development of the action, they call by the term ‘ verb.’ 
 
 fa^rrfJTfajfTT^ mb, f, fwfHfaf tT^^T h, 
 
 ffWSH bfk. — fW m 1 bfkr, f*TfT h. 
 
 a That is, which expresses sequence of time : the expression is taken fromNiruktai. 1. 
 
 45. When there is a becoming which arises from the develop- 
 ment of an action, and which is designated by a term with a 
 primary suffix, and which is joined with number, inflexion (or) 
 indeclinable form ( avyayo ), and gender, then it is to be regarded 
 as a substantive ( dravya ). 
 
 f^rrfHf^ff%° m x rfb, h. — hnflfr, Sf^nT- 
 
 ^ filfaff rft b. — •fowl*!*! 0 hm'r, fsrefW^TO 0 f k b. The end of the varga is here 
 marked by Q. in hm 1 bfk. 
 
 10. Examples of different kinds of formulas. 
 
 46. Hear now, in succession, how the seers formerly with terms 
 of different kinds saw their various utterances here. 
 
 hr 3 r 4 m 1 bfkr 2 , fafaWlfa r. 
 
 47. By means of (attributing) beautiful form and so forth, 
 praise ( 35 ) is pronounced ; similarly prayer by (such terms as) 
 heaven and so forth. The utterances which are different from 
 these may also be of many kinds. 
 
 Tfr^iT hr 1 r 3 br 2 m l , Tf\Wl fk, r. 
 
11] — i. 52 TRANSLATION AND NOTES [Introduction 
 
 48 . In the formula ‘ Citra indeed ’ ( citra it : viii. 21. 18) Sobhari’s 
 praise of the liberal giver is a laudation (35). (Formulas) expres- 
 sive of abuse (39) appear : (e. g. the formula) ‘ and thy mother ’ 
 
 ( mdta ca) a reviles. 
 
 ^ h m 1 r b, r 1 r 4 , r 3 f k. — TORT h m 1 r b f k, W r 1 r 4 . — 
 
 in 1 , hr, sfcn; b, f kr 2 .— hm 1 r, *TTcn fkr 1 r 2 r 6 . 
 
 a VS. xxiii. 25; TS. vii. 4. 19 3 ; S'B. xiii. v. 2 r> ; TB. iii. 9. 7 4 ; AS'S. x. 8. 10. 
 
 49 . The stanza ‘ vain food ’ (mogham annam : x. 1 1 7. 6) is 
 blame (35), while the stanza ‘who me’ ( yo md: vii. 104. 16) is a 
 curse (39). ‘What, wondrous Indra’ ( yad indra citra: v. 39. 1) 
 is a request (35), while in the stanza ‘over this world’ ( abhldam : 
 x. 48. 7) there is invective (39) ; 
 
 *fraTTi=j lim’r, ^ b, f, kr 2 . — f^T 
 
 hm 1 br, fd^T fkr 2 . 
 
 50 . ‘May wind waft hither’ ( vata a vatu : x. 186. 1) is a 
 prayer (35) ; ‘staves’ ( dandah : vii. 35. 6) is plaint (35), while the 
 two stanzas ‘I ask thee’ ( prchami tva : i. 164. 34, 35) are 
 respectively question (35) and reply (37). 
 
 ^T^fTThmLbfkr 2 ! 6 , ^Wf^r 4 . — hm’rb, fkr 2 r 4 i 6 . — The 
 
 end of the varga is here marked by SO in hbf km 1 . 
 
 11. Examples of different kinds of formulas (continued). 
 
 51 . ‘What was below’ (adhah svid aslt: x. 129. 5) is doubt 
 (35); ‘I was Manu’ ( aham manuli: iv. 26. 1) would be boasting 
 
 (35) ; in the (stanza) ‘this our sacrifice’ ( imam no yajnam : 
 iii. 21. 1) the (first) verse is called commission (36). 
 
 -wtfm hm 1 rbfk, dr 4 . — 3 tR*TT hm 1 r, ddbfk, cfi^TT r 5 . — 
 
 hndrbfk, 'STt+i dr 4 . 
 
 t 
 
 52 . ‘Here let him say’ (iha bravltu: i. 164. 7) is injunction 
 
 (36) ; the stanza ‘clasp me tightly’ (upopa me: i. 126. 7) is con- 
 versation (36) ; but ‘ not with dice ’ ( aksair md : x. 34. 13) in the 
 praise of dice a is prohibition and admonition (38). 
 
 WTO bfkr, WTO hm 1 , WR dr 3 r 4 . — ^ 5 pfR ^hr 3 m T B, ^ r. — irfTT- 
 
 hm 1 rbf k, r 4 r 5 . 
 
 a That is, in the dice-hymn, x. 34. 
 
Introduction] 
 
 BRHADDEYATA i. 53— [12 
 
 53 . ‘Ho, wife’ (haye jaye : x. 95. 1) is narrative 1 (36); ‘of 
 the reed to me ’ (nadasya ma : i. 1 79. 4) would be lamentation 
 (36) b ; ‘ without a husband ’ ( avlram : x. 86. 9) is a vaunt (36) 
 about oneself, while ‘the lover’ c ( sudevah : x. 95. 14, expresses) 
 desire (35). 
 
 ^T«thr 3 r 2 r 7 bfkm 1 (no visarga bfkm 1 ), fq<!l r. — br 3 
 
 r 4 m 1 bfk r 2 , W^r. 
 
 a Akhyana here corresponds to pavitrakhyana in 36. b Vilapa here corresponds 
 
 to vilapitam in 36 ; the latter expression is also used in Nirukta v. 2 with reference to the 
 above passage (i. 179. 4). 0 In Nirukta vii. 3 this passage is, however, described as 
 
 plaint ( paridevana ). 
 
 54 . Obeisance (37, is expressed) in (the formula of) Sunahsepa, 
 ‘ Obeisance to thee, Lightning ’ ( namas te astu vidyute : AV. i. 
 13. i) a ; but when one resolves what is expressed (with the words) 
 ‘ I will be equal ’ (tulyo ’ ham syam ) b , 
 
 mb, b, r 5 , f, kr 2 , (°fr) ^ 
 
 r T r 4 . — ^TT r l.hm 1 rfk, rj<^Tt l^b. — Instead of 54° d , as given in the text 
 
 according to hndrbfk, a totally different line occurs in r 1 : ^TT 
 
 4 the first pada of which is the pratika of a khila mentioned below (viii. 45). 
 
 a Cp. below, viii. 44 ; Meyer, Rgvidhana xxiii, xxvii. b The author here seems 
 
 to have been unable to quote an example of samkalpa, and to have contented himself with 
 giving only a definition of its meaning. 
 
 55 . (there is) resolve (37); ‘what, Indra, I’ ( yad indraham : 
 viii. 14. 1, AY. xx. 27. 1) is the prattle (37) of Aita6a a ; ‘the 
 harlot’ ( malianagnl : AY. xx. 136. 5) would be a lascivious verse 
 (37); ‘bang!’ ( bhuk : AY. xx. 135. 1—3) b , again, (expresses) an 
 obstacle (37). 
 
 #CTW m 1 hfk, br. — W. BhmV, g: r. — hndrfk, R^TWRH 0 
 
 b. — ^TT^hm 1 , Wffkr 2 , <JTT b, $ r. — hdf, TTfTT^T^ft kr 2 , HfTrfTVt bm'r 
 (cp. above, 37). — JjfacHfxi m'hr 3 ^ kr 2 , br 7 , r. — The end 
 
 of the varga is hero marked by in hdm’f, not in bk. 
 
 a See Aitareya Brahmana vi. 33. 1, and Sayana’s comment in Aufrecht’s edition ; also 
 Ilaug, vol. ii, p. 434. b Cp. AB. vi. 33. 19, Ilaug, vol. ii, p. 435. 
 
13 ] 
 
 i. 58 TRANSLATION AND NOTES [Introduction 
 
 12 . Further examples of different kinds of formulas. 
 
 56 . ‘Well, I’ ( hantaham : x. 119. 9), this (formula) is intoxi- 
 cation (38) ; ‘ not our own ’ ( na sa svah : vii. 86. 6) is denial (38) ; 
 ‘O Indra-Kutsa’ (indrakutsa: v. 31. 9) is invitation (38); ‘I 
 discern not’ (na vijanami : i. 164. 37) is agitation (38). 
 
 h in 1 r, b. inTT^^I fkr 2 . — *T * ^ hmVf, kr 2 , 
 
 r, omitted in b. — bhr 3 m\ f, k, r 2 , r. — 
 
 *rsn;: hrm 1 , fk. — 56 ° d and 57 ° h are omitted in b. 
 
 57 . ‘Let the invoker worship’ (hotd yahsat : i. 139. 10) is a 
 summons (35); ‘who, to-day’ (ho adya : i. 84. 16 or iv. 25. 1) is 
 wonder (38); ‘to his brother not’ (na jamaye : iii. 31. 2) a — this 
 (stanza) is denial (38) ; (there is) an enigma (35) which begins 
 ‘outstretched’ ( vitatau : AV. xx. 133. i-6) b . 
 
 r 4 , r, r 3 , hd, b, 
 
 ^rm^T^tfkr 2 , m 1 . — hdndbfk, r. — JIcrf^iT hr 3 kr 2 , 
 
 f^[=fiT fbm 1 dr (cp. 35). 
 
 a Cp. below, iv. in. If the reading adopted in the text is the right one ( jamaye 
 ’pahnavo na), the transposition of the negative is remarkable, and we have thus two examples 
 of apahnava and none of abhistava : see note on i. 39. b The Sandhi of vitatadi 
 
 adds a second irregularity to this line. 
 
 58 . ‘Death was not’ (na mrtyur dsit : x. 129. 2) — this (stanza) 
 they pronounce to be narration (36) a ; ‘ may they be childless ’ 
 (aprajah santu : i. 25. 5°) is a curse (39) b , while ‘blessed’ (bha- 
 dram : i. 89. 8) is a prayer c in Gotama d . 
 
 JTjj^lhdm 1 ^ <vs(*^bfkr 2 . — m l , <1 1 < 1 *) lib fkr 2 . The author of 1. 89. 8 ( bha - 
 dram, karnebhih) is Gotama, that of iv. 11. 7 ( bhadram te ague) is Vamadeva Gautama. The 
 former must be meant because it (and not the latter) is a good example of a prayer, and 
 a seer would not be referred to by his patronymic when the latter belongs to two seers 
 (Vamadeva and Nodhas), and the context does not show which is meant. I have, more- 
 over, preferred the reading as seers are regularly referred to thus in the locative 
 
 (cp. i. 54, ii. 129-131), not, e.g. as in the hymn of Gotama’ (but in iii. 
 
 36). (In ii. 129 hbm 1 have all wrongly for j cp. also critical note on ii. 46.) 
 
 a The same term is used to describe the same stanza in Nirukta vii. 3. b ‘ Curse ’ 
 (39) is twice exemplified, once as sapa (49), and once (57) as abhis'apa. c This is 
 
 the second example of atis (35). Apahnava in i. 57 (note a ) would therefore not stand 
 alone as exemplified twice. d The author of i. 89. 
 
Introduction] 
 
 BRHADDEVATA i. 59— 
 
 [14 
 
 59. Much else of this kind can be found, and can in accordance 
 with the application (pray ogatas) of these (formulas) be stated to 
 be such, when contained in stanzas, (whole) hymns, and hemistichs. 
 
 ^tftfSRhmVbfkrV, — 3T^JTrF^hm 1 rfk ) rf^b. 
 
 60. These contents (vdkydrthdh) of the formulas are properly 
 connected with the deity belonging to the hymn ; but the praise 
 in this case is a matter of inference a . 
 
 °<TT ^WrfMfahm 1 bfr, °rTT ^WTf^rRr 1 r 4 , °rTT kr 2 .— 
 
 hm'rb, *T*£Er?t fkr 2 . — c^TT 0 hndrb, cRT° r 4 , "SIT*! 0 f, °?TT "STT*J° kr 2 . — The end 
 
 of the varga is here marked by ^ in hdbf, and by ^ in k, not at all in m 1 . 
 
 a These various forms of statement in reality imply praise of the deity with which 
 they are connected. 
 
 13. The Sun and Prajapati as the source of all. 
 
 61. Of what is and has been and is to be a , and of what moves 
 and is stationary, — of all this some regard the Sun alone to be 
 the origin and the cause of dissolution. 
 
 hr 3 m 1 bfkr 2 r 7 read 6i a6 as in the text ; r has 
 
 a Bhavya is used above (i. 40) in the sense of ‘ present.’ 
 
 62. Both of what is not and what is, this source is (really) 
 Prajapati, as (being) this eternal Brahma which is at once imperish- 
 able (aksaram) and the object of speech (vacyam ) a . 
 
 TPTT hmh'bfk, TJtfTr 1 . — ^ Bhr 3 m\ (?^r. — ^ hdrWb, ’q r 5 r 7 , 
 
 ^ TR f, k, xTTSTEi r. 
 
 a That is, Prajapati is a form of the supreme Brahma, which alone is eternal ( nitya ) 
 and, though transcending thought and speech, can be directly expressed ( vacya ) in the 
 Vedantist formula (cp. Vedantasiira, § 144, and introductory stanza, ed. Bohtlingk). 
 
 63. He (the Sun), having divided himself into three, abides 
 in these worlds, causing all the gods in due order to rest in 
 his rays. 
 
 hr 3 i» 7 bfkr 2 r 7 , r.— hm’r, b, f. 
 
 64. This (being) which, in the form of fire, abides in three forms 
 (tridhd) in the worlds that have come into being, the seers adore 
 with songs as manifested under three names. 
 
15] — i. 69 TRANSLATION AND NOTES [Introduction 
 
 hdr, in 1 , T&t ^ b, TT^ f, k, dr 4 .— 
 
 hndrbfk, rVr 7 . 
 
 65. For he abides, glowing, in the interior of every being, and, 
 with sacrificial litter spread, they adore him in the invocation 
 as having three abodes. 
 
 f|T hm'rV, ^ bfkr 2 , ^ r. — The end of the varga is here marked by 
 
 in bfkndhd. 
 
 14. The three forms of Agni. 
 
 66 . Here (on earth) he is by priests called Agni Pavamana, 
 (in the) middle (sphere), Agni Yanaspati a , but in that (celestial) 
 world, Agni $uci b . 
 
 hndrbfk, q^TTWTfaT r 1 r 4 .— 1 Bhr 8 nd, 
 r m 1 r 8 i , i , 1 f, °1N hd, bkr. 
 
 a Agni is called Vanaspati in AV. v. 24. 2 : cp. St. Petersburg Dictionary sub voce. 
 b Pavamana, Suci, Pavaka are the three names in TS. ii. 2. 4 2 , and in the Puranas (see 
 St. Petersburg Diet.). Cp. the names of Agni’s brothers below (vii. 6i). 
 
 67. In this world he is extolled by seers with praises as being 
 Agni, in the middle (world) he is praised as Jatavedas, in heaven 
 he is praised as Vaisvanara a . 
 
 drVbfk, tferB hndr. — WTrW^r: r, hdndbfk. 
 
 a The triad Agni, Jatavedas, Yais'vanara is placed at the head of the Daivatakanda 
 of the Naighantuka. Yaska, in Nirukta vii. 23, states that ancient ritualists took Agni 
 "Vaisvanara to be the sun, while Sakapuni considered him to be the terrestrial Agni. 
 With the latter view Yaska substantially agrees in Nirukta vii. 31. Cp. below, ii. 17. 
 
 68 . Because, taking up fluids with his rays, accompanied by 
 Vayu, he rains upon the world, he is termed ‘ Indra.’ 
 
 °*j ^ hndrbfk, dr 4 . — * WH: hndrbfk, g ^ dr 4 . 
 
 69. Agni in this (world), Indra and Vayu in the middle, Surya 
 in heaven, are here to be recognized as the three deities a . 
 
 JTSfcft hdm 1 , bfkr. — ^ hndrfk, b. 
 
 a Cp. tisra eva devatdh &c. in Nirukta vii. 5, and SarvanukramanT, Introduction ii. 8 
 (with Sadgurusisya’s comment). 
 
Introduction] 
 
 BRHADDEVATA i. 70— 
 
 [16 
 
 70. Owing to the majesty a of these (deities) different names 
 are applied (to each of them) ; (the diversity of names) here 
 appears in this and that (sphere) according to the division of then- 
 respective spheres. 
 
 rTrTft hndr, THT fk, 7 TW b. — ipf fWt h r 3 m 1 b r 5 d, 7 T^ f, 
 
 k, 7 R r.— The end of the varga is here marked by in hdbndfk. 
 
 a Cp. Nirukta vii. 5 : tasam mahabhagyad eJcaikasya api bahuni namadheyani bhavanti. 
 
 15. The Triad and the Atman. Three forms of Vac. 
 
 71. This is a manifestation of their power ( vibhuti ), that their 
 names are various. The poets, however, in their formulas say 
 that these (deities) have a mutual origin ( anyonyayonita ) a . 
 
 «rr?rrf^f hfr, vronft k, wr*rrf% b. — 
 
 hm’br, o^TrTT^fkr 2 . 
 
 “ Cp. my Vedic Mythology, p. 16. In Nirukta vii. 4 the gods are itaretarojanmanab. 
 
 72. These deities are designated by different names according 
 to their sphere. Some speak of them thus as belonging to ( bhakta ) 
 that (sphere), and chiefly concerned with it. 
 
 vf^vnsrr ndrbfk, vfTrewr hd, Htyuq r 1 . — <r^arn^° hndfkr, 
 b.— cTT: hndrbfk, <J dr 4 , rTC r 6 . 
 
 73. The Soul ( atmd ) is all a that is proclaimed to be an 
 attribute ( bhaJcti ) b of those three chief lords of the world who 
 have been separately mentioned above. 
 
 gWT bm 1 fr, 0 %(prr kr 2 , °3ftWT : r 4 , b. — 
 
 hm 1 rfk, ^faiTlT 0 b, rV. — hm’rbfk, 
 
 dr 4 . 
 
 0 Cp. Nirukta vii. 4 : atma sarvam devasya. b Cp. Durga on Nirukta, Bibliotheca 
 Indica edition, vol. iii, pp. in and 392, last line. 
 
 74. They say that it is the energy (of the Soul) which is the 
 weapon and the vehicle a of any (god). 
 
 Similarly (they say) that Speech (Vac) is praised separately 
 
17] — i. 78 TRANSLATION AND NOTES [Introduction 
 
 as this (terrestrial) one, as connected with Indra (in the middle 
 sphere), and as celestial. 
 
 r (4) , nd, hd, Tterft trtct: r 3 , 
 
 TRRTT f, wn m: (°*^b) bdr 6 , kr 2 . — -ms ^Bhr 3 , fT?t r. 
 
 “ See Nirukta vii. 4: atmaivaisatn ratho bhavati . . .atmaywlham. Cp. BD. iii. 85; iv. 143. 
 
 75. In all those praises which are addressed to many deities, 
 and in those joint praises which are in the dual, the (three) lords 
 (of the world) are predominant. 
 
 5 I 5 ?^r!T **J 7 Rfr kr 2 , ^JT^nTRn: rd, Inn 1 bf. The 
 
 MS. evidence is in favour of a pada of nine syllables (cp. ii. 25 and viii. 62). -W- 
 hm 1 r 3 r 5 r T f («*j!° f). fl^TTTrRI^ kr 2 , b, r. — 
 
 |*lq hrb, m 1 fkr 2 r 3 r®. — The end of the varga is here marked by 44 in 
 
 hdbf, not in m 1 k. 
 
 16. The chief deity of a hymn. 
 
 76. In bringing out ( sampadayan ) the sphere, the names, and 
 the attributes ( bhaktlh ) of a deity in each praise, one should here 
 observe every possible means of doing so (sampadam). 
 
 ^nrnrr: mb, °crraT ^?fr hdbfk. 
 
 77. All who are praised with the attributes ( bhakti ) of Agni, 
 one should sum up ( samapayet ) in Agni, and what has the 
 attributes of Indra, in Indra, and what is attached to Surya, 
 in Surya. 
 
 ^TT-RT^^Rthdm 1 , ^ rTRt ^ «TT ^TWJ), *pTc^RJk, ^ 
 
 r 1 . — rT%f( hdm 1 fk, rf^ b, r, dr 4 . 
 
 78. That deity to whom the oblation is offered, and to whom 
 the hymn belongs a , will there be the chief object (of praise), 
 not (the deity) who is praised incidentally. 
 
 fowl hr 4 m 1 (cp. Nirukta vii. 18), rbfk. — hrbf, ^1% kr 4 . — 
 
 ^ hm 1 bfk, g r. — IN rR hrbfk, rRC dr 4 . — hmb, R fk, <RT b, 
 
 dr 4 . — Wtbrfk, b, dr 4 . — hdndf, *TT ^TIT b, *TT k, HT I 
 
 ^rn: r. 
 
 a Cp. Nirukta vii. 18 : gas tu suktam bhajate, yasmai havir nirupyale. 
 
 II. 
 
 D 
 
Introduction] BRHADDE V AT A i. 79 — [18 
 
 79. Thus the rule about these three (gods) has been stated 
 in a general way. But after it has thus been stated in general, 
 the list (of the gods is as follows) in detail. 
 
 hndrbfk, dr 4 . — T^mT^hndrbf, T^TF^kr 3 . — Wf%^gH^hm 1 rb 
 
 fk, TOR 
 
 80. For the detailed account of the names of each must 
 necessarily be known, since it is impossible to know the formulas 
 without cognisance of the names a . 
 
 «U«*i ndbdr 5 , hrfk, •TWJ r 4 . — f. — The end of the varga is 
 
 here marked by ^ in hdbm 1 , not in fk. 
 
 a Cp. above, i. 2, 4. 
 
 17. Names of deities enumerated. 
 
 81. Even unembodied beings, the great sages, the seers, have 
 also lauded as deities here, to the best of their ability, in their 
 various praises : 
 
 hrfk, *TFTRJ° b. — dr 4 , ^ rbfk, ^rTT ^ hd.— 8i c<J is 
 
 the reading of hdrfk; gg ^ 7TRJ m b. 
 
 82. (the seers) by whom Agni, Indra, Soma, Vayu, Surya, 
 Brhaspati, the Moon, Visnu, Parjanya, Pusan, the Bbhus, the 
 Alvins, 
 
 rbf, wrfar k, r 4 , hdm 1 .— gar hdr, ^rr 
 
 f, gyT k, l^T b, dr 4 . 
 
 83. the Two Worlds, the divine Maruts, Earth, the Waters, Praja- 
 pati, and the divine Mitra-Varuna, separately, and both together, 
 
 ^ m 7 br, ff h d, fq fk. — ^ f kr, ^ b, m 1 , ^ 
 
 hd. — hbrfk, <TT m 1 . 
 
 84. the All-gods, Savitr, Tvastr (who is) regarded as the 
 fashioner of forms, the Steed, Food, Priests, the Bolt, the Pressing- 
 stones, (all these deities) furnished with cars, 
 
 hrfk, b, gra: r 4 . — bfk, b, °^rgrr: r, r 4 . 
 
19] — i. 90 TKANSLATION AND NOTES [Introduction 
 
 85. are praised separately in their various hymns and stanzas 
 by their names : these (names) of theirs in their respective praises 
 I will declare in order. 
 
 hrbfk, . — The end of the varga is here marked by in 
 
 hdbfm 1 , not k. 
 
 18. Characteristics of hymns to Agni, Indra -Vayn, and Sdrya. 
 
 86. One should determine a formula to be addressed to Agni 
 when distinguished by the characteristic marks of Agni, which on 
 the one hand consist chiefly of the five oblations ( havispahkti ), and 
 on the other (are) simple invocations by name. 
 
 hr 8 r 4 m\ fk, ffwfw: b, r. 
 
 87. A formula addressed to Indra is distinguished by the 
 characteristic marks of Vayu as well as of Indra, and by 
 denominations of the bolt, by mighty activity a , and by might. 
 
 hndrbf, k, 5 rf^r 4 . — hndrbfk, r 1 r 4 . — 
 
 hndrf, bk. — hmbf, k, b. 
 
 a The same expression, balakrti, is applied to Indra in Nirukta vii. 10. 
 
 88. (A formula) addressed to Surya (is distinguished) by the 
 characteristic marks of Surya, as well as by all qualities relating 
 to brilliance, and by those denominations of the moon by which 
 it (the moon) here belongs to the hymn. 
 
 hr 4 bfkr 2 , rm 1 . — Bhr 3 , r— hrfk, 
 
 ^ b, ^ r 5 r 7 , r 4 . 
 
 89. All such (hymns) of any (seer) here which (authorities) 
 cannot determine by mention of the denominations of these deities, 
 (must be determined) in some other way than this. 
 
 hr, m 1 , sgwanfr bfkr 3 r 4 . 
 
 90. Let this application of these (three) lights a take place 
 in the three worlds (respectively) : a wise man knowing the 
 formulas does not fail in the application. 
 
Introduction] 
 
 BRHADDEVATA i. 91 — [20 
 
 hndr, bfk. — hm 1 rfk, ffaTb.— ^fdMi 
 
 bm 1 r, r 2 r 4 , b, Sift fa ^ fk. — ^tTPU.m 1 , ^^ 7 TR,bfkr, 
 
 •TnrTT^bd. — The end of the varga is here marked by in hdm 1 bf, not in k. 
 a Cp. i. 97 and Nirukta vii. 20. 
 
 19. The three Agnis. 
 
 91. Because this (terrestrial Agni) is led a (my ate) by men, 
 and that (celestial Agni) leads him from this (world), therefore 
 these two (Agnis), while having the same name, have performed 
 their work each separately. 
 
 «T*iff*rc;br, ■?TWfH^hm 1 , ^f»TTC fk. — xf hm 1 rbfk, TO^r 4 . — 
 hm 1 , ^sfig: b, x^shrj fk, ^ ^ : r. 
 
 a The root ni being etymologically connected with the second part of the name (cp. 
 nth parah in Nirukta vii. 14). 
 
 92. Because he is known ( vidyate ) when born ( jatah ) a , or 
 because he is known (vidyate) here by creatures (jdtaih), therefore 
 these two, while having an identical name (i. e. jatavedas), pervade 
 (samapnutah) b both worlds 0 (separately). 
 
 ff *Ptr 4 , f? WTrni hm 1 b, f, f| kr 2 , xf ^TTrT^T r. That 
 
 ■31 Ifll must be the correct reading, in spite of the almost universal ^TTrT^I, is apparent 
 from ii. 30 ; cp. for TP^W in ii. 44, and ^ or in iii. 6. — 
 
 hndrbf, k, r 4 . — hm 1 fk, °*t |*t l«1 l^b r. (The hiatus is doubtless 
 
 original, though not metrically necessary, because the word belongs in sense to , not 
 to Wt), Wf omitted in f. — STOTIJcT: hrf, WRPT: ndbk, W^rTT: r 4 . 
 
 a This etymology differs from the first of the five given in Nirukta vii. 19, but the 
 second is identical in sense with the second of Yaska ( jatani veda tani vainam viduh). 
 Three others (agreeing with Yaska) are given below (ii. 30, 31). b Samasnutah (cp. r 4 ) 
 would bo the usual word in this sense. c That is, the terrestrial and the celestial. 
 
 93. He (Agni), as the middlemost of these (three), shines in the 
 air discharging (rain) a : thus some (names) of Agni are mentioned 
 only incidentally. 
 
 fTO^hdin^, fW 3 T*PnU fWWW^b, kr 2 , 
 
 r 4 . — TJTtaT hr bfk, Tpfrej r 4 . — hr 3 , m’r, r 4 , bfk. 
 
 0 Cp. ii. 59: visrjann apah ; also i. 68: varsati. 
 
21 ] 
 
 — i. 97 TRANSLATION AND NOTES [Introduction 
 
 94. This (terrestrial) Agni is hany ( kesl ) with flames, and 
 the middle one with lightnings, while that (celestial) one is hairy 
 with rays : therefore (the poet) calls them hairy ones ( JceSinah ) a . 
 
 wrfwfa: mm hdm 1 ! 6 , wrfwfw: f, ^fwfa: ^rarw r 2 , wftw k, 
 
 b. — %W hm 1 bfk, %W r 3 r 4 , %W r.— Wf $ r, WT f fk, Wt ^ hdm 1 , 
 
 wr# g b .— TiwwTwVr, Tfw wrwd 4 , ?ftw>d, ^ mwjk. 
 
 a Cp. Nirukta xii. 25-27, and below, ii. 65. 
 
 95. Now owing to the separate nature of these three hairy 
 ones here, they are distinguished in their specific characters 
 ( prakriyasu ) in the stanza, ‘Three hairy ones' (trayah Jcesinah & : 
 
 i. 164. 44). 
 
 hdr, Wr| m\ fk, b. — WfWTWT*J WWi %flTW IrijfW 
 
 hm 1 rfk (WcWfW fk), WfWTWT * b [the same lacuna similarly marked occurs 
 
 in f, but has been filled in by another hand, leaving the space under the last two short 
 horizontal lines unoccupied], ifw W 1 4 . — The end of the target is 
 
 here marked by SO. in hdbfm 1 , not in k. 
 
 8 Cp. SarvanukramanI on EV. i. 164. 
 
 20. Agni, Jatavedas, Vaisvanara: essentially identical, but 
 
 distinguished. 
 
 96. It is impossible to explain their production ( prasiiti ) or 
 their power, sphere, and birth a : for the whole of this world 
 is pervaded by them. 
 
 W bfk, W %WWT hdm 1 , r, W r=jqMi r 4 . — («t^* 4 t WThddm’f 
 
 kr 2 , “ WT b, fW*jfWl ^rT’TSRT WT r. Cp. fw^gfd^ MWWWJ. 104, ii. 20. 
 
 8 Because they are really identical, as explained in i. 97, and therefore cannot be 
 said to have different origins, abodes, and powers. 
 
 97. Agni is contained in ( srita ) Vaisvanara, Vaisvanara is con- 
 tained in Agni ; Jatavedas is in these two ; thus these two (lights) 
 are two (forms of) Jatavedas a . 
 
 WRt hndrbfk, WWTW?; dr 4 . — WffW bndrb, WjfW fk, Wt dr 4 . — WWTWT: 
 m 1 r, hdbfk. — WTW^^TWJ BhmVr 4 , WTW%^Tg r. — WW^ hm’b, WW 7 T fk, 
 
 WWWt r 1 r 3 r 2 r 5 , WWW r. — WTrTW^ft BhdmVr 3 , WTWW^f% r. 
 
 8 Cp. above, i. 90, and Nirukta vii. 20 : ete uttare jyotisl jatavedasl ucyele. 
 
Introduction] 
 
 BRHADDEVATA i. 98— 
 
 [22 
 
 98. The divine nature of each god here (is derived) from 
 their belonging to the same world, from their having one and 
 the same birth, and from brilliance being inherent in them ; at 
 the same time ( ca ) they appear praised separately a . 
 
 h d r, m 1 , d d, ^NiWlrTRI b, tjcfTSTRI f k. — 
 
 ffsre: hndr, ?j Tfsrer b, fk, °wtw dd. — 
 
 hndr, W Wf dd, tHST f fkr 2 r 6 , rT^ cH^TTf b— hndrfk, 
 
 b. — ^ ^T^fTT: hm 1 r 3 fkr 2 , % ^tjJcTT: r, ^rfT: r 4 , ^ ^rTT b. 
 
 a Though identical in abode, origin, and nature, they are praised as separate deities 
 in the hymns, as stated in the next s'loka (99). Cp. below, i. 101. 
 
 99. When we speak of (a hymn) as addressed to Agni, the 
 terrestrial one in that case owns the hymn ( suktabhdj ). When 
 a hymn is stated to be addressed to Jatavedas, the middle (Agni) 
 has been taught (as the object of praise) in it. 
 
 H r={ h m 1 r 4 f, r 3 , ^TI^TUb, * *F^n^TR,r. — ^ r, ^hm 1 , 
 
 *TR b, ^ fk. — 7 R hm 1 rbfk, <J dr 4 . — Wr\'. hm 1 br, (°*t)^R: fk. 
 
 100. Or when again we speak anywhere of (a hymn) as 
 addressed to Vaisvanara, Surya is in that case to be recognized 
 in the praise of Yaisvanara to be the owner ( bhdj ) of the hymn. 
 
 hm 1 r 3 , rbfk. — 7 T^ hm 1 rfk, b. — The second line in dr 4 appears 
 as IdO — The end of the varga is here marked by 
 
 *0 in hdndbf, not in k. 
 
 21. The deities of the three worlds in the descending series. 
 
 101 , 102. Now the terrestrial and the middle (Agnis) are seen 
 to be produced ( prasuta ) from the sun : at each sacrifice (the priest), 
 wishing to perform the litany to Agni and the Maruts according 
 to the descending series (which is) the reverse of the ascending 
 series a of these three worlds, begins with a hymn to Yaisvanara 1 ’; 
 
 hm 1 r, dr 4 , flff fkr 2 , flft b. — W hndrf, k. 1JRT b, 
 
 r 3 . — RfdWT* hdrbfk, m 1 . 
 
 “ That is, earth, air, heaven. b That is, Surya in heaven. The wording is for 
 the most part identical with that of Nirukta vii. 23 : esam lokanam . . . rohat pratyava- 
 rohai cikirsitah . . . hotagnimdrute iastre vaisvanariyena suktena pratipadyate. 
 
23] 
 
 — i. 106 TRANSLATION AND NOTES [Introduction 
 
 103. Then he lauds next the deities of the middle sphere, 
 Rudra and the Maruts, (and) again a this (terrestrial) Agni in the 
 Stotriya b . 
 
 hrb, JTW ^TRT^ f, WRT k, JWtHT m 1 . — ^ hdrW (cp. 
 Nirukta vii. 23), f, rbk. — hnJrfk, b. 
 
 a That is, in the third place, on earth. b Which is peculiar to Agni : see Roth, 
 Erlauterungen, on Nirukta vii. 23, where Yaska remarks tata agachati madhyasthana devatuh, 
 rudram ca marutas ca, tato ’ gnim ihasthanam: atraiva stotriyam famsati. 
 
 104. Just as this has been said of these (three) as arising from 
 (their different) powers and spheres a , so it also appears here in its 
 respective place (as applicable) to the god of gods (Prajapati) b . 
 
 hrVndbfkr 2 , r. — ^ Bhr 3 m\ ^ r. 
 
 a I take vibhuti-sthana-samlhavam as a bahuvrlhi (as in ii. 20); vibhuti-sthana-janma in 
 i. 96 is a dvandva. b Of whom these three are manifestations ; see i. 62, 63, and cp. 73. 
 
 105. Whatever (appears) anywhere as belonging to the sphere 
 of earth, and as contained in the terrestrial Agni, attend to all 
 that (now) being told in due order. 
 
 •Mrfafllf^H+thndb, TffafafacRjk, TTfafatWO 1 r 4 f , TTfafafarTRY 5 .— 
 0 ^nr h m 1 r 3 r 4 r 6 , ®^ST f, “giRT bkr. — f^TVrT hm a r, facftVrTT fk, DT^TT: 
 
 b. — The end of the varga is here marked by ^ in hdbfk, not in m 1 . 
 
 22. The deities representing terrestrial Agni. 
 
 106. Jatavedas is contained in Agni,Yai§vanara is contained in 
 Agni ; so also are Dravinodas, and Fuel ( idhma ), and Tanunapat is 
 contained in Agni a . 
 
 ^TrT%^r: hdr, bfk ( 3 J° f). — f%m: hmLb, 
 
 fd, k. — The second pada of 106 is identical with the second of 97. 
 
 a The deities enumerated in vargas 22, 23 (106-114) correspond to the list of terrestrial 
 deities in Naighantuka v. 1-3, the only essential difference being that Ila (a goddess 
 of the middle sphere, in Naighantuka v. 4) is added in 112. The sequence of the sixteen 
 names in Naighantuka v. 1, 2 is also followed without deviation (io6-i09 a6 ). There are, 
 however, some variations (which will be noted below) both in the sequence and the form of 
 the names enumerated in Naighantuka v. 3 (109^-114). The twelve Apr! deities (Idhma- 
 Svahakrtayah: Naighantuka v. 2) are again enumerated in connexion with RV. i. 13 (ii. 147- 
 150) and the etymology of these names is discussed in ii. 158, iii. 1-30. 
 
Introduction] 
 
 BRHADDEVATA i. 107 — [24 
 
 107. Narasamsa is contained in him, in him a is contained 
 I]a, the Litter and the Divine Doors are contained in this a Agni. 
 
 •nmhH: fq° r, f%r° h d m 1 b f, fq° k. — m 1 f k r, 
 
 hdr 3 , t^rP^r 4 . — °f^^: bdm 1 , bfkr. — fq^i^hdmL, fq^rT^b, 
 
 fk. — qf%TfTn m 1 dfkr, ^P?fTT b. 
 
 a The correct form at the beginning of the pada here and in ill would be etam; 
 I have, however, kept enam as the form favoured by the best MSS., and as the only form 
 otherwise occurring in every sloka from 107 to 114. 
 
 108. Night and Dawn a , and the two Divine Sacrifices are 
 contained in him ; and the Three Goddesses are contained in him, 
 and Tvastr is contained in him. 
 
 fr 5 , all the rest (hdn^bkr)^- #t<TTTT Naighantuka v. 2). — ftrTTTT- 
 
 hm 1 r, fTmTl^T^Tf^cfl’ r 4 , °Tt b, °T7 ^fTTTq^: k, °TT 
 
 qrT^T^ft: f, q d<l^r 7 .— ^RCbfkr, ^^m 1 , h r 3 d. — f?f^: f%f- 
 
 r, fwfgrTT%^ b, fk, fW fpT hm 1 . 
 
 a Naktosasa, also ii. 148 ( naktosasau , iii. 8), while Naighantuka v. 2 has usasanakta. 
 
 109. Vanaspati is contained in him, also the Svahakrtis; and a 
 the Steed, and the Bird, and the Frogs are contained in him. 
 
 hm’r, b, fkr 2 . — %rf^TWT: hmLb, q cf^TqqT: fkr 2 . 
 
 a The following thirty-seven names, including the eight pairs at the end (109^-114), 
 correspond to the thirty-six in Naighantuka v. 3, to which T]a is added iu 112 from v. 4. 
 
 110. And the Pressing-stones are contained in him, and the 
 Dice a , also Narasamsa b , the Car, and the Drum, and the Quiver 
 (are contained) in him, the Handguard, the Reins, the Bow ; 
 
 m 1 rb, qTWThdr 3 , ^TRTWT^ f, qTWP^kr 2 . — ndr, 
 
 hd, %rTRWT^ r 4 , fkr 2 , %7TWP3 b. — kr 3 m\ 0 fM%rT 
 
 r 5 r 7 , fk, b.— hndrfk, b — is the reading of 
 
 all the MSS., as well as of two of the Naighantuka (see Roth, p. 27). 
 
 a The sequence of the names in Naighantuka v. 3 is aksa/i, gravanafi. * Nara- 
 
 samsa has already occurred above (i. 107) as a terrestrial deity (= Naighantuka v. 2) and 
 the corresponding form in the text of Naighantuka v. 3 is narafamsah, which is the form 
 explained by Yaska, Nirukta ix. 9 (yena narah prasasyante sa nara^amso mantrah), quoting 
 RV. i. 126. 1 as an example (cp. below, iii. 154). — The end of tho varga is hore marked 
 by ^ in bm'dfk. 
 
25 ] — i. 1 14 TRANSLATION AND NOTES [Introduction 
 
 23. Terrestrial deities connected with Agni (continued). 
 
 111. And the Bowstring is contained in him, and the Arrow, 
 and contained in him are ft the Whip, the Bull, and the Mallet, 
 in him the Draught and the Mortar b . 
 
 fW hm’rf, f^TTT k r 2 , fw r 4 , f^TrfT 
 
 b.— t^hrVr 7 , fr^b, |^r 4 , WR^rkr 2 , %^.f. — TpThd, VF br, "qr^T! fk. 
 
 a Srita (= tiritah) is the plural agreeing with ahajani, vrsabhah, and druyhanah. 
 b Ulukhalam comes before vrsabhah in Naighantuka v. 3. 
 
 112 . And the Rivers (are contained) in him, and the Waters 
 and all the Plants ; Ratri, Apva, Agnayl, Aranyani, fsraddha, 
 Ila a , and Prthivl b . 
 
 f hm 1 r 3 r 6 r 7 , *P§T OTi: f, kr 2 , ^T 
 
 WtW: ^ b, r. — hd, r 3 r 6 , TTZf- 
 
 WW 0 m 1 , T^ 5 rgPTRg° r, fkr 2 . — °WRt hmVfkrV, 
 
 b, °WTl%: r. — ^ 3 oT kdm\ W^W[ fkr, b, 5 TTT ^TTT° dr 4 . 
 
 a Ila does not occur in Naighantuka v. 3, but is taken from v. 5. b These 
 
 feminine deities correspond to the nine (with the addition of Ila from v. 5) in Naighantuka 
 v. 3, the first four being in the same order. They recur below (ii. 73-75), where Ila is 
 omitted, Usas and Sarasvatl appearing instead. 
 
 113 . And the two Ends of the Bow belong to him and the 
 Two Worlds a forming a pair, and Pestle and Mortar b (belong) 
 to him, and the two Oblation-carts as they are called. 
 
 *1%^ br 1 r 4 r 5 , hdndrfk. — TKIffJY hm 1 r 1 r 3 r 4 , bfkr. — ^ 
 
 hm 1 rf, ^ 1 2 .— hm’fkr, T^rV, 
 
 b. 
 
 a Rodasi for the dyacaprthivi of Naighantuka v. 3. b Musalolukhale for the 
 
 uluhhalamusale of Naighantuka v. 3. 
 
 114 . The two Fostering (goddesses) a and the two worshipped 
 with strengthening oblations a (are contained) in him, and the 
 VipaS together with the Sutudri, and the two Agnis, the divine 
 6una and Sira b , are contained in him. 
 
 fN hm 1 br, 0 5rfcT%*i fkr 2 , Pr 4 .— fWZ Sf hm 1 rf, b, 
 
 II. 
 
 E 
 
Introduction] BR-HADDEVATA i. 1 15 — [26 
 
 k. — tfT^TSm hm’r, \ %7T^TWT: b, TTft f (°^T f) 
 
 kr 2 , %Tr^fT^RT^ft dr 4 . 
 
 a Cp. Nirukta ix. 41, 42. b Explained by the commentators as Indra and Aditya: 
 see Roth on Nirukta ix. 41, and the various views stated below, v. 8. 
 
 115. This World a and the morning Soma pressing which is 
 performed at the sacrifice, and the two seasons, Spring and 
 Autumn a , the Anustubh b (metre) and the Trivrt Stoma ; 
 
 hrnVrVr 6 , % b, % rkr 2 . — TTHT: hndrfk, TTTrT 
 
 b-^hmfi.^f.^k, ^b— gj^frf^^hm^f, ^ f^k.^WTO 
 
 3Ft b > Srf^f<t/r 4 . — The end of the varga is here marked by in hm 1 bfk. 
 
 a This and the following four and a half slokas (ii5-i2o a6 ) are based chiefly on Nirukta 
 vii. 8. The objects there enumerated as belonging to the sphere of Agni ( agnibhaktini ) 
 are : ayam lokah pratahsavanam vasanto gayatrl trivrtstomo rathamtaram sama ye ca deva- 
 ganah samamnatah prathame sthane . . . From Nirukta vii. 11 are borrowed sarad and anu- 
 stubh, which, besides the ekavimfastomah and the vairajam sama, are there described as 
 abiding on earth ( prthivyayatanani ). b Anustubh is curiously inserted between stomah 
 
 and trivrt, doubtless for metrical reasons. A similar distortion of the natural order of 
 the words occurs in ii. 13 ( asau , tftiyam savanam, lokah). 
 
 24. Other deities associated with Agni. 
 
 116. the Gayatrl, the EkavimSa (Stoma) a , the Rathamtara 
 chant and the Vairaja chant a , the Sadhyas and the Aptyas with 
 the Vasus b (belong to the sphere of Agni). 
 
 *rr*T hm’r, b, fkr 2 . — hm’drVb, 
 
 fk, Wm r. 
 
 a See 1 15, note a . b These three groups take the place of the general statement 
 
 of the Nirukta vii. 8 (the divine groups of the first sphere), but none of these three groups 
 belongs to the terrestrial region according to Naighantuka v. 5, 6. 
 
 117. With Indra and the Maruts a , with Soma and Varuna, 
 with Parjanya and the Seasons, and with Visnu b he shares praise. 
 
 hdrfk, b. 
 
 a The Maruts are not mentioned in Nirukta vii. 8, but only Indra, Soma, Varuna, 
 Parjanya, Rtavah as deities sharing praise with Agni ( asya samstavikd devah). b According 
 
 to Nirukta vii. 8 Agni shares only sacrifice, but not praise in the RV. with Visnu ( agna - 
 vaisnavam havir, na tv rh sainstaviki dasatayisu. vidyate). See Roth, Erliiuterungen, p. 104. 
 
27] — i. 1 19 TRANSLATION AND NOTES [Introduction 
 
 118. This same Agni shares sovereignty with Pusan a and 
 with Varuna. One who knows the essential meaning (of the 
 formulas) should connect b the deity (and) the oblation by means 
 of the formulas. 
 
 xprr ^ hr, ^ m 1 , ^TT ^ r 6 d, ^ fb, kr 2 .— **^ 3 ^ dr 4 , 
 
 hdndrbfk. — ffa: hndrb, fa: f, fa^: k, fa^: r 2 . 
 
 a This probably alludes to the remark iu Nirukta vii. 8 (similar to that regarding 
 Visnu : see above, 117 , noto b ), that Agni-Pusan share an oblation, but not any invocation 
 in the dual ( agnapausnam havir, na tu samstavah). Yaska, however, quotes the verse RV. 
 x. 17. 3 as invoking Agni and Pusan separately ( vibhaktistuli ), though not in the dual. 
 b Though the MSS. of both A and B read samstuyate, and only dr 4 samyojayet, I have 
 chosen the latter reading, as it is impossible to construe the former. I assume samstvyete 
 to have been an early gloss meant to explain samyojayet, and to have been substituted 
 for the word in later MSS. in the form of samstuyate. I take the meaning of the line as 
 given in the text to be as follows : ' one who knows the true meaning of the formulas should 
 connect dual divinities in such a way with an oblation by means of formulas that they not 
 only share the oblation, but share praise ( samstuyete ).’ I construe samyojayet with the two 
 accusatives devatam and havih (cp. ii. 20, samyag vijanan mantresu tam tu, karmasu yojayet). 
 
 119. Even though (a god) be not praised along with (another 
 in the dual), one and the same oblation is (occasionally) offered 
 (to both) a . The bringing of the gods, as well as the taking of 
 the oblations (to them) b , 
 
 h d m 1 b f, ’SransJcRT fa k, WFTWrfa r, r 1 r 4 .— *rft 
 
 hrb, rTcfr kr 4 (r 2 ?). — ffa*^ br, hndr 3 , fkr 2 . — fawf h, 
 
 nddbrfk. — tffaqT h(^f*T ’q' tTfaqT Nirukta vii. 8), tffaqT m 1 , tffaqf 
 bfkr, ffawT dr 4 . 
 
 a This doubtless alludes to Yaska’s remarks in Nirukta vii. 8 as to Agni-Visnu 
 and Agni-Pusan having a combined oblation, but not combined praise ( samstava ). The 
 writer means that a combined oblation is offered to deities whose praise is combined ; 
 but even when combined praise of them cannot be found, a combined oblation may be 
 offered them. With regard to Agni-Pusan, Durga remarks : mrgyam udaharanam yena 
 samstavah. b This line 1 ig C(l ( devatavahanam ) in all the MSS. comes before ii8 cd 
 
 (devatam artha°). It was probably transposed by an oversight in the archetype owing to 
 the beginning of both lines being identical ( devata °). That it originally came before I20 a& 
 (karma drste ca ) is both evident in itself, and is proved by Nirukta vii. 8, on which the 
 two lines are clearly based : athasya karma vahanam ca havisam avahanam ca devatanam 
 
 yac ca him cid darstivisayikam agniJcarmaitat. 
 
Introduction] 
 
 BRHADDEVATA i. 120 — 
 
 [28 
 
 120. is his activity, and whatever moves within the ken 
 of vision (is connected with that activity) a . Thus the whole of 
 this great group contained in the Agni of earth has been stated. 
 
 ^ hndrfk, «J r 1 r 4 , r 6 r 7 , b. The line being clearly a paraphrase 
 
 of the phrase used in the Nirukta vii. 8 ( yac ca him cid darstivisayikam agnikarma), the 
 original reading was probably drstes ca or drstes tu ( visaye ). — tjfvif =i| 1 «i| j ^ hrf, 
 
 k, 0 J «t| l b. — The end of the varga is here marked by ^8 in hdndbfk. 
 
 a That is, one of Agni’s activities is to make objects visible. Cp. Roth, Erlauter- 
 ungeu, p. 104 : ‘ und alles was sich auf das Sehen bezieht fallt unter seine Thatigkeit.’ 
 
 25. The group of deities of the middle sphere belonging to Indra. 
 
 121. Now the group of the middle sphere belonging to Indra 
 follows here, (including) the celestial cars and the group of the 
 Apsarases. 
 
 m 1 d, br, *TT I f, k, brV— 
 
 hdr, ^ *rt ^b, anfr ^f, wr *r: *tk. — hdmWr 7 , *rMr- 
 
 bfk, ^t^dr 4 . — The evidence of the MSS. points to as the 
 
 original reading. The alteration of * 1 <JI ^T° to ^ 1 *^ 4 1 ° would easily suggest itself, and 
 then the gen. pi. would naturally be changed (as in dr 4 ) to the nom. for the sake of the 
 construction. 
 
 122. In Indra a are contained Parjanya, Rudra, Vayu, Brhaspati, 
 Varuna, Ka, Mrtyu, and the god Brahmanaspati ; 
 
 a The deities of the middle sphere enumerated in this and the following seven slokas 
 (122-129) are identical with those contained in Naighantuka v. 4, 5. The order is, how- 
 ever, considerably diversified here, and two deities are added (Sita and Laksii). 
 
 123. Manyu, Vigvakarman, Mitra, Ksetrapati a , Yama, Tarksya, 
 as well as Vastospati, and also Saras vat are here ; 
 
 hr (*Rj: Naighantuka v.4),*T*fg ndbfkrV. — ^ f hndrbfk, rHf <jdr 4 . 
 
 a Ksetrasya patih in Naighantuka v. 4. 
 
 124. Apam napat and Dadhikra, then Suparna, Pururavas, Rta, 
 Asuniti,Yena ; in his sphere ( asraye ) also is Aditi; 
 
 hm 1 r, r 3 , TO b, ^fWT ^ ddr 6 , fk. — 
 
 hm’rf, r 4 , b— 7 T#WT^ dr 4 , b, fwft 
 
 hdm’rfk, RjfltTl dr 7 . Though tho weight of tho MS. ovidence seems to favour 
 
29] — i. 127 TRANSLATION AND NOTES [Introduction 
 
 have preferred rf d I ^ because (i) Indu occurs in the next sloka 
 but one, where there is no trace of a corruption, (2) faro are not mentioned in Naighantuka 
 v. 4 . 5 ; ( 3 ) °T^ could easily be corrupted to f^fr, especially in juxtaposition with 
 4 lf^fp; , the latter being the first of the *t I «t I (see Nirukta xi. 22) ; (4) 
 
 could have been corrupted to TT'P . — With regard to the expression rl^ld - 
 Wns^if^fTT: cp. ii. 10 HWP- 
 
 125. and Tvastr and Savitr, Vata as well as Vacaspati, Dhatr 
 and also Prajapati, and those who are called Atharvans ; 
 
 WTrfT hm'br, <TTPl r J r 4 , omitted in fk. — ffa W*tRP3 hndr, t^T^TKTgfb, 
 kr 2 . 
 
 126. and so also the Falcon, and Agni, as well as she who 
 is called Ila ; Vidhatr, Indu, the Dragon of the Deep, Soma, 
 the Dragon, and the Moon ; 
 
 *t d r 4 , ^ * 1 b, hndrfk, each group of MSS. thus showing 
 
 both readings (as above in 124). But is improbable, because (1) the name occurs 
 
 below (128); (2) S|)*T would then be the only name in Naighantuka v. 4,5 omitted in 
 this passage of the BD. (1 22-129). ^* 1*6 has probably come in here owing to the frequent 
 juxtaposition of the name with 4| Vq q ( <11 1 . — ’41 hm 1 rbfk, ^IPT^T r 2 (r 1 ?)r 4 . — rl^cfcT 
 
 ^STT WfTT hdm 1 , ci«)<?ii^jq ^TT ^P<TT.‘ b, d^l^iT WTH r, rfifaTtN P 7 
 
 ^dB fk (the *fin f looks like c^T, k has <H). — fq^tir)*^^ hm 1 !', b, fa- 
 
 ^ f, k . — The end of the varga is here marked by ^q in hm a bfk; but 
 
 in d the ^q follows the number of the preceding sloka, ^q (= q^q). 
 
 26. Deities and deified objects belonging to Indra’s sphere. 
 
 127. and the divine Visvanara, and the group of the Rudras 
 is praised with (him), the Maruts, as well as the Angirases, and the 
 Fathers together with the Rbhus. 
 
 hm 1 rb, %cf kr 2 r 7 .— rV, WP b, ^ J£JWf k, ^ 
 qa*pt!l h dm 1 fr. If were read, the Budras, occurring as they do in Naighantuka 
 
 v. 5, would disappear from the present passage of the BD. altogether. The names in the 
 Naighantuka occur in the following order : *t^d! I I* I I 41 IV Ml! I ImcmI I 
 
 Hence both Rudras and Rbhus are to be expected in the present sloka. — hm 1 r, 
 d, ^ b, fk. The Rbhus, not the Rtus, occur in Naighantuka v. 5. 
 
 was doubtless changed to on account of the reading 4 EJ 3 JWT in the preceding 
 
 line. The words ^ occur at the end of a line in Rgvidhana i. 9. 4. 
 
Introduction] BRHADDEVATA i. 128 — [30 
 
 128. Raka, Vac, Sarama, and the Aptyas, the Bhrgus, Aghnya, 
 Saras vati, Yarn!, Urvasi, Sinivall, Pathya, Svasti, Usas, Kuhu ; 
 
 wrrpsrrg hndrfk, r 5 , ^rwrsn^b. — hm'r, 
 
 (probably meant for f, k, -qwif* b. 
 
 129. Earth, Anumati, Dhenu, Sita a , Laksa b , likewise Go and 
 Gaurl, as well as Bodasi ; and he (Indra) is the husband of 
 Indranl. 
 
 *tcTT ^fT^T bdm 1 fr 2 r 3 , < 5 T^T b, TTtTTT WT^U k, 3^ 3 1 *3 1 r, 
 
 dr 4 (cp. ii. 84). — hm 1 r 2 r 3 fb, 7 T% ^ k, dr 4 . — hndr, 
 
 f, I%T1T% kr 2 , b. 
 
 a STta and Laksa are the only names in the above passage (122-129) not found 
 in Naighantuka v. 4, 5. b See below, ii. 84 (also ArsanukramanI x. 102), and viii. 51. 
 
 130. The metre Tristubh a and Pankti and the middlemost 
 of the worlds and the middle (i. e. midday) pressing (of Soma), 
 one should know, (belong to his) sphere among these same (gods) ; 
 
 hdndr, fkr 2 d, •qdlhrrsr^ b. 
 
 a The statements of this and the following sloka are based on Nirukta vii. 10 : 
 athaitanindrabhatctini : antariksaloko madhyamdinam savanam grtsmas tristup . . brhat sama, 
 and vii. 11 : hemantah pahktih . . sakvaram samety antariksayatanani. 
 
 131. and the two seasons, Summer and Winter, and the 
 chant which is called Brhat, and the chant which, Sakvara 
 by name, is sung in the 6akvarl verses a . 
 
 h rf k, ^g 77 Cf b.— ffrt b fk r, h d. — ZJsfri h r f k , ^77 b. — UllstWi r 
 
 fk, 1(3;^ b. — The only MSS. accessible to me which, in accordance with the usage of Vodic 
 works, repeat the last words of the adhydya, are b and f. Whether any of the MSS. used by 
 Rajendralala Mitra follow this practice, I have no means of ascertaining. See Roth, 
 Nirukta, Erlauterungen, p. 15, last paragraph. — The end of the varga is here marked by 
 in bdfkm 1 . The last sloka is numbered in hd. It should be the same in r 
 (instead of ^$0) ; the error is due to Q.S being repeated after sloka Q.^. 
 
 a Cp. Durga on Nirukta vii. 10, 11, Bibliotheca Indica ed., vol. iii, p. 364. 
 
31] — ii. 4 TRANSLATION AND NOTES [Introduction 
 
 1. Deities of Indra’s sphere. 
 
 1. !§akatayana, moreover, says that to him (Indra) belong 
 (i asycigsrayau ) two Stomas, (viz.) that which is called the fifteenfold 
 ( pancadasa ), and that which is three times nine in number ( trinava ) a . 
 
 iff hr 3 m 1 bfr 2 r 5 , rff r. — hm'r, b, t|ct (*t l«fi^»l«<:) f. The 
 
 line J a! ' omitted in k. — hm'rb, fkr 2 . — hm'r, *i<sq 4 l fk, b, 
 
 r 1 r 4 . 
 
 a The statement that the Pancadasa Stoma and the Trinava Stoma belong to Indra’s 
 sphere is also made in Nirukta vii. io, line i, and ii, line 5 respectively. 
 
 2. He is praised in combination ( samstutah ) with Pusan and 
 Yisnu and Yaruna, and with Soma, Vayu, Agni, Kutsa, as well 
 as Brahmanaspati a ; 
 
 hm’r, b. In place of tJWT f has and k ^%®TT (sic). 
 
 a All the ten deities stated here, and in the following s'loka, to be praised with Indra 
 are enumerated in the same sense in Nirukta vii. io (lines 3, 4) : atkaasya samstavika 
 
 devah : agnih somo varunah piisa brhaspatir brahmanaspatih parvatah hut so visnur vayuft. 
 
 3. with Brhataspati a as well as (with him) who is Parvata b 
 by name. They say that in some praises certain (gods) are 
 praised as incidental 0 . 
 
 hdmVbr 6 , flWfTRT ^ WT r, f, * f^lf^ 
 
 t^k r 2 . As MSS. of both families have the reading frl* 1 1 (following Yaska’s ety- 
 mology trrm Nirukta x. 11) it must be original (cp. E’s variant in the next pada). 
 
 The rT having dropped out in some, a syllable was added at the end in one variant (r) 
 and at the beginning in another (kr 2 ). — 1 ifa hdm'r 3 B, % Uf?T! 
 
 r (= r 1 r 4 ?).—«* I hm'r, f, 
 
 k, b. — f%UTrn hm'bfk, faUTrTT: r, f^TMTrT: r'r 4 . — ^cTT: 
 
 hm'rfk, ^rfT b, r'r 4 . 
 
 a Brhataspati is doubtless meant as the etymological equivalent of Brhaspati (see 
 critical note). b Cp. below, iv. 5, where Parvata is explained as representing Indra’s 
 bolt ( vajra ). c Nipatah is here used like nipatinah; cp. Nirukta x. 13: ka 4 cid 
 
 (devata) nipatabhajah. 
 
 4. And the god Mitra is frequently praised a in the sacred 
 text ( sruyate ) with Yaruna, Soma with Rudra and Pusan, and 
 again Pusan with Yayu b ; 
 
Introduction] 
 
 [32 
 
 BRHADDEVATA ii. 5— 
 
 finrg A, B. — ^hdm 1 ! 3 ! 5 ! 1 , b, ^ fk, r. — all 
 
 MSS. (cp.R, note 3),^: ^cn ^ TT^TT ndrfk, g: ^ ^RpTT hd, 
 
 ^ TRprr b. 
 
 a That is, in Indra’s (middle) sphere : cf. Both, Erl'auterungen, p. 105. The state- 
 ment about these five couples being praised together, follows Nirukta vii. 10 : athapi mitro 
 varunena samstuyate pusna rudrena ca somo 'grand ca pusa vdtena ca parjanyah. b In 
 
 associating Yayu (not Agni) with Pusan the BD. here agrees with the shorter recension 
 of the Nirukta ( vayund ca pusa: Roth, p. 201), while the longer recension (as quoted 
 in note a ) associates Agni with Pusan : see Roth, Erl'auterungen, p. 105, note 3. 
 
 5. and Parjanya with Vata. Elsewhere, however, he (Indra) 
 is here and there ( kvacit ), in these stanzas, hemistichs, verses, (or) 
 hymns (of the Rg-veda) as a whole, distinguished (as the deity). 
 
 ^ hm 1 r 3 , <J r, %cf fkrV, b. — 
 
 hm 1 r 3 r 5 r 7 ,% IfifarfFfact h r, % irf^fk. — ^ hndrfk, ^ dr 4 , 
 
 r 7 , ^ b. 
 
 6. Now the taking up a of moisture is his function, and the 
 destruction of Vrtra, (and) — the prevailing feature (prabhutvam) 
 of (his) praise — the complete accomplishment of every (kind of) 
 mighty deed b . 
 
 h d in 1 r b f k, d r 4 .— h m 1 r f k, b. — h dm 1 r, 
 
 b, fk. — TTJjc? hrbfk, m 1 . — The end of the varga is here marked by 
 
 ^ in bfkm 1 d. 
 
 a One would at first sight be inclined to favour the reading of dr 4 rasadanam: cp. 
 Nirukta vii. 10 : rasdnupradanam, ‘ the giving back of moisture,’ while rasadanam is there 
 stated to be the function of the Sun (see below, 19). But the reading of the text, rasa- 
 danam, occurring in MSS. of both families, is supported by BD. i. 68, where it is said of 
 the middle Agni (Jatavedas) rasan . . addya . . varsati ; and in iv. 38 the function of (the 
 middle) Agni is described as haranam . . vdro visargam punar eva ca. b This s'loka 
 
 is based on Nirukta vii. 10, where the three functions of Indra are stated to bo the bestowal 
 of moisture, the slaying of Vrtra, and the accomplishment of every mighty deed : athasya 
 karma rasdnupradanam, vrtravadho yd ca kd ca balakrlir indrakarmaiva tat. 
 
 2. Deities of Surya’s sphere : his three wives. 
 
 7. Thus Indra’s group belonging to the middle sphere has been 
 duly specified. Now learn the following group of the heavenly 
 sphere (and) belonging to Surya. 
 
33] — ii. IO TRANSLATION AND NOTES [Introduction 
 
 dr, w. TJW fk, n TRTjJ h, SRRR b, ^ d. — TO hdr, ^IcTT 
 bfk. — SpURR hrfk, ^RRRb. 
 
 8. The two chief gods a of that (group) connected with Surya 
 are the Asvins b ; while Yrsakapayi, Surya, and Usas c are the 
 wives of Surya 
 
 hrbfk, fcMt dr 4 . — fURURfl all MSS., fTRiUTf^ r (cp. 
 R's note 2). — brfk, gRRT b. — IfijRj: hrb, f, kr 2 , TfiJRi: r 1 . 
 
 a Cp. Nirukta xii. 1 : tdsdm(dyusthdndndm devatandm) afroinau pratham.dgdm.inau bhavatah. 
 b In this and the following four s'lokas (8-12) all the deities enumerated in Naighantuka 
 v. 6 are mentioned, though in a different order, except Tvastr (omitted perhaps because 
 occurring twice before: i. 108, and i. 125). The list begins with the same four uames : 
 As'vins, Usas, Surya, Vrsakapayl. 0 Cp. below, iii. 10. d Cp. Nirukta xii. 7 : 
 
 surya siiryasya patni. 
 
 9. From that (heavenly world) they return hitherward 11 , 
 reversed, in connexion with him (Surya). They call her Usas 
 before sunrise b , Surya when midday reigns c , 
 
 hrf f) k, ^J<?tt#Rr 6 r 7 , ^grft ^Uf m 1 , TR b.— 
 
 Hf^fmRbfkrd, TlfTI^RnR h.— hr, rf^TWT b, TRfw: fk, 
 
 dr 4 .— hfr, k, gfRTR b, dr 4 (cp. below, vii. 121). — 
 
 r, hdm 1 fk, b. 
 
 a The words amuto ’ rvan are doubtless suggested by Nirukta vii. 24 : amuto ’ rvdncah 
 paryavartante with reference to the rays of the sun. b Cp. iii. 10: prag udaydt, and 
 vii. 1 21. c The expression madhyamdine sthite also occurs in Rgvidhana i. 9. 2. 
 
 10. but Yrsakapayi at the setting a of the sun. In his sphere 
 ( 1 asraye ) also are Saranyu, Bhaga, Pusan, Yrsakapi ; 
 
 fTTRnrpft all MSS., fURUTR 1.— crr*RTlRrV, *?n%Rirbfr 2 , 
 
 fW WR^Tf k, mw hdm 1 , ^ETT^STijr r. — <J fwfa d, ^ 
 
 r 2 , b, hdm 1 rfk. — UTO ndbr (cp. above, i. 124), 
 
 <RTRl% hr 3 , cl^TT^ f, fTWSRt k. — hndr, SRJTS f, b, 
 
 k, r 2 . — p-Rift: hm'rb, fkr 2 . 
 
 a Tu nimruci : this is a good instance of the B MSS. preserving, in a corrupt form, 
 the undoubtedly original reading ; of the agreement of an A MS. (r 1 ) and a B MS. (b) 
 in preserving an original reading (cp. i. 126) ; and of A MSS. (in agreement with some 
 B MSS., fk) showing a corruption in a seemingly correct form : stutisv rci. 
 
 II. F 
 
Introduction] 
 
 BRHADDEVATA ii. 1 1— 
 
 [34 
 
 11. Yama, Yai^vanara 8 , Visnu, Yaruna, Aja ekapad, and Earth 
 ( prthivl ), and Ocean ( samudra ), the Gods, and the Seven Seers 
 {saptarsayah ) ; 
 
 aii mss., fwY: Naighantuka v. 6 as well as 5 (both celestial and 
 atmospheric) ; the latter form occurs above, i. 127. — bfk (Naighantuka v. 
 
 hdm 1 r. — The end of the varga is here marked by ^ in dbfk, but by $ in hm 1 . 
 
 a For a similar discrepancy, cp. above, i. no (Naras'amsa and Narasamsa). 
 
 3. Deities of Surya’s sphere (continued). 
 
 12. the Adityas, the Hairy Ones a ( kesinah ), and the Sadhyas, 
 Savitr with the Yasus, Manu, Dadhyanc, Atharvan, the All 
 (gods) b , the Steeds ( vdjinah ), the Wives of the Gods. 
 
 h m 1 r, b, fk.— hm’r, b, fk.— 
 
 dr, hm 1 fk, b. 
 
 a In Naighantuka v. 6 both Itesi and kesinah occur. Both may be meant by the 
 prior member of the compound used in the text, kesi-sadhyah. b Visve is occasionally 
 used in the Brhaddevata for vifve devdh : see Index of Words, sub voce. 
 
 13. That 8 (heavenly) world, the third (Soma) pressing b , the 
 Raivata and the Yairupa chant ( saman ), and the Rains as well 
 as the Cold Season ; 
 
 wl r, wr sfRrr: hm 1 , wT 
 
 wt^rr: dr 4 , b, fkd (*nN f). — *TR 
 
 ^ m 1 r, ^rwr ^ hbfk.— hrfk, fTjfW ^ b. 
 
 a This and the next sloka are based on the following statements of Nirukta vii. ri 
 (lines I and 6): — athuitany adityabhaktini : asau lokas trtiyasavanam varsa jagati sapta- 
 daiastomo vairupam sama and iitiro ’tichandas trayastrim&astomo raivatam sameti dyubhaktini. 
 b The order of the words in the text, asau trtiyam savanam lokah, in which all the MSS. 
 agree, is a curious transposition, on metrical grounds, of the words of the Nirukta. A 
 similar transposition is sometimes found in the case of pratikas (cp. i. 57; iv. 122; v. 169). 
 
 14. and the thirty -threefold Stoma and that which in 
 arrangement ( klptyd ) is seventeenfold ; and the metre called 
 Jagati as well as the Atichandas metres. 
 
 g bfk.^r: grta: r, rV.g: dta: m\ g: Stolid. — hndfk, 
 
 fwpn b, d, eprr r. — hdm 1 r, b, rWr 2 , (rRT) 
 
 far:) f, fam) sfc “ - (^) k. 
 
35] — ii. 19 TRANSLATION AND NOTES [Introduction 
 
 15. And what relates to Purusa, they say, is his ( asya ) ; now 
 all this (universe : etat sarvam) is related to Purusa a . Three gods 
 are to be recognized as associated with him ( etasya ) in praise : — 
 
 Tnn; hm'r, k, fb. — * 4 * 1 ^ g hm’r, *4*^ ^ fkr 2 , wrtfft 
 
 g b. — hm'r, ^ «sl fa 'll I <?J ^ f, 5 R^Tfa«*l*sfa k, ^ I ril «Vi I 1 b. 
 
 a Cp. above, i. 73. 
 
 16. (viz.) the Moon and Wind ( Vayu ) and that which is 
 regarded as the Year (samvatsara ) a . Now some offer to him an 
 oblation addressed to Surya and b Vaisvanara. 
 
 r 1 r 4 , WSf *fa*H f k r 2 , W 3 R Wt b d m 1 b r.— %f^r[ h m 1 r f k, 
 b. — hm'bfk, r, PP. — hm'bfk (Nirukta vii. 
 
 23, last two lines), ^f)4 r. — tjfal hdrfk, r^: b. — The end of the varga is 
 
 here marked by $ in hdbf, by 8 in m 1 , not at all in k. 
 
 a This line follows Nirukta vii. II, line 3: candramasa vayuna samvatsareneti sam- 
 stavah. b Cp. Sadgurusisya on x. 88 : saury avai&anariy am : suryadevatyam vaitvdnara- 
 gunagnidevatyam ca. 
 
 4. Surya and Vaisvanara a form of Agni. 
 
 17. For (the hymn) addressed to Surya and Vaisvanara a appears 
 like a hymn of his (Surya s : tat-suktam ) : (whether) a stanza, a 
 hemistich, or a verse, or a couplet, or a triplet (is regarded). 
 
 TiajW^hn^rfk, * fjfi^bPr 4 .— ^ hrfk, S^PP. 
 
 a RV. x. 88 ; see SarvanukramanI and Sayana’s introduction to that hymn ; cp. also 
 above, i. 100, 102, and Nirukta vii. 23 and 24. 
 
 18. But by that expression containing the word ‘ head ’ a (his) 
 praise is apparent. Here the identity of Surya, Vaisvanara, and 
 Agni appears. 
 
 hm'r, bfkr 2 , PP. — f^T ^J^NcTT m'rb. fVT ^rTT 
 
 hd, f^VT ^fcTT f, k. — kr, 
 
 h P P m 1 f r 2 r 7 . 
 
 a Murdhanvata : that is in RV. x. 88. 5, 6, where Agni is described as being the head 
 (murdha), or standing at the head ( murdhan ) of the world ; cp. Nirukta vii. 27. 
 
 19. Now the holding a {harana) of moisture in that (celestial) 
 world ( amutra ) also by means of (his) rays — this is (his) function : 
 
Introduction] BRHADDEVATA ii. 20 — [36 
 
 wherefore all beings fail to distinguish (him) very clearly by 
 the eye. 
 
 tot hdWfdd (°th, °f%° f), ffwfs- 
 
 k. I have adopted the reading of r, against the weight of the MS. evidence, 
 because on the one hand rasa or a similar word is necessary (cp. i. 68; ii. 6; iv. 38), 
 and, on the other, rasmibhih, as coming at the end of the line, is superfluous here. Its 
 occurrence here also is doubtless an early corruption due to anticipation helped by the 
 identity of the first syllable of rasasya and rasmibhih. — ^hdbfkdr 7 , 
 
 r.— hddmVdd, RTfafWRTfa bfk, ^ Wf^T 
 
 r. — br, hdndfkrVr 7 . the reading of most of the MSS., 
 
 would be an easy corruption of partly owing to the u of and partly because 
 
 would be in the mind of the copyist. The expression *T%rTrf^ recurs in ii. 31. But 
 might have been the original reading. — hddndbfkddd.^NJT r. 
 
 a This word is probably meant to express the double phrase of the Nirukta (vii. 11) : 
 athasya karma rasadanam rasmibhis ca rasadharanam, ‘ the taking up and holding of moisture 
 with his rays.’ 
 
 20. Now distinguishing correctly in the formulas this dis- 
 tribution of these (three deities) which arises a from (their different) 
 powers and spheres, 
 
 dr 4 , fWR b, f^rtrrc hndk, fWR f, f^WI r. 
 
 a Vibhuti-sthana-sambhavam, a bahuvrihi, as in i. 104; but vibhuti-sthana-janma in 
 i. 96 is a dvandva. 
 
 21. Teaching, studying, and reciting a formula (addressed to 
 them), a man attains to the sphere of, to identity of world (and) 
 intimate union with, these same (gods). 
 
 hndrfk, b . — Wri 
 
 WtrW b, dr 4 , ipf fk corr. to °^f), ^ 
 
 %Tr^b^rthd. — ^TR hndr, ^TRbfk. — *H<?fi<«hdkf (*TT° f), 
 
 b. — TR Bhdm 1 , ^5rf%Hlg?f7T r. — Tho end of the varga is here marked by 
 
 ii in hdbfm 1 , not in k. 
 
 5. Five names of Agni. Derivation of Agni, Dravinodas, Tannnapat. 
 
 22. Now as to the hymns, the poets proclaim (in them) five 
 names of Agni, twenty-six of Indra, and seven of Surya. 
 
 ^RiTOT hdm’rbfk, 3|%iJ d r 4 .— t*ff hdbr, f, m’k. 
 
37] — ii. 27 TRANSLATION AND NOTES [Introduction 
 
 23. The separate explanation, based on the function a (of the 
 god), of each of these here, do ye listen to as duly stated by 
 me in its entirety. 
 
 a With prthan-nirvacanam karmajam cp. vibhdgam vibhuti-sthana-sanibhavam in 20. 
 
 24. Because he was born at the beginning ( ag-re ) of beings, 
 and because he is a leader ( agra-nl) a at the sacrifice, or (because) 
 he unites (his) body ( aiigam sam-ni) h , he is praised by sages under 
 the name of ‘ Ag-ni.’ 
 
 wi; hm'r, bfk. — m 1 fk, H?Rrl hrb, dr 4 .— TR hdm 1 , 
 
 TRfk, TOb, TT^dr 4 . 
 
 a These three etymologies are practically identical with those of Nirukta vii. 14 : 
 agranir bhavati, agrarn yajiiesu praniyate, aiigam nayati samnamamanah ; cp. above, i. 91. 
 b Sarn-nayate is doubtless meant to correspond to Yaska’s nayati sam-namamanah. 
 
 25. Kutsa a observing the action by which he bestowed b dra- 
 vina c — wealth or d strength — proclaimed him as Dravino-das (i). 
 
 TrB! hm'rfk, HT b, dr 4 . — TTRT^H r, TTTRT^tR f, hdm 1 , 
 
 k, bdi 4 : cp. RV. i. 96. 8 H (indicative aorist in form, but 
 
 injunctive in sense). 
 
 a In RV. i. 96. 8. b The a in the majority of MSS. seems decisive in favour 
 
 of prayachad as against prayached. 0 Cp. Nirukta viii. 1 : dhanam dravinam ucyate 
 . . . balam va dravinam. d Though vapi gives one syllable too much to the line, it 
 
 is probably original, as the rhythm at the end of the pada is normal (u — •), the two 
 syllables at the beginning ( dravi -) taking the place of one long one. For analogous irregu- 
 larities in the Mahabharata, see Hopkins, The Great Epic of India, p. 52. 
 
 26. This (terrestrial) Agni is Tanunapat ( 2 ). For that (celestial) 
 Agni is tanu from tanana (extending) : from him the middle 
 (Agni) was born, then from the middle one, in (his proper) place, 
 this (terrestrial) one a . 
 
 cRHTtR: fr, rTrRTrR: m\ cRRT HR k, HHTHR b, HHTTtTR h, HVHT HR: 
 
 dr 4 . — hm'r, bfk.— hndr, f, ^TRt^ kr 2 , *R b, *rtN 
 
 dr 4 . — The end of the varga is here marked by H in hdm 1 bfk. 
 
 a Cp. below, iii. 64. 
 
 6. Narasamsa, Pavamana, Jatavedas. 
 
 27. The poets call an immediate a descendant (prajam) grand- 
 son ( napat ), and this (terrestrial) Agni is the grandson b of that 
 (celestial) one ; hence he is Tanunapat. 
 
Introduction] BRHADDEVATA ii. 28 — [38 
 
 hbddfk, dr.— PP; lirb, fk. — 
 
 hra'r, b, r 2 , fk. 
 
 a This expression is borrowed from Nirukta viii. 5 : napad Hi anantarayah prajdya 
 namadheyam. ‘ Next after a son ’ is evidently the meaning here of anantara. b Yaska 
 also explains Tanunapat as a ‘ grandson,’ but in a different sense (cow, milk, sacrificial 
 butter), as the word, according to him, designates the ajya. He also quotes S'akapuni’s 
 divergent explanation of Agni as a ‘ grandson ’ (atmospheric waters, plants, Agni). 
 
 28. Because he is individually ( jprthaktvena ) lauded ( sams ) by 
 men (nr) a combined at the sacrifice, therefore poets praise this 
 (Agni) as Narasamsa ( 3 ) in AprI hymns. 
 
 h d m 1 f, ^ffiRkr, ^2%^ b. — h dfndkddb 7 , b, 
 
 r. — W^ndbfk, ^^%hd, •ST^l^r, r 1 r 2 (r 4 ?). — ^TT^: hdndrbfk, 
 
 dr 4 . 
 
 a This is evidently based on Sakapuni’s explanation of Narasamsa as Agni (Nirukta 
 viii. 6) : naraih prasasyo bhavati. Katthakya’s explanation of Narasamsa as sacrifice (yajna) 
 is given below, iii. 2. 
 
 29. And again because the terrestrial Agni purifies ( punati ) 
 this universe, therefore he is praised by hermit seers as (the 
 Purifier) a Pavamana ( 4 ). 
 
 tprrfa hr, qf?T b, WRTfTT fkr 2 . — ^ ^ hm’r, ^ ^ fkr 2 , b. — 3 
 
 fM?R hm’r, b, r 2 , %ITR* k, ^NT- 
 
 f. This s'loka is omitted here, but added after 31, in a somewhat altered form, 
 
 by dr 4 . 
 
 a Cp. above, i. 66. 
 
 30. Again, because when born ( jdta ) he knows ( veda ) beings, 
 he is spoken of as Jatavedas ( 5 ), and because he became one in 
 whom knowledge ( vidya ) was produced (jdta), or (because) when 
 born (jdta) he knows (adhi-vetti) wealth ; 
 
 hndrfk, WHT b, dd (cp. 
 
 i. 92). — hm’kr, b, dr 4 . — WTfTpTsft hm’r, ^TrT^ft bfk, oTTrT 
 
 ddr 7 . — 'fart hr 3 m 1 br 2 r 6 , farT f, farT k, farTT r. — fW^T TT hm’rb, TT 
 
 fk, ^ %fVT dd. 
 
 31. or because when born (jdta) again and again he is known 
 (vidyatc) by all beings, therefore he, as the Indra of the middle 
 part (of the universe)* 1 , is praised as Jatavedas b . 
 
39] 
 
 — ii. 34 TRANSLATION AND NOTES [Introduction 
 
 oCTcT hndr, orm k, WT<TT bfdr 4 . — hdWbfkr 2 , r. — 
 
 After this (31) s'loka, r 1 r 4 add 29 in the following modified form: 
 
 ^rrfrr fnfufa: ^ i 
 
 %WTOTf^mWT 7 qwr^ ^f?T ^pr: 11 
 
 The end of the varga is here marked by $ in hbfk, not in m 1 . 
 
 a Cp. above, i. 99, where a hymn to Jatavedas means one addressed to the Middle Agni; 
 cp. also i. 67. b Two etymologies of Jatavedas have already been given in i. 92 ,jato vidyate 
 and jdtair vidyate, the former being identical with the fourth given in ii. 30, 31. There are 
 thus five which correspond more or less to the five given in Nirukta vii. 19 : three of these, 
 jdtavidya, jdtavitta, jate jate vidyate, are followed by the second, third, and fourth in the 
 above two slokas (30, 31), another, jatdni veda, is partially followed by the first, while 
 the fifth, jatdni . . ena/n viduh, is followed by the second in i. 92 ( jdtair vidyate). 
 
 7. The twenty-six names of Indra : Vayu, Varnna, Rudra, Indra. 
 
 32. But because he, in a most subtle form, abides in the 
 air as the one pervading ( vyapya ) the three (worlds), the seers 
 adoring (him) by reason of this function, called him Vayu a ( 1 ). 
 
 ^THlifr, ni\ <J TKk, ^^br 2 r 5 , r\ r 4 .— 
 
 ^*?T1 hm’r, b, f, r 3 kr 2 r 5 r 7 . 
 
 a Vayn comes first in the Naighantuka (v. 4) in the list of the deities of the middle 
 sphere : cp. Nirukta x. 1, and Roth, Erlauterungen, p. 134. Twenty-three of these twenty- 
 six names (the first eight in the same order) occur among the thirty-two of Naighantuka 
 v. 4, the three others appearing in Naighantuka v. 5. Cp. above, i. 1 22-1 29. 
 
 33. But because with concrete moisture he alone covers 
 ( vrnoti ) a these three (worlds), the singers in their praises speak 
 of him, by reason of this faculty, as Varuna ( 2 ). 
 
 hndrbfk, d r 4 . — bfkr, 
 
 hm 1 .- STWT hrbfk, MTF: m 1 . — WiW^: hm 1 rb, f, ^ k, g dr 4 . 
 
 a This follows the etymology of Nirukta x. 3 : varu.no vrnotiti satah. 
 
 34. Because he roared ( arodlt ) a in the air, giving rain with 
 lightning b to men, therefore he is highly praised by four seers c 
 as Rudra ( 3 ). 
 
 hm 1 rfk, dr 4 .— l^hm 1 ', 
 
Introduction] 
 
 BRHADDEVATA ii. 35 — [40 
 
 fk, l 1 ! 4 . — hm 1 rk, (^^Tg^rchfir: f, 
 
 dr 4 . — This s'loka (34) is omitted in b. 
 
 a This is one of the etymologies of Rudra given in Nirukta x. 5 : yad arodit tad 
 rudrasya rndratvam iti haridravikam. Yaska remarks that the name may also be derived 
 from the root ru. b Cp. vatavrsti, ‘ rain with wind.’ c That is, by Kanva (i. 43), 
 Kutsa (i. 1 14), Grtsamada (ii. 33), and Vasistha (vii. 46). 
 
 35. And having become the established (source of) life of the 
 four kinds of beings, he rules ( Iste ) over this universe ; therefore 
 he has been named Indra ( 4 ). 
 
 f^Jhd, S^ndr.^fb, ^f%k. — ^t^hndr, RRTO fk, b. — BBpT hm 1 
 
 rbf, k. — Sloka 35 comes before 32 (that is, at the beginning of the varga) in bfk. 
 
 It is omitted in r l r 4 . 
 
 36. Because he, associated with the Maruts, at the (proper) time 
 bursts open ( drnati ) refreshment (tram) a in the sky, accompanied 
 with great roar, therefore the seers called him Indra. 
 
 TTT fUnfa hndrb (=Nirukta x. 8), «lPd dr 4 (*TT is the second 
 
 derivation in Nirukta x. 8), fplJTfR f, tlWTflT k. — stRd, hrb, fk. — 
 
 hndrb, fk. — The last pada in m 1 is RpR repeated by 
 
 mistake from the last s'loka. — The end of the varga is here marked by 'O in hm 1 bf, not in k. 
 
 a This is identical with the first of several etymologies given in Nirukta x. 8. 
 
 8. Parjanya, Brhaspati, Brahmanaspati, Ksetrasya pati, B>ta. 
 
 37. Because he alone endows ( prarjayati) & this earth at the 
 (proper) time with moisture produced from the sky, therefore the 
 seers Atri b and the son of Urvasi 0 (Vasistha) speak of him as 
 Parjanya ( 5 ). 
 
 srf^TT hm 1 , ^f^TT fk, b. — hm 1 , RTRIR^R fk, RTsMslR 
 
 b. — RRT hdr, tITRT dr 4 , =R ^BrI f, : R^rI b, ’Rf^m 1 . 
 
 a The four etymologies of Parjanya given in this and the following s'loka are identical 
 with Yaska’s in Nirukta x. 10: parjanyas trper adyantaviparitasya tarpayita janyah, paro 
 jetd va janayitd va, prarjayitd vd rasandm. b As composor of the Parjanya hymn, v. 83. 
 c Vasistha, several times thus referred to by his metronymic (e. g. ii. 44, 156; iii. 56; 
 cp. v. 149, 150), is the author of the other two Tarjanya hymns, vii. 101, 102. 
 
41] — ii. 41 TRANSLATION AND NOTES [Introduction 
 
 38. Because he gladdens ( tarpayati ) the worlds, and because 
 he is genial (jcmya ) — friendly to the people ( jana ) — (or because he 
 is) a supreme (para) conqueror ( jeta ) or generator ( janayitd ), 
 therefore (Kumara) Agneya a sang (of him as Parjanya). 
 
 TTUilrtlM ^Hhm 1 r, rfU fk, b. — hfk, ^tcfiiq^n 1 r, 
 
 b. — Tnfr %rfT h m 1 r b (Nirukta x. 10). % 7 TT fkr 2 . — bfk, 
 
 r 3 m*, r, (Tt h, d. — 38 is omitted in r 1 r 4 . 
 
 a As the alternative author of vii. 101, 102 : cp. ArsanukramanI on those hymns : 
 agnxputrah kumaro va vasistho va svayam munih, and SarvanukramanI : ete kumara dgneyo 
 ’pasyad vasistha eva va vrstikamah. 
 
 39. Because he protects (pati) the two great ( brhat ) worlds, 
 the middle and the highest, he is, by reason of this great function, 
 lauded as Brhaspati a (6). 
 
 ff?fT hm 1 r, fffirT fkr 2 , b. — ofaftfarT: b, hdm’r, 
 
 t^rfrT: f, °f?[ k. 
 
 a Cp. Yaska’s etymology (Nirukta x. 11): brhaspatir brhatah pata palayiia va; brhatah 
 being explained by Durga as mahato asya jagata udakasya va. Cp. ii. 3 : brhatas patina. 
 
 40. Speech is Brahma and truth is Brahma, this whole world 
 is Brahma; therefore 6aunahotra a (Grtsamada) praising sang (of 
 him) as protector ( patdram ) of Brahma b (i.e. as Brahmanaspati, 7). 
 
 TRJb hndrfk. — TTTrrn; hm 1 r, UT^TRT fk, THcf^T b. — ^U^brnL, 
 
 ^PTOlb. ofR ^T^h, °$n: *p^r, b, ^p^m 1 , 
 
 fk. — This sloka (40) omitted in dr 4 . 
 
 a In EV. ii. 23-26. b Nirukta x. 12 : brahmanaspatir brahmanah pata va pala- 
 
 yita va. 
 
 41. Because he entered into the earth ( ksitau ) a at the (proper) 
 seasons, distributing food to the nations b ( ksitibhyah ), therefore 
 Vamadeva 0 , praising (him), calls him ‘Lord of the Field’ (8). 
 
 hm 1 , ^r*T d, r 3 , ^Jt}f r. The reading of 41°^ in the text is that of hdndr 
 (presumably r 3 , as r 1 r 4 omit this line here) ; this form of the line is added by b fkr 2 dr 4 
 after 6o ab (see v.r. there), instead of it bfk, and in addition to it r (= r 2 ; omitted in 
 r 3 r 5 ), have here — 
 
 v • bfk 
 
 ^TftT p: 1 r 
 
 G 
 
 II. 
 
Introduction] BRHADDEVATA ii. 42 — [42 
 
 which probably represent — 
 
 cTR^f hm 1 bfk, r, HRi^f dr 4 . 
 
 a Nirukta x. 13: ksetrasya patih: ksetram ksiyater nivasakarmanas, tasya pata va 
 palayita va. b The amended form of this line as found in some of the MSS. (see 
 
 critical note above) would mean : ‘ because dwelling in the field he again in due season 
 gives rain.’ 0 In RV. iv. 57. 
 
 42. Because he declared him who, connected with the middle 
 world, is to be seen by the mind (only), with truth (to be) in 
 truth ( satya ) a , the same (Vamadeva) praised him as Rta b ( 9 ). 
 
 hndbfkdr 4 , r 2 , r 3 . — g *J|T3 hdr.rj ndb, g 
 
 fkr 2 , dr 4 . — IRcJ) hm 1 fr, W* b. — W % hrb, W ^ % 
 
 f, ^ % k, ^ ^ m 1 . — * TR hm 1 rbfk, T( TR r 5 r 7 . — ogrl^hndrbfk, 
 
 dr 4 . — The end of the varga is here marked by C in hdndbfk. 
 
 a Rta is explained in Nirukta iv. 19 as satyam va yajfiam va. Cp. also Sayana on 
 RV. iv. 23. 8. b RV. iv. 23. 8 (in illustration of rta) is commented on by Yaska in 
 Nirukta x. 41 : cp. Roth, Erlauterungen, on this passage. 
 
 9. Vastospati, Vacaspati, Aditi, Ka, Yama. 
 
 43. And by his magical power he abides in the air with 
 internal moisture a shed with thunder : hence he (V amadeva) 
 again b spoke of him (as such in) ‘ the call of Rta ’ ( rtasya slokah ) c . 
 
 bdndr, ^rrRnrt f%t b . f^TI fk, y* fwt 
 
 dr 4 . — fRrfr hfr, fwt m 1 k, f^TcTT b. — 
 
 hm 1 rfb, k. — hm 1 rb, ySRT fk. — gyfpT hm^b, f. 
 
 a "With reference to the meaning ‘water’ (Nirukta ii. 25: rtam ity udakanama) ; cp. 
 below, ii. 50. b That is, first in the sense of ‘ truth ’ (satya), now in the sense of 
 
 ‘ water ’ (i. e. cloud-water, lit. ‘ internal fluid ’ : antarasa). 0 RV. iv. 23. 8 C : see 
 
 Nirukta x. 41. 
 
 44. But because (being in the) middle (sphere) he granting an 
 abode (vdstu) to the world, protects 11 (it), therefore the son of 
 Urva^I (Vasistha) proclaims him (to be) Vastospati ( 10 ) in four 
 (formulas) b . 
 
 IR^W v r, "JR^f hd, JR^m 1 , b, fk. — * hdm 1 , 
 
43] 
 
 — ii. 48 TRANSLATION AND NOTES [Introduction 
 
 bfkr (cp. critical note on i. 92 : jatah san and jdtasya). — «4 (?i hdr, srreft;tiTffT: k, 
 
 f, wnsft: trf?r b. 
 
 a Nirukta x. 16: vastospatir : vdstu vasater nivasakarmanas, tasya paid vd palayitd vd. 
 b RV. viii. 54. 1-3, 55. 1. Caturbhih, here and in some other passages of the BD. (see 
 Index of Words), refers to stanzas, not hymns. Mantraih is perhaps to be supplied here, 
 not rgbhih : but see vi. 41, where rgbhiJ caturbhih actually occur in juxtaposition. 
 
 45. Since the Vedas are learned with speech (vac), (and) the 
 metres there (are recited) with speech, and moreover speech is 
 this universe, therefore (he is) praised as ‘ Lord of Speech ’ (1 1) a . 
 
 hmLb, f, *TR~t ^ k. — This s'loka (45) is omitted in r 1 r 4 . 
 
 0 Nirukta x. 17: vacaspatir : vacah pdtd vd palayitd vd. 
 
 46. And because he abides (in the) middle (sphere) surrounding 
 (the w T orld) a , not afflicted ( dlna ) on any side, therefore the seer 
 Rahugana Gotama b proclaims him as Aditi c (12). 
 
 «T hm l , «T firllN rV, b, $ 7 ^ rfkr 2 . — rVbm 1 , 
 
 hfkr. Cp. critical note on i. 58. 
 
 a Cp. RV. x. 90. 1 : sa bhumim visvato vrtvatisthat. b In RV. i. 89. 10 (Nirukta 
 iv. 22, 23). 0 Nirukta iv. 22 : aditir adind devamata. 
 
 47. But because he is a protection to creatures, desiring 
 (their) Tea — happiness ( suJcha ) a — in his heart, therefore the seer 
 Hiranyagarbha b , adoring 0 (him), spoke of him as Ka (13). 
 
 hm'fr 2 r 3 , b, r, k. — hmVr 6 , 
 
 gtsRbfk, TR TtV ftpC $<i: r. — ^^hm'r, l^hRbfk. — ^R- 
 
 nRR TR^b, r, ^RtTTR ?R^f, ^hmWr 7 , TR 7 J 
 
 TTR^kr 2 . 
 
 a Sukha is one of the three explanations of ka given in Nirukta x. 22 : kali kamano 
 vd kramano vd sukho vd. b The reputed seer of RV. x. 121; see Arsanukramanl 
 
 x. 59 and Sarvanukramanl on x. 121. 0 Cp. arcantah in ii. 32. 
 
 48. He giving a (prayachan) offspring here, and gathering 
 (them) goes forth b (to the other world) : therefore the seer Yama° 
 calls him, the son of Vivasvat d , Yama e (14). 
 
 3 RT: hr 3 m 1 br, IRT fk. — hh’mV, JRW^bfk, IR^fTT r, 
 rL 4 .— hr 3 mW, fk, b, r. — JRTfTI hr, ^ STTfTT 
 
Introduction] 
 
 BRHADDEVATA ii. 49— [44 
 
 bk, f f, ^ Trrfa r 4 . — dd, w ^b, wr f, wr k, 
 
 H^TWIb ndr. — The end of the varga is here marked by Q. in hndbfk. 
 
 a Nirukta x. 19 : yamo yachatiti satak. b Cp. RV. x. 14. 1 (commented on in 
 
 Nirukta x. 19) pareyivamsam . . . samgamanam jananam. c The reputed seer of RV. 
 
 x. 14; cp. ArsanukramanI x. 6 and SarvanukramanI on x. 14. d RV. x. 14. 1 : vai- 
 
 vasvatam . . yamam. 0 Cp. Nirukta x. 20: agnir api yama ucyate. 
 
 10. Mitra, Visvakarman, Sarasvat, Vena, Manyu. 
 
 49. Because all men making ( mitrlJcrtya ) a friend (of him) 
 worship him, therefore ViSvamitra a himself praising (him) calls 
 him ‘ Mitra ’ b (15). 
 
 fa-fterai hm 1 bfkr, ^ 353 ^ dr 4 . hndr, fkr 2 , dr 4 . 
 
 a In RV. iii. 59. 1 (commented on in Nirukta x. 22). b That is, ‘Friend.’ None 
 of the three etymologies given in Nirukta x. ai is here followed. 
 
 50. Because at the close of the hot months he refreshes the 
 earth with water ( rta ) a , creating the activity b (karma) of every- 
 thing ( visvasya ), therefore he (is called) Visvakarman (16). 
 
 mV hd, fk, 
 
 b. — Ww^hm^bf (^fTJ f), kr 2 , ^ %*TT- 
 
 ^tfW^dr 4 . — SR^hndr, b, oR^k.— hm 1 rbfk, § 
 
 dr 4 . 
 
 a Cp. above, ii. 43. b Cp. Nirukta x. 25 : vidvakarma sarvasya karta. 
 
 51. Because he has lakes ( sardmsi ) full of ghee in the three 
 worlds, (the seer) a proclaims (him) as ‘ Sarasvat ’ b , (while) Vac 
 (speech) they call Sarasvatl c . 
 
 ZffcHJ m 1 dr, hfk, b. — ^f?T 3 TTf hm 1 rfk, ^tTT TTPlf b (cp. iv. 39), 
 
 dr 4 . — UTf>i all except dr 4 which read i.e. 
 
 a That is, Vasistha in RV. vii. 96. 4-6, one of these three stanzas being quoted by 
 Yaska (Nirukta x. 24) for Sarasvat, but without explanation. b Yaska, Nirukta x. 24, 
 does not explain Sarasvat, merely remarking: sarasvatl vyakhyatah. This must refer to 
 ii. 23, where Sarasvatl is stated to be a name of Vac (voice), RV. vi. 61. 2 being quoted 
 as an example of Sarasvatl as a river, while examples of her as a goddess ( madhyasthana 
 stri) are deferred to Nirukta xi. 25-27. 0 5 i c<i = iv . 39 ® l , except that in the latter 
 
 passage HTVit takes the place of Curiously enough b has in the present passage 
 
45] — ii. 53 TRANSLATION AND NOTES [Introduction 
 
 the reading Mini which we should at first sight expect in iv. 39 (cp. notes on that sloka). 
 The reading of r 4 r 4 refers to the only two seers who mention Sarasvat, DIrghatamas in 
 RV. i. 164. 52 and Vasistha in RV. vii. 96. 4-6. 
 
 52. Because being their life {prana) he moves a ( venati ) — 
 abides — in them, therefore the seer named Vena Bhargava b here 
 calls him Vena ( 18 ). 
 
 * 74^3 hm 1 r 3 , b, r 6 r 7 , r, omitted in fk. — 
 
 *^ft hndr, fk, b, r’r 4 (cp. ii. 47). 
 
 a Yaska, Nirukta x. 38, explains Vena as derived from the verb ven in the sense of 
 * to desire ’ : venateh kantikarmanah. This verb is one of the kantikarmanah in Naighantuka 
 ii. 6; it also occurs among the verbs of motion ( gatikarmanah ) in Naighantuka ii. 14. 
 Cp. Roth, Erlauterungen, on Nirukta x. 38. b The reputed seer of RV. x. 123, the 
 first stanza of which is explained by Yaska in Nirukta x. 38. Cp. Arsanukramanl x. 60 : 
 veno nama bhrgoh sutah. 
 
 53. Primaeval ( agraja ) Heat a (tapas), desiring (abhimatyc c) b , 
 created him month after month : therefore Manyu Tapasa c calls 
 him ‘ Manyu.’ 
 
 Jnwhm'r, JTT^Ti bfk, rh 4 .— ndbr, hr 3 , 'Sjfa- 
 
 fkr 2 , ^f>TrTO dr 4 . — TTOtiTW dr 4 , rffit ^ k, <Trft sT 3 f fb, rTfft tT^ hmL. 
 — *T*jfWT° bfkr, h m 1 . — The end of the varya is here marked by ^0 in 
 
 ndbfk, not in hd. 
 
 a My reasons for adopting the emendation tapo ’yrajam are the following. Tapas 
 would account for the patronymic form tapasa in the name of the Rishi invented from the 
 contents of the two hymns RV. x. 83, 84, where Manyu is frequently addressed and 
 connected with tapas (83. 2, 3), and might thus be called manyu tapasa. Tapas is the starting 
 point of creation in some of the cosmogonic hymns of the RV. (x. 190. 1 ; x. 129. 3), whence 
 desire, kama (cp. abhi-matya), came into being, the first seed of manas (cp. manyu) ; and 
 tapas is identified with svayambhu brahma and called the ‘first marvel,’ TB. iii. 12, 3 1 
 (cp. Ved. Stud, iii, p. 129). Manyu in x. 84. 1 (also 83. 3) is identified with Indra (the middle 
 Agni), and Agni in RV. x. 52. 3 is said to be bom month after month ( jayate masi masi, 
 cp. sasrje masi masy enam ). Thus Manyu Tapasa would be the deity as well as invented 
 Rishi, though these are regarded as distinct (there being no atmastava here), as Yama in 48, 
 Vena in 52, Tarksya in 58, Mrtyu in 60. Dr. Sieg, with whom I corresponded about this 
 passage, wished (with r 4 r 4 ) to read tapo ’grajah, ‘the eldest bom of Tapas’ (= Manyu 
 Tapasa), but the meaning seems to me impossible. The MSS. constantly confuse anusvara 
 and visarga ; for instance, in ii. 60 where, in the case of the analogous emendation 
 nearly all the MSS. have visarga for anusvara. Again, vrajam (fb) is very close to grajam. 
 
Introduction] 
 
 BRHADDEVATA ii. 54— 
 
 [46 
 
 b Yaska (x. 29) derives Manyu from man also, though without explaining why he is so 
 called : manyur manyater diptikarmanah krodhakarmano vadhakarmano vd. 0 Manyu 
 
 Tapasa is, according to AreanukramanI x. 33 and the Sarvanukramani on x. 83, the seer 
 of RV. x. 83, 84. The first stanza of the latter hymn is commented on by Yaska, Nirukta 
 x. 30. 
 
 11. Asuniti, Apam napat, Dadhikra, Dhatr, Tarksya. 
 
 54 . Because at the time when beings die he alone leads 
 (nayati) (their) spirits a [asicn), therefore he is spoken of as Asuniti 
 (20) by 6rutabandhu b who praises (him). 
 
 SlTOl^hm'r, fk, TRISRt b. — ^pnTT hm'r, q?T- 
 
 b, }p 4 WTrTT g*R^TT f, k. 
 
 a Nirukta x. 39 : asunitir asun nayati. b The reputed author of RV. x. 59, the 
 fifth stanza of which is commented on in Nirukta x. 40. 
 
 55 . At the end of the hot months (his) birth takes place in 
 (their) midst a : therefore the seer Grtsamada b (in) praising (him) 
 calls him Child of Waters 0 (21). 
 
 ° 5 RWrfTO% hm'r, bfk. — TOTTOTRhm'r, ^ 
 
 r'r 4 , xrarer fk, ^ TORIT b.—^I^: m'r, h, 
 
 ^HRfk, ^ b, 
 
 a Cp. apsv antar in RV. x. 30. 4 commented on in Nirukta x. 19 ; not ‘in the middle 
 (sphere),’ as one would otherwise be inclined to translate from the use of madhyamah in 
 ii. 44 and madhyabhagendrah in ii. 31. b In RV. ii. 35 (cp. Nirukta x. 19). 0 Cp. 
 
 Nirukta x. 18: apam napat tanunaptrd vyakhyatah: see above, ii. 27. 
 
 56 . Because supporting ( a-dadhat ) the mass of waters con- 
 tained in the atmosphere a for eight months, he roars b ( krandati ) 
 frequently in (their) midst, therefore he is described as Da- 
 dhikra (22). 
 
 m'rbf, k. — m'r, hd, f, 
 
 k, b, WfWt r'r 4 . — 56 c<J omitted in fk. — hm'rb, dr 4 . — 
 
 •TOR hr, “TO 5 ! 1 '- — 0 «RT%5T hr 3 m'brVr 7 , «%f<T r'r 4 . 
 
 a Cp. antdrasdh above, 43. b This is one of the three derivations given in 
 
 Nirukta ii. 27 (tho first part of the compound, dadhat, being the same in all throe) : dadliat 
 kramatUi vd dadhat hrandatiti vd dadhadakari bhavatiti va. 
 
47] 
 
 — ii. 59 TRANSLATION AND NOTES [Introduction 
 
 57. He then himself roaring deposits ( cladhati ) in the earth 
 for a month, the germ developed in the ninth month : (therefore) 
 he is sung in stanzas (of the Rg-veda) as ‘ Dhatr ’ a ( 23 ). 
 
 b . — H JTTRnlifUindrb, — 57° 6 omitted in fk. — 
 
 ^ 3 #T VTTtafa: Wr, ^ f, k, Wfa: b. 
 
 a There is no corresponding explanation in the Nirukta ; all that is there said is 
 (xi. 10) : dhata sarvasya vidhatii. 
 
 58. In the wide a ( stlrne ) air he dwells ( ksiyciti ) or he swiftly 
 (turnam) glides b ( ksarciti ) : therefore the seer Aristanemi Tarksya c 
 has spoken of him thus as Tarksya ( 24 ). 
 
 hndr (Nirukta x. 27 ef^TJT £ «r1 
 
 r 1 r 4 , ^ fr 2 k. b. — ^ hm’r (^TtT^ 
 
 T^T Nirukta x. 27), SfrfT(?m rV, f, ^f^SfrT wfa kr 2 , 
 
 b, * 1^1 eft? dr 4 . — ^^hr 3 bfkr 2 i 5 r 7 , r (dr 4 ?). — The 
 
 end of the varga is here marked by ^ in hm 1 bf, not in k. 
 
 a Nirukta x. 27 : tarksyas ivastrd vyakhyatah (see viii. 13 : tvasta turnam a£nuta iti 
 nairuktah) : tirne ’ntarikse ksiyati turnam artham raksaty asnoter vd. In view of the 
 etymology in the Nirukta, it looks as if tirne might have been the original reading of 
 the BD., but stlrne may have been an intentional variation as having a clearer meaning. 
 Cp. the etymologies of Tvastr given below, iii. 16. b Ksarati may also have been 
 
 an intentional deviation from raksati, the explanation of the Nirukta. 0 The reputed 
 
 author (Arsanukramanl x. 61) of BY. x. 178, the first stanza of which is commented on 
 in Nirukta x. 28. Tarksyarsih may be meant for a compound, not an irregular sandhi. 
 
 12. Pururavas, Mrtyu. Names of the sun: Savitr, Bhaga. 
 
 59. Roaring (I'uvan) in the sky he proceeds to sunrise, discharg- 
 ing a the waters from the abyss (krntatrat) h : (therefore) Uruvasinl c 
 (i. e. Urvasi) calls him Pururavas ( 25 ) d in her own words e . 
 
 ^tr, *Tcf^b. JT f, *R;k, yt^hm 1 . — m’b, hr 3 , 
 
 r, fk.-fw^H: m 1 r, f, h, k, 
 
 WK b. — hr, m 1 , ^< 4 ^: b, f, k.— 
 
 bfkr. 
 
 hdm 1 
 
 a Cp. above, i. 93. b An instance of a Vedic word used without the influence 
 of the passage referred to. 0 Meant to be an etymological form of Urvasi, which, 
 
 however, differs from any of the three derivations given by Yaska in Nirukta v. 13. d Cp. 
 Nirukta x. 56 : pururatd bahudha, roruyate. On the rava of various gods, see Vedische 
 Studien iii, p. 137. 6 In BY. x. 95. 7 (commented on by Yaska in Nirukta x. 47). 
 
Introduction] 
 
 BRHADDEVATA ii. 6 ck- 
 
 [48 
 
 60 , 61 . But because with great din he goes driving on the 
 deceased ( mrtam )* , therefore him, as being death ( mrtyu ), the 
 youngest son of Yama, named Samkusuka b , himself praises as 
 ‘ Mrtyu ’ (26) c . 
 
 Causing the darkness to disappear from the sun and Dawn 
 to appear, 
 
 60. iren^rafTTkd, f, h, m 1 , irarrw%f?T 
 
 b, irr^rr r, %f 7 f dr 4 .— *pr: fkr 2 , frr: hm 1 ^ d, r 4 . — Between the 
 
 two lines of 6o(where it is absolutely out of place) b fkr 2 dr 4 r(r 7 ?) add the line (=4i“ 6 ) : 
 
 'WQ bfkr 2 , %?? r. — r, b, f^rt f, r 2 , k. — 
 
 3 ^TtJR 0 r, b, Hr} ^(?)r° f, *T?[^R 0 k, *JtT + R° r 2 . — 4 °fa^r, ®f^f 
 
 b, k, fr 2 , «fa=T (f^rft) r 1 r 4 . 
 
 6r. hm 1 r, STERW: bfkr 2 , r 5 . — ^M^r, R r 4 , 
 
 h r 3 m Vr 5 , qq&Rtf b, k. — bf krVh r 3 m\ igjft dr 4 . — bmh, ^ b, f k. 
 
 a The explanation of Satabalaksa Maudgalya in Nirukta xi. 5 : mrtyur marayatiti sato, 
 mrtam cyavayatiti va htabalakso maudgalyah. b The author of RV. x. 18, the first 
 
 stanza of which is quoted by Yaska in Nirukta xi. 7. Cp. ArsanukramanI x. 8, and 
 Sarvanukramani on RV. x. 18. 0 Twenty-three of these names occur in Naighantuka 
 
 v. 4, and three (Aditi, Dhatr, Mrtyu) in v. 5, most of them being explained in Nirukta x. 
 
 62 . he alone propels ( pra-sauti ) a the day-star : by reason 
 of that function he is Savitr (1). And he arose illuminating 
 ( bhasayan ) these worlds with his rays : therefore the seer Vasistha b 
 himself (in) praising (him) calls him Bhaga c (2). 
 
 f^crreit bfk, f^cfT ^T/tdd, f^TRiT: hndr. — hndrbfk, 
 
 dr 4 . — JTTO^ndfk, ^T^R^hrb, MTffT *RT dr 4 . — hm'r, T! 0 hr 2 
 
 r 3 d, T: 0 fk. — ^Ul^hm'r, bfkr 3 (r 2 ?). — The end of the varga is here 
 
 marked by ^ in hbfk, not in m 1 . The end of the preceding line (RTf^rfH:) is marked 
 in lid by Q.^, and the end of the varga (after by Q.$ II II 
 
 a Cp. Nirukta x. 31 : savitd sarvasya prasavita. The enumeration of the seven names 
 of Surya begins with this sloka. I have preferred the reading which has divakara in the 
 accusative, as the verb pra-sii is regularly used as a transitive ; but the nom. otherwise 
 makes good sense : ‘ the day-star (i. e. Surya) stimulates (in general).’ b The author 
 of RV. vii. 41. 2, which is commented on in Nirukta xii. 14. 0 Bhasayan here appears 
 
 to be meant for an etymological explanation of bhaga, suggested, perhaps, by tho explanation 
 of jura as applied to the sun in Nirukta iii. 16: rdtrer jarayila sa eva bhasdm ; though the 
 word bhaga is there derived from tho root hhaj. 
 
49] — ii. 66 TRANSLATION AND NOTES [Introduction 
 
 13. Pusan, Visnu, Kesin, Visvanara, Vrsakapi. 
 
 63. Nourishing ( pusyan ) he causes the earth to thrive, dis- 
 pelling the darkness with his rays a : therefore Bharadvaja praised 
 him as ‘ Pusan ’ (3) with five (hymns) b . 
 
 lim'r, b, WTOT^fk. 
 
 <K d C 
 
 a Cp. Nirukta xii. 16 : yad rasmiposam pusyati tat pusa bhavati. b RV. vi. 53-56, 
 58 ; the first stanza of the latter is commented on by Yaska, Nirukta xii. 17. Cp. below, 
 
 v. 118 . 
 
 64. Because the three ( trlni ) regions ( rajdmsi ) shine with 
 brilliance as his footsteps, therefore Medhatithi a pronounces him 
 (to be) Visnu (4) of the three strides ( trivikrama ). 
 
 hm'r, €T b, f, dr 4 , 7^% k. 
 
 8 In RV. i. 22. 17, which is commented on by Yaska in Nirukta xii. 19. In explaining 
 the words of the text, tredhd nidadhe padam, ho quotes Sakapuni’s opinion that this refers 
 to the three worlds (prthivydm antarikse divi), an opinion followed in the present passage 
 of the Brhaddevata. Cp. my ‘ Vedic Mythology,’ p. 38. 
 
 65. Because, after making a sojourn ( sdyam ) apart, he goes, 
 at the departure of darkness, making light a ( prakasam ) for 
 beings with his beams, therefore they regard him as (the Hairy) 
 Ketsin (5). 
 
 WTQ m 1 r, ^TTfTT hd, ^TTf^f fk, WTQ HTTflT b, 
 
 ^ dr 4 . — ^ m 1 rbfk, hd. 
 
 a Cp. Nirukta xii. 25 : kefi, keia rasmayas, tais tadvan bhavati, kasanad va praka- 
 sanad va. Cp. above, i. 94. 
 
 66 . Because all men ( viive narah) now singly (and) separately 
 think a of him, by reason of this function he is praised in 
 laudations as Visvanara (6). 
 
