The Khilasuktas of the Rgveda

Annotated Translation

Chapter 1 1.1

ºÉMÉ¨ÉèMÉÊIÉ¹ªÉÉäSÉv´ÉÇ¨ÉMÉ½þºÉ +ÉÊnùSÉiªÉäxÉMÉ ºÉSÉ½þÒªÉMÉºÉÉ *

+SÉ½Æþ ªÉ¶ÉSÉÎº´ÉxÉÉÆSÉ ªÉ¶ÉÉäSÉ Ê´É·ÉÉMÉ °üSÉ{ÉÉhªÉÉ nùMÉnäù ** 1

(1.1.1) With the overpowering son of Aditi (as a companion) I take hold of the fame

of famous ones as well as all the forms.

>ðv´ÉÇ¨É½þºÉ&:The accent shows that it is Bv. Cd.(Gen.s.). Since the form

is Gen. it is not an object of the verb.

ºÉ¨ÉèÊIÉÊ¹É : Making use of the priciple of Word Economy, mahas"lustre"

may be supplied as the object.

ªÉ¶ÉÎº´ÉxÉÉm: as seen from the context (RV.1.50.13) which is employed as a

charm for the subjugation of rivals. (Cf. Rgvidh#ÉxÉÂ+1.102), the term ªÉ¶ÉÎº´ÉxÉÂ

seems to refer to the victorious rivals of the poet who is trying to overpower

them with the help of the Sun. The Sun-god is well-known for his overpowering

potentialities. The poet is trying to win fame that issues out of victory over the

rivals who are famed personalities.

Ê´É·ÉÉ °ü{ÉÉÊhÉ: : hints at the enemies being sorcers, capable of assuming

different forms as are described at RV.7.104.22-24 and 10.87.

=SÉtzÉSÉt Ê´É xÉÉäMÉ ¦ÉVÉ Ê{ÉSÉiÉÉ {ÉÖSÉjÉä¦ªÉÉäSÉ ªÉlÉÉMÉ *

nùÒSÉPÉÉÇSÉªÉÖSÉi´ÉºªÉMÉ ½äþÊ¶É¹ÉäSÉ iÉºªÉMÉ xÉÉä vÉäÊ½þ ºÉÚªÉÇ ** 2**

(1.1.2) While rising today distribute among us (wealth) as a father does among his

sons. You rule over longevity; O S#ÚªÉÇ, bestow it on us.

This verse continues the addresstotherisingSunatRV.1.50.11. The

simile in bleaves no doubt that the object of vi bhajis wealth snatched away

from the enemies' camp.

nùÒPÉÉÇªÉÖi´ÉºªÉ:longevityresultingfromthedestruction of enemies. The

2nd half of this verse has been repeated at Khila 1.5.5 in the context of the

destruction of enemies. The Taitt.Br. 3.7.6.22 describes this verse as

"+ÉÊnùiªÉÉä{ÉºlÉÉxÉÉ®úlÉÉ ¨ÉxjÉÉ&". Even here the context is the destruction of the

rivals. cf. uddyannadya Ê¨ÉjÉ¨É½þ& ºÉ{ÉixÉÉxÉ ¨Éä +xÉÒxÉ¶É&/ ...tzÉt vi no

bhaVÉaetc.

=SÉtxiÉÆMÉ i´ÉÉ Ê¨ÉjÉ¨É½þ +ÉSÉ®úÉä½þMÉxiÉÆ Ê´ÉSÉIÉhÉ *

{É¶ªÉäMÉ¨É ¶ÉSÉ®únù&MÉ ¶ÉSÉiÉÆ VÉÒ´ÉäMÉ¨É ¶ÉSÉ®únù&MÉ ¶ÉSÉiÉ¨ÉÂ ** 3**

(1.1.3) Let us behold you for a hundred autumns, as you are rising,(O Sun) having

the greatness of a friend, and ascending, (O god) who are a careful observer. Let

us live for a hundred autumns.

The use of the roots ud+iand #É+ruhpoints back to RV.1.50.11 which is

employed as a charm for the cure of diseases. (cf.Rgvidh#Éna1.103). The cure

ultimately leads to a full life-span of hundred years.

The second half of this verse seems to be a popular formula for prolonging

life. It occurs at RV. 7.66.16 which is in honour of S#Úrya. From the references in

the later literature RV.7.66.16 appears to be the complete formula. See

Mait.S.4.9.20; Vaj.S.36.24; Taitt. Ar.4.42.5; Man.Gr.S. 1.22.11 and

Hir.Gr.S.1.7.10. The half verse seems to be detached and used for longevity. It

also occurs at AV.19.67.1-2 and is meant for the prolongation of life. Similarly,

the Taitt. Ar.4.42.5 refers to longevity caused by medicinal herbsandthe

powers of rain. Here,longevityhasbeen compared to the immortalityofgods.

TheMait.S.4.9.20andtheVaj.S.36.24bothreferto the ousting of rivals. The

former describes an enemy who means to cause physical injury while the latter

pronounces acursethatthebenevolent herbs should prove harmful to the

person who hates the poet and is also hated by the poet.

The Man.Gr.S.1.22.11 as well as the Hir.Gr.S. 1.7.10 prescribe the complete

verse at RV.7.66.16 as an Upanayana-mantra in honour of Aditya, while the

Par.Gr.S.1.11.9 prescribes the half-verse in our passage as a MÉ¦ÉÉÇvÉÉxÉÂ+-

¨ÉxjÉ, which is a part of the marriage ceremony at which the husband wishes

for a long happy life blessed with progeny.

To summarize, this mantra is associated with the Sun who is emblem of life

as opposed to darkness "tamas"which stands for death. The longevity bestowed

by this god follows as a result of destruction of enemies or the cure from bodily

ailments. A

1.2

¶É·ÉSÉzÉÉºÉMÉiªÉÉ ªÉÖSÉ´ÉªÉÉäMÉ¨ÉÇÊ½þSÉi´ÉÆ MÉÉ´ÉÉäMÉ +SÉÇÎxiÉSÉ ºÉnùSÉÊ¨Éi{ÉÖMÉ¯ûIÉÚ *

ªÉnÚùSÉ½þlÉÖMÉ®úÊ·ÉxÉÉ ¦ÉÖSÉVªÉÖ¨ÉºiÉMÉ¨ÉxÉÉ®ú¨¦ÉSÉhÉä +v´ÉMÉÊxÉ iÉÉèSÉOªÉ¨ÉºiÉMÉ¨ÉÂ ** 1 **

(1.2.1) O AÊ·ÉxÉÉ, that you carried home Bhujyu, the son of Tugra over a

supportless path, O N#ÉºÉiªÉÉ, possessors of ample food, is your greatness which

the cows will always sing for a long time.

MÉÉ´É&:hymns.Thehymnsarecalled cows since they yield milk in the

form of divine gifts. The divine beings when praised with hymns grant boons

which are imagined to be the milk of the hymn-cow.

astam : the word occurs twice so that both the events, 1) carrying Bhujyu

to safety and 2) carrying him over a supportless path are emphasised.

+xÉÉ®ú¨¦ÉhÉä : cf. RV 1.116.5 +xÉÉ®ú¨¦ÉhÉä iÉnù´ÉÒ®úªÉälÉÉ¨É.

ªÉnù·ÉÆMÉ ·ÉäSÉiÉÆ nùvÉMÉiÉÉä +Ê¦ÉSÉPxÉzÉÉºÉMÉiªÉÉ ¦ÉÖSÉVªÉÚ ºÉÖSÉ¨ÉiÉÉMÉªÉ {ÉäSÉ®ú´ÉäMÉ *

iÉÉÆ ´ÉÉÆSÉ ®úËiÉMÉ Ê´ÉSÉnùlÉäMÉ¹ÉÖ Ê´É|ÉÉSÉ ®äú¦ÉMÉxiÉÉä nù»ÉÉ´ÉMÉSÉ¨Éx¨ÉMÉxÉSÉºªÉÖ¨ÉÂ ** 2 **

(1.2.2) The white horse, a killer of serpents , which you bestowed on Sumata Pedu,

O patrons N#ÉºÉiªÉÉ , praising that love of yours at the sacrifices, O inspired

wonder-workers, ( the singers) have gone towards the devout one.

·ÉäiÉm +·Ém:The gift of a white horse to Pedu is referred to quite often at

RV.1.116.6; 1.118.9 ; 1.119.10 etc.

+Ê¦ÉPxÉn : emendedto+Ê½þPxÉn assuggestedinthe footnote by

Kashikar . At RV.1.118.9 the white horse is called +Ê½þ½þxÉ.The horse of Pedu

was a destroyer of snakes and their poison according to the Atharvanic tradition

(cf. AV.10.4.3,5-7,10-11)

Ê´É|ÉÉ& : unaccented, hence, Voc. going with nùºÉÂ®Âú#É.

¨ÉxÉºªÉÖm: "devout" is an adjective expecting a noun like ªÉVÉ¨ÉÉxÉÂ+ to be

supplied on the basis of the word Ê´ÉnùlÉ¨É in c.

+É xÉÉäMÉ Ê´É{ÉxªÉÚSÉ ºÉ´ÉMÉxÉÆ VÉÖSÉ¹ÉälÉÉSÉ¨ÉÉ ´ÉÉÆMÉ ½ÆþSÉºÉÉ& ºÉÖMÉªÉÖVÉÉä ´ÉSÉ½þxiÉÖMÉ *

ªÉÖSÉ´ÉÉÆ ºiÉÉä¨ÉÉMÉºÉÉäSÉ VÉxÉMÉªÉÉäSÉ xÉ ¨ÉªÉÉÇMÉ =SÉ¶ÉxiÉÉäMÉ nù»ÉÉ ´ÉÞ¹ÉhÉÉ ºÉSÉxiÉä ** 3 **

(1.2.3) Enjoyourlibation,O praiseworthy ones. May the well-yoked swans carry

you here. O powerful wonder-workers, the praise-songs cling to you like

passionate youthful men (clinging) to wives.

½ÆþºÉÉ&: The horses of AÊ·ÉxÉÉ are called ½ÆþºÉÉºÉ&at RV.4.45.4. This word

suggests that they carry AÊ·ÉxÉÉ over the land and across waters.

VÉxÉªÉÉä xÉÂ+ ¨ÉªÉÉÇ& : Both the Upameya and the Upam#Éna are put in the Nom.

casewiththeintention of showing the reciprocal action of husband and wife

when they grow passionate. The reciprocal action holds good with AÊ·ÉxÉÉ and

the praise songs who are fond of each other.

+É xÉÉäMÉ ªÉÉiÉÆ ÊjÉSÉ´ÉÞiÉÉMÉ ºÉÉä¨ÉSÉ{ÉäªÉÆSÉ ®úlÉäMÉxÉ tÖIÉÉSÉ ºÉ´ÉMÉxÉÆSÉ ¨ÉnùÉMÉªÉ*

ºiÉÒSÉhÉÈ ´ÉÉÆMÉ ¤ÉSÉÌ½þ& ºÉÖ¹ÉÖMÉiÉÉSÉ ¨ÉvÉÚMÉÊxÉ ªÉÖSÉHòÉ ½þÉäiÉÉMÉ®úÉä ®úÊlÉSÉ®úÉ& ºÉÖSÉ½þºiÉÉ&MÉ **4**

(1.2.4) Come to our draught of soma, O heaven-dwellers, in your chariot which can

roll in three directions, (come to our) libation for enjoyment. The grass-seat is

spread for you, the sweet drinks are well-pressed. The invoking priests who are

deft-handed have been yoked (like) chariotworthy horses.

d: the adj. ªÉÖHòÉ&and ®úÊlÉ®úÉ&leave no doubt that a simile is meant. The

success of a ride chariot depends upon the horses. Similarly, the success of a

sacrifice depends upon the employment of skillful pmpriests.

ºÉÖ½þºiÉÉ&:as the epithet of priests cf. RV.9.97.37; 10.30.2. In the former

instance the word is accompanied by ®úÊlÉ®úÉºÉ&.

´ÉÉºÉÉMÉiªÉÉè ÊSÉSÉjÉÉè VÉMÉMÉiÉÉä ÊxÉSÉvÉÉxÉÉèSÉ tÉ´ÉÉMÉ¦ÉÚ¨ÉÒ ¶ÉÞhÉÖSÉiÉÆ ®úÉäSÉnùºÉÒMÉ ¨Éä *

iÉÉ´ÉSÉÊ·ÉxÉÉSÉ ®úÉºÉMÉ¦ÉÉ·ÉÉSÉ ½þ´ÉÆMÉ ¨Éä ¶ÉÖ¦Éº{ÉiÉÒSÉ +ÉMÉMÉiÉÆ ºÉÚSÉªÉÇªÉÉMÉ ºÉSÉ½þ ** 5 **

(1.2.5) (AÊ·ÉxÉÉ) having shining horses are the wonderful treasures of the world. O

Heaven and Earth, please listen (to me),RonùºÉÒ (listens to me). Those AÊ·ÉxÉÉ

have donkeys for their horses. O lords of beauty attend to my call along with

S#ÚªÉÉÇ.

b:The poet declares that AÊ·ÉxÉÉ are treasures of the world. Here he is

drawing the attention of the guardian deities of heaven and the earth to the

valuable treasure which they possess.

®úÉºÉ¦ÉÉ·ÉÉ:AÊ·ÉxÉ-s yoke donkeys to their chariot (cf. RV.1.116.2; 1.34.9

etc.) hence they are said to have donkeys for their horses.

|Éä¹É&MÉ ºÉxiÉÖSÉ ¨ÉvÉÖMÉxÉÉä PÉÞSÉiÉºªÉMÉ iÉÒSÉµÉÆ ºÉÉä¨ÉÆSÉ ÊxÉ ´ÉMÉ{ÉxiÉÖ ¶ÉÖSÉÎ¹¨ÉhÉ&MÉ *

BSÉ´ÉÆ iÉlÉÉMÉ ªÉÖ´ÉSÉiªÉÊ·ÉMÉxÉÉè ¤ÉÉSÉ½Úþ >ðVÉÈMÉ nÖù½þiÉÖSÉ ¨ÉvÉÖMÉxÉÉ PÉÞSÉiÉäxÉMÉ ** 6 **

(1.2.6) May the nourishing food consist of honey and ghee. May the mighty

patrons offer strong soma. In the same way as this young woman (S#ÚªÉÉÇ)

AÊ·ÉxÉÉmay milk out strength with their arm along with honey and ghee.

ªÉÖ´ÉiªÉÊ·ÉxÉÉè : ªÉÖ´ÉiÉÒ is +xiÉÉänùÉkÉÂ+ and +Ê·ÉxÉÉ is unaccented and hence

a Voc. ªÉÖ´ÉiÉÒ is S>ðªÉÉÇ the bride of AÊ·ÉxÉÉ, who is referred to in v.5 above.

She is invited along with them so that she may give rise to vigour.

¤ÉÉ½Úþ : Instr.s. of ¤ÉÉ½Öþ.

+MxÉäMÉ ¨ÉxnùxiÉÖSÉ ªÉiÉMÉªÉ&SÉ ºiÉÉä¨ÉÉ&SÉ |É hÉÖ iªÉÆMÉ ÊnùSÉ´ÉÆ ªÉÉMÉÎxiÉ PÉSÉ¨ÉÇ¨ÉÂ *

SÉiÉÖMÉnÇù¶ÉÆ ÊjÉSÉÊnù´ÉÆMÉ ªÉÖ´ÉÉxÉSÉ¨ÉÉäVÉÉäMÉ Ê¨É¨ÉÉiÉÖSÉ pùÊ´ÉMÉhÉÆ ºÉÖSÉ¨ÉäEäòMÉ ** 7 **

(1.2.7) O Agni, may the Yati-s rejoice. The praise songs go forward to the heaven,

to the offering of hot milk. May the prosperous (Heaven and Earth) measure out

strength and wealth to the fourteen, to the three heavens and to the youth.

ªÉiÉªÉ&: The reference seems to be obscure. At RV.8.3.9; 8.6.18 and

10.72.7 they appear alongwithBh#ÞMÉÖ-sandseemtobeagroup or family of

sages.

b: the praise songs go to heaven for receiving the approval of the gods.

They go to the offering of hot milk of which the AÊ·ÉxÉÉ are very fond. Inthe

company of gharmathe songs would meet with greater approval.

SÉiÉÖnÇù¶ÉÂ+¨É: qualifies ¨ÉÊ½þ¨ÉÉxÉ& at RV.10.114.7.

tridivam: RV.5.40.6 refers to #ÖkÉ¨Éa, ¨ÉvªÉ¨Éaand è+vÉ¨Éa heavens as

the abodes of Maruts.

ªÉÖ´ÉÉxÉ¨É : refers to Agni (in a). This should be accented on ªÉÖ.

Ê¨É¨ÉÉiÉÖ : The subject of the sentence is in dual(ºÉÖ¨ÉäEäò). Hence the

emendation Ê¨É¨ÉÉiÉä suggested by the Editor has been accepted.

½þË®úMÉ Ê½þxÉÉäÊ¨ÉSÉ nùªÉMÉ¨ÉÉxÉÉä +ÆSÉ¶ÉÖ {ÉÖMÉ¯û¨ÉÒSÉ²½þ @ñMÉ¹ÉSÉ¦ÉÆ VÉªÉÉMÉxÉÂ *

½þªÉÇMÉ·ÉÆSÉ ½þÊ®úMÉiÉ& ºÉSÉ{iÉÉ·ÉÆMÉ ªÉÖSÉHòÉxÉäMÉË¨É ÊjÉSÉxÉÉË¦ÉSÉ ´É¯ûMÉhÉÆ |ÉSÉMÉÉlÉ&MÉ º´ÉSÉºiÉªÉäMÉ** 8 **

(1.2.8) While distributing (soma-juice), I urge the bay-coloured stalk, the bull

towardsvictory,Ogodofamplegifts. (I urge) the golden-coloured mares

towards Vèa¯ûhÉ,to one who has bay horses, one who has seven horses, one

whose fellies are well-yoked, who moves in three directions. May the |ÉMÉÉlÉ

song lead to well-being.

{ÉÖ¯û¨ÉÒ²½þ : refers to Agni of v.7 above.

c: the epithets suggest various gods to whom ºÉÉäm+ is being distributed.

½þªÉÇ·É is Indra, ºÉ{iÉÉ·É is the Sun, ªÉÖHòxÉäÊ¨É probably Maruts (cf. RV.

1.38.12), iÉÂrixÉÉÊ¦É are the AÊ·ÉxÉÉ.

:ºÉÉä¨ÉÉäMÉ ´Éè¹hÉSÉ´ÉÆ ¨ÉÊ½þSÉ¨ÉÉxÉMÉ¨ÉÉäVÉ& ºÉSÉ{iÉ @ñ¹ÉMÉªÉ& ºÉÖSÉ´ÉÒ®úÉSÉ xÉ®úÉ&MÉ |ÉÒhÉªÉÎxiÉ *

ºÉÉèSÉvÉSÉx´ÉSÉxÉÉºÉ&MÉ ºÉÖSÉ½þºiÉÉ&SÉ ¶É¨ÉÒMÉÊ¦Éºi´ÉSÉ¹]õ¨ÉÉMÉÎRÂóMÉ®úSÉºÉ¨ÉÞSÉ¦É´ÉÆMÉ º´ÉSÉºiÉªÉäMÉ ** 9 **

(1.2.9) Soma, the seven @ñÊ¹É-s (and) men having brave sons, the deft-handed sons

of Sudhanvan i.e. Maruts with their hard work are propitiating the greatness and

stregth of VÊ#¹hÉÖ. May the(greatness and strength) of T´É¹]Âõ@ñ , AÎRÂóMÉ®úºÉ, and

R¦ÉÖ-s be for well-being.

i´É¹]õ¨É : in the company of the adjectives #ÉÎRÂóMÉ®úºÉaand @ñ¦É´Éa (cf.

@ñ¦´É of RV.6.49.9), this seems to be a derivative of i´ÉIÉÂ meaning "of

T´É¹]Âõ@ñ" .

d: ¨ÉÊ½þ¨ÉÉxÉ¨ÉÉäVÉ&from ais supplied to complete the sense.

<SÉ½èþ½þMÉ ´ÉÉäSÉ ¨ÉPÉMÉ´ÉSÉÊzÉ nùMÉvÉÉÊ¨É wÉÖSÉ´ÉÆ iÉÒSÉµÉÆ SÉSÉ iÉÆ ¾þMÉÊnùSÉªÉxiÉÆMÉ ¤ÉÞSÉ½þº{ÉMÉÊiÉ¨ÉÂ *

ºÉiÉäMÉ nùvÉÉÊ¨ÉSÉ pùÊ´ÉMÉhÉÆ ½þSÉÊ´É¹¨ÉMÉiÉä PÉSÉ¨ÉÇÎ¶SÉMÉkÉSÉ{iÉ& |ÉSÉ´ÉÞVÉäSÉ ´É½þMÉÎxiÉ ** 10 **

(1.2.10) Here, here I place for you that steady and strong (soma-juice) which goes

to the heart , O liberal one(Indra) and (offer it to) B@ñ½þº{ÉÊiÉ. I bestow wealth on

the efficient possessor of sacrificial offerings. The milk-offering is heated. They

carry (it) for offering ceremony.

iÉam :vÉÂru´Éam, iÉÒµÉm and ½Âþ@ñ#ÂÊnùªÉxiÉam qualify iÉam referring to soma-

juice which is often qualified by the epithets iÉÒµÉ and ¾þÊnùªÉxiÉ(cf. ¾þnùam-

ºÉÊxÉ& Ê#xpùºªÉat RV.9.61.14 and ¾þÊnùº{ÉÞ¶É& ºÉÉä¨ÉºªÉ RV.10.25.2).

¤ÉÞ½þº{ÉÊiÉ¨É : ÊxÉ nùvÉÉÊ¨Éhaving two objects- iÉ¨Éand ¤ÉÞ½þº{ÉÊiÉ¨É.Soma-

juice is offered to B@ñ½þº{ÉÊiÉ who is accompanied by Indra,the¨ÉPÉ´ÉxÉina.

Out of the two gods Indra is addressed directly while B#Þ½þº{ÉÊiÉ is referred to as

theobjectoftheactionof offering soma-juice. For the dual divinity Indra-

B#Þ½þº{ÉÊiÉ and an offering of soma made to them cf. RV.4.49; also RV.2.24.12

where Indra-brahmahÉºÉ{ÉÊiÉ are addressed as ¨ÉPÉ´ÉÉxÉÉ.

cd: is the First-person speech of ¨ÉPÉ´ÉaxÉreferred to in a

|É´ÉÞVÉä: toofferinasacrifice.PerhapsthePravargyaceremony is meant.

cf. RV.5.30.15.

¶É·ÉMÉiºÉÉè{ÉSÉhÉÉê Ê´ÉÊ¹ÉMÉiÉºiÉÖSÉEÆò ´ÉÉMÉªÉSÉºÉÆ Ê´ÉMÉ·ÉSÉ¦ÉÖVÉ&MÉ {ÉÊlÉSÉ®úIÉÒMÉ xÉÞSÉSÉIÉMÉºÉÉè *

<SÉªÉÆ Ê½þ i´ÉÉSÉ nùªÉMÉ¨ÉÉxÉÆSÉ {ÉÞSÉMÉÎnÂù¦É¨ÉÉÈ ´ÉÉªÉSÉºÉÉä nùÉäSÉ¹ÉÉnÂù nùªÉMÉ¨ÉÉxÉÉä +¤ÉÚ¤ÉÖvÉiÉÂ ** 11 **

(1.2.11) Verily,thetwobirds,the(twodogswhoare ) protectors of paths and

keeping watch over men (grant) all enjoyments to the bird having a loose tuft. I

approach you ,the compassionate one with (soma juices) which reach closely.

The bird who takes pity on me, woke me up at night.

ºÉÉè{ÉhÉÉê:fromthereferencetothedogs of Yama in b, it is evident

that the birds are also connected with Yama. They are #Ö±ÉÚEòaand Eò{ÉÉäiÉa

(RV.10.165.4)described as his messengers.

´ÉÉªÉºÉ¨É: a derivative of vi" bird ". The later meaning "crow" isnot

applicable here. This bird is an object of reverence as seen from cand reminds

us of the auspicious , prophetic bird of RV2.42 and 2.43, who speaks of well-

being and auspicious things for the human beings. At RV.2.42.2 the poet

expresses a wish that the bird may not be overpowered by a hawk or a llarge bird

(ºÉÖ{ÉhÉÇ). In keeping with the idea, the poet here expresses a wish that he

may secure all enjoyments from the birds and dogs who are harbingers of Yama,

thus keeping away death from the benevolent bird which is his favourite. See

also Mehendale : Nirukta Notes p.17, who interprets the word to mean a cock.

iyam: stands for Ê#ªÉÉ¨Éaccording to the editor of the text.

nùªÉ¨ÉÉxÉ&: pr. pt. of root day"to take pity".

{ÉÞSÉÎnÂù¦É&: pr.pt of {ÉÞSÉ" to reach closely" (see RV.6.28.8) standsforthe

soma-juice.The plural number indicates abundance. The offering of soma

indicates the divine nature of the bird.

nùÉä¹ÉÉiÉ: this may be emended to nùÉä¹ÉÉon the evidence of Nirukta 4.17.

+¤ÉÚ¤ÉÖvÉiÉ: rhythmic lengthening of the Redup. syllable. The bird asa

prophet wakes up the speaker at night, safeguarding him from evil spirits etc.

iÉ¨ÉäMÉEòxÉäSÉË¨É ÊjÉ´ÉÞMÉiÉÆ ¹ÉÉä³ýSÉ¶ÉÉ®ÆúMÉ ¶ÉSÉiÉÉ´ÉÉMÉ®Æú Ë´É¶ÉSÉÊiÉ |ÉiªÉMÉ®úÉÊ¦É& *

+SÉ¹]õSÉEèò& ¹ÉSÉÎbÂ÷¦ÉÌ´ÉMÉ·ÉSÉ°ü{ÉèMÉEòSÉ{ÉÉ¶ÉÆSÉ ÊjÉ¨ÉÉMÉMÉÇ¦ÉäSÉnÆù ÊuùÊxÉMÉÊ¨ÉSÉkÉèEòSÉ¨ÉÉä½þMÉ¨ÉÂ ** 12 **

(1.2.12) (I invoke) that (chariot) having one felly, rolling in three directions, having

sixteen spokes, carrying a hundred choice gifts, with twenty (gifts) at every

spoke, (drawn) by a group of eight (horses) or six (horses), having one snare for

all the forms,(traversing) over three distinct paths, motivated by two, (carrying)

one present.

The epithets employed in this verse leave no doubt that the chariot of

AÊ·ÉxÉÉ is being described. ÊjÉ´ÉÞiÉ¨É, ÊuùÊxÉÊ¨ÉkÉ¨É, #äEò¨É-#Éä½þ¨É are particularly

significant. a finite verb like ½Öþ´Éä¨Éa ( RV.1.180.10) is to be supplied.

Ë´É¶ÉÊiÉ: stands for many. It does not express exact number. It refers to a

varietyofgiftswhicharetiedateveryspoke, as it were, and, therefore,

readily available to AÊ·ÉxÉÉ for distribution.

#Â+¹]õEèò& ¹ÉÎbÂ÷¦É&: for the number of horses being yoked to a chariot see

RV.2.18.4 where Indra's chariot is said to be drawn by two, four, six, eight or

ten horses.

Ê´É·É°ü{ÉèEò{ÉÉ¶Éam : {ÉÉ¶Éa for binding the sinners. The chariot while on its

round detects the faults of people and binds them all (metaphorically) with just

one snare.

iÉÂri¨ÉÉMÉÇ¦Éänùam : the three paths refer to the earth, the ocean and the sky.

Double accent.

ÊuùÊxÉÊ¨ÉkÉm : ÊxÉÊ¨ÉkÉ is the efficient cause, or the propelling force. Here

the chariot is propelled by the two AÊ·ÉxÉÉ.

#äEò¨É #Éä½þam : oha is a present. It refers to S#ÚªÉÉÇ , the wife of AÊ·ÉxÉÉ.

ºÉnÆùMÉ ºÉnùMÉ¨ÉäSÉEò¨ÉäMÉEÆò iÉSÉºlÉÖ¹É&MÉ {ÉSÉ\SÉËjÉMÉ¶ÉÉqùSÉ¶É{ÉMÉ®ú¨ÉÂ *

ËjÉ¶ÉMÉiÉÆSÉ Ê¶É´ÉÆSÉ xÉ´ÉMÉMÉÖÁÆ ªÉSÉYÉ¨ÉMÉ¹]õ¹É¹`Æö Ê´ÉnùiÉÂ ** 13 **

(1.2.13) Always, those standing alone, (that one) occuring after the 35th and

followed by ten, the thirty auspicious ones , thesacrificekeptsecret by nine

(and) has reached the sixth, may be accomplished.

The verse is quite obscure. From d it appears that the context is that of a

sacrificial performance and hence theobscurenumeralswhich are mentioned in

the verse are to be construed accordingly.

ekamekam: refers to the sacrificial offerings which are offered separately.

{É\SÉiÉÂ®Âú#Â#Â#Â#ÂÊ##Æ¶ÉiÉ nù¶É{É®úm: the reading nù¶É¨É {É®úam suggested by the editor

wouldmean"theten that follow the 35th". This number may refer to the

sacrificial offerings like cups of soma etc.

navaguhyam: whose secret is guarded by nine priests.

+¹]õ¹É¹`ö¨É :+¹]õ ppp. of +¶É " to reach". The sacrificewhich has reached

the sixth day.

vidat: Inj. 3s of vid "to obtain, accomplish". The sacrifice under discussion

is one like P#Þ¹`ÂöªÉa-¹É³ý½þa regarded to have been accomplished when it reaches

the sixth day.

+ÊiÉMÉ¹`öSÉuùXÉÆSÉ ´ÉÞ¹ÉMÉhÉÆ ºÉÖSÉ´ÉÒ®ÆúMÉ nùvÉSÉx´ÉÆ näùSÉ´ÉÉÄ ½þÊ®úMÉÊ¨ÉxpùEäò¶É¨ÉÂ *

+ÉSÉªÉÉÄ <xpù&MÉ ¹ÉÉä³ýSÉ¶ÉÒ ¶É¨ÉÇMÉ ªÉSUôiÉÖ ¹ÉbÂ÷´ÉSÉÌ¨ÉhÉSÉ¨ÉäEÆòMÉ wÉÖSÉ´ÉÎxiÉMÉ ºÉÉSÉEò¨ÉÂ ** 14 **

(1.2.14) (Indra) has resorted to the thunderbolt, urging towards gods the mighty,

brave, bay-coloured (horse) having shiny hair. May Indra arrive, grant us

protection of the ¹ÉÉäb÷Ê¶ÉxÉ. One who has got six armours is fixed by them along

with it.

+ÊiÉ¹`öt : the subject is Indra since vajra is his favourite weapon.

indrake¶ÉÂam : unaccented. " having shining hair" is used to describe Agni

who is repeatedly sent to gods with oblations.

¹ÉÉä³ý¶ÉÒ ¶É¨ÉÇ: ¹ÉÉäb÷¶ÉÒn is the sacrificial cup for soma or a formula or a

stoma consisting of 16 parts. At VS. 26.10 and TS.1.4.41 this P#Énùaappears

withavariation-"¨É½þÉÊxÉÃxpùÉä ´ÉXÉ¤ÉÉ½Öþ& ¹ÉÉäb÷¶ÉÒ ¶É¨ÉÇ ªÉSUôiÉÖ/ Both Uva]õ

and Mah#ÒvÉ®ú who have commented on it (VS.26.10) explain the word to mean

Indra having five |ÉÉhÉa-s, tenorgansand mind (total 16). The explanation is

based on later ideas and hence unconvincing. ¹ÉÉäb÷Ê¶ÉxÉ refers to some stoma or

formula consisting of 16 parts which grant protection from enemies. S#ÉyahÉa while

commenting on TS.1.4.37 explains ¹ÉÉäb÷Ê¶Én as the graha "cup" so that ¹ÉÉäb÷¶ÉÒ

means Indra to whom soma is offered in the ¹ÉÉäb÷Ê¶Én cup.

¹ÉbÂ÷´ÉÌ¨ÉhÉam : supply ¶É¨ÉÇ (from c). The protection in the form of some

formula having six protective armours i.e. a powerful protective charm is firmly

attached to the ¶É®Âúma referred to above.

1.3

|É vÉÉ®úÉMÉ ªÉxiÉÖSÉ ¨ÉvÉÖMÉxÉÉä PÉÞSÉiÉºªÉMÉ ªÉSÉnùÊ´ÉMÉxnùiÉSÉ ºÉÚ®úÒMÉ =SÉÊ»ÉªÉÉMÉªÉÉ¨ÉÂ *

Ê¨ÉSÉjÉÉ´É¯ûMÉhÉÉèSÉ ¦ÉÖ´ÉMÉxÉºªÉ EòÉSÉ°ü iÉÉ ¨ÉäMÉ +Ê·ÉxÉÉ VÉÖ¹ÉiÉÉÆ ºÉSÉ´ÉxÉÉMÉ ** 1 **

(1.3.1) Thestream of honey and ghee which was obtained by the two rich patrons

in the cow, may flow forth. Mitra and VaruhÉa are the architects of the world.

May AÊ·ÉxÉÉ accept these libations of mine.

¨ÉvÉÖxÉÉä PÉÞiÉºÉÂy+: ¨ÉvÉÖstands for delicacies and PÉÞiÉa for nourishing

food

ºÉÚ®úÒ: stands for AÊ·ÉxÉÉ.

+Ê´ÉxnùiÉam : securing the two varieties of food in the cow is a wonderful feat

ascribed to AÊ·ÉxÉÉ.

c: perhaps an identification of AÊ·ÉxÉÉ with Mitr#É-VaruhÉÉ is meant.

ºÉÖSÉJÉÆ ®úlÉÆMÉ ¶ÉSÉiÉªÉÉMÉ´ÉÉxÉ¨ÉÉSÉ¶ÉÖÆ |ÉÉMÉiÉSÉªÉÉÇ´ÉÉMÉhÉÆ ºÉÖSÉ¹ÉnÆùMÉ Ê½þ®úSÉhªÉªÉMÉ¨ÉÂ *

+É ÊiÉMÉ¹`öSÉtjÉMÉ nÖùÊ½þSÉiÉÉ Ê´ÉSÉ´Éº´ÉMÉiÉSÉºiÉ¨ÉäSÉ´ÉÉ´ÉÉÇ\SÉSÉ¨É´ÉMÉºÉä Eò®úÉ¨É½äþ ** 2 **

(1.3.2) We turn herewards for favour that comfortable chariot which goes overa

hundred paths, is quick, travels in the morning, has good seats, is made of gold,

in which the daughter of Vivasvat rested.

ratham:thedescriptionistypicalofthechariot of AÊ·ÉxÉÉ. This stanza

exemplifies the tendency of invoking the belongings of gods instead of

addressing them directly.

ªÉä ´ÉÉSÉ¨É·ÉÉMÉºÉÉä ®úÊlÉSÉ®úÉ Ê´ÉMÉ{ÉSÉÎ¶SÉiÉÉäSÉ ´ÉÉiÉMÉwÉÉÊVÉ¹É& ºÉÖSÉªÉÖVÉÉäMÉ PÉÞiÉSÉ¶SÉÖiÉ&MÉ *

ªÉäÊ¦ÉMÉªÉÉÇlÉSÉ ={ÉMÉ ºÉÚSÉªÉÉÈ ´ÉMÉ®äúSÉªÉÆ iÉäÊ¦ÉMÉxÉÉæ nù»ÉÉ ´ÉvÉÇiÉÆ ºÉSÉ¨ÉiºÉÖMÉ ** 3 **

(1.3.3) Thehorsesofyourswhichareworthyof being yoked to a chariot, skilful,

having the onslaught of wind, easy to yoke, dripping with ghee, with whom you

went to S#ÚªÉÉÇ for accepting her (as the bride),with them, O wonder-workers,

make us prosper in the battles.

vardhatam samatsu: prosperity accruing from abundant booty.

ªÉuùÉÆSÉ ®äúiÉÉäMÉ +Ê·ÉxÉÉ {ÉÉä¹ÉÊªÉSÉixÉÖ ªÉpùÉºÉMÉ¦ÉÉä ´ÉÊwÉ¨ÉSÉiªÉè& ºÉÖMÉnùÉxÉÚ *

ªÉº¨ÉÉMÉVVÉSÉYÉä näùSÉ´ÉEòÉMÉ¨É& ºÉÖSÉnùIÉSÉºiÉnùMÉºªÉè nùkÉÆ Ê¦É¹ÉVÉÉ´ÉÊ¦ÉSÉtÖ ** 4 **

(1.3.4) OliberalAÊ·ÉxÉÉ,thesemenofyourswhichcausesgrowth, which was

given by the donkey to Vadhrimat#Ò, from which a skilful god-devoted son was

born _ give that heavenly (semen) to this (woman), O physicians.

{ÉÉä¹ÉÊªÉixÉÖ: cf.RV.7.2.9 where a similar statement of a god-devoted son

being born from the semen of Tva¹]Þõ is made.

´ÉvÉÊ®ú¨ÉiªÉè&: this may be emended to vadhrimatyai. Vide RV.1.116. 12;

1.117.24; 10.65.12 etc.

asyai: this (woman) refers to one for whom the rite is being performed.

AÊ·ÉxÉÉ are requested to grant the potent semen to a barren woman.

ªÉzÉÉSÉºÉiªÉÉMÉ ¦Éä¹ÉSÉVÉÆ ÊSÉSÉjÉ¦ÉÉMÉxÉÚSÉ ªÉäxÉÉ´ÉMÉlÉÖºiÉÉäSÉEòEòÉMÉ¨ÉÉ¨ÉÖSÉ xÉÖ PÉÉäSÉ¹ÉÉ¨ÉÂ *

iÉnùMÉºªÉè nùkÉÆ ÊjÉSÉ¹ÉÖ {ÉÖÆMÉºÉÖ ´ÉSÉv´Éè ªÉäxÉÉÊ´ÉMÉxnùiÉÖSÉ xÉªÉÆMÉ ºÉÉ ºÉÖSÉ½þºiªÉMÉ¨ÉÂ ** 5 **

(1.3.5) O N#ÉºÉiªÉÉ, having wonderful lustre, give that medicine of yours with which

you favoured Gho¹ÉÉ, who was desirous of a son, to this bride for acquiring three

male children, through which she may get Naya of deft hands.

PÉÉä¹ÉÉm: Vide RV.1.117.7; 1.112.5.

jÉÂ#Â#Â#Â#ÂÊ#¹ÉÖ {ÉÖÆºÉÖ: Loc. showing purpose.

nayam:eithera Proper name or a derivative of xÉÒ, meaning a leader. cf.

xÉÊªÉ¹`ö(RV.10.126.3).

´É¹ÉMÉbÂ÷ ´ÉÉÆSÉ nù»ÉÉMÉ´ÉÎº¨ÉxºÉÖSÉiÉä xÉÉºÉMÉiªÉÉSÉ ½þÉäiÉÉMÉ EÞòhÉÉäiÉÖ ´ÉäSÉvÉÉ& *

ÊºÉ»ÉMÉiÉÉÆSÉ xÉÉªÉÞÇSÉiÉ|ÉMÉVÉÉiÉÉSÉ Ê´É {É´ÉÉÇMÉÊhÉ ÊVÉ½þiÉÉÆSÉ ºÉÚiÉSÉ´ÉÉ =MÉ ** 6 **

(1.3.6) May the worshipping priest utter ´É¹É]õ for you, O wonder-workers,

N#ÉºÉiªÉÉ, when this ( soma) is pressed. The woman born in #ÞiÉamay loosen the

joints and release the (embryo) for delivering (the child).

Ê´É ÊºÉ»ÉiÉÉ¨É :the joints are loosened or relaxed for easy delivery.

ÊVÉ½þiÉÉ¨É: the object garbhamis to be supplied.

BSÉ´ÉÉ ÊxÉSÉ¹ÉSSÉÉäMÉ{ÉÊxÉSÉ¹ÉSSÉSÉ Ê´É|ÉÉMÉ ªÉÖSÉ´ÉÉÆ ®äú¦ÉMÉiªÉÉè ºÉSÉªÉÖVÉÉMÉ ºÉÖSÉ{ÉhªÉÉêMÉ

¥ÉÀÉMÉhªÉGòiÉÖÌ´ÉSÉnùlÉäMÉ¹ÉÖSÉ ¶ÉGòÉMÉ vÉSÉkÉÆ iÉªÉÉäSÉºiÉxÉMÉªÉÆ iÉÉäSÉEò¨ÉMªÉMÉ¨ÉÂ ** 7 **

(1.3.7) Inthisway,O wise ones, the ÊxÉ¹ÉiÉand the #Ö{ÉÊxÉ¹ÉiÉpraising you are the

female birds yoked together. O helpful ones, the magic formulae are prepared by

you at the sacrifices. Bestow son and the foremost grandson on the two.

ÊxÉ¹ÉSSÉÉä{ÉÊxÉ¹ÉSSÉ:ÊxÉ+ºÉnùmeanstoperformorcelebrateby sitting. The

root-noun ÊxÉ¹Énù(mfn.) occurs in the SaRÂóJÉ. Sr. S. where itmeanssitting

inactive. According to Sat. Br.it means sitting near the altar at a sacrificial rite.

thetermÊxÉ¹ÉiÉisthusconnectedwiththe performance of rites. The term

#Ö{ÉÊxÉ¹ÉiÉ later came to mean a particular class of literature. It acquired the

meaning of secret instruction, some mystery fit to be guarded from falling into

the hands of unqualified persons. It also came to be used in the sense of words

of mystery. The ritualcontextofthepresent hymn demands ÊxÉ¹ÉiÉand

#Ö{ÉÊxÉ¹ÉiÉto mean ritual and charm resp.

ºÉÖ{ÉhªÉÉê : two female birds. The epithet ºÉªÉÖVÉÉ vividly expressesthe

imageryof yoking the birds to the chariot of AÊ·ÉxÉÉ for carrying them to the

sacrificial ground. The birds could travel faster than the animals. The females of

a given species were supposed to be swifter thanthe males cf. various

references in the RV. to mares being yoked to chariots.

¥ÉÀÉÊhÉ +GòiÉÖ&: brahman(n.) "magic formula" accompanied by rite

(indicated by Root EÞò ) cf.RV.7.103.8 etc.

1.4

VªÉÉäÊiÉMÉ¹¨ÉxiÉÆ EäòiÉÖSÉ¨ÉxiÉÆMÉ ÊjÉSÉSÉGÆò ºÉÖSÉJÉÆ ®úlÉÆMÉ ºÉÖSÉ¹ÉnÆùSÉ ¦ÉÚÊ®úMÉ¨ÉÉªÉ¨ÉÂ *

ÊSÉSÉjÉÉ¨ÉMÉPÉÉSÉ ªÉºªÉSÉ ªÉÉäMÉäMÉ%ÊvÉVÉYÉäSÉ iÉÆ ´ÉÉÆMÉ ½ÖþSÉ´Éä +ÊiÉMÉ Ê®úHÆòSÉ Ê{É¤ÉMÉvªÉè ** 1 **

(1.4.1) I invoke that comfortable chariot of yours, which is refulgent, possessed of

banner, has three wheels, fine seats and ample magic powers, at whose yoking

the goddess having wonderful gifts was born. (Please come) to drink

superfluously.

ratham : the epithet tricakramleaves no doubt that it is the chariot of

AÊ·ÉxÉÉ.

ÊSÉjÉÉ¨ÉPÉÉ : refers toU¹ÉºÉ.Thisepithethasbeenexclusively used of

her.See RV.1.48.10; 7.75.5 etc.

+ÊvÉVÉYÉä: cf. RV.10.39.12c. U¹ÉºÉ is said to be born at the yoking of

AÊ·ÉxÉÉ's chariot since they start their daily round in the morning

(|ÉÉiÉªÉÉÇ´ÉÉhÉÉ), at the break of the dawn (#Ö¹ÉºÉÉä ´ªÉÖ¹]õÉè RV.7.69.5).

pibadhyai : supply a verb like #É ªÉÉiÉ¨É.

ªÉÖSÉ´ÉÆ näùSÉ´ÉÉ GòiÉÖMÉxÉÉ {ÉÚSÉ´ªÉæhÉMÉ ªÉÖSÉHòÉ ®úlÉäMÉxÉ iÉÊ´ÉSÉ¹ÉÆ ªÉMÉVÉjÉÉ *

+É MÉMÉSUôiÉÆ xÉÉºÉiªÉÉSÉ ¶ÉSÉÒMÉÊ¦ÉÊ®úSÉnÆù iÉÞSÉiÉÒªÉÆSÉ ºÉ´ÉMÉxÉÆSÉ Ê{É¤ÉÉMÉlÉ& ** 2 **

(1.4.2) You two, O gods are connected with ancient wisdom. O holy N#ÉºÉiªÉÉ, come

with the succours by the chariot to a mighty (draught of soma). Drink out of

this third libation.

iÉÊ´É¹É¨É: supply somam. The strong variety of the drink causes ample

exhileration.

ªÉÖSÉ´ÉÉÆ näùSÉ´ÉÉºjÉªÉMÉ BEòÉnùSÉ¶ÉÉºÉ&MÉ ºÉSÉiªÉÉ ºÉSÉiªÉºªÉMÉ nùÊvÉ®äú {ÉÖSÉ®úºiÉÉMÉiÉÂ *

+SÉº¨ÉÉEÆòMÉ ªÉSÉYÉÆ ºÉ´ÉMÉxÉÆ VÉÖ¹ÉÉSÉhÉÉ {ÉÉSÉiÉÆ ºÉÉä¨ÉMÉ¨ÉÊ·ÉxÉÉSÉ nùÒtMÉMxÉÒ ** 3 **

(1.4.3) The unfailing gods, thrice eleven (in number) have placed you in front of

truth. Relishing our sacrifice and libation, drink somaO AÊ·ÉxÉÉ, for whom Agni

has shone forth.

jÉªÉa #äEòÉnù¶ÉÉºÉ&: the expression means 33, quite often mentioned as the

total number of gods.

dadhire: At RV.8.57.2 the word nùoù¶Éäreplaces dadhire.

nùÒtMxÉÒ: Vide RV.1.15.11.

{ÉSÉxÉÉªªÉÆSÉ iÉnùMÉÊ·ÉxÉÉEÞòSÉiÉÆ ´ÉÉÆMÉ ´ÉÞ¹ÉSÉ¦ÉÉä ÊnùSÉ´ÉÉä ®úVÉMÉºÉ& {ÉÞÊlÉSÉ´ªÉÉ& *

ºÉSÉ½þ»ÉÆSÉ ¶ÉÆºÉÉMÉ =SÉiÉ ªÉä MÉÊ´ÉMÉ¹`öÉèSÉ ºÉ´ÉÉÈSÉÄ <kÉÉÄ ={ÉMÉ ªÉÉiÉÆSÉ Ê{É¤ÉMÉvªÉè ** 4 **

(1.4.4) Praiseworthy is that your deed, O AÊ·ÉxÉÉ (that you helped Indra). The Bull

of heaven, midregion, earth i.e. Indra (has won) a thousand praisesandthose

which are offered at the sacrifice. Come to them all for drinking (soma).

{ÉxÉÉªªÉ¨É: AÊ·ÉxÉÉ had helped Indra on two occasions. Once when the

demon Namuci offered somamixed with ºÉÖ®úÉto Indra,who suffered theevil

effects of it (RV.10.131.4). They had also helped him in winning 1000 ¶ÉÆºÉa-s

(praises) at the sacrifice (RV.7.25.3). In view of the thousand praises being

referred to in cit is better to take aas referring to the other episode at

RV.10.131.4.

´ÉÞ¹É¦É& Ênù´É&: refers to Indra. See RV.6.44.21.

MÉÊ´É¹`öÉè: this may be emended to MÉÊ´É¹]õÉè; for MÉÊ´ÉÎ¹]õmeaning sacrifice

cf. RV.9.108.10.

+SÉªÉÆ ´ÉÉÆMÉ ¦ÉÉSÉMÉÉä ÊxÉÊ½þMÉiÉÉäSÉ ªÉVÉMÉjÉäSÉ¨ÉÉ ÊMÉ®úÉäMÉ xÉÉºÉSÉiªÉÉä{ÉMÉ ªÉÉiÉ¨ÉÂ *

Ê{É¤ÉMÉiÉÆSÉ ºÉÉä¨ÉÆSÉ ¨ÉvÉÖMÉ¨ÉxiÉ¨ÉÊ·ÉxÉÉSÉ |É nùÉSÉ·ÉÉÆºÉMÉ¨É´ÉiÉÆSÉ ¶ÉSÉÒMÉÊ¦É& ** 5 **

(1.4.5) This is your portion (of soma) which is placed here, O holy ones. O

N#ÉºÉiªÉÉ, approach closely these praise songs. O AÊ·ÉxÉÉ, drink this sweetful

soma, protect the worshipper with your succours.

VªÉÉäÊiÉMÉ¹¨ÉxiÉÆ ºÉÖSÉ|ÉiÉÒMÉEòSÉ¨ÉVÉMÉ»ÉähÉ ¦ÉÉSÉxÉÖxÉÉSÉ nùÒtMÉMxÉÒ *

Ê¶ÉSÉ´ÉÆ |ÉSÉVÉÉxÉÉÆMÉ EÞòhÉÖ¹´ÉSÉ ¨ÉÉ Ë½þMÉºÉÒ&SÉ {ÉÖ¯ûMÉ¹ÉÆSÉ VÉMÉMÉiÉÂ ** 6 **

(1.4.6) (I invoke Agni) possessed of refulgence, having good appearance, (shining)

with inexhaustible flame. O AÊ·ÉxÉÉ, for whom Agni has shone forth, bestow

well-being on creatures. Do not harm man and world.

a: supply a verb like huve.

b: metrically faulty.

nùÒtMÉxÉÒ: used as an epithet of AÊ·ÉxÉÉ in v.3 above. It presents a problem

in this verse as it is addressed to Agni himself. Mait. S.2.7.2 hasthe following

reading, VªÉÉäÊiÉ¹¨ÉxiÉÂ+¨É i´ÉÉMxÉä ºÉÖ|ÉiÉÒEò¨É +VÉ»ÉähÉa ¦ÉÉxÉÖxÉÉ nùÒtÉxÉ¨É. This

reading gives a smooth construction as nùÒtÉxÉ¨Étends to completethephrase

+VÉ»ÉähÉa ¦ÉÉxÉÖxÉÉ. With the present reading some word meaning "shining" has

got to be supplied.

cd: the singular number of EÞòhÉÖ¹´É and ¨ÉÉ Ë½þºÉÒ&shows that it is

addressed to a single deity viz. Agni.

jagat: the rest of the movable world.

vÉÉSÉiÉÉ ®úÉSÉÊiÉ& ºÉMÉÊ´ÉSÉiÉänù¨É VÉÖMÉ¹ÉxiÉÉÆSÉ i´É¹]õÉSÉ ªÉqÝùiÉÉäSÉ +¦ÉMÉ´ÉÊuùSÉ´Éº´ÉMÉiÉ& *

ºÉÆ ´ÉÉMÉ¨ÉSÉÊ·É¦ªÉÉMÉ¨ÉÖSÉ¹ÉºÉÉMÉ ºÉSÉVÉÚºiÉ¨ÉÚSÉ´ÉÈ MÉ´ªÉÆSÉ ¨ÉÊ½þMÉ MÉÞhÉÉSÉxÉ <MÉxpù ** 7 **

(1.4.7) The Disposer, the liberal one, Savit#Þ may accept this (offering). Tva¹]Þõ who

became the messenger of Vivasvat (may be gratified with myspeech).Toyou

AÊ·ÉxÉÉ,accompaniedbyU¹ÉºÉ(Ioffer soma). O Indra, being mightily praised,

do widen the cow-stalls.

vÉÉiÉÉ:thislineoccursatVS.8.17,TS.1.4.44etc.inconnection with the

ºÉÊ¨É¹]õªÉVÉÖºÉoffering which is offered to six deities viz.Dh#ÉiÉÞ, SaÊ´ÉiÉÞ, PraVÉÉ{ÉÊiÉ,

AÎMxÉ, Tva¹]Þõ, Vi¹hÉÖ.

i´É¹]õÉ: In RV.1.58.1 which is an Agni hymn, this line occurs with the

variation ½þÉäiÉÉ ªÉnù nÚùiÉÉä +¦É´Énù Ê´É´Éº´ÉiÉ&.

+Ê·É¦ªÉÉ¨É: Vide RV.1.44.14 where VaruhÉa is offered soma together with

AÊ·ÉxÉÉ and U¹ÉºÉ.

>ð´ÉÇ¨É MÉ´ªÉ¨É: identical with RV.6.17.16. Here also Indra is offered soma

juice.

a: seems to be connected with a sacrificial rite on the evidence of VS. TS.

etc. given above.

b: partly identical with RV.1.58.1 where a sacrificial offering is referred to.

cd: also occuring at RV.(see above) refer to the offering of soma; thus the

present verse has bearing on ritual in which the different P#Éda-s were

accompanied by corresponding offerings.

¦ÉSÉ®úuùÉMÉVÉºªÉ ºÉÖSÉx´ÉiÉÉäMÉ ªÉÊ´ÉSÉ¹`öÉ ªÉÉMÉÁMxÉäSÉ ¨ÉvÉÖMÉ¨ÉkÉ¨É& ºÉÖSÉiÉ& *

ºÉÉäSÉ¨ÉºªÉMÉ ¨ÉÉ iÉSÉ´ÉºÉÉäSÉ nùÒvªÉÉMÉxÉÉäSÉ +SUôÉSÉ EòÉä¶ÉÆMÉ VÉSÉxÉÊªÉSÉi´ÉÉ´ÉMÉiÉÉä ¦ÉÖ´ÉiÉÂ ** 8 **

(1.4.8) O Agni, the youngest one, come to Bharadv#Éja who presses (soma). The

pressed out juice is the sweetest. Contemplating on me as (the offerer) of the

powerful (draught of ) soma (you have made me a priest). Having produced the

refreshing (soma) may it go towards the storing vessel.

tavas#&: the strong , unadulterated soma juice.

nùÒvªÉÉxÉ&:cf. RV.3.1.1 where Agni wishes that the poet should offer

strong soma and hence he is appointed the priest. Hence vahnim cakarthahas

been supplied to complete the sentence.

+cUôÉ EòÉä¶É¨É: This leaves no doubt about soma being the subject of the

verb bhuvat.

avaiÉ&:Acc. pl. of pr.pt. av" to refresh" . The plural shows abundance.

+SÉÎMxÉ& {ÉÞSÉlÉÖ¥ÉÇÀMÉhÉSÉº{ÉÊiÉ&SÉ ºÉÉä¨ÉÉäMÉ näùSÉ´Éä¹´ÉÉ ªÉMÉ¨ÉiÉÂ *

<xpùSÉºªÉÉÊvÉMÉ{ÉiªÉ ¨ÉäSÉ ¤ÉÞ½þMÉº{ÉiÉäSÉ ½þ´ÉÓMÉÊ¹É iÉä ** 9 **

(1.4.9) Agni, P#ÞlÉÖ, Brah¨ÉhÉº{ÉÊiÉ (and) Soma may recommend us among gods. Under

the rule of Indra, O B#Þ½þº{ÉÊiÉ, my oblations are yours.

{ÉÞlÉÖ&: a semi-divine being, a sage. The name appears also as {ÉÞÊlÉ

(RV.1.112.15) well-known as ´ÉèxªÉ "son of Vena" (RV.8.9.10).

b : cf. RV.9.44.5.

+É ªÉ¨ÉiÉ : cf. RV. 10.10.14.

+ÉÊvÉ{ÉiªÉ : emended to +ÉÊvÉ{ÉiªÉä.

¯ûSÉSÉÆ ¥ÉÉ¼¨ªÉÆMÉ VÉSÉxÉªÉMÉxiÉÉä näùSÉ´ÉÉ +SÉOÉä ªÉnù¥ÉÖMÉ´ÉxÉÂ

ªÉºi´ÉäSÉnÆù ¥ÉÉMÉÀSÉhÉÉä Ê´ÉSÉtÉkÉºªÉMÉ näùSÉ´ÉÉ +MÉºÉSÉx´É¶ÉäMÉ ** 10 **

(1.4.10) The person well-versed in brahmanwho would know what the gods spoke in

the beginning while creating the lustre of brahman, will have gods under his

control.

¥ÉÉ¼¨ªÉ¨É : pertaining to brahman "the magic formula".

¥ÉÉÀhÉ&: in view of the word ¥ÉÉ¼¨ªÉin ait is better to take this word

as not referring to the caste-name but to the etymological sense of "one who

deals in brahman" as at RV.7.103.1.

´É¶Éä: Bringing the gods under control and getting one's own desires fulfilled

through them is an important aspect of magic - a departure from the path of

devotion.

1.5

EÞòSÉ¶Éºi´ÉÆ ¦ÉÖMÉ´ÉxÉº{ÉiÉäSÉ {ÉÉÊiÉMÉ näùSÉ´ÉÉxÉÉSÉ¨ÉnÂù¦ÉÖMÉiÉ& *

+Ê·ÉMÉxÉÉ {ÉÉSÉiÉ¨ÉMÉº¨ÉSÉªÉÚ xÉÉºÉMÉiªÉÉ ÊiÉSÉ®úÉä+MÉ¼xªÉ¨ÉÂ ** 1 **

(1.5.1) You areK#Þ¶É,Olordoftheworld;theunchastisedoneamongthe gods

protects (the world). O unfailing AÊ·ÉxÉÉ who are inclined towards us, please

protect (us). The soma kept overnight (is being offered).

EÞò¶É& : name of a pious sacrificer appearing along with that of S+Æ´ÉiÉÇ at

RV.8.54.2; from v.7 below it is found that EÞò¶Éa is used as an epithet of

Cyavana.

{ÉÉiÉam : It is possible to take this as Ipv.2d.of {ÉÉ," to drink" from the Aor.

base as at 1.4.3 above. The object is tiroahnyam.

i´ÉÆ iÉÆ ºÉÖMÉ{ÉhÉÇSÉ +É ¦ÉMÉ®ú ÊnùSÉ´Éº{ÉÖSÉjÉÉ ÊxÉ ¹ÉäMÉÊnù®äú *

+SÉÎMxÉ& |ÉSÉVÉÉxÉÉMÉ¨É¦É´ÉSÉVVÉÉiÉMÉ´ÉänùÉäSÉ Ê´ÉSÉMÉ¹ÉÇhÉä ** 2 **

(1.5.2) O SuparhÉa, bring that (soma). The sons of heaven have sat down (for a

draught). O knower, J#ÉiÉ´Éänùas, Agni belongs to the people.

a: refers to the bringing of soma from the heaven by a bird.

ni ¹ÉäÊnù®äú : the setting of this verse is sacrificial ground where gods are

waiting for soma-juice; hence the request to SuparhÉa in a.

|ÉVÉÉxÉÉ¨É : the fire hidden in the araÊhÉ-s belongs to people as soon as it is

churned out; cf.xÉ®úÉ¶ÉÆºÉÉä ¦É´ÉÊiÉ ªÉÊuù VÉÉªÉiÉä (RV.3.29.11).

+SÉÎMxÉ½þÉæiÉÉMÉ Ê´ÉSÉ¦ÉÖ´ÉÇºÉÖMÉnæùSÉ´ÉÉxÉÉMÉ¨ÉÖkÉSÉ¨ÉÆ ªÉ¶É&MÉ *

{ÉÖxÉMÉ®úSÉÎMxÉ& |ÉSÉVÉÉ{ÉMÉÊiÉ´Éê·ÉÉxÉSÉ®úÉä Ê½þMÉ®úSÉhªÉªÉ&MÉ ** 3 **

(1.5.3) Agni,thepriest,thepowerful one, the treasure of gods is theirbest fame.

Again Agni is the lord of creatures, belongs to all men (and) is rich in gold.

vibhu : to be emended to Ê´É¦ÉÖ&

+SÉÎMxÉºjÉÉSÉiÉÉ Ê¶ÉSÉ´ÉÉä ¦ÉMÉ´Éuù°üSÉlªÉÉäMÉ Ê´ÉSÉ·ÉnäùMÉ´ªÉÉä& *

pùÊ´ÉMÉhÉÆ {ÉÉÊ½þ Ê´ÉSÉ·ÉiÉ&MÉ ºÉÉä¨ÉSÉ{ÉÉ +MÉ¦ÉªÉÆEòSÉ®ú& ** 4 **

(1.5.4) May Agni the protector, belonging to all gods be saviour and auspicious. Being

a drinker of soma , imparting fearlessness,(O Agni) protect wealth from all sides.

Ê´É·Énäù´ªÉÉä&:thesuggestion of the Editor for emending this to

Ê´É·Énäù´ªÉ& is accepted.

+MxÉäSÉ ÊxÉVÉMÉÊ½þSÉ ¨É¨ÉÉÇMÉhªÉ®úÉSÉiÉÒxÉÉÆMÉ SÉSÉ ¨É¨ÉÇMÉhÉÉ¨ÉÂ *

nùÒSÉPÉÉÇSÉªÉÖSÉi´ÉºªÉMÉ ½äþÊ¶É¹ÉäSÉ iÉºªÉMÉ xÉÉä vÉäÊ½þ ºÉÚªÉÇ ** 5 **

(1.5.5) O Agni, smash the vitals of the vital parts of enemies. You are the ruler of

longevity. Bestow it on us, O Sun.

b : identical with Khila 1.1.2cd.

=SÉtxiÉÆMÉ i´ÉÉ Ê¨ÉjÉ¨É½þ +É®úÉäSÉ½þxiÉÆMÉ Ê´ÉSÉIÉhÉ *

{É¶ªÉäMÉ¨É ¶ÉSÉ®únù&MÉ ¶ÉSÉiÉÆ VÉÒ´ÉäMÉ¨É ¶ÉSÉ®únù&MÉ ¶ÉSÉiÉ¨ÉÂ ** 6 **

(1.5.6) O god having the refulgence of Mitra, O wise one while you arerising, while

youareclimbingup(to the heaven) may we be able to see for a hundred

autumns. May we live for a hundred years.

This is identical with Khila 1.1.3.

EÞòSÉ¶ÉÆ SªÉ´ÉÉMÉxÉSÉ¨ÉÞÊ¹ÉMÉ¨ÉSÉxvÉ¨ÉMÉÊ·ÉxÉÉ VÉÖVÉÖSÉ´ÉÉÈºÉÆMÉ EÞòhÉÖlÉ&SÉ Eò´ÉÇMÉ®äúÊ¦É& *

+SÉIÉSÉh´ÉxiÉÆMÉ ºlÉÚ±ÉSÉ´É{ÉÖMÉ¹Eò¨ÉÖSÉOÉÉ {ÉÖxÉSÉªÉÖÇ´ÉÉMÉxÉÆSÉ {ÉÊiÉMÉÊ¨ÉiEòSÉxÉÒxÉÉMÉ¨ÉÂ ** 7 **

(1.5.7) O fierce AÊ·ÉxÉÉ, by your achievements the lean, blind, aging sage Cyavana is

endowed with eyes, made hefty (and) young,surely a husband of maidens.

cyav#ÉxÉ¨É : The story of Cyavana beingrejuvenatedby AÊ·ÉxÉs referred to

several times in the RV. as at 1.116.10; 5.74.5; 7.68.6; 10.39.4 etc. and also in

the Br#ÉÀhÉºÉ. (See Intro. p. ).

andham : In the later version of this legend found in the Pur#ÉhÉas, Cyavana

is saidtohavebeenmadeblindthroughmistakeby Sukany#É, the princess. In

the Vedic version the blindness is not referred to except here.

ªÉÉä ´ÉÉÆSÉ ºÉÉä¨ÉèMÉ½ÇþSÉÊ´É¹ÉÉSÉ ªÉÉä PÉÞSÉiÉäxÉSÉ ´ÉänäùMÉxÉSÉ ªÉÉä ¨ÉxÉMÉºÉÉ ´ÉÉSÉ¶É ¶ÉMÉGòÉ *

ºÉ vÉMÉkÉäSÉ ®úixÉÆMÉ tÖSÉ¨ÉÊnùxpùMÉ´ÉxiÉÆ {ÉÖ¯ûSÉº{ÉÞ½ÆþMÉ {ÉÞiÉxÉÉSÉVªÉÆ ºÉÖSÉ´ÉÒ®úMÉ¨ÉÂ ** 8 **

(1.5.8) One who approaches you with soma-juices, ghee, knowledge and (attentive)

mind, O able ones, holds bright treasure (and) abraveson escorted by Indra,

coveted by many and hastening towards battle.

´ÉÉ¶Éa : the suggestion of the Editor to emend it to ´ÉÉ + +¶Éähas been

accepted.

dhatte : intransitive use of root vÉÉ

indravantam : this occurs several times in the RV. as an Adjective of gods

and human beings. It never qualifies an insentient object. Hence it is better to

construe this word with suv#Ò®ú¨Éthan with ratnam.

|É ´ÉÉÆMÉ xÉ®úÉ ºÉSÉ{iÉ´ÉMÉÊwÉ¨ÉÇxÉÒSÉ¹ÉÉ ÊMÉ®ÆúMÉ Ê½þSÉx´Éi|ÉÊiÉMÉ´ÉÉ¦ªÉÉÊ¨ÉSÉnùÉxÉÒMÉ¨ÉÂ *

´ÉÞSÉIÉÉ ºÉMÉ¨ÉÖSÉrù¨ÉÖSÉ¶ÉxÉÉSÉ ªÉÖ´ÉÉMÉxÉSÉ¨ÉlÉSÉ iÉÆ EÞòMÉhÉÖiÉ ¨ÉÉSÉ Ê´É®úMÉÎ{¶ÉxÉ¨ÉÂ ** 9 **

(1.5.9) O brave ones, Saptavadhri has now urged a hymn by his wisdom towards you

two. Grant youth through fervour to one who has arisen from the tree (but) not

to the mighty one.

pra hinvat : augmentless Impf.of hi "to urge". The accent is irregular.

prati ´ÉÉ¦ªÉÉ¨É: ´ÉÉ¦ªÉÉ¨Éseems to be contracted form of ªÉÖ´ÉÉ¦ªÉÉ¨É.

´ÉÞIÉÉ: Scheftelovitz suggests the emendation ´ÉÞIÉä. I prefer to emend it

to ´ÉÞIÉÉiÉ in view ofthefollowingwordsamuddham. The context is that of

the story of AtriSaptavadhriwhowasrescued by AÊ·ÉxÉÉ from the burning

hollow of a tree. Also see v.10 below.

=¶ÉxÉÉ : Instr. s. of =¶ÉxÉÂa meaning " eagerness, fervour".

ªÉÖ´ÉÉxÉ¨É : Atri was strenghthened by giving him hot milk.

Ê´É®úÎ{¶ÉxÉ¨É : the mighty enemy of Atri who tried to destroy him.

+VÉÉäMÉ½þ´ÉÒiÉÂ ºÉSÉ{iÉ´ÉMÉÊwÉ& ºÉÖSÉ½þºiÉÉäSÉ pÖùÊhÉMÉ ¤ÉSÉrùÉä%ªÉÇºÉMÉ¨ÉÉxÉ& EòSÉEÖònÂù¨ÉÉMÉxÉÂ *

+°üMÉ¯ûVÉiÉÆ ªÉÖSÉ´É¨ÉºªÉMÉ ´ÉÞSÉIÉ¨ÉËpùSÉ xÉ ´ÉMÉXÉÒ ºÉÖ´ÉÞ¹ÉÉSÉªÉ¨ÉÉMÉhÉ& ** 10 **

(1.5.10) Saptavadhri tied at the tree like a faithful bull, repeatedly invoked you who

are deft-handed. You two broke the tree as the powerful wielder of thunderbolt

would break the rock.

suhasto:thismaybeemendedtosuhast#É(Nom.du.)which quite often

occurs as the epithet of AÊ·ÉxÉÉ.

b:as a faithful, friendly bull when tied to a tree does not make any efforts

to free himself, Saptavadhri did not make any efforts to free himself except

invoking the AÊ·ÉxÉÉ.

adrim : the rocky cave of Vala.

BSÉ´ÉÉ EÞòSÉ¶É¶SÉMÉEò¨ÉÉSÉxÉ¨ÉMÉxÉÉ...#& ºÉÖSÉ½þ´ÉÉMÉ ®úÉSÉÊiÉºÉÚMÉ®ú& *

¥ÉÀMÉ SÉGäò ªÉÖSÉ´ÉªÉÉäSÉ´ÉÇvÉÇMÉxÉÉÊxÉSÉ vÉkÉÆSÉ iÉº¨ÉèSÉ ºÉnùSÉ¨É®úÉMÉÊiÉnùSÉÎ¤vÉ¨ÉÂ ** 11 **

(1.5.11) In this way K#Þ¶Éawithalovingmind,havinggoodinvocatios,rich ingifts

performed a brahman(and rituals) which were stregth-giving to you. Bestow on

him the control of enemies forever.

brahma : magic formula.

´ÉvÉÇxÉÉÊxÉ : the sacrificial gifts as well as praises tend to strengthen the

gods.

1.6

<SÉ¨ÉÉÊxÉMÉ ´ÉÉÆ ¦ÉÉMÉSÉvÉäªÉÉMÉÊxÉ ÊºÉ»ÉiÉSÉ <xpùÉMÉ´É¯ûhÉÉSÉ |É ¨ÉSÉ½äþ ºÉÖSÉiÉä¹ÉÖMÉ ´ÉÉ¨ÉÂ *

ªÉSÉYÉä ªÉMÉYÉäSÉ Ê½þ ºÉ´ÉMÉxÉÉ ¦ÉÖ®úSÉhªÉlÉÉäSÉ ªÉiºÉÖMÉx´ÉSÉiÉä ªÉVÉMÉ¨ÉÉxÉÉªÉSÉ Ê¶ÉIÉMÉlÉ& ** 1 **

(1.6.1) O IndraandVaruhÉa,atthegreat(sacrifice)when(thesoma-juices) are

pressed, these are your shares towards which you should move. At every

sacrifice youinspirethelibationstoactivitysinceyoutwohelp the sacrificer

who presses soma.

ªÉYÉä ªÉVÉÂ#Ã\Éä : although printed as separate words, this is treated as an

Iterative compound since the accent is on the first member only.

ÊxÉSÉÎ¹¹Év´ÉMÉ®úÒSÉ®úÉä¹ÉMÉvÉÒSÉ®úÉ{ÉSÉ +É¦ªÉÉSÉÊ¨ÉxpùÉMÉ´É¯ûhÉÉ ¨ÉÊ½þSÉ¨ÉÉxÉ¨ÉÉMÉ¶ÉiÉ *

ªÉÉ iÉSÉºlÉiÉÚSÉ ®úVÉMÉºÉº{ÉÉSÉ®äú +v´ÉMÉxÉÉäSÉ ªÉªÉÉä&SÉ ¶ÉjÉÖSÉxÉÇÊEòSÉ®úÉnäùMÉ´ÉSÉ +Éä½þMÉiÉä ** 2 **

(1.6.2) The two who stood along the paths beyond the midregions, whose enemy

cannot surely keep a watch over them _ to these the plants and the waters bring

tribute. O Indra and VaruhÉa they have attained greatness.

ÊxÉÎ¹¹Év´É®úÒ&: greatness through their connection with Indra and VaruhÉa.

ªÉÉ - ªÉªÉÉä&: refer to Indr#É-VaruhÉÉ; should be construed with #É¦ªÉÉ¨Éin a.

ºÉSÉiªÉÆ iÉÊnùMÉxpùÉ´É¯ûhÉÉ PÉÞiÉSÉ¶SÉÖiÉÆSÉ ¨Év´ÉMÉ >ðSÉÍ¨É nÖùMÉ½þiÉä ºÉSÉ{iÉ ´ÉÉhÉÒ&MÉ *

iÉÉÊ¦ÉMÉnùÉÇSÉ·ÉÉÆºÉMÉ¨É´ÉiÉÆ ¶ÉÖ¦Éº{ÉiÉÒSÉ ªÉÉä ´ÉÉSÉ¨ÉnùMÉ¤vÉÉä +SÉÊ¦É {ÉÉÊiÉSÉ ÊSÉÊkÉMÉÊ¦É& ** 3 **

(1.6.3) It is true, O Indra and VaruhÉa, that the seven songs milk the wave of honey

which is dripping with ghee. O lords of beauty, favour the infallible worshipper

who respects you attentively with prayers.

PÉÞiÉ¶SÉÖiÉ¨É ¨Év´É >ðÌ¨É¨É: the wave of honey is none else but the stream

of somathatisghee-dripping.madhuandPÉÞiÉastand for delicacies and

nourishing food respectively. RV.8.59.3 reads EÞò¶ÉºªÉ ´ÉÉ¨Éfor PÉÞiÉ¶SÉÖiÉ¨É.

sapta ´ÉÉhÉÒ& : seven songs of the sages (cf. RV.9.103.3)

¶ÉÖ¦Éº{ÉiÉÒ : this epithet is used exclusively of AÊ·ÉxÉÉ in the RV.

PÉÞSÉiÉSÉ|ÉÖ¹É&SÉ ºÉÉè¨ªÉÉMÉ VÉÒSÉ®únùÉMÉxÉ´É& ºÉSÉ{iÉ º´ÉºÉÉMÉ®úSÉ ºÉnùMÉxÉ @ñSÉiÉºªÉMÉ *

ªÉÉ ½þMÉ ´ÉÉÊ¨ÉxpùÉ´É¯ûhÉÉ PÉÞiÉSÉ¶SÉÖiÉÉSÉ iÉÉÊ¦ÉSÉnÇùIÉÆSÉ ªÉVÉMÉ¨ÉÉxÉÉªÉ Ê¶ÉIÉiÉ¨ÉÂ ** 4 **

(1.6.4) The seven ghee-sprikling sisters belonging to soma in the seat of #ÞiÉa, having

refreshinggifts(and) that one of yours which is ghee-dripping, O Indra and

VaruhÉa, with them help the worshipper with pious activity.

saumy#É : adj. from soma.

VÉÒ®únùÉxÉ´É&: (Bv.Cd.) nùÉxÉÖ"gift". VÉÒ®úafrom jinv "to enliven".

sapta svas#É®ú& : the streams of water or of soma.

sadane #ÞiÉºªÉ : the sacrifice.

ªÉÉPÉÞiÉ¶SÉÖiÉÉ:thisissingularand,hence,cannotbeconstrued with

svas#É®ú&. It refers to the ladle used for pouring ghee in the sacrificial fire.

+´ÉÉäMÉSÉÉ¨É ¨É½þSÉiÉä ºÉÉè¦ÉMÉMÉÉªÉ ºÉSÉiªÉÆ i´ÉäSÉ¹ÉÉ¦ªÉÉÆMÉ ¨ÉÊ½þSÉ¨ÉÉxÉMÉÊ¨ÉÎxpùSÉªÉ¨ÉÂ *

+SÉº¨ÉÉÎxº´ÉMÉxpùÉ´É¯ûhÉÉ PÉÞiÉSÉ¶SÉÖiÉÉSÉ ÊjÉÊ¦É&MÉ ºÉSÉ{iÉäÊ¦ÉMÉ®ú´ÉiÉÆ ¶ÉÖ¦Éº{ÉiÉÒ ** 5 **

(1.6.5) We proclaim to the vehement ones the true greatness of Indra in order to

get great fortune. By means of the ghee-dripping (ladle), O Indra and VaruhÉa

(and) O lords of beauty protect us together with three associates (of yours).

i´Éä¹ÉÉ¦ªÉÉ¨É : refers to Maruts.

PÉÞiÉ¶SÉÖiÉÉ: Instr.s. of PÉÞiÉ¶SÉÖiÉ, with the substantive sruc#É supplied.It

is hetau iÉÞiÉÒªÉÉ; " because of the sacrifice offered with the ghee-dripping ladle,

we should be protected."

ÊjÉÊ¦É&ºÉ{iÉäÊ¦É&:thesame stanza occurs at RV.8.59.5 with the variant

ºÉÉ{iÉäÊ¦É&" with faithful colleagues ". Hence ºÉ{iÉäÊ¦É&occuring here is taken

as a grammatical variation of ºÉÉ{iÉäÊ¦É&.

<xpùÉMÉ´É¯ûhÉÉSÉ ªÉoùSÉÊ¹É¦ªÉÉäMÉ ¨ÉxÉÒSÉ¹ÉÉ ´ÉÉSÉSÉÉä ¨ÉSÉËiÉ ¸ÉÖSÉiÉ¨ÉvÉMÉkÉSÉ¨ÉOÉäMÉ *

iÉÉÊxÉSÉ SUôxnùÉÆMÉºªÉºÉÞVÉxiÉSÉ vÉÒ®úÉMÉ ªÉSÉYÉÆ iÉMÉx´ÉÉSÉxÉÉºiÉ{ÉMÉºÉÉSÉ¦ªÉ{ÉMÉ¶ªÉxÉÂ ** 6 **

(1.6.6) O Indra and VaruhÉa that you bestowed hymns, thinking and knowledge on the

seers earlier through prudence, the wise ones created those metres while

arranging the sacrifice. They carefully observe through penance.

¨ÉxÉÒ¹ÉÉ : Instr.s.

abhyapa¶ªÉxÉ: the root is used in the sense of insight (cf. RV.1.25.11) of a

superhuman nature.

<xpùÉMÉ´É¯ûhÉÉ ºÉÉè¨ÉxÉSÉºÉ¨ÉoùMÉ{iÉÆ ®úÉSÉªÉº{ÉÉä¹ÉÆSÉ ªÉVÉMÉ¨ÉÉxÉä¹ÉÖ vÉkÉ¨ÉÂ *

|ÉSÉVÉÉÆ {ÉÖSÉÏ¹]õ ®úSÉÊªÉ¨ÉSÉº¨ÉÉºÉÖMÉ vÉkÉÆ nùÒPÉÉÇªÉÖSÉi´ÉÉªÉSÉ |É ÊiÉMÉ®úiÉÆ xÉSÉ +ÉªÉÖ&MÉ ** 7 **

(1.6.7) O Indra and VaruhÉa bestow never-failing grace and increase of wealth onthe

patrons.Bestowprogeny,prosperityandwealthonus,prolong our life for

longevity.

1.7

+SÉªÉÆ ºÉÉä¨É&MÉ ºÉÖSÉ¶É¨ÉÒSÉ +ÊpùMÉ¤ÉÖvxÉ&SÉ {ÉÊ®úMÉ¹EÞòiÉÉä ¨ÉSÉÊiÉÊ¦ÉMÉ¯ûClÉ¶ÉSÉºiÉ& *

MÉÉäÊ¦É&MÉ ¸ÉÒSÉiÉÉä ¨ÉMÉiºÉSÉ®ú& ºÉÉ¨ÉMÉMÉÒiÉÉä ¨ÉSÉIÉÚ {É´ÉÉÇMÉiÉäSÉ {ÉÊ®úMÉ ´ÉÉÆ ºÉÖÊ¶É|ÉÉ ** 1 **

(1.7.1) O(gods)havinglovelylips,thisSomawhois attentive in his work, who

has the press-stone at his bottom, is adorned with hymns, praised with songs,

mixed with cow's milk, intoxicating, sung in the s#É¨ÉxÉ-s, (flows) hastily over

the press-stone (and) around you.

ºÉÖ¶É¨ÉÒ: Instr.s. of ºÉÖ¶É¨ÉÒmeaning careful, attentive work at the sacrifice.

adribudhna½þ: adri"press-stones".Sincethe soma-stalks are placed on the

adrifor grinding ceremoniously this epithet becomes significant.

{ÉÊ®ú¹EÞòiÉ& : cf. MÉÒÌ¦É& {ÉÊ®ú¹EÞòiÉ& at RV.10.135.7.

MÉÉäÊ¦É&: stands for the milk of the cow; the plural used for indicating

abundance.

ºÉÉ¨ÉMÉÒiÉ&: the glories of Soma are sung in the s#Émansat the sacrifices.

parv#ÉiÉä : an expression used for the press-stone.

pari: supply a verb like sravate; cf. indr#ÉªÉäxnùÉä {ÉÊ®ú »É´Éa(RV.9.113 and

114 refrain).

ºÉÖÊ¶É|ÉÉ:this epithet is used of Indra, Agni, Rudra and Rbhuk¹ÉxÉ in the RV.

Here, it qualifies AÊ·ÉxÉÉ.

+ºªÉSÉ {ÉÉVÉMÉºÉ& Ê{É¤ÉiÉÆ ºÉÖSÉiÉºªÉSÉ ´ÉÉ®äúSÉ¹`öÉ´ªÉÉ&SÉ {ÉÊ®úMÉ{ÉÚiÉºªÉSÉ ´ÉÞ¹hÉ&MÉ *

iÉÉ´ÉMÉÊ·ÉxÉÉ VÉSÉ`ö®úSÉ¨ÉÉ {ÉÞMÉhÉälÉÉSÉ¨ÉlÉÉSÉ ¨ÉxÉÉäMÉ ´ÉºÉÖSÉvÉäªÉÉMÉªÉ vÉkÉ¨ÉÂ ** 2 **

(1.7.2) Drink , O AÊ·ÉxÉÉ, of this mighty pressed out lustre, halting on the sheep's

wool,fullypurified.Fillup your belly ( with such soma-juice) then fix your

mind on bestowing wealth (on the worshipper).

´ÉÉ®äú¹`ö-+´ªÉÉ&: the wool of sheep (+´ªÉÉ&Gen. form, the same as +´ªÉ&)

was used for straining and purifying the juice.

mano vasudhey#ÉªÉa: occurs at AV.3.4.4 with kuru¹´É.