 *T hm 1 r, HT dr 4 , *TT b, ^TT 
 
 fk.' — r, hdb, fk. — •HJI hr, m 1 d, 
 
 TTT k, •JWrr: fb.— f^RT^hm’rbfk, Wn^dr 4 . 
 
 a The verb used in Yaska’s explanation is not man but ni (Nirukta vii. 21) : visoan 
 naran nayati visva enam nara nayantiti va. Cp. Roth’s Erlauterungen on Nirukta vii. 21. 
 
Introduction] 
 
 BRHADDEVATA ii. 67— 
 
 [50 
 
 67 . Because having become a brown ( kapila ) bull a ( vrsa ), he 
 mounts the firmament, therefore he is Vrsakapi (7), (in) ‘ Indra 
 is above all ’ b (RV. x. 86) ; (or) this highest bull ( vrsa ) goes 
 causing to waver ( kampayan ) with (his) rays c : 
 
 brV, f 5 Ni (without visarga) hdr 3 m 1 fkr 2 , r. — lim'r, b, 
 
 ft- — The end of the varga is here marked at the end of this s'loka (eva sah) by ^ 
 in hdbfk, not in m 1 . I have left it there, as all the MSS. which mark it agree. It would, 
 however, have been much more natural to end the varga after the preceding line (uttarah), 
 as varga 13 and varga 14 would thus have five slokas each, instead of five and a half and 
 four and a half respectively. The sense would, moreover, not have been interrupted as by 
 the present division. In hd the preceding line ( uttarah ) ends a sloka, numbered QC, 68 a& 
 is numbered Q.Q., 69°^ as ^00, 69 (after yah) as ^ (=^0^), &c. 
 
 a Cp. below, vii. 141. b The refrain of RV. x. 46, the twenty-first stanza of which 
 is commented on by Yaska in Nirukta xii. 28. c This alternative etymology is based 
 on Yaska’s in Nirukta xii. 27 : yad raSmibhir abhiprahampayann eti tad vrsakapxr bhavati 
 vrsakampanah. 
 
 14. Derivation of Visnn. Incidental names cannot be enumerated. 
 
 68. (i. e.) because he goes home ( astam ) at eventide causing 
 beings to sleep a , (his name) Vrsakapi may be (derived) from this; 
 for in the three formulas beginning ‘ the waste ’ ( dhanva : RV. x. 
 86 . 20-22) in the hymn to Vrsakapi b , he appears to be bidden 0 
 thus ( iti ) by Indra. 
 
 hm'rb, | f, * k. — fi^J hrfk, ^ b, r 6 . — V%f 7 T ndrbr 5 , 
 
 VT^fiy fk, hdr 3 . — Wqm'l hdm 1 , fkr 1 , UTipfr b.— hndrfb, 
 
 kr 2 . It would be best (as in hd) to make sloka 68 end after varisakape, as I have 
 been obliged to do in the above translation, owing to the sense running on. 
 
 a This is meant to be an explanation of rasmibhih kampayann eti. b The irregular 
 formation vurisakapa for varsakapa seems to be due to the exigency of metre. 0 In 
 the three stanzas (x. 86. 20-22) Vrsakapi is addressed and called upon to go home ( astam 
 ehi) by the path which procures sleep ( svapnanamfana : in Nirukta xii. 28, however, ex- 
 plained as that which destroys dreams : svapndn naiayati). 
 
 69 . Visnu a may be from (the root) vis (visnati) or vii ( viiati ), 
 (or) from vevis ( vevesti ), expressing pervasion b : (he) is (thus) 
 explained as the Sun who is everything c and is contained 
 in everything. 
 
51] — ii. 73 TRANSLATION AND NOTES [Introduction 
 
 hdm 1 r, b, 7 ^ f, 7 *T k.— h, r, %%T m 1 , f^J- 
 
 bf, fawtT k: the reading of bk looks like a corruption of (the third 
 
 etymology in Nirukta xii. 18), which may thus have been the original reading of the Brhad- 
 devata. — hdndr, °iSWr: f, 0 ^Wr bk. — hm’bk, TIcT r. — 
 
 hdm 1 , k, 7&1 r, bf. — The third line of 67 ("^fTH 0 ) and 68, 69 omitted in dr 4 . 
 
 a The etymology of Yisnu is added here at the end of the list of the names of Surya, 
 as it was not given in 64. b Cp. Nirukta xii. 18 : atha yad visito bhavati tad visnur 
 bhavati; visnur visater va vyasnoter va. The above three explanations are probably meant 
 to correspond to these : visndti = visitah, visati=vifati, vevesti = vyasnoti. 0 Cp. ii. 158. 
 
 70. The five, the twenty-six, and the seven names of Agni, 
 Indra, and Surya a (respectively), have (thus) been duly stated 
 in succession. 
 
 a Cp. above, ii. 22. 
 
 71. But of the incidental names a , accompanied by the above- 
 mentioned 11 nominal characteristics ( nama-laksanaih ), a separate 
 enumeration does not exist. 
 
 g bfkr, ^ hdm 1 . — hdr, bfk. — The end of the varga 
 
 is here marked by ^8 in hdm 1 bfk. — This sloka (71) is numbered as $ (=^ 0 $) in hd, 
 and 8 (=^08) in m 1 . 
 
 a That is, epithets, e. g. vrtrahan, which accompany any of the regular names, e. g. 
 Indra, mentioned above, cannot be enumerated ; cp. Nirukta vii. 13 : abhidhdnaih samyvjya 
 havii codayatindraya vrtraghna indraya vrtratuia indrayamhomuca iti; tdny apy eke samd- 
 mananti, bhuyamsi tu samamnanat. Cp. below, ii. 93. b i. 86-88. 
 
 15. Threefold Vac : her terrestrial and middle forms. 
 
 72. As to Speech (Vac) also, who is threefold as terrestrial, 
 middle, (and) celestial, listen to (an account of) her hymns (and) 
 names according to her sphere. 
 
 f=rfwr g *rr hdr, frfwr g *r. m 1 , b, (tto^t) ^ g 
 
 fk. — °WT*T Dl 0 hm 1 r, fa 0 b, nilMTfa fk. 
 
 73. Now she owns the entire hymn when the rivers on earth, 
 and when the waters, (and) when the plants a , being praised, 
 own it b . 
 
Introduction] 
 
 BRHADDEVATA ii. 74 — 
 
 [52 
 
 hm 1 r 3 bfkr 2 , ffaT r*r 4 , TJ/TT r. — «T^T *!pTT hdm a bfk, *f^T: *jJcTT r, •T^T^T^T 
 rV.— ^ % 5 T r*r 4 bfkr 2 , Vft %^T r 3 , %^T hd, m 1 . — W 5 R*rP?r bdm 1 ^ 
 
 JTWTTft bfkr 2 . — ^rtnfr b, *T TTW^fT f, k, 
 
 ^TKRi: bdr, rf^T ^W?IWr rV. 
 
 a Rivers, waters, plants are here mentioned in the same order as in Naighantuka 
 v. 3, and above, i. 1 12. 11 Enam, which all the MSS. have, is ungrammatically used 
 
 for enad, with reference to the neuter suktam; cp. v.r. of itarad, viii. 17. 
 
 74. And when she becomes Aranyani and Ratri, Sraddha, 
 Usas, and Prthivi by name, and Apva a , (all these forms of her) 
 own the stanza b . 
 
 Tnft ^ hdmV wft ^ b, wft w fk. — ^rr: hdr, ^rr m\ %trr rVbfkr 2 . — 
 %*T hdrb, m 1 fk. — hd, m 1 , ^ fkr, 
 
 3JJ3T mi ^ b. 
 
 0 See below, 75, note a . b As her representatives, being thus rgbhajah. 
 
 75. Also when she becomes Agnayl a by name, she appears 
 here (in the RV.) in various passages ( tatra tatra) praised only 
 incidentally in some (hymns) addressed to Agni. 
 
 *TRffU$Trr hdm 1 r, •TTJT’ft b, *TRH ft %VT fk.— bfkr, »J 
 hdm 1 . 
 
 a Of the above eleven names of female deities, nine agree with the enumeration 
 ( nadyah to Agnayt) in Naighantuka v. 3 (terrestrial deities), Usas and Sarasvati being added 
 from Naighantuka v. 5 (atmospheric deities). They also correspond to the list of ten in 
 BD. i. 1 12 (where they are connected with the terrestrial Agni), the only difference being 
 that Usas and Sarasvati in the present passage take the place of Ila in that. 
 
 76. When she, being Vac a in the middle (sphere), has become 
 Aditi and Sarasvati, she owns the complete hymn under (these) 
 three names only b . 
 
 *rai° hdmV *n 2 TW» bfkr 2 . — 3 JWT f^Tlim’r, *jVtTT ^ bfk. — WU hbr, 
 UUU fk, m 1 . — ^ hm’r, f»T^ b, fk. — The end of the 
 
 varga is hero marked by 44 in bfm 1 , not in hdk. This sloka(76) is numbered as c (=^0^) 
 in hd, and as 40 (=^40) in m 1 . 
 
 a Of the nineteen names of the middle Vac enumerated in 76 to 78, all except 
 Romas'a (and, of course, Durga) are to be found in Naighantuka v. 5 (deities of the middle 
 sphere), devapatnyah being added from Naighantuka v. 6 (celestial deities), while four 
 (occurring in v. 5), PjthivI, Gauri, Usas, and IJa, are omitted. Thoy are for the most 
 
53] — ii. 78 TRANSLATION AND NOTES [Introduction 
 
 part identical with the female deities previously enumerated (i. 128, 129) as connected 
 with Indra. b That is, the middle Vac is siiktabhaj under these three names alone, 
 while under the remaining names, which are incidental, she is only rgbhaj . 
 
 16. Other middle forms of Vac. Her four celestial forms. 
 
 77. [She on becoming Durga (and) uttering 4 a stanza may- 
 own a (whole) hymn] b . Her (other) names are Yami, Indram, 
 Sarama, RomaSa 0 , UrvaSi ; she first d becomes Sinivall and Raka, 
 Anumati, Kuhti; 
 
 hd m 1 fkr, f V b. — SJyT# hd r fk, b, m 1 . — MT h d rf k, m 1 , 
 
 3 TRTT r 6 r 7 , b. — The first line of 77 (esaiva durga) is omitted in r 1 r 4 . — l*tlf«! 
 
 hm 1 r, Pr 4 , % ^ ^ f, 7 T# ^ WlflTWt 
 
 ^rrtpft b. This looks as if the words of the text had been glossed with 
 
 the words tsjfcWifa ^ •TWrf’T 1 fa , i. e. ‘and the names devoted to her 
 
 praise, which own hymn or stanza,’ (are) . . . , and as if this gloss had been substituted 
 
 for I Id in b as well as f (where, however, is omitted), while only 
 
 was substituted in r 1 r 4 . — hdm 1 , r, b, 
 
 qftl s nP n f. — hdm 1 r 3 , JT^^TVin b fkr 2 , VWVU r, rV. 
 
 TT^TT fd: hdm 1 rbfk, r 4 r 4 . 
 
 a What was exactly meant by krtva in connexion with ream in this interpolated line 
 (see next note) is not clear. b There can be no doubt that this line is an inter- 
 
 polation, for Durga, not being a Vedic goddess, is not to be found in the Naighantuka, 
 as are all the other deities here enumerated ; the line, moreover, interrupts the sense of 
 the passage, besides giving half a sloka too much to the varga. It must, however, have 
 been an early interpolation, as it occurs in MSS. of both groups. 0 This is the only 
 one of the above names not occurring in Naighantuka v. 5, 6. Cp. note a on 76. 
 d This perhaps alludes to the fact that the group Anumati, Baka, Sinivall, Kuhu, in 
 Naighantuka v. 5, comes before Yarn!, UrvasI, PrthivI, IndranI. 
 
 78. then Go, Dhenu, the Wives of the Gods, Aghnya, Pathya, 
 and Svasti, Rodasl. (Now) whatever names of any (gods) a are 
 incidental, own the stanza (only) b . 
 
 g jf W r r 6 r 7 . — hr 3 m 1 br 6 r 7 , ^ fkr 2 , r. — %Vrf 7 Tc*Tf^ 
 
 • ^ y r r fj T hmL, %xnf^iT*rfwrflr b, f^qTcrarRrrfwrfw fk, 
 
 r 1 . 
 
Introduction] 
 
 BRHADDE V AT A ii. 79 — 
 
 [54 
 
 a Yesam : this being a general remark, and therefore not referring grammatically to 
 the female deities enumerated in the preceding lines. b That is, the incidental (nai- 
 patika) names of the middle Vac (like the corresponding ones of her terrestrial form in 
 74, 75) are only stanza-owning ( rgbhaj ), not hymn-owning (suktabhaj) as the primary names 
 in 76 (as well as 73 and 79). 
 
 79. But when this Vac becomes Surya, she belongs to that 
 (celestial) world : thus on becoming Usas as well as Surya, she 
 owns the entire hymn a . 
 
 br, cm$ m 1 , hd, dr 4 , f. 
 
 hdm 1 rb, f. — °fW bkr, »fwf, °fw: hd. — rf^TT hdm 1 bfkr 6 r 7 , 
 
 <T^T r. — rbr 6 r 7 , hdmVfkr 2 . 
 
 a These being the primary names of the celestial Vac. Thus there is a whole hymn 
 to Surya (x. 85) and a number to Usas. 
 
 80. And when she becomes Vrsakapayl (and) Saranyu a , these 
 two undoubtedly (own) a stanza b . And when she is Earth 
 corresponding to Heaven ( dyuvat ) c , she only owns (a stanza) 
 incidentally d . 
 
 1 ^ ft VffK Wrb, 3 ^ ^ f, rTI^dr 4 , 7 * ^^r 7 . — hdr 3 , 
 
 m 1 , Srfw r, ^f^fk, dr 4 . 
 
 a Usas, Surya, Vrsakapayl, Saranyu are all mentioned together in this order as god- 
 desses of the celestial sphere in Naighantuka vi. 6. b Vrsakapayl and Saranyu are each 
 mentioned only once in the RV. (x. 86. 13 and x. 17. 2 respectively). 0 That is, as 
 belonging to the celestial sphere ; for PrthivI occurs among the deities of each of the 
 three spheres in Naighantuka v. 3, 5, 6. This is doubtless due partly to PrthivI being 
 constantly invoked along with (the celestial) Dyaus, and partly to the loose use of the 
 ‘ three earths ’ in the RV., to denote earth, air, heaven ; cp. my ‘ Vedic Mythology,’ p. 9. 
 d PrthivI is addressed in only one whole hymn (of three stanzas), v. 84, where she is stated 
 below (v. 88) to be madhyama ; but according to ii. 74, 76, 80 no form of PrthivI is suktabhaj. 
 
 81. We see that when this Vac is Surya, Gauri a , Sarasvati, 
 they (are) in the hymns to the All-gods (praised) incidentally only. 
 
 bfk omit going on *TcTT &c., doubtless owing to the preceding 
 
 line ending with ^ni hm 1 rbk.^i^T: f,%WT*tdr 4 . — 8i 6 =iv. 36 s . — The end 
 
 of tho varga is here marked by in hbfk, not in m 1 . — In hd, 8i a6 (ending 
 
 numbered ^ (=^), ^ 82 a6 (ending f^) (=^tf). 
 
 a A goddess of the middle sphere (Naighantuka v. 5) omitted in the enumeration 
 above (77, 78). RV. i. 164. 41, 42 are given as examples for Gaurl in Nirukta xii. 40, 41. 
 
55] — ii. 84 TRANSLATION AND NOTES [Introduction 
 
 17. Names of female seers: three groups. 
 
 82. Ghosa a , Godha b , Visvavara c , Apala d , Upanisad, Nisad®, 
 Brahmajaya (who is) named Juhu f , the sister of Agastyaff, Aditi h , 
 
 *Tlm ^ftVT brfk, *Tl MT hdm 1 (Arsanukramani). — 0 414,1 Ml j 1 r 4 
 
 m 1 b f k r 2 r 5 , li d r 3 . — m 1 b r f k d, MT*TT ~ b. 
 
 a RV. x. 39, 40. b x. 134. 6, 7. 0 v. 28. d viii. 91. 
 
 * These two are the seers of the khila of seven stanzas beginning pra dharayanlu madhuno 
 ghrtasya, and described thus in the Kashmir MS. of the khilas : ‘pra,’ sapta, brahmyo 
 [i. e. brahmyau = brahmavadinyau\ nisadupanisadau. f Juhu Brahmajaya, seer of RV. 
 
 x. 109; see Arsanukramani x. 51, and SarvanukramanI on RV. x. 109. e Seer of 
 
 RV. x. 60.6; cp. Arsanukramani x. 24; SarvanukramanI on x. 60; Sieg, Sagenstoffe, p. 129, 
 note 7. h The seer of some of the stanzas of RV. iv. 18. 
 
 83. and Indranl a , and the mother of Indra b , Sarama®, Roma6a d , 
 Urva£I e , and Lopamudra f , and the Rivers s, (and) Yami h , and the 
 wife SaSvatl 1 , 
 
 %*S 7 ri 7 TT hm 1 rb, fkr 2 . — ^ ITWt hdrV, ^ mh, 
 
 bfkr 2 . — 83^ = ii. 77**. 
 
 a x. 86 (several stanzas) and 145. b Indramataralj are said to be the Rishis 
 
 of x. 153, Arsanukramani x. 79. c In several stanzas of x. 108. d i. 126. 7. 
 
 6 In several stanzas of x. 95. f i. 179. 1, 2. e In some stanzas of iii. 33. h That 
 is, Yam! Vaivasvatl in x. 10 and 154. 1 viii. I. 34. Sieg, Sagenstoffe, p. 40, cites 
 
 a passage from the Nltimanjarl in which nari, among women ( strlsu ), is she who is distressed 
 when her husband is distressed, and rejoices when he rejoices, sasvatl being quoted from 
 the RV. (viii. 1. 34) as an example. Cp. SarvanukramanI on RV. viii. I, and below, vi. 40. 
 
 84. &ri a , Laksa b , Sarparajhi®, Vac d , &raddha e , Medha f , 
 Daksina £, Ratri b , and Surya Savitii (all these) are pronounced 
 to be female seers j ( brahmavadinyah ). 
 
 sfWrgT hdm 1 , b, fk, sfhN ft: r. — hm’r, 
 
 b, ^rr^TTSTT f, kr 2 . — NTT hra’r, b, 41 * 41 * 1 ^ 
 
 fk.— iftrn: hm 1 r, tttfTT fk, tfarTT b. 
 
 a Supposed seer of the Srlsukta, the khila after v. 87. b Seer of a khila, cp. 
 
 below, viii. 51. c RV. x. 89. d x. 125. 6 x. 151. f Seer of the 
 
 Medhasukta, the khila after RV. x. 151. e Rv. x. 107. h x. 127. 1 x. 85. 
 
 1 These three s'lokas (82-84) are identical with three at the end of the Arsanukramani 
 (x. 100-102). With 82, 83, cp. i. 128, 129. 
 
Introduction] BRHADDEVATA ii. 85 — [56 
 
 85. The first group of these, consisting of nine®, praised the 
 deities ; the middle series b conversed with seers and deities. 
 
 ?TTSi km 1 !, 7 TTST fkr 2 , STST b. — hra’r, ^ b, ^ f, 
 
 S^ST ^ k. — S^ hm'r, S*J^ b, S*jl£ fkr 2 , S^ r 1 . 
 
 a That is, those enumerated in ii. 82. b The nine enumerated in ii. 83. 
 
 86. So the last group sang of the evolutionary forms ( bhdva - 
 vrttani ) a of Self b . Whoever is the seer (of a hymn by one) of 
 the last group is also the deity c . 
 
 ^JlWtTW hm’r, ysPtTW k, ^TSnyrtrTS: bf. — 86 is omitted in 
 
 r’r 4 . — The end of the varga is here marked by in hdbfk, not in m 1 . — 86 a6 is 
 numbered as (=^^) in hd, 8 7 fl6 as «i<» (= y\Q.). 
 
 a For a definition of bhavavrttam, see below, ii. 120. b According to the Sarva- 
 nukramanT, seer and deity are identical in the case of Sarparajni (RV. x. 189: atmadai- 
 vatam), Vac (x. 125: tustdvatmanam), Sfraddha (x. 151), Daksina (x. 107), Ratri (x. 127), 
 Surya Savitrl (x. 85 : atmadaivatam). The three others, S'rl, Laksa, Medha, are the seers 
 and deities of khilas. Atman here I take to mean ‘self’ (in accordance with the evident 
 meaning of the SarvanukramanT passages just given, and their interpretation by Sadguru- 
 sisya), the expression dtmano bhavavrttani jag an being equivalent to atmanam astaud . . 
 devatam in 87. 0 As the object of praise is self. 
 
 18. Deity in self-laudations and colloquies. Particles. 
 
 87. Now (each seer of) the last group thus praised herself 
 as the deity : therefore whoever may be the seer in self-laudations 
 is at the same time the deity. 
 
 WStrTS: hm’r, WsfTrW b, SS^trfSl f, ^tIS^ SI r’r 4 . — WT^TriT- 
 hm’r, b, fk, cT^T^TUT^Q(^) r’r 4 .— STPS 
 
 IN ^TCT hm’r, W&l ^ST fb, STT 3 I k, S^fs 
 
 r’r 4 . 
 
 88. He who utters the speech in colloquies should be (regarded 
 as) the seer a in it ; whoever may be addressed by that speech 
 should be (regarded as) the deity therein b . 
 
 hm’rbfk, r’r 4 . — lun’rb, TfariN fk. — m’kr, 
 
 ^ hdfb.— -^SST ST hdm’r, tj xf ST f, ^SST ^ ^ ST k, ^RTT ^ 
 
 ST r’r 4 , H ST b. 
 
57] 
 
 — ii. 91 TRANSLATION AND NOTES [Introduction 
 
 a Cp. Sarvanukramnni, Introduction ii. 4 : yasya vdkyam sa rsih. b Cp. ibid., 
 
 ii. 5 : yd tenocyate sa devatd ; see also the three lines quoted from the Devatanukramani by 
 Sadgurusisya (pp. 97, 98) on RV. i. 165. 
 
 89. a Particles are enumerated in various senses — both for the 
 purpose of connecting actions, and occasionally for the sake of 
 comparison b . 
 
 ^ hm 1 (and Nirukta i. 4), ^ fkr, ^ 
 
 b, dr 4 . 
 
 a Text and translation, with notes, of the following passage (ii. 89-122) have been 
 printed by me in the Album-Kern, pp. 334-340. b Cp. Nirukta i. 4 : atha nipdtd 
 
 uccdvacesv arthesu nipatanty apy upamarthe ’pi karmopasamgraharthe. 
 
 90. Others again (are) occasionally (used) for the purpose of 
 
 filling up a defective verses ( pada ). Those (particles) which in 
 
 metrical books have the purpose of filling up (the verse) are 
 meaningless b : — 
 
 ^RRT hm’r, 1HHT f, *RRT k, b. — hmb, bdr 4 , 
 
 f. k - — bm 1 rb, dr 4 , gTrUTRT^ f. 
 
 a Cp. Nirukta i. 4 : atha nipdtah . . api padapurandh. b Based on Nirukta i. 9 : 
 atha ye pravrtte ’rthe ’mitaksaresu granthesu vakyapirana agachanti, padapuranas te mita- 
 ksaresv anarthakah: kam im id v iti : Now those particles which, when a subject is 
 
 started, appear as sentence-filling in non-metrical works, being verse-filling in metrical books, 
 (are) meaningless, (viz.) kam, im, id, u ’ : examples for these are quoted in Nirukta i. 10. 
 Cp. also RY. Pratisakhya xii. 9, and VS. Pratis'akhya ii. 16. 
 
 91. they are to be recognized as Jcam, im, id, u a . But (there 
 are) also such (particles) as have various senses. Iva, na, cid, nu — 
 these are the four having the sense of comparison b . 
 
 m 1 r (and Nirukta i. 9), ^ h, b, 
 
 f, RTfafasfrT kr 2 . — ^ hndr, ^ f, b 
 
 ^ FT^^iT: ^rfr dr 4 .— *T f^T hr 3 , ^ m 1 , ^ f^TiJ r 5 , ^ ^IT 
 
 b, ^TT f, ^ fTO r. — 7* hmVbfkrV, JRWft dr 4 . — The 
 end of the varga is here marked by in hbf, by in k, omitted in m 1 . 
 
 a Nirukta i. 9, quoted above, ii. 90, note b . b Cp. Nirukta i. 4 : ete catvara 
 
 upamarthe bhavantiti, the four particles mentioned above being then discussed in the same 
 order. 
 
 II. 
 
 I 
 
Introduction] 
 
 BRHADDEVATA ii. 92 — 
 
 [58 
 
 19. Particles (continued). Prepositions. Genders. 
 
 92. Now na is, in metrical books, only occasionally used as 
 a particle (nipatyate) in the sense of comparison, but frequently 
 in (the sense of) negation a . 
 
 h ra 1 rV, b r, fk. hr 3 bfkr 2 r 6 , XTfFftJVJ- 
 
 r, m 1 (cp. ii. 90^). 
 
 a Cp. Nirukta i. 4 : neti pratisedharthlyo bhasayam, ubkayam anvadhyayam . . . pratise- 
 dharthiyah . . . upamarthiyah. 
 
 93. There does not exist an enumeration of the particles 
 (stating explicitly) ‘ there are so many ’ a . These particles are 
 used ( nipatyante ) at every turn ( pade pade) on account of the 
 subject-matter ( praJcarana ) h . 
 
 hrV, gin b, gin: ggiTn#% r 2 , girng^w^g 
 
 m 1 , gin ggsyn fk, mfrwggm i-V. 
 
 B The same expression is used in EV. Pratisakhya xii. 9 : neyanta ity asti samkhya ; but 
 the YS. Pratisakhya (ii. 16 and viii. 57) enumerates fourteen, and in the latter passage states 
 that to be the number. Yaska, however, mentions twenty-two in Nirukta i. 4 flF., where 
 five of those treated in the VS. Pratis'akhya do not occur. b Cp. RV. Pratisakhya xii. 9 : 
 arthavafat, * on account of the sense.’ See also Hemacandra’s Abhidhana-cintamani, ed. 
 Bohtlingk, p. 443 ; Benfey, Gottinger Gelehrte Anzeigen, 1859, no. 103, p. 1023. 
 
 94. The twenty a prepositions ( upasargah ) are to be recognized 
 by reason of their connexion with (verbal) action b ; for they 
 differentiate the meaning c in the inflexions of noun and verb d . 
 
 fgrgTgtgghm 1 r 3 bfkr 2 r 5 , fgrgigVgqr. — hm 1 b,wif r 3 r s ,fpJTfk>in$T»t 
 r 4 , ^^Tg.r. — ofgJTf^g hmVbfkrV, °fg»rfmf»T: r\ °fg*fgig: r 4 . 
 
 a This number is expressly stated in RV. Pratisakhya xii. 6, 7 ; it is also the number 
 enumerated in Nirukta i. 3, RV. Pratisakhya xii. 6, VS. Pratisakhya vi. 24, and in the Gana 
 pradayah. b Cp. Panini i. 4. 59 : upasargah kriyayoge. 0 Cp. RV. Pratisakhya xii. 8 : 
 upasargo visesakrt. d Cp. Nirukta i. 3 : niimdkhyatayor arthavikaranam. 
 
 95. Acha a , 4rad, antar — these the teacher 6 akatayana con- 
 sidered prepositions because of their connexion with action ; they 
 are three more. 
 
59] 
 
 — ii. 99 TRANSLATION AND NOTES [Introduction 
 
 *3 all MSS. and r. — l ' 4 M*| 4 kl: hrn’rb, fk. — ^ rj hra 1 , ^ 7 T bfk, r. 
 
 95-105 omitted in dr 4 . 
 
 * Anu, which already occurs among the twenty, must be an old corruption, as the 
 reading of all the MSS. It might stand for either acha or aram, but the former seems 
 both palaeographically and otherwise the more probable. Alam, antar, acha are gatis in 
 Panini i. 4. 64, 65, 69. A varttika on Panini i. 4. 59 adds srad to the list of upasargas. 
 
 96. There are just the three genders in popular usage ( lohe ) — 
 masculine, feminine, neuter a . In (regard to) nouns, the employ- 
 ment of which has been stated b , the subject-matter must be 
 stated in this way c . 
 
 ^ hm 1 , Trfm bfk, TeHU r. — hbfkr, dr 4 
 
 (among the fragments added in It's edition, p. 56, sloka 130). — hbfkr, 
 dr 4 (ibid.). — The end of the varga is here marked by SO. in hbfk, 
 
 not in m 1 . 
 
 a Cp. above, i. 40. b This probably refers to BD. i. 23-45. 0 That is, 
 
 in connexion with gender. 
 
 20. Nouns. Pronouns. Sense. Rules for construing. 
 
 97. Now these (names) are mentioned (not only) by means 
 of nouns, (but also) by means of genders ; by means of pronouns 
 repeated mention (is made) of (a noun already) mentioned, similar to 
 (the repeated mention of) a positive or negative act ( JcrtdJcrtasya ) a . 
 
 BuTTfirT^ all MSS. — rk, hndbf. — bfkr, h. 
 
 a Lit. ‘ what has been (stated to be) done or not done ’ : the meaning probably being 
 that pronouns may refer to a preceding verbal notion as well as a noun. 
 
 98. All (authorities) say that the names (occurring) in verses, 
 hymns, stanzas, hemistichs, and any others (there may be), (are) 
 nouns ; some a (call them) so according to circumstances [yatha 
 hatha) b . 
 
 •rrNTf’T hfk r, b, j 3 rn*rrfa t d d (sioka i 3 i). — ^ 
 
 h b f k r, vqfo r 1 d. — *raT 3 T? n h f k r, ^TT b, W d d, rl^T m 1 . 
 
 a Anye here used in antithesis to sarve must be meant as an equivalent to eke. 
 b A somewhat archaic use of the adverb katha ; cp. yatha katha ca in Nirukta iv. 3, x. 26. 
 
 99. The sense is the chief thing a ; for a term ( sabda ) is 
 required (to be) dependent on the qualities ( guna ) of it b (the 
 
Introduction] BRHADDEVATA ii. ioo — [60 
 
 sense) ; therefore one should bring terms under subjection to 
 the sense by the various expedients of construing. 
 
 r, bfk, UVT»ni^*rsrr hdm 1 . — flfitti I*CH r, 
 
 rtWr^TtJt in 1 , fTWmrt fb, fTspfr *ItT k.— hd, 
 
 °tr: r, ■srRT^xrrt b, *rT^n fk. 
 
 a Cp. Nirukta ii. i : arthanityah parikseta. b That tad must refer to arthah is 
 shown by the expression tabdan arthavafam nayet. 
 
 100. A redundant word ( pada ) should be rejected, while one 
 that is lacking one should introduce into the sentence ; and 
 one that is far removed one should bring into juxtaposition, 
 and should (then) arrange the regular sequence (of the words). 
 
 ^ hm’r, =ET d, ^ fk, *° b - 
 
 101. Gender, root, and inflexion one should, in their respective 
 places, adapt a (to the sense). Whatever is Yedic in a formula 
 one should turn into everyday speech (laukika) b . 
 
 *rr<j fwfrfi nflkr, vrnjfwfa hdb, f. — hdm 1 , 
 
 rnr bfk, *fa%rT^r (cp. Nirukta ii. i : m 1 bfk, hd, 
 
 *rrc*i r. — ndb, TItT ^TtT f, r, g hd. — The end 
 
 of the varga is here marked by ^0 in hdbf, not in ndk. 
 
 a Cp. Nirukta ii. i : yathartham vibhaktih samnamayet. b Cp. i. 4 and 23. 
 
 21. Analysis of words. Six kinds of compounds. 
 
 102. The analysis of the secondary elements (guna) a may be 
 (effected) by the aid of all roots ( dhatu ) which possess a traditional 
 characteristic form (lingo), and the sense of which can be stated. 
 
 m 1 bfkr, hd. — °fH^: Wth, ^TT^m 1 , 
 
 bfk, ^ r. 
 
 a The root (dhatu) here representing the primary form ( prakrti . or pradhana), cp. 
 ii. 108, and v. 96. 
 
 103. A word (pada), the definition of which can be expressed, 
 whether it be derived from two roots, many (roots), or one root, 
 is one consisting of a sound (sabda) that contains root, preposition, 
 members (avayava), and secondary elements (guna). 
 
61 ] — ii. 107 TRANSLATION AND NOTES [Introduction 
 
 b. — Trfq hdfkr, ^TfT? b. — hdm 1 , bfk, ^ r. 
 
 104. A word may be explained in five ways, (viz.) as derived 
 from a root, as derived from the derivative 11 of a root, as derived 
 from a compound meaning ( samastdrtha )^ , as derived from a 
 sentence ( vahya ) c , and as (of) confused d (derivation). 
 
 a Corresponding to taddhita below, 106, and Nirukta ii. 2. b That is, derived 
 
 with a samasanta suffix; ep. taddhita-samasesu, Nirukta ii. 2. 0 As, for example, 
 
 itihasa (=iti haasa). d Vyatikirna : that is, by transposition of letters; cp. Nirukta 
 ii. 1 : ady-anta-viparyayah. 
 
 105. Dvigu, Dvandva, Avyaylbhava, and Karmadharaya, the 
 fifth Bahuvrihi, and the sixth called Tatpurusa (are the com- 
 pounds) a . 
 
 a This s'loka is quoted by Durga on Nirukta ii. 2. Only four classes are distinguished 
 in the VS. Pratis'akhya (i. 27 and v. 1, commentary), which does not mention the dvigu 
 or the karmadharaya class. 
 
 106. In compounds, as well as in a secondary derivative, 
 explanation ( nirvacas ) should proceed from analysis : one should 
 explain after separating a (the parts) ; thus ‘ punishable ’ ( dancl-ya ) b 
 as ‘ deserving punishment * (dandqarha), 
 
 m 1 , hdrfk, fwrrrfiT^r: b. — rlftft hdr, b, 
 
 <TPf$ fk. — f^Ttf hdm 1 , f^TTf r, f^aETT fk, b.— bfr, 
 
 hd, ndk. — The end of the varga is here marked by ^ in hdbfk, not in m 1 . 
 
 a Cp. Nirukta ii. 2 : taddhita-samasesu . . . purvam purvam aparam aparam pravibhajya 
 nirbruyat. b As an example of a taddhita; cp. Nirukta ii. 2: dandy ah . . . dandam 
 
 arhati; see also Panini v. 1. 66. 
 
 22. Meaning and analysis of words. 
 
 107. and f fair-wived ’ ( rupavad-bharya ) as ‘ he has a fair 
 ( rupavati ) wife ( bhdryd ) ’ a . Thus ‘ Indra-Soma ’ ( Indra-Somau ) as 
 ‘ Indra and Soma ’ is an example (of a Dvandva). 
 
 a As an example of a bahuvrihi. Yaska, in Nirukta ii. 2, 3, exemplifies only the 
 tatpurusa class, though without naming it. 
 
Introduction] BRHADDEVATA ii. 108 — [62 
 
 108. The form of the sound ( sabda ), the sense of the word 
 (pada), the etymology, the primary form ( prakrti ), the secondary 
 element ( guna ), all this has manifold sense : there are ten species 
 ( gundh , scil., of explanation) in (case of) misunderstanding (ana- 
 vagame) a . 
 
 wf?n: hdbfk, *r?rf?n; r. — r, flTRWl hdm\ bfk. 
 
 a That is, five correct explanations under the above heads, and five incorrect. 
 
 109. Terms ( sabdah ) expressive of a general meaning are 
 occasionally applied in a particular sense ( visese ) ; thus (in) ‘ Who, 
 pray, O men’ ( ko nu marycih : viii. 45. 37), the interpretation (of) 
 4 goes ’ ( isate ) is in (the sense of) ‘ fleeing ’ a . 
 
 wrfw. bin 1 r, ^rfwr: b, WTf^HT f, ^Tf^’TT k. — 
 
 brbfk. — fftfj hndbf, ^TTff^T rk. — h, ndbfr, 
 
 k. — iog cd and no at are omitted in d. 
 
 a The word isate in EV. viii. 45. 37 is explained by Yaska in his comment on this 
 stanza (Nirukta iv. 2) as palayate, while in Naighantuka ii. 14 it is enumerated among 
 the verbs which mean ‘to go.’ 
 
 110. But other (terms) expressive of a particular meaning are 
 occasionally applied in a general sense ; in the formula, ‘ With cold 
 the fire ’ ( himendgnim : i. 1 1 6. 8), the term ‘ frost ’ a (hima) is 
 an example. 
 
 a Yaska, in his comment on RV. i. 116. 8 (Nirukta vi. 36), explains himena by udakena 
 grismante ; cp. also Sayana on i. n6. 8. 
 
 111 . Yaska has, in the stanza ‘To every tree’ a (vrkse-vrkse : 
 x. 27. 22), explained the word ‘man-eating’ ( purusadah ) by taking 
 one word (and) dividing (it) into two b . 
 
 hdm’fr, b ’ k. — The end of the varga is here marked by 
 
 ^ in hdbf, not in m'k. 
 
 a This and the following five examples (in 111-1x4) are given as illustrations of wrong 
 interpretation due to misunderstanding ( anavagama ). The preceding two s'lokas may also 
 have been meant to be included in this criticism. b Yaska, in Nirukta ii. 36, explains 
 pvrusadah as partisan adanaya, ‘ in order to devour men,’ but there is nothing in this to 
 justify the criticism that he took purusadah as two words. 
 
63 ] — ii. 1 15 TRANSLATION AND NOTES [Introduction 
 
 23 . Yaska’s wrong explanations. Dropping of letters. 
 
 112 . Similarly, another (expression) which is not one (word), 
 he has explained as one only by (his) analysis as ‘ month-maker ’ 
 ( masa-krt ) in the formula, ‘ The ruddy one me once ’ a ( aruno md 
 sakrt : i. 195 . 18 ). 
 
 R In his comment on this stanza Yaska (Nirukta v. 21) explains the word as masanam 
 kartd. Oar author here agrees with the Padapatha. See Roth, Erlauterungen, on Nirukta 
 v. 21 ; Sayana on RV. i. 195. 18; Geldner, Vedische Studien iii, p. 178. 
 
 113. In the stanza, ‘ Not to his brother’ (na jamaye : iii. 31 . 2 ), 
 he has explained the two words garbham nidhanam, even though 
 (another) word a intervenes, by making them into one b . 
 
 * Sanitur : the words in iii. 31. 2 being garbham sanitur nidhanam. b That is, 
 his explanation, in Nirukta iii. 6, is garbhanidhanim. Yaska, however, doubtless intended 
 merely to express that the two words constitute an ‘ open ’ or purely semantic compound ; 
 cp. Geldner, Vedische Studien iii, p. 107 ; Sieg, Sagenstoffe, p. 92. 
 
 114. The class of word is not recognized in the word tvah & , 
 (nor) the sense in sitaman b . Misunderstanding of the accent (in) 
 adhayi is shown in the stanza ‘ As on the tree ’ c ( vane na : 
 
 x. 29 . 1 ). 
 
 °Tfwnrr hdmL, b, f. — bdndb, fk - 
 
 TI^T(^:) r. — flHYRfa hdm\ $ fW*lfrT b, ^ DpTWR f, W. r. — 
 
 ^TR^nfrbdmLfk.^TTilTrr^fr b. — hd,W%%° b, fk. 
 
 a Yaska (Nirukta i. 7) enumerates, doubtless following an earlier view, tva among 
 the particles, but he clearly considers it an inflected word (ibid. i. 8). Our author must 
 therefore be criticizing the latter view. b Yaska (Nirukta iv. 3) states that the word 
 means ‘ fore-arm ’ (dos), adding the divergent views of Sakapuni, Taitlki, and Galava. 
 From the above it does not, of course, appear what view our author held. 0 Yaska 
 (Nirukta vi. 28) in commenting on RV. x. 29. 1 reads vay 6 ni adhayi, while the Padapatha, 
 reading v a yd nt adhayi, leaves the verb unaccented after the relative. If our author is 
 criticizing Yaska, it does not appear what he means here by a misunderstanding of the 
 accent. Cp. Roth, Erlauterungen, p. 94 ; Max Muller, RV. Pratisakhya, p. 4 ; Rig-veda, 
 2nd ed., vol. iv, p. 9 ; Sayana on RV. x. 29. 1 ; Oldenberg, Prolegomena, p. 532. 
 
 115. As the regular order a (of the words) was (arranged) 
 according to the sense in Sunah-sepam b , Nara-samsam c , Dyavd 
 nah prthivl d , nir-asJcrta e , and the rest : 
 
Introduction] BRHADDEVATA ii. 116 — [64 
 
 hdm 1 , r, °f?T bfk. — hm'r, fk, 
 
 °^Wt b. 
 
 a That is, in the Kramapatha. This and the following s'loka appear to be connected 
 thus : as the sense requires the restoration of words to their proper order ( pada-krama), 
 so it requires the restoration of letters for the purposes of etymology to their proper order 
 (varna-krama). b For sunas cic cheparn in RY. v. 2. 7 ; see RV. Pratisakhya ii. 43 
 
 and xi. 8. 0 For narh va samsam in RV. x. 64. 3; see RY. Pratisakhya, loc. cit. 
 
 d That is, these words in RY. ii. 41. 20 must be read as dyavaprthivi nah; cp. Nirukta 
 ix. 38. 6 For nir u svasaram askrta in RY. x. 127. 3 ; cp. RV. Pratisakhya x. 4, xi. 5. 
 
 116. (so) there is dropping of a letter (varna), of two letters, 
 of many, and of a consonant : (for instance, in) atrani a , Jccipih b , 
 ndbhd c , danah d , yami e , and aghasu f . 
 
 m\ snfasreig hdr, b, f. — The end of 
 
 the varga is here marked by ^3 in hdbfk, not in m 1 . 
 
 a For attrani in RY. x. 79. 2. b For vrsa-kapih in RY. x. 86. 5 ; see Nirukta 
 
 xii. 27. 0 A very frequent form in the RV. before consonants beside the rare 
 
 nabhau. There is possibly an allusion to Yaska’s etymology (in Nirukta iv. 21): nabhir 
 samnahanat. d Explained by Yaska (Nirukta vi. 31), on RV. i. 174. 2, as danamanasah. 
 6 Given by Yaska (Nirukta ii. 1) as an example in tat tva yami (RV. i. 24. 11 or viii. 3. 9) 
 for the dropping of a letter. It is explained by Durga as = yacdmi. { In RV. x. 
 
 85. 13; supposed to be = maghasu (the reading of the AV.); see Weber, Naksatra ii. 365, 
 
 note 1 . 
 
 24. Word and sense. The verb expresses a form of becoming. 
 
 117. From the sense (comes) the word ( pada ), its designation ; 
 from the word (comes) the ascertainment of the sense of the 
 sentence ( vakya ). (For) the sentence arises from an aggregation 
 of words, the word arises from an aggregation of letters a . 
 
 hdm'rfk, b. 
 
 a Which are significant: hence the sense is the starting-point in interpretation. 
 
 118. From the sense (of the word), the subject-matter (pr aka- 
 rand), the gender, the appropriateness, and from (considerations 
 of) place and time, the (possibility of) discriminating the (whole) 
 sense in the formulas will result ; such is the settled rule ( sthitih ) 
 in (regard to) other (writings) also. 
 
 There is a lacuna in b from n8 c< * to 122° d : I 
 
G5] — ii. 122 TRANSLATION AND NOTES [Introduction 
 
 119. He who thus exerts himself in the study of etymology 
 (naii'ukte) by the various means of construing ( anvaya ), being 
 desirous of knowing the form of Brahma a , will, even though an 
 evil-doer, go to the supreme b ( parcim , ). 
 
 *fr hm'r, f^nraft *fr f, ^ k. — ^rfq 
 
 hm'r (^I^nd), f, k. 
 
 a That is, the Yeda. b Cp. Nirukta i. 18 : yo ’rthajfia it sakalam bhadram 
 
 afnute : nakam eti jndnavidhiitapdpmd. 
 
 120. How this (world) did not exist in the beginning, either 
 as non-existent or existent, how this universe (sarvam) came into 
 being, (all) this they term the evolution (vrttam) of becoming 11 
 (bhavci). 
 
 h d r, f k . — h d r, f. — HTqfrT h m 1 r, 
 
 fk. — dndrfk, q<^frT h, dr 4 (R’s edition, p. 56, s'loka 132). 
 
 a Cp. below, viii. 46 on RV. x. 129 ( ndsat ): vadanti bhavavrttam tat. 
 
 121. The verb ( akhydta ) has becoming as its fundamental 
 meaning ( pradhana ) a . There are these six modifications ( vikarah ) b 
 of becoming : genesis ( janmci ), existence ( astitvam ), transformation 
 (parlnamah), growth ( vrdclhih ), decline (hanam), destruction c 
 ( vindsanam ). 
 
 qffqrrrr hdr, TjffqTPCf fk, qZqqiTTT dr 4 (p. 56, s'loka 128). — S R lT feM hrm 1 
 dr 4 (p. 56, sloka 128), f. — qffarwt ndfr, qflun*fi d, h, qf^- 
 
 TTTT^ft k. — f^° hdr, fkdr 4 (p. 56, sloka 128). — The end of the 
 
 varga is here marked by ^8 in hndf, not in k (nor in b owing to the lacuna in that MS.). 
 
 a This definition is identical with that in Nirukta i. 1 : bhavapradhanam dkhyutam. 
 Cp. RY. Pratisakhya ii. 12. 8. b This is quoted by Yaska (Nirukta i. 2) as the 
 
 opinion of Yarsyayani : sad bhavavikara bhavanti. c The passage in Nirukta i. 2 on 
 which this is based, gives the verbs ( jayate &c.) corresponding to the above nouns. 
 
 25 . The deities of the Vyahrtis and of Om. 
 
 122. But whatever other modifications of becoming arise from 
 these six a must be inferred in each case according to the sentence b , 
 to the best of their ability (samarthydt ) , by those who are most 
 familiar with the formulas, 
 
 11 . 
 
 K 
 
Introduction] 
 
 [66 
 
 BRHADDEVATA ii. 123 — 
 
 W g hrfk, -^wr: ^ rV ( P . 56, si oka 129). — % cwJ^hrfk. 
 
 dr 4 (p. 56, sloka 129). — ' < 3 P 9 tPT: r, f, hdm 1 (cp. Nirukta i. 3 : ^TNlfisd'SlIl). 
 
 a The wording is somewhat clumsy ; literally : ‘ others which arise from the modi- 
 fication of becoming of these six.’ The passage of the Nirukta (i. 3), on which the above 
 is based, is more clearly expressed : anye bhavavikard etesam eva vikara bhavanti. b Cp. 
 Nirukta i. 3 : te yathavacanam abhyuhitavydh. 
 
 123. and (must) likewise (be inferred) in accordance with the 
 (nature of the) adorations (namasJcdraih) a of the Gods and Fathers 
 (appearing in those formulas). 
 
 Now hear the divinity of the sacred utterances ( vydhrti ) h , 
 individually and collectively. 
 
 hndr, fk, b. — hmb, ^ 
 
 TRT fk, Wra b. 
 
 a That is, the various modifications of the verbal sense are to be inferred not only 
 from the nature of the sentence but also of the prayer which it contains. If namaskarah 
 be read, the meaning would be : * the nature of the prayer is also to be inferred (in doubtful 
 cases) from the tenor of the sentence.’ b That is, the three mystical words bhur 
 
 bhuvah svah. 
 
 124. Now the divinity of the sacred utterances collectively 
 is Prajapati a , while the deities of them individually are this 
 (terrestrial) Agni, Vayu, and Surya (respectively). 
 
 <J hm’r, g fk, Tf b. 
 
 a Cp. SarvanukramanI, Introduction ii. 10 : samastanam prajdpatih. 
 
 125. The syllable Om has Vac for its deity, or else it is 
 addressed to Indra, or else (it belongs) to Paramesthin ; or it 
 is addressed to the All-gods, or to Brahman, or to the Gods 
 (in general), or Ka (is its deity) a . 
 
 hdbrV (p. 56, sloka 133), r, f, m\ TT- 
 
 k. — TR r 1 r 4 bfkr, TR hdm 1 . — The end of the varga is here marked 
 
 after this sloka (125) by ^4 in hdm 1 , but after 124 in bfk. The former is doubtless correct, 
 as the end of the varga thus corresponds with the end of the Introduction, while in the other 
 case the twenty-fifth varga would without any apparent reason contain only three s'lokas. 
 The two vargas, 25 and 26, however, contain together only eight s'lokas instead of ten. 
 
 a On this s'loka is based SarvanukramanI, Introduction ii. 11, where, however, Vac 
 and India are omitted, and adhyatmikah (see Sadgurusisya) corresponds to ka. 
 
«7] 
 
 — ii. 128 TRANSLATION AND NOTES [KV. i. 1-3 
 
 26. The first three hymns. Authors of Vaisvadeva hymns. 
 
 126. The first hymn is addressed to Agni. Its seer a is 
 Madhuchandas. The seven triplets 1 * which follow it should all 
 be recognized as addressed to different deities. 
 
 hm 1 rfk, b. — l^hm’r 3 ^ 5 , b, ^Tf^J f, 
 
 k, r. — %^rr: hmVrV, b, fk, 
 
 r. — From here (126) down to 145 Rajendralala Mitra gives readings connected with 
 r 4 : ghapustakoddhrtapathah (perhaps = ‘ restored ’ or ‘corrected’ reading). Both glia and 
 gha u are referred to in the notes on sloka 137, p. 57. 
 
 “ More literally, ‘the authorship ( arsakam ) is that of Madhuchandas.’ b That 
 
 is, those which are contained in BV. i. 2, 3. 
 
 127. The first of these (2. 1-3) is addressed to Vayu, the 
 following one (2. 4-6) to Indra and Vayu, then one to Mitra 
 and Varuna (2. 7-9), one also to the Asvins (3. 1-3), one to Indra 
 (3. 4-6), then one to the All-gods (3. 7-9). 
 
 mt hm’r, Tfaf bfk. — hr 3 r 4 fkr 2 r 6 , "ift b, «I!T 
 
 r— hr 3 r 6 , fkr 2 , b, r.— <ft hr 3 r 5 , m 1 , ft bfk, Jfl r. 
 
 hm 1 r 3 r 6 , bfk, r. 
 
 128. Now (this) last triplet (3. 7-9), composed in the Gayatrl 
 metre, contains that name ( tan-nama ) a , or has (the word) ‘ all ’ 
 ( visva ) as its characteristic mark. But (any) other (hymn) 
 addressed to many divinities can be recited in (the place of) 
 those addressed to the All-gods b . 
 
 7TWWT hr 3 r 4 r 5 m\ MT«mTT bfk, «TRB WTf r . — Wl hmVrVb, fa- 
 ^ fkr. After this there is a lacuna of four padas in fk : [^T ” ” yj(l<5lc| 
 
 ^Tt] ^ 4 : hdr, *11^1 & b, 
 
 rVr 6 (r 6 or ca first appears in Bajendralala’s edition in the notes on this 
 sloka, the whole introduction being evidently wanting in this MS.). — rb 
 
 (=Nirukta xii. 40), q^i^qd 0 r 4 , r 3 , hd. m x r 3 , 
 
 <J hb, dr 4 . — i28 d =iii. 33 d . 
 
 a That is, each of these three stanzas contains the name visve devasah, or in other 
 words it is characterzed by the term visva. b According to Yaska (Nirukta xii. 40) 
 
 this (i. 3. 7-9) is the only gayatrl triplet addressed to the Visve derail. But, he adds, 
 
RV. i. 3 ] 
 
 BRHADDEVATA ii. 129 — 
 
 [68 
 
 whatever (hymn) is addressed to many divinities may be suitably employed in place of 
 such as are (in the strict sense) addressed to the All-gods : yat tu him cid bahudaivatam 
 tad vaisvadevanam sthdne yujyate. Cp. Roth, Erlauterungen, p. 167 ; also Sadgurusisya 
 on SarvanukramanI i. 139. 
 
 129. In a Lusa b , Duvasyu 0 , &aryata d , Gotama e , Rjisvan f , 
 Avatsara s, Paruchepa h , Atri \ the seer Dirghatamas j, 
 
 r, 1(^1 hdm x r 3 r 4 r 6 (lacuna in fk): the latter must be a very old corruption 
 as MSS. of both families have it. The only MSS. with the correct reading are apparently 
 r 1 and r G . — hdndb, r ; the reading of fk (where the of f^pfr seems to 
 
 have caused the lacuna: see note on 128) f 5 r*fr^ also points to and 
 
 are frequently confused in the MSS.: cp. critical note on i. 58. — R^Rhr 3 f,TRc*ft 
 b, r, kr 2 , tf^^m 1 . — r (=r 1 r«), t(% bfkrVhdmVr 4 : the latter 
 
 must also be a very old corruption, which is easy to explain palaeographically, and would, 
 moreover, have been helped by the hiatus (°W^ ^RT). — hm 1 r, 
 
 *raprt b, f, kr 2 . — The end of the varga is here marked by ^ 
 
 in hdbfk, not in m 1 . 
 
 a The following twenty seers enumerated in 129-131 are all authors of hymns to the 
 All-gods. b Seer of RV. x. 35, 36. 0 Seer of RV. x. 100. d Seer of RV. 
 
 x. 92. e Seer of RV. i. 89, 90. f Seer of RV. vi. 49-52. 8 Seer of RV. 
 
 v. 44. h Seer of RV. i. 139. 1 Seer of RV. vi. 41-43. ^ Seer of RV. i. 164. 
 
 27. Character of Vaiavadeva hymns. 
 
 130. in Vasistha a , Nabhanedistha b , Gaya c , Medhatithi d , Manu e , 
 Kaksivat f , VihavyaS, as well as in many other seers h , 
 
 Sfnftafa r, h d m 1 r 4 , b f k r 2 . — h m 1 r 3 r 4 b k r 2 r 6 , r. 
 
 a Seer of RV. vii. 34-37, 39, 40, 42, 43. b Seer of RV. x. 61, 62. 0 Seer 
 
 of RV. x. 63, 64. d Seer of RV. i. 14. e Seer of RV. viii. 27-30. f Seer of 
 RV. i. 121, 122. 8 Seer of RV. x. 128. h Besidos the twenty here enumerated 
 
 there are about ten other authors of Vaisvadeva hymns in the RV. ; see Aufrecht, RV. 2 
 vol. ii, p. 668, under devah. Seventeen of the twenty seers enumerated above (the 
 omissions being Atri, Gathiu, and Nabhanedistha) are repeated below in iii. 55 - 59 , whore 
 twenty more are added. 
 
 131. in Agastya a , Brhaduktha l) , Viiivamitra c , and Gathin d , 
 variations ( vipravadah ) 0 are here (in the Rg-veda) apparent in 
 their respective praises. 
 
69] 
 
 — ii. 135 TRANSLATION AND NOTES [RV. i. 3 
 
 fwf*T% ^ hndr, fwrf^ ^ b f k r 2 r 5 r 4 . — hmVrV, f^W- 
 
 r, faRRT^tg bfk. 
 
 a Seer of RV. i. 186. b Seer of RV. x. 56. 0 Seer of RV. iii. 57. 
 
 d Seer of RV. iii. 20. 6 That is, these seers diffor from one another in regard to 
 
 the deities addressed in their Vaisvadeva hymns. 
 
 132. Now the teachers Yaska a and ^andilya say that any 
 formula b in which a combination of many (deities) appears, is 
 addressed to the All-gods. 
 
 hm 1 r, ^ b, 3° fk. — rT^ hmVrV, <\*i 
 
 r, ^R.b, f, rJJ^k. 
 
 a In Nirukta xii. 40: see above 128, note b . b Mantra is here treated as a 
 
 neuter; also below, viii. 129. 
 
 133. One should state everything, whatever it be, a verse, or 
 hemistich, or stanza, or hymn, which is addressed to many 
 divinities, to be addressed to the All-gods a . 
 
 3 hrbfk, m 1 . — <4^^«i<1*^hm 1 rbfk (Nirukta xii. 40), dr 6 . 
 
 a See above, 128, 132, and Nirukta xii. 40. 
 
 134. All {sai'vdh) the deities are praised by the seers with col- 
 lective laudations ; now this technical term ( samjna ) ‘ collective ’ 
 (vi£va) is laid down (nipatita) in (the sense of) all-comprehensive- 
 ness 3 ' ( sarvdvdptau ). 
 
 The words ( to «sj?IT! (inclusive) are omitted in fk. — ^cSTRT bfkr 2 r 5 hm 1 r 3 r 4 , 
 r. — famfarlT hdr, fwf^rTt bmVr 6 , fwfrTf?T fk. — The end of the varga 
 is here marked by in bfk, by in hd, not at all in m 1 . 
 
 a That is, it is used in a collective sense, visve devah thus meaning ‘ the gods 
 collectively.’ 
 
 28. Passages of the Rg-veda addressed to Sarasvati. Indra 
 
 hymns. 
 
 135. Now the seventh (triplet) is addressed to Sarasvati 
 (3. 10-12). These are the Praiiga deities 3 . She is praised in 
 all stanzas by the name of Sarasvati in two ways : 
 
RY. i. 3-] 
 
 BRHADDEVATA ii. 136 
 
 [70 
 
 hm'r 3 ^ 4 , bfk, ^TR^TTf: r. — hmWr 4 , ?RRT b, 
 
 ^rTTR fkr 2 , r. — Tlrn: TP 3 *T° hdr, UcTT W 3 ° b, 'S^T 1 T 3 JI 0 fkr 2 . — After 135“ 6 
 
 the following line (not found in hdm 1 r 3 bfkr 2 r 5 ) is added by r: 
 
 ' 3 i% TT -^uqqc^ 1 
 
 — hm 1 bfk, <J r. — f^KRhdm 1 , f|(f%^fk, fl^Rb, f^fa- 
 
 VT^i- — hm 1 bfk, ^ r. — hm'r 3 ^ 4 , *C? 3 ^V| r, b, fk. 
 
 a RV. i. 3. 10-12, where Sarasvatl appears as a Praiiga deity, is explained in Nirukta 
 xi. 26, 27. Sarasvati again appears as a Praiiga deity in RV. ii. 41. 16-18. Cp. below, 
 iv. 92. 
 
 136. as a river, and as a deity. Now with regard to this 
 the teacher Saunaka has stated that the passages (in which she 
 is praised) as a river a are six, (and that there is) not a seventh : 
 
 hbfkr 2 (Nirukta ii. 23), r. — bdm 1 , 
 
 b, ^rnrRzNj f k r 2 , r 3 r 4 r 5 , r. — ’sfpra: h d m 1 r 3 r 4 b f 
 
 kr 2 r 5 , ^R(r.— •ST^cJ^Jn: r 3 r 4 r 2 r 6 , *TfNf*RRT b, fk, 
 
 hdm 1 . — tRf % hm 1 r 3 r 4 r 2 r 5 , fk, b. — i^ 6 c ^-i^S c< ^ seem to be omitted in r 1 (and 
 
 r 6 ?), as these five lines are relegated to a footnote by Rajendralala Mitra. 
 
 a Cp. Nirukta ii. 23: sarasvatity etasya nadivad devalavac ca nigamd bkavanti. 
 
 137. (the six being) a ‘Best Mother’ ( ambi-tame : ii. 41. 6) b , 
 ‘Alone’ (ekd : vii. 95. 2), ‘On the Drsadvatl’ (dr$advatyam : iii. 
 23. 4 cd ), ‘ Citra indeed ’ ( extra it : viii. 21. 18), ‘ Sarasvatl’ c (x. 64. 9 
 and vi. 52. 6 b ). Yaska, however, regarded this (passage), ‘She 
 with her might ’ (iyam susmebhih : vi. 6 1 . 2) d , to be a seventh. 
 
 rr hm 1 , fkr, ^R»iT b. — TW hrW (?)r 6 , TV bfk. 
 
 a As the first line of the sloka contains pratlkas only, one would naturally expect 
 six separate words to represent them ; but according to the reading favoured by the 
 MSS. ( citra ic ca, sarasvatl) there are only five, sarasvati representing two passages. On 
 the other hand, the reading of bfk, citra imam, gives six pratlkas; imam (x. 75-5) ‘ 8 » 
 moreover, most appropriate, as Sarasvatl is here invoked with a number of other rivers. 
 Citra imam could easily have been corrupted to citra ic ca, the second word beginning 
 with the same letter, and citra it being already familiar to the scribe from a previous 
 occurrence (i. 48). Citra ic ca would much less easily be corrupted to citra imam. The 
 id could not have been considered necessary for identification, as another stanza of the 
 RV. also begins citra it (x. 115. 1). For these reasons citra imam appears to be the pre- 
 ferable reading. b In this passage Sarasvati is again a Praiiga deity ; cp. 135. note “. 
 
— ii. 140 TRANSLATION AND NOTES [-RV. i. 6 
 
 71] 
 
 0 There are three piiilas in the RV. beginning Sarasvatl : x. 64. 9 ( sarasvatl sarayuh 
 
 sindhuh), vi. 52. 6 h ( sarasvatl sindhubhih pinvamdna), and ii. 3. 8 (sarasvatl sddhayantl 
 dhiyam). The latter passage could not have been meant, as Sarasvatl is here one of the 
 three sacrificial goddesses along with Ila and Bharatl in an AprI hymn. If sarasvatl is 
 meant to represent two pratlkas, the second passage can hardly be objected to because 
 it is only the second pilda of a stanza, since drsadvatyam in the same line is the third 
 pada of a stanza. d This stanza is expressly stated by Yaska (Nirukta ii. 23) to be 
 
 addressed to Sarasvatl as a river : athaitan nadivat. 
 
 138. Aitara R regarding this (stanza) as a sacrificial text (ydjyd) 
 for the victim offered to Sarasvatl ( sdrasvcita ) in the Maitrayaniya 
 (Samhita) b , because the oblation is (here) the chief thing c , has 
 stated (that it is addressed) to V ac d . 
 
 °#7Ti hr 3 r 4 fbkr 2 r 5 , m 1 . hr 3 r 4 in l br 2 r a , <43*1 1 fk. The anusvara 
 
 must have dropped out owing to the following If 0 . — hm'r, b, °slfV E f 
 
 f, k. — hdmLb, fk. 
 
 a This name is not found elsewhere. b iv. 14. 7 (among the ydjyanuvdkyd texts). 
 0 That is, regarded from the point of view of the sacrifice, the goddess would be addressed, 
 not the river. d That is, Sarasvatl = Vac ; cp. Nirukta vii. 23, where Sarasvatl is 
 
 the only one of the fifty-seven names of vac (Naighantuka i. 11) discussed. 
 
 139. (The hymn) ‘Doer of fair deeds’ (surupakrtnum : i. 4) is 
 addressed to Indra, as well as seven others after it ( 5 - 11 ). Six 
 successive stanzas (beginning) ‘ Then according to their wont ’ (ad 
 aha svadham anu : 6 . 4-9) are addressed to the Maruts. 
 
 xrRTRIci: hm’b, fk, r. — bfr 4 , kr 2 , 
 
 hdm J r. — The end of the varga is here marked by in bfk, not in hdm 1 . 
 
 29. Indra associated with the Maruts in R>V. i. 6. 
 
 140. One (of them), ‘What is firm’ ( vilu cit : 6 . 5 ) is sung 
 in honour of Indra with the Maruts. But the latter hemistich 
 of the (stanza) next but one to this (i. e. 6 . y c ) a is addressed to 
 two deities. 
 
 hdm 1 , ffiSJ bfkr, r 3 , r 1 , r 2 , cfT^ r 5 .— hm 1 r 3 bfkr 2 r 5 , 
 
 r, r 1 . — IT^Tnrrr^T^ hndr, WTTTT^ 0 fbk. — W#T c?fr dm 1 , 
 
 r 4 r 6 , h, r, °^RTtb, f, °ff k. — 
 
 brfkrV, m 1 , ff hd. 
 
 a That is, the third pada, this being a gayatri stanza. 
 
RV. i. 6-] 
 
 BPcHADDEVATA ii. 141 — 
 
 [72 
 
 141. For while it is chiefly addressed to the host of the 
 Maruts, Indra is at the same time intended to be distinguished 
 thus : ‘ both glad (and) equal in brilliance ’ ( mandu samdnavar- 
 casd) ; or (this means) ‘ with him who is glad (and) of equal 
 brilliance ’ a . 
 
 hm 1 r, fk, b. — r 5 , ff?tf m 1 , 
 
 h, b, ftar f, fsw k, fa?) ftei ^ r 2 r 3 r 4 , 4^ 
 
 r. — IR^hrVndr.^b, r 2 ,*^: fk. — WR^TT r 4 (= RV.), hdr 8 m\ 
 
 °^Wf r, bfk. 
 
 a These alternative explanations are based on ^Nirukta iv. 12: mandu madisnu yuvam 
 stkafi ; api va manduna teneti syat, samanavarcasety etena vyakhydtam. 
 
 142. Those to whom (the hemistich appears to be) addressed 
 to two deities a , explain (the final vowel of) mandu as not liable 
 to phonetic combination (jpragrhnanti ) b . One (however) who 
 from his study (of it) recognizes the pada to have only one deity, 
 deserves a hearing ; 
 
 ^ bdr, W3 b, ^ k, Jn^iVrV. — hmVrVb, r, TT*T%*C 
 
 fkr 2 . — HH^WR.hdbfk, m\ r. — f^lW kdbf, falfaT 0 r, 
 
 ftW^rV; — •VTW^hrm 1 r 1 r 4 r 6 , °^^T^fkr 2 , •dM^b. 
 
 a The two deities would be the host of the Maruts and Indra; but cp. Griffith, 
 Translation of the Eig-veda on i. 6. 7, and Grassmann, Worterbuch, under mandu. 
 b Mandu is treated as pragrhya in the Padapatha. 
 
 143. as RodasI in the Atharva-veda ( atharvangirasa ) is (regarded 
 as one) of the wives of the gods a . 
 
 This praise is by the teachers regarded as chiefly addressed 
 to the host of the Maruts b . 
 
 hrm\ b, WTO’TTM f, k. — i 4 3 a6 is 
 
 omitted in 1 1 r 4 r°. 
 
 a In EY. v. 46. 8 rddasl is treated as pragrhya in the Padapatha (doubtless because not 
 accented rodasi). This stanza also occurs in the Atharva-veda vii. 46. 8. It is commented 
 on by Yaska (Nirukta xii. 46), who, however, explains rddasl here as rudrasya patnl. Cp. 
 Sayana on EV. v. 46. 8. b That the praise of the Maruts is predominant here, is 
 
 supported by the wording of the SarvauukramanI : ‘ the six (stanzas) ad aha (6. 4-9) are 
 addressed to the Maruts, v'du cid (6. 5), indrena (6. 7) are also addressed to India.’ 
 
73] 
 
 — ii. 148 TRANSLATION AND NOTES [-RV. i. 13 
 
 144. As the host of the Maruts is chiefly addressed, Indra 
 is at the same time intended to be distinguished. For the entire 
 host of the Maruts is considered to share (in sacrifice) equally 
 (saviamdam) with the great Indra. 
 
 PlfafafW!: hr 3 r 4 bfkr 2 , r. — hdr, 
 
 r 4 (r 3 ?)bfk, rLVr 2 , m 1 . — WHI hndr, WTJT f, 
 
 wnt b, wre r 1 r 4 r 6 k. — 30 ^ hm'r, 'SfRi^ dr 4 ! 6 , *rTWT bfk. — The end of the 
 varga is here marked by ^Q. in hm'bfk. 
 
 30. The deities of B.V. i. 12, and of the Apr! hymn i. 13. 
 
 145. The hymn ‘ Agni’ ( agnim : i. 12) has Agni as its divinity. 
 
 In it one verse, ‘ by Agni Agni is kindled ’ ( agninagnih sam idhyate : 
 6 n ), is addressed to two deities : they mean Nirmathya and 
 
 Ahavaniya a . 
 
 •rq^«i hmh, b, fk. — hbfk, mVrV (Sarva- 
 
 nukramanl dr 4 fk Sarvanukramanl, |° hdr 6 m x b. — °^TT- 
 
 ^fahdndrb, °*rrefajk, •^rpfrdr 4 , r 6 . 
 
 a Two forms of Agni, the one being the fire produced by friction, the other the oblation 
 fire. Cp. Sarvanukramanl on RV. i. 12: j>ado dvyagnidaivato nirmathyahavaniyau. 
 
 146. Now as to the deities which, stanza by stanza, in the 
 second hymn of twelve stanzas (i. 13), are praised along with 
 Agni, hear their names from me. 
 
 ^<n: hndbfk, r. — hndr, b, Wt r 1 r 4 r 6 fk. — 
 
 ITfW hm 1 rb, ftT*TT fk. — In dr 4 r 6 146^ reads: 
 
 -sphct qwr 1 
 
 147. In the first (stanza) Fuel a ( idhma ) is praised, in the 
 second Tanunapat, Narasamsa in the third, but in the fourth 
 Ila is praised ; 
 
 hm 1 rb, fk, drV.—Wt hm 1 , 
 
 r, b, ^TrT f^f: f, k. 
 
 a On the Apr! hymns, see Roth, Erlauterungen, pp. 1 22-1 24. 
 
 148. but the Litter ( barhis ) in the fifth, then the Divine 
 Doors with another (6), Night and Morning ( naJctosasa ) in the 
 seventh, while in the eighth are praised together 
 
 II. L 
 
RY. i. 13] 
 
 BRHADDE V AT A ii. 149— 
 
 [■74 
 
 hm 1 bfk, r : the SarvanukramanI has the Yedic form 
 
 hm 1 rfb, 5?^ r 6 , kr 2 . — hm 1 ! 3 , «?Jrf| (*j being omitted) b, 
 
 (the preceding four syllables I ^ being omitted) fk, ^ *rpft r 6 r', <J +*]rl 1 r. 
 
 149. the two ‘Divine’ Sacrificers; in the ninth stanza are 
 praised the Three Goddesses ; but Tvastr is to be known as 
 praised in the tenth. 
 
 ^HT^hndr, ^?rre v fkr 2 r 5 , ^*TTf b. — hmb, b, 3 pT: fk. — The end 
 
 of the varga is here marked by $0 in hdm 1 bfk. 
 
 31. The eleven Apr! hymns. 
 
 150. In the eleventh (stanza) of the hymn one should know 
 Vanaspati to be praised, but in the twelfth one should know 
 the divine ‘ Svahakrtis ’ to be praised. 
 
 *spT mV, ^?T b, grr fk, hdr. — hm 1 , ^ r 3 bfk, ^ r. — 
 
 hmVbfk, r. 
 
 151. Now as to the deities which, stanza by stanza, are 
 celebrated in this hymn (i. 1 3), they (occur) in all the Apris ; 
 the second (deity), however, is subject to option ( vikalpate ) a . 
 
 “SIT <J hrVbfr 2 , °*TT ^ n^k, r. 
 
 a As to how this option applies, see below, ii. 155-157. 
 
 152. As to the AprI hymns, including the Praisas (ritual 
 summons), they are eleven (in number) ; or (rather) the Praisa 
 hymn a (consists of) sacrificial formulas, while these other (hymns 
 of the Kg-veda) are ten (in number) b . 
 
 ^fTlfapfiTfsT hm 1 r 3 r 5 , ^^liTfif bfkr 2 , fcTTfa r. — TTT^T^T 
 
 ^ hm 1 r 3 bfkr 2 r 5 , r. — hm 1 r 3 fkr 2 r 6 , b, r. — 
 
 °?TYrfw g bm 1 rb, °tTTTfl!r ^ k, "TTYrfx? f. 
 
 a Which consists of twelve yajumsi, that is, VS. xxi. 29-40. This is referred to by 
 Yaska (Nirukta viii. 22) as praisikam (scil. suktam), and included by him among the eleven 
 Apr! hymns {tuny etany ekadadaprlsuktani). Cp. Roth, Erlauterungen, p. 122. b The 
 ten Apr! hymns of the Rg-veda are enumerated in the AnuvakanukramanI, 10-12, p. 48 
 of my edition of the SarvanukramanI. Soe also ASS. iii. 2. 5 ff. 
 
75 ] 
 
 — ii. 155 TRANSLATION AND NOTES [RV. i. 13 
 
 153 . Now there are three (Apr! hymns) relating to the Sautra- 
 manl sacrifice ( sautramandni ) a , one to Prajapati (prajapatya ) b , 
 and one used at the horse-sacrifice ( advamedhika) c , and the one 
 (employed) in the human sacrifice ( purusasya medhe ) d : these (make) 
 six (special additional AprI hymns) in the Yajur-veda ( yajuhsu ). 
 
 rbfk. — r, hm 1 bfk. — rTTf^T hm’r 3 
 
 bfkr 2 r 5 , 7 TW ? r. 
 
 a That is, VS. xx. 36-46 (cp. S'B. xiii. 9. 3 16 , note); xx. 55-66 (cp. SB. xii. 8. 2 19 ); 
 xxi. 12-22 (cp. S^B. xii. 9. 3 1G ). b That is, VS. xxvii. 11-22 (see commentary on the 
 first stanza and cp. SB. vi. 2. 2 1 ff., especially 10 and note on 12 ). 0 VS. xxix. 1-11 
 
 (cp. S'B. xiii. 2. 2 14 ). d Referred to in Sankh. SS. xvi. 12. 8 as beginning agnir mrtyuh. 
 
 154 . Here only the Praisa hymn (VS. xxi. 29-40) need be 
 (considered) ; that (which has been referred to beyond this) in the 
 Yajur-veda [yajulisu) need not be troubled about (here). 
 
 Of those (eleven) the hymn relating to the Praisas a , and that 
 which Dirghatamas sang (i. 142), 
 
 *T 5 pMlfs^cT cTc^ndr, cR^h, <1^2 cffi: h, rR fk, 
 
 r T r 4 r 6 . — HMJ|ri hm'r 3 ,1[q0rt bfkr. — hm 1 , r, 
 
 fTW fkr", only b, ^TrT r 5 r 7 . — The end of the varga is here marked by M in 
 
 hm 7 bfk. 
 
 a That is, Apr! stanzas belonging to (- gala ) or turned into (- krta ) Praisas, the 
 expression being equivalent to Yaska’s praisika, ‘consisting of Praisas.’ 
 
 32. Tanunapat and Narasamsa in Apr! hymns. Idhma a form of Agni. 
 
 155 . and that which has been mentioned in (the collection of) 
 Medhatithi (i. 1 3) a : only these three contain both b (Tanunapat 
 and Narasamsa). Both that which is mentioned in (the collection 
 of) Grtsamada a (ii. 3) and in (that of) Vadhryasva a (x. 70), 
 
 ^vrrf^ff hmWr 7 , fkr 2 , r.— o^f% g hrbfk, °^f?r ^ 
 
 m 1 . — WT hm 1 r 3 r 5 r 7 , bfkr. — TTUJI% hm 1 r 3 r 5 r 7 , 4 
 
 f, TTU&® k, b— ^ hr 3 r 5 r 7 b, ^ fk, g r. 
 
 a Which would constitute a rsi-sukta according to i. 14, 15. b Ubhayavanti ; 
 
 cp. Nirukta viii. 22: maidhatitham dairghatamasam praisikam ity ubhayavanti-, cp. Roth, 
 Erlauterungen, p. 122; see also my Introduction to the SarvanukramanI, p. xiv. 
 
RV. i. 13. 1-] 
 
 BRHADDEVATA ii. 156— 
 
 [ 76 
 
 156. both (the hymn) of Atri (v. 5) and that (vii. 2) which 
 was revealed to the son of Urvasi (Vasistha), contain Narasamsa. 
 Tanunapat (appears in that) which Agastya (i. 188) and Jama- 
 dagni a (x. no) sang, 
 
 hndfr 3 r 2 r 5 r 7 , b, ^1% ^ k, r. — : ^hm 1 r 3 bfk rW,^f$ 
 
 r. — hm 1 r 3 br 6 r 7 , r, no particle in k. — r, b, 
 
 r 5 r 7 , hdndr 3 . — There is a lacuna in fk between and 
 
 a Tbe reading of bdm 1 r 3 , vamadevak, is doubtless a corruption of the incorrect reading 
 jmnadagnah. There is no AprI hymn by Vamadeva, while that of Jamadagni is particularly 
 important, tbe whole of it being commented on by Yaska (Nirukta viii. 4-21); cp. Roth, 
 Erlauterungen, p. 122, and SarvanukramanI, Introduction, p. xiv. 
 
 157. and that which the seer Vi^vamitra (iii. 4) and Asita 
 the son of Kasyapa (ix. 5) sang. 
 
 Now as to the twelve deities which have been stated a (to 
 belong) to the stanzas of Medhatithi (i. 13. 1-12), 
 
 b, *rr g fk, mVrW, h, 
 
 d, ^rrf r. 
 
 a Above, ii. 146-150. 
 
 158. learn the manner (sampadam) in which they represent 
 ( sampadyante ) Agni. 
 
 The Fuel ( idh-ma ) is the Agni who is everything ; for this 
 (Agni) is kindled (sam-idhyate) a as fuel. Or this form ( i-dhma ) 
 is made from the root dhma ; for fuel is kindled when blown 
 (dhmatah). 
 
 wrfa rfr: hrWrVr 7 , cTT: bfk, ^TMWr: r. — *#H.hr 3 m 1 bfkr a r 5 r T t 
 
 «U*FR;r.— #h*r: hmV^r 7 , ffuft b, r, f. — ^TT^TffTTH hmV 
 
 r 3 r 4 r 6 , b, WT^clc=pW; fk, WT^TTcf rTH r. — WTcff r, bfk, 
 
 hdm 1 . — bndrbfk, r 3 r 6 r 7 . — The end of the varga is here marked by 
 
 in hm 1 fk. Tbe last pada is repeated in b only. 
 
 a This etymology corresponds to the only one given by Yaska (Nirukta viii. 4) : 
 idhmah samindhanat. 
 
77] 
 
 — iii. 4 TRANSLATION AND NOTES [-RY. i. 13. 4 
 
 1. Tanunapat. Narasamsa. Ila. Barhis. 
 
 1. Now this same Agni is (also) Tanunapat a by name. That 
 (celestial Agni) extends ( yachati ) b his body ( tanum ). 
 
 They say that ‘ Napat ’ is a descendant c , and that the origin 
 of this one ( cisyo ) is from that one ( amutas ) d . 
 
 limWr 6 !- 7 , fT^b, fT^: 
 
 r. — hm 1 r 3 bfkr 2 r 6 r 7 , r. 
 
 “ Cp. above, ii. 26: ayam tanunapad agnih. b Cp. ibid.: asau hi iananat tanuh. 
 
 0 Cp. ii. 27 : anantaram prajarn ahur napad iti. d Cp. ibid.: napad amusya caivayam 
 
 agnih, and ii. 26* 
 
 2. Now some say that Narasamsa here is Agni a . Again ( atha 
 vd ) others (use the term) in (the sense of) sacrifice b , (saying) 
 ‘all men ( narah ) utter praise ( Samsanti ) seated at it.’ 
 
 ^srfwrjn;%fn: hm 1 r°r“r 
 
 <J hmVbfkrVr 7 , g r. 
 
 fk, b, fTff»rWr^T^: r. — hndr 
 
 r 5 r 7 , Tft W[ 5 TT: bk, ^f?T f, ^ TTf^T: r. 
 
 .3.5 7 
 
 1 » 
 
 1 _3 
 
 a This is the opinion of Sakapuni according to Yaska, Nirukta viii. 6 : agnir iti 
 sakapunir : naraih prasasyo bhavati. b This is the view of Katthakya, ibid. : nara- 
 
 samso yajna iti kdtthakyo : nara asminn a sindh damsanti. 
 
 3. Others say he is Agni, because he is Narasamsa as the 
 object of praise ( prasasya ) by men seated at the sacrifice a ; and 
 so also say the ritualists (rtvijo narah ) b . 
 
 fT*Plbr 3 bfkr 2 r 5 r 7 , — 1T9RI bdb, WT^I fk, ITC^ m 1 , TT^TrT r. — 
 
 hr 3 bfr 2 r 5 r 7 , ^T.1 m 1 , k, ^ r. 
 
 a The previous sloka states two views corresponding to those stated in Nirukta viii. 6, 
 that Narasamsa is (1) Agni: naraih prasasyah (Sakapuni) ; (2) yajna : nara asminn asinah 
 samsanti (Katthakya). The third here added is a combination of the other two : narair 
 asinair adhvare prasasyah ; it is identical with the explanation given in ii. 28 : yajne yac 
 chasyate nrbhih. b This expression is doubtless meant to be equivalent in sense to 
 
 yajnikah, so often used by Yaska. 
 
 4. Ila is a form made by the Rishis a , and (is derived) from 
 the root id, expressing praise b : Agni is called ilavan c (‘ possessing 
 
BRHADDEVATA iii. 5— 
 
 RV. i. 13. 5-] 
 
 [78 
 
 refreshment ’) either from that (root) or from the root id, expressing 
 increase d . 
 
 b, fk, r 2 , r 3 r 6 r 7 , 
 
 hdm 1 , ^rrf^fFTlfct r. — ^RnTUr: hr 3 br 6 r 7 , t?tg f, t^ffg 
 
 kr 2 , wfEtM^ggigg: r. — s; 3 oTgra;f, rmis; bk, y grg Ht hmL. — 
 ^fmYsfgr; Wbk, gtsfrBn; f, r. — Tfswr hmh 3 , tf^^rr r 5 r 7 , tf^rr 
 
 fb, k, tfWT r. — gf^gTRWTr 5 , gf^Nf^gT hm’r 3 , ff^WTr r 7 , gfg- 
 
 gtfgT b, grgfrfgwgT fk, gfrrgiwr r. 
 
 a The meaning of this reading ( rsi-krtam rupam ) I take to be this : the form I]a, it 
 is true, does not occur in the Eg-veda ; nevertheless it is Vedic, being abstracted by the 
 Eishis from the various forms of the verb id, ‘ to praise,’ which occur in the Apr! stanzas 
 addressed to Ila (cp. Both, Erlauterungen, p. 118). I was at first inclined to adopt the 
 reading isi-krtam, ‘made from the root is’ (= id, cp. Grassmann, Worterbuch, sub voce 
 id) ; but this seemed incompatible with the following ides ca (not ider va) and tena in 
 the next line, which points to a single antecedent etymology, while Yaska makes no 
 reference to a root is in his explanation of I]a (see next note). b Yaska (Nirukta 
 
 viii. 7) derives ila from either id or idh : itteh stutikarmana indhater va. 0 Our author 
 has to say ‘ Agni is called ildvan,’ because ila itself does not occur in the Eg-veda. 
 d The preceding va in vokto shows that the vardhi- of the MSS. must also contain va 
 (that is, va rddhi-). The dropping of the d in the MSS. is doubtless due to confusion 
 with vardhin and other derivatives of the root vrdh, which happens to have the same 
 meaning as rdh. 
 
 5. Again, this Agni is the Litter (barhis), for the whole of 
 it ( sarvam ) is furnished ( paribrmhitam ) with food a , or because, 
 when sacrificed to, he (Agni) is furnished (paribrmhitah) b with 
 fuel. 
 
 hmWr 7 , g^rfr b, f, g: gpft r. — gr gg^nddr, gT gwji, gT 
 
 gg.bfk. — gf^rfgg: hmLW, fk, b, r. — The end of 
 
 the varga is here marked by ^ in dbfk, not in m 1 . 
 
 B That is, the oblations are laid on it. b The etymological explanation is similar 
 to that of Yaska (Nirukta viii. 8) : barhih paribarhanat. 
 
 2. The Divine Doors. Night and Morning. 
 
 6. The Divine Doors, as they are called, are the wives of 
 all (the gods) a ; they follow Agnayl, and so also Agnayl (follows) 
 Agni b . 
 
79 ] — iii. 9 TRANSLATION AND NOTES [-RV. i. 13. 7 
 
 r * b, hm 1 r 3 fkr 2 r 5 r 7 (on this corruption cp. critical note on 
 
 i. 92). The MSS. have the correct form in i. 107 and ii. 148.- — jftWT omitted in fk. — 
 hdm 1 , b, fk, r. — 6 cd follows the reading of hndrbfk: 
 
 5TTfM ^ ^ rVr 6 . 
 
 a This is doubtless suggested by RV. x. no. 5 (commented on in Nirukta viii. xo) : 
 vi srayantam patibhyo na . . . devebkyo bhavata suprayanah. b This remark is intended 
 to show the identity of the devyo dvarah with Agni (cp. i. 107): being the wives of the 
 gods they represent Agnayl, the wife of Agni, who comprehends all the terrestrial deities 
 (see i. 105, 106). Sakapuni, in Nirukta viii. io, identifies them with Agni: yajne grha- 
 dvdra iti kdtthakyah ; agnir ili sakapunih. 
 
 7 . Now being firmly established in Agni they are praised in 
 combination with Agni. In their case also there is a predominance 
 of Agni, both in praises and oblations a . 
 
 fwrerp^ hrbfk, rLV. — hmVbfkrV, 
 
 ^ r.— hrW, m 1 , r, b, f. — ^ 
 
 m'r, ffacg ^ h, ^ bfk. 
 
 a Because they, as well as the other Apr! deities, are regarded only as forms of Agni. 
 
 8. And as to the two goddesses, Night and Dawn ( naktosasau ), 
 they too are regarded as related to Agni. For the Dark ( syavl ) a 
 is related to Agni b } while Dawn is, as it were, a sixteenth portion 
 (kala) of that time 0 ( kala ). 
 
 M 7 W 1 MWT ^ % hr 3 m 1 fkr 2 r 5 r 7 , riflTlm ^TT ^ % r, •T%cTT% b. — hm 1 
 
 bfr 5 r 7 , r 3 d, r, WTRJtW k, r 2 . — cT# 4T° bfkr, 
 
 rT^ 4 t° hdm 1 . — ^ hb, ^ 5 % ^ g fk, g ndr, felM rVr 6 . 
 
 a Syavl is the first of the twenty-three names of night enumerated in Naighantuka 
 i. 7. b Thus SyavI = Night occurs in the first stanza of an Agni hymn (i. 71. 1). 
 
 c That is, Usas being a part of Syavl would also be related to Agni. Cp. Nirukta ii. 18 : 
 ( usah ) rdtrer aparali kalah. The reading of r 1 r 4 r 6 is doubtless a corruption of kalavama, 
 i. e. Usas is ‘ the last portion ’ of that time. 
 
 9 . Dawn (usas) lightens a (uchati) the darkness, Night ( naktd ) 
 anoints (anakti ) b her with drops of dew ( hima ) 0 ; or else this (form) 
 might be (derived) from the root anc d , preceded by the negative 
 
 (nan ) e , (and) mean ‘ the indefinite -coloured one ’ (avyakta- 
 
 f 
 
RV. i. 13. 8-] BRHADDE V AT A iii. 10— [80 
 
 hndrb, ft f^rfa: fk. — ^TSq® hm 1 r (Nirukta viii. io: ^Srfq 
 
 - - ^o), wf»T TT° bfkr 2 .— hd, ^ ^ r, ^ %f m 1 , ^ 
 
 b, ^ f, fa ^5 ?) r 2 , VT k. — This sloka is omitted in r x r 4 r 6 . 
 
 a Cp. Nirukta ii. 18: usah kasmad ? uchatiti. b Nirukta viii. io: nakteti . . 
 
 anakti bhutany avasyayena ; cp. ii. 18 on rdtri : rater vd syad danakarmanah : pradlyante 
 ’ sydrn avasyayah. 0 Hima-bindu, in the plural, is here substituted for the plural expres- 
 sion avadyayah, twice used by Yaska in connexion with night. d That is, nakta = 
 
 an-akta : as far as the meaning is concerned, the derivation from anj (from which comes 
 vy-akta itself) would have been more natural ; but the author doubtless wanted a root 
 different from the one he had already used in his first etymology (anakti). Bajendralala 
 Mitra, who has the corrupt reading purvam ver, refers to EV. i. 72. 9, where the word 
 veh occurs. This is indeed verification gone wrong. ® An early occurrence of the 
 
 technical form of the negative prefix as used by Panini. f Cp. Nirukta viii. 10 : apt 
 vd naktaavyakta-varna. 
 
 10. For at first she becomes Gloaming (dosa ) a , at midnight 
 she is Darkling ( tamasvati ), and before the rising of the Sun 
 she becomes Dawn ( usas ) by name. 
 
 ^nrr hmWr 6 , ^fT fkr. — Wl hmVbrVr 7 , fk, 3TTR 
 
 r. — <1*1^S<ll bfkr, hr 3 r 2 r 5 r 7 , »Tt m 1 . I have preferred since it 
 
 is the form which occurs in Naighantuka i. 7 as one of the names of night. — *Nr hndr, 
 fflTT b, ijm fkr 2 . — io a& comes first in hm 1 r 3 bfkr 2 r 5 ; in r (=r a r 4 r 6 ) io c ^ comes before 
 
 io a6 . The end of the varga is here marked by ^ in b, by a figure meant for but 
 
 looking like in f, by ^ in k, not at all in hdm 1 . — This sloka is numbered ^00 in hd. 
 
 a Dosa and Tamasvati, as well as S'yavl and Nakta, occur in Naighantuka i. 7 as 
 synouymns of Ratri. 
 
 3. The Two Divine Sacrificers. The Three Goddesses. Tvastr. 
 
 11 . Now the Two Divine Sacrificers are the terrestrial and 
 the middle (forms of) Agni a . For they were born from the 
 celestial ( divya ) Agni ; they are therefore celestial ( daivya ) b 
 by birth. 
 
 |«f b m 1 r (SarvanukramanI), M h d r 3 f k r 2 . — hm 1 r 3 r 5 r 7 , ■fltfl b, omitted 
 iu fk, r. — hm 1 r 3 bfkr 2 r 6 r 7 , r. — ndb, ifaft hdr, fk ; cp. 
 
 above, i. 108. — 3 RRT hm’r, bfk, rVrV. 
 
 a This agrees with Yaska’s explanation in Nirukta viii. 11 : daivyau hotarav ay am 
 cdgnir asau ca madhyamah. b That is, daivya is treated as a patronymic formation 
 
 from divya : cp. ii. 26. 
 
81 ] 
 
 — iii. 15 TRANSLATION AND NOTES [-RV. i. 13. 10 
 
 12. Now they who are called the Three Goddesses are here 
 simply (representative of) Speech (Vac) in the three spheres. 
 She is spoken of by a threefold name a as abiding in the three 
 lights b . 
 
 hm'r, fbk. 
 
 a On the three forms of Vac, see above, ii. 72 ff. b Cp. above, i. 90. 
 
 13. Ila follows a (the terrestrial) Agni, Sarasvatl b is attached 
 to ( prdpta ), the middle one, while that (celestial form of Vac) 
 becomes Bharatl as occupying that (celestial) world. 
 
 °«pldbl hdm\ °«pt*TT r, rVr 6 , b, fkr 2 . — *TUT TTTHT 
 
 hdr 3 bfkr 2 r 5 r 7 , WVTXTKIm 1 , r. — h drm 1 r 1 r 4 r 6 , ^bfk. — fwrfV 
 
 ^ hm 1 rb, rVr 6 , f%?TT fk. — bm 1 , d, »T«nfr fk, 
 
 HTyfr b, JTRTfr r. 
 
 a Anuga : cp. anuvartate, above, iii. 6. b Cp. above, ii. 76. 
 
 14. Now this same Vac is threefold (as) in heaven and in air 
 and here (on earth). Both when individual and combined she 
 belongs (bhajati) to a all these (three) Agnis b . 
 
 TW hm 1 b, ^ d, TR fk, % TPIj. — bfkr, 3 TT^T rVr 6 , JqW^hdm 1 . — 
 bfkr, SWFlhm 1 . — JT^rai 0 hmVr 4 r 6 bfk, r. — °*TRftl hdrbfk, 
 
 °*TR*J r 1 r 4 r 6 . 
 
 a Cp. srita in i. 108, anuga in iii. 13, and anuvartate in iii. 6. b Thus not only does 
 Ila, the terrestrial form of Vac, belong to the terrestrial Agni, but all the ‘Three goddesses’ 
 belong to the terrestrial Agni (i. 108), as well as to the other two forms of Agni. 
 
 15. Now as to Tvastr, there is praise (of him) as this same 
 terrestrial Agni a ; or (it may be said) there are stanzas b to him 
 as terrestrial, and there is one stanza c also in the (hymns) to the 
 seasons (addressed) to (him as) one or other (Jcasyapi, form of Agni) d . 
 
 ST^TJi T(\W. hmV (°r^C> r 3 ), *fU*l*Nr r, rW, fk, 
 
 w. Tinfarb. — hm 1 r 3 br 2 r 5 r 7 , f, kr. — *nf hdbm 1 fk, 
 
 r.-W^ hdm 7 r, r 5 r 7 , fkr 2 , b, 
 
 r 4 r 6 . — ^ hdrm 1 fkr 2 r 5 r 7 b, ^ r*r 4 r 6 . The whole line has the 
 
 following modified form in r 1 r 4 r 6 : mfzhrt TTWI% ^ — The 
 
 end of the varga is here marked by 3 in dm 1 bfk. 
 
 II. M 
 
RV. i. 13. 10] 
 
 BRHADDEVATA iii. 16— 
 
 [82 
 
 a That is, in Apr! hymns ; our author agreeing with the view of Sakapuni quoted 
 in Nirukta viii. 14 ( agnir iti takapunih), as well as with the view represented by the 
 Naighantuka, where Tvastr is first mentioned among the Apr! deities (v. 2), secondly, among 
 the atmospheric deities (v. 4), and thirdly, among the celestial deities (v. 6). According 
 to the view of others, Tvastr in the Apr! hymns belongs to the middle group : madhya- 
 mikas tvastaity ahuh, madhyame ca sthane samamnatah (Nirukta viii. 14). He is stated 
 below (iii. 25) to belong to the middle group, when rupakarta. Cp. Sieg, Sagenstoffe, p. 14. 
 b That is, in the stanzas of the Apr! hymns addressed to him, he represents the ter- 
 restrial Agni. 0 The third stanza in two of the three hymns to the Seasons (i. 15; 
 ii. 36 ; on ii. 37 see below, iii. 36) is addressed to Tvastf, though the name occurs in 
 ii. 36. 3 only. d That is, in the hymns to the Seasons any one of the three forms of 
 Agni may be meant. The general sense of the second line I take to be : Tvastr in the 
 Apr! hymns represents the terrestrial Agni only, but in the hymns to the Seasons he may 
 represent one of Agni’s other forms. I am, however, somewhat doubtful whether I have 
 interpreted this passage correctly. 
 
 4. The celestial Tvastr. Story of Dadhyanc and the Mead. 
 
 16 . ( Tvastr ) may be (derived) from tvis or from tvctks, or (it 
 means) ‘ he quickly ( turnam ) obtains (aSnute) ’ a , or ‘ he assists 
 (ut-tdrana) in works ( karmosu ) ’ b : therefore he obtains this name. 
 
 hr 3 br 5 r 7 , m\ TT fkr 2 , *TT r. — gilfrsm IP* TT 
 
 hm' (cp. Nirukta viii. 13), gufasiH IP* TT r 2 r 3 , Ip* ^ rV, Tp* 
 
 bfk, r. — hr 3 br 5 , ^HgrTTWt %frf r 2 r 7 , 
 
 rTRTjft ^frT fk, r. 
 
 a These three etymologies are derived from Nirukta viii. 13 : tvasta turnam at nut a 
 iti nairuktah ; tviser vd sydd diptikarmanas, tvaksater va sydt karotikarmanah. In con- 
 nexion with tvisi-tas, * from the root tvis,'' Mitra gives one of his marvellously irrelevant 
 references to the Rg-veda, x. 84. 2 : ‘ thou art brilliant ( tvisitas ), 0 Manyu, like fire.’ 
 b This additional etymology may have been suggested by Yaska’s ( tvaksateh ) karotikar- 
 manah. The suffix -tar would be accounted for by tdrana, while tvas would bo explained 
 by transposition of letters (as in Yaska’s parjanya from trp) from ut and karmasu. This 
 is certainly going beyond even Yaska’s wonderful achievements in etymology. 
 
 17 . The thousandfold ray of the sun which abides in the moon, 
 as well as the mead ( madliu ) which is above (param) and on earth 
 ( iha ), also (abides) in the Tvastr (who is) Agni a . 
 
 °cT*fr Wft hr 3 mV, 0 rPfT ^ b, “rTRt W fk, r. — 
 
 hm 1 rb, fk, fsffi: rVr 6 . — tfUfa hrWbrW, fk, 
 
83 ] 
 
 — iii. 21 TRANSLATION AND NOTES [RV.i. 13. 10 
 
 — °*TTfq hr 8 mW, “TTfa: br, fk. — tJ hr 3 , ^ mV, 
 
 ? fbkr 2 , ^ r 7 , ^ ^ r. — hrmVr 7 , ft *«j fr 2 , <t ^ k. 
 
 0 This is the celestial Tvastr who is the guardian of the heavenly Soma (cp. my 
 ‘ Vedic Mythology,’ pp. 52 and 1 16), the abode of which is the moon (op. cit., p. 1 12). Agui 
 is also a guardian of Soma (op. cit., p. 90), and in the later mythology the sun is regarded 
 as replenishing the moon when caused to wane by the gods drinking up the Soma (op. cit., 
 p. 1 1 2). Having thus stated Tvastr’s connexion with the heavenly mead, the author goes 
 on to relate the story of how the Asvins obtained it from Dadhyanc. 
 
 18 . a Well-pleased (with him, Indra) bestowed on the son of 
 Atharvan (i. e. Dadhyanc) even that spell ( brahma ) b ; and the 
 seer became more brilliant by means of the spell. 
 
 WTfa hr 3 m 1 bfkr 2 r ’r' n(g), sR^T ^ r, n. — hr 3 m 1 bfkr 2 r®r 7 , 
 
 gTRI r. — hr 3 m 1 bfkr 2 r 6 r 7 , ^<^ 4 % r, (gVrn)^TTOT: n, (^rn)^m- 
 
 *r 4 nr: n(m), (gwr)^!^: n(g). — hr 3 m l bfkr 2 r®r 7 , r. — 
 
 i8 c<i is omitted in n. 
 
 a The story of Dadhyailc, as far as related in the following six slokas (18-23, excepting 
 i8 c<i ), is quoted in the NTtimaSjarl on RV. i. 116. 12. It is also told by Sayana (on 
 RV. i. 116. 12), who states that it is narrated at length in the Satyayanaka and the 
 Vajasaneyaka. It is to be found in the Satapatha Biahmana (xiv. 1. i 18 " 25 ; see Sacred 
 Books of the East, vol. xliv, pp. 444 f.). b Which reveals the abode of Soma. 
 
 19 . Indra forbade the sage (saying), ‘Do not speak anywhere 
 of the mead thus (revealed) ; for if this mead is proclaimed (to 
 any one), I will not let you escape alive/ 
 
 hm 1 bn, rT fft n(m), fk, fT^fWT r, rf rVr 8 .— ff 
 
 JT^rf^lim'rbfk, Wt r 4 r 6 , Rvft frf%^n. — wfani 
 
 JJTf^hn/rbfkn, WfaR rVr 6 . 
 
 20. Now the divine Asvins asked for the mead in secret from 
 the seer ; and he told them what the Lord of SacI had said. 
 
 hr 3 mVr 7 , faf^Kb, 1 %%%^f, k, f^r, f*TWT n. 
 
 hm 1 rbn(g), f, rTWTWS n. — The end of the varga is here marked by 
 
 8 in hm 1 bf, not k. 
 
 5. The horse’s head of Dadhyanc. The middle Tvastr. 
 
 21 . To him the Nasatyas spake : * Do you quickly make us 
 two receive the mead by means of a horse’s head; Indra shall 
 not slay you for that.’ 
 
RV. i. 13. 10-] BBHADDEVATA iii. 22 — 
 
 [84 
 
 W’Sf'f hr 3 r 5 r 7 Sayana, n(g), -4U^H m 1 rn, ^T%«T f k, ^I%«T b. — 
 
 hnfibfkn, JTT^r. — hrVr 6 , ^TfWR m 1 , ^ fk, 
 
 b, TT^r, <3 ^ n— brVrV, tfc*: ^ f,*l^ m\ hd, 
 
 r— wr W^TTri: hm'r 3 r 2 r 5 r 7 , ^cTrf: b, WT sTftrffi: f, ffwfa r, 
 fcyr§ ?T)^wftTTfT: n. 
 
 22. Because Dadhyanc had told (the secret) to the two Asvins 
 with the horse’s head, Indra took off that (head) of his ; (but) 
 his own head they (the Alvins) put on (again) a . 
 
 W^T mW, n(g), W%^T brbfk. — eft 7J hn^r, TTtT rVr 6 , rTWt 
 
 bfkr 2 n .— hm 1 bfk, cT^P§^t r .— * bf, ^ n(g), 
 
 n, ?T(HrT r, h^m 1 , r 5 r 7 . — 517WRI m 1 , ^TtHR r, Jq^TR bf, 
 
 ^^rTTTtkr 2 , Wm^lirW, W^Rn(m)n(g), ^ft<TPR> (Sayana has the forms 
 and iraiwr*u — hr 3 bfkr 2 r 6 r 7 n, rft ftp^ r. 
 
 a The S'B. and Sayana tell the story only as far as the replacing of the head; cp. 
 S’B. : athaasya svarn sira ahrtya tad dha asya prati dadhatuh ; Sayana : svaklyam manusam 
 sirah pratyadhattam. The S'B. uses the expression asvyam sirah, and the verbs chid and 
 apa-ni-dha. 
 
 23. And the horse’s head of Dadhyanc, severed by the bolt- 
 bearer with his bolt, fell in the midst of a lake on Mount 
 ^aryanavat. 
 
 hm 1 r 3 br 6 r 7 , fk, r. — vTPBT hm 1 , ^T5T r, b, 
 
 <TTCI fk, n. — Eftf MSS. and r, f^W n. 
 
 24. Bising up from the waters (and) bestowing manifold boons 
 on living beings, it lies submerged in those same waters to the 
 close of the cosmic age ( yuga ). 
 
 Hi gi q q hm'r, f, TT^fnjJk, rTW^ b, r 1 r 2 (?)r 4 r 6 . — flT^TO 
 
 hmVrVr 7 , r, bfk. — °TT^rT hm'r, bfk. — fWSlfrT hm‘r 8 
 
 bfkr 2 r 6 r 7 , Jq^T^rT r. 
 
 25. That Tvastr, who is in the group of the middle sphere 
 ( madhyamika ) a , is a modifier (vikcirtr) b of forms. He too is praised 
 incidentally ; a hymn to him does not exist c . 
 
 fwnfa hm 1 rbfk, ^ r 1 r 4 r 6 . — cT^J q r, ^ hm 1 , (no particle) 
 
 bfk. — The end of the varga is here marked by M in hm’bfk. 
 
85 ] 
 
 — iii. 29 TRANSLATION AND NOTES [-RV. i. 13. 12 
 
 a Cp. Nirukta viii. 14 : madkyamikas tvastaity aliur, madhyame ca sthane samamndtah. 
 b Tvastr is often spoken of in the RV. as a fashioner of forms, and is called rupakrt in 
 the TS. &c.; cp. my ‘ Vedic Mythology,’ p. 116. 0 See op. cit., p. 116, B, line 5. 
 
 6. Vanaspati. The Svahakrtis. 
 
 26 . Now he whom they proclaim as Vanaspati is this {ay am) 
 Agni a as Lord of the Wood; for this (Agni) is lord ( pati ) of 
 woods as (their) protector ( pata i), or because he guards (palayati) 
 them b . 
 
 TT hmVrVbfk, ^ r. 
 
 a Vanaspati as an Apr! deity is here (RV. i. 13. n) identified with the terrestrial 
 Agni ; but above (i. 66), where the three forms of Agni are distinguished, Vanaspati represents 
 the middle Agni, as Jatavedas does in i. 67. b Cp. Nirukta viii. 3 : vananam pata 
 
 vd pdlayitd vd. 
 
 27 . This (ay am) Agni is also lauded as Vanaspati by Grtsa- 
 mada in the third (stanza) a of the hymn * Enjoy ’ ( mandasva : 
 ii. 37), which contains six stanzas. 
 
 hm\ bfkr. — °farR b, °farR fk, °f%cT: hmL. — 3 ' *^ 3 d <3 
 
 bfkr, ^ hm'r 3 r 5 r 7 . — bfkr, m 1 , ^ hr 3 . 
 
 a This stanza is commented on by Yaska (Nirukta viii. 3) as an example for Vanaspati. 
 He quotes four others (viii. 17—20) in connexion with Vanaspati as an Apr! deity (x. no. 
 IO; iii. 8. 1 ; and two stanzas not from the RV.). 
 
 28 . But an occasional (prasangaja) praise of him (Vanaspati), 
 as a sacrificial post a and as a tree, with the whole b hymn, ‘ They 
 anoint ’ ( anjanti : iii. 8), is (to be found) in the third Mandala. 
 
 hmVbrV, *TR r, *TT fk. — WH^rT hm 1 r 3 fkr 2 r 5 , SjfPT r 7 , 
 
 b, r. 
 
 a Cp. below, iv. ioo. b Yaska in his comment on RV. iii. 8. i merely remarks 
 (Nirukta viii. 16) regarding Vanaspati : agnir iti idkapunih. But in commenting on RV. 
 x. no. io (Nirukta viii. 17) he observes: tat ko vanaspatih ? yupa iti katthakyah, agnir 
 iti sdkapunih. 
 
 29 . As to the Svahakrtis — the views of the learned have been 
 various. It is, however, a certain conclusion that all that (viz. 
 which is meant by the term) a is simply (a form of) this Agni b . 
 
RV. i. 13. 1 2-] BRHADDEVATA iii. 30 — [86 
 
 0 3 ur?frj% 3 rp§r hmVfkrW, rVr 6 , r. — cTO 
 
 r 3 br 5 r 7 , hm 1 , r, omitted in fk. 
 
 a Cp. the various explanations of the term given in Nirukta viii. 20. b Cp. 
 
 Yaska’s remark (Nirukta viii. 22) after stating the various deities with which the prayajas 
 and the anuyajas had been identified : agneya Hi tu sthitih, bhaktimatram itarat, ‘ it is, 
 however, certain that they represent Agni ; everything else is merely an attribute.’ 
 
 30 . For he is the maker ( lcartd ) of oblations (svdhd ) ; the 
 making (Jcrti) of them, (that is to say,) here is of a single nature 
 (ekaja ) a : it is he who is the source ( prasuti ) of living beings, 
 the imperishable (source) of all of them. 
 
 mVrVr 7 , f hbfk, ^ r. — ^T^Rf hmVbfkrVr 7 , 
 
 r. — SrfwreTHhfcfk, ST ftfWT^r. — hr 3 bfkr 2 r 6 r 7 , * ifaTSj. — The end 
 of the varga is here marked by $ in hdm 1 bfk. 
 
 a In this etymology krti is explained by kartr: while there are many svahas, there 
 is only one maker of them, that is Agni, the source of all beings (cp. i. 61). 
 
 7. Tanunapat and Narasamsa. Deities of RV. i. 14 and 15. 
 
 31 . Both the second (stanza) with Tanunapat and that which 
 contains Narasamsa, are combined as applicable ( prayoktavye ) in 
 only three a (hymns) which (thus) contain both b . 
 
 °Vrf^° r, # Vrft°hdm 1 bfk. — ^ hr 3 bfkr 2 r 5 r 7 , °^T <j r. — *TTT° rbfk, «ni 0 f, 
 ^rrrr° hd. — hmVkr 2 , **#7* fb, **R17) r 6 r 7 , *RRJ7* r. — °cRT udrbrV, 
 fk, °cn?l hr 3 . — g hm 1 r 3 br 5 , ^ fk, ^ r 7 , r. 
 
 a See above, ii. 155, note b . b That is, Tanunapat and Nariisarpsa. 
 
 32 . The (stanza) containing Narasamsa, as well as the second a , 
 may be (applied in behalf) b of those wanting children, (of him) 
 who desires strength or who desires food, as well as (of him) who 
 may wish for prosperity. 
 
 *rr fr, TT ^IT bk, xT^T hrV, ^ m 1 . — °*TT ^ hr 3 fkr 2 r 6 r 7 , (*<*) 
 
 b, 1 .— hm 1 r 3 bfkr 2 r 6 r 7 , W *JT r — hm 1 
 
 r 3 br 2 r 6 r 7 , TT^nfa W fk, *71 r. 
 
 a That is, the stanza containing Tanunapat. b That is, apart from their usual 
 sacrificial application as Apr! stanzas. 
 
87 ] — iii. 36 TRANSLATION AND NOTES [-RV. i. 15 
 
 33 . The hymn, ‘Hither with these’ (aibhih : i. 14), which 
 invoking Agni a is spoken of here as addressed to the All-gods 
 ( [vaiivadeva ), is recited ( Sasyate ) among the hymns to the All- 
 gods, because, being composed in the gayatrl metre, it contains 
 the characteristic ‘ All ’ (vifaa ) b . 
 
 h, mVfrVr 7 , k, ^ r. — 
 
 hndrb, fk. — iii. 33 d =ii. 128^. 
 
 a Agni is the only god invoked in the vocative in this hymn ; but the gods, thrice 
 with the characteristic visve, are several times mentioned in it, as well as several individual 
 gods (in 3 and 10). Cp. below, iii. 51. b Cp. iii. 43, and ii. 128, 133, 134. 
 
 34 . As to the hymn, * Indra, drink Soma ’ (i. 1 5), consisting 
 of twelve stanzas, and addressed to the Seasons a , (the seer) praises 
 in it seven deities b in their respective stanzas, together with the 
 Season ( rtu ). 
 
 hm'r 3 , fxRrfto rW, ft^rfN bf, ^ r.-K^ MSS., 
 
 **& K*l***t r. 
 
 a That is, the deities of the Rtuyajas ; cp. AB. ii. 29. b Enumerated below, 37, 38. 
 
 35 . There (the deities) are characterized in the plural and 
 in the singular, in six stanzas (1-6) ‘with Rtu’ {rtuna), in four 
 with the Rtus ( rtubhih ), then again in two (1 1, 12) ‘ with Rtu ’ a . 
 
 ^nfr, *fi£b, fk, hd. 
 
 The end of the varga is here marked by 'Q in dm 1 bfk, by ^ in h. 
 
 a This statement is only approximate as regards this hymn of the RV. ( rtuna occurs 
 in 1-4 and 6, while 5 contains rtuhr ; rtubhih occurs in 9 and 10 only, and no form of 
 rtu in 7 and 8 ; rtuna in 1 1 and 1 2) ; but it is an exact description of the twelve Praisas 
 for the Rtu offerings; see TS. vi. 5. 3; AB. ii. 29, 2-4, and Haug, vol. ii, p. 135, note 12 . 
 
 8. Hymn to the Seasons : RV. i. 15. 
 
 36 . The Rtus are here incidentally praised with the deities : 
 so it is both in the hymn of summons ( praisa ) for offerings to 
 the Rtus, and in the hymn of Grtsamada a also. 
 
 fk, ^b, ^ hdm 1 . — 35, 36 omitted in rVr 6 . 
 
RV. i. 15] 
 
 BRHADDEVATA iii. 37 
 
 [88 
 
 a That is, RV. ii. 36 ; cp. AB. v. 9. 6, Haug, vol. ii, p. 336, note 8 ; see also Oldenberg, 
 Prolegomena, p. 193, on the relation of RV. i. 15 to ii. 36 and 37 (which two really constitute 
 . one hymn). 
 
 37. Now with the first a (stanza) he (the seer) praised Indra, 
 the Maruts with the second, Tvastr b with the third, and Agni 
 with the fourth ; 
 
 ^ m 1 r 3 br 2 , ^ hd, ^ fk, 
 
 cftR r. 
 
 a With muhhyaya, compare mukhe tu yd, v. I. b On Tvastr in the Rtu hymns, 
 cp. above, iii. 15. 
 