B½þ ªÉÉMÉiÉÆ iÉSÉx´ÉÉSÉ3Ró ¶ÉÉ¶ÉMÉnùÉxÉÉSÉ ¨ÉvÉÚMÉÊxÉ xÉ¶SÉEò¨ÉÉSÉxÉÉä xÉÖ ¨ÉäMÉvÉÉ *

Ê´É º´ÉÉ ¨ÉSÉxpùÉ {ÉÖMÉ¯ûSÉ®äúVÉMÉ¨ÉÉxÉÉ ªÉÖ´ÉÉSÉªÉiÉÒSÉ ½þ´ÉMÉiÉä ´ÉÉÆ ¨ÉxÉÒSÉ¹ÉÉ ** 3 **

(1.7.3) Come over here, distinguishing yourself with your body like one loving our

sweet (drinks), O sacrifices. Our own hymn which is delightful, refulgent and is

fond of you, invokes you variously.

b: Scheftelowitz suggests the emendation SÉEò¨ÉÉxÉÉ xÉÖ ¨ÉävÉÉ¨É. Instead, if

nuis emended to na(particle of comparison) the simile would mean " as a

person loving sweet drink, come to us". The unaccented medh#Éwould stand as

the Voc. d. of medha"sacrifice" referring to AÊ·ÉxÉÉ as the sacrifice personified.

yuv#ÉªÉiÉÒ: Pr. pt.(f.) of the Denom. yuvayu`fond of you'.

vi havate : invokes you assuming a variety of styles.

ºÉÖSÉJÉÆ xÉÉMÉºÉiªÉÉSÉ ®úlÉMÉ¨ÉÆ¶ÉÖSÉ¨ÉxiÉÆMÉ ºªÉÉäSÉxÉÆ ºÉÖSÉ´ÉÎ¼xÉSÉ¨ÉÊvÉMÉ ÊiÉ¹`öiÉÆSÉ ªÉÖ´ÉMÉ¨ÉÂ *

ªÉÆ ´ÉÉÆSÉ ´É½þMÉÎxiÉ ½þSÉÊ®úiÉÉäSÉ ´ÉÊ½þMÉ¹`öÉ ¶ÉSÉiÉ¨É·ÉÉSÉ ªÉÊnùMÉ ´ÉÉ ºÉSÉ{iÉ näùSÉ´ÉÉ ** 4 **

(1.7.4) O divine N#ÉºÉiªÉÉ, mount upon the comfortable, soft, well-carried chariot

containing soma-juice, drawn by a hundred bay-coloured best carriage horses or

even by seven (horses).

sukham: lit. "having agoodhole",i.e.smoothlycarved-outhole to hold

the axle, so that the ride is comfotable.

+Æ¶ÉÖ¨ÉxiÉ¨É : +Æ¶ÉÖ "soma-stalk" or "soma-juice".

suvahnim: vahnifrom vah, "to carry". Note the repetition of the root in

vahanti-vahi¹`ö¨É in c . dev#É: is taken to be the Voc. d. of devaalthough it

goes against the accent.

ªÉÆ ´ÉäxÉÆSÉ iÉÉMÉMÉSUôiÉÆ ¨ÉÉxÉSÉ´ÉºªÉMÉ ¶ÉÉªÉÉÇSÉiÉºªÉMÉ ¶ÉnùSÉxÉÆ ¶ÉSÉºªÉ¨ÉÉMÉxÉÉ *

+¤ÉÒMÉ¦ÉªÉÖ& ºÉvÉSÉ¨ÉÉnÆùMÉ SÉEòÉSÉxÉ¶SªÉ´ÉMÉxÉÉä näùSÉ´ÉÉxªÉÖSÉ´ÉªÉÉä&SÉ ºÉ BSÉ¹É& ** 5 **

(1.7.5) The longing one to whom they two went, praising the appearance of Sary#Éta

thesonofManu, (he i.e.) Cyavana who loves feast frightened the gods. This

one is yours.

venam: "longing one" to be connected with Cyavana in d.

iÉÉ : refers to AÊ·ÉxÉÉ.

¶É®ÂúªÉÉiÉºªÉ: SarªÉÉiÉa is mentioned as the protege of AÊ·ÉxÉÉ at RV.1.112.17.

Indra is said to have drunk soma at his sacrifice at RV.3.51.7(also 1.51.12). His

name occurs in the legendofCyavana in the Brahmanas. The role of Saryata in

the Rgvedic legend of Cyavana is not traceable. Here some scanty information is

given. It appears that AÊ·ÉxÉÉ praised the brilliant appearanceofSary#Étawhen

they visited Cyavana.At this, Cyavana who had wrinkled skin got infuriated and

frightened away the gods. The reference to the feast-loving nature of Cyavana

leaves scope to infer that in order to pacify him the gods arranged a feast.

#ä¹É& : refers to Cyavana, who was the protege of AÊ·ÉxÉÉ.

+É xÉÉäMÉ +Ê·ÉxÉÉ ÊjÉSÉ´ÉÞiÉÉSÉ ®úlÉäMÉxÉÉSÉ´ÉÉÇ\SÉÆMÉ ®úSÉËªÉ ´ÉMÉ½þiÉÆ ºÉÖSÉ´ÉÒ®úMÉ¨ÉÂ *

¶ÉÞSÉh´ÉxiÉÉMÉ ´ÉÉSÉ¨É´ÉMÉºÉä VÉÉä½þ´ÉÒÊ¨É ´ÉÞSÉvÉä SÉMÉ xÉÉä ¦É´ÉiÉÆSÉ ´ÉÉVÉMÉºÉÉiÉÉè ** 6 **

(1.7.6) O AÊ·ÉxÉÉ, with your triply rolling chariot carry herewards the wealth

characterised by brave sons.You two listen (to me). I repeatedly invoke you for

favour. In the conquest of wealth stand by us for prosperity.

1.8

ªÉSÉnùÉ ªÉÖMÉ\VÉÉlÉä ¨ÉSÉPÉ´ÉÉMÉxÉ¨ÉÉSÉ¶ÉÖÆ {ÉÖMÉ¯ûSÉº{ÉÞ½ÆþMÉ {ÉÞiÉxÉÉSÉVªÉÆ ºÉÖSÉ´ÉÒ®úMÉ¨ÉÂ *

º´É·ÉÆMÉ nù»ÉÉSÉ ®úlÉSÉ¨ÉÉ ½þSÉ´Éä¹ÉÖSÉ iÉnùÉMÉ ªÉÖSÉiÉÒªÉæMÉÊiÉSÉ ®úºÉÆMÉ iÉSÉxÉÚxÉÉMÉ¨ÉÂ ** 1 **

(1.8.1) When you yoke the chariot which is bountiful, swift, coveted by many,

rushing towards the battle, carrying brave sons, possessed of good horses, O

wonder-workers, turning towards the calls, then the essence of our popersons

gets united (with the body).

yutir : yuti "union".

yeti: stands for ªÉÉÊiÉaccording to Scheftelowitz. When the AÊ·ÉxÉÉ attend to

the call of his worshipper, the vigour of his body gets replenished.

rasam : "essence, vigour". See RV.7.104.10.

¦ÉÎxnùMÉ¹`öÉ <SÉ¨Éä EòSÉ´ÉªÉMÉ¶SÉ®úÎxiÉSÉ ¦É®äúMÉ¹ÉÖSÉ xÉ OÉÊlÉMÉiÉÉ iÉÖSÉ´ÉÇ¶ÉÉMÉºÉ& *

´ÉÉSÉÆMÉ Ê½þx´ÉÉSÉxÉÉ& {ÉÖMÉ¯ûSÉ{Éä¶ÉMÉºÉÆ ´ÉÉ ½þSÉÊ´É¹¨ÉMÉiÉÒSÉ ºÉ´ÉMÉxÉä ¨ÉxnùSÉªÉvªÉèMÉ ** 2 **

(1.8.2) These most distinguished wise men move about like the (tribe of) Turva¶Éa-s

bound up in the battles or urging the hymn which is profusely ornamented. (The

hymn) accompanied by oblation is meant for rejoicing at the libation.

¦ÉÎxnù¹É`öÉ&: GSuperlative Gfrom Fthe Froot-noun Fbhand"shining,

distinguishing oneself etc."

iÉÖ´ÉÇ¶ÉÉºÉ&: the plural refers to the followers of Turva¶Éa. Moving in an array

was perhaps a peculiarity of this group.

½þÊ´É¹¨ÉiÉÒ: This begins a newsentence.Supplyanounmeaning hymn,

preferably ´ÉÉEòwhich appears in c. The ornamental poem when accompanied by

oblation causes extra delight to gods.

¸ÉÖSÉiÉÆ ½þ´ÉÆMÉ iÉ{ÉÇªÉiÉÆ ¨ÉJÉSÉºªÉÖÆ EòÉ¨ÉMÉ¨Éä¹ÉÉSÉ¨ÉÉ ´ÉMÉ½þlÉÉäSÉ ½þ´ÉÓMÉÊ¹É *

+vÉMÉ ºiÉÉäSÉiÉÞxÉÂ ªÉVÉMÉ¨ÉÉxÉÆ SÉ {ÉÉSÉiÉ¨ÉÚMÉÊiÉÊ¦ÉxÉÞÇ{ÉSÉiÉÒ ªÉÉ +SÉ¦ÉÒEäòMÉ ** 3 **

(1.8.3) Listen to the call, satisfy the sacrifice-minded person. Indeed, you carry the

oblations of these. Surely protect the singers as well as the sacrificer by your

favours, you two who are lords of men in the battle.

#É ´É½þlÉ& : AÊ·ÉxÉÉ executing the function of Agni.

+¦ÉÒEäò: Normally, under such circumstances Indra is invoked. Here AÊ·ÉxÉÉ

are requested to fulfill his function also.

1.9

ªÉÆ MÉSUôMÉlÉ& ºÉÖiÉ{ÉÉ näùSÉ´É´ÉMÉxiÉÆ ½þSÉÊ´É¹EÞòMÉiÉÆSÉ ´ÉÞ¹ÉMÉhÉÉ ®úÉSÉiÉ½þMÉ´ªÉ¨ÉÂ *

ºÉ {ÉÖMÉ¹ªÉSÉiªÉzÉÆMÉ ¶ÉSÉiÉ¨ÉÉMÉÊ´É¯ûSÉClªÉSÉ3Ró¨ÉxÉÉSÉ Ê{É¤ÉSÉxÉÂ |ÉªÉMÉiÉ¨ÉÉnùÊªÉSÉixÉÖ ** 1 **

(1.9.1)) The worshipper of god to whom you two go, O drinkers of the pressed out

juice, the producer of oblations who has offered it(,to whom) the two mighty

ones (go), increases the food till it looks hundredfold.One who has fixed the

mind on praiseworthy (gods) (increases the food) while drinking in the manner

that causes extended joy.

´ÉÞ¹ÉhÉÉ: Anakoluthic construction. gacchath#&(2 d.) can be construed with

sutap#É (unaccented, Voc.) whereas the accented ´ÉÞ¹ÉhÉÉ ( Nom. d. ) expects a

3d. verb.

¶ÉiÉ¨ÉÉÊ´É&: cf.¶ÉiÉ¨ÉÚÊiÉa compound with Nom. s.(neu.) of ¶ÉiÉa.

#ÖClªÉ¨ÉxÉÉ&: whose mind is fixed on the gods who deserve praise. uktha

is a praise-song and ukthyais one who deserves it. This begins a new sentence

for whose completion supply sa p#Ö¹ªÉiªÉzÉ¨Éfrom c.

prayata-m#ÉnùÊªÉixÉÖ: the neuterendingindicatesanadverbialuse of the

compound.

ªÉÉ nÆùºÉÉÆMÉÊºÉ VÉÊ®úSÉiÉÉ nÖùSÉ¹]õ®úÉMÉ ´ÉÉÆSÉ ªÉÉ ¶ÉÆºÉMÉÎxiÉ VÉÊ®úSÉiÉÉ®ú&MÉ ºÉÖSÉiÉä¹ÉÖMÉ *

ªÉÉxÉÒSÉ½þ {ÉÖMÉ¹ªÉxiÉÖ Ê´ÉSÉvÉÉ VÉxÉäMÉ¹ÉÖSÉ ªÉè®úSÉ¶xÉÖlÉÉäMÉ Ê´ÉSÉnùlÉäMÉ ºÉÉä¨ÉSÉ{ÉäªÉMÉ¨ÉÂ ** 2 **

(1.9.2) The insurmountable deeds of wonder which the singer (praises),those which

are praised by the singers at the libations, those which may increase the share

among men, those by which you enjoy the draught of soma in the sacrifice (are

fit to be praised).

a : supply ¶ÉÆºÉiÉä as the verb.

vidh#É: root noun from vÉÉwith vi"to distribute". It refers to the share of

booty which is distributed among warriors.

ªÉnÖùSÉ¶ÉxiÉÉMÉ ´ÉÞ¹ÉhÉÉSÉ ªÉÉ nùMÉvÉÒSÉSÉä Ê¶É®úÉäMÉ Ê¦É¹ÉVÉÉ ºÉSÉ¨ÉvÉMÉkÉ¨ÉSÉ´ÉÉÇEÂò *

iÉuùÉÆMÉ ¨ÉSÉiÉÒ ¨ÉvÉÖMÉxÉÉSÉ iÉÆ ªÉÖ´ÉÉMÉxÉÉSÉ ´É¹ÉMÉ]ÂõEÞòiÉÆ ¦ÉºÉlÉÉä ¨ÉxnùºÉÉSÉxÉÉ ** 3 **

(1.9.3) O powerful physicians, turning herewards, you the loving ones who bestowed a

head on DadhyaRó, that (deed) was (appreciated) by means ofhymn and sweet.

That (offering) accompanied by the ´É¹É]õcall is eatan by you who are young

and cheerful.

arv#ÉEò : herewards i.e. towards human beings.

mat#Ò : Instr.s.

madhun#É: the sweet juice of soma. The gratefulness was expressed through

praise-song and offering of soma.

¨ÉÉ ´ÉÉäMÉSÉSÉ +ÉlÉMÉ´ÉÇhÉSÉ ªÉnÂù ¥É´ÉÒMÉÊ¨ÉSÉ ¨ÉvÉÖMÉ iÉäSÉ%xªÉè´ÉÔSÉ®úiÉMÉ®èú®úÊSÉSÉkÉ¨ÉÂ *

ªÉnùSÉx´É¶ÉÉMÉºÉxÉÂ ¨ÉSÉPÉ´ÉÉMÉ nùvÉÒSÉSÉÆ iÉuùÉMÉ¨É´ÉIÉSÉÎSUô®úMÉºÉÉ ½þSÉªÉºªÉMÉ ** 4 **

(1.9.4) O #ÉlÉ´ÉÇhÉa, do not speak out what I tell you; (it is the secret of) madhu

which is not known by other superior warriors. What Indra taught to DadhyaRó

was spoken to you with the horse's head.

#ÉlÉ´ÉÇhÉa : Dadhya\SÉ of the Atharvan family.

¥É´ÉÒÊ¨É: said by Indra who taught madhu-vidy#Éto Dadhya#Ã\SÉ and threatened

to cut off his head if the secret was let out.AÊ·ÉxÉÉ fitted a horse's head over

DadhyaRó's body. He then spoke out the secret toAÊ·ÉxÉÉ through the horse's

head which was cut off by Indra. Later AÊ·ÉxÉÉ restored the head of DadhyaRó to

him.

ªÉnùÉSÉ MÉSUôÉMÉuùÒÊ³ýSÉiÉÉä ´ÉXÉMÉ¤ÉÉ½ÖþvÉÇSÉkÉä Ê{ÉSÉiÉÞ¦ªÉÉSÉ ¨ÉvÉÖMÉ xÉÉä nùvÉÒSÉSÉÉ *

+É ÊiÉSÉ®äúªÉÆMÉ nÖù¶¶ÉÖSÉiÉä ¨ÉÉ ´ÉnäùMÉÊiÉ ªÉSÉnùÉ ´ÉnùMÉiºÉÉSÉ ªÉÖ´ÉMÉªÉÉä& ºÉÖEòÒSÉÌiÉ& ** 5 **

(1.9.5) When the strong wielder of thunderbolt may come the (secret of) madhu was

held by DadhyaRó from our fathers. "Let me overpower" "Do not speak it to one

whohasa bad fall". When he (DadhyaRó) spoke it (to you) that good fame was

yours.

Ê{ÉiÉÞ¦ªÉÉ : stands for Ê{ÉiÉÞ¦ªÉÉä (Abl. pl.)

dadh#ÒSÉÉ (dhatte): is a passive construction. Whenever Indra would pay a

visit, DadhyaRó would hold the secret madhuvidy#Éfrom the fathers.

c: these are the words of Indra quoted in First Person. Indra wished to

overpower other gods by means of madhuvidy#É. The weak person who could not

hold fast to his position was not entitled to recieve the secret since there was

the danger that he would overpower others by means of it.

du¶¶ÉÖiÉä: stands for nÖù¶SÉÖiÉä(Dat.s. of nÖù¶SÉÖiÉ) from cyut"to fall down".

For the change of cyto ¶Écf. Nirukta 2.2.8 "¶É´ÉÊiÉ®ú MÉÊiÉEò¨ÉÉÇ Eò¨¤ÉÉäVÉä¹´Éä´Éa

¦ÉÉ¹ÉiÉä"

yuvayoh:as the secret was disclosed to AÊ·ÉxÉÉ they won the fame which,

otherwise, they could not have done.

ªÉÉÊ¦É&SÉ ¶ÉSÉÒMÉÊ¦É´ÉÞÇ¹ÉhÉÉ nùvÉÒSÉSÉÆ ªÉÉÊ¦ÉSÉºiÉÖ®ÆúMÉ EòÉ´É¹ÉäSÉªÉÆ ¨ÉSÉJÉºªÉMÉ *

ªÉÉÊ¦ÉSÉÌvÉªÉÆSÉ ÊVÉx´ÉMÉlÉÉSÉEäò ÊxÉ{ÉÉMÉxÉÉSÉ iÉÉÊ¦ÉMÉxÉÉæ%´ÉiÉÆ Ê´ÉSÉnùlÉäMÉ MÉ¦ÉÒSÉ®úÉ ** 6 **

(1.9.6) Ostrongones,thesuccours with which (you) urged DadhyaRó (you urged)

the active K#É´É¹ÉäªÉa who longed for war, you urged the intellect _ by them you

protect us in war _ you are givers of closer protection and profound.

makhasya: this may be emended to makhasyum"longing for war". The Adj.

turamlends support to this.

jinvatha: anakoluthic construction with the subject in dual and the verb in

plural.

#ÉEäò ÊxÉ{ÉÉxÉÉ: #ÉEäò"near, close" Loc. of #ÉEòafrom ac. cf. RV.2.1.10.

nip#ÉxÉÉ : a derivative of ni+p#É, "to protect".

1.10

+SÉªÉÆ ºÉÉä¨ÉÉäMÉ näù´ÉSÉªÉÉ ´ÉÉÆMÉ ºÉÖ¨ÉäSÉvÉÉ ¾þMÉÊnùSÉº{ÉÞMÉÂ ªÉÉMÉÊiÉSÉ ÊvÉ¹ÉMÉhÉÉÆ Ê¨ÉªÉÉSÉxÉ& *

º´ÉÉÊvÉMÉ¹`öÉä ½þSÉ´ªÉÉx¨ÉvÉÖMÉxÉÉä PÉÞSÉiÉÉuùÉSÉ xÉÚixÉÉäMÉ ´ÉÉÆSÉ ºiÉÉä¨ÉÉäMÉ +Ê·ÉxÉÉSÉ½þ¨ÉäMÉÊ¨É ** 1 **

(1.10.1) This Soma proceeding towards gods, having superior intellect, touching the

heart goes to you (two) preparing the hymn. Here is a new praise song for you,

O AÊ·ÉxÉÉ, which is most devoted because of oblation, sweet (soma) or ghee. I

approach you.

devay#É #Â : a habitual visitor to the world of gods.

¾þÊnùº{ÉÞEò : because it elevates the spirit.

miy#ÉxÉ& : emended to mim#ÉxÉ& .

sv#ÉÊvÉ¹`ö&: ºÉÖ-#ÉÊvÉ"devoted" with the Superlative :suffix :Ê#¹`ö.

shortened to ¹`ö.

emi: the poet approaches with a fresh hymn described in c.

|É ´ÉÉÆSÉ ¨É½þÒMÉ ¨ÉxnùiÉä näùSÉ´ÉEòÉSÉ¨ÉÉ ªÉSÉªÉè®úMÉªÉÉºÉÉä ´ÉSÉªÉÖxÉÉMÉÊxÉ Ê´É·ÉÉ *

iÉÉ´ÉMÉÊ·ÉxÉÉ {ÉÖ¯ûSÉ¦ÉÖVÉÉMÉ ºÉÖ¶ÉSÉºiÉÒ @ñMÉÊ¹ÉSÉÊ½þiÉÉMÉ ¨ÉÆ½þiÉÆ Ê´ÉSÉ·ÉvÉäMÉxÉÉ¨ÉÂ ** 2 **

(1.10.2) The Earth with her desire fixed on gods pleases you. Both of you have gone to

the sacrifices of the constantly movingone.OAÊ·ÉxÉÉ, you are possessed of

ample enjoyments, are praised well, are beneficial to the seers; make the Earth

prosperous.

ªÉªÉè&: emended to ªÉªÉä&as suggested by the Editor and Scheftelowitz.

At RV.6.73.7 the word refers to the horse of AÊ·ÉxÉÉ and at RV.6.87.5 to the

chariot of Maruts where it is implied that Vi¹hÉÖ himself is the chariot. Here the

word is to be construed with vayun#ÉÊxÉ"sacrifices".

Ê´É·ÉvÉäxÉÉ¨É: "all-feeding" is the Earth referred to in aas ¨É½þÒ . At

RV.4.19.2 and 6 it refers to the waters of the rivers.

ªÉÉä ´ÉÉÆMÉ MÉÉäSÉ¨ÉÉxÉ·ÉMÉ´ÉÉxÉÂ ºÉÚSÉxÉÞiÉÉMÉ´ÉÉxÉÂ {ÉÖ¯û¶SÉSÉxpù º{ÉÉSÉ½þÉÇ º{ÉÉMÉ½ÇþÊªÉSÉ¹hÉÖ& *

ªÉÆ VÉÉä½þMÉ´ÉÒÊ¨É ®úÊlÉSÉ®úÉä MÉÊ´ÉMÉ¹`öÉèSÉ iÉ¨ÉMÉ¼´ÉäSÉ ®úlÉSÉ¨ÉÉ Ê´ÉSÉ·É°üMÉ{É¨ÉÂ ** 3 **

(1.10.3) Being desirous of desirable things, I, the chariot-rider call that chariot of yours

which assumes every form, in the battle for cows. (The chariot) which is

possessed of cows, horses, merit, is extremely brilliant and repeatedly invoked

by me.

º{ÉÉ½þÉÇ: Accu. pl. (neu.), object of the agent-noun º{ÉÉ½ÇþÊªÉ¹hÉÖ&.

Ê´É·É°ü{É¨É: a chariot which assumes the form of a boat or an aerial car as

the need be.

ºÉÖSÉ´ÉÞpùlÉÉäMÉ ´ÉÉÆ ´ÉÞ¹ÉhÉÉ ºÉÖSÉ´ÉÎ¼xÉ&MÉ {ÉÖ¯ûSÉº{ÉÞ½þÉäMÉ ´ÉºÉÖSÉÊ´ÉtÉä ´ÉªÉÉäSÉvÉÉ& *

ªÉäxÉSÉ ´ÉÉVÉÉMÉxÉÂ ´É½þiÉÆ º{ÉÉSÉ½Çþ´ÉÒMÉ®úÉSÉxÉÖ¯ûSÉÊ¸ÉªÉ&MÉ ¶ÉÖSÉ¯ûvÉÉäSÉ%·ÉÉÆ¶SÉMÉ ¨ÉÉv´ÉÒ ** 4 **

(1.10.4) O powerful ones, the easily-rolling chariot of yours which obtains wealth, with

which you carry gifts consisting of excellent brave sons,ample fortunes,food

andhorses,Osweetones, is a good carrier, coveted by many and bestower of

vigour.

suv#ÞpùlÉa : double-accent

vayodh#É#Â : double-accent

uruÊ¸ÉªÉ& : double-accent

1.11

<SÉnÆù näùMÉ´ÉÉ ¦ÉÉMÉSÉvÉäªÉÆMÉ {ÉÖ®úÉSÉhÉÆ ªÉnùÉÊ¶ÉMÉ®äú ¾þÊ¹ÉSÉiÉÉ ªÉSÉÊYÉªÉÉMÉºÉ& *

BSÉ¹É ºªÉMÉ PÉSÉ¨ÉÇ& {ÉÊ®úMÉ{ÉÚiÉ @ñSÉÎM¦ÉºiÉÆ ¤É{ºÉMÉlÉÉä ®úÊlÉSÉ®úÉ Ê´ÉSÉpù´ÉMÉxiÉÉ ** 1 **

(1.11.1) O (two) gods, this is the ancient sharewhichwasenjoyedbythe joyful

sacrificeworthy gods. This is that offering ofhotmilksanctified bythe#ÞEò-

stanzas. The chariot-riders who are on the run are partaking of that.

{ÉÖ®úÉhÉ¨É : the same as was offered in ancient times.

bapsath#& : baps redupl. form of bhas "to eat".

´ÉÞSÉChÉÆ Ê¶É®úÉäMÉ ´ÉÞ¹ÉhÉÉSÉ ªÉx¨ÉSÉJÉºªÉSÉ Ê¶É®úÉäMÉ Ê¦É¹ÉVÉÉ ºÉSÉ¨ÉvÉMÉkÉ¨ÉSÉ´ÉÉÇEÂò *

iÉuùÉÆSÉ xÉ®ú&MÉ ºÉSÉÊ®ú®ÆúSÉ SÉÉ¯ûMÉ ÊSÉSÉjÉÆ ºÉnùÉMÉ MÉÞhÉÎxiÉ EòSÉ´ÉªÉ&MÉ ºÉÖSÉiÉä¹ÉÖMÉ ** 2 **

(1.11.2) The head of Makha which was cut off, O physicians, (that) head was joined (by

you) turning herewards. That movement of yours whichwas lovely and wonderful

is always sung over the pressed out juices by men and seers.

makhasya: this seems to be another name of DadhyaRó AtharvahÉa.

sariram: from s#Þ"to move". The word appears also as salilain the RV.

sarirabelongs to the r-dialect.

ªÉäxÉMÉ näùSÉ´ÉÉ +PxÉMÉiÉSÉ ºÉÆ ®ú{ÉÉÆMÉÊºÉSÉ ªÉäxÉÉºÉMÉ½þxiÉ {ÉÞSÉiÉxÉÉMÉ +näùSÉ´ÉÒ& *

ªÉäxÉÉ¦ÉMÉ´ÉzÉSÉ¨ÉÞiÉÉ&MÉ ºÉÉä¨ÉSÉvÉÉxÉÆSÉ iÉ¨ÉMÉ{ÉÇªÉiÉÆ Ê¶ÉSÉ®úºÉÉMÉ ½þSÉªÉºªÉMÉ ** 3 **

(1.11.3) Send through the horse's head the container of soma by which the gods killed

the maladies, by which they overpowered the ungodly enemies, by which they

became immortal.

somavÉÉxÉa: appears several times in the RV. as the container of soma (the

kala¶Éa). a,band cstate the benefits derived by gods from the drinking of

soma. However, in view of its connection with the head of the horse fitted over

the bodyofDadhyaRó-#ÉlÉ´ÉÇhÉa,itis better to understand it in the sense of

secret of madhuwhich imparted the secret of the reservoir of soma and its

accessibility.

{ÉÖSÉ®úÉ Ê´ÉMÉ¶ÉÒSÉ¹hÉÉÇ Ê´ÉSÉnùlÉäMÉxÉ näùSÉ´ÉÉ xÉÉ´ÉÉSÉÊ¶É¹ÉÉäMÉ¯ûxvÉiÉSÉ xÉÉÊ{ÉSÉ xÉÉEòMÉ¨ÉÂ *

<ÇSÉVÉÉSÉxÉÉ ¤ÉSÉ¼´ÉÒ¯ûSÉ ºÉ¨ÉÉMÉ ªÉSÉnùÉºªÉSÉ Ê¶É®úÉäMÉ nùkÉÆSÉ ºÉ¨ÉSÉvÉÉx´ÉÉMÉ¯û½þxÉÂ º´É&MÉ ** 4 **

(1.11.4) In old times, gods (worshipping) with headless sacrifice had their boat of

blessings obstructed. (They) did not even (reach) heaven.(They) worshipping for

many years ascended the heaven (only) when this (sacrifice) was bestowed with

a head.

Ê´É¶ÉÒ¹hÉÉÇ: headless. The sacrifice is here compared to a human body, of

which the head is the most important part. Like a body devoid of head, the

sacrifice suffered a serious defect. The head of the sacrifice stands for some

important ritual in it. The non-performance of the ritual gave rise to a headless

sacrifice. xÉÉè #ÉÊ¶É¹É& +¯ûxvÉiÉa: the sacrifice is often concieved to be a boat of

blessingswhichcarriesapersonto his destination.#ÉÊ¶É¹É is the blessing

acquired through sacrifice.

dattam: the head of the sacrifice was bestowed. AÊ·ÉxÉÉ possessed the

knowledge of the sacrifice. It was only through their skill that the sacrifice got

rid of the defect. cf. AV.7.77.4 vidathasya dhart#É®úÉ.

sam anvaruhan: After AÊ·ÉxÉÉ gave a head to their sacrifice, the gods could

reach heaven.

ªÉuùÉÆMÉ ¨ÉÉSÉiÉÉ ={ÉSÉ +ÉÊiÉMÉ¹`önÖùOÉÆ ºÉÖSÉ´ÉÞpùlÉÉMÉxÉ´ªÉlÉäSÉªÉÆ ºÉSÉ®úhªÉÚ&MÉ *

iÉjÉMÉ ´ÉÉÆ ¨ÉÉv´ÉÒ ¨ÉSÉv´ÉÉÊ½þMÉiÉÆ ºÉÖxÉÒSÉlÉÆ |ÉSÉixÉ¨ÉMÉÊ·ÉxÉÉ ¨ÉªÉÉäSÉ¦ÉÖ ** 5 **

(1.11.5) The mighty, easily-rolling, unwavering chariot which your mother SarahªÉÚ

mounted, there, O sweetful ones, was placed the ancient delight-giving soma

that has given good guidance.

®úlÉÉxÉ : emended to ratham (see Scheftelowitz).

sarahªÉÚ&: wife of Vivasvat and mother of AÊ·ÉxÉÉ; for the legend of SarahªÉÚ

see RV.10.17.1-2; AV.18.2.33. The mother of AÊ·ÉxÉÉ mounting their chariot is

referred to only here. At AV.18.1.53 her father Tva¹]Þõ is said to have fashioned

a vehicle for her.

madhu : the sweet juice of soma.

ºÉÖxÉÒlÉ¨É: the effects of drinking soma are looked upon as imparting the

faculty of guidance in wars.

ªÉÖSÉ´ÉÆ ÎºjÉÊ¦ÉÎ¶SÉMÉiÉªÉSÉlÉÉä%Ê{ÉSÉ xÉÉEÆòMÉ ªÉÖSÉ´ÉÆ {ÉªÉÉÆMÉÊºÉSÉ ¶ÉC´ÉMÉ®úÒ¹ÉÖ vÉkÉ¨ÉÂ *

ªÉÖSÉ´ÉÆ ´ÉÒSÉ¯ûÎnÂù¦É&MÉ ºÉÞSÉVÉiÉÆMÉ ¨É½þÒSÉ¨ÉÆ ªÉÖSÉ´ÉÆ ºÉiÉÇMÉ´Éä ºÉÞVÉiÉÆSÉ Ê´É ÊºÉxvÉÚMÉxÉÂ ** 6 **

(1.11.6) You (two) also manifest the heaven by means of stars, you have placed milk in

the cows. You (two) have created this earth together with plants. You (two)

have released the rivers to flow.

ÎºjÉÊ¦É&: emended to ºiÉÞÊ¦É&"with stars" after RV.2.34.2a, where the deed

has been ascribed to Maruts.

citayath#&: "make known, manifest". The starless night would give

impression of emptiness; that there is heaven is made known only through stars.

¶ÉC´É®úÒ¹ÉÖ: the root-meaning of the word is "one who enables (somebody),

strength-giver". The feminine form here refers to the cows. This becomes

evident from the phrase{ÉªÉÉÆÊºÉvÉkÉ¨É.Thecows give strength by their

milk.

d: at RV.1.32.12 and 2.12.12 this deed has been ascribed to Indra.

This verse ascribes the supreme position toAÊ·ÉxÉÉdueto which they are

able to perform the cosmic feats referred to therein.

ªÉÖSÉ´ÉÆ ¨ÉÉv´ÉÒSÉ ¨ÉvÉÖMÉÊ¦É& ºÉÉ®úSÉPÉäÊ¦ÉMÉªÉÖÇSÉ´ÉÆ ¦ÉäMÉ¹ÉSÉVÉÉ ºlÉÉäMÉ Ê¦É¹ÉVÉÉ ºÉÖ{ÉÉSÉhÉÒ *

ªÉÖSÉ´ÉÆ ®úlÉäMÉ¦ÉÒ ®úÊlÉSÉ®èú ºlÉMÉ =OÉÉ ºÉÖ¨ÉRÂóMÉSÉ±ÉÉ´ÉMÉ¨ÉÒ´ÉSÉSÉÉiÉMÉxÉäÊ¦É& ** 7 **

(1.11.7) O sweet ones, you (two) are (sweet) because of the honey of bees. O

physicians, you (two) are deft-handed physicians. You (two) are mighty

u.because of the chariots (and) horses. (You are) very auspicious because of

the (medicines) destroying diseases.

a: supply m#Év´ÉÒto complete the sense on the analogy of bwhere

bhe¹ÉVÉÉ(Nom.) completes the sentence.

®úÊlÉ®èú& : horses yoked to the chariot.

iÉx¨ÉäMÉ nùkÉÆSÉ SÉIÉÖMÉ®úSÉIhÉÉäÌ´ÉSÉSÉIÉäSÉ {É¶ªÉÉMÉ¨ÉÉäSÉ ªÉäxÉSÉ º´ÉÊ®úSÉ¨ÉÉ Ênù¶ÉMÉ¶SÉ *

ªÉäxÉÉSÉÊ¦ÉJªÉÉMÉªÉ Ê´ÉSÉ vÉ´ÉÉMÉ¨É ¶ÉGÆò nÖùSÉ½ÇþhÉÉMÉuùÉ¨ÉÊ·ÉxÉÉSÉ ¶ÉÚ®úMÉºÉÉiÉÉè ** 8 **

(1.11.8) So give me the seeing power of the eyessothatImaysee,with which we

will see the Sun and these quarters; with which having seenyou, O AÊ·ÉxÉÉ, we

may shake up the strong one in the battle for conquering the brave, because of

the harm (which he wants to cause).

SÉIÉÖ&: function of the eye. AÊ·ÉxÉÉ had restored the sight of Rjr#É·É.

svar : sunlight as the sign of freedom.

nÖù½ÇþhÉÉiÉ: Abl. of nÖù½ÇþhÉa(Masc.). The word usually occurs as nÖù½ÇþhÉÉ

(Fem.) in the RV.

1.12

+ÉÊ·ÉMÉxÉÉ ´É½þiÉÆ {ÉÒSÉ´É®úÒ&MÉ º´ÉSÉvÉÉ·ÉÉMÉ´ÉiÉÒnùÉÇSÉºÉ{ÉMÉixÉÒSÉÊ®ú®úÉMÉ´ÉiÉÒ& *

ªÉÖSÉ´ÉÉänùÉÇSÉxÉÉºÉÉäMÉ ÊnùSÉÊ´É xÉÉMÉÊnùiÉäSÉªÉÉä ªÉÖSÉ´ÉÉä& {ÉªÉÉÆMÉÊºÉ ¯û¯ûÊSÉ®äúSÉ ºÉÖ¶ÉÖMÉGòÉ ** 1 **

(1.12.1) O AÊ·ÉxÉÉ, carry herewards with your might the swelling cows accompanied by

horses and nourishments which are dominated bythe D#ÉºÉa-people. Your gifts

are like the Sun in the sky. The bright waters of yours were shining.

{ÉÒ´É®úÒ&: the epithet is usually applied to cows. At RV.8.5.20, however, it

qualifies Ê#¹É&. In view of Ê#®úÉ´ÉiÉÒ&in b, it is better to supply MÉÉ&to avoid

tautology.

ÊnùÊ´ÉxÉÉÊnùiÉäªÉÉä:theaccentof xÉÉÊnùiÉäªÉÉä' = na+ #ÉÊnùiÉäªÉÉäneeds to be amended

to xÉÉ'ÊnùiÉäªÉÉä'. The simile means that the gifts are as clearly visible as the Sun

in the sky.

{ÉªÉÉÆÊºÉ: either the soma-juice offered to AÊ·ÉxÉÉ or the milk with which the

gharmawas prepared.

ªÉpäùSÉ¦ÉÆ nùMÉ»ÉÉ Ê´ÉSÉÊxÉMÉÚMÉ²½þ¨ÉSÉ{ºÉÖ ªÉÖMÉ´ÉÉSÉªÉxiÉÆMÉ ´ÉÉVÉSÉªÉxiÉMÉ¨ÉÞSÉ¤ÉÒºÉÉMÉiÉÂ *

=ÊzÉMÉxªÉlÉÖ®úÊ·ÉSÉxÉÉ ´ÉÊwÉMÉ¨ÉÉSÉ¶ÉÖÆ iÉuùÉÆMÉ µÉSÉiÉÆ ¨ÉSÉ½þªÉMÉxiªÉÖClÉSÉ¶ÉÉºÉ&MÉ ** 2 **

(1.12.2) Owonder-workers,youquicklyliftedupRebhawho lay concealed in the

waters, who was loyal to you (and) longing for rewards andthe impotent (Atri)

from the ditch. That vow of yours is glorified by the singers of praise.

rebham: He was abandoned in the ocean for ten days and nine nights

(RV.1.116.24)

vadhrim : Saptavadhri of the Atri family.

vratam : they had taken the vow of helping the distressed.

ªÉÉ ´ÉÉÆSÉ xÉÖ ºÉÊ®úMÉ®äúSÉ ªÉÉ {ÉÞMÉÊlÉSÉ´ªÉÉÆ ªÉÉ ´ÉÒSÉ¯ûiºÉÖMÉ OÉÉSÉ´ÉºÉÖSÉ ªÉÉxiÉÊ®úMÉIÉä *

ªÉÉ ´ÉÒSÉ®äú¹ÉÖMÉ ºÉÚSÉÊ®ú¹ÉÖSÉ ªÉÉÊ{ÉSÉ xÉÉEäòSÉ iÉÉÊ¦ÉMÉxÉÇ&SÉ ¶É¨ÉÇMÉ ªÉSUôiÉÆ ªÉÖ´ÉÉxÉÉ ** 3 **

(1.12.3) (Themotivepowers)ofyourswhichliein the water, in the Earth, plants,

stones (and) midregion, which is in the brave sons, in the patrons as well as in

the heaven _ with them, O youthful ones, grant us protection.

ªÉÉ&: supply ¶ÉSÉªÉ&"energy, strength, motive-power".The Editoraswell

as Scheftelowitz suggest the emendation iÉäÊ¦É&which is not necessary.

ªÉÉä ´ÉÉÆMÉ ¦ÉSÉÊ®újÉÉMÉ ºiÉÖ´ÉSÉiÉÉä ¨ÉSÉPÉÉÊxÉSÉ |ÉªÉSÉxjÉÒÊhÉMÉ Êuù¹ÉSÉiÉÉä ¤ÉSÉ½ÇþhÉÉMÉÊxÉ *

jÉÉjÉÒMÉÊhÉSÉ ¶É·ÉMÉiÉÉÆSÉ ºÉÉiÉ{ÉMÉÎxiÉSÉ iÉÉÊ¦ÉMÉxÉÇ&SÉ ¶É¨ÉÇMÉ ªÉSUôiÉÆ ªÉÖ´ÉÉxÉÉ ** 4 **

(1.12.4) Your gifts, which are the means of sustenance for the singer, restraining

powers for the enemies, strengthening (and) protecting powers for many, shine

brightly in the expedition. With them , O youthful ones, grant us protection.

yo : emended to ªÉÉ.

¦ÉÊ®újÉÉ : agent noun in tra from ¦ÉÞ "to sustain".

prayantr#ÒÊhÉand jÉÉiÉÂ®úÒÊhÉ: formations with the suffix -trin, an extended form

of -t#Þ.

ºÉÉiÉ{ÉÎxiÉ: On the basis of the metre, which is defective by one syllable,

Scheftelowitz suggests the emendation ºÉÉiÉÉiÉ{ÉÎxiÉ, which is accepted here.

For the torturing glow of AÊ·ÉxÉÉ's chariot see RV.4.43.6.

ªÉÉä ´ÉÉÆMÉ ÊjÉSÉSÉGò& ºÉÖMÉ{ÉSÉÊ´É& ºÉÖSÉ¶ÉÎ{iÉMÉÎºjÉ´ÉxvÉÖSÉ®ú& EäòMÉiÉÖSÉ¨ÉÉxÉÂ ´ÉÉiÉMÉ®Æú½þÉ& *

ªÉÉäMÉäSÉ ªÉºªÉMÉ Ê´ÉSÉ iÉxÉÉäMÉiªÉ¦ÉÒSÉ¶ÉÖÆ Ê´ÉSÉ¦ÉÉ´ÉMÉ®úÒ& ºÉnùlÉÉäSÉ ªÉx¨ÉMÉªÉÉäSÉ¦ÉÖ ** 5 **

(1.12.5) Your (chariot) which is three-wheeled, having good fellies (and) good

horses, possessed of three seats, brilliant and having the speed of wind, at

whose yoking the reins are stretched by the shining (female), in which you

(two) are seated in a delightful way.

ºÉÖ¶ÉÎ{iÉºÉ: emended to susaptis, saptimeaning a faithful horse.

a¦ÉÒ¶ÉÖ¨É: the reins of AÊ·ÉxÉÉ's chariot have been described as

ºªÉÚ¨ÉMÉ¦ÉÎºiÉ "the woven controlling hand" of thechariot.Hereit issaidto

be stretched by the bright woman i.e. U¹ÉºÉ.

Ê´É¦ÉÉ´É®úÒ&: Nom.s.ofvibh#É´É®úÒ, declinedaccordingto ±ÉI¨ÉÒ-type. In view

of theideathatU¹ÉºÉisborn at the yoking of their chariot, the present

Ê´É¦ÉÉ´É®úÒmay be identified with her. The expression yoge yasyafavours this

interpretation. Alternatively the brilliant female may refer to S#ÚªÉÉÇ, the wife of

AÊ·ÉxÉÉ, who rides the chariot along with them.

mayobhu : adverbially used.

ªÉÖSÉ´É¨ÉÚMÉ½þlÉÖÌ´É¨ÉSÉnùÉªÉMÉ VÉÉSÉªÉÉÆ ªÉÖSÉ´ÉÆ ´É¶ÉÉÆMÉ ¶ÉSÉªÉ´ÉäMÉ vÉäSÉxÉÖ¨ÉMÉGòiÉÉ¨ÉÂ *

ªÉÖSÉ´É¨ÉÉªÉÖMÉ¹ÉÉ iÉÉ®úªÉiÉÆSÉ |É ¤ÉxvÉMÉxÉ¨ÉSÉÊjÉ¨ÉMÉ¨ÉÖHÆò ªÉÖSÉ´É¨ÉÆMÉ½þºÉÉäSÉ Ê´É ** 6 **

(1.12.6) You (two) carried a wife for Vimada. You (two) turned the barren cow into a

milch cow for Sayu. You (two) have helped Vandana to cross over by

(bestowing) life on him. You (two) released Atri from danger.

#ÉªÉÖ¹ÉÉ: instead of the expected Acc. we have an Instr. Hence pra+iÉÞwhich

usually means prolong when used with #ÉªÉÖºÉ, is here taken in the sense of

cross over.

bandhanam: emended to vandanamon the evidence of RV.1.116.11; 1.119.6

etc.

½þ´ÉMÉxiÉÆ ¨ÉäSÉ¹ÉÉx´ÉÞSÉCªÉäMÉ Ê¶ÉSÉ´ÉÉªÉèMÉ Ê{ÉSÉiÉÉ SÉEòÉMÉ®úSÉ @ñÊ¹ÉMÉ¨ÉSÉxvÉ¨ÉMÉÊ·ÉxÉÉ *

iÉÎº¨ÉMÉzÉÞSÉXÉÉ·ÉäSÉ SÉIÉÖMÉ¹ÉÒSÉ +vÉMÉkÉ¨ÉÉSÉÊ´É¹EÞòMÉhÉÖiÉÆ {ÉÖSÉxÉ®úºªÉMÉ ±ÉÉäSÉEò¨ÉÂ ** 7 **

(1.12.7) The father blinded the sage who sacrificed goats to the auspicious female wolf,

O AÊ·ÉxÉÉ; you bestowed eyes on that Rjr#É·Éa. The world was made manifest to

him once again.

Ê¶É´ÉÉªÉè: a certain contrast is meant with +Ê¶É´ÉäxÉa Ê{ÉjÉÉ" the inauspicious

father" of RV.1.117.17. The she-wolf was a favourite of AÊ·ÉxÉÉ. She was

AÊ·ÉxÉÉ'ºÉ ®úÉºÉ¦Éain disguise.

ªÉuùÉÆSÉ SÉIÉÖMÉÌnùSÉÊ´É ªÉiºÉÖSÉ{ÉhÉÉæSÉ ªÉäxÉMÉ {É¶ªÉlÉÉäSÉ ¦ÉÖ´ÉMÉxÉÉxªÉ¨ÉiªÉÉÇ& *

iÉx¨ÉäMÉ nùkÉÆSÉ SÉIÉÖMÉ¹ÉÒ näùSÉ´É¤ÉMÉxvÉÚ xÉSÉ¨ÉºªÉÉÆMÉ Ê´ÉxnäùlÉ {ÉÖ¯ûSÉvÉÉ SÉMÉEòÉSÉxÉÉ¨ÉÂ ** 8 **

(1.12.8) Grant me the two eyes related to gods, the eye of yours which is in the

heaven,whichisabird,bywhich,Oimmortalones,you(two)see the

creatures. May you obtain salutation which is coveted in various ways.

suparhÉ&: the Sun is meant. cf. SÉIÉÖÌ¨ÉjÉºªÉof RV.7.63.1.

amartªÉ&: emended to amarty#É (Voc.du.)

näù´É¤ÉxÉvÉÚ: the two eyes are none else but the Sun and the moon.

2.1

¨ÉÉ Ê¤ÉMÉ¦ÉäSÉxÉÇ ¨ÉMÉÊ®ú¹ªÉÊºÉSÉ {ÉÊ®úMÉ i´ÉÉ {ÉÉÊ¨É ºÉSÉ´ÉÇiÉ&MÉ *

PÉSÉxÉäxÉMÉ ½þÎx¨ÉSÉ ´ÉÞÎ¶SÉMÉEòSÉ¨ÉË½þMÉ nùSÉhbä÷xÉÉMÉMÉiÉ¨ÉÂ ** 1 **

(2.1.1) Do not get frightened. You will not die. I give you all-round protection on

all sides. I kill the scorpion with a fatal weapon and the serpent who has arrived

with a stick.

This verse occurs after RV.1 191 which is known as the Ê´É¹ÉPxÉ ={ÉÊxÉ¹ÉnÂù.

The last verse of the hymn mentions that the essence of their poison is

rendered ineffective.

PÉxÉäxÉaé : from root ½þxÉÂ . A weapon that kills.

The 2nd part of the stanza occurs at AV.10.4.9 which is a charm against

serpents and in which the white horse of Pedu is invoked to destroy the

serpents as well as their poison.

¨ÉÉ Ê¤É¦ÉäxÉÇ ¨ÉÊ®ú¹ªÉÊºÉ : occurs at AV.5.30.8. It seems to embody a magic

formula for ensuring long life to a suffering person.

2.2

[This and the following verses are inserted between vv. 2 and 3 of RV.2.43.

The bird referred to under the generic name ¶ÉEÖòÊxÉ (RV.2.43.3) is referred to

as EòÊ{É\VÉ±Éa in the first verse of the present hymn. Also vide Kau.Gr.S.46.54

EòÊ{É\VÉ±É& ÊiÉÊkÉÊ®úºÉoù¶É&* S#ÉªÉhÉÂ+ is aware of this fact as he explains the word

¶ÉEÖòÊxÉ in RV.2.43.3 as referring to the EòÊ{É\VÉ±Ébird. Both RV.2.42 and 2.43

seem to have a halo of magic about them as they invoke a certain bird to utter

notes which will have an auspicious effect on the house. It is also requested to

have kind feelings for the inmates of the house. Kau.Gr.S.46.54 says that the

sound of the bird is devoid of sweetness. However, it fades away and becomes

auspicious only after it comes to end.]

¦ÉSÉpÆù ´ÉMÉnù nùÊIÉhÉSÉiÉÉä ¦ÉSÉpù¨ÉÖMÉkÉ®úSÉiÉÉä ´ÉMÉnù *

¦ÉSÉpÆù {ÉÖSÉ®úºiÉÉMÉzÉÉä ´Énù ¦ÉSÉpÆù {ÉSÉ¶SÉÉiÉÂ EòMÉÊ{É\VÉ±É ** 1 **

(2.2.1) Speak auspiciously from the south, speak auspiciously from the north. O

EòÊ{É\VÉ±Éa, speak auspiciously in front of us and auspiciously at the back.

This verse has been quoted at Nir.9.5 where the words of EòÊ{É\VÉ±Éaare said

to have informed G#ÞiºÉ¨Énùa of the achievement of his desire.

¦ÉSÉpÆù ´ÉMÉnù {ÉÖSÉjÉè¦ÉÇSÉpÆù ´ÉMÉnù MÉÞSÉ½äþ¹ÉÖMÉ SÉ *

¦ÉSÉpù¨ÉSÉº¨ÉÉEÆòMÉ ´Énù ¦ÉSÉpÆù xÉÉäSÉ +¦ÉMÉªÉÆ ´Énù ** 2 **

(2.2.2) Speak auspiciously together with your sons and speak auspiciously in the

nests. Speak auspiciousness and fearlessness for us.

MÉÞ½äþ¹ÉÖ: plural used for singular.

¦ÉSÉpù¨ÉSÉvÉºiÉÉMÉzÉÉä ´Énù ¦ÉSÉpù¨ÉÖSÉ{ÉÊ®úMÉ¹]õÉzÉÉä ´Énù *

¦ÉSÉpÆù¦ÉSÉpÆù xÉSÉ +É ´ÉMÉnù ¦ÉSÉpÆù xÉ&MÉ ºÉ´ÉÇSÉiÉÉä ´ÉMÉnù ** 3 **

(2.2.3) Speak auspiciously below us, speak auspiciously above us. Again and again

speak auspiciouly for us. Speak auspiciouly for us on all sides.

+É ´Énùa: The force of prep. +É indicates that auspiciousness is brought in by

speaking. The notes of the bird are considered auspicious as they are capable of

securing auspicious things for the person concerned.

+SÉºÉSÉ{ÉSÉixÉÆ {ÉÖSÉ®úºiÉÉMÉzÉ& Ê¶ÉSÉ´ÉÆ nùMÉÊIÉhÉSÉiÉºEÞòMÉÊvÉ *

+¦ÉMÉªÉÆSÉ ºÉiÉMÉiÉÆ {ÉSÉ¶SÉÉnÂù ¦ÉSÉpù¨ÉÖMÉkÉ®úSÉiÉÉä MÉÞSÉ½äþ ** 4 **

(2.2.4) (Grant) us freedom from rivalry in the east, grant us welfare in the south,

continuous fearlessness in the west (and) auspiciousness in the north of the

house.

MÉÞ½äþ: should be connected with {ÉÖ®úºiÉÉiÉÂ, nùÊIÉhÉiÉ&and {É¶SÉÉiÉÂ. The Loc.

case suggests that the four directions of the house are referred to.

ªÉÉèSÉ´ÉxÉÉMÉÊxÉ ¨ÉSÉ½þªÉMÉÊºÉ ÊVÉSÉMªÉÖ¹ÉÉMÉÊ¨É´É nÖùxnÖùSÉÊ¦É& *

¶ÉEÖòMÉxiÉEò |ÉnùÊIÉSÉhÉÆ ¶ÉSÉiÉ{ÉMÉjÉÉSÉÊ¦É xÉÉäMÉ ´Énù ** 5 **

(2.2.5) You glorify youthful deeds as the drum does of the conquerors. O bird having a

hundred wings, speak gently for us.

¨É½þªÉÊºÉ : is the common property in the simile.

ÊVÉMªÉÖ¹ÉÉ¨ÉÂ: either ªÉÉè´ÉxÉÉÊxÉor preferably a word like ´ÉÒªÉÉÇÊhÉ "valient

deeds" is to be supplied.

2.3

VÉÉMÉMÉÌ¹ÉSÉ i´ÉÆ ¦ÉÖ´ÉMÉxÉä VÉÉiÉ´ÉänùÉäSÉ VÉÉMÉMÉÌ¹ÉSÉ ªÉjÉSÉ ªÉVÉMÉiÉä ½þSÉÊ´É¹¨ÉÉMÉxÉÂ *

<SÉnÆù ½þSÉÊ´É& ¸ÉSÉqùvÉÉMÉxÉÉä VÉÖ½þÉäÊ¨ÉSÉ iÉäxÉMÉ {ÉÉÊºÉSÉ MÉÖÁÆSÉ xÉÉ¨ÉSÉ MÉÉäxÉÉMÉ¨ÉÂ ** 1 **

(2.3.1) O J#ÉiÉ´ÉänùºÉÂ, you keep awake in the world, you keep awake where a person

possessed of oblation offers sacrifice. Being faithful, I offer this oblation. By

that you protect the secret name of the Cow.

This appears to be a continuation of RV.5.44 after which it is placed. The

last two verses i.e. no. 14 and 15 of RV.5.44 emphasise the wakefulness of

Agni; cf. +ÎMxÉVÉÉÇMÉÉ®úaetc. Earlier in the hymn , the protection that Agni gives to

his worshipper is referred to; cf. v.2 ºÉÖMÉÉä{ÉÉ +ÊºÉ; v.7 +º¨ÉÉEò¨ÉÂ ¶É¨ÉÇ ´ÉxÉ´ÉiÉÂ

In bof the present verse , the intimate connection of Agni with the sacrifice is

emphasised. For similar idea cf. RV5.44.2 and 8: @ñiÉä +ÉºÉa xÉÉ¨Éa iÉä;and SÉ®úÊiÉ

ªÉÉºÉÖ xÉÉ¨Éa iÉä.

d: is identical with RV.5.3.3d where Agni is said to guard the secret name

of the Cow with the help of path of Vi¹hÉÖ. The Cow referred to is the cosmic

principle which creates the Universe and has been called the ´ÉÞ¹É¦ÉvÉäxÉÖat

RV.3.38.7 whose characteristic was understood by the EòÊ´É-s. The relation

between the path of Vi¹hÉÖ and the name of the Cow is not clear. Perhaps both

were regarded as great secrets and, hence, one secret was in need of another

for close protection.

iÉäxÉa : act of offering the oblation.

Rgvidh#Éna II.22-3 prescribes that grass should be thrown into fire or water

to the accompaniment of this verse so as to leave behind that which is fearful.

This refers to the protective powers of Agni.

2.4

º´ÉSÉºiªÉªÉMÉxÉÆSÉ iÉÉIªÉÇSÉ¨ÉÊ®úMÉ¹]õxÉäË¨É ¨ÉSÉ½þnÂù¦ÉÚMÉiÉÆ ´ÉÉªÉSÉºÉÆ näùSÉ´ÉiÉÉMÉxÉÉ¨ÉÂ *

+SÉºÉÖSÉ®úSÉPxÉÊ¨ÉxpùMÉºÉJÉÆ ºÉSÉ¨ÉiºÉÖMÉ ¤ÉÞSÉ½þt¶ÉÉäSÉ xÉÉ´ÉMÉÊ¨ÉSÉ´ÉÉ ¯ûMÉ½äþ¨É ** 1 **

(2.4.1) Like a boat let me mount upon T#ÉIªÉÇ of unharmed felly, who is the path

leading to well-being, the great being who is the bird of gods, killer of demons,

friend of Indra in the battles, having great fame to his credit.

xÉÉ´ÉÊ¨É´Éa: this simile is also found at RV.10.178.2 in which there is

emphasis on the common property of getting across something in order to reach

one's destination. The crossing of ocean suggests overcoming of difficulties. The

nature of difficulties is made clear by the word +ºÉÖ®úPxÉin c. The demons are

posing a threat and, hence, the friend who helps Indra in the battle and wins

great fame is invoked for the purpose.

º´ÉºiªÉªÉxÉ¨ÉÂ: Vide RV.1.89.6 and Nt. Up. 1.1 º´ÉÎºiÉ xÉºiÉÉIªÉÉæ

+Ê®ú¹]õxÉäÊ¨É&*

´ÉÉªÉºÉ¨ÉÂ: T#ÉIªÉÇ is represented as a bird. At RV.1.89.6, which is a hymn

to the Vi·Éänäù´ÉÉ&, the name T#ÉIªÉÇ appears as that of a deity, with

+Ê®ú¹]õxÉäÊ¨Éas the epithet. S#ÉªÉhÉa explains the word as iÉÞIÉºªÉ {ÉÖjÉÉä

MÉ¯ûi¨ÉÉxÉÂ* At RV.8.22.7 T#ÞÊIÉ appears as the name of a prince who was the

descendent of Trasadasyu. It has been conjectured h by some scholars that (See

Vedic Index p.319) T#ÉIªÉÇ was the horse belonging to this prince. The ref. at

RV1.89.6 as well as the present verse give a clear indication that he is a divine

being and has nothing to do with a human prince. The juxtaposition with P#Ú¹ÉxÉÂ

in the RV. passage mentioned above strengthens the proposition.

+ÆSÉ½þÉäSÉ¨ÉÖSÉMÉ¨ÉÉÎRÂóMÉ®úSÉºÉÆ MÉªÉÆMÉ SÉ º´ÉSÉºiªÉÉjÉäSÉªÉÆ ¨ÉxÉMÉºÉÉ SÉSÉ iÉÉIªÉÇMÉ¨ÉÂ *

|ÉªÉMÉiÉ{ÉÉÊhÉ& ¶É®úSÉhÉÆ |É {ÉMÉtä º´ÉSÉÎºiÉ ºÉÆMÉ¤ÉÉSÉvÉä¹´É¦ÉMÉªÉÆ xÉÉä +ºiÉÖ ** 2 **

(2.4.2) With outstretched hands I surrender mentally to T#ÉIªÉÇ who delivers one from

danger, is the treasure of the AÎRÂóMÉ®úºÉ-es and well-being of the AÊjÉ-s. May

there be well-being and fearlessness during oppressions for us.

|ÉªÉiÉ{ÉÉÊhÉ&: the gesture of one who is eager to recieve boon.

+ÉÎRÂóMÉ®úºÉÆ MÉªÉ¨ÉÂ: At RV.6.35.5 we find that the poet traces his lineage to

AÎRÂóMÉ®úºÉÂ. At RV.4.40.1 B#Þ½þº{ÉÊiÉ is called the leader of the AÎRÂóMÉ®úºÉÂ-es. Likewise,

U¹ÉºÉÂ is described as the foremost of AÎRÂóMÉ®úºÉÂ-es (RV7.75.1; 79.3). AÎRÂóMÉ®úºÉÂ was

regarded as the great sage of the past connected in various ways with the Vedic

deities. T#ÉIªÉÇ is here called the precious possession of the AÎRÂóMÉ®úºÉÂ-s.

º´ÉÎºiÉ +ÉjÉäªÉ¨ÉÂ: Atri is said to have delivered the Sun from the clutches of

demon Sva¦ÉÉÇxÉÖ at RV.5.40. Hence, the favour of a solar deity like T#ÉIªÉÇ is

quite expected.

2.5

´É¹ÉÇMÉxiÉÖ iÉä Ê´É¦ÉÉ´ÉÊ®ú ÊnùSÉ´ÉÉä +SÉ§ÉºªÉMÉ Ê´ÉSÉtÖiÉ&MÉ *

®úÉä½þMÉxiÉÖSÉ ºÉ´ÉÇMÉ¤ÉÒVÉÉSÉxªÉ´ÉMÉ ¥ÉÀSÉÊuù¹ÉÉäMÉ VÉÊ½þ ** 1 **

(2.5.1) O luminous goddess, may the lightnings of the rainy cloud stream forth from

the heaven on you. May all the seeds grow. Destroy the haters of prayers.

b: is partly identical with RV.5.84.3 after which the Khila passage occurs.

RV.5.84 is addressed to goddess P#ÞÊlÉ´ÉÒ, one of the pair Dy#É´ÉÉ{ÉÞÊlÉ´ÉÒ as

distinguished from the physical earth.

Ê´É¦ÉÉ´ÉÊ®ú: (Voc.) "bright". The epithet is used of U¹ÉºÉÂ and the starry night

in the RV. Hymn 5.84 of the RV. as well as ®úÉä½þxiÉÖ ºÉ´ÉÇ¤ÉÒVÉÉÊxÉ in cleads to

the conclusion that this is the epithet of goddess Earth brightened by the

lightnings mentioned in b. The benevolent aspect of the lightning causes the

seeds to grow while the fierce aspect kills the haters of the Prayer. As prayer

is an important aspect of the Vedic religion, haters of prayer were regarded as

undesirable elements.

2.6

[The B#Þ½þqäù´ÉiÉÉ 5.91 refers to this hymn as the ¸ÉÒºÉÚHòand describes it as a

benediction (+É¶ÉÒ´ÉÉÇnùa). It also suggests that it may be regarded as a dispeller of

misfortune (+±ÉI¨ªÉ{ÉxÉÖnù¨ÉÂ). It further states that Agni gets a place in the

hymn only incidentally (+ÎMxÉºiÉjÉ ÊxÉ{ÉÉiÉ¦ÉÉEÂò). The term ÊxÉ{ÉÉiÉ¦ÉÉEÂòhas been

explained in the same work at 5.93 as an incidentally mentioned deity that can

be inferred from a statement of its characteristic mark (Ê±ÉRÂóMÉ´ÉÉCªÉÉiÉÂ). The idea

of something being incidentally mentioned implies that it is not necessarily

connected with the main theme. If we subject the ¸ÉÒºÉÚHò to this test, it will

be evident that Agni is not "incidentally" mentioned therein. On the other hand,

the hymn is primarily addressed to Agni. The only argument in favour of

ÊxÉ{ÉÉiÉ¦ÉÉEÂòis that Agni is addressed under the epithet VÉÉiÉ´ÉänùºÉÂwhich forms

the Ê±ÉRÂóMÉa"characteristic" of Agni. Against this argument it may be said that

J#ÉiÉ´ÉänùºÉÂ is such a well-known epithet that it has become a synonym of Agni.

The RV. addresses Agni under the term J#ÉiÉ´ÉänùºÉÂ not less than 65 times in the

Vocative. The position of this piece of Khila before the beginning of the 6th

¨Éhb÷±É may indicate that it was meant to be included among the Agni hymns

of that Mahb÷±Éa. The contents of the concluding portion of this hymn (vv.16 to

19) lends support to the contention of this being an AÎMxÉºÉÚHò. It may also be

added that v.19 which is identical with RV.6.2.11 and 6.14.6 is a favourable

proof for including the hymn in the AÎMxÉºÉÚHò-s of Mahb÷±Éa VI.

This is a prayer to J#ÉiÉ´ÉänùºÉÂ to bring in ¸ÉÒ or ±ÉI¨ÉÒ. Even though we

come across clauses like "Ê¸ÉªÉ¨É ={Éa ¼´ÉªÉä" they appear to be metaphorical,

since ¸ÉÒis not a person but an abstract idea as will be evident from the

translation of the hymn given below. Another peculiarity worth noting is that

¸ÉÒor ±ÉI¨ÉÒ is not the object of direct address. Both the names never occur

as Vocatives.

The contention that this hymn is a benediction is equally unacceptable. The

idea of benediction must have originated out of Vaj.S.39.4 which refers to v.10

of our hymn as ¸ÉÒnäù´ÉiªÉÉ ªÉVÉ¨ÉÉxÉÉ¶ÉÒ&* The reason why it is known as the

¸ÉÒºÉÚHòis its ritual application (Ê´ÉÊxÉªÉÉäMÉa) which is elaborately stated in the

RÎM´ÉvÉÉxÉa 2.93 and other works like the Man.G.S.2.13.6.]

Ê½þ®úMÉhªÉ´ÉhÉÉÈSÉ ½þÊ®úMÉhÉÓ ºÉÖSÉ´ÉhÉÇMÉ®úVÉSÉiÉ»ÉMÉVÉÉ¨ÉÂ *

SÉSÉxpùÉÆ Ê½þSÉ®úh¨ÉMÉªÉÓ ±ÉSÉI¨ÉÓ VÉÉiÉMÉ´ÉänùÉäSÉ ¨É¨ÉÉ ´ÉMÉ½þ ** 1 **

(2.6.1) O J#ÉiÉ´ÉänùºÉÂ, bring unto me Prosperity which has the colour of gold, is

possessed of hari(soma juice), is wearing a garland of gold and silver, is lovely

and full of gold.

½þÊ®úhÉÒ¨ÉÂ: haristands for soma. The adjective-forming suffix in(shortened

to n)is used in the sense of possession; ½þÊ®úhÉÒis its fem. form which qualifies

±ÉI¨ÉÒ. The repeated reference to gold emphasises the brightness of soma-

juice.

-®úVÉiÉ- : the silvery appearance of the soma-plant at night.

-»ÉVÉÉ¨ÉÂ : the word is treated as ending in +É.

iÉÉÆ ¨ÉSÉ +É ´ÉMÉ½þ VÉÉiÉ´ÉänùÉä ±ÉSÉI¨ÉÒ¨ÉxÉMÉ{ÉMÉÉSÉÊ¨ÉxÉÒMÉ¨ÉÂ *

ªÉºªÉÉÆSÉ Ê½þ®úMÉhªÉÆ Ê´ÉSÉxnäùªÉÆSÉ MÉÉ¨É·ÉÆSÉ {ÉÖ¯ûMÉ¹ÉÉxÉSÉ½þ¨ÉÂ ** 2 **

(2.6.2) O VÉÉiÉ´ÉänùºÉÂ, bring unto me that prosperity which never slips away, in which I

may obtain gold, cow, horse and men i.e. followers.

+xÉ{ÉMÉÉÊ¨ÉxÉÒ¨ÉÂ: refers to the constant availability of soma-stalks and other

materials for conducting sacrifices, the fruits of which are described in cand

d. Ê½þ®úhªÉ in cis gold, an important constituent of worldly prosperity.

+SÉ·ÉSÉ{ÉÚSÉ´ÉÉÈ ®úMÉlÉ¨ÉSÉvªÉÉÆ ½þSÉÎºiÉxÉÉMÉnù|É¨ÉÉäSÉÊnùxÉÒMÉ¨ÉÂ *

Ê¸ÉªÉÆMÉ näùSÉ´ÉÒ¨ÉÖ{ÉMÉ¼´ÉªÉäSÉ ¸ÉÒ¨ÉÉÇMÉ näùSÉ´ÉÒ VÉÖMÉ¹ÉiÉÉ¨ÉÂ ** 3 **

(2.6.3) I invoke divine Prosperity, which has horses in the front, chariot in the

centre, which is gladdening because of the sound of elephant. May divine

Prosperity admire me.

The subject matter of v.2cd above is cotinued here. The +·É, ®úlÉand

½þÎºiÉxÉÂare the fruits of sacrifice which reaches completion through ¸ÉÒ i.e. the

abundance of sacrificial materials. The pious men who prosper on account of their

sacrificial merit ride in chariots to which horses are yoked. The ride of such men

is graphically represented as having horses in the front, chariot in the centre,

followed by retinue (cf.{ÉÖ¯û¹ÉÉxÉÂin v.2d).

½þÎºiÉxÉÉnù|É¨ÉÉäÊnùxÉÒ¨ÉÂ: the joyous atmosphere created by the sound of the

elephants accompanying the procession. The epithets like this and +·É{ÉÚ´ÉÉÇ¨ÉÂ

etc. are transferred to ¸ÉÒbecause she is the cause of the fortune. This is a

three-membered Compound having double accent.

EòÉÆSÉºªÉÎº¨ÉSÉ iÉÉÆ Ê½þ®úMÉhªÉ|ÉÉ´ÉÉ®úÉ¨ÉÉSÉpùÉÈ V´É±ÉMÉxiÉÓ iÉÞSÉ{iÉÉÆ iÉSÉ{ÉÇªÉMÉxiÉÒ¨ÉÂ *

{ÉSÉnÂù¨ÉäSÉÎºlÉSÉiÉÉÆ {ÉSÉnÂù¨É´ÉMÉhÉÉÈSÉ iÉÉÊ¨ÉSÉ½þÉä{ÉMÉ ¼´ÉªÉäSÉ Ê¸ÉªÉMÉ¨ÉÂ ** 4 **

(2.6.4) I wish to supplicate to that Prosperity which is covered by gold, is moist and

bright, is satisfied and causes satisfaction. I invoke her, who stands in the lotus

and has the complexion of the lotus.

EòÉÆºªÉÎº¨É iÉÉ¨ÉÂ: This is an obscurity. The solution proposed by some

scholars, namely, admitting EòÉÆºªÉÎº¨ÉiÉÉ¨ÉÂas one compound word, goes against

the normal rule of a Bv. Cd. having a single accent. The reading EòÉÆºÉÉäÎº¨ÉiÉÉ¨ÉÂis

equally obscure and the Sanskrit commentators somehow explain it in a

farfetched manner. Scheftelowitz suggests EòÉÆºÉÒ +Îº¨É iÉÉ¨ÉÂand explains EòÉÆÊºÉ

as derivable from root Eò¨ÉÂ. He derives EòÉÆºÉ #Ã"desire" from kamon the analogy

of ¨ÉÉäIÉfrom ¨ÉÖSÉÂ; VÉä¹É from ÊVÉ etc. Thus, EòÉÆÊºÉxÉÂmeans a supplicant. This

satisfies the exigencies of the accent. The only difficulty is the derivation of

EòÉÆºÉ on the analogy of ¨ÉÉäIÉ etc. where a GuhÉaé is found whereas EòÉÆºÉ #Ã

shows a V#ÞÊrù. It is better to accept EòÉÆºªÉÎº¨É as a verb accented at the

beginning of a {ÉÉnùa é. It seems to be an irregular form of the Des. of kam"to

desire, love"

Ê½þ®úhªÉ|ÉÉ´ÉÉ®úÉ¨ÉÂ: a description of prosperity having a particular reference to

the soma-plant. Because of its sheen, the plant appears to be covered by gold.

+ÉpùÉÇ¨ÉÂ : refers to the juicy stalks of soma.

V´É±ÉxiÉÒ¨ÉÂ : the bright colour of soma.

iÉÞ{iÉÉ¨ÉÂ: the fully developed plant which creates the impression of a well-fed

physique.

iÉ{ÉÇªÉxiÉÒ¨ÉÂ: causing satisfaction of gods. cf. näù´ÉVÉÖ¹]õÉin v.5 below.

{ÉnÂù¨ÉäÎºlÉiÉÉ¨ÉÂ : prosperity of lotuses.

{ÉnÂù¨É´ÉhÉÉÇ¨ÉÂ : the red hue of the soma-plant.

SÉSÉxpùÉÆ |ÉMÉ¦ÉÉSÉºÉÉÆ ªÉSÉ¶ÉºÉÉSÉ V´É±ÉMÉxiÉÓSÉ Ê¸ÉªÉÆMÉ ±ÉÉäSÉEäò näùSÉ´ÉVÉÖMÉ¹]õÉ¨ÉÖnùÉSÉ®úÉ¨ÉÂ *

iÉÉÆ {ÉSÉnÂù¨ÉxÉäMÉË¨ÉSÉ ¶É®úMÉhÉÆSÉ |É {ÉMÉtä +±ÉSÉI¨ÉÒ¨ÉæMÉ xÉ¶ªÉiÉÉÆSÉ i´ÉÉÆ ´ÉÞMÉhÉÉäÊ¨É ** 5 **

(2.6.5) I surrender to that lovely and extremely bright Prosperity shining with fame,

who is liked i.e. relished by the gods in (their) world, is magnanimous and has

lotuses for the felly. May my misfortune disappear. I choose you, O Agni.

|É¦ÉÉºÉÉ¨ÉÂ : (|É+¦ÉÉºÉÉ¨ÉÂ) having profuse lustre.

±ÉÉäEäò : in the heavenly world, the residence of the gods.

näù´ÉVÉÖ¹]õÉ¨ÉÂ: the soma-juice which is the most favourite drink of gods.

iÉÉ¨ÉÂ: refers to ¸ÉÒ while i´ÉÉ¨ÉÂis a direct address to Agni. The verb

´ÉÞhÉÉäÊ¨É supports this meaning. It refers to the election of Agni as a ½þÉäiÉÞ.

{ÉnÂù¨ÉxÉäÊ¨É¨ÉÂ: a vivid description of a thicket of soma around which lotuses

had grown.

+±ÉI¨ÉÒ&: misfortune. Agni plays a vital role in driving away evil. (See v.6

below).

+ÉSÉÊnùSÉiªÉ´ÉMÉhÉæSÉ iÉ{ÉSÉºÉÉä%ÊvÉMÉ VÉÉSÉiÉÉä ´ÉxÉSÉº{ÉÊiÉSÉºiÉ´ÉMÉ ´ÉÞSÉIÉÉä%lÉ Ê¤ÉSÉ±´É& *

iÉºªÉSÉ ¡ò±ÉÉMÉÊxÉSÉ iÉ{ÉSÉºÉÉ xÉÖMÉnùxiÉÖ ¨ÉÉSÉªÉÉxiÉMÉ®úÉSÉ ªÉÉ¶SÉMÉ ¤ÉÉSÉÁÉ +MÉ±ÉSÉI¨ÉÒ& ** 6 **

(2.6.6) Now your (i.e. Agni's) tree, namely, Bilva, the king of herbs is born of the

tapas residing in the colour of AÊnùiªÉ. May its fruit drive away by their tapas,

the internal wiles as well as the external misfortune.

+ÉÊnùiªÉ´ÉhÉæ: the Sun has been regarded as the celestial fire. This attributes

heavenly origin to the Bilva tree.

iÉ{ÉºÉ&: in ahas two meanings, i) the holiness issuing out of penance ii)

heat, scorching flame. Both are |ÉºiÉÖiÉ; hence, the word tapashas been

retained in the translation.

iÉ{ÉºÉÉ: in chints at the holy powers of penance capable of destroying the

evils issuing out of demonical wiles.This power is attributed to Agni at large as is

testified by the hymn to RaIÉÉä½þÉ AÎMxÉ (RV.10.87). He is said to destroy +näù´ÉÒ&

¨ÉÉªÉÉ&(RV.5.2.9-10; 7.1.10).

¨ÉÉªÉÉ +ÉxiÉ®úÉ: affecting internally by causing hunger, thirst (cf. v.8 below)

diseases etc.

¤ÉÉÁÉ& +±ÉI¨ÉÒ&: external e.g. ¨É±É (cf. v.8 below). Also calamities which

befall a person outside the house, where the protection of deities like V#ÉºiÉÉä¹{ÉÊiÉ

is not available.

={ÉèMÉiÉÖ ¨ÉÉÆ näù´ÉºÉSÉJÉ& EòÒSÉÌiÉ¶SÉSÉ ¨ÉÊhÉMÉxÉÉ ºÉSÉ½þ *

|ÉÉSÉnÖù¦ÉÚÇSÉiÉÉä%Îº¨ÉSÉ ®úÉ¹]ÅäõSÉ%Îº¨ÉxÉÂ EòÒSÉÍiÉ ´ÉÞSÉËrù nùMÉnùÉiÉÖ ¨Éä ** 7 **

(2.6.7) May the friend of gods i.e. Agni approach me and may the fame (approach me)

in the company of bead. I have appeared in this kingdom (of the bead). May it

grant me fame and prosperity.

EòÒÌiÉ& : fame won by performing sacrifices.

¨ÉÊhÉxÉÉ ºÉ½þa é: refers to a magical bead whose advent would also mark the

advent of fame. Perhaps a bead was worn while the verse was being recited.

|ÉÉnÖù¦ÉÚÇiÉ&: without making any special efforts, the poet finds himself

under the influence of the bead.

®úÉ¹]Åäõ : under the governing influence.

IÉÖÎi{ÉMÉ{ÉÉSÉºÉÉ¨ÉMÉ±ÉÉÆ VªÉäSÉ¹`öÉ¨ÉMÉ±ÉSÉI¨ÉÓ xÉÉMÉ¶ÉªÉÉSÉ¨ªÉ½þMÉ¨ÉÂ *

+¦ÉÚMÉÊiÉSÉ¨ÉºÉMÉ¨ÉÞËrù SÉSÉ ºÉ´ÉÉÈSÉ ÊxÉhÉÖÇMÉnù ¨ÉäSÉ MÉÞ½þÉMÉiÉÂ ** 8 **

(2.6.8) I am destroying the greatest misfortune characterised by hunger, thirst and

dirt. Drive away from my house every lack of wealth and prosperity.

IÉÖÎi{É{ÉÉºÉÉ¨É±ÉÉ: a three-membered compound having two accents.The

nature of +±ÉI¨ÉÒ mentioned in vv.5 and 6 has been made clear by stating that

it consists of IÉÖiÉÂ, Ê{É{ÉÉºÉÉand ¨É±É. This word has Nom. ending while the word it

qualifies, namely, +±ÉI¨ÉÒ¨ÉÂoccurs in the Acc. However the intention of the

poet is clear. He means it to qualify +±ÉI¨ÉÒ.Alternatively, it is possible to

separate this Compound from the main sentence and supply +±ÉI¨ÉÒ& (Ê´ÉtiÉä)

in the Nom.

VªÉä¹`öÉ¨ÉÂ: The later tradition picks upon this word and calls +±ÉI¨ÉÒ the

elder sister of LaI¨ÉÒ. However, VªÉä¹`öÉcould be derived from ÊVÉ "to

overpower" and means the most overpowering or the severest form of +±ÉI¨ÉÒ.

ÊxÉhÉÖÇnÂù+ : addressed to J#ÉiÉ´ÉänùºÉÂ.

MÉxvÉMÉuùÉSÉ®úÉÆ nÖùSÉ®úÉvÉMÉ¹ÉÉÈ ÊxÉSÉiªÉ{ÉÖMÉ¹]õÉÆ Eò®úÒSÉÊ¹ÉhÉÒMÉ¨ÉÂ *

<Ç·ÉMÉ®úÓSÉ ºÉ´ÉÇMÉ¦ÉÚiÉÉxÉÉÆSÉ iÉÉÊ¨ÉSÉ½þÉä{ÉMÉ ¼´ÉªÉäSÉ Ê¸ÉªÉMÉ¨ÉÂ ** 9 **

(2.6.9) I invoke that Prosperity which is ushered in through fragrance, is difficult to

overpower, is always possessed of cattle-food, is possessed of dust and is the

ruler of all the creatures.

MÉxvÉuùÉ®úÉ¨ÉÂ: Double-accent. MÉxvÉa"fragrance" is contrasted with ¨É±Éa

in v.8 above. S®úÒ enters through i.e. recognised through the smell of fragrant

materials used in the sacrifices. The fragrance marks the advent of ¸ÉÒ, hence, it

is called the door through which she enters.

ÊxÉiªÉ{ÉÖ¹]õÉ¨ÉÂ : {ÉÖ¹]õis the food of cattle; cf. {ÉÖ¹]õÉ´ÉxiÉÉä ªÉlÉÉ {É¶ÉÖ¨ÉÂ

(RV.8.45.16). {ÉÖ¹]õultimately results in a rich yield of milk, curds and ghee

which are required for sacrificial purposes.

Eò®úÒÊ¹ÉhÉÒ¨ÉÂ: Sat.Br.2.1.1.7 refers to +ÉJÉÖEò®úÒ¹Éa" dust dug out by rats" in

the context of AMxªÉÉvÉÉxÉa. The Eò®úÒ¹Éa, lit. "carved out substance" is the

essence (rasa) of the earth as it were. It is strewn around the altar and that

attributes ¸ÉÒ to Agni.

<Ç·É®úÒ¨ÉÂ : Such epithets form a transition to the deification of ¸ÉÒ.

¨ÉxÉMÉºÉ&SÉ EòÉ¨ÉSÉ¨ÉÉEÚòMÉËiÉ ´ÉÉSÉSÉ& ºÉSÉiªÉ¨ÉMÉ¶ÉÒ¨ÉÊ½þ *

{ÉSÉ¶ÉÚxÉÉÆMÉ °üSÉ{É¨ÉzÉMÉºªÉSÉ ¨ÉÊªÉSÉ ¸ÉÒ& ¸ÉMÉªÉiÉÉÆSÉ ªÉ¶É&MÉ ** 10 **

(2.6.10) May we enjoy the (fulfilment of) desire, (good) intention of the mind (and)

truthfulness of the speech. May the (flawless) form of the cattle, abundance of

food and fame reside in me.

´ÉÉSÉ& ºÉiªÉ¨ÉÂ : a prayer for effectiveness of the speech.

cd : ¸ÉÒ& is to be construed with +zÉºªÉ.

EòSÉnÇùSÉ¨ÉäSÉxÉ |ÉSÉVÉÉ ¦ÉÚSÉiÉÉ ¨ÉÊªÉSÉ ºÉÆ ¦ÉMÉ´É EònÇùMÉ¨É *

Ê¸ÉªÉÆMÉ ´ÉÉSÉºÉªÉMÉ ¨Éä EÖòSÉ±Éä ¨ÉÉSÉiÉ®ÆúMÉ {ÉnÂù¨É¨ÉÉSÉÊ±ÉxÉÒMÉ¨ÉÂ ** 11 **

(2.6.11) The offspring (i.e. the shoots of soma-plant) have come into being because

of mud. O mud, arise in me, cause mother Prosperity, who wears a garland of

lotuses, to reside in my family.

KanÇù¨É has been regarded as the name of one of the sons of goddess S®úÒ

by the tradition. The root of the belief lies in the wording of this very stanza in

which ¸ÉÒ has been referred to as mother. The expression Ê¸ÉªÉ¨ÉÂ ¨ÉÉiÉ®ú¨ÉÂmay

not necessarily mean the mother of Kardama. It may only be a way of expressing

respect for her. EònÇù¨Éis here seen to be connected with procreative activity

while the mother is not. It is expected that procreation is attributed to mother

rather than to the son. Hence, it is better to take kardamain its literal sense

i.e. the mud in which the soma-plant as well as the lotuses, so often mentioned

in this hymn, grow.

{ÉnÂù¨É¨ÉÉÊ±ÉxÉÒ¨ÉÂ: soma-plants surrounded by lotuses. See on {ÉnÂù¨ÉxÉäÊ¨É¨ÉÂin

v.5 above.

¨ÉÊªÉ: stands for the land possessed by the speaker. Perhaps there is a hint

at fertility, kardamastanding for the procreative force.

+É{É&MÉ »É´ÉxiÉÖSÉ ÎºxÉMvÉÉMÉÊxÉSÉ ÊSÉC±ÉÒMÉiÉSÉ ´ÉºÉMÉ ¨Éä MÉÞSÉ½äþ *

ÊxÉ SÉMÉ näùSÉ´ÉÓ ¨ÉÉSÉiÉ®ÆúSÉ Ê¸ÉªÉÆMÉ ´ÉÉSÉºÉªÉMÉ ¨Éä EÖòSÉ±Éä ** 12 **

(2.6.12) May the friendly waters flow. O oft-purchased (Soma), stay in my house.

Make the divine mother Prosperity reside in my family.

+É{É&: refers to water that is necessary for soaking soma-stalks before

pressing.

ÊSÉC±ÉÒiÉ : Traditionally regarded as the son of S®úÒ. The word sounds unusual

because of the cluster kl.On applying the law of "®ú±ÉªÉÉä®ú¦Éänù&," the word

may be restored as ÊSÉGòÒta é PPP. from the Redup. base of GòÒ "to purchase".

ÊSÉGòÒiÉaé is soma that is purchased by the sacrificer before he performs a soma-

sacrifice. The word, thus, has reference to the ceremony of So¨ÉGòªÉhÉaé.

¨ÉÉiÉ®ú¨ÉÂ : see on v.11 above.

{ÉSÉC´ÉÉÆ {ÉÖSÉ¹EòÊ®úMÉhÉÓ {ÉÖSÉ¹]õÉÆ Ê{ÉSÉRÂóMÉ±ÉÉÆMÉ {ÉnÂù¨É¨ÉÉSÉÊ±ÉxÉÒMÉ¨ÉÂ *

ºÉÚSÉªÉÉÈ Ê½þSÉ®úh¨ÉMÉªÉÓ ±ÉSÉI¨ÉÓ VÉÉiÉMÉ´ÉänùÉäSÉ ¨É¨ÉÉ ´ÉMÉ½þ ** 13 **

(2.6.13) O J#ÉiÉ´ÉänùºÉÂ, carry unto me the bright, golden Prosperity which is ripe,

possessed of lotuses, well-nourished, tawny, wearing the garland of lotuses.

{ÉC´ÉÉ¨ÉÂ : ref. to fully developed soma-stalks.

Ê{ÉRÂóMÉ±ÉÉ¨ÉÂ : a sure ref. to tawny soma.

ºÉÚªÉÉÇ¨ÉÂ: (from svar) bright. The emphasis on brightness reminds one of

Soma's connection with light as is often hinted at in the 9th Mahb÷±É of the RV.

This and the next verse favour the hypothesis that ¸ÉÒ refers to the

abundance of sacrificial materials of which soma is an important factor.

+ÉSÉpùÉÈ {ÉÖSÉ¹EòÊ®úMÉhÉÓ ªÉSÉ¹]õÓ ºÉÖSÉ´ÉhÉÉÈMÉ ½äþ¨É¨ÉÉSÉÊ±ÉxÉÒMÉ¨ÉÂ *

SÉSÉxpùÉÆ Ê½þSÉ®úh¨ÉMÉªÉÓ ±ÉSÉI¨ÉÓ VÉÉiÉMÉ´ÉänùÉäSÉ ¨É¨ÉÉ ´ÉMÉ½þ ** 14 **

(2.6.14) O J#ÉiÉ´ÉänùºÉÂ, carry unto me the lovely, golden Prosperity which is wet,

possessed of lotuses, (resembling) a pillar, gold-coloured and having a golden

necklace.

+ÉpùÉÇ¨ÉÂ : ref. to juicy stalks of soma.

ªÉÎ¹]õ¨ÉÂ: cf. Ênù´É& ºEò¨¦É&(RV.9.74.2; 86.46). Such descriptions favour

the contention of Prof. Wasson that soma was a species of mushroom. See his

book "Soma, the divine mushroom of immortality" (The Hague, 1968). He has

identified soma with a species of mushroom growing in Siberia where the local

people extract the juice in a ceremonious way that shows similarities with the

Vedic ritual of pressing soma. The literary data too favours the theory of soma

being a mushroom. To explain, only the stalks of soma are mentioned which

aare said to be white in colour. The texts are silent about the leaves, flowers

etc. which are normally expected in the description of any ordinary plant.

Morover, expressions like Ênù´É& vÉ¯ûhÉ&, Ênù´É& ºEò¨¦É&etc. used of soma

can be satisfactorily explained if the image of a mushroom is taken to lie at their

basis. Besides, the description of the colour of soma-juice agrees with the

experiments of Prof. Wasson. See Plate III of his book.

iÉÉÆ ¨ÉSÉ +É ´ÉMÉ½þ VÉÉiÉ´ÉänùÉä ±ÉSÉI¨ÉÒ¨ÉxÉMÉ{ÉMÉÉSÉÊ¨ÉxÉÒMÉ¨ÉÂ *

ªÉºªÉÉÆSÉ Ê½þ®úMÉhªÉÆSÉ |É¦ÉÚMÉiÉÆSÉ MÉÉ´ÉÉäMÉ nùÉSÉºªÉÉä Ê´ÉSÉxnäùªÉÆSÉ {ÉÖ¯ûMÉ¹ÉÉxÉSÉ½þ¨ÉÂ ** 15 **

(2.6.15) O J#ÉiÉ´ÉänùºÉÂ, bring unto me that Prosperity which would never slip away, in

which I may obtain ample gold, cows, female slaves and men i.e. servants.

This verse is a variation of v.2 above. Because of the changes introduced in

the wording of the verse, the last {ÉÉnù has 5 letters in excess. This marks the

end of the traditional S®úÒºÉÚHò comprising of 15 verses (Vide RÎM´ÉvÉÉxÉ 2.93). It

reiterates the request to J#ÉiÉ´ÉänùºÉÂ made in the opening verses of this hymn.

ªÉ +ÉMÉxÉSÉxnÆù ºÉSÉ¨ÉÉÊ´ÉMÉ¶ÉnÖùSÉ{ÉÉvÉÉMÉ´ÉxÉÂ Ê´ÉSÉ¦ÉÉ´ÉMÉºÉÖ¨ÉÂ *

Ê¸ÉªÉ&SÉ ºÉ´ÉÉÇMÉ =SÉ{ÉÉÊºÉMÉ¹´ÉSÉ ÊSÉC±ÉÒMÉiÉ ´ÉºÉ ¨Éä MÉÞSÉ½äþ ** 16 **

(2.6.16) One who tried to hasten towards Vi¦ÉÉ´ÉºÉÖ i.e. Agni has settled down in

happiness. Wait upon all sorts of prosperities. O CiC±ÉÒiÉ (Soma), stay in my house.

+ÉxÉxnù¨ÉÂ: used adverbially. Ananda has been regarded as a son of S®úÒ by the

tradition.

ab: a description of the soma-juice being poured into the sacrificial fire.

={ÉÉÊºÉ¹´É : instruction given to the priest.

d: reflects the eagerness of the sacrificer for having an everlasting stock of

soma in his house.

EòSÉnÇùSÉ¨ÉäSÉxÉ |ÉSÉVÉÉ »ÉSÉ¹]õÉ ºÉÆSÉ¦ÉÚËiÉMÉ MÉ¨ÉªÉÉ¨ÉÊºÉ *

+nùMÉvÉÉSÉnÖù{ÉÉMÉMÉÉSÉtä¹ÉÉÆSÉ EòÉ¨ÉÉMÉxÉÂ ºÉºÉÞSÉV¨É½äþMÉ ** 17 **

(2.6.17) The progeny has been created by the mud. Let us urge it towards prosperity.

He (the priest) has deposited (the soma-stalks and) has approached (the

patrons), whose wishes were released by us (towards the gods).

|ÉVÉÉ : of the soma-plant.

»É¹]õÉ : the form is irregular. In view of the similar expression at v.11

above (EònÇù¨ÉäxÉ |ÉVÉÉ ¦ÉÚiÉÉ) it is better to take »É¹]õÉas substituting ¦ÉÚiÉÉ,

thus making it an irregular PPP. of ºÉÞVÉÂ "to create".

MÉ¨ÉªÉÉ¨ÉÊºÉ: releasing the streams of soma in honour of gods leads one to

prosperity.

cd: the subject is to be supplied. As the action is that of depositing the

|ÉVÉÉof EònÇù¨Éa é, the appropriate subject would be the priest. The construction

of this half-verse is anacoluthic in respect of Number and Person (+nùvÉÉiÉÂ 3rd

Person and Singular; ºÉºÉÞV¨É½äþ 1st Person and Plural).

={ÉÉMÉÉiÉÂ : approaches the patron for proclaiming the commencement of the

sacrificial session.

ºÉºÉÞV¨É½äþ : the wishes are concieved to be chariots which are sent to gods

who fill it with ºÉÆ¦ÉÚÊiÉ referred to in b.

VÉÉiÉMÉ´Éänù& {ÉÖxÉÒSÉÊ½þ ¨ÉÉMÉ ®úÉSÉªÉº{ÉÉä¹ÉÆMÉ SÉ vÉÉ®úªÉ *

+SÉÎMxÉ¨ÉÉÇSÉ iÉº¨ÉÉSÉnäùxÉMÉºÉÉä Ê´ÉSÉ·ÉÉx¨ÉÖMÉ\SÉSÉi´ÉÆ½þMÉºÉ& ** 18 **

(2.6.18) Purify me, O J#ÉiÉ´ÉänùºÉÂ, and carry the increase of wealth. May Agni release me

from that sin and difficulty.

This and the next verse are typical prayers for purification amounting to

freedom from sins which is markedly a function of Agni. Such purification is

necessary for winning the favour of gods.

+SUôÉMÉ xÉÉä Ê¨ÉjÉ¨É½þÉä näù´É näùSÉ´ÉÉxÉMxÉäSÉ ´ÉÉäSÉ&MÉ ºÉÖ¨ÉËiÉSÉ ®úÉänùMÉºªÉÉä& *

´ÉÒSÉÊ½þ º´ÉSÉÏºiÉ ºÉÖMÉÊIÉSÉËiÉ ÊnùSÉ´ÉÉä xÉÞxÉÂ ÊuùSÉ¹ÉÉä +Æ½þÉÆMÉÊºÉ nÖùÊ®úSÉiÉÉ iÉMÉ®äú¨ÉSÉ

iÉÉ iÉMÉ®äú¨ÉSÉ iÉ´ÉÉ´ÉMÉºÉÉ iÉ®äú¨É ** 19 **

(2.6.19) Declare me (sinless) to the gods, O divine Agni having the greatness of Mitra.

Grant us the favour of Heaven-and-Earth, well-being (and) good dwelling issuing

from the heaven and brave followers. May we cross over enemies, obstacles and

difficulties. May we cross them through your favour.

= RV.6.2.11, 14.6.

2.7

[This and the next hymn may be grouped along with the previous one which is

well-known under the title of S®úÒºÉÚHò. This group is unified through the De´ÉiÉÉ

J#ÉiÉ´ÉänùºÉÂ who is mainly extolled therein. The last verse of all the three hymns

is identical and is a prayer for purification. The mention of CiC±ÉÒiÉa in the first two

hymns as well as his identification with J#ÉiÉ´ÉänùºÉÂ also supports their forming an

unity.]

ÊSÉC±ÉÒMÉiÉÉäSÉ ªÉºªÉSÉ xÉÉ¨ÉSÉ iÉÊqù´ÉÉSÉ xÉHÆòMÉ SÉ ºÉÖGòiÉÉä *

+SÉº¨ÉÉxÉÂ nùÒMÉnùÉºÉSÉ ªÉÖVªÉÉMÉªÉ VÉÒSÉ´ÉºÉäMÉ VÉÉiÉ´Éänù& {ÉÖSÉxÉxiÉÖMÉ ¨ÉÉÆ näù´ÉVÉSÉxÉÉ& ** 1 **

(2.7.1) O J#ÉiÉ´ÉänùºÉÂ, possessed of good mental power, one whose name is CiC±ÉÒiÉ has

by day and night shone for us for companionship and life. May the divine people

purify me.

ÊSÉC±ÉÒiÉ& : See Introduction :Highlights of Mythology p. 17

ªÉÖVªÉÉªÉa: companionship at the sacrifice.

{ÉÖxÉxiÉÖetc. : This line occurs at RV.9.67.27 in the context of purification.

The Taitt.Br.1.4.8.1 includes this as a purificatory mantra in the performance of

V#ÉVÉ{ÉäªÉ sacrifice. At Taitt.Br.2.6.3.4 this is used as a purificatory mantraat

theOÉ½þ½þÉä¨Éin SaujÉÉ¨ÉÊhÉ sacrifice for achieving longevity. At Vaj.S.19.39

this line together with v.2 appears with a slight variation and in much the same

context as the Taitt.Br. passage quoted above.

{ÉÖSÉxÉxiÉÖSÉ ¨ÉxÉMÉºÉÉSÉ ÊvÉªÉ&MÉ {ÉÖSÉxÉxiÉÖSÉ Ê´É·ÉÉMÉ ¦ÉÚSÉiÉÉÊxÉMÉ *

VÉÉiÉMÉ´ÉänùÉäSÉ ªÉnùºiÉÖMÉiÉ¨ÉÂ ** 2 **

(2.7.2) O J#ÉiÉ´ÉänùºÉÂ, as the two have praised you, may they (divine people) purify our

intellects with (their) mind, may they purify all the creatures.

+ºiÉÖiÉ¨ÉÂ: Aor.2d. of stu. The dual refers to the priest and the sacrificer.

Ê´É·ÉäMÉ näù´ÉÉ& {ÉÖxÉÒSÉiÉ ¨ÉÉSÉ VÉÉiÉMÉ´Éänù& {ÉÖxÉÒSÉÊ½þ ¨ÉÉMÉ *

ºÉÆ¦ÉÚMÉiÉÉ +SÉº¨ÉÉEÆòMÉ ´ÉÒSÉ®úÉ wÉÖSÉ´ÉÉ wÉÖSÉ´Éä¹ÉÖMÉ ÊiÉ¹`öÊiÉ ** 3 **

(2.7.3) O Vi·Éänäù´ÉÉ&, purify me. O J#ÉiÉ´ÉänùºÉÂ, purify me. Our brave sons are born.

The stable (woman) stays among the stable ones.

ab: occurs at RV.9.67.27. Soma and Agni both wield the powers for

purification. Vide also RV.7.104 dedicated jointly to Agni and Soma.

d : see under v.4 below.

wÉÖSÉ´ÉÉ tÉèwÉÖÇSÉ´ÉÉ {ÉÞMÉÊlÉSÉ´ÉÒ wÉÖSÉ´ÉÉ wÉÖSÉ´Éä¹ÉÖMÉ ÊiÉ¹`öÊiÉ *

+MxÉäSÉ +SUôÉSÉ ªÉnùºiÉÖMÉiÉÆ ®úÉSÉªÉº{ÉÉä¹ÉÆMÉ SÉ vÉÉ®úªÉ ** 4 **

(2.7.4) The Heaven is stable. The Earth is stable. The stable one stands among the

stable ones. O Agni, as the two have praised you, carry the increase of wealth

towards them.

ab: This verse is utilised in the Kha.Gr.S.1.4.4 and the Gobh.Gr.S.2.3.13 in

the wedding ceremony at the time when the husband points to the polar star

Dhruva "the stable one" with a prayer that the bride be stabilised in the same

manner in her new home. At AV.6.88.1 this appears in the context of a king

being established in his kingdom.

+SUôÉMÉ xÉÉä Ê¨ÉjÉ¨É½þÉä näù´É näùSÉ´ÉÉxÉMxÉäMÉ ´ÉÉäSÉ& ºÉÖ¨ÉSÉËiÉ ®úÉänùMÉºªÉÉä& *

´ÉÒSÉÊ½þ º´ÉSÉÏºiÉ ºÉÖMÉÊIÉSÉËiÉ ÊnùSÉ´ÉÉä xÉÞxÉÂ ÊuùSÉ¹ÉÉä +Æ½þÉÆMÉÊºÉ nÖùÊ®úSÉiÉÉ iÉMÉ®äú¨ÉSÉ

iÉÉ iÉMÉ®äú¨ÉSÉ iÉ´ÉÉ´ÉMÉºÉÉ iÉ®äú¨É ** 5 **

5) = Khila2.6.18 above.

2.8

¨ÉÊªÉMÉ ¶±ÉäSÉ¹ÉÉä ¨ÉÉMÉ ´ÉvÉÒ&SÉ |É ºÉSÉ©ÉÉVÉÆMÉ SÉ ºÉÖGòiÉÉä *

+SÉº¨ÉÉxÉÂ {ÉÞMÉhÉÒ¹´ÉSÉ ªÉÖVªÉÉMÉªÉ VÉÒSÉ´ÉºÉäSÉ VÉÉiÉMÉ´Éänù& {ÉÖxÉÒSÉÊ½þ ¨ÉÉMÉ ** 1 **

(2.8.1) Get mixed into me, O wise god, do not kill the emperor; fill us for

companionship and long life. O J#ÉiÉ´ÉänùºÉÂ, purify me.

The verse is primarily addressed to Soma.

¶±Éä¹É&: Aor.Subj.2s. of root ¸ÉÒ "to mix" with the dialectal variation of r/l.

ºÉ©ÉÉVÉ¨ÉÂ: the patron whose companionship is sought for carrying out

sacrifices.

{ÉÞhÉÒ¹´É : this and ¶±Éä¹É&in aas well as the epithet ºÉÖGòiÉÖin blend

support to Soma being the deity of this verse.

¨ÉiÉÉæSÉ ªÉÉä xÉÉäSÉ ÊnùnùÉMÉºÉSÉiªÉÊvÉMÉ®úºlÉÉSÉ xÉ xÉÒMÉxÉ¶ÉiÉÂ *

nùÊ´ÉMÉv´ÉiÉÉä Ê´ÉSÉ¦ÉÉ´ÉMÉºÉÉä VÉÉSÉMÉÉ®úMÉ¨ÉÖSÉiÉ iÉäSÉ ÊvÉªÉMÉ¨ÉÂ ** 2 **

(2.8.2) The mortal among us who wishes to give shall not perish as a low-lying

person. O god, rich in brilliance, I repeatedly praise the wisdom of you who

habitually shake off (the sins of the worshippers).

+ÊvÉ®úºlÉÉ&: emended to +vÉ®úºlÉÉ&on the suggestion of Dr. C. G.

Kashikar. The Vedic poets were familiar with the idea of a sinner falling to the

netherworld. (cf. RV.7.104.16).

nùÊ´Év´ÉiÉ&: Pr.Pt. from the Int.base of vÉÚ"to shake". In view of the

prayer for purification in v.1 above and the reference to a sinner (+vÉ®úºlÉÉ&)

in b, the metaphorical meaning of getting rid of the sin is intended here. An

object like BxÉ&may be supplied.

VÉÉMÉÉ®ú¨ÉÂ: Unaug. form of Impf.1s. from the Int. base of MÉÞ" to praise".

+SÉxÉSÉ¨ÉÒSÉ´ÉÉ ¦ÉMÉ´Éxi´ÉPxªÉÉSÉ ºÉÖ ºÉÆMÉ MÉ¦ÉÉæSÉ Ê´É ¨ÉÉäMÉSÉiÉÖ *

+SÉ®úÉSÉiÉÒSÉªÉÎxiÉSÉ ªÉä EäòÊSÉSÉiºÉÚ®úMÉªÉ¶SÉÉÊ¦É ¨ÉSÉV¨ÉxÉÉMÉ ** 3 **

(2.8.3) May the cow be free from disease for us. May she release the embryo at

the same time in the right manner. There are some patrons who overpower by

their might and turn inimical.

+PxªÉÉ: lit. cow. Quite often the earth is called a cow (Nir.2.5.2). At

AV.6.17 the Earth is invoked to prevent miscarriage and hold fast the embryo as

she holds fast the trees and mountains. The same idea is repeated here when

the +PxªÉÉis requested to release the embryo properly i.e. at the proper time

of delivery and grant freedom from disease during the pregnancy.

+®úÉiÉÒªÉÎxiÉ: supplies the reason for the request in ab. Some powerful person

may try to bring about miscarriage out of enmity, hence the request to release

the foetus at proper time and in proper manner.

This verse is a magic charm to protect the embryo from the wickedness of

enemies. It does not blend with the overall import of the remaining hymn.

®úÉSÉªÉº{ÉÉä¹ÉÆSÉ Ê´É vÉÉMÉ®úªÉ VÉÉiÉMÉ´Éänù& {ÉÖxÉÒSÉÊ½þ ¨ÉÉMÉ *

=SÉ»ÉÉ ¦ÉMÉ´ÉxiÉÖ xÉÉäSÉ ¨ÉªÉÉäMÉ ¤ÉSÉ¼´ÉÒMÉÉæSÉ¹`äö PÉÞSÉiÉÉSªÉ&MÉ ** 4 **

(2.8.4) Carry the increase of wealth, O J#ÉiÉ´ÉänùºÉÂ, purify me. May there be many cows

in the cowstall, who are rich in ghee, refreshing to us

cd: cattle regarded as wealth which is being referred to in a.

+SUôÉMÉ xÉÉä Ê¨ÉjÉ¨É½þÉä näù´É näùSÉ´ÉÉxÉMxÉäMÉ ´ÉÉäSÉ& ºÉÖ¨ÉSÉËiÉ ®úÉänùMÉºªÉÉä& *

´ÉÒSÉÊ½þ º´ÉSÉÏºiÉ ºÉÖMÉÊIÉSÉËiÉ ÊnùSÉ´ÉÉä xÉÞxÉÂ ÊuùSÉ¹ÉÉä +Æ½þÉÆMÉÊºÉ nÖùÊ®úSÉiÉÉ iÉMÉ®äú¨ÉSÉ

iÉÉ iÉMÉ®äú¨ÉSÉ iÉ´ÉÉ´ÉMÉºÉÉ iÉ®äú¨É ** 5 **

5) = Khila 2.6.18 above.

2.9

[This hymn is repeated at AV.2.26 with change in the order of verses. It is

meant to accompany a class of oblations known as the ºÉÆ»ÉÉ´ªÉ ½þÊ´É&meant

to bring several boons collectively to the sacrificer. Here the main aim is the

prosperity of the cattle.]

ºÉÆ »ÉMÉ´ÉxiÉÖ ¨ÉSÉ¯ûiÉ&SÉ ºÉ¨É·ÉÉ&SÉ ºÉ¨ÉÖSÉ {ÉÚ¯ûMÉ¹ÉÉ& *

ºÉÆ vÉÉSÉxªÉºªÉSÉ ªÉÉ º¡òÉSÉÊiÉ& ºÉÆSÉ»ÉÉ´ªÉäMÉhÉ ½þSÉÊ´É¹ÉÉMÉ VÉÖ½þÉäÊ¨É ** 1 **

(2.9.1) May the Maruts come together, may the horses as well as the men and the

increase of grains (come together). I sacrifice with the ºÉÆ»ÉÉ´ªÉoblation.

ºÉ¨ÉÂ: all the occurances of ºÉ¨ÉÂare connected with »É´ÉxiÉÖ(lit. may flow

together) in the metaphorical sense of "come to a common destination, namely,

the sacrificer".

B½þ ªÉMÉÎxiÉ {ÉSÉ¶É´ÉÉäSÉ ªÉä {É®äúMÉªÉÖ´ÉÉÇSÉªÉÖªÉæ¹ÉÉÆSÉ ºÉ½þMÉSÉÉSÉ®Æú VÉÖSÉVÉÉä¹ÉMÉ *

i´É¹]õÉSÉ ªÉä¹ÉÉÆMÉ °ü{ÉSÉvÉäªÉÉMÉÊxÉSÉ ´ÉänùÉSÉÏº¨É±±ÉÉäSÉEäò ºÉMÉÊ´ÉSÉiÉÉÊ¦É ®úMÉIÉiÉÖ ** 2 **

(2.9.2) V#ÉªÉÖ has resorted to going together with the cattle that have wandered away;

may they come here. The cattle whose exact forms are known to Tva¹]Þõ, may

they be protected by SaÊ´ÉiÉÞ in this world.

´ÉÉªÉÖ&: the great wanderer goes with the wandering cattle to keep watch

over them, Tva¹]Þõ knows their exact forms (for °ü{ÉvÉäªÉacf. the formation

xÉÉ¨ÉvÉäªÉa"proper name") and, therefore, could distinguish and identify them

from the bodily marks as belonging to a particular owner. V#ÉªÉÖ is called the

protector of the cows who move away from the stall at Taitt.Br.3.21.3-4. Tva¹]Þõ

is responsible for giving shape to the embryos of the cows. Vide Taitt.S.1.5.9.1

and Taitt.Br.3.8.11.2.

The Sun-god is quite often credited with locating the lost cattle. P#Ú¹ÉxÉÂ, one

of the Sun-gods, is called pathaspati"lord of paths". Here SaÊ´ÉiÉÞ is invoked to

protect them from dangers and prevent them from being led astray.

d: varies slightly from AV.2.26.1 which reads as "iÉÉxÉÂ MÉÉä¹`äö ºÉÊ´ÉiÉÉ ÊxÉ

ªÉSUôiÉÖ" may SaÊ´ÉiÉÉ hold them in place in this cow-pen".

<SÉ¨ÉÆ MÉÉäSÉ¹`Æö {ÉSÉ¶É´É&SÉ ºÉÆ »ÉMÉ´ÉxiÉÖSÉ ¤ÉÞ½þSÉº{ÉÊiÉSÉ®úÉ xÉMÉªÉiÉÖ |ÉVÉÉSÉxÉxÉÂ *

ÊºÉSÉxÉÒSÉ´ÉÉSÉ±ÉÒ xÉMÉªÉSÉiªÉOÉMÉ B¹ÉÉSÉ¨ÉÉ VÉSÉM¨ÉÖ¹ÉÉäMÉ%xÉÖ¨ÉiÉäSÉ ÊxÉ ªÉMÉSUô ** 3 **

(2.9.3) May the animals come together to this stall. B#Þ½þº{ÉÊiÉ, who knows well, may

bring them. SixÉÒ´ÉÉ±ÉÒ leads them in front. O AxÉÖ¨ÉÊiÉ, hold in place (the animals)

who have come.

ÊºÉxÉÒ´ÉÉ±ÉÒ: the female presiding deity of the new-moon day. She is invoked to

lead the lost cattle (indicated by {É®äúªÉÖ&in v.1a above) in the darkness.

+xÉÖ¨ÉiÉä: she is the female presiding deity of the full-moon day. She is

requested to prevent them from leaving the stall.

ºÉÆ ÊºÉMÉ\SÉÉÊ¨ÉSÉ MÉ´ÉÉÆMÉ IÉÒSÉ®Æú ºÉ¨ÉÉVªÉäMÉxÉSÉ ¤É±ÉÆSÉ ®úºÉMÉ¨ÉÂ *

ºÉÆÊºÉMÉHòÉ +SÉº¨ÉÉEÆòMÉ ´ÉÒSÉ®úÉ wÉÖSÉ´ÉÉ MÉÉ´É&MÉ ºÉxiÉÖSÉ MÉÉä{ÉMÉiÉÉè ** 4 **

(2.9.4) I sprinkle the milk of cows together with ghee, strength and juice. Our brave

sons are sprinkled. May the cows be firmly placed with the owner of the cows.

This verse is uttered at the time of offering the milk etc. in the sacrificial

fire. At Kau.Gr.S. 19.14ff, this appears among the MÉÉä¹`öEò¨ÉÉÇÊhÉ "stable-

ceremonies". According to this authority, the owner drinks the milk of cow who

has recently delivered a calf; the milk is mixed with the saliva of the calf. He,

then, presents a cow to a Brahmin; then pours out a vessel full of water in the

stable. The cowdung is collected together. Placing his left hand over it, he

scatters half of it by the right hand. Having placed lumps of cowdung, guggulu

and salt in the milk of a cow with a calf having the same colour as hers, he

buries the mixture behind the fire. He eats on the fourth morning. The ceremony

gets over after the mixture gets decomposed.

¤É±É¨ÉÂ ®úºÉ¨ÉÂ: the strength-giving ghee is identified with bala"strength".

The milk which is offered is identified with rasa"juice" which is the essence.

ºÉÆÊºÉHòÉ&: By pouring out the oblation of milk and ghee, the sacrificer

ensures strength for his brave sons. They get sprinkled with ghee i.e. strength

with which it is identified.

+É ½þMÉ®úÉÊ¨ÉSÉ MÉ´ÉÉÆMÉ IÉÒSÉ®ú¨ÉÉ ½þMÉ®úÉÊ¨É vÉÉxªÉÆSÉ3Ró ®úºÉMÉ¨ÉÂ *

+É¾þMÉiÉÉ +SÉº¨ÉÉEÆòMÉ ´ÉÒSÉ®úÉ +É {ÉixÉÒMÉÊ®úSÉnù¨ÉºiÉMÉEò¨ÉÂ ** 5 **

(2.9.5) I bring here the milk of cows, I bring here the essence of corn. Our brave

sons and wives are brought to this house.

By the performance of this sacrifice, ample milk is produced in the cows.

d : after +É supply ¾þiÉÉ&.

The sacrificer seeks to enrich his house with milch cows, grain, brave sons

and wives.

2.10

[The B#Þ½þqäù´ÉaiÉÉ (5.92) prescribes this and the next Khila hymn for the

ceremony called Garbhakarman. The KhilanukramahÉÒ ascribes it to the seer

PraVÉÉ´ÉiÉ. In the G#ÞÁºÉÚjÉºÉ, mantra-s from this hymnare prescribed for the

rite of P#Ö#Â¨ºÉ´ÉxÉ¨É (S#ÉRó.1.19.20; A·É.1.13 P#É®ú.1.14; Gobh.2.6; Kh#Énù.2.2.17ff;

Hir.2.2; Ap.6.14.9). The Kau¶É.Gr.Su.35.1-4 describes the ceremony as follows:

Now the rites for producing a son. After the menses is over, under a male

Constellation. While reciting the hymn(AV.3.23) an arrow is broken over her

head and is fastened upon her body (this served as an amulet). In a cup made

from ploughshare, the priest who performs the ceremony, puts milk of a cow

who has a calf of a colour identical with her own. Rice and barley are added and

mashed. To this mixture, a couple of +vªÉhb÷Éplants or the leaves of {É±ÉÉ¶ÉÂ+

and Ê´ÉnùÉ®úÒare added. This mixture is then put into the right nostril of the

woman by the priest with his right thumb.]

+É iÉäSÉ MÉ¦ÉÉæSÉ ªÉÉäÊxÉMÉ¨ÉäiÉÖSÉ {ÉÖ¨ÉÉSÉxÉÂ ¤ÉÉhÉMÉ <´Éä¹ÉÖSÉÊvÉ¨ÉÂ *

+É ´ÉÒSÉ®úÉä +jÉMÉ VÉÉªÉiÉÉÆ {ÉÖSÉjÉºiÉäSÉ nù¶ÉMÉ¨ÉÉºªÉ& ** 1 **

(2.10.1) May the male child enter your womb like an arrow (entering) a quiver. May

the (embryo) that is ten-months old be born as your brave son.

b : the simile emphasises unobstructed entry.

nù¶É¨ÉÉºªÉ&: borne in the womb for ten months, fully grown foetus. (The

lunar month is meant.)

EòSÉ®úÉäÊ¨ÉMÉ iÉä |ÉÉVÉÉ{ÉSÉiªÉ¨ÉÉ MÉ¦ÉÉæSÉ ªÉÉäÊxÉMÉ¨ÉäiÉÖ iÉä *

+xÉÚMÉxÉ& {ÉÚSÉhÉÉæ VÉÉMÉªÉiÉÉSÉ¨ÉxÉSÉxvÉÉä%¸ÉÉäMÉhÉÉä%Ê{É¶ÉÉSÉvÉÒSÉiÉ& ** 2 **

(2.10.2) I perform for your sake the work of Praj#Épati. May the embryo come to

your womb. May he be born without any defect, with fully grown (limbs), not

blind, not deaf, not possessed by a spirit.

|ÉÉVÉÉ{ÉiªÉÂ+¨É: pertaining to god Praj#Épati, the lord of creation. Since he is

responsible for the birth of creatures, the performance of a rite that brings about

the birth of a child has been termed as |ÉÉVÉÉ{ÉiªÉÂ+.

{ÉÖ¨ÉÉÆMÉºiÉä {ÉÖSÉjÉÉä VÉÉMÉªÉiÉÉÆSÉ {ÉÖ¨ÉÉSÉxÉxÉÖMÉ VÉÉªÉiÉÉ¨ÉÂ *

ªÉÉÊxÉMÉ ¦ÉSÉpùÉÊhÉSÉ ¤ÉÒVÉÉMÉxªÉÞ¹ÉSÉ¦ÉÉ VÉSÉxÉªÉMÉÎxiÉ xÉ& ** 3 **

(2.10.3) May a male child be born to you, may a male be born after (him). Those

auspicious seeds which are produced by our bulls_

+xÉÖ VÉÉªÉiÉÉ¨É: blessing for the birth of a second male child.

¦ÉpùÉÊhÉ : fruitful.

@ñ¹É¦ÉÉ& : lit. "bulls". Refers to male species in general.

ªÉÉÊxÉ : the corresponding iÉÉÊxÉ occurs in the next verse.

iÉÉÊxÉMÉ ¦ÉSÉpùÉÊhÉSÉ ¤ÉÒVÉÉMÉxªÉÞ¹ÉSÉ¦ÉÉ VÉSÉxÉªÉMÉxiÉÖ iÉä *

iÉèºi´ÉÆ {ÉÖSÉjÉÆ VÉMÉxÉªÉä&SÉ ºÉ VÉÉMÉªÉiÉÉÆ ´ÉÒSÉ®úiÉMÉ¨É&SÉ º´ÉÉxÉÉMÉ¨ÉÂ ** 4 **

(2.10.4) May the bulls produce those auspicious seeds for you. By them you may give

birth to a son. May he be the bravest among his own people.

VÉxÉªÉä& : Opt. 2s. of jan (stem janaya).

ªÉÉä ´É¶ÉÉMÉªÉÉÆSÉ MÉ¦ÉÉæSÉ ªÉÉä%Ê{ÉMÉ ´Éä½þSÉiÉÒxpùSÉºiÉÆ ÊxÉ nùMÉvÉäSÉ ´ÉxÉSÉº{ÉiÉÉèMÉ *

iÉèºi´ÉÆ {ÉÖSÉjÉÉxÉÂ Ê´ÉMÉxnùº´ÉSÉ ºÉÉ |ÉSÉºÉÚvÉæxÉÖMÉEòÉ ¦É´É ** 5 **

(2.10.5) The embryo which entered a barren cow, the one which entered a cow that

miscarries is placed in the tree by Indra. Secure sons by them. Become a cow

that delivers.

vehati : a cow that miscarries.

vanaspatau: reference to medicinal plant ? Alternatively, trees are regarded

as emblems of firmness. Hence, an embryo that is placed in the tree remains

firm so that miscarriage does not take place.

ºÉÆ ´ÉÉäSÉ ¨ÉxÉÉÆMÉÊºÉ VÉÉxÉiÉÉÆSÉ ºÉÆ xÉÉÊ¦É&SÉ ºÉÆ iÉiÉÉäMÉ%ºÉiÉÂ *

ºÉÆ i´ÉÉSÉ EòÉ¨ÉMÉºªÉSÉ ªÉÉäCjÉäMÉhÉ ªÉÖ\VÉÉSÉxªÉÊ´ÉMÉ¨ÉÉäSÉxÉÉªÉ ** 6 **

(2.10.6) May you agree in mind. May the navel then be united. I connect you with

the binding rope of passion, not to be disjoined again.

The union of minds is given priority; physical union may follow.

xÉÉÊ¦É& : navel as the seat of procreation.

EòÉ¨ÉºªÉÂ+ ªÉÉäCjÉähÉÂ+: This mantraoccurs in the wedding ceremony

(Hir.Gr.S.1.24.4) which is introduced with the words +lÉèxÉÉ¨É #Ö{ÉªÉSUôiÉä.

EòÉ¨É&SÉ ºÉ¨ÉÞMÉvªÉiÉÉÆSÉ ¨ÉÁSÉ¨É{ÉMÉ®úÉÊVÉiÉ¨ÉäSÉ´É ¨ÉäMÉ *

ªÉÆ EòÉ¨ÉÆMÉ EòÉSÉ¨ÉªÉäMÉ näù´ÉSÉ iÉÆ ¨ÉäMÉ ´ÉÉªÉÉäSÉ ºÉ¨ÉMÉvÉÇªÉ ** 7 **

(2.10.7) May the passion grow for my sake. May there be no defeat for me. O divine

V#ÉªÉÖ, fulfil the desire which I entertain.

EòÉ¨É&: In view of v.6 above, this is to be taken in the sense of passion.

2.11

+SÉÎMxÉ®äúMÉiÉÖ |ÉlÉSÉ¨ÉÉä näùSÉ´ÉiÉÉMÉxÉÉÆSÉ ºÉÉä%ºªÉÉ&MÉ |ÉSÉVÉÉÆ ¨ÉÖMÉ\SÉiÉÖ ¨ÉÞiªÉÖ{ÉÉSÉ¶ÉÉiÉÂ *

iÉnùSÉªÉÆ ®úÉVÉÉSÉ ´É¯ûMÉhÉÉä%xÉÖ¨ÉxªÉiÉÉÆSÉ ªÉlÉäSÉªÉÆ ºjÉÒ {ÉÉèjÉMÉ¨ÉSÉPÉÆ xÉ ®úÉäMÉnùÉiÉÂ ** 1 **

(2.11.1) Agni the foremost among gods may come. May he release the offspring of

this lady from the snares of death. This king V+¯ûhÉÂ+ may approve of that, so

that, this woman may not cry over the wickedness pertaining to her son.

´É¯ûhÉ&: Being a moral governer, he takes decisions about the destinies of

human beings; hence, his approval is sought.

{ÉÉèjÉ¨É +PÉ¨É: +PÉÂ+"wickedness" cf. the Denom. +PÉÉªÉ. Here agha

refers to the acts of cruelty which may cause the death of a son (pautram).

<SÉ¨ÉÉ¨ÉSÉÎMxÉºjÉÉMÉªÉiÉÉÆSÉ MÉÉ½ÇþMÉ{ÉiªÉ& |ÉSÉVÉÉ¨ÉMÉºªÉè ÊiÉ®úiÉÖ nùÒSÉPÉÇ¨ÉÉªÉÖ&MÉ *

+¶ÉÚMÉxªÉÉäSÉ{ÉºlÉÉSÉ VÉÒ´ÉMÉiÉÉ¨ÉºiÉÖ ¨ÉÉSÉiÉÉ {ÉÉèjÉMÉ¨ÉÉxÉSÉxnù¨ÉSÉÊ¦É Ê´É ¤ÉÖMÉvªÉiÉÉÊ¨ÉSÉªÉ¨ÉÂ ** 2 **

(2.11.2) May the G#É½Çþ{ÉiªÉÂ+ Agni protect this progeny for her, may he increase the

longevity. Let her be the mother of living children, with a lap that is never

empty. May this (woman) experience the joy coming from a son.

pautram : qualifies #ÉxÉxnù¨É .

¨ÉÉ iÉäMÉ MÉÞSÉ½äþ ÊxÉSÉÊ¶É PÉÉäSÉ®ú =SÉilÉÉnùSÉxªÉjÉSÉ i´ÉpÖùMÉnùSÉiªÉ& ºÉÆ Ê´ÉMÉ¶ÉxiÉÖ *

¨ÉÉ i´ÉÆ Ê´ÉMÉEäòSÉ¶ªÉÖ®úSÉ +É ´ÉMÉÊPÉ¹`öÉ VÉÒSÉ´É{ÉÖMÉjÉÉ {ÉÊiÉ±ÉÉäSÉEäò Ê´É ®úÉMÉVÉ

|ÉSÉVÉÉÆ {É¶ªÉMÉxiÉÒ ºÉÖ¨ÉxÉSÉºªÉ¨ÉÉMÉxÉÉ ** 3 **

(2.11.3) May not something terrific arise at night in your house. May the crying women

enter elsewhere, away from you. May not you having dishevelled hair, strike

your chest. Having sons who are living, be illustrious at the place of your

husband, beholding the progeny with a cheerful mind.

ÊxÉÊ¶É : at night evil-doers are more active.

¯ûnùiªÉ& : mourning women.

Ê´ÉEäò¶ÉÒ etc. : description of a grief-striken woman.

VÉÒ´É{ÉÖjÉÉ : irregular for VÉÒ´Éi{ÉÖjÉÉ .

+SÉ|ÉSÉVÉSÉºªÉÆ {ÉÉèMÉjÉ¨ÉSÉiªÉÈ {ÉÉSÉ{¨ÉÉxÉMÉ¨ÉÖSÉiÉ ´É´ÉÉSÉPÉ¨ÉÂ *

|ÉSÉVÉÉÊ¨ÉMÉ´ÉÉäx¨ÉÖSªÉº´É ÊuùSÉ¹ÉnÂù¦ªÉ&SÉ |ÉÊiÉMÉ ¨ÉÖ\SÉÉÊ¨ÉSÉ {ÉÉ¶ÉÉMÉxÉÂ ** 4 **

(2.11.4) Childlessness, death of son, wretched condition or cruelty should be released

by you like the progeny. I send back the snares towards the enemies.

|ÉVÉÉ¨É Ê#´ÉÂ+: the simile poses a problem since the Upameya-s mentioned in

abare evils while |ÉVÉÉis auspicious and desirable. The only possible

explanation would be taking it in the sense of the releasing of a full-grown

embryo from the womb. (cf. Khila 2.8.3babove)

Êuù¹ÉnÂù¦ªÉ& |ÉÊiÉ: One way of getting rid of black magic is sending it back

to the enemy who does it.

näùSÉ´ÉEÞòMÉiÉÆSÉ ¥ÉÉÀMÉhÉÆ EòSÉ±{É¨ÉÉMÉxÉÆSÉ iÉäxÉMÉ ½þÎx¨É ªÉÉäÊxÉSÉ¹Énù&MÉ Ê{É¶ÉÉSÉSÉÉxÉÂ *

GòSÉ´ªÉÉnùÉäMÉ ¨ÉÞSÉiªÉÚxÉvÉMÉ®úÉxÉÂ {ÉÉiÉªÉÉÊ¨É nùÒSÉPÉÇ¨ÉÉªÉÖSÉºiÉ´ÉSÉ VÉÒ´ÉMÉxiÉÖ {ÉÖSÉjÉÉ& ** 5 **

(2.11.5) The sacred formula prepared by divine beings is being performed. With that I

am killing the evil spirits residing in the womb. I am knocking down the flesh-

eaters who are death themselves. May your sons live a long life.

¥ÉÉÀhÉ¨É: from brahman(n.) "a magic formula", a sacred utterance

endowed with magic potency.

kalpam#ÉxÉ¨É: the sacred formula is meant to be accompanied by the

performance of rites.

ªÉÉäÊxÉ¹Énù&: evil spirits taking possession of various parts of the body and

causing diseases of the respective organs.

2.12

[This single-verse Khila follows RV. 6.44.24 which ends with the words ºÉÉä¨ÉÉä

nùÉvÉÉ®Âú+ nù¶ÉªÉxjÉ¨É utsam". It tries to explain the nù¶ÉªÉxjÉ¨É #ÖiºÉ¨É and

seems to be added by way of a gloss by some commentator; cf. manye, the

1st Person verb in d. Quoted by S#ÉªÉhÉaé in his comm. on RV.6.44.24. It is a

part of the comm. and does not seem to be a genuine Khila.]

SÉIÉÖMÉ¶SÉSÉ ¸ÉÉäjÉÆMÉ SÉSÉ ¨ÉxÉMÉ¶SÉSÉ ´ÉÉCSÉMÉ |ÉÉhÉÉSÉ{ÉÉxÉÉèSÉ näù½þMÉ <SÉnÆù ¶É®úÒMÉ®ú¨ÉÂ *

uùÉè |ÉSÉiªÉ\SÉÉMÉ´ÉxÉÖ±ÉÉäSÉ¨ÉÉè Ê´ÉSÉºÉMÉÉÇSÉ´ÉänÆù iÉÆ ¨ÉMÉxªÉäSÉ nù¶ÉMÉªÉxjÉSÉ¨ÉÖiºÉMÉ¨ÉÂ ** 1 **

(2.12.1) I think that tha eye and ear and mind and speech and |ÉÉhÉÂ+and +{ÉÉxÉÂ+in the

body and the two that are turned inwards and (the two)that are in a natural

direction evacuating (excrement)_ this is the fountain having ten mechanical

devices_ this body.

uùÉè |ÉiªÉ\SÉÉè: mouth and nose which are directed inwards, hence, take in

food and air resp.

anulomau visargau: the natural direction is said to be outwards. The

excreting organs are meant.

2.13

¶ÉÆ´ÉMÉiÉÒ& {ÉÉSÉ®úªÉMÉxiªÉäSÉiÉänÆù {ÉÞMÉSªÉº´ÉSÉ ´ÉSÉÉäSÉ ªÉlÉÉMÉ *

+SÉ¦ªÉÉ®ÆúSÉ iÉÆ ºÉSÉ¨ÉÉEäòMÉiÉÆSÉ ªÉ BSÉ´ÉänùÊ¨ÉMÉÊiÉSÉ ¥É´ÉMÉiÉÂ ** 1 **

(2.13.1) The verses containing ¶É¨É enable a person ( to achieve his desires) Come,

mingle this like speech. I hasten that collective desire to him alone who may say

thus.

{ÉÉ®úªÉÎxiÉ : supply ketam as the object.

{ÉÞSUôº´ÉÂ+: emended to {ÉÞSªÉº´ÉÂ+. The collection of ¶É¨É-verses is after

all a particular form of speech; mingling them means reciting collectively_

mingling one's voice with that of the fellow-reciter.

ºÉ¨ÉÉEäòiÉ¨É: collective i.e. group recitation causes fulfilment of collective

i.e. group desire.

ya eva : see below on v.2.

VÉÉSÉªÉÉEäòMÉiÉÆSÉ {ÉÊ®úMÉ»ÉÖiÉÆSÉ ¦ÉÉ®úMÉiÉÒ ¥ÉÀSÉ´ÉÉÊnùMÉxÉÒ *

ºÉÆSÉVÉÉSÉxÉÉSÉxÉÉ ¨ÉSÉ½þÒ VÉÉSÉiÉÉ ªÉ BSÉ´ÉänùÊ¨ÉMÉÊiÉSÉ ¥É´ÉMÉiÉÂ ** 2 **

(2.13.2) The desire of the wife has trickled off. The wisdom of Bharata-s concerning

utterances on brahman(and) causing harmony has become great for him alone

who may say thus.

parisrutam : obscure.

ya eva... : This refrain-like {ÉÉnÂù+with which vv.1 and 2 conclude seem to

have the potency of a charm.

<xpùSÉºiÉÆ ËEòMÉ Ê´ÉSÉ¦ÉÖÆ |ÉSÉ¦ÉÖÆ ¦ÉÉSÉxÉÖxÉÉSÉ ªÉÆ VÉÖVÉÉäMÉ¹ÉÊiÉ *

iÉäxÉSÉ ºÉÚªÉÇMÉ¨É®úÉäSÉªÉSÉtäxÉäSÉ¨Éä ®úÉänùMÉºÉÒ =SÉ¦Éä ** 3 **

(2.13.3) That strong master, the person whom Indra likes, is endowed with lustre. By

that (nature of his) Indra illumined Sun by which both Heaven-and-Earth were

(also illumined).

vibhum : strong.

ªÉ¨É VÉÖVÉÉä¹ÉÊiÉ: VÉÖ¹Éis frequently used in the sense of relishing food,

sacrifice, praise-song. Since the two phrases are related as principal and

subordinate, yamrefers to prabh#Ö. Secondarily, it refers to some act of that

prabhuappreciated by Indra. abrefer to a human patron, cto the Sun and dto

the Heaven-and-Earth. The common idea is that Indra possesses the power of

imparting light and the three viz. prabhu, ºÉÚªÉÇÂ+and ®úÉänùºÉÒare the

beneficiaries.

VÉÖSÉ¹Éº´ÉÉMÉMxÉä +ÎRÂóMÉ®ú& EòÉSÉh´ÉÆ ¨ÉävªÉÉMÉÊiÉÊlÉ¨ÉÂ *

¨ÉÉ i´ÉÉSÉ ºÉÉä¨ÉMÉºªÉSÉ ¤É¤ÉÞÇMÉ½þiÉÂ ºÉÖSÉiÉºªÉSÉ ¨ÉvÉÖMÉ¨ÉkÉ¨É& ** 4 **

(2.13.4) O Agni the AÎRÂóMÉ®úºÉ, be fond of Medhy#ÉÊiÉÊlÉ of the family of Kè+h´ÉºÉ. May

not the sweetest offering of pressed soma be too strong (for you).

VÉÖ¹Éº´ÉÂ+: also suggests the relishing of soma mentioned in cd.

¨ÉävªÉÉÊiÉÊlÉ¨É EòÉh´É¨É: central figure of B#É¹Eò±É¨ÉxjÉÉä{ÉÊxÉ¹ÉiÉ in which Indra

is said to have bestowed special favour on him.

i´É¨ÉMÉMxÉä +ÎRÂóMÉ®úºiÉ¨É ¶ÉÉäSÉº´É näù´ÉSÉ´ÉÒiÉMÉ¨É& *

+É ¶ÉÆMÉiÉ¨ÉSÉ ¶ÉÆiÉMÉ¨ÉÉÊ¦É®úSÉÊ¦ÉÎ¹]õMÉÊ¦É& ¶ÉÉSÉÏxiÉ º´ÉSÉÎºiÉ¨ÉMÉEÖò´ÉÇiÉ ** 5 **

(2.13.5) O Agni the foremost of the AÎRÂóMÉ®úºÉäºÉ, shine brightly. You are the most

acceptable to gods. O most auspicious one, bring peace and well-being with your

most auspicious succours.

+Ê¦ÉÎ¹]õÊ¦É&: This and the previous verse emphasise the connection of Agni

with the AÎRÂóMÉ®úºÉäºÉ. Hence +Ê¦ÉÎ¹]õmay imply help against devils and black

practices.

¶ÉÆ xÉ&MÉ EòÊxÉGònùqäùSÉ´É& {ÉSÉVÉÇxªÉÉäMÉ +SÉÊ¦É ´ÉMÉ¹ÉÇSÉi´ÉÉä¹ÉMÉvÉªÉ&SÉ ºÉÆ |ÉMÉ´ÉvÉÇxiÉÉ¨ÉÂ *

¶ÉÆ xÉÉäSÉ tÉ´ÉÉMÉ{ÉÞÊlÉSÉ´ÉÒ ¶ÉÆ |ÉSÉVÉÉ¦ªÉ&SÉ ¶ÉÆ xÉÉäMÉ +ºiÉÖ ÊuùSÉ{ÉnäùSÉ ¶ÉÆ SÉiÉÖMÉ¹{Énäù ** 6 **

(2.13.6) May the roaring god Parjanya be auspicious to us, (may) Parjanya shower rains

(so that) the plants may grow. May the Heaven-and-Earth be auspicious to the

progeny, to our bipeds and quadrupeds.

2.14

[This Khila has been placed after RV.7.55, the well-known Pras´ÉÉÊ{ÉxÉÒ hymn. The

speaker of this Khila-verse is the person assisting the magician-doctor seen

therein. The present single-verse Khila lends support to the view that a

magician-doctor was deliberately employed to cure sleepless persons in a

particular house.]

º´É{xÉ&MÉ º´ÉSÉ{xÉÉÊvÉSÉEò®úMÉhÉäSÉ ºÉ´ÉÈSÉ ÊxÉ ¹´ÉÉMÉ{ÉªÉÉSÉ VÉxÉMÉ¨ÉÂ *

+É ºÉÚªÉÇMÉ¨ÉSÉxªÉÉxÉÂ º´ÉÉSÉ{ÉªÉÉMÉ´ªÉÖSÉ¹ÉÆ VÉÉMÉMÉÞSÉªÉÉ¨ÉSÉ½þ¨ÉÂ ** 1 **

(2.14.1) At the undertaking of sleep(charm) , the sleep (is brought about). Put all the

people to sleep. Make the others sleep upto the sun(rise). I shall keep awake till

the day-break.

2.15

ªÉºªÉMÉ µÉSÉiÉ¨ÉÖMÉ{ÉSÉÊiÉ¹`öMÉxiÉSÉ +É{ÉÉäSÉ ªÉºªÉMÉ µÉSÉiÉä {ÉSÉ¶É´ÉÉäSÉ ªÉÎxiÉSÉ ºÉ´ÉæMÉ *

ªÉºªÉMÉ µÉSÉiÉä {ÉÖÎ¹]õMÉ{ÉÊiÉSÉÌxÉÊ´ÉMÉ¹]õSÉºiÉÆ ºÉ®úMÉº´ÉxiÉSÉ¨É´ÉMÉºÉä VÉÉä½þ´ÉÒÊ¨É ** 1 **

(2.15.1) For protection I repeatedly invoke Sarasv#ÉxÉ whose law is observed by the

waters, in whose law all the animals move, in whose law the lord of prosperity

has settled.

This verse is repeated at AV.7.41.1 with the variant {ÉÖ¹]õ{ÉÊiÉfor

{ÉÖÎ¹]õ{ÉÊiÉ. In the AV. {ÉÖ¹]õ{ÉÊiÉseems to be commonly used See AV. 3.8.4;

7.20.1; 7.41.1-2; 19.31.11. {ÉÖÎ¹]õ{ÉÊiÉdoes not occur in the AV. but the noun

{ÉÖÎ¹]õ "prosperity" ( of various things) occurs therein. {ÉÖ¹]õ{ÉÊiÉ#Ânùoes not refer

to any particular deity. S#ÉªÉhÉÂ+ paraphrases the word as referring to P#Ú¹ÉxÉ (at

3.8.4) to Praj#Épati (at 19.31.11) . Only on a single occasion(AV.7.20.1) he

remarks "#äiÉzÉÉ¨ÉÉ näù´ÉÉä ¨ÉÊªÉ {ÉÉä¹É¨É |ÉVÉÉÊ´É¹ÉªÉ¨É nùvÉÉiÉÖ". The word {ÉÖÎ¹]õ

signifies prosperity in various fields. It has been asked for from various gods like

T´É¹]Þõ, Agni, R#ÉÊjÉ and P#Ö¹]õ{ÉÊiÉ himself. At AV.7.41.2 Sarasv#ÉxÉ himself is

called {ÉÖ¹]õ{ÉÊiÉand the prosperity referred to is concerned with wealth

(®úÉªÉº{ÉÉä¹É¨É).

2.16

=SÉ{É |ÉMÉ ´Énù ¨ÉhbÚ÷ÊEò ´ÉSÉ¹ÉÇ¨ÉÉ ´ÉMÉnù iÉÉnÖùÊ®ú *

¨ÉvªÉäMÉ ¿SÉnùºªÉMÉ {±ÉSÉ´Éº´ÉMÉ ÊxÉSÉMÉÞÁMÉ SÉSÉiÉÖ®ú&MÉ {ÉSÉnù& ** 1 **

(2.16.1) O female frog, speak out loudly; O female frog, proclaim the rainy shower.

Jump in the midst of the lake having withdrawn all the four legs.

iÉÉnÖùÊ®ú (Voc.) : the word has been derived as nùnÖÇù®úÒ> nùqÙù®úÒ> nùÉnÖù®úÒ>

iÉÉnÖù®úÒ through the process of prakritisation. RV.7.103.10 after which this Khila

is placed is itself a closing piece, as is indicated by change in metre and the

thanksgiving character of its contents. The Rgvedic hymn is addressed to frogs

in general, without differenciating males from females. Its imagery in which frogs

have been addressed as Brahmins performing sacrifices, does not have a place

for the female frog. This verse, therefore, does not fit in the structure of

RV.7.103. It occurs at AV.4.15.14 with the variant Ê´ÉMÉÞÁÂ+for ÊxÉMÉÞÁÂ+. The

AV. hymn is meant to bring rain to the earth. It is mainly addressed to Marut-s

and Parjanya with a verse each for Agni Praj#Épati and Va¯ûhÉÂ+. In the verse

addressed to Va¯ûhÉÂ+, the croaking of the frogs is referred to; it is followed by

RV.7.103.1 and then the present verse.

3.1

[The 1st verse of the present hymn has been referred to by the S#ÉRÂóJÉ.Sr.

S.(7.23.4) as the Yoni of ¶ªÉèiÉÂ+for the ¶ÉºjÉÂ+of B®úÉÀhÉÉSUÆôÊºÉxÉ at the mid-

day savanaof a Soma-sacrifice. It is prescribed for the 3rd day of Da¶É®úÉjÉ

period of Gav#É¨ÉªÉxÉÂ+ at S#ÉRÂóJÉ.Sr.S.12.9.11.]

+SÉÊ¦É |É ´É&MÉ ºÉÖSÉ®úÉvÉMÉºÉSÉÊ¨ÉxpùMÉ¨ÉSÉÇSÉ ªÉlÉÉMÉ Ê´ÉSÉnäù *

ªÉÉä VÉMÉÊ®úSÉiÉÞ¦ªÉÉäMÉ ¨ÉSÉPÉ´ÉÉMÉ {ÉÖ°üSÉ´ÉºÉÖ&MÉ ºÉSÉ½þ»ÉäMÉhÉä´ÉSÉ Ê¶ÉIÉMÉÊiÉ ** 1 **

(3.1.1) Praise that very bountiful Indra, as is well-known, who the noble donor

having ample wealth, sends his gifts to the singer by thousands.

ªÉlÉÉ Ê´Énäù : as is well-known.

Ê¶ÉIÉÊiÉ : Des.3s. of ¶ÉEò "to be able".

¶ÉSÉiÉÉxÉÒMÉEäò´ÉSÉ |É ÊVÉMÉMÉÉÊiÉ vÉÞ¹hÉÖSÉªÉÉ ½þÎxiÉMÉ ´ÉÞSÉjÉÉÊhÉMÉ nùÉSÉ¶ÉÖ¹ÉäMÉ *

ÊMÉSÉ®äúÊ®úMÉ´ÉSÉ |É ®úºÉÉMÉ +ºªÉ Ê{ÉÎx´É®äúSÉ nùjÉÉMÉÊhÉ {ÉÖ¯ûSÉ¦ÉÉäVÉMÉºÉ& ** 2 **

(3.1.2) He boldly dashes forth, like his hundred-edged weapon and kills the enemies

for his worshipper. Like the streams of mountains, the gifts of him (Indra), who

feeds many, swell on.

¶ÉiÉÉxÉÒEòÉ: refers to vajrawhich is described elsewhere as ¶ÉiÉÉÊ¸É

(RV.6.17.10) and ¶ÉiÉ{É´ÉÇxÉ (RV.1.80.6).

pinvire: this is the common quality shared by ®úºÉÉwith nùjÉÉÊhÉ. The

mountain stream which is meagre at the outset, goes on gathering strength as it

flows forth.

+É i´ÉÉMÉ ºÉÖSÉiÉÉºÉSÉ <xnùMÉ´ÉÉäSÉ ¨ÉnùÉSÉ ªÉ <MÉxpù ÊMÉ´ÉÇhÉ& *

+É{ÉÉäSÉ xÉ ´ÉMÉÊXÉSÉzÉx´ÉÉäMÉCªÉÆSÉ3Ró ºÉ®ú&MÉ {ÉÞSÉhÉÎxiÉMÉ ¶ÉÚ®úSÉ ®úÉvÉMÉºÉä ** 3 **

(3.1.3) The pressed juices (of soma) which gladden you, O brave Indra, lover of

hymns, fill you fully according to your pleasure, for a gift, just as streams fill

up their favourite lake.

anuand okyamgo together. It primarily applies to Indra and secodarily to

the streams.

#É{É& : also suggests the water that is added to soma.

ºÉ®ú&: suggests the wooden tub used for collecting soma.

+SÉxÉäSÉ½þºÉÆMÉ |ÉSÉiÉ®úMÉhÉÆ Ê´ÉSÉ´ÉIÉMÉhÉÆSÉ ¨Év´É&SÉ º´ÉÉÊnùMÉ¹`ö¨ÉÓ Ê{É¤É *

+É ªÉlÉÉMÉ ¨ÉxnùºÉÉSÉxÉ& ÊEòSÉ®úÉÊºÉMÉ xÉ&SÉ |É IÉÖSÉpäù´ÉSÉ i¨ÉxÉÉMÉ vÉÞSÉ¹ÉiÉÂ ** 4 **

(3.1.4) Drink the sweetest (wave) of the sweet (soma) who is unopposed, victorious

and swelling, so that being filled with delight, you boldly shower on us (your

gifts) like particles of dust.

º´ÉÉÊnù¹`ö¨ÉÒ¨É: supply #ÚÌ¨É¨Éas suggested by the feminine form.

IÉÖpùÉ: are particles of dust. The simile suggests that it is not at all

difficult for Indra to give abundant gifts.

+É xÉ&SÉ ºiÉÉä¨ÉSÉ¨ÉÖ{ÉMÉ pùSÉ´ÉÊrùMÉªÉÉSÉxÉÉä +·ÉÉäSÉ xÉ ºÉÉäiÉÞMÉÊ¦É& *

ªÉÆ iÉäMÉ º´ÉvÉÉ´Éxiº´ÉSÉnùªÉMÉÎxiÉ vÉäSÉxÉ´ÉSÉ <xpùSÉ Eòh´ÉäMÉ¹ÉÖ ®úÉSÉiÉªÉ&MÉ ** 5 **

(3.1.5) May he hasten to our praise-song, being urged by the pressers, like the

horse (i.e.soma), who belongs to you and whom the cows and the sacrificial

offerings of the K#Â#Â+hÉÂva-s sweeten, O self-willed Indra.

+·ÉÉä xÉÂ+: Evidently soma is meant as suggested by the word ºÉÉäiÉÞÊ¦É&.

There is simile in Indra being compared to a horse and Ati¶ÉªÉÉäÊHò in soma being

identified with a horse.

=SÉOÉÆ xÉ ´ÉÒSÉ®Æú xÉ¨ÉSÉºÉÉä{ÉMÉ ºÉäÊnù¨ÉSÉ Ê´É¦ÉÚMÉÊiÉSÉ¨ÉÊIÉMÉiÉÉ´ÉºÉÖ¨ÉÂ *

=SÉpùÒ´ÉMÉ ´ÉÊXÉzÉ´ÉSÉiÉÉä xÉ ÊºÉMÉ\SÉiÉäSÉ IÉ®úMÉxiÉÒxpù vÉÒSÉiÉªÉ&MÉ ** 6 **

(3.1.6) We have resorted to (Indra) who is like a fierce warrior, who is possessed of

exhaustless wealth. The hymns pour out (your gifts to us) as does a well filled

with water (gives water) to one who draws it.

c: two U{É¨ÉÉ´ÉÉSÉEòºÉ ivaand nadue to the double-barrelled simile#ÖpùÒ Ê#´ÉÂ+

+´ÉiÉ&: +´ÉiÉÉä xÉÂ+ ÊºÉ\SÉiÉä IÉ®úÎxiÉ. The idea behind this is that the hymns of

devotees go to Indra with sacrificial offering and return with profuse gifts.

ªÉrùMÉ xÉÚSÉxÉÆ ªÉuùÉMÉ ªÉSÉYÉä ªÉuùÉMÉ {ÉÞÊlÉSÉ´ªÉÉ¨ÉÊvÉMÉ *

+iÉÉäMÉ xÉÉä ªÉSÉYÉ¨ÉÉSÉ¶ÉÖÊ¦ÉMÉ¨ÉÇ½äþ¨ÉiÉ =SÉOÉ @ñSÉ¹´ÉäÊ¦ÉSÉ®úÉ MÉMÉÊ½þ ** 7 **

(3.1.7) Wherever you be now, whether at the sacrifice (of someone else) or

somewhere else on the earth, even from there come to our sacrifice with your

swift and tall (horses), O fierce Indra of noble heart.

c : cf. RV.7.33.1

+SÉÊVÉSÉ®úÉºÉÉäSÉ ½þ®úMÉªÉÉäSÉ ªÉä iÉMÉ +ÉSÉ¶É´ÉÉäSÉ ´ÉÉiÉÉMÉ <´É |ÉºÉSÉÊIÉhÉ&MÉ *

ªÉäÊ¦ÉSÉ®ú{ÉMÉiªÉÆSÉ ¨ÉxÉÖMÉ¹É& {ÉSÉ®úÒªÉMÉºÉäSÉ ªÉäÊ¦ÉSÉÌ´É·ÉÆMÉ º´ÉoÇùSÉ¶Éä ** 8 **

(3.1.8) Your bay-coloured (horses) are active, who the swift ones are the

overpowerers (of enemies) like winds and with whom you visit the progeny of

Manu and the whole world so that Sun's light may be seen.

º´É®ú où¶Éä: où¶Éä(Dat. Inf.) " in order to see the light of the Sun". The

expression signifies freedom, happiness, longevity.

BSÉiÉÉ´ÉMÉiÉºÉºiÉ <Ç¨É½þSÉ <xpùMÉ ºÉÖSÉ¨xÉºªÉSÉ MÉÉä¨ÉMÉiÉ& *

ªÉlÉÉSÉ |ÉÉ´ÉSÉ BiÉMÉ¶ÉÆSÉ EÞòi´ªÉäSÉ vÉxÉäSÉ ªÉlÉÉSÉ ´É¶ÉÆSÉ nù¶ÉMÉµÉVÉä ** 9 **

(3.1.9) We ask of you only that much of your favour which abounds in cows, through

which you favoured EiÉ¶ÉÂ+ when the prize was to be claimed and (favoured) Va¶ÉÂ+

when the prize consisted of ten cow-stalls _

EÞòi´ªÉä: EÞòwith a K#ÞiªÉÂ+ suffix "fit to be done or gained".

nù¶ÉµÉVÉä: also qualifies dhane. In the next verse it appears as a Proper

name.

ªÉlÉÉSÉ Eòh´ÉäMÉ ¨ÉPÉ´ÉxÉÂ jÉSÉºÉnùMÉºªÉÊ´ÉSÉ ªÉlÉÉMÉ {ÉSÉClÉä nù¶ÉMÉµÉVÉä *

ªÉlÉÉSÉ MÉÉä¶ÉMÉªÉæSÉ +ºÉMÉxÉÉä®Âú@ñÊVÉ·ÉSÉxÉÒxpùSÉ MÉÉä¨ÉSÉÊrù®úMÉhªÉ´ÉiÉÂ ** 10 **

(3.1.10) by which you conquered (prize) consisting of cows and gold, O bounteous

Indra, for Kah´ÉÂ+, for Trasadasyu, for Paktha, for Da¶ÉµÉVÉÂ+, for Go¶É®ÂúªÉÂ+, for

Rji·ÉxÉ.

+ºÉxÉÉä&: the object dhanais to be supplied from the earlier verse,since both

these verses are bound in a single construction.

3.2

|É ºÉÖ ¸ÉÖSÉiÉÆ ºÉÖSÉ®úÉvÉMÉºÉSÉ¨ÉSÉÉÇMÉ ¶ÉSÉGò¨ÉSÉÊ¦É¹]õMÉªÉä *

ªÉ& ºÉÖMÉx´ÉSÉiÉä ºiÉÖMÉ´ÉSÉiÉä EòÉ¨ªÉÆSÉ ´ÉºÉÖMÉ ºÉSÉ½þ»ÉäMÉhÉä´ÉSÉ ¨ÉÆ½þMÉiÉä ** 1 **

(3.2.1) Praise well the famous and very liberal Indra for his helpful favour _ Indra

who bestows, on the praiseful presser of soma, covetable riches as if in

thousands.

¶ÉSÉiÉÉxÉÒMÉEòÉ ½äþSÉiÉªÉÉäMÉ +ºªÉ nÖùSÉ¹]õ®úÉSÉ <xpùMÉºªÉ ºÉSÉÊ¨É¹ÉÉäMÉ ¨ÉSÉ½þÒ& *

Ê¶ÉSÉÊxÉxÉÇ ¦ÉÖSÉV¨ÉÉ ¨ÉSÉPÉ´ÉMÉiºÉÖ Ê{Éx´ÉiÉäSÉ ªÉnùÓMÉ ºÉÖSÉiÉÉ +¨ÉMÉÎxnù¹ÉÖ& ** 2 **

(3.2.2) The weapons of this Indra are furnished with a hundred edges (and) are

difficult to overcome. Very great are his food gifts. If the pressed out (soma)

juices gladden him, they swell for the donors like Sini, the patron.

pinvate : the subject is Ê#¹É& from b.

Ê¶ÉÊxÉ& : Proper name of a king.

maghavatsu : a well-known epithet of Indra used for his worshippers.

ªÉnùÓMÉ ºÉÖSÉiÉÉºÉSÉ <xnùMÉ´ÉÉäSÉ%Ê¦É Ê|ÉSÉªÉ¨É¨ÉMÉÎxnù¹ÉÖ& *

+É{ÉÉäSÉ xÉ vÉÉMÉÊªÉSÉ ºÉ´ÉMÉxÉÆ ¨ÉSÉ +É ´ÉMÉºÉÉäSÉ nÖùPÉÉMÉ <SÉ´ÉÉä{ÉMÉ nùÉSÉ¶ÉÖ¹Éä ** 3 **

(3.2.3) When the pressed juices (of soma) gladden the dear (Indra), my libation is

(dedicated) to the liberal one like streams of water and like the milch cows, O

god.

ab : indirect statement about Indra.

cd : direct address to Indra.

#É{ÉÉä xÉÂ+ ... nÖùPÉÉ xÉÂ+: Both the U{É¨ÉÉxÉºÉ suggest freely flowing streams.

nùÉ¶ÉÖ¹Éä: this word is normally used of a worshipper who offers lavishly. Here

it is used of Indra in as much as the word maghavat is used of a worshipper in

v.2c above.

+SÉxÉäSÉ½þºÉÆMÉ ´ÉÉäSÉ ½þ´ÉMÉ¨ÉÉxÉ¨ÉÚSÉiÉªÉäSÉ ¨Év´É&MÉ IÉ®úÎxiÉ vÉÒSÉiÉªÉ&MÉ *

+É i´ÉÉMÉ ´ÉºÉÉä ½þ´É¨ÉÉxÉÉºÉSÉ <xnùMÉ´ÉSÉ ={ÉMÉ ºiÉÉäSÉjÉä¹ÉÖMÉ nùÊvÉ®äú ** 4 **

(3.2.4) The hymns pour out to you the (wave) of sweet soma (juice), which is

unopposed (and) which invites you for a favour. The bright drops (of soma)

calling on you, have exalted you at the stotra-s.

¨Év´É&(Gen.) : supply >ðÌ¨É¨É(cf. RV.3.47.1; 6.41.2; 8.59.3 etc.) or

vÉÉ®úÉ¨É (cf. RV.3.36.7; 9.2.9 etc.)

ºiÉÉäjÉä¹ÉÖ: seems to be used in the technical sense of the stotra-s sung at

the sacrifices, as indicated by the vicinity of upa+vÉÉ.

+É xÉ&SÉ ºÉÉä¨ÉäMÉ º´Év´ÉSÉ®ú <MÉªÉÉSÉxÉÉä +iªÉÉäSÉ xÉ iÉÉäMÉ¶ÉiÉä *

ªÉÆ iÉäMÉ º´ÉvÉÉ´ÉxÉÂ º´ÉSÉvÉªÉMÉÎxiÉ MÉÚSÉiÉÇªÉ&MÉ {ÉÉèSÉ®äú SUôSÉxnùªÉMÉºÉäSÉ ½þ´ÉMÉ¨ÉÂ ** 5 **

(3.2.5) Going forth to our Soma which helps the sacrifice, he (i.e. Soma) rushes on

like a horse, whom our prayers prepare for sacrifice, O lord of sacrificial drinks.

You love a call when the filling (soma is offered).

iÉÉä¶ÉiÉä ; common property in the simile.

º´ÉvÉÉ´ÉxÉ º´ÉvÉÂ+ªÉÎxiÉ: peculiar stylistic repetition. º´ÉvÉÉis sacrificial

drink. The corresponding V#É±ÉÊJÉ±ªÉÂ+ hymn (RV.8.50.5)reads º´ÉnùÉ´ÉxÉ

iº´ÉnùªÉÎxiÉ.

paure: {ÉÞ "to fill'; soma fills the belly of Indra, when offered in abundant

quantities.

|É ´ÉÒSÉ®ú¨ÉÖSÉOÉÆ Ê´ÉMÉÊ´ÉËSÉ vÉxÉSÉº{ÉÞiÉÆSÉ Ê´É¦ÉÚMÉËiÉSÉ ®úÉvÉMÉºÉÉä ¨ÉSÉ½þ& *

=SÉpùÒ´ÉMÉ ´ÉÊXÉzÉ´ÉSÉiÉÉä ´ÉMÉºÉÖi´ÉSÉxÉÉ ºÉnùÉMÉ {ÉÒ{ÉälÉ nùÉSÉ¶ÉÖ¹ÉäMÉ ** 6 **

(3.2.6) (Praise) loudly that heroic, fierce and great conqueror of wealth and disposer

of ample gifts. Like a well filled with water, you always swell with riches for the

sake of a worshipper.

pra : supply arca in keeping with v.1 above.

vivicim: far-reaching, impetuous from vyac.Unaccented.

ªÉrùMÉ xÉÚSÉxÉÆ {ÉMÉ®úÉSÉ´ÉÊiÉSÉ ªÉuùÉMÉ {ÉÞÊlÉSÉ´ªÉÉÆ ÊnùSÉÊ´É *

ªÉÖVÉÉSÉxÉ <MÉxpùSÉ ½þÊ®úMÉÊ¦É¨ÉÇ½äþ¨ÉiÉ =SÉOÉ @ñSÉ¹´ÉäÊ¦ÉSÉ®úÉ MÉMÉÊ½þ ** 7 **

(3.2.7) Wherever you may now be, whether in the farthest region or on the earth or in

the heaven, come with your lofty steeds, yoking them (to your chariot), O

fierce and noble-minded Indra.

Almost identical with Khila 3.1.7 above.

®úSÉÊlÉSÉ®úÉºÉÉäSÉ ½þ®úMÉªÉÉäSÉ ªÉä iÉäMÉ +SÉÊ»ÉvÉSÉ +ÉäVÉÉäSÉ ´ÉÉiÉMÉºªÉSÉ Ê{É|ÉMÉÊiÉ *

ªÉäÊ¦ÉSÉÌxÉ nùºªÉÖÆSÉ ¨ÉxÉÖMÉ¹ÉÉä ÊxÉSÉPÉÉä¹ÉMÉªÉÉäSÉ ªÉäÊ¦É&MÉ º´É& {ÉSÉ®úÒªÉMÉºÉä ** 8 **

(3.2.8) The bay horses which are yoked to your chariot, which are unfailing, which

fill up the vigour of V#ÉiÉÂ+, by which you defeated the demonical foes of man and

by which you travel round the heaven.

#ÉäVÉ& ... Ê{É|ÉÊiÉ: fill their own bodies with the vigour of V#ÉiÉÂ+. cf.

´ÉÉiÉ®Æú#Â½þÉ& ®úlÉ&(RV.1.118.1; 1.181.2 etc.). The poet means that they are

equal to V#ÉiÉÂ+ if not better than him.

ni: the repitition of the preposition is to heighten the effect of the verb ni

PÉÉä¹ÉªÉÂ+" cause the demon to utter low sound" due to loss of strength.

BSÉiÉÉ´ÉMÉiÉºiÉä ´ÉºÉÉä Ê´ÉSÉtÉ¨ÉMÉ ¶ÉÚ®úSÉ xÉ´ªÉMÉºÉ& *

ªÉlÉÉSÉ |ÉÉ´ÉÉäMÉ ¨ÉPÉ´ÉSÉxÉÂ ¨ÉävªÉÉMÉÊiÉËlÉSÉ ªÉlÉÉSÉ xÉÒ{ÉÉMÉÊiÉËlÉSÉ vÉxÉäMÉ ** 9 **

(3.2.9) May we obtain that much of your fresh (favour), O brave god, through which

you helped Medhy#Étithi, O bountiful one, through which (you helped)

N#Ò{ÉÉÊiÉÊlÉ, when the prize was to be obtained_

ªÉlÉÉSÉ Eòh´ÉäMÉ ¨ÉPÉ´ÉSÉxÉÂ ¨ÉävÉäMÉ +v´ÉSÉ®äú nùÒSÉPÉÇxÉÒMÉlÉäSÉ nù¨ÉÚMÉxÉÊºÉ *

ªÉlÉÉSÉ MÉÉä¶ÉMÉªÉæSÉ +ÊºÉMÉ¹ÉÉºÉÉä +Êpù´ÉÉäSÉ ¨ÉÊªÉMÉ MÉÉäSÉjÉÆ ½þMÉÊ®úSÉÊ¸ÉªÉMÉ¨ÉÂ ** 10 **

(3.2.10) through which you conquered a gold-bedecked cow-stall for K+h´ÉÂ+ and home-

loving D#ÒPÉÇxÉÒlÉÂ+ when sacrifice was offered (by them), for G#Éä¶ÉªÉÇÂ+, O

bountiful wielder of the bolt. (Conquer) for me a stall bedecked with gold.

MÉÉäjÉ¨É ½þÊ®úÊ¸ÉªÉ¨É: this is to be understood in the case of all the three

cases mentioned in abc.

3.3

ªÉlÉÉSÉ ¨ÉxÉÉèSÉ ºÉÉÆ´ÉMÉ®úhÉÉèSÉ ºÉÉä¨ÉMÉÊ¨ÉSÉxpùÉÊ{ÉMÉ¤É& ºÉÖSÉiÉ¨ÉÂ *

xÉÒ{ÉÉMÉÊiÉlÉÉè ¨ÉPÉ´ÉSÉxÉÂ ¨ÉävªÉÉMÉÊiÉlÉÉèSÉ {ÉÖÎ¹]õMÉMÉÉèSÉ ¸ÉÖÎ¹]õMÉMÉÉèSÉ ºÉSÉÉMÉ ** 1 **

(3.3.1) As you drank soma that was pressed at (the sacrifice of) Manu S#É¨´É®úÊhÉ, or

of N#Ò{ÉÉÊiÉÊlÉ, M#ävªÉÉÊiÉÊlÉ, P#ÖÎ¹]õMÉÖ, S¯ûÎ¹]õMÉÖ, O bountiful one (so you drink at our

sacrifice).

ºÉÉÆ´É®úhÉÉè: ºÉÆ´É®úhÉÂ+is fire-place and hence the word means a sacrificer

who maintains fires.

{ÉÉSÉ¹ÉÇSÉuùÉSÉhÉ& |ÉºEòMÉh´ÉÆSÉ ºÉ¨ÉMÉºÉÉnùªÉSÉSUôªÉÉMÉxÉÆSÉ ÊVÉÊµÉSÉ¨ÉÖÊrùMÉiÉ¨ÉÂ *

ºÉSÉ½þ»ÉÉSÉhªÉÉÊºÉMÉ¹ÉÉºÉSÉnÂù MÉ´ÉÉSÉ¨ÉÞÊ¹ÉSÉºi´ÉÉäiÉÉäSÉ nùºªÉMÉ´ÉäSÉ ´ÉÞEò&MÉ ** 2 **

(3.3.2) P#É¹ÉÇuùÉhÉÂ+ approached P®úºEòh´ÉÂ+ (with help), when he was lying down, old

and forlorn. The sage who is like wolf to the Dasyu-s, obtained thousands of

cows , being favoured by you.

{ÉÉ¹ÉÇuùÉhÉ& : son of P#Þ¹ÉuùxÉÂ+ "winner of spotted cows".

nùºªÉ´Éä ´ÉÞEò&: the accent of dasyaveis irregular. Being a qualifier of ´ÉÞEÂò+

it forms a unity with it and would normally remain unaccented.

i´ÉÉäiÉ&: goes with both aband cdindicating that both the acts described in

the two sentences were done under Indra's protection.

ªÉ =SÉClÉäÊ¦ÉSÉxÉÇ Ê´ÉSÉxvÉiÉäMÉ ÊSÉSÉÊEòt @ñMÉÊ¹ÉSÉSÉÉänùMÉxÉ& *

<xpÆùSÉ iÉ¨ÉSUôÉMÉ ´ÉnùSÉ xÉ´ªÉMÉºªÉÉ ¨ÉSÉiªÉÊ´ÉMÉ¹ªÉxiÉÆSÉ xÉ ¦ÉÉäVÉMÉºÉä ** 3 **

(3.3.3) Address that Indra who is like (a patron) who is going to protect, who is

never depressed by hymns and is a wise inspirer of sages, for the sake of

enjoyment by means of your newer hymn.

vindhate: either Active or Passive. Hence, the expression may either mean

" is not depressed " by the bulk of hymns offered to him or " (he) does not

harm the worshipper" owing to the imperfections left in his composition.

+Ê´É¹ªÉxiÉ¨É : Fut.pt. of av.

ªÉº¨ÉÉMÉ +SÉEÈò ºÉ{iÉSÉ¶ÉÒMÉ¹ÉÉÇhÉ¨ÉÉxÉÞSÉSÉÖÎºjÉSÉvÉÉiÉÖMÉ¨ÉÖkÉSÉ¨Éä {ÉSÉnäù *

ºÉ Îi´ÉSÉ¨ÉÉ Ê´É·ÉÉSÉ ¦ÉÖ´ÉMÉxÉÉÊxÉ ÊSÉGònùSÉnùÉÊnùMÉVVÉÊxÉ¹]õSÉ {ÉÉéºªÉMÉ¨ÉÂ ** 4 **

(3.3.4) That Indra caused all these creatures to shriek (through fear), for whom

they sang a seven-headed and three-feature hymn at his highest place. In an

instant his manly vigour displayed itself.