 38. with the fifth &akra (Indra) again, the two gods who 
 delight in truth (Mitra-Varuna) with the sixth, and with the 
 four 8 - beginning with the seventh (7-10) Agni Dravinodas. 
 
 hdndr, bfk. 
 
 a Caturbhih, agreeing with saptamyadyabhih, clearly used as a feminine ; cp. above, 
 ii. 44. 
 
 39. The divinity of the formulas of the Bg-veda is to be 
 known from authoritative statement a ( adesa ), not from its 
 characteristic mark (lingo ) ; for it is not possible to know actually 
 (tattvena) the divinity of these (stanzas) from its characteristic 
 mark b . 
 
 *T f^rgTT: hnfirbfk, g rVr 6 .— UWT hbfkrW, UTOT m\ nrTOt r. — 
 
 t^cffihn^rbfk, rVr 6 . 
 
 “ Cp. below, iii. 109. b That is, Agni is not mentioned by bis actual name, 
 
 but only by the attributive Dravinodas, which might designate another god (though it is 
 a well-known epithet of Agni; cp. i. 106; ii. 25; but see iii. 61). 
 
 40. With the eleventh (he praises) the Nasatyas (Alvins), with 
 the twelfth this Agni again. Rathltara, however, says that this 
 hymn consists of single separate praises a . 
 
 T^iT^fT hdndfr, T^T^ft bk. — hrbf, kr 2 . — The end of 
 
 the varya is hero marked by C in bfkm 1 , not in hd. 
 
 a In other words that it is a pj-thahsluti, one of tho three kinds of hymns to the 
 All-gods ; cp. below, 43. 
 
89] 
 
 — iii. 44 TRANSLATION AND NOTES [RV. i. 15 
 
 9. Three kinds of hymns to the All-gods. 
 
 41. For where, in (a hymn) with many deities or two deities, 
 each deity is praised singly a (ekaiJcd) or by qualities arising from 
 its activities b , they regard that (hymn) as one containing dis- 
 tributed praise c ( vibhakta-stuti ). 
 
 lim'r, ^ bfkr 2 , rVr 6 . — hndrbfk, 
 
 r 1 i 4 r 6 . — r, fwai^fTfTcjr fk, b, fa^fsnjjfrT 
 
 hdm 1 , rT«[ r l r 4 r # r a (?) ; cp. v.r. below, iii. 82; fq+lffl) in Nirukta 
 
 vii. 8. 
 
 a Cp. below, iii. 82, where ekavat ‘in the singular’ is used. b Cp. below, 
 
 vi. 69, on RV. viii. 29. 0 Yaska, in Nirukta vii. 8, gives RV. x. 17. 3 as an example 
 
 of vibliaktistutih (where Pusan and Agni are praised separately in the singular) as opposed 
 to a samstava or ‘joint-praise.’ 
 
 42. Now the hymns to the All-gods (vaUvadeva) are of three 
 
 kinds : that which is provided with joint-praise of the Sun 
 
 ( surya-samstava ), that which contains the characteristic ‘All’ 
 
 ( vttva-lihgci ), and that which contains separate praise ( prthaTc-stuti ). 
 
 DrfWrDr hndr, Drfwr t b, Dtwr t fk. — h, ofa: dm 1 bfkr (cp. 
 in 40 and in 43). 
 
 43. That which is called ‘ Separate praise ’ ( prthak-stuti ) one 
 should recognize as addressed to many divinities ; that which is 
 characterized by ‘ All ’ ( viSva-lihga ) a is the one in which (the 
 gods are praised) with their universal (vidva ) b qualities arising 
 from their activities 0 . 
 
 yvycf^Jdird hndbfk, ®^f?T ^ r. — fMk #1 hm’r, ^ f, k, 
 
 b. — bm 1 rbfk, *jpTt dr 4 ! 6 . 43 d = iii. 6o h . 
 
 a The term visvalihga occurs in Nirukta xii. 40, where Yaska states the view of 
 Sakapuni that only such hymns are vaisvadeva as contain the characteristic word visve. 
 See Roth, Erlauterungen, p. 167. b Cp. above, ii. 134. 0 Cp. vi. 69. 
 
 44. That which with reference to the All-gods frequently 
 praises the Sun, (and) at the same time praises the gods them- 
 selves, they call a joint-praise of the Sun (surya-samstava). 
 
 ^ft[ST rm\ hdb > W k. — ^TP^ftfrT 
 
 hm'bk, f, drV. 
 
 II. 
 
 N 
 
RV. i. 15] 
 
 BRHADDEVATA iii. 45 — 
 
 [90 
 
 45. But (the term a does) not (apply) at the beginning of the 
 hymn to Bhaga b , nor in hymns to Usas, nor in the hymn to 
 Savitr, £ I invoke ’ 0 (hvayami : i. 35 ), nor in the Surya (hymn)* 5 , 
 in (regard to) oblation (and) sacrifice e ( malcha ) ; 
 
 hdm 1 r 3 bfkr 2 r 5 r 7 , r 6 , HT*?r r (cp. 
 
 51)— ^Tbr 5 , hm'r 3 , fk, (*T ^) TT r — 
 
 <R% hdm 1 r 3 bfr > , JJ% rk . — Tbe end of the varga is here marked by Q. in hdndbfk. 
 
 a That is, vaisvadeva. b Bhagasya suktadau = bhagasya suktasyaadau : in the 
 
 first stanza of vii. 41 (the only hymn to Bhaga in the RV.) a number of other gods are 
 mentioned, but it is not vaisnadev l. 0 In the first stanza of this hymn Savitr is 
 
 associated with several other deities, but it is not vaisvadevt. d RV. x. 85, to the 
 
 first stanza of which a similar remark applies. 6 This, I suppose, means: nor are 
 
 stanzas from these hymns treated as addressed to the All-gods when applied sacrificially. 
 
 10. How to ascertain the deity of a hymn. 
 
 46. nor, similarly, in any other formulas (which are) statements 
 (pravadah ) a , or where the word ‘associated’ ( sajosdh ) or ‘together’ 
 ( sajuh ) b may be (used). 
 
 TTcrri^J hmVbfkrV, r. 
 
 a That is, when names are merely mentioned and do not imply an invocation. 
 b Which, governing the accompanying name in the instrumental case, put it in a subordinate 
 position. 
 
 47. But the old Lamakayana a states even that (hymn) to be 
 addressed to the All-gods, in which many (deities) are celebrated 
 even incidentally ( prasangat ). 
 
 ^rf^hm 1 rfb, ^f^r 1 r 4 r 6 . — hmb, bk, f. — 
 
 ^hm 1 rb, f k. — hd, ndr, bfkrV. 
 
 a See Indische Studien, vol. xiii, p. 426. 
 
 48. The divinity, whether praised or not, (but) indicated some- 
 where a (in the hymn), the seers adore with formulas. That b (deity) 
 one learned in scripture (Castro) should take note of. 
 
 TTfa hmVbfkrV, ^ 7 !^ r (cp. 8i a ).— hm’r, 
 
 WfnT b, fk, r'rV. — dr, h, 
 
91 ] 
 
 — iii. 51 TRANSLATION AND NOTES [RY. i. 15 
 
 nd, fk, «J% b. — hmVbfkrVr 7 , HTWE r. — 48°* is nearly 
 
 identical with iii. 8i n6 . 
 
 a Cp. the next s'loka ; also i. 22. b The feminine turn is used as if devata, not 
 daivatam preceded. 
 
 49 . For the actions (of the gods), though not designated by 
 their agents' 1 , are nevertheless indicated 11 somewhere — at the 
 beginning, and in the middle, and at the end, and in individual 
 passages ( prthalctvesu ). 
 
 m 1 bfk, -^(<^1 r, hd (no particle). — 'c(l«ct b, ^ 
 
 ^ ^ hd, *TW ^ m 1 , ^ r. — hdr 3 r # , 
 
 mb 7 , fk, fWTf^ r. — cfijfn: hr 3 r 6 m 1 fr 7 , efinfa: kr. — hbf, 
 
 m 1 , r, k. — trf^hm'rbfk, frT^ 
 
 r 1 r 4 r 6 . 
 
 0 That is, though the names of the gods who perform those actions may not be 
 mentioned at the same time (as in EY. viii. 29). b That is, are connected with the 
 deity of whom they are characteristic. 
 
 50 . The very action itself in the Nivid to Savitr a praises 
 by the action b : since the cow, the courser, and the ox are 
 (called) milker, swift, or carrier c (respectively). 
 
 rTRr^Tfwr hm’r, Sfitfa rfR fk, cTR 
 
 b. — ' 3 %^: brn'r'^.^lp^fT fk, ^TFl^TfT b, r. — 
 
 hm 1 r (^ m 1 ), fk, -fr^iT ^t^t- 
 
 ^ *rr b. — The end of the varya is here marked by SO in h dm 1 bfk. 
 
 a The Nivid to Savitr is EV. i. 24. 3 ; cp. AB. v. 17. 7. b Cp. below, iii. 78; 
 
 see also i. 7: stutis tu karmana &c. c In VS. xxii. 22: dogdhrt dhenur vodhanadvan 
 
 as ah saptik ; quoted below, with a slight variation, iii. 79. 
 
 11. Hymn-owning and incidental deities. Seers of Vaisvadeva hymns. 
 
 51 . Inasmuch as (the seer) praises Agni and others in the 
 hymn to Bhaga a (vii. 41), Mitra and others in the panegyric 
 of the horse (i. 162) b , and adores Agni in (the hymn) to the 
 All-gods c , ‘ Hither with these ’ ( aibhih , i. 14): 
 
 JTTJ) *Rt>b, ^m 1 , *TR r, *TT% *1 fk. — limb, 
 
 r 1 r 4 r 6 r 2 , f, (fa) b. — bfkr, hd. 
 
RV. i. 15 ] 
 
 BRHADDEVATA iii. 52 — 
 
 [92 
 
 a That is, in the first stanza ; see above, iii. 45. b That is, in the first stanza. 
 0 See above, iii. 33: dgneyam suktam . . vaisvadevam ihocyate; cp. below, iii. 141. 
 
 52. as to that, they say that, while for the most part employ- 
 ing in his praise ( stuvan ) other stanzas a at the beginning and 
 end (of a hymn) b , he (the seer) from association (pratiyogat) c 
 or on occasion ( prasahgat ) praises another deity at the same 
 time d . 
 
 «*rr d, h, «*rr m 1 , *?rr: r 3 r 5 r 7 , 
 
 b, *u wd gfn: f, htt k, *it r. — irfd^ftVrd; mWr 7 , nTf?r?fr- 
 
 ^TTrt hd, J 4 |d<fjJ||<U « k, M Hi Irb br - 
 
 a That is, stanzas in other metres than those employed in the body of the hymn ; 
 thus the first stanza of the hymn to Bhaga (vii. 41) is composed in jagatl, the rest in 
 tristubh ; the first and last of the hymn to Savitr (i. 35), mentioned above (45) in this 
 connexion, are also in jagatl, the rest in tristubh. b Cp. above, i. 22, and below, 
 
 v. 171. c The reading of some of the B MSS., prataryogat, ‘through association with 
 the early morning,’ may be due to the influence of the first stanza of the hymn to Bhaga 
 (vii. 41), which begins pratar agnim, pralar indram See. d That is, the first and last 
 stanzas of a hymn often show diversity of both metre and deity. 
 
 53. The deity to whom he addresses statements of an object 
 (arthavaddn) a is to be known as hymn-owning ( sukta-blidginl ) ; 
 but the one whom he praises on occasion ( prasahgena ) is to be 
 recognized as incidental (nipatinl ) b . 
 
 q^( 41 «iqT^T^hrbk, °^Tc^f, drV. — 53 cd omitted in 
 
 fkm 1 . 
 
 a Cp. artham bruvantam in i. 9. b Cp. above, i. 17, 18. 
 
 54. In four ways a ( caturdha ), it may be said ( vd ), the hymn- 
 owning (deity) is mentioned ( bhanyate ) in that hymn in which 
 a seer who praises all the royal Rishis or (divine) Itishis b is 
 indicated ( nirdista ) c 
 
 rTf^l^hd, ^T<JVT *Bl*ld r, -drJ 91 b, «T ^ 
 
 1 1 r 4 r 6 . hdr 3 , *}% b, d r. — 54 at is omitted in m 1 fk. 
 
 hmR, bfk. — ^Mt^hmhb, fk. — hdr, f, 
 
 mR, 
 
 “ That is, I suppose, if the term vitfve occurs in a line, hemistich, stanza, or a hymn 
 as a whole : see tho remark on the nature of a Vaisvadeva hymn abovo, ii. 133. b This, 
 
1)3] 
 
 — iii. 56 TRANSLATION AND NOTES [RV.i.15 
 
 I suppose, is meant for a paraphrase of visvan devan. 0 This word does not occur 
 
 till 56, and may possibly be a corruption (see 56, note f ). The thirty-seven names (except 
 Nabhaka : see 56, note f ) enumerated in 55-59 are those of the reputed seers of Vaisva- 
 deva hymns. Of the twenty-four masculine names occurring in 55-57, seventeen occur in 
 the previous list of twenty 6eers of Vaisvadeva hymns, ii. 1 29-131. The additional ones 
 are Vasukarna, Svastyatreya, Nabhaka, Kasyapa, Vamadeva, Madhuchandas, Partha. 
 
 55. as Medhatithi a , Agastya b , Brhaduktha 0 , Manu d , Gaya 0 , 
 Rjisvan f , Vasukarna?, &aryata h , Gotama', LusaJ; 
 
 rbfk, •fa^a«m 1 d, m 1 r, °gwgbfkr 2 r 5 . — 
 
 hm 1 , bfkr. — hdm 1 , xf fkr, b. — gTgTrft r, W?ft 
 
 hm 1 , gremfr fk, b. — jflwt gg: r (=r 1 r 4 r 6 j, *TReft ^ g: hm 1 bfk, 
 
 JTR^r gg: rVW. I have adopted the reading of r 4 r 4 r 6 because (1) gfR by itself 
 could not be right, as that name occurs below (58) ; (2) g*T never occurs elsewhere with 
 the patronymic , but only with as the name of a seer ; (3) gm*fr could 
 
 easily be corrupted to *rr*nf r, and this would almost inevitably lead to the following 
 word becoming gg: (the reading *T gi seems to me a corruption of ggi) ; (4) though 
 is a patronymic of gTgTrT there is no reason to add the patronymic (as there 
 is in the case of Agni below, 58), but the fact of its existence would have made the cor- 
 ruption of easy. The MSS. r x r 4 have in several previous cases been shown to 
 
 have alone preserved the correct form of names in similar enumerations (gig in i. 126, 
 
 in i. 127, and gfg in ii. 129); the present I regard as another instance. — 
 
 The end of the varga is here marked by in hbfk, not in m 1 . 
 
 a Seer of i. 14. b Seer of i. 186. 0 Seer of x. 56. d Seer of viii. 
 
 27-30. e Seer of x. 63, 64. f Seer of vi. 49-52. 8 Seer of x. 65, 66. 
 
 h Seer of x. 92. 4 Seer of i. 89, 90. 1 Seer of x. 35, 36. 
 
 12. Seers of Vaisvadeva hymns (continued). 
 
 56. Svastyatreya a , Paruchepa b , Kakslvat 0 , the son of Gathin 
 (Visvamitra) d , and the son of Ur vast (Vasistha) e , Nabhaka f , 
 Duvasyu ?, and the son of Mamata 11 (Dirghatamas), 
 
 grfMfwwr b, grg^nwr fk, grfg<T#g: hdm 1 , r, grfggirg: 
 
 r 5 r 7 . gTfg»fl ciufl must be the correct reading, because there is no seer named , 
 but only (seer of iii. 20. 1, 5), and the two patronymics would naturally form 
 
 a dvandva, just as gTfwmrhfr in viii. 70. 
 
 a Seer of v. 50, 51. b Seer of i. 139. c Seer of i. 121, 122. d Seer 
 of i. 3. 7-9; x. 137. 5 : no entire hymn to the All-gods is attributed to him. e Seer 
 
 of vii. 34-37, 39, 40, 42, 43. f All the MSS. and R read nabhakas caiva nirdisto; 
 
RV. i. 15 ] 
 
 BRHADDEVATA iii. 57 — 
 
 [94 
 
 but Nabhaka (seer of viii. 39-42) is not credited with any hymn or stanza to the All-gods ; 
 on the other hand, Nabhanedistha, who (and not Nabhaka) is mentioned in a previous list 
 (ii. 129-131) as among the seers of Vaisvadeva hymns, is the author of two hymns to the 
 All-gods (x. 6r, 62). This suggests that in nirdisto (peculiar enough in this place) we 
 may have a corruption of nedistko. e Seer of x. 100. h Seer of i. 164. 
 
 57. Vihavya a , the seer Ka 6 yapa b , and he who is Avatsara 0 
 by name d , Vamadeva e , Madhuchandas f , Partha?, Aditi, daughter 
 of Daksa b ; 
 
 brn'r, hdfk. — 3RIPI hndr, brW, 
 
 f, k. — Wf m 1 rb f k, m^thm 2 m 3 , UTWt r 1 r 4 r 6 . — ^ggcTTf^fa: hd m 1 , 
 
 °^rnf^frT: b, ogcTTf^fTT f, r, rVr 6 . 
 
 a Seer of x. 128. b Seer of x. 137. 2, and (as an alternative to Manu) of viii. 
 
 29. 0 Seer of v. 44. d Rajendralala Mitra, reading namayah, has here one of 
 
 his marvellous references to the RV., i. 139. 9, where the word nabhayah occurs. 6 Seer 
 of iv. 55. f Seer of i. 3. 7-9. e That is, Tanva Partha, seer of x. 93. h That 
 is, Aditi Daksayani, alternative seer of x. 72 ; cp. Sarvanukramani ; ArsanukramanI x. 29. 
 
 58. Juhu a , and the seer Grtsamada b , and those who are the 
 divine Seven Rishis c , Yama d , Agni Tapasa e , Kutsa f , Kusidin s, 
 and Trita h ; 
 
 bfdr, m 1 , hk.— hndr, r 6 r 7 , 
 
 g g b, ^ fk. — ftraTW b, fagrpre: f, fa 
 
 <mren k, rrrcgUfggtfa: r, •ggt front*: hdr 3 m 1 r 5 r 7 . I have preferred the reading 
 because (1) the patronymic Tapasa could not be connected with Atri, who 
 is Bhauma; (2) Tapasa, as the patronymic of three Rishis (Agni, Gharma, Manyu), would 
 not be used alone to designate one of them without any indication to show which was 
 meant ; (3) Agni Tapasa is the seer of a hymn to the All-gods. On the other hand, 
 Atri, who occurs in the previous list (ii. 129-131), thus disappears from the present one. 
 From some of the preceding notes it will be seen that something may be said in favour 
 of each of the three names of the previous list, Gathin, NabbSnedistha, Atri, reappearing 
 in the present longer list, where they are absent in my text. 
 
 a Seer of x. 109. b Seer of ii. 29, 31. 0 Seers of x. 137. d Seer of 
 
 x. 14 and part of x. 10, e Seer of x. 141. f Seer of i. 106, 107, alternative seer 
 of i. 105. e Seer of viii. 83. h Seer of x. 1-7, alternative seer of i. 105. 
 
 59. also the four brothers, Bandhu and the rest A separately 
 ( prthak ) b , and Visnu c , and Nejame§a d , and he who is Samvanana e 
 by name. 
 
1)5] 
 
 — iii. 62 TRANSLATION AND NOTES [RV.i. 15 
 
 hdm’r, b, ^VJTTfirRIT^I =f fk. — ndrbfk, 
 
 *jggsrg hr 3 . 
 
 a Seers of v. 24 and x. 57-60. b That is, in v. 24; cp. ArsanukramanI v. 1 1, 
 where their names are enumerated, and they are stated to he eharcah , i. e. each the seer 
 of one stanza. These statements are repeated in the Sarvanukramani. 0 The seer 
 
 of x. 184. d The seer of the khila after x. 184. 8 The seer of x. 191. 
 
 GO. All these have praised (him) in separate hymns with his 
 universal ( vihaih ) qualities arising from his (asya) activities' 1 , 
 (whether those qualities are mentioned) collectively or individually. 
 
 *3 hm’rbfk, rVr®. — W ^ hra’r, m fk, ^ cfT br 5 r 7 . — 
 
 hm'r, bfk. — 60^ = 43^. — The end of the varga is here marked by ^ in hdm 1 hfk. 
 
 a That is, the seers of Vaisvadeva hymns praise Agni in those hymns with the attributes 
 of the All-gods, as in KV. i. 14; cp. above, iii. 33 and ii. 134. 
 
 13. Explanation of Dravinodas. Deities of RV. i. 16-18. 
 
 61 . Now the Dravinoda, who has been asserted above (iii. 38) 
 (to be) the terrestrial Agni, some call Indra a , because of his 
 being the giver of strength and wealth b . 
 
 mf^r dm 1 rfk, kb. — fat brVr 6 , hdndrfk (cp. the 
 
 various readings in 62 and 65). — hdmb', bfk. — 
 
 b d m 1 r, b, fk. 
 
 a Cp. Nirukta viii. 2, where it is stated to be Kraustuki’s opinion that Dravinodas 
 is Indra, and where that opinion is refuted; see Roth, Erlauterungen, p. 115. b Cp. 
 above, ii. 25, where this is stated to be the reason why Kutsa calls Agni Dravinodas. 
 
 62 . This (terrestrial) Agni is Dravinoda a ; for he is the giver 
 of strength b ; 
 
 B and he is produced by strength, (that is) rubbed 0 ( mathyati ) 
 by the seers at the sacrifice. 
 
 f*n; hdm 3 b, I Fh ^ m 1 m 2 rfk. — The five lines, 62^-64, are to be found 
 
 in bfkr 2 r 5 r 7 (=B) and m 1 only; they are omitted in hdm 2 m 3 r (r 1 r 3 r 4 r 6 ) = A. It is 
 not till here (after 350 slokas) that the divergence, as to length, of A from B begins. 
 
 *TOc 3 ° m\ fk, r 2 r 5 r 7 , 
 
 b. — Here the value of m 1 in constituting the text of the passages peculiar to B at once 
 begins to show itself. 
 
RV.i. 15-] 
 
 BRHADDE V AT A iii. 63 — 
 
 [96 
 
 a I take Dravinodah here, and in 61, as the nom. (in 63 we have the nom. pi.) of the 
 alternative form dravinodu used for metrical reasons instead of dravinodas (the nom. of 
 dravinodas), which is otherwise employed here (i. 106; iii. 65; ace., ii. 25). b Cp. 
 above, ii. 25. 0 Cp. Nirukta viii. 2 : balena mathyama.no jayate. 
 
 B 63. They call the oblations wealth (dravina ) a , because it is 
 produced from the oblation ; now the sacrificers ( rtvij ) are givers 
 of them b (oblations) ; hence they themselves are wealth-givers 
 (< dravino-da ) c . 
 
 m 1 bfk, rW. — ffcpft rW, b, fk, m 1 . — 
 
 rfrT ^m 1 ^ rTrf: mT^rfk. 
 
 a Cp. ii. 25 and Nirukta viii. x. b Cp. Nirukta viii. 2 : rtvijo ’tra dravinodasa 
 
 ucyante haviso datarah. 0 The plural of dravinoda occurs in EV. i. 53. 1. Yaska 
 
 uses the form dravinodas only. 
 
 B 64. Or he (Agni) is (called) Dravinodasa because he appears 
 (connected) with them ( esdm ) from (such expressions as) ‘the son 
 of the seers ’ a , (and) ‘ O child of strength ’ b ; or because he was 
 produced from the middle c (Agni). 
 
 ''fi Ml UJ i tpr br (Nirukta viii. 2), fk, m 1 . — bfkrW, 
 
 mi m 1 . — m x fk, b, r. — ^rfr r 2 r 5 r 7 , ^ 
 
 ndbfk. — ^TfWT^M: fr 5 , m'bkrV. 
 
 a Cp. Nirukta viii. 2: yatho etad: agnirn drdvinodasam ahaiti: rtvijo ’ tra dravino- 
 dasah . . te cainam janayanti, rsinam, putro adhiraja esa ’ ity api nigamo bhavati. Cp. Eoth, 
 Erlauteruugen, p. 116, note 2 . The words rsinam putrah occur in VS. v. 4. b Agni 
 is often addressed in the EV. as ‘ sahaso yaho ,’ i. 26. 10 &c. Cp. Nirukta viii. 2 : balena 
 mathyama.no jayate, tasmad enam aha sahasas putram, sahasah sdnum, sahaso yahum. The 
 expression sahaso yaho is used in explanation of rsinam putrah , as the priests produce 
 Agni by means of strength (see above, 62). 0 That is, he is Dravinodasa as derived 
 
 from Dravinodas ; cp. Nirukta viii. 2 : athdpy agnirn drdvinodasam aha : esa punar etasmaj 
 jayate. 
 
 A 65. It is this (terrestrial) Agni who is wealth-giver (dravi- 
 noda) ; it is then a that he is called ‘ Dravinodas ’ : it is only in 
 (hymns) addressed to Agni that mention of Dravinodas appears b . 
 
 hdm 1 r. — hr 3 m, r . — WT^T 
 
 hdm 1 m 2 m 3 , r (Nirukta viii. 2 : JT^T^T sSTTf^fT^MTO- — This sloka 
 
 (65) is found in A MSS. only, hdr 3 r (presumably dr 4 !' 6 ). The varga would therefore 
 
97 ] 
 
 —TRANSLATION AND NOTES iii. 69 [-RV. i. 18 
 
 have only three and a half s'lokas in them. As the varga without 65 would have the normal 
 number of five slokas, and 65° & is very tautological immediately after 62 ab , it is probably 
 a later addition. This sloka follows the Nirukta even more closely than the preceding five 
 lines in B do. 
 
 a That is, when he is terrestrial. b Cp. Nirukta viii. 2 : ayam evdgnir dravinodd 
 iti Sakapunir : ugneyesv eva hi suktesu drdvinodasah pravddd bhavanti. 
 
 66 . Here (the hymn) which follows that of nine stanzas a to 
 Indra (i. 16) is addressed to Indra -Varuna (i. 17). The one next 
 to it is ‘ The Soma-presser ’ ( somanam : i. 18): Brahmanaspati 
 is praised 
 
 hndr, FTT b, r 6 r 7 , f, ^7 k. — 
 
 f ^ hm 1 , <J r, ^ dr 4 r 6 , °\ffT b, f?T fk. — The end of the varga is 
 here marked by ^ in bfm 1 , not in hdm 2 m 3 . The omission of the figure in A here, 
 just where the varga would have the abnormal number of three and a half slokas, is striking, 
 especially as the ends of the preceding varga (12) and of 15 (which contain the normal number) 
 are indicated (cp. note on 71). 
 
 a The reading of B gives the pratlka of i. 16 (a tva). 
 
 14. Deities of RV. i. 18. Eight names of Prajapati. 
 
 67 . in the first five stanzas ; in (the next) three (6-8) Sadasas- 
 pati ; and in the last stanza (9) Narasamsa ; Soma-Indra are 
 incidentally praised ( nipatita ) 
 
 68. in the fourth ; Soma and Indra, and Daksina as well 
 (adhika), in the fifth. 
 
 On occasion the relationships ( sambandhah ) of sphere and 
 world a are proclaimed by the seer. 
 
 ^fwrfw hdm, ^fwr wr dr 4 , ^fwr bfkr. — *R*rr hdm, °vrr: r. — 
 l hmr, bfk. 
 
 a That is, deities are occasionally mentioned together because they are related in 
 sphere ( sthdna ) or world ( loka ) as either terrestrial, or atmospheric, or celestial. 
 
 69 . Thus (a name) of Prajapati (prdjdpatyam) might be 
 (meant for) Indra a : on this principle (iti) two names of his b are 
 mentioned here. There are six others as well ; Prajapati is the 
 first of them. 
 
 11. 
 
 o 
 
RV. i. 1 8 -] 
 
 BRHADDE V AT A iii. 70 — 
 
 [98 
 
 VTSTRai hmr, ITT^T^f b, VWTW fk. — hdm, Wrf^flT 
 
 r, TT^TT WTfa bfk. — 6 g ah reads thus in r 5 r 7 : ?rTRTRT JTTSTTWTfa 
 
 <TTf% g. — ^if^f \ ^ VZ ^■RTP^hmr, ^ T ^TTT b, 3 if^f 
 
 fk, r 5 r 7 .— TfCTf TT^T hdm, Tf^T TT^T: r, TT^f WFZ: r 5 r 7 k, TtVT 
 
 W[^ f. 
 
 a For four of the eight names here stated to belong to Prajapati, viz. Brahmanas- 
 pati, Vacaspati, Ka, Prajapati, occur in the list of deities belonging to Indra’s sphere in 
 Naighantuka v. 4. b That is, Brahmanaspati in 66, and Sadasaspati in 67. 
 
 70. The remaining names I will next state (B) : — Satpati 8 , Ka, 
 Kama, and Sadasaspati ; 
 
 70“^' is wanting in A (hdr 1 r 3 r 4 r 6 ) and m 1 ; it seems almost necessary as a transition 
 from 6 g cd to 7 o cd , and without it the varga has only four and a half slokas. — wfa: 
 hdm 1 b, RRfa: r, Rfa fk. — cR^ hm 1 rb, fk. 
 
 a Satpati does not occur in the Naighantuka; in the BV. it is predominantly an 
 epithet of Indra (cp. above, 69). Six of these names of Prajapati end in pati. 
 
 71. Ilaspati, Vacaspati, then Brahmanaspati: the third 8 and 
 the last b (belong) to a hymn c , as well as the first d and the fifth e ; 
 
 m 1 , h, ?*RTf 7 T bk, fr, ^ hm'r, 
 
 grfg b, r 2 r 6 , f k. rpf^IT% «J h m 1 r, V bk. ^ f. — 
 
 bfkr 2 r 6 r 7 ,^<J^ hm'r. — The end of the varga is here marked by ^8 in fbdm 2 , not in ndk. 
 
 a That is, Ka. The BD. mentions one stanza only (i. 24. 1) as addressed to Ka. 
 b That is, Brahmanaspati, to whom (or Brhaspati) several hymns are addressed. 0 The 
 genitive suktasya must be used vaguely to express ‘ belonging to a hymn or part of a 
 hymn,’ not as the equivalent of suktabhaj ; for no hymn as a whole is attributed to either 
 Ka or Sadasaspati. d That is, Prajapati, to whom x. 121 is addressed. The reading 
 of A, caturtham, must be wrong, as neither a hymn nor a stanza is addressed to Kama 
 in the Bg-veda. It was probably caused by a slip for prathamain, as the ordinal is pre- 
 ceded by trthja, and immediately followed by paficamam. 6 That is, Sadasaspati, to 
 whom the three stanzas mentioned above (67), viz. i. 18. 6-8, are addressed. 
 
 15. Prajapati’ s names (continued). Deities of RV. i. 19. 
 
 72. 73. but under the four other (names) neither a hymn nor 
 a stanza belongs to ( asnute ) 8 him. 
 
 Now certain people ( ete ) b desirous of a correct view in devotion, 
 say that all the names of all the deities (belong) to Prajapati 0 . 
 
— iii. 76 TKANSLATION AND NOTES [-RV.i. 19 
 
 99] 
 
 With regard to that (others) say, this should not be so ; for 
 he is traditionally held ( smrta ) to be (the owner) of eight (only) ; 
 
 72. mb 1 //, hd, 7T* bfkr. — ^ T£Si *TTWJ>fk, *TTfa 
 
 c* ///, Tjltf ?rnrn5Jidi- 3 ni 1 m 8 m s .- — bfkr, b d / r 3 1 4 / m 1 m 2 m 3 . — 
 
 bfkr, hr 3 rb 4 r 6 , n/n/m 3 . This points to «T TJlfi «TP^p3T^ ns the original 
 
 reading of B, and TJTfi «T as that of A (but in the latter case 7^^, not 
 
 must have been read). — 711*11 m 1 br, ^ lid, ^k, ^THTf (no $). 
 
 73- ^ bfmb, Tf^T^ hd. — hdr 3 bfkr 2 r 5 , n/r. 
 
 a Used in the sense of bhajate. The reading of B would mean, no hymn or stanza 
 is mentioned with reference to him ( tatra ). b Ete (all MSS.) is used demonstratively 
 with reference to the following word, ‘these people, viz. those who &c.’ : in sense it is 
 practically = eke. 0 Because he is the source of all; cp. above, i. 62. 
 
 74. and by these (names) only are sacrifices and oblations 
 offered ( lcalpyante ) to him. 
 
 Now together with the Maruts, who belong to the middle 
 sphere, this terrestrial Agni 
 
 TRT hmb, 17° bfkr 2 /r 7 . — ^i^Rl n/rbfkrVr 7 , lid. 
 
 0 ^TT%Wlbm , r 3 r 1 r 4 r 6 , °^T^: TH^bfkr. 
 
 75. is here praised with the hymn of nine stanzas ‘To this’ 
 ( prati tyam : i. 1 9 ). But by reason of the association with the 
 Maruts in this hymn addressed to Agni and the Maruts, 
 
 n/bkr.^f f, hd, rV. — ^^T^lim’r,'^! bfkr 6 . 
 
 76. Yaska a thinks the middle Agni, and not the terrestrial 
 one, (is meant). But it can only be this terrestrial (Agni), for 
 such is (here) evidently (his) character 13 ( rupo ). 
 
 *ram m\ ?rram kdr, ^ b, Tram ^ rW, wvi ^ fk. — 
 
 hm'r, trrf^r^^ br 5 r 7 , TTrf^% Sr f, T7Tf^% sN k. — The end of the 
 varga is here marked by in hdm 2 m 3 bfk. 
 
 a In commenting on the first stanza of i. 19, he remarks (Nirukta x. 36) : Team, anyam 
 madhyamad evam avaksyat ? b The last pada recurs three times (v. 87^; vi. 94^; viii. 
 62 d ), where I have printed tatharupam as a possessive compound in agreement with suktarn. 
 Here, however, it seems better to take tatha rupam as two words, and explain : ‘ for his 
 (Agni’s) character appears here as such.’ 
 
[100 
 
 RV. i. 19] BRHADDEVATA iii. 77 — 
 
 16. How to ascertain the deity of a stanza, &c. 
 
 77 . Such (a prayer) as ‘ Thou art invoked to drink ’ a is not 
 
 (applicable) in (the case of) the lightning (Agni) : so (the 
 
 invocation) must belong to the designation of the respective 
 deity b . 
 
 *TEf% hm’fk, %f?T r, rVr 8 .— 
 
 ff hm 1 r, %<6<Tf^Tf r 2 r 5 , fk. — ^ hm l r, 
 
 r 5 r 7 , ^srf?rf^^- fk. — tpp|j hm'r, *jJ 7 Tt fkrW. — The whole of 
 
 varga 16 (77-82) is omitted in b. 
 
 a The words huyase pltaye ca are intended to represent the actual words of the text 
 in i. 19. 1^: gopithaya pra huyase. b That is, we must go by the name of the deity, 
 and therefore here take Agni to be terrestrial, and the Maruts atmospheric. 
 
 78 . How is one to know the divinity a of a stanza, of a hemi- 
 stich, of a verse? As in the Nivid to Savitr b the activity (of 
 the god) is praised by the (statement of his) activity c , 
 
 fr 2 r 5 r 7 , k, STT^rT hm^. — hm’rfk, r 5 r 7 . 
 
 a The doubt as to which Agni is meant (75, 76) brings our author to the question, 
 how is one to be sure of the deity in stanzas or parts of stanzas, as compared with the 
 deity of a whole hymn (above, 53) ? This he answers by saying that mention of the activity 
 (karma) peculiar to a god implies praise of that god. Three of the examples of this given 
 in 78-80 have already been mentioned in 50, 51. b RV. i. 34. 3: ‘To thee, 0 god 
 Savitr, the disposer of boons, ever helping, we come for our share’; see AB. v. 17. 7: 
 abhi tva deva savitar iti savitram. 0 See above, iii. 50. 
 
 79 . (as in) ‘The milking cow, the carrying ox, the swift 
 courser, the industrious (woman) ’ a , and as (in the stanzas) ‘ May 
 Mitra be gracious to us’ (iam no mitrah : i. 90. 9), ‘May Varuna 
 be our protector’ (Varunah pravita, bhuvat : i. 23. 6) b , 
 
 wg: hndr, ^rr^T^rrgu fk— gtfw 
 
 hm'f, fWl r, ^ rW.— TGatfMfaT hmVrV, 
 
 a This line is quoted from VS. xxii. 22, the last two words puramdhir yosa being 
 changed, owing to the exigency of metre, to puramdhiya. It has already been alluded to 
 in iii. 50. b That is, in these two stanzas Mitra and Varuna are practically praised 
 as ‘ gracious ’ and ‘ protector ’ respectively. 
 
101] — iii. 82 TRANSLATION AND NOTES [RV.i. 19 
 
 80 . (and) ‘ Hither with these, O Agni ’ ( aibhir ague : i. 14. i) a — 
 in such cases ( tatra ) the deities have to be carefully observed 
 in accordance with the general purport {prayena) of the hymn. 
 
 Connected with words ( sabda ) containing two or more members 
 ( pada ) b , there are two deities or many deities c . 
 
 TrfNrnsnr ^nrr: m\ hdr 3 , r, 
 
 rV, fk. — f^t^nr^fT^hndfk, r. 
 
 a Already referred to above (iii. 51) in this connexion. b That is, Devata- 
 
 dvandas imply the praise of two or more gods. 0 Dvidaiva-bahudaivatam seems to 
 
 be an abbreviated compound, for dvidaivata-bahudaivatam. 
 
 81 . A divinity not associated in praise a ( asamstuta ) is (to be 
 regarded) as though associated in praise if indicated anywhere b . 
 
 Where in a formula addressed to two divinities a deity is 
 spoken of in the singular ( ekavat ), 
 
 hdr, ^ f, k (cp. the v.r. in iii. 48). — f^Hthd, 
 
 m 1 , rfk. — 8i° 6 is possibly an early interpolation, as it is almost identical with 
 
 4& a6 , as it is unconnected in construction with the preceding or the following line, and 
 as with it the varga has six and a half slokas. 
 
 a I take the sam to be significant here (which it does not seem to be in iii. 48) 
 owing to the mention of dual divinities in the preceding line. b That is, if association 
 with a deity who is clearly praised may be gathered from the context (cp. iii. 49 and i. 119). 
 An instance of this would be the last stanza of i. 154, where Visnu only is praised, but 
 the dual vam occurs. Here it may be gathered that Indra is associated with Visnu, as 
 the two are invoked together in i. 155. 1-3. 
 
 82 . one should know that to contain separate praise ( vibhakta - 
 stuti ) a ; also that in which, when there are many (divinities), 
 a deity is (spoken of) singly ( a-bahuvat ) b . 
 
 In benedictions {aslrvadesu ) , in (enumerations of) technical 
 names ( samjnasu ), in leading ritual forms {karma- s amsthasu ) , many 
 deities are in the plural ( bahuvat ) where two-membered (deities : 
 dvipade ) are associated in praise c . 
 
 fw° hrfk (cp. v.r. in iii. 41 ; Nirukta vii. 8 has f^RTfW 0 ). — hm'r, 
 
 r -V, '4 V *431? * 4 ^ fk. — ^ f krV, TT^ hm'r. — WRJ hdm 1 , 
 r, f, °ihj k. — hm’fr, °^TT^ k. — f hm’fk, ff r 2 r 5 r 7 . — hdr, 
 
RV. i. 20] 
 
 BRHADDEVATA iii. 83— 
 
 [102 
 
 m 1 , fk, r 2 r 5 r 7 . — ft^ ^ hr 3 mVr 4 r 6 , f^fT 
 
 r, flp^ *R fk. — 82 ab is identical with v. g^ ab . — 82 is repeated 
 
 in m 1 after 154. — The end of the varga is here marked by in hdm x fk. 
 
 a See the definition of vibhakta-stuti above, iii. 41. b I take bahusu to be 
 
 parallel to dvidaivate, and abahuvat to ekavat. c The general meaning of the last 
 
 two lines appears to be that under these conditions many deities are not treated in the 
 singular, and therefore it is in this case not vibhakta-stuti. I do not, however, under- 
 stand the limitations stated in 82 ab . That line may also be an early interpolation as it 
 recurs at v. 93. 
 
 17. Story of the B/bhus and Tvastr. 
 
 83. In former times a there were three sons of Sudhanvan, son 
 of Angiras, (viz.) Rbhu, Vibhvan, and Vaja b ; and they became 
 pupils of Tvastr. 
 
 The reading of 83“^ in the text is that of hm'r, 
 
 ^ rW, gRRR $ fk, 
 
 % b. — TT 5 rq hm 1 r, bfkr 2 . — fl-J^R^hrWbfkrVr 7 , ^ ^ r. 
 
 a The following story about the Rbhus making the cup of Tvastr into four is related 
 as an introduction to the Rbhu hymn i. 20. b Cp. Nirukta xi. 16 (on RV. i. no. 4) : 
 rbhur vibhva vaja iti sudhanvana ahgirasasya trayah putra babhuvuh. 
 
 84. Tvastr instructed them in every art of which he was a 
 master ( tvdstra ). The All-gods, who were thoroughly versed in 
 the arts (parinisthita-karman) , challenged them a . 
 
 a That is, to show their skill in the arts they had acquired. 
 
 85. They then made for all (the gods) vehicles and weapons. 
 
 B They made the nectar -yielding cow — the draught of im- 
 mortality ( amrta ) is called nectar ( sabar ) — 
 
 ^ effigy hndr, rT b, TR^RRlrRRf f, cT3[f r 5 r 7 . — 
 
 <J hdm 1 , ^ bfkr. — 85 06 comes after 8 g ab in r. — m’r (^R 7 J° and * 3 ° r), 
 fk, b. — r, W| (*R^) bfk, (°f.)^: in 1 . — 8 5 ed - 
 
 8g ab in Em 1 only. 
 
 B 86. of Brhaspati ; then for the Asvins a divine car with three 
 seats, and for Indra his two bay steeds ; also what (they did) 
 through Agni who had been dispatched (to them) by the gods ft . 
 
103 ] — iii. 89 TRANSLATION AND NOTES [RV. i. 2Q 
 
 f^i^rrfwr m 1 , ffxsrresfwr hr, fwr f, f^wfwr k. — 
 
 r, fk, b, in 1 . — ^ ^0 br, ^ 
 
 fft m 1 , ffr fk- — ^roffTi^rr 0 i»fkr, ^fftrf^wr 0 m 1 . 
 
 a That is, the four cups which they made out of Tvastr’s one, at the command of 
 the gods who sent Agni as their messenger (see RV. i. 161. 1-3). 
 
 B 87 . When he had said ‘ One cup (make into four ’ : RV. i. 
 16 1. 2), and when they had conversed in heaven (with the stanza), 
 ‘The eldest said’ (iv. 33. 5) a , they fashioned the (four) cups as 
 had been said, gladdened by him b . 
 
 TF* b, Tpji ^ kr, in ^ RR° f, WtfJTfyrgi) m 1 . — 
 
 m 1 , f^-fa b, wfranfr f, w^r $Tfa- 
 
 (JT^TTf ^ r. — ^^iT ndfr, ^‘SiT k, b. — ^«f m 1 , <T^ r, rT b, «T - ~ fk. — The 
 
 end of the varga is here marked by in ndf, by ^ in b (because the sixteenth varga 
 is omitted). 
 
 a Where the eldest Rbhu recommends the making of two, tho second, of three, and 
 the youngest, of four. b That is, by the promise of making them participate in 
 
 sacrifice with the gods (RV. i. 161. 2). 
 
 18. Deities of RV. i. 20-22. 
 
 B 88. And Tvastr, and Savitr, (and) the god of gods, Prajapati, 
 summoning all the gods, bestowed immortality (on the Rbhus) a . 
 
 bfk, tfa r. — m 1 b, kfr. — m 1 , *J° fk, 
 
 b, r. 
 
 a Cp. RV. iv. 33. 3, 4, and see my ‘ Vedic Mythology,’ pp. 132, 133. 
 
 B 89 . There appears (in the RV.) praise of them in the plural 
 (1 bahuvat ) with the name of the first and the last a . 
 
 In the third pressing ( savano ) a share is prescribed for them 
 ( tesam ) b with those (All-gods) c . 
 
 bfk, r, m 1 . — f, winrere: r, *fir- 
 
 qrtjjrll b, d *sjd \‘. m 1 (cp. Nirukta xi. 16 : *1*1 li). 
 
 a That is, these three deities are mentioned either as rbhavah or vajah, but not in 
 the plural form of Vibhvan; cp. Nirukta xi. 16: tesan prathamottamabhyam bahuvan 
 nijama bhavanti, na madhyamena. Roth, in his Erlauterungen, p. 148, seems to have 
 mistaken the force of bahuvat when he translates : es gibt viele Textstellen, wo der erste 
 
RV. i. 20 — ] 
 
 BRHADDEVATA iii. 90— 
 
 [104 
 
 und letzte derselben genannt sind, nicht so der mittlere.’ Yaska goes on to say : * thus 
 there are many ( bahuni ) hymns in the ten books (of the RV.) with the plural ( bahuvaca - 
 nena) of Rbhu and praise in connexion ( samstava ) with the cup ( camasa ).’ The remark 
 made in my ‘Vedic Mythology’ that ‘the plural of each of their names may designate the 
 triad ’ is somewhat misleading, as the plural of the forms vibhu or vibhu only, not vibhvan, 
 is used. b Cp. RV. i. 20. 8 : abhajanta bhagam devesu yajiiiyam; also AB. iii. 30 regarding 
 their share in the evening libation ; see Sayana on RV. i. 20. 8 ; ‘Vedic Mythology,’ p. 132, 
 1. 16. 0 The word taih would refer to sarvan devan (= visvan devan) in B (88 c ), 
 
 but to visvesam (85°) in A, as 8 ^ c< ^~ 8 g <l!> are omitted in the latter. 
 
 90. And Indra drank Soma with them a (the Rbhus) at that 
 pressing. Now this hymn (beginning) ‘This’ ( ayam : i. 20), which 
 follows a and consists of eight stanzas, is their praise. 
 
 ^ ndfkr, hd. — ^ hndbfk, r. — eEf^hr 3 m l 
 
 lVr 6 , ’Sm^bfkr. — W* hrVdbiV, f, k, r. 
 
 a That is, which follows the one last mentioned (i. 19) in 75 ( suktena navakena ‘ prati 
 tyam ’). 
 
 91. (In) ‘Here’ (iha : i. 21) the two gods Indra- Agni are 
 praised. The beginning of the third a (hymn praises) the Asvins ; 
 and then the next four (stanzas) ‘ The golden-handed ’ ( hiranya - 
 pdnim: i. 22. 5-8) are addressed to Savitr. 
 
 hm'r, fkbrV. — *rrf^3fTWn2T^Tr: hm 1 r 3 , 
 
 ^T: r 5 r 7 , f?T^^TCE?rf br, [*T]fHIfW- 
 
 Wfru: fk. The SarvanukramanI has both and ^rf^: ; cp. Sadguru- 
 
 sisya. 
 
 a That is, i. 22, the third hymn mentioned after the digression (iii. 78-89), the first 
 being i. 20. 
 
 92. One a (9) is (addressed) to Agni, but two (10, 11) to the 
 Goddesses ; in the twelfth (stanza) the wives of the gods, IndranI 
 and Varunani and Agnayi, are praised separately. 
 
 hdin 1 , g <^T*TT r, ^ r 5 r 7 , 1 
 
 ^ b, TJ^iT% fk. There is this marginal note in h : mantra-linga- 
 
 viruddham etat, that is, this statement contradicts the evidence of the text. The order 
 of the words so as to give the correct sense should be . The Sarvanu- 
 kramanT has b, ^T^YTT fk, hdro 1 r.— 1 WRTt 
 
105 ] — iii. 95 TRANSLATION AND NOTES [-RV. i. 23 
 
 rW, ^ hdr, m 1 , fk, 'xj IM I ^ i b (the last four contract the 
 
 initial vowel with the ^ at the end of the preceding pada). — ^ ndr, rTTi 
 
 br 2 r 5 r 7 . — The end of the varga is here marked by in bf, not in hm 7 m 2 m 3 dk. 
 
 a We have to choose here between an actual mistake in the text (which ought to 
 shite that 9, 10 are addressed to Agni, and 11 to the Goddesses) and a misleading trans- 
 position of the words from their natural order on account of the metre. As a similar 
 case has already occurred in ii. 13°, tho latter is perhaps the more probable assumption. 
 
 19. RV, i. 22 (continned). RV. i. 23: Pusan Aghrni. 
 
 93 . And two (stanzas, 13, 14, praise) Heaven and Earth; the 
 stanza ‘ Soft ’ (syona : 1 5) should be held to be addressed to 
 Earth. The (stanza) ‘From thence’ ( atah : 16) is (addressed) 
 optionally ( vd ) to the gods; the rest of the hymn ( 1 7—2 1 ) a is 
 addressed to Visnu. 
 
 t ^ hdr. *1 b, f. — h, m 1 , f, b, 
 
 ^1*1 1 r. WT hfr 5 , WT b, ^ WTBfcfl r.-^NT TR 
 
 T^rr hrbfk, ’Sfrft rW. 
 
 a Owing to the va, 16 is also optionally addressed to Visnu. 
 
 94 . To Vayu (belongs) ‘Mighty’ (tivrdh : i. 23. 1) ; for the 
 two, Indra-Vayu, there is a couplet (2, 3) ; after that there is 
 a triplet to Mitra-Varuna (4-6), also (one) for Indra accompanied 
 by the Maruts (7-9) ; 
 
 hrW, mwrr bfrV.— TnTRbdr, vx: bfk. — r 3 r 5 r 7 , hbfk, 
 
 r. 
 
 95 . (then) a triplet for the All-gods (10-12) and a triplet 
 for Pusan Aghrni (13-15). 
 
 B (He is thus named,) for there is attached ( a-sakta ) to his car 
 a ghrni : a skin full of curds a . 
 
 cpft r 3 r 4 r 6 m 1 r 5 , hbfk — r, ^ bfkr 2 , Wffcrft- 
 
 Bpn hm 1 r 3 . — b, m'fr, k. — ^ f, r, b. — 
 
 fk, b, ^ r, ^ r 6 r 7 .— The four lines 95" d 
 
 to 97 aJ> are wanting in A. 
 
 a Aghrni is explained by Yaska, Nirukta v. 9, simply as agata-hrni, the meaning of 
 hrni not being stated. 
 
 II. 
 
 P 
 
RV. i. 23-] 
 
 BRHADDEVATA iii. 96— 
 
 [106 
 
 B 96. Therefore {tat) he is praised as A-ghrni; hence he is lauded 
 (ribhyate) by singers {Jtiri ) a . For as their skin (< drti ) is full 
 of mead, the suppliant ( arthin ) also approaches the Asvins (in the 
 same way) b . 
 
 f k, WT^fVTR; r. — m\ TimW. fkb, cRpR r. — 
 
 m 1 , frW?t fr 2 b, k, W *Ttf»T r. — cm: m 1 bfkr 2 , 
 
 ^7T: r. — ■grrif r, gif: fk, gw b. — r, fffR.fm 1 , f rflR.b, f^fa^kr 2 .— 
 m 1 , WfrT fkr 2 , WT^TffT b, Wtft r. 
 
 a Kiri, being a Vedic word otherwise found exclusively in the RV., has been corrupted 
 in all the MSS. but m 1 . It is one of the stotrnamani in Naighantuka iii. 16. The verb 
 is also otherwise limited to Vedic texts ; cp. RV. vii. 76. 7 : usa ribhyate vasistliaih. Cp. 
 Geldner, Vedische Studien, iii. p. 176. b That is, Pusan, having a skin ( ghrni = drti ) 
 filled with curds on his car, is prayed to as the Asvins are who have a skin (drti) filled 
 with mead on their car. 
 
 B 97. The skin itself appears in (the passage) ‘ Refresh the 
 track with mead’ a {a vartanim madhuna : iv. 45, 3 C ). 
 
 Seven and a half (stanzas) are to be known as (belonging) to 
 the Waters (i6-2 3 a6 ) ; the last in addition to the (preceding) half 
 (23°^, 24) has Agni as its deity. 
 
 WT bfr, WT m\ WT k.— m l fkr, b. — WWVT- 
 
 « 5 n° bfkr 2 r 5 , WWVfPtVT 0 hr 3 (W«W (*Z|vfr 0 SarvanukramanT). I have here assumed 
 a corruption by the transposition of i and e in for (cp. R, note 6 ), as the 
 
 former reading seems to make no possible sense. — The end of the varga is here marked 
 by in hdndbfk. The numbering is thus resumed after the omission of and 
 in hd, where these three vargas (17-19) have an aggregate of nine slokas only. 
 
 a That is, in the fourth pada of x. 45 . 3 : drtim vahethe madhumantam aivina. 
 
 20. Deities of RV. i. 24-30. 
 
 98. But (in) ‘Of whom now’ (Icasya niinami i. 24) the first 
 (stanza) is addressed to Ka (1), there is (then) a stanza addressed 
 to Agni (2), a triplet (next) to Savitr (3-5), ‘ Bestowed by the 
 gods ’ ( bhaga-bhalttasya : 5), being optionally (vd) addressed to 
 Bhaga. 
 
 What follows (6-15), as well as (the next hymn) ‘Whatever’ 
 (; yac cit : i. 25), is addressed to Varuna. 
 
107 ] — iii. 102 TRANSLATION AND NOTES [-RV.i.30 
 
 h dm 1 , ofiTBJTSIT 411^1 r, qTRZTT^n^^i'Ji b, ^ri^n^IT ^ 
 ^ fk.— Tit ff hm 1 ! 3 , Hit b, Tit faw fk. Tit r. 
 
 99 . ‘ Do thou put on * ( yasisva hi : i. 26) are two (hymns) 
 addressed to Agni (26, 27) ; but the stanza ‘Thou that knowest 
 lauds’ ( jarabodha : i. 27. 10) is to be recognized as (belonging) 
 to the Middle Agni; the last (stanza) ‘Obeisance’ ( namah : i. 27. 
 
 1 3) is addressed to the All-gods. 
 
 a, %^ 5 jsf*r: b, %^*isnsw: f, %g^rnfrrTin r. 
 
 100. The following four (stanzas), ‘Where’ (yatra : i. 28. 1-4), 
 are (in) praise of Indra and the Mortar, (so) think Yaska a and 
 Katthakya, but Bhaguri (thinks) of Indra (alone). 
 
 *l%f?T fkr 5 r 7 , ^TfaffT b, *I%rft° hm 1 , *11^^ r; — hm 1 , 
 
 *TClti r, bfkr 5 r‘. 
 
 a There is no statement as to the deity of these four stanzas in the Nirukta. The 
 SarvanukramanI follows Bhaguri, as it makes no statement about these four stanzas (which 
 means that Indra is the deity : asya suktasyqjinddesa indro devatd, Sadgurusisya). 
 
 101. ‘If indeed’ ( yac cicl dhi: i. 28. 5) a are two (stanzas in 
 praise) of the Mortar (5, 6), the two following (7, 8) are (in praise) 
 of the Pestle also b ; the last (stanza) lauds the skin used in 
 pressing ( adhisavaniya ) or Soma c . 
 
 wrftniwta hdr (Sadgurusisya, Sayana), (^T ?) r 5 , \ 
 
 T!?rfv^% b, 1 ^rorf^Treijj fk. — Trcfafa h ndr (Sadgurusisya, Sayana), 
 
 ^fr^frrrptsn usi^rfiT bk, *rtw<srr n° f. 
 
 a Yaska quotes this stanza (Nirukta ix. 21) as an example for Ulukhala, but without 
 commenting on it. b According to a marginal note in h, tu has here the sense of 
 
 ca : tus carthe : tena colukhala-samuccayah : mantra-ling a-samvadat. The SarvanukramanI 
 has yac cid dhy aulukhalyau, pare (7, 8) mausalyau ca. 0 There is no reference to 
 
 Soma in the SarvanukramanI, where Prajapati Hariscandra or the skin is stated to be 
 lauded: prajdpater hariscandrasya antya carmaprasamsd vd. This is based on the com- 
 bined statements of the Brhaddevata (omitting Soma) and the DevatanukramanI : see 
 Sadgurusisya (on i. 28), who remarks that the praise of Soma in this stanza is implied 
 by AB. vii. 17. 1. — ioi cd is quoted by both Sadgurusisya and Sayana on RV. i. 28. 
 
 102. ‘What though, 0 True One ’ {yac cid dhi satya : i. 29) is 
 addressed to Indra as well as the following (i. 30). After the 
 
RV. i. 30-] 
 
 BRH ADDEV AT A iii. 103— [108 
 
 triplet ‘Hither, 0 Alvins’ (« asvind a : i. 30. 17-19), addressed to 
 the Asvins, the next ( uttara ) triplet ‘ Who of thee ’ (has te : 
 20-22), addressed to Dawn, is the last (triplet). 
 
 MSS. and r. — TTf^TT ^TTft hfkb, 
 
 wf^t g^tr 5 . — wf^rr^Tn:: hr, m 1 , bfr 5 r 7 , wf^% 
 
 girt fk. — W lid, ^ -#w: r 5 r 7 , ^ b, ^ fk, 
 
 <^*ry r. The Sarvanukramanl has the form here : g-q (q lPy*Tt- 
 
 wt . — The end of the varga is here marked by ^0 in m 1 bfk. 
 
 a Confusion has been caused in the readings of the MSS. owing to the pratlka of 
 the triplet being aafoinau and the triplet being described as ‘ addressed to the As'vins,’ 
 dsvina. The exact pratlka dsvin.au is here represented by asvina, which I have preferred 
 to read before treat, as it is better that uttarah should be immediately preceded by its 
 ablative. 
 
 21. Deities of RV. i. 31-40. 
 
 103. Being praised (with the stanza) ‘For ever’ ( sasvat : i. 30. 
 16), he (Indra) a rejoiced in mind gave to Sunahsepa (the seer) 
 a celestial car all made of gold. 
 
 hdr, bfk. 
 
 a Indra being the deity of the hymn according to 102. 
 
 104. The (hymn) which (begins) ‘Thou’ ( tvam : i. 31) is ad- 
 dressed to Agni ; and (then come) two (32, 33) addressed to Indra. 
 Then ‘ Even thrice ’ (tris cid : i. 34) is addressed to the Asvins ; 
 ‘Of Indra’ ( indrasya : i. 32) lauds the action (of Indra) without 
 (any) statement of an object a (artha-vada ) . 
 
 hr 3 fkrW, ^TtTR. b, f^r. — ^ ^ hr, V 1 b, TT^ 3 f. — ^ 
 hrb, ^ ^ m 1 , wH fk— 1 ^ hr, b, ^ fk. 
 
 a That is, the whole of RV. i. 32 is concerned with the myth of Indra’s conflict with 
 Vrtra, containing no prayers addressed to the god. Artha-vada, meaning ‘ expression of 
 a want,’ has already occurred above (53) : yasyam (devatdydm) vadaty artha-vadan. 
 
 105. (In) ‘ I invoke ’ ( hvayami : i. 35) one verse (i a ) is to Agni, 
 the next (i 6 ) is addressed to Mitra-Varuna, the third (i e ) is (in) 
 praise of Night, (while) the (whole) hymn is stated to be addressed 
 to Savitr. 
 
— iii. 109 TRANSLATION AND NOTES [-RV.i.43 
 
 10i)] 
 
 r, xn^ h, m 1 , b, *TTU fk.— grfhfr 
 
 TTfaWRl hdr, fjfffa Trf^WT^: m\ *JrTT b, TTf*: ^fTT 
 
 r 5 , TT^ft gm I «T f. — ^Tfa^hr, ^ bfk. 
 
 106 . These five hymns (3 1—35) a the sage, the son of Angiras b , 
 after he had seen them, sang, on gaming the position of Hiranya- 
 stupa and eternal friendship with Indra. 
 
 TJ%rTTfa hdm\ *TTf?T bfkr. — hmVbfkrVr 7 , ^TT r. — 3TTd hr, JTTR: 
 
 bfkr 5 . 
 
 a Cp. ArsanukramanI i. ir. b Loc. cit. : ahgirasak sat ah. 
 
 107 . ‘Forth' (pra: i. 36) is addressed to Agni ; the three 
 (37-39) following this (beginning) ‘Sporting’ ( Jcrilam : i. 37) are 
 to the Maruts a . ‘ Stand up ’ ( ut tistha : i. 40) is addressed to 
 Brahmanaspati. * Whom they protect ’ (yam ralcsanti : i. 41) is 
 (composed of) three triplets : 
 
 ^TT^rT hrb, f, °7T k. — ^36 hdm 1 , r, SffaTT f k, r 7 , sFT^TT b. — 
 
 C\ 
 
 'SPnH b, fTO h m 7 r: I have preferred the former reading because the Sarvanu- 
 
 kramanl has yfriy . . sUfjJUHMrflH. — The end of the varga is here marked by ^ 
 in hm 1 fk, by ^ in b. 
 
 a The correction of marutam to marutam is rendered necessary by the sense and the 
 construction. The SarvanukramanI has krllam . . marutain hi, that is, ‘ krilam (i. 37 ), as 
 well as the two following, is addressed to the Maruts ’ (hi by the paribhasa meaning 
 ‘ three ’). 
 
 22. Deities of RV. i. 41-47. 
 
 108 . (the first, 1-3, and the third, 7-9, being addressed) to 
 Varuna, Aryaman, and Mitra, (while) the middle one (4-6) has 
 the Adityas for its divinities. ‘ Shorten, 0 Pusan ’ (sam pusan : 
 i. 42) is addressed to Pusan. (Then come) six (stanzas) addressed 
 to Budra (i. 43. 1-6), the third, however, not exclusively. 
 
 xftmi hm 1 , r, iN s 
 
 f, tfmt S b. 
 
 109 . There is here (i. 43. 3) praise (of Budra) along with Mitra, 
 Varuna, and the All-gods. 
 
 B It has already been said before a by the seer b that without 
 an authoritative statement ( adesa ) the divinity 
 
RV. i. 43-] BRHADDEVATA iii. no — [110 
 
 TOT^TR hm'r, B hfk, b, r. — ^fTRfWT r, 
 
 yA«cyfMUll bfk.— ^Nn^^TTf r. fk, b. — The five lines 109 *' *- 
 
 ill are wanting in A; m 1 has them as well as B. 
 
 a In iii. 39 : adesad daivatam jneyam . . . na scikyam lingato . . jnatum. b That 
 is, by Saunaka, the reputed author of the present work. This way of referring to the 
 author of the previous passage as different from that of the present one, certainly gives 
 the latter the appearance of being a later addition. 
 
 B 110. cannot be known from its characteristic mark ( lihga ) : 
 yet in some places ( kvacit ) it (the deity) is stated a : (thus) in 
 ‘Thou, O Agni’ ( tvam ague: i. 45. 1) the Adityas, Vasus, Rudras 
 are praised at the same time b (with Agni). 
 
 fkb, ^ r. 
 
 a This seems to mean, that even though there may be no authority for it, a state- 
 ment as to the deity is occasionally made in this work from the occurrence of the name 
 ( lihgdt ). b These names all occur in i. 45. 1 ; but the SarvanukramanI says nothing 
 about them. 
 
 B 111. (Then come) three (stanzas) addressed to Soma (i. 43. 7-9). 
 ‘O Agni’ ( agne : i. 44. 1) are two (hymns) addressed to Agni (44, 
 45). With a Pragatha couplet a the Asvins are (here) b praised 
 with Dawn who bears her characteristic mark ( linga-bhdj ) c . 
 ‘ Here is Soma, 0 bounteous ones ’ (ay am somah sudanavah : i. 45. 
 10 ed ) d 
 
 fTT^r: bm 1 , fircr: *ffrcfr fk, 3^: srteft r. The SarvanukramanI has a*: 
 
 but rpTl, being in accordance with its phraseology, would naturally have been 
 substituted for t?re[:. — ^ b, r, ^ ^ m 1 fk. — r, 
 
 f^ft b, TTRITfafa % f^^ft ^Cft fk, ITRTOTf?l% ^ m 1 . — 
 
 m 1 fkr, f^TT^ b. 
 
 a That is, a couplet consisting of a brhatl and a satobrhatl. b That is, in 
 
 i. 44. 1, 2 ; cp. SarvanukramanI : adyo dvrco ’svy-usasam ca. 0 That is, 6be is men- 
 tioned by name (as well as the Asvins and Agni). d As his pratlka seems to be 
 
 necessary, and looks as if it had been known to the author of the SarvanukramanI 
 
 (see critical note on tisrah and note b ), the sloka is probably genuine. 
 
 112. is a hemistich which has the gods for its deities a . The 
 two following (hymns, beginning) ‘She here’ (eso : i. 46. 1) are 
 addressed to the Asvins (46, 47). 
 
— iii. 1 14 TRANSLATION AND NOTES [-RV.i.51 
 
 111 ] 
 
 B Yaska h thinks the Sun ( aditya ) is praised at the same time in 
 (the stanza) ‘With oblation’ ( havisd : i. 46. 4). 
 
 Ii2 e< * is wanting in A and m 1 . — r, <4 1 b, ^TT fk. — The end of the varga 
 
 is here marked by ^ in bfk, after the next line (113 6 } in m 1 , not at all in hd. 
 
 a Cp. Sayana, Introduction to i. 45: ayam soma ity ardharco devadevatyah ; Sar- 
 vanukramanl: ardharco ’ ntyo daivah. b In Nirukta v. 24, where ddityah occurs in 
 
 the explanation of RV. i. 46. 4. 
 
 23. RV. i. 48-60. Story of Savya. The S'atarcins. 
 
 113 . ‘Together with’ (saha : i. 48. 1) are two (hymns) ad- 
 dressed to Dawn (48, 49) ; then ‘ Upward him ’ (ud u tyam : i. 50) 
 is addressed to Surya : (in) ‘ Wherewith ’ (yena : i. 50. 6) Varuna a 
 connected with Heaven ( clyubhakti ) is praised ; the last triplet 
 (50. 1 1— 1 3) is destructive of disease (i'ogaghn a) b . 
 
 hdm\ bfkr. — bfk, R^pT^hmL. 
 
 a There is no statement in the SarvanukramanI about the deity of this stanza ; cp. 
 Sayana on i. 50. 6. b Cp. SarvanukramanI : antyas trco rogaghna upanisat. 
 
 114 . With the first two (stanzas) in the last triplet (beginning) 
 ‘Rising’ ( udyan : i. 50. 11, 12) there is driving away of disease a , 
 while in a hemistich b (of the last stanza) there is hostility to foes c . 
 
 Among the Satarcins is Savya d who is a form of Indra 
 ( aindra ). 
 
 b. ■OiiwsRr r 3 , m 1 , f, 
 
 r. — r, hnfibfk, g) r 5 .— 
 
 TO hdr, ^ TO m\ r 5 , TO b, ?;TO f, TO k. 
 
 a Cp. Sayana’s introduction to the triplet i. 50. 11-13, where he quotes the following 
 s'loka from Saunaka: 
 
 to;: vrewnpr: i 
 
 b The second hemistich according to Rgvidhana i. 19. 4 : uttamas tasya cardharco dvisaddvesa 
 iti smrtah ; several MSS. of the SarvanukramanI add antyo ’ rdharcah satrughnas ca. 
 0 The BD. takes no notice of the khila which comes after RY. i. 50, and is printed by 
 Aufrecht and Max Muller. It is the first in the Kashmir collection, but the first pada 
 there is different : sam ait tisyordhvamahasa {adit yen a sahiyasa &c.). d Savya being 
 the seer of the group of seven hymns i. 51-57 (see ArsanukramanI i. 13), these seven hymns 
 are now alluded to here in this way only. The allusion to the deity of these hymns is 
 still more remote in Savya’s attribute aindra. 
 
RV. i. 51—] BRHADDEVATA iii. 115 — [112 
 
 115 . Of the sage Angiras who wished for a son like Indra, 
 the Bolt-bearer himself became the son a , having assumed the form 
 of Savya in consequence of the seer’s asceticism. 
 
 hm 1 , ^rft b, TWt fk, r. — hm 1 , r, ^ fk, 
 
 ^ b— A, r, fk. 
 
 a Cp. Sarvanukramani : ahgird indratulyarn put ram ichann abhyadhydyat : savya itindra 
 evasya putro 'jay at a. 
 
 116 . Now the seers in the first book are to be known as 
 ^atarcins ; in the last, as seers of short hymns and of long hymns ; 
 in the middle ones, as middlemen ( madhyama ) a . 
 
 iqaiT hrbfk, Sarvanukramani, m 1 , Arsanukramani, 
 
 Sarvanukramani, v. r. — ^ hr, Sarvanukramani, b, ^ fk. — *n*mT: hmhbfk, 
 
 Arsanukramani, Sarvanukramani, AGS. iii. 4. 2 *nw*rr: . . . 
 
 fffiT ^TfTpiT:). 
 
 a Cp. Sarvanukramani, Introduction ii. 2 (lift fa *t *~ 
 
 farr *rramr:) { Arsanukramani i. 2; ii. r ; x. 1: cp. BD., vol. i, p. 146; see 
 
 Roth, Zur Litteratur, p. 26. 
 
 117 . ‘Now indeed’ (nil cit : i. 58), containing nine stanzas, is 
 addressed to data vedas ; while the hymn which (begins) ‘ Branches ’ 
 ( vayah : i. 59) is addressed to Vaisvanara ; the following one, 
 ‘Bearer’ (yahnim : i. 60), is addressed to Agni. 
 
 ^ to hdm 1 r, ^ g b, *T g f, *T fSfSJ «T k. — 
 
 fkr 2 r 5 r 7 , 7 J cfcTt Tr^J^r. — 117®^ and 1 1 8“ are wanting in hd. — The end of the 
 
 varga is here marked by in bfk, after the next line in m 1 . 
 
 24. RV. i. 61-73. Eleven Khilas. RV. i. 74-89. 
 
 118 . Then (come) three (61-63), ‘To him’ (asmai : i. 61), ad- 
 dressed to Indra ; ‘For the manly host ’ ( vrsne sardliaya : i. 64) is 
 addressed to the Maruts ; ‘With a cow’ (pafoa : i. 65) is (the 
 first of) nine hymns (65-73) addressed to Agni ; ‘ Ever indeed 
 of you ’ ( Sasvad dhi vam) 
 
 rtfTWtft! mV TtfUT b, fk. — TTZfS 
 
 ^TfirFrr hm’r, g f, g bk, g rV. 
 
113 ] — in. 121 TRANSLATION AND NOTES [-RV. i. 85 
 
 119 . are ten addressed to the ASvins a ; (the hymn) ‘These* 
 (imdni : viii. 59) b is (in) praise of Indra-Varuna. But whatever 
 (other deities) belong to the Sauparna hymns 0 are praised inci- 
 dentally ( nipdtastutisu ). 
 
 rfk, T fg '^1 Ml fit 0 hd, ^THtg^I^Tfitfit 0 m 1 , 
 
 ^grfg^TTfitMTffi b. — n ^ffi; bd, 
 
 ferffi: m 1 , rTf^«j^iqtvm fkb (cp. SarvanukramanT on viii. 59: Tt^iq^UJH). 
 
 Instead of this line r 5 r 7 read: 
 
 vHf *T I 
 
 — hbfk, in 1 . — *17: 3iTfg^hr 3 bfr 5 r 7 , k, r.- — 
 
 ffiKTrT 0 hr, ffiUTTTT b, fWTrTT k, ffitHcn: fr 6 r 7 . 
 
 a Here we have a collection of eleven Ivhila hymns, ten addressed to the As r vins, 
 and one to Indra-Yaruna. The text of the former is known in one MS. only, but the 
 latter is identical with the eleventh Valakhilya hymn of the RV. (viii. 59), the seer of which, 
 according to the SarvanukramanT, is Suparna and the deity Indra-Varuna. This collection 
 is spoken of in the Rgvidhiina i. 20. 3 as ‘ the eleven purifying Sauparna hymns ’ ( sauparndni 
 pavitrani suktany ekadasa). Of the ten As vin hymns we know only the pratlkas of two, viz. 
 fasvad dhi vdm (the first) and of one of the others, pra dhara yantu madhuno ghrtasya (AGS. 
 iii. 12. 14 and Sayana on AB. viii. 10. 4) ; cp. Meyer, Rgvidhana, p. xxiv. In the Kashmir 
 MS., the first has fourteen stanzas, the first line being sasvan nasatya yuvoyor mahitvam. 
 The second has seven stanzas, and begins with the line pra dharayantu madhuno ghrtasya. 
 b The eleventh hymn of the collection (imdni), addressed to Indra-Varuna (referred to as 
 sauparna in AB. vi. 25. 7), is passed over below, vi. 86 (see note on that passage). Cp. on 
 the sauparna khilas, Oldenberg, Prolegomena, p. 508. 0 I supply devatah here, and 
 
 take the meaning to be: whatever deities, except the Asvins and Indra-Varuna, are 
 mentioned in these eleven Sauparna hymns are only incidental (nipatini, not suktabhaj or 
 rgbhdj). Sauparneya seems to be a derivative of sauparna. 
 
 120. The following six hymns (74-79), ‘Going forth * ( upapra - 
 yantah : i. 74. 1), are addressed to Agni ; but the triplet ‘ With 
 golden locks, of air’ ( Jiiranyakeso rajasah : i. 79. 1-3) is (addressed) 
 to the middle Agni. 
 
 fSiTffi r, ^WRTT 0 hm 1 b, ^ffTRTHT 0 fk. 
 
 121. Now ‘ Thus ’ (itthd : i. 80. 1) are five (80-84) addressed to 
 Indra ; in the (stanza) ‘ Whatever ’ ( yam : i. 80. 1 6) Dadhyanc, 
 Manu, and Atharvan are incidentally mentioned a . Then ‘ They 
 who forth ’ ( pra ye: i. 85. 1) are addressed to the Maruts, 
 
 11. Q 
 
RV.i. 85-] 
 
 BRHADDEVATA iii. 122 — [114 
 
 lid, b, fkr 2 r 5 r 7 , r. — f^PTTfTRT: bfkr, OPTTfTR: 
 
 hm 1 . — IT % rffi: hrf, IT %tR: k, IR cTri: b, 1RSR: m 1 . 
 
 a This follows Nirukta xii. 33, 34 (on i. 80. 16) : dadhyah . . atharva . . manuh . . 
 tesarn nipato bhavaty aindryam rci. 
 
 122. being four (85-88). ‘To us’ (d nah : i. 89. 1) are two 
 (hymns) to the All-gods (89, 90) ; two a (stanzas here) are regarded 
 as (in) praise of the gods (in general), both ‘ To us, the auspicious ’ 
 ( a no bhadrah: i. 89. 1), ‘Of the gods’ ( devanam : i. 89. 2), and 
 again ‘ What is auspicious ’ ( bhadram : i. 89. 8) up to (ydvat) ‘ A 
 hundred ’ ( satam : i. 89. 9) b . 
 
 *Tt hbr, WRfofl fkr 2 .— hm’,4 ^ r, k,%^% fb, 
 
 TfTT fW dr 4 ! 8 ! 2 . — 1 ^cfRT hd, *| ^TRf ^fTTRrTT r, ^ (\ fk) ^RT 
 
 ^fTT^rT. bfk, ^fTT^rT^T dr 4 ! 6 ! 2 , \ ^jfTT m 1 . — ^ r, ^ 
 
 hm 1 fk, ^ b. — *TR^rT r, ^TR^TT hfk, b. — I2 2 e<i and 123°^ are omitted in 
 
 r 1 ! 4 ! 8 . — The end of the varga is here marked by ^8 in hbfk, but in m 1 after 123 6 . 
 
 a I supply rcau here, and take punak to indicate a repetition of dve (rcau). b There 
 is no reference to these four stanzas in the Sarvanukramanl. 
 
 25. RV. i. 90-93. Order of hymn-groups in Mandala i. 74-164. 
 
 123. In the triplet ‘The winds waft mead’ ( madhu vatah : 
 i. 90. 6) the supreme ( paramo. ) mead is also ( cipi ) a desired ; but in 
 the (stanza) ‘ Aditi is Heaven’ ( aditir dyauh : i. 89. 10) the 
 majesty of Aditi is told. 
 
 br, rpfr fk, TR^hm 1 . — TTWft^ r, f k, b, 
 
 hdm 1 . — After 123°^ r adds the following line (omitted in Am 1 bfk): 
 
 ITRsmT if *T I 
 
 — ^RT° hm 1 !, hr 2 r 5 d, fk. 
 
 a That is, while the triplet is addressed to the All-gods, the heavenly mead (madhu, 
 which word occurs in every stanza of the triplet) is prayed for. 
 
 124. ‘Thou, Soma’ (tvam soma : i. 91) is addressed to Soma; 
 ‘ These Dawns ’ (etd u tydh : i. 92) is addressed to Dawn; the triplet 
 ‘0 Alvins’ (a£vind : i. 92. 16-18), to the Asvins. ‘ Agni and Soma’ 
 (agnisomau : i. 93) is (in) praise of Agni associated with Soma. 
 
115 ] 
 
 iii. 127 TRANSLATION AND NOTES [-RV. i. 94 
 
 b, hm 1 r, fkr 2 , r 1 r 4 r 6 . — ^T^T° hdm\ 
 
 ^ r, ^ *fr*rgr o fk, ^ b. 
 
 125 . After Gotama (74-93) the son of U6ij (Kakslvat comes: 
 116-126); after the seer Paruchepa (12 7-1 39) follows Kutsa 
 (94-115); after Kutsa, Dirghatamas* 1 (140-164): always ( sasvat ) 
 these two b (sets respectively) ; in this order ( cvam ) is read (the 
 text of the Rg-veda). 
 
 jfrrmTf hdr, m 1 bfk, Anuvakanukramanl. — Iu dr 4 ! 6 , 125“^ reads as 
 
 follows : 
 
 *TRT ^ W 1 
 
 — dr 4 ! 6 , r 6 r 7 , 
 
 %WT^'dl^VhRj b, f, WZWVFrnT^ k. — The end of 
 
 the varga is here marked by in hndbfk. 
 
 a That is, while the order of the Sakalas is Gotama, Kutsa, Kakslvat, Paruchepa, 
 Dlrghatamas, that laid down in the BD. is Gotama, Kakslvat, Paruchepa, Kutsa, Dlr- 
 ghatamas: thus Kutsa instead of coming second comes fourth. This is the order of the 
 Baskalas, as shown by the form in which this sloka appears in the Anuvakanukramanl (see 
 BD., vol. i, p. 146): kutsad dirghatama ity esa <« baskalakah kramah. See Kuhn, in Indische 
 Studien, i, p. 115, and Oldenberg, Prolegomena, p. 496. h Owing to the dual neuter 
 I supply sukte, that is, rsisukte (collections by one seer; cp. i. 14): the collections of 
 each of these five seers should be coupled successively in this order in reading the 
 Rg-veda. 
 
 26. RV. i. 94-111. Seers of hymns with refrains. Khilas of Kasyapa. 
 
 126 . Kutsa, son of Angiras, saw ‘This’ (imam: i. 94): he 
 uttered (this hymn) containing sixteen stanzas (and) addressed to 
 Jatavedas a . 
 
 A Three verses (8 a6c ) of the stanza ‘Foremost, 0 Gods ’ (purvo 
 devah : i. 94. 8) have the gods as their deities ; then half of the 
 last (stanza : i. 94. 1 6) 
 
 hudr, WTdq^i bfkr'V. — hdm 1 , r, f, 
 
 4 +fb. — I26 cd is found in hm 1 !, but is omitted in bfkr 6 r‘. 
 a The second pada of 126 has one syllable too many. 
 
 A 127 . either belongs to the same deity (i.e. Agni) as the 
 (whole) hymn which precedes it (tatpurva), or it is (addressed) to 
 
RV. i. 94-] BBHADDEVATA iii. 128 — [116 
 
 the six deities, Mitra and the rest, who are here referred to ( pra - 
 Jcrta) a . 
 
 The last hemistich (i. 94. i6 cd ) is (addressed) optionally ( va ) to 
 the six (deities) praised, whereas in ‘Foremost’ ( purvah : i. 94. 8) 
 the gods (in general) are praised with three verses. 
 
 fTrq^Tfi hd, m 1 ^ — TR hmh, dr 4 , ^rTTWt r 6 . — g TT W 
 
 r r 'r 7 , m{|f b (one syllable short), hm 1 rf (two syllables short). — ijfJT: f k, 
 
 *IT^**J *sjf*T b, hm’r. — I 2 ’] ah in hm T r (wanting in bfkr 6 r 7 ). In r 5 r 7 , 
 
 the four padas of the tristubh stanza 1 26° 6 and I2j cd have been turned into four anustubh 
 lines as follows : 
 
 u * fw witter: 1 
 
 *Njcrr: ii 
 
 rim ^im^ 1 
 
 g m wi ^rt mu: n 
 
 These MSS. also insert 125*^ between the first and second of the above lines. 
 
 a There can be no doubt that I26 cd and i2*j a ^ are a later addition of the A MSS., 
 since they merely amplify I2 t ] ed which A has in common with B; they also give the 
 varga six s ; lokas instead of the normal five. 
 
 128 . a In Bharadvaja, Grtsamada,Vasistha b , Nodhas c , Agastya d , 
 Yimada e , Nabhaka f , Kutsas there are no similar ( samanadhar - 
 minah ) refrains in (hymns) addressed to many divinities, also (not) 
 in those addressed to two gods. 
 
 hmVr 4 r c , bfkr. — hm 1 , dbr, f.— 
 
 hbfk, m 1 . — ^Rrnraf^ir: hm 1 r 3 bfkr 2 r 6 r 7 , r. 
 
 a In connexion with the last hemistich (the refrain of i. 94-96, 98) of Ivutsa’s hymn 
 (i. 94) mentioned in the preceding sloka, the author now goes on to enumerate eight seers 
 whose hymns are characterized by refrains. The meaning soems to be, that no refrain 
 of a similar character to this one of Kutsa’s (that is, a refrain containing the names of 
 several deities) occurs in any of the hymns of these seers addressed to many deities or 
 two deities. None of the refrains of these seers (except Kutsa’s) appear to have this 
 character, even in hymns addressed to a single deity ; but this point would have to be 
 more closely examined. 11 The first three names are those of seers of whole Mandalas, 
 in which refrains are frequent. 0 Seer of i. 58-64 : 58, 60-64 end with the same refrain. 
 d Seer of i. 166-168 which end with the same refrain. 0 Seer of x. 21 and 24: all 
 the stanzas of the former and half of those of the latter contain the refrain vi vo made . . . 
 vivaksase. { Seer of viii. 39-41, through the whole of which runs the refrain nabhantam 
 
117 ] — iii. 130 TRANSLATION AND NOTES [-RV.i. 100 
 
 anyake same. The name, properly spelt Nabhaka (above, iii. 56; Arsilnukramanl viii. 10; 
 Sarvanukramani), has the first syllable shortened owing to the metre. 8 Seer of 
 
 i. 94-98, all of which end with the same refrain except 97, which has a refrain of its own 
 running through tho whole hymn. 
 
 129 . ‘Two unlike’ ( dve virupe: i. 95) is a hymn to Agni 
 Ausasa, ‘ He in the ancient way ’ (set pratnatha : i. 96) is to Agni 
 Dravinodas, ‘ Of Vaisvanara’ (vaih'dnarasya : i. 98) is addressed 
 to Vaisvanara ; but the one before this (i. 97) is to Agni &uci a . 
 
 hd, bfk, m 1 . — lim’r, 
 
 ^ E ^ fk.— rfk, % hdr 3 , omitted 
 
 in b. — r has after hO^H- — I 29 c<i is omitted in r’rb 6 . 
 
 a Cp. Sayana, introduction to RV. i. 97. — The first two padas of this stanza have 
 twelve syllables endiug iambically ; the fourth, though having eleven syllables, ends iambi- 
 cally also. 
 
 B 130 . Some say that the thousand hymns addressed to Jata- 
 vedas (which come) before (the hymn) addressed to Indra (i. 100) 
 have Kasyapa as their seer a : the first hymn of these is ‘For 
 Jatavedas ’ (jatavedase : i. 99). Sakapuni thinks that they increase 
 by one b (in the number of their stanzas) 0 . 
 
 ndbr, fk.— r, 
 
 k, b. — mb (Sarvanukramani), b, 
 
 fk. — 130 is omitted in A. After 130 Mitra adds from one (r 6 ) or two (r 5 r 7 ) of his MSS. 
 three lines not found in A or bfkr 2 : 
 
 sprRTT ^ ^TRTf^j | 
 
 a The text of the Sarvanukramani on RV. i. 99 is clearly based on this stanza, which 
 must therefore be original. Cp. vol. i, Appendix vi, p. 148. b With the three interpolated 
 lines in R cp. the s'lokas in Sadgurusisya on Sarvanukramani i. 99, where the total number 
 of the stanzas (calculated as an arithmetical progression) contained in the 1000 hymns 
 attributed to Kasyapa is stated to be 500, 500 less one (i. e. subtracting one for the first, 
 RV. i. 99, which is not a khila): cp. my explanatory note, Sarvanukramani, p. 159. When 
 Sadgurusisya states that ‘ Saunaka himself has referred to these khilas in indexing the 
 seer’ ( rsyanukramane ) the allusion must be to the above passage of the BD., as the Arsanu- 
 kramanl makes no mention of them. c Padas acd, though ending like tristubhs, 
 
 have twelve syllables. 
 
RV. i. 100-] 
 
 BRHADDE V ATA iii. 131 — 
 
 [118 
 
 131 . ‘The mighty one who’ ( sa yo vrsa: i. 100) is (the first 
 of) five (hymns) addressed to Indra (ioo-ic>4) a ; there are (then) 
 three (105-107) addressed to the All-gods, (beginning) ‘ The Moon ’ 
 (candramas : i. 105. 1). ‘ That which, O Indra-Agni’ (ya indragnl : 
 i. 108) is (the first of) two addressed to Indra-Agni (108, 109); 
 the two following (no, iii) ‘I wrought’ ( tatam : i. no. 1) are 
 addressed to the Kbhus. 
 
 The end of the varga is here marked by in hm 1 bfk. 
 
 a The SarvanukramanI states RV. i. ioi. I to be garbhasraviny upanisat, and in 
 Rgvidhana i. 23. 3 it is described as garbhapramocam. 
 
 27. RV. i. 105: Story of Trita. 
 
 132 . The cruel sons of the she-wolf (saldvrh ) a having cast 
 Trita, who was following the cows, into a well b , carried off all the 
 cows from thence 0 . 
 
 *TRTf^° r, Tfr^TT 0 hmW, WT° b, f^SoT 0 f (cp. RV. 
 hm'r, rn: Br 3 .— r, IRtU 0 hd, T&\° m\ TRR bfk, IRPq 0 r 5 r 7 . 
 
 a Cp. RV. i. 105. 18 : aruno ma sakrd vrkah patha yantarn dadarfa hi. b Cp. 
 
 RV. i. 105. 17 : tritah kupe ’vahitah. 0 On the story of Trita in the well cp. Geldner, 
 Vedische Studien, iii. 170 ff. 
 
 133 . He, the best knower of formulas among all knowers of 
 such, pressed Soma there and summoned all the gods : Brhaspati 
 heard that (call) a . 
 
 sr Rfa hmb, 7 R bfkrV.— ^RTf^d, ^rRTf*R.r, 
 
 RRf^b, ’ETR^ndfk, TR^Rh. 
 
 a The words tac chusrava brhaspatih occur in RV. i. 105. 17. 
 
 B 134 . Now on seeing them coming, he reproached (them), 
 saying, ‘ Where, indeed, abides, the all-seeing power (sarvadrJctva) 
 of this Varuna and of Aryaman \ 
 
 cTRr, *T fTT b, rTT fk, " 3 TRrTT*R cTRm 1 . — 
 
 m\ rRR b, fTcRj r, r^C fk. — m\ * 3 ^ fb , k, 
 
 r .— W m 1 fk, sfi b, ^ r. — r, b, f, $q- 
 
 m 1 . — 134, 135 wanting in A. 
 
119 ] — iii. 139 TRANSLATION AND NOTES [-RV.i. 115 
 
 B 135 . ‘My limbs were wounded by the bricks of the well. 
 Having seen all (the gods) I praise (them), even though not one (of 
 them) sees (me).’ 
 
 fi^rrfoT r, Ivsrrfa mRk, ^ fuTTfRT b. — r, 
 
 i>, fk, m 1 . — 
 
 nfir, R^TRf bf, R# 5 Tf k. — «T bfkr, R m 1 . 
 
 136 . The three troops a of the All-gods, urged on by Brhaspati, 
 went to that sacrifice of Trita and took shares of it together. 
 
 fa^^rwraVbr, °^rr wra^hfk— kdm 1 , ?r^i r, - rhi- 
 
 bfkr 2 r’r 7 . — The end of the varga is here marked by in hfk, not in hdm 1 . 
 
 a As belonging to the three spheres of heaven, air, and earth; cp. my ‘Vedic 
 Mythology,’ p. 19. 
 
 28. Deities of RV. i. 112-121. 
 
 137 . As a seer Brhaspati declared the knowledge and discern- 
 ment of Trita here displayed ( etat ) with the last triplet (i. 105. 
 i6-i8) a of the hymn (beginning) ‘That’ ( asau : i. 105. 16). 
 
 ^tyfaf^rl^rir^kmV rVr®, ^^f^rf^cTrf. f . 
 
 rTRlff b. — hnfibfk, F'r. 
 
 a It is important to note that this statement ignores the existence of RV. i. 105. 19, 
 which, according to Grassman, RV. Translation, vol. ii, p. 446, is an interpolation. The 
 first pada of this stanza is, however, quoted by Yaska, Nirukta v. 11, to illustrate the 
 word angusa. 
 
 138 . (The verse) ‘I praise’ (lie: i. 112. i") is to Heaven and 
 Earth, the next verse (i 6 ) is addressed to Agni ; the remainder of 
 the hymn (112. i cd -2 5) should be (regarded as) addressed to the 
 Asvins a . ‘This’ ( idam : i. 113) is (in) praise of Night and Dawn. 
 
 °Tjfwty brV, o^fwn: fk, °gtwr\hdm 1 r. — °%f?T r, b, 
 
 r 5 r 7 , ° 35 c*n^rr^i: hdm 1 , fk. — nfir, fk, OR 
 
 h, TTfWI% b. 
 
 a Cp. the quotation in Sadgurus'isya (p. 93) from the DevatanukramanI : lie dyava- 
 prthivyor adyah padah paro ’gnaya asvinam tac ca suktam. 
 
 139 . ‘These’ ( imah : i. 114) is addressed to Rudra ; the next, 
 ‘The brilliant’ ( citram : i. 1 1 5 ), is addressed to the Sun. Then 
 
RV. i. 1 1 6-] 
 
 BKHADDEVATA iii. 140— 
 
 [120 
 
 (come) five (i. 116-120) addressed to the Alvins (beginning) ‘For 
 the Nasatyas’ (nasatyabhyam : i. 116. 1) : the last (stanza) in the 
 last (hymn : i. 1 20. 1 2) is destructive of evil dreams. 
 
 T?t hm'r'r’r 6 , rTcf: bfkr. — WT Am 1 , ^ ^ 
 
 fk, b. The reading of A is supported by the Sarvanukiamanl : antya duk- 
 
 svapnanasini ; cp. also Rgvidhana i. 25. 1 ; Sayana on i. 120. 12 ; Pischel, Vedische Studien, 
 
 i, p. i. — ‘’•rrfipft Ak, oirm^tfb. 
 
 140. ‘When?’ (had : i. 121) is addressed to Indra, and 
 
 ‘Forth’ ( pra : i. 122) is addressed to the All-gods. The two 
 (123, 124) next (beginning) ‘Broad’ ( prthuh : i. 123. 1) are 
 addressed to Dawn ( ausase ). In ‘ At morn ’ ( pratah : i. 125) the 
 
 seer lauds the gift of Bhavya a . 
 
 hdm 1 , r, b, 
 
 wtwt fk. — ^T*T ^ hmb, rj bfkr 5 n. 
 
 a 1 40^-250 are quoted in the NItimafijarl on RV. i. 126. 7. The following story 
 is told to show under what circumstances RV. i. 125 and 126 were revealed to Kaksivat. 
 The name Bhavya, which occurs in RV. i. 126. 1, is here meant as an equivalent of 
 Bhavayavya, by which it is explained in Nirukta ix. 10. 
 
 141. ‘When, indeed?’ ( kad itthd : i. 121), a hymn of Kaksivat 
 which is traditionally held to be addressed to Indra, is indicated as 
 indirectly addressed (parolcsa ) to the All-gods in the Svarasamans a . 
 
 ^rrftari hdm 1 , ^f^lfrT rWr 6 , ^rpffar T b, 
 
 fk, r. — I4i e<i and 142“^ omitted in fk ; 141 
 
 omitted in n. hdr, br 6 . — The end of the varga is here marked by ^ in 
 
 hdndb, but after 141* in fk. 
 
 a It is mentioned as paroksavaisvadeva in the Kausitaki Brahmana xxiv. 9 (one of 
 the sections on the Svarasamans) ; cp. below, v. 44, 45. 
 
 29. Story of Kaksivat and Svanaya. 
 
 142. Having acquired knowledge from his spiritual teacher a 
 (and) going home, as we are told (liila), Kaksivat fatigued on the 
 way fell asleep within the forest. 
 
 hdbr, n. — f^T hdm 1 , Ttfa b r. — 142-153 wanting in r'rb 0 
 
 (142^ and 153 both end with the word favT). 
 
 a That is, having completed his apprenticeship in Vodic study. 
 
121] — iii. 147 TRANSLATION AND NOTES [-RY. i. 125 
 
 143. Him a king, Svanaya by name, the son of Bhavayavya, 
 saw as he went along to amuse himself, accompanied by his 
 retinue, his wife, and his domestic priest. 
 
 arTTCaiqiifl h m 1 r n (d), W[A b, f k r s n (ab). The reading 0 *^ 
 
 is supported by Siiyana (on RV. i. 125. 1, where the story of Kaksivat is told), who calls 
 Svanaya tpi: I . — The unanimity of the MSS. in writing has caused 
 
 a lapse from consistency, which requires Gaol'S in the text. 
 
 144. Then on seeing him endowed with beauty (and) resembling 
 the son of a god, he thought of bestowing his daughter (on him), 
 if there were no objection on the score of caste and family. 
 
 hdfr, k, b, '?TTt?T n.— »3fr^TlrfrVrT: h db f k r, n. 
 
 145. Then after wakening him he inquired as to his caste, 
 family, and so forth. The youth replied to him saying, ‘ 0 king, 
 I am of the race of Angiras ; 
 
 <TcR hdm 1 , rT^T bfkr, 7TVTT n. — 145^ and 146^ are omitted in r 5 . 
 
 146. ‘I am a son of the seer Dlrghatamas, son of Ucathya, 
 O king.’ Thereupon he (Svanaya) gave him ten maidens decked 
 with ornaments a , 
 
 W bfkr 6 n, q&U hdmL. — b, ^ST HTTf^fWT: n, 
 mrf^fwrfk,^ r 6 , — The reading 
 
 is preferable, as apparently based on the words q^^wTl (interpreted as 
 
 ten chariots with maidens ’) in RV. i. 126. 3, and because the reading in the next line 
 (common to A and B) 4^ |<4. implies a previous statement of number. Svanaya 
 
 intends to give his daughter («fi»qi) to Kaksivat, but in the meantime presents him with 
 ten maidens along with the chariots, &c. — The end of the varga is here marked by ^Q. 
 in bf, not in hm 1 k. 
 
 a Or, according to A, ‘(his) daughter decked with heavenly ornaments’ (see critical 
 note). 
 
 30. Story of Kaksivat and Svanaya (continued). 
 
 147. and the same number of chariots, strong-bodied bay 
 steeds going in teams of four, for the purpose of conveying the 
 maidens a , money and (utensils of) inferior metal b , goats and sheep. 
 
 h, d, TWfr b, r 6 n, fk, Tyrr- 
 
 •i ^ l*V T < m 1 . (The word occurring in RV. i. 126. 3, would easily 
 
 II. R 
 
RY. i. 126] BKEADDEVATA iii. 148 — [122 
 
 be corrupted : cp. b.) — hdndr, b, %: r 5 n, %: fk. 
 
 (The word vidvahga does not occur in RV. i. 126. 3, but is an epithet of aha in RY. i. 
 118. 9.) — hdm 1 fk, 'KHT^CEj r, bn, \PT fTO r 6 . (I have preferred 
 
 V’FfTO as a dvandva owing to the following and because this reading occurs 
 
 in B as well as A.) 
 
 a The expression vadhunam vakanarthaya was doubtless suggested by vadhumantah 
 in RV. i. 12 6. 3. Cp. critical note on hanyd data above, 146. b A similar distinction 
 between dhana and hupya is found in Manu vii. 96. There is no reference to these, nor 
 to sheep and goats, in the text of the hymn. 
 
 148. Further he gave (him) a hundred necklets and a 
 hundred bulls. This is told in the next hymn with (the 
 stanza) ‘A hundred’ ( satam : i. 126 . 2 ) and so forth R . 
 
 pH TWT ^ hndr, bfk, TTrfWRT r 6 n. — 
 
 frft r 5 n, TTfTrT^T b, TJcf cT^tR: fk — 
 
 hdm 1 r, TJrHT- 
 hm 1 r, 
 
 r 5 , b, fk, n. The line 148®^ occupies this 
 
 position in B and n, but in A and m 1 it comes after 150, its place at 148®^ being taken 
 by the following line in A and m 1 : 
 
 W TTfeV’ ^T: I b hdm 1 , wtgr. 
 
 This line must be spurious, as it repeats the sense of 149®^, which is common to A and 
 B. Its inclusion would, moreover, give five and a half slokas to the varga instead of five. 
 The line 148®^ is more appropriate here, as it interrupts the sense after 150. 
 
 a Having thus referred to RV. i. 1 26. 2, 3 the author, in the following s'loka, enumerates 
 the gifts over again in close adherence to the wording of those two stanzas. 
 
 149. A hundred horses, a hundred necklets, ten chariots 
 with maidens, (steeds) going in teams of four, and a thousand 
 and sixty cows a — 
 
 W br, *TcTRPT hm’fk— ^TTTfWlbr 6 , 
 hfr, n. — 149, 150 omitted in d. 
 
 a The text of the hymn (i. 126. 2, 3) has nishciri ckatam ahan . . vadhamanto data ratha- 
 sah . . . sastih sahasram . . gavyam. 
 
 150. Kaksivat, who obtained 11 (all this) from Svanaya Bhava- 
 yavya, both praised (him) after receiving (it) and recited (the 
 hymn) ‘At morn’ ( pratah : i. 125 ) to his father. 
 
123 ] — iii. 154 TRANSLATION AND NOTES [RV. i. 126 
 
 TTTcT: h ndrbfk, ?!<T: r 6 n. — The end of tho varga is hero marked by $0 in bfkm 1 , 
 not in hd. 
 
 “ The accusatives in 149 are of course governed by this verb. 
 
 31. Gifts of kings. NaraiamsI stanzas. Opinions regarding i. 126. 6, 7. 
 
 A 151 . Now here (in 125) the rewards (of liberality) are for 
 the most part set forth to him. The father, however, saw the 
 second (stanza), which begins ‘ Possessed of many kine ’ {suguh : 
 125. 2). 
 
 The three slokas 151-153 are found in hdPm 1 only. They are in all probability 
 an interpolation. The matter is superfluous (nor is there any reference to it in tho 
 Sarvanukramani), and tho stylo is suspicious (e.g. ucyate ). The length of the varga is 
 here no argument in favour of the genuineness of tho lines. The last varga of two other 
 chapters has fewer than the normal number of slokas ; chapter v having three, and vi only 
 two. These three slokas appear, however, to have been known to Sayana ; for in his comment 
 on i. 125. 1 he remarks that Kaksivat went and told his father DIrghatamas of all he had 
 received, and, on i. 125. 2, he goes on to say that in this stanza Kakslvat’s father, being 
 pleased with the wealth Kaksivat had brought, blessed the king abundantly. 
 
 A 152 . The revered 6aunaka says that the whole (hymn) is 
 Kakslvat’s. But as to this (stanza), how could it, according to the 
 indications (it contains), have been seen by DIrghatamas? 
 
 m 1 , hdr. 
 
 A 153 . The answer is, that when ‘At morn’ ( pratah : i. 125. 1) 
 had been uttered (by Kaksivat), he (DIrghatamas) was delighted 
 by the gift to his son, and then uttered a prayer for the king with 
 (the stanza) ‘Possessed of many kine’ {suguh: i. 125. 2). 
 
 TTTrTft^ m\ hdr. 
 
 154 . The stanzas in which the deeds of kings and their gifts, 
 great, small, and middling, are told, should be understood to be 
 called ‘ Laudations of Men ’ {narasamsl) a , as the praise of kings 
 (is expressed) by them in the ten books (of the Rg-veda) b . 
 
 *nfH: hm'r, hndr, TTWr bkr 5 . — hdfr, HcfolTct 
 
 rV, TnftaTctk, «rr inffar b.— hdr, m 1 , 
 
 r 5 r 7 , b, fk. 
 
RY. i. 126-] 
 
 BRHADDEVATA iii. 155 — 
 
 [124 
 
 
 a Otherwise called ‘ Praise of Gifts ’ ( danastuti ) : on the relation of the latter to 
 Narasamsi stanzas cp. Bloomfield, Hymns of the Atharva-veda, SBE. xlii, p. 688 f. 
 b After 154 m 1 adds the following three lines (= iii. 83): 
 
 wpj ^nrr: 1^0 
 
 wgn * ^3?*rsnc ^ i 
 
 155. The five (stanzas) ‘Lively’ (amanddn: i. 126 . 1 - 5 ) are 
 a song (in praise) of Bhavayavya. With a couplet ( 6 , 7 ) there 
 is a conversation of a husband and wife a . ^akapuni thinks these 
 two stanzas are a conversation of Indra and the king with 
 RomaSa b . 
 
 hmVrV, 1 fk, \ f^fT b, ft 
 
 ^JTTT^: r. — r, bfk, h d m 1 . — hmlr > WT- 
 
 fTT«rR.bfk, w ^IT ^ <JTWrre,rW. 
 
 a Cp. Pischel, Yedische Studien, vol. i, p. i. b iii. 155-iv. 3° 6 are quoted in the 
 KItimaSjarl on RY. i. 126. 6, 7. 
 
 156. &akatayana thinks that in this couplet there is a story 
 of a husband and wife a (in connexion) with Indra. Brhaspati 
 gave his daughter b , Romasa by name, to king Bhavayavya. 
 
 ^■{f^RFtmh- 3 , b, hd, r. — 156“^ is omitted in 
 
 fk.— hm 1 r, H HT fkr 2 r 5 , ^ <TT n.— ftW r, fTW b, ftHIH hdfm\ ^TCIT 
 k. — YT% hrh, YT^r fk. — The last pada is repeated in b only. — The end of the varga 
 is here marked by ^ in m 1 bfk, by ^Q. in hd. — After ^f?T rJdt^Tli WPR 1 
 
 (hdr) is added in bfk. 
 
 a According to the Sarvanukramani, i. 126. 6, 7 are a colloquy of Bhavayavya and 
 Romas'a, husband and wife; cp. Sayana on i. 126, introduction, and on stanzas 6 and 7. 
 b Sayana also, on i. 126. 7, states that Romasa was the daughtor of Brhaspati. 
 
125 ] — iv. 4 TRANSLATION AND NOTES [-RV. i. 13a 
 
 1. Rom as a and Indra. RV. i. 127-136. Praise in the dual. 
 
 1. Then the Lord of Bays, the Companion of &acl (Indra) 
 becoming aware of that affair, (and) desirous of seeing his dear 
 friend Svanaya, quickly went to him. The king joyfully honoured 
 him with due ceremony. 
 
 hmL, 7W4 Bn. — 0 *TT*TPJ hm’r, °7TRTW bfkn. — hn^bfk, 
 
 0 S^TRT: r. n. — hdr, <T m 1 , * b, S3rf^<T 
 
 7T fk, iraiBStWf n, TrarffffURt r 5 r 7 . — f4fa%4 TTWT hndr, faftHT ^ TT^T 
 br 5 r 7 (°4f b), faf\RT ^ TTUT fkn. 
 
 2. And the daughter of the Angiras (Brhaspati) came there : 
 rejoicing she adored their feet. Indra then in a friendly way 
 said to her, ‘ Have you hair or have you not, 0 Queen ? ’ 
 
 1 ST hm’r, r 2 r 5 r 7 , bfkn. — hdfk, t* ^ r, ^ b. 
 
 3 . She in a childlike way then addressed him, ‘Feel me closely 
 ( upopa me: i. 126. 7), Mighty One’ a . The king having soothed 
 her with the previous (stanza : i. 1 26. 6), rejoiced. She then 
 followed her husband as a devoted wife. 
 
 4T4T 0 hdfr, 47 bk. — rf hbk, 7TT r. — 'SMf M r, hdm 1 , 
 
 % f, ^ b. — °*IT ^T73J hdm 1 , Wm rVr 6 , <RT 7TR b, °*T7 
 
 tir fk, °*rt*i r. — ms: tfr Rs^hdmhiRstrRs^rW, TTff^^rr^wr 
 
 b, f, The A MSS. appear to have endeavoured to remove 
 
 the hiatus by inserting a syllable, while the B MSS. changed into Jnf4T^, which 
 
 leaves the sentence without a verb. — TTR hm 1 r 1 r 4 r® b, fkr. — 4f7T TTf^rTT 
 
 hmVrV, 4f?T $ ^TW^r, xrfH sRfa;b, VfH TR^fk. 
 
 a The quotation from the BD. in the Nltimanjari on EV. i. 126 , 6 , 7 ends with this 
 line ( 3 a6 ). 
 
 4 . Next follow two hymns (127, 128) addressed to Agni 
 
 (beginning) ‘Agni’ ( agnim : i. 127). There are (then) five (129- 
 
 133) addressed to Indra (beginning) ‘Which’ (yam: i. 129). Here 
 the stanza ‘Forth this’ ( pra tad: i. 129. 6) is addressed to Indu, 
 while Indra-Parvata are praised together (in) ‘ Ye him ’ (1 yuvam 
 
 tarn: i. 132. 6). Yaska here considered Indra to be predominant. 
 
RV. i. 134-] 
 
 [126 
 
 BRHADDEVATA iv. 5— 
 
 tf%^Tf 7 TT m 1 r, hdbfkr 5 r 7 . — hm’r, ° 3 pT=fiT r 5 r 7 , b, 
 
 ^ f.— bfkr, 0 tHffiT bdru 1 (as part of tbe pratika). — fepg; hm 1 , 
 g bfkr, g r x r 4 r 6 .— Xm *TR&: hm 1 ! 1 !^ 6 , *TRfi fk, ^T^fT b, 
 
 XT^Sr, 
 
 5 . For in (certain) stanzas (Indra’s) bolt is praised as Parvata, 
 and when there is praise (of the two) in the dual ( dvivat-stutau ) 
 they say that Indra is predominant. (Beginning with) ‘ Hither 
 thee’ ( a tvd : i. 134. 1) there are nine a (stanzas: i. 134. 1-6, 
 135. 1-3) to Vayu, (then) five (i. 135. 4-8) to Indra -Vayu, (then) 
 one (i. 135. 9) to Vayu. The next (hymn: i. 136) has two pre- 
 dominant (deities). 
 
 ^ hm 1 r 1 r 4 r 6 , r, b, 5 a6 omitted in fk.— 
 
 m 1 , tftfTfl' dr 4 !- 6 , hd, fafl[ ^ b, Wt r. — 
 
 fl^T^rfr m 1 r, hd, b. — bdm 1 , ^JTT^: r x r 4 r 6 , 
 
 *rr f: b, r— w ^rr b, ^rr wt ^ rW, wt Tr*?r#re fk, 
 
 ^ bdr 3 , r, w *X[ *rpft m 1 . — The end of the 
 
 varga is here marked by ^ in hdbfk, not in m x . 
 
 a The SaivanukramanI shows that nava must be read : a tvd sad vayavyam tu . . 
 stirnam nava, caturthyadyah pancqaindryad ca, ‘ a tvd has six stanzas ; it, as well as the 
 following (<«), is addressed to Vayu; stirnam (136) has nine stanzas; the five stanzas 
 beginning with the fourth (4-8) are addressed to Indra as well (as Vayu).’ 
 
 2. Distributed praise. B.V. i. 137-139. Vaisvadeva hymns. 
 
 6. There five (stanzas: i. 136. 1-5) have Varuna and Mitra 
 for their gods ; the following two (i. 1 36. 6, 7) are (addressed) 
 to the (deities) mentioned a , Dyaus and the rest. Couples (of 
 deities : dve dve), including the Two Worlds (rodasi), are praised 
 together ( samstute) h , (each) in a verse 0 ( pada ), and the gods (are 
 praised) with a hemistich (j ab ) ; the rest (j cd ) is distributed (in 
 praise) d . 
 
 hbk, Tjg ct^rrj r.— f^TTftp*: hdr, bfk, f^l 
 
 ^irsrr: r 5 . — UT "3 bfkr, 3 hdm 1 .— lit ^ hm’r,^ fiy bfk,^ WT ^ (x^pft) r 5 . 
 
 a Divadibhyah kathitabhyah pare dve ; the Sarvanukramani has antye liiigoktadevatye. 
 b This does not mean, as tho text of the hymn shows, praiso in the dual ( samstuti ) as 
 
127 ] — iv. io TRANSLATION AND NOTES [-RV. i. 139 
 
 opposed to vibhahta-stuti (cp. Nirukta vii. 8, and above, i. 117). 0 That is, RodasI 
 
 (dual) in 6°, Mitra, Varunn in 6 6 , Indra, Agni in 6 e , Aryaman, Bhaga in 6 (i . d That 
 is, Agni, Mitra, Varuna are praised separately (p ibkakta-stuti). 
 
 7 . The hymn ‘We have pressed’ (i. 137) is addressed to Mitra- 
 Varuna. ‘Forth, forth’ ( pra-pra : i. 138) is addressed to Pusan, 
 the third (i. 1 39) is addressed to the All-gods. ‘ Let it be heard ’ 
 ( astu Srausat : i. 1 39) is the third hymn addressed to the All-gods. 
 
 A hymn to the All-gods may be (included) among those which 
 contain many deities a . 
 
 bfkr 5 , TJrT(*T7fi hm'r, — 0 hm 1 rfk, b. — The Sarvanu- 
 
 kramani, summing up the contents of this hymn, remarks: vaifvadevam etat. The eiat, 
 however, does not seem to mo to suffice for deciding in favour of the reading of hm'r. 
 
 a It has been stated above, ii. 132, 133, that hymns addressed to many deities are 
 to be regarded as hymns to the All-gods. 
 
 8. There are variously ( bahusah ), in (hymns) addressed to the 
 All-gods, stanzas, verses, hemistichs a , stanzas with two verses 
 (dvaipadah) or with three ( traipadah ): ( such) Vai^vadeva (formulas) 
 have two predominant (deities) or one predominant (deity) or 
 many predominant (deities). 
 
 hmVrV, STTO r, W5f bfk.— bfk, W#T lid, 
 rn 1 , ’VtHf rVr 6 and r (both without TT^T). — hm'r, 
 
 b, f— hm'r, bfk, r 5 r 7 . 
 
 a Cp. above, ii. 133 : padam v a yadi vdrdharcam ream pa with reference to hymns to 
 the All-gnds. 
 
 9 . There is (one: i. 139. 1) addressed to the All-gods, the 
 second (2) is addressed to Mitra -Varuna ; three (3-5) are to the 
 Asvins, then (one) is addressed to Indra (6), then (one) to 
 Agni (7), one is addressed to the Maruts (8), then (one) is 
 addressed to Indra -Agni (9) ; and the next is addressed to 
 Brhaspati (10) ; the last (stanza) praises the gods (1 1). 
 
 10. The seer in the (stanza) ‘ Dadhyanc of me ’ ( dadhyan ha 
 me: i. 139. 9) praises either the (ancient) seers or himself a by 
 
RV. i. 140-] 
 
 BRHADDEVATA iv. 1 1 
 
 [128 
 
 proclaiming his own origin among them. For this reason b some 
 disagree in regard to this (stanza, saying), that Indra - Agni c are 
 at the same time ( tu ) incidentally praised ( nipata-bhdj ) in it. 
 
 hd, *T m 1 , % r, ^ % bfk. — £+3 l+ltft 1*1 r, 
 
 TT 7^ bfk, Wtf?T A m 1 . — IPTRJ "SPtf Am 1 , ^341 b, 
 
 ^PIT r, fk. — WT ^ bfkr, hdmh'rh 6 (one syllable short). — The 
 
 end of the varga is here marked by ^ in hdbfkm 1 . 
 
 a The reading of A appears to be a corruption because the first pada here has eleven 
 syllables ending with an iambic, atharvanah is nominative, and this name does not occur 
 in the stanza, and the perfect safamsa is used along with the present stauti. b Tasmad 
 
 seems to mean : since no deity appears if the seer is described as proclaiming his ancestry, 
 others say Indra-Agni are the deities of the stanza. 0 The Sarvanukramani simply 
 states Indra-Agni to be the deities of the stanza. 
 
 3. Story of the birth of Dirghatamas. 
 
 11. There were (once) two seers’ sons, Ucathya and Brhaspati. 
 Now Ucathya’s wife was Mamata by name, of the race of Bhrgu a . 
 
 a This and the next four slokas (11-15) are quoted in the Nltimafijarl on RY. i. 
 147- 3- 
 
 12. Brhaspati, the younger (of the two), approached her for 
 sexual intercourse. Now at the time of impregnation the embryo 
 addressed him : 
 
 hm'r’r 4 r 6 , b r, fkn. — iraWTYTT Am 1 , UiSfaWT fkrn, 
 
 b. 
 
 13. ‘ Here am I previously engendered ; you must not cause 
 a commingling of seed.’ Brhaspati, however, could not brook 
 this remonstrance about the seed. 
 
 hm’r, 7T sfl H fa y I *1 r 5 , 7T ^sfiHfaMM bn, ^ M faij M fk. — 
 
 hm'r, ^^fa^W^n, f^fW^b. 
 
 14. (So) he addressed the embryo : ‘ Long darkness shall be 
 your lot.’ And (hence) the seer, Ucathya’s son, was born with 
 the name Dirghatamas (Long Darkness). 
 
 7 T ^ hdm’r, 7 T bfkn. 
 
129 ] — iv. 1 8 TRANSLATION AND NOTES [-RV. i. 152 
 
 15 . He when born distressed the gods, having become suddenly 
 blind. The gods, however, gave him (the use of) his eyes ( tan - 
 netre) ; so he was cured of his blindness. 
 
 wm^TT^hm^^fkr 2 , ^<^4Hr 3 r 5 r 7 n > — 1WT? hmVb 
 
 fkrVn, r.— m 1 , <\ ^ hdb, fk, (^TT <TT r, TTW^t 
 
 drS 6 . — HI hdbfk, $ m 1 , ^ r. — The end of the varga is hero marked by ^ in bf, not in 
 
 hdm 1 k. 
 
 4. Hymns revealed to Dirghatamas : RV. i. 140-156. 
 
 16 . With four a (hymns beginning) ‘To him seated on the 
 altar’ (vedisade : i. 140) he praised Jata vedas (Agni). ‘Kindled’ 
 (samiddhah : i. 142) is an AprI hymn, its last (stanza) being 
 addressed to Indra (i. 142. 13). The six (i. 145- 150) following 
 (beginning) ‘Him’ ( tarn : i. 145. 1) are to Agni. 
 
 trcrfin br, Tifinr: wfa TTfasifl: dr 4 ! 6 , wrTfq ^ hmV. 
 
 As all the MSS. have ^f^.i.e. 140-144 (deducting 142, the AprI hymn), the reading 
 of B (7T*1 and must be right ; that of A (IT, 143, and , 143-150) would include 
 143, 144, which have already been mentioned. — i6 ai is omitted in f, the whole of 16 and 
 17 in k. 
 
 0 That is, i. 140, 141, 143, 144. An AprI hymn, when interrupting a series of hymns, 
 is similarly left out of account in v. 12 and other passages below. 
 
 17 . But Mitra-Varuna are praised with the three (i 51-153) 
 hymns (beginning) ‘A Friend’ ( mitram : i. 151). ‘A Friend’ 
 (mitram : i. 15 1. 1) expresses that this (stanza) is addressed to 
 Mitra (only). ‘May the kine’ (d dhenavah : i. 152. 6) lauds 
 
 br, fm\ hd. — ^ft^m 1 , hbfr, d. 
 
 18 . either Aditi or Agni ; for (its) character is evidently 
 such a . 6aunaka, however, thought that both in Kutsa b and here 
 Aditi means Agni only c . 
 
 hdmV zrrei: br 5 r 7 , fk (i.e. the reading of B is 
 
 for in A). — hmhb, fk, r 5 r 7 . — i8 6 = v. 87 s , vi. 94**, 
 
 viii. 62^. 
 
 a That is, the form of the name appearing in the stanza is Aditi, but it means Agni 
 according to Saunaka’s view stated in the nest line : hence ‘ Aditi or Agni.’ b That 
 II. S 
 
RV. i. 1 54-] 
 
 BRHADDEVATA iv. 19— 
 
 [130 
 
 is, in RV. i. 94. 15. c Or according to the reading of B : Yaska considered Aditi 
 to be Agni in RV. i. 94. 15, and £aunaka in this passage.’ Yaska in introducing RV. i. 
 94. 15 remarks (Nirukta xi. 23) : agnir apy aditir ucyate. 
 
 19. The seer may here mention (Aditi) either incidentally 
 ( prasangat ) or because he saw (Agni in this form). The three 
 (hymns) after this (i. 154-156), (beginning) ‘ Of Visnu now’ ( visnor 
 nu ham : i. 154. 1), are addressed to Visnu ; 
 
 The reading of 19“^ in the text is that of hm 1 r, 
 r 5 , b, 
 
 fk (°wr^wr k). 
 
 20. and with the three stanzas ‘ Forth your’ ( pra vah : i. 155. 
 1-3) Indra -Visnu are praised together. In the stanza ‘Those 
 of you two’ (ta vdm: i. 154. 6) he (the seer) may be said to 
 long for (vd kahksati) the mansions of Visnu. 
 
 IT hd (cp. Sarvanukramanl'lt^gT^Jlj^r:, ‘the first triplet is addressed 
 
 to Indra as •well,’ scil. as Visnu), H m 1 r 3 , <TT r 6 r 7 , TT 
 
 TT bfk, H TTRI ($) r. Here we see not only how easily 
 
 is substituted for ^ f^°, but the masc. form for the fern. in the 
 
 BD. — hm 1 r 3 bfkr 5 r 7 , g r. — HT TTfaSlfa hm 1 r 3 br 5 r 7 , fk 
 
 (°(^f%k), r. — The end of the varga is here marked by 8 in bdbfk, not 
 
 in m 1 . 
 
 5. Story of Dirghatamas (continued). 
 
 21 . a His attendant slaves, being weary, bound the aged and 
 blind Dirghatamas and cast him down b into the waters of the 
 river. 
 
 XTf^TfyiTT: hm’r, Up^lWT: Bn. — h d m 1 r 1 r 4 r 6 , WT b, ^ r, " f k, 
 
 n. — rVr 6 (RV. i. 158. 5), hm'fkn, r, b. 
 
 a The following four and a half slokas (2i-25 a& ) are quoted in the NitimaBjarl on 
 RV. i. 18. 1 and i. 158. 5; cp. Sayana on RV. i. 158. 3, 4. b Cp. RV. i. 158. 5 : dasa 
 y ad im susamubdham avddhuh ; cp. Nirukta iv. 6 : tritarn kxipe ’ vahitam . 
 
 22. One among them, Traitana by name, tried to strike 
 him away with his sword, and (in so doing) cut to pieces 
 (nyahrntata) his own head, shoulders and breast a . 
 
131] — iv. 25 TRANSLATION AND NOTES [-ItV. i. 156 
 
 hndr (=RV. i. 158. 5), r 1 r 4 r 8 , fk, — hdr, 
 
 ^TnpRlm 1 , fk, WTTTf b, WfT<lu. 
 
 * Cp. EV. i. 158. 5 : iiro yad asya traitano vitaksat, may ay t ddsa uro amsav api gdha. 
 
 B 23. Now Dirghatamas having (thus) slain him (who had) 
 involved (himself) in great sin, moved his limbs there (in the 
 river), (though) excessively stupefied ( unmohita ) by the water ( uda ). 
 
 7TT Bn. m \ — frf ndrWn, fTTT fk, f rfl b.— r 2 r 6 r 7 , 
 
 fkn, b, m 1 . — b. 
 
 7r^r*frf$fa (^m) m 1 
 
 is omitted in hdr, but is found in bfkr 2 r 6 r 7 m 1 n. 
 
 fk, «T 7 J n. — This s'loka 
 
 24. Now the currents ( nadyah ) a threw him up in the 
 neighbourhood of the Anga country. 
 
 B USij was employed b in the house of the king of Anga. 
 Through desire of obtaining a son, 
 
 b, r 5 i 7 n(g), 7 T^T 7 fn(ab), n, *T 3 E hdndr (*T^E occurs in RV. i. 
 158. 5). That TO was in the original form of the text seems certain, and that was 
 inserted later to supply the place of syllables which had dropped out (first c( after <J, and then 
 the augment in is highly probable. — fkr 5 r 7 n, b 
 
 (the plural changed to the singular probably owing to the loss of the plural «f 3 T), 
 bdndr. The form occurs again below, iv. 88. — m 1 r 2 r 5 r 7 , 
 
 fk, — 24 C<J is wanting in hdr, but is to be found in Bm’n. 
 
 a Cp. EV. i. 158. 5 : na md garan nadyo mdtrtamah,' the most motherly streams did 
 not sw T allow me up.’ b I have changed this acc. in order to be able to separate 
 
 this from the following sloka in translation. 
 
 B 25. the king dispatched (this) slave (to Dirghatamas). The 
 great ascetic observing her to be devoted (to him), after he had 
 come out (of the water), begat (with her) the seer Kaksivat and 
 others. 
 
 TTmm 1 r 2 r 5 r 7 n,TPSrtbfk. — irffTTf JTrfTT r 2 r 5 r 7 , Hff^T aTTGTndbfk, 
 
 jrffrri wrr n. — ?rwr rVr 7 , Hrm: b, ttct^it: f. w&i 
 
 fT^TT m 1 , (ir^r) f*tl n. — 25 a& not in hdr, but in Bm’n. — iTlc^ I if 
 
 hdr, bfkr 2 r 5 r 7 (°efiT^ r 2 r 5 r 7 ), ST ^ n. — 2 5 cd 
 
 omitted in m 1 . — The end of the targa is here marked by M in hdb, by $ in f, not at 
 all in m k. — In hd the varga has only three slokas. 
 
RV. i. 157-] 
 
 BRHADDEVATA iv. 26— 
 
 [132 
 
 6. Deities of B.V. i. 157-163. 
 
 26 . And the seer praised with the two (157, 158) hymns 
 (beginning) ‘He is awake’ (abodhi : i. 157. 1), the two Alvins: 
 but with the two (159, 160) following (beginning) ‘Forth’ 
 ( pra : i. 159. 1), Heaven and Earth. That which comes next to 
 these ( etad-uttaram ) 
 
 <JFTc[ hm'r, bfk, ^ f (grTTWrnO r 5 r 7 .— ^ hm'r, 
 
 ^ b, <T fk, ° 3 IT cf r 5 r 7 . 
 
 27 . (beginning) ‘Why’ (him: i. 161. 1) is addressed to the 
 Rbhus. The two (162, 163) following (beginning) ‘Not us’ 
 (ma nah : i. 162. 1) are a laudation of the sacrificial horse. In 
 the (stanza) ‘ Full-haunched ’ ( Irmantasah : i. 163. 10) he extols 
 the horse as he is being led. 
 
 tn: bfkr 6 r 7 , HT h m 1 r. The former is obviously the correct reading, as both 162 and 
 163 are in praise of the sacrificial steed, and if were read, there would be no reference 
 to 163 as a hymn. 
 
 28 . And here also (i. 163. 10) the many steeds belonging to 
 his troop ( svayuthyah ) are praised : both the yoked and unyoked 
 are incidentally ( prasahgdt ) mentioned. 
 
 JSWTRVr, Squn^hdbf, ^TT^k.— m'bfr, hd. 
 
 29 . He speaks of him (though) not (yet) sacrificed as (already) 
 sacrificed, of (his) future (state) as if past. Of his flesh (mdmsa ) a , 
 of the basket ( siina ) b , of the pots (earn ) c , and of the oblation 
 ( havis ) d , 
 
 JJTT^hm'rVr 7 , TrfWT ^ >pT^bfk ( 0 rTrT. f), TTf 
 
 r. — m 1 , 71 ^ hd, r, bfk. — *TTW hm'r, ^ 
 
 bfkr 5 r 7 r 6 r 7 ). — r 5 r 7 , hm'r 3 , ^TJTfT r, b, TOTT fk.— 
 
 hm'r 3 r, gi r 6 r 7 , bfk. 
 
 a Cp. i. 162.9: asvasya kravisah ; sec ako 10, 12, 13. b The form occurring 
 
 in the RV. (i. 162. 13) is sunah; if the reading of hm'r is original, the gender has been 
 changed, possibly because this form was taken as a masc. ; but in its two other occur- 
 rences in the RV., the word, being used in the sing., is clearly fern. The reading of B, 
 taunasya ca mamsasya would mean ‘flesh collected in the baskets’; cp. RV. i. 161. 10: 
 
133 ] 
 
 — iv. 32 TRANSLATION AND NOTES [-RV. i. 164 
 
 mamsam . . sunayaabhrtam. A’s reading sunasya is, however, more in keeping with the 
 style of the present passage, in which every object is otherwise enumerated without an 
 attributive adjective. 0 In i. 162. 13, where the form carunam occurs. d The 
 
 form havisafr occurs in i. 1&2. 17. 
 
 30 . and of the robe ( vasas ) and upper covering ( adhivdsa) & , 
 and of his body ( gatra) h which is mentioned as about to be 
 dissected ( visasya ) c , of the spit (sula) d and the post ( sthund) e , 
 and of the axe (svadhiti) i there is here ( atra ) laudation. 
 
 ^ ^YfilTRhm’Pkr 2 , ^ ^ ^ft-rH*^r 6 , 
 
 (by mistake from the next line). — *TnT*?J *J!jU| I 4 i m 1 , J l 14 - 
 
 ^^ •RT (no hd, ^ r 2 r 6 , ^ b, ^ 4 ^^- 
 
 m«1l ^ f. — The end of the varga is here marked by $ in ndbfk, not in hd. 
 
 a Both vasas and adhivasa occur in i. 162. 16. b The word occurs in the singular 
 in i. 162. 11, and in the plural in 18, 19, 20. 0 Cp. i. 162. 18 : gdtrd . . . parus-parur 
 
 . . vi sasta ; cp. 19 : asvasya visasta, and 20 : ma te . . avisastd . . gatrany asind mithu kah. 
 d Cp. i. 162. 11 : te . . abhi sulam nihatasya. 6 The word sthuna does not occur in 
 the hymn, but its equivalent aiva-yupa is used in i. 162. 6, and svaru in 9. f The 
 word svadhiti occurs in i. 162. 9, 18, 20. 
 
 7. Deities of RV. i. 164: the three Agnis; the year. 
 
 31 . There is here also mention of the goat ( chaga)* (and) 
 praise at the same time of Indra-Pusan b . 
 
 The hymn which (begins) ‘ Of this benignant ’ ( asya vdmasya : 
 i. 164)° is stated to be addressed to the All-gods. 
 
 WTW hmVbfkr 6 , r. — ^f?T: ndr, h, xf fkr 2 r 5 , 
 
 ^ irafcfolb. — l?S£\o r, MSS. — 3P 6 is omitted in d, 3i cd in f. 
 
 a The goat is mentioned three times in this hymn, twice as aja (2, 4), and once as 
 chaga (3). b In i. 162. 2 along with the goat. 0 The term asyavdmiyam ( suktam ) 
 is also used in Rgvidhana ii. 26. 2 and Manu xi. 251. 
 
 32 . In it are various sayings ( pravadah ) and here (too) mention 
 of the gods. 
 
 B In the stanza ‘Of this’ (asya: i. 164. 1) in the hymn, three 
 brothers a are spoken of in the third person (jparoksa ) — I will 
 explain (them). 
 
RV. i. 164] 
 
 BRHADDEVATA iv. 33— 
 
 [134 
 
 rTqb.^qr, q'qhd. — qitifa^hm^.^Tgqfcfc^b. — 32 06 omitted in fk. — 
 
 l(rr bin 1 , 1 fk. — m 1 , bfk. The next sloka and the contents 
 
 of RV. i. 164. I make the emendation ^ certain. — 32*^ wanting in hdr. 
 
 a Another instance of the nom. being loosely used for the acc.; cp. i. 28 and Meyer, 
 Rgvidhana, p. ix. 
 
 33. Now the benignant, grey-haired one is Agni, while the 
 middle brother is Vayu. The third here is butter-backed ( glirta - 
 prstha)* : (his) seven rays are praised b . 
 
 **TcTT g hdr, m\ «*TcTT ^ bfk— hm'r, r 5 . 
 
 bfk. — ^prr: hm’r, gm: bfk. 
 
 a Cp. RV. i. 164. I : trtiyo Ihrata ghrtaprsthah, explained by Yaska, Nirukta iv. 26, 
 as the terrestrial Agni : ayarn agnih. b The expression saptaputram in RV. i. 164. 1 
 is explained by Yaska (ibid.) as the seven rays of the sun. 
 
 34. But the following (stanzas) tell of Agni, how he rains and 
 protects a ; and of days and nights ( cihoratra ), of days (dina), of 
 months, and of revolving seasons b . 
 
 tnffi hm'r, ■errfa bfk, snrfa r 2 r 5 . — ’snftTTTR, r 5 , ^frrrrr hbfk, ^frrrq° 
 m 1 r. — f^r*rpt hm 1 r 6 fk, b. — hmh, YIP? f, b, Wl^ r 5 . — 
 
 qfryif^T: b, fk, trf^^hmh, qf^fiHq^r 6 .— 34 6 =vii. 24 6 . 
 
 a Especially in RV. i. 164. 7. The same expressions are used of Surya in vii. 24. 
 b Yaska, Nirukta iv. 27, explains trinabhi (RV. i. 164. 2) as referring to the seasons, dva- 
 dasara (RV.i. i64.n)as referring to the months, sapta fatani vimsatis ca (ibid.) as referring 
 to the days and nights in the year. Yaska does not, in his comment, use the expression 
 dina, which, however, is here probably meant as an explanation of the three hundred and 
 sixty spokes in the wheel of the year (i. 164. 48). 
 
 35. With the following (stanzas) a the seer celebrates the year 
 (samvatsara) like a wheel (as) fivefold, and threefold, sixfold and 
 twelvefold b ; 
 
 Tf fwr br 2 r 6 , ^ g»TT f, fqfq\TT hr— q hndr, Trfq q bfk, 
 
 3 T'< 7 !VTfq r ®- — 35° 6 has the following form in Sayana: fWT fitST 
 
 qwvr wn qqr. — ^tfhrqwfq: bs, qHqqfq: hr (•$• h), qfqqgfq: f.— The 
 
 end of the varga is here marked by 'O in hdbfk, not in m 1 . 
 
 a That is, RV. i. 164. 12-16. b This s'loka is quoted by Sayana on AV. xix. 
 
 53. 2, being introduced with the words tathd ca Jaunako’py aha. 
 
135] — iv. 39 TRANSLATION AND NOTES [RV. i. 164 
 
 8. Account of the contents of RV. i. 164 (continued). 
 
 36. and knowledge of the soul (Jcsetra-jnana ) a and the cow 
 (dhenu ) b , the buffalo (gauri) c , Vac d , Saras vatl 0 , and the ordinance 
 ( dharma ) of former ages, the Sadhyas, and the troops of the gods f ; 
 
 %WR hdr 3 b, tTR r 5 , ndfkr. — hdr, ^ftft ndbfk. — 
 
 ^ m’r, \m hdr 3 , Ymg^pTRT ^ bfkrV.— RTWR. hdndr, 
 
 RTiqf b, ^TTWT fk. — ^MnTRhdnfir, f, b, k. 
 
 a This appears to be an abbreviated expression for ksetrajRa-jnana ; see below, iv. 40 
 and cp. ksetra-jna in the St. Petersburg Dictionary. The reference in the text is to 
 i. 164. 16 ff., e. g. 18: manah kuto adhi prajataml b Referred to by this name in 
 
 i. 164. 26. 0 i. 164. 41. d i. 164. 45. 6 i. 164. 49. 1 i. 164. 50 : devah 
 
 . . . dharmani prathamani . . purve sadhydh. 
 
 37. and the various activities of Agni, Vayu, and Vivasvat (the 
 Sun) a , and the mighty power ( vibhuti ) of Agni and Vayu in the 
 stationary and moving world b ; 
 
 wrffir ^fv° bfk, WrfTU hdr.—' SRfa bfkrV, hndr.— WP*J 0 
 
 brV, WT^° fk, hdm 1 r. 
 
 a In i. 164. 44: v apata ekah . . visvam eko abhi caste . . dhrajir ekasya dadrfe na 
 rupam. ** It is not clear what passage is here regarded as describing the powers of 
 the two gods, Agni and Vayu, in contrast with those of the three, Agni, Vayu, and Vivasvat, 
 in i. 164. 44; perhaps 47 is meant. 
 
 38. the taking ( haranam ) a of water ( var ) by the (Sun’s) rays 
 and its discharge again b . There is here also glorification of the 
 activities of Paijanya, Agni c , and Vivasvat d (the Sun). 
 
 bfkr 2 , r 5 ,T;D;*Tf>Pfhr hndr.— ndn'faRJT: hd, 
 
 fWf b, fkr 2 . — hdnfibr, fkrVr 7 . 
 
 a In i. 164. 51°^ : samanam etad udakam uc caity ava cahabhih. b Cp. above, i. 68 
 and ii. 19. 0 In i. 164. 5i ed . d In i. 164. 52. 
 
 39. Now mother and son are Vac (Speech) and Prana (Breath) : 
 the mother is Vac, the son is the other (Prana). Prana is (meant 
 by) ‘ Saras vat’ a , while Vac they call Sarasvatl b . 
 
 ^T^rRft hm 1 r, TRSTTUfi - bfk. — VTUft hrVrVm 1 , VTHTT bfr, XTD 5 T k. — 39^ = 
 ii. 5i d . 
 
RV. i. 164-] 
 
 BBHADDEVATA iv. 40— 
 
 [136 
 
 a In ii. 51 Sarasvat is one of the names of the Middle Agni or Indra. Sarasvantam 
 is here a quotation from the text of RV. i. 164. 52“: sarasvantam avase johavtmi. b Cp. 
 ii. 51, where Sarasvat! is identified with Vac in the same words. 
 
 40 . The body joined with the organs of sense is designated 
 ksetra. Prana alone knows it : hence he (Prana) is spoken of as 
 ‘ he who knows the body ’ (ksetra-jfla). 
 
 hrbfk, m 1 . — bfkr, hd. — The end of the varga is here marked 
 
 by ^ in hdm 1 bfk. 
 
 9. RV. i. 164 (concluded). RV. i. 165 : Indra and the Marnts. 
 
 B 41 . &aka is (used) in (the sense of) cloud a ; its dhuma is 
 water b or garment 0 . The bull d is Soma; and the three lords® 
 (adhipa) are his purifiers f . 
 
 m 1 kr 2 , TfVf f, b, Tta: r. — r, b, ^ ndfkr 2 . — <TTR r, *TTR f, 
 XTTR b, THU k.-»fW m 1 br, »fw fk. — 41 and 42 are not found in hdPr^r 3 f)r 4 r 6 . 
 
 a This is meant as an explanation of takamayam dhumam in RV. i. 164. 43. b Cp. 
 Meghaduta5: dhuma-jyotih-salila-marutdm samnipatah . . meghah. 0 That is, as the 
 envelope of the cloud; cp. op. cit. 61. d That is, in EV. i. 164. 43*. 6 That 
 
 is, the trayah Icesinah in RV. i. 164. 44. f As the present varga contains eight slokas, 
 the presumption is that three of them are later additions. That 41 is one of these is highly 
 probable, because in the first place it has the general appearance of a gloss, and, secondly, 
 because, after the consideration of the individual stanzas of RV. i. 164 has been concluded, 
 it refers back to an earlier stanza. 
 
 B 42 . That (part of i. 164) which ends with (the stanza) ‘ The 
 buffalo ’ ( gaurih : i. 1 64. 4 1 ) is addressed to the All-gods a ; after- 
 wards there may be (said to be) separate praise ( prthak-stuti ). The 
 two (stanzas : 46, 47), ‘Indra, Mitra’ ( indram mitram : i. 164. 46), 
 are addressed to Surya b ; the last (stanza) to Sarasvat (i. 164. 52) 
 may optionally (va) be addressed to Surya °. 
 
 Wfm’r, bfk. — < ndbr, f, k.— ft* m 1 , 
 
 r, b, ^ *fHrf fk. — Rtyl TRRT ndb, Rtft TTWT r, Rtft f, 
 
 Rtt k. 
 
 a Cp. Sarvanukraman! : gaurir i li . . etad-antam vaifvadevam. b Cp. Sarvanu- 
 kramani : indram mitram sauryau. 0 Cp. Sarvanukraman! : antyd sarasvate surydya va. 
 This and the two preceding quotations show that this sloka was known to the author of the 
 Sarvanukraman!, and it must therefore belong to the original text of the RD. 
 
137 ] — iv. 45 TRANSLATION AND NOTES [-RV. i. 165 
 
 A 43 . Now this hymn contains little praise a : it lauds knowledge. 
 And because it contains many statements, water ( salila ) b is (also) 
 mentioned (in it) c . 
 
 lVrVm 1 , W^PT^TfSThd. — rVrVm 1 , hd. 
 
 r 2 must in R’s note on this line be a mistake for r 3 , for bfk, with which r 2 regularly 
 agrees, omit this sloka, while hr'r 4 r 6 , with which r 3 otherwise agrees, have it. 
 
 a The SarvanukramanT has the same words, alpastavam tv etat, adding atra prdyena 
 jHana- . . -praiamsa ca. Hence 43° ,J must have belonged to the original text. b Salilani 
 occurs in i. 164. 41. The meaning is: it is not surprising that among its multifarious 
 contents this statement should also occur. 0 43 cd looks like a later addition. 
 
 44 . a (The hymn) ‘With what?’ (kayd : i. 165) is traditionally 
 held to be the chief (paramo) b dialogue of the Maruts and Indra. 
 The odd (stanzas) are (the speech) of the Maruts c , all the even 
 ones, including the last d , are Indra’s, 
 
 fk, hdm'r. — Vjy: WW. hm'r, 
 
 fkr 2 r 6 , b. — hm'r, bfkr 5 . — bm’r, dfk, 
 
 h. 
 
 a Slokas 44-55 are translated by Sieg, Sagenstoffe, pp. ic8 f. b Sieg translates 
 parama by * following ’ (‘ das folgende Lied ’) ; but para only (not parama) has this sense 
 in the BD., and, as far as I know, elsewhere also. The meaning appears to be that this 
 is the most important dialogue in the RV. between Indra and the Maruts, though there 
 are other hymns of a similar character (e. g. i. 170). 0 Cp. SarvanukramanT : trti- 
 
 yadyayujo marutam vdkyam. d That is, the last of the dialogue, the twelfth stanza ; 
 
 the last three stanzas not being regarded as part of the dialogue, but as addressed by the 
 seer to the Maruts (see next sloka). 
 
 45 . (as well as) the eleventh and the first. The next triplet 
 (i. 165. 13-15) is addressed to the Maruts. 
 
 B But the authorship ( kartrtvam ) a of the triplet there b is 
 attributed 0 to another d . 
 
 hm'r, r 5 r 7 , b, fk- — hm'r 3 , 
 
 'dTMjl br 5 r 7 , f, kr (cp. SarvanukramanT, "%i Wt|*?j' 4 .'). 
 
 a With kartrtvam — arsakam, cp. krtva = drstva in the obviously spurious line above, 
 ii. 77. b At the end of RV. i. 165. c The authority here vaguely indicated is 
 probably the ArsanukramanT, i. 25, 26, where the Rishi of the even stanzas is stated to 
 be Indra, the seers of the odd ones ( trtlyadyayujam ) the Maruts, while Agastya is the seer 
 
 II. T 
 
RV. i. 165-] 
 
 BRHADDEVATA iv. 46— 
 
 [138 
 
 of the last triplet ( suktasyantye tree ’gastya rsih). d That is, to one who is different 
 from those of 1-12. I regard 45*^ as a later supplementary addition, both on account of 
 the wording ( kartrtva ) and because there was no special reason for mentioning the seer 
 here in an index of deities. 
 
 B 46. A story of ancient events ( purdvrtta ) is (here) proclaimed 
 by the seers a . 
 
 ^atakratu (Indra), while roaming in the sky, fell in with the 
 Maruts b . 
 
 re b, rfofTn m 1 fkr. Sieg, p. 108, note 8 , gives 
 
 as the reading of b. — m 1 b, f, k, r. — 
 
 hm 1 r, bfkr 2 r 5 . 
 
 * This line (46^), as an introduction to the story of the relation of Agastya to Indra 
 and the Maruts in the series of hymns i. 165-178, may be a later addition, as the author 
 of the BD. usually begins a story without any introduction, and, i. 165 having already 
 been described as a dialogue, there is no special reason for any introduction. Thus four, 
 or possibly five, lines (41, 43°^, 45^, 46“ 6 J in this varga are, in all probability, later additions. 
 With these deductions, the varga would still have a whole s'loka, or half a sloka, beyond 
 the normal number. b The text of 46^-54 has been printed by Oldenberg in ZDMG. 
 xxxix (1885), pp. 63, 64. 
 
 47. On seeing them Indra praised them, and they as seers 
 addressed Indra. By the aid of austerity Agastya became fully 
 (tattvatah) aware of their dialogue. 
 
 ft rWr 7 , ?t hdm 1 , ^ b, fk. — hdndr, Wtfa 
 
 fr 2 r 6 r 7 , cftfcl bk (the former is probably the better reading; Gp. I below, 
 
 59). — hdk, (TtTTT: f, rTr^Tf: r, «T <T: b. 
 
 48. He quickly went to them after having prepared ( nirupya ) 
 an oblation to Indra, and he praised the Maruts a also with the 
 three hymns (i. 166-168) ‘Now that’ ( tan nu : i. 166. 1). 
 
 hm 1 , dr, fk, f-IVBlfa b. — fTf^frT hdmMrkV, 
 
 7 Tf^f?T fkr, b. — ^ fqfai bfkr, <J fqfH: r 1 r 4 r e , hm'r 3 (Sarvanukramani: 
 
 : hi=z three). The latter reading was probably caused by the syllable fq dropping 
 out and being wrongly replacod by q. — The end of the varga is here marked by Q. in 
 hbfk, not in dm 1 . 
 
 a That is, with the last triplet of 165 as well as with the following three hymns. 
 
139] — iv. 51 TRANSLATION AND NOTES [-RV. i. 170 
 
 10. Indra, the Marats, and Agastya: RV. i. 169, 170. 
 
 49 . And (with) ‘Even from great’ ( mahas cit: i. 169) he 
 (praised) Indra, and with the (stanza) ‘ A thousand ’ ( sahasram : 
 i. 167. 1) he tt wishes to give the oblation which he had prepared 
 (niruptam) for Indra to the Maruts b . 
 
 Xfr\ tim'r, b, r 2 rV, fk— trTST 
 
 hm ! r, ^ rW, 7f W fb, 7T ^ k. — 
 
 hm'r, f, b, k, (wfa:) n. — hdm’r, fbr 5 r 7 n, 
 
 kr 2 . — Sieg, p. 109, note 2 , prefers the reading but it is not clear to me 
 
 how he would construe this genitive, as it cannot depend on the following tad-bhavam, 
 which already contains a genitive in sense (‘ his intention ’)• 
 
 a The four and a half slokas, 49^-53, are quoted in the Nltimafijarl on RV. i. 
 170. I. b Cp. Nirukta i. 5 : agastya indraya havir nirupya marudbhyah sampraditsdm 
 cakara ; sa indra etya paridevayam cakre. 
 
 50 . Indra recognizing his intention (tad-bhavam) a said to 
 him regarding ( aveksya ) it, ‘Not’ (na : i. 170. 1): ‘ there b is, 
 indeed, not (anything for) to-morrow, nor for to-day : who knows 
 that which has not been ( adbhutam ) ’ c ? 
 
 7TWTTR,bfr 2 r 5 r 7 , rTfc^k, (TS^hdndr.— Bhdm 1 , r. — rRsT- 
 
 ^tc^hdinL, tTrfU3"3fatBn. 
 
 a Cp. below, vi. 38 : viditva tasya tarn bhavam. b go e< * closely follows the wording 
 of RV. i. 170. 1 : na nunam asti, no 6 vah: kas tad veda yad adbhutam? cp. Nirukta i. 6, 
 where nunam is explained by adyantanam, and svas by svastanam : see Roth, Erlauterungen, 
 p. 6. 0 Yaska, loc. cit., explains adbhutam by abhutam ; cp. Oldenberg, op. cit., p. 61. 
 
 51 . ‘ But the intention itself ( cittam eva) of any one, in the 
 uncertainty of purpose ( artha-samcare ), comes to naught ’ a . 
 Agastya (then) said to Indra, ‘ Why, us ? ’ (kim nah : i. 1 70. 2) ; 
 ‘ they (the Maruts) are thy brothers ’ b . 
 
 TIT 
 
 rVr 7 , b, 
 
 r, m 1 hd hd), n, 
 
 ~ \ T > \T -Ji f \T 7 I r T i i « 
 
 n(abgm), cp. RV. i. 170. 1, 
 
 a 5 i ah is a paraphrase of RV. i. 170. i c< L kasya cit = anyasya, cittam eva — cittam 
 utaadh.it am, arthasamcdre=abhi samcarenyam, vinasyati — vi nasyati. In Nirukta i. 6 
 ddhitam is explained by adhyatam = abhipretam. b Bhrataras tava = RV. i. 170. 2: 
 
 bhrataro marutas tava. 
 
RV. i. 170-] BRHADDEVATA iv. 52 — [140 
 
 52 . ‘Agree with the Marats a ; slay us not, ^atakratu’ b . But 
 in the (stanza) ‘ Why us, O brother ? ’ ( him no bhratah : i. 1 70. 3) 
 Indra reproached Manya c (Agastya). 
 
 fkrVn (cp. RV. i. 170. 2, b, ^'4^ hdtn’r. — 
 
 br 2 r 6 r 7 n, RV., «T f, *T k^hdm’r. — hm’rfk, b, n. 
 
 a Marudbhih samprakalpasva ; cp. RV. i. 170. 2 : tebhih kalpasva sadhuyd. b Vadhlr 
 md nab ; cp. RV. ibid.: ma nah samarane vadhih. c Manya, as the name of the poet, 
 occurs in RV. i. 165. 14, 15. Cp. Sieg, p. 108, line 7. 
 
 53 . But Agastya in the (stanza) ‘ Ready ’ ( aram : i. 1 70. 4) 
 pacified the agitated ( Jcsubdha ) Indra. After propitiating him, 
 he made over the oblation to them (the Maruts) a . 
 
 hm’rfk, b, n . — ^m^hndr, ^^b, 
 
 sff^fkrVr 7 n. — hm 1 r, brVn, W^r 7 , Wr^tfk (cp. 
 
 TB. ii. 7. 11 on RV. i. 165 : tan . . kaydfubhiyenaafamayatam, and TMB. xxi. 14. 5 : agastyo 
 . . tenaaiamayat, quoted by Ludwig, vol. v, p. 498). Further passages in Sieg, pp. no, 
 in. — brn, fk, Am 1 . — The end of the varga is here marked by 
 
 30 in hdf, by 33 in b, not at all in m x k. 
 
 “ The second line (53 C<J ) is probably meant to refer to the contents of RV. i. 170. 5, 
 though Indra is there invoked to taste the oblations, not the Maruts. 
 
 11. RV. i. 171-178. Agastya and Lopamndra : RV. i. 179. 
 
 54 . Then when the Soma had been pressed, Indra made them 
 (the Maruts) drinkers of Soma (with him). Therefore one should 
 understand that in (hymns) addressed to Indra the Maruts are 
 incidentally praised. 
 
 ^ B, Tf hm’r. — favnfa r, hdnfibfk, faUlTfij rV.— 
 
 WR TspTT^hd, 7 TP 1 r, *T^ 7 T: *jJ 7 TT: br 6 r 7 , k, 
 
 *nSrl f- — Before 54,bfkr(r 2 r 5 r 7 ?) add the following sloka (wanting in hdr^m 1 ): 
 
 *ri?reftr^r a I 
 
 a r, ^ri^nf^r f, k, b. b r, ° t, 
 
 k, °^I%^ b. Tho correct form of the first line was probably ^411 4 | 
 
 ^^ 411 ^ 1 ^ 1 , 'with the previous stanza (i. 170. 4) Agastya conciliated Indra from a desire 
 of his affection.’ This sloka is cloarly a later addition, being simply a repetition of the 
 previous one, the second line being almost identical evon in form with 53***. 
 
141 ] — iv. 59 TRANSLATION AND NOTES [-RV. i. 179 
 
 55. Pleased at heart the seer praised the Maruts again 
 separately a in the two (1 71 , 172) hymns, ‘ To you ’ ( prati : i. 1 71. 1), 
 but Indra with the six following ones (173-178). 
 
 TTT^dr, <Tt hm 1 bfk. — bkrV’r 7 , hmY — TTf^T fbm 1 , Efa 
 
 hdr, ifttTT k. — ^ trfW hdndr, *TRTfXlfigH: B r 2 r 6 r 7 ). 
 
 * That is, by themselves, without Indra, the repetition of prthak indicating the two 
 hymns 1 71 and 172. 
 
 B 56 . And Indra in the four (stanzas) ‘ Praised ’ ( stutusah : i. 173. 
 3-6) is praised with them a . Wherever Indra was with the 
 Maruts, he was Marutvat (attended by the Maruts). 
 
 b, ^ fin 1 , ^ k. — This sloka appears in bfkin 1 , but is wanting in 
 hdr (Mitra having no note on the omission). It must be original, as the statement of 
 the SarvanukramanI, catasro * ntya marutvatiyah, is based on it. 
 
 R Cp. SarvanukramanI : marutvams tv indro devata. 
 
 57 . The seer a began, from desire of secret union, to talk to 
 his wife, the illustrious Lopamudra, when she had bathed after 
 her courses ( rtau ) b . 
 
 ^rfr bfkrVr 6 , ^rj # hnfir. — hrbfk, m 1 . — has been 
 
 misprinted . — The end of the varga is here marked by ^ in hdbfk. 
 
 a That is, Agastya. b The Nitimafijarl on EV. i. 1 79. 1 quotes slokas 57-60 ; 
 
 Oldenberg prints them in ZDMG. xxxix, p. 68 j Sieg, Sagenstoffe, p. 120, translates them. 
 
 12 . Agastya and Lopamudra. B.V. i. 180 - 191 . 
 
 58 . She with the two stanzas * During many ’ ( purvlli : i. 1 79. 
 1, 2) expressed her purpose. Then Agastya, desiring to enjoy 
 himself, satisfied her with the two (3, 4) following (stanzas). 
 
 59 . The disciple (of the seer) becoming aware by austerity a 
 of the whole condition of these two desiring to enjoy themselves, 
 (but) thinking he had committed a sin ( enas ) in listening ( 6 rutvd ) b , 
 sang the last two (stanzas : 5,6). 
 
 m 1 fr, hbk. — m 1 , r (r 1 rV), ^ hd, ^ b, r 2 r 3 , 
 
 ^Tfk, ^ ^H?lr 5 r 7 . The evidence of the SarvanukramanI (cp. also Sayana) leaves 
 no doubt as to having been the original reading; see note b . 
 
RV. i. 1 79-] 
 
 BRHADDEVATA iv. 60 — 
 
 [142 
 
 a Cp. iv. 47: samvadam tapasa veda, and iv. 50: vijnaya . . tadbhavam. b Cp. 
 SarvanukramanI : samvadam frutvgantevasi brahmacdrlantye . . apaiyat ; and Sayana on 
 RV. i. X 79 * 5 : sambhogasamlapam frutva tatprdyaicittam cikirsur uttarabhyam aha. 
 
 60 . The preceptor and his wife [guru) lauding and embracing 
 him kissed him on the head, and smiling both of them said to 
 him, ‘ You are sinless, son ’ a . 
 
 UireUimVr 6 , IfW 1-, b, fk. — ^ r, ndbfk, 3 J^hd. — 
 
 hm 1 r, bf, “fawag: k. — °jn^rr*rr wfa bfkr, °>ft 
 
 Am 1 . 
 
 a RV. i. 179 is treated as a whole by Oldenberg, ZDMG. xxxix, pp. 65-68, and by 
 Sieg, Sagenstoffe, pp. 120-126. 
 
 61 . Then with the five hymns (i. 180-184), ‘Your (coursers) 
 through the regions ’ ( yuvo rajamsi : i. 180. 1), Agastya praised the 
 Asvins ; but with the following, ‘Which of the two’? (katara: i. 185), 
 
 UTW bdrVr 6 , m 1 , (only) b, rfk, 
 
 ^irfTfTT r 5 . 
 
 62 . (he praised) Heaven and Earth ; with the hymn ‘ To 
 our’ ( a, nah : i. 186), all the dwellers in the sky ( visvan divaukasah ) a ; 
 (with) ‘The draught’ ( pitum : i. 187), Food — ‘Kindled’ ( samiddhah : 
 i. 188) is an AprI hymn b — and (with) ‘0 Agni, lead’ (ague naya: 
 i. 189), (he praised) Agni. 
 
 *}%«T r, ^%*1T hndbfk. — bf, krW, 
 
 ¥f*nrr T ^ft br, iWfl' d, ^T (+14 m 1 (cp. SarvanukramanI: — 
 
 hndr, ^ ^ bfkr 2 r 6 r 7 (SarvanukramanI : •f?I . . . 
 
 a That is, the All-gods ( vihan devan). b According to the reading of A, this 
 statement as to i. 188 must be taken parenthetically, the following agnim being governed 
 by tustava in 6l e . The reading of A is irregular in its Sandhi ( samiddhapryah = samiddha 
 apryah), while in B the pratika is imperfect : ague ca naya for ‘ ague naya ' ca. 
 
 63 . ‘The resistless’ ( anarvanam : i. 190) is to Brhaspati. 
 The following (hymn), ‘ Venomous creature ’ (kankatah : i. i9i) a , 
 is of esoteric import (upanisat) b . Some consider this to be a praise 
 of Waters, Grass, and the Sun c . 
 
 TT^hmY incr: b, RTT fkrW. — gfa lidrk, b, *jf(T f. 
 
143 ] 
 
 — iv. 66 TRANSLATION AND NOTES [-RV. ii. 10 
 
 a Another case of irregular Sandhi (as in the preceding s'loka: kahkatopanisat = kahkata 
 upanisat). b On the meaning of upanisat as used here, cp. Sadgurusisya on RV. i. 50. 
 c Cp. SarvanukramanI: kahkatah . . upanisad . . ap-trna~tauryam visaiahkavan agastyah 
 prdbravit. 
 
 64 . Or Agastya, in fear of poison a , saw this (hymn) as an 
 antidote. The last couplet here of the hymn, however, contains 
 no distinct name ( adrstakhya ) and its character is obscure b 
 ( nastarupa ) c . 
 
 TT hndr, B.— hm’B, r.— 
 
 B, hm’r. — lim’B, r. — 5 ^: m 1 , hdr 3 , 
 
 bf, f^r: k, RT^: r. — The end of the varga is here marked by in bfk, not in 
 hdm 1 . 
 
 a Op. the quotation from the SarvanukramanI in note c on the preceding s'loka. 
 b No name of any deity appears in this couplet; and as to the only two names of living 
 things, kusumbhaka and vrhika, which occur in it, the sense of the former is quite uncertain, 
 while that of vrscika, though meaning scorpion in later Sanskrit, is somewhat doubtful. The 
 expression nastarupa seems to mean that the sense is not obvious from the form of the 
 stanzas themselves : cp. the expression tatha rupam hi dr&yate which is used several times in 
 the BD. (iii. 76 &e.). 0 The fact that varga 12 contains 6even slokas does not indicate 
 
 here that some of them are later additions ; for as the end of a mandala always coincides 
 in the BD. with the end of a varga, the latter has sometimes more, sometimes less, than 
 the normal number of five s'lokas (cp. iv. 18, 25; v. 28; vi. 6, 25, 29; v. 19 is no 
 exception, as slokas 102, 103 there are an introduction to mandala vi). 
 
 Mandala ii. 
 
 13 . Deities of RV. ii. 1 - 12 . Grtsamada, Indra, and the Daityas. 
 
 65 . Grtsamada praised Agni (with) ‘Thou’ ( tvam : ii. 1). Then 
 ‘ With sacrifice ’ ( yajhena : ii. 2) and ‘ Agni kindled ’ ( samiddho 
 agnih : ii. 3) are (respectively) addressed to Jatavedas and AprI 
 stanzas. Then with the seven (hymns : 4-10) ‘I call ’ ( huve : ii. 4) 
 (he praised) Agni. 
 
 Wt^ hm'r, TjftfR rV, f, Sfa k, %tTT b.— bfkr 2 r 3 , 
 
 ^TR^hd, grrrr^r^mL. 
 
 66 . a Having applied himself to austerity, he, with ( bibhrat ) 
 a great body like that of Indra ( aindra ), in a moment appeared 
 in heaven and air and here (on earth). 
 
RY. ii. 12] 
 
 BRHADDEVATA iv. 67 — 
 
 [144 
 
 h m’rns, bfkr 2 r 5 r 7 . 
 
 a The NTtimafijari on RV. ii. 12. 1 quotes 66-69; Dayana quotes 66-68, besides 
 giving two other versions of the story. 
 
 67. Now the two Daityas of terrible prowess, Dhuni and 
 Cumuri, thinking him to be Indra, both fell upon him armed. 
 
 hmb n, ^ bfks.— <J hmLks, sft bn, eft fr 5 . — 
 xft?ft Bm'ns, hdr. 
 
 68 . The seer becoming aware of the intention (bhava ) a of these 
 two bent on evil, proclaimed the deeds of Indra with the hymn 
 £ Who when born ’ ( yo jatah : ii. 1 2 ). 
 
 a Cp. above, 59 : viditva . . tayor bhavam. 
 
 69. The deeds of Indra being (thus) declared, fear quickly 
 entered them. Now Indra (saying) ‘ This is (my) opportunity/ 
 struck them down ( nibarhayat ). 
 
 hm 1 rfb, rVr 6 .— f hdmL, jftrft Bn 
 
 (the latter reading is more in keeping with RY. ii. 15. 9 : svapnenabhyupya cumurirn dhunim 
 ca jayhantha). — ORt^hdm 1 , r > b, f.— The end of the 
 
 varya is here marked by ^ in hdbf, not in k. 
 
 14. Grtsamada and Indra. 
 
 70. Having smitten them down, 6 akra addressed Grtsamada 
 the seer : ‘ Look upon me, friend, as one beloved ; for you have 
 become dear to me ’ ; 
 
 hm 1 r, ^ br 5 r 7 , ^ f, ^ k. — IRThndbfk, *TT rrVr 6 . — Whndrbfk, 
 
 r 1 r 4 r 6 . — hm’bfkr 6 , rdrb 6 (Mitra thinks the correct reading of this 
 
 passage should be : % W fHWRL ! )• — ITRfft hndr, m^ft bfk, r 6 . 
 
 71. ‘Ask a boon of me; and may your penance never fail.’ 
 Bowing down the seer replied to him : ‘ For us, O chief of 
 speakers a , 
 
 eft hm 1 r, ^PU^bfk. — Am 1 , bfkr. 
 
 a The seor uses this form of address in support of one of the boons he asks,* speech 
 that stirs the heart.’ 
 
145] 
 
 — iv. 75 TRANSLATION AND NOTES [RV. ii. 12 
 
 72. let there be both security for our bodies and speech that 
 stirs the heart. Let us abound in heroes 11 and wealth. We, 
 O Indra, turn our thoughts ( dhlmahe ) b to thee ; 
 
 hdm 1 , r 5 , ^ vftafS r, ^ kr 2 , f, 
 
 b. 
 
 R Tho expressions suvirah and vak castu, hrdayamgamd were doubtless suggested by 
 the last pilda of RV. ii. 12. 15: suvtraso vidatham a vadema, aud by ii. 21. 6 c<i : ( dhehi ) 
 posam rayindm, aristim tanunam, svddmanam vdcah. b The evidence of the MSS. 
 
 points to the form dhi-mahe (which I take to he tho 1. plur. pres, middle of dhi, to think) ; 
 dhimahi in R is doubtless due to the influence of that form in the Savitrl (RV. iii. 62. 10). 
 
 73. and thee, O Indra, we discern in every birth a , and this 
 my heart is fixed on thee ; go not away : thou art the better 
 chariot-fighter ’ ( rathltarah ) b . 
 
 Fri ^ f^TT^ffr h m’rb, fk. — oPuDl br, f, 
 
 hdr 1 r 3 r 4 r 6 m' ( fij ^ f*T perhaps due to a transposition of syllables by a 
 slip of tho copyist of the archetype of A, that is, «U 3 Tf 5 T for W'iTDr). — strict hm 1 rb, 
 (TrT^dr 4 ! 6 , ^cl^fk. — iTTWT^ m 1 , hdr, ?TTTTT^T^ f, flTITRTW r 5 r 7 , 
 
 b. 
 
 “ That is, probably, in every form thou assumest. b This being a reason for 
 
 Indra remaining with Grtsamada to assist him in his conflicts with Daityas ; cp. the words 
 used of Indra in RV. i. 84. 6 : nakis tvad ratliitarah. 
 
 B 74. This choice (made by Grtsamada) is explained in the 
 final ( 6 ) stanza (of RV. ii. 2 1 ), ‘ 0 Indra, the best ’ ( indra sresthani) : 
 he chose all this as a boon. The Lord of 6 aci hearing that a , 
 
 br, «rf ^ fk, m 1 . — ^Nfaf, ^T^b, ^T^r. — WT- 
 
 r, WTDt m 1 , b, %BT*rfjnriWTT fk. — This sloka 
 
 is not found in A, but bfkndr have it. — The end of the sloka is here marked by ^8 in 
 bfk, not in m 1 . 
 
 a That is, the prayer of Grtsamada stated in 7 2, 73. 
 
 15. Story of Indra and Grtsamada (continued). 
 
 75. the Swift Conqueror ( turasdt ) agreeing, grasped (him) by 
 the right hand, and the seer, through his friendship for him, 
 touched Indra’s hand with his own. 
 
 grrerz hdm 1 , jywrt B.— g Bhdm 1 , wi r.—^fw^ hmLfb, * k. 
 
 II. u 
 
BBHADDEVATA iv. 76— 
 
 [146 
 
 RV. ii. 12-] 
 
 76. And thus they went together to great Indra’s abode. 
 There the Destroyer of Forts ( puramdara ) himself affectionately 
 honoured him, 
 
 ^hmh, ^ bfk. — hm’r, br 2 r 5 r 7 , fk. 
 
 77. and paid reverence a to the seer with ceremony prescribed 
 by rule b . And because of his friendship the Lord of Bay Steeds 
 (harivahana) again addressed him : 
 
 fTTjfsj ^^ 5 p^r 2 r 3 r 4 r 6 d, r^fw^ 
 
 b (transposition for 0 fW«T° ?), f. 
 
 a Cp. below, v. 79, where the same verb (puj) is used of a king receiving a seer. 
 b Cp. the same expression below, v. 24. 
 
 78. ‘Since you, O best of seers, with your praise (grnan ) a 
 delight ( madayase ) us, therefore, being the son of &unahotra b , 
 you shall be (called) Grtsamada by name c . 
 
 STOfr, b, hdm 1 , (for the three words WH^R- 
 
 fk. 
 
 a Cp. Yaska’s etymology, Nirukta ix. 5 : grtsa iti medhavinama grnateh stutikarmanah. 
 b Cp. ArsanukramanI ii. 2 : aurasah Junahotrasya ; and Sadgurusisya on SarvanukramanI, 
 introduction to Mandala ii : tunahotraputrah. 0 Cp. Sadgurus’isya, ibid.: pa&cad 
 
 indrenoktagrtsamadanama. The reference he makes to the ‘ Rsyanukramana ’ can only be 
 intended for a paraphrase of the corresponding passage in the ArsanukramanI, ii. 2-3°^. 
 
 79. Then with the twelve (ii. 11-22) hymns (beginning) ‘ Hear ’ 
 ( Srudhi : ii. 11. 1) the seer praised Indra. And just as he was 
 praising (him) he saw Brahmanaspati there. 
 
 s^TWfinihdndr, bfk. — The end of the varga is here marked by ^4 
 
 in hbfk, not in m 1 . 
 
 16. Deities of E.V. ii. 23-30. 
 
 80. Now he praised Brhaspati also in those (stanzas) in which 
 (that form of) the name ( linga ) a appears. He praised him also b 
 with the four (hymns) after this (ii. 23-26) 
 
 Tf hm'r, r 7 , Rf b, 
 
 fk (cp. SarvanukramanI on ii. 23 : — rT*TOf»i 0 bfr, rTR^rfH 0 
 
147 ] 
 
 — iv. 83 TRANSLATION AND NOTES [-RV. ii. 28 
 
 k, hdmVr 3 r 2 r 7 .— < kr 5 , r 3 , kd, r 7 , °faTs\ 
 
 m 1 fr, °fHTTT b. 
 
 a The Sarvanukramani has the same word drstalingd, which fadgurusisya explains 
 as follows : tatra brhaspate devanida ityadi-drsta-brhaspati-sabdad brhaspatidevatyah. 
 
 b That is, Brahmanaspati as well as Indra : tam apt referring back to brahmanaspatim in 
 79* because 8o ab is parenthetical. 
 
 81 . (beginning) ‘Of the hosts’ (gananam : ii. 23. 1) ; in the 
 (stanza) ‘All’ (viham : ii. 24. 12) Indra and Brahmanaspati 
 together. Or a (he praised) Brhaspati incidentally ( prasangat ) 
 and Brahmanaspati strictly speaking ( eva ) b . 
 
 hrbfk, dm 1 . — °f 7 T hndr, °faW?fi - 
 
 bfkrV. — ^ kndbfk, TT r 5 . 
 
 a As an alternative way of stating what has been said in 80 : that is, Brahmanaspati 
 is suktabhdj, while Brhaspati is rgbhaj (80) or nipatabhaj (81). b The Sarvanukramani 
 gives the deity of ii. 23-26 as Brahmanaspati, adding barhaspatyas tu drstaliiigah. 
 
 A 82 . He praised the different power of the two by (lauding) 
 one and the same deed a . 
 
 To Mitra, Varuna, Daksa, Amsa, Tuvijata b , Bhaga, Aryaman, 
 
 hdr 3 , m 1 r. — 82 a, ‘ is not to be found in bfkr 2 r 5 (doubtless also r 7 ), that 
 
 is, it belongs to A only. As the varga has six slokas with this line included, the latter 
 is probably a later addition. Cp. note on 83^. 
 
 a That is, though praised under different names, their activity cannot be distinguished 
 in these hymns. b Though this word is an epithet of Varuna in RV. ii. 27. 1 where 
 the names of the Adityas are enumerated, it appears here to be meant as a proper name 
 so as to make up seven Adityas. In this the author doubtless had Nirukta xii. 36 in 
 his eye, where tuvijatah is explained as bahujataf ca dhdtd. In BD. vi. 147, i48 a6 (B) 
 twelve Adityas are enumerated, including Dhatr. 
 
 83 . the Adityas, belongs the hymn ‘These’ (imah : ii. 27). 
 (The hymn) ‘This’ ( idcim : ii. 28) is stated to be addressed to 
 Varuna. (The stanza) addressed to Varuna beginning a ‘Who 
 me ’ ( yo me : ii. 28. 10) is destructive of evil dreams and the like b . 
 
 bfkr 5 r‘, hdmL 3 . — ^rt^JT kdndr 3 , br 5 r‘. — r 3 bfk, 
 
 m 1 , hd— <>injrrf^ k, °wrTpft fb, wrftpft: hdmL 3 . — 8 5 cd 
 
 occurs here in hdndr 3 , but in the B MSS. it is found after 92, where with reference to 
 
RV. ii. 29-] 
 
 BKHADDEVATA iv. 84— 
 
 [148 
 
 RV. ii. 41. 20 it is quite out of place, but where its presence gives the varga five slokas 
 (a matter of no importance there: cp. above, iv. 64, note °). Its present position is necessary, 
 though its inclusion gives the varga one line beyond the normal number of five slokas. 
 If any of the other lines are later additions, they are probably 82“ & , found in A only, and 
 8i c<i , which could be spared from the text with advantage, though it is found in all the MSS. 
 
 a The reading of the B MSS. would mean: ‘The (stanza) “Who me” in (this) 
 hymn to Varuna.’ The comparison of vi. 78 makes this reading vdrune seem more likely 
 to have been the original one than varuni. b The reading of m 1 looks like duhsvap- 
 nagha°, ‘the sin (caused) by evil dreams.’ Some MSS. of the Sarvanukramani add the 
 words upantyd duhsvapnand&rii, and the Rgvidhana, i. 30. 1, describes this stanza as 
 duhsvapnatamarii. 
 
 84. ‘Upholders of law’ (dhrtavratah : ii. 29) is addressed to 
 the All-gods, but that which follows, ‘Bight’ ( rtam : ii. 30), is 
 addressed to Indra. In the (stanza) ‘His power indeed’ ( pra hi 
 hratum : ii. 30. 6) Indra-Soma are praised together. 
 
 qt g ^hmb, Tit cTcT: br 5 , Tit rW f, ^ r a , k. 
 
 85. But in the hemistich ‘ O Sarasvatl, thou’ ( Sarasvati tvam : 
 ii. 30. 8 al ) the Middle Vac (is praised). ‘Who us’ ( yo nah : 
 ii. 30. 9) is (in) praise of Brhaspati ; the stanza ‘That of yours’ 
 ( tam vah : ii. 30. 1 1) is (in) praise of the Maruts. 
 
 3 r, g hdndb, 3 fkr 2 .— ^ b, 
 
 *mukr 2 , ' 3^1 r 5 > fWfrf g ^ hdndr.— ^ r 6 , 
 
 ft 5 ! fk, b, < 3 tT*T h m T r: the reading of the B MSS. is supported by the 
 
 Sarvanukramani : yo no bdrhaspatya tam vo marutt . — The end of the varga is here 
 marked by 8$ in hbfk, not in dm 1 . 
 
 17. Deities of RV. ii. 31-35. 
 
 86. ‘Our’ ( asmdlcam : ii. 31) should be (regarded as) addressed 
 to the All-gods ; and the stanza at the beginning of (the hymn) 
 ‘ Of this’ ( asya : ii. 32. 1) belongs to Heaven and Earth ; the two 
 following it (ii. 32. 2, 3) are addressed either to Tvastr or to Indra. 
 
 bfkrV, WfhmV, <J r.— ^TWfrT b, g 
 
 f, -^I^rr W* TTf^JT^ g r 5 r 7 , ^ r 3 , 
 
 hd, m 1 , gWT^TgTlW g r. — m 1 , hdr 2 , 
 
 f, r, r 1 r 4 r 8 , (^T^l) gfa WFgft b. — brVr® have 
 
149 ] 
 
 — iv. 89 TRANSLATION AND NOTES [-RV. ii. 34 
 
 at the beginning of the line before 1 < 4 T° (instead of at the end of the preceding 
 line). — m 1 , h, d, TR %" 2 IT r 3 (cp. Sarvanukramani : 
 
 1 *Wt c^T^fr W[), r,^f^W f, b, r 6 r 7 . 
 
 87 . Two (stanzas) each belong to Raka (ii. 32. 4, 5) and Sinivall 
 (6, 7), while with the last (8) the six (goddesses) Gungu and the 
 rest (are praised) : 
 
 B preceded by these (stanzas : tatpurve ) there are two stanzas 
 (beginning) * Kuhu I ’ a ( kukum aham) traditionally held (to belong) 
 to Kuhu. 
 
 SC I'il h, *T 3 Di'd (MZ d), ^5 b, ^~STRTR fk, 
 
 ci " N ^ 
 
 r 1 r 4 r 8 , TR r. — 7 RTORT hm’rbfk, °«tT?JT *pTT: rVr 6 . — 8 f d 
 
 are found in B only, not in Am 1 . 
 
 a In TS. iii. 3. n 5 the two stanzas to Raka (= RV. ii. 32. 4, 5) are followed by the 
 above two stanzas to Kuhu, and are preceded by others to Anumati (TS. iii. 3. ii 3 ' 4 ); 
 these are again preceded by four to Dhatr (TS. iii. 3. n 2 ' 3 ). 
 
 B 88. Followed by these ( tacluttare ) there are two, anu nah (and) 
 anv it, traditionally held to belong to Anumati. At the beginning 
 in the same place there are four (stanzas) to Dhatr (beginning) 
 
 ‘ May the Creator grant us wealth ’ ( dhata dadatu no rayim). 
 
 ferfaTt ^ rW, ?§rRb, fefcl ^ fk. — rVr 7 , H* II 
 
 fk, % fr^R b.— fr 2 r 5 r 7 , rRRT k, b.— ^rrffT r 2 r 6 r 7 , *TT 
 
 fk, ^ *fr ts.). 
 
 89 . Now ‘To thee’ (d te : ii. 33) is addressed to Rudra (and) 
 the following, ‘ Delighting in showers ’ ( dharavarah : ii. 34) to the 
 Maruts. 
 
 Seeing a beast (mrgam ) a on his left, the seer himself approaching 
 in fear ( bibhyad etya) b , 
 
 ^TRcT^ hmVrV, b, fk, r. — hmh 3 , IRR 
 
 bfkr 1 r 4 r 9 (*R in RV. ii. 33. 11).— ^Rhdm 1 , 
 
 f, faW 7 ^ b, r, (wfal) 
 
 (the last two syllables come from the following line) r 1 r 4 r 6 . 
 
 a Or ‘ beasts ’ according to six MSS. b Or ‘ afraid of them ’ according to 
 
 several MSS. 
 
RV - “• 33 -] 
 
 BEHADDEVATA iv. 90— 
 
 [150 
 
 90 . praised the same in the (stanza) ‘Praise the famous’ 
 (stuhi &rutam : ii. 33. 1 1), propitiating him. Then in the following 
 hymn (beginning) ‘Unto’ ( upa : ii. 35) Apam napat is praised. 
 
 (T^rraHhd, b, Treft f, rVr 7 . — 9 o a6 is omitted in 
 
 m 1 r. — TTrT: hdr, br 7 , fk. — The end of the varga is here marked 
 
 by in bfk, not in hdm 1 . 
 
 18. Deities of DV. ii. 36-43. Indra as a Kapinjala. 
 
 91 . There are two hymns (ii. 36, 37) addressed to the Seasons 
 (beginning) ‘To thee’ ( tubhyam : ii. 36. 1). After one addressed to 
 Savitr (38) follows one to the Asvins (39). With the last (stanza : 6) 
 of (the hymn) to Soma-Pusan (40), Soma, Pusan, and Aditi as 
 well, are praised. 
 
 hbk, f, r.— b, (^nO f, *fmr- 
 
 hndr Sarvanukramanl). 
 
 92 . And (at the beginning of ii. 41) there are two (stanzas) 
 to Vayu (1, 2), one to Indra -Vayu (3); next (come) five triplets 
 (4-18) addressed to the Praiiga deities a . The stanza ‘Forth’ 
 ( pra : 19) praises the two Soma carts: Agni is there incidental 
 ( nipata-bhdj ). ‘ Heaven and Earth ’ ( dyava : 20) (praises) Heaven 
 and Earth ; then follow (2 1 ) the two Soma carts b . 
 
 wro a, b, f%rrrT f, (^ ) to 
 
 r. — Trn 3 *rrct b, hdm 7 rfk. — hrfk, b. 
 
 a On these deities cp. above, ii. 27-35 ; also Sarvanukramanl on RV. i. 3 and ii. 41. 
 b According to the Sarvanukramanl, the whole of the last triplet (19-21) is addressed to 
 either Heaven and Earth or the two Soma carts, while Agni is optional in 19®. 
 
 93 . Now a Indra again desiring praise, became a francoline 
 partridge, and taking up a position on the right quarter of the 
 seer as he was about to set out b , uttered a cry ( vavasa ) c . 
 
 hm’rs, bfkr 2 . — hndrs, Ufa 
 
 rVr 7 , TjTTt ^f^TTITR. b, ^JT% Hf?T f. 
 
 a This and the following sloka are quoted by Sadgurusisya (p. 104) on RV. ii. 43. 
 b Cp. Nirukta ix. 4: grtsamadam artham abhyutthitam hapinjalo ’ bhivavase , cp. Sarvanu- 
 
151 ] — iv. 96 TRANSLATION AND NOTES [-RV. iii. 6 
 
 kramanl on RV. ii. 43; Rgvidhaua i. 31. 3, 4; Max Miiller, RV. 2 vol. ii, p. 8. 
 0 Though, according to Roth, Erlauterungen, p. 125, the passage of the Nirukta quoted 
 in note b is an interpolation, it was evidently known to the author of tho BD. The 
 stanrn which Yaska goes on to quote for kapifijala is the first of the khila after RV. ii. 43. 
 
 94. He (Grtsamada), with the eye of a seer, recognizing him 
 (Indra) in the form of the bird, praised him in the two following 
 hymns (ii. 42, 43), ‘With repeated cry’ (kanikradcit : ii. 42. 1). 
 
 tJTWWfa 0 hra 1 r, s, bfk. — The end of the varga is 
 
 here marked by in bfk, not in hdm 1 . 
 
 Mandala iii. 
 
 19. The seer Visvamitra. Deities of RV. iii. 1-6. 
 
 95. The son of Gathi a who, after ruling the earth b , attained 
 by penance to the position of a Brahman seer ( brahmarsi ) and 
 (obtained) a hundred and one sons 0 , uttered the hymn which is 
 addressed to Agni, ‘ Of Soma me’ ( somasya md : iii. 1), and the two 
 following (iii. 2, 3) 
 
 TTCTRI lim'r b, f. — *h SHT b, *TRra; r, 3 JTTS fk, qp^hd, in 1 . — 
 
 hdr, °^^b, r 5 r 7 , f. — hd, r, 
 
 fk, qifMyqtt b. — qrq< q hmL, qcqrfq qT f, qrqrfa q b, cT?qy q 
 
 rW. 
 
 s That is, Visvamitra, seer of Mandala iii. Sadgurusisya (p. 104) gives a somewhat 
 different and more detailed account of Visvamitra. b This remark of course refers to 
 
 Visvamitra having originally belonged to the warrior class. c Cp. AB. vii. 18. 1. 
 
 96 . addressed to Vaisvanara. ‘With every log’ ( samit-samit : 
 iii. 4) is an AprI hymn ( apryah ). There follow here two hymns 
 (iii. 5, 6) addressed to Agni : Heaven and Earth, the Dawns a , the 
 Waters, the Gods, the Fathers, and Mitra are incidentally 
 mentioned deities ( nipatali ) b . 
 
 q fkr'W, 3 ^'Rftq W b, r, hdm 1 (the 
 
 pratika of iii. 3). I have omitted the syllable q because it is redundant after q, 
 
 and because it would give the pada thirteen syllables according to the reading of the B 
 MSS. R’s reading is impossible, while that of hdm 1 4, q | |«hj- 
 
 %fq I regard as a corruption: q having become q?qX q, the following qqT - 
 
 *lOq had to be changed to q-'Epq^iqfri . This reading gives both a wrong and an 
 
RV. iii. 6-] 
 
 BRHADDEVATA iv. 97 — [152 
 
 incomplete sense: the following also (iii. 2) beginning “ vaisvanaraya” (is addressed to 
 
 Agni, instead of Vais'vanara),’ and no account is then taken of iii. 3. — hd, 
 m\ WJTt r, wfwr bfr 2 r 5 r 7 , ^TtW k — ’ \ hm’r, ^ ^ ^ % b, ^ ^ f k, 
 
 \ s. — hm'r, bfr 2 r 5 r 7 s, k. — f^TtTRTT 
 
 r 3 kr 2 r 5 r 7 , ^T^fWT ^Wt fWcTT fb, f^RTrTT m 1 , STTcTTg- 
 
 <J fsTtrrTTHTWT^r, §adgurusisya (cp. v.r.) • — h r 3 bfk 
 
 r 2 r 6 r 7 . 
 
 a On the Sandhi °3IT see introduction to Sarvanukramani, p. x, and foot- 
 
 note 2 ; Aufrecht, Aitareya Brahmana, p. 427, last §. b Nipata is here used = nipatin. 
 The last three padas of 96 are quoted by Sadgurusisya, p. 105. 
 
 97. In (hymns) addressed to Agni, Vaisvanara, Vanina, Jata- 
 vedas are seen to be praised a . Wherever (here) one (of them) 
 may be praised or there is no (actual) praise b , one should know 
 that they are intended to be incidental or to serve as a comparison. 
 
 ST hm 1 r, ^TT^St B. — *TTT^f7T#r hm’r, tTTT^fH^T B. — 
 
 hdm 1 , rWr 6 , %qTWT^t° b, %m3n<^TTg o fk, %XU(gTWf^> r — 
 
 hdm 1 , r, otRT^Tl - fk. 
 
 a The first pada has only ten syllables. b That is, when the deity is not invoked, 
 but the name is merely mentioned, as in a simile. 
 
 98. The royal seers a , the Grtsamadas, the Vasisthas, the 
 Bharadvajas, the KuSikas, and the Gotamas, the All (gods), the 
 Asvins, the Angirases, the Atris, Aditi, the Bhojas b , the Kanvas, 
 the Bhrgus, the Two Worlds ( rodasl ), the Regions ( disah ) c , 
 
 grfspirr bfk, giflpst hdndr. — iftrTOTg hd, *flWrg m 1 bfkr. — jftWT hndrb, 
 HTWT fk. — TOT m\ TOt hdr, TOTT b, TOT krVr 7 , TOT f. 
 
 a Mentioned as a class or group, like all the following names except the Asvins, 
 Rodasl, and Aditi. b That is, liberal patrons, here spoken of as a class (as in RV. 
 
 x. 107). 0 Mentioned below also (viii. 128) as incidental in hymns to the All-gods. 
 
 99. when praised at the beginning, end a , or middle of a hymn, 
 in (hymns) addressed to Savitr, Soma, the Asvins, or the Maruts, 
 to Indra or Agni, to Rudra, Surya, or Usas, do not interfere 
 (vyaghnanti) with the deities who own the hymn ( suktabhdj ) b . 
 
 °*ft*rr° hdr, °^Nrr° b.— < 1^57° r, hdm 1 , °*TT^7tf^r o 
 
 b, °*rr^rfq^7° fk. — °*fmT^%gr, hd, m 1 , r 2 r 6 r 7 , 
 
153 ] — iv. 102 TRANSLATION AND NOTES [-RV. iii. 26 
 
 b ' f.— hndr, ^Jcfl <sf T ’ r 8 r 7 , no 7 J or 7 TTI in bfk. — 
 
 ^rTT: r, ^rfi: ^WHT^TT: hrn’r 3 , i^TcIT ^WHTf^ft' bfk, ^<?rri ^HTDl- 
 
 «ftl{j 7 , ^RTTf^fr*! r 5 * — The end of the varga is here markod by 4 Q. in bfkd. 
 
 a Cp. above, iii. 52; also i. 22 and below, v. 171. b That is, such incidental 
 
 deities do not interfere with one particular god being the chief deity of the hymn. 
 
 20. Deities of RV. iii. 7-29. 
 
 100. The seventeenth Adhyaya (RV. iii. 7-29) is Agni’s. 
 ‘Stand erect to aid us’ ( urdhva u su na iltaye : i. 36. 13, 14) — 
 these two stanzas of Kanva are addressed to the sacrificial post 
 (yaupl), and the five (beginning) ‘ They anoint thee’ ( anjanti tvd a : 
 iii. 8. 1-5). 
 
 T^br,ZI 7 th m 1 fk. — r, d, , airpSTPfbfk. — *fTOT\h d, 
 
 TEfarreXbfk, Uj. 
 
 a The correct pratlka is tvdm, but tvd ( tveti ) has been substituted for the sake of 
 the metre. 
 
 101. The rest a (are addressed) to many posts, while the eighth 
 stanza is addressed to the All-gods ; the last (stanza) of this 
 (hymn) is that which is said to be concerned with cutting (the 
 post) b . The sixth (hymn : iii. 12)° is said to be addressed to 
 Indra-Agni. 
 
 irtrr fkr, ^rr«fr hd, mV, W k— 
 
 ft ^frarr hdm 1 . sr^rr bfkr 6 , srg*rr: *ffi° r 5 r 7 , ^frarr r. — 
 
 hdi 
 
 r 7 . b, vzvnjray — fk. 
 
 a That is, all but the eighth and the eleventh stanzas, which are excepted ; according 
 to the SarvanukramanI the eighth is optionally excepted : anjanti yupastutih sasthyadyabhir 
 bahavo,'ntya vrasciny, astami vaisvadevi vd. b The text of the SarvanukramanI (also 
 Sayana) has vrascini, but Sadgurus’isya ( adhilcarane lyut) must have read vrascani. 
 c That is, the sixth hymn of the Adhyaya (cp. 100). 
 
 102. (The stanza) ‘Agni, Dawn’ (cignim usasam : iii. 20. 1) 
 is addressed to the All-gods ; (they are) also (invoked) with the 
 (stanza) * Dadhikra ’ ( dadhikrcim : iii. 20. 5). But the stanza 
 ‘Agni and Indra’ (agna indraS ca: iii. 25. 4) is addressed to 
 Agni-Indra. The following triplet (iii. 26. 1-3) is addressed 
 to Vaisvanara. 
 
 11. 
 
 x 
 
[154 
 
 RV. iii. 25 -] BRHADDEVATA iv. 103 — 
 
 hdm 1 r 1 r 3 r 4 r 6 bfkr 2 , r: the latter reading is 
 
 doubtless a correction owing to the metrical irregularity of a pada of nine syllables (cp. 
 Sarvanukramanl : agnim usasam adyantye vaisvadevyau). — Am 1 , ^fwr- 
 3 %f?T fkr, b r 6 r 7 , b, f, T%fid hm'r- 
 
 hdbfk, TJTT r. 
 
 103 . And (the triplet) ‘ Let them go forth’ ( pra yantu : iii. 26. 
 4-6) is addressed to the Maruts a . The last (stanza), ‘With 
 a hundred streams ’ ( Satadharam : iii. 26. 9), is (in) praise of 
 a preceptor 13 . ‘Forth your food’ ( pra vo vajdh : iii. 27. 1) praises 
 the seasons ; ‘Rub ye’ ( manthata : iii. 29. 5) praises the priests. 
 
 TTTW 1 Bhm 1 , WffT hd, wtf* r, 
 
 br 2 r 6 r 7 , fk. — hdm'fk, br. 
 
 a Cp. Sarvanukramanl : trcau vaisvanariya-marutau : the last word is explained by 
 Sadgurusisya with dvitiyasya ( trcasya ) maruto 'gnih. See Qeldner, Yedische Studien, iii, 
 p. 160. b Cp. op. cit., pp. 159, 160. 
 
 104 . But in the (stanza) ‘Misty’ ( purlsyasah : iii. 22. 4) he 
 (the seer) lauds the fires on the altar ( dhisnya ). Now they are 
 there to be recognized as the Divine Sacrifices. 
 
 hdbr, fkr 2 . — <J hm'r, 7 HC f bfkrV. — The end of the varga 
 
 is here marked by ^0 in bdm'f, not in k. 
 
 21. Deities of RV. iii. 30-33. Visvamitra, Sudas, and the Rivers. 
 
 105 . The twenty-three a (hymns) after this (beginning) ‘They 
 desire’ ( ichanti : iii. 30) are addressed to Indra. But in the 
 hymn ‘ Forth ’ ( pra : iii. 33) Visvamitra and the Rivers engaged 
 in a dialogue b . 
 
 hm'r, bk, f. — fWTf*P*: r 3 bfkr 2 r 7 n, 
 
 hd, hrbfk, r 2 r 3 r 7 , ifa^rVr 8 . 
 
 a That is, RV. iii. 30-53, not 30-52, because iii. 33 is excepted ; for similar state- 
 ments cp. v. 12 and 105. b 105°^ and io6 ai are quoted in the Nltimafijari on RV. 
 iii. 33. 1. 
 
 106 . The seer going with Sudas — being his domestic priest for 
 the sake of sacrifice — to the confluence of the VipaS and the &utudrl 
 addressed these two (rivers) with (the words) ‘Be propitious’ (saw). 
 
155 ] — iv. 109 TRANSLATION AND NOTES [-RV. iii. 33 
 
 *rf?TWTtf hm 1 rn(m), fk, b, *r n .~ ^-rt wz *r*rfa: 
 
 b, *Tf f, f hdml - ^' re: 
 
 hdm 1 , alfartifl r, f, ^^P^rtfrl b, ^Slrflrl k. 
 
 107 . In that (hymn) there appear statements ( pravadah ) in 
 the dual, plural 11 , and singular: in the hemistich ‘Unto' ( achci : 
 iii. 33. 3 a6 ) or in the (successive) padas ( pacchah ) ‘Down to thee’ 
 (ni te : io c , io d , 1 1“), in the singular ( ekavat ) in (reference to) the 
 rivers b ; 
 
 RWt TT hdr, TT m 1 , UH ^ b, ^ f, cj k. — °cTfa ^ hdm 1 , 
 
 ^ bfk, ^ r. 
 
 a Cp. Nirukta ii. 24. b Which speak in the plural in iii. 33. io a . 
 
 108 . in the dual ( dvivat ) in the first distich (iii. 33. 1, 2) besides 
 
 a hemistich (3 cd ), the speech (being that) of Vi£vamitra a according 
 to the sacred text ( sruteh ) b . Or (on the other hand) the rivers 
 
 addressed the seer in the plural ( bahuvat ) with these (following) 
 stanzas, 
 
 ocp-r: hdndr, °<r^% b, fk. — Tprrf^fw^T hd, Tprrfw^fw 
 
 <TT f, r, b, XTrrrfH TT k. 
 
 a According to the ArsanukramanI iii. 7 (followed by the SarvanukramanI) stanzas 
 4, 6, 8, 10 are spoken by the rivers ( nadlvacah ), the remaining nine by the seer ( visva - 
 mitravacamsi). The SarvanukramanI has in this passage clearly borrowed from the 
 ArsanukramanI. b The same expression (srutefi) is used in the SarvanukramanI in 
 
 stating that Visvamitra is optionally the author of RV. iii. 31 (see AB. vi. 18. 2) ; the 
 ArsanukramanI (iii. 5) has the expression yatha srutih with regard to that hymn (cp. 
 Sadgurus'isya, p. 106). 
 
 109 . (viz.) with the sixth, the eighth, the fourth, and the 
 tenth ; the rest ( itarah ) are the seer’s. The two gods who are 
 celebrated in the seventh stanza and in the sixth a 
 
 W1W1 hf, TOWT dm 1 , WTOTF b, TOTOTT k, r. — ^ 
 
 hdm 1 !, ^IJUziT I rbk. — The end of the varga is here marked by ^0 in 
 
 m 1 , by ^ in hdf, not at all in bk. 
 
 s Indra and Savitr are mentioned in the sixth, and Indra in the seventh. The 
 SarvanukramanI says : sasthisaptamyos tv indrastutih. 
 
RV. iii. 33-] 
 
 BKH ADDE V AT A iv. no— 
 
 [156 
 
 22. RV. iii. 31 : an adoptive daughter. Visvamitra and Sakti. 
 
 110, 111. are to be recognized as incidental. In the last 
 (hymn) a there is (a stanza) b addressed to Indra-Parvata. How 
 one makes a daughter what is called an adoptive child {putrikd) 
 or in that sense ( tatha ) impregnates her 0 , that is told in the (hymn) 
 ‘ Teaching ’ ( sasat : iii. 3 1) d . In the stanza ‘ Not ’ ( na : iii. 31.2) the 
 giving of inheritance to a daughter is forbidden e . 
 
 iNt #° hdr, %% b, fk. — ?TPR fkr 2 r 6 r 7 , <TT*J b, «TTTt hdnfir. — in. 
 
 WT km 1 r, WT bfk. — W[ hdn^r, TTTtYfT bfr 6 r 7 , k. — Tf^T^frT 
 
 lim’r, b, rT^TRf^ftT f. — TTfrffw^ hmb, TTfrTWffT fk, b. 
 
 a That is, of the series of twenty-three (above, 105), viz. iii. 53. b That is, 
 
 hi- 53’ *• ° Sincati reto is meant for the equivalent of sekam rnjan in RV. iii. 31. i c . 
 
 d RV. iii. 31. 1 is commented on by Yaska, Nirukta iii. 4; cp. Sayana on RV. iii. 31. 
 1,2; see Geldner, Vedische Studien, iii, pp. 34, 35. 6 RV. iii. 31. 2 is commented 
 
 on by Yaska, Nirukta iii. 6. 
 
 112. And (the seer) says that her son (who is) younger (than 
 she) is a brother like an eldest (brother) a . 
 
 At a great sacrifice of Sudas, by 6akti b Gathi’s c son 
 (Visvamitra) d 
 
 B, rT^rT%cr A. — m 1 , the rest. — hrnVPr 4 ! 6 , 
 
 r, ^TTfT bfk. — 7Trf^° hdm 1 , *rrfa° bfkr. 
 
 a That is, he inherits property from his grandfather through his mother, just as 
 much as if he had been an eldest brother of the latter. I take jyesthavat to be = 
 jyestham ( bhrataram ) iva. b Son of Vasistha. 0 The form Gatki (not Gadhi) 
 
 is supported by the AB. and Sarvanukramani, introduction to Mandala iii. d 1 12 cd - 
 Ii6 a& are quoted by Sadgurusisya on RV. iii. 53, the first two lines, however, only in an 
 adapted form; cp. Indische Studien, i. 119 f. ; Muir, Sanskrit Texts, i. 343. 
 
 113, 114. was forcibly deprived of consciousness. He sank 
 down unconscious. But to him the Jamadagnis a gave Speech 
 called Sasarpari, daughter of Brahma or of the Sun b , having 
 brought her from the dwelling of the Sun. Then that Speech 
 dispelled the Ku6ikas’° loss of intelligence ( a-matim )^ . 
 
 hm’r, bfk, ajffaT rVr 7 . — WT%cj: hrn’r, WT%rT: b, 
 
 ^T%rT: fk, *nr<?rr%<T: r 2 r 5 r 7 . — hmY^Wt^f bfk. — 7T#bfr,ri# k, TT^TT 
 
157] 
 
 — iv. 1 1 7 TRANSLATION AND NOTES [-RV. iii. 53 
 
 hdr’r 4 . — si ItjJ! <J hm’rs, sHi^fl ^ bfk. — 113^ and 114 aro quoted by Sayana on 
 EV. iii. 53. 15 (ii2 e< * and H3 a6 being paraphrased by him as well as Sadgurusisya). — 
 
 1 14. AmV^tlir^l^ b, “Wrf^fTfW fk,°^^rrt^T 3 I(?I r, & 
 
 s. — hm'r, cTT rVr 7 , s, fk, b. — ’SHTRi 
 
 <TT*TTn[«T^hm 1 r, <TT*tMT^<t ?, -41*1 Id MI*l=Hdd b, f. — 
 
 The end of the varga is here marked by ^ in hdbfk, not in m 1 . 
 
 0 Cp. EY. iii. 53. 15, 16. b Sasarpari is called suryasya duhita in EV. iii. 53. 15. 
 0 That is, the other Kusikas, as well as Visvamitra, had been rendered unconscious by 
 Sakti. d The word occurs in EV. iii. 53. 15 ( sasarparir amatim badhamana). 
 
 23. Visvamitra and Vac Sasarpari. Spells against the Vasisthas. 
 
 115. And in the (stanza) ‘ Hither’ ( upa : iii. 53. 1 1) Visvamitra 
 restored the Kusikas to consciousness ( anubodhayat ). And 
 
 gladdened at heart by receiving Speech he paid homage to those 
 seers (the Jamadagnis), 
 
 TT^fT mW, b, ^f?T hd, f, ^(5 
 
 I r, r s , E^fTT (the fuller pratTka) s. — hm'r, s, 
 
 b, ^%dl.fk: the latter two readings probably stand for as EV. iii. 
 
 53. n contains the form I have corrected to as the 
 
 syllable ^ could only be accounted for by «J (not *^), and unaugmented forms are not 
 uncommon in the BD. (e. g. above, 113, avasidat ). — ifgTrilT hm’rs, nfcilB IfWl b, Vf?T- 
 
 FT 3 rr fk. — rrr^V^5T(?T^r?Tft h m 1 r b f k, crr^Vfa^fWtrV, ?• 
 
 116. himself praising Speech with the two stanzas ‘ Sasarpari ’ 
 ( sasarparlh : iii. 53. 15, 16). (With the stanzas) ‘ Strong’ ( sthirau : 
 iii. 53. 17-20) (he praised) the parts of the cart and the oxen, as 
 he started for home. 
 
 n6 a6 comes before H5 C<J in bfk. — bfkr J , xf hm’r (EV. iii. 53. 18 
 
 has though all the MSS. have consistency requires ^ in the text. — 
 
 hm 1 !, b, f. — After i\ 6 ed bfkm’r (not hddr 3 ! 4 ) add 
 
 the line : 
 
 
 
 117. And then going home he deposited (them a there) in 
 person (svasarirena). 
 
RV. iii. 53-] BRHADDEVATA iv. 118 — [158 
 
 But the four stanzas which follow (iii. 53. 21-24) are tra- 
 ditionally held to be hostile to the Vasisthas b . 
 
 fTmr bfkr, fT^rg hdm 1 . — bfk, ^ r, ^TT IKH ^ hdm 1 . — 
 
 ml > hd f r, wrc f b, 
 
 R TO f f. — The following line is added in B after n t ] a * > : 
 
 TV ^ *?TSlflW I 
 
 1 fkm 1 ^ °11 0 1 ^ b. 2 br, - 4113 ? fm 1 , k. 3 bm 1 fk, H r. This line and 
 
 that which appears in B after Ii6 c<i seem to be corruptions of the lines which they 
 respectively follow, and which are common to A and B. In m 1 , n6 C£i and 117“ 6 appear 
 as follows (H7 a6 thus having three forms in this MS.): 
 
 ^ q.$i 
 
 irftt ^ 
 
 wfl^r pT'iR ^ 
 
 TV ^ Q.^ I 
 
 — °1f w: WH hm 1 r 1 r 3 r 4 r 2 (?), •‘tftuftfiis: r, °tfwt f b, °tfwt fMV: k. 
 
 a That is, the cart, its parts, and the oxen. Cp. RV. iii. 53. 20 : a grhebhyak . . a 
 vimocanat, ‘ until we reach home and unyoke.’ b On 117*^-119 cp. Indische Studien, 
 i. 120; Muir, Sanskrit Texts, i, p. 344; Roth, Zur Litteratur, pp. 107, 108; Sayana on 
 RV. iii. 53. 21 ; Sadgurus'isya (p. 108), who quotes Rgvidhana ii. 4. 2 ; Max Muller, RV. 2 
 vol. ii, p. 23. 
 
 118 . They were pronounced by Vigvamitra; they are tra- 
 ditionally held to be * imprecations ’ (abhisdpa). They are 
 pronounced to be hostile to enemies a and magical ( abhicdrika ) 
 incantations. 
 
 <fn MVtIiT bfk, ijj irfan r 1 r 3 r 4 r 6 r 2 , TTl^iT hm 1 r (cp. SarvanukramanI : 
 lUHdTl). — The reading of Ii8 cd in the text is that of B; instead of it A has: 
 fKtfw: *frTT f,1v%RT:g b, fasffaw: hdm 1 , 
 
 f^fw: r 1 r 3 r 4 r 6 . — b, faSTT f.— The end of 
 
 the varga is here marked by ^ in hdbfk. 
 
 a Cp. Rgvidhana i. 19. 4; i. 20. 1. 
 
 24. RV. iii. 53. 21-24. Deities of RV. iii. 54-60. 
 
 119 . The Vasisthas will not listen to them. This is the 
 unanimous opinion of their authorities (dcdryaka ) a : great guilt 
 arises from repeating or listening (to them) b ; 
 
159] — iv. 123 TRANSLATION AND NOTES [-RY. iii. 60 
 
 7 TT •Thm 1 r, g *T b, g fk.— hdmRk, JTfT^br. — 0 ^TTtI hd, fmi 
 
 Wo11i|r^ bfkr. — 119®^ is omitted in r’r 4 . 
 
 a That is, the authorities among the Vasisthas are unanimous on the injurious effect 
 of these stanzas on the Vasisthas. The word dcaryaha is quoted only in the sense of ‘ the 
 position of a teacher here it must have some such senso as ‘ body of teachers.’ b That 
 is, on the part of Vasisthas. 
 
 120. By repeating or hearing (them) one’s head is broken into 
 a hundred fragments ; the children of those (who do so) perish : 
 therefore one should not repeat them a . 
 
 hbrs, m 1 , fk. — bfkrs, hdm 1 , corrected on 
 
 margin to in h. 
 
 a This sloka is quoted by Sadgurus'isya to show why the Vasisthas do not listen to 
 these stanzas. Roth, Zur Litteratur, p. 108, cites the sloka ; cp. Max Muller, RV. 2 vol. ii, 
 P- 2 3 - 
 
 121. The seer praised the All -gods with the four (hymns) 
 ‘To him’ (imam: iii. 54-57). 
 
 B He praised them all with his whole soul, thinking of the 
 highest Abode, 
 
 I2i c< * is found in B and m 1 only. 
 
 B 122. while he uttered ‘Great is that unique mysterious power 
 of the gods ’ ( a devanam asuratvam tad ekam mahat ) l> . 
 
 The ASvins, Mitra, the Rbhus are (the respective deities of) 
 ‘The milch-cow’ (dhenuh : iii. 58), ‘Mitra’ (mitrah : iii. 59), and 
 ‘ Here, here, of you ’ (iheha vah : iii. 60). 
 
 a That is, the refrain of iii. 55 slightly altered ( mahad devanam asuratvam ekam). 
 b I22 a6 is found in B and m 1 only. This and the preceding line may very well be later 
 additions as they contain no new statement. If we deduct them, as well as 12 ^ (A) 
 and I24 a6 , the two vargas, 24, 25, have only five and a half s'lokas. They may thus originally 
 have formed one varga only. 
 
 A 123 . (The stanza) addressed to Mitra, ‘ To Mitra five ’ 
 (mitrdya pahca : iii. 59. 8) a , should be recognized as addressed 
 to the All-gods b . 
 
 But the last triplet here in the hymn to the Rbhus (iii. 60. 5-7) 
 is addressed to Indra and the Rbhus. 
 
RY. iii. 60— ] 
 
 BRHADDEVATA iv. 124— 
 
 [160 
 
 in all MSS. and r. — hd, ^tT*T b, fk, *T 
 
 'i'tt+R r. — The end of the varga is marked by ^ here (after xa Tf I ) in h(^ in d), but 
 in m 1 bfk at the end of the next line (after 1<1), where the number of the s’loka is 
 also given by m 1 as M (=$0M). 
 
 a The All-gods are mentioned in it : sa devan vifvan bibharti. There is no reference 
 to this statement in the Sarvanukramanl. ^ 1 23^ is found in hdndr only, being 
 
 omitted in bkr 2 r 5 . 
 
 25. Deities of RV. iii. 61, 62. 
 
 B 124 . In the preceding couplet (iii. 60. 3, 4) Indra is incidental. 
 After ‘ O Usas, with strength ’ ( uso vdjena : iii. 61) the fifth a 
 
 (hymn), which is addressed to Dawn, there follow in the final 
 (hymn: iii. 62) six triplets addressed to separate deities : the first 
 (1-3) is addressed to Indra -Varuna, and the following one (4-6) 
 to Brhaspati ; 
 
 I24 a6 is found in bfkm 1 !’, but is omitted in hdr a r 4 r 2 (?). — br, f. — 
 
 Wn^r.-qTfJrrrtm 1 , qgan^bfk.— b, m 1 , hd, WiT 
 
 f k, r (Sarvanukramanl on RV. iii. 61 : — 'STt VZ ysH^qriT- 
 
 Am 1 !- 2 (°m: m 1 ), w*; q^q7^cj<n rt: b, qf^Ji ~"^q<TT 
 
 - - - ^ fk, ^rn: qfesr: gt: r . — crt hdmV, <ttt: vx: r, qrfrn;: 
 
 r 5 , (qffW) ^X'- bfk. 
 
 a This must mean the fifth hymn of the group iii. 57-62, the seer of which is Visva- 
 mitra, while the seer of the preceding three (54-56) is Prajapati Vis'vamitra or Vacya. 
 It could not mean ‘the fifth hymn to Usas,’ as iii. 61 is the sixth hymn in the RV. 
 addressed to that deity. 
 
 125 . and (then come three respectively) addressed to Pusan 
 (7-9), Savitr (10-12), Soma (13-15), while the last (16-18) is 
 addressed to Mitra -Varuna. And with that (final triplet) Jama- 
 dagni a praised the two gods who delight in law ( rtavrdhau ) b . 
 
 hndr, bfkr 6 r 7 .— “ftp? A, B. — The 
 
 end of the varga is here marked by in bf, not in hdk. 
 
 ft According to the Arsanukramani, followed by the Sarvanukramanl, Jamadagni is the 
 alternative seer of this triplet. b This epithot of Mitra -Varuna occurs in RV. iii. 
 
 62. 18 as rtavrdhd. 
 
161 ] — iv. 129 TRANSLATION AND NOTES [-11 V. iv. 15 
 
 M and ala iv. 
 
 26. Deities of RV. iv. 1-15. 
 
 126 . He (Vamadeva) for whom, when he cooked the entrails 
 of a dog for the sake of honouring the Gods, the Seers, and the 
 Fathers, the Vrtra-slayer (Indra), in the form of an eagle, brought 
 the mead a , 
 
 UTrr^-pmfiir Am 1 , ^ Bn. — w % hmL, w ^ 
 
 N* V* 
 
 r 2 r 6 r 7 n, ^ ? b, — < »XST ^ n, °TU HfTf r,«TJI m l ( fTf fk, 
 
 o ur rW, tb. 
 
 a Cp. RV. iv. 18. 13: iuna antrani pece . . . adha me iyeno madhu a jabhara. Cp. 
 Manu x. 106; Sieg, Sagenstoffe, p. 79. — 126 is quoted by the Nltimafijarl on RV. iv. 
 18. 13. 
 
 127 . that seer, descendant of Gotama, praised Agni with fifteen 
 hymns (beginning) ‘Thee’ ( tvam : iv. 1 — 1 5), and Indra with the 
 following sixteen, ‘Hither’ (d : iv. 16-32) a . 
 
 hrVndb, ^ r 5 r 7 , #1^ ^ b, rfRlTfa ^ fk > r - 
 
 a The series, being interrupted by iv. 27 ( syenastuti , below, 136), extends to 32 ; cp. 
 above, iv. 105, and below, v. 12, 105. — 126 and 127 are translated by Sieg, Sagenstoffe, 
 pp. 78, 79. 
 
 128 . In the three a (stanzas) ‘As such, thy brother’ (s<x bhrd- 
 taram: iv. 1. 2-4) Agni is incidental (nipatabhaj) ; others say 
 that (the seer) praises the incidental ( nipatin ) Agni together 
 with Varuna b . 
 
 bfk, Tnn; r, hd, °^frF?T m 1 . — ^ 
 
 fwffT^m^r, DniTf?T^hd, f, ^ k. 
 
 a This must be an old mistake for catasrsu (often confused in MSS. with ca tisrsu), 
 as the vocative ague occurs in all the four stanzas (iv. i. 2-5), and the SarvanukramanI 
 has upadyai catasrah. b Hence the statement of the SarvanukramanI that Agni alone 
 or Agni and Varuna are the deities of iv. i. 2-5. 
 
 129 . Some (say) that the two hymns ‘Agni, upon’ ( praty 
 agnih : iv. 13, 14) are addressed to the divinities mentioned by 
 their characteristic names ( lingoktadaivata ) a . But with the two 
 (stanzas) ‘He noted’ (bodhat : iv. 15. 7, 8) the seer praises 
 Somaka only. 
 
 11. 
 
 Y 
 
RV. iv. 15-] 
 
 BRHADDEVATA iv. 130 — [162 
 
 <J hm'r, b, r 5 , fk. — After 1 29° 6 
 
 bfk have the following corrupt s'loka : 
 
 £ 5 ^ ^ ^ ^ftf?T ^RTlfr rTrq^frT^II 
 
 — gtwtwg hm'r, br 6 r 7 , •Trf?i: fk. — The end of the varga is here 
 
 marked by ^ in hbfkm 1 . 
 
 a Cp. SarvanukramanI : lingoktadaivatam tv eke. 
 
 27. RV. iv. 18-30. Indra’s birth and fight with Vamadeva. 
 
 130. And with a view to (long) life for him the A&vins are 
 praised with the two following (stanzas: iv. 15. 9, 10). Her 
 unborn child ( garbham ) who said, ‘ I will not be born in the 
 straightforward way ( anjasd ) ’ a , 
 
 Bhm 1 , r. — W*TT *T f hnfib, »T 
 
 W f . ^ r, ^Tf^TXZrTTT rVr 6 , HfWOlT r 3 . — hrfk, STO b, 
 
 ^TTIITT m 1 . — JW^ Am x r 2 n, Tp* kr, WTHTfa b, f. — <J Ar 2 , TT^bkn. 
 
 a Cp. RV. iv. 18. 2 : naharn ato nir aya durgahaitat. On 130-132 cp. Sieg, Sagen- 
 stoffe, p. 1 79 f. ; cp. also Pischel, Vedische Studien, ii, pp. 42-44. The Nltimanjarl on 
 RV. iv. 18. 13 quotes 130°^ and I3i a6 . 
 
 131. (that is), her son Indra, Aditi, anxious for her own 
 welfare, admonished ( anvasdt ) a . But he (Indra), as soon as born, 
 challenged the seer to fight. 
 
 r 6 r 7 , ^f^Tf bfk, ^JITT^r, ’SFRra hdm 1 , n. — WHTJTRt 
 
 hm 1 b, ^fTrT^TT^fr^ r 1 r 2 r 3 r 4 r 6 , *n*TCt fk. — $ hm\ °oJfTg rf^bfkr. 
 
 a That is, in RV. iv. 18. 1 : ma mdtaram amuya pattave hah. Dr. Sieg, Sagenstoffo, 
 p. 80, line I, and 82, note 4 , would read anvagat in the sense of ‘yielded’ (nachgeben) ; 
 but this would bo like using the German ‘ sie ging ihm nach ’ in the same sense. 
 
 132. Vamadeva, engaging him, after he (Indra) had thus done 
 violence to himself (the seer) a , for ten days and nights, vanquished 
 him with might. 
 
 ^fftmhnfir, ■?it^ctr 1 rW(?), 'SrqWk, ^TR^b. — r, TTlfq 
 
 f, Trf^ m\ ^T^srr ^ tk, TT^rg a. 
 
 a That is, after violence had thus been done to him by Indra = indrena baldtkrtah. 
 
 133. Gautama, selling* 1 him in the assembly of seers in the 
 (stanza) ‘Who this’ ( ka imam : iv. 24. 10), himself for that 
 
163 ] — iv. 1 38 TRANSLATION AND NOTES [-RV. iv. 30 
 
 purpose (fena) b praised (him with the stanza), ‘None, O Indra’ 
 ( nakir indra : iv. 30. 1) ; 
 
 ^rr° hra’r 3 , kr 6 r 7 , (ssrfiT 0 ) f, b, r. 
 
 “ Cp. Sayana on EV. iv. 24. 9 ; Sieg, Sagenstoffe, pp. 90-96. b I take tena to 
 refer to viknnan ; Dr. Sieg, however (who translates 132-134), Sagenstoffe, p. 95, takes 
 it with the pratlka of iv. 30, =.tena suktena, ‘with the whole hymn iv. 30’; against this 
 is the fact that the hymn as a whole has already been mentioned (127) as one in praise of 
 Indra, that the author in the present passage otherwise refers to single stanzas, and that 
 it is contrary to the stylo of the BD. to refer with tena to a following pratlka instead of 
 saying nakir indrety anena or etena. 
 
 134 . and in the (stanza) ‘ What ! then art thou ’ [him ad utasi : 
 iv. 30. 7) he halfway ( ardhe ) a dispelled his wrath. Then the seer 
 his (Indra’s) form and heroic deeds, his valiant exploits, 
 
 Am 1 , bfkr 2 , JT'Sf r. — hm'r, sfNNTqTfiTI fbk, 
 
 M Si M 
 
 ^■Rn^TtWr 1 . (HTWrfW r 4 r 6 - — hm'r, rTT^fa: bfkr 5 , TTf^H dr 4 r 6 . — 
 The end of the varga is here marked by in hm'b, not in k. 
 
 0 The reading madhye is probably an explanation of ardhe. 
 
 135 . and his various deeds proclaimed to Aditi. ‘I’ ( aham : 
 iv. 26) is self-praise in a triplet : for there is praise (in it) as if of 
 him (Indra) a . 
 
 WR^hdm'r 3 , ®W^bfkr 2 r 6 . — ff rV, f^hdr, 
 
 b, fkr 2 . 
 
 a That is, the seer praises himself as if he were Indra ; cp. SarvanukramanI : indram 
 ivatmanam rsis tustdvendro vatmanam. Cp. Geldner, Vedische Studien, iii, p. 160, note 3 , 
 and Sieg, Sagenstoffe, pp. 87 and 95, note 3 . 
 
 136 . With the following nine stanzas (beginning) ‘Before all 
 birds this’ (pra su sa vibhyah : iv. 26. 4 - 7 ; 27. 1-5) there is 
 praise of the eagle. In the hymn of five stanzas ‘ Thee ’ ( tvd : iv. 28) 
 Indra is praised together with Soma. 
 
 ^f?I br, m\ ^ hr'r 4 , ^ fk. — bkr, ^ ^ 
 
 f, ^ hdr 3 , m 1 , r'r 4 . 
 
 137 . 138 . Kraustuki regards this praise to be chiefly addressed 
 to Soma ; while with the triplet ‘ Even of the Sky ’ ( divas cid : 
 iv. 30. 6-1 1) the teacher Sakatayana considered the middle Dawn 
 
RV. iv. 30—] 
 
 BRHADDEVATA iv. 139 — 
 
 [164 
 
 to be praised with Indra. And in the stanza here ‘ Good wealth ’ 
 (vamam : iv. 30 . 24 ) Bhaga, Pusan, and Aryaman are praised : 
 
 r, ° A m 1 f k r 2 . — h d, f k m 1 r, r 1 r 4 r 6 , 
 
 b. — %7pT Am 1 , tTI^T fbr, k. — d«sJ<tlR hm 1 bfkr, ^ |W*b 
 
 r 1 r 4 r 6 . 
 
 138. WR: bfk, ifa ^t® r 2 r 5 r 7 , hm 1 r. — ^pTT^R 
 
 hd, TTTrf?T(Q^HT^R r, ^rmfjrafvT *Nj<ttb. — * w: hd, to: b, to: k, to: TO: f. 
 
 B 139. Pusan is (here) called ‘ Karujatin ’ a : according to aVedic 
 text (sruti ) b he is ‘toothless.’ Asvalayana says that (the stanza) 
 ‘Of us most excellent’ (asmdJcam uttamam : iv. 31 . 15 ) praises 
 the Sun c . 
 
 fkr, b. — WtrftsiTfT 0 r, ^TTfflWTfT 0 b, ^ffcTT^T^T 0 f, 
 
 ^ftrft^TfT 0 k . — This s'loka (139) is not found in A. — m 1 omits 138*^ as well as 139, 
 probably owing to I38 afc and 139^ ending similarly (^TT^iZ) PTO: and (^t)T'ER:. — 
 The end of the varga is here marked by in bf, after (i38 a6 ) in m 1 , 
 
 after 138®'* in hd, not at all in k. 
 
 a The word occurs in RV. iv. 30. 24, which is commented on by Yaska, Nirukta vi. 
 30, 31 ; cp. Roth, Erlauterungen, pp. 96, 97. b That is, S'B. i. 7. 4 1 , quoted by Yaska, 
 Nirukta vi. 31. 0 There is no reference to this statement in the Sarvanukramanl. 
 
 29. The steeds of the various gods. 
 
 140. The horses of Indra are Bays ( hari ), the horses of Agni 
 are Buddy ones ( rohit ) ; those of Surya are Fallows ( harit ), and 
 those of Vayu Teams ( niyut) & . 
 
 1RT hm 1 rb, fRT f, k.-^^ rWbfkrV, 
 
 hdr, m 1 (cp. in v.r. on i. 107). — ffnrlm hmh, <t»T B. 
 
 * This and the following two slokas closely follow Naighantuka i. 15. 
 
 141. The Ass a is associated ( sahita ) with the Asvins, and 
 Goats are the steeds ( vdjin ) of Pusan, but Dappled mares ( prsati ) 
 are the horses of the Maruts, while ruddy ( arum ) Cows are those 
 of the Dawns. 
 
 •^crewt fkrVPm 1 , Trwt hdr 3 , br (tho Naighantuka has TrTOT^fTOt:, 
 
 but tho before in all tho MSS. seems decisive in favour of TTtWt). — 
 
 hdm 1 r 3 , eft fk, rVr 7 , T^ff br (this is an evident substitution in 
 
 order to get a plural agreeing with ^ hm'r, B. — ^MN?T br 5 r T , 
 
165] 
 
 — iv. 144 TRANSLATION AND NOTES [-RV. iv. 32 
 
 f, ftnfWr 0 k, htn'r. — rT^lM^TR B, hdndr iliwt *TT^ 
 
 NjqWR Naighantuka). 
 
 a Cp. my ‘ Vedic Mythology,’ p. 50. 
 
 142. The steeds of Savitr are Duns (syavah ) ; the Multiform 
 (visvarupa) a is (the steed) of Brhaspati. Now these too are 
 praised with (their) deities, otherwise b but seldom. 
 
 smr hndrf, ^rr?rr rVr 6 , ^rrTr bk. — hmh, B. — 
 
 hmV, r'r 4 r 6 , ^TJfT br (°^r), f. 
 
 a Conceived as a cow ; cp. above, iii. 85, 86 (the nectar-yielding cow of Brhaspati). 
 b That is, when mentioned alone, without being associated with the gods. 
 
 143. (The god) whose weapon and vehicle appear here in 
 a laudation should be recognized as the one praised ; for that 
 (god) is in many ways the soul (< dtman ) of it a . 
 
 <J hr, 7 T hd, (no <J) fk. — f^THT^n 0 hmL, fwrer^TT 0 b, fWT- 
 
 fk. 
 
 a That is, manifests himself in the weapon or vehicle; cp. above, i. 73, 74. 
 
 144. ‘ Two small girls ’ ( Jcaninakd : iv. 32 . 23 , 24 ), the remainder 
 of the hymn a , is here called a praise of the two Bays (of Indra) b . 
 And the four (words) after it c , (viz.) vidradhe (and the rest) are 
 to be recognized as liable to phonetic combination (apragrhyani) d . 
 
 b, r, f k, Wfcftl h m 1 r 3 , VV* r 1 r 4 r 6 .— b f k r, hm 1 .— 
 
 hr, ^Tf?; TJT*TT bfkrVr 7 . — hrfk, b, 
 
 o^TRmi 0 v 2 r 5 r 7 . — hdm 1 , r, b, f^c*: f, flj^r: k.— The last 
 
 pada is repeated in f k as follows ; °i«nrprrfa (f^r: k) 11 Hld^iDr fa: 11— 
 
 The end of the varga is here marked by in hm 1 bf, and by in k. 
 
 a That is, the hymn which as a whole has already been stated (above, 137) to be 
 an Indra hymn, and of which these are the last two stanzas. b Cp. Nirukta iv. 15 : 
 aivayoh samstavah, and Sarvanukramani : antydbhydm indrasvau stutau. The list of the 
 steeds of the gods given in 1 40-1 43 is by way of introduction to the statement about iv. 
 33. 33, 24. 0 Atah, that is, after the word kaninaka in the text of iv. 32. 23. d That 
 
 is, the four words vidradhe nave drupade arbhake are to be taken not as duals, but as 
 locatives singular, in agreement with the Pada text and Sakapuni’s opinion stated by Yaska 
 in Nirukta iv. 15 (on RV. iv. 32. 23) : kanyayor adhisthanapravacanani saptamyd ekava- 
 cananiti sdkapunih. Cp. Yedische Studien, iii, p. 88, note 2 ; Oldenberg, Prolegomena, 
 p. 532 (middle). Owing to the corrupt readings of b in BD. iv. 144, Meyer, Rgvidhana, 
 p. xxvi, was erroneously led to suspect the existence of a khila after RV. iv. 32. 
 
RY. iv. 33-] 
 
 BRH ADDE V AT A y. 1— 
 
 [166 
 
 1. Deities of RV. iv. 33-52. 
 
 1. (With) ‘Forth’ (pra: iv. 33. 1) begins a group of five 
 hymns addressed to the Rbhus (iv. 33-37). Following that are 
 three (hymns) addressed to Dadhikra (iv. 38-40) ; but the stanza 
 which is at the head of the hymns addressed to Dadhikra (iv. 38. 1) 
 praises Heaven and Earth. 
 
 ^Tfw^rr hdb, ^fwnirrr 3 ! 5 , ^rfw^rt m\ f, ^rTwr^r k, 
 
 r 2 .— tj *IT hmVr, (“ITR) (pratlka of iv. 38. 1) br 6 , 
 
 WRfkr 2 . The reading ^ R (cp. iii. 37) seems to be favoured by 
 
 the Sarvanukramanl: ^TfRR ff ^rrrr^fwRn. 
 
 2. Then with indirect (parohsa) expressions (vac) and names 
 the three, Agni, Vayu, Surya, are praised in the stanza, ‘The 
 Swan dwelling in light ’ ( hamsah Sucisat : iv. 50. 5). 
 
 ^rfr dr, rn\ hb, fh (the ^ is doubtless due to that of the 
 
 preceding and the following hd, *1 br, m 1 , 
 
 •u^Rt fk.— a, °aprr b. 
 
 B 3 . In the Aitareya (Brahmana) ‘ The Swan ’ ( hamsah : iv. 40. 5) 
 is prescribed as having Surya for its deity a . Now (there follow) 
 two hymns addressed to Indra-Varuna (iv. 41, 42), then three 
 (iv. 43-45) addressed to the Alvins (beginning) ‘Who?’ (hah : 
 iv. 43. 1). 
 
 hmh, bfk, r 5 (this represents the pratlka of iv. 41. 1, — 
 
 °f^TTf 5 T r 1 r 3 r 4 r 6 br 2 , ^ hdm 1 , (!) r. — 3^ is omitted in 
 
 fk. — 3 a6 , though found in Bm 1 only, is probably original, as it is supported by the 
 statement of the Sarvanukramanl : ^TWT flt'O. Without it the varga would have an 
 odd line ; with it the varga has six slokas, like the first varga of the first and of the 
 second adhyaya. 
 
 a In AB. iv. 20. 5 this stanza is connected with the sun ( hamsa ). 
 