ºÉ{iÉ¶ÉÒ¹ÉÉÇhÉÆ: the hymn is so called because of seven vipra-s i.e.

AÎRÂóMÉ®úºÉes who composed it (cf. RV.10.67.1-2).

ÊjÉvÉÉiÉÖ¨É: composed with the help of three viz. ¾þnù, ¨ÉxÉºÉ and ¨ÉxÉÒ¹ÉÉ

(cf. RV.1.61.2)

ªÉÉä xÉÉäMÉ nùÉSÉiÉÉ ´ÉºÉÚMÉxÉÉSÉÊ¨ÉxpÆùSÉ iÉÆ ½ÚþMÉ¨É½äþ ´ÉSÉªÉ¨ÉÂ *

Ê´ÉSÉnÂù¨ÉÉ ÁMÉºªÉ ºÉÖ¨ÉSÉËiÉ xÉ´ÉÒMÉªÉºÉÓ MÉSÉ¨Éä¨ÉSÉ MÉÉä¨ÉMÉÊiÉ µÉSÉVÉä ** 5 **

(3.3.5) We invoke Indra who is giving wealth to us. For, we know a newer hymn of

praise for him. May we reach a stall full of cows.

ªÉº¨ÉèSÉ i´ÉÆ ´ÉMÉºÉÉä nùÉSÉxÉÉªÉSÉ Ê¶ÉIÉMÉÊºÉSÉ ºÉ ®úÉSÉªÉº{ÉÉä¹ÉMÉ¨É¶xÉÖiÉä *

iÉÆ i´ÉÉMÉ ´ÉSÉªÉÆ ¨ÉMÉPÉ´ÉÊzÉxpù ÊMÉ´ÉÇhÉ& ºÉÖSÉiÉÉ´ÉMÉxiÉÉä ½þ´ÉÉ¨É½äþ ** 6 **

(3.3.6) That person whom you, O god, help in order that he may give a gift, enjoys

abundance of riches. Having pressed the juices, we invite you, such as you are,

O liberal Indra, lover of hymns.

nùÉxÉÉªÉÂ+: nùÉxÉÂ+is possible only when a person has wealth in excess.

EòSÉnùÉ SÉSÉxÉ ºiÉSÉ®úÒ®úÊºÉSÉ xÉäxpùMÉ ºÉ¶SÉÊºÉ nùÉSÉ¶ÉÖ¹ÉäMÉ *

={ÉÉäSÉ{ÉäzÉÖ ¨ÉMÉPÉ´ÉSÉxÉÂ ¦ÉÚªÉSÉ <zÉÖ iÉäSÉ nùÉxÉÆMÉ näùSÉ´ÉºªÉMÉ {ÉÞSªÉiÉä ** 7 **

(3.3.7) You are never a barren cow; O Indra, you do not help a worshipper. This gift

for you, O god, is brought just near you and even in abundance.

na sa¶Écasi: the Dat. of nùÉ¶ÉÖ¹Éäindicates that sachas the sense of helping

someone. However, Indra does not help a worshipper unless he brings a gift or

presses soma. Hence in cdhe is seen to offer a gift which comes in close

contact with Indra.

#Ö{ÉÂ+ {ÉÞSªÉiÉä: some thing that reaches the interior. (cf. upa {ÉÞSªÉiÉÉ¨É

RV.6.28.8). Hence the nùÉxÉÂ+referred to is that of soma juice.

|É ªÉÉä xÉMÉxÉSÉIÉä +SÉ¦ªÉÉäVÉMÉºÉÉSÉ ÊGòË´ÉMÉ ´ÉSÉvÉè& ¶ÉÖ¹hÉÆMÉ ÊxÉPÉÉäSÉ¹ÉªÉMÉxÉÂ *

ªÉSÉnäùnùºiÉMÉ¨¦ÉÒiÉÂ |ÉSÉlÉªÉMÉzÉSÉ¨ÉÚÆ ÊnùSÉ´É¨ÉÉÊnùVVÉMÉÊxÉ¹]õSÉ {ÉÉÌlÉMÉ´É& ** 8 **

(3.3.8) That Indra, who by his might and with his weapons causing S#Ö¹hÉÂ+ to shriek,

clung to Krivi. (He) became the god of the Earth as soon as he had supported

that heaven, stretching it far and wide.

krivim: is soma. Aiso vide RV.9.9.6. Indra and AÊ·ÉxÉÉ are compared with

kriviat RV.1.30.1 and 8.87.1 resp., ready for bath or drink. Hence, in that

context kriviseems to be some animal.

c : a cosmic feat of Indra that is praised frequently.

ªÉºªÉÉSÉªÉÆ Ê´É·ÉSÉ +ÉªÉÉæSÉ nùÉºÉ&MÉ ¶Éä´ÉÊvÉSÉ{ÉÉ +SÉÊ®ú& *

ÊiÉ®úMÉÎ¶SÉnùSÉªÉæ ¯û¶ÉMÉ¨ÉäSÉ {É´ÉÒMÉ®úÊ´ÉSÉ iÉÖ¦ªÉäiºÉÉä +MÉVªÉiÉä ®úSÉÊªÉ& ** 9 **

(3.3.9) Since all enemies, whether Aryan or D#ÉºÉÂ+ are drinkers of this treasure i.e.

soma, that is surely urged on to you in spite of the well-known treasure i.e.

soma (offered to you) at noble Ru¶É¨ÉÂ+ Pa´ÉÒ¯û's house.

¶Éä´ÉÊvÉ{ÉÉ&: also means protector of treasure. However, taking into

consideration that the statement is made about Indra's enemy one feels they are

drinking soma meant for Indra. In order to prevent them from playing the

mischief, soma is sent to Indra although Ru¶É¨ÉÂa had offered his own soma.

iÉÖSÉ®úSÉhªÉ´ÉÉäSÉ ¨ÉvÉÖMÉ¨ÉxiÉÉä PÉÞiÉSÉ¶SÉÖiÉÉäSÉ Ê´É|ÉÉMÉºÉÉä +SÉEÇò¨ÉÉMÉxÉÞSÉÖ& *

+SÉº¨Éä ®úSÉÊªÉ& {ÉMÉ|ÉlÉäSÉ ´ÉÞ¹hªÉÆSÉ ¶É´ÉÉäSÉ%º¨Éä ºÉÖMÉ´ÉÉSÉxÉÉºÉSÉ <xnùMÉ´É& ** 10 **

(3.3.10) The active inspired poets, possessed of sweet drink, sprinkling nourishment

have sung their song. Our treasure has expanded (so is) bull-like strength. Our

(soma)drops which are being pressed (have similarly grown).

paprathe: the pressed juices please Indra who causes the increase of wealth

and strength of the presser.

´ÉÞ¹hªÉ¨É: bull-like strength or if bull is taken to refer to Indra, then it is

the strength of Indra. The first alternative is to be preferred because of the

presence of asme.

3.4

ªÉlÉÉSÉ ¨ÉxÉÉèSÉ Ê´É´ÉMÉº´ÉÊiÉSÉ ºÉÉä¨ÉÆMÉ ¶ÉSÉGòÉÊ{ÉMÉ¤É& ºÉÖSÉiÉ¨ÉÂ *

ªÉlÉÉMÉ ÊjÉSÉiÉä SUôxnùMÉ <xpùSÉ VÉÖVÉÉäMÉ¹ÉºªÉÉSÉªÉÉè ¨ÉÉMÉnùªÉºÉäSÉ ºÉSÉÉMÉ ** 1 **

(3.4.10) Do you rejoice in the company of Ayu, O Indra, as you drank soma pressed

at (the sacrifice of) worshipper Manu, as you enjoyed the hymn of Trita _

vivasvati : "sacrificer" (cf. RV.3.34.7)

chandas : composition in Chandas metre.

{ÉÞ¹ÉMÉwÉäSÉ ¨ÉävªÉäMÉ ¨ÉÉiÉÊ®ú·ÉSÉxÉÒxpùMÉ ºÉÖ´ÉÉSÉxÉä +¨ÉMÉxnùlÉÉ& *

ªÉlÉÉSÉ ºÉÉä¨ÉÆSÉ nù¶ÉMÉÊ¶É|ÉäSÉ nù¶ÉÉäMÉhªÉäSÉ ºªÉÚ¨ÉMÉ®ú¶¨ÉÉ´ÉÞSÉVÉÒxÉMÉÊºÉ ** 2 **

(3.4.2)(and) as you enjoyed the soma being pressed, O Indra, at (the place of)

P#Þ¹ÉwÉÂ+, Medhya, M#ÉiÉÊ®ú·ÉxÉ, as (at the place of) Dè+¶ÉÊ¶É|ÉÂ+, D#Â+¶ÉÉähªÉÂ+,

SªÉÚ¨É®úÎ¶¨É (and) RVÉÒxÉºÉ.

+¨ÉxnùlÉÉ&: the verb is accented as the clause is to be understood as

subordinate to v.1d above.

ªÉ =SÉClÉÉ Eäò´ÉMÉ±ÉÉ nùSÉvÉä ªÉ& ºÉÉä¨ÉÆMÉ vÉÞ¹ÉSÉiÉÉÊ{ÉMÉ¤ÉiÉÂ *

ªÉº¨ÉèSÉ Ê´É¹hÉÖSÉºjÉÒÊhÉMÉ {ÉSÉnùÉ Ê´ÉMÉSÉGòSÉ¨É ={ÉMÉ Ê¨ÉSÉjÉºªÉSÉ PÉ¨ÉÇMÉÊ¦É& ** 3 **

(3.4.3)(You are) the one who claimed hymns to yourself alone, who drank the soma

boldly, for whom VÊ#¹hÉÖ took three steps in keeping with the laws of friendship.

vÉÞ¹ÉiÉÉ : adverbial.

ªÉº¨Éè Ê´É¶hÉÖ& : for Indra's associateship with VÊ#¹hÉÖ see RV.8.100.12.

ªÉºªÉSÉ i´ÉÊ¨ÉMÉxpùSÉ ºiÉÉä¨ÉäMÉ¹ÉÖ SÉÉSÉEòxÉÉäSÉ ´ÉÉVÉäMÉ ´ÉÉÊVÉ\UôiÉGòiÉÉä *

iÉÆ i´ÉÉMÉ ´ÉSÉªÉÆ ºÉÖSÉnÖùPÉÉMÉÊ¨É´É MÉÉäSÉnÖù½äþMÉ VÉÖ½ÚþSÉ¨ÉÊºÉSÉ ¸É´É&MÉºÉÖ SÉ ** 4 **

(3.4.4) For the purpose of fame, we call upon you as on a milch-cow for milking

when the battle is on (for the sake of patron) in whose hymns you take delight,

O mighty Satakratu.

SÉÉEòxÉ&: supply tasya artheafter this to complete the sentence.

ªÉÉä xÉÉäMÉ nùÉSÉiÉÉ ºÉ xÉ&MÉ Ê{ÉSÉiÉÉ ¨ÉSÉ½þÉÄ =SÉOÉ <ÇMÉ¶ÉÉxÉSÉEÞòiÉÂ *

+ªÉÉMÉ¨ÉzÉÖSÉOÉÉä ¨ÉSÉPÉ´ÉÉMÉ {ÉÖ°üSÉ´ÉºÉÖSÉMÉÉæ®ú·ÉMÉºªÉSÉ |É nùÉMÉÊiÉ xÉ& ** 5 **

(3.4.5) May the fierce Maghavan who possesses abundant riches, who is our patron

_ he is our father as well _ the great fierce overlord bestow on us a cow and a

horse, even when it is not (time) for battle.

a-ªÉÉ¨ÉxÉ : ªÉÉ¨ÉxÉ is marching out for battle.

ªÉº¨ÉèSÉ i´ÉÆ ´ÉMÉºÉÉä nùÉSÉxÉÉªÉSÉ ¨ÉÆ½þMÉºÉäSÉ ºÉ ®úÉSÉªÉº{ÉÉä¹ÉMÉÊ¨Éx´ÉÊiÉ *

´ÉSÉºÉÚSÉªÉ´ÉÉäSÉ ´ÉºÉÖMÉ{ÉËiÉ ¶ÉSÉiÉGòMÉiÉÖÆSÉ ºiÉÉä¨ÉèSÉÊ®úxpÆùMÉ ½þ´ÉÉ¨É½äþ ** 6 **

(3.4.6) That patron whom you make great for giving (us) gift, acquires abundance of

riches. Longing for wealth, we call on Indra, of hundred powers and lord of

treasures, by means of our hymns.

EòSÉnùÉ SÉSÉxÉ |É ªÉÖMÉSUôºªÉÖSÉ¦Éä ÊxÉ {ÉÉMÉÊºÉSÉ VÉx¨ÉMÉxÉÒ *

iÉÖ®úÒMÉªÉÉÊnùiªÉSÉ ºÉ´ÉMÉxÉÆ iÉ <ÎxpùSÉªÉ¨ÉÉiÉMÉºlÉÉ´ÉSÉ¨ÉÞiÉÆMÉ ÊnùSÉÊ´É ** 7 **

(3.4.7) You never fail (your worshipper); you protect both kinds of creatures. O

fourth Aditya, this libation which is special to Indra has established itself in the

heaven as (drink of) immortality.

ubhe VÉx¨ÉxÉÒ : gods and men.

iÉÖ®úÒªÉÉÊnùiªÉÂ+: addressed to Indra who is regarded as an Aditya, the first three

being Mitra, V#Â+¯ûhÉÂ+ and ArèªÉ¨ÉxÉ.

ªÉº¨ÉèSÉ i´ÉÆ ¨ÉMÉPÉ´ÉÊzÉxpù ÊMÉ´ÉÇhÉ&SÉ Ê¶ÉIÉÉäSÉ Ê¶ÉIÉMÉÊºÉ nùÉSÉ¶ÉÖ¹ÉäMÉ *

+SÉº¨ÉÉEÆòSÉ ÊMÉ®úMÉ =SÉiÉ ºÉÖMÉ¹]ÖõSÉËiÉ ´ÉMÉºÉÉä Eòh´ÉSÉ´ÉSUÞôMÉhÉÖvÉÒSÉ ½þ´ÉMÉ¨ÉÂ ** 8 **

(3.4.8) O liberal Indra, lover of hymns, the sacrificer (K#Â+h´ÉÂ+) whom you seek to

help and have helped, like (him i.e.) Kah´ÉÂ+, listen to our hymns and good praise

as well as our call, O god.

yasmai : refers to Kah´ÉÂ+ mentioned in d.

Eòh´É´ÉiÉ: the implication being that Indra should show a similar favour to

the present poet.

+ºiÉÉMÉÊ´ÉSÉ ¨Éx¨ÉMÉ {ÉÚSÉ´ªÉÈ ¥ÉÀäxpùÉMÉªÉ ´ÉÉäSÉiÉ *

{ÉÚSÉ´ÉÔ®Âú @ñSÉiÉºªÉMÉ ¤ÉÞ½þSÉiÉÒ®úMÉxÉÚ¹ÉiÉ ºiÉÉäSÉiÉÖ¨ÉæSÉvÉÉ +MÉºÉÞIÉiÉ ** 9 **

(3.4.9) The ancient hymn has been sung; recite the sacrificial formula for Indra. Many

great songs of the sacrifice have been sung, the wise (utterances) of the

praise-singer have been released.

+ºiÉÉÊ´É , +xÉÚ¹ÉiÉÂ+ , +ºÉÞIÉiÉÂ+ : Passive forms.

+ºÉÞIÉiÉÂ+: implies the Metaphor of a chariot being sent to the god to escort

him to the sacrificial ground.

ºÉÊ¨ÉxpùÉäSÉ ®úÉªÉÉäMÉ ¤ÉÞ½þSÉiÉÒ®úMÉvÉÚxÉÖiÉSÉ ºÉÆ IÉÉäSÉhÉÒ ºÉ¨ÉÖSÉ ºÉÚªÉÇMÉ¨ÉÂ *

ºÉÆ ¶ÉÖSÉGòÉºÉ&SÉ ¶ÉÖSÉMÉªÉ&SÉ ºÉÆ MÉ´ÉÉMÉÊ¶É®ú&SÉ ºÉÉä¨ÉÉSÉ <xpùMÉ¨É¨ÉÎxnù¹ÉÖ& ** 10 **

(3.4.10) Indra has shaken off vast treasures (from his abode); he has shaken off the

two worlds; he has shaken off the Sun. The brilliant pure soma juices (and

those) mixed with milk have gladdened Indra.

ºÉ¨É +vÉÚxÉÖiÉÂ+: the idea of shaking a fruit-laden tree for collecting the fruit.

IÉÉähÉÒ : heaven and earth.

3.5

=SÉ{ÉSÉ¨ÉÆ i´ÉÉMÉ ¨ÉSÉPÉÉäxÉÉÆSÉ VªÉä¹`ÆöMÉ SÉ ´ÉÞ¹ÉSÉ¦ÉÉhÉÉMÉ¨ÉÂ *

{ÉÚSÉÌ¦ÉkÉMÉ¨ÉÆ ¨ÉPÉ´ÉÊzÉxpù MÉÉäSÉÊ´ÉnùSÉ¨ÉÒ¶ÉÉMÉxÉÆ ®úÉSÉªÉ <ÇMÉ¨É½äþ ** 1 **

(3.5.1) We ask for riches from you ,who are their master, who are the best among

the donors, greatest among the mighty, best among the breakers of forts, a

winner of cows, O liberal Indra.

#Ò¨É½äþ: to be construed with both #Ò¶ÉÉxÉ¨Éand ®úÉªÉä; cf. RV.6.54.8; 8.26.22

etc.

ªÉ +ÉSÉªÉÖÆ EÖòiºÉMÉ¨ÉÊiÉÊlÉSÉM´É¨ÉnÇùMÉªÉÉä ´ÉÉ´ÉÞvÉÉSÉxÉÉä ÊnùSÉ´ÉäÊnùMÉ´Éä *

iÉÆ i´ÉÉMÉ ´ÉSÉªÉÆ ½þªÉÇMÉ·ÉÆ ¶ÉSÉiÉGòMÉiÉÖÆ ´ÉÉVÉSÉªÉxiÉÉäMÉ ½þ´ÉÉ¨É½äþ ** 2 **

(3.5.2) Seeking loot we call on you, the possessor of bay horses and having a

hundred powers, who growing powerful day by day, overthrew Ayu Kutsa, the

Atithigva.

#ÉªÉÖ¨É EÖòiºÉ¨É : Vide Velankar ( Annals BORI 1942 p.666ff.)

+É xÉÉäSÉ Ê´É·ÉäMÉ¹ÉÉÆSÉ ®úºÉÆSÉ ¨Év´É&MÉ ÊºÉ\SÉSÉxiªÉpùMÉªÉ& *

ªÉä {ÉMÉ®úÉSÉ´ÉÊiÉMÉ ºÉÖÎx´ÉSÉ®äú VÉxÉäSÉ¹´ÉÉ ªÉä +MÉ´ÉÉÇSÉ´ÉiÉÒxnùMÉ´É& ** 3 **

(3.5.3) May our press-stones pour out the juice of sweetness belonging to all (the

stalks), the drops which are pressed among men who are far and near.

Ê´É·Éä¹ÉÉ¨É : supply +Æ¶ÉÚxÉÉ¨É . cf. v.4c below.

Ê´É·ÉÉSÉ uäù¹ÉÉÆMÉÊºÉ VÉSÉÊ½þ SÉÉ´ÉSÉ SÉÉ EÞòMÉÊvÉSÉ Ê´É·ÉäMÉ ºÉÖx´ÉSÉxi´ÉÉ ´ÉºÉÖMÉ *

¶ÉÒ¹]æõMÉ¹ÉÖ ÊSÉkÉä ¨ÉÊnùSÉ®úÉºÉÉäMÉ +ÆSÉ¶É´ÉÉäSÉ ªÉjÉÉSÉ ºÉÉä¨ÉMÉºªÉ iÉÞSÉ¨{ÉÊºÉMÉ ** 4 **

(3.5.4) Kill and throw down all haters. May all (the soma-s) bring wealth (to us).

Even among the S#Ò¹]ÇÂõ+-s, where you enjoy your soma, the gladdening juices

belong to you.

ºÉÖx´ÉxiÉÖ #É : achieve something on account of pressing.

¶ÉÒ¹]æõ¹ÉÖ: name of a people belonging, perhaps, to some distant land referred

to as {É®úÉ´ÉiÉ in v.3c above.

<xpùSÉ xÉänùÒMÉªÉSÉ BÊnùMÉÊ½þ Ê¨ÉSÉiÉ¨ÉäMÉvÉÉÊ¦É°üSÉÊiÉMÉÊ¦É& *

+É ¶ÉÆMÉiÉ¨ÉSÉ ¶ÉÆiÉMÉ¨ÉÉÊ¦É®úSÉÊ¦ÉÎ¹]õMÉÊ¦ÉSÉ®úÉ º´ÉÉMÉ{Éä º´ÉÉSÉÊ{ÉÊ¦É&MÉ ** 5 **

(3.5.5) Come surely nearer, O Indra, with your favours that have fully measured out

the offerings, with your most blissful protective helps which serve as good

relatives, O most blissful and kind relative.

mitamedh#ÉÊ¦É& : mita in the sense of evaluation.

+ÉSÉÊVÉSÉiÉÖ®ÆúSÉ ºÉi{ÉMÉËiÉ Ê´ÉSÉ·ÉSÉMÉ¹ÉÇËhÉ EÞòÊvÉ |ÉSÉVÉÉº´ÉÉ¦ÉMÉMÉ¨ÉÂ *

|É ºÉÚ ÊiÉMÉ®úÉSÉ ¶ÉSÉÒMÉÊ¦ÉSÉªÉæ iÉ =SÉÎClÉxÉ&SÉ GòiÉÖÆMÉ {ÉÖxÉiÉ +ÉxÉÖSÉ¹ÉEÂò ** 6 **

(3.5.6) Make (your holy power) which is victorious in battles, which is a great

leader (and) beloved of all people, possess a share among people. By your

powers, advance the singers who continually purify your holy power (by means

of soma-offerings).

#É¦ÉMÉ¨É: from #É ¦ÉVÉ, " a prayer for distributing the power among people".

ªÉºiÉäSÉ ºÉÉÊvÉSÉ¹`öÉä%´ÉMÉºÉäSÉ iÉä ºªÉÉMÉ¨ÉSÉ ¦É®äúMÉ¹ÉÖ iÉä *

´ÉÒSÉÊiÉ½þÉäjÉÉMÉÊ¦É¯ûSÉiÉ näùSÉ´É½ÚþMÉÊiÉÊ¦É& ºÉºÉSÉ´ÉÉÆºÉÉäMÉ Ê´É¶ÉÞÎh´ÉSÉ®äú ** 7 **

(3.5.7)(Bring us) that (holy power) which is most efficient for (giving) help. May we,

such as we are, be yours in battles. (Even) the inactive ones become well-

known through invitations for feasts (and) invocation to gods.

ºÉÉÊvÉ¹`ö& : refers to kratu in v.6d above.

+SÉ½Æþ Ê½þ iÉäMÉ ½þÊ®ú´ÉÉäSÉ ¥ÉÀMÉ ´ÉÉVÉSÉªÉÖ®úÉSÉËVÉ ªÉÉÊ¨ÉSÉ ºÉnùÉäSÉÊiÉÊ¦É&MÉ *

i´ÉÉÊ¨ÉnäùSÉ´É iÉ¨É¨ÉäSÉ ºÉ¨ÉMÉ·ÉSÉªÉÖMÉÇSÉ´ªÉÖ®úOÉäMÉ ¨ÉiÉÒSÉxÉÉ¨ÉÂ ** 8 **

(3.5.8) Longing for loot I (compose) a hymn for you, O lord of bay horses. I always

go to a battle with your favours. Longing for horses and cows before offering

hymns, I closely associate with you alone, such as you are.

¨ÉiÉÒxÉÉ¨É : ¨ÉlÉÒxÉÉ¨É is the reading in the V#É±ÉÊJÉ±ªÉÂ+ hymns of the RV. See

Velankar JUB Sept.1946 p.16 f.n.

3.6

BSÉiÉkÉMÉ <xpù ´ÉÒSÉªÉÈMÉ MÉÒSÉÌ¦ÉMÉÞÇSÉhÉÎxiÉMÉ EòÉSÉ®ú´É&MÉ *

iÉäSÉ ºiÉÉä¦ÉMÉxiÉSÉ >ðVÉÇMÉ¨ÉÉ´ÉxÉÂ PÉÞiÉSÉ¶SÉÖiÉÆMÉ {ÉSÉ|ÉÉºÉÉä xÉIÉxvÉÒSÉÊiÉÊ¦É&MÉ ** 1 **

(3.6.1) The singers who sing with their hymns about this power of yours, they, the

praising ones have favoured your nourishing food which is dripping with ghee.

The Papra-s have adhered to you along with the hymns. MÉÞhÉÎxiÉ: accented,

hence, the clause is to be treated as the subordinate one.

#É´ÉxÉ : favoured i.e. have chosen to offer to you.

{É|ÉÉºÉ&: the V#É±ÉÊJÉ±ªÉÂ+ hymn (RV.8.54.1) reads {ÉÉè®úÉºÉ&in place of this

word.

xÉIÉMÉxiÉSÉ <xpùSÉ¨É´ÉMÉºÉä ¹ÉÖEÞòSÉiªÉªÉÉSÉ ªÉä¹ÉÉÆMÉ ºÉÖSÉiÉä¹ÉÖSÉ ¨ÉxnùMÉºÉä *

ªÉlÉÉMÉ ºÉÆ´ÉSÉiÉæ +¨ÉMÉnùÉäSÉ ªÉlÉÉMÉ EÞòSÉ¶É BSÉ´ÉÉº¨Éä <MÉxpù ¨Éiº´É ** 2 **

(3.6.2) These (worshippers) in whose pressed juices you find delight, have resorted

to Indra with their pious work, for protection. Be delighted with us as you were

with S#Â+Æ#Â´É®ÂúiÉÂ+ and K#Þ¶ÉÂ+.

+É xÉÉäSÉ Ê´É·ÉäMÉ ºÉSÉVÉÉä¹ÉMÉºÉÉäSÉ näù´ÉÉMÉºÉÉäSÉ MÉxiÉSÉxÉÉä{ÉMÉ xÉ& *

´ÉºÉMÉ´ÉÉä ¯ûSÉpùÉ +´ÉMÉºÉä xÉSÉ +É MÉMÉ¨É\UÞôSÉh´ÉxiÉÖMÉ ¨ÉSÉ¯ûiÉÉäSÉ ½þ´ÉMÉ¨ÉÂ ** 3 **

(3.6.3) Do come to us, all gods, with a concordant mind. May the Vasu-s and

Rudra-s come to us for help. May the Maruts hear our call.

{ÉÚSÉ¹ÉÉ Ê´É¹hÉÖSÉ½Çþ´ÉMÉxÉÆ ¨ÉäSÉ ºÉ®úMÉº´ÉSÉiªÉ´ÉMÉxiÉÖ ºÉSÉ{iÉ ÊºÉxvÉMÉ´É& *

+É{ÉÉäSÉ ´ÉÉiÉ&SÉ {É´ÉÇMÉiÉÉºÉÉäSÉ ´ÉxÉSÉº{ÉÊiÉ&MÉ ¶ÉÞSÉhÉÉäiÉÖMÉ {ÉÞÊlÉSÉ´ÉÒ ½þ´ÉMÉ¨ÉÂ ** 4 **

(3.6.4) May P#Ú¹ÉxÉ, VÊ#¹hÉÖ, Sarasvat<Ç and the Seven Rivers favour my call. May

Waters, V#ÉiÉÂ+, Parvatas, Vanaspati and P#ÞÊlÉ´ÉÒ listen to my call.

ªÉÊnùMÉxpùSÉ ®úÉvÉÉäSÉ +ÎºiÉMÉ iÉäSÉ ¨ÉÉPÉÉäMÉxÉÆ ¨ÉSÉPÉ´ÉMÉkÉ¨É *

iÉäxÉMÉ xÉÉä ¤ÉÉäÊvÉ ºÉvÉSÉ¨ÉÉtÉäMÉ ´ÉÞSÉvÉä ¦ÉMÉÉäMÉ nùÉSÉxÉÉªÉMÉ ´ÉÞjÉ½þxÉÂ ** 5 **

(3.6.5) Coming to us with that bounty which is peculiar to Maghavan, be our feast-

companion for the sake of our prosperity, O most liberal Indra. (Be) a rich master

for giving gifts, O killer of V#ÞjÉÂ+.

+ÉÊVÉMÉ{ÉiÉä xÉÞ{ÉiÉäSÉ i´ÉÊ¨ÉÊrù xÉÉäSÉ ´ÉÉVÉSÉ +É ¦ÉMÉÊIÉ ºÉÖGòiÉÉä *

´ÉSÉªÉÆ ½þÉäjÉÉMÉÊ¦É¯ûSÉiÉ näùSÉ´É½ÚþÊiÉMÉÊ¦É& ºÉºÉSÉ´ÉÉÆºÉÉäMÉ ¨ÉxÉÉ¨É½äþ ** 6 **

(3.6.6) O lord of battles and king of men, do you alone distribute (loot) in the

battle, O wise god. Having conquered (treasures) through offerings and

invocations to gods, we pray to you.

ºÉÎxiÉMÉ ÁSÉ1RóªÉÇ +ÉSÉÊ¶É¹ÉSÉ <xpùSÉ +ÉªÉÖSÉVÉÇxÉÉMÉxÉÉ¨ÉÂ *

+SÉº¨ÉÉzÉMÉIÉº´É ¨ÉPÉ´ÉSÉzÉÖ{ÉÉMÉ´ÉºÉä vÉÖSÉIÉº´ÉMÉ Ê{ÉSÉ{ªÉÖ¹ÉÒSÉÊ¨É¹ÉMÉ¨ÉÂ ** 7 **

(3.6.7) Hopes are surely fixed on a noble patron; life of men depends upon Indra.

Cling to us closely, O liberal god, for protection; milk out nourishing food which

keeps increasing.

arye : Indra is one of the arya-s.

´ÉSÉªÉÆ iÉMÉ <xpùSÉ ºiÉÉä¨ÉäMÉÊ¦ÉÌ´ÉvÉä¨ÉSÉ i´É¨ÉSÉº¨ÉÉEÆòMÉ ¶ÉiÉGòiÉÉä *

¨ÉÊ½þMÉ ºlÉÚSÉ®Æú ¶ÉMÉ¶ÉªÉÆSÉ ®úÉvÉÉäSÉ +¿MÉªÉÆSÉ |ÉºEòMÉh´ÉÉªÉSÉªÉ ÊxÉ iÉÉäMÉ¶ÉªÉ ** 8 **

(3.6.8) Let us honour you with hymns, O Indra. You are ours, O god possessed of a

hundred powers. Attribute to PraskahÉva a vast, ample, long-lasting and

exhaustless gift.

¶É¶ÉªÉ¨É: "resting" (unaccented). From Int. base of ¶ÉÒ"staying for a longer

time".

3.7

¦ÉÚ®úÒÊnùxpùMÉºªÉ ´ÉÒSÉªÉÈ1Ró ´ªÉJªÉMÉ¨ÉSÉ¦ªÉÉVÉMÉÊiÉ *

®úÉvÉMÉºiÉä nùºªÉ´Éä ´ÉÞEò ** 1 **

(3.7.1) I have carefully watched the strength of Indra which is surely profuse (and)

urges herewards your (i.e. Indra's) gift, O god hostile to the Dasyu.

ab : third person reference to Indra.

c : direct address.

´ÉÞEÂò+ : wolf as the emblem of hostility, cruelty.

¶ÉSÉiÉÆ ·ÉäSÉiÉÉºÉMÉ =SÉIÉhÉÉäMÉ ÊnùSÉÊ´É iÉÉ®úÉäSÉ xÉ ®úÉäMÉSÉxiÉä *

¨ÉSÉ¼xÉÉ Ênù´ÉÆSÉ xÉ iÉMÉºiÉ¦ÉÖ& ** 2 **

(3.7.2) There are a hundred white bulls shining like stars in the sky. With (their)

greatness they have supported (the earth) like heaven.

#ÖIÉhÉ& : bulls of Praskah´ÉÂ+ according to S#ÉªÉhÉÂ+.

¶ÉSÉiÉÆ ´ÉäSÉhÉÚ\UôSÉiÉÆ ¶ÉÖxÉ&MÉ ¶ÉSÉiÉÆ SÉ¨ÉÉÇMÉÊhÉ ¨±ÉÉSÉiÉÉÊxÉMÉ *

¶ÉSÉiÉÆ ¨ÉäMÉ ¤É±¤ÉVÉºiÉÖSÉEòÉ +¯ûMÉ¹ÉÒhÉÉÆSÉ SÉiÉÖ&MÉ¶ÉiÉ¨ÉÂ ** 3 **

(3.7.3) A hundred reeds, a hundred dogs, a hundred softened hides, a hundred knots

of balbajagrass (and) four hundred ruddy cows (were given) to me.

me: the speaker is sage K#Þ¶ÉÂ+ who recieved gifts from Praskah´ÉÂ+.

ºÉÖSÉnäùSÉ´ÉÉ& ºlÉMÉ EòÉh´ÉÉªÉSÉxÉÉ ´ÉªÉÉäMÉ´ÉªÉÉä Ê´ÉSÉSÉ®úxiÉ&MÉ *

+·ÉÉMÉºÉÉäSÉ xÉ SÉMÉRÂóIÉ¨ÉiÉ ** 4 **

(3.7.4) The descendents of Kah´ÉÂ+ , (you) are very brilliant moving about diversely

on account of the particular energies. They have endured like horses.

stha: 2nd person verb, expects a Voc. like K#Éh´ÉÉªÉxÉÉ&. The present accent

shows that it is Nom.

+ÉÊnùiºÉÉSÉ{iÉºªÉMÉ SÉÌEò®úSÉzÉÉxÉÚMÉxÉÆ SÉSÉ ¨ÉÊ½þSÉ ¸É´É&MÉ *

¶ªÉÉ´ÉÒMÉ®úÊiÉv´ÉSÉºÉxÉÂ {ÉSÉlÉ¶SÉIÉÖMÉ¹ÉÉ SÉSÉxÉ ºÉSÉzÉ¶ÉäMÉ ** 5 **

(3.7.5) Thereafter, he may not praise the perfect and great fame of S#É{iÉÂ+. The dark

mares beating the paths which the eyes could not reach.

ºÉÉ{iÉºªÉÂ+: Proper name of one of the K#Éh´ÉºÉ; or it may mean a group of

seven.

3.8

|ÉÊiÉMÉ iÉä nùºªÉ´Éä ´ÉÞEòSÉ ®úÉvÉÉäMÉ +nùSÉ¶ªÉÇ¿MÉªÉ¨ÉÂ *

tÉèxÉÇ |ÉMÉÊlÉSÉxÉÉ ¶É´É&MÉ ** 1 **

(3.8.1) O devourer of Dasyu, your inexhaustible gift and, due to its extention,

(your) strength is seen like the day.

|ÉÊlÉxÉÉ: Instr. s. of prathiman"extension" of the ¶É´ÉºÉ. Because of the

spread of strength, it is seen as clearly as the day.

nù¶ÉSÉ ¨ÉÁÆMÉ {ÉÚSÉiÉGòMÉiÉÖ& ºÉSÉ½þ»ÉÉSÉ nùºªÉMÉ´ÉäSÉ ´ÉÞEò&MÉ *

ÊxÉiªÉÉMÉpùÉSÉªÉÉä +¨ÉÆMÉ½þiÉ ** 2 **

(3.8.2) P#ÚiÉGòiÉÖ, the devourer of Dasyu, donated to me ten thousand from his

permanent wealth.

{ÉÚiÉGòiÉÖ& : having holy works to his credit.

ÊxÉiªÉÉiÉ : wealth that was characteristic of him.

¶ÉSÉiÉÆ ¨ÉäMÉ MÉnÇùSÉ¦ÉÉxÉÉÆMÉ ¶ÉSÉiÉ¨ÉÚhÉÉÇMÉ´ÉiÉÒxÉÉ¨ÉÂ *

¶ÉSÉiÉÆ nùÉSÉºÉÉÄ +ÊvÉMÉ »ÉVÉ& ** 3 **

(3.8.3) One hundred donkeys, one hundred female sheep posessed of wool, a

hundred slaves and , over and above that, garlands (were given).

iÉjÉÉäSÉ +Ê{ÉSÉ |ÉÉhÉÒMÉªÉiÉ {ÉÚSÉiÉGòMÉiÉÉªÉÒ ´ªÉHòÉ *

+·ÉÉMÉxÉÉSÉÊ¨ÉzÉ ªÉÚSÉlªÉMÉ¨ÉÂ ** 4 **

(3.8.4) Even there, decorated wife of P#ÚiÉGòiÉÖ led them as if they were a flock of

horses.

+SÉäMÉiªÉSÉÎMxÉÎ¶SÉÊEòMÉÊiÉ½Çþ´ªÉSÉ´ÉÉ]Âõ ºÉ ºÉÖSÉ¨ÉpùMÉlÉ& *

+SÉÎMxÉ& ¶ÉÖSÉGäòhÉMÉ ¶ÉÉäSÉÊSÉ¹ÉÉMÉ ¤ÉÞSÉ½þiºÉÚªÉÉæMÉ +®úÉäSÉiÉ ÊnùSÉÊ´É ºÉÚªÉÉæMÉ +®úÉäSÉiÉ ** 5 **

(3.8.5) The wise Agni has manifested himself. He is a carrier of oblations,

possessed of a chariot carrying good-will. Agni with his bright light has

mightily shone (as) Sun. The Sun has shone in the heaven.

¤ÉÞ½þiÉ : adverbial use.

ºÉÚªÉÇ& : Agni identified with S#ÚªÉÇÂ+.

3.9

i´ÉÆ pùSÉ{ºÉÆ vÉxÉÖMÉ¹ÉÉSÉ ªÉÖvªÉMÉ¨ÉÉxÉ¨ÉÖSÉ{ÉÉÊiÉMÉ¹`öÉäSÉ ¨ÉPÉMÉ´ÉzÉÆ¶ÉÖSÉ¨ÉiªÉÉ&MÉ *

|É ¶ÉÚ®úSÉ +É{É&SÉ ºÉÊxÉMÉiÉÉSÉ vÉxÉÉMÉxÉÒxpùSÉ iÉÉÊxÉMÉ iÉä {ÉÖ¯ûEÞòSÉiÉÂ ºÉ½þÉÆMÉÊºÉ ** 1 **

(3.9.1) O bountiful Indra, when (the demon) Drapsa was fighting with bow, you

approached (the waters) of riverAm¶ÉÖ¨ÉiÉÒ. O brave one, you were the conqueror

of waters and wealth. O doer of many acts, those were your (acts of) strength.

drapsam: according to S#ÉªÉhÉÂ+ (on RV.8.96.13) is the same as demon K#Þ¹hÉÂ+

whom Indra fought and killed on the banks of Am¶ÉÖ¨ÉiÉÒ in whose waters he was

hiding.

3.10

{ÉÉSÉ´ÉSÉ¨ÉÉSÉxÉÒ& º´ÉSÉºiªÉªÉMÉxÉÒ& ºÉÖSÉnÖùPÉÉSÉ Ê½þ PÉÞMÉiÉSÉ¶SÉÖiÉ&MÉ *

@ñÊ¹ÉMÉÊ¦É&SÉ ºÉÆ¦ÉÞMÉiÉÉäSÉ ®úºÉÉäMÉ ¥ÉÉÀSÉhÉä¹´ÉSÉ¨ÉÞiÉÆMÉ Ê½þSÉiÉ¨ÉÂ ** 1 **

(3.10.1) The verses sacred to Pavam#ÉxÉÂ+, which lead to well-being, are easy to milk,

are dripping with ghee (should be studied). This is the essence collected by the

seers, the (drink of) immortality placed in the Br#ÉÀhÉÂ+-s.

{ÉÉ´É¨ÉÉxÉÒ&(Nom.) : verses sacred to god Pa´É¨ÉÉxÉÂ+; for other references see

RV. 9.67.31,32.

ºÉÖnÖùPÉÉ&: the imagery of a cow being milked. The P#É´É¨ÉÉxÉÒ verses are

called rasain c.

PÉÞiÉ¶SÉÖiÉ& : PÉÞiÉÂ+ stands for covetable things.

ab: on the basis of RV.9.67.31-32 supply a verb like +vÉÒªÉÒiÉÂ+.

+¨ÉÞiÉ¨É: immortality and health are often requested of Soma.

{ÉÉSÉ´ÉSÉ¨ÉÉSÉxÉÒÌnùMÉ¶ÉxiÉÖ xÉ <SÉ¨ÉÄ±±ÉÉäSÉEò¨ÉlÉÉäMÉ +SÉ¨ÉÖ¨ÉÂ *

EòÉ¨ÉÉSÉxºÉ¨ÉMÉvÉÇªÉxiÉÖ xÉÉä näùSÉ´ÉènæùSÉ´ÉÒ& ºÉSÉ¨ÉÉ¾þMÉiÉÉ& ** 2 **

(3.10.2) The divine P#É´É¨ÉÉxÉÒ hymns which have been collected together may

manifest this world and the yonder one to us. May they in the company of gods

fulfil our desires.

ªÉäxÉMÉ näùSÉ´ÉÉ& {ÉSÉÊ´ÉjÉäMÉhÉÉSÉi¨ÉÉxÉÆMÉ {ÉÖSÉxÉiÉäSÉ ºÉnùÉMÉ *

iÉäxÉMÉ ºÉSÉ½þ»ÉMÉvÉÉ®äúhÉ {ÉÉ´É¨ÉÉSÉxªÉ& {ÉÖMÉxÉxiÉÖ ¨ÉÉ ** 3 **

(3.10.3) May the P#É´É¨ÉÉxÉÒ-s purify me with the thousand streamed cleansing

contrivance with which the gods purify themselves.

|ÉÉSÉVÉÉSÉ{ÉSÉiªÉÆ {ÉSÉÊ´ÉjÉÆMÉ ¶ÉSÉiÉÉätÉMÉ¨ÉÆ Ê½þ®úSÉh¨ÉªÉMÉ¨ÉÂ *

iÉäxÉMÉ ¥ÉÀSÉÊ´ÉnùÉäMÉ ´ÉSÉªÉÆ {ÉÚSÉiÉÆ ¥ÉÀMÉ {ÉÖxÉÒ¨É½äþ ** 4 **

(3.10.4) We, the knowers of brahman, purify the pure brahmanwith the cleansing

contrivance which is sacred to Praj#É{ÉÊiÉ, possesses a hundred sections and is

made of gold.

bahmavid#& : connoisseurs of sacrificial formulae.

{ÉÚiÉ¨É {ÉÖxÉÒ¨É½äþ : stylistic repetition peculiar to RV.

<xpù&MÉ ºÉÖxÉÒSÉiÉÒ ºÉSÉ½þ ¨ÉÉMÉ {ÉÖxÉÉiÉÖSÉ ºÉÉä¨É&MÉ º´ÉSÉºiªÉÉ ´É¯ûMÉhÉ& ºÉSÉ¨ÉÒSªÉÉMÉ *

ªÉSÉ¨ÉÉä ®úÉVÉÉMÉ |É¨ÉÞSÉhÉÉÊ¦É&MÉ {ÉÖxÉÉiÉÖ ¨ÉÉ VÉÉSÉiÉ´ÉäMÉnùÉ ¨ÉÉäSÉVÉÇªÉMÉxiªÉÉ {ÉÖxÉÉiÉÖ ** 5 **

(3.10.5) May Indra together with good guidance purify me.May Soma (purify me) with

svastiand VaruhÉÂ+ with ºÉ¨ÉÒSÉÒ. May king Yama (purify me) with verses

beginning with |É¨ÉÞhÉÂ#Â#É. May J#ÉiÉ´ÉänùºÉ purify me with #ÚVÉÇªÉxiÉÒ.

ºÉÖxÉÒiÉÒ(Instr.) : This verse occurs at Taitt.Br. .4.8.6. S#ÉªÉhÉÂ+, while

commenting on it interpretes this word as well as svasti,ºÉ¨ÉÒSÉÒ, |É¨ÉÞhÉÉand

#ÚVÉÇªÉxiÉÒas goddesses performing the respective functions like bestowing

auspicious fruit, bestowing well-being, being favourable, causing heavy

onslaught, bestowing milk etc. It is better to take the words as forming the

Ê±ÉRÂóMÉÂ+of some verses i.e. verses containing these words.

These Mantras have been included in a section of Taitt.Br.(1.4.8) made up of

¶ÉÖÊrù-¨ÉxjÉÂ+-s "those which purify" useful in the nùÒÊIÉiÉºÉÆ#ÂºEòÉ®Âú+of the

Soma sacrifices. As these verses have" first-person " implication they are

meant to be recited by the sacrificer (ªÉVÉ¨ÉÉxÉÂ+) who is being purified. The

B#Þ½þqäù´ÉiÉÉ 6.141 mentions that sages desirous of heaven practised severe

penance as a result of which they uttered the {ÉÉ´É¨ÉÉxÉÒ #ÞSÉ-s.

{ÉÉSÉ´ÉSÉ¨ÉÉSÉxÉÒ& º´ÉSÉºiªÉªÉMÉxÉÒSÉªÉÉÇÊ¦ÉMÉMÉÇSUôÊiÉ xÉÉxnùSÉxÉ¨ÉÂ *

{ÉÖhªÉÉÆMÉ¶SÉ ¦ÉSÉIÉÉxÉÂ ¦ÉMÉIÉªÉiªÉ¨ÉÞiÉSÉi´ÉÆ SÉMÉ MÉSUôÊiÉ ** 6 **

(3.10.6) The P#É´É¨ÉÉxÉÒ verses which led to well-being , with which a person goes to

N#ÉxnùxÉÂ+, eats merit-giving food and attains immortality.

3.11

<³èýMÉ´É ´ÉÉSÉ¨ÉxÉÖMÉ ´ÉºiÉÉÆ PÉÞSÉiÉäxÉSÉ ªÉºªÉÉ&MÉ {ÉSÉnäù {ÉÖSÉxÉiÉäMÉ näù´ÉSÉªÉxiÉ&MÉ *

PÉÞSÉiÉ{ÉMÉnùÒSÉ ¶ÉC´ÉMÉ®úÒSÉ ºÉÉä¨ÉMÉ{ÉÞSÉ¹`öÉä{ÉMÉ ªÉSÉYÉ¨ÉMÉÎºlÉiÉ ´Éè·ÉnäùSÉ´ÉÒ ** 1 **

(3.11.1) May goddess I³ýÉ, whose feet are cleansed by the god-inclined people, cover

you with ghee. (She) who belongs to all gods, having feet made up of ghee,

being powerful and soma-backed, has attended the sacrifice.

#Â+xÉÖ ´ÉºiÉÉ¨É: wrap up, cover. Iéb÷É, the goddess of bounty is expected to

provide people with ghee which is representative of nourishing food.

¶ÉC´É®úÒ: from ¶ÉEò"be able" with suffix van(fem. ´É®úÒ).

´ÉèSÉ·ÉSÉnäùSÉ´ÉÒ {ÉÖMÉxÉSÉiÉÒ näùSÉ´ªÉÉMÉMÉÉSÉtºªÉÉMÉÊ¨É¨ÉÉ ¤ÉSÉ¼´ªÉMÉºiÉSÉx´ÉÉäMÉ ´É´ÉÒSÉiÉ{ÉÞMÉ¹`öÉ& *

iÉªÉÉSÉ ¨ÉnùMÉxiÉ& ºÉvÉSÉ¨ÉÉvªÉäMÉ¹ÉÖ ´ÉSÉªÉÆ ºªÉÉMÉ¨ÉSÉ {ÉiÉMÉªÉÉä ®úªÉÒSÉhÉÉ¨ÉÂ ** 2 **

(3.11.2) The goddess belonging to all gods has come, purifying (the god-inclined

people), in whom the multitude of bodies (of mares) having straight backs (take

resort). Enjoying with her in the feasts, may we become the lords of wealth.

{ÉÖxÉiÉÒ : supply näù´ÉªÉxiÉ& from v.1 above as the object.

´ÉÒiÉ{ÉÞ¹`öÉ& : usually appears as the adj. of horses or mares.

iÉªÉÉ : supply ´Éè·Énäù´ªÉÉ .

3.12

ªÉjÉSÉ ±ÉÉäCªÉÉMÉºiÉxÉÖSÉiªÉVÉÉ&MÉ ¸ÉSÉrùªÉÉSÉ iÉ{ÉMÉºÉÉ ÊVÉSÉiÉÉ& *

iÉäVÉMÉ¶SÉSÉ ªÉjÉSÉ ¥ÉÀMÉ SÉSÉ iÉjÉSÉ ¨ÉÉ¨ÉSÉ¨ÉÞiÉÆMÉ EÞòSÉvÉÒxpùÉMÉªÉäxnùÉäSÉ {ÉÊ®úMÉ »É´É ** 1 **

(3.12.1) Make me immortal in the region where there are (brave men) bestowing

freedom and risking their lives, (men) who are won over through faith and

penance, where there is light and sacred utterance. O Indu, flow for the sake of

Indra.

±ÉÉäCªÉÉ&: bestowing freedom. From loka(older uloka); cf. ±ÉÉäEòEÞòiÉ

(RV.9.86.21; also 10.13.2).

tanutyaj#É#Âh: risking one's life. cf. RV. 10.154.3 where it qualifies ¶ÉÚ®úÉºÉ&.

ªÉjÉSÉ näù´ÉÉMÉ ¨É½þÉSÉi¨ÉxÉ&SÉ ºÉäxpùÉMÉ ºÉ¨ÉSÉ¯ûnÂùMÉMÉhÉÉ& *

¥ÉSÉÀÉ SÉSÉ ªÉjÉSÉ Ê´É¹hÉÖMÉ¶SÉSÉ iÉjÉSÉ ¨ÉÉ¨ÉSÉ¨ÉÞiÉÆMÉ EÞòSÉvÉÒxpùÉMÉªÉäxnùÉäSÉ {ÉÊ®úMÉ »É´É ** 2 **

(3.12.2) (O Indu) make me immortal in the place where the great gods together with

Indra and the host of Maruts (reside), where Brahman and VÊ#¹hÉÖ (reside). Make

me immortal there, O Indu, flow for the sake of Indra _

ªÉjÉSÉ iÉi{ÉMÉ®úSÉ¨ÉÆ {ÉSÉnÆù Ê´É¹hÉÉäMÉ±ÉÉæSÉEäò ¨ÉMÉ½þÒSÉªÉiÉäMÉ *

näùSÉ´Éè& ºÉÖSÉEÞòiÉMÉEò¨ÉÇÊ¦ÉSÉºiÉjÉSÉ ¨ÉÉ¨ÉSÉ¨ÉÞiÉÆMÉ EÞòSÉvÉÒxpùÉMÉªÉäxnùÉäSÉ {ÉÊ®úMÉ »É´É ** 3 **

(3.12.3) where the highest step of VÊ#¹hÉÖ is praised in the free world by the gods

whose acts are good. Make me immortal there, O Indu, flow for the sake of Indra.

loke : free region , sphere.

3.13

ºÉSÉ»ÉÖ¹ÉÒSÉºiÉnùSÉ{ÉºÉÉäSÉ Ênù´ÉÉSÉ xÉHÆòMÉ SÉ ºÉSÉ»ÉÖ¹ÉÒ&MÉ *

´É®äúMÉhªÉGòiÉÖ®úSÉ½þ¨ÉÉ näùSÉ´ÉÒ®ú´ÉMÉºÉä ½Öþ´Éä ** 1 **

(3.13.1) Possessed of magnificent pious activity I invoke for favour the divine

flowing waters, who are possessed of that activity (viz. flowing), and are flowing

day and night.

ºÉ»ÉÖ¹ÉÒ& : fem. of ºÉÊ»É´ÉºÉ Pf. pt. of ºÉÞ "to flow".

iÉnù{ÉºÉ&: having that (viz. flowing) as their activity. Bv.cd. having two

accents.

´É®äúhªÉGòiÉÖ&: GòiÉÖis pious activity. Grassmann (p.1222)notes down the

form as ´É®äúhªÉGòiÉÚ&making it the epithet of näù´ÉÒ&. The UnÂùMÉÒlÉ¦ÉÉ¹ªÉÂ+ on

the 0th M+hb÷±ÉÂ+ of the RV. which seems to be older than the S#ÉªÉhÉ¦ÉÉ¹ªÉÂ+

paraphrases this as ºxÉÉxÉ{ÉÉxÉÂ+-{ÉÉ´ÉxÉÉÊnù-´É®äúhªÉEò¨ÉÉÇ.

3.14

B½þÒMÉxpù ´ÉºÉÖSÉ¨ÉiÉÉSÉ ®úlÉäMÉxÉ ºÉÉSÉEÆò ºÉÉä¨ÉMÉ¨ÉÊ{É¤ÉSÉx¨ÉnùÉMÉªÉ *

¾þSÉiºÉÖ {ÉÒSÉi´ÉÉ ¨ÉxnùMÉºÉÉxÉÉä ¨ÉSÉ¯ûÎnÂù¦É&MÉ ºiÉÒSÉhÉÈ ªÉÉMÉÊ½þ ´ÉÞjÉSÉ½þiªÉÉMÉªÉ ´ÉSÉXÉÒ ** 1 **

(3.14.1) O Indra, come together with the chariot possessed of wealth. He i.e. Indra

had drunk soma for exhileration. Having drunk till it reached inside the heart,

enjoying with Maruts, possessed of vajra(O Indra) go to the spread out (seat)

for killing V#ÞjÉÂ+.

¾þiºÉÖ: for the loc. case see RV.8.48.12; soma reaching the interior of heart

brings a feeling of satisfaction.

ºiÉÒhÉÇ¨É : supply ¤ÉÌ½þ& .

3.15

¨É¨ÉMÉ µÉSÉiÉä ¾þnùMÉªÉÆ iÉä nùvÉÉÊ¨ÉSÉ ¨É¨ÉMÉ ÊSÉSÉkÉ¨ÉxÉÖMÉ ÊSÉSÉkÉÆ iÉäMÉ +ºiÉÖ *

¨É¨ÉMÉ ´ÉÉSÉSÉ¨ÉäMÉEòµÉSÉiÉÉ VÉÖMÉ¹Éº´É ¤ÉÞ½þSÉº{ÉÊiÉMÉºi´ÉÉSÉ ÊxÉ ªÉÖMÉxÉHÖòSÉ ¨ÉÁMÉ¨ÉÂ ** 1 **

(3.15.1) I place your heart in my commandment. May your mind be after my mind.

Appreciate my speech having accepted a single vow. May B#Þ½þº{ÉÊiÉ tie you on to

me.

vrate: similar to AV.6.94.2 "¨É¨ÉÂ+ ´É¶Éä¹ÉÖ ¾þnùªÉÉÊxÉ ´É&" .

#äEòµÉiÉÉ: the variant #äEò¨ÉxÉÉ&appears in some G#ÞÁºÉÚjÉºÉ . This has

been used as a formula during Upanayana as well as VÊ#´ÉÉ½Âþ+ .

vÉÉSÉiÉÉ i´ÉÉSÉ ¨ÉÁMÉ¨ÉnùnùSÉx¨ÉÁÆMÉ vÉÉSÉiÉÉ nùMÉvÉÉiÉÖ i´ÉÉ *

|É vÉÉSÉiÉÉ i´ÉÉSÉ ¨ÉÁÆSÉ |ÉÉ ªÉMÉSUôSÉx¨ÉÁÆMÉ i´ÉÉSÉxÉÖ¨ÉMÉÊiÉnÇùnùÉè ** 2 **

(3.15.2) The Disposer has given you to me. May the Disposer establish you for me.

The Disposer has given you to me. Anumati has given you to me.

mahyam : the repitition is characteristic of magic formulae.

c: prahas no verb corresponding to it . ayacchatmay be supplied.

+xÉÖ¨ÉÊiÉ& : wife of Praj#É{ÉÊiÉ. See Taitt. Ar. III.9.

+SÉxÉÖ¨ÉSÉiÉä%xÉÖMÉ ¨ÉxªÉº´ÉSÉ º´ÉÉxÉÖMÉ¨ÉSÉiÉä%xÉÖMÉ¨ÉxªÉº´É*

¨ÉÁMÉ¨ÉäxÉÆSÉ ºÉ¨ÉÉMÉ EÖò¯ûSÉ ´ÉÉSÉÉSÉ SÉIÉÖMÉ¹ÉÉSÉ ¨ÉxÉMÉºÉÉSÉ ¨ÉÊªÉSÉ ºÉÆªÉMÉiÉ¨ÉÂ ** 3 **

(3.15.3) O Anumati, approve (of the wedlock), O Anumati, approve well (of it).

Prepare this one for me through speech, eye and mind fixed on me.

enam : this verse is supposed to be uttered by the wife.

a: this is used as a formula while sprinkling water around the sacrificial fire.

+É ½þMÉ®úªÉkÉäSÉ ¼nùMÉªÉÆSÉ iÉnùMÉºiÉÖSÉ ¾þnùMÉªÉÆSÉ ¨É¨ÉMÉ *

+lÉÉäSÉ ªÉx¨É¨ÉSÉ ¾þnùMÉªÉÆSÉ iÉnùMÉºiÉÖSÉ ¾þnùMÉªÉÆSÉ iÉ´ÉMÉ ** 4 **

(3.15.4) Our heart may have been made for being carried away. Let that heart be

mine. Therefore, the heart which is mine may be your heart.

¾þnùMÉªÉäxÉSÉ ¾þnùMÉªÉÆ |ÉÉSÉhÉäxÉMÉ |ÉÉSÉhÉ¨ÉMÉMÉÞ¦É¨ÉÂ *

MÉÞSÉ¦hÉÉÊ¨ÉSÉ SÉIÉÖMÉ¹ÉÉSÉ SÉIÉÖMÉMÉÞÇSÉ¦hÉÉÊ¨ÉSÉ ¨ÉxÉMÉºÉÉSÉ ¨ÉxÉ&MÉ ** 5 **

(3.15.5) I have seized the heart with heart, (and) breath with breath. I am seizing

the eye with eye. I am seizing the mind with mind.

¾þnùªÉ¨É-¨ÉxÉ& : distinction made between heart and mind.

+ÉEÚòMÉiÉÆ ÊSÉSÉkÉÆ SÉIÉÖ&SÉ ¸ÉÉäjÉSÉ¨ÉlÉÉäSÉ ¤É±ÉMÉ¨ÉÂ *

Ê¸ÉªÉÆSÉ ªÉÉÆ näùSÉ´ÉÉ VÉMÉM¨ÉÖSÉºiÉªÉÉMÉ ¤ÉvxÉÉÊ¨É iÉäSÉ ¨ÉxÉ&MÉ ** 6 **

(3.15.6) Intention, mental faculty, eye, ear, then the strength (belonging to you are

seized by me). I bind your mind with S®úÒ to whom the gods had gone.

Ê¸ÉªÉ¨É: cf. näù´ÉVÉÖ¹]õÉ¨É(Khila2.6.5 above). Also ¨ÉxÉºÉ& EòÉ¨É¨ÉÉEÚòÊiÉ¨É

(Khila2.6.10 above) for the connection of S®úÒ with manas and #ÉEÚòÊiÉ.

+zÉMÉ¨ÉªÉäxÉ ¨ÉSÉÊhÉxÉÉMÉ |ÉÉSÉhÉºÉÚMÉjÉähÉSÉ {ÉÞÎ¶xÉMÉxÉÉ *

¤ÉSÉvxÉÉÊ¨ÉSÉ ºÉiªÉMÉOÉSÉÎxlÉxÉÉSÉ ¾þnùMÉªÉÆ SÉSÉ ¨ÉxÉMÉ¶SÉ iÉä ** 7 **

(3.15.7) I bind your heart and mind with the bead consisting of food, with the string

of breath which is speckled with the knot of of truth.

annamayenaetc. : food, breath and truth are the three levels viz. matter,

activity and idea at which the mind and heart are sought to be caught.

¨ÉÊhÉxÉÉ: unaccented, perhaps because it forms unity with the word

annamayena.

ºÉiªÉOÉÎxlÉxÉÉ : double-accent.

+ÉSÉ´ÉiÉÇMÉxÉÆ ÊxÉSÉ´ÉiÉÇMÉxÉÆSÉ ¨ÉªÉÉMÉ ºÉÆSÉ´ÉxÉMÉxÉÆSÉ iÉ´ÉMÉ *

<SÉxpùÉSÉMxÉÒ +SÉÊ·ÉxÉÉäSÉ¦ÉÉ i´É¹]õÉMÉ vÉÉSÉiÉÉ SÉMÉ SÉSÉGòiÉÖ&MÉ ** 8 **

(3.15.8) Indra and Agni, both the AÊ·ÉxÉÉ, T´É¹]Þõ and Dh#ÉiÉÞ have made your

movement, return and unity with me.

¨ÉªÉÉ: different activities of the wife described in abare linked with the

husband by the gods mentioned here.

ªÉäxÉMÉ ÊSÉSÉkÉäxÉSÉ ´ÉnùMÉÊºÉSÉ ªÉäxÉMÉ i´ÉÉSÉxªÉÉä%Ê¦ÉSÉ nùÉºÉMÉÊiÉ *

ºÉ´ÉÈSÉ iÉnùMÉMxÉSÉ +É ¦ÉMÉ®úSÉ ¨ÉÁÆMÉ nùÉSÉºÉÉªÉSÉ ®úÉvªÉ&MÉ ** 9 **

(3.15.9) The mind with which you speak, the mind with which another one bears ill-

will towards you_ bring all that, O Agni, it is to be submitted to me the slave.

nùÉºÉÉªÉÂ+ : the speaker styles himself as the slave of Agni.

+xÉÖMÉ´ÉxÉÆSÉ ºÉÖ´ÉMÉxÉSÉ¨ÉÖuùMÉxÉÆSÉ ´ÉxÉMÉ¨ÉÂ *

PÉSÉ¨ÉÇºªÉMÉ {É¶ªÉ °üSÉ{ÉÉÊhÉSÉ iÉäxÉMÉ ¤ÉvxÉÉÊ¨É iÉäSÉ ¨ÉxÉ&MÉ ** 10 **

(3.15.10) After a longing there is an intense longing, beyond a longing, longing (only).

Look at the forms of gharma. With that (gharma) I bind your mind.

anuvanam: there is no end to desires, particularly, of a man for a woman.

suvanam: In view of the rest of the line, it is better to split this word into

suand vanamrather than take it to be a derivative of su(V) "to urge".

gharmasya: favourite of AÊ·ÉxÉÉ, through which we are reminded of them

who are described as ideal husbands in RV. 10.85.

ºÉÆ ¨ÉÉMÉ Ê´É¶ÉxiÉÖ {ÉSÉ¶É´É&SÉ ºÉÆ ¨ÉÉMÉ Ê´É¶ÉSÉxi´ÉÉä¹ÉMÉvÉÒ& *

ºÉÆ ¨ÉÉMÉ Ê´É¶ÉxiÉÖSÉ ®úÉVÉÉMÉxÉÉäSÉ ªÉlÉÉSÉ½Æþ EòÉMÉ¨ÉªÉäSÉ iÉlÉÉMÉ ** 11 **

(3.15.11) May the cattle join me. May the herbs join me. May the kings join me in

the manner in which I wish.

ºÉÆ Ê´É¶ÉxiÉÖ: for the purpose of binding the mind of one's beloved described

in v.10d above.

+SÉxiÉSÉ®Æú SÉSÉ xÉänùÒMÉªÉ¶SÉSÉ ¨ÉxÉÉäMÉ näùSÉ´ÉÉ =SÉ{ÉÉºÉMÉiÉä *

+SÉxÉSÉxiÉSÉ®úÉä%½Æþ iÉÖ¦ªÉÆMÉ ¦ÉÚªÉÉºÉÆSÉ ¾þnùMÉªÉÆ ¨Éä ¦ÉÚªÉÉºÉ¨ÉxÉxiÉSÉ®ú¨ÉÂ ** 12 **

(3.15.12) Gods approach respectfully the mind which is distant as well as the mind

which is nearer. May I be close to you. May the heart of mine be close to you.

ab: Even the gods show respect towards minds _ which may be far or near.

Hence, the speaker urges his spouse to have respect for his mind which is so

close.

ºÉSÉ¦ÉÉ ºÉMÉ¨ÉÉºÉÉÊ´ÉSÉiÉÖ¶SÉÉMÉ´ÉiÉÉ¨ÉÖSÉ¦Éä |ÉSÉVÉÉ{ÉMÉiÉänÖÇùÊ½þiÉÉ®úÉèSÉ ºÉSÉäMÉiÉºÉÉè *

ºÉÆMÉSÉlÉä¹ÉÖSÉ {ÉnäùMÉ SÉÉ¯ûSÉ xÉ¨ÉÉäMÉ ´Éè·ÉÉxÉSÉ®úÉªÉMÉ +ÊvÉ ** 13 **

(3.15.13) There was a meeting of the protector and (the daughter of PraVÉÉ{ÉiÉi). May

both the daughters of PraVÉÉ{ÉÊiÉ having one mind protect (us). At the

assemblages, I salute Vai·ÉÉxÉ®Âú+ (shining gloriously) in his resting place.

+Ê´ÉiÉÖ¶SÉÂ+: SÉÂ+raises an expectancy for another term which it connects to

+Ê´ÉiÉÖ&* Hence |ÉVÉÉ{ÉiÉä®ú nÖùÊ½þiÉÉ®úÉèfrom b is to be supplied.

|ÉVÉÉ{ÉiÉä®ú nÖùÊ½þiÉÉ®úÉè: At AV.7.12.1 ºÉ¦ÉÉand ºÉÊ¨ÉÊiÉare said to be the

daughters of PraVÉÉ{ÉÊiÉ.

pade : the ´ÉänùÒ .

SÉÉ¯û (adverbial use) : in a lovely or glorious manner.

ºÉSÉäiÉºÉÉè: "having one mind" seems to be the reason why the verse is

included here. To achieve the sacetastvaof his spouse he is asking for their

protection.

[...]ªÉSÉ {ÉnäùMÉxÉ iÉSÉ +É iÉäMÉ |ÉÉSÉhÉÉxÉÂ ºÉSÉ¨ÉÉ nùMÉnäù *

+lÉÉäMÉ BSÉiÉiÉÂ ºÉSÉ¨ÉÉnùMÉnäùSÉ ªÉnùSÉxªÉä¹ÉÖSÉ VÉxÉäMÉ¹ÉÖ SÉ ** 14 **

(3.15.14) ... I catch hold of your vital breaths. I also catch hold of this which is in other

people.

etat : supply ¨ÉxÉ& whose control is sought.

+xªÉä¹ÉÖ: the mind of the spouse that is fixed on another person.

+SÉ½Æþ iÉäSÉ SÉIÉÖMÉ¹ÉÉSÉ SÉIÉÖMÉ®úSÉ½Æþ iÉäSÉ ¨ÉxÉMÉºÉÉSÉ ¨ÉxÉ&MÉ *

+SÉ½Æþ MÉSÉxvÉ´ÉÇMÉ°ü{ÉähÉSÉ ºÉxÉSÉ +É ´ÉMÉiÉÇªÉÉÊ¨É iÉä ** 15 **

(3.15.15) Assuming the form of Gandharva I win over your eye by (my) eye, your

mind by (my) mind. I turn your (mind) herewards.

MÉxvÉ´ÉÇ°ü{ÉähÉÂ+: For gandharvacf. RV.10.85.40b. Each girl is supposed

to be wedded to Soma, Gandharva and Agni in succession, the fourth being the

human husband to whom she gets formally wedded. Here, the speaker likens

himself to Gandharva, a supernatural being to take possession of the woman.

sana = sane : from san (I Atm.1s.) "I win over".

½þSÉiÉÊSÉMÉkÉÉä ½þSÉiÉ¨ÉxÉÉäMÉ ½þSÉiÉÉä +SÉxªÉä¹ÉÖMÉ iÉäSÉ ¨ÉxÉ&MÉ *

ºÉSÉ´Éæ¹ÉÖSÉ EÞò¹hÉMÉEäò¶Éä¹ÉÖ ½þSÉiÉÉä +SÉxªÉä¹ÉÖMÉ iÉäSÉ ¨ÉxÉ&MÉ ** 16 **

(3.15.16) Bereft of thought, bereft of mind (am I). Your mind is lost in others. Your

mind is lost in all others who have black hair.

½þiÉÊSÉkÉ&: The husband seems to be broken-hearted as the wife's mind is

fixed on others.

½þiÉ¨ÉxÉ& : the double-accent is irregular.

½þiÉ& ¨ÉxÉ&: (in band d) manastreated as a masc. and vowel-ending

word.

EÞò¹hÉEäò¶Éä¹ÉÖ : black hair as the sign of youth.

ºÉ´ÉÉÇMÉºÉÖSÉ ¶ÉÖrùMÉnùxiÉÒ¹ÉÖ ½þSÉiÉÉä +SÉxªÉÉºÉÖMÉ iÉäSÉ ¨ÉxÉ&MÉ *

¨ÉÉÆ SÉèSÉ´É {ÉMÉ¶ªÉSÉ ºÉÚªÉÈMÉ SÉ ¨ÉÉSÉ iÉÞiÉÒMÉªÉÆSÉ EònùÉMÉ SÉSÉxÉ ** 17 **

(3.15.17) Your mind is lost in all the other women whose teeth are pure. Look at me

and look at the Sun but never at any third one.

+xªÉÉºÉÖ: this is the grievance of the wife, parallel to that of the husband

expressed in v.16 above.

º¨ÉÞSÉÊiÉ®úMÉÊºÉ EòÉ¨ÉºÉÆSÉVÉxÉMÉxÉÒSÉ ¨ÉÊªÉMÉ iÉäSÉ EòÉ¨ÉÉäMÉ +ºiÉÖ *

ªÉkÉäSÉ ¨ÉxÉÉäSÉ ´É®äúMÉhªÉÆ ±ÉÉäSÉEäò¹ÉÖSÉ ¤É½ÖþMÉvÉÉ EÞòSÉiÉ¨ÉÂ ** 18 **

(3.15.18) You are memory, creator of passion. May your passion rest in me. Your

superior mind which is divided manifold among the people (may rest in me).

º¨ÉÞÊiÉ&: refers to the sweet memories of her when she was fidel.

cd : supply mayi astu from b to complete the sentence.

ºÉSÉ¨ÉÖSÉpùÊ¨ÉMÉ´É ºÉSÉÊ®úiÉ&SÉ ºÉ´ÉÈSÉ i´ÉÉxÉÖMÉ´ÉiÉÇªÉÉ¨ÉÊºÉ *

+É nùÒMÉ{ÉªÉÉÊ¨É iÉäSÉ ¾þnùMÉªÉ¨ÉSÉMxÉÉ ¨ÉäSÉ%´É |É nùÒMÉ{ÉªÉÉ¨ÉÊºÉ ** 19 **

(3.15.19) As rivers go to ocean, we cause you and everything to follow (us). I cause

your heart to burn in the fire. Favour me (O Agni). We cause ((you) to burn.

+xÉÖ´ÉiÉÇªÉÉ¨ÉÊºÉ: a sudden switch-over to plural as it is meant to be recited

as a charm by several persons.

+MxÉÉ : Loc. of agni or Instr.

ava: supply agnetaking into consideration his mention earlier. In AV.6.130-

132 which are charms to arouse passionate love, the following gods have been

invoked_ Maruts, Agni, Anumati, AEÚòÊiÉ ,Va¯ûhÉÂ+, Vi·Éänäù´ÉÉ&, Indra-and-Agni,

Mitra-and-VaruhÉÂ+. Also cf. AV.3.25, 6.38, 6.139 where herbs and plants are

invoked in addition for the same purpose.

BSÉ¹É iÉäSÉ ¾þnùMÉªÉä%RÂóMÉÉSÉ®úÉä nùÒSÉ{iÉºiÉäMÉ +Îº¨ÉSÉ nùÁMÉºÉä *

¨ÉSÉªÉÉ iÉäSÉ nùÁMÉ¨ÉÉxÉºªÉÉSÉÎMxÉnùÉÈSÉºÉäxÉMÉ iÉÞ{ªÉiÉÖSÉ ¦ÉÚÊ¨ÉMÉnùÉÈSÉºÉäxÉMÉ iÉÞ{ªÉiÉÖ ** 20 **

(3.15.20) This is the fire kindled in your heart. I am yours. You are being burnt (by

the fire of passion). When you are being tortured by me, may Agni be satiated

by wonderful deed. May Bh#ÚÊ¨É be satiated by wonderful deed.

nùÉÆºÉäxÉÂ+ : from nÆùºÉ "to perform wonders, practise magic".

iÉÞ{ªÉiÉÖ: the fire kindled in the heart through black magic would get

satiated after burning it completely.

¦ÉÚÊ¨É&: keeping a woman under control implies that she stays steadfast in

one place. Hence the appeal to Bh#ÚÊ¨É.

ÊSÉkÉÆMÉ SÉ iÉä ¨ÉSÉxÉ¶SÉMÉ iÉäSÉ ¨ÉÊªÉMÉ vÉÉSÉiÉÉ ÊxÉ ªÉMÉSUôiÉÖ *

¨ÉÊªÉMÉ iÉäSÉ ÊSÉkÉSÉ¨ÉÉªÉMÉkÉÆSÉ ¨ÉxÉMÉºiÉäSÉ ¨ÉÊªÉMÉ ºÉSÉ¨É¶xÉÖMÉiÉä ** 21 **

(3.15.21) May the Disposer fasten your thinking and mind in me. Your thinking

adheres to me. Your mind has reached me.

ºÉ¨É +¶xÉÖiÉä : the accent is irregular.

+É´ÉÞMÉiÉÉºiÉäSÉ ¨ÉªÉÉMÉ |ÉÉ

** 22 **

** 23 **

** 24 **

** 25 **

22 _ 25)Lacunae in the text.

xÉSÉ¹]Æõ iÉäSÉ EÞò{ÉMÉ¨ÉSÉxªÉÎº¨ÉSÉx¨ÉÊªÉMÉ iÉä ®ú¨ÉiÉÉÆSÉ ¨ÉxÉ&MÉ *

+xÉÖ [ ] ¨ÉxÉ&MÉ ** 26 **

(3.15.26) (ab) Your splendour is lost as far as another person is concerned. Let your

mind rejoice in me.

EÞò{É¨É: unaccented. EÞò{É"splendour, beautiful form" is feminine. Although it

occurs in the RV. several times, only the Instr.s form is attested. In the

present verse it ends in aand is neuter; however, it has the same meaning as

the fem. consonant-ending form.

cd : lacuna in the text.

SÉIÉÖ&SÉ ¸ÉÉäjÉÆSÉ SÉÉvÉÒMÉiÉÆ SÉSÉ ºÉMÉ´ÉÈ iÉä +SÉ½þ¨ÉÉ nùMÉnäù *

¾þtSÉ @ñÊ¹ÉMÉ®úVÉÉªÉiÉ näù[ ] ** 27 **

(3.15.27) (abc) I take over everything _ the eye, the ear and the knowledge of

yours. The seer of the heart has come into existence.

¾þt& #ÞÊ¹É&: the seer possesses a vision. In this case he has thorough

vision of the working of the heart. The expression applies to the speaker who

has found out the secret of winning someone's heart.

d : lacuna in the text.

iÉnäùMÉ´Éè¹´ÉnùvÉÖSÉ¾ÇþnùMÉªÉäSÉ¹´ÉlÉÇMÉnùÌ¶ÉxÉ¨ÉÂ *

ºÉ´ÉÇMÉYÉÆSÉ ºÉ´ÉÇMÉnùÌ¶ÉxÉÆSÉ ºÉ xÉ&SÉ Eò¨ÉÉÇMÉÊhÉ ºÉÉSÉvÉªÉMÉ ** 28 **

(3.15.28) They placed that alone in these hearts; (that which was) having the vision

of the goal, was omniscient and had the vision of all. Such a person should

accomplish our works.

tat : neu. form in place of masc.

ºÉ& : refers to +lÉÇnùÌ¶ÉxÉ¨É etc.

ºÉÉvÉªÉÂ+: (Impv.2s.). A 3rd person form like ºÉÉvÉªÉäiÉwas expected . The

accomplishment of winning the heart of beloved is meant.

ªÉä [ ]ºiÉ´É VÉÉiÉ´Éänù&SÉ |ÉÊ´ÉMÉ¹]õÉ +SÉÎMxÉnÖÇùSÉ¾ÇþnùMÉªÉºªÉSÉ Eò¨ÉÇMÉ *

iÉä¹ÉÉMÉ¨ÉSÉ½Æþ ¦ÉÉMÉMÉSÉvÉäªÉÆMÉ VÉÖ½þÉäÊ¨ÉSÉ iÉÉÆ ¨ÉÉMÉ näùSÉ´ÉÉ& ºÉSÉ´Éê& EòÉ¨ÉèMÉºiÉ{ÉÇªÉxiÉÉ¨ÉÂ ** 29 **

(3.15.29) O J+ÉiÉ´ÉänùºÉ, (the gods) who are yours have entered. Agni (may burn up)

the action of the wicked-hearted. I offer their share to them. May those gods

satisfy me with all the objects of desire.

ye: This bears resemblance with B#Þ. Up.6.3.1 which refers to gods who are

unkind and try to destroy the desires of men.

b : differs from the mantrain the Br.Up. referred to above.

tava: unaccented; "belonging to you i.e. subordinate to you". Hence the

request to Agni in bto destroy their wicked actions.

tam: in view of the occurance of ye, this word may be emended to te, so

that there is parallel construction in the second part.

¦ÉÞMÉÚMÉhÉÉSÉ¨ÉÎRÂóMÉMÉ®úºÉÉÆSÉ iÉ{ÉSÉºÉÉä%OÉäMÉhÉ ºÉÆSÉªÉiÉMÉ¨ÉÂ *

EÖòSÉÊ¶ÉSÉEòÉ¦ªÉ´ÉMÉ®úÉhÉÉÆ SÉSÉ ¨ÉxÉSÉ +É ´ÉMÉiÉÇªÉÉÊ¨É iÉä ** 30 **

(3.15.30) I turn herewards your mind which is controlled by the fierce penance of

Bh#ÞMÉÖ-s and AÎRÂóMÉ®úºÉ-es as well as that of the remote descendants of K#ÖÊ¶ÉEÂò+.

iÉ{ÉºÉÉä MÉÞhÉÂ+: the emendation iÉ{ÉºÉÉä'OÉähÉÂ+(iÉ{ÉºÉ& +OÉähÉÂ+) made on the

evidence of B#Þ½þqäù´ÉiÉÉ 6.141 has been accepted here.

ªÉkÉäSÉ ¨ÉxÉÉäSÉ ´É®äúMÉhªÉÆ ±ÉÉäSÉEäò¹ÉÖSÉ ¤É½ÖþMÉvÉÉ EÞòSÉiÉ¨ÉÂ *

iÉkÉSÉ +É ´ÉMÉiÉÇªÉÉ¨ÉºªÉSÉÊwÉ¶SÉÉSÉ½þ¶SÉMÉ ¥ÉÉÀSÉhÉ& ** 31 **

(3.15.31) Your mind which is excellent is divided manifold among people. That (mind)

of yours is being turned herewards by us, by Adhri and Ahas, who is a

¥ÉÉÀhÉa.

+ÊwÉ& : irresistible, unrestrained.

ah#& : name of an ARÂóÊMÉ®úºÉ.

¥ÉÉÀhÉ& : connected with Brahman "magic formula".

ªÉiEòIÉÒMÉ´ÉÉxÉÂ ºÉÆSÉ´ÉxÉMÉxÉÆ {ÉÖSÉjÉÉä +ÎRÂóMÉMÉ®úºÉÉSÉ¨É´ÉäMÉiÉÂ *

iÉäxÉMÉ xÉÉä%tSÉ Ê´É·ÉäMÉ näùSÉ´ÉÉ& ºÉÆ Ê|ÉSÉªÉÉÆ ºÉ¨ÉMÉ´ÉÒ´ÉxÉxÉÂ ** 32 **

(3.15.32) The propitiation which KaIÉÒ´ÉiÉ, the son of AÎRÂóMÉ®úºÉ-es knew, by that, we

today (and) all gods frequently propitiate the beloved.

ºÉÆ#Â´ÉxÉxÉ¨É: It is interesting that the @ñÊ¹Éof RV.10.191 is one S#Æ#Â´ÉxÉxÉÂ+

AÎRÂóMÉ®úºÉÂ+. Here it refers to a formula for subduing the mind of one's beloved.

3.16

[This is an imprecation against the enemies. v.4, however strikes a different

note in that it refers to a woman who is the beloved of the speaker. In v.4dhe

means to get under her control. vv.6,7 are requests for purification and prayer to

Agni and Indra resp. The purification is necessary for fortifying oneself against

the counter-attacks of enemies.]

=SÉkÉÖnèùMÉxÉÆ MÉÞSÉ½þ{ÉMÉiÉä YÉÉSÉiÉä¦ªÉ&MÉ ¶ÉªÉSÉxÉÉnùÊvÉMÉ *

OÉÒSÉ´ÉÉ MÉÞMÉ½þÒSÉi´ÉÉäÊkÉMÉ¹`ö {ÉÉSÉnùiÉÉäMÉ xÉ Ê´É´Éä¶ÉªÉ ** 1 **

(3.16.1) O lord of the house, stir him up from the known (people), from above the bed,

holding (him) by the neck (saying) "get up". Do not allow him to enter by means

of foot.

MÉÞ½þ{ÉiÉe: Voc.; the accent is irregular. The presiding deity of the house is

addressed for securing his consent. Without his co-operation, no magic could

take effect on the inmates of the house which enjoys his protection. For similar

request to V#ÉºiÉÉä¹{ÉÊiÉ cf. RV.7.55.1.

adhi : (with Abl.) from above or from.