 4 . In the (hymns) ‘ The best’ (agram: iv. 46. 1), ‘O Vayu’ 
 ( vayo : iv. 47. 1), ‘Enjoy’ (vihi : iv. 48. 1-5) seven stanzas are 
 declared to be addressed to Vayu ; and nine are addressed to 
 Indra-Vayu, (viz.) ‘ Indra’ (indrah : iv. 47. 2-4) being three, (and) 
 ‘With a hundred ’ (satena : iv. 46. 2-7) being six. 
 
167 ] 
 
 v. 7 TRANSLATION AND NOTES [-RV. iv.57 
 
 hdm’r, faftUTTSn: 1), faftWT r 5 r 7 . fk omit 4 o6c — ^^Ab, 
 
 fk.^^T^r. 
 
 5 . * This ’ ( idarn : iv. 49), addressed to the deities mentioned 
 in it a , (and) the last couplet (10, 11) of ‘He who has propped’ 
 (yets tastambha : iv. 50) — these eight stanzas b are traditionally 
 held to be (in) praise of Indra -Brhaspati. 
 
 TTWtTnfr b, m\ hdr 3 (°H> r 3 ), fk, g 
 
 r. 
 
 a That is, Indra and Brhaspati. b That is, 49. 1-6 and 50. 10, II. 
 
 6. That a hymn, however, is addressed to Brhaspati ; the two 
 next (beginning) ‘That’ ( idam : iv. 51, 52) are addressed to Usas. 
 In the triplet ‘ Surely that king ’ b ( sa id raja : iv. 50. 7-9) 
 laudation of the function of the appointer of priests (purodhatuh) 
 is expressed. 
 
 fw g *cr fwi hm 1 b, gw % f, gw g, k, Trfw 
 
 g deg fllR r. — In most of the MSS. the syllable 7 T^ has dropped out after g, partly 
 perhaps owing to a misunderstanding of the following ; in the reading of R the 
 
 •n . 
 
 words have been transposed to normalize the metre (cp. above, iv. 102). — m 1 bfkr, 
 tit h, ntd. — gfHrrg: br, gfrvrg fk, gtrvrg hd, gfrvrrg: m 1 .-!^ m’r, 
 f, lIUniT h. — The end of the varga is here marked by ^ in hbfk, not in m 1 . 
 
 a That is, RV. iv. 50. b Cp. AB. viii. 24-26, especially 26. 2 ; also Sayana, 
 
 introduction to RV. iv. 50. 7. 
 
 2. Deities of RV. iv. 53-58. 
 
 7 . There are two hymns addressed to Savitr (beginning) ‘ That’ 
 (tat : iv. 53, 54) ; ‘Who?’ (Jcah : iv. 55) is addressed to the All- 
 gods, while that which follows (viz.) ‘ The mighty ’ ( raahl : iv. 56) 
 is addressed to Heaven and Earth. But (in the hymn) ‘ Of the 
 field ’ (Jcsetrasya : iv. 5 7) the (first) three (stanzas) are addressed 
 to the Lord of the Field, while the next stanza, ‘ Prosperously the 
 steers ’ (sunam vahah : iv. 57. 4), has Suna as its god. 
 
 Tit g ^ A, Tit T^m 1 , fTrqt =Ef r, 7T3I7qt ^ b, ^ fk. — f?f^: %^WT: 
 
 br, f fk, hdodr 3 (^J° r 3 ): the reading of the SarvanukramanI 
 
 f?rer: t^srr: has decided me in favour of the reading adopted in the text (cp. above, 
 
RV. iv. 57-] 
 
 BRHADDEVATA v. 8— 
 
 [168 
 
 iii. in). The <rj which has dropped out after fd MR, (making the pada one syllable short) I 
 have restored from the reading hm * 1 * r, brW, ^ fk. — 
 
 cl^rrrr in 1 , °3PprrT frW, f^rTCT k, b, r, hd. 
 
 8. 6una here is Vayu, Sira is Surya : (for) they say that 
 Suna and Sira are Vayu and Surya. Yaska, however, considered 
 Sunasira to be Indra a , (and) Sakapuni thinks those two (Suna and 
 Sira) to be Surya and Indra b . 
 
 g hndr, bfs. — ^«S[T rft hr, g s, b, 
 
 f, TsT^T k. 
 
 a His view, in Nirukta ix. 40, agrees not with this, but with the explanatiou given 
 in 8 a : 6unaslrau: 6u.no vayuh (6u ety antarihse), sira adityah saranat. Yaska does not 
 quote Sakapuni’s view. b This eloka is quoted by Sadgurusisya on RV. iv. 57. 
 
 * 
 
 9 . Now these two, Suna and Sira, are praised in the fifth 
 (stanza: iv. 57. 5), while there are two (6, 7), the sixth and the 
 seventh (stanzas), to Sita. The verse ( pada ) ‘ Prosperously our 
 shares’ (sunam nah phaldh : iv. 57. 8“) praises agriculture; 
 ‘Prosperously the ploughers’ ( sunam kinateh : iv. 57. 8 l ), men 
 who live by agriculture. 
 
 1 g wt A, sft g m 1 , Rft bfkr (^° b, ftp f, 
 
 fa 0 k). 
 
 10. Parjanya is here praised in the third verse (iv. 57. 8 C ), 
 while the seer pronounced the last (verse) with a desire of wealth 
 (iv. 57. 8 d ). Or (it may be said) the whole hymn praises 
 agriculture. ‘From the ocean’ (samudrdt : iv. 58) belongs to 
 the Middle Agni. 
 
 Am 1 , *pT bfkr. — m 1 , 
 
 hd, UnSHgfin; r 3 , r T r 4 * r 6 , Ttgftc bfr, cftgfR: k. — hm'r', 
 
 r 1 r 4 r 6 , RffRRiUfr bfkr. — Sffa RT hrbfk, SrfRRg- rW. 
 
 11. As mentioned in a Brahmana it is indicated as addressed 
 either to the Sun ( aditya ) or to Agni ; for it appears as an Ajya 
 hymn a ; or some speak of it as (in) praise of Waters or (in) praise 
 of Ghee, (or) as addressed to Cows, (or) to Surya b . 
 
 ’RT^R^fkrW, AmR— ndrVr 6 , RTRT WgW hdr 3 , ^T- 
 
 r, f, b. — ff Anfb, RfgEH; fkr 2 r 6 r 7 . — 
 
169] 
 
 — v. i 3 TRANSLATION AND NOTES [-RV. v. i 
 
 Am 1 , 7 TTT gf?T r, W *jfrT TT f, 
 
 T^ifTT TT k, JTTT yffa ^ *PTT b. — The end of the 
 
 varga is here marked by ^ in hm'bfk. 
 
 8 RY\ iv. 58 in AB. v. 16. 6 is stated to be the Ajya Sastra of the seventh day: 
 samudrad ui-mir . . . iti saptamasydhna djyani bhavati. (The reading of hdr 3 alludes to AB. 
 v. 16. I : yad vd aiti ca praiti ca tat saptamasyahno rupam.) b Cp. Sarvanukramani : 
 samudrad . . agneyam . . sauryam vdpam vd gavyarn vd gkrtastutir vd. 
 
 Mandala v. 
 
 3. Deities of RV. v. 1-28. Story of Tryaruna and Vrsa Jana. 
 
 12 . The Atris having dispelled the eclipse of the sun decreed 
 (drstarn) by Svarbhanu, praised Agni with the twenty-seven hymns 
 ‘ He has awoke ’ ( abodhi : v. 1-28) a . 
 
 hmVbfk, rW. — r, °WV 
 
 b, rW, k f. 
 
 8 That is, including 28, because the Apr! hymn, v. 5, is left out of account ; cp. 
 note 8 on iv. 16. 
 
 13. Traivrsna (Tryaruna), Trasadasyu, Asvamedha, Rnamcaya 
 may be observed as objects of praise in various passages in the 
 (hymns of the) Atris a . 
 
 ^ mV hd. — hdm 1 , also in bfkr 2 r 5 (where this s'loka 
 
 comes later), r. — I* bdr, M 0 1 mV — This sloka is omitted here by 
 
 B(bfkr 2 r 5 ), but occurs after 28 in the following form: 
 
 WfNT: vyh^rr: 11 
 
 m 1 (also r) has this sloka, both here with the reading of A, and afterwards with that of 
 B, viz. : 
 
 yniT "EuN'q: i 
 
 ^w^r: infNrr 11 
 
 8 The general remark made in this 6loka serves as an introduction to the story of 
 Tryaruna. I do not agree with Sieg, Sagenstoffe, p. 74, note 2 , in thinking this sloka 
 more appropriate after 28, nor in reading yffT instead of . In my text, 
 
 however, the third varga in this way has six s'lokas and the sixth only four, instead of both 
 having five. 
 
 II. 
 
 Z 
 
RV. v. i-] 
 
 BRHADDEVATA v. 14 — 
 
 [170 
 
 14. King a Tryaruna, son of Trivrsna, of the race of Iksvaku, 
 was riding in his chariot, and his domestic priest, Vrsa, the son 
 of Jana, took the horses’ reins. 
 
 AnJnfeh), fkrn(abcm), b. — *T 5 RT° MSS., * WT 0 
 
 n. — hrb, flfr fkr 2 . 
 
 a This story (14-23) . is quoted in the Nltimanjari on RV. v. 2. 9. It is also given 
 by Sayana on RV. v. 5. I, in two metrical forms, as derived from the Satyayana and the 
 Tandya Brahmana. The whole story is examined by Sieg, Sagenstoffe, pp. 64-76. Cp. 
 Hillebrandt, ZDMG. xxxiii, pp. 248 flf. ; Geldner, Festgruss an Roth, p. 192; Oldenberg, 
 SBE. xlvi, pp. 366 ff. ; Ludwig, Pg-veda, iv, p. 324. 
 
 15. The chariot, as it went along, cut off the head of a Brahman 
 boy, and the king said to his domestic priest, ‘You are guilty.’ 
 
 hndr, bfkn. — A, VTWT cT B. 
 
 16. He (Vrsa) having had revealed to him Atharvan spells 
 and having (with them) brought the boy back to life, left the king 
 in anger and betook himself to another country. 
 
 fTPj A, bfn, k. — hnJfkn, ^ ^ hr. 
 
 17. In consequence of the departure of the seer, the heat of 
 his (the king’s) fire also disappeared, for none of the oblations cast 
 on the fire were (any longer) cooked. 
 
 hm 1 r 3 fkr 2 r 5 r 7 n(ab), b, r, ^RTITT^ u(c). — 
 
 Ab, ^ fk, r 5 r 7 n. — TTHsTTfa hndrbfkrV, RTRTfa r'r 4 r 6 . — hm’r, 
 
 Jr 4 !- 6 , fkr 2 , cTR^f^ b, ^T^Tf^T r 6 n. — flWTT hdJrV, 3 PT 3 lf*T 
 
 m 1 , b, fkr 2 , r 6 n. — The end of the varga is here marked by ^ 
 
 in hbf, not in m 1 k. 
 
 4. Story of Tryaruna (continued). 
 
 18. Hence the king distressed went to Vr£a Jana, propitiated 
 and brought him back, and again made him his domestic priest. 
 
 hbfkn, wanting in r. — cTJ^hm 1 r 3 r 5 r 7 n, Wf^b, rf (?) f, "TT*! k, ^ r. — 
 
 bm'r, bfkn. hdr, ^TT WT«T m 1 , fkn, b: the 
 
 SarvanukramanI and the Tandya Brahmana have the form qTTT "5TT*B (see Max Muller, 
 RV. 2 vol. ii, p. 35, near bottom). Mitra, however, has the marvellous note: q *TR- 
 
 (sic). 
 
171 ] 
 
 — v. 23 TRANSLATION AND NOTES [-RV. v. 2 
 
 19 . Vrsa being propitiated sought for the heat a of the fire in 
 the king’s house, and he found a PisacI as a wife of the king. 
 
 R br, TTOWt R hd, TTRWt (no R) m 1 , n, R RtTI f, R Rrft k. 
 
 m 1 , bdr, f«3RpfTR; b, fc|3>^TR, fk. — fwpsft' <TT r 3 br 5 r 7 , 
 
 fWrflnTT f, ftnrr^t' ^ r, W hd, frnrTf^ m 1 . 
 
 s I take this word (haram) for the neuter word haras, ‘ heat,’ irregularly used as a 
 masculine. Sieg, p. 68, regards it as another word ( hara , masc.), meaning ‘ robber ’ (Rauber). 
 This does not seem likely, especially as haras again occurs (in 21) in the sense of ‘ heat.’ 
 
 20 . Having seated himself with her upon the cushion on 
 a stool, he addressed her with the stanza, ‘ Whom do you here ? ’ 
 (kavi etam tvam : v. 2. 2). 
 
 faw: hm 1 r, fRR%: b, tWR: f, fRTTR: kn. — Wli hm 1 bn(ab), ^TTR^IT f, 
 RTR RTT rn(c), k. — c«j-d 1 hndr, ^ b, ^ r 5 n, 
 
 k, cR f. 
 
 21. Speaking of the heat (haras) in the form of a boy a he 
 addressed her (thus). And when he had uttered the (stanza) 
 
 ‘ Far with light’ (vi jyotisd : v. 2. 9) the fire suddenly flamed up, 
 
 3T: Wrbfkn, dr 4 ! 6 . — ^lr 2 n, WR^bfk, |I^hdr, 
 
 a Sieg, Sagenstoffe, p. 70, note 1 , compares agni kumdra, giving references. 
 
 B 22. repelling (saliamana) him who approached and illuminating 
 what was (already) bright ; 
 
 and it burned the Pi£acl where she sat. 
 
 22 a& is in B only (bfkrVr 7 ). — RRIRTni fr 2 r 5 r 7 , RRTRT'd bk. — TfRlTTRf«l 
 
 r 2 r 6 r 7 , b, f k. eft * hdr, (TIR m 1 , eft g bkn, R g f. 
 
 hbr, RR ''TlMly^TT f, RR RR fRRIT n(c), RR RR Bid fTT n(abra). — 
 The end of the varga is here marked by 8 in bfk, not in hm 1 . 
 
 5. References to RV. v. 2. 2, 9 in other works. Deities of RV. v. 29-40. 
 
 23 . This couplet a is mentioned (pardmrsta ) in the Brahmana 
 of the Bhallavins : 
 
 B such is the Yedic passage ( sruti ) (quoted) in the work entitled 
 Nidana of the Samavedins b ( chandoga ). 
 
RV. v. 2—] 
 
 BRHADDEVATA v. 24— 
 
 [172 
 
 WTTWfwrW% b, A WraTfiT^T^nfr fkr 2 , JTTsfftsTr^Pr hndr, 
 
 n(c), n(ab), »TslfasnW% n(h), WTWTft^TW% n(g). — 2 3 c<i 
 
 is found in B and m 1 only, being wanting in A. — ?f 7 T ^Tr\: bfmR, k, 
 
 n. 
 
 a That is, the two stanzas v. 2. 2 and 9. b That is, the Nidana book contains 
 a quotation mentioning these stanzas from the Bhallavi Brahmana. If the Nidana-sutra 
 is meant, the quotation in question cannot be traced in the published text : see Sieg, 
 Sagenstoffe, p. 65. 
 
 24 . The mention (of them) is probably ( bhaved eva) with 
 reference to this hymn (as a whole) ; for exoteric ( bdhya ) a 
 formulas are to be found enjoined by the requirements ( drsta ) of 
 a ceremonial rule ( vidhi ). 
 
 lim'r, b, fk. — hndr, bfr 2 r 6 r 7 , 
 
 k. — *rrc*lj 3 |*n ff Am 1 , bfk, ff r(rVr 7 ?): this looks as if 
 
 two syllables had dropped out in B, and JT«^T had been supplied in some of the MSS. 
 from the following line (srr^r% *Tnrr). — Am 1 , faftrai^T r, 
 bfk. — Am'k, bfr. 
 
 a That is, a Brahmana sometimes applies mantras from a Veda other than its own, 
 if the ritual necessitates their use. I am, however, very doubtful about the emendation 
 bahyah, which may entirely vitiate the sense of the line. 
 
 25 . Formulas (thus) appear in a Brahmana pointed out in 
 a particular passage ( ekadeSa ) : so the Apr! stanzas of Jamadagni a 
 and the stanzas relating to the drops of ghee ( stokiya ) b in the 
 Aitareya. 
 
 hm 1 r, fk, b. — m 1 , 
 
 dr 4 ! 6 , h, *J*TTfTR: r, srRRpraft r 3 , 
 
 Wnft^ f. — ^NfarP^hm 1 , ixftcfan^r. 
 
 a That is, RV. x. no, quoted in TB. iii. 6. 3 1 as well as in VS. xxix. 25 ; cp. above, 
 ii. 156, and below, viii. 37. b RV. i. 75 and iii. 21, quoted in TB. iii. 6. 7 1 as well 
 as in AB. ii. 12. 3, 6 (cp. commentary, Aufrecht, p. 258). 
 
 26 . Now the fifth hymn here is (made up of) the Apr! stanzas 
 ‘To the well-kindled’ (susamiddhclya : v. 5. 1). The stanza 
 ‘Thereon’ (edam : v. 26. 9) is optionally (yd) a addressed to the 
 All-gods, and the last (stanza) in the last hymn but one b (v. 27. 6) 
 is addressed to Indra-Agni. 
 
173] 
 
 — v. 3 o TRANSLATION AND NOTES [-RV.v.40 
 
 fkr, b, hdm 1 , rVrV. — ^ ^ hm'r, ^llUnj B. 
 
 U^Af, ft^kr 8 , q^b, TJrT^ r. — qT ^n? 7 T r, qf(?n hfb, qT<?n k. 
 
 a The SarvanukramanT has antya lihgoktadevata, but the commentator Jagannatha 
 explains: antya vaiivadevi va. b Cp. above, v. 12. 
 
 27. There are twelve hymns addressed to Indra (beginning) 
 ‘Three’ ( tri : v. 29-40) ; but here Usana is praised with the verse 
 ( pada ) ‘Usana’ (utctna : v. 29. 9 0 ) and also with that (which 
 begins) ‘ When together to you two’ ( sam ha yad vam: v. 31. 8^). 
 
 *^TfW m 1 , hdr, W b, f, ^T^T- 
 
 r 5 r 7 . — Amh 2 , ^ bfkr. — ^ lindr, ^ 37 %frT bfk. — TT^T 
 
 * ^ ^ A, tn^r * S W B (trtwi: r 6 r 7 ). — The end of the 
 
 varga is here marked by M in bfk, not in hdm 1 . 
 
 6. Atri’s praise of gifts. 
 
 28. And in the (stanza) ‘ O Indra and Kutsa ( indrakutsa : 
 5. 31. 9) Indra is praised with Kutsa ; and in the five stanzas 
 ‘ When thee, 0 Surya ’ ( yat tvd surya : v. 40. 5-9) the feat of the 
 Atris is celebrated a . 
 
 a After this B (bfkr 2 r 5 ) and m 1 add the sloka which in A forms an introduction 
 to the story of Tryaruna (see note on v. 13). 
 
 B 29. In a the (hymn) addressed to Agni, ‘ With a wagon ’ 
 (anasvantd : v. 27), the seer Atri himself, pleased with his gifts, 
 proclaimed these (kings) b as royal seers 0 , so say some (authorities). 
 
 ^f^bfkr, br, TTWT^m 1 , TJWT^fk. 
 
 a The following seven and a half s'lokas (29-36 06 ) are not found in A. b Refer- 
 ring to the four kings mentioned in v. 13, which in B immediately precedes the 
 present sloka. Rnamcaya, however, does not appear in this hymn (cp. below, 33). 
 0 This must mean that Atri merely introduces the subject of their gifts to him, but that 
 the three kings are the seers of the hymn as a whole, according to the view of some 
 authorities. According to the main statement of the SarvanukramanT the three kings are 
 the seers of the hymn ; and according to the ArsanukramanT, v. 13, 14, Tryaruna and 
 Trasadasyu are the seers of v. 27. 1-3, and As'vamedha of 4-6. 
 
 B 30. There also appears (here) a prayer to Agni a on their behalf 
 (ebhyah) in consequence of (their) request ( adhyesandt ) h . Ten 
 
 thousand, three hundred and twenty kine°, 
 
RV. v. 40 -] 
 
 BRHADDEVATA v. 31 — 
 
 [174 
 
 r, ^fhcwiiNft b, w^rNniNt fk, wiRWTtfafr m 1 . — 
 
 br, fq m’k. — f^TClfTT b, f^fTT: ndrfk. 
 
 * In RV. v. 27. 1, 2, 3. b That is, to the seers to officiate for them; the 
 
 reference is probably to RV. v. 27. 4. 0 Cp. RV. v. 27. i, 2 : dasabhih sahasraih . . . 
 
 iatd ca vimsatim ca gonam. 
 
 B 31. (and) a golden wagon with two oxen a , king Tryaruna gave 
 to Atri. And A^vamedha (gave) a hundred oxen, Trasadasyu 
 much wealth. 
 
 fm\ k, b. — r, b, fk, 
 
 m 1 . — m 1 , fkr, b. — ^rw m 1 , ^rwr fb, ^Pr^i k, 
 
 r (RV. v. 27. 5 The end of the varga is here marked by $ in bfk, not 
 
 in m 1 , nor of course in hd. 
 
 a Cp. RV. v. 27. 1 : onasvanta . . gava. 
 
 7. Rn amcaya’s gifts to Babhru. Deities of RV. v. 41-51. 
 
 B 32. Others say that he (Atri) addressed this hymn to the 
 kings, for one cannot give to oneself a , (and) the seer received 
 (the gifts) from (each) king. 
 
 WR r, in 1 , WW bfk. — ^JTWT ff 
 
 I f^rTT(?H r. — r, 
 
 bm 1 , mwt ff k, 
 
 m 1 , f, 
 
 a This alternative view, that Atii is the seer of the whole hymn, is stated on the 
 same ground by both the Sarvanukramanl ( ndtmatmane dadydd ili sarvasv atrim kecit) 
 and in the ArsanukramanI (v. 14, 15): ‘or Atri Bhauma alone is here the seer; for in 
 the act of giving (read danakriyayam ) one and the same person cannot be proclaimed (na 
 sasyate) as both giver and receiver.’ Cp. Sadgurusisya, p. 115 . 
 
 B 33. Rnamcaya chose the seer Babhru a , son of Atri, to officiate 
 as priest at a Soma sacrifice in which a thousand sacrificial fees 
 were bestowed. So he (Babhru) sacrificed for him (Rnamcaya) b . 
 
 ™, UllrtU 1 ! 4 ) faijfM b, 
 
 WR f. — *tSW?TP 3 RI<l rn, bfkm 1 . 
 
 a GaurTviti (the reading of bfm 1 ) cannot be right, as he is tho seer of v. 29, while 
 the hymn in question is v. 30 (see 36), in which Rnamcaya and Babhru are mentioned 
 together (v. 30. 14); cp. Sarvanukramanl on v. 30: babhrur : rnamcayo ’py atra raja 
 stutah. b 33-36“^ are quoted in the Nitimanjan on RV. v. 30. 15. 
 
— V. 37 TRANSLATION AND NOTES [-RV.v .41 
 
 175] 
 
 B 34. And the king of the Rusamas 4 ( ran&ama ) gave him 
 four thousand four hundred (cows) b and a golden caldron c 
 ( mahdvlra ). 
 
 ^ ftrt n, fftpfr fk, Tuft Ttapfr b, fT^nprr r, ^ r t 
 
 cT^TH^r m 1 (cp. note *). 
 
 a Cp. RV. v. 30. 14 : rnamcaye rajani ruiamdndm. b Cp. RV. v. 30. 12 : gavdm 
 catvdri dadatah sahasrd rnamcayasya. 0 Cp. RV. v. 30. 15: gharmah . . taptah pra- 
 
 vrje . . ayasmayah. 
 
 B 35, 36. And he received golden caldrons 4 for the Pravargya 
 rites. And having received (them), the seer as he went along 
 was questioned on the way by the Middle Agni as well as by 
 Indra b ; and he related (all) this with the four (stanzas) ‘ This good ’ 
 (bhadram: v. 30. 12-15)°. 
 
 The next eleven d (hymns) after this (beginning) ‘ Who pray of 
 you two ?’ ( ko nu vam : v. 41-51) are addressed to the All-gods. 
 
 mV b, fkr. — mVr, b, 
 
 RfrTpi ufvr fk. — 36. TT^fbmV ^kn. — °^Tf^T W° r, XJcfiT® b, 
 
 W° f, °^T% 3 iT 0 hr 1 . — hmV mjflU g bfkr 6 r 7 . — The end of 
 
 the varga is here marked by 'O in dbf, not in ndk. In A the varga would have only 
 one line. 
 
 a Mahdvlra, otherwise gharma, is a kettle for heating milk at the Pravargya or 
 introductory ceremony of the Soma sacrifice. b This is to explain how Agni is 
 
 addressed in stanzas 12, 13, 15 of RV. v. 30, which is a hymn addressed to Indra. 0 That 
 the preceding passage (29“36 a6 ) belonged to the original test of the BD. is, in the first 
 place, supported by the fact that it must have been known to the author of the Sarvanu- 
 kramanl ; for the remark ndtmatmane dadydt is clearly borrowed from 32 c (alma lii natmane 
 dadydt) while the words sarvdsv atrim kecana are probably due to 32° 6 ( rajhah prati ca 
 tat suktam babhasa iti kecana). In the second place, the four vargas 6-9 have, in hd, 
 only six s'lokas (instead of the normal number, twenty), and yet the end of the ninth 
 varga is indicated in the same place (after 43 d ) and with the same figure in hd as in b. 
 d Cp. SarvanukramanT : vaisvadevam vai tad (vai = §, tad=. 6 ). 
 
 8. Detailed account of RV. 41-43. 
 
 37. (Then come) ten (hymns) addressed to the Maruts 4 
 (beginning) ‘Forth’ (pra : v. 52-61). Ila, however, is praised in 
 the stanza ‘To’ ( abhi : v. 41. 19). 
 
RY. v. 42-] BRHADDEVATA v. 38— [176 
 
 B In the third stanza ‘Up’ (ut : v. 42. 3) Savitr (is praised), 
 Saunaka said. 
 
 JlffT <J ^rTT r, irfd'dbl^^R g ^pTT m 1 , g *bgrrr 
 
 hd, g ^ngm r 3 , irrftwrfa ^ ^tt br 2 r 5 r 7 , srfterrfa ^ 
 
 f. — 37 ci in Bm 1 only. — g^T^t m 1 , r, f^Tt^TRTf 
 
 +lR'dl sft*T 3 fit i® the whole line in f, and fs((fl^|<b in b. 
 
 a Cp. SarvanukramanI on v. 52 : marutam ha tat (ha — 4, tat = 6). 
 
 38 . The triplet ‘Invoke’ (upa : v. 42. 7-9) is addressed to 
 Brhaspati ; the next stanza (v. 42. 10) is addressed to the Maruts ; 
 ‘Pi •aise him’ ( tam u stuhi : v. 42. 11) is addressed to Rudra. 
 But in the stanza ‘ Forth the fair praise ’ (pra sustutih : v. 42. 
 14 ), 
 
 hm 1 bfk have no *fr (the pratika of v. 42. io), which makes the first pada one 
 syllable short : I conjecture that g has dropped out before g^r. The reading of R, 
 *fr, makes the first pada end in the middle of 
 g A, fkr, b. 
 
 B 39 . the deity is variously stated by Saunaka and other teachers. 
 Sakapuni (considered) Ilaspati, Galava Parjanya-Agni, 
 
 39 ® b is found in bfkm 1 only: there is no reference to it in R (though some of his 
 MSS. must have it). — "f^T ndk, bf. — * 3 oWfa: hd, r, {^'<9 ft m 1 , 
 
 TWfa fk, b. 
 
 40 . Yaska 0 - thought Pusan, Saunaka Indra to be praised, 
 Bhaguri Vaisvanara. ‘This’ (esah : v. 42. 15) is addressed to 
 the Maruts; ‘Together’ ( sam : v. 42. 18) is addressed to the 
 Alvins b . 
 
 wrf^t Am 1 bfk, r. 
 
 a RV. v. 42. 14 is not commented on in the extant text of the Nirukta. b The 
 SarvanukramanI gives no details about RV. v. 42 except on stanza 11 : ekaduil raudri. 
 
 41 . ‘Adhvaryus’ ( adhvaryavah : v. 43. 3) is addressed to 
 Vayu ; ‘The ten’ (da&a: v. 43. 4) is addressed to Soma, while 
 that which follows (v. 43. 5) is addressed to Indra. 
 
 B The following (6) ‘ They deck ’ ( anjanti : 7) (praise respectively) 
 Agni (and) the Kettle (pharma), and the stanza ‘ Hither ’ (acha : 8) 
 praises the Asvins. 
 
177 ] 
 
 — v. 44 TRANSLATION AND NOTES [-RV. v. 44 
 
 RTT ^ *IT hrn'r, rV, ^ b, *fTfa ^ f, 
 
 *TTfa ^ k (WTfa % is the pratlka of v. 43. 5). — ndb, Vlff fkr. — RTT~ 
 r, RTT^T*W° bfk, R^TWfFT m 1 . — 41^ in Bm 1 only. — Tbo ond of the varga is hero 
 marked by c in bfk, not in hdin 1 . 
 
 9. Deities of B.V. v. 43 (continued), 44, 45. 
 
 B 42 . ‘Forth’ ( pra : v. 43. 9) (praises) Vayu and Pusan. In 
 the first hemistich (of) ‘Hither’ (a: v. 43. io al ) Agni is here 
 mentioned, and in the second (io cd ) the celestials ( divaukasah ) a 
 are praised. 
 
 iTfcT TT r, TTfrT TT b, R7T TT fk, R rP3TO: m 1 . — b, tp*T!T f, 
 
 ■«n4'4 1 k, m 1 , r. — *rj?TT Tjf^T r, bfk, 
 
 m 1 . — This sloka is found in Bm 1 only. 
 
 a This probably means the All-gods (cp. iv. 62) : the expression in the text of RV. 
 v. 43. 10 is viioe marutah. 
 
 43 . ‘Hither’ (d : v. 43. 11) praises the Middle Vac, then 
 another (12), Brhaspati a , 
 
 B ‘ The higher one ’ ( jydyamsam : v. 44. 8) praises the Sun 
 (aditya). Vayu is here spoken of (in) ‘Forth to you’ (pra vah : 
 v. 44. 4). 
 
 43° 6 in m 1 follows 45° 6 . 
 
 a The Sarvanukraman! gives no details for v. 43. 
 
 B 44 . ‘Him as of old’ (tam pratnathd : v. 44. i) a is addressed 
 either to Soma (or) the Gods, or Indra, (or belongs) to Prajapati. 
 Kausltaki himself b has spoken of this (hymn) as one in which 
 the All -gods are indirectly addressed ( paroksa ). 
 
 *rr m r, m fk c^rr k), m b, 
 
 *TT TT m 1 . — -Rorm^: bfkr, m 1 . — RlpftrTfa: br, ^^1% fk. 
 
 a There is no statement about this stanza in the Sarvanukraman!. b That is, 
 Kausltaki Brahmana xxiv. 9, where it is stated that three hymns, RV. i. 122; v. 44; 
 i. 1 2 1, which are indirectly addressed to the All-gods (and, not having any deity specified, 
 belong to Prajapati) are inserted in place of others : prajapatydny aniruktuni paroksa- 
 vaisvadevany avadhiyante. 
 
 II. 
 
 A a 
 
BRHADDEVATA v. 45— 
 
 RV. v. 47-] 
 
 [178 
 
 B 45 . Among these it is spoken of as the third a : after it comes 
 the (hymn) ‘ I invoke the gods ’ ( devan huve : x. 66) b . 
 
 In the couplet £ The Spouses of the Gods ’ (devanam patnih : 
 v. 47. 7, 8), the spouses of the gods are praised. 
 
 WU Ti HT^bfk, Tt HTT m 1 . — ^hmh, °ftfa ^ bfk. — The end 
 of the varga is here marked by Q. in hbf, not in m J k. 
 
 a That is, I suppose, according to its position in the RV.: it is second in the order 
 in which the Brahmana enumerates them (see above, 44, note a ). b That is, KausI- 
 taki afterwards (in xxiv. 9) enumerates three hymns which are directly ( pratyaksam ) 
 addressed to the All-gods, viz. RV. x. 65 ; x. 66 ; x. 36 : x. 66 corresponding to v. 44. 
 
 10 . Deities of RV. v. 51 - 60 . 
 
 46 . And with three a of the four b (beginning) ‘ This ’ {ay am : 
 v. 51. 4-7) Indra-Vayu are praised, while ‘0 Vayu, come’ {vdyav 
 d ydhi : v. 51. 5)° (praises) Vayu (only) d . With the stanza ‘The 
 car’ ( ratham : v. 56. 8) is here praised RodasT, whose (husbands) 
 the Maruts — she being the spouse of the Rudras e — are praised 
 (in the whole hymn) f . 
 
 hdm 1 , b, r, 4Tg gWTfTT f, TTg k. — 
 
 gxTT fk, b, gprr r, m 1 , 7R hd. — W br, WT fkd, Ir^hm 1 . — Instead 
 
 of this tristubh dr 4 r 6 have a s'loka, which m 1 has in addition to it: 
 
 *nff [t] trj 2 jyj f^r 3 g 11 
 
 1 o-g^m 1 , ®g r 1 r 4 r 6 . 2 m\ crrgffrft^ I^T rVr 6 . 3 T$ 
 
 4 _6 
 
 r r r . 
 
 a For tisrbhih. b For catasrnam. The iti should follow ayam, not caturnam. 
 
 0 Here R has in connexion with his corrupt reading rkkaiti one of his marvellous references 
 to the RV. (vii. 37. 4, where the word rkva occurs). d The SarvanukramanI makes 
 
 no statement about these stanzas. 0 Cp. 47. f The SarvanukramanI has no 
 
 statement about this stanza. 
 
 47 . But in the (stanza) ‘ Hither, O Rudras ’ {a rudrdsah : 
 v. 57. 1) the host of the Rudras is praised". Now this is the 
 name of the host of the Maruts : they are called Rudras. 
 
 Abk, °#ri *ft*T f, m 1 , r. — gjrTT: A, B. 
 
 a There is no reference to this stanza in the SarvanukramanI. 
 
— V. 50 TRANSLATION AND NOTES [-RV. v. 61 
 
 179] 
 
 48. Now that Agni and this, (viz.) both the middle and the 
 
 terrestrial Agnis, are praised with the Maruts in the (stanza) 
 
 ‘0 Agni, with the Maruts’ (ague mavudbliih : v. 6o. 8) a . 
 
 ndbrV, fk, hd, r. — ^ftm F*° hdr, bf, 
 
 ^TR 0 i 5 r 7 . — 48 c<1 in the text follows the reading of Am 1 ; in B (also m 1 ) the line 
 
 has the following form : 
 
 3%$^ tcfcjfa Snspft |% (b, |% ndfkr) 1 
 
 a Or according to the reading of B : In the triplet “ Whether in the highest ” 
 
 ( yad uttame : v. 6o. 6-8), and in “ I praise Agni” (tie ’ gnim : v. 6o. i) in a hemistich (in 
 each of these four stanzas), being (thus) addressed in (altogether) two stanzas ’ (dvrne : 
 i.e. i ab , 6 e<J , 7 at> , 8 aft , Agni being mentioned in these four hemistichs ; but Vaisvanarais also 
 mentioned in 8 , so that this statemeut would not be quite correct). The Sarvanukramani 
 has: agneyam ca v a, i.e. the Maruts, or the Maruts and Agni. 
 
 B 49. Vac (may be) middle, all female goddesses (striyah) 
 (may be middle), and every male (deity may be) middle, as well as 
 all groups ( gana ), (such as) the Maruts, respectively according 
 to their different qualities a . 
 
 m'r, JTTWflT b, HT fk. — This sloka is not found in A, but in Bm 1 
 
 only. — The end of the varga is here marked by ^0 in bfk, not in hd ; in nr 1 it is marked 
 after (48®), after which that MS. adds the B form of 48 c<i . 
 
 a This general remark is evidently suggested by the preceding sloka where the middle 
 Agni, as specially connected with the Maruts, is distinguished from the terrestrial Agni. 
 
 11. Story of Syavasva. 
 
 50. There was a royal seer famous by the name of Rathaviti 
 Darbhya. That king being about to sacrifice went to Atri and 
 propitiated him a . 
 
 all MSS. and n, Sarvanukramani, Sadgurus'isya, n(gh); cp. Max 
 
 Muller, BV. 2 vol. ii, p. 45. — SR: hmfins, bfkrVn(gh). — hds, 
 
 m 1 , n, br, fk. 
 
 a This story is quoted in the Nltimanjari on BY. v. 61. 17, and by Sadgurusisya on 
 BV. v. 61, with the omission of occasional s'lokas, from here to the end (50-79). Sayana, 
 introduction to BY. v. 61, tells the story in another metrical form. Sieg, Sagenstoffe, 
 pp. 50-64, treats of the story as a whole ; he also states the relation of its various forms, 
 p. 51, note 3 . 
 
RV. v. 61] 
 
 BEHADDEVATA v. 51 
 
 [180 
 
 51. And making known his identity and the object he had 
 in view, as he stood with folded hands, he chose the seer 
 Arcananas, the son of Atri a , to officiate as (his) priest. 
 
 hndrns, bfkr'V. — °f%: fkr, “fa lim 1 bs. 
 
 a Sayana on RV. v. 61 speaks of him as atri-kula-nandana. 
 
 52. He, accompanied by his son, went to the king for the 
 performance of the sacrifice. Now the son of Arcananas, Atri’s 
 son, was Syavasva, 
 
 hndfrs, bkn. hm l r, JBTOTWt 0 f, Il^lWI 0 s, 
 
 n. — 5a cd is omitted in bd^r 6 . 
 
 53. who had been gladly taught by his father all the Vedas 
 with their members ( anga ) and subordinate members ( upahga ). 
 Then Arcananas having gone with his son, performed the sacrifice 
 for the king. 
 
 This s'loka is omitted in b and dr 4 r 6 . 
 
 54. And as the sacrifice was in progress, he saw the illustrious 
 daughter of the king. The thought occurred to him that the 
 princess might become his daughter-in-law. 
 
 ^ hdm 1 rbfkn, Sadgurusisya (one MS. 
 
 55. Then the heart of £yava 6 va too became fixed on her ; and 
 so he said to the institutor of the sacrifice : ‘ Ally yourself with 
 me, O king.’ 
 
 55° & is omitted in b and r 1 r 4 r 8 , while the whole s'loka is repeated in m 1 . — The end 
 of the varga is here marked by in b, not in hdm 1 fk. It is marked by ^ in h (not 
 in d) after HTIR1 (59 & )» and after 58 in f. 
 
 12. Story of Syavasva (continued). 
 
 B 50. The king wishing to give his daughter to Syavasva, said 
 to his royal consort : ‘ What is your opinion ? I (desire to) give 
 the girl to Syavasva. 
 
— V. 59 TRANSLATION AND NOTES [RV. v. 61 
 
 181] 
 
 ^ TIcWtf Sadgurusisya, n (and, I believe, m 1 , but I liavo not specially noted the 
 
 reading of that MS.), 7T *1^ fk, ^ tpfftTf r. 56-58 (threo and a half slokas) are 
 
 wanting not only in A but in b. That they were an addition to the original text of the 
 BD. is also indicated by their general character, by their being unnecessary to the nar- 
 rative, and by the fact that without them the varga would have the normal length of five 
 slokas. But that they were a comparatively old addition is proved by Sadgurusisya having 
 them. 
 
 B 57. For a son of Atri a would be no contemptible ( adurbala) h 
 son-in-law for us.’ She on her part said to the king: ‘I have 
 been born in a family of royal seers ; 
 
 m'fkrs, n. 
 
 s Strictly speaking, ‘a grandson of Atri,’ according to the correction of the Nlti- 
 mafijari MSS. b As the MSS. do not use the avagraha, durbalo is ambiguous in form, 
 but the context shows that it stands for adurbalo. 
 
 B 58. one who is not a seer should not be our son-in-law ; this 
 (youth) has not seen formulas. Let the girl be given to a seer : 
 she would thus become a mother ( ambd ) a of the Veda; for a 
 (certain) seer b regards one who sees formulas as a father of the 
 Veda c .’ 
 
 m 1 n s, fkr. — cfT m 1 rn, all MSS. of Sadgurusisya but two (which 
 
 have tWT TT), Wf f, TT k.— WT m 1 fkrn, three MSS. of Sadgurus'isya, 
 
 four MSS. of Sadgurusisya. — ?, fkm 1 , rn. 
 
 a This emendation, which I made in Sadgurusisya (in 1886), still appears to me the 
 only possible one. b Vasukarna; cp. my explanatory note on Sadgurusisya, § 1. 3, 
 
 p. 177. Sieg, p. 52, note 2 , would read rsim mantradrsam, but the two words in 
 agreement would be tautological. 0 Cp. .Sadgurusisya, p. 58, note u . 
 
 59. The king, after conferring with his wife, refused him 
 (saying), ‘ No one is worthy to be (our) son-in-law who is not 
 a seer.’ 
 
 * hndr, Jrr^rrreT r 2 r 5 r 7 , f, HUffaTO k, U ” ^ b; 
 
 the whole line in Sadgurusisya runs : Tfa wr i. — 
 
 hm'r 3 !, «ff *T brn, «ft fk. 
 
RV. v. 6 1] 
 
 BRHADDEVATA v. 60— 
 
 [182 
 
 60 . The seer, being rejected by him, returned, when the 
 sacrifice was over ; but the heart of Syavasva returned not from 
 the girl. 
 
 hrs, ^ ^1% m 1 , bfkn. hdm 1 , ^TTSlf bfkrns. 
 
 J^cf m 1 rns, %cj bd, ^ ^ fkrW, ^ b. 
 
 61 . So these two returned ; they both met 
 B Sasiyasi and Taranta and king Purumllha. 
 
 fTrreft Am 1 , cTfTCJ rft bn, <TcRJ fk, rTrT: ^rft r 2 r 5 r 7 . — r, 
 hd, Bn. The emendation is based on the reading of B, on the 
 
 necessity of a dual middle form, and the assumption that in A the second (T dropped 
 out, and that f^T^ 0 became corrupted to as a gerund seemed required 
 
 for the construction, and is often used thus (see index of words sub voce asu). 
 
 Then °JTT«(^T 0 became rTT^cTT^ 0 , which is very pleonastic after ; the causative for 
 the simple gerund is also clearly wrong. — •pf%^Tf»T 0 b, n, WlWffi 
 
 fk, rrr%<TRf*r° hdm 1 r. — 6i afe is altogether different in Sadgurusisya. — 6i <d is found here 
 in m 1 bfkn; in A this line appears at 8o cd , where it is repeated in m 1 . — 6i cd is not in 
 Sadgurusisya. 
 
 62 . Now the two kings Taranta and Purumllha were seers, 
 sons of Vidadasva. These two kings themselves paid homage 
 to the two seers. 
 
 m, fk, b,%^f^fT Am 1 : the SarvanukramanI has 
 
 ; the form of the name in the RV. is , while is not found 
 
 elsewhere. — gtpft m 1 br, lirV^k, gxrfTT f. 
 
 63 . And the king (Taranta) showed the seers son to his royal 
 consort ; and with Taranta’s approval she gave manifold wealth, 
 
 hmb, % ftR bfkr 2 r 5 n. — <7T*fTT*J*TrTT Am 1 ("^ hd), rTt/rTT^p^r 
 
 bfk. — mbkrns, hd, b . — The end of the varga is here marked 
 
 by ^ in bfk, not in hdm 1 . 
 
 13. Story of Syavasva (continued). 
 
 64 . goats and sheep, cows and horses, to Syavasva, did Sasiyasi. 
 B Father and son, (thus) honoured by the institutors of the 
 sacrifice, went to their hermitage to Atri. 
 
— V. 71 TRANSLATION AND NOTES [RV. v. 61 
 
 183] 
 
 B 65. And they saluted Atri, the great seer, of brilliant splen- 
 dour. (But) Syavasva thought : ‘ Because I have not seen (any) 
 formula, 
 
 B 66 . I have, alas ! not obtained the maiden beautiful in all her 
 limbs. Could I hut become a seer of formulas, my joy would 
 be great.’ 
 
 °^T ! T^ m’fk, °Trf*WT r, rff Sadguruaisya. — r, Sadguiusisya, 
 
 m 1 , ^ ^ fk. 
 
 B 67. To him as he thus reflected in the forest the host of the 
 Maruts appeared. 
 
 He saw standing at his ( dtmanah ) side, quite (iva) similar in form 
 
 Andbfkr 2 , 
 
 in the NltimanjarT. 
 
 H ms. — 64 cd - 6 ’] ai are not found 
 
 68 . and equal in age, the Maruts, with gold on their breasts. 
 Seeing the gods similar in age, with the figures of men, 
 
 68 * d is not found in Sadgurusisya. 
 
 69. Syavasva, astonished, then asked the Maruts, ‘Who are 
 ye?’ (ke stha : v. 6 i. i). Then, however, he became aware that 
 they were the divine Maruts, the sons of Rudra. 
 
 ^ %f7T hd, bfkr. — A, 
 
 70. Having observed (this), he also praised them with the 
 (stanzas) ‘They that ride’ ( ya Im vahante : v. 6 i. n). For the 
 seer considered it a great transgression on his part, 
 
 T<Srrf»T^fT rWr 6 , hdm 1 , fT s, bfrk. — 
 
 rTTWr bdr, rTT^Tcf: b, rTT^rT: fk, cTTffa: s. — rs, b, 
 
 hdm 1 fk. rT ?, hd, m 1 (I have not noted whether 
 
 or ^f^), bfkr. 
 
 71. that, as soon as he had seen them, he did not praise them, 
 and that he asked them, ‘ Who are ye ? ’ Being praised and being 
 delighted with their praise, the sons of Prsni (the Maruts) as they 
 went along, 
 
RV. v. 61— ] 
 
 BRHADDEVATA v. 72— 
 
 [184 
 
 ^Wfkr, ^TT^rVr 6 , ^Rhdm 1 , ^ b. — bfkrs, ^TRI A. — 6 g cd , 7o,7i a6 
 
 omitted in n. — «sJrtjT rT^TT hbfk, I *IT ndr. — 7i cd omitted in Sadgurusisya. — The 
 end of the varga is here marked by ^ ndbfk, not in hd. 
 
 14. Story of ilyavasva (continued). 
 
 72 . taking off the gold from their breasts, gave it to him. 
 Now a when the Maruts had gone thence, the illustrious SyavaSva 
 
 hm 1 r, S, ^ r 5 , 
 
 fkr 2 n, b. The line in Sadgurusisya runs: '"tR 1 ^ JRcft 
 
 rf^T hm'r, bkn, cT^^T f.— ^?T- 
 
 W: nss, 7 J JTfT^flTT: hndr, B. — Sadgurusisya has an additional line after 
 
 > ]2 ab , and Sayana another after "]2 cd . 
 
 a Sayana on RV. v. 61. 17 quotes •j2 cd - , jg ab . 
 
 73 . went in thought to the daughter of Rathavlti. He only 
 just ( sadyah ) a seer a , wishing to declare himself to Rathavlti, 
 
 * ^ hdrk, Sadgurusisya (w 1 ), ^ ^ f, ^ b, 
 
 TTTf^rlf^n. — HTO^A b, ^^TRb, ^Rk.^T (w) f, f^^rs. 
 
 a Sieg, p. 53, note 7 , wishes to read rsim, but this is agaiust the MS. evidence, and 
 unnecessary. 
 
 74 . commissioned Night on a message with the two (stanzas) 
 ‘This my song of praise’ ( etam me stomam : v. 61. 17, 18); and 
 to her (Night) who did not see a Rathavlti, he discerning (him) 
 with the eye of a seer, 
 
 0 BTT«ri Anss, <WWff b, (^fm)lJTOri f, k. — hndrns, 
 
 rVs, b, ftpff f, k. — hm’r, 5*1^^ bfk, nss. — 
 
 rTWnT h m 1 r s, s, br 2 r 5 , fk. 
 
 a Cp. Sieg, p. 53, note 9 , and p. 57, line 2. 
 
 75 . said, ‘Here he dwells’ ( esa kseti : v. 61. 19) ‘on a delightful 
 ridge of the Himavat’ a . Urged by the goddess Night, after 
 learning his instructions, 
 
 & bfk, ^ lim'r. — TRtf^rf: hrfkss, b, WUftf^rT: 11. 
 
 a Cp. RV. v. 61. 19: esa hseti rathavitih . . . parvatesv apairitah. 
 
— V. 8 1 TRANSLATION AND NOTES [-RV. v. 72 
 
 185 ] 
 
 76 . the son of Darbha, taking the girl with him, approached 
 Arcananas, and after clasping his feet, standing bent forward 
 with folded hands, 
 
 hrfk, b, s, ^TcJ^ns. — f^: hdmL, Bnss. — The end 
 
 of the varga is here marked by ^8 in bfk, not in hdm 1 . 
 
 15. Story of Syavasva (concluded). 
 
 77 . he announced his name (saying), ‘ I am Rathavlti, son 
 of Darbha : inasmuch as I refused you formerly when you 
 desired an alliance with me, 
 
 hm 1 rs, ^JR^bfkns. — wrefa ^ 3 , trarnr^ ^ hd, 
 
 ^It^n^bfk, lour Sadgurusisya MSS., UWTfa PsJtM two Sadgurusisya MSS. 
 
 78 . forgive me for that. I pay homage to you ; and do not, 
 adorable one, be wroth with me. You are the son of a seer, 
 a seer yourself, you are, adorable one, the father of a seer. 
 
 *TT ^ Tf hm 1 rks, *T % b, ^ ?TT ns. — Bss, W 5 - n, hm’r. 
 
 hm'rnss, krW, ^ ^ f, b. — hm’rs, 
 
 fkn, ITJITT^: bs. 
 
 79 . Come, accept this (girl) as a daughter-in-law.’ So said the 
 king, and himself honouring him with water to wash his feet 
 ( padya ), with the water of hospitality ( arghya ) and with a 
 mixture of honey ( madhuparka ) a , 
 
 ^nfa'S^hrs, ^tnfaSl^ns, WT B. — ^TfWT hdm 1 , 
 
 bfkr, ^T^irr^T rVr 6 . 
 
 a > jg C(i appears in a modified form in Sadgurusisya: the better reading there is 
 padyarghyamadhuparkam (instead of padyarghyam madhuparkam) because padya and arghya 
 are different honorific gifts ; cp. AGS. i. 24. 7 : vistarah, padyam, arghyam, acamaniyam, 
 madhuparko, gaah. 
 
 80 . 81 . and giving him a hundred white ( suJcla) a steeds, he 
 dismissed him to his home. And the seer, on his part, having 
 praised Saslyasl, and Taranta, and king Purumilha with the six 
 (stanzas) ‘May she gain’ (sanat : v. 61. 5-10), departed to his abode. 
 
 Now the following eleven b (hymns beginning) ‘With law’ 
 (rtena: v. 62-72) are addressed to Mitra -Varuna. 
 
 11. b b 
 
RV. v. 73-] 
 
 BRHADDEVATA v. 82— 
 
 [186 
 
 hdrks, sjJSTT^f. — hm 1 r, b, RUgTJrt k, 
 
 RJipm f. — 8o C(l occurs as 6i cd in B. It seems not improbable that the line belonged 
 to the original text in both places, because with it both varga 12 and varga 15 (cp.note on 56) 
 would have the normal number of five s'lokas, and in the present position it would, in 
 keeping with the epic style of the passage, come in somewhat like a refrain at the end 
 of the story. — The end of the varga is here marked by in hbfkm 1 . 
 
 a Sieg, p. 54, note ’, wishes to read sulkam for suldam, but there seems to me 
 to be no necessity for the correction : dukla is quite appropriate as an attribute of horses 
 (=Vedic sukra , which one MS. has) ; while there is no reason why a familiar word like 
 hilka should have been changed to 6 ukla. b Cp. Sarvanukramanl on RV. v. 62 : 
 
 maitravarunam vai tat (vai = $, tat = 6). 
 
 16. RV. v. 73-78. Story of Saptavadhri. 
 
 82 . There are six (hymns) addressed to the A&vins (v. 73-78). 
 There is (here) a mystic ( upanisat ) praise consisting of five a 
 stanzas (v. 78. 5-9) with a view to childbirth. 
 
 hd, fbkr. — tr^TT 0 hmV, fr, bk. 
 
 a Cp. Sarvanukramanl: antyah panca garbhasraviny upanisat. Sadgurusisya, with 
 reference to this, remarks (p. 122) that upanisat is used in the singular because the five 
 stanzas are specified as an aggregate ( pancarcasamudayopadistatvat ). According to Sayana 
 the last three stanzas only (7-9) are garbhasraviny upanisat. Aufrecht, in his abstract of 
 the Sarvanukramanl, has ‘ 5-7 ’ : this should be corrected to ‘ 5-9/ 
 
 82 cd - 84 . There is a sacred tradition (&ruti) that the seer a 
 after incurring seven failures ( aparddhan) h was appointed 0 (again) 
 by (king) Asvamedha of the race of Bharata, his wedlock being 
 childless. On the eighth failure, however, the king casting him, 
 in a trough (made) of a tree ( vrksadronl) A , into a chasm ( rbisa) e 
 kept him down (in it) when he leapt up at night. (Then) the 
 seer praised the Lords of Light (tiubhaspatl) with the hymn ‘ Ye 
 ASvins ’ (ahinau : v. 78). 
 
 82'*. RR rVr 6 , hdmV, ^ r, 
 
 g b, $ fk. — 83. 3 ufr r. W&l hdm 1 , 
 
 r 3 , fkr 6 r 7 , ^fWTrTT 0 b. — % hdr, ^ bfkrV. — 
 
 A, r, cTrfY ^ b, rTcTTlfft f, imm# k. — 84. «TT r 4 r 6 , 
 
 f b, f fk, ? r 6 r 7 , % f hr, %f d, m 1 . — W 
 
 hm 1 rfk, b, TTTT (TTTl) rW.— bfkr, 
 
187] 
 
 — v. 87 TRANSLATION AND NOTES [-RV. v. 78 
 
 a That is, Saptavadliri, the seer of RV. v. 78. b This being an explanation of 
 the seer’s name, Sapta-vadhri, as ‘ seven times impotent.’ 0 That is, commissioned 
 
 according to the custom of niyoga ; the verb kr being used as above in iv. no ( putri - 
 kdm kr). d This is an attempt to explain the situation in EV. v. 78. 5, 6, where the 
 As'vins are described as releasing Saptavadhri by rending a tree ( vrksa ). 6 This word 
 
 occurs in the preceding stanza (v. 78. 4), where the Asvins come to the rescue of Atri 
 in a chasm ( rbisa ). 
 
 85, 86. They, raising him out of that (chasm), made him 
 productive again. The triplet ‘ Like the wind ’ ( ycithd vatah : 
 v. 78. 7-9) is with a view to a child (garbha) for himself who like 
 a child (in the womb) slept (in the tree) a ; but the other two 
 stanzas b are to be known as for the Asvins c . 
 
 B This is also recognized ( drstam ) as a consecrating prayer for 
 children issuing from the womb ( sravatam ) d . 
 
 85- WfW tndbk, f, r.— <J^T: m 1 , ^ hd, f%^- 
 
 b, f%R ik, r 6 r 7 . — hdm 1 , bfkr 5 r 7 . — 
 
 rra: hm 1 rb, ^ 7 ^ r 5 r 7 , HWT f, HVH^k. — 86. ^f^wnfarn; ^ft limb, 
 
 %^-Rfg«rrf?TrifT b . — 86 cd = viii. 66 a6 . This line is wanting in A, but is found 
 in m l as well as B. — The end of the varga is here marked by ^ in bfk, not in m 1 
 or hd (as the line is wanting in these two MSS.). 
 
 a The versified story told by Sayana, in his introduction to RV. v. 78. 5, is different 
 from the above. Here the seer is placed in a box at night by enemies and kept from 
 intercourse with his wife, but is rescued from his confinement by the Asvins. b That 
 is, v. 78. 5, 6, the first two of the five specified in 82. 0 The Asvins are invoked in 
 
 these two stanzas. d Cp. Rgvidhana, ii. 17. quoted by Sadgurusisya, p. 123. 
 
 17. Deities of RV. v. 79-87. Xhilas. 
 
 B 87. But it a may likewise (tadvat) be (regarded as) concerned 
 with the evolution of becoming ( bhava-vrtta ) h , for it evidently has 
 such a character : that it has this character ( rupa ) is evident from 
 the two words afterbirth (jardyu ) 0 and embryo ( garbha ) d . 
 
 rTS^Ict hi 1 , HrT^JTrt b, cTTWT fk, r. — hm 1 , fk, 
 
 r. — This s'loka is not found in A, but m 1 , as well as B, has it. — 87^ = iii. 76^ ; 
 iv. 18 6 ; vi. 94^ ; viii. 62^. 
 
 a That is, this aggregate of five stanzas ( tad in 86 d ). b That is, it has also a 
 more general sense ; see bhavavrtta in the index of words. 0 Which occurs in RV. v. 
 
 78. 8. d Which occurs in RV. v. 78. 7. 
 
RV. v. 79-] 
 
 BBHADDEVATA v. 88— 
 
 [188 
 
 88. The two (hymns) ‘ To great ’ { make : v. 79, 80) are addressed 
 to Dawn ; the two ‘ They yoke ’ ( yuhjate : v. 81, 82) are addressed 
 to Savitr. (In) ‘ Unto’ ( acha : v. 83) Parjanya is praised ; but in 
 * Verily ’ ( bat : v. 84) the Middle Earth a is praised. 
 
 Wfa % A, ^ B. — Wf 3 of 7 T A, g B. — JjJcIT B, g A. 
 
 a In Nirukta xi. 37 (on RV. v. 84. 1) PrthivI is one of the deities of the middle 
 sphere ( madhyasthana striyah : xi. 22-50) ; see Naighantuka v. 5. 
 
 B 89 . The (stanza) ‘For us to-day, god Savitr’ ( adyci no deva 
 savitah : v. 82. 4) destroys evil dreams. 
 
 ‘ Forth to the sovereign lord ’ (pra samraje : v. 85) is addressed 
 to Varuna. The following one ‘ O Indra-Agni ’ ( indragnl : v. 86) 
 is addressed to Indra-Agni. 
 
 T? bf - °^ifW kr, f m 1 . — °yr% hdb, 
 
 T° fk, hm’B, r. — °^ tKR hm’r, 
 
 r 2 r 6 r 7 , f, k, ^ 3 ^ b. — 8 g ah is not found in A, but 
 
 m 1 , as well as B, has it. 
 
 90 . The following hymn ‘Forth’ {pra: v. 87), the last (of 
 the Mandala), is addressed to the Maruts while making incidental 
 mention of Visnu {visnu-nyanga). 
 
 B It is called Evayamarut a , being the antecedent ( prati - 
 purvaka ) b in the (case of the) Indra hymn ‘ As Heaven ’ {dyaur 
 na : vi. 20). 
 
 fw hrfk, faunal d, fTO ^i m 1 , b. — hr 2 , 
 
 dbfkr. — fb, k, r. — 90 e<i is not found in A or m 1 . 
 
 a Because this word is the refrain in the second pada of every stanza of the hymn. 
 b That is, the hymn for which another may be substituted. That this must be the meaning 
 of the word (which has not been noted elsewhere) appears from AB. vi. 30. 15 and the 
 comment, on that passage, of Sayana, who remarks that, at the midday libation, instead 
 of the Evayamarut hymn an Indra hymn, ‘ dyaur na' (vi. 20), which makes mention of 
 Visnu ( visnu-nyanga ), should be substituted. 
 
 91 . But the hymn of Fortune {Srisukta) a is a benediction : the 
 following six b are connected with fortune and sons®. Or that 
 (hymn) may he (regarded as) meant to banish ill-luck. Agni is 
 incidentally praised d ( nipatabhdj ) in it. 
 
189] 
 
 — v. 92 TRANSLATION AND NOTES [-RV. v. 87 
 
 hra 1 r, \ ^T^bkr 2 , “eTT^t ^IT f, “TT^TCI rV.— ^ftgTRITT Abf, 
 3ft: grrurr r 6 r 7 , kr (2) . — nz bfkrVrVr 6 , «J hdr. — fTMT^T 0 hm'r, 
 
 rf^T^T 0 drV. WUT° bfkr a , (no rTt^). — rVr 6 , 
 bf * kr 2 , r 5 i 7 . — TTi? A, ^ B. — The end 
 
 of the varga is here marked by ^'■0 in bfkm 1 , not in hd. 
 
 a This khila after RV. v. 87 is printed by Aufrecht, RV. 2 p. 676, whero it has 
 twenty-three stanzas, and by Max Muller, RV. 2 vol. iv, pp. 523-528, where it has twenty- 
 nine stanzas, the first fifteen with a commentary. In Rgvidhiina ii. 18. 1 it is stated to 
 consist of fifteen stanzas (the sloka in which this is stated reappears in the khila itself, 
 sixteen in Max Muller, twenty-two in Aufrecht) ; this statement is confirmed by the text 
 of the hymn in the Kashmir MS. collection of khilas (ii. 6-8), which has only fifteen 
 stanzas, agreeing with the first fifteen in Aufrecht and Max Muller. Cp. Meyer, Rgvidhiina, 
 pp. xxi, xxii. b This must refer to the six khilas which follow the Jrisulcta in the Kashmir 
 MS. of the khilas, viz. (1) ya dnandam samdvisat (four stanzas), (2) ciktito yasya ndma 
 (five stanzas), (3) mayi 6leso md vadhih (five stanzas), (4) sam sravantu marutah(&ve stanzas), 
 ( 5 ) d te garbho yonim (seven stanzas), ( 6 ) agnir etu prathamo devatdnam (five stanzas). 
 The next khila in the collection is that which comes after RV. vi. 45 (= viii in Aufrecht), 
 beginning caksus ca. 0 The last three of these six khilas are mentioned in the next 
 sloka (92), sam sravantu being charms for the prosperity of cattle, a te and agnih for the 
 attainment of sons. d Under the name of Jatavedas. 
 
 18. The Khilas of Frajavat and Jivaputra. Employment of formulas. 
 
 92. Or a the two (hymns of) Prajavat b and Jivaputra 0 (may 
 be) used together as praise ( samstutau ) in the ceremony of 
 pregnancy ( garbhalcarman ). (In the hymn) ‘ Flow together ’ (sam 
 sravanti ) d various kinds of females having milk are praised 
 together. 
 
 tT 5 f T<4 33d c( y -4I hdm\ r 1 r 3 r 4 r 6 bfkr 2 , r, MWT- 
 
 r 5 . “tplt I believe to be due to a misunderstanding of the following <TT. 
 I have decided on the dual because of at the end of the line, and because AGS. 
 
 i. 13. 6 has the dual. — r , b, xrfg 5 ?I fk, ^TTf^i: hmVr 2 . — 
 
 WWtfTl hdm 1 rf, k, *P 3 f<Trftf 7 T b . — 92^-102 are omitted in r 1 r 4 r 6 . 
 
 a That is, they may have this special application; cp. AGS. i. 13. 6: projavaj- 
 jivaputrdbhydm haike ; cp. Stenzler’s note, p. 34 ; Meyer, Rgvidhiina, p. xxv. b This 
 khila, called by the name of its author, has seven stanzas in the Kashmir MS., and is 
 there described thus in the AnukramanI : ‘ a te ,’ sapta, prajavan, garbhdrthaslstuti/i. Its 
 first stanza is quoted by Stenzler in his critical notes, AGS., p. 48. 0 This khila, 
 
 also called after its author, coming immediately after that of Prajavat in the Kashmir MS., 
 
RV. v. 87] 
 
 BBHADDEVATA v. 93- 
 
 [190 
 
 has five stanzas, and is thus described in the Anukramani: ‘ agnifi,’ panca, jivaputra, agni- 
 varunam. The first stanza is quoted by Stenzler, critical notes, p. 48 ; and the first two 
 are quoted in Paraskara GS. i. 5. 11. The first is almost identical with AV. iii. 23. 2. 
 Cp. Meyer, Rgvidhana, p. xxi; Indische Studien, v. 315. d As all the MSS. agree 
 in reading sam. sravantiiti, this may be a various reading of the pratlka, and not a cor- 
 ruption of sam sravantv iti ; but the Kashmir MS. of this khila has sam sravantu as well 
 as AV. ii. 26. 3, which is almost identical with this stanza. The five stanzas of this khila 
 occur in AV. ii. 26. 1-5, the first three in a different order (2 = AV. 1, 3 = AV. 2). 
 
 93. In benedictions a , in (enumerations of) technical names, 
 in leading ritual forms b , a deity is incidentally mentioned ( nipata - 
 bhaj). One familiar with formulas should here observe (it) carefully 
 from the statement of its characteristic name (lingo). 
 
 °wrg ^TfTT hm’b, W g fkr 2 , ^<TT: r — o^RSntlm’br, 
 
 0 *TR5IT hdr 3 fkr 2 . — 93 a6 =iii. 82 a6 . 
 
 a Such as the srisukta, in which Agni is incidental (see above, 91). 0 Cp. 
 
 above, iii. 82. 
 
 94. (In the case) of the application of a formula and the 
 formula (itself), the application is the more important. There 
 should be careful observation of the rule ( vidhi ) regarding the 
 two. The formulas should be (regarded as) making (only) state- 
 ments ( abhidhayaka) 11 . 
 
 br, fk, ^mV. — °* jt- 
 
 *rarr: br, r 2 , °vrr ‘ ^rr: f, °*rR^rr k, °*nfw: hdmV. 
 
 a That is, they merely contain statements about deities, but give no rule (vidhi) as 
 to their employment (viniyoga), as the Brahmanas and Sutras do. 
 
 95. Hence (there may be) a disagreement of the formulas 
 with the (application). But the words (pada) occurring in them 
 (the formulas), which have a generally understood meaning ( sam - 
 vijnana), may express what is secondary (guna ) a . 
 
 r, gwfM'qTWTfa b, girrTfHVT^rfa hm 1 f. — 
 
 hm 1 bf, r. — 95 c<i is omitted in k. 
 
 a For instance, Jatavedas might in a formula he generally understood to mean Agni, 
 hut the specific sense might be the primary one in the ritual. Cp. Nirukta vii. 13: yat 
 tu samvijnana-bhutam sydt pradhanya-stuti. 
 
— v. ioo TRANSLATION AND NOTES [RY. v. 87 
 
 191] 
 
 96. The formulas being secondary and the rites primary, the 
 deities may be primary or secondary a : this is (to be) understood. 
 
 JTVn«pjT!T*JrT'n r, bdbf. — The end of the varga is here 
 
 marked by in hbf, not in m'dk. 
 
 a That is, according as they are applied in the ritual or are mentioned in the formulas. 
 
 19. Story of the birth of Bhrgri, Angiras and Atri. 
 
 97. Prajapati a , desirous of offspring, offered a sessional sacrifice 
 (sattra) lasting three years, accompanied by the Sadhyas and the 
 All-gods, we are told ( iti ). 
 
 wi mss. — bIRt ^ A Bn, Sadgurusisya. 
 
 a The following story, as an introduction to RV. vi, is quoted in the Nltimafljari 
 (97-102) and by Sadgurusisya (97-101). 
 
 98. Thither came Vac in bodily form to the ceremony of 
 initiation. On seeing her there simultaneously Ka’s (Prajapati’s) 
 and Varuna’s 
 
 uOfWt bns, OR lift hdm 1 rfk. 
 
 99. semen was effused. Vayu scattered it in the fire at his 
 will. Then from the flames Bhrgu was born, (and) the seer 
 Angiras among the coals ( ahgara ) a . 
 
 TT^Tf^hdm 1 ?, b, f, kn, rTfTWrR r. — s, 
 
 TCP® hdm 1 r 3 n, TTT^j fkr 2 , TTT^i b, JTRT r. — BfwfT hdm’rfks, f^WTT b, 
 n. — hdm 1 r 3 s (Nirukta iii. 17), rn, ^^TT^Tf^TT 
 
 b, ^tH^if^K'i kr 2 , ^jrrwrDrrr f. 
 
 a Cp. Nirukta iii. 17 and AB. iii. 34. 1 (ye ’ hgara asams te ’ ngiraso ’bhavan). 
 
 100. Vac, on seeing the two sons, herself being seen, said 
 to Prajapati : ‘ May a third seer also, in addition to these two, 
 be (born) to me as a son.’ 
 
 WRf?T grfT ?, WTOfTT grfr n, WTOfTT g rft b, ^TXjfTpg rff hdndrfk. — 
 bfrn, ^5 s (two MSS.), giJT g 2 T s (one MS.), k, 
 
 hdm 1 . — hm 1 rbfkn, s. 
 
RV. vi. i-] 
 
 BRHADDEVATA v. ioi— 
 
 [192 
 
 101. Prajapati (thus) addressed, replied ‘ So be it’ to Bharati 
 (Vac). Then the seer Atri was born, equal in splendour to Sun 
 and Fire. 
 
 hrbfkn, rT^ffSiT in 1 , s. — UWHTVrT l.fkrn, MTWTCTf g s, 
 
 JTT^WTTTJ' <J hdm 1 . — The end of the varga is here marked by in ndbfk, not in d. 
 
 Mandala vi. 
 
 20. Origin of Bharadvaja. Deities of RV. vi. 1-46. 
 
 102. Brhaspati was the son of the seer who was born from 
 the coals (Ahgiras). Brhaspati’s (son) Bharadvaja 11 , who is called 
 Vidathin, 
 
 ndfbrS, hdrk. 
 
 a As the account of the sixth Mandala really begins with the mention of its seer, 
 we have here no exception to the rule that the beginning of a Mandala coincides with the 
 beginning of a varga in the BD. 
 
 103 . and who was a preceptor among the Maruts, was (thus) 
 the grandson of Ahgiras. Now this sixth Mandala is stated to be 
 his and his sons’ a . 
 
 r, b, fk, JHTOfa hd, mb — r, 
 
 hdm 1 , fbk, r 2 r 3 , rVr®. fbkr, 
 
 7f^7T«l A. 
 
 a Bharadvaja is the seer of the great majority of the hymns of Mandala vi; a few 
 hymns are also attributed to six seers with the patronymic Bharadvaja. 
 
 104 . In it there are thirteen hymns addressed to Agni 
 (beginning) ‘Thou, O Agni’ (tvam hy ague: vi. i-6, 10-16), while 
 there are three (beginning) * The head ’ (murdhanam : vi. 7-9) to 
 Agni Vaigvanara. 
 
 105 . After this (i. e. vi. 16) there are here exactly twenty-nine 
 (hymns) a addressed to Indra (beginning) ‘ Drink ’ ( piba : vi. 17. 1). 
 The two gods who (occur) in the (stanza) ‘ O Agni, he dwells ’ 
 [ague sa ksesat : vi. 3. 1) are incidentally mentioned ( nipdtita ). 
 
 r 6 , b, fkr 2 , 
 
 hdr, m 1 .— ^ft A, B. 
 
193 ] —v. io8 TRANSLATION AND NOTES [-RV. vi. 45 
 
 “ This makes vi. 46 the last of the Indra hymns (allowing for vi. 28 as gavani stuti), 
 thus leaving the deity (Indra) of the greater part of vi. 47 unspecified. It would therefore 
 have been more correct to say thirty instead of twenty-nine. 
 
 106 . But these two stanzas ‘ Bring to aid’ ( protaye : vi. 21. 9), 
 ‘Now my’ (nu me: vi. 21. n) a are traditionally held to be ad- 
 dressed to the All-gods. The hymn ‘Hither’ {cl: vi. 28) is (in) 
 praise of cows, the second stanza (vi. 28. 2) and the last verse 
 (vi. 28. S' 2 ) being addressed to Indra 11 . 
 
 ^ ^ hdr, JT mVr 4 r 6 , Vfl *T b, ^ R f, ^ *T k. — ^ hr 5 , fk, hndr.— 
 
 io6 etl is omitted in fk. — The end of the varga is here marked by ^0 in h, not in hdndfk. 
 
 a ro6 f,t is quoted by Sayana on RV. vi. 24. 5 in the following form: protaye ’nyad 
 iti tv ete vaisvadevyav rcau smrte : that is, the stanza anyad (vi. 24. 5), not nu me (vi. 21. 1 1), 
 is stated to be addressed to the All-gods. There is nothing in the MSS. of the BD. to 
 support this reading, while the SarvanukramanI on RV. vi. 21 makes the express statement 
 navamyeliddasyau vaisvadevyau, saying nothing about vi. 24. 5. b Cp. SarvanukramanI: 
 
 dvitiyaindri vdantyas ca pdda/i. 
 
 21. Deities of RV. vi. 37, 44, 45, 47. 
 
 107 . In the (stanza) ‘ Bringing hither’ (dsasrandsah : vi. 37. 3) 
 Vayu and Indra are praised together* 1 . 
 
 B Or else Indra is here predominantly praised, while Vayu is 
 incidental {nipdtabhdj). 
 
 hndr, Rf ^JrTT br 5 r 7 . — iof h omitted in k. — THf 
 
 hr, ndf, omitted in k. — io7 Cl? is found in B and m 1 only. 
 
 a There is no reference to this stanza in the SarvanukramanI. 
 
 B 108 . The triplet ‘This god’ (ayam devali: vi. 44. 22-24), 
 which is addressed to Soma, some say is addressed to Indra a . 
 
 But the triplet ‘Above’ {adhi : 31-33) of the (hymn) ‘Who 
 brought’ ( ya dnayat: vi. 45) b is (in) praise of Brbu c . 
 
 io8 a& is found in B and m 1 only. — ^ a, ■siftt ’Tfftansrr 
 
 ndrbfk (vp?n; b, fk). — Am 1 , rFfrj'feftfa W. r, 
 
 W fwr^fri: b, cTTfTT ^TRjfri: f, <TTrI ^srPfffT: k. 
 
 a The SarvanukramanI makes no mention of this triplet. b The reading of B 
 (sarlram calcsur ity asydm, tree 'dhiti brbustutih) would mean : ‘ The body (is praised) in 
 II. C C 
 
RY. vi. 47-] 
 
 BRHADDEVATA v. 109 — - [194 
 
 the stanza “The eye” ( caksuk ), in the triplet “above” ( adhi ) there is praise of Brbu.’ 
 Cahsuh is the pratika of the khila which precedes RV. vi. 45. In Aufrecht’s RV. (p. 676 f.) 
 it contains three stanzas. But in the Kashmir collection of khilas (ii. 15) it has only 
 one stanza (identical with the first in Aufrecht), followed by the words ya dnayat pard- 
 vatah (the pratika of RV. vi. 45) ; and in the AnukramanI at the beginning of Adhyaya ii 
 it is described with the words : cahsur, aka (= eka), atmastutih. c Cp. SarvanukramanI : 
 tree ’ntye brbus tahsd daivatam. 
 
 / ( 
 
 109. And Samyu a praises his father in the last verse (pada) 
 of the triplet. The five stanzas (beginning) ‘Sweet, indeed, is 
 this’ ( svadus hilayam : vi. 47. 1-5) which follow (the Indra 
 hymns) b are addressed to Soma c . 
 
 ftmt kr, ftlcn; hb, -fain;: d. — ircpg hnTr, b, fk. — m 1 , 
 
 hdr, B.— B, h d m 1 r— 1 °f?T g 
 
 hdrVrV 1 , TT bfkr. 
 
 a The seer of RV. vi. 44-46, 48 : there is nothing in the last pada of 45 to indicate 
 that Samyu’s father is praised. Sadgurusisya, however, remarks that according to a Vedic 
 authority Brbu was a relative ( bandhu ) of S'amyu. b That is, the group of Indra 
 
 hymns ending with vi. 46 ; cp. above, v. 105. 0 The reading of A agrees in matter 
 
 with the SarvanukramanI, which makes no mention of Indra as an alternative deity 
 for 47. i-gj on the other hand the wording of B ( etdh pancarcah saumyah) agrees 
 more closely with that of the SarvanukramanI : pancaadau saumyah. 
 
 B 110. Or else Indra is here predominantly praised, while Soma 
 is incidental; for in the Aitareya (Brahmana) a they are stated 
 to be Anupanlya stanzas addressed to Indra. 
 
 lio a6 is nearly identical with 10 7 Ct *. b > f, k, 
 
 f**^** 0 r, m 1 . — fwRtaT: b, fsruTr^ftar: fk, m 1 , f«pm?tra 
 
 r. — b, m 1 fkr. — no is found in B and m 1 only. 
 
 a In AB. iii. 38. 1 it is stated that the four stanzas RV. vi. 47. 1-4 are to be repeated 
 as anupanlya stanzas to Indra: svadus hilayam madhuman utayam itindrasyaindrir anupa- 
 nlydh iamsati. 
 
 111. (In) ‘Destitute of pasture’ (agavyuti : vi. 47. 20) one 
 verse [pada) praises the Gods, the next one (the second) the 
 Earth a , the third b Brhaspati, the last verse (pada) Indra. 
 
 f^^hmVr G r 7 ,grfV^I^Tf^*lbfk, The 
 
 end of the varya is hero marked by ^ in bfm 1 , not in hdk. 
 
195] —v. 1 14 TRANSLATION AND NOTES [-RV. vi. 48 
 
 a III 06 is quoted by Sadgurusisya on RV. vi. 47. b The reading trtiyas tu tv 
 indram furnishes a clear case of a particle inserted to avoid the hiatus. 
 
 22. Deities of RV. vi. 47 (continued) and vi. 48. 
 
 112. The (verse) which follows, ‘O Lord of Wood, be firm 
 
 in body’ ( vanaspate vldvangah : vi. 47. 26°), the teachers state 
 to be evolutionary ( bhavcivrtta ). But the (whole) three stanzas 
 
 (26-28) relate to the stroking of the car a , while the three here 
 (beginning) ‘Forth’ (upa: 29-31) are (in) praise of the Drum. 
 
 Wt hdm 1 , V? *TfT b, f, ^ k. — hdm 1 , 
 
 flTCI b, Wr fk. With 112 begins a lacuna of fifteen slokas (112-126) 
 
 in It ; cp. Sieg, Sagenstoffe, p. 39. 
 
 a See AB. vii. 9. 2; AGS. ii. 6. 5; Sadgurusisya on RV. vi. 47. 
 
 113 . And the hemistich ‘Together, winged with steeds’ 
 (sam ah'ctparncih: vi. 47. 3 1 c<i ) is addressed to Indra a . The ten 
 (stanzas) at the beginning of the Trnapani hymn b (vi. 48. 1-10) 
 are to Agni ; the following triplet (11-13) in (this) hymn to Prsni 
 is addressed to the Maruts, and, again, the following couplet 
 (14, 15) is addressed to the All-gods. 
 
 The text of n 3 cd and 114 follows the reading of bfk owing to the confusion and 
 corruption of these six padas in hd and m 1 : 
 
 n 3 c . wm -qfr b, 11 gfr fk.— *rr^: bfk— b, f, gfar- 
 
 k. — In hdm 1 the whole pada reads 
 being taken from 114“. 
 
 1 1 3 d . |^: wfT b, |^T qft fk— ' fb, k. In hdm 1 this pada reads 
 
 Jnrrwnr 11 
 
 a There is no statement as to the deity of vi. 47. 6-19 and 21 ; cp. above, 105 ; on 
 22 ff. see below, v. 140. b Cp. SarvanukramanI : trnapaniham prsnisulttam ; see Sad- 
 gurusisya on RV. v. 49 and vi. 48. 
 
 114 . Or it may be addressed to the Adityas or to the Maruts a . 
 The four (stanzas) ‘To me, O Pusan’ (a md Pusan: vi. 48. 16-19) 
 one should know to be addressed to Pusan, (and) the following 
 couplet there (20, 21) to be addressed to the Maruts; the last 
 
RV. vi. 48-] BRHADDEVATA v. 115 — [196 
 
 (stanza) is a celebration of Heaven and Earth or is (meant) for 
 Prsni (22) b . 
 
 ii4 a . TT fb, TT Wl k. — This pack in hdm 1 reads ^ tn ^rfWfrT Tffal- 
 
 ii 4 6 . w *ft ^f^rf?T xfNrr^rr^: b, Tiwrg Pns: f, ^ 
 
 % 1JT»TT^ trr^: k. — This pada in hdm 1 reads rpn *tto: =113°. 
 
 II 4 C . cR f^ITrl fk, 7T^ f^Tf b. — This pada in hdm 1 reads 
 
 *TT^rT TT ^TTf =114“ 
 
 n 4 d . b, gapft: f, g^fr: k. — ^ b, ^tf^rn finrr^ 
 
 fk. — This pada in hdm 1 reads T ^T^fr TT II — The end of the varga 
 
 is here marked by in hbf, not in dk. 
 
 a The only practical difference between the above statements about RV. vi. 48 and 
 those of the SarvanukramanI is, that in the latter the option of lingoktadevatd includes 
 stanza 13. Cp. BD. vol. i, p. 122, note 6 . b Sadgurusisya remarks that the wording of 
 the SarvanukramanI, antyd dyavabhurnyor vd prsner vd, is in imitation of another Anu- 
 kramanl: the passage meant is undoubtedly BD. v. Ii4 d . 
 
 23. Deities of RV. vi. 49-62. 
 
 115 , 116 . After this the four hymns ‘ I praise’ ( stuse : vi. 49- 
 5 2) are addressed to the All-gods : the second stanza (vi. 49. 2) 
 (praises) Agni, and the fourth (49. 4) Vayu, then the fifth (49. 5) 
 the Asvins, but the seventh here praises Vac (49. 7), the eighth 
 49. 8) Pusan, the ninth (49. 9) Tvastr, ‘ Of the world ’ ( bhuvanasya : 
 49. 10) Rudra, then the two next (49. 11, 12) 
 
 116. Tsrfa^g^TH^hdm 1 , b, 
 
 T$t, the pratlka of vi. 49. 7 ). — °^t{\ hdm 1 b, 0 ^T|tI tH. k. 
 
 fk (i.e. 
 
 117 . are addressed to the Maruts. (With) ‘Who the spaces’ 
 (yo rajdmsi : vi. 49. 13) the seer sang of Yisnu a . ‘To’ (abhi: 
 vi. 50. 6) is addressed to Indra, and ‘ Hither ’ (d : vi. 50. 8) is ad- 
 dressed to Savitr. There is one to Rodasi (vi. 50. 5), one to Agni 
 (9) as well as to the Asvins (io) (beginning) ‘And’ (uta : vi. 50. 
 9, io) b . 
 
 *fr hd, wr&ft b, *rrwr (no *ft) fk— hd, 
 
 *rrcr|ft: m \ oRrr«rf*r: b, f, *Rrr«rf»T: k. — s b, wr^Tf?f ^ 
 
— V. 120 TRANSLATION AND NOTES [-RV.vi.66 
 
 197 ] 
 
 f. ^ k, hm\ a. — b, -fr^T^g- 
 
 hdf, k, -fr^Wf^rrrf^Tt m 1 . 
 
 a The SarvanukramanT gives no details for RV. vi. 49. b Both 50. 9 and 50. ro 
 begin with uta, and as this pratlka is placed between agneyi and asvinl, it is probably 
 meant — dehaU-dlpa-nyayena — to refer to both. There is no pratlka for raudasl, for 
 as RodasI is mentioned in 5 only, the pratlka a (50. 4, 8 as well as 6) would not apply 
 here also. — The SarvanukramanT gives no details for vi. 50- 
 
 118 . ‘0 Agni and Parjanya ’ (agmparjanyau : vi. 52. i6) a 
 belongs to those two (deities), and the two stanzas * Upward 
 that’ (ud u tycit: vi. 51. 1, 2) are addressed to Surya b . ‘We’ 
 (vayam : vi. 53-56) are four (hymns) addressed to Pusan, as 
 well as that which comes next (58) to the one addressed to 
 Indra-Pusan (57). 
 
 *fmf ^ b. *fNrf fk, ?pqT ^ hdm 1 . — The text of liS ed 
 
 follows hdm 1 , lf*T ^ b, f, 
 
 k, that is, probably = ^j tfUHTTf^ [rTT] g^TWR, ‘there are fivo 
 
 hymns to Pusan beginning “ We” (53-56, 58), the last but one (57) being addressed to 
 Indra-Pusan.’ The meaning would thus be identical with that of the reading in the text. 
 
 a No reference to this stanza in the SarvanukramanT. b The SarvanukramanT 
 makes no mention of these two stanzas. 
 
 B 119 . Some declare the stanza ‘Him chief of charioteers, with 
 braided hair’ ( rcithltamam kapardinam : vi. 55. 2) to be addressed 
 to Rudra. 
 
 ‘ I will now proclaim ’ (pra nu vocd : vi. 59, 60) are two hymns 
 addressed to Indra-Agni. ‘She’ (iyam : vi. 61) is addressed to 
 Sarasvati ; ‘ I praise ’ (stuse : vi. 62) 
 
 1 19 s6 is found in bfkm 1 , not in lid. — ^13 bfk, hd. — The end of the 
 
 varga is here marked by in bfh, not in dk. 
 
 24. Deities of RV. vi. 63-74. The seven treasures. 
 
 120. are two (62, 63) addressed to the Asvins ; and there are 
 also two (64, 65) addressed to Dawn ; but ‘ A wonder now ’ 
 (vapur nu : vi. 66) is addressed to the Maruts. 
 
 B And in the couplet ‘Unto’ ( upa) a he (the seer) proclaims 
 adoration of the Asvins. 
 
RY. vi. 67-] 
 
 BRHADDEVATA v. 121— 
 
 [198 
 
 helm 1 , b, fk. — g *rgfs=rfa hd, g 
 
 m\ ^T^gg cTc^ b, rf^f. — I 20 cd in bfk only. f%^f fk, f^Wt b. — 
 
 b, YTTR fk (cp. vii. 44). 
 
 a There is no stanza beginning with upa in or near EV. vi. 66. 
 
 121. There is one to Mitra -Varuna, (viz.) ‘Among all beings 
 your’ (vidvesam vah satam : vi. 67). ‘Obediently’ ( Srusti : vi. 68) 
 is addressed to Indra - Varuna ; the following one, ‘ Together ’ ( sam : 
 vi. 69) is addressed to Indra -Visnu. 
 
 hd, *Rf5TT° b, ^ SfTt^T 0 f. — TJT*thdm\ cTcTI bfk. 
 
 122. Heaven and Earth (70), Savitr (71), Indra-Soma (72), 
 Brhaspati (73) are respectively praised in the following hymns ; 
 (in) ‘ O Soma and Budra ’ ( somarudrd : vi. 74) those two (gods) 
 are praised. 
 
 hd, trfa 7 t^Ttfr*fr m 1 , bfk. — rft ^eft b, cTT 
 
 fk, hdm 1 (cp. n8 a ). 
 
 B 123. Discus, car, jewel, wife, territory, horse, and elephant — 
 these are the seven treasures of all emperors ( cakravartin ) a . 
 
 tfivT fk, Tppft ^sSTrHKb. — This sloka 
 
 is found in bfkm 1 , but not in hd, nor presumably in the other A MSS. (cp. above, 112, 
 note). — The end of the varga is here marked by ^8 in bfk. 
 
 a This sloka is meant to explain the expression sapia ratna in RV. vi. 74. 1, and 
 serves at the same time to introduce the story of the conqueror Abhyavartin. 
 
 25. RV. vi. 75 : Story of Abhyavartin and Prastoka Sarnjaya. 
 
 124. Abhyavartin Cayamana a and Prastoka, son of Srnjaya b , 
 having been conquered in fight by the Varasikhas c , came to 
 Bharadvaja c ! 
 
 lira 1 , * d, f, , 3 TT^: n, ^rr^: k, b. — ^^rg^ 
 
 kn, ^fToR^g f, ^IT^T^rfTt b, hdm 1 (this would make a pada of nine 
 
 syllables). — n, TrfyfiTty hdm 1 , f, k, rTTyfu^f 
 
 b.-— gfa hdm 1 n, fk, b. 
 
 a Cp. EY. vi. 27. 5, 8. b Cp. EV. vi. 27. 7; vi. 47. 22, 25. 0 This is the 
 
 form of the name in EV. vi. 27. 45. d This varga (124-128) is quoted in the Niti- 
 manjarl on EV. vi. 27. 4. 
 
190] 
 
 — v. 130 TRANSLATION AND NOTES [-RY.vi.75 
 
 125. Having approached and propitiated him and mentioning 
 their names, the two said to him : ‘ 0 Brahman, know that we 
 have been vanquished by the Varasikhas in fight. 
 
 lim 1 k, rTrn-ft b ; — <\ bn^b, ^ fkn. — TRTT^n 0 hndbfk, 
 
 THirRH 0 n. — ^TTHX%T n, b, fk, bd m 1 . 
 
 126. With you as our domestic priest we could conquer the 
 warriors ( lcsatrabandhun ).’ That is to be recognized as ksatra 
 (warrior caste) which protects the everlasting brahma (priestly 
 caste). 
 
 h dm 1 , %-^JU^ k, b. 
 
 127. The seer saying ‘yes’ to them, addressed his son Pilyu : 
 ‘ Make these two kings unassailable to their enemies.’ 
 
 rft § bdm 1 , $ rft bfkrn. — hdndn, fWrTT bfr, J^rfT k, 
 r5r7 - 
 
 128. Saying ‘yes’ to his father, he consecrated their imple- 
 ments of war individually with the hymn ‘ Of a thunder cloud ’ 
 ( jimiitasya : vi. 75 ). 
 
 WtJJrT#f7T bkrn, hdr 3 , rVr*. — hmb, 
 
 fkn, b. — brn, bd, °*n ^ fk. — The end 
 
 of the varga is here marked by ^4 in bfk, not in hd. 
 
 26. Deities of HV. vi. 75 in detail. 
 
 129. The first (stanza) of this hymn praises the warrior in his 
 coat of mail (i), the second is (in praise) of the bow a ( 2 ), the third 
 consecrates the bowstring ( 3 ) b . 
 
 A, Vg *sfrf?T B. — fl[rffaT Wr, ^ bfk. — Afk, 
 
 ••WuH b. 
 
 a The genitive dhanusah would here, as often in the BD., mean ‘belongs to,’ ‘is 
 connected with,’ or it may possibly be governed by abhimantrim to be supplied from 
 jyabhimantrini. b This varga (129-133) is quoted in the Nltimanjari on RV. vi. 75. I. 
 
 130. The fourth stanza praises the ends of the bow ( 4 ), the 
 fifth praises the quiver ( 5 ). With half of the sixth the charioteer, 
 with the (other) half the reins are praised ( 6 ). 
 
RV. vi. 75] 
 
 BRHADDEVATA v. 131 — 
 
 [200 
 
 A, XjftfTT ^ggf Bn. — g hdm 1 , g^b, x* rWr 6 , 
 
 fkrn. — hdm l rbfn, *Tn;fg k. — SX|<TT: hm'r, g gpn: bn, <T ^TTT: k, 
 
 tt xgm: f. 
 
 131 . The seventh praises the horses (7), the eighth the 
 arsenal (8), the ninth the guards of the car (9), the tenth the 
 deities of battle (10). 
 
 Wr, wRgb, w ' fk.— xjftfg w° m, hdm 1 , ^r<?rr 0 fk. 
 
 132 . The eleventh praises the arrow (11), the twelfth is a 
 praise of the cuirass (12), the thirteenth praises the goad (13), 
 the fourteenth the handguard (14). 
 
 Tg hm'r 3 , dr 4 ] 6 , bfkr. 
 
 133 . In the first verse of the fifteenth (stanza) the poisoned 
 arrow is praised (15“), in the second (15^) the iron-tipped 
 (arrow), but in the following half (of the stanza) the missile 
 of Yaruna (15^). 
 
 r, hdr 3 , b, f^g f, fgg k. — * 3 : gpr: r , xgg: hdrVk, sg 
 
 f, tv xgfg: b.— hmfib, °g^r fk. — g hdndr, b, 
 
 XjT fk, r 5 .— T^: hdm 1 bfkr 2 , r. — The end of the varga is here marked 
 
 by ^ in ndbf, by in k, not at all in hd. 
 
 27. B.V. vi. 75 (continued). 
 
 134 . 135 . In the sixteenth (stanza) of this hymn the arrow 
 discharged from the bow is praised (16) ; in the seventeenth (there 
 is praise) of the beginning of the fight (17), while the eighteenth 
 is to be known as (in) praise of the mail of him who ties it on 
 (badhyatah) ; the last (19) is (in) praise of him who is about to 
 fight; and in the last verse (i9 rf ) the seer utters prayers on his 
 own behalf. 
 
 134. Tfrasgif b, fite?rr a. — ggT^: hdmb, drV, A 
 
 fk, b.— g kdb,%gw g fk, gsggxg g r> — a, 
 
 srsra m\ gnTrT b, VW1 fk, g^I^r. 
 
 135. xgffT^WT Am 1 , IgjgWT r, Ifj^grWT bf, ^TfggTmT k. — gjfay ndb 
 
 fk r r ’, fjfaT hdr. — W7VV gjrfgg: hdndr, bfk. 
 
201] —v. 1 4 o TRANSLATION AND NOTES [RV. vi. 75 
 
 136. a Now the seer having with this hymn praised the 
 implements of battle of these two (kings), sent them forth again 
 against the VaraSikhas. 
 
 TTTfWR; bu, qiRfwnthd, TrRtw m 1 , (tpi) irtftRTil. f, (h^T)^T- 
 
 k. 
 
 “ This and the following two s'lokas (136-138) are quoted in the NitimaSjarl on 
 RV. vi. 27. 4. 
 
 B 137. With the four stanzas ‘This here of thee' ( etat tyat te : 
 vi. 27. 4-7) Bharadvaja praised (Indra) from a desire of aiding 
 the king (Cayamana). Pleased thereby the Fort-destroyer, 
 
 m 1 bfkrn(aghm), t* f?TWt n(bc). — m 1 bfkn, r. 
 
 fwpn? m'fkr (Sarvanukramani on vi. 75), R b, ff n. — This and the 
 
 following sloka are not found in A, but only in B and m 1 . 
 
 B 138. the Lord of SacI, coming to Abhyavartin on the bank 
 of the Haryuplya river, slew them in company with Cayamana. 
 
 m'bfkn, ’SJTCTTCI r. — f, b, f^HRlT 0 r, k, 
 
 xrpRr T° m 1 RV. vi. 27. 5). — "Sfy l*t m 1 rn(m), RrVT«HM s ik, 
 
 b, n. — bn, fkr. — The end of the varga is 
 
 here marked by ^0 in fk, by in b ; in m 1 it is marked by but at the end of 
 136 (after JlfTT). 
 
 28. Story of Cayamana and Prastoka (concluded). 
 
 139. a Now these two, Abhyavartin and Sarnjaya, having 
 conquered the Varasikhas, gave manifold wealth to their pre- 
 ceptor Bharadvaja. 
 
 ^ Am 1 , Bn. — rfcft Am’fk, <TT^f v r, wanting in b. — hmb, 
 
 b, «rr^wwfft f, «n^rfrR: wt k, ireffti: inWr ^ 
 
 n. — hmLbfk, RRvt ^fW ^ n. 
 
 1 This and the following sloka are quoted in the Nltimanjari on RV. vi. 47. 22. 
 
 140. Bharadvaja and Garga a , being seen by Indra on the road, 
 proclaimed that gift with the (stanzas) b ‘Two’ ( dvayan : vi. 27. 8) 
 (and) ‘Prastoka’ ( jprastokah : vi. 47. 22). 
 
 ^TPtAm 1 , ft t* B. — A, rT# B. 
 
 II. D d 
 
RV. vi. 75-] 
 
 BRHADDEYATA v. 141— 
 
 [202 
 
 a Garga, son of Bharadvaja, is stated by the Sarvanukramani to be the seer of RV. 
 vi. 47, and Payu, son of Bharadvaja, of RV. vi. 75 ; agreeing with the ArsanukramanT, 
 vi. 6, 8. b Though the number of stanzas is not mentioned, the plural abhih, together 
 with the contents of the passage in the RV., indicates that vi. 47. 22-25 (cp. Sarvanu- 
 kramani) are meant. 
 
 B 141. The seer on his part praised the gift of that (Cayamana), 
 himself proclaiming what had been given (by him) with the one 
 stanza, ‘Two, O Agni ’ (dvayan agne : vi. 27 . 8 ). 
 
 This s'loka is not found in A or m 1 , but only in bfkr 2 r 5 r 7 : after it bfk repeat 140, 
 thus making up five s'lokas for the varga. 
 
 142. The deities who in this hymn a are occasionally 15 (jpra- 
 sangat) celebrated, Rathltara regarded as hymn-owning ( suktabhaj ) 
 in praise ( stutau ) c . 
 
 m\ RH'JT f^f A, b, f, k, W^T- 
 
 r. — TT^rTT; hdmhhV, b, f, 
 
 k, r. — The end of the varga is here marked by in m 1 fk, by ^0 cor- 
 
 rected to in b, not at all in hd. 
 
 a That is, RV. vi. 75, as the one under discussion. b That is, Heaven and 
 
 Earth, Pusan (10), Soma, Aditi (12), Parjanya (13), Brahmanaspati, Aditi (17), Soma, 
 Varuna (18). c On a somewhat similar use of stutau cp. vi. 16 and viii. 100. 
 
 Mandala vii. 
 
 29. Pedigree of Vasistha. Kasyapa’s wives. 
 
 143. a The son of Prajapati was Marici, Marici’s son was the 
 sage Kasyapa. He had thirteen divine wives, the daughters 
 of Daksa : 
 
 RTtfa: mRb^RTflfRihdfk. — gfsr: A, — WTRThudrbfk.^TTnrVr 6 . 
 
 a The following passage (143-155) is quoted in the NitimaCjarl on RV. vii. 104. 16. 
 
 B 144. Aditi a , Diti, Danu, Kala, Danayu, Simhika, Muni, 
 Krodha, Visva and Yaristha, Surabhi and Yinata, 
 
 R 5 T 5 TT r, m 1 , ^«JRT 5 fT f, k, b, ^rJS 51 T n 
 
 g, m, h). — fdff^rr gfa: r, fdffdiTfddT m’krn, fRfRiTfRRt f, ftff- 
 
 RTTfR b, fdf^RiTfR’dT n(g). — sTfaTRIIT r, aft^T fdT fm’n, dAn ^TT b, RtVT 
 fdT k. — RfVRT bkrn(gh), n. — bn, f, k, 
 
203] —v. 148 TRANSLATION AND NOTES [-RY. vii. i 
 
 m 1 . — R« 1 d( m 1 bn, facffiT fk. — This sloka and 145 06 are wanting in A, but they are 
 found in B and m 1 . 
 
 a The names of the thirteen daughters of Daksa enumerated in 144 and 145° are 
 the same as those given in Mahabharata i. 2520, with the exception of Varistha and Surabhi, 
 instead of which Pradha and Ivapila appear in the epic, where the corresponding passage 
 reads as follows : 
 
 aditir ditir danuh kola danayuh simhika tatha, 
 krodha pradha ca visvd ca vinata kapxld munih, 
 kadrus ca. 
 
 Thus the first line (excepting the last word) is identical in both, while the second and 
 third begin with the same word. The question whether these three lines originally belonged 
 to the text of the BD., or were interpolated from the Mahabharata, is of critical importance. 
 Without them the varga would have only three and a half s’lokas. Cp. Muir, Original 
 Sanskrit Texts, i. 122 and i. Ii6f. 
 
 B 145. and Kadru by name: (these) daughters he (Daksa) gave 
 to Kasyapa. 
 
 From them the Gods and Asuras, the Gandharvas, the Serpents, 
 the Raksasas, 
 
 bin 1 n, kr. — °*JTTfN hm'r, f%1TD bn, 
 
 fWT fk. — I45 <J = vii. 68 6 . 
 
 146. Birds, Pi&icas, and other classes (of beings) were produced. 
 Now among these (daughters) the one goddess Aditi produced 
 twelve sons. 
 
 hm’r, WPl fkn, wfa? b. — S(T^T[T 0 Bn, A. 
 
 B 147. (These were) Bhaga, Aryaman, and Amsa, Mitra and 
 Varuna, Dhatr and Vidhatr, and Vivasvat of great brilliance, 
 
 °Wfg r, fk, m 1 bn. — This s'loka is found in B and m 1 
 
 only. — The end of the varga is here marked by ^Q. in bfk, not in m 1 (nor in hd, as the 
 sloka is wanting in these MSS.). 
 
 30. Story of Mitra-Varana and UrvaSl. 
 
 B 148. Tvastr, Pusan, and also Indra; the twelfth is called Visnu. 
 (Thus) that pair was born of her — Mitra and Varuna. 
 
 7TW% hmh, ^ br 5 , n, fk. — fTHTS f rn, 
 
 hdm 1 , ^ f, k, ^ b, fwv® 
 
 ^ r 1 r 6 , ^ r 2 r 3 . 
 
RY. vii. i] 
 
 BBHADDEVATA v. 149— 
 
 [204 
 
 149. a Of these two Adityas, when they saw the nymph 
 Urvasi at a sacrificial session, the semen was effused b . It fell 
 into ajar containing water that stood overnight. 
 
 itns, *f% A Bin 1 . — hr 3 r 5 r 7 ns, W. J^m’k.rT f, b, ij 
 
 r. — hm 1 rs, IHrtf fkrVr 7 n, vqn?^r b. 
 
 a The following passage (149-155®^) is quoted by Sayana on RY. vii. 33. 11 (trans- 
 lated by Sieg, Sagenstoffe, p. 105 f.). b Cp. Nirukta v. 13 : tasya darsanan mitra- 
 
 varunayo retas caskanda ; also SarvanukramanT i. 166 : mitravarunayor diksitayor urvaslm 
 apsarasam drstva vasativare kumbhe reto 'patat. Cp. above, v. 99. 
 
 150. Now at that same moment two vigorous ascetics, the 
 seers Agastya a and Vasistha, there came into being. 
 
 a On the story of the birth of Agastya see Sieg, Sagenstoffe, pp. 105-108. 
 
 B 151. Now the semen having fallen in various ways — in a jar, 
 in water, on the ground — the sage Vasistha, best of seers, was 
 produced on the ground a ; 
 
 ndrfkn, bs. — ndbkr, ^ s. — 
 
 m 1 rs, n, B bk, ^ f. — This s'loka is found in B and m 1 only. 
 
 a As this does not agree with 149 and 155, we probably have a later addition in 
 these three lines (151, 152° 6 ). 
 
 B 152. while Agastya was produced in the jar, (and) Matsya a , 
 of great brilliance, in the water. 
 
 Then Agastya, of great glory, arose being the length of 
 a peg [iamya). 
 
 JTfT’SjftT: brs, n, *Tf: fk, m 1 . — *T*TOIT: A, JTfTfTVn 
 
 Bns. — i52 a6 is found in B and m 1 only. — The end of the varga is here marked by $0 in 
 hm 1 fk, not in bd. 
 
 a Cp. Sieg, Sagenstoffe, p. 106, note 2 . 
 
 31. Birth of Agastya and Vasistha. 
 
 153. Because he was meted with a measure, he is here called 
 Many a a ; or else (because) the seer was born from a jar b . For 
 measurement is made with a jar also : 
 
 hm 1 rfks, b, (^>^ «TT^I)^ dr 4 ! 0 . — 153^ is omitted in n. 
 
205] —v. 157 TRANSLATION AND NOTES [RV.vii. i 
 
 a In RV. vii. 33. 13 Mana appears to be a name of Agastya; cp. Sieg, Sagenstoffe, 
 p. 106, note 8 , and p. 108, top. b That is, Agastya was called Manya either bocause 
 he was s'amyamdtra or because he was produced from a jar which is used as a measure 
 of capacity. 
 
 154. by ‘jar’ ( kurnbha ) the designation of a measure of capacity 
 (parimuno) is indicated. 
 
 Then, as the waters were being taken up (grhyamdna),V asi§tha 
 was (found) standing on a lotus ( puskara ) a . 
 
 hm 1 1 bfkn, ^ s. — br 1 r 4 r c ns, fk, hdr, 
 
 (yRjunr m 1 . 
 
 a This is analogous to the lotus of Brahma. 
 
 155. There on every side the All-gods supported the lotus a . 
 Arising out of that water he (Vasistha) then performed great 
 austerity. 
 
 *nN 7 T* Am 1 , THf r, <m bfkn, 
 
 ft s. 
 
 a Cp. RV. vii. 33. 11 : visve devah puskare tvddadanta ; explained by Yaska, Nirukta 
 v. 14, with the words: sane devah puskare Ivaadharayanta ; cp. Roth, Erlauterungen, 
 p. 64. 
 
 156. His name arose, with reference to his virtue ( gunatah ), 
 from the root vas expressive of pre-eminence : for he once upon 
 a time, by means of austerity, saw Indra who was invisible to 
 (other) seers. 
 
 <**(!!: hm 1 !-, b, frV, wr^rfTTT k. — hndr, 
 
 tpg; br 5 r 7 , fk. 
 
 157. The Lord of Bay Steeds (Indra) then proclaimed to him 
 (that he should receive) shares in Soma. 
 
 B For this appears from the Brahmana (passage) ‘ The seers (saw 
 not) Indra ’ ( rsayo va indram ) a . 
 
 Am 1 , ^rWRrrarnEt B. — ^TWrrTf^ m 1 r, sfTWWT cTR bfk. — 
 T 57 cd * s found in B and m 1 only. — The end of the varga is here marked by in m’b, 
 by $0 in fk, not at all in hd (as the last line is wanting in these MSS.). 
 
 a TS. iii. 5. 2 1 : rsayo va indram pratyaksam napasyan; tarn vasisthah pratyaksam 
 apasyat . . . tasmai etdnt stomabhagan abravit. 
 
RV.vii.i-] BKHADDEVATA v. 158 — [206 
 
 32. Vasistha and his descendants. Deities of KV. vii. 1-32. 
 
 158. Vasistha and the Vasisthas thus (became) Brahmans in 
 the office of Brahman priest a , most worthy of fees in all rites 
 at sacrifices. 
 
 b, -srfwrg ^Iwrg Am 1 . — Wbfk.'t 
 
 r.— hndr, • 5 TT%g b, fk. — Am 1 , 
 
 fk, b, r. 
 
 a Cp. RV. vii. 33. II : utajisi maitravaruno vasisthaifrvafya brahman manaso ’dhi 
 jatah ; TS. iii. 5 - 2 1 : tasmad vasistho brahma haryah. 
 
 159. Therefore one should honour with fees all such descen- 
 dants of Vasistha who may at any time even to-day be present 
 at a sacrificial assembly, so (says) a sacred text of the Bhallavins. 
 
 Am 1 , wrffi b. — a, *n^rrf^ b— Ab, 
 
 fkr. — hdr, m 1 , B. — *TT?TWt Am 1 , f 5 T^ 
 
 HTspft ^f(T: B. 
 
 160. Now the seer, the son of Mitra-Varuna (Vasistha), with 
 the following sixteen a hymns (beginning) ‘Agni’ ( agnim : vii. i. i) 
 praised Agni; ‘Enjoy our’ ( jusasva nah: vii. 2) here are AprI 
 stanzas. 
 
 TJSTTTfaR b (1 m 1 , fJFTC TrBTJl r, cJFR b f k. — Wfq^h d m 1 , no $ in b f k r 
 
 (KGffw). — hdm 1 r, fk, WfaW b. 
 
 a That is, vii. 1-17, deducting vii. 2 as an AprI hymn ; on this method of stating 
 the figures, cp. above, iv. 16 ; v. 12, 105 &c. 
 
 161. Then ‘Forth to Agni’ ( pragnaye : vii. 5), ‘Forth of the 
 sovereign lord’ ( pra samrajah: vii. 6), the second ‘Forth to 
 Agni’ ( pragnaye : vii. 13) which consists of three stanzas — these 
 are addressed to VaiSvanara. Then those which follow, (beginning) 
 ‘ In thee, indeed’ (tve ha : vii. 18), are addressed to Indra, 
 
 162. being fifteen hymns (vii. 18-32) : praise of the Maruts 
 is incidental (in them). In the (stanza) ‘ No one Sudas’s ’ ( nakih 
 sudasah : vii. 32. 10) the gift of Paijavana (Sudas) 
 
 The end of the varga is here marked by in m'bfk, not in hd. 
 
207 ] —v. 1 66 TRANSLATION AND NOTES [-RV. vii. 37 
 
 33. Deities of B.V. vii. 33-38. 
 
 163 . is proclaimed by Vasistha, as well as in the four a (stanzas) 
 ‘Two from the grandson’ ( dve naptuh : vii. 18. 22-25). ‘White- 
 robed’ ( hityancali : vii. 33) they pronounce to be a dialogue or 
 a hymn addressed to Indra. 
 
 5 u?jfjfajA, b. — fiq 
 
 fkr 2 , r 6 r 7 . — hd, °fw^ rVrV, f^fifa^ b, TTtT 
 
 r, ^ffa f, k. 
 
 a The niase. caturbhih, as in several other passages, being used for the fem. catasr- 
 bhih (see index of words under catur). 
 
 164 . Here is proclaimed a dialogue of Vasistha and Agastya 
 with their sons and also with Indra, and (their) greatness, birth, 
 and action (are celebrated). 
 
 165 . The following four (hymns) ‘Forth’ (pra : vii. 34-37) 
 are addressed to the All-gods. There, however, the stanza ‘ Born 
 in the waters’ ( abjam : vii. 34. 16) praises the Dragon ( ahi ), and 
 there ‘ May us not ’ (ma, nah : vii. 34. 1 7) (praises) the Dragon 
 of the Deep ( ahi budhnya ) a . 
 
 7R g Bhdm 1 , *ITfa r. — ^ffa hndr, ’Sffa bfk. — W[ ^Tfafai; hdndr, 
 
 Wt *fUfa b, Wl *fUfa fk. — hdb, fHT m’r, fk. 
 
 a The reading adopted in the text is supported by the SarvanukramanT : ‘ abjam ’ 
 aher, ardharca uttaro ’hirbudhnyaya. 
 
 B 166 . The Dragon (ahi) strikes ( ahanti ) the clouds, or he goes a 
 in the midst among them. The Dragon is of the deep {budhnya), 
 for he is born in the deep ( budhna ), the air b . 
 
 ^jftTTff^T m 1 br, ^tfa: *fafa fk. — r, Tfafa b, Sfatfa m 1 , 
 
 fk. — Tjfa cfT bkr, U^fa TT f, UrffaT m 1 .— r, W 3 JW. m 1 , ?fa*TVfa: 
 b, Tfawrc: fk. — ^ fa bf, - fa k, ^Wfa r, ^ fa m 1 . — This sloka is not found 
 in A, hut only in B and m 1 . 
 
 a Ahi in Kirukta ii. 17 is derived from ayana, ‘going,’ or ahanti : ahir ayanad : 
 etiantarikse . . . nirhrasitopasarga ahantiiti. b Cp. Nirukta x. 44 : yo'hih sa budhnyo: 
 
 budhnam antariksam, tannivasat. 
 
RV. vii. 38-] BRHADDEVATA y. 167 — [208 
 
 167 . ‘ On high that’ ( ud u syah : vii. 38) is a hymn of Savitr. 
 Here the couplet £ Blessed for us ’ ( sam nah : vii. 38. 7, 8) has 
 Steeds as its divinities, and the hemistich £ On Bhaga the mighty ’ 
 (bhagam ugrah : vii. 38. 6 cd ) is addressed to Bhaga, so a sacred 
 text (states). 
 
 hndr, bfkr 2 r 5 . — hdm 1 , B, r. — *TRTt 
 
 hm 1 r 3 B, r . — ^ ndfrVr 7 , Tf* ^ bd r 3 , ^ f bk. — 16^ 
 
 in r reads by confusion with the second pada of the next line. — The 
 
 end of the varga is here marked by 33 in m 1 bf, not in hdk. 
 
 34. Deities of B/V. vii. 38-43. 
 
 168 . And the third verse in the fifth (stanza) here (vii. 38. 5 e ) a 
 has the Dragon for its divinity. 
 