OÉÒ´ÉÉ : Vedic Instr. formed by lengthening the last syllable.

=iJÉÉnÖùMÉnùxiÉÖ ¨ÉSÉ¯ûiÉSÉ =iºÉMÉ¨ÉÖSÉpù¨ÉiÉÉäSÉ nùÊvÉMÉ *

Gòi´ÉÉSÉªÉ¨ÉSÉÎMxÉnÇùMÉ½þiÉÖSÉ Gòi´ÉÉMÉ iÉ{ÉiÉÖSÉ ºÉÚªÉÇ&MÉ ** 2 **

(3.16.2) May the Marut-s spring up from the hollow, may Dadhi (spring) up from the

ocean. May this Agni burn with mental power, may S#ÚªÉÇÂ+ heat up with mental

power.

ut: In view of the accent , it is better to connect this as an Upasarga with

udantu than to take utkha as one word.

=iÉ ºÉ¨ÉÖpù¨É: supply udantuafter utso that the construction of a and b

becomes parallel.

dadhi: a, cand dare imprecation to gods like Maruts, Agni and S#ÚªÉÇÂ+. In

balso we expect the mention of a god. Dadhi probably stands for DaÊvÉGòÉ, the

deified horse.

EòÉSÉ¨ÉSÉ¶ÉSÉªªÉÉlÉæMÉ%Ê¦ÉiÉSÉ{iÉÉÆ ªÉlÉÉSÉ ÎºjÉªÉÆMÉ ¶ÉÉä¹ÉªÉÊºÉ *

BSÉ´ÉÆ ¶ÉÉäSÉ¹ÉªÉMÉ xÉÉäSÉ%®úÉiÉÒSÉÌnù´ÉÉSÉ xÉHÆòMÉ nù¶ÉºªÉiÉ¨ÉÂ ** 3 **

(3.16.3) As you dry up a woman who is heated up for the sake of bed meant to fulfil

passion, in the same way dry up our enemies. Oblige us by day and by night.

b : the subject of ¶ÉÉä¹ÉªÉÊºÉ is Agni.

<SÉ¨ÉÉÆ ¨ÉäMÉ Ê¨ÉSÉjÉÉ´É¯ûMÉhÉÉè EÞòSÉÊvÉ ÊSÉSÉkÉäxÉMÉ ´ªÉºªÉiÉÉ¨ÉÂ *

nùSÉi´ÉÉ {ÉÒSÉi´ÉÉOÉMÉiÉ& EÞòSÉi´ÉÉ ªÉlÉÉSÉºªÉÉÆ näùMÉ´É¶ÉÉäSÉ ´É¶ÉäMÉ ** 4 **

(3.16.4) Make her mine, O MÊ#jÉÉ´É¯ûhÉÉ. May (her) break in mind. Having given (her to

me), having drunk (soma offered by me), having placed (me) in front , so that

among the gods I may be under her control (make her mine).

Ê¨ÉjÉÉ´É¯ûhÉÉè : construed as a Voc. against the accent.

nùi´ÉÉ:the object is the woman. All the Gerunds have MÊ#jÉÉ´É¯ûhÉÉ as the

subject.

{ÉÒi´ÉÉ : supply somam as the object.

+OÉiÉ& EÞòi´ÉÉ : supply ¨ÉÉ¨É as the object.

+ºªÉÉ¨É ´É¶Éä: the Loc. +ºªÉÉ¨Éis occasioned by force of the Loc.

´É¶Éä. This is a prayer for mutual attraction. The grace of divine beings is

sought.

{É®úÉMÉxÉÂ EÞòhÉÖ¹´É nùÉSÉºÉÉxÉÂ näùSÉ´ÉÒ´É¶ÉÉMÉxÉx´ÉSÉ´ÉÉÊªÉMÉxÉ& *

+SÉÊvÉSÉ¹`öÉªÉMÉ {ÉSÉnùÉ ¨ÉÚSÉÐvxÉ ºÉÉSÉx´ÉªÉÉMÉ\Uô·ÉSÉiÉÒ& ºÉ¨ÉÉ&** 5 **

(3.16.5) Set aside for a number of years, the d#ÉºÉºÉ with their followers, who are under

the sway of the Goddess, who enter stealthily by ascending the head with the

foot.

{É®úÉxÉ EÞòhÉÖ¹´ÉÂ+: the consonant nappended to the prep. {É®úÉis to be treated

as a connective. The word may not be treated as the Acc. pl. of para.

näù´ÉÒ´É¶ÉÉxÉ: Double accent.This word does not seem to refer to a particular

goddess; näù´ÉÒ is the power which belongs to gods.

{ÉnùÉ : Instr.s. of pad.

@ñSÉiÉÖÊ¦ÉMÉ¹]Âõ´ÉÉiÉÇSÉ´ÉäÊ¦ÉSÉ®úÉªÉÖMÉ¹ÉÉ ºÉSÉ½þ ´ÉSÉÇMÉºÉÉ *

ºÉÆSÉ´ÉSÉiºÉSÉ®úºªÉSÉ iÉäVÉMÉºÉÉSÉ iÉäxÉMÉ ¨ÉÉ ºÉSÉ½þ ¶ÉÖMÉxvÉiÉ ** 6 **

(3.16.6) With the seasons, with things pertaining to the seasons (they purify) you with

long life and lustre, with the brightness of the year. Purify me together with

him.

#ÞiÉÖÊ¦É&: #ÞiÉÖis the proper time fixed for holy acts like sacrifices.

#ÉiÉÇ´ÉäÊ¦É&: lit. "pertaining to a season"; acts etc. which are done at the

time fixed for sacrifices.

+SÉxÉäxÉSÉ ¥ÉÀMÉhÉÉMxÉäSÉ i´É¨ÉSÉªÉÆ SÉäSÉxpùÉä xÉ <ÇMÉÊ³ýiÉ& *

ºÉSÉ©ÉÉVÉÆSÉ SÉÉÊvÉMÉ{ÉiªÉÆ SÉSÉ º´ÉÉxÉÉÆMÉ EÞòhÉÖSÉ iÉ¨ÉÖkÉMÉ¨É¨ÉÂ ** 7 **

(3.16.7) By this formula , O Agni, you and this Indra is worshipped by us. Make him

the ruler and (bestow) overlordship among his own people. Make him the best

(among his people).

Ê#xpù&: Unaccented. Like agnein aeven this is being regarded as a Voc.

#ÒÊ³ýiÉ& : Unaccented.

tam : the person who has employed the sacrificial formula.

+MxÉäSÉ ÊxÉ VÉMÉÊ½þSÉ ºÉÆÊ½þMÉiÉÉÊxÉSÉ¹ÉÚxÉÂ ¨ÉMÉ¨ÉÇÊhÉSÉ ¨É¨ÉÇMÉÊhÉ *

JÉÉSÉÊnù®ÆúMÉ ¾þÊnù ¶ÉSÉRÂóEÚòzÉÉäMÉ ÊuùSÉ¹ÉiÉÉäMÉ xÉ Ê´ÉSÉ´Éä¶ÉMÉªÉ ** 8 **

(3.16.8) O Agni, strike the collected arrows on every vital part (of our enemy). Insert

the spike made of khadira tree in the heart of our enemy.

¨É¨ÉÇÊhÉ-¨É¨ÉÇÊhÉ : treated like an Iterative compound.

JÉÉÊnù®ú¨É: anacoluthic construction with a singular adj. qualifying a plural

noun.

xÉÂ+: In view of RÎM´ÉvÉÉxÉÂ+ 3.21 (ºÉÆÊxÉ´Éä¶ÉªÉäiÉ) this may be emended to ni .

3.17

wÉÖ´ÉèMÉÊvÉSÉ {ÉÉä¹ªÉÉSÉ ¨ÉÊªÉSÉ ¨ÉÁÆMÉ i´ÉÉnùÉSÉnÂù ¤ÉÞ½þSÉº{ÉÊiÉ&MÉ *

¨ÉªÉÉSÉ {ÉiªÉÉMÉ |ÉSÉVÉÉ´ÉMÉiÉÒSÉ ºÉÆ VÉÒMÉ´É ¶ÉSÉ®únù&MÉ ¶ÉSÉiÉ¨ÉÂ ** 1 **

(3.17.1) Become the firm giver of prosperity to me; B#Þ½þº{ÉÊiÉ has given you to me.

With me as the husband, possessed of progeny, live together for a hundred

years.

The place attributed to this verse is at the end of the famous

S#ÚªÉÉÇÊ´É´ÉÉ½þºÉÚHÂò+ (RV.10.85). However, the most befitting place for it seems to

be after the 36th verse of the said hymn. The expression ¨ÉªÉÉ {ÉiªÉÉas well as

¨ÉÁ¨É i´ÉÉ +nùÉiÉ ¤ÉÞ½þº{ÉÊiÉ&are echoes of that verse.

3.18

[This Khila is meant to be inserted after 10.88.18. Both the verses occur in the

V#É±ÉÊJÉ±ªÉÂ+ hymns (RV. 8.58.2 followed by 8.58.1). While commentung on

RV.10.88.18 which contains the questions :EòiªÉMxÉªÉ&, EòÊiÉ ºÉÚªÉÉÇºÉ& ,

EòiªÉÖ¹ÉÉºÉ&, EòiªÉÖ Îº´ÉnùÉ{É& . S#ÉªÉhÉÂ+ remarks " +jÉÉäkÉ®úÉxÉ

´ÉÉ±ÉÊJÉ±ªÉºÉÆÊ½þiÉÉªÉÉ¨É nùÌ¶ÉiÉÉÊxÉ and then quotes RV.8.58.2 which is identical

with v.1 of the present Khila. ]

BEòMÉ BSÉ´ÉÉÎMxÉMÉ¤ÉÇ½ÖþSÉvÉÉ ºÉÊ¨ÉMÉrùSÉ BEò&SÉ ºÉÚªÉÉæSÉ Ê´É·ÉSÉ¨ÉxÉÖSÉ |É¦ÉÚMÉiÉ& *

BEèòSÉ´ÉÉä¹ÉÉ& ºÉ´ÉÇMÉÊ¨ÉSÉnÆù Ê´É ¦ÉÉSÉiªÉäEèòSÉ´ÉÉ <SÉnÆù Ê´É ¤ÉMÉ¦ÉÚ´ÉSÉ ºÉ´ÉÇMÉ¨ÉÂ ** 1 **

(3.18.1) There is only one Agni who is kindled in many places; there is one Sun

penetrating all; there is only one U¹ÉºÉ who illumines all this; it is One only

which has become all this.

ªÉ¨ÉÞSÉÎi´ÉVÉÉäMÉ ¤É½ÖþSÉvÉÉ EòSÉ±{ÉªÉMÉxiÉ&SÉ ºÉSÉäMÉiÉºÉÉä ªÉSÉYÉÊ¨ÉSÉ¨ÉÆ ´É½þMÉÎxiÉ *

ªÉÉä +MÉxÉÚSÉÉSÉxÉÉä ¥ÉÉMÉÀSÉhÉÉä ªÉÖSÉHò +ÉMÉºiÉäSÉ EòÉ Îº´ÉSÉkÉjÉSÉ ªÉVÉMÉ¨ÉÉxÉºªÉ ºÉÆSÉÊ´ÉiÉÂ ** 2 **

(3.18.2) The priests possessed of knowledge carry on this sacrifice, arranging him in

many places. The Brahmin who is learning has sat down at work but where is

the agreement of the sacrificer?

yam : Agni is referred to.

+xÉÚSÉÉxÉ& : one who is learning Veda from his teacher.

ºÉÆÊ´ÉiÉ: the ªÉVÉ¨ÉÉxÉÂ+has not taken cognizance of the fact that all the

sacrificial fires are forms of one and the same fire, although the student-Brahmin

is aware of it.

3.19

[The place of this Khila is at the end of the well-known dialogue-hymn of

P#Ö°ü®ú´ÉºÉ and U´ÉÇ¶ÉÒ. Hence, it has got to be interpreted against the back-drop

of that S#ÚHÂò+. It is obvious that the speaker is U´ÉÇ¶ÉÒ who is saying that we

are like birds flying away from our dwelling, obviously with an intention to get

back. She was a heavenly nymph and meant to return to heaven. For the

wanderings in the human world, she is seeking the sanction of Bh#ÞMÉÖ-s.]

=nùMÉ{É{iÉÉ¨É ´ÉºÉSÉiÉä´ÉÇªÉÉäMÉ ªÉSÉlÉÉ Ê®úMÉhÉxi´ÉÉ ¦ÉÞMÉ´ÉÉäSÉ ¨ÉxªÉMÉ¨ÉÉxÉÉ& *

{ÉÖ°üMÉ®ú´É&SÉ {ÉÖxÉSÉ®úºiÉÆSÉ {É®äúMÉÁÉ ¨ÉäSÉ ¨ÉxÉÉäMÉ näù´ÉVÉSÉxÉÉ +ªÉÉSÉxiº´É&MÉ ** 1 **

(3.19.1) We have flown up like birds from the dwelling place. May the Bh#ÞMÉÖ-s taking

note of this, set us free. O #Ö°ü®ú´ÉºÉ, go again to your home. The divine persons

in the heaven have come to my mind.

#É ¨ÉxªÉ¨ÉÉxÉÉ& : cf. RV.3.58.4. Irregular accent.

+ªÉÉxiºªÉÖ&: I suggest the emendation +ªÉÉxiº´É&taking clue from the

Kashmir ms. reading, where we come across +ªÉÉiÉ º´É&. Since the subject

näù´ÉVÉxÉÉ&is in plural, it is better to have a plural verb +ªÉÉxÉfollowed by º´É&.

The intermediate thas developed according to the rules of Vedic sandhi.

3.20

[ªÉSSÉMÉ EÞòSÉiÉÆ] ªÉnùEÞòMÉiÉÆSÉ ªÉnäùxÉMÉ¶SÉEÞòSÉ¨ÉÉ ´ÉSÉªÉ¨ÉÂ *

+Éä¹ÉMÉvÉªÉSÉºiÉº¨ÉÉMÉi{ÉÉxiÉÖ nÖùÊ®úSÉiÉÉnäùxÉMÉºÉSÉº{ÉÊ®úMÉ ** 1 **

(3.20.1) May the plants protect us from calamity and sin which we have committed and

(the sin) which is not committed, the one which we may have done.

SÉEÞò¨ÉÂ+: Pf.1pl. Such 1st person forms are used to refer to things which are

done while the agent is not aware of what he is doing. Here it refers to acts of

sin of which are unintentional.

#Éä¹ÉvÉªÉ&: Deification of medicinal plants. /Sins give rise to disease, hence

the help of #Éä¹ÉÊvÉ-s is sought.

3.21

[A charm against the army which is superior to others.]

+SÉºÉÉè ªÉÉ ºÉäxÉÉMÉ ¨É¯ûiÉ&SÉ {É®äúMÉ¹ÉÉ¨ÉSÉ¦ªÉèÊiÉMÉ xÉSÉ +ÉäVÉMÉºÉÉSÉ º{ÉvÉÇMÉ¨ÉÉxÉÉ *

iÉÉÆ MÉÚMÉ½þiÉSÉ iÉ¨ÉSÉºÉÉ{ÉMÉµÉiÉäxÉSÉ ªÉlÉÉSÉ¨ÉÒ¹ÉÉMÉ¨ÉSÉxªÉÉä +SÉxªÉÆ xÉ VÉÉxÉÉMÉiÉÂ ** 1 **

(3.21.1) This army ,O Maruts, whom, that of enemies vying with vigour cannot

approach (is here). Cover her (army) with the unholy darkness, so that, of these

(soldiers) one may not recognise the other.

+{ÉµÉiÉäxÉÂ+: vratais a holy vow or law; apavrata is its opposite.The

tamas is looked upon as the result of unholy practices.

+SÉxvÉÉ +SÉÊ¨ÉjÉÉMÉ ¦É´ÉiÉÉ¶ÉÒSÉ¹ÉÉÇhÉÉäSÉ%½þªÉMÉ <´É *

iÉä¹ÉÉÆMÉ ´ÉÉä +SÉÎMxÉnùMÉMvÉÉxÉÉSÉÊ¨ÉxpùÉäMÉ ½þxiÉÖSÉ ´É®ÆúMÉ´É®ú¨ÉÂ ** 2 **

(3.21.2) Become blind, devoid of friends, headless (and) as if 0devoid of horses. May

Indra beat you in a superb way _ those of you who are burnt by fire.

+ÎMxÉnùMvÉÉxÉÉ¨É: This reminds us of RV.10.15.14 where the expression

means "dead persons who are cremated". Here it refers to the ethnic group

which cremated their dead bodies.

´É®Æú#Â´É®ú¨É : in a superb manner.

3.22

¥ÉÀMÉ VÉSÉYÉÉxÉÆMÉ |ÉlÉSÉ¨ÉÆ {ÉÖSÉ®úºiÉÉSÉÊuù ºÉÒMÉ¨ÉSÉiÉ& ºÉÖSÉ¯ûSÉÉäMÉ ´ÉäSÉxÉ +ÉMÉ´É& *

ºÉ ¤ÉÖMÉvxªÉÉ ={ÉSÉ¨ÉÉ +MÉºªÉ Ê´ÉSÉ¹`öÉ& ºÉSÉiÉ¶SÉSÉ ªÉÉäÊxÉSÉ¨ÉºÉMÉiÉ¶SÉSÉ Ê´É ´É&MÉ ** 1 **

(3.22.1) The brahmanthat was earlier born as the foremost was disclosed by Vena from

the shining boundary. The varied shapes of it belonging to the bottom (and

shapes which are) nearest, the womb of the existent and the non-existent were

manifested by him.

brahman : the same as the Upanisadic Ultimate.

VÉYÉÉxÉ¨É : metaphorical; refers to the manifestation of brahman.

ºÉÒ¨ÉiÉ&: boundary that exists between the manifest and the unmanifest,

the sat and the asat in d below.

´ÉäxÉ&: "the loving person". Although Vena is taken to mean the Sun by

Nir. I.7, KhÊ#±ÉÉxÉÖGò¨ÉhÉÒ , AlÉ´ÉÇ´ÉänùÉxÉÖGò¨ÉhÉÒ etc., it refers to the preacher

who, out of love, reveals the truth about Brahman to his pupil.

¤ÉÖvxªÉÉ& - ={É¨ÉÉ&: a contrast between ) things lying at the bottom

which, therefore , are not near, not clearly visible and ) the upama, the

nearest things which are clearly visible. This is the reason why they are referred

to as Ê´É¹`öÉ& "diffused".

<SÉªÉÆ Ê{ÉSÉjÉä ®úÉ¹]Åõ¬äSÉiªÉOÉäMÉ |ÉlÉSÉ¨ÉÉªÉMÉ VÉSÉxÉÖ¹ÉäSÉ ¦ÉÚ¨ÉMÉxÉäSÉ¹`öÉ& *

iÉº¨ÉÉMÉ BSÉiÉÆ ºÉÖSÉ¯ûSÉÆMÉ ¼´ÉÉSÉ®ú¨ÉMÉÁÆ PÉSÉ¨ÉÈ ¸ÉÒMÉhÉÎxiÉ |ÉlÉSÉ¨ÉÉªÉMÉ vÉÉSÉºÉä& ** 2 **

(3.22.2) This queen goes ahead for (the sake of) the father, the first born, (as) one

who is established for the creation. For him this shining, winding manner of a

serpent (has been adopted). The hot milk offering is being cooked for the

foremost (creation) of the Creator.

The subject matter of this verse is the creation of the finite world from

the infinite Brahman. In this process #ÉSÉ has been described as the principle

which starts the process. Pè®úVÉÉ{ÉÊiÉ who is referred to as the vÉÉÊºÉ and Ê{ÉiÉÞ is

the first finite product.

®úÉ¹]ÅõÒ: refers to V#ÉSÉ; cf.RV.10.125.3 where it is used as the epithet of V#ÉEò

A¨¦ÉÞhÉÒ .

¦ÉÚ¨ÉxÉä¹`öÉ&: Double accent. ¦ÉÚ¨ÉxÉ"creature". This is an Aluk

Compound. Anacoluthic construction in which a masc. epithet is used of a fem.

noun ®úÉ¹]ÅõÒ.

ahyam: Unaccented ,"belonging to ahi". The crooked gait of the serpent

signifies the manner of creating the manifest from the unmanifest.

PÉ¨ÉÇ¨É : hot milk for nourishing the first-born.

vÉÉºÉä&: "Creator". cf. vÉÉiÉÞfrom the same root vÉÉreferring to PraVÉÉ{ÉÊiÉ .

¨ÉSÉ½þÉx¨ÉSÉ½þÒ +ºiÉMÉ¦ÉÉªÉSÉÊuùVÉÉMÉiÉÉäSÉ tÉÆ Ê{ÉSÉiÉÉ ºÉnÂù¨ÉSÉ {ÉÉÌlÉMÉ´ÉÆ SÉSÉ ®úVÉ&MÉ *

ºÉ ¤ÉÖSÉvxªÉÉnùÉMÉ¹]õ VÉSÉxÉÖ¹ÉÉMÉ¦ªÉÖSÉ3RóOÉÆ ¤ÉÞ½þSÉº{ÉÊiÉMÉnæùSÉ´ÉiÉÉSÉ iÉºªÉMÉ ºÉSÉ©ÉÉ]Âõ ** 3 **

(3.22.3) The great father who is produced (and) the great woman supported the heaven,

the earthly abode and the midregion. From the bottom he has reached the one

who is fierce from the birth. God B#Þ½þº{ÉÊiÉ is his overlord.

¨É½þÒ: the female principle which appears under the name of Ê´É®úÉVÉin the

P#Ö¯û¹ÉºÉÚHÂò+ v.2. It does not refer to the earth, which is called ºÉnÂù¨ÉÂ+ {ÉÉÌlÉ´É¨É

in b .

+ºiÉ¦ÉÉªÉiÉ: Irregular accent. Anacoluthic construction in which a singular

verb is used for a dual subject, (both ¨É½þÉxÉand ¨É½þÒ are the subjects).

Ê´ÉVÉÉiÉ&: There is emphasis on the contrast between unborn brahman and

the father who is born.

ugram : the Sun, described in v.4 below.

tasya : refers to ugram in c.

+SÉÊ¦É iªÉÆ näùSÉ´ÉÆ ºÉMÉÊ´ÉSÉiÉÉ®úMÉ¨ÉÉäSÉhªÉÉä&MÉ EòSÉÊ´ÉGòMÉiÉÖSÉ¨ÉSÉÉÇMÉÊ¨É ºÉSÉiªÉºÉMÉ´ÉÆ

®úixÉSÉvÉÉ¨ÉSÉÊ¦ÉÊ|ÉSÉªÉÆ ¨ÉSÉËiÉ EòSÉÊ´É¨ÉÂ *

>ðSÉv´ÉÉÇ ªÉºªÉÉSÉ¨ÉÊiÉSÉ¦ÉÉÇ +ÊnùSÉtÖiÉSÉiºÉ´ÉÒMÉ¨ÉÊxÉSÉ Ê½þ®úMÉhªÉ{ÉÉÊhÉ®úÊ¨É¨ÉÒiÉ

ºÉÖSÉGòiÉÖ&MÉ EÞòSÉ{ÉÉ º´É&MÉ ** 4 **

(3.22.4) I praise the god who gives impetus to the Heaven and the Earth, who has got

the fervour of a kavi, whose libations are effevtive, who bestows choice gifts

(and) is dear, thought (incarnate) and wise, whose sunshine is upright, whose

lustre shined during the pressing (of soma). The golden-handed god of good

mental power has measured the heaven through compassion.

#ÉähªÉÉä& : See RV. 9.65.11.

EÞò{ÉÉ: The Sun measures the heaven by getting across it by his daily round.

This is done through compassion for the world that needs it.

iÉÉ ºÉÚªÉÉÇMÉSÉxpùSÉ¨ÉºÉÉMÉ MÉÉiÉÖSÉÊ´ÉkÉMÉ¨ÉÉ ¨ÉSÉ½þkÉäVÉÉäSÉ ´ÉºÉÖMÉ¨ÉSÉnÂù§ÉÉVÉMÉiÉÉä ÊnùSÉÊ´É *

ºÉÉ¨ÉÉSÉi¨ÉxÉÉSÉ SÉ®úMÉiÉ& ºÉÉ¨ÉSÉÉSÉÊ®úhÉÉSÉ ªÉªÉÉäMÉµÉÇSÉiÉÆ xÉMÉ ´ÉSÉºÉä VÉÉiÉÖMÉ näùSÉ´ÉªÉÉä&MÉ ** 5 **

(3.22.5) Those Sun-and-Moon are the best finders of path. The strong lustre of the

one who shines in the heaven is full of treasures. The two move about, having

ºÉÉ¨ÉxÉ as their body (and) behave according to the ºÉÉ¨ÉxÉ; indeed , the vow of

the two gods is not for practising.

§ÉÉVÉiÉ& : refers to the Sun.

vasumat : bestows treasures on people.

ºÉÉ¨ÉÉi¨ÉxÉ: the idea of gods being embodied in the ºÉÉ¨ÉxÉ or the mantra

occurs quite frequently in the Vedic literature.

ºÉÉ¨ÉSÉÉÊ®úhÉÉ: their behaviour is in keeping with the ºÉÉ¨ÉxÉwhich is sacred to

them. cf. µÉiÉSÉÉÊ®úxÉ at RV.7.103.1.

vratam : that of being on the constant move, traversing the sky.

vase : Dat. Inf. of vas "to observe (a vow)".

=SÉ¦ÉÉ´ÉxiÉÉèSÉ {ÉÊ®úMÉ ªÉÉiÉSÉ +¨ªÉÉÇMÉ ÊnùSÉ´ÉÉä xÉ ®úSÉ¶¨ÉÓºiÉMÉxÉÖSÉiÉÉä ´ªÉMÉhÉÇSÉ´Éä *

=SÉ¦ÉÉ ¦ÉÖMÉ´ÉSÉxiÉÒ ¦ÉÖ´ÉMÉxÉÉ EòSÉÊ´ÉGòMÉiÉÚSÉ ºÉÚªÉÉÇSÉ xÉ SÉSÉxpùÉ SÉMÉ®úiÉÉä ½þSÉiÉÉ¨ÉMÉiÉÒ ** 6 **

(3.22.6) Both go round the two ends (eastern and western) which are perishable,

spread the rays of the heaven, as it were, to go forward diversely. Both the Sun

and the Moon, who are having the mental power of a kavi, with their impulse

destroyed, will not move around the emerging (worlds i.e. heaven and earth) and

the creatures .

+¨ªÉÉÇ: armameans ruins; its derivative armya, therefore, means

perishable. +¨ªÉÉÇ (Acc. d.) going with antau, refers to the finite world which

is perishable.

¦ÉÖ´ÉxiÉÒ: ¦ÉÖ´ÉiÉ" the emerging one". The two emergent entities are the

heaven and the Earth which are in process of creation.

½þiÉÉ¨ÉiÉÒ: Bv. Cd. amatiis the impulse recieved from Brahman. If it is

withdrawn from them , the Sun and the Moon would not be able to continue with

the normal activity of going round the world and spreading their rays.

{ÉiÉÒMÉ tÖSÉ¨ÉÊuùMÉ·ÉSÉÊ´ÉnùÉMÉ =SÉ¦ÉÉ ÊnùSÉ´É& ºÉÚªÉÉÇMÉ =SÉ¦ÉÉ SÉSÉxpù¨ÉMÉºÉÉ Ê´ÉSÉIÉSÉhÉÉ *

Ê´ÉSÉ·É´ÉÉMÉ®úÉ ´ÉÊ®ú´ÉÉäSÉ¦ÉÉ ´É®äúMÉhªÉÉSÉ iÉÉ xÉÉäMÉ%´ÉiÉÆ ¨ÉÊiÉSÉ¨ÉxiÉÉSÉ ¨ÉÊ½þMÉµÉiÉÉ ** 7 **

(3.22.7) Both the brilliantly (shining) knowers of everything are lords of heaven. Both

the Sun and the Moon are far-sighted, coveted by all, shining in the vast

space, delightful, possessed of thinking ability, holding a great vow. May they

favour us.

¨ÉÊ½þµÉiÉÉ : the great vow is referred to in v.5 above.

dyumat : used adverbially.

Ê´É·ÉSÉ´É{ÉMÉ®úÒ |ÉSÉiÉ®úMÉhÉÉ iÉ®úSÉxiÉÉ ºÉÖMÉ´ÉSÉÌ´ÉnùÉMÉ oùSÉ¶ÉªÉäSÉ ¦ÉÚÊ®úMÉ®ú¶¨ÉÒ *

ºÉÚªÉÉÇSÉ Ê½þ SÉSÉxpùÉ ´ÉºÉÖMÉ i´ÉäSÉ¹ÉnùMÉ¶ÉÇiÉÉ ¨ÉxÉSÉÎº´ÉxÉÉäSÉ ¦ÉÉxÉÖMÉ SÉ®úSÉiÉÉä xÉÖSÉ ºÉÆ Ênù´ÉMÉ¨ÉÂ ** 8 **

(3.22.8) These two, sowing for all, causing increase, crossing (the difficulties),

obtainers of light have ample rays for seeing. The Sun and the Moon possessing

bright appearance (bestow) wealth and light on the intelligent. They move about

in the heaven.

Ê´É·É´É{É®úÒ: Nom.d. of Ê´É·É´É{ÉÊ®úwhich is derived from vap"to sow".

Here, the two luminaries are credited with the task of sowing seeds.

|ÉiÉ®úhÉÉ: they are responsible for the growth of what they have sown.

où¶ÉªÉä: Dat. Inf. The function of the rays is to enable people to see.

´ÉºÉÖand ¦ÉÉxÉÖ: Both are Acc.s., expect a verb like nùvÉiÉ&.

+SÉºªÉ ¸É´ÉÉäMÉ xÉSÉt&MÉ ºÉSÉ{iÉ Ê¤É§ÉMÉÊiÉSÉ tÉ´ÉÉSÉIÉÉ¨ÉÉMÉ {ÉÞÊlÉSÉ´ÉÒ nùMÉ¶ÉÇSÉiÉÆ ´É{ÉÖ&MÉ *

+SÉº¨Éä ºÉÚMÉªÉÉÇSÉxpùSÉ¨ÉºÉÉMÉÊ¦ÉSÉSÉIÉäMÉ ¸ÉSÉräù EòÊ¨ÉMÉxpù SÉ®úiÉÉä Ê´ÉiÉiÉÖÇSÉ®ú¨ÉÂ ** 9 **

(3.22.9) The seven rivers bear his fame, (his) lovely form (is borne) by the broad

Heaven-and-Earth. For us the Sun and the Moon are meant for seeing, for

believing. O Indra, they (two) move alternately.

This verse is identical with RV.1.102.2 which is devoted to Indra. Here, the

emphasis is on the description of the Sun and the Moon.

asya : of Indra.

+Ê¦ÉSÉIÉä : Dat.Inf.

¸Éräù : Dat. Inf. of ¸Énù+vÉÉ.

kam : nù{ÉÚ®úhÉÂ+.

{ÉÚSÉ´ÉÉÇSÉ{ÉSÉ®Æú SÉMÉ®úiÉÉä ¨ÉÉSÉªÉªÉèSÉiÉÉè Ê¶É¶ÉÚSÉ GòÒ³ýMÉxiÉÉèSÉ {ÉÊ®úMÉ ªÉÉiÉÉä +v´ÉSÉ®ú¨ÉÂ *

Ê´É·ÉÉMÉxªÉSÉxªÉÉä ¦ÉÖ´ÉMÉxÉÉÊ¦ÉSÉSÉ¹]õMÉ @ñSÉiÉÚÄ®úSÉxªÉÉä Ê´ÉSÉnùvÉMÉVVÉÉªÉiÉäSÉ {ÉÖxÉ&MÉ ** 10 **

(3.22.10) By their superhuman powers these two move after one another. The (two)

sporting children go round the sacrifice. One of them observes all the creatures,

the other is born again arranging the seasons.

This appears also in the S#ÚªÉÉÇÊ´É´ÉÉ½þºÉÚHÂò+ (RV.10.85.18).

4.1

+É ªÉÎº¨ÉMÉxÉÂ näùSÉ´É´ÉÒMÉiÉªÉä {ÉÖSÉjÉÉºÉÉäMÉ ªÉxiÉÖ ºÉÆSÉªÉiÉ&MÉ *

+xÉÉMÉvÉÞ¹]Æõ Ê´É{ÉSÉxªÉªÉÉSÉ |ÉÊiÉMÉ ¸ÉÖSÉiÉÉªÉMÉ ´ÉÉä vÉÞSÉ¹ÉiÉÂ ** 1 **

(4.1.1) In which the sons may come for the feast of gods continuously, without

being attacked, with praise for your knowledge, in a bold manner.

+xÉÉvÉÞ¹]õ¨É Ê´É{ÉxªÉªÉÉ: This quarter appears as a part of the 2nd stanza of

the Graiva-iÉÞSÉ recited at Ma½þÉ´ÉÒ®Âú+.

4.2

[This is an extention of the R#ÉÊjÉ-ºÉÚHò RV 10.127.é]

+É ®úÉMÉÊjÉSÉ {ÉÉÌlÉMÉ´ÉÆSÉ ®úVÉ&MÉ Ê{ÉSÉiÉÖ®úMÉ|ÉÉÊªÉSÉ vÉÉ¨ÉMÉÊ¦É& *

ÊnùSÉ´É& ºÉnùÉÆMÉÊºÉ ¤ÉÞ½þSÉiÉÒ Ê´É ÊiÉMÉ¹`öºÉSÉ +É i´ÉäSÉ¹ÉÆ ´ÉMÉiÉÇiÉäSÉ iÉ¨É&MÉ ** 1 **

(4.2.1) O R#ÉÊjÉ,you have filled the earthly region with the powers of the father, (R#ÉÊjÉ

is the ) great one. (O R#ÉÊjÉ) you settle diversely in the seats of the heaven.

The powerful darkness is returning.

{ÉÉÌlÉ´É¨É ®úVÉ&: perhaps a repetition of rajas in the sense of midregions is

also meant.

Ê{ÉiÉÖ& : R#ÉÊjÉ is called the daughter of heaven at RV 10. 127.8

(+É) +|ÉÊªÉ : Aor, of +É + |ÉÉ, "to fill". For a similar idea see RV 10.127.2.

Ê´ÉÊiÉ¹`öºÉä: in order to construe the 2nd person ending, the Voc. of ¤ÉÞ½þiÉÒ

is to be supplied.

ªÉä iÉäMÉ ®úÉÊjÉ xÉÞSÉSÉIÉMÉºÉÉä ªÉÖSÉHòÉºÉÉäMÉ xÉ´ÉSÉÊiÉxÉÇ´ÉMÉ *

+SÉ¶ÉÒSÉÊiÉ& ºÉSÉxi´É¹]õÉMÉ =SÉiÉÉä iÉäMÉ ºÉSÉ{iÉ ºÉMÉ{iÉSÉÊiÉ& ** 2 **

(4.2.2) O R#Étri, the ninety-nine watchers of men who are yoked, they may be

eighty-eight and even seventy-seven (protect us with them).

ªÉÖHòÉºÉ&: this word presents the imagery of horses yoked to the chariot of

R#Étri. Through these R#Étri keeps the world free of robbers etc.

d : supply iÉäÊ¦É& xÉÉä {ÉÉÊ½þ; cf AV. 19.47.5.

®úÉjÉÓSÉ |É {ÉMÉtä VÉSÉxÉxÉÓMÉ ºÉSÉ´ÉÇ¦ÉÚMÉiÉÊxÉSÉ´Éä¶ÉMÉxÉÒ¨ÉÂ *

¦ÉSÉpùÉÆ ¦ÉSÉMÉ´ÉMÉiÉÓ EÞòSÉ¹hÉÉÆ Ê´ÉSÉ·ÉºªÉMÉ VÉMÉSÉiÉÉä ÊxÉMÉ¶ÉÉ¨ÉÂ ** 3 **

(4.2.3) I approach R#Étri, the mother who puts all the creatures to rest, who is the

auspicions goddess, is dark, the night of all the world.

VÉxÉxÉÒ¨É : like a mother putting her child to sleep, she puts the whole world

to sleep.

ºÉ´ÉÇ¦ÉÚiÉÊxÉ´Éä¶ÉxÉÒ¨É: double accent.

(jagato) ÊxÉ¶ÉÉ¨É: unaccented as it forms unity with VÉMÉiÉ&.

ºÉÆSÉ´ÉäSÉ¶ÉSÉxÉÓ ºÉÆMÉªÉ¨ÉSÉxÉÓ OÉSÉ½þxÉMÉIÉjÉSÉ¨ÉÉÊ±ÉMÉxÉÒ¨ÉÂ *

|É{ÉMÉzÉÉäSÉ%½Æþ Ê¶ÉMÉ´ÉÉÆ ®úÉSÉjÉÓ ¦ÉSÉpäù {ÉÉSÉ®ú¨ÉSÉ¶ÉÒ¨ÉMÉÊ½þ ** 4 **

(4.2.4) I have approached the auspicious R#ÉÊjÉi who causes one to rest, who is the

controller, wearing the garland of planets and stars. O auspicious one, may we

reach the end (of you).

OÉ½þxÉIÉjÉ¨ÉÉÊ±ÉxÉÒ¨É: double-accent.

Ê¶É´ÉÉ¨É: unaccented

+¶ÉÒ¨ÉÊ½þ : irregular accent.

{ÉÉ®ú¨É : the end of night.

4.3

+SÉ´ÉÉÇ\SÉSÉÊ¨ÉxpùMÉ¨ÉSÉ¨ÉÖiÉÉäMÉ ½þ´ÉÉ¨É½äþSÉ ªÉÉä MÉÉäSÉÊVÉrùMÉxÉSÉÊVÉnùMÉ·ÉSÉÊVÉt& *

<SÉ¨ÉÆ xÉÉäMÉ ªÉSÉYÉÆ Ê´ÉMÉ½þSÉ´Éä VÉÖMÉ¹Éº´ÉäSÉ½þ EÖò¨ÉÉæMÉ ½þÊ®ú´ÉÉä ´ÉäSÉÊnùxÉÆMÉ i´ÉÉ ** 1 **

(4.3.1) We invoke Indra towards us from there, (Indra) who is a winner of cows,

winner of wealth and winner of horses. Accept this sacrifice of ours during the

war. O lord of bay horses, here we make you the possesser of booty.

vedinam: from vid, "to obtain". veda"booty" with Taddhita in. The

booty collected in war would be dedicated to Indra.

EÖò¨ÉÇ& : irregular accent.

4.4

xÉ¨ÉMÉºiÉä +ºiÉÖ Ê´ÉSÉtÖiÉäSÉ xÉ¨ÉMÉºiÉä ºiÉxÉÊªÉSÉixÉ´ÉäMÉ *

xÉ¨ÉMÉºiÉä +SÉºi´É¶¨ÉMÉxÉäSÉ ªÉÉä ¨ÉÉMÉ nÚùSÉhÉÉ¶ÉÉäSÉ +ºªÉMÉÊºÉ ** 1 **

(4.4.1) Salute to lightning, salute to the thunder-er, salute to the thunderbolt,

(you) who being difficult to destroy, overthrow me.

xÉ¨ÉºiÉä: Lightning as a goddess. See AV.1.13; also B#Þ½þqäù´ÉiÉÉ 8.44.

+¶¨ÉxÉä: the vajraregarded as a form of lightning. AV.1.13.1 states that

+¶¨ÉxÉsupports the lightning.

xÉ¨ÉMÉºiÉä |É´ÉiÉÉäSÉ xÉ{ÉÉSÉtkÉSÉºiÉ{É&MÉ ºÉSÉ¨ÉÚ½þMÉÊºÉ *

¨ÉÞSÉ³ýªÉÉMÉ xÉºiÉSÉxÉÖ¦ªÉÉä%¦ÉMÉªÉÆ xÉ& {ÉSÉ¶ÉÖ¦ªÉ&MÉ ** 2 **

(4.4.2) Salute to the son of heavenly height, from where you collect heat. Be kind

to our bodies, (grant) freedom from fear to our cattle.

|É´ÉiÉÉä xÉ{ÉÉiÉ : lightning. pravat is the heavenly height.

|É´ÉMÉiÉÉäSÉ xÉ{ÉÉSÉzÉ¨ÉMÉ BSÉ´ÉÉºiÉÖSÉ iÉÖ¦ªÉÆSÉ xÉ¨ÉMÉºiÉä ½äþSÉiÉªÉäSÉ iÉ{ÉÖMÉ¹Éä SÉ EÞòh¨É& *

Ê´ÉSÉnÂù¨ÉÉ iÉäSÉ xÉÉ¨ÉMÉ {É®úSÉ¨ÉÆ MÉÖ½þÉSÉ ªÉiºÉMÉ¨ÉÖSÉpäù +SÉxiÉÌxÉÊ½þMÉiÉÉÊ{ÉSÉ xÉÉÊºÉMÉ ** 3 **

(4.4.3) Salute to you alone, O son of heavenly height, salute to your missile, we

offer (salute) to the heat. We know your name which is placed in great mystery.

Although placed in the interior of the ocean, you are not there.

iÉä xÉÉ¨ÉÂ+: xÉÉ¨ÉxÉhas very often got the sense of essence of an entity or

deity which is to be guarded as a secret. cf. guhyam xÉÉ¨ÉÂ+ MÉÉäxÉÉ¨ÉRV.

5.3.3.etc. (See Intro. p. 24).

samudre antar: a reference to the phenomenon of lightning falling on and

penetrating the ocean without leaving any trace whatsoever. Alternatively, this

could refer to the ocean of the midregion, the origin of rain and lightning.

ªÉÉÆ i´ÉÉMÉ näùSÉ´ÉÉ +VÉMÉÊxÉ¹]õSÉ ÊvÉ¹´ÉSÉ ÊvÉªÉÆMÉ EÞòh´ÉÉSÉxÉÉ +ºÉMÉxÉÉªÉSÉ ´ÉÉVÉMÉ¨ÉÂ *

ºÉÉ xÉÉäMÉ ¨ÉÞ³ý Ê´ÉSÉnùlÉäMÉ MÉÞhÉÉSÉxÉÉ iÉºªÉèMÉ iÉäSÉ xÉ¨ÉÉäMÉ +ºiÉÖ näùÊ´É ** 4 **

(4.4.4) You, whom the gods created, (you) who create intelligence, may hold the

vigour for hurling (the missile). Such as you are, being praised for the sacrifice,

have pity on us. O goddess, salute to you as such.

ÊvÉ¹´É : Aor. Impv. 2s with irregular accent.

4.5

ªÉÉÆ EòSÉ±{ÉªÉMÉÎxiÉ xÉÉäSÉ%®úªÉ&MÉ GÚòSÉ®úÉÆ EÞòSÉiªÉÉÆ ´ÉSÉvÉÚÊ¨ÉMÉ´É *

iÉÉÆ ¥ÉÀMÉhÉÉSÉ {ÉÊ®úMÉ ÊxÉRÂó¨É& |ÉSÉiªÉCEòSÉiÉÉÇ®úMÉ¨ÉÞSUôiÉÖ ** 1 **

(4.5.1) The wicked EÞòiªÉÉwhom our enemies are fashioning like a bride, we wash her

away all over with sacred formula. She may go back to her doer.

´ÉvÉÚ¨É Ê#´ÉÂ+ : as the bride is sent to her husbands house the EÞòiªÉÉi.e. the

statuette with whose help black magic is performed, is sent to the house of the

person against whom black magic is directed.

¶ÉÒSÉ¹ÉÇSÉh´ÉSÉiÉÓ EòMÉhÉÇ´ÉSÉiÉÓ Ê´É·ÉMÉ°ü{ÉÉÆ ¦ÉSÉªÉÆEòMÉ®úÒ¨ÉÂ *

ªÉ& |ÉÉÊ½þSÉhÉÉäÊ¨ÉMÉ ½þÉSÉt i´ÉÉSÉ Ê´É iÉk´ÉÆ ªÉÉäMÉVÉªÉÉ¶ÉÖÊ¦É ** 2 **

(4.5.2) I who today urge you (who are ) possessed of head, possessed of ears,

capable of assuming all forms (and) formidable, O inauspicious one separate that

(from us).

#Â+¶ÉÖÊ¦É: Voc. from the irregular fem. +¶ÉÖ¦ÉÒ .

tat : (in d) refers to the black magic.

ªÉäxÉMÉ ÊSÉSÉkÉäxÉSÉ ´ÉnùMÉÊºÉSÉ |ÉÊiÉMÉEÚò±É¨ÉPÉÉªÉÚÊxÉ *

iÉ¨ÉäSÉ´ÉÆ iÉäSÉ ÊxÉ EÞòMÉiªÉä ½þSÉ ¨ÉÉº¨ÉÉÄMÉ @ñ¹ªÉÉäSÉ +xÉÉMÉMÉºÉ& ** 3 **

(4.5.3) Set by whom you speak against (us) O EÞòiªÉÉhaving unholy connection,to

him you return this way, do not rush to us, the sinless persons.

+PÉÉªÉÚÊxÉ: +PÉÉ, the lengthening is common to Vedic dialect. ªÉÚÊxÉ is

connection.

ni ;: supply ;vartasva on ;the ;analogy :of v.4cbelow.

+SÉÊ¦É ´ÉMÉiÉÇº´É EòSÉiÉÉÇ®ÆúSÉ ÊxÉ®úMÉºiÉÉSÉº¨ÉÉÊ¦ÉSÉ®úÉäVÉMÉºÉÉ *

+ÉªÉÖMÉ®úºªÉSÉ ÊxÉ ´ÉMÉiÉÇº´É |ÉSÉVÉÉÆ SÉMÉ {ÉÖ¯ûSÉ¹ÉÉÊnùMÉÊxÉ ** 4 **

(4.5.4) Turn towards the doer (of EÞòiªÉÉ) being banished by us through power. O

eater of men, return his life and progeny.

ÊxÉ ´ÉiÉÇº´ÉÂ+: Reconduct the life etc. which is meant to be taken away by

you.

{ÉÖ¯û¹ÉÉÊnùÊxÉ : Voc. with irregular accent.

ªÉºi´ÉÉMÉ EÞòiªÉä SÉEòÉ®äúSÉ½þ iÉÆ i´ÉÆ MÉMÉSUô {ÉÖxÉxÉÇ´Éä *

+®úÉMÉiÉÒ& EÞòiªÉÉÆ xÉÉ¶ÉªÉSÉ ºÉ´ÉÉÈMÉ¶SÉ ªÉÉiÉÖvÉÉSÉxªÉ&MÉ ** 5 **

(4.5.5) O renewed EÞòiªÉÉ, you go to him who made you here (in this place);

destroy the inimical ones, the EÞòiªÉÉand all the female devil-mongers.

xÉÉ¶ÉªÉÂ+: addressed to one's friend who is capable of averting the evils of

EÞòiªÉÉ .

EÞòiªÉÉ¨É : unaccented (irregular).

ªÉÉiÉÖvÉÉxªÉ& : unaccented (irregular).

ÊIÉ|ÉÆMÉ EÞòiªÉäSÉ ÊxÉ ´ÉMÉiÉÇº´É EòSÉiÉÖÇ®äúSÉ´É MÉÞSÉ½þÉx|ÉMÉÊiÉ *

{ÉSÉ¶ÉÚÆ¶SÉÉ´ÉÉMÉºªÉ xÉÉ¶ÉªÉ ´ÉÒSÉ®úÉÆ¶SÉÉMÉºªÉSÉ ÊxÉ ¤ÉMÉ½ÇþªÉ ** 6 **

(4.5.6) Return quickly, O EÞòiªÉÉ, to the dwelling of your doer himself. Destroy his

cattle and uproot his brave sons.

ªÉºi´ÉÉMÉ EÞòiªÉäSÉ |É ÊVÉMÉMÉÉÊiÉ [ Ê´ÉSÉuùÉÄ +Ê´ÉMÉnÖù¹ÉÉäSÉ MÉÞ½þÉMÉxÉÂ *

iÉºªÉèSÉ´ÉäiÉ&SÉ {É®äúMÉiªÉÉSÉ¶ÉÖ iÉSÉxÉÖÆ EÞòMÉÊvÉSÉ {É¯ûMÉ¹ªÉºÉ& ** 7 **

(4.5.7) One who goes forward to you, O EÞòiªÉÉ, (as) a learned one going to the

dwellings of the ignorant ones. His (cattle and sons) only go far away from here.

Quickly reduce him who is having joints.

Ê´ÉuùÉxÉ: This is meant to be a simile. Resorting to EÞòiªÉÉis as absurd as a

learned person begging of the ignorant one.

iÉºªÉÂ+ : supply {É¶É´É& and ´ÉÒ®úÉ& . cf. v.6cd above.

|ÉSÉiÉÒSÉÒMÉ i´ÉÉSÉ{ÉºÉäMÉvÉiÉÖSÉ ¥ÉÀMÉ ®úÉäÊSÉSÉ¹h´ÉMÉÊ¨ÉjÉSÉ½þÉ *

+SÉÎMxÉ¶SÉSÉ EÞòiªÉäMÉ ®úIÉÉäSÉ½þÉ Ê®úMÉ|ÉSÉ½þÉ SÉÉVÉMÉ BEòSÉ{ÉÉiÉÂ ** 8 **

(4.5.8) Moving in the opposite direction,may the brilliant brahmanward you off, O

EÞòiªÉÉ, Agni the killer of evil spirits, who does not kill a friend and Aja Eka{ÉÉiÉÂ

who kills the bestower of injury (may ward you off).

®úÉäÊSÉ¹hÉÖ: from ruc, "to shine"; unaccented, as it forms a unity with

brahman.

+Ê¨ÉjÉ½þÉ: this may be taken as an epithet of brahman in spite of the

gender.

ªÉlÉÉSÉ i´ÉÉÎRÂóMÉMÉ®úºÉ&SÉ {ÉÚ´ÉæSÉ ¦ÉÞMÉMÉ´ÉSÉ¶SÉÉ{ÉMÉ ºÉäÊvÉSÉ®äú *

+jÉMÉªÉ¶SÉ ´ÉSÉÊºÉ¹`öÉMÉ¶SÉSÉ iÉlÉèSÉ´É i´ÉÉ{ÉMÉºÉäÊvÉ¨É ** 9 ** ]

(4.5.9) As the ancient AÎRÂóMÉ®úºÉ-es and Bh#ÞMÉÖ-s and AÊjÉ-s and VaÊºÉ¹`Âö+-s warded

you off, in the same manner we ward you off.

ªÉºiÉäSÉ {É°ÆüMÉÊ¹É ºÉÆnùSÉvÉÉè ®úlÉMÉºªÉä´É @ñSÉ¦ÉÖÌvÉSÉªÉÉ *

iÉÆ MÉÞMÉSUôSÉ iÉjÉMÉ iÉäSÉ VÉxÉSÉ¨ÉYÉÉMÉiÉºiÉäSÉ%ªÉÆ VÉxÉ&MÉ ** 10 **

(4.5.10) The person who assembled your joints, as an artist would assemble (the

joints of) a chariot with talent; your person is there. This tribe is not known to

you.

MÉÞSUÂô+: emended to MÉSUÂô+.

[ªÉÉä xÉ&MÉ EòÎ¶SÉpùSÉhÉºlÉÉäMÉ ´ÉÉSÉ] EòÎ¶SÉuùÉSÉxªÉÉä%Ê¦É Ë½þMÉºÉÊiÉ *

iÉºªÉSÉ i´ÉÆ pùÉäMÉÊ®ú´ÉärùÉäSÉ%ÎMxÉºiÉSÉxÉÖ& {ÉÞMÉSUôº´É ½äþÊ³ýSÉiÉ& ** 11 **

(4.5.11) Someone on the battlefield or someone else who would inflict injury upon

us, for his hated body you may have a longing as the kindled fire may have for

wood.

pùÉä& Ê#´ÉÂ+: The fire longs for wood for devouring it. Similarly, EÞòiªÉÉshould

long for the body of the hostile person for destroying it.

¦É[´ÉÉMÉ¶ÉSÉ´ÉÉÇ näùSÉ´É½äþMÉÊ³ý¨É]ºªÉSÉ iÉä {ÉÉ{ÉSÉEÞòi´ÉMÉxÉä *

½þ®úMÉº´ÉiÉÒSÉºi´ÉÆ SÉMÉ EÞòiªÉäSÉ xÉÉäÎSUôMÉ¹ÉSÉºiÉºªÉMÉ ËEòSÉSÉxÉ ** 12 **

(4.5.12) Bhava and Sarva (may impel) the anger of gods, of this one to your sinner.

You, O EÞòiªÉÉ, are furious, nothing will be left over of him.

asya : of the person who indulges in EÞòiªÉÉ.

¦É´ÉÉ-¶É´ÉÉÇ : De´ÉiÉÉ-uùxuÂù#Â+ Cd.

näù´É½äþÊb÷¨ÉÂ : the anger of gods.

=ÎSUô¹É& : from #Önù+Ê¶É¹É ,"to be left over".

ªÉä xÉÉäMÉ Ê¶ÉSÉ´ÉÉºÉ&SÉ {ÉxlÉÉMÉxÉ& {É®úÉªÉÉÎxiÉ {ÉSÉ®úÉ´ÉMÉiÉ¨ÉÂ *

iÉènæùSÉ´ªÉ®úÉMÉiÉÒ& EÞòSÉiªÉÉ xÉÉäMÉ MÉSÉ¨ÉªÉSÉº´ÉÉ ÊxÉ ´ÉMÉiÉÇªÉ ** 13 **

(4.5.13) Our paths which are auspicious and lead towards the distant land, by them,

O goddess EÞòiªÉÉ, make our enemies go back.

näù´ÉÒ : EÞòiªÉÉ having supernatural powers.

ªÉÉä xÉ&SÉ EòÎ¶SÉMÉnÂùpÖùSÉ½þÉä%®úÉMÉÊiÉSÉ¨ÉÇxÉMÉºÉÉSÉ{ªÉÊ¦ÉSÉ nùÉºÉMÉÊiÉ *

nÚù®úMÉºlÉÉä ´ÉÉÎxiÉEòSÉºlÉÉä ´ÉÉSÉ iÉºªÉMÉ ¾þSÉt¨ÉºÉÞMÉEÂò Ê{É¤É ** 14 **

(4.5.14) Drink the blood from the heart of some ill-disposed enemy (who may be)

staying far or near, who treats us as enemies even by his mind.

ªÉäxÉÉMÉÊºÉ EÞòiªÉäSÉ |ÉÊ½þMÉiÉÉ nÚùSÉfø¬äxÉÉMÉº¨ÉÎVVÉSÉPÉÉÆºÉMÉªÉÉ *

iÉºªÉMÉ ´ªÉSÉxÉSSÉÉ´ªÉMÉxÉSSÉ Ê½þSÉxÉºiÉÖMÉ ¶É®úSÉnùÉ¶ÉMÉÊxÉ& ** 15 **

(4.5.15) The ill-disposed person by whom you are sent, O EÞòiªÉÉ, with a desire to

kill us, his breathing and nonbreathing (belongings) may be hit by the autumn

lightning.

´ªÉxÉiÉ-#Â+´ªÉxÉiÉ: Pr.pt. from Ê´É++xÉ"to breathe"; breathing-nonbreathing is

the same pair as ºlÉÉ´É®Âú+-VÉRÂóMÉ¨ÉÂ+.

ªÉtÖSÉ ´ÉèÊ¹ÉMÉ ÊuùSÉ{ÉtSÉº¨ÉÉxÉÂ ªÉÊnùMÉ ´ÉèÊ¹ÉSÉ SÉiÉÖMÉ¹{ÉnùÒ *

ÊxÉ®úSÉºiÉÉiÉÉäMÉ%µÉSÉiÉÉº¨ÉÉÊ¦É&MÉ EòSÉiÉÖÇ®úSÉ¹]õÉ{ÉMÉnùÒ MÉÞSÉ½þ¨ÉÂ ** 16 **

(4.5.16) If you approach us as a two-legged,or go as a four-legged or (even as) an

eight-legged, you, the unholy one are banished from here by us to the the

house of your maker.

Êuù{ÉnùÒ, SÉiÉÖ¹{ÉnùÒ, +¹É]õÉ{ÉnùÒ:EÞòiªÉÉtaking the form of two-legged creatures

i.e. human beings, or the four-legged animals, i.e. cattle etc. or the eight-

legged i.e. a cow suckling her calf looking like a single figure with eight legs.

EÞòiªÉÉshaped into the various forms is meant for destroying the respective

class of beings.

+µÉiÉÉ: vratais a holy vow and +µÉiÉÉare those who are unfit for such

holy vows, as they have been created essentially for unholy destruction.

ªÉÉä xÉ&SÉ ¶É{ÉÉSÉnù¶ÉMÉ{ÉiÉÉäSÉ ªÉ¶SÉMÉ xÉ&SÉ ¶É{ÉMÉiÉ&SÉ ¶É{ÉÉMÉiÉÂ *

´ÉÞSÉIÉ <MÉ´É Ê´ÉSÉtÖiÉÉMÉ ½þSÉiÉ +É ¨ÉÚSÉ±ÉÉnùMÉxÉÖSÉ ¶ÉÖ¹ªÉMÉiÉÖ ** 17 **

(4.5.17) One who may curse us when we are not cursing and one who may curse us

when we are cursing may dry up from the bottom like a tree hit by lightning.

#É ¨ÉÚ±ÉÉiÉ: ¨ÉÚ±ÉÂ+with a double meaning i) root of a tree and ii) basis.

+xÉÖ ¶ÉÖ¹ªÉiÉÖ : irregular accent.

ªÉÆ ÊuùSÉ¹¨ÉÉä ªÉ¶SÉMÉ xÉÉäSÉ uäù¹]õ¬SÉPÉÉªÉÖSÉªÉÇ¶SÉMÉ xÉ&SÉ ¶É{ÉÉMÉiÉÂ *

¶ÉÖxÉäSÉ {Éä¹]ÅõMÉÊ¨ÉSÉ´ÉÉ´ÉSÉIÉÉ¨ÉÆSÉ iÉÆ |ÉiªÉMÉºªÉÉÊ¨É ¨ÉÞSÉiªÉ´ÉäMÉ ** 18 **

(4.5.18) One whom we hate and the wretched one who hates us, one who may

curse us-him, I throw for M#ÞiªÉÖ like burnt powder to the dog.

This stanza occurs at AV.6.37.3. This hymn has been referred to at

Kau.Su.48.23 in a ceremony against the effect of an opponent's sorcery in

which {ÉÉhbÖ÷ Ê{ÉhbÂ÷+ is offered to the dog. Kesava in his comm. mentions

·ÉäiÉ¨ÉÞÊkÉEòÉ¨É +Ê¦É¨ÉxjªÉÂ+ ¶ÉÖxÉä |ÉªÉSUôÊiÉ.Against this ritual background

{Éä¹]ÅÂõ+may be interpreted as some powder, literally, something that is ground.

<´ÉÉ´ÉIÉÉ¨É¨É: the accent on the sandhi vowel #É (Ê#´ÉÂ+++´ÉIÉÉ¨É¨É)is

irregular as ivais not generally accented as it it is supposed to form a

compound. If it is taken to be due to the accent on ava, it seems to be

irregular as it gives rise to a double accented word +´ÉIÉÉ¨É¨É. This word is

explained by S#ÉªÉhÉÂ+ as +´ÉnùMvÉÂ+.

ªÉ¶SÉMÉ ºÉÉ{ÉSÉixÉ& ¶ÉSÉ{ÉlÉÉäSÉ ªÉ¶SÉMÉ VÉÉSÉ¨ªÉÉ& ¶ÉSÉ{ÉlÉ&MÉ *

¥ÉSÉÀÉ SÉSÉ ªÉiGÖòSÉrù& ¶ÉMÉ{ÉÉSÉiÉÂ ºÉ´ÉÈSÉ iÉiÉÂ EÞòMÉvªÉvÉº{ÉSÉnù¨ÉÂ ** 19 **

(4.5.19) The curse which comes from a co-wife, the curse which comes from a

relative, that which the angry brahmanmight have cursed- trample all that

under the foot.

VÉÉ¨ªÉÉ&: of VÉÉÊ¨Érelative. The only cognate word in Sanskrit with this is

VÉÉ¨ÉÉiÉÞ"son-in-law" who is connected through matrimony, hence, this may also

be interpreted to mean a relative connected through matrimony.

¥ÉÀÉ: the priest who bears this appellation and is acting for the speaker of

the present stanza.

EÞòÊvÉ : a request to the god who is being invoked by ¥ÉÀÉ.

ºÉ¤ÉMÉxvÉÖSÉ¶SÉÉºÉMÉ¤ÉxvÉÖ¶SÉSÉ ªÉÉä +SÉº¨ÉÉÄ +MÉÊ¦ÉSÉ nùÉºÉMÉÊiÉ *

iÉºªÉSÉ i´ÉÆ Ê¦ÉMÉxvªÉÊvÉ¹`öÉªÉ {ÉSÉnùÉ Ê´ÉMÉº¡ÚòªÉÇ iÉSÉÎSUô®ú&MÉ ** 20 **

(4.5.20) May you, after mounting it, break the head - destroying it with foot -of the

person who has relation (with us) and one who does not have relation (with

us)and is treating us like an enemy.

Ê´É¹{ÉÚªÉÇiÉä Ê¶É®ú&: emended to Ê´Éº¡ÚòªÉÇÂ+ iÉÎSUô®ú&, the reading given by

Aundh ms.

+SÉÊ¦É |ÉäMÉÊ½þ ºÉ½þ»ÉÉSÉIÉÆ ªÉÖSÉCi´ÉÉ¶ÉÖÆMÉ ¶É{ÉlÉÆSÉ ®úlÉMÉ¨ÉÂ *

¶ÉjÉÚÄMÉ®úSÉÎx´ÉSUôMÉiÉÒ EÞòiªÉäSÉ ´ÉÞEòÒSÉ´ÉÉÊ´ÉMÉ´ÉÞiÉÉä MÉÞSÉ½þÉxÉÂ ** 21 **

(4.5.21) Seeking the rivals, go towards the thousand-eyed curse, O EÞòiªÉÉ, having

yoked a swift chariot like a female wolf going to the houses of shepherds.

¶É{ÉlÉÂ+: this is emended to ¶É{ÉlÉ¨Éfor bringing it in apposition with

ºÉ½þ»ÉÉIÉ¨Éused as an epithet of ¶É{ÉlÉÂ+at AV 6.37.1. which bears affinities

with the present verse.

+Ê´É´ÉÞiÉ& : one who tends sheep.

{ÉÊ®úMÉ hÉÉä ´ÉÞÎRÂóvÉ ¶ÉSÉ{ÉlÉÉSÉxÉÂ nù½þMÉzÉSÉÎMxÉÊ®úMÉ´É µÉSÉVÉ¨ÉÂ *

¶ÉjÉÚÄMÉ®äúSÉ´ÉÉ Ê´ÉMÉ xÉÉä VÉÊ½þ ÊnùSÉ´ªÉÉ ´ÉÞSÉIÉÊ¨ÉMÉ´ÉÉSÉ¶ÉÊxÉ&MÉ ** 22 **

(4.5.22) Avoid us, burning the curses like fire burning the cowstall. Kill only our

enemies like the divine lightning (burning) a tree.

vi : unaccented.

d: The simile emphasises that peculiarity of lightning by which it burns

only the trees but avoids other objects like stones. Here the poet means to

request that only the enemies should be burnt but he and his people should be

spared.

¶ÉjÉÚMÉxÉÂ ¨Éä |ÉÉä¹]õ ¶ÉSÉ{ÉlÉÉMÉxÉÂ EÞòSÉiªÉÉ¶SÉSÉ ºÉÖ¾þMÉnùÉäSÉ ¾þtÉ&MÉ *

ÊVÉSÉÀÉ& ¶±ÉSÉIhÉÉ¶SÉSÉ nÖù¾ÇþMÉnù&SÉ ºÉÊ¨ÉMÉrÆù VÉÉSÉiÉ´ÉäMÉnùºÉ¨ÉÂ ** 23 **

(4.5.23) Burn my enemies, curses and EÞòiªÉÉ-s (and) friend not acceptable to the

heart, the wicked-hearted who are crooked and polished -(thus I pray) to the

enkindled fire.

|ÉÉä¹]Âõ#Â+ : from |ÉÂ++=¹É "to burn'.

ºÉÖ¾þnùÉä ¾þtÉ&:This may be emended to ºÉÖ¾þnùÉä'¾þtÉxÉ (+¾þtÉxÉ)people

who are outwardly friendly, but not having friendly inclinations.

¶±ÉIhÉÉ&: ,having ,a bad or wicked heart but appear nice and polished.

ºÉÊ¨Érù¨É VÉÉiÉ´ÉänùºÉ¨É: this is a new sentence. Supply a verb like huve.

+SÉºÉSÉ{ÉSÉixÉÆ {ÉÖSÉ®úºiÉÉMÉzÉ& Ê¶ÉSÉ´ÉÆ nùMÉÊIÉhÉSÉiÉºEÞòMÉÊvÉ *

+¦ÉMÉªÉÆSÉ ºÉiÉMÉiÉÆ {ÉSÉ¶SÉÉnÂù¦ÉSÉpù¨ÉÖMÉkÉ®úSÉiÉÉä MÉÞSÉ½äþ ** 24 **

(4.5.24) (Make us) free from rivalry in the front, make for auspiciousness in the

south, fearlessness always at the back and well-being to the north of the

house.

This verse is addressed to J#ÉiÉ´ÉänùºÉ.

MÉÞ½äþ : Loc. for Gen.

{É®äúMÉÊ½þ EÞòiªÉäSÉ ¨ÉÉ ÊiÉMÉ¹`ö ´ÉÞSÉrùºªÉäMÉ´É {ÉSÉnÆù xÉMÉªÉ *

¨ÉÞSÉMÉºªÉMÉ Ê½þSÉ ¨ÉÞMÉÉMÉÊ®úSÉºi´ÉÆ iÉÆ i´ÉÆSÉ ÊxÉEòMÉiÉÖÇ¨É½ÇþÊºÉ ** 25 **

(4.5.25) Go away, O EÞòiªÉÉ, do not stay. Lead the track of the old as it were. You

are the hunter of the deer. You deserve to put him down.

padam naya : follow the path.

´ÉÞrùºªÉ : old man whose death is drawing near.

¨ÉÞMÉºªÉÂ+ : refers to the sorcerer.

¨ÉÞMÉÉÊ®ú&: VÉÉiÉ´ÉänùºÉfor whom it is as easy to kill the sorcerer as a deer.

+SÉPxªÉÉºªÉäSÉ PÉÉä®úMÉ°ü{ÉäSÉ ´É®úMÉ°ü{ÉäSÉ Ê´ÉxÉÉMÉ¶ÉÊxÉ *

VÉSÉÎ¨¦ÉSÉiÉÉ& |ÉiªÉÉMÉ MÉÞ¦hÉÒ¹´ÉSÉ º´ÉªÉMÉ¨ÉÉnùÉSÉªÉÉnÂù¦ÉÖMÉiÉ¨ÉÂ ** 26 **

(4.5.26) Having the mouth of a cow, possessing a formidatle form, bearing a superior

form, O destroyer, restrain those women who open their mouths having yourself

taken over the irrepressible.

VÉÎ¨¦ÉiÉÉ& : refers to female sorcerers .

adbhutam: (from dabh, "to chastise") a-dbh-u-taone who cannot be

chastised i.e. a sorcerer.

i´ÉÊ¨ÉMÉxpùÉäSÉ ªÉ¨ÉÉäSÉ ´É¯ûMÉhÉSÉºi´É¨ÉÉ{ÉÉäMÉ +SÉÎMxÉ®úMÉlÉÉÊxÉSÉ±É& *

¥ÉSÉÀÉ SÉèSÉ´É ¯ûSÉpù¶SÉSÉ i´É¹]õÉMÉ SÉè´É |ÉSÉVÉÉ{ÉMÉÊiÉ& ** 27 **

(4.5.27) You are Indra, Yama, VaruhÉÂ#Â+; You are Waters, Agni as well as Wind,

Brahman as well as Rudra, Tva¹]Âõ#Þ as well as PraVÉÉ{ÉÊiÉ.

The help of various gods is sought.

+ÉSÉ´ÉiÉÇMÉv´ÉÆ ÊxÉSÉ´ÉiÉÇMÉv´É¨ÉÞSÉiÉ´É&MÉ {ÉÊ®úSÉ´ÉiºÉMÉ®úÉ& *

+½þÉäMÉ®úÉSÉjÉÉ¶SÉÉSÉ¤nùÉ¶SÉSÉ i´ÉÆ Ênù¶É&MÉ |ÉSÉÊnù¶ÉMÉ¶SÉ ¨Éä ** 28 **

(4.5.28) Turn round, turn back. The seasons and full years, day-and-nights, and

year and you, the quarters and sub-quarters may be mine.

+É´ÉiÉÇv´É¨Éetc. : signify a change for the good; a prayer to gods mentioned

in v.27 above.

me: fovourable to me. The various divisions of time and space should be

favourable so that the evils of EÞòiªÉÉdo not affect the victim.

i´ÉÊ¨ÉMÉxpùÉäSÉ ªÉ¨ÉÉäSÉ ´É¯ûMÉhÉSÉºi´É¨ÉÉ{ÉÉäMÉ +SÉÎMxÉ®úMÉlÉÉÊxÉSÉ±É& *

+SÉiªÉÉ¾þMÉiªÉ {ÉSÉ¶ÉÚxnäùSÉ´ÉÉxÉÖi{ÉÉMÉiÉªÉSÉº´ÉÉnÂù¦ÉÖMÉiÉ¨ÉÂ ** 29 **

(4.5.29) You Indra, Yama, you Varuna, Waters, Agni as well as Wind may overthrow

the unchastised one after taking away the cattle in this way. Ê#xpù& :

unaccented irregularly.

näù´ÉÉxÉ: it is not possible to construe this word as the object of +iªÉÉ¾þiªÉ.

If it is emended to näù´ÉÉ&as the voc. referring to the gods mentioned in aand

b, the accent becomes irregular. Here I have accepted the reading caivam of

the Aundh mss, for devan.

+¦ªÉMÉHòÉSÉºiÉÉ& º´É±ÉÆEÞòiÉÉ&SÉ ºÉ´ÉÈMÉ xÉÉä nÖùÊ®úSÉiÉÆ VÉMÉÊ½þ *

VÉÉSÉxÉÒSÉlÉÉ¶SÉèMÉ´É EÞòiªÉÉxÉÉÆMÉ EòSÉiÉÞÇzÉÞxÉÂ {ÉÉMÉ{ÉSÉSÉäiÉMÉºÉ& ** 30 **

(4.5.30) The (the EÞòiªÉÉ-s) are annointed and well-decorated. Destroy all over our

sin and investigate the makers of EÞòiªÉÉ-s, the evil-minded men.

º´É±ÉRÂóEÞòiÉÉ& : unaccented irregularly.

duritam jahi: so that the evil influence of EÞòiªÉÉcould be kept away.

VÉÉxÉÒlÉÉ& : addressed to the gods referred to in the earlier stanza.

ªÉlÉÉSÉ ½þÎxiÉMÉ {ÉÚ´ÉÉÇSÉÊºÉxÉÆSÉ iÉªÉèSÉ´Éä¹´ÉÉMÉ¶ÉÖEÞòSÉVVÉxÉ&MÉ *

iÉlÉÉSÉ i´ÉªÉÉMÉ ªÉÖSÉVÉÉ ´ÉSÉªÉÆ iÉºªÉMÉ ÊxÉEÞòh¨ÉSÉ ºlÉÉºxÉÖMÉ VÉRÂóMÉ¨É¨ÉÂ ** 31 **

(4.5.31) As a quick-acting person kills the earlier archer with the same arrow, so

with you as the ally we put down his static and mobile property.

{ÉÚ´ÉÉÇÊºÉxÉ¨É : asin is the archer from as (IV P) to throw.

+É¶ÉÖEÞòVVÉxÉ& : quick, having sharp intellect.

i´ÉªÉÉ: refers to Agni , the ®úIÉÉä½þxÉ"the killer of evil spirits".

ºlÉÉºxÉÖ: from ºlÉÉ, the same as ºlÉÉ´É®Âú+ with a different suffix.

VÉRÂóMÉ¨É¨É: unaccented (irregular).Alternatively, ºlÉÉºxÉÖ-VÉRÂóMÉ¨É¨É may be

treated as one word, a Dvandva Cd.

=ÊkÉMÉ¹`èöSÉ´É {ÉMÉ®äúÊ½þSÉiÉÉäSÉ3RóPxªÉÉºªÉäSÉ ÊEòÊ¨ÉSÉ½äþSUôMÉÊºÉ *

OÉÒSÉ´ÉÉºiÉäMÉ EÞòiªÉä {ÉSÉnùÉ SÉÉÊ{ÉMÉ EòiºªÉÉÇÊ¨ÉSÉ ÊxÉpÇùMÉ´É ** 32 **

(4.5.32) Get up, go away from here, O cow-faced EÞòiªÉÉ. What do you wish for here ?

I shall cut your necks as well as legs. Run away.

{É®äúÊ½þiÉ&: emended to {É®äú½þÒiÉ&i.e. {É®äúÊ½þ <iÉ&; see AV 10.1.20b

OÉÒ´ÉÉ&-{ÉnùÉ : plural forms used to indicate repeated action.

º´ÉÉSÉªÉSÉºÉÉ ºÉMÉÎxiÉ xÉÉäSÉºÉªÉÉäMÉ Ê´ÉnÂù¨É¶SÉèSÉ´É {É°ÆüMÉÊ¹É iÉä *

iÉè& ºlÉMÉ ÊxÉSÉEÞòh¨ÉMÉ ºlÉÉxªÉÖSÉOÉä ªÉÊnùMÉ xÉÉä VÉÒ´ÉSÉªÉº´ÉMÉ <Ç¨ÉÂ ** 33 **

(4.5.33) Our swords are made of good iron and we know your joints. Stay with them.

O fierce one, we put down your moorings if we (are attacked). Revive this one.

iÉè& stha: iÉè&refers to the swords; staying with them signifies the

contact of swords with the joints of EÞòiªÉÉ.

ºlÉÉÊxÉ: unaccented, sthais a derivative of ºlÉÉmeaning ones own place

(where a person thrives).

xÉ& : after this some predicate is expected.

#Òm : considered quite often as equivalent to enam by S#ÉªÉhÉ.

¨ÉÉºªÉÉäÎSUôMÉ¹ÉÉä ÊuùSÉ{ÉnÆùSÉ ¨ÉÉä SÉMÉ ËEòSÉÊSÉSSÉiÉÖMÉ¹{Énù¨ÉÂ *

¨ÉÉ YÉÉSÉiÉÒ®úxÉÖMÉVÉÉº´ÉSÉx´ÉÉ ¨ÉÉ ´ÉäSÉ¶ÉÆ |ÉÊiÉMÉ´ÉäÊ¶ÉxÉÉ ** 34 **

(4.5.34) Do not leave out any two-legged and any four-legged creature belonging to

him, not (even) the members of his community or one who has taken birth after

him, not a house with the neighbour (inside it)

+xÉÖVÉÉº´ÉxÉ: Afor Aa Asimilar Aformation Acf. ARV.10.65.8. A{ÉÚ´ÉÇVÉÉ´É®úÒ

(tÉ´ÉÉ{ÉÞÊlÉ´ÉÒ).

¶ÉSÉjÉÚSÉªÉSÉiÉÉ |ÉÊ½þMÉiÉÉÊ¨ÉSÉ¨ÉÉÆ ªÉäxÉÉMÉÊ¦ÉSÉ ªÉlÉÉMÉªÉlÉÉ *

iÉiÉSÉºiÉlÉÉMÉ i´ÉÉxÉÖnùiÉÖSÉ ªÉÉä%ªÉ¨ÉSÉxiÉ¨ÉÇÊªÉMÉ Ê¸ÉSÉiÉ& ** 35 **

(4.5.35) This one who is sheltered in me may drive you away then in that manner

in which this (EÞòiªÉÉ) has been sent towards me by the inimical person.

antar mayi: a reference to the soul possessing the power necessary for

driving away EÞòiªÉÉ.

i´ÉÉxÉÖnùiÉÖ = iÉÖ + +ÉxÉÖnùiÉÖ.

BSÉ´ÉÆ i´ÉÆ ÊxÉEÞòMÉiÉÉº¨ÉÉSÉÊ¦É¥ÉÇSÉÀhÉÉMÉ näùÊ´ÉSÉ ºÉ´ÉÇMÉ¶É& *

ªÉlÉÉSÉ iÉ¨ÉÉÊ¸ÉMÉiÉÆ EòSÉi´ÉÉÇ {ÉÉ{ÉMÉvÉÒ®äúSÉ´É xÉÉäMÉ VÉÊ½þ ** 36 **

(4.5.36) O goddess, in this way you have been subjugated on all sides by means of

brahman; kill him who is having a wretched intention, as if after making him

take asylum (with us).

Eòi´ÉÉÇ : irregularly formed gerund.

brahman : (Masc.) the priest.

ªÉÉä xÉ&SÉ º´ÉÉä +®úMÉhÉÉäSÉ ªÉ¶SÉSÉ ÊxÉ¹]õ¬ÉäSÉ ÊVÉPÉÉÆMÉºÉÊiÉ *

näùSÉ´ÉÉºiÉÆ ºÉ´ÉæMÉ vÉÚ´ÉÇxiÉÖSÉ ¥ÉÀSÉ ´É¨ÉÇSÉ ¨É¨ÉÉxiÉMÉ®ú¨ÉÂ ** 37 **

(4.5.37) May all the gods injure the person who is our own, who is a stranger,who is

a foreigner (but) desires to kill us; the brahman is my inner armour.

This is identical with RV 6.75.19.

ªÉlÉÉMÉ Ê´ÉSÉtÖrùSÉiÉÉä ´ÉÞSÉIÉ +É ¨ÉÚ±ÉÉMÉnùxÉÖ ¶ÉÖSÉ¹ªÉÊiÉMÉ *

BSÉ´ÉÆ ºÉ |ÉÊiÉMÉ ¶ÉÖ¹ªÉiÉÖSÉ ªÉÉä ¨ÉäMÉ {ÉÉSÉ{ÉÆ ÊSÉSÉEòÒ¹ÉÇMÉÊiÉ ** 38 **

(4.5.38) In this way one who desires to bring about wretched condition to me may

get dried up as a tree hit by lightning gets dried right from its root.

Ê´ÉtÖrùiÉ& : Double accent.

ªÉlÉÉSÉ |ÉÊiÉMÉÊ½þiÉÉ ¦ÉÚSÉi´ÉÉ iÉÉ¨ÉäSÉ´É |ÉÊiÉMÉ vÉÉ´ÉÊiÉ *

{ÉÉSÉ{ÉÆ iÉ¨ÉäSÉ´É vÉÉMÉ´ÉiÉÖSÉ ªÉÉä ¨ÉäMÉ {ÉÉSÉ{ÉÆ ÊSÉSÉEòÒ¹ÉÇMÉÊiÉ ** 39 **

(4.5.39) Being sent (by the doer) she rushes back to him, likewise the wretched

condition may rush to him who desires to bring about wretched condition for me.

|ÉÊiÉÊ½þiÉÉ: refers to EÞòiªÉÉ. It mears `despatched, sent' as well as

`disappointed'. Here both the meanings are intended.

EÖòSÉ´ÉÒ®ÆúMÉ iÉäSÉ ºÉÖJÉÆMÉ ¯ûSÉpÆù xÉxnùÒMÉ¨ÉÉxÉÆ Ê´É¨ÉlÉ ½þ *

¥ÉÀSÉ ´É¨ÉÇSÉ ¨É¨ÉÉxiÉMÉ®ÆúSÉ ¶É¨ÉÇSÉ ´É¨ÉÇSÉ ¨É¨ÉÉxiÉMÉ®ÆúSÉ PÉ¨ÉÇSÉ ´É¨ÉÇSÉ ¨É¨ÉÉxiÉMÉ®ú¨ÉÂ ** 40 **

(4.5.40) Smash the comfortable (chariot) possessed of a bad warrior who is fierce

and full of joy. The brahmanis my inner armour, the shelter is my inner armour,

the hot milk-offering is my inner armour.

sukham: In Vedic literature this is quite often used as the epithet of ratha

in the sense of comfortable. The sorcerer has been compared to a good chariot

in this Metaphor. However, what is contained in it is ill-will which is like a bad

warrior and, hence, it deserves smashing.

rudram : fierce.

xÉxnùÒ¨ÉÉxÉ¨É : this is emended to nandam#Énam.

c : The same as V.37d above.

¶É¨ÉÇ : shelter offered by gods.

gharma: This is an independent word although printed close to varma. It is

treated as ending in ni.e. gharmanwith the accent shifting from the final to

the initial syllable.

4.6

[This hymn pertains to the tying of a bead described as ªÉÖM¨ÉEÞò¹hÉ±ÉÂ+at

Kaus.Gr.S. 11.19 made of gold. It has been interpreted as a pair of EÞò¹hÉ±ÉÂ+ by

Caland and by Whitney(on AV.1.35.2) following him. In view of the word yugma

appearing as the 1st element of the Cd. the interpretation does not seem to be

acceptable. The golden bead was to have the shape of a twin EÞò¹hÉ±ÉÂ+berry.

Ke¶Éava commenting on Kaus.Gr.S. 11.19 remarks "iÉxjÉ¨É EÞòi´ÉÉ ªÉnùÉ¤ÉvxÉxÉ Ê#ÊiÉ

ºÉÚHäòxÉÂ+ CªÉÖM¨ÉEÞò¹hÉ±É¨É CºÉÖ´ÉhÉÇ¨ÉÊhÉ¨É B´ÉÉÊºÉiÉ¨É BºÉ¨{ÉÉiªÉ B+Ê¦É¨ÉxjªÉ

{ÉÖhªÉÉ½þÉxiÉä ¤ÉvxÉÉÊiÉ/ "The term ´ÉÉÊºÉiÉ¨Éhas ref. to v.9 which says that the

golden bead steeped in ghee is drawn up. The consuming of curds and honey is

to follow the tying up of the bead. This prolongs life-span and bestows lustre.]