 B As the hemistich £ On Bhaga the mighty ’ ( bhagam ugrah : 
 vii. 38. 6 cd ), so also is ‘Now Bhaga’ ( nunam bhagah : vii. 38. i cd ) b : 
 
 hm'r, bfk. — Am 1 , 
 
 bfk, JR +1 ( 4 | (ijfa r. — i68 cd is wanting in A and m 1 . — «J«T ^T^ft in 1 r, 
 
 b, ^ f, *T JRt ^ JRt k. 
 
 a There is no reference to this pada in the Sarvanukramanl. b That is, the 
 
 latter hemistich as well as the former is addressed to Bhaga as a form of Savitr (cp. next 
 sloka). 
 
 B 169 . according to (the stanza) ‘May that Savitr produce 
 treasures ’ a (RV. v. 82. 3), he (Savitr) may (vd) be (regarded as) 
 Bhaga b . 
 
 ‘Upright’ (urdhvah : vii. 39. 1) is (the first of) five (hymns) 
 addressed to the All-gods (vii. 39-43). Bhaga is the divinity 
 of the five stanzas 
 
 * TT brk, II f. — AmV, r, b, TRT# f, WF? k. — 
 
 UWT Am 1 r 2 , r, WT^T ^R^RT. b, tR"RT »R^RT 
 
 fk. — 169“^ is wanting in A and m 1 . 
 
 a The whole pada in TIV. v. 82. 3 is : sa hi ratndni dasuse suvdti savitd bhagah. 
 b It is perhaps owing to this remark that the Sarvanukramanl states the deity of RV. 
 vii. 38. 6 C<1 to be Savitr or Bhaga: bhagam Hi bhago vurdharcah. 
 
209 ] — v. i 72 TRANSLATION AND NOTES [-RV. vii. 43 
 
 170 . (beginning) ‘Winning at morn ’ ( prdtarjitam : vii. 41 . 2-6). 
 The last (stanza) is addressed to Dawn (vii. 41. 7), or else a prayer a 
 for the seers ( drastr) h is here (expressed). Some, however, pro- 
 nounce Bhaga only to be (the deity) in the (stanza) ‘ At morn ’ 
 ( pratah : vii. 41. 1) c . 
 
 hm\ b, 341 vtdc?IT f, k ( I Sarvanu- 
 
 kramanl), ^WUWT r. — ^ b, rTpfl TT f, rTipft 
 
 ^ k, J&SH ^TT I 6 r 7 , TT m 1 , ^5 ^WrfiTT^ hd, 
 
 * r. — TTrrTfTW^lf hm’r, »TT*fl?R brVr 7 , TTTg- 
 
 fT^rTT »TTfjRm fk. 
 
 & Asir for a/ir on account of the metre. b Cp. na usasah . . uchantu, ‘ may the 
 Dawns shine on us,’ in ItV. vii. 41. 7. 0 Whereas according to 169 this stanza would 
 
 he addressed to the AU-gods ; cp. SarvanukramanI : ddyd lingokladevata. 
 
 171 . Now the seers at the beginning and end (of hymns) 
 proclaim (deities) in an occasional manner a (prasangatah) : (thus) 
 in this hymn there are some deities (here) and others (there) in 
 that place ( tatro) h . 
 
 g hd, ^ m 1 , r 6 r", fk, wiRig b, 
 
 % g r. — spre: hd, b, ^ f, ira k, (^) m 1 , (% g) r.— 
 
 Bhndr 3 , grhg r. — Bhndr 3 , ^Tl^TT r. — fkr 2 r 6 r 7 r 3 , 
 
 b, *n*TRR r, hdm 1 . 
 
 a Cp. above, iii. 52 (note also the v. r. there, prdtaryogat). b That is, at the 
 
 beginning and end of the hymn : Agni, Indra, Mitra, Varuna, Asvins, Pusan, Brahma- 
 naspati, Soma, Rudra, as well as Bhaga, occur in the first stanza, and Usas, besides the 
 deities of the refrain yuyam pata, in the last stanza of this hymn, which as a whole is 
 addressed to Bhaga. 
 
 172 . Other deities are proclaimed because they belong to the 
 same world or because they are associated a , or else again because 
 they share praise ( samstavat ), because of the sphere of (their 
 accompanying) troop ( gana) h , or because of a (common) attribute 
 ( 1 bhaJctitah ) c . 
 
 *1 l<jTl<wl<\hdm 1 r, B. — hdm 1 !, <|Uj^|T*TTg’ b, M° f, 
 
 gWT^T 0 k. — artWfft hm’r, yrfTRcfl b, fk. — hmb, 5 ?rrg bfk. The 
 
 end of the varga is here marked by in m 1 fk, by in b, not at all in hd. 
 
 a 172“ = i. 19“ 98°; vii. 144®. b Thus Indra is associated with the troop of the 
 Maruts. 0 Cp. i. 73, 76, 77. 
 
 II. 
 
 e e 
 
RV. vii. 44-] 
 
 BRHADDE V AT A v. 173 — 
 
 [210 
 
 35. Deities of RV. vii. 44-49. 
 
 173 . Next (come) one (hymn) addressed to Dadhikra (vii. 44), 
 one to Savitr (vii. 45), one to Rudra (vii. 46) in succession. But 
 the deities proclaimed as belonging to the first (stanza) of (the 
 hymn) addressed to Dadhikra (vii. 44. 1) 
 
 hdbr, fk. — fj^hdr, %^bf, *^k. — hd, 
 
 b, m 1 fk, r. — Am 1 , ^ B. 
 
 174 . may be recognized a . f O Waters’ ( dpoh : vii. 47) should 
 be (regarded as) addressed to the Waters. The first triplet (of the 
 next hymn) is addressed to the Rbhus (vii. 48. 1-3). The last 
 (stanza: vii. 48. 4) is pronounced to be addressed either to the 
 All-gods or to the Rbhus. 
 
 hdm 1 rbfk, <J r 1 r 4 r 6 . — 174^ is omitted in dr 4 ^. 
 
 a That is, by their names occurring in the stanza ; cp. Sarvanukramani : adya 
 lingoktadevata. 
 
 175 . For it is thus that this entire (hymn) addressed to the 
 Rbhus is chanted on the tenth day in the litany to the All-gods a . 
 ‘ Whose chief the sea ’ ( samudrajyesthah : vii. 49) is (in) praise 
 of the Waters. 
 
 km 1 , - 5 TT# r 3 , f, k, W br. — hm 1 , ^ bfkr. — 
 
 W hr, rVr 6 , bf, k. — i7 5 a6c 
 
 omitted in r 1 r 4 r 6 . — The end of the varga is here marked by in m 1 bfk, not in hd. — 
 
 The last pada is not repeated here in either b or f. 
 
 a See ASis. viii. 12. 24, quoted by Sayana on RV. vii. 48. 4: datome ’hni vaisvadeva- 
 sastra drbhavanividdhanam ; siitryate hi : rbhuksana ity arbhavam iti ; cp. below, vi. 10S. 
 
211 ] 
 
 — vi. 4 TRANSLATION AND NOTES [-RV. vii. 59 
 
 1. Deities of RV. vii. 50-66. 
 
 1. Now with the hymn ‘Guard me’ {d mam : vii. 50) the 
 deities are praised in successive stanzas : 
 
 B Mitra-Varuna (1), and Agni (2), the (All)-gods (3), as well as 
 the Rivers (4). 
 
 m 1 r, fb, k. — i c<i is not found in A, but only in B and m 1 . 
 
 It must be original as the detailed statement of the SarvanukramanI is founded on it : 
 a mam : maitravaruny, agneyi, vaifvadevi, nadistutiA. 
 
 2. Two triplets (vii. 51, 52) have the Adityas for their deities. 
 The triplet which (begins) ‘ Forth ’ ( pra : vii. 53. 1-3) is to the Two 
 Worlds (rodasi). There are (then) four (stanzas : vii. 54. 1-3, 55. 1) 
 addressed to Vastospati ; the seven (following: vii. 55. 2-8) are 
 traditionally held to be lullaby stanzas a . 
 
 bfkdr, m 1 , 0 (ifl h. — hd, 
 
 r > Am 1 , fkr, b. — 
 
 wbt: b ( b, f, TrgTtrafr k, y^nfrra r), 
 
 wrfwt wr: a ^rV, °friwt wm: hd), wx 
 
 WfTTl m 1 . 
 
 * Cp. SarvanukramanI on vii. 55 : astau: vastospatyadya . . fesah prasvapinya vpanisat. 
 The reading of B is too vague, ‘there are stanzas traditionally held to be lullabies,’ while 
 the reading of A would include the first stanza, ‘ eight are traditionally held to be a lullaby.’ 
 The reading of m 1 alone gives the correct sense clearly : ‘ seven are traditionally held to 
 be a lullaby.’ perhaps dropped out owing to the following syllables being 
 
 then supplied in A and in B. — In Egvidhana ii. 26. g this hymn is described as 
 
 prasvapanam. 
 
 3 . After this there are four hymns addressed to the Maruts 
 (beginning) ‘Who, pray?’ ( ka im: vii. 56-59) ; the last stanza of 
 these (vii. 59. 12) praises Tryambaka a , the divine father. 
 
 xit Am 1 , htt: b. 
 
 a There is no mention of Tryambaka in the SarvanukramanI, which describes this 
 stanza as raudri mrtyuvimocuni. 
 
 4 . With the seven hymns beginning ‘ When ’ ( yat : vii. 60-66) 
 Mitra-Varuna are praised ; but with the following eight (beginning) 
 ‘To meet your’ ( prati vam : vii. 67-74) the divine Asvins. 
 
 <J br, g fk, rft hm 1 . — Am 1 , ^ B. 
 
RY. vii. 60-] 
 
 BKHADDEVATA vi. 5— 
 
 [212 
 
 5 . (In) ‘When to-day’ ( yad adya: vii. 60) one (1), (in) ‘Aloft 
 the sun’ ( ut siiryah: vii. 62) three (1-3), (in) ‘Aloft he goes’ ( ud 
 v eti : vii. 63) four and a half (1-5 al ) are addressed to Surya, while 
 (in) ‘ That eye’ ( tac caksuh : vii. 66. i6) a the eye (of the sun) is sung 
 as the deity. 
 
 hndbfk (*ra^» fk), firer r. — hdm 1 , 
 
 *ftt[ r, cT^tT bfr 2 r 5 r 7 , k. — g hdr, (no ij) bfkrVdm 1 . — The end of 
 
 the varga is here marked by ^ in ndbfk, not in hd. 
 
 a There is no statement about this stanza in the Sarvanukramani. Cp. below (9). 
 
 2. Deities of RV. vii. 66-85. 
 
 B 6. Saunaka has stated that the two stanzas ‘ Thus of you 
 to-day’ ( tad vo adya: vii. 66. 12, 13) belong to the Adityas, 
 while all the other stanzas, ‘ When to-day’ [yad adya : vii. 66. 4-1 1) 
 and the rest, are proclaimed (by him) a to be addressed to Surya. 
 
 br, m fk, m 1 
 
 (the plural of would be more consistent with 5 and 9 than that of Rtsh). — This 
 
 and the following three slokas (6-9) are found in B and m 1 only. 
 
 a Cp. below (8), where it is stated that these stanzas ‘ are traditionally held to be 
 addressed to the Adityas.’ 
 
 B 7 . ‘ These chastisers ’ ( ime cetarah : vii. 60. 5) and the rest . . . 
 these nine are traditionally held to belong to Aryaman, Mitra, and 
 Varuna. 
 
 fkmB, ^ — Of the second pada consisting probably of 
 
 pratlkas only, I have been able to make nothing. The readings of the MSS. are as follows: 
 
 fafr f, * faft k, * ^ 5 rf b, r, ^ m 1 . — 
 
 m 1 bfk, fJTrB r. 
 
 B 8. The ten stanzas beginning * When to-day the sun’s ’ ( yad 
 adya surah : vii. 66. 4-13) are traditionally held to be addressed to 
 the Adityas ; or else Savitr, Aditi, Mitra, Varuna, Aryaman, Bhaga 
 iVbfkrV, r (=r 7 ). 
 
 B 9 . are praised. The three stanzas which then follow, ‘ Aloft 
 that’ [ud u tyat: vii. 66. 14-16), are addressed to Surya. The 
 teacher Saunaka has stated the stanza ‘ That eye ’ [tac caksuh : 
 vii. 66. 16) to be a prayer a . 
 
213 ] — vi. 13 TRANSLATION AND NOTES [-RV. vii. 85 
 
 a That these two slokas (8,9) belonged to the original text is supported by the fact that 
 the wording of the SarvanukramanI is clearly based on them : BD. yad adya sura ityddyd 
 dasdditydh, SarvanukramanI caturthyadyd dat adit yah ; and both have tisrah sauryah. 
 
 10. Now Dawn (is praised) with the seven (hymns) ‘Forth the 
 Dawn’ (vyusdh : vii. 75-81); but the four hymns following these, 
 ‘O Indra and Varuna’ (indravarund : vii. 82-85), are (in) praise 
 of Indra -Varuna. 
 
 ndrbfk, Ufa: hd. — Am 1 , b, °^TRWrfR r; the 
 
 whole line is ^frr: in f, in k. — The end of the varga 
 
 is here marked by ^ in bfk, not in hdm 1 . 
 
 3. Vasistha and the dog of Varuna: RV. vii. 86-89. 
 
 B 11. In the hemistich ‘Aloft the light’ (ud ujyotih : vii. 76. i afc ) 
 the Middle (Agni) is praised. 
 
 During a the night Vasistha in a dream b approached the house 
 of Varuna c . 
 
 n a6 is not found in A or m 1 , but only in B. — y H hm'r, pq ^ 
 
 fkn(cgh), bn(am) s, n (b), r 5 . 
 
 a i\ ed -i$ a ^ are qtioted in the Nltimanjari on RV. vii. 55. 2; and II etl -i3 in Sayana 
 on KV. vii. 55. 3. b See Vedische Studien, ii, p. 56 (cp. 55). 0 Cp. RV. vii. 86. 6 : 
 
 svapnas caned anrtasya prayota ; and vii. 88. 5: brhantam mdnarn, varuna, . . sakasra- 
 dvdram jagama grham te. 
 
 12 , 13. He then entered. A dog there ran at him, barking. 
 
 B Pacifying the hound which was making a din and running 
 (up) with intent to bite, he lulled him to sleep a ( vyasusvapat ) 
 with the two (stanzas) * When, O bright one ’ ( yad arjuna : vii. 
 55- 2, 2). 
 
 He sent him b as well as the other attendants of Varuna to 
 sleep c . 
 
 ri 7 TR bfkrns, 77 ^ hd, 7 TR m 1 . — Am 1 , °WR 7 fa Bns. — i2 ed and 
 13“^ are not found in A, but in B and m 1 only. — ^J 7 ^m 1 n(h)s, fk, b, 
 
 SffR rn - — * 3 - 3T«rr ndbfks, rn. — m 1 bfr, k, n, 
 
 8 ‘ — * «* Am 1 , ^ Bns. — WRRTRTR bfrn, WrWf^TTO k, WR- 
 *TPRTO hdm 1 s. 
 
RV. vii. 86-] 
 
 BRHADDE V AT A vi. 14— 
 
 [214 
 
 * The anomalous form vyasusvapat is evidently based on the refrain of RV. vii. 55. 
 2-4, ni su svapa. I was therefore tempted to make the emendation nyasusvapat. 
 b The reading of B evam connects 13'^ with that of A sa tam, 13 C<1 with 12 a h 
 
 c Cp. Vedische Studien, ii, p. 56, note 2 . 
 
 14 . 15 . Then king Vanina bound a him with his fetters. Bound 
 (thus) he (Vasistha) praised his father (Varuna) with the next 
 ( itah) b following four (hymns) ‘The wise’ ( dhlra : vii. 86-89). Then 
 his father released him. 
 
 A As soon as the (stanza) ‘ Thee in the fixed ’ ( dhruvdsu tvd : 
 vii. 88. 7) had been uttered, the fetters dropped ( pramocire ) c 
 from him. 
 
 Vrfb WrT Am 1 (RffT 0 m 1 ), Bn. — R hm 1 rfkn, 
 
 * ^ r 1 r 4 r 8 , R h. — hdr, °f»n7T bfk. 
 
 15. rTcf: ftlrn hm 1 bf, fU<TT k, iimW n. — I5 fld is the reading of Am 1 ; 
 instead of it, but after 14“^, Bm 1 read: 
 
 th: h 1 jwft i 
 
 1 fr 2 r 5 r 7 , eft RT k, 7 R[: R b. 2 rVr 7 , b, fk. 
 
 Both forms of the line are omitted in n. — The end of the varga is here marked by $ in 
 m 1 , after 15° 6 (pita) in bfk (as the B form of I5 cd comes before I 5 atl ), not at all in hd. 
 
 a Here the root bandh is conjugated as an Atmanepada of the fourth class ; cp. 
 v. 134 and vi. 23 ( duhyati in A). b That is, after the group 82-85 mentioned in 10. 
 0 The anomalous form pramocire must be meant for the 3. plur. perfect passive (by false 
 analogy from forms like pecire). The whole line has been adapted from RV. vii. 88. 7 : 
 dhruvdsu tvaasu hsittsu ksiyanto vy asmat pas'am varuno mumocat. The reading of B would 
 mean: ‘In the stanza dhruvdsu tvd he appears hound with the fetters of Varuna.’ 
 
 4 . Deities of RV. vii. 90 - 96 . 
 
 16 . The next three hymns, ‘ Forth with longing for the 
 heroes’ ( pra vlrayd : vii. 90-92), are addressed to Vayu. Now 
 in this praise those (stanzas) are addressed to India -Vayu in 
 which there is praise in the dual ( dvivat ) a . 
 
 Am 1 , mf 0 B.-TO: mVr 3 rV, °TTWT: hd, °TR- 
 
 3&rr: r, °«trtot bfk. — hmh, rVr 7 , *rrer fk, *rnsj b. 
 
 a See SarvanukramanI on RV. vii. 90 : aindryas ca yd dvivad uktdh ; cp. also 
 Sadgurusisya. 
 
215 ] — vi. 20 TRANSLATION AND NOTES [-RV. vii. 96 
 
 B 17 . ‘ Forth with longing for the heroes ’ ( pra vlrayd : vii. 90. 1) 
 is spoken of in the Aitareya (Brahmana) a as a stanza addressed to 
 Vayu belonging to the Praiiga litany ( praiigl ) : the predominance 
 of Vayu is (thereby) expressed in contravention ( vyatyayam Jcrtvd) 
 of one of its verses ( pada ) b . 
 
 TTWT m 1 bfk, TTWT: r. — ITT^ft 0 ndr, TTT^»ft 0 b, TTTg^ft 0 fkr 2 . 
 
 a That is, AB. v. 20. 9. b That is, the first pada of vii. 90. 1 contains the 
 
 dual form vam, so that judged by this the whole stanza would be addressed to Indra as 
 well as Vayu. 
 
 B 18 . ‘These with true’ (te satyena : vii. 90. 5-7) being a triplet, 
 ‘As long as strength’ ( yavat tarah : vii. 91. 4-7), again, being 
 a quatrain, ‘Eager’ (utianta: vii. 91. 2), being one, and the stanza 
 ‘Forth the presser’ ( pra sota : vii. 92. 2) — these are traditionally 
 held to be the nine (stanzas) belonging to the two (Indra -Vayu) a . 
 
 IT fildl ^^br, IT «rMl f, IT *?nTT ^ m 1 k. — The words TJ 7 TT WTT: 
 
 occur above, vi. 7 . — 17, 18 are not found in A, but in B and m 1 only. 
 
 * The details given iu this sloka are not mentioned in the Sarvanukramanl. 
 
 19 . The two (hymns) ‘The pure ’ (. iucim : vii. 93,94) are addressed 
 to Indra-Agni ; the two following, ‘Forth’ ( pra : vii. 95, 96), are 
 addressed to Sarasvatl. Sarasvat (is praised) with the stanza 
 ‘He’ (sah : vii. 95. 3) and with the three ‘ Longing for wives’ 
 ( janlyantah : vii. 96. 4-6). 
 
 |% *TWTO Tfa B (|% bfkr 2 , 1^1 r 5 * r 7 ), TjprtN tTT^T^ Am 1 . I have 
 preferred the reading of B (with the emendation qaq | for ) because it is supported 
 by the Sarvanukramanl on RV. vii. 95, 96: • • vrrfwr jtt^zt: 
 
 *TW^-— fwfa: hdr 3 , r, b, fk — 
 
 The end of the varga is here marked by 8 in bfk, not in hdm 1 . 
 
 5. Story of Nahusa and Sarasvat! : RV. vii. 95, 96. 
 
 20. King Nahusa a in former days wishing to consecrate him- 
 self for a thousand years, travelled over this (earth) with a single 
 
 chariot, saying to all streams : 
 
RV. vii. 96— ] BRHADDEVATA vi. 21 — [216 
 
 cpfoWR hmVB, r. — oy^%*TT hdr, °y^RT^ b, °T^ ?TT 
 
 fk. — r, hd, WScl fk, sff^ b. 
 
 a The story of Nahusa and Sarasvatl is briefly referred to by Sayana on RY. vii. 95. 2. 
 
 21. ‘I am about to offer sacrifice; bring me shares (for it), 
 either in pairs or singly.’ The rivers replied to the king : ‘ How 
 can we, who have but very little power, 
 
 br 5 , f?T fk, UfrI rVr 6 , hdmV. — hdmB 3 , *TT ¥#T rbV, 
 *n fk, ?tt: *t#t: r 6 , wr. wt b. — *rp^rap Amb 2 , b, wran fk 
 
 (°*T k), r. — WZ : hndbfk, r. 
 
 22. bring you all the shares for a sacrificial session lasting a 
 thousand years ? Resort to the Sarasvatl : she will bring them 
 for you, Nahusa.’ 
 
 »TRT^T# hdm 1 , r, *Hrpjfrvf% bfk - — ^ a11 MSS - and r - — 
 
 hdm 1 rb, r 2 r 6 , SR fk. — ^ B, *TT A. — ^TTjn* m 1 ^ 
 
 hd f, sttitct: k, b. 
 
 23. Saying ‘ So be it,’ he quickly went to the river Sarasvatl ; 
 and she received him and yielded ( duduhe ) (him) milk (and) ghee. 
 
 5 T*rr*TT^ Am 1 , oJTTTRT^ B. — ^WT A, TTWf B (b, °^T fkm 1 ). — 
 all but m 1 , which has — 23°^ is the reading of B ; ^TT %*T 
 
 is that of Am 1 . I have preferred the former as it more closely follows 
 the words of RV. vii. 95. 2 : vpi ^rrjnrre. 
 
 24. This exceedingly marvellous act of the Sarasvatl towards 
 the king, the son of Varuna (Vasistha) proclaimed with the second 
 (stanza) of the first (of the two hymns, viz. vii. 95. 2). 
 
 No MS. marks the end of the varga ; but that it ends here is indicated by the fact 
 that tho figure M is in b placed after 26 a6 , which in that MS. by mistake ends similarly, 
 viz. (see critical note on 26). 
 
 6. Deities of RV. vii. 97-104. 
 
 25. ‘ In the sacrifice ’ ( yajhe : vii. 97) is addressed to Brhaspati ; 
 (then comes) a (hymn) addressed to Indra (vii. 98) ; but the two 
 following (99, 100) after that are addressed to Visnu, and the 
 
— vi. 28 TRANSLATION AND NOTES [-RV. vii. 104 
 
 217 ] 
 
 three (stanzas) ‘Wide’ (urum : vii. 99. 4-6) should be (regarded 
 as) addressed to Indra as well. The two next (hymns) ‘ Three ’ 
 (tisrah: ioi, 102) are addressed to Parjanya. 
 
 bmV, ^ f, ^ ^ k, 
 
 ^ b (no ^1, It ^ r, rVr®. — $ rTrT: Am 1 , ^ 
 
 cTct: b. — hm 1 s), wnv-zns r, bk, 
 
 f. — fn^r. br, f?ra f, f?rerg bdndk. 
 
 A 26 . Now the first (stanza) here a (vii. 97. 1) praises Indra, the 
 second and the rest (2, 4-8) (praise) Brhaspati. 
 
 B In ‘At the sacrifice’ ( yajne : vii. 97) the first (stanza) praised 
 Indra alone, but the last both Indra and Brhaspati. 
 
 a 26 is the reading of Am 1 ; instead of this lino B has : 
 
 irwr fr? xrerrns i 
 
 b r, m’f, -^nft k, b. 
 
 The first pada here is probably a corruption of 26° (the last five syllables being practically 
 identical), while the second seems to be due to a confusion with 24 <J . 
 
 26 C(i is not found in A, but in B and m 1 only. 26^ is redundant, as stanzas 2, 4-8 
 would already be addressed to Brhaspati by 25“; while 26 c repeats the statement of 26“; 
 on the other hand 26^ is necessary to the sense (cp. Sarvanukramanl). The original 
 reading of 26 thus seems certainly to have consisted of the single line : *?TT TTWT 
 •till I cp. Sarvanukramanl on vii. 97 : . . TfcstTTf^ ^Ttf^JT- 
 
 27 . The third and the ninth (vii. 97. 3, 9) praise Indra and 
 Brahmanaspati. (The hymn) a ‘ For a year ’ ( samvatsaram : vii. 103) 
 (praises) the frogs ; but that which follows (vii. 104) is addressed 
 to Indra-Soma. 
 
 T° Am 1 , ^*3^1° B. — *t bfkSs, TT^piT’t m 1 , r 2 r 5 r‘, 
 
 A. I have preferred the former reading as being supported by the Sarvanu- 
 
 a 27“^ and 28 are quoted by Sayana in his introduction to RV. vii. 104. 
 
 28 . The seer, when his hundred sons had been slain by the 
 followers of Sudas, full of pain and overwhelmed with grief for 
 his sons, saw (this hymn) for the destruction of demons a . 
 
 II. F f 
 
RV. vii. 104-] BRHADDEVATA vi. 29 — [218 
 
 TPfTW mVrVbduS, s (v.r.), hrfks. — 28 ed , occurring here in B and 
 
 hdr 3 (but omitted here in ndddr 6 ), is repeated at 34° with (A) in place of 
 
 (B) rrfwthd, Bs . — The end of the vanja is here marked hy $ in 
 
 m 1 bf, not in hdk. 
 
 a 28“^ is quoted in the Nltimanjarl on BV. vii. 104. 16. 
 
 7. Detailed account of K.V. vii. 104. 
 
 29 . The stanza ‘ Who the simple ’ (ye pakasamsam : vii. 104. 9) 
 is addressed to Soma; the next (10) after that is addressed to 
 Agni ; the eleventh is addressed to the All-gods (1 1) ; the couplet 
 which follows it (12, 13) is addressed to Soma. 
 
 m 1 dr, h, b, fk. 
 
 30 . The stanza ‘As if I’ (yadi vaham : vii. 104. 14) is 
 addressed to Agni, while ‘ Who me ’ ( yo ma : 1 6) is traditionally- 
 held to be addressed to Indra; ‘She who strides forth’ (pra yd 
 jigdti : 17) is addressed to the pressing stones, while ‘Spread 
 out ’ (vi tisthadhvam : 1 8) is addressed to the Maruts. 
 
 *fr g wr hndr, *fr bk, ^fr; f, 
 
 r 5 r 7 . — hdndr, cRJlft b, cf^T sft f, ^sft k. 
 
 31 . Five (stanzas, beginning) ‘ Hurl forth ’ (prci vartaya : vii. 
 104. 19-22, 24) are addressed to Indra, while the last stanza is 
 addressed to Indra-Soma. In the stanza ‘ May not the demon 
 us ’ (ma no raksas : 23) the seer invokes a blessing a 
 
 0 ^VR\ ^g° km 1 , 1-, f, ^J° b, k. — 
 
 FTTfWlbkr, hdm 1 . — hdr, ajf%T bfk, rVr 6 . 
 
 a I have preferred the reading astsam to asisah because it is supported by the 
 Sarvanukramanl on BV. vii. 104: pra vartayeti pancaindryo ma no raksa ity rser atmana 
 aslk. 
 
 32 . and protection in heaven and earth on his own behalf. 
 ‘The owl-fiend’ (ulukaydtum: vii. 104. 22) (prays) ‘Slay these 
 night-walkers of various forms ’ a . 
 
 hdm 1 , br, fk. — Tjfa^rr ^ hdm 1 , br, 
 
 fk. m 1 hkr, miJifTR. hd. — rs (aud BV. vii. 104. 22), 
 
219] — vi. 36 TRANSLATION AND NOTES [-RV.viii. 1 
 
 'Jwf | rj til the MSS. (°«4 Ini r 7 ) except r s . — This sloka is omitted in r 1 r 4 r° according 
 to R, p. 163, note 9 , but this statement contradicts his preceding note 8 . 
 
 a 3 2 ed is quoted by Sayana on RV. vii. 104. 22, who adds a line which is not found 
 in any of the MSS. of the BD. 
 
 33. Now in the fifteenth and in the eighth (stanza) of the 
 hymn the son of Varuna (Vasistha), while as it were lamenting, 
 his soul being overwhelmed with pain and grief, utters a curse. 
 
 fsren hd, rVrV, ro'fk, ^i^T^rr b, 
 
 ^^TRrrgRTf r. 
 
 34. Vasistha was at that time pained, as his hundred sons had 
 been slain by Sudasa a who, in consequence of a curse, had been 
 transformed into a demon ( raksas ) ; such is the sacred tradition. 
 
 hdr, m 1 , WZl B. — qfWT hdmL, b, f, 
 
 k. — hrbfk, m 1 . — 3 ^ ab =28 cd (cp. r.r. there). — % 
 
 Am 1 , B. — The end of the varga is here marked by 'Q in bfk, not in dm 1 . 
 
 a For Sudas, as above, iv. 106, 112. 
 
 Mandala viii. 
 
 8. Story of Eanva and Fragatha. 
 
 35. a Kanva and Pragatha were two sons of Ghora. When 
 they had been dismissed by their preceptor they dwelt together 
 in the forest. 
 
 •vrrcTT^j: hdr, b, °WTrTT fk. It would have been more con- 
 sistent to print °^TrIT (cp. iv. 96° and note a ). 
 
 a The following four slokas (35-38) are quoted by the Nitimanjari on RV. viii. 1. 
 Sadgurusisya (p. 136 f.) gives a metrical form of the story which is differently worded. 
 
 36. Now while these two dwelt there the younger (brother) of 
 Kanva (i.e. Pragatha), having placed his head while asleep (. svapat ) a 
 on the lap of Kanva’s wife, did not awake. 
 
 srr: rn, TIrSrr: fk, b, hdm 1 . — hdm x r 3 
 
 fr 2 n, k, (ftrfr) n, rW, ^q^ br — hm 1 , qiVq- 
 
 d, qfnqijq b, qi^q^Tf^T f, qtVqqjc^q k, qiuqqj n, 
 
 r 2 r 5 r 7 , TO^T^c^T^r. — hdm 1 («>m d), q-pT^q rWn, MT^- 
 
 WfT b, «T f, q rW, q k. 
 
RV.viii.i-] BRHADDEVATA vi. 37 — [220 
 
 a The MS. evidence for t, that is for the neuter participle agreeing with siras, is 
 overwhelming, though svapan would be more natural. 
 
 37 . Now Kanva, enraged by suspicion of a sin (and) wishing 
 to curse him, awakened him with his foot, as though about to 
 consume him with his fiery energy. 
 
 hrbfk, n. hm x rb, mil 1 fdajctitlT f, 
 
 ITTWfrni^n k, trfTTfTJi^TT n. — hdrn, ffWlTl b, 
 
 fk. — m 1 rn, hd > f, k, b. 
 
 38 . Pragatha, becoming aware of his intention a , stood with 
 folded hands and chose the couple for his mother and father. 
 
 »TR hrb, cf WT d, 3 TR rj fk. — TRTRT hdrk, IRTf: b. — f^rTl bk, 
 
 ITRrfa f, hdr. 
 
 a Cp. above, iv. 50, 59. 
 
 39 . The seer, being (thus) the son of either Ghora or Kanva a , 
 saw, in company with many other members of his family, the 
 eighth Mandala. 
 
 ^frfr hm’r, bfk, r’r 2 r 4 r 6 . — hdf, b, ^TVnft k, 
 
 ^STTjfr m 1 r. — mrfVl hdm 1 b, Wfa fk, ^•fH: fijcj: r.— 
 
 hdm 1 r (°fT: r), b, f, k. — The end of the varga is 
 
 here marked by ^ in bfk, not in hd. 
 
 a Cp. Sarvanukramani on RV. viii. I : sa ghaurah san bhratuh hanvasya putratam 
 agat ; Arsanukramani viii. 3 : prayatho ghorajo muni/i, sa hi ghorasya hanvasya bhrata san 
 putratam gatah. 
 
 9. Deities of E,V. viii. 1-21. 
 
 40 . There are four hymns addressed to Indra (beginning) ‘ Not 
 at all ’ (md cit : viii. 1-4) : in the stanza ‘ Downward his mighty ’ 
 ( anv asya sthuram : viii. 1. 34), ^asvati, daughter of Angiras, 
 living ( vasantl) & as his wife ( narl ) b , praised her husband 0 . 
 
 hdufir, kr 2 , ^rft bfr 5 . 
 
 a That is, living with him as his wife, though he had been turned into a woman. 
 b On Sasvati and ndri, see above, ii. 83 aud note. 0 Cp. Sarvanukramani : patni 
 
 casyaahyirasi sasvati pumstvam upalabhyaenam pritiiantyaya tus/ava. 
 
221 ] 
 
 — vi. 44 TRANSLATION AND NOTES [-RV. viii. 4 
 
 41 . The seer turned that Asanga, who had been a woman, into 
 a man (again) 11 . With the four b stanzas ‘Praise’ ( stuhi : viii. 
 1 . 30-33) his own gift (to the seer) is proclaimed (by Asanga). 
 
 hdm 1 , cnmrf: in-v, tt 
 
 3 uT SKPTT^f, H 3 trT k. — A, TT^I B.- trfy- 
 
 all MSS. S). 
 
 a Cp. SarvanukramanT on RV. viii. I : usango yah stnbhutvd puman abhut sa medhyd- 
 tithaye danam da t tv a stuhi stuhiti catasrbhir atmanam tustava. The story of Asanga is 
 related by Sayana on RV. viii. I. i and 34. Asanga, son of king Playoga, was, he relates, 
 owing to a curse of the gods, turned into a woman, but afterwards was, by the favour of 
 Medhyatithi, restored to manhood by the power of penance. lie consequently bestowed 
 much wealth on the seer (30-33) and was praised by his wife SasvatT, daughter of Ahgiras 
 (34). See also Sadgurusisya, p. 137 ; Sieg, Sagenstoffe, pp. 40, 41. b Though caturbhih 
 is, as we have seen, frequently used alone as an alternative for catasrbhih (cp. next sloka), 
 it seems hardly possible that rgbhit caturbhih could have been the original reading. I was 
 therefore much tempted to emend the MSS. reading to catasrbhih prakirtitam. With 
 reference to this passage (RV. viii. 1. 30-33) the SarvanukramanT has catasrbhih, the Nlti- 
 manjarl rgbhis catasrbhih (Sieg, p. 41), and the ArsanukramanI ream catasrnam. In the 
 Ramayana, however, caturbhih occurs in juxtaposition and agreement with a feminine noun 
 (see St. Petersburg Dictionary, under catur). 
 
 42 . But with the two stanzas ‘Bestow’ (diksci: viii. 2. 41, 42) 
 that of Yibhindu, king of Kasi ( kdsya ) a , is proclaimed, while with 
 the four b (stanzas) ‘Which’ [yam: viii. 3. 21-24) the (gift) of the 
 liberal Pakasthaman is praised. 
 
 hbr, d, wi fk. — trrwren^ hmL, brV, 
 
 fk. — jfTW hm’r, b, f, k. 
 
 a Cp. SarvanukramanT on RV. viii. 2 : antybbhydm medhatithir vibhindor danam 
 tustava. b See note b on 41. 
 
 43 . The two pragatha couplets (beginning) ‘Forth’ ( pra : viii. 
 4. 15-18) Sakatayana thinks are addressed to Pusan a ; Galava, 
 however, (thinks) the former (15, 16) is addressed to Indra only, 
 the latter (17, 18) to Pusan. 
 
 iff hm 1 rs, g B. — W^hm’r, WTR E ^rm^fkr 5 . 
 
 a 43° 6 is quoted by Sadgurusisya on RV. viii. 4. 
 
 44 . In the last triplet of the last of the Indra hymns here 
 (viii. 4. 19-21), the gift of king Kurunga is praised (with the 
 words) ‘Abundant wealth’ ( sthuram radhah: 19). 
 
RV. viii. 5-] BRHADDEVATA vi. 45 — [222 
 
 hmR, °m k, o^rr f, °xsrt b. The end of the varga 
 
 is here marked by Q. in nfibfk, not in hd. 
 
 10. Deities of RV. viii. 5-18. 
 
 45 . In the hymn addressed to the Asvins, * From afar’ ( durdt : 
 viii. 5), the thirty-seventh stanza, (that is) the hemistich ‘ As ’ 
 ( yathd : 3 7 c d ) , and the final couplet (38, 39) are traditionally held 
 to be (in) praise of the gifts of Kasu a . 
 
 SRgWft b, f, k, 0 giTfWT hd, r, “f^cRT 
 
 m 1 . — TW$ff hm 1 B (®^T f), r. — b(S), «TR^J f, (^T)^rf^k, 
 
 hnfir. — tjjd | b, omitted in fk, hmh. 
 
 a Cp. Sarvanukramani on RV. viii. 5 : antyah pailcardharcas caidyasya kasor danastutih. 
 
 46 . ‘ Great ’ ( malndn : viii. 6) is addressed to Indra : in (the 
 stanza) containing (the word) ‘ ancient ’ a (pratna : viii. 6. 30), 
 fcsakapuni, as well as Mudgala, son of Bhrmyasva, thinks Agni 
 Vaisvanara is praised. 
 
 Br R^Rt ^JfRbr, Am 1 . — 4 6 a6c is omitted in fk. — 
 
 Am 1 , JRRig- b, r— r 5 , 
 
 hm 1 br, »?T*NN f, k. 
 
 a The eleventh as well as the thirtieth stanza contains the word, but the latter only 
 can be meant. 
 
 47 . But in the triplet ‘ A hundred ’ ( satam : viii. 6. 46-48) the 
 gift of Tirindira a is recorded. £ Forth ’ (pra : viii. 7), the following 
 (hymn), is addressed to the Maruts ; and the three ‘Hither to us ’ 
 (d noli : viii. 8-10) are addressed to the Asvins. 
 
 hdnfir, bfk.— ‘ W r, hdm’bfk. — ^ hm'r, 
 
 •fipiRRi: B. 
 
 a Cp. Sarvanukramani : trco 'ntyas tirindirasya parsavyasya danastutih. 
 
 48 . ‘Thou’ ( tvam : viii. 11) is addressed to Agni. ‘Which, 
 O Indra ’ ( ya indra : viii. 12. 1 ) are six (12-17) addressed to Indra ; 
 but in a hemistich of the last (stanza) but one of the last (viii. 1 7. 
 i4 n6 ) the god Vastospati is praised. 
 
223 ] — vi. 52 TRANSLATION AND NOTES [-RV.viii. 19 
 
 49 . ‘ This ’ ( idam : viii. 18) has the Adityas as its deities : with 
 three a (of its stanzas), the sixth, the fourth, and the seventh, 
 Aditi is praised ; the eighth stanza, ‘ And ’ ( uta ), is addressed to 
 the Alvins. 
 
 5 pTT lim’r, “f^fweiT B. — TOT 5 FTRRT dr 4 r 6 , TOT 
 
 hd, '*T8 f «rr m 1 , B. — The eud of the varga 
 
 is here marked by ^0 in m 1 bfk, not in hd. 
 
 a The SarvanukiamanT doe9 not specify these three stanzas. 
 
 11. RV. viii. 19: praise of Trasadasyu’s gifts. 
 
 50 . (In) ‘Blessing’ ( sam : viii. 18. 9) the three (gods) Fire ( agni ), 
 Sun ( siii'ya ), Wind ( anila) & are (respectively) praised in successive 
 verses ( pac-chah ). The pragatha couplet * Whom ’ ( yam : viii. 1 9. 
 34, 35) is (in) praise of Yaruna, Aryaman, and Mitra 
 
 UW*° A, tJ^TT^r, Wrefm f, WRft^k, VTWTCifa; b.— 1 Am 1 
 
 °f*TTRJ r 2 r 5 , bfk. — V*TRfr Am 1 , B. — r, ^rTT: B, 
 
 ffh hdm\ ^ rT^T r 3 . 
 
 a Cp. SarvanukramanI on BY. viii. 18 : para (9) agnisurydnildndm. 
 
 51 . a in the (hymn) addressed to Agni. ‘ He has given’ (adat : 
 viii. 19. 36, 37) are (two stanzas in) praise of the royal seer 
 Trasadasyu. 
 
 B He gave fifty maidens b and three herds of seventy ( sa/ptatlh ) 
 cows, 
 
 *Spft hdr, ^f?T bfk. — RRfft: br, SIRjft fk, m 1 , n. $i ed -tf ah are 
 
 not found in A, but in B and m 1 only. 
 
 a The following six and a half slokas (51-57 are quoted in the Nltimanjarl on 
 BV. viii. 19. 37. b Cp. RV. viii. 19. 36 : adat . . pancasatam trasadasyur vadhunam. 
 
 B 52 . horses, and camels, and he also (gave) various garments, 
 jewels, a brown bull, the lord that led those (herds) a . 
 
 wr^wr m 1 fkrn, WTTTfWr b. — m 1 , rT^TRft b, rT^TTBt fkn, 
 r. — fkr, b, m 1 . — ^JR m 1 n(m), TJR n, TTR n(h), 
 
 SIR bfr, ’SIR k.— m 1 frn(a), kr 2 , b , n. — qf 7 T*l r, 
 
 BfTT mBkdn, vf^T b. 
 
RY.viii. 2 i] BRHADDEVATA vi. 53 — [224 
 
 a See RV. viii. 19. 37: tisfnam saptatlnam sydvah praneta . . diyanam patih; cp. the 
 enumeration of gifts in RV. viii. 46. 22, 23. 
 
 B 53. Having wedded, the seer as he went on his way proclaimed 
 (all) this to Indra, and with the hymn ‘We’ (vayam: viii. 21 ) 
 (praised) Sakra. Pleased thereby the Lord of Sac! 
 
 v* m 1 bfkn, f r. — xf all MSS. r and n (cp. v. 137). — IpEfolfa- 
 
 ndbfkr, n (cp. v. 137^). 
 
 B 54. (said), ‘ O seer, choose a boon.’ Humbly the seer replied 
 to him : ‘ I (will) enjoy, 0 Lord, simultaneously the fifty maidens a 
 of the race of Kakutstha b , 
 
 cT*jf*n; br, fm 1 , k. — ^FTfr^ rn, b, k, 
 
 f. — wt: frn, wi: thrrii^ b, rNr k. — bfkm(h), 
 
 x^ m 1 , xw n. — 54°^, 55 omitted in r 7 . — The end of the varga is here marked 
 by ^ in bfk. 
 
 a This most probably refers to the pancdsatam vadhunam mentioned above (51). Note 
 the nom. pancasat used for the acc. b This word is printed by Mitra as a vocative, 
 but it is impossible that this patronymic should be applied to Indra. The word is, 
 however, probably used in the text owing to the close association of Kakutstha with Indra 
 (see St. Petersburg Dictionary, under kakutstha). 
 
 12. The boons chosen by the seer. Story of Sobhari and Citra. 
 
 B 55. (and choose) the assumption of many forms at will, youth, 
 and everlasting enjoyment, the conch treasure a , the lotus treasure b 
 always remaining in my house. 
 
 sffaM ndbfkr, gro; r 6 . — m’r, *^1^° n, fk, b. 
 
 a Prosperity departs with its disappearance: cp. Paficatantra, ii. 10 ; Indische Spriiche, 
 3950. b That is, 100,000,000 pieces of money. 
 
 B 56. May the famous ( asau ) Visvakarman fashion (for me) 
 palaces of gold by thy favour, and a flower garden with celestial 
 trees for (each of) those (spouses) separately ; 
 
 ndfrn, WT^T^bk. — n Pbfkr. o^ T g n _ nPbn, 
 
 SfiffrT fk, r. — °errff ^ m 1 kn, °TTZT ^ f, °^TZt ^ b. r.— 
 
 r, L fb, m 1 . 
 
225] — vi. 61 TRANSLATION AND NOTES [RV. viii. ai 
 
 B 57. and let there be no co-wife rivalry among these (fifty 
 spouses).’ And he (Indra) said, ‘All this shall be (fulfilled).’ 
 
 ‘ Come hither ’ (a ganta : viii. 20) is a hymn addressed to the 
 Maruts ; the next one, ‘We’ ( vayavi : viii. 21), is addressed to 
 Indra. 
 
 °^rtfari m 1 bn, f, k. r— Am 1 , 
 
 58, 59. When a Sobhari, son of Kanva, was sacrificing with 
 members of his family in Kuruksetra, rats devoured (his) corn and 
 various oblations. (So) he (Sobhari) praised Indra, Citra, (and) 
 Sarasvatl, 
 
 B with the stanza ‘ Or Indra ’ ( indro vd : viii. 21. 17), proclaiming 
 (Citra’s) power of giving b . 
 
 Am 1 , B.— mL, hd, w 
 
 bfk. — 59. ogg-R ^ r, hdbfk. — TOR: Bn, ^ Am 1 . — 5 9 ed is 
 
 not found in A, but in B and m 1 only. — The end of the varga is here marked by 
 in bfk. 
 
 a 58 c '*-62 c are quoted in the Nitimafijari on RV. viii. 21. 18. b 5 9 cd seems 
 
 necessary, as without it, there is no reference in A to stanza 17 being part of the 
 danastuti (cp. Sarvanukramani : antye dvrce). 
 
 13. Story of Sobhari and Citra (continued). RV. viii. 22-25. 
 
 B 60. And the king of the rats, rejoiced at heart, from self- 
 satisfaction himself, 
 
 Citra, being praised like a god, gave, to the seer, of cows a 
 
 RXfrfT hmVfkrW, R r. — hm‘r, fiHt 7T^ 
 
 ^ r 5 r 7 n, *TT b, faRl *TR fk (^° k). 
 
 a The wording of the Sarvanukramani, antye dvrce citrasya danastutih, would seem 
 to favour the reading of B ( citro yad dadau tad dvrcena ha). 
 
 61. a thousand myriads. Praising (him) the seer accepted (the 
 gift). And rejoicing in heart (Citra) addressed the seer, ‘ I do not 
 deserve the praise of a seer, 
 
 11. G g 
 
RV. viii. 2i—] 
 
 BRH ADDE V AT A vi. 62— 
 
 [226 
 
 hbr, g n. — fW5RITf m\ fW^TTf hd, f^TTf brn. — WtTR 
 
 bdm 1 r, iftRTR br 5 n. — bdr, ^ ndb, n, (^jfa) fk. — This sloka is 
 
 omitted in fk with the exception of thethr ee syllables f^T Sjfg (sic). 
 
 62 . having been begotten in an animal womb. Do you (rather) 
 praise the gods.’ And (yet) with the last (stanza, viii. 21. 18) he 
 (the seer) praised him again. And with the hymn ‘ Hither that ’ 
 (o tyam : viii. 22) (he praised) the Alvins a . 
 
 Am 1 , Bn. — T^TTT b, n, f, T^TRTJ k, ^«fdi r, 
 
 hd (doubtless due to the preceding ^ wr r 3 , m 1 . Instead of 
 
 62 d and 63° & as given in the text (according to hdm 1 rbfk), dr 4 ! 6 read: 
 
 (^t) Dr i 
 
 rjti i ^itt; 11 
 
 hd, but not m 1 , add these three padas after those in the text (which they have also), 
 marking the lacuna of one pada by six (h) and eight (d) short horizontal strokes at the top 
 of the line. These padas are probably based on a marginal gloss with reference to 62** 
 
 (^rTT *jfrg*rff%). 
 
 a With 62 d and 63° cp. SarvanukramanT : 0 tyam asvinam . . . llisva . . agneyam. 
 
 63 . The (hymn) ‘Laud thou’ ( llisva : viii. 23) is addressed 
 to Agni, and the next one ‘ O friends ’ ( sakhayah , : viii. 24) is 
 addressed to Indra, but the last triplet, ‘As to Varo-susaman ’ 
 ( yatha varo susamne : viii. 24. 28-30), is addressed to Dawn a . 
 
 w hdbfk Rfr fk), wk' g*rr% r. 
 
 a The SarvanukramanT says nothing about this triplet being addressed to Usas, but 
 states that it is a danastuti of Varu Sausamna, of which nothing is said here. 
 
 64 . Now it is these eight deities altogether who cleft Vala : 
 Usas and Indra and Soma, Agni, Surya, Brhaspati a , 
 
 wr g hm 1 r, Wt ^ b, 3JK1 ^ fk. — l«^dT hm 1 bfk, flf^dl TRT r. — 
 
 ^Rbk, cRRfr, ^p^hdm 1 : — hdbfk, *fl*|l{| r (cp. r in vi. 33). 
 a This remark is suggested by the mention of Vala in the last stanza of RV. viii. 24. 
 
 65 . Ahgiras and Sarama. Now at the beginning of the next 
 hymn ‘ You two as such ’ ( ta vam : viii. 25) there are nine (stanzas) 
 addressed to Mitra-Varuna, but the next twelve a 
 
227 ] — vi. 68 TRANSLATION AND NOTES [-RV. viii. 27 
 
 The end of the varga is here marked by ^ in m’bfk, not iu hd. 
 
 a According to the SarvanukramanT only 10-12 (not 10-21) are addressed to the 
 All-gods. 
 
 14. Deities of RV. viii. 26-31. viii. 29 is prthak-karma-stuti. 
 
 66. are addressed to the All-gods ; and the wealth which king 
 Varu gave to the seer is proclaimed in the triplet ‘ A bay from 
 Uksanyayana’ ( rjram uksanydyane: viii. 25. 22-24) a . 
 
 ^ hndr, vf^b, fk. — WT^T^ bm’r, b, (^) f, 
 
 (^Rj) k. — After 66 a “ r adds (apparently from r’r 4 r 6 ) the line: 
 
 which is not found in hdm'bfk nor in r 2 r 3 r 5 , and which R already has (with slight 
 variations) as 59*^. The line in that place is found in B and m 1 only (see note b on 
 vi. 59). — 5 Ftf<T 7 T rj (^fad.) hm’r, fk, #tfrTWrTf^ b. — 
 
 hm 1 bfk, >• — hdr, f, 
 
 a The pratTka must be read with vyuha, rjram uksani ayane, on account of the metre. — 
 The SarvanukramanT makes no mention of a danastuti here. 
 
 B 67 . (What) the Asvins, being pleased, bestowed on Susaman, is 
 told here a : (viz. ) 
 
 c Of you two ’ ( yuvoh : viii. 26) is addressed to the Asvins : ‘ Do 
 thou yoke b ’ ( yulsva : viii. 26. 20-25) ( an d) the (stanzas) which 
 (come) next are addressed to Yayu. 
 
 br, fk, dTfaftlfi m 1 . — f, b, 
 
 r. — 6 '] ai> is not found in A, but in B and m 1 only. — r, fk, 
 
 bm 1 , t^hd (the fuller pratika of viii. 26. 1). — hdm’r, 
 
 TTWT wfc hf, ^ k. 
 
 a This must refer to the following hymn : Susaman is mentioned in the second 
 stanza. b The pratika yuksva is necessary in A, as there would be no clue to the 
 
 Btanzas meant : cp. SarvanukramanT vimiyadya vdyavyah. The reading of B, uttarau 
 trcau is, however, more definite. 
 
 68 . Manu, as he was named, whom Sa varna a obtained as a son 
 from Vivasvat b , uttered the five hymns (27-31) addressed to the 
 
RY.viii.27-] BRHADDEVATA vi. 69 — [228 
 
 All-gods (and beginning) ‘ Agni at the laudation ’ ( agnir uJcthe : 
 viii. 27). 
 
 bfkrs, hdm 1 . — *T*J^T*T all MSS., r (s, v.r.), *T*j *TPR s. — The text 
 
 of 68 s<i follows the reading of hdm 1 rbfk ; the reading of rbb 6 is : 
 
 a I have followed B in reading savarna, as this is supported by Sadgurusisya, p. 139: 
 manur nama vivasvatah savarnayam saranyuchayayam jatah; the metronymic, too, of Manu 
 is sdvarni. Cp. BD. vii. I. b 68 ab is quoted by Sadgurusisya on RV. viii. 27. 
 
 69 . ‘Brown is one' ( babhrur ekah: viii. 29) — these are ten 
 dvipadas with characteristic marks ( lingatah ) ; for in them the 
 deities are praised, each separately, by their activities 11 . 
 
 hm 1 r 3 B, r. — hn^rbfk, r x r 4 r 9 . 
 
 a Cp. above, iii. 40-43. 
 
 70 . Now where the deities are praised by their respective 
 actions and qualities, there is what is called separate praise of 
 action ( prthak-karma-stuti ). Such a (hymn) is addressed to the 
 All-gods. 
 
 (T? hm 1 bfk, ^ r. — )o ed follows the reading of Am 1 ; the reading of 
 B is : — The end of the varga is here marked by ^8 
 
 in bfk, not in hd. 
 
 15. Detailed account of RV. viii. 29, 31. Deities of viii. 32-34. 
 
 71 . Now of these (dvipadas) the first ‘Brown’ ( babhruh : viii. 
 29. 1) is addressed to Soma, but the next stanza (2) is addressed 
 to Agni ; (then comes) one addressed to Tvastr (3), and Indra (4) 
 and Budra (5), Pusan (6), Vi§nu (7), a stanza addressed to the 
 Alvins (8) ; 
 
 72 . the ninth is addressed to Mitra-Varuna (9), the tenth 
 stanza is (in) praise of the Atris a . And in connexion with the 
 institutor of the sacrifice (in) ‘Who’ (yah : viii. 31) the sacrifice 
 (ijya) b is here praised. 
 
 h, d, b, r, fk. — 
 
229 ] 
 
 — vi. 75 TRANSLATION AND NOTES [-RV.viii.33 
 
 hmL, b, °JTWT fj fk. — *T T(IR T?ft ^pTT hdm 1 , *rfW^R 
 
 fifsprr r, *J% *TR TT^ftf^m b, TR fk. 
 
 ft The deities in the text of RV. viii. 29. 10 are in the plural: according to Sayana’s 
 comment they are the Atris. The readings mitra and asvi are undoubtedly corruptions 
 of atri, every letter of which occurs in one or other of the corruptions. b The 
 
 conjecture ‘ ya’ ijydatra is supported by the Sarvanukramanl, which describes the hymn 
 thus : yo yajati . . atrajjyastavo yajamdnaprasamsd ca. The reading trayi stuta may be 
 a corruption of prakirtita. 
 
 B 73 . In the couplet ‘Who sacrifices’ (yo yajati : viii. 31. 1, 2) 
 &akra, the Lord of sacrificers, is lauded. In the couplet ‘ Glorious 
 his’ (tasya dyuman : 3, 4) the sacrificer (is praised), also in the 
 four (stanzas) ‘Swiftly’ ( maksu : 15-18). 
 
 br, WRTRVfk. — *RTT r, b, m\ *TST f, *J1TT k. — 
 
 r, b, *Tf^f<T fk, m 1 . — This sloka is not found in A, but in B 
 
 and m 1 only. 
 
 B 74 . The five stanzas * The couple who ’ (yd darnpatl : viii. 
 31. 5-9) are (in praise) of husband and wife a as sacrificers. 
 ‘Hither protection’ (d Sarnia: 10) is a prayer. The two follow- 
 ing ‘May hither come’ (aitu: n, 12) are addressed to Pusan b ; 
 while (in) ‘ Since ’ ( yathd : 1 3) Mitra, Aryaman, 
 
 br, *ir*ni< fk, m 1 . — m 1 , *TT br, 
 
 f, k. — ^HTT r, ^ ^ b, 
 
 m 1 , fk k). — fimfr fit b, fit**i?r vft ndf, fitwt 
 
 xrft k. — f*rfiUfijTT bfkm 1 , f?TTrWr r. — bfkr, rT^TT m 1 . — This sloka is not 
 found in A, but in B and m 1 only. 
 
 * Cp. Sarvanukramanl, yajtyddi pafica dampatyoh, which is probably based on the 
 above, dampatyoh paiica yd dampati rcah. b Pusan is mentioned in n (aitu), but 
 
 not in 1 2. 
 
 B 75 . and Varuna, the Adityas, are praised ; ‘ Agni ’ (agnim : 14) 
 is to Agni. 
 
 The three following hymns after this, ‘ Forth the deeds ’ (pra 
 krtani : viii. 32-34), are addressed to Indra. 
 
 n^bfk, r. — 75°^ is not found in A, but in B and m 1 only. — 
 
 The end of the varga is here marked by ^8 in hdbfk. — A has only two and a half 
 slokas in this varga. 
 
RY. viii. 33-] 
 
 BBHADDEVATA vi. 76 
 
 [230 
 
 16. Indra and Vyamsa’s sister. Deities of RV. viii. 35-46. 
 
 76 . In ‘Downward’ ( adhah : viii. 33. 19) a girl addressed Indra 
 (who appeared) with the characteristics of a woman 3 ; for the 
 chastiser of Paka (Indra) made love to that Danava maiden b , 
 
 r, b, ^ TW 1 fk, ^ hdm 1 . — 5 RTT bkr, 
 
 JfiHTT 7 ! f, TT^T ^ hdm 1 . — hdndbr, I f, 
 
 ^ iRwril Knwrtct k - 
 
 a That is, this stanza is addressed by a Danavl to Indra who has assumed the form 
 of a woman. According to Sayana on RV. viii. 33. 19 this stanza is addressed to 
 Asahga Playogi when he was a woman (cp. above, vi. 41). b And had assumed the 
 
 disguise of a woman because Vyamsa was his enemy. 
 
 77 . the eldest sister of Vyamsa, by reason of his (Indra’s) 
 youthful desire ( yuva-kdmyd ) & . ‘By Agni’ ( agnind : viii. 35) is 
 a hymn addressed to the Asvins. Then follow two hymns (36, 37) 
 addressed to Indra. 
 
 r 2 r 7 , rVr 6 , b, ^ f, k, tjR-g hdmV.— 
 
 hm 1 br, ^ f, <T%f k, d. — hdmVfkrVr 7 , b, 
 
 ^EfTT^T r(=rVr 6 ). — ^ r[?T: hdm 1 !', bfk (cp. vi. 25 and 79). 
 
 a The reading of r, tasyaiva badhakamyaya, seems more natural : ‘ because of his 
 (Vyamsa’s) desire to slay (Indra),’ or possibly, ‘ because of his (Indra’s) desire to slay 
 (Vyamsa)’; his making love to the sister being, in that case, a ruse. Kdmya at the end 
 of a compound in the BD. otherwise governs the preceding word in an objective sense 
 (=‘ desire for’). The original reading here was, therefore, perhaps yuddhakdmyayd. 
 
 78 . The following (38) is addressed to Indra-Agni, (then) one 
 to Agni (39), one to Indra-Agni (40) ; the following two (41, 42) 
 are addressed to Varuna ; but in the latter (42) Varuna hymn the 
 last triplet ‘ Hither you two ’ (a vdm : viii. 42. 4-6) is addressed 
 to the Asvins. 
 
 'ti^Td (wO Am 1 , b, fkr.— Am 1 , b, 
 
 fkr. — cJT^% ndbfkdrV, hdr 3 . 
 
 79 . The two hymns, ‘ These’ (ime : viii. 43), ‘ With fuel’ (sam - : 
 viii. 44), are addressed to Agni ; the two which then follow after 
 these (45, 46) are addressed to Indra. 
 
 Now what Kanita PrthuSravas gave to Vasa Asvya a 
 
231 ] — vi. 84 TRANSLATION AND NOTES [-RV. viii. 56 
 
 ^ hdnfibfkr, ^ g rVr 6 . — ' ^ rTcT: xft B, ^f?7 TtrO: 
 
 Am 1 . — ss, hdndr, ^73737*7 bf, k. 
 
 * 79 f J and 8o n ^ are quoted by Sadgurusisya on RV. viii. 46 and by Sayana on RV. 
 viii. 46. 21. 
 
 80 . as a gift is here praised in the (stanzas) beginning ‘ Hither 
 he’ (a sa : viii. 46. 21-24). The two pragatha couplets ‘ Hither to 
 our’ (a ndh : 25-28) are addressed to Vayu as well as the last 
 (stanza) but one of the hymn (32). 
 
 * hndr, S 1[5W ss, b, f, R ^*I^»7T 0 
 
 k. — Am 1 ss, °f^*17 B. — The end of the varga is here marked by in m 1 bfk, 
 not in hd. 
 
 17. Deities of RV. viii. 47-56. 
 
 B 81 , 82 . In the couplet ‘Well led indeed’ ( sunltho glia : viii. 
 46. 4, 5), Mitra-Aryaman (and) the Maruts are praised. 
 
 Pleased by (the hymn) containing forty-two stanzas (viii. 45) 
 the Fort-destroyer (Indra), after cutting through the mountain 
 with his bolt, gave to Trisoka the cows which had been carried off 
 by the Asuras. The seer has stated this himself in the (stanza), 
 ‘Who clave’ ( yah Jcrntat: viii. 45. 30). 
 
 Tpfftfr W r, Tprteft ^ m 1 bfk.— I^wrftwr?! br, f$^ 7 f<^ 7 WT fk, 
 m 1 . — 82. fjrft mb, farft b, fafy f^T “ f, Drfy f?T " " k. — < 7 %W 
 
 mb, cj%T!T bfk. — tfTTT r, t^rTT bfk, ^ n l +4 mb — raWR. r, b, 
 
 WT? 7 W.fk, •=« fqt^j gWR.m 1 . — 81, 82 are not found in A, but in B and m 1 only. 
 
 83 . In (the hymn) ‘Great’ (mahi : viii. 47), of which the 
 Adityas are the deities, Aditi is praised with the ninth (stanza). 
 The last five (stanzas: 14-18) should be (considered as addressed) 
 to Dawn as well (api ) a . ‘ Of the sweet ’ ( svadoh : viii. 48) is 
 traditionally held to be addressed to Soma. 
 
 bdm 1 , fbr, ( k. — *3 I^U\l 7 T 7 ?pTW. hm 1 ^ 
 
 fk > *?u<0 b * 
 
 a The Sarvanukramani has borrowed the words antyah pancosase’pi. 
 
 84 . Now the following eight hymns (viii. 49-56), by seers of 
 ardent brilliance, are addressed to Indra a ; but the twenty- 
 
BRHADDEVATA vi. 85— 
 
 RV. viii. 56-] 
 
 [232 
 
 sixth pragatha couplet here (viii. 54. 3, 4) is addressed to many 
 deities. 
 
 g Am 1 , B. — hm'r, b - H 5 *!’ 
 
 WsWT f, f 7 T 7 *T 7 tWT k. — hdm 1 , lis^TWfTT b, T^Wf*I kr, f. — 
 
 hdm 1 bfk, r. 
 
 a In the reading aindrany abhi, the latter word is of course the pratlka of the first 
 Valakhilya hymn (viii. 49). Cp. below, 86, note a . 
 
 85 . The last stanza, ‘ Agni has appeared ’ ( acety agnih : viii. 
 56. 5), is to Agni ; the last verse {pada ) a sang of Surya (viii. 56. 5 d ). 
 Whatever wealth Praskanva gave to Prsadhra, 
 
 ^nrnsrr^r 0 hm'r, b, °w*n^i 0 fk. — ^ r 6 r 7 , wzwiv ^ b, 
 
 f, k, ^TTWI^T hm'r. — In r x r 3 (?)r 4 r 6 85°* reads: 
 
 <J. — hm'r, b, f, k, 
 
 r 5 (on the corruption of ^ to ^ and ^ cp. i. 92 ; iii. 6). — f r, 
 k, - 4 ^^ b > ml - hd. — The end of the varga is here marked by in 
 
 m'bfk, not in hd. 
 
 a Or, with A, ‘ with the last verse ( pad) he (the seer) sang of Surya ’ ; pad, how- 
 ever, is not elsewhere used in the BD. with this sense, while pada is often so used. 
 
 18. Deities of RV. viii. 60-67. 
 
 86. all that is here praised with the two hymns ‘ Great indeed’ 
 (bhurit : viii. 55, 56). 
 
 A Now after (a hymn) addressed to Agni (viii. 60) a there follow 
 here six addressed to Indra (beginning) ‘ Both ’ ( ubhayam : viii. 
 61-66). 
 
 Bhaguri says that the stanza ‘ The giver to me ’ ( data me : 
 viii. 65. 10) (contains) incidental mention ( nipdta ) of the Gods; 
 
 TTrOf^fTT m 1 b r, fk, $ hd.— ^TT^Am 1 , 
 
 B. — 86“ 6 is not found in bfkrV. — f^nWTf hm'r, f^TTrlT^Tf fkr 2 , fspiT- 
 7 ^ r 6 r 7 , b. 
 
 a It is to be noted that the BD. makes no mention of the last Valakhilya hymns 
 (viii. 57-59). This is in agreement with the Kashmir Khila collection, which (Adhyaya 
 iii. 1-14) only contains the first eight (viii. 49-56), introduced with the words : balakhilyah 
 pare’stau (ii. 19) : ‘ in the following (adhyaya) the eight Valakhilya hymns (are given).’ — 
 
233 ] — vi. 90 TRANSLATION AND NOTES [-RV. viii. 67 
 
 The eleventh Valakhilya hymn (viii. 59) has already been referred to above (iii. 119) 
 as one (the sixth) of the eleven Suparna hymns. — Only two of the MSS. of the 
 SarvanukramanI used by me notice the Valakhilya hymns, and viii. 58 is omitted even 
 in these two MSS. 
 
 87 . Yaska, however, considers this triplet (viii. 65. 10-12) 
 to be addressed to the All-gods. But the hymn which here 
 follows, ‘Now these’ ( tydn nu : viii. 67), has the Adityas as its 
 divinities. 
 
 ^ hdmV, grj r 6 , ^rr^r 
 
 ^ b, fk (fN- k). — r, (UTfaBH hdm 1 , 
 
 b, arrf^rai g k, airN tr t. 
 
 B 88. Fishermen, having by chance seen fish in the water of the 
 Sarasvatl, cast a net, caught them, and threw them upon a the dry 
 land out of the water. 
 
 jfiansiV r, jfprr bf k. — BTT<* m'r, < 5 TT% k, b. — 
 
 m 1 , WT ^TfWi: f, T^TT TrfSRft k, Tra[T^fWt b . — 88-90“^ are not found in A, 
 but in B and m 1 only. 
 
 a Udaksipan : cp. samudaksipan in iv. 24. 
 
 B 89 . And they, frightened by the fall of their bodies, praised 
 the sons of Aditi. And they (the Adityas) then released them, 
 and graciously conversed with them (the fishermen), 
 
 br, irCrcTfri^ Wl k, U|TmTcri% f. 
 
 B 90 . (saying) ‘ O fishermen, be not afraid of hunger,’ and ‘ Ye 
 shall obtain heaven.’ 
 
 In that hymn ( tatra : viii. 67), Aditi, the mother of these 
 (Adityas), is praised with the triplet ‘And’ (uta : viii. 67. 
 10-12). 
 
 ’fcffaTT: fkr, ftaTT b, m 1 . — TTT br, W[ *fT f , 
 
 JVT k, m 1 . — Jgc^ bfkr, m 1 . — ^ 3 T r, ^ m 1 , fk, b. — 
 
 <T^T hdm 1 , br, I fk. — The end of the varga is here marked by in 
 
 bfk, not in hd. 
 
 H h 
 
 II. 
 
RV. viii. 68-] 
 
 BRHADDEVATA vi. 91— 
 
 [234 
 
 19. Deities of RV. viii. 68-75. 
 
 91 . Because she is their mother she may be praised in every 
 praise of them owing to (this) connexion. * Hither thee as a car ’ 
 (a tvd ratham : viii. 68-70) are three hymns addressed to Indra ; 
 (the stanza) ‘Near to me six’ (upa ma sat : viii. 68. 14) a praises 
 the seasons b . 
 
 hdr 3 , m\ 'SrfTrahWTf rV, VfTT SWTf r 4 . ’Srfih- 
 
 f, k, omitted] t>, r . — r, 
 
 hd, m 1 , rW, b, fk. — hm’r, 
 
 €tWT^R: b, fk. 
 
 a Upa mail i sat owing to the metre for upa ma sal iti. b The Sarvanukramani 
 says nothing of the Rtus in RV. viii. 68. 14, but includes that stanza in the danastuti 
 (14-19). Sadgurusisya explains the discrepancy as due to the Devatanukraman! (quoted 
 by him, p. 141), which includes 14 in the danastuti. In this connexion he quotes 91*^ 
 and 92 afc (on RV. viii. 68). 
 
 92 , 93 . The five following (stanzas) in this hymn ( atra ) are 
 (in) praise of the gifts of Bksa and A6vamedha (viii. 68. 15-19). 
 The first hemistich (n a6 ) of the couplet ‘He has drunk’ ( apat : 
 viii. 69. 11, 12) is (in) praise of Indra, Agni, and the All-(gods) ; 
 the rest (1 i ed , 12) has Yaruna as its divinity. ‘ Thou ’ ( tvam : viii. 
 71, 72) are two (hymns) addressed to Agni; or the latter hymn 
 (72) is (in) praise of oblations, 
 
 td (^Tg^vRfr^ s), mb, 
 
 b, f. — rtt: kdndb?, vrr fkr. — kmb, 
 
 bfk. — 93. kdbfk, TOI^TT: r s m’r 2 r 6 , fftT 
 
 r. — Am 1 , b, f, k, r. 
 
 94 . and of milk, kine, and plants ; for it evidently ( drSyate ) has 
 this character. ‘Up’ (ut : viii. 73) is addressed to the Alvins. 
 The two following hymns, ‘ Of every house ’ (vi£o-vi 6 ah : viii. 74, 75), 
 are addressed to Agni. 
 
 ^ km 1 r, O’fcjfai W[ bfkrV. — 94 fc =iii. 76*; iv. 18 6 ; v. 87*; 
 
 viii. 62^. 
 
 95 . With the two stanzas ‘I’ ( aham : viii. 74. 13, 14) the seer 
 praises himself. 
 
235 ] — vi. 98 TRANSLATION AND NOTES [-RV.viii.90 
 
 B Having praised himself, he praises the gift of Srutarvan a 
 
 95 e<i and g6 ab are not found in A, but in B and m 1 only. — The end of the varga 
 is here marked by in bfk. 
 
 a 95 Cci waS probably known to the author of the Sarvanukramaiji : ep. antyds 
 tisrah . . sruturvano danastutih. 
 
 20. Deities of RV. viii. 76-90. 
 
 B 96 . and the great river Parusnl in connexion with what he has 
 received ( adana ) & . 
 
 With the following (stanza he praises) the Parusni b (viii. 74. 1 5); 
 Indra with the three hymns, * Now this’ ( imam nu: viii. 76-78). 
 
 ^TWT^TWr 0 bfk r, m 1 . — URH Am'b, 
 
 f, k, xRmft' ^ r— ferfa r, t^tTf hdbfk. 
 
 a This line considered in connexion with the next seems very redundant and is 
 probably a later addition. b The Sarvanukramani makes no mention of the 
 
 Parusnl here. 
 
 97 . ‘ This active ’ ( ayam krtnuh : viii. 79) is addressed to Soma. 
 The three following this (beginning) ‘ Truly not’ ( nahi : viii. 80-82) 
 are addressed to Indra. In the first of these (80) the stanza ‘ He 
 has exalted ’ ( avlvrdhat : 1 o) is addressed to the All-gods. 
 
 ^ 85f^Pt< hm 1 b, f, ^jfrt k, 
 
 r. — Tt^^Tfrir hm’b, *nf*T g r. — hdr, 
 
 m 1 , b * f, 
 
 k. 
 
 98 . * Of the gods’ ( devanam : viii. 83) is to the Gods ; the next, 
 
 ‘ The dearest ’ ( prestham : viii. 84), is addressed to Agni. ‘ Hither 
 to my’ (a me : viii. 85-87) are three addressed to the Asvins, and 
 ‘ Him ’ (tam : viii. 88-90) are similarly (iti) (three) addressed 
 to Indra. 
 
 hm 1 rbfk, g rffi: rVr 6 . — The text of g8 cd follows 
 
 the reading of Am 1 ; the reading of B, I PiH I fa ^IfiTfa ^JT *T rT <RT, 
 
 seems preferable in itself. The second in A must be intended to mean ‘ so,’ 
 
 similarly’ (that is, ‘ three ’= rf^TT in B). The end of the varga is here maiked by ^0 
 
 in bfk, not in hd. It is to be noticed that the varga has, even in B, the abnormally small 
 
 number of three s'lokas. This is probably due to the intention of beginning the story of 
 Apala with a new varga. j 
 
RV. viii. 91—] 
 
 BRHADDEVATA vi. 99— 
 
 [236 
 
 21. Story of Apala. 
 
 99. a There was once a girl Apala, daughter of Atri, who suffered 
 from skin-disease. With her Indra fell in love, having seen her in 
 the lonely hermitage of her father. 
 
 hdr, b, fk. — hrbfk, rVr®. 
 
 a The following passage (99-106) is quoted in the NitimanjarT on RV. viii. 91. 7 and 
 Sadgurusisya on RV. viii. 91 (pp. 142 f.) : see BD. vol. i, p. 135. Cp. Sayana in his in- 
 troduction to RV. viii. 91, where he gives a prose version of the story, besides quotations 
 from the Satyayana Brahmana in his comment on RV. viii. 91. 1, 3, 5, 7. See also M. M., 
 RV." vol. iii, pp- 33-38, where extracts from the BD., Sadgurusisya and the NitimanjarT are 
 quoted; Aufrecht, Indische Studien, vol. iv, p. 1 ff. quotes and translates this BD. passage. 
 
 100. Now by penance she became aware of all Indra’s intentions. 
 Taking a water-pot she went to fetch water. 
 
 *rr hdr, *rr b, xrnj n, g 
 
 s. — ioo cd comes after 103°^ in A; it is omitted in fk. 
 
 B 101. Seeing Soma at the edge of the water, she praised him 
 with a stanza in the forest. This matter is related in the (stanza) 
 ‘ A maiden to the water’ (< Jcanyd vah : viii. 91. 1). 
 
 m'fn, cfipjjrl bk, «lhf«4 rf I gpTt r. — This s'loka is not found in A 
 or s, but in B and n; ioi ed is in m 1 also. 
 
 102. She pressed Soma in her mouth ; 
 
 B and having pressed it she invoked Indra with the (stanza), 
 ‘ Thou that goest ’ ( asau ya esi : viii. 91. 2) ; 
 and Indra drank it from her mouth, 
 
 *t g*R g% hdm 1 , stt g*rnr g^Rj, wi g^TR g^rg bfk, wi g*nw trt n, 
 g®TR Rg% ?• — m 1 bfkns, A. — 102 ,C are not found in A, but in B only. 
 
 Sadgurusisya has two entirely different padas in place of 102^. 
 
 103. after he had eaten cakes and meal from her house. And 
 she praised him with stanzas, but with a triplet (viii. 91. 4-6) she 
 addressed him (saying), 
 
 * rR?R hdr, flgfR m\ ^ 7 l^g: Bn. — g%*T g hndr, SRTf^T 
 
237] — vi. 107 TRANSLATION AND NOTES [-RV.viii .93 
 
 *rr b, sWfls; 3%^ wi f, ^ |%5T wr rV, <n<\ Q . 
 
 Sadgurusisya has these two lines in the following considerably modified form : 
 
 faxaiicti wfwr i 
 
 ^fw *TT fwf?T II 
 
 The last pada here is nearly the same as 104 6 . — The end of the vargn is here marked 
 by ^ in bfk, not in hd. 
 
 22. Story of Apala (concluded). Deities of RV. viii. 92, 93. 
 
 104. ‘ Make me, O Sakra, to have abundant hair, (and) to be 
 faultless-limbed, (and) fair-skinned.’ 
 
 B Hearing this speech of hers, the Fort-destroyer was pleased 
 with it. 
 
 m 1 ns, hr, l f. — ^«T m’bfkr, n. — 104*'* is not found 
 
 in A or s, but in Bm'n only. — Sadgurusisya omits 104“ also, but has 104 6 in a slightly 
 modified form (see note on 103). 
 
 105. Indra passing ( praksipya ) her through the carriage 
 aperture (between the body) of the car and the yoke a , drew her 
 forth three times. Then she became fair-skinned. 
 
 rfm; all MSS., r and n(hm), TTTTT^.h, <TR> — 
 
 4 H g rTrfUHcfd; hmbs, cTcT WT bfkr 5 r 7 n. 
 
 a Without a knowledge of the construction of cars at the period when this passage 
 was written, the exact meaning must be uncertain, but the wording indicates that the 
 two genitives express the two parts between which there was an aperture ( ratha-chidra ). 
 
 106. Her first skin which was cast off became a porcupine 
 (salyaJca), but the next became an alligator ( godha ), and the last 
 a chameleon ( krkcilasa ). 
 
 io 6 ab follows the reading of Am 1 ; the reading of Bn is: 
 
 TT^rr Ferrer i (*nt° bfkn, 35° r) 
 
 The reading of A is favoured by that of Sadgurusisya : 
 
 wr: 35f?rr *tt ^TsrrfTr: wr 1 
 
 107. Yaska and Bhaguri call this hymn a story a ( itihasa ), 
 while &aunaka calls ‘A maiden’ (Jcanyd : viii. 91 ) a (hymn) 
 addressed to Indra b , as well as the two which come next 
 (beginning) ‘As one who drinks’ ( pdntarn : viii. 92 , 93 ). 
 
RV. viii. 93—] BRH ADDE V ATA vi. 108 — 
 
 [238 
 
 Am 1 , b.— Am 1 (°^hd, «*fr: mVrW), 
 
 r, *rr^*nrnfrbfk, iJUsMMijMT rV. — XTRTfJT^Tft ^ ^ hmV, 
 *pR VFrT^ fTrr: bfkr. 
 
 a Cp. Vedische Studien, i, p. 292 f. b The Sarvanukramanl combines the two 
 
 statements in describing the hymn as an itihasa aindrah. 
 
 B 108. But the last (stanza) of the latter (viii. 93. 34) is pronounced 
 in the Aitareya (Brahman a) a to be addressed to the Rbhus ; for on 
 the third Chandoma (day) b this hymn is chanted ( sasyate ) as 
 one addressed to the Bbhus c . 
 
 m 1 b, vTT&pft f, r. — br, m 1 , 
 
 (lfrarr)TT#fn:^i f. — rCm 1 ?), b, f, k. — 
 
 This sloka is not found in A, but in B and m 1 only. — The end of the varga is here 
 marked by ^ in bfk. 
 
 a AB. v. 21. 12; cp. Sarvanukramanl: antyaindrarbhavl. b See chandoma and 
 chandomika in the St. Petersburg Dictionary; in the smaller Dictionary Bohtlingk accepts 
 the reading cliandogiha here= Chandogya Brahmana. 0 Cp. BD. v. 175. 
 
 23. Story of Soma’s flight from the gods. 
 
 109. The following hymn, ‘ The cow ’ ( gauh : viii. 94), is 
 addressed to the Maruts ; the following six, ‘ Hither to thee ’ 
 (a tva : viii. 95-100), are addressed to Indra. 
 
 B In the second hymn of these (96) they say there is a story 
 ( itihasa ) : 
 
 a Soma, oppressed by fear of Vrtra, fled from the gods; 
 
 br, ^rr AmRk. — fkr, b. — iog c>i is not found in 
 
 Am 1 , but in B only. — ^ Am's, B. 
 
 a The following passage (109 -j 15) j 8 quoted by Sayana on RV. viii. 96. 13 (cp. 
 RV. i. 130. 8): cp. var. lect., M.M., RV. 2 vol. iii, p. 39 b See Vedische Studien, vol. 
 iii, p. 49 f. The stoiy refers to RV. viii. 96. 13-15. 
 
 110. and he betook himself to a river named Amsumatl a in 
 (the country of) the Kurus. Him approached, with Brhaspati 
 only b , the slayer of Vrtra 0 , 
 
 ^rr^T hdm 1 bfk, *TRTT rVrVn, (°rf\«) iTP*fa.r, •TT^T s. — hm 1 rV«, 
 °wnfr!^lb, °WrfWt f . °arf«re<l r 1 r 3 r 4 r 6 , n. — rVns, b, JtT f, 
 
 Am 1 . — °%*T r, °^i«f hdm 1 , 0 %*TT»«f <4 1 4 b, °^i«TTW^TT f, 
 
 r s r 7 , s, n. 
 
239 ] — vi. 1 1 4 TRANSLATION AND NOTES [-RY. viii. 96 
 
 * Cp. RV. viii. 96. 13 : ava drapso amiumat'im atisthat. b Cp. viii. 96. 15 : 
 
 brhaspatind yujendrah sasahe-, cp. AB. vi. 36. 14 : brhaspatinaiva yuja. c This 
 
 sloka is quoted by the NitimaBjari on RV. viii. 95. 7. 
 
 111. being about to fight a in company with the greatly rejoicing 
 Maruts, armed with various weapons. Soma, seeing them ap- 
 proaching, stood in array with his forces, 
 
 br, 1-4 r 9 , l«1 hdn^fks. — g*n|BTbrbfk,^*nnh 
 
 rVr 6 .— rTRRR: hdrb, fTRT^T: f, (TRT*Irri<*?r*T rVr 6 .— 
 
 hdrbk, r 1 r 4 r®. 
 
 “ The accusative yotsyamdnam cannot be light, as this would imply that Soma was 
 already about to fight, and that he was accompanied by the Maruts, while drslva fan ayatah 
 would then become unintelligible. The situation appears to be this. Indra, accompanied 
 by Brhaspati alone among the gods whom Soma had left, approaches the latter, while 
 on a warlike expedition in association with his allies the Maruts. Soma, on seeing Indra’s 
 host, takes it for Vrtra’s army and assumes the defensive. Brhaspati then comes forward 
 and explains that it is Indra with his Maruts. 
 
 112. thinking Vrtra was approaching with a hostile host, intent 
 on slaying (him). To him, arrayed and ready with his bow, 
 Brhaspati spoke : 
 
 fWRTRT hdm 1 rbfk, TRTR TjWRTTJrT r 1 rV. 
 
 113 . ‘This is the Lord of the Maruts, 0 Soma; come back to 
 the gods, 0 Lord.’ 
 
 B Hearing the speech of the preceptor of the gods, which was 
 unavailing because he believed it was Vrtra, 
 
 Tiff m 1 r, #r^ff hdfb, Spfttff k, 3 ff rWr 6 , ^T%ff s. — u 3 ed 
 is not found in A, but in Bm l only. — kr, b. — The end of the varga is 
 
 here marked by in bfk. The varga has five and a half slokas, but n 3 e< * is probably 
 a later addition ; for it is both superfluous and omitted not only by Sayana but also by m 1 , 
 which almost invariably has the additional readings of B. 
 
 24. Story of Soma’s flight (continued). 
 
 114 . he replied ‘No.’ (So) the mighty Sakra, taking him by 
 force, went to the gods in heaven. The celestials (then) drank him 
 in due form. 
 
RV. viii. 96-] BRHADDEVATA vi. 115 — [240 
 
 ^ A, m 1 s, b, f. — ^rRT^TS Aid's, ^TRT- 
 
 *InT br, ^qT^Tci f. 
 
 115 . And having drunk (him) they slew in battle nine times 
 ninety a demons. All this is related in the triplet ‘ Down ’ ( ava : 
 viii. 96. 1 3-15) b . 
 
 ^ bdm 1 , ^ rrf^% dr 3 r 6 , qpqq ^ s, Wq 
 
 B. 
 
 a Cp. vi. 51 ; vii. 51. b 109^-115 is translated in Vedische Studien, vol. iii, p. 50. 
 
 B 116 . (The seer praises) IncLra, and the Maruts, and also Brhaspati a : 
 
 for these are the deities of the triplet ; &aunaka says that Indra 
 alone (is the deity). 
 
 bfkm 1 . — ^Tfa^bkin 1 , f. — n6 ab is found in bfkm 1 only. — 
 
 f-cTT hm 1 r 3 B, rT^T r. 
 
 a In connexion with the following line, Ii6 at seems necessary. Mitra makes no 
 reference to it, though it must be in his B MSS. also. As the names are in the 
 accusative in the MSS., I have assumed the ellipse of stauti, which has frequently to be 
 supplied in the BD., though hardly ever in so forced a way as here. 
 
 B 117 . But in the Aitareya (Brahmana) a it (the triplet) is said 
 to be addressed to Indra-Brhaspati. 
 
 With the triplet ‘Here I’ ( ayam : viii. 100. 1-3) Nema, son of 
 Bhrgu, praised b Indra without seeing him c . 
 
 ndbfk, ^ Jti | r. 117 06 is found in B and m 1 only.- — hrbfk, 7 J%- 
 
 Shgy^drV. — hdndbf, TT^r 5 r 7 , k, r’r 4 r 6 . 
 
 a AB. vi. 36. 12. b Tustava from n8 a . c Apafyams tain is necessary 
 
 because it is Nema who does not see Indra. 
 
 118 . And Indra (then) with a couplet (4, 5) (says), ‘ Here I am, 
 behold me, seer a .’ 
 
 B For Nema, being alone ( eka ) while praising (Indra), had also 
 said, 1 There is no Indra V 
 
 br, m 1 fk, qijwri ^ hd.— ' W q *TT*iq br, 
 
 *Tf*fEt m 1 , qr| q W[ gq f, qfqqqftfa *TTf*rfa hd. — ii8 c<i is found in B and 
 rn 1 only . — r, b, m\ tjjq rM fk. — The end of the varga is here 
 
 marked by in bfk. 
 
 a Cp. IiV. viii. 100. 4 : ayam asmi jaritah pas'ya maiha. b Cp. ibid., 3 : nendro 
 ustiti nema u tva uha. 
 
241] — vi. 123 TRANSLATION AND NOTES [-RV. viii. 100 
 
 25. Details regarding RV. viii. 100. Visnu helps Indra. 
 
 B 119. Indra, on hearing that, praised himself with two stanzas 
 (4, 5) as he showed himself a . 
 
 The seer on seeing him was greatly rejoiced, and in the couplet 
 ‘All this of thee’ ( visvet ta te : viii. 100. 6, 7) b 
 
 ^Ijg^fkr, b. — H9 a6 are found in B and m 1 only. — gifT hdm 1 , 
 
 ^8 ft**] r, rf brW, ?f f. — hdr, wfcft fk, gjftrft b. 
 
 a Though somewhat redundant 119°^ is probably original, as it appears to have been 
 known to the author of the SarvanukramanT ; cp. the statement there : ay am iti dvr- 
 cena indra dtmanam astaut. b This and the further details (119^-124 0 as to 
 
 RV. viii. 100 are passed over in the SarvanukramanT. 
 
 120. lauds both the gift of Indra and his various deeds. But 
 (the stanza) ‘Swift as thought’ ( manojavah : viii. 100. 8) is ad- 
 dressed to the Bird ( suparna ), while * In the ocean ’ ( samudre : 9) 
 is (in) praise of the Bolt. 
 
 ^R^hndrb, TJT^ fk— tfrmipf hm’r, bfrV, k. 
 
 121. In the couplet ‘When Vac’ (yad vale: 10, 11) he (the 
 seer) praises the divine all-pervading Vac. 
 
 Having a tormented these three worlds Vrtra remained (un- 
 assailable) by reason of his fury. 
 
 rW, f, °frfmT b, k, °f & 7 TT ^ s. — 
 
 ^TT hdm's, r, bf, k. 
 
 a The following three s'lokas (i2i c<J -i24 a& ) are quoted by Sayana on RV.viii. loo. 12: 
 cp. M. M., RV. 2 vol. iii, p. 41. 
 
 122. Him Indra could not slay. Going to Visnu he said, ‘ I 
 wish to slay Vrtra ; stride forth to-day and stand at my side. 
 
 rT *TTW^Ftbds, rT^mpiif^r, rTWTST^H. b, <j fk. — 
 
 fw*?rrg Amb, frr^Tg b. 
 
 123. May Dyaus make room ( antara ) for my outstretched 
 bolt.’ Saying ‘ Yes,’ Visnu did so, and Dyaus gave him an opening 
 ( yivara ). 
 
 m 1 , hdrVr 6 , g bfrs, 3 '«qd 4 g g k. — 123^ is omitted 
 
 in fk. — The end of the varga is here marked by in bfk, not in hd. 
 
 II. I i 
 
RY. viii. 100-] BRHADDEVATA vi. 124 
 
 [242 
 
 26. Details regarding tlie deities of B.V. viii. 101. 
 
 124 . All this is proclaimed in the stanza ‘ Friend Yisnu ’ ( saJche 
 visno : viii. 100. 12). But the first four stanzas of the hymn 
 (beginning) ‘Specially’ (rdhak : viii. 10 1. 1-4) are addressed to 
 Mitra -Yaruna ; 
 
 ■jfrw Bs, a. — a, fauyRfr b, w 
 
 f, b, ufY r, f^fr ^ct 3. 
 
 125 . and the three verses a of ‘ Forth ’ (pra : 5 a6c ) are to Mitra b , 
 Aryaman, and Yaruna 0 , the fourth (5^) is to all the Adityas : such 
 is (here) the praise. 
 
 YT XTT^T^r, YT^ 5 J A, H°) m 1 , YT^f bfk rhd, (y) YY° 
 
 r 1 r 2 r 3 r 4 , (°^Y)*t° m 1 , (°Y )^ 3 ° bfk. — YYYjpfc bdbk, YYY^: f, Y r, 
 
 m 1 . 
 
 s The MS. evidence favours the singular ( padat ca), but this with the following tray ah 
 is very forced : ' pra is a verse to Mitra, (and one) to Aryaman, (and one) to Varuna, 
 (altogether) three.’ b The dative mitraya is probably used beside the genitives 
 
 aryamnah and varunasya because the stanza begins with pra mitraya. 0 According 
 
 to the Sarvanukramani, Mitra and Varuna only. The name of Aryaman occurs in 5**. 
 
 126 . But the following stanza (6) has the Adityas as its deities. 
 ‘ Hither to me ’ (a me : 7, 8) is a couplet addressed to the ASvins ; 
 there are (then) two addressed to Vayu (9, 10), two to Surya 
 ( 1 1 , 12), one to Usas (13), or (the seer here praises) the light a of 
 the sun and moon. 
 
 VTT hndr, YYTflpY 0 b, f. — yYy m\ (wrong sandhi 
 
 for YtY) hr 3 B, YTYT (dual of yYtY) S, yVtTY (yYy) r. — YYYTT bfS, YYYTT 
 k, r 2 r 5 r 7 , YYYT hdr 3 , yYy (#Y*ft) r. — YHT YT r 3 bfr 2 r 6 r 7 , YYT YT 
 
 hd, WT YK k, YYT YTY, m 1 (^YYTYffY#r S).— Y^fYYt: hm'r 3 B, (yMY) 
 <YfYY YU r. 
 
 <t 
 
 a Another instance of the elliptical use of the accusative ( prabham ) governed by 
 stauti to be supplied: cp. note on Ii6° 6 . 
 
 127 . ‘Generations truly’ ( prajd ha: 14) is addressed to 
 
 Pavamana, while with the two stanzas ‘ The mother ’ ( mata : 15, 16) 
 the Cow is praised. ‘ Thou, 0 Agni, great ’ ( tvam ague brhat : 
 
243 ] — vi. 1 31 TRANSLATION AND NOTES [-RV. ix. 67 
 
 viii. 102, 103) are two hymns addressed to Agni. But in a stanza 
 of the latter (pare) is praised Agni, 
 
 128 . the Middle, together with the Maruts and Rudras, (viz. in) 
 ‘ Come, O Agni’ (ague yahi : viii. 103. 14). 
 
 B Or in the first hemistich, ‘ Generations truly’ ( prajd ha : viii. 
 1 01. 14), Agni is here named, 
 
 ^ r, - 4 1^1 hdn^fk, b. — i 28 Cli and 129 are not found in A or m 1 , but 
 
 in B only. 
 
 B 129 . in the third verse ( pada ), the Sun ( aditya ), and in the 
 fourth the Middle (Agni) is praised a : for so it has been explained 
 in the esoteric (rahasya) Aitareya Brahmana b also. 
 
 I ri r, °tu«s$ndl bfk. — The end of the varga is here marked by in bfk. 
 
 a The SarvanukramanT makes no reference to this alternative of B. b That is, 
 in the Aitareya Aranyaka, ii. 1. 
 
 Mandala ix. 
 
 27. Deities of B,V. ix. 1-86. 
 
 130 . Now Soma Pavamana is praised here in the ninth 
 Mandala a . (In the hymn) ‘ Kindled ’ ( samiddhah : ix. 5) the AprI 
 deities (dpryah) are praised like Pavamana b . 
 
 B, Am 1 (hdr 3 ; PrVm 1 ). — 
 
 hrn'r, f, bkr 2 .— MSS., r. 
 
 a Cp. SarvanukramanT : navamam mantfalam pavamanam saumyam. b That is, 
 
 as if they were forms, not of Agni, but of Soma Pavamana. 
 
 131 . And in the three stanzas ‘ O Agni, life ’ (agna ayumsi : ix. 
 66. 19-21), Agni is incidental ( nipatabhaj ), while in the triplet 
 ‘Our protector’ (avitd nah : ix. 67. 10-12) he (Pavamana)* is 
 praised together with Pusan. 
 
 a Pusan is directly mentioned in io, indirectly as kapardin in ri, and aghrni in 12 ; 
 ayam somah pavate occurs in 11, ayam . . pavate in 12; cp. SarvanukramanT: avitd nas 
 tisrah pausnyo va, that is, the three 6tanzas 10-12 are addressed to Pusan or Pavamana. 
 
BRHADDE V AT A vi. 132— 
 
 [244 
 
 RV. ix. 67-] 
 
 132 . Then two later stanzas in this hymn (a tra), ‘ which of 
 thee’ ( yat te: ix. 67. 23, 24), are addressed to Agni ; ‘By both of 
 these’ ( ubhdbhydm : 25) is addressed to Savitr; the next stanza 
 (26) is addressed to Agni and Savitr a . 
 
 r, « I fq ■*( hm 1 , 55 Tf%' 3 n'f^T 0 d (but the a of ° 5 m° is obliterated 
 
 with yellow pigment), bfk. The Sarvanukramanl has ^JTf^PZTf*TOTf%^ 
 
 (also in Sayana’s quotation), but °-x( (m° is probably a misprint, as my index has 
 agnisavitri. 
 
 a According to the Sarvanukramanl the deity of 25 is Agni or Savitr, of 26, Agni 
 or Agni and Savitr. 
 
 133 . ‘May they purify me’ ( punantu md: ix. 67. 27) is ad- 
 dressed to the All-gods, while the stanza ‘Near to the friend’ 
 (upa priyam : 2 9) is addressed to Agni, and the two next, 
 ‘Who’ (yah : 31, 32), are (in) praise of the student of recitation a 
 (svadhyayadhyetr ) . 
 
 ^ hr 3 , TtT?; tT d, WfHJ r, ^RtrTTT ^ B. 
 
 a Cp. Sarvanukramanl: te pavamany-adhyetr-stuti (RV. ix. 67. 31, 32 begin with the 
 words : yah pavamanir adhyeti). With regard to the reading of the B MSS. in 133® cp. 
 Meyer, Rgvidhana, p. xxiii (middle). 
 
 134 . In the hymn ‘At the rim’ ( srakve : ix. 73), when inter- 
 preted ( nirukte) & , the demon-slaying Agni b (is spoken of), and 
 ‘ The filter ’ (pavitram : ix. 83) is called a praise of the Kettle 
 (gharma) as (representing) the Sun (surya) and the Soul 
 (atman ) c . 
 
 hdm 1 r, b, fk— r, hdm 1 , ^ wt bf, ^ 
 
 k. — Am 1 (°STifrfa r 1 r 4 r 6 ), B.— hm’r, bk. — The 
 
 end of the varga is here marked by in m 1 bfk, not in d. 
 
 a I was for a long time inclined to adopt the emendation niruhtah, meaning ‘ in the 
 hymn srakve the demon-slaying Agni is explained (as the deity) ; * but I have retained 
 nirukte as the reading of the best MSS. and as giving an adequate sense. b There 
 is no mention of Agni raksohan here in the Sarvanukramanl ; but Siiyana on RV. ix. 
 73. 5 explains apa dhamanti . . tvacarn asihnim by raksasam . . apaghnanti. 0 There is 
 
 no reference to this statement in the Sarvanukramanl. Cp. Nirukta xiv. 1 1, where 
 gharma is one of the concrete ( bh&ta ) names of the Great Soul (atman). 
 
245] 
 
 — vl 137 TRANSLATION AND NOTES [-RV. ix.ua 
 
 28. Deities of RV. ix. 87, 96, 112. 
 
 B 135. The verse ‘Deft, wise’ ( rbhur dhlrah: ix. 87 . 3 6 ) should 
 be held to be addressed to Rbhu a . Now three gods are here b 
 mentioned incidentally (nipata) in three verses ( pada ) 0 : 
 
 r, fk, m 1 , b. — fr, k, 
 
 m 1 , b. — r, m 1 , bfk— fMn: : 
 
 r, fk, bm 1 .— S^tf^T: bfkr, <^f<rfi: m 1 . — 
 
 135 is found in B and m 1 only. 
 
 a There is no reference to this pads in the SarvanukramanT. b This line must be 
 an introduction to what follows iu regard to RV. ix. 96. 6, stating in a more general way 
 what is said in I36° 6 . It is not clear to me of what 135°, according to the reading of 
 bfkm 1 (which is one syllable short), is a corruption. 0 That is, RV. ix. 96. 6 a6c . 
 
 136. three (deities) are mentioned a with these three (verses), 
 each containing a couplet b , (beginning) ‘ The Brahman of the 
 gods’ ( brahma devdndm : ix. 96 . 6 abc ) ; or rather it is Soma who 
 is (here) praised as (representing) the Sun and the Soul 0 . 
 
 f^fr^TH m'r, fwftfTT hd, b, frr^TW fk. — kr, 
 
 m\ h, d, b, f.— |%: hdm 1 , r, 
 
 |% T b, fk.— hd, rVr 6 , 
 
 ira TT Am 1 , STSTfa B. — i 3 6 c = i 34 c . 
 
 B Tisroktah irregularly contracted for tisra uktah ; cp. i. 50 ; iii. 94, &c. b I under- 
 
 stand this to mean that each pada here consists, as it were, of a couplet : brahma devd- 
 ndm, padavih kavindm ; rsir viprdndm, mahiso mrgdnam ; syeno grdhrandm, svadhitir 
 vanandm. c RV. ix. 96. 5, 6 are commented upon in the Nirukta Parisista, ii. 13, 14, 
 where Soma is explained as the Sun (surya) and the Soul ( atman ). The SarvanukramanT 
 makes no reference to RV. ix. 96. 6. 
 
 / 
 
 137. Now while a drought was prevailing, the Lord of SacI 
 asked (the) seers a , ‘ In this great time of distress, by what 
 activity do you live b ? ’ 
 
 wfcm hdr, T#?rr f, k, wfim b. — b, wfasrr fk, sftero hdr. 
 
 a That is probably, the seers of the ninth Mandala: cp. 141. b This is meant as 
 an introduction to RV. ix. 1 12 ; but it misrepresents the situation, as there is no reference 
 to a drought in the hymn. Cp. Nirukta vi. 5 : indra r§in papracha, durbhikse kena 
 j'lvatiti ; tesam ekah pratyuvaca. 
 
RV. ix. 112] 
 
 BRHADDEVATA vi. 138 — [246 
 
 B 138. ‘A cart, a field, kine, tillage, water that does not flow 
 away ( asyandana ) a , a forest, the sea, a mountain, a king — by 
 these means ( evam ) we live V 
 
 br, m 1 , ^ fkr 2 (WT^lNir.).— bm 1 (Nir.), fr, 
 
 kr 2 . — WtbfmRCNir.), ^T^kr 2 .— all MSS., Nir. — TT#rft 
 
 brNir., m’fk. — In place of the Nirukta has ^ 
 
 . — This sloka is not found in A. 
 
 a I take asyandanam to be a noun, as, according to the reading of the Nirukta, nine 
 means of livelihood are here enumerated. b This is, of course, the answer of the 
 
 seers; cp. 137, note b . The context indicates that this s'loka, though found in Bm 1 
 only, is appropriate here, while its obviously un-Vedic character shows it to be out of place 
 in the Nirukta. Hence there can be little doubt that it is an interpolation from the BD. ; 
 this is more likely than that it should have been introduced into both works from some 
 other common source. Durga does not comment on the s'loka. Cp. Indische Studien, ii. 
 158. Somewhat similar enumerations are found in Manu x. 116 (dasa jlvanahetavah ) ; 
 and YajBavalkya iii. 42 ( dpattau jlvanani ) : cp. the Mitaksara on this passage. 
 
 139. In praising (Indra) the seer 6 iSu, son of Angiras, declared 
 (this) to him with the hymn ‘Variously’ (ndnanam: ix. 112 ) in 
 the presence of the (other) seers. 
 
 Am 1 , ^ fk, frftrt b, hm’r. — f , 
 
 IH. b, hm 1 r. — Am 1 , B. — The end of the varga is here marked 
 
 by in bfk, not in d. 
 
 29. Indra and the seers. Valne of penance. 
 
 140. Now to all of them Indra said : ‘ Do ye perform very severe 
 penance ; for without penance this distress cannot be removed.’ 
 
 wrf nf-rej Am 1 , csmftcsnf-ra; bfk, (*■%:) irrsnftaifra; r. — cTuvi hm’r, 
 b, 7 TW f. — «T Ipl fTUH: TOf^ b, JJU?* rTU: TOfa^ fk, V fpt 
 <TWT TO f%MT hd, 5 T fj?) Ml TO 3 TCT m 1 , *T fjcHTWr TO fTO r’rVr 6 , 
 
 r. — bfk, hm’r. 
 
 141. Now all of them, desirous of obtaining heaven, performed 
 penance. Then in consequence of fierce austerity they pronounced 
 stanzas relating to (Soma) Pavamana (pdvamani). 
 
 lnn’r, b, f - k - 
 
247] — vi. 146 TRANSLATION AND NOTES [RV. ix. 112 
 
 142. One who is not envious, is studious, obedient, and 
 practises penance, purifies ten ascendants and descendants as 
 well as himself. 
 
 ^ 4 1 M h d r, — ^H.h ndr, qi| Rbf k. — xif hm 1 r, 
 
 m: bf, rTT k. 
 
 143. And whatever sin he has committed with mind, speech, 
 body, and food — purified from all that, he enjoys the fruit of Vedic 
 study a . 
 
 *jwt° km 1 !-, ^rsrr° bfk. — r, f, b, 
 
 “WTT^ffr ^R: bdr 3 , °Tn^^r r 1 r 4 r 6 . — A, 
 
 b, ^f^^KTTf^rrci m 1 . 
 
 a Or, according to the reading of B, * will attain to the same world as seers.’ The 
 reading of A is somewhat favoured by that of the Rgvidhana (iii. 2. 5), which with 
 reference to the Pavamanl verses says : svadhyayapunyam atulam putah prapnoti caksayam. 
 
 A 144. The Pavamani Gayatris a are the supreme Brahma, the 
 bright, eternal light b . He who here at his latter end (ante), 
 restraining his breath 0 , intent on them, 
 
 % m 1 r, •§! hd. — This sloka is not found in B, but in A and m 1 only. 
 
 a Cp. Rgvidhana iii. I. I : svadisthayeti yayatrih pavamanir japed dvijah; cp. Nirukta 
 v. 2, 3. b Cp. RV. ix. 113. 6, j : yatra brahma. . . ., yatra jyotir ajasram. 0 Cp. 
 Rgvidhana iii. 3. 5 : pranan ayamya ca dhyayed ante devan pitfn rsln ; cp. also iii. 4. 2, 3. 
 
 145. and he who should meditate on Pavamana, the Fathers, 
 the Gods, and Sarasvatl 3 - — to his fathers milk, melted butter, 
 honey, and water will flow (upavarteta). 
 
 hm 1 r, fk, srrwg b. — hbfkr, r 5 r 7 . 
 
 a Cp. Rgvidhana iii. 3. 6 : sarasvatim carcaylta payo ’mbumadhusarpisa ; and iii. 2. 3 : 
 ah say yarn ca bhaved dattam pitrbhyah paramam madhu. 
 
 B 146. This Mandala, addressed to Soma, containing one hundred 
 and fourteen hymns, is called ‘Pavamana,’ and seven lessons 
 (anuvaka) are (contained in it) a . 
 
 fWi W ' T bfkr. — TTRJTR^r, bfkr 2 . — fkr, °c fiTS b. — 
 
 The end of the varga is here marked by in bfk. 
 
RY. x. i—] 
 
 BRHADDEVATA vi. 147 — [248 
 
 a This sloka is not found in A or m 1 , but in B only. Nevertheless it is probably 
 original, as the wording of the introduction to the ninth Mandala in the SarvanukramanI 
 appears to be based on it : navamain mandalain pavamanam saumyam. As the varga comes 
 at the close of a Mandala the abnormal number of seven slokas is hardly sufficient to 
 throw doubt on the genuineness of some of the latter. (Cp. above, v. 102, note a .) If 
 any of them is a later addition, 144 is the most likely to be such. 
 
 Mandala z. 
 
 30. Deities of RV. z. 1-8. Tri£iras and Indra. 
 
 147. Trita saw seven hymns addressed to Agni (beginning), 
 ‘Before’ ( agre : x. 1 - 7 ), but TriSiras, son of Tvastr, the next 
 hymn (beginning) ‘ Forth with his banner’ (pra Jcetund : x. 8 ). 
 
 hm 1 r, f, k, § b. 
 
 148. Now six (stanzas) of this (hymn) are addressed to Agni 
 (x. 8 . 1 -6), while with the triplet which follows, ‘ Of him ’ ( asya : 
 7 - 9 ), he praised Indra at the end of a dream : such is our sacred 
 tradition. 
 
 hdr, br 5 . — This sloka is omitted in fkr 2 . 
 
 149. Tri^iras, who could assume all forms (visvarupadhrk), 
 being the son of a sister of the Asuras, became the domestic priest 
 of the gods from a desire of (rendering) a service (to the former) a . 
 
 hm’rb, * ? fkrV. — Am 1 , B. — hdm 1 fk, 
 
 b, r. 
 
 a Or, according to B, ' from a desire for their (the gods’) destruction.’ 
 
 150. Now Indra became aware that the seer (TriSiras) had 
 been sent by the Asuras among the gods. He then with his 
 bolt quickly struck off a those three heads of his. 
 
 cpfrfti Rffrl bfr, cfJjftf Rfffft k, 7T*p5R. drV, ^ r 3 , 71 
 
 ffTT^hd, 7T ^ITRtfrT^m 1 . — hra'r, bfk. — TTRIT^ hdbk, 7RTFJ 
 
 rVr 6 . — fwftl hdr 3 , fipjfa mb, fW%TTf^- 
 
 r 2 r 7 , ^TMT^f^TT irj: f, b. 
 
 a The expressions used in RY. x. 8. 9 are : aviilhinat and trini Jirsa para vark. 
 
249] — vi. 155 TRANSLATION AND NOTES [-RV. x. 14 
 
 151. The mouth with which he drank Soma became a franco- 
 line partridge ( kapinjala ) ; that with which he drank Sura (became) 
 a sparrow ( kalavifika ) ; while that with which he ate food became 
 a partridge ( tittiri ) a . 
 
 Ijp^hdbfk, ndr. — The end of the varga is here marked by ^0 
 
 in hmbfk, not in d. 
 
 a For similar transformations cp. what became of the skins of Apala (above, vi. 106) 
 and of the members of Agni (below, vii. 78-80). 
 
 31. Deities of RV. x. 9-14. 
 
 152. Him (Indra) divine ( brdhmi ) Speech (vac) addressed : 
 ‘ Thou art a Brahman-slayer, Lord of a hundred powers (Satakratu), 
 since thou hast slain ViSvarupa who sought refuge (prapanna ) with 
 averted face a .’ 
 
 sTT# hndrbfk, (ffaT rVr 6 .— ^ hm 1 rbfk, dr 4 ! 8 . 
 
 a That is, who was defenceless and did not attack. 
 
 153. Him (Indra) the seer Sindhudvipa a himself besprinkled, 
 to the accompaniment of the hymn (suktena) ‘O Waters’ ( dpah : 
 x. 9), for the removal of that unpropitious sin. 
 
 bfkr, Am 1 . — 4 MSS. and r (cp. various readings of 
 
 above, iii. 114). 
 
 a Alternative 6eer ofRV. x. 9; see Arsanukramanl x. 3 ; SarvanukramanI on RV. x.9. 
 
 154. Yama rejects YamI who solicits him with a view to sexual 
 intercourse : the dialogue, ‘Hither, indeed’ (0 cit : x. 10), of those 
 two children of Vivasvat is (descriptive of) that. 
 
 Am 1 , (the fuller pratlka) B. 
 
 155. The two (hymns beginning) ‘The bull’ (vrsa : x. 11, 12) 
 are addressed to Agni. In the hymn ( atra ) * I yoke for you ’ (yuje 
 vam : x. 1 3) the two oblation carts are praised together. In ‘ Him 
 who has passed away’ (pareyivamsam : x. 14) the Middle Yama a 
 is praised. 
 
 3 % TPFT* B, Am 1 r 1 r 3 r 4 r 6 ). — bfkr, 
 
 TPHf^rrf^hrbV, »$cT(t Gift) d, ^{fal^m 1 .— i 55 d , I56 atc , and 
 
 II. K k 
 
RV. x. 1 4-] 
 
 BRHADDEVATA vi. 156 — 
 
 [250 
 
 in 156^ are omitted in dr 4 ! 6 (doubtless because 155^ begins with and 156^ 
 
 begins with 
 
 a Cp. Nirukta xi. 18, where Yaska, in commenting on the words madhyamah pitarah 
 in EY. x. 15. r, remarks : madkyamiko yama ity ahus, tasrndn madhyamikan pitfn many ante. 
 
 156 . Then the Atharvans, the Bhrgus, the Angirases, the 
 Fathers are praised together in the sixth (stanza) there (x. 14. 6), 
 as groups of gods ( devagana ) connected with heaven ( dyubhakti ). 
 
 ffT*: hdm 1 (this is the order in RV. x. 14. 6), br, fqrTfl 
 
 fk. — hdm 1 bfk, ^ ^ r. — cT^ hdkr, bfm 1 . — The end of the varga is 
 
 here marked by ^ in hm 1 bf, not in kd. 
 
 32. Deities of RV. x. 14 (continued), 15, 16. Three Agnis. 
 
 B 157 . Yama is frequently seen praised with the Fathers and 
 the Angirases in the formulas ; for in the verse ‘ Vivasvat ’ (viva- 
 svantam : x. 14. 5°) he (himself appears as) a Father. 
 
 bfkr, m 1 . — son*: bfkr, 
 
 m 1 . — 1 57- 1 59° 6 are found in B and m 1 only. 
 
 B 158 . Yama is praised with the Fathers in conjunction with the 
 deceased man who is to be hallowed ( samskarya ). In the three 
 (stanzas) ‘ Go forth, go forth ’ ( prehi prehi : x. 14. 7-9) prayers 
 for the deceased man are uttered. 
 
 B 159 . The god Yama is Lord of the Fathers ; therefore he owns 
 the hymn ( sukta-bhdj ). 
 