+ÉSÉªÉÖ¹ªÉÆMÉ ´ÉSÉÇSÉºªÉÆ ®úÉSÉªÉº{ÉÉä¹ÉSÉ¨ÉÉèÎnÂù¦ÉMÉnù¨ÉÂ *

<SÉnÆù Ê½þ®úMÉhªÉÆSÉ ´ÉSÉÇMÉº´ÉSÉVVÉèjÉÉSÉªÉÉÊ´ÉMÉ¶ÉiÉÉnÖùSÉ ¨ÉÉ¨ÉÂ ** 1 **

(4.6.1) Longevity, vital energy, growth of wealth, uprise - this is gold possessed of

splendour; may it enter me for victory.

VÉèjÉÉªÉÉ : VÉèjÉÉªÉÂ+ + +É.

=SÉSSÉè´ÉÉÇSÉÊVÉ {ÉÞMÉiÉxÉÉSÉ¹ÉÉ]Âõ ºÉMÉ¦ÉÉºÉÉSÉ½Æþ vÉMÉxÉÆVÉSÉªÉ¨ÉÂ *

ºÉ´ÉÉÇ&SÉ ºÉ¨ÉMÉOÉÉSÉ @ñrùMÉªÉÉäSÉ Ê½þ®úMÉhªÉäSÉ%Îº¨ÉxiºÉSÉ¨ÉÉ¾þMÉiÉÉ& ** 2 **

(4.6.2) This gold is highly powerful, overcoming difficulties, victorious in the

assemblies and winner of wealth. All the prosperities in their entirety are

collected in this gold.

¶ÉÖSÉxÉ¨ÉSÉ½Æþ Ê½þMÉ®úhªÉº´ÉÊ{ÉSÉiÉÖxÉÉÇ¨ÉäMÉ´É VÉOÉ¦É *

iÉäxÉSÉ ¨ÉÉÆ ºÉÚªÉÇMÉi´ÉSÉ¨ÉEò®Æú {ÉÖ¯û¹ÉÊ|ÉSÉªÉ¨ÉÂ ** 3 **

(4.6.3) Happily, I have grasped the name itself of my father in the form of (this)

gold. By that I make myself possessed of skin like the sun and dear to men.

Ê½þ®úhªÉº´ÉÊ{ÉiÉÖ&: Metaphorically Ê½þ®úhªÉ, a very valuable thing, has been

regarded as ones own father, since, like a father it is capable of granting all

choice things.

xÉÉ¨ÉÂ+: Quite often this word means the essence of a thing or the secret

behind it. (See Intro. p. 24).

ºÉÚªÉÇi´ÉSÉ¨É : refers to bright and flawless skin. cf. RV 8.91.7.

akaram: knowing the secret behind the Ê½þ®úhªÉ, the speaker is confident of

acquiring certain merits out of it.

ºÉSÉ©ÉÉVÉÆMÉ SÉ Ê´ÉSÉ®úÉVÉÆMÉ SÉÉÊ¦ÉSÉÎ¹]õªÉÉÇ SÉMÉ ¨Éä wÉÖSÉ´ÉÉ *

±ÉSÉI¨ÉÒ ®úÉSÉ¹]ÅõºªÉSÉ ªÉÉ ¨ÉÖJÉäSÉ iÉªÉÉMÉ ¨ÉÉÊ¨ÉxpùSÉ ºÉÆ ºÉÞMÉVÉ ** 4 **

(4.6.4) (I make myself) sovereign and master. Unite me, O Indra, with the steady

superiority of mine and the prosperity seen on the face of ruling power.

a : supply akaram from v.3d above.

+SÉMxÉä& |ÉVÉÉMÉiÉÆSÉ {ÉÊ®úSÉ ªÉÊrù®úMÉhªÉ¨ÉSÉ¨ÉÞiÉÆMÉ VÉSÉYÉä +ÊvÉSÉ ¨ÉiªÉæMÉ¹ÉÖ *

ªÉ BMÉxÉSÉuäùnùSÉ ºÉ <näùMÉxÉnù½ÇþÊiÉ VÉSÉ®úÉ¨ÉÞiªÉÖ¦ÉÇ´ÉÊiÉSÉ ªÉÉä Ê¤ÉSÉ¦ÉÌiÉMÉ ** 5 **

(4.6.5) The gold which is produced from Agni has become immortality among

men.One who knows this deserves to have it. One who holds it dies of oldage.

VÉ®úÉ¨ÉÞiªÉÖ&: VÉ®úªÉÉ ¨ÉÞiªÉÖ& ªÉºªÉ(Bv.cd.) He does not meet with untimely

death; dies after reaching oldage.

ªÉuäùnùSÉ ®úÉVÉÉSÉ ´É¯ûMÉhÉÉäSÉ ªÉnÖùMÉ näùSÉ´ÉÒ ºÉ®úMÉº´ÉiÉÒ *

<xpùÉäSÉ ªÉuÞùMÉjÉSÉ½þÉ ´ÉäMÉnùSÉ iÉx¨ÉäMÉ ´ÉSÉÇºÉSÉ +ÉªÉÖMÉ¹Éä ** 6 **

(4.6.6) (This secret) which is known to king Va¯ûhÉÂ+, known to goddess Sarasvat#Ò,

known to Indra, the killer of V#Þtra, may it be conducive to my vital energy and

long life.

yat: refers to the secret of this special Ê½þ®úhªÉreferred to in v.3.

xÉ iÉpùIÉÉÆMÉÊºÉSÉ xÉ Ê{ÉMÉ¶ÉÉSÉSÉÉºiÉ®úMÉÎxiÉ näùSÉ´ÉÉxÉÉSÉ¨ÉÉäVÉ&MÉ |ÉlÉ¨ÉSÉVÉÆ ÁäSÉ3RóiÉiÉÂ *

ªÉÉä Ê¤ÉSÉ¦ÉÌiÉMÉ nùÉIÉÉªÉSÉhÉÉ Ê½þ®úMÉhªÉÆSÉ ºÉ näùSÉ´Éä¹ÉÖMÉ EÞòhÉÖiÉä nùÒSÉPÉÇ¨ÉÉªÉÖ&SÉªÉ

ºÉ ¨ÉMÉxÉÖSÉ¹ªÉä¹ÉÖMÉ EÞòhÉÖiÉä nùÒSÉPÉÇ¨ÉÉªÉÖ&MÉ ** 7 **

(4.6.7) Neither the devils nor the spirits overcome it (i.e. the Ê½þ®úhªÉ) since this

is the first-born lustre of the gods. One who wears the gold of the descendents

of DaIÉ, makes (for himself) long life among the gods, makes for long life among

the men.

nùÉIÉÉªÉhÉÉ: AV 1.35.2. has got the reading nùÉIÉÉªÉhÉ¨Éwhich goes well

with the constuction, perhaps this is a scribal error committed because of a

similar expression in the next stanza yad abadhnannùÉIÉÉªÉhÉÉ Ê½þ®úhªÉ¨É. (see

below on v.8.)

ªÉSÉnùÉ¤ÉMÉvxÉxÉÂ nùÉIÉÉªÉSÉhÉÉ Ê½þ®úMÉhªÉÆ ¶ÉSÉiÉÉxÉÒMÉEòÉªÉ ºÉÖ¨ÉxÉSÉºªÉ¨ÉÉMÉxÉÉ& *

iÉx¨ÉSÉ +É ¤ÉMÉvxÉÉÊ¨É ¶ÉiÉ¶ÉÉ®únùÉSÉªÉÉªÉÖMÉ¹¨ÉÉ\VÉSÉ®únùSÉÎ¹]õªÉÇlÉÉºÉMÉiÉÂ ** 8 **

(4.6.8) The gold which the descendents of DaIÉ tied, being compassionate to

SaiÉÉxÉÒEÂò+ I tie it on myself for a life lasting for a hundred autumns, so that one

may be endowed with long life and attain oldage.

+É¤ÉvxÉxÉ : the object is SaiÉÉxÉÒEÂò+ on whom it was tied.

nùÉIÉÉªÉhÉÉ&: DaIÉ, the son of Parvata, performed a sacrifice for progery

and prosperity because of which his descendants secured kingdom and were

leading a properous life (Sat.Br. 2.4.4.6., San.Br. 4.4.) They gave gold to sage

SaiÉÉxÉÒEÂò+ S#ÉjÉÊVÉiÉÂ+ (AV 1.35.1-2.,Vaj.S. 34.51-52).

PÉÞSÉiÉÉnÖù±±ÉÖMÉ{iÉÆSÉ ¨ÉvÉÖMÉ¨ÉiÉÂ ºÉÖSÉ´ÉhÉÈMÉ vÉxÉÆVÉSÉªÉÆ vÉSÉ¯ûhÉÆMÉ vÉÉ®úÊªÉSÉ¹hÉÖ *

@ñSÉhÉCºÉSÉ{ÉixÉÉSÉxÉvÉMÉ®úÉÆ¶SÉ EÞòSÉh´ÉnùÉ ®úÉäMÉ½þSÉ ¨ÉÉÆ ¨ÉMÉ½þSÉiÉä ºÉÉè¦ÉMÉMÉÉªÉ ** 9 **

(4.6.9) The gold is drawn up from ghee, possessed of madhu, winner of wealth,

supporter and holder, going towards the rivals, sending them low, climb on me (O

gold) for great fortune.

PÉÞiÉÉiÉ : refers to picking up of the bead immersed in ghee.

vÉxÉ\VÉªÉ¨É etc. : attempt at Alliteration.

Ê|ÉSÉªÉÆ ¨ÉÉMÉ EÖò¯û näùSÉ´Éä¹ÉÖMÉ Ê|ÉSÉªÉÆ ®úÉVÉMÉºÉÖ ¨ÉÉ EÖò¯û *

Ê|ÉSÉªÉÆ Ê´ÉSÉ·Éä¹ÉÖMÉ MÉÉäSÉ{jÉä¹ÉÖSÉ ¨ÉÊªÉMÉ vÉäÊ½þ ¯ûSÉSÉÉ ¯ûSÉMÉ¨ÉÂ ** 10 **

(4.6.10) Make me dear among the gods, make me dear among the kings, dear among

all the protectors. Bestow on me dustre by means of (your) lustre.

A prayer to Ê½þ®úhªÉ.

4.7

¦ÉÚÊ¨ÉMÉ¨ÉÉÇSÉiÉÉ xÉ¦É&MÉ Ê{ÉSÉiÉÉªÉÇSÉ¨ÉÉ iÉäMÉ Ê{ÉiÉÉ¨ÉSÉ½þ& *

PÉÞSÉiÉÉSÉÒSÉ xÉÉ¨ÉSÉ ´ÉÉ +MÉÊºÉSÉ ºÉÉ näùSÉ´ÉÉxÉÉSÉ¨ÉÊºÉSÉ º´ÉºÉÉMÉ ** 1 **

(4.7.1) The earth is your mother and the sky your father. Aryaman is your

grandfather. You are PÉÞiÉÉSÉÒby name. As such, you are the sister of gods.

¦ÉÚÊ¨É&: AV 5.5.1. reads ®úÉÊjÉin place of this. In view of nabhasbeing

mentioned as the father, the present reading seems to be better and more

natural; the pair tÉ´ÉÉ{ÉÞÊlÉ´ÉÒis of common occurance.

¨ÉÉiÉÉetc. : the idea behind knowing the relations of the plant is to be in a

better position to control it while treating a patientèèè with the medicine.

PÉÞiÉÉSÉÒ : literally abounding in ghee or sprinkling ghee.

ªÉºi´ÉÉSÉ Ê{É¤ÉMÉÊiÉSÉ VÉÒ´ÉMÉÊiÉSÉ jÉÉªÉMÉºÉäSÉ {ÉÖ¯ûMÉ¹ÉÆSÉ i´É¨ÉÂ *

jÉÉÊjÉMÉhÉÒSÉ ¶É·ÉMÉiÉÉ¨ÉÊºÉSÉ ¶É·ÉMÉiÉÉÆ ºÉSÉ¨ªÉ\SÉMÉxÉÒ ** 2 **

(4.7.2) One who drinks you remains alive. You protect the man. You are possessed

of protection for many, agreeable to many.

jÉÉÊjÉhÉÒ : jÉÉjÉ is defence, protection.

ºÉ¨ªÉ\SÉxÉÒ: anomalous form; seems to be derived from ºÉ¨ªÉ\SÉand

meant to be its feminine form. AV.5.5.2 reads xªÉ\SÉxÉÒ.

ªÉqùSÉhbä÷xÉSÉ ªÉÊnù¹ÉÖMÉhÉÉSÉ ªÉuùÉ¯ûSÉ½Çþ®úMÉºÉÉ EÞòSÉiÉ¨ÉÂ *

iÉºªÉSÉ i´É¨ÉMÉÊºÉSÉ ÊxÉ¹EÞòMÉÊiÉ&SÉ ºÉÉxÉÉèSÉ ÊxÉ¹EÞòMÉiªÉ +ÉäSÉ¹ÉvÉÒ&MÉ ** 3 **

(4.7.3) You are the cure for a wound which is made by stick, which is made by an

arrow or by fire. (We obtain) curing herbs on the peak of the mountain.

ÊxÉ¹EÞòiªÉ +Éä¹ÉvÉÒ&: the hiatus indicates that there was a Visarga preceding

+Éä¹ÉvÉÒ&; ÊxÉ¹EÞòiªÉ&is then to be treated as Acc. pl. of ÊxÉ¹EÞòÊiÉgoing with

#Éä¹ÉvÉÒ&.

ºÉÉxÉÉè: another detail about the plant viz. that it is produced on the hill-

top.

´ÉÞSÉIÉÆ´ÉÞMÉIÉÆSÉ ºÉÆ {ÉMÉiÉÊºÉSÉ ´ÉÞ¹ÉÉMÉªÉxiÉÒ´É EòSÉxªÉxÉÉMÉ *

VÉªÉMÉxiÉÒ |ÉiªÉÉÊiÉ¹`öSÉxiÉÒ ºÉÆMÉVÉäSÉªÉÉ xÉÉ¨ÉSÉ ´ÉÉ +MÉÊºÉ ** 4 **

(4.7.4) You meet the different trees like a maiden longing for a man. You are the

winner, the firmly standing one. Your name is Sa\VÉäªÉÉ.

VÉªÉxiÉÒ: vide v.2.6. above where the plant is said to save a man from death,

hence the victory referred to here is over death.

¦ÉSÉpùÉiÉÂ {±ÉSÉIÉä ÊxÉÎºiÉMÉ¹`öÉ·ÉSÉilÉä JÉMÉÊnùSÉ®äú vÉSÉ´Éä *

¦ÉSÉpùÉi{ÉSÉhÉæ xªÉSÉOÉÉävÉäSÉ ºÉÉ ¨ÉÉÆ ®úÉèSÉiºÉÒnùMÉ¯ûxvÉSÉiÉÒ ** 5 **

(4.7.5) From Bhadra you grow forth on PlaIÉ, A¶Évattha, Khadira (and) Dhava;

(going) from Bhadra to ParhÉÂ+ and Nyagrodha may that Arundhat#Ò restrain me.

+É ®úÉèiºÉÒiÉ: rudh"to restrain, check". Inj. from Aor. base "may restrain from

death".

arundhat#Ò: literally," healing the wound".

¦Épù etc. : This has reference to ´ÉÞIÉ¨É-´ÉÞIÉ¨Éin v.4 above.

+·ÉSÉºªÉÉºÉÞMÉCºÉÆ{ÉiÉÊºÉSÉ iÉi{ÉSÉhÉÇ¨ÉMÉÊ¦É ÊiÉ¹`öÊºÉ *

ºÉSÉ®úi{ÉMÉiÉiªÉhÉÇÊºÉSÉ ºÉÉ ¨ÉÉÆ ®úÉèMÉiºÉÒnù¯ûxvÉSÉiÉÒ ** 6 **

(4.7.6) You arrive at the blood of the horse. You mount upon that ParhÉÂ+.

(Anundhat#Ò) may creep, (she) falls into the flood. May that Arundhat#Ò restrain

me.

a¶Évasya : arundhat#Ò was used for healing the horse's wounds.

+hÉÇÊºÉ: unaccented. Perhaps a reference to the creeper growing into the

river bed.

Ê½þ®úMÉhªÉ{ÉhÉæSÉ ºÉÖ¦ÉMÉMÉäSÉ ºÉÉäI¨ÉäSÉ ±ÉÉä¨ÉMÉ¶É´ÉIÉSÉhÉä *

+SÉ{ÉÉ¨ÉMÉÊºÉSÉ º´ÉºÉÉSÉ ±ÉÉIÉäSÉ ´ÉÉiÉÉäMÉ ½þÉSÉi¨ÉÉ ¤ÉMÉ¦ÉÚSÉ´É iÉäMÉ ** 7 **

(4.7.7) O fortunate one having golden leaves, O thin one having veins that are

hairy, O L#ÉIÉÉ, you are the sister of waters. The wind has become your breath.

ºÉÉäI¨Éä: ºÉÚI¨Éwith a strengthened grade. (Dialectal feature ?).

±ÉÉä¨É¶É´ÉIÉhÉä : double accent.

+{ÉÉ¨É º´ÉºÉÉ: Water possesses healing power and appears as a deity in the

RV (See 7.49); also the epithet VÉ±ÉÉ¹É¦Éä¹ÉVÉÂ+used of Rudra.

4.8

¨ÉävÉÉÆSÉ ¨ÉÁSÉ¨ÉÎRÂóMÉMÉ®úºÉÉäSÉ ¨ÉävÉÉÆMÉ ºÉSÉ{iÉ¹ÉÇMÉªÉÉä nùnÖù& *

¨ÉävÉÉSÉÊ¨ÉxpùMÉ¶SÉÉSÉÎMxÉ¶SÉSÉ ¨ÉävÉÉÆMÉ vÉÉSÉiÉÉ nùMÉnùÉiÉÖ ¨Éä ** 1 **

(4.8.1) The ARógirases (have given) me intelligence. The seven sages have given me

intelligence and Indra and Agni (have given me intelligence. May the Disposer

give me intelligence.

¨ÉävÉÉ¨É: after acquiring knowledge, ¨ÉävÉÉis the faculty throughèè which it

is put to practical use.

¨ÉävÉÉÆMÉ ¨ÉäSÉ ´É¯ûMÉhÉÉä ®úÉSÉVÉÉ ¨ÉävÉÉÆMÉ näùSÉ´ÉÒ ºÉ®úMÉº´ÉiÉÒ *

¨ÉävÉÉÆMÉ ¨Éä +SÉÊ·ÉxÉÉèMÉ näùSÉ´ÉÉ´ÉÉ vÉMÉkÉÉÆSÉ {ÉÖ¹EòMÉ®ú»ÉVÉÉ ** 2 **

(4.8.2) May king VaruhÉÂ+ (bestow) intellignce on me. May goddess Sarasvat#Ò

(bestow) intellignce on me. May the two gods AÊ·ÉxÉÉ having garlands of lotuses

bestow intellignce on me.

{ÉÖ¹Eò®ú»ÉVÉÉ : cf. RV 10.183..2.

ªÉÉ ¨ÉävÉÉMÉ{ºÉSÉ®úººÉÖMÉ MÉxvÉSÉ´Éæ¹ÉÖMÉ SÉSÉ ªÉx¨ÉxÉ&MÉ *

nèù´ÉÒSÉ ªÉÉ ¨ÉÉxÉÖMÉ¹ÉÒSÉ ¨ÉävÉÉSÉ ºÉÉ ¨ÉÉSÉ¨ÉÉ Ê´ÉMÉ¶ÉiÉÉÊnùSÉ½þ ** 3 **

(4.8.3) The intelligence which (rests) among Apsarases, the mind which (stays) in the

Gandharvas, the intelligence which is divine as well as human may that enter me

here.

apsarassu : reference to semi-divine beings.

¨ÉxÉ&: The connection of Gandharvas with mind has frequently been

referred to; here, eventually, the intimate connection of ¨ÉävÉÉand ¨ÉxÉºÉis

also stressed.

ªÉx¨ÉäSÉ%xÉÚHÆòSÉ iÉpùMÉ¨ÉiÉÉÆSÉ ¶ÉEäòMÉªÉÆSÉ ªÉnùMÉxÉÖ¥ÉÖSÉ´Éä *

ÊxÉ¶ÉÉMÉÊ¨ÉiÉÆSÉ ÊxÉ ¶ÉÉMÉ¨ÉªÉä ¨ÉSÉÊªÉ ¸ÉÖSÉiÉ¨ÉÂ *

ºÉSÉ½þ µÉMÉiÉäxÉ ¦ÉÚªÉÉºÉÆSÉ ¥ÉÀMÉhÉÉSÉ ºÉÆ MÉMÉ¨Éä¨ÉÊ½þ ** 4 **

(4.8.4) What I have learnt (from the teacher) may be gratified, what I am learning (-of

that I) should have potency. I listen to the knowledge in me which is already

heard. May I be in the company of the vow. May we be united with brahman.

+xÉÚHò¨É: The traditional expression for learning from a teacher. Lit. that

which is repeated after the teacher.

¶ÉEäòªÉ¨É: Aor.Opt. I should be able to put the learning to use.

ni¶ÉÉmitam ni ¶ÉÉmaye : I retain it in memory.

vratena: unaccented irregularly. The vow of one who undertakes education

is to retain what is learnt.

¶É®úÒMÉ®Æú ¨Éä Ê´ÉSÉIÉhÉSÉ ´ÉÉRÂó¨ÉäSÉ ¨ÉvÉÖMÉ¨ÉqÙù½äþ *

+´ÉÞMÉvÉ¨ÉSÉ½þ¨ÉSÉºÉÉè ºÉÚªÉÉæSÉ ¥ÉÀMÉhÉ +ÉSÉhÉÒ& ºlÉMÉ *

¸ÉÖSÉiÉÆ ¨ÉäSÉ ¨ÉÉ |É ½þÉMÉºÉÒ& ** 5 **

(4.8.5) O wise man, my body (and) my speach is full of sweet. I milk it. I have

grown. This is S#ÚªÉÇ, (you) be the axle-pin of the brhaman. Do not discard my

knowledge.

Ê´ÉSÉIÉhÉÂ+ : refers to S#ÚªÉÇ in c below.

duhe: milking the body and speech means getting the best out of it.

+´ÉÞvÉ¨É : prospering through knowledge.

ºÉÚªÉÇ&: Sun as the impeller of intelligence. A reference to the thought in

G#ÉªÉjÉÒ-mantra.

¥ÉÀhÉ& : the object of knowledge.

+ÉhÉÒ&: in the vicinity of S#ÚªÉÇ who is conceived to be a wheel, the elaborate

metaphor of wheel and its parts has been extended to brahman.

¨ÉävÉÉÆMÉ näùSÉ´ÉÓ ¨ÉxÉMÉºÉÉSÉ ®äúVÉMÉ¨ÉÉxÉÉÆ MÉxvÉSÉ´ÉÇVÉÖMÉ¹]õÉÆSÉ |ÉÊiÉMÉ xÉÉä VÉÖ¹Éº´É *

¨ÉÁÆSÉ ¨ÉävÉÉÆMÉ ´ÉnùSÉ ¨ÉÁÆSÉ Ê¸ÉªÉÆMÉ ´ÉnùSÉ ¨ÉävÉÉSÉ´ÉÒ ¦ÉÚMÉªÉÉºÉ¨ÉSÉÊVÉ®úÉMÉSÉÊ®úSÉ¹hÉÖ& ** 6 **

(4.8.6) Make the goddess Medh#É, throbbing in mind, liked by the Gandharva, gladdening

for us. Proclaim Medh#É for me, proclaim glory for me. Being active and practising

(religion) may I be possessed of Medh#É.

®äúVÉ¨ÉÉxÉÉ¨É : throbbing is symbolic of being active.

gandharvaVÉÖ¹]õÉ¨É: cf. 3.16.15 above. The semi-divine Gandharvas are

believed to have a control over the mind. Also cf.RV.10.85.40.

prati VÉÖ¹Éº´É: Passive use. This and the following vadain care addressed

to S#ÚªÉÇ referred to in v.5 cabove.

¨ÉävÉÉ´ÉÒ : double accent.

+ÊVÉ®úÉSÉÊ®ú¹hÉÖ&: This is either a case of double-accent or double sandhi

(+ÊVÉ®ú& + +ÉSÉÊ®ú¹hÉÖ& > +ÊVÉ®Âú+ + +ÉSÉÊ®ú¹hÉÖ& > +ÊVÉ®úÉSÉÊ®ú¹hÉÖ&).

ºÉnùMÉºÉSÉº{ÉÊiÉSÉ¨ÉnÂù¦ÉÖMÉiÉÆ Ê|ÉSÉªÉÊ¨ÉxpùMÉºªÉSÉ EòÉ¨ªÉMÉ¨ÉÂ *

ºÉSÉËxÉ ¨ÉävÉÉMÉ¨ÉªÉÉÊºÉ¹É¨ÉÂ ** 7 **

(4.8.7) I have gone to the invulnerable lord of the assembly the dear one coveted

by Indra, to Medh#É the conqueror.

sadasaspatim: double accent. There is an echo of the custom of selecting

the president for an assembly on the basis of his performance at a discussion-

meeting. The custom is also reflected in RV 3.53 when VaÊºÉ¹`ö and Vi·ÉÉmitra

were contestants.

adbhutam : the unbeaten contestant who becomes dear to Indra.

¨ÉävÉÉ¨É: for winning a debating contest ¨ÉävÉÉis very much necessary.

¨ÉäSÉvÉÉ´ªÉSÉ½Æþ ºÉÖSÉ¨ÉxÉÉ&MÉ ºÉÖSÉ|ÉiÉÒMÉEò& ¸ÉSÉrùÉ¨ÉMÉxÉÉ& ºÉSÉiªÉ¨ÉMÉÊiÉ& ºÉÖSÉ¶Éä´É&MÉ *

¨ÉSÉ½þÉSÉªÉSÉ¶ÉÉ vÉÉMÉ®úSÉÊªÉ¹hÉÖ&MÉ |É´ÉSÉHòÉ ¦ÉÚSÉªÉÉºÉMÉ¨ÉºªÉä·ÉSÉ®úªÉÉMÉ |ÉªÉÉäSÉMÉä ** 8 **

(4.8.8) May I be possessed of ¨ÉävÉÉ, having good thoughts, having a good face,

having a mind full of ¸ÉrùÉ, having thoughts about ¸ÉrùÉ, having good

intentions, possessing great fame, retainer (of the knowledge), prominent

speaker in the application of this (mantra) with a desire for the lord.

¸ÉrùÉ¨ÉxÉÉ&: ¸ÉrùÉand ¨ÉävÉÉare twin concepts, in religious acts

¸ÉrùÉis considered an important factor cf. ¸ÉqùªÉÉÎMxÉ& ºÉÊ¨ÉvªÉiÉä(RV

10.151.1.) etc.

Rgvidh#Éna 4.96-97 recommends that before a child is nursed it should be

given honey etc. to the accompanient of S®úrùÉºÉÚHò and M#ävÉÉºÉÚHò so that it

may possess intelligence.

ªÉÉÆ ¨ÉävÉÉÆMÉ näù´ÉMÉSÉhÉÉ& Ê{ÉSÉiÉ®úSÉ¶SÉÉä{ÉÉMÉºÉiÉä *

iÉSÉªÉÉSÉ ¨ÉÉ¨ÉSÉt ¨ÉäMÉvÉSÉªÉÉMxÉäMÉ ¨ÉävÉÉSÉÊ´ÉxÉÆMÉ EÖò¯û ** 9 **

(4.8.9) Medh#É, upon whom the hosts of gods, and manes wait, with that Medh#É, O

Agni, make me possessed of intelligence today.

={ÉÉºÉiÉä : reflects upon the importance of Medh+É.

4.9

[This hymn is interesting from the point of view of metre. It is known as

Subhe¹Éaja after the name of its @ñÊ¹É. The name of the metres are given in the

RC|ÉÉÊiÉ¶ÉÉJªÉ (16.56-57) as K#Þti, Prak#Þti, Ak#Þti, Vik#Þti, Samk#Þti, Abhik#Þti and

Utk#Þti resp. ranging from 80 syllables to 104 syllables. The attempt of

Pr+ÉÊiÉ¶ÉÉJªÉ-s at describing these metres seems to be a part of the

theoreticising genius of ancient scholars. These metres do not have any

rhythmic pattern and seem to have been created for the magical effect of the

number of syllables they contain. The looseness of syntax and cryptic

expressions lend support to this. In one case (V.6) the same matter could pass

as part of the prose Pr#è¹ÉÉvªÉÉªÉÂ+. It may very well be conjectured that extracts

from different texts have been combined to form a stanza having requisite no. of

syllables so that it could fit in the scheme.]

+ÉSÉ ºÉÚ®äúMÉiÉÖ {É®úÉSÉ´ÉiÉÉäSÉ%ÎMxÉMÉÞÇMÉ½þSÉ{ÉÊiÉ&MÉ ºÉÖ|ÉMÉiÉÒEòÉä Ê´ÉSÉ¦ÉÉ´ÉMÉºÉÖ& *

+SÉÎMxÉVªÉÉæÊiÉMÉÌxÉSÉSÉÉªªÉ&MÉ {ÉÞÊlÉSÉ´ªÉÉ¨ÉvªÉÉ¦ÉMÉ®ú *

ªÉ¨ÉÉSÉMÉiªÉMÉ ´ÉÉSÉVªÉv´ÉÉMÉxÉÆSÉ ºÉ´ÉÉÇSÉ ¨ÉÞvÉÉäSÉ Ê´É vÉÚMÉxÉÖiÉä *

+ÉSÉGò¨ªÉÉMÉ ´ÉÉÊVÉxÉÂ {ÉÞÊlÉSÉ´ÉÒ¨ÉSÉÎMxÉÊ¨ÉMÉSUô ¯ûSÉSÉÉ i´É¨ÉÂ *

ºÉäxÉÉÆMÉ ÊVÉMÉÉÊiÉ ºÉÖ¹]ÖõSÉËiÉ ºÉÖSÉnùÒÊvÉMÉÊiÉÌ´ÉSÉ¦ÉÉ´ÉMÉºÉÖ¨ÉÂ ** 1 **

(4.9.1) May the mother come from a distant land. Agni is the lord of the house, having

fine appearance and light which is his treasure. Agni is light fit to be honoured.

Bring him on to the earth, having come to which path the horse, shakes off all

the injurious (elements). O horse, having crossed the earth may you long for

Agni together with his lustre. The god of excellent lustre, having light as his

treasure, goes to the army, to the praise song.

ºÉÚ& : the mother is none else but the +®úhÉÒ.

{ÉÞÊlÉ´ªÉÉ¨É +ÊvÉ : refers to the ´ÉänùÒ .

Ê´É¦ÉÉ´ÉºÉÖ¨É: emended to Ê´É¦ÉÉ´ÉºÉÖ&.

wÉÖSÉ´É¨ÉSÉÎMxÉxÉÉæMÉ nÚùSÉiÉÉä ®úÉäSÉnùºÉÒMÉ ½þ´ªÉSÉ´ÉÉbÂ÷ näùSÉ´ÉÉÄ +É ´ÉMÉIÉnùv´ÉSÉ®äú *

Ê´É|ÉÉäMÉ nÚùSÉiÉ& {ÉÊ®úMÉ¹EÞòiÉÉäSÉ ªÉIÉMÉ¶SÉ ªÉSÉÊYÉªÉ&MÉ EòSÉÊ´É& *

+SÉ{xÉSÉ´ÉÉSÉxÉSÉ´ÉnùÉèMÉ´ÉÇSÉ´ÉnÂù ¦ÉÞMÉMÉÖSÉ´ÉVVÉMÉ¨ÉnùÎMxÉSÉ´ÉiÉÂ ** 2 **

(4.9.2) Indeed Agni is our messenger carrying oblations to Heaven-and-Earth. May

he carry herewards the gods to the sacrifice. The inspired messenger is

adorned, wonderful and sacrificeworthy seer like Apnav#Éna, Aurva, Bh#ÞMÉÖ and

Jamadagni.

®úÉänùºÉÒ : object or destination of the havya´ÉÉ]õ.

ªÉÊnù iÉä ¨ÉÉjÉÉ ... ½þ´ªÉSÉ´ÉÉ³ýSÉÎMxÉxÉÉæMÉ nÚùSÉiÉÉä ®úÉäSÉnùºÉÒMÉ

=SÉiÉÉäkÉSÉ®äúhÉMÉ nÖùÊ½þSÉiÉÉ VÉÖSÉ½þÉäiÉÉSÉ ¨ÉvÉÖMÉ¨ÉkÉ¨É¨ÉSÉMxÉªÉäMÉ VÉÉSÉiÉ´ÉäMÉnùºÉä *

|ÉSÉVÉÉÆ ¨ÉäSÉ ªÉSUôMÉ ÊuùSÉ{ÉnÆùMÉ SÉSÉiÉÖ¹{ÉMÉnù¨ÉSÉÎMxÉ¨ÉMÉË½þºÉxiÉ¨ÉÎRÂóMÉSÉ®úº´ÉMÉiÉÂ *

=nùMÉºlÉÉnÚùSÉv´ÉÇ <ÇMÉªÉiÉä tÖSÉ¨ÉxiÉÉäSÉ nùÒtMÉiÉÉä ¤ÉÞSÉ½þSUÖôSÉGòÉ& ¶ÉÉäSÉMÉxiÉÉä +SÉSÉÇªÉ&MÉ ** 3 **

(4.9.3) ... The oblation carrying Agni is our messenger to Heaven-and-Earth. And the

daughter is at the north; offer to J#ÉiÉ´ÉänùºÉ Agni, the oblation that is the most

sweetful. Give me progeny which is two-footed as well as four-footed. Agni who

is unharming like AÎRÂóMÉ®úºÉ (should be so requested). He (Agni) has stood up. The

bright flames which are full of light, refulgent, excessively shining are going up.

duhit#É: the word literally means one who milks cows etc. She being at the

north signifies that she is at work and the milk will be available for the sacrificial

offering that is referred to by the word juhota.

¨ÉÊ½þMÉ¹ÉÒ ´ÉÉä +SÉÎMxÉvÉÚÇSÉ¨ÉEäòMÉiÉÖ¯û¹É¤ÉÖÇSÉvÉÉä ´ÉèMÉ·ÉÉxÉSÉ®ú =SÉ¹ÉºÉÉSÉ¨ÉOÉMÉ¨ÉJªÉ-

nùiªÉMÉGò¨ÉÒnÂùpùÊ´ÉhÉÉäSÉnùÉ ´ÉÉSÉVªÉ´ÉÉÇEò&SÉ ºÉÖ ±ÉÉäSÉEÆò ºÉÖEÞòMÉiÉ& {ÉÞÊlÉSÉ´ªÉÉ¨ÉÂ *

iÉiÉ&MÉ JÉSÉxÉä¨ÉMÉ ºÉÖSÉ|ÉiÉÒMÉEò¨ÉSÉÏMxÉ ´ÉèMÉ·ÉÉxÉSÉ®Æú º´ÉÉä ¯û½þÉMÉhÉÉSÉ +ÊvÉMÉ

xÉÉEäòMÉ +SÉÎº¨ÉzÉvÉÉMÉ {ÉÉäSÉ¹Éº´ÉSÉ {ÉÉä¹ÉäMÉhÉSÉ {ÉÖxÉMÉxÉÉæ xÉSÉ¹]õ¨ÉÉ EÞòMÉÊvÉSÉ {ÉÖxÉMÉxÉÉæ ®úSÉÊªÉ¨ÉÉ EÞòMÉÊvÉ ** 4

(4.9.4) Agni is your queen, having the banner of smoke, waking up at dawn,

belonging to all men; the formost of the dawns has shone. The wealth-bestowing

strong horse has crossed over (the earth). On the earth he has prepared a good

place of merit. Then, may we dig (a place) for Agni, having good appearance,

who belongs to all men while climbing up to the heaven. In this heaven grow

with prosperity. Again make for our attainment, again make for our wealth.

¨ÉÊ½þ¹ÉÒ : cf. Ê´É¶{ÉixÉÒ¨É of RV 3.29.1.

xÉ ´Éè näùSÉ´ÉÉxÉÂ {ÉÒ´ÉMÉ®úÉäSÉ ºÉÆªÉMÉiÉÉi¨ÉÉSÉ ®úÉä°üMÉªÉ¨ÉÉhÉ& EòSÉEÖò¦ÉÉMÉ¨ÉSÉÉäSÉnùiÉä%MxÉäSÉ = ¨ÉxªÉMÉ

i´É¨ÉMÉMxÉä µÉiÉSÉ¦ÉÞSUÖôÊSÉSÉ®úMxÉäMÉ näùSÉ´ÉÉÄ <SÉ½þÉ ´ÉSÉ½þÉä{ÉMÉ ªÉSÉYÉÆ ½þSÉÊ´É¶SÉMÉ xÉ& *

µÉSÉiÉÉÊxÉMÉ Ê¤É§ÉnÂùµÉiÉSÉ{ÉÉ +nùMÉ¤vÉÉäSÉ ªÉVÉÉMÉ xÉÉä näùSÉ´ÉÉÄ +SÉVÉ®ú&MÉ ºÉÖSÉ´ÉÒ®ú&MÉ *

nùvÉSÉpùixÉÉMÉÊxÉ ºÉÖSÉ¨ÉÞ³ýÒMÉEòÉäSÉ +MxÉäMÉ MÉÉä{ÉÉªÉ xÉÉä VÉÒSÉ´ÉºÉäMÉ VÉÉiÉ´Éänù& ** 5 **

(4.9.5) The fat one who has controlled himself does not (inspire) gods, O Agni. I

think, the loudly roaring (Agni illumines) for the sake of him (i.e. the sun) who

does not illumine (lit. inspire) the peaks of mountains. O Agni you are the

upholder of vrata(and) pure, O Agni, carry the gods here in the proximity of our

sacrifice and oblation. Supporting the vratas, protecting the vratas and

undeceived, unaging, possessed of brave sons, worship gods for us. Bestowing

treasures, being very kind, O Agni J#Étavedas, protect us so that we may stay

active.

{ÉÒ´É®ú&: the fem. formation {ÉÒ´É®úÒ(from {ÉÒ´ÉxÉ) is well-known. {ÉÒ´É®Âú+

seems to be a back-formation from {ÉÒ´É®úÒ. However the meaning is clear, " the

fat one" refers to the Sun.

ºÉÆªÉiÉÉi¨ÉÉ: one who has controlled himself i.e. the rays. The sun below

the horizon is meant.

®úÉä°üªÉ¨ÉÉhÉ&: supply +ÎMxÉ&as the substantive. This refers to the sound

produced by the +®úhÉÒ-s while churning the fire.

EòEÖò¦ÉÉ¨É +SÉÉänùiÉä: This expression occurs also at RV 5.44.2. and means "to

one who does not inspire i.e. illumine the peaks of mountains", referring to the

Sun before rising, who is still below the horizon and, therefore, does not

illumine the peaks. acodateis the Dat.s. of the Pr.Pt. codatwith the neg. a

prefixed to it,"for one who does not inspire". Agni is performing the function of

the Sun who has not yet risen. Here, both the Sun and Agni have been regarded

as forms of one entity providing light during the day and the night resp.

manya : emended to manye.

na: after nain asupply a verb like codateas suggested by the word

acodate.

näùSÉ´ÉÉä +SÉÎMxÉ& Îº´É¹]õMÉEÞòiÉÂ ºÉÖSÉpùÊ´ÉMÉhÉÉ ¨ÉSÉxpù& EòSÉÊ´É& ºÉSÉiªÉ¨ÉMÉx¨ÉÉªÉSÉVÉÒ

½þÉäiÉÉMÉ ½þÉäiÉÖ½þÉæiÉÖSÉ®úÉªÉMÉVÉÒªÉÉSÉxÉMxÉäMÉ ªÉÉxÉÂ näùSÉ´ÉÉxÉªÉÉSÉbÂ÷ ªÉÉÄ +Ê{ÉMÉ|ÉäSÉªÉæ *

iÉäSÉ ½þÉäSÉjÉä +¨ÉMÉiºÉiÉSÉ iÉÉÆ ºÉMÉºÉSÉxÉÖ¹ÉÓSÉ ½þÉäjÉÉÆMÉ näù´ÉÆMÉSÉ¨ÉÉÆ ÊnùSÉÊ´É

näùSÉ´Éä¹ÉÖMÉ ªÉSÉYÉ¨Éä®úMÉªÉäSÉ¨ÉÆ Îº´É¹]õMÉEÞòSSÉÉÎMxÉSÉ½þÉæiÉÉ¦ÉÚSÉuùºÉÖSÉ´ÉxÉäMÉ ´ÉºÉÖSÉvÉäªÉMÉºªÉ xÉ¨ÉÉä´ÉÉSÉEäò ´ÉÒMÉÊ½þ *6*

(4.9.6)[This occurs at and legitimately belongs to P®èú¹ÉÉvªÉÉªÉÂ+ below. For tr. and

notes see Khila 5.7.3 Eò below].

ºÉ´ÉÈSÉ ´É½þMÉxiÉÖ nÖù¹EÞòSÉiÉ¨ÉSÉÏMxÉ MÉÒSÉÌ¦É½ÇþMÉ´ÉÉ¨É½äþ *

+SÉÎMxÉ& ¶ÉÖSÉGäòhÉMÉ ¶ÉÉäSÉÊSÉ¹ÉÉMÉ ¤ÉÞSÉ½þiºÉÚªÉÉæMÉ +®úÉäSÉiÉ ÊnùSÉÊ´É ºÉÚªÉÉæSÉ +®úÉäMÉSÉiÉ *

PÉÞSÉiÉè½ÇþSÉ´ªÉäÊ¦ÉSÉ®úÉ½ÖþMÉiÉÆ tÖSÉ¨ÉiºÉÚªÉÉæSÉ xÉ ®úÉäMÉSÉxÉÂ iÉäSÉ%MxÉÉè ½þ´ªÉÉMÉÊxÉ vÉSÉkÉxÉÉSÉMxÉÉè ¥ÉÀÉMÉÊhÉSÉ

Eäò´ÉSÉ±ÉÉMxÉäMÉ ¤ÉÞSÉ½þxiÉMÉ¨Év´ÉSÉ®äú *

ºÉSÉ¶SÉiÉÉäMÉ nùÉSÉ¶ÉÖ¹ÉÉäMÉ MÉÞSÉ½þ¨ÉäSÉ´ÉÉ i´ÉÉ¨ÉMÉMxÉäSÉ ºÉ½þÉäMÉÊ¦ÉMÉÔSÉÌ¦É´ÉÇSÉiºÉÉä +MÉ´ÉÒ´ÉÞvÉiÉÂ ** 7 **

(4.9.7) Let (Agni) carry away all sins. We invoke Agni with hymns. With his bright

flame Agni (has shone), the great Sun has shone. The Sun has shone in the

heaven. Deposit your oblations in Agni, invoked with (the offering of) ghee and

oblations, shining brightly like the Sun. In Agni the exclusive sacrificial formulae

(are established). O Agni, a great (hymn isoffered to you) in the sacrifice. (You

visit) the house of the worshipper who is attached (to you). In this way, O Agni

(he kindles you) with strength. The calf has grown strong with praise songs.

´ÉiºÉ&: the calf is none but Agni, who is sometimes called a male child. The

growth in physique or in strength of a god is said be caused by the invigorating

praise song.

4.10

´ÉäSÉxÉºiÉi{ÉMÉ¶ªÉSÉnÂù¦ÉÖ´ÉMÉxÉºªÉ Ê´ÉSÉuùÉxÉÂ ªÉjÉSÉ Ê´É·ÉÆSÉ ¦ÉÖ´ÉSÉiªÉäEòSÉxÉÒ³ýMÉ¨ÉÂ *

<SÉnÆù vÉäSÉxÉÖ®úMÉnÖù½þSÉVVÉÉªÉMÉ¨ÉÉxÉÉ º´ÉSÉÌ´ÉnùMÉ¨É¦ªÉxÉÚ¹ÉiÉSÉ µÉÉ& ** 1 **

(4.10.1) Vena seeing it, knowing about the world where everything may have only

one dwelling. The milch cow milked this heaven-wining (fluid) while being born.

The troops have praised it.

vÉäxÉÖ& : AV 2.1.1. reads {ÉÞÎ¶xÉ& in place of this. P#ÞÎ¶xÉ& is the well-known

mother of Maruts. The µÉÉmentioned in d, hence, refers to the Maruts, the

milk of their mother,whose udder swelled with milk only once (RV6.48.22) proved

to be winner of heaven for them, Hence, they praised it.

BEòxÉÒb÷¨É: double accent. This idea is forerunner of the later monistic

Vedanta. AV 2.1.1. reads BEò°ü{É¨É in place of this.

|É iÉuùÉäMÉSÉänùSÉ¨ÉÞiÉÆSÉ xÉÖ Ê´ÉSÉuùÉxÉÂ MÉMÉxvÉSÉ´ÉÉæ xÉÉ¨ÉSÉ ÊxÉÊ½þMÉiÉÆSÉ MÉÖ½þÉSÉ ªÉiÉÂ *

jÉÒÊhÉMÉ {ÉSÉnùÉÊxÉSÉ ÊxÉÊ½þMÉiÉÉSÉ MÉÖ½þÉMÉºªÉSÉ ªÉºiÉÉÊxÉSÉ ´ÉänùSÉ ºÉ Ê{ÉSÉiÉÖÎ¹{ÉSÉiÉÉºÉMÉiÉÂ ** 2 **

(4.10.2) May the Gandharva who knows immmortality proclaim that name which is placed

in secret. Three quarters of it are placed in secret. One who knows them may

become father of the father .

xÉÉ¨ÉÂ+ : the essence of a thing (see Intro. p. 24).

Ê{ÉiÉÖÎ¹{ÉiÉÉ : idiomatic expression conveying greatness.

ºÉSÉiÉÉä ¤ÉxvÉÖMÉVÉÇÊxÉSÉiÉÉ ºÉ Ê´ÉMÉvÉÉSÉiÉÉ vÉÉ¨ÉÉMÉÊxÉ ´ÉänùSÉ ¦ÉÖ´ÉMÉxÉÉÊxÉSÉ Ê´É·ÉÉMÉ *

ªÉjÉMÉ näùSÉ´ÉÉ +SÉ¨ÉÞiÉMÉ¨ÉÉxÉ¶ÉÉSÉxÉÉºiÉÞSÉiÉÒªÉäSÉ vÉÉ¨ÉSÉzÉ¦ªÉè®úMÉªÉxiÉ ** 3 **

(4.10.3) He is the relative of existence. He is the father, Disposer; he knows the

abodes (as well as) all the creatures the abodes where the gods attaining

immortality, gave impulse in the third abode.

ºÉiÉÉä ¤ÉxvÉÖ&: cf. RV 10.129.4 sato bandhum asati niravindan"finding the

relation of satwith asat. Here ¤ÉxvÉÖ&refers to the same Being as Ê{ÉiÉÖÎ¹{ÉiÉÉ

in V.2 above.

iÉÞiÉÒªÉä vÉÉ¨ÉxÉ: the same as parame vyoman(RV 10.90.16), the mythical

abode at the top of everything else and is meant for divine beings.

4.11

ªÉäxÉäSÉnÆù ¦ÉÚSÉiÉÆ ¦ÉÖ´ÉMÉxÉÆ ¦ÉÊ´ÉSÉ¹ªÉiÉÂ {ÉÊ®úMÉMÉÞ½þÒiÉ¨ÉSÉ¨ÉÞiÉäMÉxÉSÉ ºÉ´ÉÇMÉ¨ÉÂ *

ªÉäxÉMÉ ªÉSÉYÉºiÉÉSÉªÉiÉäMÉ ºÉSÉ{iÉ ½þÉäiÉÉSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 1 **

(4.11.1) The immortal through whom all this which came into existence, which is

coming into existence and which is going to come into existence, is

surrounded, through whom the sacrifice having seven invoking priests is set in a

continuous stream, that mind of mine may have auspicious intentions.

ºÉ{iÉ ½þÉäiÉÉ: This has been treated as a Bv. Cd. by me in spite of the two

words being shown separately and having separate accents. Elsewhere in the

Khila-s, instances of double-accented words and Compounds are quite common

and, hence, such step could be justified. The Compound may also be interpreted

to refer to the ºÉ{iÉ½þÉäiÉÞ-¨ÉxjÉs.

ªÉäxÉSÉ Eò¨ÉÉÇMÉhªÉSÉ{ÉºÉÉäMÉ ¨ÉxÉÒSÉÊ¹ÉhÉÉäMÉ ªÉSÉYÉä EÞòSÉh´ÉÎxiÉMÉ Ê´ÉSÉnùlÉäMÉ¹ÉÖSÉ vÉÒ®úÉ&MÉ *

ªÉnùMÉ{ÉÚSÉ´ÉÈ ªÉSÉIÉ¨ÉSÉxiÉ& |ÉSÉVÉÉxÉÉÆSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 2 **

(4.11.2) By which the wise, active, intelligent people do acts at the sacrifice and in

the sacrificial gatherings, which is an unprecedented wonder among the people -

that mind of mine may have auspicious intentions.

ªÉi|ÉSÉYÉÉxÉMÉ¨ÉÖSÉiÉ SÉäiÉÉäSÉ vÉÞÊiÉMÉ¶SÉSÉ ªÉVVªÉÉäÊiÉMÉ®úSÉxiÉ®úSÉ¨ÉÞiÉÆMÉ |ÉSÉVÉÉºÉÖMÉ *

ªÉº¨ÉÉSÉzÉ @ñSÉiÉä ËEò SÉSÉxÉ Eò¨ÉÇMÉ ÊGòSÉªÉiÉäSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 3 **

(4.11.3) That which is knowledge, consciousness and wisdom, that which is immortal, is

interior light among the people, without which no work could be done - that mind

of mine may have auspicious intentions.

ªÉVVÉÉOÉMÉiÉÉä nÚùSÉ®ú¨ÉÖSÉnèùÊiÉSÉ nèù´ÉÆSÉ iÉnÖùMÉ ºÉÖSÉ{iÉºªÉSÉ iÉlÉèSÉ´ÉèÊiÉMÉ *

nÚùSÉ®ÆúSÉMÉSÉ¨ÉÆ VªÉÉäÊiÉMÉ¹ÉÉÆSÉ VªÉÉäÊiÉSÉ®äúEÆòSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 4 **

(4.11.4) The fortune, of one who is awake,that rises to a far distance, that same

(fortune) does likewise (rise) of one who is asleep, the sole light of lights

which traverses far and wide - that mind of mine may have auspicious

intentions.

ab: implies that the waking condition or deep sleep does not bring about

any difference in ¨ÉxÉ&which is under discussion. It is this principle viz.

manasthat is capable of undertaking work at places which are distant from the

body.

ªÉÎº¨ÉSÉzÉÞSÉ&SÉ ºÉÉ¨ÉSÉ ªÉVÉÚÆMÉÊ¹ÉSÉ ªÉÎº¨ÉSÉxÉÂ |ÉÊiÉMÉÎ¹`öiÉÉ ®úlÉxÉÉSÉ¦ÉÉÊ´ÉMÉ´ÉÉSÉ®úÉ& *

ªÉÏº¨ÉMÉÎ¶SÉSÉkÉÆ ºÉ´ÉÇSÉ¨ÉÉäiÉÆMÉ |ÉSÉVÉÉxÉÉÆSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 5 **

(4.11.5) In which the #ÞEòverses, the ºÉÉ¨ÉxÉ, the yajusformulae are established like

spokes in the felly of chariot, in which all the thinking of people is woven - that

mind of mine may have auspicious intentions.

ºÉÖSÉ¹ÉÉSÉ®úSÉÊlÉ®ú·ÉÉMÉÊxÉ´ÉSÉ ªÉx¨ÉMÉxÉÖSÉ¹ªÉÉzÉäMÉxÉÒSÉªÉiÉäSÉ%¦ÉÒ¶ÉÖMÉÊ¦É´ÉÉÇSÉÊVÉxÉMÉ <´É *

¾þSÉi|ÉÊiÉMÉ¹`Æö ªÉnùMÉÊVÉSÉ®Æú VÉÊ´ÉMÉ¹`ÆöSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 6 **

(4.11.6) That which, like a good chariot-driver (leading) horses, like one (leading) strong

horses by means of reins, leads men over and over again, that which has a firm

footing in the heart, is active and most speedy - that mind of mine may have

auspicious intentions.

ªÉnùjÉMÉ ¹ÉSÉ¹`Æö ÊjÉMÉ¶ÉSÉiÉÆ ¶ÉMÉ®úÒSÉ®Æú ªÉSÉYÉºªÉSÉ MÉÖÁÆSÉ xÉ´ÉSÉxÉÉ¦ÉSÉ¨ÉÉtMÉ¨ÉÂ *

nù¶ÉMÉ {É\SÉSÉ ËjÉSÉ¶ÉiÉÆSÉ ªÉi{ÉSÉ®Æú SÉSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 7 **

(4.11.7) That which here is the 6th, the body consisting of three hundred, the foremost

secret of the sacrifice having nine navels, that which is beyond ten, five (and)

the 30th - that mind of mine may have auspicious intentions.

¶É®úÒ®ú¨É: "body" refers to the body of the sacrifice as is evident from the

next verse and the expression ªÉYÉºªÉ MÉÖÁ¨Éwhich follows.

xÉ´ÉxÉÉ¦É¨É: xÉÉÊ¦Éis the navel of the Earth often used to denote the

´ÉänùÒ; cf. xÉÉ¦ÉÉ {ÉÞÊlÉ´ªÉÉ +ÊvÉ(RV.1.143.4; 2.3.7 etc.)

nù¶ÉÂ+ etc. : the numerals refer to bricks.

ªÉä {ÉMÉ\SÉ{ÉSÉ\SÉÉ nùMÉ¶ÉSÉiÉÆ ¶ÉSÉiÉÆ SÉMÉ ºÉSÉ½þ»ÉÆMÉ SÉ ÊxÉSÉªÉÖiÉÆSÉ xªÉ¤ÉÖÇMÉnÆù SÉ *

iÉä ªÉMÉYÉÊSÉSÉiªÉä¹]õMÉEòÉSÉkÉÆ ¶É®úÒMÉ®ÆúSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 8 **

(4.11.8) Those that are five times five, a group of 10 and a 100 and a thousand and a

million (niyuta) and a hundred millions (nyarbuda), those that are the body

built of bricks - the sacrificial altar - that mind of mine may have auspicious

intentions.

{É\SÉ{É\SÉÉ&: as in the previous verse the numerals refer to the bricks of

the fire-altar known as Cayana. The word ªÉYÉÊSÉiªÉä¹]õEòÉkÉ-¶É®úÒ®Âú+indicates

that the numbers referred to in the verse have relevance to Cayana.

ªÉYÉÊSÉkÉä¹]õEòÉkÉ¨É emended to ªÉYÉÊSÉiªÉä¹]õEòÉkÉ¨É.

´ÉänùÉ½þ¨ÉäiÉÆ {ÉÖ¯û¹ÉÆ ¨É½þÉxiÉ¨ÉÉÊnùiªÉ´ÉhÉÈ iÉ¨ÉºÉ& {É®úºiÉÉiÉÂ *

[iÉºªÉSÉ ªÉÉäËxÉSÉ {ÉÊ®úMÉ{É¶ªÉÎxiÉSÉ] vÉÒ®úÉSÉºiÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 9 **

(4.11.9) Know me to be this great Man having the lustre of Aditya (and existing)

beyond darkness. The wise ones observe his origin. That mind of mine may have

auspicious intentions.

ab : Accentless. Uttered by an enlightened person.

ªÉäxÉSÉ Eò¨ÉÉÇMÉÊhÉSÉ |ÉSÉMÉ®úÎxiÉSÉ vÉÒ®úÉSÉ Ê´É|ÉÉMÉ ´ÉÉSÉSÉÉ ¨ÉxÉMÉºÉÉ Eò¨ÉÇhÉÉ SÉ *

ªÉSÉºªÉÉSÉÎx´ÉiÉSÉ¨ÉxÉÖSÉ ºÉÆ ªÉÎxiÉMÉ |ÉÉSÉÊhÉxÉSÉºiÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 10 **

(4.11.10) By which the inspired ones observe the (sacred) rites with speech, thinking

and action, whose understanding is jointly followed by the creatures - that mind

of mine may have auspicious intentions.

|ÉSÉ®úÎxiÉ : has the technical sense as in OÉ½þ|ÉSÉÉ®Âú+.

ªÉä ¨ÉxÉÉäSÉ ¾þnùMÉªÉÆSÉ ªÉä SÉMÉ näùSÉ´ÉÉ ªÉä +SÉxiÉÊ®úMÉIÉä ¤É½ÖþSÉvÉÉ SÉ®úMÉÎxiÉ *

ªÉä ¸ÉÉäSÉjÉÆ SÉSÉIÉÖ¹ÉÒSÉ ºÉÆSÉMÉ®úÎxiÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 11 **

(4.11.11) The gods who are engaged with the mind, those who (are engaged) with

the heart, the gods who variously move about in the mid-region, those who are

engaged with the ear (or) the eyes (through mind) - that mind of mine may have

auspicious intentions.

ªÉä ... näù´ÉÉ&: supply yena ¨ÉxÉºÉÉto complete the sentence.

ªÉäxÉSÉ tÉè¯ûSÉOÉÉ {ÉÞMÉÊlÉSÉ´ÉÒ SÉÉSÉxiÉÊ®úMÉIÉÆSÉ ªÉä {É´ÉÇMÉiÉÉ |ÉSÉÊnù¶ÉÉäSÉ Ênù¶ÉMÉ¶SÉ *

ªÉäxÉäSÉnÆù VÉMÉSÉnÂù´ªÉÉ{iÉÆMÉ |ÉSÉVÉÉxÉÉÆSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 12 **

(4.11.12) By whom the formidable Heaven-and-Earth and the midregion, those which

are called mountains, sub-quarters and quarters (are pervaded), by whom the

world of creatures is pervaded - that mind of mine may have auspicious

intentions.

tÉè®ú =OÉÉ {ÉÞÊlÉ´ÉÒ: a peculiar case of the Dvandva Cd. being split up and its

adj. =OÉÉ(Acc.d.) inserted in between. The irregularity of accent is seen in

tÉè& being accented in spite of its being singular.

ªÉäxÉäSÉnÆù ºÉ´ÉÈSÉ VÉMÉMÉiÉÉä ¤É¦ÉÚSÉ´ÉÖªÉæ näùSÉ´ÉÉ +Ê{ÉMÉ ¨É½þSÉiÉÉä VÉÉSÉiÉ´ÉäMÉnùÉ& *

iÉÊnùSÉ´ÉÉÎMxÉSÉºiÉ{ÉMÉºÉÉä VªÉÉäSÉÊiÉ®äúEÆòSÉ iÉx¨ÉäSÉ ¨ÉxÉ&MÉ Ê¶ÉSÉ´ÉºÉÆMÉEò±{É¨ÉºiÉÖ ** 13 **

(4.11.13) By whom all this (is pervaded) (by whom are pervaded) those who have

become gods of the world, also the great ones, the J+ÉiÉ´ÉänùºÉ; the lustre of

penance alone is like Agni - that mind of mine may have auspicious intentions.

näù´ÉÉ& : objects of respect.

iÉ{ÉºÉÉä VªÉÉäÊiÉ&: identified with Agni and the mind is identified with Agni.

4.12

ªÉÉºÉÉSÉ¨ÉÚvÉSÉ¶SÉiÉÖMÉÌ¤É±ÉÆSÉ ¨ÉvÉÉä&MÉ {ÉÚSÉhÉÈ PÉÞSÉiÉºªÉMÉ SÉ *

iÉÉ xÉ&MÉ ºÉxiÉÖSÉ {ÉªÉMÉº´ÉiÉÒSÉ¤ÉÇ¼´ÉÒMÉMÉÉæSÉ¹`äö PÉÞSÉiÉÉSªÉ&MÉ ** 1 **

(4.12.1) The numerous cows whose udder has a fourfold opening and is full of honey

and ghee may be in our cattleshed, possessed of milk and sprinkling ghee.

>ðvÉ& : singular used to represent the species.

=SÉ{ÉSÉ¨ÉèiÉÖMÉ ¨ÉªÉÉäSÉ¦ÉÖ´ÉSÉ >ðVÉÈSÉ SÉÉèVÉMÉ¶SÉSÉ Ê¤É§ÉMÉiÉÒ& *

nÖù½þÉMÉxÉÉ +ÊIÉSÉiÉÆ {ÉªÉÉäSÉ ¨ÉÊªÉMÉ MÉÉäSÉ¹`äö ÊxÉMÉ´ÉiÉÇv´ÉÆSÉ ªÉlÉÉSÉ ¦É´ÉÉMÉxªÉÖkÉSÉ¨É& ** 2 **

(4.12.2) The pleasure-giving (cows) may come closest to us, bearing lustre and force,

yielding undiminishing milk for me. Return to the cowstall so that I may become

the best.

=kÉ¨É& : "the best possesser of cows".

4.13

xÉäVÉMÉ¨Éä¹ÉSÉ {É®úÉMÉ {ÉiÉSÉ ºÉÖ{ÉÖMÉjÉ&SÉ {ÉÖxÉSÉ®úÉ {ÉMÉiÉ *

+SÉºªÉè ¨ÉäMÉ {ÉÖSÉjÉEòÉMÉ¨ÉÉªÉèSÉ MÉ¦ÉÇSÉ¨ÉÉ vÉäMÉÊ½þSÉ ªÉ& {ÉÖ¨ÉÉMÉxÉÂ ** 1 **

(4.13.1) Please return, O Nejame¹ÉÂ+. (You are) a good son. Return once more. For me

who is desirous of a son, bestow an embryo that is male.

me: The desire expressed, here, in First Person stands in contrast with v.3

where it is expressed in Third Person.

ªÉlÉäSÉªÉÆ {ÉÞMÉÊlÉSÉ´ÉÒ ¨ÉÁÖMÉkÉÉSÉxÉÉ MÉ¦ÉÇSÉ¨ÉÉ nùMÉvÉä *

BSÉ´ÉÆ iÉÆ MÉ¦ÉÇSÉ¨ÉÉ vÉäMÉÊ½þ nù¶ÉSÉ¨Éä ¨ÉÉSÉÊºÉ ºÉÚiÉMÉ´Éä ** 2 **

(4.13.2) As this great Earth who is lying on the back holds an embryo, in the same way

bestow that embryo for delivery in the 10th month.

+É nùvÉä: The Middle form of the root signifies that the Earth bears a child of

her own sweet will. Her embryo is the vegetation growing on her.

Ê´É¹hÉÉä&SÉ ¸Éè¹`ö¬äMÉxÉ °üSÉ{ÉähÉÉSÉºªÉÉÆ xÉÉªÉÉÈMÉ MÉ´ÉÒSÉxªÉÉ¨ÉÂ *

{ÉÖ¨ÉÉÆMÉºÉÆ {ÉÖSÉjÉ¨ÉÉ vÉäMÉÊ½þ nù¶ÉSÉ¨Éä ¨ÉÉSÉÊºÉ ºÉÚiÉMÉ´Éä ** 3 **

(4.13.3) By the greatness of Vi¹hÉÖ, by the form (of Vi¹hÉÖ), deposit male embryo in

this woman, in the groin, for delivery in the 10th month.

°ü{ÉähÉÂ+ : Ê´É¹hÉÉä& to be repeated after this.

4.14

+xÉÒMÉEò´ÉxiÉ¨ÉÚSÉiÉªÉäSÉ%ÏMxÉ MÉÒSÉÌ¦É½ÇþMÉ´ÉÉ¨É½äþ *

ºÉ xÉ&MÉ {É¹ÉÇSÉnùÊiÉSÉ Êuù¹É&MÉ ** 1 **

(4.14.1) We invoke Agni occupying the foremost rank, with our hymns for protection.

May he carry us beyond the hateful (enemy).

+xÉÒEò´ÉxiÉ¨É: +xÉÒEÂò+also means an army. Even this meaning suits the

context.

5.1

ºÉÆSÉYÉÉxÉMÉ¨ÉÖSÉ¶ÉxÉÉMÉ ´ÉnùiÉÂ ºÉÆSÉYÉÉxÉÆSÉ ´É¯ûMÉhÉÉä ´ÉnùiÉÂ *

ºÉÆSÉYÉÉxÉMÉÊ¨ÉxpùMÉ¶SÉÉSÉÎMxÉ¶SÉMÉ ºÉÆSÉYÉÉxÉÆMÉ ºÉÊ´ÉSÉiÉÉ ´ÉMÉnùiÉÂ ** 1 **

(5.1.1) U¶ÉxÉºÉ may speak about harmony. Va¯ûhÉÂ+ may speak about harmony.Indra and

Agni (may speak about) harmony. SaÊ´ÉiÉÞ may speak about harmony.

´ÉnùiÉ : speaking with approval.

ºÉÆSÉYÉÉxÉÆMÉ xÉ&SÉ º´Éä¦ªÉ&MÉ ºÉÆSÉYÉÉxÉSÉ¨É®úMÉhÉä¦ªÉ& *

ºÉÆSÉYÉÉxÉMÉ¨ÉSÉÊ·ÉxÉÉMÉ ªÉÖSÉ´ÉÊ¨ÉSÉ½þÉº¨ÉÉºÉÖSÉ ÊxÉ ªÉMÉSUôiÉÉ¨ÉÂ ** 2 **

(5.1.2) May there be harmony with one's own people, harmony with the aliens. May

you,O AÊ·ÉxÉÉ bestow harmony on us.

+Ê·ÉxÉÉ : accented like a Nom. whereas Voc. accent is expected.

ªÉiEòSÉIÉÒ´ÉÉMÉxÉÂ ºÉÆSÉ´ÉxÉMÉxÉÆ {ÉÖSÉjÉÉä +ÎRÂóMÉMÉ®úºÉÉSÉ¨É´ÉäMÉiÉÂ *

iÉäxÉMÉ xÉÉä%tSÉ Ê´É·ÉäMÉ näùSÉ´ÉÉ& ºÉÆ Ê|ÉSÉªÉÉÆ ºÉ¨ÉMÉ´ÉÒ´ÉxÉxÉÂ ** 3 **

(5.1.3) The propitiation which KaIÉÒ´ÉiÉ, the son of AÎRÂóMÉ®úºÉ-es knew, by that we today

(and) all gods frequently propitiate the beloved.

ºÉÆ´ÉxÉxÉ¨É : see on v.3.15.32 above.

ºÉÆ ´ÉÉäSÉ ¨ÉxÉÉÆMÉÊºÉ VÉÉxÉiÉÉÆSÉ ºÉ¨ÉÉEÚòMÉËiÉ ¨ÉxÉÉ¨ÉÊºÉ *

+SÉºÉÉè ªÉÉä Ê´É¨ÉMÉxÉÉSÉ VÉxÉSÉºiÉÆ ºÉSÉ¨ÉÉ´ÉMÉiÉÇªÉÉ¨ÉÊºÉ ** 4 **

(5.1.4) Know the minds of each other. Let us think of the wishes together. Let us

turn towards this person who is of hostile mind.

iÉSÉSUÆôSÉªÉÉä®úÉ ´ÉÞMÉhÉÒ¨É½äþ MÉÉSÉiÉÖÆ ªÉMÉYÉÉªÉ MÉÉSÉiÉÖÆ ªÉSÉYÉ{ÉMÉiÉªÉäSÉ

nèù´ÉÒMÉ º´ÉSÉÎºiÉ®úMÉºiÉÖ xÉ& º´ÉSÉÎºiÉ¨ÉÉÇxÉÖMÉ¹Éä¦ªÉ& *

>ðSÉv´ÉÈ ÊVÉMÉMÉÉiÉÖ ¦Éä¹ÉSÉVÉÆ ¶ÉÆ xÉÉäMÉ +ºiÉÖ ÊuùSÉ{ÉnäùSÉ ¶ÉÆ SÉiÉÖMÉ¹{Énäù ** 5 **

(5.1.5) We choose the welfare and fortune which would be a path towards the

sacrifice, path towards the chief sacrificer. May divine well-being come to us.

May there be welfare for men; may the medicine rise up. May there be welfare to

the bipeds and quadrupeds.

¶ÉÆªÉÉä&: this may be taken as ¶Éä¹Éä ¹É¹`öÒexpressing the object of +É

´ÉÞhÉÒ¨É½äþ. Alternatively, it may be regarded as the Gen. of S#ÆªÉÖ, a well-

known descendent of B#Þ½þº{ÉÊiÉ.

ªÉYÉ{ÉiÉªÉä: When a sacrifice is jointly undertaken by several ªÉVÉ¨ÉÉxÉºÉ,

the chief one is known as the ªÉVÉÂ#Â#Ã\É{ÉÊiÉ.

5.2

xÉèSÉ½ÇþºiªÉÆMÉ ºÉäxÉÉSÉnù®úMÉhÉÆSÉ {ÉÊ®úSÉ ´Éi¨ÉæMÉ´ÉSÉ ªÉrùSÉÊ´É& *

iÉäxÉÉSÉÊ¨ÉjÉÉMÉhÉÉÆ ¤ÉÉSÉ½ÚþxÉÂ ½þSÉÊ´É¹ÉÉMÉ ¶ÉÉä¹ÉªÉÉ¨ÉÊºÉ ** 1 **

(5.2.1) The hymn beginning with the word ÊxÉ½ÇþºiÉÂ+is (meant for) the destruction of

the army; the oblation (connected with it) is like the surrounding path. With

that oblation we dry up the arms of the enemies.

xÉè½ÇþºiªÉ¨É: refers to AV. 6.66 and 6.67. Both taken together is a battle-

charm. The oblation is called the handless shaft(xÉè½ÇþºiÉÂ+) because it causes

the enemy to loose his hands.

{ÉÊ®ú ´Éi¨ÉÇÂ+: cf. AV. 6.67.1. Indra and P#Ú¹ÉxÉ are requested to go round it

and confound the enemy. See next verse.

{ÉÊ®úSÉ ´Éi¨ÉÉÇMÉxªÉä¹ÉÉSÉÊ¨Éxpù&MÉ {ÉÚSÉ¹ÉÉ SÉMÉ SÉSÉGòiÉÖ&MÉ *

iÉä¹ÉÉÆMÉ ´ÉÉä +SÉÎMxÉnùMÉMvÉÉxÉÉ¨ÉSÉÎMxÉMÉÚMÉ²½þÉxÉÉSÉÊ¨ÉxpùÉäMÉ ½þxiÉÖSÉ ´É®ÆúMÉ´É®ú¨ÉÂ ** 2 **

(5.2.2) Indra and P#Ú¹ÉxÉ have gone round the path of these. May Indra kill according

to his wish some of them who are burnt by fire,who are concealed by fire.

+ÎMxÉnùMvÉÉxÉÉ¨É: lit. burnt by Agni. Refers to the practice of cremation. cf.

RV.10.15.11; also RV.10.15.14 where +xÉÎMxÉnùMvÉÉ&indicates that the practice

was not universal. +xÉÎMxÉnùMvÉÉ&were those bodies which had burial and not

cremation. Recent archaeological finds support this explanation. In this verse

+ÎMxÉnùMvÉÂ+refers to that section of people who cremated the dead persons.

Bä¹ÉÖMÉ xÉSÉÁ Ê´ÉSÉ¹ÉÉnùMÉxÉÆ ½þÊ®úSÉhÉºªÉSÉ ÊvÉªÉÆMÉ ªÉlÉÉ *

{É®úÉMÉRóÊ¨ÉSÉjÉÉÄ BäMÉ¹Éi´ÉSÉ´ÉÉÇSÉÒSÉ MÉÉè¯ûSÉ{ÉäVÉMÉiÉÖ ** 3 **

(5.2.3) Fasten grief upon these (so that they would possess) disposition like a deer.

Let the enemies be sent away. The cow may be driven herewards.

Ê´É¹ÉÉnùxÉ¨É:"grief, sadness" is imagined to be a hide which can be tied on the

body.

½þÊ®úhÉºªÉÂ+ ÊvÉªÉ¨É: disposition of a deer i.e. its timidity. Being constantly

exposed to grief, the enemy may develop timidity and refuse to fight war.

MÉÉè& :"cow" i.e. the cattle of the enemy.

5.3

|ÉÉv´ÉSÉ®úÉhÉÉÆMÉ {ÉiÉä ´ÉºÉÉäSÉ ½þÉäiÉSÉ´ÉÇ®äúMÉhªÉGòiÉÉä *

iÉÖ¦ªÉÆMÉ MÉÉªÉSÉjÉ¨ÉÞSÉSªÉiÉäMÉ ** 1 **

(5.3.1) O Lord of the sacrifice, O god, O priest having covetable holy power, the

MÉÉªÉjÉÂ+ is being sung unto you.

+v´É®úÉhÉÉ¨É {ÉiÉä: B#Þhaddevat#É 8.94 holds that the deity of this is Agni.

MÉÉªÉjÉ¨É : name of a ºÉÉ¨ÉxÉ.

MÉÉäEòÉMÉ¨ÉÉäSÉ +zÉMÉEòÉ¨É& |ÉSÉVÉÉEòÉMÉ¨ÉÉäSÉiÉ EòSÉ¶ªÉ{É&MÉ *

¦ÉÚSÉiÉÆ ¦ÉMÉÊ´ÉSÉ¹ªÉiÉÂ |É ºiÉÉèMÉÊiÉ ¨ÉSÉ½þnÂù¥ÉÀèMÉEò¨ÉSÉIÉ®ÆúMÉ ¤ÉSÉ½Öþ ¥ÉÀèMÉEò¨ÉSÉIÉ®úMÉ¨ÉÂ ** 2 **

(5.3.2) Ka¶ªÉ{ÉÂ+ desirous of cows, food and progeny, praises excessively the great

Brahman which was in existence and which will be in existence, the

imperishable One; (praises) very much Brahman, the imperishable One.

|ÉVÉÉEòÉ¨ÉÉäiÉÂ#Â+ : double sandhi.

ekam-ekam : unaccented.

ªÉnùSÉIÉ®ÆúMÉ ¦ÉÚiÉSÉEÞòiÉÉäSÉ Ê´É·ÉäMÉ näùSÉ´ÉÉ =SÉ{ÉÉºÉMÉiÉä *

¨ÉSÉ½þSÉÌ¹É¨ÉMÉºªÉ MÉÉäSÉ{iÉÉ®ÆúMÉ VÉSÉ¨ÉnùMÉÎMxÉ¨ÉEÖò´ÉÇiÉ ** 3 **

(5.3.3) The imperishable one whom all the gods, the makers of creatures worship, made

the great seer Jamadagni the care-taker of this.

asya : the universe.

VÉSÉ¨ÉnùMÉÎMxÉSÉ®úÉ {ªÉÉMÉªÉiÉäSÉ UôxnùÉäMÉÊ¦É¶SÉiÉÖ¯ûSÉkÉ®èú&MÉ *

®úÉYÉ&SÉ ºÉÉä¨ÉMÉºªÉ ¦ÉSÉIÉähÉSÉ ¥ÉÀMÉhÉÉ ´ÉÒSÉªÉÉÇ´ÉMÉiÉÉ Ê¶ÉSÉ´ÉÉ xÉ&MÉ |ÉSÉÊnù¶ÉÉäSÉ Ênù¶É&MÉ ** 4 **

(5.3.4) Jamadagni grows by the metres which are followed by four, (grows) by the

consumption of king Soma, by the brahmanendowed with the word ´ÉÒªÉÇÂ+.

The quarters and the sub-quarters are auspicious to us.

SÉiÉÖ¯ûkÉ®èú&: the regular metres to which an appendage of four syllables

has been added.

¥ÉÀhÉÉ : a magic formula containing the word ´ÉÒªÉÇÂ+.

+SÉVÉÉä ªÉkÉäVÉÉäSÉ nùoùMÉ¶Éä ¶ÉÖSÉGÆò VªÉÉäÊiÉ&MÉ {É®úÉäSÉMÉÖ½þÉMÉ *

iÉoùMÉÊ¹É&SÉ Eò¶ªÉMÉ{É&SÉ ºiÉÉèÊiÉMÉ ºÉSÉiªÉÆ ¥ÉÀMÉ SÉ®úÉSÉSÉ®Æú wÉÖSÉ´ÉÆ ¥ÉÀMÉ SÉ®úÉSÉSÉ®ú¨ÉÂ ** 5 **

(5.3.5) The seer Ka¶ªÉ{ÉÂ+ praises that lustre, the bright light beyond the cave which

Aja has seen. (It is) the real brahman(made up of) movable and immovable, the

steady brahman(made up of) movable and immovable.

{É®úÉä-MÉÖ½þÉ: emended to {É®äú-MÉÖ½þÉ. From the accent it seems that the

word is meant to be a compound; hence, the suggestion for emendation. MÉÖ½þÉ

stands for the barrier that exists between the known and the unknown worlds.

Hence, the light beyond the "cave"is the self-shining , transcendental light.

jªÉÉSÉªÉÖSÉ¹ÉÆ VÉSÉ¨ÉnùMÉMxÉä&SÉ Eò¶ªÉMÉ{ÉºªÉ jªÉÉªÉÖSÉ¹É¨ÉÂ *

+SÉMÉºiªÉMÉºªÉ jªÉÉªÉÖSÉ¹ÉÆ ªÉqäùSÉ´ÉÉxÉÉÆMÉ jªÉÉªÉÖSÉ¹ÉÆ iÉzÉÉäMÉ +ºiÉÖ jªÉÉªÉÖSÉ¹É¨ÉÂ ** 6 **

(5.3.6) May that triple life be ours, which is the same as the triple life of Jamadagni,

the triple life of Ka¶ªÉ{ÉÂ+, the triple life of Agastya. the triple life which is of

gods.

jªÉÉªÉÖ¹É¨É: the number three signifies childhood, youth and oldage

according to Uva]õa and Mah#Òdhara . (vide comm. on Vaj.S. 3.62 which is

identical with our verse). This mantrais meant to be recited at the time of

shaving the head and beard of the ªÉVÉ¨ÉÉxÉÂ+. In the S#ÉRó.Gr.S. (1.28) and

others , the mantrais prescribed for the tonsure ceremony of a child.

iÉSUÆôSÉªÉÉä®úÉ ´ÉÞMÉhÉÒ¨É½äþ MÉÉSÉiÉÖÆ ªÉSÉYÉÉªÉMÉ MÉÉSÉiÉÖÆ ªÉSÉYÉ{ÉMÉiÉªÉäSÉ

nèù´ÉÒMÉ º´ÉSÉÎºiÉ®úMÉºiÉÖ xÉ& º´ÉSÉÎºiÉ¨ÉÉÇxÉÖMÉ¹Éä¦ªÉ& *

>ðSÉv´ÉÈ ÊVÉMÉMÉÉiÉÖ ¦Éä¹ÉSÉVÉÆ ¶ÉÆ xÉÉäMÉ +ºiÉÖ ÊuùSÉ{ÉnäùSÉ ¶ÉÆ SÉiÉÖMÉ¹{Énäù ** 7 **

(5.3.7) Same as 5.1.5 above.

5.4

Ê´ÉSÉnùÉ ¨ÉMÉPÉ´ÉxÉÂ Ê´ÉSÉnùÉ MÉÉiÉÖSÉ¨ÉxÉÖMÉ ¶ÉÆÊºÉ¹ÉÉäSÉ Ênù¶É&MÉ *

Ê¶ÉIÉÉSÉ ¶ÉSÉÒMÉxÉÉÆ {ÉiÉä {ÉÚ´ÉÔSÉhÉÉÆ {ÉÖMÉ°ü´ÉºÉÉä ** 1 **

(5.4.1) Obtain, O Maghavan, obtain the path, agree (fall in with us), direct (us) O lord

of powers. Help us with abundant (powers) O possessor of ample wealth.

Ênù¶É&: Inj. 2s. from the Aor. base. Accented, because it begins a

sentence.

{ÉÚ´ÉÔhÉÉ¨É : supply ¶ÉSÉÒxÉÉ¨É once again.

+ÉSÉÊ¦É¹]Âõ´ÉMÉ¨ÉSÉÊ¦ÉÎ¹]õMÉÊ¦É& |ÉSÉäiÉxÉSÉ |É SÉäMÉiÉªÉ *

<xpùMÉ tÖSÉ¨xÉÉªÉMÉ xÉ <SÉ¹É BSÉ´ÉÉ Ê½þ ¶ÉSÉGò& ** 2 **

(5.4.2) By these succours, distinguish yourself, O distinguished one. O Indra, our

foods are for brightness. ¶ÉGÂò+ is of this kind.

ab : word-music.

®úÉSÉªÉä ´ÉÉVÉÉMÉªÉ ´ÉÊXÉ´É&SÉ ¶ÉÊ´ÉMÉ¹`ö ´ÉÊXÉzÉÞSÉ\VÉºÉäMÉ *

¨ÉÆÊ½þMÉ¹`ö ´ÉÊXÉzÉÞSÉ\VÉºÉSÉ +É ªÉÉMÉÊ½þ Ê{É¤ÉSÉ ¨Éiº´ÉMÉ ** 3 **

(5.4.3) O wielder of vajra, you direct (people) towards wealth (and) strength. O

strongest wielder of vajra, O greatest wielder of vajra, you urge lh(people).

Come, drink (soma), rejoice.

Ê´ÉSÉnùÉ ®úÉSÉªÉä ºÉÖSÉ´ÉÒªÉÈSÉ ¦ÉÖ´ÉÉäSÉ ´ÉÉVÉÉMÉxÉÉÆSÉ {ÉÊiÉSÉ´ÉÇ¶ÉÉÄSÉ +xÉÖMÉ *

¨ÉÆÊ½þMÉ¹`ö ´ÉÊXÉzÉÞSÉ\VÉºÉäSÉ ªÉ& ¶ÉÊ´ÉMÉ¹`ö&SÉ ¶ÉÚ®úÉMÉhÉÉ¨ÉÂ ** 4 **

(5.4.4) Obtain heroism for wealth. Become the lord of strength according to your

desires. O greatest wielder of vajra, (you) who are the strongest among the

brave (come, drink, rejoice).

d : supply +É ªÉÉÊ½þ, Ê{É¤ÉÂ+, ¨Éiº´ÉÂ+ from v.3 above.