 In the triplet ‘Bun past’ ( ati drava: x. 14. 10-12) the two 
 dogs a (are praised). The following (hymn) * Let them arise ’ 
 ( ud Iratam : x. 15) is addressed to the Fathers 
 
 Am 1 , f. b, ^tfTTTR. kr. 
 
 a Cp. SarvanukramanI : trcah svabhyam. b Cp. SarvanukramanI : udiratam . . 
 
 pitryam. 
 
 A 160 . But with the following hymn (the seer) proclaims the rite 
 in the burning ground. 
 
 There were three Agnis belonging (respectively) to the Fathers, 
 
251] — vi. 163 TRANSLATION AND NOTES [-RV. x. 17 
 
 the Gods, and the Asuras : the two who bear oblations {liavya) and 
 food offerings ( kavya ) and he who is called Saharaksas a . 
 
 7J hm'r 3 , r. — I6o a,l is found in Am 1 only, not in bfkr 2 r 5 (nor 
 
 presumably r 7 ). — ^ r, ^ hd, TrH 0 fk. ofTH 0 b. — ^ *TPR B, 
 
 Wfw a, m 1 . 
 
 a That is, havyavahana is the Agni of the gods ; kavyavahana, of the Fathers ; and 
 saharaksas, of the demons. 
 
 161. Now with regard to these ( tatra ) the (hymn) ‘Not him’ 
 ( mainctm : x. 1 6 ) is (in) praise of the bearer of food offerings 
 (kavya). Other (hymns), however, are (in) praise of the divine 
 (Agni), not of this one (connected with the Fathers), nor of the 
 demoniac one ( asura ). 
 
 Am 1 , $ B (7J bfk, rW). — 
 
 limVf, hr 5 , kr. — ^ Am 1 , $ B. — The end of the varga 
 
 is here marked by in hm 1 bfk, not in d. 
 
 33. Story of Saranyn : RV. x. 17. 
 
 162. Tvastr a had twin children, Saranyu as well as Trisiras. 
 He himself gave Saranyu in marriage to Yivasvat. 
 
 f^rftncr: hm’bfksfRV.), («g^) n, Tf f r J r 4 r 6 , (»^) 
 
 w s (AV.). — ST^rs(RV.), *1^ hds(AV.), SRT^bfk. 
 
 a The following story, vi. 162-vii. 6, is quoted in the Nltimafijari on RY. i. 116. 6 and 
 by Sayana on RV. vii. 72. 2 as well as AY. xviii. 1. 53 (cp. the quotations from the BD. and 
 the Nltimafijari in M. M.’s RY. 2 vol. iv, p. 5; cp. vol. iii, p. 11). Kuhn prints the text of 
 the passage in Kuhn’s Zeitschrift, vol. i, p. 442. It is also translated by Muir, Original 
 Sanskrit Texts, vol. v, p. 228. Cp. Nirukta xii. 10, 11 on the story of Saranyu, and Rotb, 
 Erlauterungen, p. 161. Sayana also gives a prose version of the story in his introduction 
 to RV. x. 17. Cp. Lanman, Sanskrit Reader, notes, p. 381. 
 
 163. Then Yama and Yarn! were begotten on Saranyu by 
 Yivasvat. And these two also were twins, but the elder of the 
 two was Yama. 
 
 *TFWT S, *TTWT brW, m 1 , hd, n. — 
 
 ^ Ox v# 
 
 hm x rbfkn (Nirukta xii. 10), % s. — eft hm’r bfk, cl 1 uj+ft 
 
 s— MSS. rs, ^TTcTT s (AY.). — hm a rs, bfk. The last pada in 
 
 Sayana (RV.) reads : HWT ^ % HW. . — The end of the varga is here marked 
 
 by $$ in hfk, not in m x bd. — The last pada is repeated in b, not in f. 
 
RV. x. 17] 
 
 BRHADDEVATA vii. 1— 
 
 [252 
 
 1. Story of Saranyu (continued). 
 
 1. Now Saranyu having created, in the absence of her husband, 
 a female similar (to herself) and having entrusted to her the pair 
 (of children), turned herself into a mare and departed. 
 
 m'rs, wr bfk, hd, f^T ns (AV.), fFT drV. — f?T*pT MSS. rs, 
 
 rT^T s (AY.). — bfkrn, JJyCT M^T3i% s (cp. Nirukta xii. xo : 
 hdr 1 r 4 r 6 m 1 . 
 
 2. But Vivasvat, in ignorance (of this), begot Manu on that 
 (substitute). He (Manu) became a royal seer, like Vivasvat in 
 brilliance. 
 
 TT^TH^P^ndbfkrns, cT^f M^^^hd — Am 1 , THTf*?- 
 Bns. 
 
 3. When, however, he (Vivasvat) had become aware that 
 Saranyu had departed in the shape of a mare, he quickly went 
 after the daughter of Tvastr, having turned himself into a horse 
 with similar characteristics (to hers). 
 
 fTSTT^ ndbr, hdr 3 , fa5TRT*I f. — V3^fWt‘ hbrs (AV.), 
 
 fk, Wall's. — ^T^MSS.rs, Wts(AV.). — m 1 bfkr 1 r 4 r fl us, 
 hdr 3 , r. 
 
 4. And Saranyu, recognizing Vivasvat in the form of a steed, 
 approached him for sexual intercourse, and he covered her there. 
 
 *ry<i£g Am 1 , Bn, s, gyrsrg s (ay.). — faf^rr Am 1 , fTsrn? 
 
 Bns. — fg^ftfrp^hndrfks, if C^TnW^b, r 7 .— ^^TRfrYWTR hndr, 
 
 b, r 2 r 5 r 7 , fk. 
 
 5. Then in their agitation the semen fell on the ground. And 
 the mare, through desire of offspring, smelt the semen. 
 
 MSS. rs, s (AV.). — ^ fkdrns, hmR (AV.), b. — WT* 
 
 fjTCTW bfr, x3Uf^mhdk, drVs (AV.). — rT^j ms, rT^fi d, b, 
 
 rT^ri f, hm’s (AV.). — The end of the varga is here marked by ^ in bfk, not 
 
 in hdm 1 . 
 
253 ] 
 
 — vii. 9 TRANSLATION AND NOTES [RY. x. 17 
 
 2. Story of Saranyu (concluded). Deities of RV. x. 17. 
 
 6. Now from the semen which had just been smelt there came 
 into being two youths, Nasatya and Dasra, who are praised as 
 1 Asvins ’ a . 
 
 °*rnrr- 
 
 mf (°f° f), 
 
 d, °JnTTf^iT k, W^TTTTJTT^T^^ rfc^s. — #T ^rTT^Jim 1 bs, gTTP^fkr, 
 
 *ft g FTTar 3 (AV.), *ft g «ft r’rV. — ^f-^rp^hdndbfkrns, Trf^TCT^r 1 r 4 r 6 . 
 
 The quotation ends here in Sayana (RV. and AV.), but the Nitimanjarl quotes 
 
 7 a!> also. 
 
 7 . Yaska regards this as a story a of Vivasvat and Tvastr 
 together in the couplet ‘Tvastr’ (tvasta: x. 17. 1, 2) which has 
 Saranyu for its deity. 
 
 hdndrbfk, r 5 r‘. 
 
 a Yaska, who comments on both stanzas i and 2 of RV. x. 17, remarks in Nirukta xii. 
 10 : tatretihasam acaksate. 
 
 8. The two verses (beginning) ‘Pusan’ (pus a : x. 17. 3 ab ) are 
 addressed to Pusan, but the two next (3 cd ) to Agni a ; even 
 the third (3®) may optionally (va) be addressed to Pusan ; and 
 the other three (stanzas) which follow (4-6) are also b (addressed 
 to him). 
 
 STPn^TT^rV, fk, ?-RT^TR v b, V r, ^ W&CSn 
 
 hd. — tfh*»rf%wRrr: vtj*i hmh, tfNr xfNiwr: b, Tfran 
 
 4^*1 WT f, 
 
 r r r 
 
 0 The SarvanukramanI says nothing about the last two padas of x. 17. 3 being 
 addressed to Agni. b The reading of B is somewhat more explicit : ‘ The third pada 
 also may optionally be addressed to Pusan ; the triplet which follows (para) that (third 
 stanza) is addressed to Pusan.’ 
 
 9 . But one (stanza) in this hymn ( atra ), which follows the 
 triplet addressed to Saras vati (7-9), is (in) praise of the Waters 
 (10), while in the next triplet, ‘ The drop ’ (drapsah : 1 1-13), Soma 
 is praised indirectly ( paroksa ). 
 
 hr, 3*1% d, g b, g r 5 r 7 , fkr 2 . 
 
RV. x. 1 8] 
 
 BRHADDEVATA vii. io— 
 
 [254 
 
 10. But the next (stanza), ‘ Rich in milk ’ ( pciyasvatl : I4) a , has 
 the waters for its deities or is a benediction. The (next) four b 
 (stanzas: x. 18. 1-4) are (in) praise of Death and are applicable 
 ( klpta ) in the funeral ( antya ) ceremony c . 
 
 ^t^rTT 0 hndr, bfkrVr 7 . — TT hndr, b, fk. — 
 
 m 1 , hd, r, wt b, *p?r irt^fr f— mb, 
 
 ^iHT^ hd, f^TRT^ br 0 , f. — The end of the varga is here marked by ^ in bfk, 
 
 not in hdm 1 . 
 
 a The correct pratika is payasvatih. b Cp. Sarvanukramanl : catasro mrtyu- 
 
 devatah ; AGS. iv. 6. io. 0 Cp. below, vii. 15 : antyakarmani. 
 
 3 . Detailed account of the funeral hymn RV. x. 18 . 
 
 B 11. The (stanza) ‘These’ (me: x. 18. 3) prays for long life for 
 those who have escaped death; ‘For the living this’ ( imam 
 jivebhyah : 4) again prays (for it) for them in the ceremony with 
 the barrier ( 'paridhi ) a . 
 
 m’fk, ^fnrra br.— ^ aft b, m 1 , T*ft 
 
 (wfcp i) f. — ^rnrr% ndkr, °^r f, b. — br, *p*iwr: vft- 
 
 fkm 1 . — This s'loka is found in B and m 1 only. 
 a RV. x. 18. 4 : imam jivebhyah paridhim dadhami; cp. Sayana ; AGS. iv. 6. 9. 
 
 12. ‘As’ ( yathd : x. 18. 5) is addressed to Dhatr ; the next to 
 Tvastr (6), then with another (7), ‘These wives’ ( imah ), he (the 
 seer) utters a prayer for the women in the ceremony with collyrium 
 [anjana ) a . 
 
 B, rT'JTT A : the latter reading is probably due to 
 
 a clerical error repeating the last word of the preceding sloka, which in that case (though 
 occurring in B only) must have been original. The preceding s'loka mentions the stanza 
 which refers to the paridhi, the present sloka mentions the one which refers to anjana. — 
 This s'loka is wanting in m 1 . 
 
 a Cp. RV. x. 18. 7: imd narir . . aanjanena sarpisa sam vifantu; AGS. iv. 6. II, 12. 
 
 13. With the (stanza) ‘Rise up, 0 woman’ ( ud irsva nari: x. 
 1 8. 8) the wife ascends (the funeral pyre) after her dead (husband) a . 
 The younger brother of the departed, repeating (the stanza), 
 prohibits (her). 
 
255 ] — vii. 1 6 TRANSLATION AND NOTES [RV. x. 18 
 
 m 1 , 3 J?j hd, ^ r, JJ 7 i «J 
 
 <tfffT fk, ^ ^ Tf<fi b, JpHT^TRftffH rVr 6 — m l , f*Rc7T hdr 3 , 
 
 f^I^bfk, falTTH r 1 r 4 i °. 
 
 a Ilad the MS. evidence not been so strongly in favour of anurohati, I should have 
 been inclined to adopt the corrected reading of b : mrtam patnim tu rohatim, as giving 
 a better construction : ‘ with RV. x. 18. 8 he prohibits the wife mounting the (funeral pyre 
 of the) dead man’ ; cp. Rgvidhana iii. 8. 4 : devnro ' nvaruruksantlm ud Irsveti nivartayet ; 
 and with rohatim cp. below, vii. 130 : surydrn arohatlm patim ; AGS. iv. 2. 18. 
 
 B 14 . The Hotr ought to perform this rite, should there be no 
 brother-in-law, because a Brahmana enjoins that (the widow) 
 should not follow the departed (husband) a . 
 
 This sloka is not found in A, but in B and m 1 only. 
 
 0 That is, by burning herself with him on the funeral pyre. On the whole history 
 of Sati see Jolly, Recht und Sitte, in Biihler and Kielhorn’s Encyclopaedia of Indo -Aryan 
 Research, vol. ii, part 8, p. 67 ff. ; cp. also Lanman, Sanskrit Reader, notes on RV. x. 18. 
 
 B 15 . This law regarding women may or may not apply to the 
 other castes. 
 
 In taking the bow (from the hand) of the departed man, one 
 should mutter (the stanza) * The bow ’ ( dhanuh : x. 18. 9) a for the 
 sake of averting evil. And because these (stanzas) are employed 
 on the burning ground at the funeral ceremony, 
 
 The first line of 15 is found in B and m 1 only. — The second line follows the reading 
 of B ; the reading of Am 1 is : 
 
 STInqtf ^ I (snra 0 rWr®, ^(5° h). 
 
 I have preferred the former, as it follows the text of the RV. 
 
 and as | in A seems to make no sense. — (=?p:) b, (=|^:) 
 
 Am 1 : cp. next s'loka. — ^ (•TOm+tTVT B, ^Am 1 hdm 1 , 
 
 r 1 r 3 r 4 r 6 ). — The end of the varga is here marked by $ in bfk, not in hd. 
 a Cp. AGS. iv. 2. 20. 
 
 4. Formulas in which no deity is mentioned. 
 
 16 . one should state the deity of this triplet (x. 18. 7-9) a to be 
 Death ( mrtyu ). For in the formulas (in which it is) not expressly 
 mentioned b , one should state the deity from the ceremony. 
 
RY. x. 18-] BRHADDEVATA vii. 17 — [256 
 
 pm r, bfk, |WT *3 Am'.-pm r, |cffiT hdm 1 , 
 
 l^fTT ^TTT f k - 
 
 a I have preferred the reading trcasya to dvrcasya, because, the deity of stanza 6 
 having been stated (in 12), the next three stanzas (7-9) have been discussed with 
 reference to their contents (in 12-15). The SarvanukramanI states RV. x. 18. 7-13 to 
 be pitrmedhah. b Cp. note a on i. 20. 
 
 17 . When there is lack (of a deity) from the (evidence of the) 
 formula and the ceremony as well, Prajapati is (the deity) a . 
 
 Now as to the following four (stanzas: x. 18. 10-13) here, 
 ‘Approach’ ( upa sarjpa : 10) is addressed to the Earth. 
 
 hmhbfk, srot rVr 6 . 
 
 a Cp. SarvanukramanI on the last stanza of RV. x. 18 : antyd . . prajapatya vd 
 sdaniruktd ; on which Sadgurusisya remarks : sd caaniruktd : aprakdJadevatdbhidhdna. 
 See his further discussion on the word aniruktd and my explanatory note, p. 183. 
 
 18 , 19 . Their application is in the ceremony of collecting the 
 bones a of the departed. Now with the last (stanza) ‘In the 
 future’ ( praticlne : x. 18. 14) he (the seer) expresses a prayer (in 
 saying), * As having taken away (my) other days, the Fathers 
 placed (me) in (past) days, 
 
 B (so) they also restored me, about to die (prayantam), to life in 
 days to come ’ b . 
 
 i8 c<1 follows the reading of Am 1 (°^Tf^f ’SR 0 r, I«*R° hdm 1 ). The reading of 
 B is : 
 
 infhfN ^ i (“wPHTg bfk). 
 
 19. Am 1 , fkrVr 7 , ’Sff’g b. — m 1 , rVr 6 , hdrbfk 
 
 (rv. x. 18. 14: nrftsfft . . ^:). — r, ^wnri% b, ^arrcrNr 
 
 f, Am 1 . — r, BPTrftTT: b, f, hdm 1 ! 3 . 
 
 — rf (RV.), *TT m 1 bk. — TPR?: fkr 2 , JRrR b, r.^rR mb — 
 
 °^Ir^ k. — i9 cd is found in B and m 1 only. 
 
 0 Cp. AGS. iv. 5. 7. b This is an attempt to interpret the obscure last stanza 
 of RV. x. 18 : praticlne mam ahani isvah parnam ivaji dadhuh , &c. If the reading of A 
 is taken by itself, it probably means : ‘ The Fathers, having as it were ( yatha ) taken 
 away (my) other (past) days, have placed mo in (future) days.’ In that case the 
 additional line of B would look like an explanation of this. I have preferred the reading 
 dadhuh because it is the form used in the RV. itself. 
 
257 ] — vii. 23 TRANSLATION AND NOTES [-RV. x. 27 
 
 20. Now the (hymn) ‘ Turn back’ (ni vartadhvam : x. 19) is (in 
 praise) of Cows; some regard it as (in praise) of the Waters. The 
 latter hemistich of the first (stanza : 1 cd ) is, however, addressed to 
 Agni-Soma a . 
 
 g A, 3 m 1 , B. — Am 1 , B. — The 
 
 end of the varga is here marked by 8 in hbfk, not in d. 
 
 a Cp. Sarvanukramani : dpam gavyam va . . agnisoniiyo dvitiyo ’ rdharcah . 
 
 5. Deities of RV. x. 19-27. 
 
 21. The sixth (stanza) is addressed to Indra (x. 19. 6), while in 
 the second both the gods a are incidentally mentioned (2). Now the 
 hymn which contains a line of ten syllables 1 * (x. 20. 1) is described 
 as intended to avert evil (and) as connected with mind 0 ( mdnasa ). 
 
 Am 1 , ^JJtTTR B. 
 
 a ‘ Both the gods ’ ( ubhau devau ) is rather vague : the two mentioned in the second 
 stanza are Indra and Agni. The Sarvanukramani makes no reference to the deities of 
 RV. x. 19. 2 and 6. b Meyer, Rgvidhana, p. xxviii, thinks this line is here regarded 
 as a whole hymn. 0 This hymn begins with a single verse instead of a stanza : 
 
 bhadram no apt v at ay a manah. The Sarvanukramani remarks : adyaekapada, pada eva 
 va tantyarthah. On this pada cp. Oldenberg, Prolegomena, p. 51 1. 2i c =Bgvidhana 
 iii. 8. 6 a ; cp. the whole sloka there : 
 
 dasdksaram tit £antyartham bhadram. na iti sainsmaret; 
 nityam japec chucir bhutva : manasam vindate sukham. 
 
 22. Now here after two hymns addressed to Agni (x. 20, 21) 
 there follow three addressed to Indra (beginning) ‘Where?’ ( Jcuha : 
 x. 22-24). Now in the last of the hymns to Indra there is one 
 triplet ‘ Ye two ’ ( yuvam : x. 24. 4-6) addressed to the Asvins. 
 
 Am'b, fk, r. 
 
 23 . ‘Happy’ ( bhadram : x. 25) is addressed to Soma; ‘Forth 
 indeed’ ( pra hi : x. 26) is addressed to Pusan. The three following 
 (beginning) ‘ It shall be ’ ( asat : x. 27-29) are addressed to Indra : 
 with the first (27) of these (Indra), being exhilarated, proclaims 
 his deeds ; 
 
 trTPSW^hndbfk, xnRmir.— * tT: R^hndrb, RtTI R rVr®, f, TUft k. 
 
 II. L 1 
 
RY. x. 27-] 
 
 BRHADDEVATA vii. 24— 
 
 [258 
 
 24. how he moves among beings, how he rains and protects a 
 is told in this hymn with the eight stanzas (beginning) ‘ Thou 
 becamest’ ( abhur u : x. 27. 7-14) 13 . 
 
 trrffT Am 1 , <*Tf?T B— B, $ Am’.-^frl Am 1 , 
 
 B. 
 
 a Cp. above, iv. 34 : paras tu kathayanty agni/n yatha varsati pati ca. b The 
 
 details regarding x. 27 given in this and the following slokas (24-29) are altogether passed 
 over in the SarvanukramanT. This indicates that the mention of details in passages 
 peculiar to B cannot be used as an argument to prove that such passages are later 
 additions because unknown to the author of the SarvanukramanT. 
 
 25. (The stanza) ‘ Seven’ ( sapta : x. 27. 15) praises the Maruts, 
 the next stanza (16) praises the Bolt; (the stanza) ‘The fatted 
 ram ’ ( plvanam mesam : 17) adores Agni, Indra and Soma : 
 
 hdbfk, r. — <sTlfrt A, B. — The end 
 
 of the varga is here marked by M in f only. 
 
 6. RV. x. 27 (continued). RV. x. 28: Dialogue of Indra and Vasukra. 
 
 26. (that is) its first hemistich (does so : 1 7 a6 ), while its second 
 one (adores) Parjanya with Vayu (i7 ei ). ‘Crying aloud’ (vi hro- 
 Aanasah : 18) (praises) Agni, but the next (stanza) Surya (19). 
 
 B, Am 1 .-^ rj Am 1 , gwtfd B. 
 
 27. ‘ These two of mine ’ (etau me : x. 27. 20) and ‘ This which ’ 
 (ay am yah : 21) — these two (stanzas) are (in) praise of Indra and 
 the Bolt ; and ‘ To every tree’ ( vrJcse-vrlcse : 22) (praises) the Bow 
 of Indra. But (in) ‘ Of the Gods ’ ( devanam : 23) the three 
 
 27“^ follows the reading of hndrbfk; the reading of PrS 6 is: 
 
 WT WT ^rTTfwfd ^grTTT I 
 
 bfr, k, (^ig)@rsf¥ hd, ^sft' r 3 , mVrV. 
 
 28. bestowers of cold, heat, and rain, Parjanya, Wind ( anila ), 
 and Sun ( bhasJcara ), and in the last verse (pada : x. 27. 23^ both 
 Sun and Wind are praised together. 
 
 hm'r, wY bfk. — ^ ^ r, ^ V& bfk, 
 
 Os ' Os ' ' Os 
 
259] — vii. 33 TRANSLATION AND NOTES [-RV. x.30 
 
 29. In the (stanza) ‘This is thy life’ ( sd tejivatuh : 24) either 
 Indra or Surya (is praised). But ‘ Every other ’ ( visvo hy anycih : 
 x. 28) is a dialogue of the seer and of $akra (Indra). 
 
 TT hm 1 rb, TR *TT fk— Am 1 , bfk, 
 
 f^T ftSr? r. — hmh, f, k, b. 
 
 30. The even (stanzas) are to be recognized as 6akra’s, the other 
 stanzas as Vasukra’s a . 
 
 B The daughter-in-law of Indra b , seeing the gods had come, but 
 Sakra had not come 
 
 30 a6 follows the reading of B; the reading of Am 1 is: 
 
 in g iito ’SRpnrr m g 1 (°wrg° hdm 1 ). 
 
 ^^T 0 ra'r, ^^JT°fk, l^S).— °*T 7 TT^Fti, °*I<TT%n 
 
 m 1 , °JM I b, fk. — 30^-32 are found in B and m 1 only. — The end of 
 
 the varga is here marked by ^ in bfk, not in m 1 . 
 
 a Cp. SarvanukramanI : indrasya yujah, iista rseh ; Ai>anukramaijl x. 12 : indro yujam 
 ream ... Jistdnarn vasukrah. b Cp. Ar^anukramanl x. II : indra snusd vasukrusya patni ; 
 
 SarvanukramanI: indrasya snusd. 
 
 7. Deities of RV. x. 30-33. 
 
 B 31. to the sacrifice, addressed (him) in the third person (paro- 
 ksavat) a (saying) : ‘ My father-in-law has not come ; should he 
 come, he would eat grain and would drink SomaV 
 
 *T?T m 1 bfk, *T§1 r. 
 
 a Cp. SarvanukramanI : indrasya snusd paroksavad indram aha. This is clearly based 
 on 30® and 31°, both found in B only. b Cp. RV. x. 28. 1 : mama . . svasuro nd 
 
 jagama : jaksiydd dhand uta somam papiyat. 
 
 B 32. The Bolt-bearer on hearing this speech of hers, came that 
 very moment, and standing on the northern altar ( uttara vedi), 
 said aloud : ‘ He bellowing loud ’ (set roruvat : x. 28. 2). 
 
 m 1 b, wrt (3 k, f, wrt^ r.-^TpTO m 1 r, ^T* 
 
 JTfTWRl t ^?ITPTWI b. 
 
 33. In the praise of Waters (beginning) ‘Forth to the gods’ 
 ( pra devatra : x. 30) the Middle Agni is praised by the name of 
 
BRHADDE V AT A vii. 34 
 
 RV. x. 31-] 
 
 [260 
 
 ‘ Child of Waters ’ ( apam napat) with the third and the fourth 
 (stanza). 
 
 rfafaUT hndr, 3<ft^rr b, ptw fk. — hndrbf, U<J#r k. — UJrft 
 
 hm’r 3 B, ^jfdt r. 
 
 34. Now (the hymn) which (begins) ‘Hither’ (d : x. 31) is 
 addressed to the All-gods; the one next to that, ‘Forth’ (pra: 
 x. 32), is addressed to Indra. One (stanza) ‘Onward me’ ( pra 
 md : x. 33. 1) is addressed to the All-gods ; the following couplet 
 ‘ Together me ’ (sain md : 2, 3) is addressed to Indra. 
 
 Ufa Wf, -Qfft b, k, Ufa r.— g Am 1 , B. — W^Am 1 , 
 
 hndrbfk, TRIT^I rVr 6 .— |U: mhbfk, fpn hr 3 . 
 
 35. The following two (stanzas) adore Kurusravana Trasada- 
 syava (x. 33. 4, 5) a . On the death of king Mitratithi, the seer with 
 the following 
 
 K&i: b, r 2 r 5 r 7 , UnN fk, ur ufa r Am 1 . — xfa 1 hndrbfk, urr; uz 
 
 rVr 6 . — hndr, bfk. — rT^UTfTR. b m 1 b, rT^UTU^fk, UUT- 
 
 r. — The end of the varga is here marked by in bfk, not in hdm 1 . 
 
 a Cp. Sarvanukramani : ^ ^T^fa: I 
 
 8. The hymn of Dice : z. 34. Deities of RV. z. 35-44. 
 
 36. four a (stanzas beginning) ‘Of whom’ (yasya: x. 33. 6-9) 
 consoled his (Mitratithi’s) grandson Upama£ravas b . The hymn 
 which (begins) ‘The lively’ ( prdvepdh : x. 34) is called the praise 
 of Dice. 
 
 ufaUT *fa bfkr, ufaUT %fa hdm 1 . The SarvanukramapI has the former pratika. 
 
 a Another instance of caturbhih=catasrbhih. b Tan-napcitam from 35. Cp. ItV. 
 x. 33. 7 : upamairavo napan mitratither ihi. See also Sarvanukramani : mrte mitratithau 
 rajni . . rsir upamairavasam putram asya ( kurufravanasya ) Vyatokayat. 
 
 37. Here the twelfth (stanza) praises the Dice, the ninth, the 
 first, and the seventh (x. 34. 1, 7, 9, 12). 
 
 A The thirteenth a praises tillage (13) and admonishes the 
 gambler. 
 
 But the remaining (stanzas) blame the Dice b . Two (hymns 
 
261] — vii. 40 TRANSLATION AND NOTES [-RV. x.44 
 
 beginning) ‘They are awake’ ( abudhravi : x. 35, 36) are addressed 
 to the All-gods. 
 
 I ^ 1 h d m 1 s, 1 1 f k r 2 r r> ?. — 37“ in Sayana reads: — 
 
 IdJ I ^4 bm'rts, B. — hmY ^giTTf^Ts. — 137®* 
 
 &c.) is found in h dm 1 res only, not in bfk r 2 r\ — TPTT f^f^T lnlm 1 , 
 ^Tf^fJrT r, WT*g r 5 , t^r^ST 0 f, b. 
 
 a The first four padas of 37 are quoted by Sadgurusisya, while tbo fifth is expanded 
 by him as follows : tistabhir navabhis tv aksah kitavaf caiva nindyante. Sayana also quotes 
 these lines in his introduction to RV. x. 34; cp. var. lect. in M. M., RV. 2 vol. iv, p. n. 
 b The Sarvanukramanl gives no details as to the deities of RV. x. 34, simply remarking: 
 aksakrsiprasamsa caksakituvaninda ca. 
 
 B 38 . Some consider the praise at the end (para), ‘ Of the great 
 Agni ’ ( maho agneh : x. 36. 12-14), to be addressed to Savitr ; the 
 teachers ^aunaka, Yaska, and Galava (consider) the last (14) 
 stanza (to be such) a . 
 
 This sloka is not found in A, but in B and m 1 only. 
 
 a There is no reference in the Sarvanukramanl to the last three stanzas of RV. x. 36; 
 nor does the Nirukta mention them. 
 
 39 . ‘Obeisance’ ( namah : x. 37) is addressed to Surya, ‘In 
 this ’ ( asmin : x. 38) to Indra. But (the deities) who are praised 
 in the sixth (stanza) of the hymn to Surya (x. 37. 6) are incidental ; 
 at the end of this (atra) hymn there is a couplet addressed to the 
 All-gods (x. 37. 11, 1 2) a . 
 
 m 1 kr, ^fHfa^j^bhd, f . — wt g *n: ^prr: mb, 
 
 wr g ^pn: hd, ■qsRii g *ng<rr b, wr g kr 2 r 6 r 7 , wi g ^r^cr f. — 
 fwfTpfterr: hdr, m: m 1 , fwrfTrwr: b. — b, gwrpsfr 
 
 Am 1 . — B, %^^r Am 1 . The form though used in the Nirukta, 
 
 is found in no other passage of the BD., while is extremely common. It may 
 
 be due here to the end of the preceding word in A: 
 
 a There is no reference in the Sarvanukramanl to the deities of RV. x. 37. 6, 11, 12. 
 
 40 . Now there are three hymns addressed to the Asvins 
 (beginning) ‘Which’ (yah : x. 39-41), and there are (three) 
 addressed to Indra (beginning) ‘ As the archer far ’ ( asteva su 
 
BRHADDEVATA vii. 41— 
 
 RY. x. 45-] 
 
 [262 
 
 pro,-: x. 42-44), but in a hemistich (n a6 ) of the last stanza of 
 the Indra hymns (42-44) a Brhaspati b is praised. 
 
 Tlftr ^T 0 r, hdbfk. — “tTTTRIT^ r, “tTHTSTT^ *sT<ft 
 
 k, fr 5 (zrr: r 5 ), ®Tr*n*rrej *nft vr%* b, g 
 
 Am 1 hdm 1 ). — ^o cd and 41 in m 1 come after 48 (at the end of the story of Ghosa). — 
 
 The end of the varga is here marked by ^ in bfk, not in hdm 1 . 
 
 a That is, in the last stanza of each of these three hymns, that stanza being a refrain. 
 b The SarvanukramanI does not mention Brhaspati in the refrain of BV. x. 42-44. 
 
 9. Deities of R.V. x. 45, 46. Story of Ghosa. 
 
 41. The two following (hymns), ‘From heaven’ (divas pari: 
 x. 45, 46), are addressed to Agni, but with the last hemistich of 
 the former (x. 45. i2 cd ) Heaven and Earth (i2 e ) and the All- 
 (gods : 12^ are praised in the respective verses ( pacchah ) a . 
 
 B, ®tWT 3 *TT Am 1 .— Bhm 1 ! 3 , Tf^T® r. 
 a The SarvanukramanI makes no mention of this hemistich. 
 
 B 42. a Ghosa, daughter of Kakslvat, was disfigured by an evil 
 disease. In the days of old she remained in her father’s house 
 for sixty years. 
 
 tffg fm 1 , Ttf%® bkrn. — 42-48 are not found in A, but in B and m 1 only. 
 
 a The following story (42-47) is quoted in the Nitimanjarl on BV. i. 117. 7. — The 
 author here goes back to the Asvin hymns (39-41) mentioned in 40. 
 
 B 43. She fell into great grief (thinking), ‘ Without son or 
 husband I have reached old age in vain ; I (will) therefore resort 
 to the Lords of Light ( subhaspatl ). 
 
 ifflft f^nTt fm 1 bn, (ft f^rtT r, f^<TT k. — f m 1 rn(g), ^ 
 
 b, i fk, ITWlt a - 
 
 B 44. Since my father, by propitiating them, obtained youth, 
 long life, health, power, poison for slaying all beings, 
 
 m 1 rn(g), ^(ft fk, ^^TSrft b, rTtrft n. — *TTJTWra m 1 bfkrn(g), 
 rTT(T n. — WYTWR'ro r, b, fk, m 1 , 
 
 n, ^TTT«T TTTO n(g).— 1 fkr, ®JJrP^ ndbr 6 . — fWl m 1 fkr, 
 fWtr 5 , firm b.— 44“* &c.) omitted in n. 
 
vii. 48 TRANSLATION AND NOTES [-11 Y. x. 47 
 
 2G3] 
 
 B 45 . I, his daughter, (would obtain) beauty and good fortune, 
 if to me also were revealed formulas in which the ASvins shall be 
 praised 11 by me.’ 
 
 flRrli ^ rn, ^ 1), f, m J k. — ITT^l MSS. 
 
 and r, fWZT. n. — ^ bfkn, *ft m 1 , r.— bfrn(g), 
 
 kn . — The end of the varga is here marked by Q. in bfk, not in m 1 . 
 
 “ Owiug to the dropping of visarga before st in the MSS. the reading is ambiguous, 
 yai stosyete or yais tosyete; but the future being more appropriate than the present and 
 the verb stu being constantly used with reference to deities, but never tus, I feel no doubt 
 that stosyete is the form intended (cp. 46 : stutau . . ahinau . . pritau). 
 
 10. Story of Ghosa (concluded). 
 
 B 46 , 47 . As she reflected thus, she saw the two hymns ‘ Your 
 encircling ’ ( yo vam pari - : x. 39, 40). The two divine Alvins 
 being praised, were pleased. Entering her organ ( bhaga ) they 
 made her ageless, free from disease, and beautiful (, subhaga ). They 
 gave her a husband and the sage Suhastya as a son. 
 
 46. far \ *rr vfx m’n, wi xrft fk, fsrrfa Ttfw r, 
 
 ^rrffT *frvr b. — HTrPrTT^ndbfkrnig), *T*TTriy n. 
 
 47- rn(g), fq k. fa^<lO J ll bf, f%<4 < 1 0 *11 *1. ni 1 , f^TST- 
 
 TTTt^I 0 n.-pi m 1 rn, ^JTP^fk, sjWP^b . — ^ ^ rn, ^ f, 
 
 m 1 , b. — ndbfkr, J}%: n, r 5 n(g). 
 
 B 48 . What the ‘Nasatyas’ by means of their two winged steeds 
 (, suparnabhyam ) a gave to Ghosa, daughter of Kakslvat, is pro- 
 claimed by the (stanzas), ‘ Not of that ’ ( na tasya : x. 40. 1 1) (and) 
 ‘ Of her that grows old at home’ ( amdjurah : x. 39. 3). 
 
 m 1 bfk, r. — Misfit ndbr, ^ f, V *TTO 3 lfrT 
 
 kr 2 . — efllrtj rl ndbfk, cflffl rl r. — qilOqrt) r, 3 iT^farTT fk, O 4 <11 m 1 b. — *T 
 wnrrfO ^it f, % m 1 , ^ arr^cr w kr 2 r 6 r 7 , ^ tot- 
 
 *1 I<»l 0 b, rt^JT r : this reading must be a conjecture of Mitra’s ; for 
 
 according to his note (p. 197, note 5 ) his A MSS. (r 1 r 3 r 4 r 6 ) do not contain the passage, 
 and his three B MSS. (r 2 r 5 r 7 ) have the reading *T (T^TT *i l^jO^^lT- This is the only 
 BD. passage in which I have found evidence of a reading in r which has no MS. authority. 
 
 a This is probably meant to express that the Asvins granted Ghosa’ s prayer at once. 
 
RV. x. 47] 
 
 BRHADDEVATA vii. 49 — [264 
 
 49. There was an Asurl, daughter of Prajapati, Vikuntha by- 
 name. She, desiring a son like Indra, performed very severe 
 austerities a . 
 
 Wfk, r S). — hm'rk, f, 
 
 b. — The end of the varga is here marked by ^0 in f only. It would have been more 
 natural after the preceding s'loka, but the beginning of a story need not coincide with 
 the beginning of a varga. By this division the tenth and the eleventh vargas contain 
 four slokas each. 
 
 a Cp. Sarvanukramani : vikuntha narndsuriindratulyam putram ichanti mahat tapas 
 
 tepe. 
 
 11. Story of Indra Vaikuntha. 
 
 50. She then obtained from Prajapati her desires (in the form 
 of) various boons. And Indra himself was born of her a , as he 
 wished to slay the Daityas and Danavas. 
 
 3 iTRT%H f, k, m 1 , ^iTJTt %% hd, b, 3 TW 
 
 r 1 r 4 r 6 . — 3 m 1 b f k, JpTfTTUTi A (probably an erroneous repetition of the 
 
 end of the preceding line). — <T 5 ?TT hdm 1 rb, rT^T^fk(S). 
 
 a Cp. Sarvanukramani : tasydh svayam evendrah putro jajne. 
 
 51. Once he was engaged in battle with the Danavas. Of them 
 he slew nine nineties a and seven groups of seven. 
 
 hdfk, m 1 , ^1*1 br 1 r 4 r 6 : the reading of hdfk 
 
 is the more probable, because the one would easily drop out before the other (as in 
 m 1 ), and to write would be an obvious way of replacing the lacking syllable. — 
 
 b, fk, ^JTOWfTr, ^W^jrfahdm 1 . — ?faj hm 1 r, %^T bfk. — *TR- 
 
 B, Am 1 . 
 
 a WithyajAana tesam navatir nava, cp. RV. i. 84. 13: jaghana navatir nava ; the latter 
 words recur in Mahabharata, ii. 24. 19 (see Hopkins, JAOS., xxii, p. 389). Cp. BD. vi. 
 5 r » ”5- 
 
 52. Having shattered with the might of his arm their citadels 
 of gold, silver, and iron, (and) having slain all (of them) in their 
 respective spheres ( yathdsthdnam ), as arrayed on earth and in the 
 other (two worlds). 
 
265] 
 
 — vii. 56 TRANSLATION AND NOTES [RV. x. 47 
 
 f »mT r, fHWT hd m 1 b, facTT fkrVr 7 . — hm’r, bfk. — 
 
 Bin 1 , rVr 6 , fMU^znwl' bd. — f?TT hdrfk, b. — 
 
 gfwrf^^I ^ 0 hdm’bfk, r. Mr. A. B. Keith suggests the very neat 
 
 correction *jf^IT (i. e. divijiva 0 ) owing to ijfMMJT and ft^fu in 53. I have, 
 
 however, retained the reading given in the text, because no MS. has an anusvara, because 
 is used in an analogous passage (vi. in, 112), and the distributive sense of 
 in ^n^TTST is well explained by the MTTf^ in IjDTMTTfi^ 0 . — 5 2 * 1 > s wanting in r 1 r 4 r°. 
 
 53. On earth he exterminated both the Kalakeyas and the 
 race of Puloma, the archers, and in heaven the notorious (tan) 
 offspring of Prahlada. 
 
 hdm 1 , r, b, ^^l^ 4 |»y^|»vr 2 r'r 7 , 
 
 ^#T^fk. — fkr, m 1 b, hd.— Am 1 , ^ifq r, ^gfM b ; fk omit 
 
 two syllables in the last pada : H^T^rT* i TDl. — This sloka in B comes after 55, but it is 
 evidently in the right place here. Owing to this transposition the end of the varga is 
 marked by in bfk after the next sloka (54); it is not marked at all in hdm 1 . 
 
 12. Story of Indra Vaiknntha (continued). 
 
 54. Having obtained sovereignty among the Daityas (and) 
 puffed up with pride by reason of his might, he began to harass 
 the gods, being infatuated by the craft of the Asuras. 
 
 MTd hm 1 fk, MTU r, b. — This and the following sToka are 
 
 omitted in r 1 r 3 r 4 r 6 . 
 
 55. Now while they were being harassed by that same Asura 
 of unlimited power, they fled for succour to Saptagu, most excellent 
 of seers, in order that (the latter) should admonish him (Indra) a . 
 
 MTSmTMTMJ hdm 1 , b, MWMTMTMJ r, f, MfWRTMJ k. — 
 
 ^•TTfU bfkr, % ^ m\ ^ h d. — (T<TTTpdTM r, b, fk, 
 
 TTfMMTVTM hdm 1 . 
 
 a Cp. sa buddhva caatmanam. in 57 - 
 
 56. Now the seer called Saptagu was a deal’ friend of his, and 
 (so) he praised him with the (hymn), ‘ We have grasped ! ( jagrbhma : 
 x. 47 ) a , as he took him by the hand. 
 
 %*TR, hndr, ^ bk, ^ T^rUT. f. 
 
 a Cp. SarvanukramanT : jagrbhma . . saptagur vaikuntham indram tustava. 
 
 M m 
 
 II. 
 
BRHADDEYATA vii. 57 — 
 
 [266 
 
 RV. x. 48-] 
 
 57 . Then he coming to (buddhva) himself (and) rejoiced at the 
 praise of Saptagu, praised himself with the three a (hymns) ‘ I was ’ 
 ( aham bhuvam : x. 48-50) ; 
 
 rffi: hndrb, HrUg fkrVr 7 .— r, ffTfk, hdm 1 , g<TT b — 
 
 Iim'bf, rJSTO TTi rW, rJ^T=t ^Tf k. 
 
 a Cp. SarvanukramanI on RV. x. 47: sa saptagustutisamhrsta atmanam uttarais tribhis 
 tustava. 
 
 58 . proclaiming his deeds, which he performed in days of yore, 
 and how he made king Yyamsa of Yideha lord of Soma a — 
 
 Am 1 , br, fk. — hdm'fr, 3 TO rVr 8 , SET 3 T 
 
 k. — hm’r, rVr 8 , b, (*p) fk, qfcqffi r 5 . — 
 
 The end of the varga is here marked by ^ in bfk, not in hdm 1 . 
 
 a There seems to be no distinct reference to any such myth in these three hymns. 
 
 13. Story of Indra Vaikuntha (concluded). Story of Agni and his 
 brothers : RV. x. 51-53. 
 
 59 . by the curse of Yasistha he in former days had become king 
 of Yideha, and by the favour of Indra he sacrificed with sessions 
 (sattra) on the Sarasvatl and others a — 
 
 hm\ r 3 , bfkr.— ^ Am 1 , * bfkr. — OTT^rTTf^fw: 
 
 hndrfk, ^T^rfT f^fTR b. 
 
 a This stanza gives a parenthetical explanation about Vyamsa, the construction 
 running on from 58 to 60. The curse of Vasistha, it appears, relegated Vyamsa to 
 a remote Eastern region (Tirhut) beyond the pale of orthodox Brahmanism, but the 
 favour of Indra afterwards enabled him to perform sacrifices on the Sarasvatl and so to 
 become a ‘ lord of Soma,’ like himself ( somapati being an epithet of Indra). 
 
 B 60 . and (praising) his great power and his injury to foes, 
 
 and his sovereignty among all men and his lordship in the 
 worlds; but in the (stanza) ‘Forth to your great’ ( pra vo malic : 
 x. 50. 1) his own imperishable might. 
 
 irfaWrTT r, b, irfawwr in 1 fk.— 1 “TZreTfqRTTR b, f, °VN- 
 
 fqrqr m 1 , r. — gg Am 1 , fkr, fqnrnsft^i b. — 
 
 Am 1 , (qr°) b. — hm 1 r 3 , f, b, 
 
 r. 
 
267] — vii. 64 TRANSLATION AND NOTES [-RV. x. 51 
 
 61. a When the brothers 1 ’ Vaisvanara, Agni Grhapati and 
 Yavistha, Pavaka, and Agni Sahahsuta 0 had been shattered by 
 the Vasat call, 
 
 b, *dTrpf*TT hdmVr 2 , (cp. v.r. vii. 116: ^i: and TTM) fk, 
 
 n, ^ rp, WT ^ r ° f7 (*=< 1^3 S). — b, p, fk, 
 
 hdra'r 3 ! 2 , r 5 , «rj<dt r, q r| n. 
 
 a The following passage (bi-Si 0 *'), as quoted by an old MS. (p) of Sadgurusisya 
 (p. 184) on RV. x. 51, has been published by me in the JRAS., 1894, pp. 11-22. Palis 
 of the story are also quoted by the Xltimafijarl on RV. x. 51. 8. Cp. Sayana's introduction 
 to RV. x. 51 (with var. lect. in M.M., RV. 2 vol. iv, p. 16). b My expectation, expressed 
 in the JRAS., p. 19, that when more MS. material had been collated, the correct reading of 
 the text of the BD. would prove to be bhratrsv agnau, is here confirmed. Only one letter 
 (s) of that reading is wanting in the MSS., and if we take into consideration the reading 
 of the Sarvanukramam (which borrows a whole pada and three syllables without alteration : 
 vasatkdrena vrknesu bhrairsu), not a single letter is wanting. 0 Judging by the story 
 
 in TS. ii. 6. 6, one would expect the names of three brothers only ; but here we have five : 
 Vaisvanara, Agni Grhapati, Agni Yavistha, Agni Pavaka, and Agni Sahasafy suta (shortened 
 for the sake of metre to the compound form Sahahsuta). The last four are mentioned 
 together in the Sarvanukramam on RV. viii. 102: agnih pavakah, sahasah sutayor vdgnyor 
 grhapati-yavisthayor vaanyatarah ; according to Sadgurusisya, Agni Grhapati and Agni 
 Yavistha are sahonamnah putrau. 
 
 62. Agni Saucika departed from the gods, so a Yedic text 
 (relates). He on departing entered the seasons, the waters a , (and) 
 the trees. 
 
 W 3 HTPR Bn, Am 1 . — B, Am 1 . — 
 
 bs, Am'p. 
 
 a Cp. Sarvanukramam : sauciko ’ gnir apah praviSya. 
 
 63. Then the Asuras appeared, when Agni the oblation-bearer 
 had vanished. The gods, having slain the Asuras in fight, looked 
 about in quest of Agni. 
 
 ^ MSS., jf^n. — °%^rT hr, hdm 1 , °%^cT f, p. — fsTT- 
 
 kdfrn, *1=1 Cl*t b. — ^jfvi hrm 1 p, fbn. — The end of the varga is 
 
 here marked by ^ in lim 1 , after the preceding line in b, not at all in dfk. 
 
 14. Story of Agni’s flight (continued). 
 
 64. Now Yama and Varuna a espied him from afar. Both of 
 them, taking him with them, went to the gods. 
 
RV. x. 51] 
 
 BKHADDEVATA vii. 65— 
 
 [268 
 
 hm'rf, WrTTR. n, *TT)^Wt xTTJJnrR- 
 
 7 IR b. — WPR Am 1 p, M bn. 
 
 a On Varuna’s powers of vision, cp. above, iii. 134. 
 
 65 . On seeing him the gods said: ‘0 Agni, bear our oblations, 
 and accept boons a from us ; do thou, 0 brilliantly shining one, 
 attend upon us ; 
 
 B do thou thyself graciously make the paths trodden by the 
 gods easy to traverse.’ 
 
 fFT hdrp, m\ ^TRJ^bn, fk. — ^ Am 1 , <TTR 
 
 np, W b, cRf, (*f)^k. — ^T^rfP^hmbip, ^TWrT’t b, fk, *tP 3 
 
 r. — i'RT’TR m 1 , <?q 4 JMlrt f, °WT«TTrt k, ^qRRT bn. — fnfin, ^TT- 
 'ftRi b. — The third line of 65 is found in bfknfn, but not in hdr. 
 
 a The reading varan seems preferable to varam, because several boons are asked by 
 Agni (7 3, 74), and especially because the expression sarvan eva varan daduh is used in 76. 
 
 66. Agni then answered them : ‘ What all ye gods have said 
 to me I will do ; but let the five races enjoy my priesthood ’ a — 
 
 RR rlRftn: hrbk, <R rT^TfWTRp. — ndrbfkn, 'WrTT 0 rVr a , 
 
 frT hdr 3 , f?f% ^ 7 T p. — JTR. b, W[ fk, 
 
 r, °-q ^T<j *TT r 1 r 4 r 6 , ^RTtT p, hdr 3 , W^rT n. — fWT $ 
 
 Am'p, ^fft ^ B. — fN hdm 1 r 3 pB, fN r. 
 
 a Cp. BV. x. 53. 5 : panca jand mama hotram jusantam. 
 
 67 . now the fire at the entrance of the shed ( saldmukhya ), 
 that which is brought forward ( pranlta ) a , the son of the Lord 
 of the House b , the northern and the southern fire, these are held 
 by tradition (smrta) to be the five races. 
 
 hdm 1 r 3 bp, fk, r. — The end of the varga is 
 
 here marked by in bfk, not in hdm 1 . 
 
 a That is, the AhavanTya fire. b That is, the Garhapatya fire. 
 
 15. The meaning of panca janah. 
 
 68. Men, Fathers, Gods, Gandharvas, Serpents, Demons 11 ; 
 
 B (or) Gandharvas, Fathers, Gods, Asuras, Yaksas (and) Demons 1 * : 
 
269] — vii. 72 TRANSLATION AND NOTES [RV. x. 51 
 
 farrft im’r, *T-pzrr: ninfr bfk. — spstttw: m’bf, (^grr) Trwr- 
 
 ^PTT p. — 68 C(l is found in m 1 bfk, but not in hd, nor is it mentioned in r. 
 
 a The last two are probably meant to form one group so as to make five altogether. 
 b This alternative list represents the opinion of ‘ somo ’ quoted in Nirukta iii. 8 (on 
 RV. x. 53. 4) except that the Yaksas are there omitted : gandharvah pitaro devd asurd 
 raksdmsijty eke. (Cp. JRAS., 1894, p. 20.) Here also the last two, Yaksas and Raksasas, 
 are meant to form one group. The two lists in 68“ 6 and 68 C(1 have four classes in 
 common : pitarah, devdh, gandharvah, ruksasdh ; but for manusydh and uragdh in the first 
 we have yalcsah and asurah in the second. 
 
 69. Yaska a and Aupamanyava state these to be the five races. 
 6 akatayana thinks they are the (four) castes with the Nisadas as 
 a fifth. 
 
 hdr, drVm 1 , k, 
 
 *?T U *1 d%%cfR p, b. 
 
 a In Nirukta iii. 8, Yaska does not give his own opinion, but states the view 
 of some (above, 68, note b ) which is practically the same as that of 68 c<i ; while what he 
 states to be Aupamanyava’s opinion is that attributed to S'akatayana in 6 g cd . The opinion 
 of the AB. iii. 31.5 is nearly identical with that given in 68 “ 6 (the raksasah being omitted): 
 devdh, manusydh, gandharvapsarasah, sarpdh, pitarah ; see Roth, Erliiuterungen, p. 28. 
 
 70. &akapuni, however, thinks they are the (four) priests ( rtvij ) 
 and the institutor of the sacrifice ( yajamdna ). 
 
 B Those (priests) they call ‘ Hotr,’ ‘ Adhvaryu,’ ‘ Udgatr,’ and 
 ‘ Brahman.’ 
 
 *T 5 T?IT«i ^ b, ^T 5 I?TT*rg hdn^rfkp. — 0 '*ctyt*l«Tlsi l° m\ ^ 3 ^ 7 ° fkr 2 , 
 
 b. — sT^TT %f?T m 1 , cTT^b, sTTW% rTT^fkr 2 . — ^f*rT HT^m 1 , 
 
 r(H b, cTT*f fkr 2 . — 70^-72 are found in bfkr 2 m 1 , but not in A. 
 
 B 71, 72. Eye, ear, mind, speech, and breath, say the theosophists 
 ( atmavadin ). They are stated to be Gandharvas and Apsarases, 
 Gods, Men, Fathers, and Serpents in the sacred text of the 
 Aitareya a Brahmana b — 
 
 ‘ and (continued Agni) whatever other terrestrial creatures 
 (prthivijdtclh) and other divine beings {devdh) there are that 
 receive worship {yajhiyah). 
 
RV. x. 51-] 
 
 BEHADDEVATA vii. 73 — 
 
 [270 
 
 72. 5 TTWW b, sTTW^TTO m 1 fkr 2 . g ^fw: b, g gfTOt fkr 2 , TOfTOiT: 
 m 1 (cp. gfiroro: in RV. x. 53. 4). — The end of the varga is here marked by ^14 in 
 bfm 1 , not in k. 
 
 a See above, 69, note a . b 67-72°^ is a parenthetical explanation of panca janah. 
 
 16. Story of Agni’s flight (continued). 
 
 73. And let me have long life, and various oblations, and let 
 my elder brothers enjoy safety at every sacrifice a ; 
 
 bm’r, " 9 TOT sn; b, TOT (only) f, TOTOV kr 2 . 
 
 a This and the following s'loka are based on RV. x. 51. 8. 
 
 74. and let the preliminary ( prayaja ) and the final oblations 
 ( anuyajci ), the ghee, and the victim in the Soma (sacrifice) have 
 me as their divinity, and let the sacrifice (in general) have me 
 as its deity.’ 
 
 Xf TPj: hdm 1 r 3 bfkr 2 , TO: Tp*f: r, (gfa) TO p. — m'n, 
 
 ^ hdr 3 , % fkr 2 , bprVr 6 .— < ^ m 1 krp, 
 
 ^ f, ^ b, tf n, hdr 3 . 
 
 75. This was accorded ( pratyardhi ) with (the words) ‘Thine, 
 O Agni, the sacrifice ’ ( tavagne yajnah : x. 5 1 . 9 C ) ; and he (became) 
 Svistakrt (offering right sacrifice), to whom the three thousand, 
 three hundred and nine 
 
 ^rTrUMTfvt r 3 , hdrbfk, TO n. — TO Am 1 r 6 , TO bfkr 2 .— 
 
 75°^ is found in hdr 3 fkr 2 r 5 n, but is wanting in r 1 r 4 r°m 1 p. 
 
 76. and thirty gods a gave all (these) boons. Then Agni, 
 well-disposed, pleased, honoured by all the gods, 
 
 TO *J hm’r, p, TOTO bf— TOTTO hndr, TOT^rfR. bfp. — 
 h m 1 r, TOpR bfkn f). 
 
 a Cp. RV. x. 52. 6 ; see my ‘ Vedic Mythology,’ p. 19 (middle). 
 
 77. shaking off his limbs, the divine-souled oblation-bearer, 
 pleased in company with his brothers, unweariedly performed the 
 office of Hotr ( hotram ) at sacrifices. 
 
271 ] — vii. 8 1 TRANSLATION AND NOTES [-RV. x. 55 
 
 Dnjmyrfa r, b, f^prr^Tfa m\ fr^rr^TDr hd, f^^rrDr f, 
 
 f^P*TTf^T k. — tfl^T^lidm’^bk, ^T^H,fr: is the word used iu RV. x. gi. 4. — 
 
 f|^n<jn hdr, |<iJT bfk. — The end of the varga is here marked hy in m’bfk, 
 not in hd. 
 
 17. Story of Agni’s flight (concluded). RV. x. 54-57. 
 
 78 . His bone became 3, the Devadaru tree; his fat and flesh, 
 bdellium ; his sinew, fragrant Tejana grass ; his semen, silver 
 and gold ; 
 
 *prf*i7f5T^ hd, tIor b, g*n4 rrsre i 0 ^ kr 2 ) fkr 2 . — hdm’p, wr*j: 
 
 bfr, vrg: kr 2 , rVr 8 . 
 
 a The earliest expression of the notion of parts of the body being united with or 
 turned into something analogous in nature appears in one of the funeral hymns of the RV., 
 x. 16. 3: suryam caksur gachatu vdtarn dtmd, &c. Cp. BD. vi. 106, 151. 
 
 79 . the hair of his body ( romdni ) became Kasa grass ; the hair 
 of his head ( kesdh ), Kusa grass ; and his nails, tortoises ; and his 
 entrails also (became) the Avaka a plant ; his marrow, sand and 
 gravel ; 
 
 hd, %STRT hfkr. — *n^TDT ^ hm 1 rbfk, *i*st I^V!! I p. — hdr, 
 
 ^hrrDr f k > wrrftr b. — trrwwrbfkp, Iwrtm hdmL. — hdnflbf 
 
 kr 2 p, OfTlTT^Tr: r 3 . “fT^TT: r. 
 
 a Between the two readings caivapy avaka (B) and saivalas tv eva (A), I have 
 decided in favour of the former, as avaka is the older word (which occurs in the RV.), for 
 which the later word saivala (identical in meaning) would have been substituted as more 
 familiar, the substitution being probably assisted by the similar beginning ( caiva° ) of the 
 original reading. 
 
 80 . his blood and bile (became) various minerals, such as red 
 chalk. Thus Agni and the Gods with the three hymns (beginning) 
 ‘ Great’ a ( mahat : x. 51-53) 
 
 fafwr hdm\ fk, faDrd hr. 
 
 a Cp. SarvanukramanI : agnih . . . devaih samavadad uttarais tribhih. 
 
 81 . conversed. Now the two following (hymns) ‘That of thee’ 
 {tarn su te: x. 54, 55)® after this are addressed to Indra. 
 
BRHADDEVATA vii. 82— 
 
 R y. x. 55-] 
 
 [272 
 
 B In the (stanza) ‘ Who lonely runs ’ ( yidhum dadranam : x. 55. 5) 
 Sun and Moon are praised. 
 
 "ij^r hm 1 r, fkp, ^ b.— g rrf g ^ bkr, 
 
 h, d. — 8i c< * and 82“^ are not found in A, but in B and m 1 only. 
 
 a On the pratlka tarn su te see my note in the JRAS., 1894, p. 15, showing the constant 
 confusion in the MSS. between suta and stuta (cp. also the various readings of saha/isute , 
 above, 61). 
 
 B 82 . The praise here also appears as of Breath and of Soul a . 
 
 The two (hymns) ‘ This’ ( idarn : x. 56, 5 7) are addressed to the All- 
 gods. In the second (57) b there is a triplet (3-5) to Mind ( manas ). 
 
 ^ hndr, °^wr b, fk.— hdr 3 , 
 
 r, m 1 , fafwr fkr 2 , b. — 
 
 The end of the varga is here marked by (instead of in bfk, not at all in hd. 
 
 a RV. x. 55. 5 is commented on in this sense also in Nirukta xiv. 18. Cp. BD. vi. 
 * 34 . 136* b This pada (82^) in B is identical with I02 d in A and B, and may 
 have been due to its occupying a similar position on the following page in the original 
 of B. In any case there is no mention of the Angirases in the text of EY. x. 57. Nor 
 is there any trace of Aryaman in it. On the other hand manas is invoked to return in 
 x. 57. 3-5 ; I have accordingly made the emendation (cp. 85^). 4*1 hi H. is probably 
 
 due to *l«f*T*p, by the loss of one becoming *Htb> the lacking syllable then being 
 supplied by tf, with the consequent change of «T to JIT. 
 
 18. Story of Subandhu: RV. x. 57-59. 
 
 83 . The first (stanza) is addressed to Indra (x. 57. 1), the second 
 to Agni (2), the last (6) has the Soma (mentioned) in it (tat) for 
 its deity. 
 
 B This (hymn) praises the Fathers a also (and) should be recited 
 (in that sense) by priests ( drtvija) l \ The hymn 0 (beginning) 
 ‘ Which ’ ( yat : x. 58), coming next after that, 
 
 h mb- bfk, JTORT rVr°. — 
 
 lidm 1 rfk, b. — 83** in r 1 r 4 r 6 appears as ^1 1+iVP g which 
 
 is practically identical with 83^. This indicates that though 83^ does not occur in A 
 (but in Bin 1 only) it was known to the copyists of some A MSS. — ^TrT^ b, 
 
 ^ f, ^ TO kr 2 , ^ m 1 .— bin 1 fkr 2 . 
 
 a The pitarah are invoked in x. 57. 5. b Cp. Sayana’s introductory remark on 
 RV. x. 57 : mahdpitryajne ’ py etad rtvigbhir japyam. 0 Siiktam belongs to 84. 
 
— vii. 87 TRANSLATION AND NOTES [-RV. x. 58 
 
 273] 
 
 B 84. is connected with a story : hear it from me desirous of 
 telling it. When he had lost consciousness from stupefaction, 
 having been struck down by an enemy, 
 
 Tjprrfrg m\ fkr 2 , b. — sRftfrauhrei fkr 2 , qffu- 
 
 b, f^iw m 1 .— m\ b, IXlWt 
 
 fkr 2 . — ^ bfkr 2 , ^ m 1 . — This sloka is found iu B and m 1 only. 
 
 85. Subandhu’s life is (here) recalled a ( jivavrtti ) or (the hymn) 
 is (in) praise of Mind ( manas ). 
 
 King Asamati, of the race of Iksvaku b , the Rathaprostha c , 
 cast off d ( vyudasya ) his domestic priests 
 
 hm 1 r, l^ff b, f, k. — hm'b, 
 
 fk, *H*T 14 t r. — ^ hm 1 rb, *1^ f, k. — * 1*140 ndr, 
 
 hdbfk (°*T bfk). — hdrbfk, °^Tf: rhV, °^ri^i m 1 (cp. v.r. 
 
 96).— wfm: br, Tynftwr. f, Tyrftwr. kr 2 , br 3 , °HT^d. 
 
 a In order to keep 84 (B) separate from 85 I have had to change the construction ; 
 literally : * The hymn x. 58 (in 84) is (meant to be) a recall of the life of Subandhu (85) 
 who had lost consciousness,’ &c. (84). b Iksvaku is mentioned in RV. x. 60. 4 ; 
 
 cp. Sarvanukramani : aiksvako rajasamatih. 0 Cp. RV. x. 60. 5 : asamatisu rathapro- 
 
 sthesu. d This word belongs to 86 ; cp. Sarvanukramani : purohitams tyaktva. 
 
 86 . Bandhu and the rest who in the Mandala of the Atris 
 (v. 24 ) are seers of Dvipadas ( dvaipadah ) a . The two crafty priests 
 named Kirata and Akuli b 
 
 % hd, % b. m 1 . f, k. — bkr, 
 
 f^TTfTT^f% f, fa^Vdt hdmVs, rbVr 5 . 
 
 a Cp. Sarvanukramani : ukta rsayo dvaipade tv atrimandale. b On these two names 
 cp. S'B. i. 1. 4 14 and the Satyayanaka in M. M., RV. 2 vol. iv, p. 167, and var. lect., pp. c-cvii. 
 
 87. Asamati made his domestic priests ; for he considered them 
 the best a . These two priests having become pigeons and having 
 gone against the Gaupayanas, 
 
 gftVTrT hm 1 r, fk, b.— bm 1 r, fk— hdr, 
 
 fk, wanting in b. — M 1 <1 »i H I*T hdmb-, b, «T| M N *1 1 1*! ^ fk. — 
 
 None of the MSS. mark the end of the eighteenth varga. 
 
 a Cp. Sarvanukramani: maydvinau sresthatamau matva purodadhe ; cp. Sadgurusisya, 
 P- 153 - 
 II. 
 
 N n 
 
RV. x. 58-] 
 
 BRHADDEVATA vii. 88— 
 
 [274 
 
 19. Story of Subandhu (continued). 
 
 88. fell upon Subandhu with their crafty power and their 
 magical art (yoga). From the pain (caused) by their attack, he 
 swooned and fell. 
 
 hmh, jttstr *fr*rrw b, ^rr^rr^n^rrw f. k. — 
 
 afpra^hdndrfk, hdrb, f, k. 
 
 81). When they had plucked out (alucya) his spirit (asu) & , they 
 went to the king. Then, after Subandhu had fallen lifeless to the 
 ground, the three brothers 13 , 
 
 hm 1 rb, f, ^ k. — ndr, hdr 3 r 5 , r 2 , 
 
 b, ^rfiTSpj fk. — JHTM hdndr, JjTTrTfXl bn, omitted in fk. 
 
 a Cp. Sarvanukramanl : subandhok prdndn aciksipatuh . b 89®^ and 90° ^ are 
 
 quoted in the Nitimaujari on RV. v. 60. 12. 
 
 90. the Gaupayanas, all together muttered, as a spell for good 
 luck, (the hymn) ‘Not’ (md: x. 57); for bringing back his soul 
 (mana-dvartana) they had recourse to (abhi-yd) the hymn ‘ Which ’ 
 (yat: x. 58) a . 
 
 hndr, bfk. — bfk(S), JWWtN r 2 , 
 
 hdm 1 r. — hm'rb, Wpj: fk. 
 
 a Cp. Sarvanukramanl : md . . . svastyayanam japtva . . yat . . mana-avartanam jepuh. 
 
 A 91. And the following (triplet) which, (beginning) ‘Let be pro- 
 longed’ ( pra tari : x. 59), they muttered with a view to remedies is 
 
 the first triplet of the hymn (1-3) : it is there meant to drive 
 away (< ctpanodana ) Dissolution (nirrti ) a . 
 
 hd, m 1 t (cp. RV. x. 59. 9 : 5 *WT). — hdmVr* r, ^f?T 
 
 bfk (the pratlka of RV. x. 59, because 91“^ is wanting in these MSS.). 
 
 a Cp. Sarvanukramanl : pra tari . . . nirrter apanodanartham jepuh. 
 
 92. Now the three verses ‘ Not at all ’ (mo su : x. 59. 4 a6e ) are 
 addressed to Soma, the last (4^) to Nirrti a : this whole stanza 
 being addressed to Soma and Nirrti. The following two (stanzas : 
 5, 6) are (in) praise of Asuniti. 
 
275 ] — vii. 96 TRANSLATION AND NOTES [— RY. x. 60 
 
 *fr fferfa g hm’r, facmmv. bf, *ft f^rr^rr: k. — r, f^frft hdr 3 
 
 bfkr*. — °*ftf7T *gf?T: h, ^ d, r, bf, 
 
 °«fbkfa: fit k. 
 
 a The statement of the Sarvanukramani is : the first four stanzas they muttered for 
 the purpose of driving away Nirrti, in the fourth they praised Soma also. 
 
 93 . Now in (this) couplet Yaska a thinks the last verse (59. 6 d ) 
 is addressed to Anumati. 
 
 The end of the varga is here marked by in bfk (not at all in hdm 1 ) thus 
 giving five and a half slokas to this varga (if 91°^ is included) and leaving five and 
 a half for the next. 
 
 a Yaska comments on the preceding stanza (x. 59. 5) in Nirukta x. 39, but says 
 nothing about x. 59. 6 d . 
 
 20 . Detailed account of RV. z. 59 , 60 . 
 
 Earth, Heaven, Soma and Pusan, Air, Pathya and Svasti 
 
 94 . are traditionally held (to be the deities) in the stanza 
 * Again to us ’ ( punar nah : x. 59. 7) for the alleviation ( santi ) 
 of Subandhu. The triplet ‘Blessing’ (Jam: x. 58. 8-10) is to 
 the Two Worlds ( rodasi ), while in the stanza ‘Together’ ( sam : 
 x. 59. 10) the (first) hemistich is addressed to Indra. 
 
 bkr, wq f, tfr*ng hdm 1 .— g hd^m 1 , g ^prr n fr*r. 
 b, ^ f, ^ srgir: k. 
 
 95 . Now they praised the Two Worlds for the destruction of 
 infirmity ( rapas ) : ‘ infirmity ’ is stated to be a designation of sin 
 or (bodily) trouble a . 
 
 % h d m 1 r, % bfk— hdr, m 1 , b, (gfffi) f, k. 
 
 a Cp. Nirukta iv. 21 : rapo ripram iti papanamanl bhavatah. 
 
 96 . Then with the four stanzas a ‘ Hither’ ( a : x. 60. 1-4) they 
 praised the scion of Iksvaku, and after praising him they uttered 
 prayers for him with the stanza ‘ 0 Indra, dominion ’ (indra 
 Jcsatra : x. 60. 5). 
 
RV. x. 60-] BRHADDEVATA vii. 97 — [276 
 
 WrgTRhdr, k,^T^ bm 1 : cp. the various readings above, 
 
 vii. 85 and v. 14. 
 
 a Here we have rgbhis catasrbhih, but in vi. 41 rgbhii caturbhih. 
 
 97 . And their mother a praised the king with (the stanza) ‘Of 
 Agastya ’ ( agastyasya : x. 60. 6). b The king, having been (thus) 
 praised, went to the Gaupayanas full of shame. 
 
 hdrbfk, ^JT <RTrTT n. — qpTl bm 1 rs, IJrTt q fk, 
 
 hd. — ^sfl^Rhdr, omitted in fk, 4 JlTldtC s > (^dl^tl^t I fell) n. 
 
 a Cp. Arsanukramanl x. 24: svasaagastyasya matgjsam. b The following passage 
 (97 cci -ioi) is quoted in Sayana on RV. x. 60. 7. Parts of it (^-g8 ai , gg cd -ioo ab ) are 
 also quoted in the Nltimafijarl on RV. x. 60. 12. 
 
 98 . As among the Atris a they had also praised Agni with 
 a dvipada hymn ( dvaipada ), Agni, on his part, said to them, ‘ Here 
 within the sacrificial barrier ’ ( antahparidhi ) b is the spirit 
 
 *(%*rrw> bfkn, r, hm'rfknOOs, q^J 
 
 n, n (m), rVr 6 , b. — hdm 1 , qrfq- 
 
 r, wrfqysp bfs, k. — T??TT«trs, TjqT'tm 1 , ^*H«tb, fk, 
 
 trrc: hdr 3 . — 8, Am'r 5 , b, qyW 3 ^! fkrn. The end of 
 
 the varga is here marked by ^0 in bfk, not in hdm 1 . 
 
 a That is, in RV. v. 24. b Cp. Sayana on RV. x. 60 and his quotation from the 
 ^atyayanaka in M. M., RV. a vol. iv, p. 175. 
 
 21. Story of Subandhu (concluded). Deities of RV. x. 61-66. 
 
 99 . of Subandhu ; that of this scion of Iksvaku also has been 
 guarded by me desirous of the welfare (of both).’ Having given 
 (back) his spirit to Subandhu and saying ‘ Live,’ the Purifier 
 (pdvaka), 
 
 rWbr 2 , fk, », 
 
 %^rr^TT hdm 1 , t^rr^r r. — fSHTf^TT hndrs, b, 
 
 ff^fwr fk. — hm 1 r 3 r 2 s, °*rTCJ bk, °qTg f, r, °1TPV n, °qP3 
 
 n(hm). — ^%(^FT hm’rs, (IJWT fkn, b. — q' hm'r, ^ bfk. 
 
 100. having been praised by the Gaupayanas, went back 
 
 pleased to heaven. They, rejoicing, summoned the spirit 
 
277 ] — vii. 104 TRANSLATION AND NOTES [-RV. x. 64 
 
 of Subandhu with (the stanza) ‘ He as a mother ’ ( ayam mata : 
 x. 60. 7). 
 
 Vfa hmY tpr bfkn— hdm’r, bfkr 2 . 
 
 101. Pointing to the body of Subandhu prostrate on the 
 ground, they sang the remainder of the hymn for the maintenance 
 of his consciousness ( cetas ) a . 
 
 a According to tbe SarvanukramanT, they summoned back his life with stanzas 7-1 1 : 
 parabhih subandhor jivitam ahvayan. 
 
 102. And in the (stanza) ‘This’ (ayam: x. 60. 12) they indi- 
 vidually ( prthaJc ) touched him with their hands when he had 
 recovered his spirit a . 
 
 There are six (hymns) addressed to the All-gods (beginning) 
 * This ’ (idam : x. 61-66). In the second (62) there is praise of the 
 Ahgirases. 
 
 *rarrcjr, srarr^fk, sps^-rcjhm’b s). — fisrerr hmL.f^rorfbfk. — 
 
 o^pr^hdrk, °^Uctb. — °fjT^T hdrb, DlfWT k, # tl^rT f 
 
 (cp. 82). 
 
 a Cp. SarvanukramanT : tarn antyayd labdhasamjftam asprsan. 
 
 103 . (The seer) praises (them), proclaiming (their) birth, and 
 activity, and friendship with Indra a . ‘May he now prosper’ (pra 
 nunam : x. 62. 8-1 i) b and the rest are a praise of Manu, son of 
 Sa varna ( savarnya ) c . 
 
 TO hdr, ^R ^ TO bm 1 , ^R ^ WT 
 
 %% ^T^rt f. — *rrw^r hm 1 fr (=EV. x. 62. 9), *TRI^ bk. — ro 3 cd - I0 6 are omitted 
 in d^r 6 . — The end of tbe varga is here marked by in bfk, not in hdm 1 . 
 
 a Cp. v. 164. b Sayana on EV. x. 62. 7 quotes a s'loka from fsaunaka, and 
 
 another in his introduction to x. 62. 8 : neither comes from the BD. 0 The Sarva- 
 nukramanT has the metronymic form savarni. EY. x. 62. 9 has savarnya and 11 savarni. 
 Cp. BD. vii. 1. 
 
 22. Details of EV. x. 63-66. Deities of EV. x. 67-72. 
 
 104 . And for the sake of long life for him the seer praises the 
 gods : (so) he came upon ‘ Her that well guards ’ ( sutrdmdnam : 
 x. 63. 10) (and) ‘Her that is great’ (mahlm u su ) a . ‘Of Daksa’ 
 (daJc$asya : x. 64. 5) is (in) praise of Aditi. 
 
RV. x. 63-] BRHADDEVATA vii. 105 — [278 
 
 hm’r, bfk (§• bk). — bm'bf, g 
 
 d, r, kr 2 . 
 
 a AV. vii. 6. 2 ; VS. xxi. 5 ; TS. i. 5. n 5 ; quoted in AB. i. 9. 8; AS*S. iv. 3 (cp. 
 Sayana on KV. x. 63. 10). It does not occur in the Kashmir collection of khilas. 
 
 105 . ‘The goddess of Welfare, indeed’ ( svastir id dhi : x. 
 63. 16) is (in praise) of Pathya svasti a ; ‘Welfare to us’ (svasti 
 nah : 15) is (in) praise of the Maruts b ; for it is stated in the 
 texts of the Adhvaryus c (with regard to it) ‘ He repeats the 
 stanza addressed to the Maruts.’ 
 
 b, TOT^i m 1 fkr, hd. — f| hdm 1 r, '^1^4^ 
 
 if* ft b, ff fk - 
 
 a Here Pathya svasti is one goddess ; otherwise Pathya and Svasti are treated as 
 two goddesses, as in Naighantuka v. 5. b According to the Sarvanukramanl both 
 
 15 and 16 are addressed to Pathya svasti; but the Maruts are mentioned in ig and the 
 authority of the Yajur-veda is here adduced to show that 15 was ritually applied as 
 a Marut verse. 0 This is evidently a passage from a Brahmana of the Yajur-veda. 
 
 106 . So also in the (stanza) ‘The Cow that’ (yd gauh : x. 65. 6) 
 the Middle Vac is praised; ‘ To Mitra ’ (mitraya : 5) is addressed 
 to Mitra -Varuna ; ‘ Bhujyu from distress’ ( bhujyum amhasah : 12) 
 is addressed to the Alvins a . 
 
 *ramT g m\ g hdrfk, HWRTct b. 
 
 a None of these details about 65 are given in the Sarvanukramanl, where it is simply 
 stated to be vaitvadeva. 
 
 A 107 . He also praises Manu and the Middle Vac in the couplet 
 containing svasti & (x. 66. 14, 15). 
 
 Then the two (hymns) ‘This’ (imam: x. 67, 68) are addressed 
 to Brhaspati ; ‘ The auspicious ’ ( bhadrah : x. 69) is addressed to 
 Agni ; (then comes) an Apr! hymn (x. 70). 
 
 Tjftwnfq ^ r, ^ftsn hdm 1 . — <rr 4 ^ ^T^raTRTHbd.— This 
 
 line is found in hdr, not in bfk. I assume from this that it is not in Mitra’ s B MSS. 
 either, though he has no note. The line occurs in m 1 also, not here, however, but between 
 I03 a6 and 103*^. — j r, I hdm 1 bfk (one syllable short). — hm 1 r, ^5^ T 
 bfkr 2 .— Wfini: hdm 1 bf, ^rfl^T: kr 2 , r, (^n^lTO*l)TTO rVr®. 
 
279 ] 
 
 — vli. 1 1 1 TRANSLATION AND NOTES [-RV. x. 71 
 
 • svasti dvrca appears to refer to x. 66. 14, 15, as the word svasti occurs in both 
 these stanzas, Vac is mentioned and Manu might be considered to be alluded to in the 
 words vasisthah pitrvad vdcam akrata (14). Otherwise the reference might be to x. 65.14, 15 
 (the latter is identical with 66. 15), but neither svasti nor Vac occurs in 65. 14, though 
 Manu, on the other hand, does. Possibly both 65. 14, 15 and 66. 14, 15 are meant, as 
 the second stanza is common to both. 
 
 B 108 . In the first (hymn) addressed to Brhaspati (67)Brahmana- 
 spati (appears) in a hemistich ( y ed ). In the hymn to the All-gods 
 
 here (72) Brhaspati is also praised in a hemistich (2 ab ) : (that is) in 
 the one beginning ‘ Brahmanaspati ’ (72. 2 ab ) by changing ( vi - 
 kdratah) the characteristic term ( linga-vakya ) a . 
 
 These three lines are entirely omitted in hdr ; m 1 omits the second and third pada; 
 fk omit the second pada. Thus b is the only MS. which has the lines complete. 
 51 b (io8 5 ). — b, fk, fsrff 
 
 m 1 . — The end of the varga is here marked by ^ in bfk. 
 
 a That is, in both hemistichs Brhaspati is praised under the substituted alternative 
 name of Brahmanaspati. 67. ^ as well as 72. 2 ab begins with brahmanaspatih. 
 
 23. Detailed account of B.V. x. 71. 
 
 109 . That knowledge which is immortal light and by union 
 with which one attains to Brahma, Brhaspati praised next 
 ( atha ) a with a hymn (7i) b . 
 
 hdm 1 r, Wt bfk. 
 
 “ That is, after the one last mentioned, the Apr! hymn, in 107. b This sloka 
 
 is quoted by Sadgurusisya on RV. x. 71 and by Sayana on x. 71. 12. 
 
 110. Now the employment of formulas for the sake of a livelihood 
 is forbidden. There appears here for the most part correct know- 
 ledge of the essential meaning of the Veda (as the subject of the 
 hymn). 
 
 Sfhpmjhndr, ° 5 rf^bk, Wtf^TTT^f. — ff h m 1 r, “TTTTtT^ b, ^T^f. 
 
 111. Some teachers say that there is here praise of those 
 who are wise in speech with some ( abhih ) stanzas, but with 
 others in this hymn the man who does not know the meaning 
 (of the V eda) is blamed. 
 
RV. x. 71-] 
 
 BRH ADDEV AT A vii. 112 
 
 [280 
 
 W 31 hm’r, k, bf.— hdndr, WT ff b, Witf 
 
 r 2 , ctpt ff fk. — ^fbr: b, ifr»: fk, ^rfw r, ^frn: hdm 1 . — 
 
 hm 1 rfk, (^f) *TTf*f^ b. 
 
 112. And how the wise found that (speech) when she was 
 located among the seers a , and how they divided her at the 
 sacrifice — all this is here told in the third (stanza : x. 71. 3). 
 
 ^rTR. bfk, ^ %nJT hm'r, ^ d. — m’r, bfk, 
 
 h, d. — bm 1 , f% 3 TWftkr!T Srfol r 2 . 
 
 f, W^hdr 3 , f%^TO ^fficfT Win. r. — W ^ 
 
 sjfW^fk, W ^ WT ^ hdm'r— TTWtNf nfir, <T<Wt?R bfk, 
 
 bd. 
 
 a Cp. RV. x. 71. 3 : tam anvavindann rsisu pravistam ; tarn abhrtya vy adadhuh purutra. 
 
 113 . But in the tenth the wise man is lauded (x. 71. 10), while 
 in the last stanza he (the seer) states the distribution ( viniyoga ) of 
 the (four) chief priests and of their rites at the sacrifice. 
 
 hmVf, ^pri bkr. — hnfir, BpfT b, r^TT fr 2 r 3 .— hm’r, 
 
 . — The end of the varga is here marked by ^ in bm 1 bfk, not in d. 
 
 24. Deities of RV. z. 72-84. Khilas. 
 
 114 . Now in the following (hymn: x. 72) Daksa a is praised 
 and also the eight sons of Aditi b : Dhatr, Indra, Yaruna, Mitra, 
 Am6a, Surya, Aryaman, Bhaga c . 
 
 g Pd hdm 1 , g WTl Wt r, <J r 1 r 4 r 8 , 
 
 g b, g ^TMTRt f.— m’r, fk, b, t^r- 
 
 bd, TTf^rPT r 1 r 4 r 6 . — fWT{iP hdm 1 r, fw: ^ b, fw: 
 
 nnr f. 
 
 a Tbe corruption of the text is here probably due to a contraction, by which the 
 MSS. nearly always remove the hiatus between the padas of a line. The verb, stiiyate, 
 indicates that a nominative singular follows. The conjecture dakso cannot be said to have 
 palaeographical support, but I could see no other possibility of emendation. Daksa is 
 mentioned in the fourth stanza : aditer dakso ajayata, daksad v aditi/i pari ; and is invoked 
 in the fifth : aditir hy ajanista, daksa, yd duhitd tava. The Sarvanukramani throws no 
 light on the passage, the hymn being simply described as daivam. b Cp. stanza 8 : 
 
 astau putraso aditer ye jdtdh. 0 Cp. the enumeration of seven Adityas in iv. 82 
 
 (where five of the above names occur) and the list of twelvo (B) in v. 147 (where seven of 
 these names occur). On the names of Adityas cp. my ‘ Vedic Mythology,’ § 19, p. 43. 
 
281 ] — vii. 1 18 TRANSLATION AND NOTES [-RV. x. 84 
 
 115 . The two hymns (beginning) ‘Thou hast been born’ ( jani - 
 sthdh : x. 73, 74) are addressed to Indra ; but in (the hymn) which 
 here follows (beginning) ‘ Let well proclaim ’ ( pra su : x. 75) the 
 streams ( sravantyah 1) which flow east, and west, and south 
 
 116 . are praised together according to preeminence ( pradhd - 
 natah) in seven groups of seven a . * Hither you ’ (a vah : x. 76) 
 is to the pressing stones ; the two ‘ Of the sprinkling of the cloud ’ 
 (abhraprusah : x. 77, 78) are traditionally held to be addressed to 
 the Maruts. 
 
 hm'r, b, fkr 3 (r 2 ?): cp. v.r. vii. 61. — MV1 Mfi: 
 
 hnflr, f. kr 3 (r 2 ?), b. 
 
 8 This was doubtless suggested by the words of RV. x. 75. 1 : pra sapta-sapta tredhd 
 hi cakramuh. 
 
 117 . The two (beginning) ‘I saw’ ( apasyam : x. 79, 80) are 
 addressed to Agni ; the two ‘Who these’ (ya imd : x. 81, 82) are 
 addressed to ViSvakarman ; the two ‘ Who to thee’ (yas te: 83, 84) 
 are addressed to Manyu. But that which follows, ‘ In my vow ’ 
 ( mama vrate ) a , 
 
 r, h, d, bfk . — WR ^ hmL, ^ ^ bfk. 
 
 8 This is the first of the two khilas which in the Kashmir collection come between 
 RV. x. 84 and 85. It consists of 32 stanzas, chiefly in the anustubh metre, and begins 
 with the line mama vrate hrdayam te dadhami. It is thus described in the accompanying 
 Anukramani: mama: prajapatyo hrdyo, vaisvadevam tu, vivaharthasis tv, anustubham tu, &c. 
 Cp. AV. vi. 94. 2 ; Paraskara GS. i. 8. 8 ; ii. 2. 6 ; S'ankhayana S'S. ii. 4. 1. 
 
 118 . consisting for the most part of benedictions, praises the 
 All-gods. That which follows (beginning) ‘ Out ’ (ut) a , consisting 
 of eight stanzas, is (the hymn of) Parakadasa b (and) is addressed to 
 Agni. 
 
 Am 1 , B. — The end of the varga is here marked 
 
 by ^8 in bfk, not in hdm 1 . 
 
 8 This khila consists of eight anustubh stanzas and is addressed to Agni. It begins 
 with the line : ut tudainam, grhapate ; and is thus described in the Anukramani : ud : 
 astau, Paragadasah. b The hymn being designated by the name of the reputed author, 
 as in the case of the two khilas called Prajavat and Jlvaputra in v. 92. Cp. Rgvi- 
 dhana iii. 21. 4: pardkaddsasya vidhim, and iii. 22. 2: pardkuddso dvesyartham, &c. See 
 Meyer, op. cit., p. xxi, and Oldenberg, Prolegomena, p. 507. 
 
 II. o o 
 
RV. x. 84-] BRHADDEVATA vii. 119 — 
 
 [282 
 
 25. The Surya hymn: RV. z. 85. Three forms of Usas. 
 
 119 . The fourth stanza there is addressed to Mitra-Varuna a , 
 while the last but one (x. 85. 7) is addressed to Indra and Agni b . 
 Savitri and Surya c are one and the same wife of Vivasvat, 
 
 SfaTTOg^ UVrfW h dr, bm 1 , f. — 
 
 r, hd, m 1 , rffi: 
 
 UTT bfk. 
 
 a It begins with the pada : imam me mitravarunau. b It begins with the two 
 
 padas : anena brahmanagne tvam, ay am cendro na iditah. This makes the correction of 
 aindrany to aindragny certain. 0 Cp. SarvanukramanT : savitri surya. On the three 
 
 forms of Surya see BD. ii. 8-10; cp. M. M., RV. 2 vol. iv, p. 27. 
 
 120. who is praised as Vrsakapayi and is called Usas. This 
 Usas having divided herself into three, goes to the Lord of rays 
 ( gopati — surya). 
 
 wr Am 1 , fprr bfkr .— fawm hmh, fwvrtft fk, b. 
 
 121. Becoming Usas before sunrise, Surya when midday 
 reigns, and becoming Vrsakapayi at the end of days, she goes 
 down. 
 
 w: rVr 6 fk, ^TT hdmhb. — (=BD. ii. 9 ), f, 
 
 kmh- ?T^f^f^hm 1 r(=BD.ii.9) ) f^TTf^ b, JJ^TT f^TTf^ fk — JJ^TT 
 
 fVT° hdmb, fVT° bfk. — hmh, bfk. — b, f^TT- 
 
 fr 2 , Wfa k, hr, dm 1 . 
 
 122. The first stanza here (x. 85. 1) addressed to Surya a is stated 
 to be connected with Satya, Surya, Eta and Soma; but with the 
 following three stanzas (2-4) Soma as a plant is spoken of. 
 
 hn^bfk, 0 4 j 4 <J° r. — hd, r, bm 1 , ^BTT- 
 
 fk. hd, r, bfk. hdm'r, b, 
 
 f. — hd, r 3 , r, b, fk. i have 
 
 preferred the reading -%i)MRl I because of ItV. x. 85. 3 : 
 
 a The SarvanukramanT describes this hymn as atmadaivatam, and Sadgurusisya 
 explains that the deity is Surya except where any other deity is specified. 
 
283 ] — vii. 126 TRANSLATION AND NOTES [-RV. x. 85 
 
 123 . But the stanza which comes next to these (5) clearly 
 adores the moon (candi'amas), while with the eight (stanzas) ‘ The 
 singers’ (raibhi : x. 85. 6-13) the evolutional section ( bhava - 
 vrttam ) for Surya a is expressed. 
 
 The end of the varga is here marked by in bf, not in hm'k. 
 
 a The pada suryayai bhavavrtlam tu is identical with Pgvidhana iii. 22. 3 s , where it 
 is stated that a father should recite suryayai bhavavrttam in order that his daughter may 
 procure a suitable husband. This was, therefore, probably a regular designation of these 
 eight stanzas in the Brahmana style (as suryayai here seems to b e = suryayah); cp. Meyer, 
 Pgvidhana, pp. xi and xxviii. 
 
 26. Account of the Surya hymn (continued). 
 
 124 . The couplet ‘When’ (ycit : x. 85. 14, 15) praises the 
 Alvins; the following (stanza) adores Surya (16); the seventeenth 
 is addressed to the All-gods (17); the following one is addressed to 
 Sun and Moon (18). 
 
 hdm 1 r. 
 
 hdr, omitted in bfk. — b, 
 
 hdm 1 rfk (this perhaps represents an original f$T- 
 ■q with vrddhi of the second member only). 
 
 125 . Of the following (stanza : x. 85. 19) the first two verses are 
 addressed to the Sun (i9“ 6 ), while the following two (i9 e<i ) are to 
 the Moon. Aurnavabha a , however, thinks that in this couplet 
 the Alvins are praised. 
 
 PWT hdndr, § b, ^ f. — hdndb, ^T^TTHt r. — I25 ci 
 (in addition to the preceding word and the following ) is omitted in fk. 
 
 a Cp. Nirukta xii. I, where, according to some, the Asvins represent Sun and Moon. 
 
 126 . For those two (Asvins) are traditionally held to be Sun 
 and Moon, and Prana (outward breath) and Apana (downward 
 breath) ; and these two may be Day and Night, (or) these two 
 (may be) the Two Worlds ( rodasl ) a . 
 
 hdmV bfkr 2 : cp. Nirukta xii. i. 
 
 a The first, third, and fourth of these explanations are given in Nirukta xii. i. 
 
RV. x. 85] 
 
 BRHADDEVATA vii. 127— 
 
 [284 
 
 127. For these two permeate (a^nuvate) the world with light 
 and moisture ; and they fare ( caratah ), each separately, to the 
 south and the north a . 
 
 h d m 1 r, b, spjprTT* f. — hdm 1 , isTlcfnoT r, bfk. — 
 
 **y?fr b, fk, hdmV, 
 
 ^ r. 
 
 a This is evidently a paraphrase of RV. x. 85. 18 : purvaparam carato mayaya . . etau. 
 
 B 128. Surya moves ( sarati ) among beings, or he instigates ( ylra - 
 yati) them well (su ) : apportioning ( samdadhat ) all their functions 
 (karyani) he goes among them in order to instigate ( iryatvdya ) 
 them well a . 
 
 crrfa tt m 1 , b, gfty: tt fkr 2 .— g 
 
 ^ m 1 , g yywr b, g fkr 2 .— *r^vd> T , 
 
 b, fk, r 2 . — -128, 129 are omitted in A, but are found in bfkr 2 m 1 .— 
 
 The end of the varga is here marked by in bfk. 
 
 “ This sloka is evidently based on Nirukta xii. 12, where surya is derived from sarti 
 or suvati or svlryati ( suryah sarter va suvater va sviryater va). The BD. follows the first 
 and the third etymology : sarati = sarti, su virayati and su iryatva (condition of one who is 
 to be well instigated) = suiryati. With Yaska’s suiryati cp. his etymology (in Nirukta i. 
 l) of vira from virayati (probably = viirayati). 
 
 27. Derivation of Candramas. Contents of B>V. z. 85. 20-30. 
 
 B 129. The Moon ( candramah ) runs ( dramati ) beautifully (earn) 
 or observing ( cdyan ), or ( uta ) runs as one worthy to be observed 
 (cdyanlya) ; (or) the prior (member of the compound comes) from 
 (the verb) cam ; or (atha) he (candra) fashions (nir-md) the aggre- 
 gate of beings (sam-etdni ) a . 
 
 RT* b, xfR ^RfrT fkr 2 , xfR yfa m 1 (xTR Nirukta xi. 5). — 
 
 m 1 bfk, r 2 . — b (the line 
 
 from RPH is here repeated), m 1 , f, TRfd^j- 
 
 k r 2 . I am doubtful whether I have succeeded in restoring 1 2g h correctly. — 
 
 ^ m 1 (x^#r ^ Nirukta xi. 5), WT HI b, ^ k, f r 2 . — ^TTTfa r 2 , 
 
 ^WTf?f bfk, m 1 . — m 1 , «T b, 
 
 f 5 T^Tl^ H fk, r 2 . 
 
 a The above five etymologies of candramas are based on Nirukta xi. 5, where six 
 derivations are given: (1) cdyan dramati; (2) cdru dramati; (3) dram dramati; (4) cam 
 
285 ] — vii. 132 TRANSLATION AND NOTES [RV.x.85 
 
 ( dramati ); (5) candro mata; (6) candram manam asya. The BD. adopts four of these 
 (1, 2, 4, 5), adding cayaniyo dramati which (if my emendation is correct) is only a modifi- 
 cation of cdyan dramati. Tims Yaska’s dram dramati (3) and candram manam asya (6) 
 are omitted; the latter, however, is only a modification of candro mata in a passive sense. 
 
 130 . Now in the (stanza) ‘Bright, with Kim£uka flowers’ ( su - 
 kivi&ukam : x. 85. 20) (the seer) praises Surya mounting a (the 
 car of) her husband, and in the next distich (21, 22) the Gan- 
 dharva ViSvavasu. 
 
 “fTfrfr hndrb, f, k. — hdndr, ^TR bfk. 
 
 a The fem. from the weak base, arohatim, is here perhaps used on account of the 
 metre (cp. n. r. vii. 13). 
 
 131 . With the (stanza) ‘Thornless’ ( anrkmrdh : x. 85. 23) (the 
 seer) here praises the wedded couple ( dampati ) who have started 
 ( yatau) & , but with the following five (24-28) the wife as she 
 reaches the house (of her husband). 
 
 *fr eft hdm 1 r, *TTcff b, HT& fkr 2 . 
 
 a I have preferred the reading yatau to yau tau, because the latter is almost meaning- 
 less and yd° might easily have become yau owing to the influence of the following °tau 
 stau° ; yatau , on the other hand, makes a very good sense (=‘ having started for the 
 husband’s house ’), as contrasted with the following grhan prapadyamdnam (‘ reaching her 
 husband's house’); cp. RV. x. 85. 23: anrksara rjavah santu panthd yebhih sakhdyo yanti 
 no vareyam. 
 
 132 . And (in the next: x. 85. 29) they declare (that) the pre- 
 sentation by the bridegroom (vara-dana) of (newly-married) wives 
 (is expressed) a . Then (30) the woman’s garment, when indifference 
 prevails ( vibhave sati) h , 
 
 hdm 1 r, f, b. — R feRT b, hdr, R fR 
 
 m\ R f^T f— f%TRR bmM, RTRR h. fk. — fR% hdmLfk, f^UT 
 
 b. — Between the two padas of 132, fkr (not Andb) add the four padas (thus giving five 
 slokas to the varga ) : 
 
 Tfn 1 
 
 crprsn rt wf qrglR ^ 1 1 f, r [Dr^]. 
 
 ^JtRI 2 r, f. 
 
 — The end of the varga is here marked by in bfk, not in hdm 1 . 
 
 a Cp. the words of RV. x. 85. 29 : para dehi salmulyam brahmabhyali. See on this, 
 AGS. i. 8. 12. b I am doubtful as to the emendation and interpretation of this line. 
 
RY. x. 85] 
 
 BBH ADDE V AT A vii. 133 — 
 
 [286 
 
 28. HV. x. 85. 31-43. 
 
 133 . (that is), except at the time of intercourse, is forbidden 
 to be taken hold of ( harana ) by the husband a . 
 
 The stanza £ (The diseases) which ’ (ye : x. 85. 31) is destructive 
 of consumption (yahsma) b ; in the couplet £ May not’ (rtia : 32 ,33) 
 (the seer) praises the waylayers. 
 
 hdr, fk, b. — hdm a r, tffiftvfTIbfk.— 
 
 ° 5 TTfW kdkS, °*!TfW m x r, bf. — 1 % *TT hdrnb, bk, 3 ^ f. 
 
 a In order to keep 132 and 133 separate in translation, I have changed the con- 
 struction, ‘ the taking hold, by the husband, of the garment,’ &c. — According to the 
 Sarvanukramanl 29, 30 are applied to release from the guilt of touching the wife’s garment: 
 dve vadhuvasahsamsparsamocanyau (see §adgurusisya). According to the commentator 
 Jagannatha they censure the touching of the wife’s garment: vadhuvasahsparsaninda. 
 b Cp. Sarvanukramanl : para yaksmanasint. 
 
 134 . But (the stanza) ‘Bough is this’ (trstam etat : x. 85. 34) 
 states what sort of man deserves (to receive) the bridal dress a . 
 And various directions b are given to her relations 
 
 hd, 
 
 r. — W 5 TT% bfkr, ^TUTf% 
 f 5 rgr° f, kr 2 . 
 
 m 1 , fk, 
 
 Am 1 . — TrrfwgT 
 
 b,^rg%^flT(!) 
 
 0 h m 1 r, WTfrT^rgi 0 b, 
 
 a Cp. the text of RV. x. 85. 34 : suryam yo brahma vidyat, sa id vadhuyam arhati. 
 b Cp. the text of RY. x. 85. 35 : atosanam visasanam atho adhivikartanam. 
 
 135 . by the woman, who is bound a . And evolution 15 (bhdvavrttij 
 is here told, in the following (stanza : x. 85. 35). 
 
 B With the stanza £ I grasp thy’ ( grbhnami te: 36), as he then 
 takes her hand, prayers for wealth 
 
 WW 1 hm 1 r, fk, b. — % ^TT W m 1 , <T f^T bfkr 2 (f^I f). — 
 
 wftR: m 1 , b, vwrfinu r 2 , ^ wrrfp: fk.— 135^ 
 
 and I36 a6 are found in bfkr 2 m x only. 
 
 a I have changed the active to the passive construction in order to separate 135 from 
 134 in translation. b Cp. the words of the text : suryayah pasya ripani, &c. 
 
 B 136 . are uttered (by the husband). In the following (stanza : 
 x. 85. 37) are also prayers for her with the object of union. 
 
287 ] — vii. 138 TRANSLATION AND NOTES [RV.x.85 
 
 With the following (stanzas, the seer) utters prayers for the 
 two both separately and together ; 
 
 m\ bfkr 2 . — °lft‘gTHT% hdr, na 1 , °lfKUU^ b, 
 
 °fcpT 1TT% f, °f3pj:irr% kr 2 . — rTRflt b, WTWT f, 7TRT r 2 , <TT«T: hdn^r. — 
 tT hdm'r, bfkr 2 . 
 
 B 137 . in the triplet ‘ Having no evil ’ ( aghora - : x. 85. 44-46) for 
 her (alone), in ‘ Together ’ (sam : 47) and ‘ Here ’ ( ilia : 42) re- 
 spectively for both. ‘ Here for us ’ (d nah : 43) is to Prajapati; and 
 ‘ Her here ’ ( imam : 45) is addressed to Indra a ; the last (47) is to 
 Brhaspati b . 
 
 This sloka is found in bfkr 2 m x only. The MSS. have the first seven syllables of 
 the second line in common, viz. ^1T | Mrt: but m 1 fkr 2 complete it with the 
 
 corresponding part of 138, viz. ‘*(111^ (which makes the first pada 
 
 end in the middle of a word, and gives the second two syllables too many) ; b alone 
 completes it differently, viz. ( TT)^TT^^T^WT • The variations of the MSS. are: 
 
 W«rra fasfaa: m 1 , ItarRrs fk (°^: f),^rr^n? 
 
 r 2 . — iUH 0 I take to be the first syllable of the preceding repeated by 
 
 a clerical error and afterwards combined with the pratlka — The end of the varga 
 
 is here marked by in b, not in f. 
 
 a The emendation imam, pratlka of 45, and aindri seem probable, as Indra is invoked 
 in that stanza. 11 I have made the best I could of the last pada from the reading 
 
 found in one (b) incorrect MS. alone. Antya brhaspatek can only be correct if the khila of 
 one stanza beginning dhruva (which comes between RV. x. 85 and 86 and which forms the 
 last stanza of the longer khila of six stanzas, printed in Aufrecht, p. 682) was regarded 
 by the author of the BD. as the last stanza of x. 85. Cp. Meyer, Rgvidhana, p. xxii. 
 
 29. Remarks on the Surya hymn (concluded). 
 
 138 . Now these wedding formulas are recited for men also, 
 being connected with the priests ( drtvijdh ) a and with the institutor 
 of the rite ( ydjamandh ) according to their respective form (and) 
 their peculiarity ( visesa ). 
 
 hdr, fiRTTEM b. — pTRTfq hdr, *pTTTf*Tf b. — hdndr, 
 
 jrrf^rr b. — *nfaRn«nsj b, ^Rrrwrg m x r, hd . This s'loka is omitted 
 
 in fk excepting the end, JTRTT^J . which, in all the MSS. (ndfkr*) 
 
 but b, has been substituted for the corresponding part of 137 ; cp. critical note on 137, 
 and observe that m 1 (which has these syllables here also) as well as fk has the plural 
 termination °manah there. 
 
 a 1 have corrected artvijyd of the MSS. to drtvijd, as the former word could only 
 be a neuter noun (‘ office of priest ’) while an adjective is necessary to correspond with 
 
BRHADDEVATA vii. 139— 
 
 RV. x. 85-] 
 
 [288 
 
 yajamanah. The adjective artvija occurs above, vii. 83, where, it is to be noted, six out 
 of eight MSS. read artvijya; cp. critical note on vii. 83. 
 
 139. And in those stanzas here in which respectively ( pretty - 
 ream ) deities are proclaimed, one should state the one mentioned 
 (; tdm ) to be the deity or should state that (the stanzas) are 
 addressed to Narasamsa (ndrd&amsi ) a . 
 
 hdndr, b, fkr 2 . — |^cTT%f ^ hdm’r, 
 
 ^ W[ b, f, ^rTT kr 2 . — ^tTT 
 
 hdndrb, ^cTT r 2 r 3 , eft f. — ^rff rTTCJ hdr, ^^rTT b, ^ fk. — 
 
 b ’ fk > hdmR. 
 
 a On NarasamsI stanzas cp. above, iii. 154 ; cp. RV. x. 85. 6 : raibhldsid anudeyi nara- 
 samsi nyocani. 
 
 140. And they declare that these stanzas addressed to Usas a 
 form as a whole ( sarvatha ) a (hymn) concerned with evolution 
 (bhavavrtta ) b ; and in this hymn a verse (pada) is also (thus) 
 characterized with Surya c . 
 
 ^STTWh b, wwr: f, hm’r, ^wr: d. — ^TT %crr hdr, -SpfoT 
 
 m 1 , vtcTT bf. — HT^fTf bfr, °^TtT h, d. — TTWl hdndr, bf. — UT^- 
 
 r, hdm 1 . — The whole of 140 is omitted in k, and 140 ° d in bf. 
 
 a Surya being a form of Usas; cp. above, vii. 119-121 on the three forms of Usas ; 
 also ii. 79. b The eight stanzas x. 85. 6-13 have already been stated to have this 
 
 character ( suryayai bhdvavrttam). c This seems to mean that both the hymn as a whole 
 and in it in particular a single pada have this character when Surya is mentioned in 
 them. The pada meant is probably 35°: cp. above, 135, note b . 
 
 141. ‘Away, indeed’ ( vi hi: x. 86) is a hymn addressed to 
 Vrsakapi ; for that brown ( kapila ) bull (vrsari) is Indra a and 
 Prajapati : ‘ Indra is superior to all ’ b . 
 
 •y+l 1 hdm’bf, TSJff) <J r. — hdmb, bf. — I4i rtf> is wanting in k. 
 
 a Cp. ii. 67, whore Vrsakapi is also explained as vrsd kapilah, and is stated to be one 
 of the seven names of Surya or the celestial form of Agni. Cp. Max Muller, RV. 2 vol. iv, 
 p. 27 (var. lect. on RV. x. 86). b The refrain of RV. x. 86, which is also quoted above, 
 
 ii. 67. 
 
 142. (The hymn) beginning ‘The demon-slayer’ (raksohanam: 
 x. 87) is addressed to Agni. The following one, ‘The oblation’ 
 
289 ] — vii. 145 TRANSLATION AND NOTES [-RV.x.91 
 
 (havih : x. 88), praises the three Agnis, this (terrestrial) one, and 
 the Middle one, and Vaisvanara ft who is that (celestial) one. 
 
 hdr, °f^ m 1 , r 1 r 4 r 6 , bfk. — ^ 
 
 hdm'r, et m | •T^'^ bfk. — The end of the varga is here marked by in m'bf, by 
 in k, not at all in hd. 
 
 0 Cp. above, i. 67, on Vais'vanara as the celestial form of Agni. 
 
 30. Deities of E.V. x. 89-93. Story of Fururavas and Urvasl. 
 
 143 . And after (a hymn: x. 89) addressed to Indra a (comes) 
 the Purusa hymn (x. 90). With the last (stanza : 16) of (the 
 hymn) addressed to Purusa the circumstances ( artha ) are told in 
 which the Sadhyas divided him for the purpose of sacrifice. 
 
 hd, m 1 , r > f, l<\ Me r 2 . — 7 RT has probably been 
 
 inserted because the pada had become a syllable short owing to the contraction cdntya. — 
 hm'r, ^ bfkr 2 (tft^ S). — ^ r, hdbfk. — 
 
 bfk, hm'r. — r, lidm 1 , bfk. 
 
 a Or, according to A, ‘ There is (a hymn) addressed to Indra (x. 89) and (then) the 
 Purusa hymn (x. 90).’ 
 
 144 . In the stanza addressed to Indra a , ‘He who gives zeal 
 when imbibed ’ ( apantamanyuh : x. 89. 5), Soma is clearly praised. 
 Soma is praised either because he belongs to the same world or 
 because he is (Indra’s) companion. 
 
 ^rr b, f, ^fk, TRT r 2 , WThndr. — hmVbfkr 2 , 
 
 r. — 144* = i. 19°; i. 98°; v. 172° (cp. Nirukta xi. 5). 144^ and I45 a6 are omitted in 
 
 bfk, which have the following single line instead : 
 
 TTT'fcTRnfr tr i 
 
 a I have preferred the reading aindryam to asyam, as the former seems to be sup- 
 ported by the SarvanukramanT, which makes the express statement : pancamy aindrdsomi. 
 
 145 . Pathltara a has said that in this (stanza) Soma is incidental 
 ( nipdtabhdj ) ; for in (hymns) addressed to Indra there is here (such) 
 incidental mention. In ‘Together’ [sain : x. 91) Agni is praised 
 by Aruna. 
 
 11. 
 
 pp 
 
RY. x. 92-] BRHADDEVATA vii. 146 — [290 
 
 hdr, Wtaft m 1 .— f| fWc?U^ Am 1 , *^T Onn- 
 
 fRJ bfkr. 
 
 a Cp. v. 142, where Rathltara (not Rathltara) is quoted as stating certain deities to 
 be suktabkaj. The same authority is, therefore, perhaps meant here also, and the reading 
 of m 1 may be the correct one. 
 
 146 . ‘Of your sacrifice ’ (yajnasya vah : x. 92) are two addressed 
 to the All-gods (92, 93) ; but in that which (comes) next, ‘ Forth 
 these’ ( praite : x. 94), Arbuda adores the Pressing-stone as if 
 incarnate ; 
 
 im TSpft <J ^ hm'r, Yfa VFZQ b, f. — tfTT- 
 
 hm'r, b, rTITT^f^Yf f. 
 
 B 147 . and with the two stanzas ‘Forth this to Duhsima’ ( pra 
 tad duhslme : x. 93. 14, 15) he (the seer) lauds the gift of kings a . 
 
 b Now in the days of yore the nymph UrvasI dwelt with the 
 royal seer Pururavas ; and having made a compact (with him), 
 she lived in wedlock with him. 
 
 I47 a6 is found in B and m 1 only. — ^ 4 , 1 XpfT hm’r, 
 b, WTT f. — The end of the varga is here marked by ^0 in hbfk, and by 
 
 :*0 in m 1 , not at all in d. 
 
 a There is no reference to this danastuti in the SarvanukramanT. b The following 
 passage (147^-153) is quoted by M. M., RV. 2 vol. iv, p. 31; cp. Sadgurusisya’s version, 
 pp. 155-158, quoted by Sayana in his introduction to RV. x. 95; Sayana also quotes the 
 S'B. version of the story. The present passage is translated in Yedische Studien, vol. i, 
 p. 256, by Geldner, who treats the whole story historically, pp. 243-284. 
 
 31. Story of Pururavas and UrvasI (concluded). 
 
 148 . And the Chastiser of Paka (Indra), being jealous of his 
 cohabitation with her and of Brahma’s a ( paitamaha ) and his 
 (Pururavas’) passion (for her) as if he (Pururavas) were Indra b , 
 
 hm’r, bfkr'rV. — hm’r, b, fk. — 
 
 W <J hm'r, r'r 2 r 4 r 6 , ^ b, 
 
 rrrOf g fk. 
 
 a Cp. Vedische Studien, vol. i, p. 256, note 2 . b By usurping the rights of Indra. 
 
291] — vii. 152 TRANSLATION AND NOTES [-RY. x. 94 
 
 149. said to the bolt at his side with a view to separating 
 them : ‘Destroy, O bolt, the alliance of these two, if you wish (to 
 do) me a favour.’ 
 
 * family m 1 !*, hd, * dr 4 / 1 , * H 41 -»H vj 
 
 bfk. — r, f»tf^ m 1 , r 3 , hd, f»T«J b, fafsi fk. — hr 3 bfk, 
 
 (f»w) irsfrr; r . — ^ hr, fk, *TsT b. 
 
 150. ‘Very well,’ said the bolt, and destroyed their alliance 
 with its craft. Then bereft of her the king wandered about like 
 one distracted. 
 
 b, hdm 1 , f»T^fd r, fk. — b, fk, (°fd) 
 
 m'r, omitted in hd. — hndr, b, fk. 
 
 151. As he wandered, he saw in a lake the beautiful ( abhi ~ 
 rupam) & Urvaisi, as it seemed (iva), surrounded by five beautiful a 
 maiden friends at her side. 
 
 hdndr, 
 
 bfk f). — 
 
 hdr, ^rfk^rr b, f. — wfa: frrm: hndr, |rft YrT^fH- 
 
 ^Tcr: b, frrr (fTi f) w*'. fk, °f*: r 2 . 
 
 a In the light of the older form of the story in the S'B. it seems probable that the 
 original reading in both cases was ati-rupa , ‘in the form of a swan,’ and this conjecture 
 is supported by the use of the words sarasi and iva. Geldner has made this emendation, 
 as he translates * in Schwanengestalt.’ 
 
 152. To her he said, * Come back.’ But she sorrowfully 
 ( duhkhat ) answered the king, ‘ You cannot now obtain me here ; 
 in heaven you will obtain me again.’ 
 
 ITOTf tpTTftfTT hd, TTT^TTf r, iffaT bfk, tpHlj^d 
 
 tflrtlT m 1 . Mitra combines both readings, adding a third pada, so as to make the following 
 two lines : 
 
 rrWTf %f?T I 
 
 — hdr, wm m 1 , rT%fT^I b, <#fT3T f, rf %fT^I k. — *TT tp: hm 1 r, 
 
 *rr b, jpr fk. — The end of the varga is here marked by in hbfk, not in m 1 d. 
 

 RV. x. 95-] BRHADDEVATA vii. 153 — [292 
 
 32. Deities of RV. x. 96, 97. Story of Devapi : x. 98. 
 
 153. This reciprocal narrative ( akhydna) & in connexion with 
 a summons ( dhvana ) h , Yaska 0 considers a dialogue, but Saunaka 
 a story, 
 
 bfkr, Am 1 . 
 
 a Cp. the example given above, i. 53, for ‘ narrative dkhyanam ta Kaye jaye (x. 95). 
 Geldner translates as if the text had pratydkhydnam, ca. b The ahvdna meant is 
 
 probably that contained in the first stanza of x. 95 : haye jaye . . vacamsi misrd krnava- 
 vahai nu. 0 This view cannot be gathered from Nirukta v. 13; x. 46, 47; xi. 36. 
 
 154. (that is, the hymn beginning) ‘Ho’ {haye: x. 95 ). The 
 following one, ‘ Forth thy ’ ( pra te : x. 96 ), is addressed to Indra. 
 ‘Which’ {yah : x. 97 ) is (in) praise of Plants. 
 