ªÉÉä ¨ÉÆÊ½þMÉ¹`öÉä ¨ÉSÉPÉÉäxÉÉÆMÉ ÊSÉÊEòSÉi´ÉÉÄ +SÉÊ¦É xÉÉäSÉ xÉªÉMÉ *

<xpùÉäMÉ Ê´ÉnäùSÉ iÉ¨ÉÖMÉ ºiÉÖ¹Éä ´ÉSÉ¶ÉÒ Ê½þMÉ ¶ÉSÉGò& ** 5 **

(5.4.5) Being the greatest among patrons and possessed of knowledge, lead us. Indra

obtains (desires). I praise him. Sakra is a controller.

iÉ¨ÉÚSÉiÉªÉäMÉ ½þ´ÉÉ¨É½äþSÉ VÉäiÉÉMÉ®úSÉ¨É{ÉMÉ®úÉÊVÉiÉ¨ÉÂ *

ºÉ xÉ&MÉ {É¹ÉÇSÉnùÊiÉSÉ Êuù¹É&SÉ GòiÉÖSÉ¶UôxnùMÉ @ñSÉiÉÆ ¤ÉÞSÉ½þiÉÂ ** 6 **

(5.4.6) We invoke him, the victorious one who is never defeated, for protection. May

he carry us across enemies. He is the brilliant holy power and the great @ñiÉÂ+.

<xpÆùSÉ vÉxÉMÉºªÉ ºÉÉSÉiÉªÉäMÉ ½þ´ÉÉ¨É½äþSÉ VÉäiÉÉMÉ®úSÉ¨É{ÉMÉ®úÉÊVÉiÉ¨ÉÂ *

ºÉ xÉ&MÉ {É¹ÉÇSÉnùÊiÉSÉ Êuù¹É&SÉ ºÉ xÉ&MÉ {É¹ÉÇSÉnùÊiÉSÉ Ê»ÉvÉ&MÉ ** 7**

(5.4.7) We invoke Indra, the victorious one who is never defeated, for winning wealth.

May he carry us across enemies, may he carry us beyond failures.

Ê»ÉvÉ&: Grassmann (Worterbuch p.1617) draws attention to SV. 739.1

where Ê»ÉvÉ&is substituted by Êuù¹É&and is, therefore, inclined to treat them

as synonyms. The root sridh, however, means "to fail", "to commit

mistake"which can lead to evil consequences.

{ÉÚ´ÉÇMÉºªÉSÉ ªÉkÉäMÉ +Êpù´É& ºÉÖSÉ¨xÉ +É vÉäMÉÊ½þ xÉÉä ´ÉºÉÉä *

{ÉÚSÉÌiÉ& ¶ÉMÉÊ´É¹`öSÉ ¶É·ÉMÉiÉSÉ <Ç¶ÉäSÉ Ê½þ ¶ÉSÉGò& ** 8 **

(5.4.8) O god, the wielder of thunderbolt, bestow upon us the kindness which (you

had bestowed) earlier and (bestow) the fulfilment of many (desires) O strongest

one. Sakra does rule.

xÉÚSÉxÉÆ iÉÆ xÉ´ªÉÆSÉ ¨ÉxªÉMÉºÉäSÉ |É¦ÉÉäSÉ VÉxÉMÉºªÉ ´ÉÞjÉ½þxÉÂ *

ºÉ¨ÉSÉxªÉä¹ÉÖMÉ ¥É´ÉÉ´É½èþSÉ ¶ÉÚ®úÉäSÉ ªÉÉä MÉÉä¹ÉÖMÉ MÉSUôÊiÉSÉ ºÉJÉÉMÉ ºÉÖSÉ¶Éä´ÉÉäMÉ +uùªÉÉ& ** 9 **

(5.4.9) O lord, killer of V#ÞjÉÂ+, you regard him as worthy of praise of people. About

others, let us discuss with each other. The brave one who moves among cows,

is the kind friend, free from double-dealing.

xÉ´ªÉ¨É: praiseworthy because of Indra's favour. This same person has

been described as a friend in the next half of the verse.

+xªÉä¹ÉÖ: the speaker of this verse does not seem to be favourably inclined

towards others.

ºÉJÉÉ: Indra should favour that friend who is kind and free from double-

dealing.

BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉ ÁMÉMxÉÉSÉ3Ró<Ç BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉ Ê½þMÉ Ê´ÉSÉ¹hÉÉSÉ3Ró= *

BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉMÉ ½þÒxpù * BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉMÉ Ê½þ {ÉÚ¹ÉxÉÂ * BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉMÉ Ê½þ näù´ÉÉ& ** 10 **

(5.4.10) Of this kind, indeed, of this kind, O Agni; of this kind, indeed, of this kind, O

VÊ#¹hÉÖ. Of this kind, indeed, of this kind, O Indra; of this kind, indeed, of this

kind, O P#Ú¹ÉxÉ; of this kind, indeed, of this kind, O gods.

+MxÉÉ3#Ò and Ê´É¹hÉÉ3#Ö: Distortions peculiar to S#É¨ÉMÉÉxÉaé.

BSÉ´ÉÉ Ê½þ ¶ÉSÉGòÉä ´ÉSÉ¶ÉÒ Ê½þMÉ ¶ÉSÉGòÉä ´É¶ÉÉÄSÉ +xÉÖMÉ *

+ÉªÉÉäMÉ ¨ÉSÉxªÉÉªÉMÉ ¨ÉSÉxªÉ´ÉSÉ ={ÉÉäMÉ ¨ÉSÉxªÉÉªÉMÉ ¨ÉSÉxªÉ´ÉSÉ ={ÉäMÉÊ½þ Ê´ÉSÉ·ÉlÉMÉ ** 11 **

(5.4.11) Sakra is of this kind, Sakra is the controller. He follows the (inclinations of)

the controlled ones. O Ayu, bestower of all, approach (Sakra) for the sake of

Manyu, the respectable; approach (Sakra) for the sake of Manyu, the

respectable.

5.5

(ÊxÉÊ´ÉnùvªÉÉªÉ&)

+ÎMxÉnæù´Éärù& * +ÎMxÉ¨ÉÇÎx´Érù& * +ÎMxÉ& ºÉÖ¹ÉÊ¨ÉiÉÂ * ½þÉäiÉÉ näù´É´ÉÞiÉ& * ½þÉäiÉÉ ¨ÉxÉÖ´ÉÞiÉ& * |ÉhÉÒªÉÇYÉÉxÉÉ¨ÉÂ *

®úlÉÒ®úv´É®úÉhÉÉ¨ÉÂ * +iÉÚiÉÉæ ½þÉäiÉÉ * iÉÚÌhÉ½Çþ´ªÉ´ÉÉ]Âõ +É näù´ÉÉä näù´ÉÉxÉÂ ´ÉIÉiÉÂ * ªÉIÉnùÎMxÉnæù´ÉÉä näù´ÉÉxÉÂ * ºÉÉä +v´É®úÉ

Eò®úÊiÉ VÉÉiÉ´ÉänùÉ& ** 1 **

(5.5.1)

1) Agni is kindled by gods. Agni is kindled by men.

Agni is possessed of good fuel-sticks.

(Agni is) invoking priest chosen by gods.

(Agni is) invoking priest chosen by men.

(Agni is) the leader of sacrifices.

(Agni is) the charioteer of sacrifices.

(Agni is ) the invoking priest who does not haste.

(Agni is) the carrier of oblations who is quick.

May the god (Agni) carry the gods here.

Agni, the god may worship gods.

He, the VÉÉiÉ´ÉänùºÉ may perform sacrifices.

<xpùÉä ¨É¯ûi´ÉÉxÉÂ ºÉÉä¨ÉºªÉ Ê{É¤ÉiÉÖ * ¨É¯ûiºiÉÉäjÉÉä ¨É¯ûnÂùMÉhÉ& * ¨É¯ûiºÉJÉÉ ¨É¯ûuÞùvÉ& PxÉxÉÂ ´ÉÞjÉÉ ºÉÞVÉnù{É&*

¨É¯ûiÉÉ¨ÉÉäVÉºÉÉ ºÉ½þ * ªÉ <Ç¨ÉäxÉÆ näù´ÉÉ +x´É¨ÉnùxÉÂ* +{iÉÚªÉæ ´ÉÞjÉiÉÚªÉæ * ¶É¨¤É®ú½þiªÉä MÉÊ´É¹`öÉè* +SÉÇxiÉÆ MÉÖÁÉ {ÉnùÉ *

{É®ú¨ÉºªÉÉÆ {É®úÉ´ÉÊiÉ * +ÉnùÓ ¥ÉÀÉÊhÉ ´ÉvÉÇªÉxÉÂ * +xÉÉvÉÞ¹]õÉxªÉÉäVÉºÉÉ * EÞòh´ÉxÉÂ näù´Éä¦ªÉÉä nÖù´É& * ¨É¯ûÎnÂù¦É& ºÉÊJÉÊ¦É&

ºÉ½þ * <xpùÉä ¨É¯ûi´ÉÉÄ <½þ ¸É´ÉÊnù½þ ºÉÉä¨ÉºªÉ Ê{É¤ÉiÉÖ * |Éä¨ÉÉÆ näù´ÉÉä näù´É½ÚþÊiÉ¨É´ÉiÉÖ näù´ªÉÉ ÊvÉªÉÉ* |ÉänÆù ¥ÉÀ |ÉänÆù

IÉjÉ¨ÉÂ* |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ* ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É&* ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 2 **

(5.5.2)2) Indra accompanied by Maruts, may partake of soma.

(Indra is) praised by Maruts, has Maruts as his troop.

(Indra is) friend of Maruts, prosperer of Maruts.

(Indra) released waters, killing enemies.

(Because) he was accompanied by the vigour of Maruts.

He whom the gods gladdened during the conquest of waters, conquest of ´ÉÞjÉÂ+,

slaughter of ¶É¨¤É®Âú+, search for cows.

(Indra) singing unto secret places, in the highest place in distant land (was

gladdened by gods).

MÉÖÁÉ {ÉnùÉ : the secret place where waters as well as cows of gods were

pent up by demons.

Thereafter, (Indra) keeps increasing (the potency of) magic formulae; (those

magic formulae ) have not been challenged by the lustre (of a rival).

(Indra) is rendering service to gods, along with his friends, the Maruts.

Indra accompanied by Maruts here, may listen here (to our call) and drink soma.

The god may favour this call to gods with (his) divine intellect, (so also favour)

this brahman , this martial power.

brahman : double entendre; magic formula as well as the lustre of Brahmins.

May the wonderful (Indra) favour the soma-pressing worshipper with wonderful

favours.

Listening to our (call) come with favour to our brahman.

¸É´ÉiÉ : supply havam as the object.

avatu : in view of the expression ÊSÉjÉÉÊ¦É& >ðÊiÉÊ¦É& , this is taken to mean

favour (and not protection).

ÊSÉjÉÉÊ¦É& >ðÊiÉÊ¦É& : a case of transferred epithet. Since the gifts given

through favour are ÊSÉjÉÂ+ ,the favour itself is called ÊSÉjÉÂ+.

<xpùÉä näù´É& ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ * BEòVÉÉxÉÉÆ ´ÉÒ®úiÉ¨É& * ¦ÉÚÊ®úVÉÉxÉÉÆ iÉ´ÉºiÉ¨É& * ½þªÉÉæ& ºlÉÉiÉÉ * {ÉÞ¶xÉä& |ÉäiÉÉ* ´ÉXÉºªÉ

¦ÉiÉÉÇ * {ÉÖ®úÉÆ ¦ÉäkÉÉ * {ÉÖ®úÉÆ nù¨ÉÉÇ * +{ÉÉÆ ºÉÞ¹]õÉ +{ÉÉÆ xÉäiÉÉ * ºÉi´ÉxÉÉÆ xÉäiÉÉ * ÊxÉVÉÎPxÉnÚÇù®äú¸É´ÉÉ&*

={É¨ÉÉÊVÉEÞòiÉqÆùºÉxÉÉ´ÉÉxÉÂ * <½þÉä¶ÉxÉÂ näù´ÉÉä ¤É¦ÉÚ´ÉÉxÉÂ * <xpùÉä näù´É <½þ ¸É´ÉÊnù½þ ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ * |Éä¨ÉÉÆ näù´ÉÉä näù´É½ÚþÊiÉ¨É´ÉiÉÖ

näù´ªÉÉ ÊvÉªÉÉ * |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ* |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ * ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É&* ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ

MÉ¨ÉiÉÂ ** 3 **

(5.5.3)

3) May Indra , the god drink soma.

(He) is the bravest among the solitary ones.

(He) is the strongest among those who are born in large numbers.

(He) is the rider of two bay horses.

(He is) moving ahead of {ÉÞÎ¶xÉ .

(He) is the wielder of vajra .

(He) is the breaker of forts.

(He) is the shatterer of forts.

(He) is the releaser of waters.

(He) is the leader of waters.

(He) is the leader of warriors.

(He is) the forceful striker whose fame has reached far and wide.

(He is) the closest fighter for prize (and) having miraculous powers.

The loving god has been here.

Indra, the god here, may listen here etc.

BEòVÉÉxÉÉ¨É : solitary, the only one of its kind.

ºÉi´ÉxÉÉ¨É : this word means warriors, when used in plural.

ÊxÉVÉÎPxÉ& : adj. from the Pf. base of ÊxÉ+½þxÉ.

ºÉÊ´ÉiÉÉ näù´É& ºÉÉä¨ÉºªÉ Ê{É¤ÉiÉÖ Ê½þ®úhªÉ{ÉÉÊhÉ& ºÉÖÊVÉ¼´É& * ºÉÖ¤ÉÉ½Öþ& º´ÉRÂóMÉÖÊ®ú& * ÊjÉ®ú½þxÉÂ ºÉiªÉºÉ´ÉxÉ& *

ªÉi|ÉÉºÉÖ´Énù´ÉºÉÖÊvÉiÉÒ =¦Éä VÉÉä¹]ÅõÒ ºÉ´ÉÒ¨ÉÊxÉ* ¸Éä¹`Æö ºÉÉÊ´ÉjÉ¨ÉÉºÉÖ´ÉxÉÂ * nùÉäMwÉÓ vÉäxÉÖ¨ÉÂ * ´ÉÉä²½þÉ®ú¨ÉxÉbÂ÷´ÉÉ½þ¨ÉÂ* +É¶ÉÖÆ

ºÉÎ{iÉ¨ÉÂ * ÊVÉ¹hÉÖÆ ®úlÉä¹`öÉ¨ÉÂ *{ÉÖ®ÆúËvÉ ªÉÉä¹ÉÉ¨ÉÂ * ºÉ¦ÉäªÉÆ ªÉÖ´ÉÉxÉ¨ÉÂ * {É®úÉ¨ÉÒ´ÉÉÆ ºÉÉÊ´É¹ÉiÉÂ {É®úÉPÉ¶ÉÆºÉ¨ÉÂ* ºÉÊ´ÉiÉÉ näù´É <½þ

¸É´ÉÊnù½þ ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * |Éä¨ÉÉÆ näù´ÉÉä näù´É½ÚþÊiÉ¨É´ÉiÉÖ näù´ªÉÉ ÊvÉªÉÉ * |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ * |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ

ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ * ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 4 **

(5.5.4)

4) May the god SaÊ´ÉiÉÞ having golden hands (and) fine tongue drink soma.

(He is) having good arms and good fingers.

Thrice a day he is recieving libations which are effective

_ In that he has inspired the two wealth-bestowing goddesses Jo¹]ÅõÒ during the

pressings.

(He is) impelling the best effect of the ºÉÉÊ´ÉjÉÒ verse.

(He is impelling) the milch cow.

(He is impelling) the bull who is a carrier.

(He is impelling) the swift faithful horse.

(He is impelling) the victor who rides a chariot.

(He is impelling) the woman who bestows fulness.

(He is impelling) the youth who attends the assembly.

May he drive away disease, (drive) away the slanderer.

May the god SaÊ´ÉiÉÞ listen here, may he enjoy soma here etc.

+ÉºÉÖ´ÉxÉ : Pr.pt. of +É+ºÉÖ "to impel , inspire" to be supplied in the following

phrases upto ªÉÖ´ÉÉxÉ¨É .

{É®úÉ ºÉÉÊ´É¹ÉiÉ : Pr.pt. from the Aor. base of {É®úÉ+ºÉÖ "instigate a person to

turn away".

tÉ´ÉÉ{ÉÞÊlÉ´ÉÒ ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÉ¨ÉÂ* Ê{ÉiÉÉ SÉ ¨ÉÉiÉÉ SÉ * {ÉÖjÉ¶SÉ |ÉVÉxÉxÉÆ SÉ * vÉäxÉÖ¶SÉ @ñ¹É¦É¶SÉ* vÉxªÉÉ SÉ

ÊvÉ¹ÉhÉÉ SÉ * ºÉÖ®äúiÉÉ¶SÉ ºÉÖnÖùPÉÉ¶SÉ * ¶ÉÆ¦ÉÚ¶SÉ ¨ÉªÉÉä¦ÉÚ¶SÉ * >ðVÉÇº´ÉiÉÒ SÉ {ÉªÉº´ÉiÉÒ SÉ * ®äúiÉÉävÉÉ¶SÉ ®äúiÉÉä¦ÉÞSSÉ *

tÉ´ÉÉ{ÉÞÊlÉ´ÉÒ <½þ ¸ÉÖiÉÉÊ¨É½þ ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÉ¨ÉÂ * |Éä¨ÉÉÆ näù´ÉÒ näù´É½ÚþÊiÉ¨É´ÉiÉÉÆ näù´ªÉÉ ÊvÉªÉÉ * |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ * |Éä¨ÉÆ

ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÉ¨ÉÂ * ÊSÉjÉä ÊSÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸ÉÖiÉÉÆ ¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÉ¨ÉÂ ** 5**

(5.5.5)

5) May Dy#É´ÉÉ{ÉÞÊlÉ´ÉÒ enjoy the soma.

(They are) father and mother.

(They are) son and the progenator.

(They are) Cow and Bull.

(They are) the bestowers of wealth, the two hemispheres.

One (of them) is having ample semen and (the other) is easily milked.

One (of them) is existing for welfare and (the other) is existing for delight.

One (of them) is possessed of vigour and (the other) is possessed of milk.

One (of them) is the bestower of semen and (the other) is the holder of semen.

May Dy#É´ÉÉ{ÉÞÊlÉ´ÉÒ listen here etc.

vÉäxÉÖ¶SÉÂ+ etc. : the cosmic priciple combining the male and the female

aspects. cf. RV.10.5.7

ÊvÉ¹ÉhÉÉ : (dual) lit. two bowls, epithet of Dy#É´ÉÉ{ÉÞÊlÉ´ÉÒ.

@ñ¦É´ÉÉä näù´ÉÉ ºÉÉä¨ÉºªÉ ¨ÉiºÉxÉÂ * Ê´É¹]Âõ´ÉÒ º´É{ÉºÉ& * Eò¨ÉÇhÉÉ ºÉÖ½þºiÉÉ& * vÉxªÉÉ vÉÊxÉ¹`öÉ& * ¶É¨ªÉÉ ¶ÉÊ¨É¹`öÉ& *

¶ÉSªÉÉ ¶ÉÊSÉ¹`öÉ& * ªÉä vÉäxÉÖÆ Ê´É·ÉVÉÖ´ÉÆ Ê´É·É°ü{ÉÉ¨É®úIÉxÉÂ * +®úIÉxÉÂ vÉäxÉÖ®ú¦É´ÉÊuù·É°ü{ÉÒ * +ªÉÖ\VÉiÉ ½þ®úÒ* +ªÉÖnæù´ÉÉÄ

={É * +¤ÉÖPxÉxÉÂ ºÉÆ EòxÉÒxÉÉ¨ÉnùxiÉ& * ºÉÆ´ÉiºÉ®äú º´É{ÉºÉÉä ªÉÊYÉªÉÆ ¦ÉÉMÉ¨ÉÉªÉxÉÂ* @ñ¦É´ÉÉä näù´ÉÉ <½þ ¸É´ÉÊzÉ½þ ºÉÉä¨ÉºªÉ

¨ÉiºÉxÉÂ * |Éä¨ÉÉÆ näù´ÉÉ näù´É½ÚþÊiÉ¨É´ÉxiÉÖ näù´ªÉÉ ÊvÉªÉÉ * |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ * |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉxiÉÖ *

ÊSÉjÉÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉxÉÂ ¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉxÉÂ ** 6 **

(5.5.6)

6) May the divine R¦ÉÖ-s enjoy soma.

Having worked, they became hard-working.

By their act they are deft-handed.

Possesed of booty, they are the richest.

By their performance they are the best toilers.

By their strength they are the strongest.

(They are the ones) who protected the Cow who was the impeller of all, wielding

all the forms.

They protected the Cow which became possessed of all forms.

He yoked (two) golden-coloured horses.

They went near the gods.

Enjoying the maidens they got enlightened.

Within a year the hard-working (R¦ÉÖ-s) acquired the sacrificial share.

May the gods R¦ÉÖ-s listen here etc.

Ê´É¹]Âõ´ÉÒ : Vedic Gerund of Ê´É¹É "to work"

vÉäxÉÖ¨É : the cow of B#Þ½þº{ÉÊiÉ that was created out of skin. cf. RV.

1.110.8;3.60.2 etc.

Ê´É·ÉVÉÖ´É¨É : Although created out of hide, the cow could supply

nourishment and inspire all.

Ê´É·É°ü{ÉÉ¨É : the cow created by them was perfect in all respects.

½þ®úÒ : R¦ÉÖ-s are also credited with creating a pair of horses for Indra. cf.

RV.3.60.2.

ºÉÆ´ÉiºÉ®äú : R¦ÉÖ-s achieved the miraculous feat within one year and

qualified themselves to recieve sacrificial offerings like gods. cf.RV.4.33.4.

Ê´É·Éä näù´ÉÉ& ºÉÉä¨ÉºªÉ ¨ÉiºÉxÉÂ* Ê´É·Éä ´Éè·ÉÉxÉ®úÉ&* Ê´É·Éä Ê´É·É¨É½þºÉ& * ¨ÉÊ½þ ¨É½þÉxiÉ& * iÉC´ÉÉzÉÉ xÉä¨ÉÊvÉiÉÒ´ÉÉxÉ& *

+ÉºGò& {ÉSÉiÉ´ÉÉ½þºÉ&* ´ÉÉiÉ +Éi¨ÉÉxÉÉä +ÎMxÉVÉÚiÉÉ&* ªÉä tÉÆ SÉ {ÉÞÊlÉ´ÉÓ SÉÉiÉºlÉÖ&* +{É¶SÉ º´É¶SÉ* ¥ÉÀ SÉ IÉjÉÆ SÉ *

¤ÉÌ½þ¶SÉ ´ÉäËnù SÉ * ªÉYÉÆ SÉÉä¯û SÉÉxiÉÊ®úIÉ¨ÉÂ* ªÉä ºlÉ jÉªÉ BEòÉnù¶ÉÉ&* jÉªÉ¶SÉ ËjÉ¶ÉSSÉ * jÉªÉ¶SÉ jÉÒ SÉ ¶ÉiÉÉ* jÉªÉ¶SÉ

jÉÒ SÉ ºÉ½þ»ÉÉ * iÉÉ´ÉxiÉÉä ®úÉÊiÉ¹ÉÉSÉ& * iÉÉ´ÉiÉÒ& {ÉixÉÒ&* iÉÉ´ÉiÉÒMxÉÉÇ& * iÉÉ´ÉxiÉ =nù®úhÉä * iÉÉ´ÉxiÉÉä ÊxÉ´Éä¶ÉxÉä * +iÉÉä ´ÉÉ

näù´ÉÉ ¦ÉÚªÉÉÆºÉ& ºlÉ * ¨ÉÉ´ÉÉä näù´ÉÉ +ÊiÉ¶ÉºÉÉ x¨ÉÉ {ÉÊ®ú¶ÉºÉÉ Ê´ÉÊIÉ* Ê´É·Éä näù´ÉÉ <½þ ¸É´ÉÊzÉ½þ ºÉÉä¨ÉºªÉ ¨ÉiºÉxÉÂ * |Éä¨ÉÉÆ näù´ÉÉ

näù´É½ÚþÊiÉ¨É´ÉxiÉÖ näù´ªÉÉ ÊvÉªÉÉ* |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ* |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉxiÉÖ* ÊSÉjÉÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉxÉÂ

¥ÉÀÉhªÉÉ´ÉºÉÉMÉ¨ÉxÉÂ**7**

(5.5.7)All of them belong to all the men.

All of them have the universal lustre.

They are very great.

They are quick at food, having separate placement.

Being united, they are carriers of cooked food.

They are having wind as their breath, impelled by Agni.

They who have mounted the Heaven and the Earth,

(Have mounted) waters and the Sun,

(Have mounted) Brahmin caste and IÉÊjÉªÉÂ+ caste,

(Have mounted) the grass seat and the altar,

(Have mounted) the sacrifice and the wide earth and the midregion.

You are thrice eleven.

(You are) three and thirty.

(You are) three and three hundred.

(You are) three and three thousand.

(You have) as many devotees.

(You have) as many liberal donors.

(You have) as many wives.

(You have) as many heavenly women.

(You are) as many at (sun-)rise.

(You are) as many at the time of rest.

Hence, O gods you are so many.

O gods, may I not approach you with overpraise or praise that goes round.

May the Vi·Éänäù´ÉÂ+-s listen here etc.

iÉC´ÉÉzÉÉ& : takva from tak ,"to hasten". Those who quickly recieve food

that is offered to them.

xÉä¨ÉÊvÉÊiÉ´ÉÉxÉ& : nema "one". Those who are separately placed.

+ÉºGòÉ& : <united. <A certain contrast is meant between +ÉºGòÉ& and

xÉä¨ÉÊvÉÊiÉ´ÉÉxÉ& and, therefore, between iÉC´ÉÉzÉÂ+ and {ÉSÉiÉ´ÉÉ½þºÉ too.

iÉC´ÉÉzÉÂ+ " quick at recieving food which is, of course ,instantly available ", for

which cooking is not necessary. {ÉSÉiÉ´ÉÉ½þºÉ " one who carries food that is

cooked" i.e. food which takes time to cook. When they are invoked in group,

they are served cooked food.

´ÉÉiÉÂ+-+Éi¨ÉÉxÉ& : cf. +Éi¨ÉÉ iÉä ´ÉÉiÉ& said of Va¯ûhÉÂ+ at RV.7.87.2. This is an

Aluk-compound ( ´ÉÉiÉä-+Éi¨ÉÉxÉ& ) meaning" those who have breath in the wind".

ªÉV\É¨É SÉÂ+ =¯û SÉÂ+ +xiÉÊ®úIÉ¨É : in view of ca being used twice uru does

not qualify +xiÉÊ®úIÉ¨É but stands for the broad earthly region ( uru- =´ÉÔ ).

iÉÉ´ÉxiÉ& : Vi·Éänäù´ÉÉ& who are abundant in number are endowed with as

many devotees, wives etc. as they are xÉä¨ÉÊvÉÊiÉ´ÉÉxÉ& and hence ( +iÉ& ), they

prefer staying separate and maintain their number.

+ÎMxÉ´Éê·ÉÉxÉ®ú& ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * Ê´É·Éä¹ÉÉÆ näù´ÉÉxÉÉÆ ºÉÊ¨ÉiÉÂ * +VÉ»ÉÆ nèù´ªÉÆ VªÉÉäÊiÉ& * ªÉÉä Ê´ÉbÂ÷¦ªÉÉä

¨ÉÉxÉÖ¹ÉÒ¦ªÉÉä%nùÒnäùiÉÂ * tÖ¹ÉÖ {ÉÚ´ÉÉÇºÉÖ ÊnùtÖiÉÉxÉ& * +VÉ®ú =¹ÉºÉÉ¨ÉxÉÒEäò* +É ªÉÉä tÉÆ ¦ÉÉiªÉÉ {ÉÞÊlÉ´ÉÒ¨ÉÂ * =´ÉÇxiÉÊ®úIÉ¨ÉÂ *

VªÉÉäÊiÉ¹ÉÉ ªÉYÉÉªÉ ¶É¨ÉÇ ªÉÆºÉiÉÂ* +ÎMxÉ´Éê·ÉÉxÉ®ú <½þ ¸É´ÉÊnù½þ ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * |Éä¨ÉÉÆ näù´ÉÉä näù´É½ÚþÊiÉ¨É´ÉiÉÖ näù´ªÉÉ ÊvÉªÉÉ*

|ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ* |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ * ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É&* ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 8 **

(5.5.8)May Agni ´Éè·ÉÉxÉ®Âú+ enjoy soma.

He is the fuel of all gods.

He is the continuous divine light.

He shone for the human clans.

He is shining through days (and) early dawns.

He is not imatiated at the appearance of the dawns.

He who illumines heaven, illumines earth.

(He illumines) the expansive mid-region.

May he accord protection to the sacrifice by means of his lustre.

May Agni ´Éè·ÉÉxÉ®Âú+ here listen etc.

tÖ¹ÉÖ {ÉÚ´ÉÉÇºÉÖ : as dyu is masculine {ÉÚ´ÉÉÇºÉÖ (f.) does not qualify it.

Supply =¹É&ºÉÖ.

¨É¯ûiÉÉä näù´ÉÉ ºÉÉä¨ÉºªÉ ¨ÉiºÉxÉÂ * ºÉÖ¹]Öõ¦É& º´ÉEòÉÇ& * +EÇòºiÉÖ¦ÉÉä ¤ÉÞ½þuùªÉºÉ& * ¶ÉÚ®úÉ +xÉÉvÉÞ¹]õ®úlÉÉ&* i´Éä¹ÉÉºÉ&

{ÉÞÎ¶xÉ¨ÉÉiÉ®ú& * ¶ÉÖ§ÉÉ Ê½þ®úhªÉJÉÉnùªÉ& * iÉ´ÉºÉÉä ¦ÉxnùÊnù¹]õªÉ& * xÉ¦ÉºªÉÉ ´É¹ÉÇÊxÉÌhÉVÉ& * ¨É¯ûiÉÉä näù´ÉÉ <½þ ¸É´ÉÊzÉ½þ

ºÉÉä¨ÉºªÉ ¨ÉiºÉxÉÂ * |Éä¨ÉÉÆ näù´ÉÉ näù´É½ÚþÊiÉ¨É´ÉxiÉÖ näù´ªÉÉ ÊvÉªÉÉ * |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ * |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉxiÉÖ *

ÊSÉjÉÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉxÉÂ ¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉxÉÂ ** 9 **

(5.5.9)

May divine Maruts enjoy soma.

They (enjoy) good praises, good songs.

They are praised with songs, possess great strength.

They are brave and have chariots which are not attacked.

They are vehement sons of P#ÞÎ¶xÉ.

They are brilliant and having golden chest-plates.

They are strong and have shining spears.

They belong to clouds and have showers for their robes.

May divine Maruts here listen etc.

xÉ¦ÉºªÉÉ& : nabhas "cloud". cf. xÉ¦ÉÉä xÉÂ+ °ü{É¨É VÉÊ®ú¨ÉÉ Ê¨ÉxÉÉÊiÉ (RV.1.71.10)

+ÎMxÉVÉÉÇiÉ´ÉänùÉ& ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ* º´ÉxÉÒEòÎ¶SÉjÉ¦ÉÉxÉÖ& * +|ÉÉäÊ¹É´ÉÉxÉÂ MÉÞ½þ{ÉÊiÉÎºiÉ®úºiÉ¨ÉÉÆÊºÉ nù¶ÉÇiÉ&* PÉÞiÉÉ½þ´ÉxÉ

<Çb÷¬& * ¤É½Öþ±É´Éi¨ÉÉÇºiÉÞiÉªÉV´ÉÉ * |ÉiÉÒiªÉÉ ¶ÉjÉÚxÉÂ VÉäiÉÉ{É®úÉÊVÉiÉ& * +MxÉä VÉÉiÉ´ÉänùÉä%Ê¦É tÖ¨xÉ¨ÉÊ¦É ºÉ½þ +ÉªÉSUôº´É *

iÉÖ¶ÉÉä +{iÉÖ¶É&* ºÉÊ¨ÉrùÉ®Æú ºiÉÉäiÉÉ®ú¨ÉÆ½þºÉº{ÉÉÊ½þ * +ÎMxÉVÉÉÇiÉ´ÉänùÉ <½þ ¸É´ÉÊnù½þ ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * |Éä¨ÉÉÆ näù´ÉÉä

näù´É½ÚþÊiÉ¨É´ÉiÉÖ näù´ªÉÉ ÊvÉªÉÉ * |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ * |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ * ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& *

¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 10 **

(5.5.10)May Agni VÉÉiÉ´ÉänùºÉ enjoy soma.

He has a good appearance and lovely brilliance.

He is a householder who does not go on journey, (is) lovely in spite of darkness.

His offering consists of ghee, he is fit to be glorified.

His path is manifold, (he is) a sacrificer who is unsurpassed.

Being unconquered, he is a conqueror who opposes the enemies.

O Agni VÉÉiÉ´ÉänùºÉ, bestow on us lustre and power.

(You are) satisfied, appeased by means of work.

Protect from danger the singer who enkindles you.

May Agni VÉÉiÉ´ÉänùºÉ here listen etc.

iÉÖ¶É& : from iÉÖ¶É "to appease, satisfy".

+ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù& ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * +ºªÉ¨Énäù VÉÊ®úiÉÊ®úxpùÉä%Ê½þ¨É½þxÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpùÉä

´ÉÞjÉ¨É½þxÉÂ* +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpùÉä%{ÉÉÆ ´ÉäMÉ¨Éè®úªÉiÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpùÉä%ÊVÉx´ÉnùVÉÖ´ÉÉä%Ê{Éx´ÉnùÊVÉiÉ&* +ºªÉ ¨Énäù

VÉÊ®úiÉÊ®úxpù =nùÉªÉÈ ´ÉhÉÇ¨ÉÊiÉ®únù´É nùÉºÉÒÊuù¶ÉÉä +ºiÉ¦xÉÉiÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù =iÉ=nÂùtÉ¨ÉºiÉ¦xÉÉnù|ÉlÉªÉiÉÂ

{ÉÞÊlÉ´ÉÒ¨ÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpùÉä ÊnùÊ´É ºÉÚªÉÇ¨Éè®úªÉnÂù´ªÉxiÉÊ®úIÉ¨ÉÊiÉ®úiÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù& ºÉ¨ÉÖpùÉxÉÂ |ÉEÖòÊ{ÉiÉÉÄ

+®ú¨hÉÉiÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù @ñ¶ªÉÉÄ <´É {É¨¡òhÉiÉ& {É´ÉÇiÉÉxÉÂ |ÉEÖòÊ{ÉiÉÉÄ +®ú¨hÉÉiÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù

<½þ ¸É´ÉÊnù½þ ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * |Éä¨ÉÉÆ näù´ÉÉä näù´É½ÚþÊiÉ¨É´ÉiÉÖ näù´ªÉÉ ÊvÉªÉÉ * |ÉänÆù ¥ÉÀ |ÉänÆù IÉjÉ¨ÉÂ * |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ

ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ * ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 11 **

(5.5.11)

O singer, in the exhileration of this, Indra may take delight in soma.

O singer, in the exhileration of this, he killed ahi.

O singer, in the exhileration of this, he killed V#ÞjÉÂ+.

O singer, in the exhileration of this, he impelled the speed of rivers.

O singer, in the exhileration of this, Indra impelled the speedless and fattened

the unconquering ones.

O singer, in the exhileration of this, Indra has elevated the Aryan community

and held down the clan of nùÉºÉÂ+- s .

O singer, in the exhileration of this, Indra supported the heaven and broadened

the earth.

O singer, in the exhileration of this, Indra sent the Sun in the sky, penetrated

the mid-region.

O singer, in the exhileration of this, Indra pacified the angry mountains who

were springing like antilopes.

O singer, in the exhileration of this, Indra may here listen etc.

+VÉÖ´É& : the rivers blocked by Ahi.

+ÊVÉiÉ& : the cows who could not conquer Vala.

|ÉEÖòÊ{ÉiÉÉxÉ : metaphorical expression referring to trembling which could be an

outcome of anger. (See my Article "Some evidence for earthquakes in the RV."

in Jnl. of the Asiatic Soc., Bombay Vol. 41-42.

{É¨¡òhÉxiÉ& : refers to the episode of flying mountains.

5.6

[This hymn is called the P#Ö®úÉä¯ûSÉ& meant to be recited at the morning libation of

the AÎMxÉ¹]õÉä¨ÉÂ+ during the Pra=MÉ¶ÉºjÉ in which Verses from RV 1.2 and 1.3 are

intermingled, see San.Sr. S. 7.10.9-16].

´ÉÉSÉªÉÖ®úMÉOÉäSÉMÉÉ ªÉMÉYÉSÉ|ÉÒ& ºÉÉSÉEÆò MÉSÉxÉÂ ¨ÉxÉMÉºÉÉ ªÉSÉYÉ¨ÉÂ *

Ê¶ÉSÉ´ÉÉä ÊxÉSÉªÉÖÎnÂù¦É&MÉ Ê¶ÉSÉ´ÉÉÊ¦É&MÉ ** 1 **

(5.6.1) V#ÉªÉÖ, who moves in the front, who is pleased with sacrifice and is

auspicious, has gone mentaly to sacrifice along with auspicious mares.

ÊxÉªÉÖÎnÂù¦É& : mares are swifter than horses.

Ê½þ®úMÉhªÉ´ÉiÉÇxÉÒSÉ xÉ®úÉMÉ näùSÉ´ÉÉ {ÉSÉiÉÒ +SÉÊ¦É¹]õMÉªÉä *

´ÉÉSÉªÉÖ¶SÉäxpù<¶SÉSÉ ºÉÖ¨ÉMÉJÉÉ ** 2 **

(5.6.2) O heroes having golden path, who are accorded good sacrifices are divine

lords. Indra and V#ÉªÉÖ (may come) for superior help.

Ê½þ®úhªÉ´ÉiÉÇÊxÉ, xÉ®úÉ and ºÉÖ¨ÉJÉÉ : have got vocative accent.

EòÉ´ªÉÉSÉ ®úÉVÉÉMÉxÉÉSÉ Gòi´ÉÉSÉ nùIÉMÉºªÉ nÖù®úÉäSÉhÉä *

Ê®úSÉ¶ÉÉnùMÉºÉÉ ºÉSÉvÉºlÉSÉ +É ** 3 **

(5.6.3) O enlightened rulers, you are destroyers of enemies, (you are) destroyers

of enemies. (Arrive) at the house of DaIÉÂ+, in the assembly with your holy

power.

EòÉ´ªÉÉ and ®úÉVÉÉxÉÉ : are Vocatives.

nèù´ªÉÉMÉ +v´ÉSÉªÉÚÇ +É MÉMÉiÉÆSÉ ®úlÉäMÉxÉSÉ ºÉÚªÉÇMÉi´ÉSÉÉ *

¨Év´ÉÉMÉ ªÉSÉYÉÆ ºÉ¨ÉMÉ\VÉÉlÉä ** 4 **

(5.6.4) O divine officiating priests, come with the chariot which has the covering

(as bright as that) of the Sun. Annoint the sacrifice with honey.

nèù´ªÉÉ +v´ÉªÉÚÇ : Vide RV 2.16.5 where the solitary reference to the two

Av´ÉªÉÖÇ-s is found in the RV ºÉÆ#ÂÊ½þiÉÉ. S#ÉyahÉa on the verse referred to above

says that they are Av´ÉªÉÖÇ and his Assistant, PraÊiÉ|ÉºlÉÉiÉÞ. However, the

wording of b and c which refers to AÊ·ÉxÉÉ, reminds us of the legend of

Cyavana as narrated at Sat. Br. IV.1.5.1 and Jai.Br. III.120ff and the role of

AÊ·ÉxÉÉ as Adhvaryus played therein.

ºÉÚªÉÇi´ÉSÉÉ : (Bv. Cd.) i´ÉSÉÂ is the outer layer or covering with which the

chariot was decorated.

<xpùMÉ =SÉClÉäÊ¦ÉSÉ¦ÉÇÎxnùMÉ¹`öÉäSÉ ´ÉÉVÉÉMÉxÉÉÆ SÉSÉ ´ÉÉVÉMÉ{ÉÊiÉ& *

½þÊ®úMÉ´ÉÉxÉÂ ºÉÖSÉiÉÉxÉÉÆSÉ ºÉJÉÉMÉ ** 5 **

(5.6.5) Indra is the most praiseworthy god (to be praised) by hymns and is the

lord of powers, possessed of bay horses and a friend of pressed juices.

´ÉÉVÉÉxÉÉÆ SÉÂ+ ´ÉÉVÉ{ÉÊiÉ& : typical Rgvedic repetition.

½þÊ®ú´ÉÉxÉÂ : the similarity of colour ( ½þÊ®ú - golden brown) with the pressed

soma juice is suggested.

Ê´É·ÉÉMÉxÉÂ näùSÉ´ÉÉxÉÂ ½þMÉ´ÉÉ¨É½äþSÉ%Îº¨ÉxÉÂ ªÉSÉYÉä ºÉÖSÉ{Éä¶ÉMÉºÉ& *

iÉ <SÉ¨ÉÆ ªÉSÉYÉ¨ÉÉ MÉMÉ¨ÉxÉÂ näùSÉ´ÉÉºÉÉäMÉ näùSÉ´ªÉÉ ÊvÉSÉªÉÉ **

VÉÖSÉ¹ÉÉSÉhÉÉ +MÉv´ÉSÉ®äú ºÉnùÉäSÉ ªÉä ªÉSÉYÉºªÉMÉ iÉxÉÚSÉEÞòiÉ&MÉ *

Ê´É·ÉSÉ +É ºÉÉä¨ÉMÉ{ÉÒiÉªÉä ** 6 **

(5.6.6) We invoke all the gods having lively forms in this sacrifice. The gods who are

the manifestion of sacrifice, have come to this sacrifice with their divine

inteliigence, accepting a seat in the sacrifice. All (the gods) have come

herewards for a draught of soma.

In the Pra=MÉ¶ÉºjÉÂ+ seven iÉÞSÉÂ+ s are recited; the HoiÉÞ recites them by

inserting a iÉÞSÉÂ after each of the seven verses of Pu®úÉä¯ûSÉÂ. See Ait.Br.3.9. When

during the ceremony; the verses are recited in halves ( +vÉÇSÉÇ¶É& ) a break in

recitation occurs after the first two {ÉÉnÂù+ s . The present one which consists of

seven {ÉÉnÂù+ s poses a problem which is sought to be solved by having a break

after every two {ÉÉnÂù+ s .

´ÉÉSÉSÉÉ ¨ÉSÉ½þÓ näùSÉ´ÉÓ ´ÉÉSÉMÉ¨ÉSÉÎº¨ÉxÉÂ ªÉSÉYÉä ºÉÖSÉ{Éä¶ÉMÉºÉ¨ÉÂ *

ºÉ®úMÉº´ÉiÉÓ ½þ´ÉÉ¨É½äþ ** 7 **

(5.6.7) With speech we invoke the great divine speech Saraswati of lovely form in this

sacrifice.

5.7

Prai¹ÉÉvªÉÉªÉÂ+

[1]

[The RV. ºÉÆÊ½þiÉÉ includes 10 A|ÉÒ-ºÉÚHÂò+-s. This is the eleventh one showing

advance in the technique of sacrifice represented by A|ÉÒ-s. See K.R.Potdar:

A|ÉÒ hymns of the RV. BUJ. vol.14 ,1945. Here every formula is introduced by

the words " ½þÉäiÉÉ ªÉIÉiÉ " and ends with " ´ÉäiÉÖ +ÉVªÉºªÉÂ+ ½þÉäiÉ®ú ªÉVÉÂ+ "in order to

have uniformity in the group which is aiso distinguished from the remaining

groups of the Prai¹ÉÉvªÉÉªÉÂ+ by being accented.]

(+) ½þÉäiÉÉMÉ ªÉIÉnùSÉÏMxÉ ºÉSÉÊ¨ÉvÉÉMÉ ºÉÖ¹ÉSÉÊ¨ÉvÉÉSÉ ºÉÊ¨ÉMÉrÆùSÉ xÉÉ¦ÉÉMÉ {ÉÞÊlÉSÉ´ªÉÉ& ºÉÆMÉMÉSÉlÉä ´ÉÉSÉ¨ÉºªÉMÉ *

´É¹¨ÉÇMÉxÉÂ ÊnùSÉ´É <SÉ³ýº{ÉSÉnäù ´Éäi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

+) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni, (worship him) with fuel, (worship) Agni

who is enkindled with good fuel on the navel of the earth, at the meeting of good

men, at the top of the heaven, at the place of Nourishment. May he enjoy

ghee-offering. Recite ªÉÉVªÉÉ , O hotar.

ªÉIÉiÉ : Aor.Subj.3s of yaj.

+ÉVªÉºªÉÂ+ : Partitive Gen. used as the object of vetu.

yaja : in the technical sense of reciting ªÉÉVªÉÉ verses.

(+É) ½þÉäiÉÉMÉ ªÉIÉkÉxÉÚSÉxÉ{ÉÉMÉiÉSÉ¨ÉÊnùMÉiÉäSÉMÉÇ¦ÉÈSÉ ¦ÉÖ´ÉMÉxÉºªÉ MÉÉäSÉ{ÉÉ¨ÉÂ *

¨Év´ÉÉSÉt näùSÉ´ÉÉä näùSÉ´Éä¦ªÉÉäMÉ näù´ÉSÉªÉÉxÉÉMÉxÉÂ {ÉSÉlÉÉä +MÉxÉHÖòSÉ ´Éäi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

+É) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for TaxÉÚxÉ{ÉÉiÉ, the child of Aditi, protector of the

world. Today, may the god annoint the paths of gods with honey, for the sake

of gods. May he enjoy etc.

iÉxÉÚxÉ{ÉÉiÉ : irregular accent.

(<) ½þÉäiÉÉMÉ ªÉIÉSÉzÉ®úÉMÉ¶ÉÆºÉÆ xÉÞ¶ÉSÉºiÉÆ xÉÞÄ |ÉMÉhÉäSÉjÉ¨ÉÂ *

MÉÉäÊ¦ÉMÉ´ÉÇSÉ{ÉÉ´ÉÉMÉxÉÂ ºªÉÉuùÒSÉ®èú& ¶ÉHòÒMÉ´ÉÉSÉxÉÂ ®úlÉè&MÉ |ÉlÉ¨ÉSÉªÉÉ´ÉÉSÉ Ê½þ®úMÉhªÉèSÉ¶SÉxpùÒSÉ

´Éäi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

<) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Na®úÉ¶ÉÆºÉa praised by men (being) the leader of

men. May he be possessed of omentum on account of cows, possessed of power

on account of brave sons, the foremost goer on account of chariots, possessed

of gold on account of golden things. May he enjoy etc.

Ê½þ®úhªÉªÉè& : the plural signifies abundance.

(=) ½þÉäiÉÉMÉ ªÉIÉnùSÉÎMxÉ¨ÉÒSÉ³ý <ÇMÉÊ³ýSÉiÉÉä näùSÉ´ÉÉä näùSÉ´ÉÉÄ +É ´ÉMÉIÉqÝùSÉiÉÉä ½þMÉ´ªÉSÉ´ÉÉ³ý¨ÉÚMÉ®ú& *

={ÉäSÉ¨ÉÆ ªÉSÉYÉ¨ÉÖ{ÉäSÉ¨ÉÉÆ näùSÉ´ÉÉä näùSÉ´É½ÚþMÉÊiÉ¨É´ÉiÉÖSÉ ´Éäi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

=) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni. Ib÷É is praised with invocation. The

uninfatuated divine messenger, who carries oblations, shall carry the gods here.

May the god favour this sacrifice, favour this call to gods. May he enjoy etc.

<Ç³ý& : another derivative of <Ç#Âb÷ with a passive sense.

(B) ½þÉäiÉÉMÉ ªÉIÉnÂù¤ÉSÉÌ½þ& ºÉÖSÉ¹]õ®úÒSÉ¨ÉÉähÉÇMÉ©ÉnùÉ +SÉÎº¨ÉxªÉSÉYÉä Ê´É SÉSÉ |É SÉMÉ |ÉlÉiÉÉÆ º´ÉÉºÉSÉºlÉÆ näùSÉ´Éä¦ªÉ&MÉ *

B¨ÉäMÉxÉnùSÉt ´ÉºÉMÉ´ÉÉä ¯ûSÉpùÉ +ÉMÉÊnùSÉiªÉÉ& ºÉMÉnùxiÉÖ Ê|ÉSÉªÉÊ¨ÉxpùMÉºªÉÉºiÉ ´Éäi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

B) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Barhis who easily accomplishes his end, is soft

as wool. In this sacrifice it may spread far and wide for gods, offering a good

seat. The Vasu-s, Rudra-s and AÊnùiªÉÂ+-s may sit on it. May it be dear to Indra.

May he enjoy etc.

(Bä) ½þÉäiÉÉMÉ ªÉIÉSÉqÙù®úMÉ @ñSÉ¹´ÉÉ& EòMÉ´ÉSÉ¹ªÉÉä EòÉä¹ÉMÉvÉÉ´ÉxÉÒSÉ¯ûnùÉiÉÉMÉÊ¦ÉSÉÌVÉ½þMÉiÉÉÆSÉ Ê´É {ÉIÉÉäMÉÊ¦É& ¸ÉªÉxiÉÉ¨ÉÂ *

ºÉÖSÉ|ÉÉSÉªÉSÉhÉÉ +SÉÎº¨ÉxÉÂ ªÉSÉYÉä Ê´É ¸ÉMÉªÉxiÉÉ¨ÉÞiÉÉSÉ´ÉÞvÉÉäSÉ ´ªÉxi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

Bä) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for the lofty doors which are open, are slipping out

of the frame. Go forth with the door-frame; open it with the door-panels. In this

sacrifice open (the doors) which are easy to enter, which are furtherers of @ñiÉÂ+ .

May they enjoy etc.

Eò´É¹ªÉ& : opened.

EòÉä¹ÉvÉÉ´ÉxÉÒ& : that which slips out of the frame

=nùÉiÉÊ¦É& : doors. Double accent.

+Éä) ½þÉäiÉÉ ªÉIÉnÖù¹ÉÉºÉÉxÉHòÉ ¤ÉÞ½þiÉÒ ºÉÖ{Éä¶ÉºÉÉ xÉÞÄ: {ÉÊiÉ¦ªÉÉä ªÉÉäËxÉ EÞòh´ÉÉxÉä *

ºÉÆº¨ÉªÉ¨ÉÉxÉä <xpäùhÉ näù´Éè®äúnÆù ¤ÉÌ½þ& ºÉÒnùiÉÉÆ ´ÉÒiÉÉ¨ÉÉVªÉºªÉ ½þÉäiÉªÉÇVÉ **

+Éä) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for U¹ÉÉºÉÉxÉHòÉ who are great, well-decorated,

preparing a place of rest for masters of men, smiled at by Indra and the gods. Be

seated on the grass-seat. May the two enjoy etc.

xÉßxÉ {ÉÊiÉ¦ªÉ& : pati "master, ruler" is the agent of the action of ruling and

the men the object of the action; hence, the Acc. of xÉÞ who are treated as the

Karma.

(+Éè) ½þÉäiÉÉMÉ ªÉIÉSÉqèù´ªÉÉMÉ ½þÉäSÉiÉÉ®úÉMÉ ¨ÉSÉxpùÉ {ÉÉäiÉÉMÉ®úÉ EòSÉ´ÉÒ |ÉSÉäMÉiÉºÉÉ *

Îº´É¹]õMÉ¨ÉSÉtÉxªÉ& Eò®úMÉÊnùSÉ¹ÉÉ º´ÉÊ¦ÉMÉMÉÚiÉÇ¨ÉxªÉSÉ >ðVÉÉÇMÉ º´ÉiÉ´ÉºÉäSÉ¨ÉÆ ªÉSÉYÉÆ ÊnùSÉÊ´É näùSÉ´Éä¹ÉÖMÉ vÉSÉkÉÉÆ

´ÉÒSÉiÉÉ¨ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

+Éè) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for the two Divine invoking priests, the two

pleasant Purifying priests who are wise and intelligent. One will today make

agreeable what is desired by means of nourishment; another is the sustainer of

this sacrifice in the heaven among the gods with vigour and his own strength.

May the two enjoy etc.

+xªÉ&...+xªÉ& : the antithesis introduced by these words throws light on

the character of the pair of ½þÉäiÉÞ-s. It refers to the earthly form of sacrificial

Agni and his divine couterpart in the heaven.

(+Æ) ½þÉäiÉÉMÉ ªÉIÉÊkÉSÉ»ÉÉä näùSÉ´ÉÒ®ú{ÉºÉÉMÉ¨ÉSÉ{ÉºiÉMÉ¨ÉÉSÉ +ÎSUôMÉpù¨ÉSÉtänù¨É{ÉMÉºiÉx´ÉiÉÉ¨ÉÂ *

näùSÉ´Éä¦ªÉÉäMÉ näùSÉ´ÉÒnæùSÉ´É¨É{ÉÉäSÉ ´ªÉxi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

+Æ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for the three goddesses who are the most active

among the active. May this work (sacrifice) be performed as a faultless one. O

goddesses, (achieve) the divine work (sacrifice) for the gods. May they enjoy

etc.

näù´ÉÒ& : the form is anomalous. If it is taken as the Voc.pl., the accent is

faulty. If it is taken to be Nom.pl. the form is irregular. Alternatively, if it is

regarded as Acc.pl. a substantive like ºÉÖ¹]ÖõÊiÉ has got to be supplied and the

sentence, then, be translated as " the divine praise-songs and the divine work is

offered to gods".

(+&) ½þÉäiÉÉMÉ ªÉIÉSÉk´É¹]õÉMÉ®úSÉ¨ÉÊSÉMÉ¹]õSÉ¨É{ÉÉMÉEÆò ®äúiÉÉäSÉvÉÉÆ Ê´É¸ÉMÉ´ÉºÉÆ ªÉ¶ÉÉäSÉvÉÉ¨ÉÂ *

{ÉÖ¯ûSÉ°ü{ÉSÉ¨ÉEòÉMÉ¨ÉEò¶ÉÇxÉÆ ºÉÖSÉ{ÉÉä¹É&SÉ {ÉÉä¹Éè&MÉ ºªÉÉiºÉÖSÉ´ÉÒ®úÉäMÉ ´ÉÒSÉ®èú´Éæi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

+&) let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for the most active Tva¹]Þõ, who is not very

young, is the bestower of semen, distinctly famous, bestower of success,

wielding many forms (and) not disappointing desires. May he be possessed of

prosperity through prosperities, possessed of good brave sons on account of

brave sons. May he enjoy etc.

+ÊSÉ¹]õ¨É : ac , "to move" with the Superlative suffix.

+{ÉÉEò¨É : ( ++{ÉÉEò¨É ) {ÉÉEÂò+ is the young one. Tva¹]Þõ has reached maturity

and, hence, fit to be the god of procreation.

+EòÉ¨ÉEò¶ÉÇxÉ¨É : said of Indra at RV.1.53.2.

(Eò) ½þÉäiÉÉMÉ ªÉIÉSÉuùxÉSÉº{ÉÊiÉMÉ¨ÉÖSÉ{ÉÉ´ÉMÉ »ÉIÉÊrùSÉªÉÉä VÉÉäSÉ¹]õÉ®ÆúMÉ ¶ÉSÉ¶É¨ÉSÉzÉ®ú&MÉ *

º´ÉnùÉSÉiº´ÉÊvÉMÉÊiÉ®Âú@ñiÉÖSÉlÉÉt näùSÉ´ÉÉä näùSÉ´Éä¦ªÉÉäMÉ ½þSÉ´ªÉ´ÉÉSÉbÂ÷ ´Éäi´ÉÉVªÉMÉºªÉSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

Eò) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ , release the praise-songs for the lover of hard-

working man. Today, may the axe sweeten according to the season. Here is a

god who carries oblations to gods. May he enjoy etc.

#Ö{ÉÉ´ÉÂ+ »ÉIÉiÉ : with two objects : ÊvÉªÉ& and VÉÉä¹]õÉ®ú¨É .

¶É¶É¨ÉzÉ®ú& : (Gen.s.) In spite of the accent this has been treated as a

Kar.cd., to be construed with VÉÉä¹]õÉ®ú¨É .

svadat : Inj.3s. from the Subj. base of svad , "to sweeten, to make

agreeable". The axe which cuts the fuel sticks makes them agreeable to Agni

who is identified with Vanaspati in the A|ÉÒ hymns and stands for fuel-sticks.

The present statement makes it clear that the ªÉÚ{ÉÂ+ is not meant here as it is

popularly believed.

º´ÉÊvÉÊiÉ& : treated as a goddess.

(JÉ) ½þÉäiÉÉMÉ ªÉIÉnùSÉÏMxÉ º´ÉÉ½þÉVªÉMÉºªÉSÉ º´ÉÉ½þÉSÉ ¨ÉänùMÉºÉ&SÉ º´ÉÉ½þÉMÉ ºiÉÉäSÉEòÉxÉÉÆSÉ º´ÉÉ½þÉSÉ

º´ÉÉ½þÉMÉEÞòiÉÒxÉÉÆSÉ º´ÉÉ½þÉMÉ ½þSÉ´ªÉºÉÚMÉHòÒxÉÉ¨ÉÂ *

º´ÉÉ½þÉMÉ näù´ÉÉ +ÉVªÉ{ÉÉ VÉÖ¹ÉÉSÉhÉÉ +MxÉSÉ +ÉVªÉMÉºªÉSÉ ´ªÉxiÉÖSÉ ½þÉäiÉSÉªÉÇVÉMÉ **

(JÉ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni. º´ÉÉ½þÉ for the offering of ghee, º´ÉÉ½þÉ for

the offering of omentum, º´ÉÉ½þÉ for the drops (of ghee). º´ÉÉ½þÉ belongs to the

exclamation "º´ÉÉ½þÉ", º´ÉÉ½þÉ belongs to the praise-songs accompanying oblations.

O ghee-drinking gods, º´ÉÉ½þÉ (to you) who are relishing (the offering). O Agni

(relish the offering). May he enjoy etc.

[2]

(+) +VÉènùÎMxÉ®úºÉxÉuùÉVÉÆ ÊxÉ näù´ÉÉä näù´Éä¦ªÉÉä ½þ´ªÉ´ÉÉ]Âõ * |ÉÉ\VÉÉäÊ¦ÉÌ½þx´ÉÉxÉÉä vÉäxÉÉÊ¦É&

Eò±{É¨ÉÉxÉÉä ªÉYÉºªÉÉªÉÖ& * |ÉÊiÉ®úzÉÖ{É|Éä¹É ½þÉäiÉ½Çþ´ªÉÉ näù´Éä¦ªÉ& **

(+) Agni has conquered. Agni the god, who carries oblations has won prize for

gods. Being urged forward by swift milch cows, settling the life of the sacrifice,

prolonging (life), O hotar, impel the oblations towards the gods.

ªÉVÉÂ#Ã\ÉºªÉÂ+ #ÉªÉÖ& : here #ÉªÉÖºÉ has the sense of way of life.

|ÉÊiÉ®úxÉ : supply the object #ÉªÉÖºÉ . The subject is Agni.

(+É) ½þÉäiÉÉ ªÉIÉnùÎMxÉ¨ÉÉVªÉºªÉ VÉÖ¹ÉiÉÉÆ ½þÊ´É½þÉæiÉªÉÇVÉ **

(+É) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni. Enjoy the oblation of ghee. Recite, O

hotar .

(<) ½þÉäiÉÉ ªÉIÉiºÉÉä¨É¨ÉÉVªÉºªÉ VÉÖ¹ÉiÉÉÆ ½þÊ´É½þÉæiÉªÉÇVÉ **

(<) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Soma. Enjoy the oblation of ghee. Recite, O

hotar .

(=) ½þÉäiÉÉ ªÉIÉnùMxÉÒ¹ÉÉä¨ÉÉè SUôÉMÉºªÉ ´É{ÉÉªÉÉ ¨ÉänùºÉÉä VÉÖ¹ÉäiÉÉÆ ½þÊ´É½þÉæiÉªÉÇVÉ **

(=) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni-and-Soma. Enjoy the oblation of sheep's

marrow and fat. Recite, O hotar .

(B) ½þÉäiÉÉ ªÉIÉnùMxÉÒ¹ÉÉä¨ÉÉè {ÉÖ®úÉä³ýÉ¶ÉºªÉ VÉÖ¹ÉäiÉÉÆ ½þÊ´É½þÉæiÉªÉÇVÉ **

(B) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni-and-Soma. Enjoy the oblation of

{ÉÖ®úÉäb÷É¶É . Recite, O hotar .

(Bä) ½þÉäiÉÉ ªÉIÉnùMxÉÒ¹ÉÉä¨ÉÉè SUôÉMÉºªÉ ½þÊ´É¹ÉÉ +ÉkÉÉ¨Ét ¨ÉvªÉiÉÉä ¨Éänù =rÞùiÉÆ {ÉÖ®úÉ uäù¹ÉÉä¦ªÉ& {ÉÖ®úÉ {ÉÉè¯û¹ÉäªªÉÉ MÉÞ¦ÉÉä PÉºiÉÉÆ

xÉÚxÉÆ PÉÉºÉä +XÉÉhÉÉÆ ªÉ´ÉºÉ|ÉlÉ¨ÉÉxÉÉÆ ºÉÖ¨ÉiIÉ®úÉhÉÉÆ ¶ÉiÉ¯ûÊpùªÉÉhÉÉ¨ÉÎMxÉ¹´ÉÉkÉÉxÉÉÆ {ÉÒ´ÉÉä{É´ÉºÉxÉÉxÉÉÆ {ÉÉ·ÉÇiÉ& ¸ÉÉäÊhÉiÉ& Ê¶ÉiÉÉ¨ÉiÉ

=iºÉÉnùiÉÉä%RÂóMÉÉnùRÂóMÉÉnù´ÉkÉÉxÉÉÆ Eò®úiÉ B´ÉÉÎMxÉ¹ÉÉä¨ÉÉè VÉÖ¹ÉäiÉÉÆ ½þÊ´É½þÉæiÉªÉÇVÉ **

(Bä) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni-and-Soma. Of the sacrificial offering of

sheep, they have today eaten omentum taken out of its middle portion before

the hateful people (have seized it) and before men have seized it. Let them

consume the quick-to-eat fat-covered meat parts beginning with good pasture,

juicy, sacred to a hudred Rudra-s, made tasty by fire, cut off from the ribs, the

buttocks, the forelegs and ruins, cut from limb after limb. Let Agni-and-Soma do

so. Enjoy the oblation. Recite, O hotar .

½þÊ´É¹ÉÉ : the reading " ½þÊ´É¹É& " of Bombay ed. has been accepted here.

ªÉ´ÉºÉ|ÉlÉ¨ÉÉxÉÉ¨É : the taste of the meat depends upon the fodder that

the animal eats.

ºÉÖ¨ÉiIÉ®úÉhÉÉ¨É : lit. having the goodness ( sumat ) in oozing; hence juicy.

+ÎMxÉ¹´ÉÉkÉÉxÉÉ¨É : from svad "to make a thing tasty".

Ê¶ÉiÉÉ¨ÉiÉ& : see discussion at Nir.4.3.

=iºÉÉnùiÉ& : remnants of the body (from ut+sad "to get ruined").

(+Éä) näù´Éä¦ªÉÉä ´ÉxÉº{ÉiÉä ½þ´ÉÓÊ¹É Ê½þ®úhªÉ{ÉhÉÇ |ÉÊnù´ÉºiÉä +lÉÇ¨ÉÂ *

|ÉnùÊIÉÊhÉpù¶ÉxÉªÉÉ ÊxÉªÉÚªÉ @ñiÉºªÉ ´ÉÊIÉ {ÉÊlÉ¦ÉÒ ®úÊVÉ¹`èö& **

+Éä) O Vanaspati having golden leaves (carry) the oblations to gods; that has

been your goal since antiquity. From left to right hold fast with the cord. You

may carry (the havis ) along the paths of @ñiÉÂ+ , which are full of dust.

näù´Éä¦ªÉ& : supply ´ÉÊIÉ from d .

(+Éè) ½þÉäiÉÉ ªÉIÉuùxÉº{ÉÊiÉ¨ÉÊ¦É Ê½þ Ê{É¹]õiÉ¨ÉªÉÉ ®úÊ¦É¹]õªÉÉ ®ú¶ÉxÉªÉÉÊvÉiÉ * ªÉjÉÉMxÉä®úÉVªÉºªÉ ½þÊ´É¹É& Ê|ÉªÉÉ vÉÉ¨ÉÉÊxÉ

ªÉjÉ ºÉÉä¨ÉºªÉÉVªÉºªÉ ½þÊ´É¹É& Ê|ÉªÉÉ vÉÉ¨ÉÉÊxÉ ªÉjÉÉMxÉÒ¹ÉÉä¨ÉªÉÉä¶UôÉMÉºªÉ ½þÊ´É¹É& Ê|ÉªÉÉ vÉÉ¨ÉÉÊxÉ ªÉjÉ ´ÉxÉº{ÉiÉä& Ê|ÉªÉÉ

{ÉÉlÉÉÆÊºÉ KªÉjÉ Knäù´ÉÉxÉÉ¨ÉÉVªÉ{ÉÉxÉÉÆ KÊ|ÉªÉÉ KvÉÉ¨ÉÉÊxÉ KªÉjÉÉMxÉä½þÉæiÉÖ& KÊ|ÉªÉÉ JvÉÉ¨ÉÉÊxÉ JiÉjÉèiÉÆ

|ÉºiÉÖiªÉä´ÉÉä{ÉºiÉÖiªÉä´ÉÉä{ÉÉ´É»ÉIÉpù¦ÉÒªÉÉÆºÉÊ¨É´É EÞòi´ÉÒ Eò®únäù´ÉÆ näù´ÉÉä ´ÉxÉº{ÉÊiÉVÉÖÇ¹ÉiÉÉÆ ½þÊ´É½þÉæiÉªÉÇVÉ **

+Éè) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Vanaspati; he has put on the strongest and

the soft-to-touch rope. Having presented and praised this (victim) where there

are dear abodes of Agni, dear abodes of the offering of ghee, dear abodes of the

oblation of ghee for Soma, dear abodes of the offering of goat to Agni-and-Soma,

dear paths of Vanaspati, dear abodes of gods who drink ghee, dear abodes of

Agni the ½þÉäiÉÞ , having loosened (the rope), making himself more agreeable to

touch, as it were, let him do this. Let god Vanaspati accept the oblation. Recite

O ½þÉäiÉÞ .

®úÊ¦É¹]õªÉÉ : nice to touch; from rabh "to touch".

Ê{É¹]õiÉ¨ÉªÉÉ : from Ê{É¹É "to be strong".

(+Æ) ´ÉxÉº{ÉiÉä ®ú¶ÉxÉªÉÉ ÊxÉªÉÚªÉ Ê{É¹]õiÉ¨ÉªÉÉ ´ÉªÉÖxÉÉÊxÉ Ê´ÉuùÉxÉÂ *

´É½þÉ näù´ÉjÉÉ nùÊvÉ¹ÉÉä ½þ´ÉÓÊ¹É |É SÉ nùÉiÉÉ®ú¨É¨ÉÞiÉä¹ÉÖ ´ÉÉäSÉ& **

+Æ) Knowing the sacrificial rules, O Vanaspati, hold fast with the strongest cord.

Carry the oblations of the offerer among the gods. Proclaim (the name of) the

donor among the immortals.

nùÊvÉ¹É& : from vÉÉ ; "one who bestows, the sacrificer".

(+&) ½þÉäiÉÉªÉIÉnùÏMxÉ Îº´É¹]õEÞòiÉ¨ÉªÉÉ³ýÎMxÉ®úMxÉä®úÉVªÉºªÉ ½þÊ´É¹É& Ê|ÉªÉÉ vÉÉ¨ÉÉxªÉªÉÉ]Âõ ºÉÉä¨ÉºªÉÉVªÉºªÉ ½þÊ´É¹É& Ê|ÉªÉÉ

vÉÉ¨ÉÉxªÉªÉÉ³ýMxÉÒ¹ÉÉä¨ÉªÉÉä¶UôÉMÉºªÉ ½þÊ´É¹É& Ê|ÉªÉÉ vÉÉ¨ÉÉxªÉªÉÉbÂ÷ ´ÉxÉº{ÉiÉä& Ê|ÉªÉÉ {ÉÉlÉÉÆºªÉªÉÉbÂ÷ näù´ÉÉxÉÉ¨ÉÉVªÉ{ÉÉxÉÉÆ Ê|ÉªÉÉ

vÉÉ¨ÉÉÊxÉ ªÉIÉnùMxÉä½þÉæiÉÖ& Ê|ÉªÉÉ vÉÉ¨ÉÉÊxÉ ªÉIÉiº´ÉÆ ¨ÉÊ½þ¨ÉÉxÉ¨ÉÉªÉVÉiÉÉ¨ÉäVªÉÉ <¹É& EÞòhÉÉäiÉÖ ºÉÉä +v´É®úÉ VÉÉiÉ´ÉänùÉ VÉÖ¹ÉiÉÉÆ

½þÊ´É½þÉæiÉªÉÇVÉ **

+&) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni-Îº´É¹]õEÞòiÉ. Agni has worshipped the dear abodes of

the oblation of ghee to Agni, worshipped the dear abodes of the oblation of ghee

to Soma, worshipped the dear abodes of the oblation of goat to Agni-and-Soma,

worshipped the dear paths of Vanaspati, worshipped the dear abodes of ghee-

drinking gods. Let him worship the dear abodes of Agni, the ½þÉäiÉÞ , worship one's

own greatness. The sacrifice of those who bring in (gods) by means of worship

may produce food. May that J#ÉiÉ´ÉänùºÉ enjoy the sacrifices and oblation. Recite,

O ½þÉäiÉÞ .

#É ªÉVÉiÉÉ¨É : +É+ªÉVÉ , "to bring in (something) by worship".

+É+<VªÉÉ <¹É& : the hiatus is irregular; or <VªÉÉ& (plu.) with a singular verb.

(Eò) +ÎMxÉ¨Ét ½þÉäiÉÉ®ú¨É´ÉÞhÉÒiÉÉªÉÆ ªÉVÉ¨ÉÉxÉ& {ÉSÉxÉÂ {ÉHòÒ& {ÉSÉxÉÂ {ÉÖ®úÉä³ýÉ¶ÉÆ MÉÞ¼hÉzÉMxÉªÉ +ÉVªÉÆ MÉÞ¼hÉxÉÂ ºÉÉä¨ÉÉªÉÉVªÉÆ

¤ÉvxÉzÉMxÉÒ¹ÉÉä¨ÉÉ¦ªÉÉÆ SUôÉMÉÆ ºÉÚ{ÉºlÉÉt näù´ÉÉä ´ÉxÉº{ÉÊiÉ®ú¦É´ÉnùMxÉªÉ +ÉVªÉäxÉ ºÉÉä¨ÉÉªÉÉVªÉäxÉÉMxÉÒ¹ÉÉä¨ÉÉ¦ªÉÉÆ SUôÉMÉäxÉÉPÉkÉÉÆ

iÉÆ ¨ÉänùºiÉ& |ÉÊiÉ {ÉSÉiÉÉOÉ¦ÉÒ¹]õÉ¨É´ÉÒ´ÉÞvÉäiÉÉÆ {ÉÖ®úÉä³ýÉ¶ÉäxÉ i´ÉÉ¨Ét @ñ¹É +É¹ÉæªÉ @ñ¹ÉÒhÉÉÆ xÉ{ÉÉnù´ÉÞhÉÒiÉÉªÉÆ ªÉVÉ¨ÉÉxÉÉä ¤É½Öþ¦ªÉ

+É ºÉÆMÉiÉä¦ªÉ&* B¹É ¨Éä näù´Éä¹ÉÖ ´ÉºÉÖ ´ÉÉªÉÉÇªÉIÉiÉ <ÊiÉ iÉÉ ªÉÉ näù´ÉÉ näù´ÉnùÉxÉÉxªÉnÖùºiÉÉxªÉº¨ÉÉ +É SÉ ¶ÉÉºº´ÉÉ SÉ

MÉÖ®úº´ÉäÊ¹ÉiÉ¶SÉ ½þÉäiÉ®úÊºÉ ¦Épù´ÉÉSªÉÉªÉ |ÉäÊ¹ÉiÉÉä ¨ÉÉxÉÖ¹É& ºÉÚHò´ÉÉEòÉªÉ ºÉÚHòÉ ¥ÉÚÊ½þ **

(5.7.23)Eò) This ªÉVÉ¨ÉÉxÉÂ+ cooking food-offerings, cooking {ÉÖ®úÉäb÷É¶É, getting ghee for

Agni, =oetting ghee for Soma, tying the goat for Agni-and-Soma has today

selected Agni as the ½þÉäiÉÞ . The Vanaspati has become a good resting ¨ÉÆÊ½þMÉ¹`ö ´ÉÊXÉzÉÞSÉ\VÉºÉäSÉ ªÉ& ¶ÉÊ´ÉMÉ¹`ö&SÉ ¶ÉÚ®úÉMÉhÉÉ¨ÉÂ ** 4 **

Obtain heroism for wealth. Become the lord of strength according to your

desires. O greatest wielder of vajra , (you) who are the strongest among the

brave (come, drink, rejoice).

d : supply +É ªÉÉÊ½þ, Ê{É¤ÉÂ+, ¨Éiº´ÉÂ+ from v.3 above.

ªÉÉä ¨ÉÆÊ½þMÉ¹`öÉä ¨ÉSÉPÉÉäxÉÉÆMÉ ÊSÉÊEòSÉi´ÉÉÄ +SÉÊ¦É xÉÉäSÉ xÉªÉMÉ *

<xpùÉäMÉ Ê´ÉnäùSÉ iÉ¨ÉÖMÉ ºiÉÖ¹Éä ´ÉSÉ¶ÉÒ Ê½þMÉ ¶ÉSÉGò& ** 5 **

(5.7.5) Being the greatest among patrons and possessed of knowledge, lead us. Indra

obtains (desires). I praise him. Sakra is a controller.

iÉ¨ÉÚSÉiÉªÉäMÉ ½þ´ÉÉ¨É½äþSÉ VÉäiÉÉMÉ®úSÉ¨É{ÉMÉ®úÉÊVÉiÉ¨ÉÂ *

ºÉ xÉ&MÉ {É¹ÉÇSÉnùÊiÉSÉ Êuù¹É&SÉ GòiÉÖSÉ¶UôxnùMÉ @ñSÉiÉÆ ¤ÉÞSÉ½þiÉÂ ** 6 **

(5.7.6) We invoke him, the victorious one who is never defeated, for protection. May

he carry us across enemies. He is the brilliant holy power and the great @ñiÉÂ+ .

<xpÆùSÉ vÉxÉMÉºªÉ ºÉÉSÉiÉªÉäMÉ ½þ´ÉÉ¨É½äþSÉ VÉäiÉÉMÉ®úSÉ¨É{ÉMÉ®úÉÊVÉiÉ¨ÉÂ *

ºÉ xÉ&MÉ {É¹ÉÇSÉnùÊiÉSÉ Êuù¹É&SÉ ºÉ xÉ&MÉ {É¹ÉÇSÉnùÊiÉSÉ Ê»ÉvÉ&MÉ ** 7**

(5.7.7) We invoke Indra, the victorious one who is never defeated, for winning wealth.

May he carry us across enemies, may he carry us beyond failures.

Ê»ÉvÉ& : Grassmann (Worterbuch p.1617) draws attention to SV. 739.1

where Ê»ÉvÉ& is substituted by Êuù¹É& and is, therefore, inclined to treat them

as synonyms. The root sridh , however, means "to fail", "to commit

mistake"which can lead to evil consequences.

{ÉÚ´ÉÇMÉºªÉSÉ ªÉkÉäMÉ +Êpù´É& ºÉÖSÉ¨xÉ +É vÉäMÉÊ½þ xÉÉä ´ÉºÉÉä *

{ÉÚSÉÌiÉ& ¶ÉMÉÊ´É¹`öSÉ ¶É·ÉMÉiÉSÉ <Ç¶ÉäSÉ Ê½þ ¶ÉSÉGò& ** 8 **

(5.7.8) O god, the wielder of thunderbolt, bestow upon us the kindness which (you

had bestowed) earlier and (bestow) the fulfilment of many (desires) O strongest

one. Sakra does rule.

xÉÚSÉxÉÆ iÉÆ xÉ´ªÉÆSÉ ¨ÉxªÉMÉºÉäSÉ |É¦ÉÉäSÉ VÉxÉMÉºªÉ ´ÉÞjÉ½þxÉÂ *

ºÉ¨ÉSÉxªÉä¹ÉÖMÉ ¥É´ÉÉ´É½èþSÉ ¶ÉÚ®úÉäSÉ ªÉÉä MÉÉä¹ÉÖMÉ MÉSUôÊiÉSÉ ºÉJÉÉMÉ ºÉÖSÉ¶Éä´ÉÉäMÉ +uùªÉÉ& ** 9 **

(5.7.9) O lord, killer of V#ÞjÉÂ+, you regard him as worthy of praise of people. About

others, let us discuss with each other. The brave one who moves among cows,

is the kind friend, free from double-dealing.

xÉ´ªÉ¨É : praiseworthy because of Indra's favour. This same person has

been described as a friend in the next half of the verse.

+xªÉä¹ÉÖ : the speaker of this verse does not seem to be favourably inclined

towards others.

ºÉJÉÉ : Indra should favour that friend who is kind and free from double-

dealing.

BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉ ÁMÉMxÉÉSÉ3Ró<Ç BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉ Ê½þMÉ Ê´ÉSÉ¹hÉÉSÉ3Ró= *

BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉMÉ ½þÒxpù * BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉMÉ Ê½þ {ÉÚ¹ÉxÉÂ * BSÉ´ÉÉ ÁäSÉ´Éè´ÉÉMÉ Ê½þ näù´ÉÉ& ** 10 **

(5.7.10) Of this kind, indeed, of this kind, O Agni; of this kind, indeed, of this kind, O

VÊ#¹hÉÖ. Of this kind, indeed, of this kind, O Indra; of this kind, indeed, of this

kind, O P#Ú¹ÉxÉ; of this kind, indeed, of this kind, O gods.

+MxÉÉ3#Ò and Ê´É¹hÉÉ3#Ö : Distortions peculiar to S#É¨ÉMÉÉxÉaé.