 B In (its) employment this (hymn) of Bhisaj a is applicable to 
 the cure of consumption {yaJcsma). 
 
 mb, b, f, hd 
 
 S). — m 1 , b, fWl^rTc?’ fk. — i5 4 cd is wanting in hdr, but 
 
 is found in bfkm 1 (and probably in Mitra’s B MSS., though he has no note). 
 
 a Cp. ArsanukramanI x. 45 : yd osadhis tu suktasya rsir dtharvano bhisak ; see also 
 Sarvau ukram ani. 
 
 155. a Now Devapi, son of Rstisena, and Samtanu of the race 
 of Kuru were two brothers b , princes among the Kurus. 
 
 °t(T!PsJ hmR, b, f, °W ff k. — hm'r, b, 
 
 fkr 2 . — bkr 2 r 5 pn Nirukta, AmH. 
 
 a The following passage, vii. 155-viii. 9, is quoted in an old MS. of Sadgurusisya and 
 has been printed by me in the JRAS., 1894, pp. 22-34; it is also quoted, down to viii. 7 06 , 
 in the Nitimafijari on RV. x. 98. 8. It has been translated, Sagenstoffe, p. 130, by Sieg, 
 who has examined the whole story of Devapi in its various versions, pp. 129-142. b As 
 the present passage is clearly based on Nirukta ii. 10 and bhratarau occurs there, I have 
 preferred this reading to bhdratau. 
 
 156. Now the elder of these two was Devapi, and the younger 
 Samtanu ; but the (former) prince, the son of Rstisena, was afflicted 
 with skin-disease. 
 
293] — vii. 157 TRANSLATION AND NOTES [-RY. x. 98 
 
 hnflrp, b, ^ fk. — g ^fsftTJRfETt rp, g 
 
 hdr 3 m\ WTfHqTTTgrfr fk, cTTf^URpft b. 
 
 157. When his father had gone to heaven his subjects offered 
 him the sovereignty. Reflecting for but a moment, he replied to 
 his subjects : 
 
 wr: hndrp, TT*i rW, TO 
 
 rj g <l«l bf, ~ g ^l«l k, 'R^rnjt g a. — *I7f gift b, *T?t 
 
 m 1 pd, bfk, gift *pt n. — H m 1 rbfkpn, g^fl*<* 1C h, HT 
 
 d. — TTSTHT^fT brbfk, n. — The end of the varga is here marked by in 
 
 bfk, not in hd. — The last pada is repeated in b only. 
 
RY. x. 98-] 
 
 BPHADDEVATA viii. 1— 
 
 [294 
 
 1. Story of Devapi (continued). 
 
 1. ‘I am not worthy of the sovereignty : let Samtanu be your 
 ruler.’ Assenting to this, his subjects anointed Samtanu king. 
 
 The second line is omitted in n. 
 
 2. When the scion of Kuru had been anointed, Devapi retired 
 to the forest. Thereupon Parjanya did not rain in (that) realm 
 for twelve years. 
 
 TTrfUfilfiT^i hndrfk, b. — <TfWTt W: hm 1 rb, 
 
 tt# 3WSI % S4tt fk, tt# % wr: n(h), ym fTsrrwr: wr: n, yrai 
 
 41*1 It n(m), ^|«j I fill Nirukta. As the present passage is clearly 
 
 based on Nirukta ii. 10 , I have preferred the reading to 
 
 3. Samtanu accordingly came with his subjects to Devapi and 
 propitiated him with regard to that dereliction of duty a . 
 
 a That is, in passing him over and anointing his younger brother. 
 
 4. Then, in company with his subjects, he offered him the 
 sovereignty. To him, as he stood humbly with folded hands a , 
 Devapi replied : 
 
 RTMfir: film: rW. 
 
 a Cp. above, v. 76 : sthitva prahvah krtanjalih. 
 
 5. ‘ I am not worthy of the sovereignty, my energy being 
 impaired by skin-disease ; I will myself officiate, O king, as your 
 priest in a sacrifice for rain.’ 
 
 The end of the varga is here marked by ^ in hm 1 bfk, not in d. 
 
 2. Story of Devapi (concluded). Deities of DV. x. 99-101. 
 
 6. Then Samtanu appointed him to be his chaplain ( puro 
 ’ dhatta ) and to act as priest ( artvijyaya ). So he (Devapi) duly 
 performed the rites productive of rain. 
 
 41 hm 1 !-, 41 bfkpn. — 41 1 hm’rp, bfkr*n. 
 
295 ] — viii. io TRANSLATION AND NOTES [-RV. x. ioi 
 
 7. And he sacrificed to Brhaspati with the stanzas, ‘ O Brha- 
 spati, to ’ ( brhaspate prati : x. 98. 1-3)“. 
 
 B When with the second (stanza) of this hymn Jata vedas b had 
 informed him ( bodhite ) c , 
 
 HfftajfWT bfkrn, p, Am 1 . — hddrVndbfkn, 
 
 r. — ndfr, k, ^Tfarft b. — f d and 8“ 6 are found in B and 
 
 in 1 only. 
 
 “ The contents of the hymn indicate that the first three stanzas are connected with 
 Brhaspati, while the following four are connected with the gods (cp. below, 9). b As 
 a messenger of Brhaspati. 0 Sieg would read bodhito, agreeing with the subject 
 
 (Brhaspati) in 8 ai : ‘I, instructed by Jata vedas, will place,’ &c. 
 
 B 8. ‘ I will place brilliant speech in your mouth a : praise the 
 Gods,’ 
 
 then he (Brhaspati) being pleased bestowed on him (Devapi) 
 divine Speech ; and therewith 
 
 W# br, ^(fa) fkr 2 , ^ m 1 . m\ fWfTT b, fr, f^ff^TT 
 
 kr 2 . — fTrT Andp, ^fd B. — hm 1 rb, fkp. — ^ hm 1 rp, g bfk. 
 
 a The words of RV. x. 98. 2 only slightly modified : dadhdmi te dyumatlm vacant 
 
 asm. 
 
 9 . he in four stanzas (x. 98. 4-7) sang (in praise of) the gods 
 with a view to rain only, and Agni with the remainder of 
 the hymn (8-12). The next hymn ‘Whom?’ ( ham : x. 99) is 
 addressed to Indra. 
 
 g h in 1 r, TH ^ bfk. — ^ hdr, g bfk. 
 
 10. ‘0 Indra, stand fast’ ( indra drhya : x. 100) is to the All- 
 (gods) ; the following one, ‘Awake’ (ut : x. 101), is (in) praise of 
 the priests a : the application of rites ( viniyoga ) is here proclaimed 
 by setting forth the powers of these (priests). 
 
 hm'r, tnj bfk. — Andbfkr 2 , Tfaf r. — The end of 
 
 the varga is here marked by ^ in m 1 bf, not in hdk. 
 
 a Sarvanukramani : rtvikstutir vd ; the option, according to §adgurusisya, is owing 
 to the statement of the BD. that this is a rtvikstuti, while the DevatanukramanI states 
 that it is addressed to the All-gods. 
 
RV. x. 102— J BEHADDEVATA viii. n — 
 
 [296 
 
 3. Deities of RV. z. 102, 103. The Khila of Naknla. 
 
 / 
 
 11. ‘Forth’ (prct: x. 102), Sakatayana a considers a narrative 
 hymn : Yaska b (thinks) that it is addressed to the Mallet (dru- 
 ghana) or to Indra ; but ^aunaka, that it is addressed to the 
 All-gods. 
 
 g Am 1 , TfffWW * Tt gjp b, tfTTfTO RTrT fk, 
 f?!i v 2 , %fafTR $fcT gW r 7 . — r, 
 «mrr^r 4 r 6 , ^faWgb, TIWT TlWt ^TW»tkr 2 (sfl^lOR S). 
 
 a Cp. Geldner, Yedische Studien, vol. ii, p. 2. b See Nirukta ix. 23, where Yaska 
 comments on RV. x. 102. 9, beginning: drughano drumayo ghanas : tatretihasam acaksate. 
 
 12. By this (hymn) Mudgala BharmyaSva in a contest overcame 
 Indra and Soma, having yoked a bull and a Mallet belonging to 
 Indra, to his chariot a . 
 
 h m 1 r, ^JT^TT^% g fkr 2 , TTT^ftW g r 7 .— JTl^r SNir., hdm 1 , 
 
 r, VtlTRVS f, kr 2 , b, r 7 . — rVbfkr 2 Nir., 
 
 hdndr (cp. S). — g^TT ^ r, g^i^ b, g^i fk, g^TT m 1 , 
 
 g^rr hd. 
 
 a Cp. Nirukta ix. 23 : mudgalo bharmyasva j-sir vrsabham ca drughanam ca yuktva 
 samgrame vyavahrtyaajim jigaycr, cp. also RV. x. 102. 5: tena mudgalah pradhane jigaya. 
 See SarvanukramanI and Sadgurus'isya’e metrical version of the story. 
 
 B 13. Apratiratha Aindra desiring victory when fighting in battle 
 sang (the hymn). 
 
 ‘The swift’ ( asuh : x. 103) is addressed to Indra: in the 
 stanza ‘ Of those ’ (amlsam : 1 2) a the goddess Apva is praised. 
 
 gvj^ r, g^ b, ■qgr f, rrSJ k, WI m 1 . — W kr, W f, b.— 
 
 y^fr s, vfTnyr mb, nfirw bfk. — r, wr ^ w hdm 1 , 
 
 WT WT ^f, wr k, (< 3 VR?n) S. — i 3 fl6 is found in B 
 
 and m 1 only. 
 
 a This stanza is commented on by Yaska, Nirukta ix. 32, as addressed to Apva. 
 Cp. SarvanukramanI and Sadgurusisya. 
 
 B 14. The fourth (stanza) should be (regarded as) addressed to 
 Brhaspati 8 -, as well as (the stanza) ‘The great one’ ( mahan ) 
 in the hymn of Nakula b . 
 
297 ] — viii. 15 TRANSLATION AND NOTES [-RY. x. 103 
 
 Now there is a couplet addressed to the Maruts, ‘Advance’ 
 [preta : x. 103. 13)°, the (first stanza being) optionally addressed 
 to Indra. (The hymn) which follows (begins) ‘ Brahma ’ b . 
 
 srrf^rr Wr (=s), fk. — r, wpj- 
 
 b, *TPJi%<WfTf*rfa f, JTOfTfa ^ m 1 . — I 4 ab is found in B and 
 
 m l only. — ^ +tt(d: br 3 , 3%f?I m 1 , gJ%f?T d, ^ ITCI 7 T: r, 
 
 WIW fkr 2 , WT^rT. b.— vfH Wffrf kdm 1 , tfirT ?mfrT r, 
 
 f b, % fk— bf, ^ % tn;*l k, VT*T g ^ hndr. 
 
 a That I4 a6 is original is indicated by the recurrence of the words caturthl barhas- 
 patyd in the Sarvanukramanl. b This is the khila of ten stanzas by Nakula which 
 
 immediately precedes BV. x. 104. It is thus described in the AnukramanI of the Kashmir 
 collection: brahma; das'a ; vamadevyo nakulas ; sauri, gharmastutir, barhaspatya, sdvitri 
 {astir): gharmapard etas ; saury as cdndramasasyat ca Sesa, jagatyah. The first stanza: 
 brahma jajndnam prathamam purastat is quoted in AB. i. 19 and elsewhere (see Aufrecht’s 
 ed., p. 421). The third stanza, beginning mahan mahi, which mentions the name of 
 Brhaspati, is also quoted in AB. i. 19 and ASS. iv. 6. 3 ; it occurs in TS. ii. 3. 14 6 . 
 There can be little doubt that the pratika mahan is the original of the corruptions in 
 the MSS. 0 By this couplet must be meant the last stanza of RV. x. 103, and the 
 first of the khila of two stanzas, beginning asau yd send marutah which immediately 
 follows. RV. x. 103. 13 is described in the Sarvanukramanl as antya[atndrl] maruti va. 
 The stanza asau me occurs in the SV. and the AV., and in VS. xvii. 47 it immediately 
 follows preta (RV. x. 103. 13). 
 
 15 . In it, at the beginning of the hymn, where no deity is 
 specified ( aniruJcta ) a , one stanza (i) adores the Sun, that which 
 (begins) ‘ Unto ’ (abhi : 4) b , Savitr, while the (first) four are 
 closely connected with the Caldron (gharma-parah) c . 
 
 f. — r, wrrrg° fkr 2 r 3 , vtt ^ m 1 , vpr xrcra 0 hdb. — *rr 
 hdrb, WtrH II fk. — The end of the varga is here marked by $ in bfk, not in hdm 1 . 
 
 a In AB. i. 19. 1 brahma in this mantra is explained as Brhaspati. This stanza = 
 AV. iv. 1. 1. The second stanza ( iyam vai pitre ) is described in the AnukramanI of the 
 khila collection as gharmastutih ; it is = AV. iv. I. 2. The third stanza {mahan mahi — 
 TS. ii. 3. 14 6 ) has already been stated to be addressed to Brhaspati and is so described 
 in the khila AnukramanI. b This stanza {abhi tyam devam savitaram) = AY . vii. 14. 1; 
 VS. iv. 25; TS. i. 2.6 1 ; SV. i. 464, is in the asti metre and is referred to in S'B. xiii. v. i 11 
 as an atichandas verse. 0 This agrees with the statement of the AnukramanI 
 
 {gharmapard etdh ); it is also borne out by AB. i. 19. 1-4 and AS'S. iv. 6. 3, where all 
 II. Q q 
 
RY. x. 104-] BRHADDEVATA viii. 16 — 
 
 [298 
 
 these four stanzas are quoted, in the same order in which they occur in the khila collec- 
 tion, as mantras to be repeated in the Pravargya ceremony (in which the gharma vessel 
 is used). 
 
 4. Deities of RV. x. 104, 105. Bhutamsa Kasyapa : RV. x. 106. 
 
 16 . The six stanzas of the rest of the hymn (adore) Sun and 
 Moon together a . 
 
 Now with the (hymn) which comes after this (beginning) 
 ‘It has been pressed* ( asavi : x. 104) Astaka b praised Indra. 
 
 hmV bfk. — hndr, bfk. 
 
 a With regard to this khila, on the form and contents of which we can now speak 
 with certainty, cp. Meyer, Rgvidhana, p. xxii, and Oldenberg, Prolegomena, p. 364 f. 
 ^ On Astaka cp. Sadgurus'isya on RV. x. 104. 
 
 17 . The descendant of Kutsa, by name Durmitra a , (saw) the 
 hymn ‘When, Glorious One?’ (kadd vaso : x. 105). Sumitra 
 may also be his name, (while) the other word (Durmitra) would 
 express an attribute ( guna ) b . 
 
 hmh, xfrar: fk, qfr zj b.— hm’r, ^37 bfk. — gfa- 
 
 ’HN WTR hdmVrV, «Tr*TT^I bfkr. — ?7TC7q^bfk, 
 
 hdm 1 r (cp. ii. 73). 
 
 a As to Durmitra cp. Sadgurusisya on RV. x. 105, and Oertel, The Jaiminiya version 
 of the DIrghajihvI Legend, in the Transactions of the Oriental Congress of Paris, Section 
 Aryenne, p. 229. b Cp. SarvanukramanI : kautso durmitro namnd sumitro gunatah 
 
 sumitro vd namnd durmitro gunatah. 
 
 18 . Now Bhutamsa Kasyapa a , being desirous of offspring, in 
 days of old performed rites ; for this most excellent of sages had 
 not obtained any children. 
 
 wr: hdmh, wi % b bf, n % * k. 
 
 a It is somewhat strange that Yaska in Nirukta xii. 40, on RV. x. 106, should have 
 the identical words, bhutamsah hafyapa asvinam, which are used in the SarvanukramanI 
 to describe that hymn. This looks as if some sort of Anukramanl had already existed 
 in Yaska’s time. 
 
 19 . His wife said to Bhutamsa : ‘ I will bear as many sons as 
 you wish : (only) praise the gods in pairs.’ 
 
299 ] — viii. 24 TRANSLATION AND NOTES [-RY. x. 107 
 
 hdm’fk, b, r. — hdnfib, ff r, ^ 
 
 fk. 
 
 20. Now all pairs came to him from desire of praise. Observing 
 them he did so (praise them in x. 106): the ASvins own the hymn 
 ( suktabhagin ). 
 
 hdr, bf. — hdndr, bfk. — 7TRT- 
 
 |^I ?TW% hm'r, fkr a , WTrTRJTSI b. — The end of the 
 
 varga is here marked by 8 in hbfk, not in nfid. 
 
 5. RV. x. 107. Story of Sarama and the Panis : RV. x. 108. 
 
 21. This same hymn (x. 106) is stated to be addressed to the 
 ASvins because of (their) occurrence ( bhavat ) at the end. For 
 in this hymn the characteristic (name) of the deity does not 
 appear till the last verse a (pada ). 
 
 HTTT? hndrfk, »TP^ b. — ^ hndrb, *T fk. — ITRRmf f, TTPR*t k, 
 
 Ttnum b, hm'r. — b, fk, hm'r. 
 
 * Cp. Nirukta xii. 40 (with Roth’s Erlauterungen), where Yaska states that in this 
 hymn the name of the deity is mentioned only once ( ekalinga ). 
 
 22. Now with the hymn here following, ‘ There has appeared ’ 
 ( dvir abhut : x. 107), Daksina Prajapatya praised herself. 
 
 TFT SOTS hm'r, bfk. — RTWPWTC hndr, TTT^TR^T^ bfkr 2 . 
 
 23 . Some, however, say that the givers of sacrificial fees are 
 here praised ; and that, because they are the givers of sacrificial 
 fees, liberal donors (bhojdh) are praised with four (stanzas) a . 
 
 hm'r, ^fW’Tt f? bfk. 
 
 a That is, in RY. x. 107. 8-1 1 where the rewards of the bhoja are described. The 
 option as to the deity expressed by the SarvanukramanI with the words daksinam taddatfn 
 vdstaut is doubtless owing to the opinion of eke here stated. 
 
 24 . There were demons called Panis who dwelt on the farther 
 bank of the Rasa. These carried off the cows of Indra and hid 
 them away carefully a . 
 
RY. x. 108] BRHADDEVATA viii. 25 — [300 
 
 WHKFUTfiR: hm 1 r, f^rn^TTf^: bfkr 2 . — fkr, b, 
 
 hdm 1 , r 1 r 4 1 6 . 
 
 Os. On. 
 
 a Cp. Sarvanukramanl: panibhir asurair nigulha gak. 
 
 25. Brhaspati saw (it was) thus ; and having seen it he 
 reported it to Indra. Then the Chastiser of Paka (Indra) 
 dispatched Sarama a thither on a message. 
 
 (WITOf fkm'r, <TT*t W b, WTf bd.— hdm'r 3 fkr 2 , ^ r, 
 . — The end of the varga is here marked by M in bf, not in hdm 1 . 
 
 a Cp. Sarvanukramanl : anvestam saramdm devaJunim indrena prahitam. 
 
 6. Story of Sarama and the Fanis (continued). 
 
 26. In the (hymn) ‘What?’ (him: x. 108) the Pani demons 
 interrogated her with the uneven stanzas a , (saying) ‘Whence 
 (do you come) ? To whom do you belong, fair one ? Or what 
 is your business here ? ’ 
 
 m'fr, fafjrantTfwr hd, b. — 
 
 hm'r, bfk. 
 
 a Cp. Sarvanukramanl: ayugbhih panayo mitrlyantah procuh. 
 
 27. Then Sarama addressed them : * I wander about as the 
 messenger of Indra, seeking you and (your) stall and the kine 
 of Indra who is asking for them.’ 
 
 hdm 1 . °TU r, cfRsRtrJ b, fk. — faW*T**l 
 
 hm'r, f ^TO^bf (cp. RV. x. 108. 2 : — sR TT° 
 
 hdm 1 fk, sTSirgT 0 r. — fcpqnft hm'r, bfk. — f, 
 
 R^frT k, 9 |TO b * gWdT: hdm 1 , r. 
 
 28. On learning that she was the messenger of Indra, the 
 wicked demons said : ‘ Do not depart a , Sarama ; be our sister 
 here b . 
 
 TTT^ hdndr, <TT bfk. 
 
 a With the words md gas tvam, cp. iv. 73 : maapagas tvam. b Cp. Oldenberg’s 
 remarks, ZDMG., 1898, p. 414 f., on Oertol, JAOS., vol. xix, part ii, pp. 97-103, who deals 
 
301] — viii. 33 TRANSLATION AND NOTES [RV. x. 108 
 
 with this legend from the BD. in connexion with the JaiminTya Brahmnna. — The wording 
 of 2 S cd and 29“ is based on BV. x. 108. 9 : svasdram tvd krnavai, md punar gd, apa te 
 gavdm subhage bhajdma. 
 
 B 29. Let us divide our share of the cows ; be not unfriendly 
 (1 ahitd ) henceforth again.’ 
 
 And with the last stanza of this hymn (x. 108. n), as well 
 as with the even ones throughout a , 
 
 W m\ w b, fk. — *TTf?<TT f m\ *fTf\pTT f fk, b. — z 9 ab 
 
 is found in bfkm 1 , not hdr. — I b, "qqT fk, 
 
 qTnq^T W hm 1 r, rVr 6 . — *JTJTrf»B^q hm’r, °f>rfN bf, 
 
 °f»T%q k. 
 
 a Cp. SarvanukramanI : sd tan yugmantyabhir . . pratyacasfe. 
 
 30. she said, ‘ I do not desire either sisterhood (with you) 
 or (your) wealth ; but I should like to drink the milk of those 
 cows which you are hiding there a .’ 
 
 fqq^j hm’rbf, fwrf*T rLV. — (J ^hm'r, fk, q^ b. — The end 
 
 of the varga is hero marked by § in b, by in fk, not at all in hdm 1 . 
 
 a Oldenberg (loc. cit.) would read yds te, ‘which (cows) you here,’ but all the MSS. 
 have yds td ; and even though the cows are hidden, the tah might have a vaguely 
 demonstrative sense = ‘ which you have hidden over there.’ 
 
 7. Story of Sarama and the Fanis (concluded). 
 
 31. The demons saying ‘yes ’ to her, then brought her the milk. 
 She having, from natural taste and greed, drunk the demons’ milk — 
 
 TJWrT: hm 1 rb, q ^ r B fk. 
 
 32. excellent, charming, delightful, stimulating strength — then 
 again crossed the Rasa which extended a hundred leagues, 
 
 qt bm 1 , q*i: hdr 3 , r, qr;° bfk. — hdndb, °*T fk. — cfrB hndr, 
 
 ’q bfk. — 32 06 is repeated in b. — °fqiji hm’r, bfk. 
 
 33. on the farther a bank of which was their impregnable 
 stronghold. And Indra asked Sarama, ‘ You have seen the cows, 
 I hope?’ 
 
[302 
 
 RV. x. 108-] BBHADDEVATA viii. 34— 
 
 5|$4<lH.hdb, ^ r. — O"^ hm 1 r, bfk. 
 
 a That is, regarded from where Indra was. 
 
 34. But she, under the influence of the demons’ (milk), replied 
 £ no ’ to Indra. He, enraged, struck her with his foot. She then, 
 vomiting the milk, 
 
 hdm 1 r, 41 4^^ bfk. — g Am 1 , ff B. — ^Tf: b, hdndr, ^ fk. 
 
 35. went, trembling with fear, back again to the Panis. The 
 Lord of bay Steeds a (Indra) on his car, by the track which 
 followed her steps b , 
 
 *T J^frfWT hm 1 r, vf Wf^fT fk, JT^RTTf^T b. — hdm 1 , 
 trcrereTO fT^rrwr fkb, r. — ff^rrf^r: hmL, fk, 
 
 RST4U b. The end of the varga is here marked by in b, not in hdm 1 fk. 
 
 a Or, according to B, * easily and quickly.’ b Or, according to B, * by her 
 
 vomiting of the milk,’ which made a track. 
 
 8. Deities of RV. x. 109-120. 
 
 36. went and smote the Panis and brought back the cows. 
 
 Now Brahmajaya Juhu sang a (the hymn) ‘They spoke’ {te 
 
 ’ vadan : x. 109) addressed to the All-gods. 
 
 WR Tf wKbmLb, *PTR Vril fi ^TR . fk. — TTPg rTT: h dr, 7TRJ *TT: bfk. — 
 °^t ?J hm 1 r, «^r ^nrtbr 2 , ^TT fk.— WTJT^TWTfTRi: hdr, 
 
 m 1 bfkr 2 (5^^° r 2 ). 
 
 tt This is the reading of B ; cp. ArsanukramanI : te ’ vadann iti suktasya brahmajaya 
 juhur munik. A’s reading of the last pada ( 37 °^ being here omitted) means : ‘ (then 
 come) also the Apri stanzas of Jamadagni’ (x. no). This reading has the appearance 
 of an abridgement of 37 ° & . 
 
 B 37, 38. After it follows the Apr! hymn of Jamadagni, ‘ Kindled 
 to-day’ (scimiddho ’ dya : x. no). 
 
 The Vairupa seers simultaneously with the three hymns 
 (x. 1 1 1 — 1 1 3) ‘Ye Wise Ones’ ( manlsinah : x. in. i) sang to 
 Indra as he set out against the Panis. The following hymn 
 ‘Two caldrons’ ( gharmd : x. 114) is addressed to the All-gods. 
 Some, however, think 1 that here are praised 
 
303 ] — viii. 42 TRANSLATION AND NOTES [-RY. x. 124 
 
 37. b, qiq^fq fkr 2 , qTq^fq: m 1 . — °^T m\ STR?! 0 b, 
 
 5 *ft jft° f, “TT^jftfqq 0 kr 2 . — 37° 6 is found in bfkr 2 m\ not in hdr. — gqqg[ 
 
 q hm'r, qqq *prWq fkr 2 , qqq gjqqqfq b. — q^VT hdm 1 , 
 
 Wi^i: r, fqfq: q\: fkr 2 . 
 
 38. bfkr 2 , fqiftfqili hdm'r.— qpTTq bdr, igq b, qpj fk. 
 
 a This word is taken from the next line. 
 
 39 . the Gods and Indra, the Metres, and the Middle Agni. 
 The seer Upastuta uttered (the hymn) ‘Wondrous’ (citrah : 
 x. 1 1 5) which is addressed to Agni. 
 
 qUIT^fMT hm'r, bfk. 
 
 40 . ‘ Drink ’ (jpiba : x. 1 16) praises Indra ; ‘ Not ’ ( na : x. 1 1 7), 
 
 Food. The next (x. 118) is demon-slaying (and) addressed to 
 Agni. ‘ So, indeed ’ ( iti vai : x. 1 1 9) is addressed to Laba a . 
 
 ‘ That ’ ( tat : x. 1 20) is addressed to Indra : the Aptyas are 
 incidentally mentioned in the sixth (stanza). 
 
 fk, b, hm’r s), 
 
 g ut Her: r l r 4 r 6 . — ^rrq^s, *rrqq, bfk, *rqq>d, mqf r. — qrrpsrr: r, 
 ■qiyql bdm 1 , I f, k, - 4 IIM b. — q®n m'bfkr, May \ h. — f«1M|fqrTT: hm'r, 
 
 q q*gm b, q q^gq: fkr 2 . — The end of the varga is here marked by c in bfk, not 
 in m 1 . 
 
 “ 4 ° C is quoted by Sadgurusisya on RV. x. 1 19; cp. Arsanukramani x. 53°^ also 
 quoted by Sadgurusisya, whose reading differs from that of the published text. 
 
 9 . Deities of RV. x. 121 - 129 . Three khilas. 
 
 41 . Then (comes a hymn) addressed to Prajapati (x. 121), 
 one to Agni (x. 122), one to Vena (x. 123) in succession. ‘To 
 this our’ ( imam nah : x. 124) is (in) praise of Varuna, Indra, 
 Agni, Soma a . 
 
 qqiq:hm 1 r 3 bfkr 2 ,q^fq: r. — q^^Tfqqtqprm: h m 1 r b f k, qt*nfqq wrqf 
 
 g rVr 6 .— ?[q q hm'r, faq g fk, f^q g b. 
 
 a Cp. SarvanukramanT : agni-varuna-somandm . . . aindry uttamd. 
 
 42 . Now the four stanzas here at the beginning of the hymn 
 (x. 124. 1-4), Agni sang in praise of himself a ; but Soma is 
 
BBHADDEVATA viii. 43— 
 
 RV. x. 1 24-] 
 
 [304 
 
 praised with the sixth (6) and with the ninth in three verses 
 
 (g abc ). 
 
 hm’r, tHTO bfk. — hm'r, fk, b. — WT 
 
 ^ hm'r, TO <J bfk. — *T^?TT hm'r 3 , bfkr 2 , r. 
 
 a According to this, Agni is seer and deity of RV. x. 124. 1-4, while, according to 
 
 the SarvanukramanT, Varuna and Soma are seers of 1 as well as Agni. 
 
 43. But the remaining three (x. 124. 5, 7, 8) are addressed to 
 Varuna a , while the last verse (9^ is addressed to Indra alone b . * I’ 
 (aham: x. 125) is a hymn to Vac. To Aryaman, Mitra, and 
 Varuna belongs 
 
 fT^T m 1 br, fw fk, 7 T 4 h d r 3 .— R^hdm 1 , r, 
 
 bfkr 3 (r 2 ?). 
 
 a The SarvanukramanT makes no specific statements about RV. x. 124. 5-8, simply 
 remarking : sista yathanipdtam. b According to the SarvanukramanT the whole of 9 
 is addressed to Indra: aindry uttama. 
 
 44. ‘Not him’ (na tam: x. 126) a . The following hymn is 
 to Batrl (x. 1 2 7). That which (begins) * To me ’ ( mama : 
 x. 128) is addressed to the All-gods. The hymn addressed to 
 Lightning ‘ Obeisance to thee ’ ( namas te) b is a benediction. But 
 that which follows, 
 
 TT2TT: hm'r, TR bfk. hdr, b, fk. — bfk, ^T- 
 
 hm'r. — ^hm'bfkr 2 , r. 
 
 a According to the SarvanukramanT this hymn is addressed to the All-gods; but 
 as the three names Aryaman, Mitra, Varuna occur in all the stanzas of the hymn but the 
 last, the statement of the BD. is more exact. b The two khilas which come at the 
 beginning of the fourth adhyaya in the Kashmir collection, and precede RV. x. 128, are 
 here passed over. The first consists of one stanza only, beginning d yasmin devavitaye. 
 The second consists of four stanzas, beginning a rdtri parthivam, and corresponds to the 
 first four stanzas in Aufrecht’s xix. After RV. x. 128 comes a third, which consists of a 
 single stanza, beginning arvancam indram amuto havdmahe, and corresponds to the first stanza 
 of Aufrecht’s xx. Then comes the Lightning hymn of four stanzas, beginning namas te 
 astu vidyute, referred to above. Next follows a long khila of forty stanzas, beginning 
 yam kalpayanti no 'rayah and described in the accompanying AnukramanT with the words : 
 yam: catvdrim£at, pratyan-krityd-na£anam, asih ; pahldyantam. It is mentioned by its 
 pratTka yam kalpayanti in Rgvidhana iv. 6. 3 and described there, iv. 8.4, as krtyd-suktam ; 
 quoted also in Kausika Sutra xxxix. 7 (cp. Bloomfield, Atharva-veda, SBE., xlii, p. 602, on 
 AV. x. 1). Cp. Meyer, Rgvidhana, pp. xxii, xxv ; Oldenberg, Prolegomena, p. 506 f. 
 
305 ] — viii. 48 TRANSLATION AND NOTES [-RY. x. 135 
 
 45 . ‘ (The spell) which our foes prepare ’ (yam kalpayanti no 
 ’ rayah ), is destructive of sorcery a . * Bestowing length of life ’ 
 (1 ayusyam)^ is (in) praise of gold for oneself 0 . ‘Neither non- 
 being ’ (nasat : x. 1 29) is to Paramesthin. 
 
 hdm 1 r, ^ b, «ff?T f, ^TfrT k. — 3 TWT 0 ndr, BUST lid, 3 TWT bfk. — 
 ^rrcrwrupT: hdm 1 !, bfk.— ^T^^hdr, *rr%^ f, b, 
 
 r' r 4 r 6 , k. — The end of the varga is here marked by Q. in bfk, not in m 1 . 
 
 a The same description, krtydnasanam, in the AnukramanI of the khila collection. 
 In AY. Parisista 34. 2, this and other hymns of the same character form the krtyagana, 
 and are described as counteracting sorcery, krtyapraliharanani. b This khila im- 
 
 mediately follows yam kalpayanti in the Kashmir collection. It is described in the 
 accompanying AnukramanI as ayusyam : daia ; ddksayanah . . . hiranyatmastutih. Its ten 
 stanzas (there is a lacuna in the first) agree with Aufrecht’s xx. 2-1 1 ; cp. Oldenberg, 
 Prolegomena, p. 506, note 1 . This khila is also mentioned in the Rgvidbana iv. 9. 1 : 
 ayusyam ayurvarcasyam suktam daksayanam ; cp. Meyer, p. xxiii. 0 The expression 
 
 used in the khila AnukramanI, hiranydtmastutih, seems to mean ‘ self-praise in connexion 
 with gold.’ 
 
 10 . Deities of RV. x. 130 - 137 . 
 
 46 . They call this (hymn) evolutional ( bhavavrtta ) ; also the 
 next a , ‘The sacrifice which ’ (jyo yajriah : x. 130). ‘Away’ (apa: 
 x. 1 31) is addressed to Indra ; here, however, the fourth and 
 the fifth (stanzas : 4, 5) are traditionally held to be addressed 
 to the Asvins. 
 
 hdm 1 !, ^ *rr bfkr 2 . 
 
 a Cp. Kgvidhana iv. 9. 2 : bhavavrtte pare sukte. 
 
 47 . ‘The sacrificer’ (ijcinam: x. 132) is addressed to Mitra- 
 Varuna; in the first stanza Heaven and Earth are praised in 
 the (first) hemistich (i 0& ), and the Asvins in the next (i cd ). 
 
 hm'r, £TT ^ bfkr 2 . — cRT: Am 1 , g 
 
 bfkr 2 . 
 
 48 . ‘ Forth, well’ (pro su: x. 133. 1) are two (hymns) addressed 
 to Indra (133, 134); but the stanza ‘Never, 0 Gods, do we 
 transgress ’ ( nakir devd minlmasi : x. 1 34. 7) is addressed to the 
 All-gods a . In the (hymn) ‘ Under which tree ’ (yasmin vrkse : 
 x. 135) the celestial Yama is praised. 
 
 11. r r 
 
RV. x. 136-] BRHADDEVATA viii. 49— [306 
 
 3?r hbf > m x r. — g hm 1 r, b, f k. — 
 
 gWR: m 1 , g^TR hdbf, kr. 
 
 a The Sarvanukramam has no statement about this stanza. 
 
 49 . The hymn ‘ The Hairy One (bears) Agni ’ (ke£y agnim : 
 x. 1 36) is addressed to the Hairy Ones a ; in that which follows, 
 ‘And, 0 Gods’ (uta dev ah: x. i37) l) , the first stanza (1) should 
 be (regarded as) to the Gods; the following triplet (2-4) has 
 Vata as its god. 
 
 r, hd, b, % 3 ?TR f. — %ftpT bfk, hdnfir (%flR 
 
 S).— ^?T bf, ^ k, fR hdr, m 1 . — A, rR 
 
 ^T^TT B. — B, A. As the text of the RV. names 
 
 Vata in these stanzas, not Vayu, and the author of the BD. is likely to have followed 
 that text, I have preferred the reading of B. 
 
 a The reading ketinah would mean, ‘ is addressed to the Hairy One ’ ; but as the 
 Sarvanukramam has kaisinam and Sayana (on x. 137. 1) has the explanation agnisurya- 
 vayudevatakam, I have preferred to read kaisinam as referring to the Three Hairy Ones ’ 
 (cp. above, i. 95). b The Sarvanukramam gives no details about this hymn, de- 
 
 scribing it simply as vaisvadevam. 
 
 50 . The stanza ‘May they protect’ ( trayantdm : x. 137. 5) 
 is addressed to the All-gods ; but the remainder (of the hymn) 
 that follows (6, 7) has the waters as its divinity. This 
 (hymn) may be considered as containing universal remedies or 
 as destructive of infirmity. 
 
 g hdr, m 1 , (%h°) f- — °t*nr: hmlb - 
 
 r, fk. — Uy: hm'r, gp: br 2 , W fk. — hr 3 m\ ^TT% rTf r, 
 
 gW bf. — hdbr, fk, m 1 . — "Rfi! TT 
 
 hm’r, b f k r 2 . The end of the varga is here marked by ^0 in b, by 
 
 S in fk, not at all in dm 1 . 
 
 11. The khila ‘ Bhumih.’ Deities of B.V. x. 138-142. 
 
 51 . The following hymn, ‘The Earth’ (bhumih ) a , is addressed 
 to Laksa b . The next hymn, ‘ Of thee ’ ( tava : x. 1 38), is addressed 
 to Indra. In the (hymn) ‘ Sun-rayed ’ ( suryarainiih : x. 1 39) the 
 first triplet (1-3) is addressed to Savitr. 
 
307 ] — viii. 54 TRANSLATION AND NOTES [-RV. x. 142 
 
 «TRT bfk, hdm 1 r. — WfWt hmV, b, ^RTT fk. 
 
 a This khila, consisting of seven stanzas and beginning bhumir mata, nabhah pita, 
 aryama te pitamahah, follows yam kalpayanti in the Kashmir collection. The pratlka of 
 RV. x. 138 immediately following its last stanza indicates that its position is between 
 RV. x. 137 and 138. b Laksa has been mentioned twice before, i. 129 and ii. 84. 
 
 The reading laksam, not laksa, must be the correct one, as the BD. never mentions the 
 deity in the nominative case. 
 
 52 . Now his own self is indirectly ( paroksa) 0 - praised by 
 Gandharva in the next triplet (x. 1 39. 4-6) : he is spoken of 
 incidentally either as Indra or Surya b . 
 
 hm'r, bfkr 2 . — hm'r, b, t^f fkr 2 . 
 
 a That is, in the third person. b Indra is mentioned in 4 and 6, and Surya 
 
 in 4. The Sarvanukramanl has no reference to these two deities. 
 
 B 53 . In this hymn (x. 139) these three deities only are 
 celebrated 11 . Now ‘O Agni, thine’ (ague tow: x. 140) is ad- 
 dressed to Agni ; that which follows, ‘ 0 Agni, to (us) ’ {ague 
 acha : x. i4i) b , 
 
 WtfHfTT: bfkr, g m 1 . — ^ bfkr, (TcfoEJ^ m 1 . — * 17^*1 m’f, 
 
 clf^b, HrWK T+tk r. This sloka is found in B and m 1 only. 
 
 a That is, Savitr, Indra, Surya. This line, which seems redundant even here, occurs 
 twice again in B (after 59 and 79“ b ) ; but this is the only position in which it might be 
 genuine. b This line, as giving the pratlkas of x. 140, 141, which seem almost 
 
 necessary, may be original ; in that case the beginning of the next line, agneyatn vaisva- 
 devam ca, must have a different sense from that required in A. See note a on 54. 
 
 54 . is addressed to Agni and to the All-gods a . Now in the 
 (hymn) ‘This’ (ayam : x. 142), the four Sarhgas, as seers of 
 couplets ( dvrcah ), adored Agni severally b . 
 
 Tf mV hd, -sn^b, fk.— g mV, g fprr: r 3 , 
 
 ^prr: hd, g to: b, g wrr: f (sprr: s).— r, Bt^mss. — The end of 
 
 the varga is here marked by in bfk, not in hdm 1 . 
 
 a If 53^ is not genuine, these words would mean : ‘ There is then a (hymn) addressed 
 to Agni (140) and one to the All-gods (141)’: cp. BD. vii. 143, note a . This would be 
 in agreement with the Sarvanukramanl which describes 141 simply as vaisvadevam. On 
 the other hand, as a matter of fact, Agni alone is mentioned in the first and the last 
 
RY. x. 143-] 
 
 BRHADDEVATA viii. 55— 
 
 [308 
 
 stanzas of this hymn, and many gods in 2-5, b That is, each with a couplet. Cp. 
 SarvanukramanI : ayam: astau; dvrcah 6 ariigah ... agneyam; and see Sadgurusisya’s 
 explanation of dvrca as ‘ seer of two stanzas.’ 
 
 12. Deities of RV. x. 143-154. Khila : Medhasukta. 
 
 55. The (hymn) ‘Him indeed’ ( tyam cit : x. 143) is addressed 
 to the ASvins. ‘ This ’ ( ayam : x. 1 44), following after that, is 
 addressed to Indra. * This (plant) I dig’ (1 imam Jchanami : x. 145), 
 the hymn which IndranI herself sang, 
 
 7 T 7 i: tnRhmb, ^STcT: thr bfk. — ^IrTObmh, hdfk. 
 
 56. they declare to be an esoteric (aupanisada) evolutional 
 (bhavavrtta) a hymn of six stanzas. 
 
 B Now in (this) hymn she (the seer) praises the potent herb 
 p>dthd b with its extended leaves c . 
 
 ^ hm 1 r, Tfj fk, Tfj b. — hm’r, g bfk. — ''d'rtHMuf WT g m 1 , 
 
 ^rnr^wr yrw b, wr g fkr 2 . — xrfmfaRbkr 2 , f, 
 
 m 1 . — § 6 ct * is foimd in B and m 1 only. 
 
 a Cp. above, ii. 120, 121; v.87 &c. The term seems to be applied to this hymn as 
 it contains spells connected with wives. Otherwise the expression is used of hymns 
 which are more directly evolutional, that is, connected with birth or cosmogony. The 
 SarvanukramanI has no reference to this, but speaks of the hymn as upanisat (Sadgu- 
 rusisya : upanisat-samjnam). b As the name of a plant the word patha seems hitherto 
 to have been noted by the lexicographers only. But the Rgvidhana, in referring to this 
 hymn, has three times (iv. 11. 3 ; 12. 1,4) the form pdta, which also occurs in AV. ii. 27. 4 ; 
 and this was perhaps the original form here. c The word uttanaparna, as an 
 
 attribute of the herb, occurs in RY. x. 145. 2. 
 
 B 57. Now the last stanza (x. 145. 6) is intended to win the love 
 of a husband, while the rest are meant to repel a rival wife ft . 
 
 * 0 Aranyan! ’ ( aranyani : x. 1 46) is (in) praise of Aranyani. 
 The next two (beginning) ‘Faith’ ( srat : x. 147, 148) are addressed 
 to Indra. 
 
 UfaRWft b, fk, f2 > vf* m 1 . — ^WRTT: b, 
 
 R*rr*rr: fk, ^ ufstt: r 2 , ^ *trtt m 1 . — ndb, 
 
 fr 2 , k. — ^ tR h, ^tR <T«[tR mb, gfrR bfk. 
 
 a The SarvanukramanI has sapatnibadhanam, with which expression cp. Rgvidhana 
 iv. 12. 3: sapatntm badhate tena. 
 
309 ] — viii. 60 TRANSLATION AND NOTES [RV. x. 155 
 
 58 . ‘Savitr with bonds’ (savitd yantraih : x. 147) is addressed 
 to Savitr. ‘ Enkindled even thou art fanned ’ ( scimiddhas cit sam 
 idhyase : x. 1 50) is addressed to Agni. ‘ With faith ’ ( sraddhayd : 
 x. 1 51) is addressed to Sraddha. After that follows the hymn 
 of Wisdom ( medha-sukta ) a . 
 
 bfkr, g ^ hdm 1 . 
 
 a This is the khila wliich in the Kashmir collection comes next after bhumifi. It is 
 there identical in form with Aufrecht’s xxii, except that the last two stanzas are in inverted 
 order. It is mentioned in the Rgvidhana, iv. 14. 1, by the name of medhasuktam. Cp. 
 Meyer, p. xxii, and Oldenherg, Prolegomena, p. 507. 
 
 59 . The (hymn) ‘May the Father come’ (d sur etu ) a is ad- 
 dressed to Agni. Then follow two (152, 153) addressed to Indra 
 (beginning) ‘A ruler’ ( §asah : x. 152. 1). The (hymn) ‘Soma for 
 some ’ ( soma ekebhyah : x. 1 54) they declare to be evolutional. 
 
 hdndr, k, ^ vTT?f<,^ 0 bf. — 
 
 MSS. and r. — hm'r, cf^f% <J bfkr 2 . — £,() d =r ) 6 h . — The end of the varga is 
 
 here marked by in bfk, not in hdm 1 . 
 
 a This is the khila which in the Kashmir collection immediately follows the Medha- 
 sukta. Its position immediately before RV. x. 152 is indicated by the pratika of that 
 hymn being added after the last stanza. Consisting of seven stanzas composed in the 
 last seven atichandas metres, it is thus described in the accompanying Anukraman! : a sus : 
 sapta; atharvanas subhesajah; agneyam ; prakrtih, krtir, akrtir, vikrtis, samkrtir, abhikrtir, 
 utkrlayah [utkrtih~]. The RV. Pratisakhya remarks (xvi. 25) that these seven metres are 
 found, not in the RV., but only in Subhesaja (explained by Uvata as the name of a seer). On 
 this Weber, Indische Studien, vol. viii, p. 132, observes: ‘ Welcher Text damit gemeint sein 
 mag, ist einstweilen nicht klar, da die dafiir angefiihrten Belegstellen als solche nicht nach- 
 weisbar sind.’ There is no longer any doubt as to what text is meant. The Gopatha 
 Brahmana, v. 23, refers to these seven metres as saubhesaja, ‘ derived from Subhesaja,’ that 
 is the seer who composed these seven khila stanzas. Both the khila text ( a sur etu pard- 
 vatah) and the AnukramanT (5 sits ) have u, which appears as u in all the MSS., probably 
 in part owing to the metre, and in part to misunderstanding of the form. Suh is used 
 of Agni in RV. i. 146. 5. 
 
 13. Deities of RV. x. 155-159. 
 
 60 . ‘0 Arayl’ (ardyi : x. 155) is destructive of bad luck a : 
 in the couplet there ‘ Driven away ’ ( catto : x. 155. 2, 3) Brahmana- 
 spati is praised either as the chief deity or incidentally ; 
 
RV. x. 155-] BRHADDEVATA viii. 61 — [310 
 
 rR hra'r, tR fk, b. — hdr, ^f?T ^ |% m\ ^f?T < 5 % bfk. — Before 
 60, bfkm 1 r insert the following sloka : 
 
 iffaft <j fpvft i 
 
 iprr ir TRrtfmn: 11 
 
 The second line has already occurred as viii. 53° 6 , where it is appropriate, while here 
 there is nothing to which ‘ these three deities ’ can refer. It occurs over again after 
 79 06 in several, if not all, the B MSS. With the first line cp. viii. n c<i . 
 
 a The Sarvanukramani has the same expression, alaksmlgknam ; cp. Rgvidhana iv. 
 15. 2: alaksminasanartham. 
 
 61. and Indra (is praised) in the (stanza) ‘When’ (yat : x. 
 155. 4), the All-gods in the stanza ‘Around’ ( pari : 5). And 
 the (hymn) ‘ Agni’ ( agnim : x. 156) is addressed to Agni. ‘Now 
 these indeed ’ ( ima nu kam : x. 1 5 7) is addressed to the All-gods. 
 
 hdm 1 r, ^ bfk. — hdr, STfa^bfkr 2 . 
 
 62. Indra a is, however, here predominantly praised along with 
 the All-gods, and the Adityas and the Maruts. For (the hymn) 
 evidently has this character b . 
 
 irrvRm^R hdmb, ureRjcfr tr b, wR<ft tr fkr— ** hm'r, 
 
 ^ bfk. — hdbk, r. 
 
 a The Sarvanukramani simply describes x. 157 as vaisvadevam without any reference 
 to Indra. b This pada occurs in four previous passages : iii. 76 ; iv. 18 ; v. 87 ; vi. 94. 
 
 63. Now ‘May us the Sun’ ( suryo nah: x. 158) is addressed 
 to Surya ; but as to the (hymn) ‘Aloft that’ ( ud asau : x. 159), 
 PaulomI in it lauds her own virtues and (those) of her co-wives. 
 
 3 hr, 7 J m\ b, *?TT fk.— mb, hfb, 
 
 ^ k.— mb, RT 5 0 hd, R^TUI bfk. — (R hfb, r— ' ^ 
 
 h in 1 bfk, r. — The end of the varga is hero marked by ^ in bfk, not in hdm 1 . 
 
 14. Deities of E,V. x. 160-164. The seer Kapota Nairrta. 
 
 64. ‘Of the potent’ ( tlvrasya : x. 160) is addressed to Indra. 
 ‘I release’ ( muncdmi : x. 161) is a remedy destructive of con- 
 sumption ( yaksma ). This hymn of Prajapatya’s a is spoken of as 
 destroying ‘ royal consumption ’ (rdja-yctksma) b . 
 
311 ] — viii. 68 TRANSLATION AND NOTES [-RV. x. 164 
 
 hm 1 !-, f k, omitted in b. — 1 ^ ^ <li m 1 , °IpT hdbfkr. 
 
 a The seer of this hymn is stated by the ArsanukramanI and the Sarvanukramani 
 to be Prajapatya Yaksmanasana. b The hymn is described in the SarvanukramanI 
 
 as rajayaksmaghnam. 
 
 65 . Yaska considers that the hymn is addressed to Indra- Agni ; 
 some, that it is addressed to the divinities expressed by name a . 
 Now as to the (hymn) ‘With the prayer’ ( brahmana : x. 162), 
 it is said to be demon-slaying and addressed to Agni b . 
 
 hndrbs, fk. f, 1 b, 
 
 hm 1 r 3 r 2 k (cp. v.r. on viii. 40), r. — ndf, 
 
 hrk, b (cp. ».r. on viii. 63). — g tm’r, ^ bk, ^ f. 
 
 a 65° 6 is quoted by Sadgurusisya on ItV. x. 1 61. b Cp. above, viii. 40. 
 
 66. This is also recognized ( drstam ) as a consecrating prayer 
 for children issuing from the womb ( sravatam ). ‘Vena saw that’ 
 {venas tat patyat ) a is addressed to Vena. ‘From the eyes’ 
 (alcsibhyam : x. 163) is destructive of consumption ( yaJcsma ) b . 
 
 66 ab = y. 8 f d .— tcTf in 1 , b, %=j fk. — g Wrf hdr, JTT^frT 
 
 RT %(T^ Bm 1 m 1 , kr 2 , ^«T b). 
 
 a This is the khila of three stanzas which comes before RV. x. 163. It is described 
 thus in the AnukramanI: venas: trcam ; veno ; bhavavrttam tu. The reading of B refers 
 to this khila less definitely by the latter description. b Cp. yaksmaghnam in the 
 
 Sarvanukramani. 
 
 67 . ‘Depart’ ( apehi : x. 164) is destructive of evil dreams: 
 Indra and Agni a are incidental. 
 
 There was a seer, Kapota Nairrta by name, who practised 
 prolonged austerity. 
 
 ftnTf ^ bfk, ftn^ g hm 1 !. — ndr, °cT 7 T b, rW, 
 
 cT^TT: hd, ° 7 T*TT fk. 
 
 a There is no mention of Indra and Agni here in the Sarvanukramani. 
 
 68 . . A pigeon, we are told, placed its foot on his fire-receptacle 
 in the forest a : the seer praised the pigeon, in words propitious 
 to himself, 
 
RY. x. 165—] 
 
 BRHADDEVATA viii. 69— 
 
 [312 
 
 hdmbh^r 6 , bfr, k. Though the reading akarot gives the pada 
 one syllable too many, I have retained it as an irregularity ■which is probably original, since 
 there are other cases in the BD. — bfkr, hd, °favfa m 1 . — 
 
 ITrfJ^bfkr 2 , ^rT^hdr 3 . — ^nffa bfkr, Am 1 . — The 
 
 end of the varga is here marked by ^8 in f, by in b, not at all in hdm 1 k. 
 
 a Cp. the words of RV. x. 165. 3 : astryam padarn krnute agnidhane. 
 
 15. Deities of RV. x. 165-174. 
 
 69. with the hymn ‘0 gods’ ( devah : x. 165): it is stated 
 to have the object of expiation a . £ (Make) me a bull ’ ( rsabham 
 md : x. 166) is destructive of rivals. ‘ By which this’ ( yenedam ) b 
 is addressed to Mind ( mdnasa ). 
 
 In bfk, which read |rr (^tt f, ^rr^k, fa b) fwfah there 
 
 is a lacuna between the first two words of 69 and the last two of 70. 
 
 a Cp. SarvanukramanI : prayascittam idam, adding vaisvadevam, of which nothing is 
 said here. b This is akhila of thirteen stanzas which precedes RV. x. 167 and which 
 begins yenedam bhutam bhuvanam bhavisyat. Each of its stanzas (excepting 6 and possibly 
 9, where there is a lacuna) begins with a form of the relative pronoun, and each ends 
 with the refrain tan me mana/t sivasamkalpam astu. The first six stanzas are identical 
 with VS. xxxiv. 1-6, except that the first and the fourth appear in inverted order in the 
 VS. It is described thus in the AnukramanI: yena : saptondj manavah ( manasah ?) diva- 
 samkalpo ; manasam. From the reputed author the khila is called divasamkalpa and regarded 
 as an Upanisad (see Indische Studien, ii. 51 ff.) ; it is quoted under this name in Manu 
 xi. 251. The Rgvidhana, iv. 20. 3, quotes this khila by its pratika ( yenedam ) ; cp. Meyer, 
 p. xxv f.; Oldenberg, Prolegomena, p. 507. 
 
 70. The two seers Gathina (ViSvamitra) and Bhargava (Jama- 
 dagni) a saw (the hymn) addressed to India (beginning) ‘ To thee ’ 
 (tubhya : x. 167). Varuna, Vidhatr, Anumati b , Dhatr, Soma, 
 Brhaspati — 
 
 faVTrTT«FTfaT hdr, favn?II^fa m 1 , lacuna in bfk, cp. critical note on 69. 
 
 a Cp. Arsanukramani x. 86 : vidvdmitrajamadagni ( = SarvanukramanI) f sir [rsi] 
 
 gdthinabhdrgavau. b 70° has one syllable too many ; cp. 68 a . 
 
 71. these six deities are there praised in the third stanza 
 (x. 167. 3) a . With the following (hymn) ‘Of Vata’ ( vatasya : 
 x. 168) Anila praised his father b . 
 
313 ] — viii. 74 TRANSLATION AND NOTES [-RV. x. 176 
 
 hbfk, m’r. — IspTT: hndr, *J7n b, ^rffaT- 
 
 f*rffT *n?JrT.’ fk. — hm'r, tf^Th Htl |<^! bfk. — b, hdm’rfk. 
 
 “ Sarvanukramanl: trtiya lingoktadevata-, cp. Sadgurusisya. b Cp. Arsanu- 
 
 kramanl x. 87 : valayano munih suktam vatasyety anilo jagau. 
 
 72 . The seer Sahara a saw the hymn which (begins) ‘ Refreshing’ 
 (mayobhiih : x. 169). Now various kinds of milch kine are there 
 praised b . 
 
 ^TFmnbndr, flcU^Hbfk. — r, bdm 1 , dr 4 r 8 , 
 
 (K Os 
 
 fk, ^TTT ftt^: b. — rT^T ghm’r,^^ bfk. — 72® =v. 9 2 c . 
 
 a The name of the seer is Sahara in the Arsanukramani and the Sarvanukramanl. 
 b The Sarvanukramanl simply describes this hymn as gavyam. 
 
 73 . ‘Far-shining’ (vibhrcit: x. 170) is addressed to Surya ; 
 ‘ Thou this ’ (tvam tyam : x. 1 7 1 ) is addressed to Indra ; ‘ Come 
 hither’ (d yahi : x. 172) is (in) praise of Dawn; and ‘Hither 
 thee’ (d tvd : x. 173. 1) are two hymns (173, 174) for consecrating 
 a king a who has been anointed b . 
 
 m *rrft° b, m mf^° fk, m *rr#t° ndr, ~rr *nf^» h) ^ *nf$° d .— °*r 
 hd, °w. ndr, b, (•*) fk. — TT%if»rf^rRi hmh?, TTfft 
 
 ^f^rf^mr^T bfkr 2 . — hmh, : *rrfWTn^% bfk, s. — The end of 
 
 the varga is here marked by in hbfk, not in m 1 d. 
 
 a The Sarvanukramanl describes these two hymns as rdjna stutih ; cp. Bgvidhana 
 iv. 22. 4. b 73 ecJ is quoted by Sadgurusisya on EV. x. 173. 
 
 16. Deities of RV. x. 175-181. 
 
 74 . Arbudi a saw the next (hymn) ‘Forth you’ ( pra vah : 
 x. 175) as (in) praise of the Pressing Stones. Now that which 
 follows this (x. 1 76) is addressed to Agni : there the stanza 
 ‘Forth the sons’ (pra sunavah : x. 176. 1) is addressed to the 
 Rbhus. 
 
 ^T^TT hd, ?T 5 Tr n bfk, mm r. — hndfr, b, •&: t, r ! .— 
 
 hm 1 bfkr, rVr 6 . — IT hmh, H fk, ojNt*!! b. 
 
 a Cp. Sarvanukramanl : pra vah . . arbudir gravno ’ staut . 
 
 S S 
 
 II. 
 
[314 
 
 RV. x. 177-] BRHADDEVATA viii. 75 — 
 
 75 . Now the seer Patamga sang the hymn which follows, 
 ‘The Bird’ (patamgam: x. 177); some regard this as addressed 
 to Surya, while others (think that it is) destructive of sorcery 
 ( mayabheda a ). 
 
 TTcHTg hdbr, Rrhg m 1 , fk. — WRT hmh, WTOT b, WRTT fk. 
 
 a The Sarvanukramani uses the same word to describe this hymn ; cp. Rgvidhana 
 iv. 22. 5 : mayabhedanam etat. 
 
 * 
 
 B 76 . In (this hymn) destructive of sorcery, Saunaka says that 
 in the second (stanza : x. 177. 2) is praised Vac, the goddess who 
 cherishes in her heart a the speech which is well known ( viditam ) b . 
 
 *TRT»^ m 1 fkr, b. — m 1 , gTtSTTf bfkr. — f^TfS m 1 , 
 
 b, fewffT f, kr. — n^bf, BT kr. — #1 
 
 m 1 b, f, fwf^TTT r. — This sloka is found in B and m 1 only. 
 
 a Cp. the words of BY. x. 177. 2: patamyo vdcam manasa bibharti . . . dyotamdndm. 
 b This perhaps alludes to the four kinds of speech spoken of in RV. i. 164. 45 : tani 
 vidur brdhmandh . . . turlyam vdco manusyd vadanti. 
 
 77 . The hymn ‘Forthwith this’ ( tyarn u su : x. 178), which 
 has Tarksya for its deity, they regard as a charm for good luck 
 (svastyayana) a . ‘ Up ’ (ut : x. 1 79) are two (hymns) addressed 
 to Indra (179, 180), while that which follows, ‘Both extension’ 
 ( prathas ca : x. 181), is addressed to the All-gods. 
 
 m 1 fkr 2 (rTR° kr 2 ), b, SPjftcrfTI <J 
 
 hdr. The reading of the B MSS. is favoured by the Sarvanukramani, which describes the 
 hymn as TTNfc. — kd, m 1 , f, b, r. — g 
 
 hdndr, ^TTftbfk. — %f?T ^ hm'r, g b, no particle in fk. 
 
 a Cp. Rgvidhana iv. 23. 2 : tyam u sv iti svastyayanam. 
 
 78 . In it the first three seers a have declared their own 
 power : how the Rathamtara chant ( stotra ) and how the Brhat 
 chant, 
 
 Oxpgj^hmV “'T’sra; fk. — rprr^n hrb, TT^^n fk. — hdr, 
 
 fk, b. — The end of the varya is here marked by in bfk, not 
 
 in hdm 1 . 
 
315 ] — viii. 8 1 TRANSLATION AND NOTES [-RV. x. 183 
 
 “ That is, Dhatr, Savitf, Visnu, mentioned in the third pada of each of the three 
 stanzas of this hymn, as the source from which others (Vasistha, Bharadvaja) derived 
 the Kathaintara, the Brhat, and the Gharma. 
 
 17. Deities of RV. x. 182-184. 
 
 79 . and how the Gharma came into being from Savitr a is 
 implied. Now in the hymn ‘Brhaspati' ( brhaspatih : x. 182) 
 Brhaspati is praised. 
 
 hd, m 1 , hr, fi*j 7 rr (wr:) fk. — hrbfk, ^rq- 
 
 m 1 , qrq <£^<1 r 1 r 4 r 6 . — Instead of 79 e<J , given in the text according to 
 
 the reading of hdr, m'bfkr 2 have substituted a line which has already occurred twice 
 before in B MSS.: 
 
 TTfTT in* 1 (U m 1 ) 
 
 b alone further adds the lino — 
 
 WlTTOr I 
 
 “ Cp. KV. x. 181. 3: a suryad abharan gharmam ete. 
 
 80 . Some consider this praise (of Brhaspati) to be prayers 
 for the institutor of the sacrifice ( yajamana ) a . 
 
 The hymn of Prajavat Prajapatya, which (begins) ‘I saw thee’ 
 (apaSyam tvd : x. 183) b , 
 
 wfnw hm 1 r, b. — ^f?r hm'r, q^fni 
 
 TTT* b. — 8o 0?l is omitted in fkr a . 
 
 a The word yajamana occurs in the refrain of the three stanzas of this hymn : athd 
 karad yajamanaya 4 am yoh. b 8o cti = Arsanukramani x. 95*^, except that the reading 
 there is suktam tat for yat suktam. 
 
 81 . praises in each stanza the deities here indicated by their 
 characteristics (lingo) : that is, the first (stanza) utters prayers for 
 the man desiring a son a , then 
 
 ^TTT MSS. and r. — bf, kr 2 , 
 
 ^nrr: hdr. — nwr hm'r, Mwpsrr*jfq b, wr: 
 
 f. — This sloka is omitted in r'Pr 6 . 
 
 a The respective deities for the three stanzas are the Yajamana, his wife, and the 
 Hotr ; cp. SarvanukramanI : anvrcam yajamanapatuViotrasisah. 
 
RV. x. 184-] BRHADDEVATA viii. 82 — 
 
 [316 
 
 82 . the second for the woman desiring a son, while the third 
 (expresses) self-praise of the seer. Now the hymn which (begins) 
 ‘Visnu’ ( visnuh : x. 184) they declare to be addressed to the 
 All-gods a . 
 
 hdmV, r, bfk. — $ Wr, W?fi bfk. — 
 
 hndr, bfk. 
 
 a The Sarvanukramanl describes this hymn as lingoktadaivata. 
 
 83 . In it the seer utters prayers with a view to his wife’s 
 (obtaining) offspring a . Now the following (hymn) is ‘ O Nejamesa ’ 
 ( nejamesa ) b . It is stated to be optionally (applicable: vd ) c with 
 a view to offspring. 
 
 ^TT° hm 1 !, ^TTbfk. — Tjthndrb, tf^ kr 2 . — hm 1 r 3 kr 2 , 
 b, r.— TT hdmhh 4 ! 6 , J[$T§ r, 
 
 b, VI*il •Tl^^ fk. — The end of the varga is here marked by in bk, by 
 
 after 83“^ in f, not at all in hdm 1 . Owing to the transposition of 84, 85, the figures 
 indicating the end of vargas 17, 18, 19 have got shifted, but come right again at 20. 
 
 “ Cp. Sarvanukramanl : garbharthasih. b This khila of three stanzas, coming 
 before RV. x. 185 in the Kashmir collection, is identical with Aufrecht’s xxiii. Between 
 yenedam and this, the Kashmir collection has one of two stanzas beginning yasam udhas 
 caturbilam and coming before RV. x. 170. 0 I am uncertain as to the exact sense of va 
 
 here. Perhaps it means that the hymn is addressed to Nejamesa, but may be ceremonially 
 applied for the purpose of obtaining offspring. Its three stanzas are prescribed, along 
 with five others, in the ritual during pregnancy, by the Grhya Sutras ; e.g. AGS. i. 14. 3 : 
 cp. Stenzler, pp. 35-37. This khila is also mentioned in Rgvidhana iv. 23. 3; cp. Meyer, 
 p. xxiii. It is translated and examined with reference to its deity, Nejamesa, by Winternitz, 
 
 JRAS., 1895, pp. 149-155- 
 
 18. The khila ‘ Nejamesa.’ Deities of RV. x. 185-188. 
 
 84 . ‘To this (wife) of mine longing for a son do thou grant 
 offspring which (shall be) male’ 8 - — with (this) half of the 
 whole (first) stanza he b means this whole combination (yoga) 
 of prayer c : 
 
 ^ bm\ wt r, these two and the following three syllables omitted in 
 
 fk.— ■ ndr, b, sirrem fk. — fkdrV, wir. b, 
 
 m\ Tf r. — ^Jr^TrW fkmVrV, b, TTc’J^r. — 'Snftpft 
 
 all MSS. and r. — m\ r, b, f, k, ^ r 2 .— 
 
317 ] — viii. 86 TRANSLATION AND NOTES [-RV. x. 185 
 
 jff^T mVrV, fk, ^ r 2 , b— all MSS. and r. — ra 1 is the 
 
 only MS. that has this and the following sloka in the present position, which is obviously 
 the proper one. The others (bfk r 2 r l r 4 r®) have them between 130 and 131, where they 
 are absolutely out of place, hd omit them altogether. 
 
 a The second and part of the fourth pada of 84 are so corrupt that I have little 
 confidence in my restoration. I have made two assumptions : firstly, that the second pada 
 is a corruption of the second half of the khila line ; secondly, that this corruption is partly 
 due to five syllables ( sarvargardhena ) of the fourth pada having been by mistake copied 
 into the second. The meaning of the whole sloka would then be : ‘ this line ( asyai me 
 &c.) may be taken to represent the whole klula of three stanzas.’ b That is, Mathara, 
 whose view, in connexion with the Baskala school, is stated in the next s’loka. 
 0 According to the rule of ASS. i. 1, if one pada is quoted the whole stanza is meant; 
 if the incomplete first pada of a hymn is quoted the whole hymn is meant ; if more than 
 one pada is quoted, three stanzas are meant. Cp. Stenzler, AGS., p. 49, note to § 9. 
 
 85 . the traditional teaching of Mathara is that in the name 
 (Nejamesa) the letter e a is intended to (arouse) compassion ; 
 while the Baskalas (say) that in the verb ( adadhe) h the two e’s 
 ( ay-oh ) have the meaning of a past tense ( bhutakarana ) in (the 
 sense of) au ( av-i ) c . 
 
 m 1 kr, °grnqwT b.— ^rrfar ndrf, ?rrf% k, ^rrffr h.—wrsr.: r, 
 m 1 bfk. — ^lUsHki ndbfkr 2 , r. — ^TP^T 1», ^T^TTr, TP=p*TPU 
 
 k, ^TctPSTT m 1 .— b, ^rr^raYfTfrT f, k, r, 
 
 ■"sTN'Tlsd ml - 
 
 a That is, in Nejamesa instead of the regular Naijamesa; this sloka containing 
 remarks on the use of e in both noun and verb in this khila. b This remark refers to 
 the verb used in the second stanza : yatheyam prthivi . . garbham adadhe and to its 
 interpretation by the Baskalas as the 3rd pers. sing, perfect, not present. For, according 
 to them, when there are two personal endings -e, that is, adadh-e, 1. sing., and adadh-e 
 3. sing., the latter form can be perfect only, not present, where we should have adhat-te, 
 3rd pers., beside ddadh-e, 1st pers. 0 That is, adadh-e is her e = adadh-au. This 
 
 interpretation is very likely wrong, but I can suggest nothing better. 
 
 86 . The Mahitra (hymn) which (begins) ‘ The great (aid) of 
 the three’ ( mahi trlnam: x. 185) they regard as praise of the 
 Adityas, Varuna a , Aryaman, Mitra. Now in very few b other 
 (hymns) addressed to the Adityas, 
 
 *TTff^ hm'r, Wtff? b, f k.— h d m 1 r, 
 
 fk. — °rTTiJ § hm x rk, ^ bf. — 86 bc is omitted in rVr 6 . 
 
RY. x. 185-] BRHADDEVATA viii. 87— 
 
 [318 
 
 a I have preferred this reading because Varuna, and not Surya, is mentioned in 
 RY. x. 185; and this identical pada (varundryamamitrdnam) has occurred twice before: 
 iii. io8 a and v. 50°. b ‘ Very few ’ is taken over from the next line. 
 
 87. except in this, are these three gods only praised. This 
 hymn, according to sacred authority ( srutam ), is intended for 
 prosperity ( santyartham ) and is also purifying. 
 
 B It is recognized ( drsta ) as also benedictory in the valediction 
 of travellers a ( yatam ). 
 
 hbfk, tttit r.— % sra^hdmhf^sni^br, fq^qjk. — qTqqfti 
 b, f, UTcmtV ndkr. 
 
 a The emendation yatam is supported by the use of adhvasu in RV. x. 185. 2 and 
 by the words of the Rgvidhana iv. 23. 3 : mahi trinam avo ’stv iti svastyayane japet. 
 Cp. RY. viii. 83. 6 : ksiyanto yanto adhvann a deva vrdhdya humahe. This hymn is described 
 as svastyayanam in the Sarvanukraman! also. 
 
 88. (Then) Ula praised his father Vata a (in) ‘May Vata’ 
 (vdtah: x. 186). The next (hymn) is addressed to Agni (x. 187). 
 But in the ten books (of the Rg-veda) the (hymn which begins) 
 ‘Forth’ ( pra : x. 188) is the one (which is) clearly addressed 
 to Jatavedas b . 
 
 TTrT ^^Tn^hdm 1 , ^q TT^bfkr. — hdm l r, ^TR- 
 
 rTsftg r 2 , b, t—J[ hm 1 rfk, q b. — The end of the varga is marked 
 
 at the end of the next sloka in bf, not at all in hdm 1 k. See note at the end of the 
 preceding varga. 
 
 a Cp. above, 71. b Because Jatavedas is the only name here mentioned; this 
 hymn is described as jdtavedasyam in the Sarvanukraman! also. 
 
 19. RV. x. 189, 190. The khila ‘Samjnanam.’ 
 
 89. Whatever elsewhere is spoken of as addressed to 
 Jatavedas a is (really) addressed to Agni. As to the hymn 
 ‘Hither this bull’ ( ayam gauh: x. 189), Sarparajhl sang of 
 herself (in it) b . 
 
 hdmVbfkr 2 , r.— ^q qqf Am 1 , B. 
 
 a In i. 67 Jatavedas is explained as the Middle Agni. Besides x. 189, the Sarvanu- 
 kraman! describes only one hymn, i. 99, as jdtavedasyam ; and the BD. also i. 58. 94; ii. 2. 
 b Cp. Sarvanukraman!: sarpardjfii; atmadaivatam saury am va. 
 
319 ] — viii. 93 TRANSLATION AND NOTES [-RV. x. 190 
 
 90 . Therefore she is the deity in it ; some declare Surya 
 (to be the deity). Mudgala, Sakapuni, and the teacher Sakatayana, 
 
 w r^rr ^rTT <nr hmh, b, ths ^it f.— 
 
 hndrfk, b. The SarvanukramanT has but this does not appear to be 
 
 sufficient, in the present case, to decide against tho prevailing reading of the MSS. 
 
 m 1 rbfk, hd. — hdm 1 r 3 bkr 2 , r. 
 
 91 . consider that Vac, as occupying the three spheres, is (here) 
 praised in every stanza. Next Aghamarsana saw the following 
 evolutional ( bhavavrtta ) a hymn (x. 1 90) b 
 
 hmL, b, f. 
 
 ° Cp. SarvanukramanT : aghamarsano ; bhavavrttam. b With reference to this 
 
 hymn, h has on the margin the following lines : 
 
 w HT^frfr ffy: 11 
 
 92 . to which no superior exists either for prosperity or 
 purification a . As the horse sacrifice is the chief of offerings, 
 removing every infirmity b , 
 
 wrq>\ TRTT I f, wr hdbk, <RTT r. — 92 C<J , g^ ah are wanting in rMr 6 . 
 
 a Cp. Rgvidhana iv. 23. 5: pavitranam pavitram tu japed evaghamarsanam. b g2 C(i 
 
 and 93°^ appear with slight variations of reading in Rgvidhana iv. 24. 2, being there 
 introduced with the words evam tad rsir abravit ; cp. BD. vol. i, p. 147. 
 
 93 . so the sin-effacing ( agha-marsana ) prayer ( brahma ) 
 removes every infirmity. As to (iti) the (hymns) which follow 
 it (x. 190), that which (comes) next (beginning) ‘Unanimity’ 
 (samjhanam ) a is (in) praise of knowledge. 
 
 h, d, fk, b, m\ rT^T^T $ 
 
 r, < 33 <I<(Hh <J drV. — WR hmL, WT fTOR! b, SWR SRR: 
 
 f. — The end of the varga is marked by ^Q. in hbfk after the next s'loka (94), not at all 
 in ndd. 
 
 “ This is the first khila in the fifth adhyaya of the Kashmir collection. It is 
 identical with Aufrecht’s xxv. It is separated from nejamcsa (83) by one khila of one 
 stanza, anihavantam, coming before RV. x. 188 and identical with Aufrecht’s xxiv. 
 
RY. x. 191] 
 
 BRHADDEVATA viii. 94— 
 
 [320 
 
 20. Two khilas. RV. x. 191. Mahanamni stanzas. 
 
 94. Now as to the fourth (hymn) ‘Of the handless fiends’ 
 
 (nairhastyam) , it is destructive of rivals a . ‘Together, together, 
 indeed’ ( sam-sam it: x. 191 . 1 ) and ‘Forth, of sacrifices’ 
 
 ( joraadhvardnam ) b are traditionally held to be two (stanzas) 
 addressed to Agni c . 
 
 : crgi!T *rrr m'f, ^ g k, xrqwi sht hd, b, (%^si*0 
 
 r 1 r 4 r 6 . — X[^ ^ hdndr, b, f. — ^ hdnfifrb, ^TTT 
 
 k, ^ rW. 
 
 a This is the khila which in the Kashmir collection comes after samjnanam. It 
 consists of three stanzas, and begins nairhastyam senddaranam. It is thus described in the 
 AnukramanI: nairhastyam; trcarn; nirhastyah ( nirahastya MS.); sapatnaghnam senadara- 
 nam; anustubham brhatimadhyam. I assume that caturtham means it is the fourth, counting 
 from x. 190: (1) aghamarsana, (2) sam-sam it, (3) samjnanam, (4) nairhastyam. RV. x. 
 191. 1 ( sam-sam it) is mentioned out of the order of the hymn of which it is the first stanza, 
 so that it may he coupled with pradhvardndm as addressed to Agni. The order in which 
 the Rgvidhana mentions these four khilas is : (1) aghamarsana, (2) nairhastyam, (3) sam- 
 sam it, (4) samjnanam. Cp. Meyer, Rgvidhana, p. xxvi ; Oldenberg, Prolegomena, p. 507. 
 b This khila of seven stanzas, beginning pradhvarandm pate vaso, follows nairhastyam and 
 is thus described in the AnukramanI: pra; sapta; kas'yapo jamadagnir ; uttama samyur ; 
 adyadgneyi gdyatri, dvitiyaupotlamaasih pdriktam, trtiydahsarastutis saanustup ; caturthi 
 saumi, paiicami saurt. The last stanza is identical with the last of samjnanam ( tac chain 
 yor a vrnimahe, &c.), and is at the same time the concluding stanza of the RV. according 
 to the Baskala recension ; cp. Oldenberg, Prolegomena, p. 495. 0 Agneyyau must he 
 
 the right reading, as from the above statement of the khila AnukramanI and from that 
 of the SarvanukramanI on RV. x. 19 1 : adyagneyi, only the first stanza of each of these 
 hymns, not the whole of both hymns (dgneye), is addressed to Agni. 
 
 95. Now in the first a (stanza) of ‘Unanimity,’ Usana, Varuna, 
 Indra, Agni, and Savitr are praised, then in the second, the Alvins. 
 
 *Tin^ b, *T 5 J"R hndr, fk. — hm'r, TTOTf^ft bfk. — 95 is 
 
 wanting in r 1 r 4 r 6 . 
 
 0 The irregularity of declension in prathamasyam is probably due to the following 
 trtiyasyam. 
 
 96. The third and the last two ( 3 , 4 , 5 ) express prayers. Indra 
 (and) Pusan are praised in the second stanza of (the hymn) 
 destructive of rivals a 
 
321] — viii. 99 TRANSLATION AND NOTES [RV.x.191 
 
 <TTJ hm 1 rbfk, ^ rV 4 r 6 . — 96*^ and 97 are 
 
 wanting in rV 4 r 6 . 
 
 ft That is, of nairhastyam ; cp. 94. These two deities are mentioned in the second 
 stanza of that khila. 
 
 97. And the other (stanzas) which are chiefly concerned with 
 benedictions are pronounced to be (addressed) to the Gods. They 
 regard ‘Together, together’ ( sam-sam : x. 19 1) and ‘Unanimity’ 
 ( samjnanam ) to be the best (charm for) conciliation a . 
 
 f, r 2 , b, hd, m 1 . The name of the reputed 
 
 seer in Arsanukramani x. 99 and in the SarvanukramanI is Samvanana. 
 
 B In Egvidhana iv. 24. 4, 5 sam-sam is described as saubhratrkaranam mahat, and 
 samjnanam as sandhikaram. 
 
 98. The MahanamnI stanzas are mystical ( guhya ) and they 
 are addressed to Indra : whosoever repeats (them) obtains a day 
 of Brahma which lasts for a thousand years a . 
 
 *^MI*«*J Vt hdr, *TTfT^T**i -44^ I f, f?^T b. — 3JUTO mV, 
 
 bf, ^irr hdk. — hmV, b, (m) Tgwrg 
 
 f. — tft ff rref: rV 4 r 6 , i WW bmV, f WT^T b, *T f sTT^ r 2 , Wl f sTT^i f, 
 
 Sadgurusisya, who (p. 169, sloka 9) quotes nearly the whole line, has — * 
 
 TTVft hdmV, *<rCTWt rVV 6 , ^TWreft b, TOt f. kr 2 . — In m 1 this 
 
 s'loka comes after 101. — The end of the varga is here marked by ^0 in bfk, by $0 in 
 h, not at all in m 1 d. 
 
 a Cp. BhagavadgTta viii. 17: sahasrayugaparyantam ahar yad brahmano viduh, which 
 appears in Nirukta xiv. 4 with the slight variation yugasahasraparyantam. It occurs 
 again in Manu i. 73 in the somewhat modified form : 
 
 tad vai yugasahasrantam brahmam puny am ahar viduh. 
 
 21. MahanamnI stanzas : what constitutes a hymn. 
 
 B 99. The ritualists ( yajnika ) say that a hymn ( s-ukta ) has 
 a minimum of three stanzas a . The deities which appear in 
 praise b therein, own the hymn ( suJctabhdj ) c . It has, as is well 
 known, been stated by Saunaka that the deities which own the 
 hymn are always the chief object (of praise), 
 n. t t 
 
Conclusion] BRHADDEVATA viii. ioo — [322 
 
 rprrtm ndb, fwtw f, krl-^p^ fb, fYTRTftf. kr 2 . — 
 
 frf^T m 1 b, fr 2 . ^rft m 1 ,^ bfkr 2 . — ^YRTTH: m 1 , Tfl 
 
 fMNT fkr 2 , * ^WTY b. — TOligftH bfkm 1 , r 2 . 
 
 a According to this RV. i. 99 would not be a sulxta. b Cp. iv. 143 : stutau yasyeha 
 drfyate; see also vi. 16. 0 g<J' has one syllable too many. 
 
 B 100. Now one should know that the Mahanamnis a are stanzas 
 addressed to Indra, for such is the statement that appears 
 (drstam) in a Brahmana 15 . The term hymn does not appear 
 (applied to them) ; the expression ( vada ) hymn ( sukta ) is (used) 
 in connexion with the Nivids c , as one applies (aha) the designa- 
 tion of hymn to the Praisas d . 
 
 b, m T f, kr 2 . — fY^TTcT. m 1 , f^TT bfkr 2 . 
 
 ndbfkr 2 . — b, sTT^W fkr 2 , m 1 . — ^WiYTifr ndb, ^nr^T 
 
 YfYTH fkr 2 .—' S^YTfT fkr 2 , YWTf m 1 , ‘SftYTf b. 
 
 a These stanzas ( = Ait. Ar. iv) form the khila which follows prddhvardndm in the 
 Kashmir collection. They begin vida magha(va)n vida gatum anuiamiiso disah, and are 
 thus described in the AnukramanI : vida : dafa ; . . . aindram pavamanam anustubham, &c. 
 They are described in the Rgvidhana, iv. 25, as constituting the end of the Rg-veda 
 Samhita. Cp. Oldenberg, Prolegomena, p. 509 f. b Cp. AB. v. 7. 2 : indro v a etabhir 
 mahan atmanam niramimita, tasman mahandmnyah ; cp. also KB. xxiii. 2. 6 That is, 
 
 the Nivid-suktas are so called as the principal hymns which at the midday libation have 
 the Nivid inserted in the middle, or at the third libation before the last verse of the 
 S'astra. Thus the Durohana hymn to Indra-Varuna is treated as a Nivid (AB. vi. 25. 7). 
 d That is, the praisikam suhtam, which consists of twelve Praisas ; see above, ii. 152, 154. 
 
 B 101. One should understand that these a constitute (in reality 
 only) single parts of (what is technically called) a hymn, as well 
 as other stanzas which belong to the Kuntapa (kuntyd ) b and 
 are separated by padas c , as the Aita£a (pralapa) d and the verses 
 technically called Devanitha, &c. ; for in the Kuntapa (section) 
 all that constitutes one hymn e . 
 
 m’fkr 2 , b.— m 1 , fWTT: b, fkr 2 . — f*TTTPSTT: b, 
 
 f*HnVr: f, fYYTOT: k, fsrwr: r 2 , fYWTrTT: m 1 . — Y^rsfr m 1 , fkr 2 , 
 
 b. — ^fYfYYTf^rfTT fkr 2 , ^YrTYTf^HT m\ b.- — fWTTY b, TF 7 TTY 
 
 fk, r 2 , fiarft mb — Y** ff b, YYi fkr 2 , U«*^ 7 fi*t mb 
 
323] — viii. 103 TRANSLATION AND NOTES [Conclusion 
 
 “ That is the Nivids in the Nivid-suktas and the Praisas in the praisikam suktam. 
 b The word kuntyd, which is not found elsewhere, must mean ‘ a stanza belonging to the 
 Kuntapa section.’ The latter is defined as a hymn containing thirty stanzas (kuntapa- 
 namakam tfm^adfcam suktam) by Sayana on AB. vi. 33. 1 (cp. ASS. viii. 3. 12, 13). He 
 enumerates the constituent parts in his commentary on AB. vi. 32. 3-25. On the Kuntapa 
 section (AV. xx. 127-136) cp. Bloomfield, SBE., vol. xlii, pp. 688 ff. 0 The AB. states 
 that the Aitasa pralapa (vi. 33. 14, 15) and the Devanltha (vi. 35. 22) are recited (s'ams), like 
 a Nivid, by padas with om after each. As the MSS. all have the prefix ni and practically 
 all a in the verb, I have retained the reading niiastdh, ‘ separated ’ (see St. Petersbuig 
 Dictionary under Vsas), though greatly tempted to make the correction vi-sastah, 
 ‘separately recited’; cp. AB. iii. 19. 8: trir nividd suktam visamset. d In the Kuntapa 
 hymn Sayana also takes to be included the (AY. xx. 1 29-132) Aitasa pralapa (which he 
 states to consist of an aggregate of seventy padas : comm, on AB. vi. 33. 1 ; cp. 6 and 
 ASS. viii. 3. 14) and the Devanltha (AV. xx. 135. 6-10) which he states to consist of 
 seventeen padas (cp. ASS. viii. 3. 25) in his commentary on AB. vi. 34. 1. 6 This 
 
 agrees with Sayana’s statement that the (whole) Kuntapa hymn includes the Aitasa 
 pralapa, the Devanltha, and other groups of padas. 
 
 102. Now the first supplementary passage (purisci-pada ) a 
 of these (MahanamnI stanzas) should be (regarded as belonging) 
 to Prajapati, (then) one is addressed to Agni, one to Indra, one 
 to Visnu, and the fifth to Pusan. 
 
 hm'r, WKT fbk. — WSWDITl: hndr, bfkr 2 . — 
 
 %urraj hdr.^Tf b, %^fk,fai£ cTT 
 
 xfa r 2 . — tffsj tfa g bdm\ tfpaj r, Ml Ml] h> 
 
 tfNf tjtti fr 2 , vtui fhrflnr: k. 
 
 “ These are supplementary pieces used to fill up (like rubble, purlsa) in the recita- 
 tion of the MahanamnI stanzas. According to the reading of B, there would only be four 
 of these, Prajapati being omitted. According to the Kausltaki Brahmana (xxiii. 2), there 
 are, however, five (connected with Prajapati, Agni, Indra, Pusan, Deva)?) : etani pancapadani 
 purtsam iti sasyante. According to the Anukramanl of the khila collection also there are 
 five: purisa-padany agneya-vaisnava aindra-pausna-daivani ; omitting Prajapati, but adding 
 Visnu, like the BD., which omits the Derail ; Mitra’s reading, having both Prajapati and 
 Devati, includes six deities. On the Purlsa-padas see further Pancavimsa Brahmana xiii. 
 4. 12, 13; AS'S. vii. 12 ; Latyayana iv. 10. 18, &c. 
 
 103. To Agni belong the Prayajas and the Anuyajas, the 
 Praisas and the oblations. Now whatever may be the divinity 
 of the oblations, must also be the divinity of the Praisas. 
 
Conclusion] 
 
 BRHADDEVATA viii. 104— 
 
 [324 
 
 tNt ^ ^ hdr.^T ^ ^ b, W ^ ^ fk, jfaT TW m 1 . — ^TT^hm’r, 
 wf^wnib, fk — ‘•^n^hdm 1 , •^m^bfk.^rms.r.— hbfkr 2 , 
 
 ^ m 1 , <j ^ r. — The end of the varga is here marked by ^ in hbfk, not in m 1 d. The 
 
 fact that h marks the end of the previous varga after 98 and of the present one here, though 
 the twenty-first varga would thus contain only two slokas, is an indication that 99-101 
 belonged to the original text ; a conclusion corroborated by these lines being composed 
 in the tristubh metre. 
 
 22. Deities of Nivids, Nigadas, and metres. 
 
 104. The deities of the Nivids and of the Nigadas a (can be 
 ascertained) by their respective characteristic names b ; and those 
 stanzas are recited with a Nigada which are (thus employed) 
 in conformity with the ceremonial. 
 
 hdndrbfk, rVr 6 . — hdm 1 ^ 
 
 bfkr 2 . — hm 1 r, ^qrnPH k, ^H!J f, ^5TR b. 
 
 a See St. Petersburg Dictionary, sub voce. b That is, by the name of the 
 
 deity occurring in the formulas employed as Nivids or Nigadas. 
 
 105. Now to Agni are traditionally held to belong the Gayatris, 
 to Savitr the Usnihs, to Soma the Anustubhs, to Brhaspati the 
 Brhatls a . 
 
 m 1 bfr, hdr 3 , kr 2 . 
 
 a On this and the following s'lokas (102-109) are based the statements regarding 
 the deities of metres in Katyayana’s SarvanukramanI of the White Yajur-veda (Weber’s 
 ed. p. Iv): gayatrya agnih, usnikah savita, anustubhah somah, bfhatya bjhaspatih. Cp. 
 BD. vol. i, p. 153. 
 
 106. The Panktis and the Tristubhs, one should know, belong 
 entirely to Indra a ; and all Jagatis b whatsoever belong to the 
 All-gods. 
 
 ipsn? hr, d, f, k, b.— hmb, fk, *rrg b. 
 
 a According to the VS. AnukramanI the Panktis belong to Vanina and the Tristubhs 
 to Indra: pankter varunas tristubha indr ah. b VS. AnukramanI: jagatya vihe devdh. 
 
 107. The Virajes belong to Mitra, the Svarajes to Vanina®. 
 The Nicrts are declared to be Indra’s, and the Bhurijes are 
 traditionally held to beVayu’s b : 
 
325 ] — viii. I IO TRANSLATION AND NOTES [Conclusion 
 
 i>r, mini fk, * hdm 1 . — hdm 1 , fWTb.^SIT- 
 
 ^ , c 
 
 f ?r ^f (T: r, ^^f«T^f 7 T: fk. — Jjft^hdm 1 , JjtT^bfkr. — 107®* is omitted inrVr 6 . 
 
 a Cp. VS. AnukramanI: virajo mitrah, svarajo varunah. b No statement, VS. Anuk. 
 
 A 108. or these two a may belong (to the god) in whose sphere b 
 (they are), or they may (both) have Vayu for their deity 0 . 
 
 But all the Atichandas metres have Prajapati for their deity d . 
 
 hm’rfk, b. — io8 6 = 122'*. — The end of the varga 
 
 is here marked by ^ in bfk, not in hdm 1 . 
 
 a That is, nicrt and bhurij each taken as a singular. b That is, each of these 
 
 would belong to Indra or Vayu according as the stanzas composed in these metrical 
 forms happened to be connected with the one or the other. 0 This line (io8 a6 ) is 
 
 found in A and m 1 only. It has this position in m 1 , but comes after io’] ab in A. 
 I have placed it here because it seems much more naturally connected with 108“^, as 
 adding an alternative referring to the same two deities (Indra and Vayu), than with I07 a6 ; 
 and because we may infer from the silence of the VS. AnukramanI about both, that the two 
 lines are thus connected. If the alternative in io8 a? ' had any reference to 107 ° b , it would 
 probably have been mentioned in the VS. AnukramanI, which makes the same statement 
 about the viraj and svaraj as the BD. in 107°^. d Cp. VS. AnukramanI: atichandasah 
 prajapatih. 
 
 23. Deities of metres, Vedas, Vasat&ara, Svahakrtis. The Svaras. 
 
 A 109. But formulas consisting of various metres ( vichandas ) 
 belong to Vayu. As for those which are measured by padas, 
 
 all Dvipadas are sacred to Purusa, Ekapadas are traditionally 
 held to be sacred to Brahma a . 
 
 h, ff^T: *r#r d, xffavr *nrr mb, f^T 
 
 vW bfkr 2 . — sTTf 2 I Ttv hmL, bfkr 2 . — io 9 a6 is found in A and 
 
 m 1 only. 
 
 a Cp. VS. AnukramanI: vichandaso vayur, dvipadaydh purusa, ekapadayd brahma. 
 
 110. All stanzas of the Rg-veda ( rc ) are sacred to Agni a , 
 sacrificial formulas ( yajus ) are sacred to Vayu, all chants ( saman ) 
 and Brahmanas are sacred to Surya b . 
 
 SWT^hnfir,**^ ^ fk.^rerf^ b. — hm 1 r, bfk. — 
 
 hm 1 !-, ^ fk, b. — ^rmrf^T ndfkr, «TPRTf*T hd, b. 
 
 a Cp. VS. AnukramanI: sarva rca agneyyah. b Cp. ibid.: samani saurani sarvani 
 brahmanani ca. 
 
BRHADDEVATA viii. in — 
 
 Conclusion] 
 
 [326 
 
 111. The call ‘Yasat’ is sacred to the All-gods, (and) the 
 sound ‘ him’ ( himkara ) a . (The Agur formula) ‘ We who sacrifice ’ 
 {ye yajamahe) b is a form of the thunderbolt 0 which is preceded 
 by speech. The call £ Svaha ’ has Agni as its deity. 
 
 hdnfir, tTU b, fk. — hm 1 !, *TT bfk. — hdbr, 
 
 f, m 1 . 
 
 a Himkara is mentioned with vasatkara in AB. iii. 23. 4. b The formula used 
 at the beginning of the yajya. See Haug, Aitareya Brahmana, vol. ii, p. 133, note. 
 0 Cp. AB. ii. 28. 5 : agur vajrah. 
 
 112. To the Gods and the Fathers belong obeisance and 
 oblation ( svadha ). 
 
 The shrill (Jcrusta) tone ( svara ) is to be recognized as in 
 the head a ; the first tone belongs to the palate b . 
 
 hnfir, b, fkr 2 . — hnfirb, tTPsHTT: f. — hm‘fr, 
 
 3 T*m bkd. 
 
 a Cp. below, 116. b Cp. below, 117. See YS. Pratisakhya viii. 47. 
 
 113. But the second belongs to the centre of the brows a , 
 the third has its place {sam&rita) in the ear b , the fourth should 
 be (regarded as) in the tip of the nose 0 , the low (tone) is 
 stated to belong to the chest d ; one pronounces the Atisvara e 
 as formed by a protraction ( karsana ) of the low (tone). 
 
 hdnfir, b, : fk. — hnfibr, 
 
 ^ fk. — hdr, m 1 , b, 
 
 5&HTR, fk. — bdb, f. — WUjRtR hmh, 7J R faf : B. — The end of the 
 
 varga is here marked by ^ in m 1 , after U5 a& in fk, also inb, but by not at all in hd. 
 
 a Cp. below, 117. b Cp. below, 118. c Cp. below, 118. d Cp. below, 119. 
 0 This form of the name, used also in 116, is not otherwise found; the usual form of 
 the name, atisvarya, is used below, 120 ; cp. the definition given there : vikarsena man- 
 drasya yuklah. 
 
 24. Deities of the tones. 
 
 114. The Gods speak in (vadanti) the shrill (kru§ta) tone, 
 men in the first, all beasts in the second, Gandharvas and 
 Apsarases in the (next) tone. 
 
327 ] — viii. 119 TRANSLATION AND NOTES [Conclusion 
 
 lim 1 rb, k, omitted in f. — 1T*TO RT*t hm’r 2 , 
 
 fk, ?r«pzr: tr*t: rth b, r. — hdm 1 r 3 bfkr 2 , r. — 
 
 This and the following two slokas (114-116) come before 113 in bfkr 2 . 
 
 115. Egg-born creatures, birds, serpents, employ the fourth; 
 PiSacas, Raksases, and Asuras employ the low tone ( mandra ). 
 
 hdr, f, b, r 2 , m 1 , 
 
 rVr*. — b, fk, *T^T: hm'r, — H 5 cd is omitted in PrV. 
 
 116. But the Atisvara is peculiar to everything that moves 
 or is stationary. 
 
 The shrill ( krusta ) tone, which permanently resides in the 
 head, is sacred to the All-gods. 
 
 ^rfTTRTT^ h d m 1 r, b f k r 2 , r 1 r 4 r c . — h m 1 b f k, 
 
 r. — m’dbfk, hr. 
 
 117. The first tone, belonging to the palate (and) peculiar 
 to the Samans, has the Adityas for its divinities. The second 
 tone, which has its location in the region of the brows, is con- 
 nected with the Sadhyas. 
 
 wf^c9^r?r. hm'r, bfk, tr g rVr 6 .— 
 
 118. But the third tone here, which has its location in the 
 ears, is sacred to the Asvins ; but the fourth tone here, which 
 is nasal, is stated to be sacred to Vayu. 
 
 hndrbfk, rVr 6 . — ^fhdb, WT fk, r. — r^htn'r, 
 
 mb,WS fk, ^ r 1 r 4 r 6 , — The end of the varga is here marked by ^8 in bfk, not 
 in hdm 1 . 
 
 25. Deities of the tones (concluded). Deities of the Frastava, Udgitha, 
 Upadrava, Fratihara, Nidhana. 
 
 119. But the fifth tone, which is related to the eyes, is 
 declared to have Surya as its divinity. But the sixth Saman 
 tone the low (mandra) is stated to be sacred to Soma. 
 
Conclusion] BRHADDEVATA viii. 120 — [328 
 
 hdr, m\ b, Tfg f, k.— ^g fe nr; hd, 
 
 bfkr. ii7 a6 is omitted in r J r 4 r 6 . — 'd'^cl hdm 1 !, b, fk. 
 
 120. But that which is formed with the protraction of the 
 low (tone) is called Atisvarya : it is to be known as sacred to 
 Mitra-Varuna. It is located a in the position of the low (tone). 
 
 f^RUT g bmV, f^RTTT <J hd, ^ fkr 2 , dr 4 ! 6 . — gwtifTf- 
 
 rts m 1 !, •gwt fwr^ hd, Rfr f?n<rro f, Rfr fwre b.— * tTrwsft hmRr, 
 
 * t^RWt k, W[ b — ^^TRWrff^: rVr 6 , *TZ 
 
 hdmh 3 , WTf^T WZ bfk. 
 
 a Samahitah being used in much the same sense as samafritah in 117^ and Ii8 & . 
 The reading samani sat seems to be a corruption due perhaps to the following saptanam. 
 
 121. These have here been stated to be the gods of the seven 
 Saman tones. But (the gods) of the other three a are the three 
 Lords of the World b . 
 
 *rrwywi hndrbfk, ?f?r rttwt drV. — ^rr hdndrbfk, 
 
 *TRT*j PrV. 
 
 a That is, of the three tones of the Rg-veda. b That is, the three forms of 
 
 Agni, spoken of in i. 73 as the three chief lords of the world, lokadipatayas trayah. 
 
 122. The Prastava in the Samans has Vac as its deity, or 
 is sacred to Agni ; the Udgitha and the Upadrava are sacred 
 to Indra, or they may have Vayu for their deity. 
 
 hdb, ndfkr. — hmh, *rt^: b, f. — 
 
 hm’i', WR: b, WR: f. — hd (°^R° d), 
 
 I Ms^ r. m 1 , ^sfl^TlMj^qi b, 'dsfl^'l^s^ MsO 
 
 f. — hdm 1 r,'^>l^^«|r| b,'qI*R<^qr) fk. Thefeminine dual is perhaps 
 due to a mechanical repetition of the pada tqiai q occurring above, 1 67^. 
 
 123. Now the Response (pratihdra) should be (regarded as) 
 sacred to Surya, the Finale ( nidhana ) to the All-gods, by pro- 
 nouncing them with the sound ‘ him ’ and with the sacred syllable a 
 Om ( pranava ) at the beginning b . 
 
 f^PR hndr, f^R«T fk, fqcH b. — hm’r, efilfi$d*i b. — I23 e<i is omitted 
 in fk. — The end of the varga is here marked by in b, not in hdm 1 (nor in fk as 
 123*^ is wanting). 
 
329] — viii. 126 TRANSLATION AND NOTES [Conclusion 
 
 * In the Brahraana account of the division of the Samans into five parts all the 
 
 above forms, (i) om and him, (2) udgitha, (3) pratihara, (4) upadrava, (5) nidhana, are 
 included ; see AB. iii. 23. 4; Hang, vol. ii, p. 198, note 39 ; cp. Sayana on AB. iii. 23. 4: 
 himkdradayah paiica samdmfa vaisvadevuvayavah. b Cp. Sayana, 1. c.5 udgdtrd pathi- 
 
 tavyah sdmna ddau him ity evam sabdo himlcarah. 
 
 26. Various deities incidental in Vai&vadeva hymns. 
 
 124. Thus he who knows the deities (of the Rg-veda) should 
 here consider the divinity of the individual and the collective 
 formulas in (their) application to all rites. 
 
 Ml hm’r, °kl 4 *t «sl t «1 1 b. — 124 06 is omitted in fk. — 
 hm'r, f, ^<TT k, frT^^rT b. 
 
 125. The Seven Seers a , the Vasus, the Gods, the Atharvans, 
 the Bhrgus, Soma, Surya, and Surya b , Pathya svasti, the Two 
 Worlds for whom formulas are stated 0 , Kuhu, Gungu, Aditi, 
 Dhenu, Aghnya ; 
 
 ^T: hd, ^TTT^ft 
 
 fk, ^ ^rr: b. — m 1 ^ ^mnfr bk, wknfr f, 
 
 WfT hd. — hdrn^fk, b, rVr 6 . — br, 
 
 hdm 1 fk. — hdm 1 ^ fk. — hdfkr, 3J*R; b. 
 
 * With the names enumerated in this and the following three slokas (125-128) cp. 
 those contained in i. 1 25-1 29. b As all the other names in the line are in the plural, 
 and the MS. evidence strongly favours it, I have adopted the reading somasvryah, 
 assuming that it is intended for a condensed compound = Soma and Suryau, Moon and 
 Sun and Surya (cp. RV. x. 85). c I take this dual to be added to Rodasi in order 
 to distinguish the dual name rddasi from the singular rodasi. All the other names in 
 the line are, however, in the singular, and Rodasi in i. 129 is also meant to be singular; 
 moreover one stanza of the RV. (vi. 50. 5) is stated in the BD. to be raudasi (v. 1 17), 
 where the goddess is doubtless meant, the name in the text of the RV. being distinctly 
 singular and being mentioned with the Maruts ; cp. above, ii. 143. 
 
 126. Asunlti and Ila a , the Aptyas b , Vidhatr, Anumati 0 , 
 together with the Ahgirases, — these should be (regarded as) 
 deities for whom formulas are stated d . 
 
 ^WCdol hdm 1 , ^^f TT fc ^TT r, b, M^Wi^TT k, 
 
 f. — TT Wf hdmVr 2 , <TT WU WT k, TT Vh r, TTf^T b. — 0 7TT^Tf7T^^T r, 
 
 II. U U 
 
Conclusion] 
 
 BRHADDEYATA viii. 127 — 
 
 [330 
 
 hd, m 1 , k, “fTT^fWI b, # «fT*prflf^n 
 
 f— ’nffTtfar: slhrr: ^ hm 1 rb, *rff?rr ^ k, qtfSnj: f. 
 
 a Cp. Nirukta xi. 48. b Cp. i. 128. 0 The correction ha yd is supported 
 
 by the same collocation, ha yo, lower down (130). d The meaning of this enumera- 
 tion seems to be that, though these are deities of rare occurrence, they all have formulas 
 addressed to them, and are found, with those that follow, in Vaisvadeva hymns. 
 
 127. Vai6vanara, Suparna, Yivasvat, Prajapati, Dyaus, Sudhan- 
 van, Nagohya a , Apam napat, Aryaman, Vatajuti b , Ilaspati, and 
 Rathaspati ; 
 
 °^rfW^T: hdm 1 fkr 2 , °qf 7 fqf b, «qf 7 T I *ft: f, rVi^r 6 ; — 
 
 b, fiRT ^ f, M *T k, r 2 , ^frwr: r x r 4 r 6 , 
 
 fSRTT hdm 1 r 3 . — TTrTWfTT^ hdndr, b, 
 
 f, o^JT rnr^ II ^ k. — oqfTl^Tfo hdm 1 r 3 r 2 , °qf?nN r, wBl bfk. 
 
 a That is, Agohya, the form nagohya being used probably to avoid coalescence with 
 sudhanva. Saudhanvana and Agohya are commented on in Nirukta xi. 16. b This 
 seems to be a corruption, as there is no deity of this name anywhere; it may stand for 
 the epithet of some deity, like tuvijata as the name of an Aditya in BD. iv. 82; see note 
 there. 
 
 128. the Rbhus, Parjanya, Mountains, and the Females (gndh ) ; 
 Daksa, Bhaga, the Wives of the Gods, the Regions (diSah) ; the 
 Adityas, the Rudras, the Fathers, and the Sadhyas — all (these) 
 are incidental in hymns addressed to the All-gods a . 
 
 qqrTT *rrg wt hdndbfk, q$?rr wft; r, qr *rr?rg wft; PrV. i have 
 omitted in the text because it makes the line redundant by two syllables ; it 
 
 probably crept into the text as a gloss on ^TTl. Besides, occurs in the next 
 
 line— hr, Wt m 1 , b, f^f?T f, 
 
 f^frr: k . The end of the varga is here marked by ^ in bfk, not in h d m 1 . 
 
 a Cp. above, ii. 130, on the character of Vaisvadeva hymns. 
 
 27.' Remarks about deities and knowledge of them. 
 
 129. The deities which own hymns and own oblations have 
 (thus) been stated in succession, in both cases together with 
 (those which occur in) incidental mention. Whether (this) be 
 
331] — viii. 132 TRANSLATION AND NOTES [Conclusion 
 
 so in both ways a or in the other way b , no formula is directly 
 known ( pratyaksa ) to any one who is not a seer c . 
 
 Wr, b, ^T^rRTT fk. — 0 *r*J T hm 1 r, b, fk. — 
 
 hm 1 !, bfk. — bm 1 , d, bfk, r. 
 
 B That is, whether the gods here indexed own both hymns and oblations. Cp.Nirnkta 
 vii. 13 ; x. 42. b That is, whether they are incidental. 0 That is, knowledge 
 
 of the deities of a formula can only rest on sacred tradition. 
 
 130. These deities are altogether to be adored with concentra- 
 tion, assiduity, self-control, intelligence, deep learning, austerity, 
 and by injunctions (to others). He who knows the stanzas (of 
 the Rg-veda) knows the gods. 
 
 A He who knows the sacrificial formulas (yajus ) knows the 
 sacrifices. He who knows the chants ( sdman ) knows the truth 
 ( tattva ). 
 
 hm'fr, ^T%TTT bk. — ^STT r, <JWT hn^bfk. — hrbfk, 
 m 1 . — hdr, firefft: bkr 2 , f.—- hmVbfkr 2 , r. — 
 
 SIT hdbfk, rW. — *TT b, *IT: fk, hdm 1 , 
 
 r. — The words are omitted in fk (the lacuna being indicated 
 
 by seven horizontal strokes in f, and by a space in k). — The third line of 130 is not found 
 in bfk, but in hdm 1 ! only. 
 
 131. Of him who knowing the deities of the formulas a , at 
 any time employs a rite, the deities taste the oblation, but not 
 that of him who is ignorant of (those) deities b . 
 
 ^ hdm 1 r, bk. — 5 JTRT hm 1 !, b, fk. — ^TcTTW^t A, cJ^J 
 
 <TTg bfk, ?P?T m 1 . — hdm 1 ! 1 ! 3 ! 4 ! 6 , r, ^f%ptT° bfkr 2 . 
 
 * Cp. Sarvanukramanl, introduction, § 1 : mantrdndm arseyachandodaivatavit. b Cp. 
 VS. AnukramanI, loc. cit.: devatam avijUaya yo juhoti, devatas tasya havir no. jusante. 
 
 132. For an oblation assigned ( pradista ) without correct 
 knowledge a divinity would not desire ( iheta ). 
 
 Therefore one should offer an oblation (only) after carefully 
 committing ( samnyasya ) the deity to mind a . 
 
 hdr, ^fTSTTrl 0 bfkmVrV. — ff hd, *T m 1 , 
 
Conclusion] BRHADDEVATA viii. 133 — [332 
 
 fk, iftpftffb, r. — ^rn^n^k, ^rf^hdbf, ^fcTT: r. — *T*ff S 
 
 WQfS m 1 dr, ^ b, TT$r. f, *?W b. — ^rTT hdm 1 , ^cTT 
 
 bfkr. — I have conjecturally placed here as the end of the varga, because that figure 
 in bfk comes after 85, which occupies the position of 132 in those MSS. 
 
 a Cp. VS. Anukramani, loc. cit. : samnyasya manasi devatam havir huyate. 
 
 28. Importance of knowing the deities. 
 
 133. a He who knowing the divinities of the formulas, being 
 pure, also devotes himself to study, is, like one seated at a sacri- 
 ficial session in heaven, lauded even by those who are engaged in 
 such a session b . 
 
 m 1 bfk, also h (but corrected on margin to d, 
 
 rVr 8 . — hm'r, b, ofaffa: fk, s. — S r, * 
 
 bfk, hdm 1 r 3 , * 7R ft^ s (w 1 ). — TOTfa bm 1 ? 
 
 (w 1 ), <>TjV«pt r 1 r 4 r 6 , r, b, fk. 
 
 a This sloka is quoted by Sadgurus'isya, with a few slight variations, p. 167, 10, 11. 
 b That is, by the gods: cp. VS. Anukramani, loc. cit.: svadhyayam api yo ’dhlte mantra- 
 daivatajnak, so ’musmin lohe devoir apidyate. 
 
 A 134. In muttered prayer and in offering an oblation this is 
 a necessity — the seer, the metre, and the divinity a ; and apply- 
 ing them wrongly one is here deprived of their fruit b . 
 
 hd, m 1 r. — r, hdm 1 . — This and the 
 
 following four s'lokas (134-138) are found in Am 1 only. 
 
 a Cp. the adaptation of 135°^ in Sadgurusisya, p. 166: rsichandodaivatadi vijrianam 
 phalarn ucyate. b Cp. SarvanukramanI, introduction, § x. 
 
 A 135. As to the knowledge of the seer, the metre, the divinity, 
 and the rest a , acquired (Srutam) at sacrifices and the like, it 
 should be understood that by resorting to it, the faculty of 
 seeing the Spirit (prana) is here established ( vihita ). 
 
 rs, hdm 1 .— hdr, TTPUffe fa° m 1 . 
 
 a 135° is quoted by Sadgurusisya, p. 166, sloka 2. 
 
333 ] — viii. 140 TRANSLATION AND NOTES [Conclusion 
 
 A 136. He who without knowing the seer, the metre, the 
 divinity, and the application (yoga) a , should teach or even mutter 
 (a formula), will fare the worse ( paplyanjayate ) b . 
 
 hdm 1 r. — hd, m'r. — ^TTWR^W^hd. 
 
 “ Yoga appears to be used here in the sense of prayoga. b This sloka is 
 
 quoted by Sadgurusisya, p. 57 (bottom), and by Sayana in his introduction, M. M., 
 RV. a vol. i, p. 23 (middle). Cp. also SarvanukramanI, introduction, § 1 : papiyan bhavati; 
 SB. xiii. 1. 5 4 . 
 
 A 137. In olden times the seers, desirous of wealth, resorted 
 with metres to the deities a : it is for this reason (iti) that the 
 great seers mention metre in the middle. 
 
 “ This sloka was known to the author of the SarvanukramanI as most of it has 
 been incorporated in the introduction, § ii. 7 : arthepsava rsayo devatas chandobhir abhya- 
 dhdvan ; cp. Sadgurusisya, p. 60. 
 
 A 138. Now one should first state the seer, next the metre, 
 and then the deity of the formulas in regard to the rites in 
 this order (evam), so says a sacred text. 
 
 139. Distinguishing the Self in his self as the receptacle a 
 (adhara) and at the same time not the receptacle (of all things), 
 one who knows the divinities should recite (the formulas) having 
 an eye to both — the euphonic combination (samdhi) (and) the 
 stanzas (themselves). 
 
 " “ HTT TRTFTt b, WTT TONTt f, WUTrt TRHTVTt k, 
 
 qrowrt r 2 , w r 3 , 'wmr* ^T^rrvTt hm\ ^tut- 
 
 ’mnt d, ’wrrg tt wrrrg r. — fqfwr° hmLfk, fqf%nsr° b. — hmLb, 
 fk. — twnfr hdr, m 1 , ftvRTXlft b, fk. — ?RTT hndr, 
 
 bfk. — fk, (fy^r) b— l^rff^rq^flhdbr, 
 
 m 1 , f, ^ k. 
 
 a Cp. Vedantasara, 1: atmanam akhiladharam asraye ; Bhagavadglta iv. 13: tasya 
 kartdram api mam viddhy akartaram avyayam. 
 
 140. Such an one enters into the Brahma, the immortal, the 
 
Conclusion] BRHADDEVATA viii. 140 [334 
 
 infinite, the permanent source of that which is and is not, both 
 vast and minute, the lord of all, the light supreme. 
 
 fk, sT^Wr^b. — hdm 1 ^ 
 *^nfr fk, sm b. — *ifirr<i] ^ hdndr, JT^rng ^ b, *t?w- 
 
 ^ f, k. — f%%ax hm 1 r, bf, * k. — f^UfTT hdndrfk, f^T^T 
 
 b. — The last pada is repeated in hdbfk. — The end of the varga is here marked by 
 in m’bfk, not in hd. 
 
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