¹ÉnùÊ·ÉxÉÉv´ÉªÉÚÇ +Év´ÉªÉÇ´ÉÉoùiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤ÉäiÉÉ¨Év´ÉªÉÚÇ ªÉVÉiÉÉ¨ÉÂ**

(JÉ) ½þÉäiÉÉ ªÉIÉnùÏMxÉ MÉÞ½þ{ÉËiÉ MÉÉ½Çþ{ÉiªÉÉiºÉÖMÉÞ½þ{ÉÊiÉºi´É¨ÉxÉäxÉ ºÉÖx´ÉiÉÉ ªÉVÉ¨ÉÉxÉäxÉÉÎMxÉMÉÞÇ½þ{ÉÊiÉMÉÉÇ½Çþ{ÉiªÉÉoùiÉÖxÉÉ

ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ MÉÞ½þ{ÉiÉä ªÉVÉ**

EÖòxiÉÉ{ÉÉvªÉÉªÉ&

(8)

<SÉnÆù VÉMÉxÉÉ ={É¸ÉÖiÉÆSÉ xÉ®úÉSÉ¶ÉÆºÉMÉ ºiÉÊ´É¹ªÉiÉä *

¹ÉSÉÏ¹]õ ºÉSÉ½þ»ÉÉMÉ xÉ´ÉSÉËiÉ SÉMÉ EòÉèSÉ®ú´ÉSÉ +É ¯ûSÉ¶É¨ÉäMÉ¹ÉÖ nùnÂù¨É½äþ ** 1 **

=¹]ÅõÉSÉ ªÉºªÉMÉ |ÉSÉ´ÉÉÊ½þMÉhÉÉä ´ÉSÉvÉÚ¨ÉMÉxiÉÉäSÉ ÊuùnÇù¶ÉMÉ *

´ÉSÉ¹¨ÉÉÇ ®úlÉMÉºªÉSÉ ÊxÉ ÊVÉMÉ½þÒ³ýiÉäSÉ Ênù´ÉSÉ <Ç¹ÉMÉ¨ÉÉhÉÉSÉ ={ÉSÉº{ÉÞ¶É&MÉ ** 2 **

BSÉ¹É <SÉ¹ÉÉªÉMÉ ¨ÉÉ¨É½äþ ¶ÉSÉiÉÆ ÊxÉ¹EòÉSÉxÉÂ nù¶ÉMÉ »ÉVÉ& *

jÉÒÊhÉMÉ ¶ÉSÉiÉÉxªÉ´ÉÇMÉiÉÉÆ ºÉSÉ½þ»ÉÉSÉ nù¶ÉSÉ MÉÉäxÉÉMÉ¨ÉÂ ** 3 **

(9)

´ÉSÉSªÉº´ÉMÉ ®äú¦É ´ÉSÉSªÉº´ÉMÉ ´ÉÞSÉIÉä xÉ {ÉSÉC´Éä ¶ÉMÉEÖòSÉxÉ& *

ÊxÉ¹]äõMÉ ÊVÉSÉ¼´ÉÉ SÉMÉSÉÇ®úÒÊiÉ IÉÖSÉ®úÉä xÉ ¦ÉÖSÉÊ®úVÉÉäMÉÊ®ú´É ** 1 **

|É ®äúMÉ¦ÉÉºÉÉä ¨ÉSÉxÉÒ¹ÉMÉªÉÉSÉ ´ÉÞlÉÉSÉ MÉÉ´ÉMÉ <´Éä®úiÉä *

+SÉ¨ÉÉäiÉMÉ{ÉÖjÉEòÉ BSÉ¹ÉÉ¨ÉÖSÉ ¨ÉÉänùMÉEòÉ =SÉ{ÉÉºÉMÉiÉä ** 2 **

|É ®äúMÉ¦ÉSÉ ÊvÉªÉÆMÉ ¦É®úº´É MÉÉäSÉÊ´ÉnÆùMÉ ´ÉºÉÖSÉÊ´ÉnùMÉ¨ÉÂ *

näùSÉ´ÉSÉjÉä¨ÉÉÆ ´ÉÉSÉÆMÉ ¶ÉÞhÉÒSÉ½þÒ¹ÉÖSÉxÉÉÇ ´ÉÒSÉ®úÉºiÉÉMÉ®ú¨ÉÂ ** 3 **

(10)

®úÉYÉÉäMÉ Ê´É·ÉVÉSÉxÉÒxÉMÉºªÉSÉ ªÉÉä näùSÉ´ÉÉä ¨ÉiªÉÉÈSÉÄ +ÊiÉMÉ*

´ÉèSÉ·ÉÉSÉxÉSÉ®úºªÉMÉ ºÉÖ¹]ÖõSÉÊiÉ¨ÉÉ ºÉÖMÉxÉÉäiÉÉ {ÉÊ®úSÉÊIÉiÉ&MÉ ** 1 **

{ÉSÉÊ®úSÉÊIÉzÉ&SÉ IÉä¨ÉMÉ¨ÉEò®úSÉkÉ¨ÉMÉ +ÉºÉSÉxÉ¨ÉÉ ºÉMÉ®ú¨ÉÂ *

+SÉ®úÉSÉªªÉÆ EÖò´ÉÇSÉxÉÂ EòÉè®úMÉ´ªÉ&SÉ {ÉÊiÉMÉ´ÉÇnùÊiÉ VÉÉSÉªÉªÉÉMÉ ** 2 **

EòSÉiÉSÉ®úkÉSÉ +É ½þMÉ®úÉÊhÉSÉ nùÊvÉSÉ ¨ÉxlÉÉÆSÉ3Ró {ÉÊ®úSÉ»ÉÖiÉMÉ¨ÉÂ *

VÉÉSÉªÉÉ {ÉËiÉSÉ Ê´É {ÉÞMÉSUôÊiÉ ®úÉSÉ¹]Åäõ ®úÉYÉ&MÉ {ÉÊ®úSÉÊIÉiÉ&MÉ ** 3 **

+¦ÉÒMÉ´É º´É&MÉ1Ró |É ÊVÉMÉ½þÒiÉäSÉ ªÉ´É&MÉ {ÉSÉC´É& {ÉlÉÉäSÉ Ê¤É±ÉMÉ¨ÉÂ *

VÉxÉ&SÉ ºÉ ¦ÉSÉpù¨ÉäMÉvÉiÉä ®úÉSÉ¹]Åäõ ®úÉYÉ&MÉ {ÉÊ®úSÉÊIÉiÉ&MÉ ** 4 **

(11)

<xpù&MÉ EòÉSÉ¯û¨ÉMÉ¤ÉÚ¤ÉÖvÉSÉnÖùÊkÉMÉ¹`öSÉ Ê´É SÉMÉ®úÉSÉ SÉ®úMÉxÉÂ *

¨É¨ÉänÖùSÉOÉºªÉMÉ SÉEÞÇòSÉÊiÉ& ºÉ´ÉÇSÉ <kÉäMÉ {ÉÞhÉÉnùSÉÊ®ú& ** 1 **

<SÉ½þ MÉÉMÉ´É&SÉ |É VÉÉMÉªÉv´ÉÊ¨ÉSÉ½þÉ·ÉÉMÉ <SÉ½þ {ÉÚMÉ¯û¹É& *

<SÉ½þÉä ºÉSÉ½þ»ÉMÉnùÊIÉhÉÉä ´ÉÒSÉ®úºjÉÉSÉiÉÉ ÊxÉ ¹ÉÒMÉnùiÉÖ ** 2 **

xÉä¨ÉÉ <MÉxpùSÉ MÉÉ´ÉÉäMÉ Ê®ú¹Éx¨ÉÉäSÉ +ÉºÉÉÆSÉ MÉÉä{ÉMÉiÉÒSÉ Ê®ú¹ÉMÉiÉÂ *

¨ÉÉºÉÉMÉ¨ÉÊ¨ÉjÉSÉªÉÖVÉÇxÉMÉ <xpùSÉ ¨ÉÉ ºiÉäSÉxÉ <Ç¶ÉMÉiÉ ** 3 **

={ÉMÉ ´ÉÉäSÉ xÉ®úMÉ B¨ÉÊºÉ ºÉÚSÉHäòxÉSÉ ´ÉSÉMÉºÉÉ ´ÉSÉªÉÆ ¦ÉSÉpäùhÉSÉ ´ÉSÉMÉºÉÉ ´ÉSÉªÉ¨ÉÂ *

SÉxÉÉäMÉ nùÊvÉ¹´É xÉÉäSÉ ÊMÉ®úÉäSÉ xÉ Ê®úMÉ¹ªÉä¨É EòSÉnùÉ SÉSÉxÉ ** 4 **

(12)

ªÉ& ºÉ¦ÉäMÉªÉÉä Ê´ÉnùSÉlªÉ&SÉ1Ró ºÉÖi´ÉÉSÉ ªÉV´ÉÉMÉ SÉSÉ {ÉÚ¯ûMÉ¹É& *

ºÉÚªÉÈSÉ SÉÉ¨ÉÚMÉ Ê®úSÉ¶ÉÉnùMÉºÉÆSÉ iÉqäùSÉ´ÉÉ |ÉÉMÉMÉEò±{ÉªÉxÉÂ ** 1 **

ªÉÉä VÉÉSÉ¨ªÉÉ&SÉ3Ró |ÉiªÉMÉ¨ÉnùSÉt& ºÉJÉÉMÉªÉÆSÉ ÊxÉÊxÉMÉiºÉÊiÉ *

VªÉä¹`öÉäSÉ ªÉnù|ÉMÉSÉäiÉÉSÉºiÉnùÉ½ÖþMÉ®úvÉ®úÉSÉÊMÉÊiÉMÉ ** 2 **

ªÉnÂù¦ÉSÉpùºªÉSÉ {ÉÖ¯ûMÉ¹ÉºªÉ {ÉÖSÉjÉÉä ¦ÉMÉ´ÉÊiÉSÉ nùÉvÉÞMÉÊ¹É& *

iÉÊuù|ÉÉäSÉ +¥ÉMÉ´ÉÒnÖùSÉnùMMÉMÉxvÉSÉ´ÉÇ& EòÉ¨ªÉÆSÉ ´ÉSÉ&MÉ ** 3 **

ªÉ¶SÉMÉ {ÉSÉÊhÉ®úSÉ¦ÉÖÊVÉMÉ¹ªÉÉäSÉ3Ró ªÉ¶SÉMÉ ®äúSÉ´ÉÉÄ +nùÉMÉ¶ÉÖÊ®ú& *

vÉÒ®úÉMÉhÉÉÆSÉ ¶É·ÉMÉiÉÉSÉ¨É½ÆþSÉ iÉnùSÉ{ÉÉÊMÉÊiÉMÉ ¶ÉÖ¸É´É ** 4 **

ªÉä SÉMÉ näùSÉ´ÉÉ +MÉªÉVÉSÉxiÉÉªÉÉäSÉ ªÉä SÉMÉ {É®úÉnùSÉnÖù& *

ºÉÚªÉÉæSÉ Ênù´ÉMÉÊ¨É´É MÉSÉi´ÉÉªÉMÉ ¨ÉSÉPÉ´ÉÉMÉxÉÉäSÉ Ê´É ®úMÉ{¶ÉiÉä ** 5 **

(13)

ªÉÉä%xÉÉMÉHòÉSÉIªÉÉä +MÉxÉ¦ªÉHòÉäSÉ3Ró ¨ÉÊhÉMÉ´ÉÉäSÉ +Ê½þMÉ®úSÉhªÉ´É&MÉ *

+¥ÉSÉÀÉ¥ÉMÉÀhÉ& {ÉÖSÉjÉºi´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 1 **

ªÉ +ÉHòÉMÉIªÉ& º´É¦ªÉHò& ºÉÖSÉ¨ÉÊhÉ&MÉ ºÉÖÊ½þ®úSÉhªÉ´É&MÉ *

ºÉÖ¥ÉMÉÀÉ ¥ÉSÉÀhÉ&MÉ {ÉÖSÉjÉºi´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖ ºÉÆÊ¨ÉMÉiÉÉ ** 2 **

+SÉ|ÉSÉ{ÉÉSÉhÉÉ SÉMÉ ´Éä¶ÉSÉxiÉÉ ®äúSÉ´ÉÉÄ +|ÉMÉSÉÊiÉSÉ¶SÉªÉ&MÉ *

+ªÉMÉ¦ªÉÉSÉ EòxªÉÉMÉ Eò±ªÉÉhÉÒSÉ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 3 **

ºÉÖSÉ|ÉSÉ{ÉÉSÉhÉÉ SÉMÉ ´Éä¶ÉSÉxiÉÉ ®äúSÉ´ÉÉÄ ºÉÖ|ÉMÉSÉÊiÉSÉ¶SÉªÉ&MÉ *

ºÉÖªÉMÉ¦ªÉÉSÉ EòxªÉÉMÉ Eò±ªÉÉSÉhÉÒ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 4 **

{ÉSÉÊ®úSÉ´ÉÞSÉHòÉ SÉSÉ ¨ÉÊ½þMÉ¹ÉÒ º´ÉSÉºiªÉÉ SÉSÉ ªÉÖËvÉMÉMÉSÉ¨É& *

·ÉÉ¶ÉÖSÉ®ú·ÉSÉ +ÉªÉÉMÉ¨ÉÒSÉ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 5 **

´ÉÉ´ÉÉiÉÉ SÉ ¨ÉSÉÊ½þSÉ¹´ÉMÉÊhÉSÉºlÉÉ SÉSÉ ªÉÖËvÉMÉMÉSÉ¨É& *

+xÉÉMÉ¶ÉÖSÉ®ú·ÉSÉ +ÉªÉÉMÉ¨ÉÒSÉ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 6 **

(14)

ªÉÊnùMÉxpùÉSÉnùÉä nùÉMÉ¶É®úÉSÉYÉä%¨ÉÉMÉxÉÖ¹ÉÆ Ê´ÉSÉMÉÉ½þMÉlÉÉ& *

Ê´É°üMÉ{É&SÉ ºÉ´ÉÇMÉº¨ÉÉ +ÉºÉÒiºÉSÉoùMÉIÉÉMÉªÉSÉ ´É\SÉMÉiÉä ** 1 **

i´ÉÆ ®úÉèMÉÊ½þSÉhÉÆ ´ªÉÉSÉºªÉºi´ÉÆ ´ÉÞSÉjÉºªÉÉMÉÊ¦ÉxÉSÉÎSUô®ú&MÉ ** 2 **

ªÉ& {É´ÉÇMÉiÉÉSÉxÉÂ ´ªÉnùMÉvÉÉSÉtÉä +SÉ{ÉÉä ´ªÉMÉÉMÉ½þlÉÉ& *

ªÉÉä ´ÉÞjÉÆ ´ÉÞjÉ½þzÉ½þxÉÂ iÉº¨ÉÉMÉ <xpùSÉ xÉ¨ÉÉäMÉ%ºiÉÖ iÉä ** 3 **

|ÉÏ¹]õSÉ vÉÉ´ÉMÉxiÉÆSÉ ½þªÉÉæMÉ®úÉèSSÉè&¸É´ÉSÉºÉ¨ÉMÉ¥É´É¨ÉÂ *

º´ÉSÉºiªÉ·ÉMÉ VÉèjÉÉSÉªÉäxpùSÉ¨ÉÉ ´ÉMÉ½þiÉÉäSÉ ®úlÉMÉ¨ÉÂ ** 4 **

ªÉi´ÉÉMÉ ·ÉäSÉiÉÉ =SSÉè&MÉ¸É´ÉºÉÆSÉ ½þªÉÉæMÉªÉÖÇ\VÉÎxiÉSÉ nùÊIÉMÉhÉ¨ÉÂ *

¨ÉÚSÉvÉÉÇxÉSÉ¨É·ÉÆMÉ näùSÉ´ÉÉxÉÉÆSÉ Ê¤É§ÉSÉÊnùxpÆùMÉ ¨É½þÒªÉiÉä ** 5 **

-the streams of water.

ÊxÉvÉä : Dat. Infinitive.

vÉÉÊºÉ : "food, nourishment". cf. RV.9.85.3.

¤ÉÌ½þ¹ÉÉhªÉÉ : emended to ¤ÉÌ½þ¹ÉÉxªÉÉ ( ¤ÉÌ½þ¹ÉÉ++xªÉÉ ).

(Eò) näù´ÉÉä +ÎMxÉ& Îº´É¹]õEÞòiºÉÖpùÊ´ÉhÉÉ ¨Éxpù& EòÊ´É& ºÉiªÉ¨Éx¨ÉÉªÉVÉÒ ½þÉäiÉÉ ½þÉäiÉÖ½þÉæiÉÖ®úÉªÉVÉÒªÉÉxÉMxÉä ªÉÉxÉÂ näù´ÉÉxÉªÉÉbÂ÷

ªÉÉÄ +Ê{É|ÉäªÉæ iÉä ½þÉäjÉä +¨ÉiºÉiÉ* iÉÉÆ ºÉºÉxÉÖ¹ÉÓ ½þÉäjÉÉÆ näù´ÉÆMÉ¨ÉÉÆ ÊnùÊ´É näù´Éä¹ÉÖ ªÉYÉ¨Éä®úªÉä¨ÉÆ Îº´É¹]õEÞòSSÉÉMxÉä ½þÉäiÉÉ¦ÉÚ´ÉÇºÉÖ´ÉxÉä

MijÉÉ´É¯ûhÉÉ and AÊ·ÉxÉÉ.

´ÉºÉÖvÉäªÉºªÉ xÉ¨ÉÉä´ÉÉEäò ´ÉÒÊ½þ ªÉVÉ**

Eò) The divine Agni-Îº´É¹]õEÞòiÉ, possessed of ample wealth, pleasant, wise, whose

hymn is fruitful, who is a ½þÉäiÉÞ bringing in (gods) by recitation, is a better

reciter than any other ½þÉäiÉÞ . O Agni, the gods whom you worshipped, whom you

pleased,who rejoiced in your ½þÉäiÉÞ -service (may be brought here). That winning

½þÉäiÉÞ -service which reaches gods in the heaven (may be impelled). Impel this

sacrifice among gods and O Agni-Îº´É¹É]õEÞòiÉ, become a ½þÉäiÉÞ . For the gift

ºÉiªÉ¨Éx¨ÉÉ : ¨Éx¨ÉxÉÂ is a thoughtful hymn. ºÉiªÉÂ+ is, here used in the

sense of that which proves to be true - a hymn which is made efficacious by

gods by granting the desire expressed in it.

xÉ¨ÉÉä´ÉÉEäò : the utterance of namas , homage done by the ªÉVÉ¨ÉÉxÉÂ+.

(7)[4]

[The following are the Prai¹ÉÂ+-s for the Sa´ÉxÉÒªÉÂ+-{ÉÖ®úÉäb÷É¶É offered at the SuiªÉÉ

(5th day of AÎMxÉ¹]õÉä¨ÉÂ+). The Sa´ÉxÉÒªÉÂ+-{ÉÖ®úÉäb÷É¶ÉÂ+ consists of vÉÉxÉÉ ,"parched

grain", Eò®ú¨¦ÉÂ+ "gruel", {ÉÊ®ú´ÉÉ{ÉÂ+ " puffed barley", +{ÉÚ{ÉÂ+ "cake" and {ÉªÉºªÉÉ

"solid portion of curdled milk". These are offered to HaÊ®ú´ÉÉxÉÂ IxpÂù+, P#Ú¹Éh´ÉÉxÉÂ

MijÉÉ´É¯ûhÉÉ and AÊ·ÉxÉÉ.

IxpÂù+, IxpÂù+ with Sa®úº´ÉiÉÒ-Bh#É®úiÉÒ, IxpÂù+, MijÉÉ´É¯ûhÉÉ resp. This is followed by

the offering of soma-cups ( graha ) to dual-divinities viz. IxpùÉ-´ÉÉªÉÚ,

MijÉÉ´É¯ûhÉÉ and AÊ·ÉxÉÉ.

In this section Bä, +Éä and +Éè contain Prai¶ÉÂ+-s for Dvidevatya draughts.]

(+) ½þÉäiÉÉ ªÉIÉÊnùxpÆù ½þÊ®ú´ÉÉÄ <xpùÉä vÉÉxÉÉ +kÉÖ {ÉÚ¹Éh´ÉÉxÉÂ Eò®ú¨¦ÉÆ ºÉ®úº´ÉiÉÒ´ÉÉxÉÂ ¦ÉÉ®úiÉÒ´ÉÉxÉÂ {ÉÊ®ú´ÉÉ{É

<xpùºªÉÉ{ÉÚ{ÉÉä Ê¨ÉjÉÉ´É¯ûhÉªÉÉä& {ÉªÉºªÉÉ |ÉÉiÉ&ºÉÉ´ÉºªÉ {ÉÖ®úÉä³ýÉ¶ÉÉÄ <xpù& |ÉÎºlÉiÉÉÆ VÉÖ¹ÉÉhÉÉä ´ÉäiÉÖ ½þÉäiÉªÉÇVÉ **

+) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Indra. Indra having bay horses may eat the

parched grain; in the company of P#Ú¹ÉxÉ he may consume gruel; in the company

of Sa®úº´ÉiÉÒ and Bh#É®úiÉÒ may he eat {ÉÊ®ú´ÉÉ{É. The +{ÉÚ{ÉÂ+ belongs to Indra and

the {ÉªÉºªÉÉ belongs to MijÉÉ´É¯ûhÉÉ. The {ÉÖ®úÉäb÷É¶É es of the morning libation

directed to him may be partaken by Indra, who enjoys them. Recite, O ½þÉäiÉÞ .

|ÉÎºlÉiÉÉ¨É : emended to |ÉÎºlÉiÉÉxÉ .

{ÉÊ®ú´ÉÉ{É& : should be regarded as ending in p , so that the form is Acc.pl.

(+É) ½þÉäiÉÉ ªÉIÉÊnùxpÆù ½þÊ®ú´ÉÉÄ <xpùÉä vÉÉxÉÉ +kÉÖ {ÉÚ¹Éh´ÉÉxÉÂ Eò®ú¨¦ÉÆ ºÉ®úº´ÉiÉÒ´ÉÉxÉÂ ¦ÉÉ®úiÉÒ´ÉÉxÉÂ {ÉÊ®ú´ÉÉ{É <xpùºªÉÉ{ÉÚ{ÉÉä

¨ÉÉvªÉÆÊnùxÉºªÉ ºÉ´ÉxÉºªÉ {ÉÖ®úÉä³ýÉ¶ÉÉÄ <xpù& |ÉÎºlÉiÉÉÆ VÉÖ¹ÉÉhÉÉä ´ÉäiÉÖ ½þÉäiÉªÉÇVÉ **

(<) ½þÉäiÉÉ ªÉIÉÊnùxpÆù ½þÊ®ú´ÉÉÄ <xpùÉä vÉÉxÉÉ +kÉÖ {ÉÚ¹Éh´ÉÉxÉÂ Eò®ú¨¦ÉÆ ºÉ®úº´ÉiÉÒ´ÉÉxÉÂ ¦ÉÉ®úiÉÒ´ÉÉxÉÂ {ÉÊ®ú´ÉÉ{É

<xpùºªÉÉ{ÉÚ{ÉºiÉÞiÉÒªÉºªÉ ºÉ´ÉxÉºªÉ {ÉÖ®úÉä³ýÉ¶ÉÉÄ <xpù& |ÉÎºlÉiÉÉÆ VÉÖ¹ÉÉhÉÉä ´ÉäiÉÖ ½þÉäiÉªÉÇVÉ **

+É) and <) [same as +) above with the variation mid-day libation and evening

libation resp. for morning libation.]

(=) ½þÉäiÉÉ ªÉIÉnùÏMxÉ {ÉÖ®úÉä³ýÉ¶ÉÉxÉÉÆ VÉÖ¹ÉiÉÉÆ ½þÊ´É½þÉæiÉªÉÇVÉ **

=) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni. May he enjoy the offering of {ÉÖ®úÉäb÷É¶É

es. Recite, O ½þÉäiÉÞ .

(B) ½þÉäiÉÉ ªÉIÉuùÉªÉÖ¨ÉOÉäMÉÉ¨ÉOÉäªÉÉ´ÉÉxÉ¨ÉOÉä ºÉÉä¨ÉºªÉ {ÉÉiÉÉ®Æú Eò®únäù´ÉÆ ´ÉÉªÉÖ®úÉ´ÉºÉÉ MÉ¨ÉVVÉÖ¹ÉiÉÉÆ ´ÉäiÉÖ Ê{É¤ÉiÉÖ ºÉÉä¨ÉÆ

½þÉäiÉªÉÇVÉ**

B) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for V#ÉªÉÖ, who goes in front, who goes earlier,

who first drinks of soma. Let him do this. May V#ÉªÉÖ come here with favour.

May he enjoy, be delighted, drink soma. Recite, O ½þÉäiÉÞ .

(Bä) ½þÉäiÉÉ ªÉIÉÊnùxpù´ÉÉªÉÚ +½ÇþxiÉÉ Ê®ú½þÉhÉÉ MÉ´ªÉÉÊ¦ÉMÉÉæ¨ÉxiÉÉ Ê§ÉªÉxiÉÉÆ ´ÉÒ®úªÉÉ ¶ÉÖGòªÉÉ BxÉªÉÉäÌxÉªÉÖiÉÉä MÉÉä+OÉªÉÉhÉÉÆ ´ÉÒ®úÉè

Eò¶ÉÉ·É{ÉÖ®úºiÉÉkÉÉºÉÉÊ¨É½þ |ÉªÉÉhÉ¨ÉÎºi´É½þ Ê´É¨ÉÉäSÉxÉÆ Eò®úiÉ B´Éäxpù´ÉÉªÉÚ VÉÖ¹ÉäiÉÉÆ ´ÉÒiÉÉÆ Ê{É¤ÉäiÉÉÆ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ **

Bä) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for IxpÂù+ and V#ÉªÉÖ. They are deserving, are

fondling, possessors of cows through cow-products. May their mares be

supported with a desire for brave sons and brilliance. They are brave ones among

those who proceed in front of cows. The whip is in front of the horse. Here is

their march. Let there be loosening. May IxpÂù+ and V#ÉªÉÖ do it. May they enjoy,

be delighted, drink soma. Recite, O ½þÉäiÉÞ .

MÉÉä-+OÉªÉÉhÉÉ¨É : refers to the niyut -s "mares".

+ÉÎºiÉEòÊ´É¨ÉÉäSÉxÉ¨É : =I =have =accepted =the <reading < astviha <( +ºiÉÖ+<½Âþ+)

Ê´É¨ÉÉäSÉxÉ¨É of the Bombay ed.

Ê´É¨ÉÉäSÉxÉ¨É : unyoking of the mares, who will, thereafter, stay at the place.

(+Éä) ½þÉäiÉÉ ªÉIÉÎx¨ÉjÉÉ´É¯ûhÉÉ ºÉÖIÉjÉÉ Ê®ú¶ÉÉnùºÉÉ ÊxÉ ÊSÉÎx¨É¹ÉxiÉÉ ÊxÉÊSÉ®úÉ ÊxÉSÉÉªªÉÉÄºÉÉIhÉÎ¶SÉnÂùMÉÉiÉÖ¯û±¤ÉhÉäxÉ SÉIÉºÉÉ

@ñiÉ¨ÉÞiÉÊ¨ÉÊiÉ nùÒvªÉÉxÉÉ Eò®úiÉ B´ÉÆ Ê¨ÉjÉÉ´É¯ûhÉÉ VÉÖ¹ÉäiÉÉÆ ´ÉÒiÉÉÆ Ê{É¤ÉäiÉÉÆ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ **

+Éä) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for MijÉÂ+ and Va¯ûhÉÂ+ possessed of good royal

power, (they are) devourers of foes, vigilant (though) closing the eyes,

guarding, better finders of path just with the help of the eye, with unimpaired

sight, meditating frequently on @ñiÉÂ+ as the @ñiÉÂ+ . Let them do this. May MijÉÂ+ and

Va¯ûhÉÂ+ enjoy, be delighted, drink soma. Recite, O ½þÉäiÉÞ .

ÊxÉSÉªªÉÉÆºÉÉ : from ni+ci "to percieve, notice".

(+Éè) ½þÉäiÉÉ ªÉIÉnùÊ·ÉxÉÉ xÉÉºÉiªÉÉ nùÒtMxÉÒ ¯ûpù´ÉiÉÇxÉÒ xªÉxiÉ®äúhÉ SÉGäòhÉ SÉ ´ÉÉ¨ÉÒÊ®ú¹É >ðVÉÇ +É´É½þiÉÆ ºÉÖ´ÉÒ®úÉ&

ºÉxÉÖiÉ®äúhÉÉ xÉ¯û¹ÉÉä ¤ÉÉvÉäiÉÉÆ ¨ÉvÉÖEò¶ÉªÉä¨ÉÆ ªÉYÉÆ ªÉÖ´ÉÉxÉÉ Ê¨ÉÊ¨ÉIÉiÉÉÆ Eò®úiÉ B´ÉÉÊ·ÉxÉÉ VÉÖ¹ÉäiÉÉÆ ´ÉÒiÉÉÆ Ê{É¤ÉäiÉÉÆ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ**

+Éè) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for AÊ·ÉxÉÉ of unfailing help, having bright fire,

who follow the path which is brilliant. May they, with their nearer wheel bring

pleasant nourishment and strength leading to very brave sons. May they, with

their farther wheel affect the cruel ones. May the youths sprinkle this sacrifice

with their sweetful whip. May they do thus. May AÊ·ÉxÉÉ enjoy, be delighted,

drink soma. Recite, O ½þÉäiÉÞ .

+xiÉ®äúhÉÂ+ SÉGäòhÉÂ+ ... ºÉxÉÖiÉ®äúhÉÂ+ : cf.1.1.12 above where each spoke of their

wheel is said to have twenty gifts tied to it.

¯ûpù´ÉiÉÇxÉÒ : this epithet is commonly used of AÊ·ÉxÉÉ in the RV. (1.3.3;

8.22.1,14; 10.39.11).

(+Æ) ½þÉäiÉÉ ªÉIÉÊnùxpÆù |ÉÉiÉ& |ÉÉiÉ&ºÉÉ´ÉºªÉÉ´ÉÉÇ´ÉiÉÉäMÉ¨ÉnùÉ {É®úÉ´ÉiÉ +Éä®úÉä®úxiÉÊ®úIÉÉnùÉ º´ÉÉiºÉvÉºiÉÉÊnù¨Éä +º¨Éè ¶ÉÖGòÉ

¨ÉvÉÖ¶SÉÖiÉ& |ÉÎºlÉiÉÉ <xpùÉªÉ ºÉÉä¨ÉÉºiÉÉÆ VÉÖ¹ÉiÉÉÆ ´ÉäiÉÖ Ê{É¤ÉiÉÖ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ **

+Æ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Indra in the morning. May he arrive for

morning libation from near, from far, from the expansive mid-regions, from his

own house. For this Indra, these bright juices of soma dripping with sweetness

have started. May he enjoy them, be delighted, drink soma. Recite, O ½þÉäiÉÞ.

|ÉÎºlÉiÉÉ& : offered and started moving towards him.

iÉÉ¨É : should be emended to iÉÉxÉ.

(+&) ½þÉäiÉÉ ªÉIÉÊnùxpÆù ¨ÉÉvªÉÆÊnùxÉºªÉ ºÉ´ÉxÉºªÉ ÊxÉ¹Eäò´É±ÉºªÉ ¦ÉÉMÉºªÉÉkÉÉ®Æú {ÉÉiÉÉ®Æú ¸ÉÉäiÉÉ®Æú ½þ´É¨ÉÉMÉxiÉÉ®ú¨ÉºªÉÉ

ÊvÉªÉÉä%Ê´ÉiÉÉ®Æú ºÉÖx´ÉiÉÉä ªÉVÉ¨ÉÉxÉºªÉ ´ÉÞvÉ¨ÉÉä¦ÉÉ EÖòIÉÒ {ÉÞhÉiÉÉÆ ´ÉÉjÉÇPxÉÆ SÉ ¨ÉÉPÉÉäxÉÆ SÉä¨Éä +º¨Éè ¶ÉÖGòÉ¨ÉÎxlÉxÉ& |ÉÎºlÉiÉÉ

<xpùÉªÉ ºÉÉä¨ÉÉºiÉÉÆ VÉÖ¹ÉiÉÉÆ ´ÉäiÉÖ Ê{É¤ÉiÉÖ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ**

+&) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Indra who partakes the share accompanied by

Ni¹Eäò´É±ªÉ¶ÉºjÉÂ+ of the mid-day libation, who protects, listens to the call,

arrives, favours this hymn, who is the prosperity of the sacrificer who presses

soma. May he fill both the sides (with soma), these (oblations) for V#ÞjÉ½þxÉ

Indra and Maghavan Indra are for him, the ¶ÉÖGòÉ-¨ÉÎxlÉxÉ draughts of soma have

set out for Indra. May he enjoy, be delighted, drink soma. Recite, O ½þÉäiÉÞ

ÊxÉ¹Eäò´É±ÉºªÉÂ+ : name of a ¶ÉºjÉÂ+ sung in honour of Indra at the

M#ÉvªÉÎxnùxÉºÉ´ÉxÉÂ+.

´ÉÉjÉÇPxÉ¨ÉÂ : oblation for V#ÞjÉPxÉÂ+ Indra.

¨ÉÉPÉÉäxÉ¨É : oblation for Maghavan Indra.

¶ÉÖGòÉ¨ÉÎxlÉxÉ& : soma-juice offered in wooden cups called ¶ÉÖGÂò+ and

¨ÉÎxlÉxÉ.

(Eò) ½þÉäiÉÉ ªÉIÉÊnùxpÆù iÉÞiÉÒªÉºªÉ ºÉ´ÉxÉºªÉ @ñ¦ÉÖ¨ÉiÉÉä Ê´É¦ÉÖ¨ÉiÉÉä ´ÉÉVÉ´ÉiÉÉä ¤ÉÞ½þº{ÉÊiÉ´ÉiÉÉä Ê´É·Énäù´ªÉÉ´ÉiÉ& ºÉ¨ÉºªÉ ¨ÉnùÉ&

|ÉÉiÉºiÉxÉÉM¨ÉiÉ ºÉÆ ¨ÉÉvªÉÆÊnùxÉÉ& ºÉÊ¨ÉnùÉºiÉxÉÉºiÉä¹ÉÉÆ ºÉ¨ÉÖÊIÉiÉÉxÉÉÆ MÉÉè®ú <´É|ÉOÉÉ½þªÉÉ ´ÉÞ¹ÉÉªÉº´ÉÉªÉÚªÉÉ ¤ÉÉ½Öþ¦ªÉÉ¨ÉÖ{É ªÉÉÊ½þ

½þÊ®ú¦ªÉÉÆ {É|ÉÖlªÉÉ Ê¶É|Éä ÊxÉ¹{ÉÞlªÉ @ñVÉÒÊ¹ÉÊzÉ¨Éä +º¨Éè iÉÒµÉÉ +É¶ÉÒ´ÉÇxiÉ& |ÉÎºlÉiÉÉ <xpùÉªÉ ºÉÉä¨ÉÉºiÉÉÆ VÉÖ¹ÉiÉÉÆ ´ÉäiÉÖ Ê{É¤ÉiÉÖ

ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ**

Eò) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Indra at the evening libation which is sacred to

R¦ÉÖ, vi¦ÉÖ, V#ÉVÉÂ+, B#Þ½þº{ÉÊiÉ, Vi·Éänäù´ÉÂ+-s. The joys of morning, mid-day and

present libation have mingled together. Those who are drenched are to be caught

like (drenched) buffalo. Be (strong) like stud bull, having joined (the bay horses)

with your arms, come near with bay horses, puffing up the lips, blowing out the

residues of soma. The strong juices of soma, possessed of blessings have set

out for this Indra. May he enjoy them, be delighted, drink soma. Recite, O

½þÉäiÉÞ .

´ÉÞ¹ÉÉªÉº´ÉÂ+ : behave like a stud-bull.

(JÉ) ½þÉäiÉÉ ªÉIÉÊnùxpÆù ¨É¯ûi´ÉxiÉÊ¨ÉxpùÉä ¨É¯ûi´ÉÉ\VÉÖ¹ÉiÉÉÆ ´ÉäiÉÖ Ê{É¤ÉiÉÖ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ**

JÉ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Indra accompanied by Maruts. May Indra

accompanied by Maruts enjoy, be delighted, drink soma. Recite, O ½þÉäiÉÞ.

(MÉ) ½þÉäiÉÉ ªÉIÉnùÉÊnùiªÉÉxÉÂ Ê|ÉªÉÉxÉÂ Ê|ÉªÉvÉÉ¨xÉ& Ê|ÉªÉµÉiÉÉxÉÂ ¨É½þ& º´ÉºÉ®úºªÉ {ÉiÉÒxÉÖ®úÉä®úxiÉÊ®úIÉºªÉÉvªÉIÉÉxÉÂ

º´ÉÉÊnùiªÉ¨É´ÉÉäSÉkÉnùº¨Éè ºÉÖx´ÉiÉä ªÉVÉ¨ÉÉxÉÉªÉ Eò®úzÉä´É¨ÉÉÊnùiªÉÉ VÉÖ¹ÉxiÉÉÆ ¨ÉxnùxiÉÉÆ ´ªÉxiÉÖ Ê{É¤ÉxiÉÖ ¨ÉxnùxiÉÖ ºÉÉä¨ÉÆ

½þÉäiÉªÉÇVÉ**

MÉ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for dear AÊnùiªÉÂ+-s to whom abode is dear, to whom

the vrata -s are dear; (they are) the lords of a great abode who preside over the

vast mid-region. The favour of the AÊnùiªÉÂ+-s has been uttered. May that (favour)

be bestowed upon the sacrificer who presses soma. In this manner, may the

AÊnùiªÉÂ+-s enjoy, rejoice, be delighted, drink (and) rejoice in soma. Recite, O

½þÉäiÉÞ .

Ê|ÉªÉvÉÉ¨xÉ& : in the absence of accents it is not possible to decide the

exact nature of the compound. I have regarded it as a Bv. Cd. "to whom the

abodes (houses of worshippers) are dear.

Ê|ÉªÉµÉiÉÉxÉ : AÊnùiªÉÂ+-s are particularly concerned with Vrata-s "laws" which

are dear to them and, hence, they guard them with zeal.

º´ÉÉÊnùiªÉ¨É : the kindness or favour of AÊnùiªÉÂ+-s.

(PÉ) ½þÉäiÉÉ ªÉIÉqäù´ÉÆ ºÉÊ´ÉiÉÉ®Æú {É®úÉ¨ÉÒ´ÉÉÆ ºÉÉÊ´É¹ÉiÉÂ {É®úÉPÉ¶ÉÆºÉÆ ºÉÖºÉÉÊ´ÉjÉ¨ÉºÉÉÊ´É¹ÉkÉnùº¨Éè ºÉÖx´ÉiÉä ªÉVÉ¨ÉÉxÉÉªÉ Eò®únäù´ÉÆ

näù´É& ºÉÊ´ÉiÉÉ VÉÖ¹ÉiÉÉÆ ¨ÉxnùiÉÉÆ ´ÉäiÉÖ Ê{É¤ÉiÉÖ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ**

PÉ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for SaÊ´ÉiÉÞ who has driven away the disease,

(driven) away the man of wicked speech. He has urged the favour of SaÊ´ÉiÉÞ. May

that (favour) be bestowed upon the sacrificer who presses soma. In this

manner, may the divine SaÊ´ÉiÉÞ enjoy, be delighted, rejoice, drink soma. Recite, O

½þÉäiÉÞ .

(Ró) +ÎMxÉ¨Ét ½þÉäiÉÉ®ú¨É´ÉÞhÉÒiÉÉªÉÆ ºÉÖx´ÉxÉÂ ªÉVÉ¨ÉÉxÉ& {ÉSÉxÉÂ {ÉHòÒ& {ÉSÉxÉÂ {ÉÖ®úÉä³ýÉ¶ÉÉxÉÂ MÉÞ¼hÉzÉMxÉªÉ +ÉVªÉÆ MÉÞ¼hÉxÉÂ

ºÉÉä¨ÉÉªÉÉVªÉÆ ¤ÉvxÉzÉMxÉªÉä SUôÉMÉÆ ºÉÖx´ÉÊzÉxpùÉªÉ ºÉÉä¨ÉÆ ¦ÉÞVVÉ ½þÊ®ú¦ªÉÉÆ vÉÉxÉÉ& ºÉÚ{ÉºlÉÉ +t näù´ÉÉä ´ÉxÉº{ÉÊiÉ®ú¦É´ÉnùMxÉªÉ

+ÉVªÉäxÉ ºÉÉä¨ÉÉªÉÉVªÉäxÉÉMxÉªÉä SUôÉMÉäxÉäxpùÉªÉ ºÉÉä¨ÉäxÉ ½þÊ®ú¦ªÉÉÆ vÉÉxÉÉÊ¦É®úPÉkÉÆ ¨ÉänùºiÉ& |ÉÊiÉ {ÉSÉiÉÉOÉ¦ÉÒnù´ÉÒ´ÉÞvÉiÉ

{ÉÖ®úÉä³ýÉ¶Éè®ú{ÉÉÊnùxpù& FºÉÉä¨ÉÆ FMÉ´ÉÉÊ¶É®Æú FªÉ´ÉÉÊ¶É®Æú GiÉÒµÉÉxiÉÆ G¤É½Öþ®ú¨ÉvªÉ¨ÉÖ{ÉÉäilÉÉ G¨ÉnùÉ G´ªÉ¸ÉÉäÊuù¨ÉnùÉÄ

+ÉxÉ³ý´ÉÒ´ÉÞvÉiÉÉRÂóMÉÚ¹Éèºi´ÉÉ¨Ét @ñ¹É +É¹ÉæªÉ @ñ¹ÉÒhÉÉÆ xÉ{ÉÉnù´ÉÞhÉÒiÉÉªÉÆ ºÉÖx´ÉxªÉVÉ¨ÉÉxÉÉä ¤É½Öþ¦ªÉ +É ºÉÆMÉiÉä¦ªÉ&* B¹É ¨Éä

näù´Éä¹ÉÖ ´ÉºÉÖ ´ÉÉªÉÉÇªÉIªÉiÉ <ÊiÉ iÉÉ ªÉÉ näù´ÉÉ näù´ÉnùÉxÉÉxªÉnÖùºiÉÉxªÉº¨ÉÉ +É SÉ ¶ÉÉºº´ÉÉ SÉ MÉÖ®úº´ÉäÊ¹ÉiÉ¶SÉ ½þÉäiÉ®úÊºÉ

¦Épù´ÉÉSªÉÉªÉ |ÉäÊ¹ÉiÉÉä ¨ÉÉxÉÖ¹É& ºÉÚHò´ÉÉEòÉªÉ ºÉÚHòÉ ¥ÉÚÊ½þ**

Ró) (soma), cooking the food-offerings, cooking {ÉÖ®úÉäb÷É¶É -es, taking ghee for

Agni, taking ghee for Soma, tying the goat for Agni, pressing soma for Indra,

parching grain in vessels for the two bay-coloured (stones).

Today, the divine Vanaspati has become a good resting place for Agni by

means of ghee, for Soma by means of ghee, for Agni by means of goat, for Indra

by means of soma, for the two bay-coloured (stones) by means of parched

grain.

Both of you have eaten it beginning with omentum. Cook for him ( prati ). He

has seized (it). He has grown by means of {ÉÖ®úÉäb÷É¶É -es.

Indra has drunk soma mixed with cow's milk, barley and (soma) which is

strong at the end, thick in the middle. The exhilerations which have arisen have

been distinctly heard, have reached those who are free from intoxication, have

grown by means of resounding hymns. Out of many who have assembled, the

soma-pressing sacrificer, descendent of @ñÊ¹É -s, has chosen you today, O sage,

belonging to sages. "This one is my treasure among the gods; water will be

worshipped" thus (he says). Those gifts of the gods, which the gods have

given, may be prayed for, for our sake; praise them. You are the desired ½þÉäiÉÞ ,

sent for the proclamation of the auspicious, favourable to men. Recite hymns for

the ºÉÚHò´ÉÉEÂò+ .

¦ÉÞVVÉÂ+ : Impv.2s. in the place of the expected Pr.pt.

½þÊ®ú¦ªÉÉ¨É : deified press-stones, OÉÉ´ÉÉhÉÉè.

´ÉxÉº{ÉÊiÉ : samidh -s.

+OÉ¦ÉÒiÉ, +´ÉÒ´ÉÞvÉiÉÂ+ : the subject is Indra.

iÉÒµÉÉxiÉ¨É : +xiÉÂ+ is the sediment of soma which proves to be iÉÒµÉÂ+ "strong"

as far as the effect is concerned.

¤É½Öþ®ú¨ÉvªÉ¨ÉÂ : ¤É½Öþ®Âú+=¤É½Öþ±ÉÂ+ . When the soma is stored in a vessel, the

solids settle down at the bottom. Above them is the madhya portion which is

thicker than the topmost portion.

+ÉRÂóMÉÚ¹Éè& : derived probably from PÉÖ¹É ; "resounding, martial song".

@ñ¹Éä, +É¹ÉæªÉÂ#Â#Â+ : Refers to Agni as suggested by +´ÉÞhÉÒiÉÂ+.

@ñ¹ÉÒhÉÉ¨É xÉ{ÉÉiÉ : the ªÉVÉ¨ÉÉxÉÂ+ himself, who is a descendent of @ñÊ¹É -s. This is

the ground for selecting Agni, the @ñÊ¹É and +É¹ÉæªÉÂ+ as the ½þÉäiÉÞ .

+É ¶ÉÉºº´ÉÂ+ etc. : request to Agni.

(SÉ) vÉÉxÉÉºÉÉä¨ÉÉxÉÉÊ¨ÉxpùÉÊrù SÉ Ê{É¤É SÉ ¤É¤vÉÉÆ iÉä ½þ®úÒ vÉÉxÉÉ ={É @ñVÉÒ¹ÉÆ ÊVÉQÉiÉÉ¨ÉÉ ®úlÉSÉ¹ÉÇhÉä ÊºÉ\SÉº´É ªÉk´ÉÉ

{ÉÞSUôÉÊuù¹ÉÆ {ÉixÉÒ& EòÉ¨ÉÒ¨ÉnùlÉÉ <iªÉÎº¨ÉxÉÂ ºÉÖx´ÉÊiÉ ªÉVÉ¨ÉÉxÉä iÉº¨Éè ÊEò¨É®úÉºlÉÉ&* ºÉÖ¹`Öö ºÉÖ´ÉÒªÉÈ ªÉYÉºªÉÉMÉÖ®ú

=oùSÉÆªÉtSÉÒEò¨ÉiÉÉäkÉkÉlÉÉ¦ÉÚrùÉäiÉªÉÇVÉ**

SÉ) O Indra, eat and drink out of the parched grain and soma. May thy bay-

coloured horses feel oppressed for the parched grain, may they closely smell the

sediments of soma. Sprinkle it on the path of the chariot.

If the wife asks you, O strong one, "Where did you rejoice?"

"At (the place of) this pressing ªÉVÉ¨ÉÉxÉÂ+ " (would be the reply).

"What did you give him?"

"Excessive bravery, laudations of a sacrifice, praise song and whatever he

intensely desired".

(And) it came about in the same manner. Recite, O ½þÉäiÉÞ.

¤É¤vÉÉ¨É : from ¤ÉÉvÉ "feel oppressed".

®úlÉSÉ¹ÉÇhÉä : the path along which the chariot is dragged.

Ê´É¹É¨É : emended to ´ÉÞ¹ÉxÉ .

{ÉÞSUôÉiÉÂ : this and what follows is a conversational piece, imagined by the

poet, to have taken place between Indra and his wife.

(Uô) <½þ ¨Énù B´É ¨ÉPÉ´ÉÊzÉxpù iÉä ·ÉÉä ´ÉºÉÖ¨ÉiÉÉä ¯ûpù´ÉiÉÉä +ÉÊnùiªÉ´ÉiÉ @ñ¦ÉÖ¨ÉiÉÉä Ê´É¦ÉÖ¨ÉiÉÉä ´ÉÉVÉ´ÉiÉÉä ¤ÉÞ½þº{ÉÊiÉ´ÉiÉÉä

Ê´É·Énäù´ªÉÉ´ÉiÉ& ·ÉººÉÖiªÉÉ¨ÉÎMxÉÊ¨ÉxpùÉªÉäxpùÉÎMxÉ¦ªÉÉÆ |É¥ÉÚÊ½þ* Ê¨ÉjÉÉ´É¯ûhÉÉ¦ªÉÉÆ ´ÉºÉÖ¦ªÉÉä ¯ûpäù¦ªÉÉä +ÉÊnùiªÉä¦ªÉÉä Ê´É·Éä¦ªÉÉä

näù´Éä¦ªÉÉä ¥ÉÀhÉä¦ªÉ& ºÉÉä¨ªÉä¦ªÉ& ºÉÉä¨É{Éä¦ªÉÉä ¥ÉÀxÉÂ ´ÉÉSÉÆ ªÉSUô**

[This is an AÊiÉ|Éè¹ÉÂ+ which is uttered with reference to the next day. cf. KB

xxx.11 " ªÉnù +ÊiÉ|Éè¹É¨É +É½Âþ+ {É®ú¨É #ä´ÉèiÉnù +½þ®ú +Ê¦É´ÉnùÊiÉ"; also Baudh.xxvi.12 "

EòlÉ¨É b = b JÉ±´Éä¹ÉÉ¨É b +½þÒxÉºÉxiÉÊiÉ¦ÉÇ´ÉiÉÒÊiÉ/ a ´ÉºÉiÉÒ´É®úÒhÉÉ¨É

+Ê¦ÉOÉ½þhÉäxÉÉv´ÉªÉÖÇ& ºÉxiÉxÉÉäÊiÉ ... ´ÉÉSÉÉä ªÉ¨ªÉäxÉÂ+ ¥ÉÀÉ, +ÊiÉ|Éè¹ÉähÉÂ+ ½þÉäiÉÉ

etc.

Note: ´ÉºÉiÉÒ´É®úÒ is the water brought from the river for the ºÉÉä¨ÉªÉÉMÉÂ+ of the

next day while the AÎMxÉ¹ÉÉä¨ÉÒªÉÂ+-{É¶ÉÖªÉÉMÉÂ+ is in progress on the Upavasatha day

of a soma-sacrifice.]

Uô)Here, in the intoxication itself, O bountiful Indra, tomorrow, for you who are

accompanied by VaºÉÖ-s, RupÂù+, AÊnùiªÉÂ+, R¦ÉÖ, Vi¦ÉÖ, VaVÉÂ+, B#Þ½þº{ÉÊiÉ, and

Vi·Éänäù´ÉÂ+-s (we announce intoxication); tomorrow at the libation, announce for

Agni, Indra, Indra-and-Agni. O Brahman, give a call to MijÉÂ+ and Va¯ûhÉÂ+, VaºÉÖ-

s, RupÂù+-s, AÊnùiªÉÂ+-s, all the gods who are friendly towards ¥ÉÀxÉ , are soma-

loving drinkers of soma.

+ÎMxÉ¨É : either Acc. used where a Dat. is expected or it refers to Agnidh as

suggested by San.S.S. 10.1.13.

(VÉ) ½þÉäiÉÉ ªÉIÉnùÊ·ÉxÉÉ ºÉÉä¨ÉÉxÉÉÆ ÊiÉ®úÉä +¼xªÉÉxÉÉÆ ÊjÉ®úÉ ´ÉÌiÉªÉÉÇiÉÉÆ ÊjÉ®ú½þ ¨ÉÉxÉªÉälÉÉ¨ÉÖiÉÉä iÉÖ®úÒªÉÆ xÉÉºÉiªÉÉ ´ÉÉÊVÉxÉÉªÉ

näù´ÉÉ&* ºÉVÉÚ®úMxÉÒ ®úÉäÊ½þnù·ÉÉä PÉÞiÉºxÉÖ&* ºÉVÉÚ¯û¹ÉÉ +¯û¹ÉäÊ¦É&* ºÉVÉÚ& ºÉÚªÉÇ BiÉ¶ÉäÊ¦É&* ºÉVÉÉä¹ÉºÉÉ´ÉÊ·ÉxÉÉ nÆùºÉÉäÊ¦É& Eò®úiÉ

B´ÉÉÊ·ÉxÉÉ VÉÖ¹ÉäiÉÉÆ ¨ÉxnäùiÉÉÆ ´ÉÒiÉÉÆ Ê{É¤ÉäiÉÉÆ ºÉÉä¨ÉÆ ½þÉäiÉªÉÇVÉ**

VÉ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for AÊ·ÉxÉÉ. Come thrice a day to the course of

soma-s which are kept overnight. Verily, honour them thrice and also for the

fourth time, O N#ÉºÉiªÉÉ. The gods (have arrived) for the ´ÉÉÊVÉxÉÂ+ ceremony. Agni

having red horses and topped with ghee is accompanied. U¹ÉºÉ is accompanied by

the reddish ones. S#ÚªÉÇÂ+ is accompanied by EiÉ¶ÉÂ+ (horses). AÊ·ÉxÉÉ are agreeing

with their wonder-working powers. May the AÊ·ÉxÉÉ #Ânùo (this act). May they

enjoy, rejoice, relish, drink soma. Recite, O ½þÉäiÉÞ .

´ÉÉÊVÉxÉÂ+ : ceremony performed with whey in honour of gods like Agni, Indra,

Maruts who are called ´ÉÉÊVÉxÉ -s, "impetuous".

[5]

[This section pertains to the @ñiÉÖªÉÉVÉºÉ .]

(+) ½þÉäiÉÉ ªÉIÉÊnùxpÆù ½þÉäjÉÉiºÉVÉÚÌnù´ÉÉ {ÉÞÊlÉ´ªÉÉ @ñiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ ½þÉäiÉªÉÇVÉ**

+) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Indra. May he drink soma along with Dyauh,

P#ÞÊlÉ´ÉÒ at the proper time from the cup of ½þÉäiÉÞ . Recite, O ½þÉäiÉÞ .

½þÉäjÉÉiÉÂ : ½þÉäiÉÞSÉ¨ÉºÉÂ+ is meant.

(+É) ½þÉäiÉÉ ªÉIÉx¨É¯ûiÉ& {ÉÉäjÉÉiºÉÖ¹]Öõ¦É& º´ÉEòÉÇ @ñiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ ½þÉäiÉªÉÇVÉ**

+É) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Marut-s. May they, well-praised, well-lauded

drink soma from the {ÉÉäiÉÞ 's cup at the proper time. Recite, O {ÉÉäiÉÞ .

(<) ½þÉäiÉÉ ªÉIÉnÂùOÉÉ´ÉÉä xÉä¹]ÅõÉk´É¹]õÉ ºÉÖVÉÊxÉ¨ÉÉ ºÉVÉÚnæù´ÉÉxÉÉÆ {ÉixÉÒÊ¦É®Âú @ñiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ xÉä¹]õªÉÇVÉ**

<) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Press-stones. May Tva¹]Þõ, having good birth,

drink soma from the cup of xÉä¹]Þõ along with the wives of gods at the proper

time. Recite, O xÉä¹]Þõ .

(=) ½þÉäiÉÉ ªÉIÉnùÎMxÉ¨ÉÉMxÉÒwÉÉoùiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤Éi´ÉMxÉÒtVÉ**

=) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni. May he drink soma from the cup of

agnidh at the proper time. Recite, O agnidh .

(B) ½þÉäiÉÉ ªÉIÉÊnùxpÆù ¥ÉÀÉhÉÆ ¥ÉÀhÉÉoùiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ ¥ÉÀxÉÂ ªÉVÉ**

B) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Indra, the brahman . May he drink soma from

the cup of brahman at the proper time. Recite, O brahman .

(Bä) ½þÉäiÉÉ ªÉIÉÎx¨ÉjÉÉxÉ¯ûhÉÉ |É¶ÉÉºiÉÉ®úÉè |É¶ÉÉºjÉÉoùiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤ÉiÉÉÆ |É¶ÉÉºiÉªÉÇVÉ**

Bä) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for MijÉÂ+ and Va¯ûhÉÂ+, the two |É¶ÉÉºiÉÞ -s. May

(the two) drink from the cup of |É¶ÉÉºiÉÞ at the proper time. Recite, O |É¶ÉÉºiÉÞ .

(+Éä) ½þÉäiÉÉ ªÉIÉqäù´ÉÆ pùÊ´ÉhÉÉänùÉÆ ½þÉäjÉÉoùiÉÖÊ¦É& ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ ½þÉäiÉªÉÇVÉ**

+Éä) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for god DraÊ´ÉhÉÉänùÉ. May he drink soma from the

cup of ½þÉäiÉÞ at the proper time. Recite, O ½þÉäiÉÞ .

pùÊ´ÉhÉÉänùÉ¨ÉÂ : epithet of Agni.

(+Éè) ½þÉäiÉÉ ªÉIÉqäù´ÉÆ pùÊ´ÉhÉÉänùÉÆ {ÉÉäjÉÉoùiÉÖÊ¦É& ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ {ÉÉäiÉªÉÇVÉ**

+Éè) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for god DraÊ´ÉhÉÉänùÉ. May he drink soma from the

cup of {ÉÉäiÉÞ at the proper time. Recite, O {ÉÉäiÉÞ .

(+Æ) ½þÉäiÉÉ ªÉIÉqäù´ÉÆ pùÊ´ÉhÉÉänùÉÆ xÉä¹]ÅõÉoùiÉÖÊ¦É& ºÉÉä¨ÉÆ Ê{É¤ÉiÉÖ xÉä¹]õªÉÇVÉ**

+Æ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for god pùÊ´ÉhÉÉänùÉ. May he drink soma from the

cup of xÉä¹]Þõ at the proper time. Recite, O xÉä¹]Þõ.

(+&) ½þÉäiÉÉ ªÉIÉqäù´ÉÆ pùÊ´ÉhÉÉänùÉ¨É{ÉÉrùÉäjÉÉnù{ÉÉi{ÉÉèjÉÉnù{ÉÉzÉä¹]ÅõÉkÉÖ®úÒªÉÆ {ÉÉjÉ¨É¨ÉÞHò¨É¨ÉiªÉÇÊ¨Éxpù{ÉÉxÉÆ näù´ÉÉä pùÊ´ÉhÉÉänùÉ& Ê{É¤ÉiÉÖ

pùÊ´ÉhÉÉänùºÉ&* º´ÉªÉ¨ÉÉªÉÚªÉÉ& º´ÉªÉ¨ÉÊ¦ÉMÉÚªÉÉÇ& º´ÉªÉ¨ÉÊ¦ÉMÉÚiÉÇªÉÉ ½þÉäjÉÉªÉ @ñiÉÖÊ¦É& ºÉÉä¨ÉºªÉ Ê{É¤Éi´ÉSUôÉ´ÉÉEò ªÉVÉ**

+&) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for god DraÊ´ÉhÉÉänùÉ. He has drunk from ½þÉäiÉÞ 's cup;

he has drunk from the {ÉÉäiÉÞ 's cup; he has drunk from the xÉä¹]Þõ 's cup. The

fourth vessel (cup) is unwashed, immortal, meant for Indra's drink. May god

DraÊ´ÉhÉÉänùºÉ drink from the cup of DraÊ´ÉhÉÉänùºÉ. Seize it yourself, approve it

yourself; by the self-approved ( @ñSÉ ) for the sake of the duty of ½þÉäiÉÞ may he

drink soma at the proper times. Recite, O +SUôÉ´ÉÉEÂò+ .

(Eò) ½þÉäiÉÉ ªÉIÉnùÊ·ÉxÉÉv´ÉªÉÚÇ +Év´ÉªÉÇ´ÉÉoùiÉÖxÉÉ ºÉÉä¨ÉÆ Ê{É¤ÉäiÉÉ¨Év´ÉªÉÚÇ ªÉVÉiÉÉ¨ÉÂ**

Eò) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for AÊ·ÉxÉÉ, the two adhvaryu -s. May they

drink soma from the cup of adhvaryu at the proper time. Recite, O pair of

adhvaryu -s.

(JÉ) ½þÉäiÉÉ ªÉIÉnùÏMxÉ MÉÞ½þ{ÉËiÉ MÉÉ½Çþ{ÉiªÉÉiºÉÖMÉÞ½þ{ÉÊiÉºi´É¨ÉxÉäxÉ ºÉÖx´ÉiÉÉ ªÉVÉ¨ÉÉxÉäxÉÉÎMxÉMÉÞÇ½þ{ÉÊiÉMÉÉÇ½Çþ{ÉiªÉÉoùiÉÖxÉÉ ºÉÉä¨ÉÆ

Ê{É¤ÉiÉÖ MÉÞ½þ{ÉiÉä ªÉVÉ**

JÉ) Let the ½þÉäiÉÞ recite ªÉÉVªÉÉ for Agni, the MÉÞ½þ{ÉÊiÉ . O Agni, may this soma-

pressing ªÉVÉ¨ÉÉxÉÂ+ verily become a good MÉÞ½þ{ÉÊiÉ because of your status as a

MÉÞ½þ{ÉÊiÉ . You are an excellent MÉÞ½þ{ÉÊiÉ along with the soma-pressing

ªÉVÉ¨ÉÉxÉÂ+ . May Agni, the MÉÞ½þ{ÉÊiÉ drink soma form the cup of MÉÞ½þ{ÉÊiÉ at the

proper time. Recite, O MÉÞ½þ{ÉÊiÉ .

MÉÞ½þ{ÉÊiÉ¨É : the chief ªÉVÉ¨ÉÉxÉÂ+ in a longer sacrificial performance ( sattra )

in which there are altogether twelve ªÉVÉ¨ÉÉxÉÂ+ -s.

EÖòxiÉÉ{ÉÉvªÉÉªÉ& *

5.8

[Recited during the P#Þ¹`ö¬Â+-¹É³ý½Âþ+ by B®Âú#ÉÀhÉÉSUÆôÊºÉxÉ on the sixth day. See

San.S.S. 10.14]

<SÉnÆù VÉMÉxÉÉ ={É¸ÉÖiÉÆSÉ xÉ®úÉSÉ¶ÉÆºÉMÉ ºiÉÊ´É¹ªÉiÉä *

¹ÉSÉÏ¹]õ ºÉSÉ½þ»ÉÉMÉ xÉ´ÉSÉËiÉ SÉMÉ EòÉèSÉ®ú´ÉSÉ +É ¯ûSÉ¶É¨ÉäMÉ¹ÉÖ nùnÂù¨É½äþ ** 1 **

(5.8.1) O people, listen closely to this. Na®úÉ¶ÉÆºÉÂ+ will be praised. We donate sixty,

one thousand and ninety to Kaurava and the Ru¶É¨ÉÂ+-s.

¹ÉÎ¹]õ¨É etc. : from v.2 below, it appears that the numbers refer to chariots.

=¹]ÅõÉSÉ ªÉºªÉMÉ |ÉSÉ´ÉÉÊ½þMÉhÉÉä ´ÉSÉvÉÚ¨ÉMÉxiÉÉäSÉ ÊuùnÇù¶ÉMÉ *

´ÉSÉ¹¨ÉÉÇ ®úlÉMÉºªÉSÉ ÊxÉ ÊVÉMÉ½þÒ³ýiÉäSÉ Ênù´ÉSÉ <Ç¹ÉMÉ¨ÉÉhÉÉSÉ ={ÉSÉº{ÉÞ¶É&MÉ ** 2 **

(5.8.2) Of whose chariot accompanied by women, the carriers are two-and-ten camels.

The top (of the chariot) dislikes them who, being urged, touch the heaven

closely.

ÊxÉ ÊVÉ½þÒ³ýiÉä : the top of the chariot is jealous of the camels because they are

taller.

´ÉvÉÚ¨ÉxiÉ& : cf. RV.1.126.3, where chariots with ´ÉvÉÚ -s are donated.

BSÉ¹É <SÉ¹ÉÉªÉMÉ ¨ÉÉ¨É½äþ ¶ÉSÉiÉÆ ÊxÉ¹EòÉSÉxÉÂ nù¶ÉMÉ »ÉVÉ& *

jÉÒÊhÉMÉ ¶ÉSÉiÉÉxªÉ´ÉÇMÉiÉÉÆ ºÉSÉ½þ»ÉÉSÉ nù¶ÉSÉ MÉÉäxÉÉMÉ¨ÉÂ ** 3 **

(5.8.3) We measure out to I¹ÉÂ+ hundred gold plates, ten garlands, three hundred horses

and ten thousand cows.

»ÉVÉ& : unaccented. Is nù¶É»ÉVÉ& meant to be a Cd.?

5.9

´ÉSÉSªÉº´ÉMÉ ®äú¦É ´ÉSÉSªÉº´ÉMÉ ´ÉÞSÉIÉä xÉ {ÉSÉC´Éä ¶ÉMÉEÖòSÉxÉ& *

ÊxÉ¹]äõMÉ ÊVÉSÉ¼´ÉÉ SÉMÉSÉÇ®úÒÊiÉ IÉÖSÉ®úÉä xÉ ¦ÉÖSÉÊ®úVÉÉäMÉÊ®ú´É ** 1 **

(5.9.1) May it be spoken, O bard, may it be spoken like a bird (sitting) on the ripened

tree. Your tongue repeatedly comes forth like a razor in the hands.

´ÉSªÉº´ÉÂ+ : the accent indicates that the form is passive.

xÉÂ+-Ê#´ÉÂ+ : two U{É¨ÉÉ´ÉÉSÉEÂò+-s used in one simile with a view to highlight both

IÉÖ®ú& and ¦ÉÖÊ®úVÉÉä& . The bard is compared to a bird who twitters on seeing a

tree laden with ripe fruit.

|É ®äúMÉ¦ÉÉºÉÉä ¨ÉSÉxÉÒ¹ÉMÉªÉÉSÉ ´ÉÞlÉÉSÉ MÉÉ´ÉMÉ <´Éä®úiÉä *

+SÉ¨ÉÉäiÉMÉ{ÉÖjÉEòÉ BSÉ¹ÉÉ¨ÉÖSÉ ¨ÉÉänùMÉEòÉ =SÉ{ÉÉºÉMÉiÉä ** 2 **

(5.9.2) Bards are inspiring with hymn (the children protected at home), as if they

were cows (but) without any effect. The children of these, who are protected at

home, who are giving joy, wait upon (gods).

<Ç®úiÉä : supply +¨ÉÉäiÉ{ÉÖjÉEòÉxÉ as the object.

+¨ÉÉäiÉ{ÉÖjÉEòÉ& : boys protected at home do not have any incentive to go

out and work. Hence, they resist the inspiration that comes from the bard.

#Ö{ÉÉºÉiÉä : supply näù´ÉÉxÉ as the object as suggested by näù´ÉjÉÉ in the next

verse.

|É ®äúMÉ¦ÉSÉ ÊvÉªÉÆMÉ ¦É®úº´É MÉÉäSÉÊ´ÉnÆùMÉ ´ÉºÉÖSÉÊ´ÉnùMÉ¨ÉÂ *

näùSÉ´ÉSÉjÉä¨ÉÉÆ ´ÉÉSÉÆMÉ ¶ÉÞhÉÒSÉ½þÒ¹ÉÖSÉxÉÉÇ ´ÉÒSÉ®úÉºiÉÉMÉ®ú¨ÉÂ ** 3 **

(5.9.3) O bard, offer a hymn which wins cows, which wins wealth. Mingle this speech

among gods like an arrow towards (the place where) brave men have spread out.

d : I have constructed the Panù{ÉÉ`Âö+ as " <¹ÉÖ®ú xÉÂ+ +É ´ÉÒ®Âú+'+ÉºiÉÉ®ú¨É "

+ÉºiÉÉ®ú¨ÉÂ : (from +É+ºiÉÞ ) a place where the brave people are scattered but get

alert and ready to react when an arrow is released towards them by an outsider.

The speech of the poet which is govid and vasuvid causes a similar flurry

among the gods, who get ready to grant the wishes expressed therein.

5.10

®úÉYÉÉäMÉ Ê´É·ÉVÉSÉxÉÒxÉMÉºªÉSÉ ªÉÉä näùSÉ´ÉÉä ¨ÉiªÉÉÈSÉÄ +ÊiÉMÉ*

´ÉèSÉ·ÉÉSÉxÉSÉ®úºªÉMÉ ºÉÖ¹]ÖõSÉÊiÉ¨ÉÉ ºÉÖMÉxÉÉäiÉÉ {ÉÊ®úSÉÊIÉiÉ&MÉ ** 1 **

(5.10.1) Of VBä·ÉÉxÉ®Âú+ belonging to PaÊ®úÊIÉiÉ, who is the king of all people - who is

the god surpassing mortals - (sing) a beautiful hymn; press (soma for him).

{ÉÊ®úÊIÉiÉ& : "of PaÊ®úÊIÉiÉ" who is particularly devoted to V#è·ÉÉxÉ®Âú+.

{ÉSÉÊ®úSÉÊIÉzÉ&SÉ IÉä¨ÉMÉ¨ÉEò®úSÉkÉ¨ÉMÉ +ÉºÉSÉxÉ¨ÉÉ ºÉMÉ®ú¨ÉÂ *

+SÉ®úÉSÉªªÉÆ EÖò´ÉÇSÉxÉÂ EòÉè®úMÉ´ªÉ&SÉ {ÉÊiÉMÉ´ÉÇnùÊiÉ VÉÉSÉªÉªÉÉMÉ ** 2 **

(5.10.2) PaÊ®úÊIÉiÉ has brought welfare for us. "May I approach the seat in darkness,

producing A®úÉªÉÒ" - the grandson of Kuru, the husband speaks to his wife.

iÉ¨É& : Loc. with the case-ending dropped.

EòÉè®ú´ªÉ& : grandson of Kuru.

{ÉÊ®úÊIÉiÉ : This king was known for the prosperity in his kingdom.

+®úÉªªÉ¨É : +®úÉªÉÒ is mentioned as the presiding spirit of Non-giving and

famine, opposed to gifts at RV.10.155.1-2 and is asked to get away to

mountains. B®úÀhÉº{ÉÊiÉ is requested to drive her out. +®úÉªÉÒ , here, is a state

of affairs in which the king declines to give gifts. " iÉ¨É& ...EÖò´ÉÇxÉ " is the

intention expressed to his wife by PaÊ®úÊIÉiÉ, who was otherwise known as

bestowing IÉä¨ÉÂ+ on people.

EòSÉiÉSÉ®úkÉSÉ +É ½þMÉ®úÉÊhÉSÉ nùÊvÉSÉ ¨ÉxlÉÉÆSÉ3Ró {ÉÊ®úSÉ»ÉÖiÉMÉ¨ÉÂ *

VÉÉSÉªÉÉ {ÉËiÉSÉ Ê´É {ÉÞMÉSUôÊiÉ ®úÉSÉ¹]Åäõ ®úÉYÉ&MÉ {ÉÊ®úSÉÊIÉiÉ&MÉ ** 3 **

(5.10.3) "What shall I bring to you, curds or the liquid mead?"- the wife asks thus

to her husband in the country of king PaÊ®úÊIÉiÉ.

ab : This is a couter-question asked in reply to the intention for +®úÉªÉÒ

expressed by PaÊ®úÊIÉiÉ. If he resorts to +®úÉªÉÒ , the kingdom will be reduced to

such a plight that his wife would be driven to a situation in which she could

serve him worthless food items like curds or watery drink which are not worthy

of a royal person.

+¦ÉÒMÉ´É º´É&MÉ1Ró |É ÊVÉMÉ½þÒiÉäSÉ ªÉ´É&MÉ {ÉSÉC´É& {ÉlÉÉäSÉ Ê¤É±ÉMÉ¨ÉÂ *

VÉxÉ&SÉ ºÉ ¦ÉSÉpù¨ÉäMÉvÉiÉä ®úÉSÉ¹]Åäõ ®úÉYÉ&MÉ {ÉÊ®úSÉÊIÉiÉ&MÉ ** 4 **

(5.10.4) The person who abandons ripe barley towards roads (or) hole (is offering it)

towards heaven, as it were. (Such a person) causes increase of auspiciousness

in the country of King PaÊ®úÊIÉiÉ.

ab : is an eulogy of bounty. The speech of the VÉÉªÉÉ is continued in this

verse.

ªÉ´É& {ÉC´É& : The Nom. causes a problem. However, the intention is clear.

One who is liberal enough to throw barley on the road or in the holes of animals

like rats or serpents, as if he is offering it to the heaven ( abhi iva º´É& ) i.e. to

gods who dwell in the heaven, causes prosperity.

VÉxÉ& : refers to PaÊ®úÊIÉiÉ himself.

5.11

<xpù&MÉ EòÉSÉ¯û¨ÉMÉ¤ÉÚ¤ÉÖvÉSÉnÖùÊkÉMÉ¹`öSÉ Ê´É SÉMÉ®úÉSÉ SÉ®úMÉxÉÂ *

¨É¨ÉänÖùSÉOÉºªÉMÉ SÉEÞÇòSÉÊiÉ& ºÉ´ÉÇSÉ <kÉäMÉ {ÉÞhÉÉnùSÉÊ®ú& ** 1 **

(5.11.1) Indra woke up the bard (saying) "Get up, be active. Being active with the song

of me, the fierce one, all the pious ones may give you (gifts).

SÉ®úxÉ : I have construed the Pr.Pt. with SÉEÞÇòÊiÉ& (Nom. for Acc.)

<SÉ½þ MÉÉMÉ´É&SÉ |É VÉÉMÉªÉv´ÉÊ¨ÉSÉ½þÉ·ÉÉMÉ <SÉ½þ {ÉÚMÉ¯û¹É& *

<SÉ½þÉä ºÉSÉ½þ»ÉMÉnùÊIÉhÉÉä ´ÉÒSÉ®úºjÉÉSÉiÉÉ ÊxÉ ¹ÉÒMÉnùiÉÖ ** 2 **

(5.11.2) O cows, procreate here; here, O horses; here, O men (procreate). May the

brave protector, having a thousand sacrificial gifts, be seated here.

´ÉÒ®ú& : AV.20.127.12 and San.Sr.S.12.15.3 read {ÉÚ¹ÉÉ for this word.

xÉä¨ÉÉ <MÉxpùSÉ MÉÉ´ÉÉäMÉ Ê®ú¹Éx¨ÉÉäSÉ +ÉºÉÉÆSÉ MÉÉä{ÉMÉiÉÒSÉ Ê®ú¹ÉMÉiÉÂ *

¨ÉÉºÉÉMÉ¨ÉÊ¨ÉjÉSÉªÉÖVÉÇxÉMÉ <xpùSÉ ¨ÉÉ ºiÉäSÉxÉ <Ç¶ÉMÉiÉ ** 3 **

(5.11.3) O Indra, may not these cows get injured, may not their master get

injured. O Indra, may not the unfriendly person or thief get control over them.

={ÉMÉ ´ÉÉäSÉ xÉ®úMÉ B¨ÉÊºÉ ºÉÚSÉHäòxÉSÉ ´ÉSÉMÉºÉÉ ´ÉSÉªÉÆ ¦ÉSÉpäùhÉSÉ ´ÉSÉMÉºÉÉ ´ÉSÉªÉ¨ÉÂ *

SÉxÉÉäMÉ nùÊvÉ¹´É xÉÉäSÉ ÊMÉ®úÉäSÉ xÉ Ê®úMÉ¹ªÉä¨É EòSÉnùÉ SÉSÉxÉ ** 4 **

(5.11.4) May we approach the man with words which are well-said, we (may approach)

with auspicious speech. Find delight in my hymns. May we not meet with harm

any time.

SÉxÉ& nùÊvÉ¹´É : cf. RV.2.35.1.

5.12

ªÉ& ºÉ¦ÉäMÉªÉÉä Ê´ÉnùSÉlªÉ&SÉ1Ró ºÉÖi´ÉÉSÉ ªÉV´ÉÉMÉ SÉSÉ {ÉÚ¯ûMÉ¹É& *

ºÉÚªÉÈSÉ SÉÉ¨ÉÚMÉ Ê®úSÉ¶ÉÉnùMÉºÉÆSÉ iÉqäùSÉ´ÉÉ |ÉÉMÉMÉEò±{ÉªÉxÉÂ ** 1 **

(5.12.1) The gods have earlier fashioned the two (namely), the man who is worthy of

(attending) assembly, worthy of sacrificial assembly, presser (of soma)

sacrificer and the Sun, who is the destroyer of foes.

a : The construction is anakoluthic where Nom. is used for Acc. The

sacrificer and the Sun are both meant to destroy or devour the enemies.

+¨ÉÚ : the Sun and the human being as specified in a.

ªÉÉä VÉÉSÉ¨ªÉÉ&SÉ3Ró |ÉiªÉMÉ¨ÉnùSÉt& ºÉJÉÉMÉªÉÆSÉ ÊxÉÊxÉMÉiºÉÊiÉ *

VªÉä¹`öÉäSÉ ªÉnù|ÉMÉSÉäiÉÉSÉºiÉnùÉ½ÖþMÉ®úvÉ®úÉSÉÊMÉÊiÉMÉ ** 2 **

(5.12.2) One who rejoiced with an alien and desired to blame a friend, the elder who

does not take cognizance - that they say is turning towards the lower (world).

VÉÉ¨ªÉÉ& : VÉÉÊ¨É is a word of doubtful signification. See my note on 4.5.19.

It occurs in the famous Yama-Yam#Ò hymn (RV.10.10.10) besides several other

places. It may be said that VÉÉÊ¨É is a person with whom matrimonial alliance is

permissible. Hence, rejoicing with VÉÉÊ¨É "a person fit to be married to, but with

whom marriage has not taken place" is considered to be an improper conduct. As

a marriagable person belongs to another family and, therefore, is a stranger, a

later semantic development led to the word acquiring the meaning "alien".

+vÉ®úÉEò : (from adhara + +\SÉ ) "turned towards the lower world" which is the

destination of sinners.

ªÉnÂù¦ÉSÉpùºªÉSÉ {ÉÖ¯ûMÉ¹ÉºªÉ {ÉÖSÉjÉÉä ¦ÉMÉ´ÉÊiÉSÉ nùÉvÉÞMÉÊ¹É& *

iÉÊuù|ÉÉäSÉ +¥ÉMÉ´ÉÒnÖùSÉnùMMÉMÉxvÉSÉ´ÉÇ& EòÉ¨ªÉÆSÉ ´ÉSÉ&MÉ ** 3 **

(5.12.3) The brave one who is born as the son of a holy person _ "that rises up" said

the wise. The gandharva (spoke) words which are desirable.

nùÉvÉÞÊ¹É& : being brave and also the son of a pious person enhances his

status.

MÉxvÉ´ÉÇ& : the verb +¥É´ÉÒiÉ from c has to be supplied.

EòÉ¨ªÉ¨É ´ÉSÉ& :words of blessing for the person described in ab.

ªÉ¶SÉMÉ {ÉSÉÊhÉ®úSÉ¦ÉÖÊVÉMÉ¹ªÉÉäSÉ3Ró ªÉ¶SÉMÉ ®äúSÉ´ÉÉÄ +nùÉMÉ¶ÉÖÊ®ú& *

vÉÒ®úÉMÉhÉÉÆSÉ ¶É·ÉMÉiÉÉSÉ¨É½ÆþSÉ iÉnùSÉ{ÉÉÊMÉÊiÉMÉ ¶ÉÖ¸É´É ** 4 **

(5.12.4) I heard that of many wise persons (that) one who is a merchant (but) does not

grant food, one who is wealthy (but) a non-giver - that is going backwards.

+¦ÉÖÊVÉ¹ªÉ& : not feeding people.

ªÉä SÉMÉ näùSÉ´ÉÉ +MÉªÉVÉSÉxiÉÉªÉÉäSÉ ªÉä SÉMÉ {É®úÉnùSÉnÖù& *

ºÉÚªÉÉæSÉ Ênù´ÉMÉÊ¨É´É MÉSÉi´ÉÉªÉMÉ ¨ÉSÉPÉ´ÉÉMÉxÉÉäSÉ Ê´É ®úMÉ{¶ÉiÉä ** 5 **

(5.12.4) The gods who had worshipped and those who have given up (are) like the Sun

who having gone to heaven (retreats). The bountiful (Indra) overflows (with

charity) for us.

ºÉÚªÉÉæ Ênù´É¨É <´ÉÂ+ : the simile refers to the gods described in b, who have

given up worshipping after having practised it for some time. They are like the

Sun who goes to the heaven at mid-day and, thereafter, retreats to the bottom

of the world.

d : in view of the singular verb, I have accepted the reading ¨ÉPÉ´ÉÉ xÉ&

of AV.20.128.5.

xÉ& : contrasted with gods who have given up worshipping and, hence, not

recieving the gifts of Indra, whereas, we who continue to worship have become

the recipients of Indra's charity.

5.13

ªÉÉä%xÉÉMÉHòÉSÉIªÉÉä +MÉxÉ¦ªÉHòÉäSÉ3Ró ¨ÉÊhÉMÉ´ÉÉäSÉ +Ê½þMÉ®úSÉhªÉ´É&MÉ *

+¥ÉSÉÀÉ¥ÉMÉÀhÉ& {ÉÖSÉjÉºi´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 1 **

(5.13.1) One whose eyes are not annointed, who (i.e. his body) is not annointed, who

is devoid of jewels and devoid of gold, not a brahmin, not (even) the son of a

brahmin - that one, they are measured in the sacred ordering.

+¨ÉÊhÉ´É&, +Ê½þ®úhªÉ´É& : Nouns in - van whose Voc. is used for Nom. Hence,

the irregularity of accentuation. +Ê½þ®úhªÉ´É& has a double accent.

d : iÉ& is emended to i´É& "one" here as well as in v.2 below. The last part

of all the verses is meant to be the refrain and the suggested emendation

would bring them in uniformity with the rest of the verses.

Eò±{Éä¹ÉÖ : the cosmic act of creation undertaken by the gods.

ºÉÎ¨¨ÉiÉÉ : (Nom.pl. n.) measured out. Measuring is the initial stage in the

production of a thing; hence, secondarily it means creating.

ªÉ +ÉHòÉMÉIªÉ& º´É¦ªÉHò& ºÉÖSÉ¨ÉÊhÉ&MÉ ºÉÖÊ½þ®úSÉhªÉ´É&MÉ *

ºÉÖ¥ÉMÉÀÉ ¥ÉSÉÀhÉ&MÉ {ÉÖSÉjÉºi´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖ ºÉÆÊ¨ÉMÉiÉÉ ** 2 **

(5.13.2) One whose eyes are annointed, who (i.e. his body) is well-annointed, who is

amply possessed of jewels and amply possessed of gold, who is a good brahmin,

a son of brahmin, that one ...

¥ÉÉÀhÉ& {ÉÖjÉ& : This indicates that brahminhood was not acquired

through birth only.

+SÉ|ÉSÉ{ÉÉSÉhÉÉ SÉMÉ ´Éä¶ÉSÉxiÉÉ ®äúSÉ´ÉÉÄ +|ÉMÉSÉÊiÉSÉ¶SÉªÉ&MÉ *

+ªÉMÉ¦ªÉÉSÉ EòxªÉÉMÉ Eò±ªÉÉhÉÒSÉ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 3 **

(5.13.3) A pond which is devoid of water, a rich man whose collection is not moving

forward, an auspicious maiden who is not available for sexual intercourse, that

one ...

+|ÉSÉÊiÉ¶SÉªÉ& : the double-accent poses a problem. The Cd. seems to be

formed with ++|É+SÉÊiÉ+¶É( connective)+ SÉªÉÂ+ . cati may be derived from cat "to

instigate" with the suffix i "a person whose treasure ( caya )is not growing".

ºÉÖSÉ|ÉSÉ{ÉÉSÉhÉÉ SÉMÉ ´Éä¶ÉSÉxiÉÉ ®äúSÉ´ÉÉÄ ºÉÖ|ÉMÉSÉÊiÉSÉ¶SÉªÉ&MÉ *

ºÉÖªÉMÉ¦ªÉÉSÉ EòxªÉÉMÉ Eò±ªÉÉSÉhÉÒ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 4 **

(5.13.4) A pond which filled well with water, a rich man whose collection is moving

forward, an auspicious maiden who is easily available for intercourse, that one ...

ºÉÖ|ÉSÉÊiÉ¶SÉªÉ& : antonym of +|ÉSÉÊiÉ¶SÉªÉ& in v.3 above.

{ÉSÉÊ®úSÉ´ÉÞSÉHòÉ SÉSÉ ¨ÉÊ½þMÉ¹ÉÒ º´ÉSÉºiªÉÉ SÉSÉ ªÉÖËvÉMÉMÉSÉ¨É& *

·ÉÉ¶ÉÖSÉ®ú·ÉSÉ +ÉªÉÉMÉ¨ÉÒSÉ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 5 **

(5.13.5) The discarded queen, one who goes to war with Svasti, the swift horse

restraining (himself), that one ...

º´ÉºiªÉÉ : As this verse enumerates undesirable things, it will be proper to

take this line as having a similar purpose. Svasti is the deity presiding over well-

being.

·ÉÉ¶ÉÖ& : the palatal ¶É seems to be a result of assimilation with the

following ¶É. cf. the formation ·É¶ÉÖ®Âú+ from IE *svekuros.

+ÉªÉÉ¨ÉÒ ; restraining oneself while in speed is undesirable.

´ÉÉ´ÉÉiÉÉ SÉ ¨ÉSÉÊ½þSÉ¹´ÉMÉÊhÉSÉºlÉÉ SÉSÉ ªÉÖËvÉMÉMÉSÉ¨É& *

+xÉÉMÉ¶ÉÖSÉ®ú·ÉSÉ +ÉªÉÉMÉ¨ÉÒSÉ i´ÉÉä iÉÉ Eò±{ÉäMÉ¹ÉÖSÉ ºÉÆÊ¨ÉMÉiÉÉ ** 6 **

(5.13.6) The esteemed queen, one who goes to war reaching boundary, the horse who is

not swift restraining (himself), that one ...

5.14

ªÉÊnùMÉxpùÉSÉnùÉä nùÉMÉ¶É®úÉSÉYÉä%¨ÉÉMÉxÉÖ¹ÉÆ Ê´ÉSÉMÉÉ½þMÉlÉÉ& *

Ê´É°üMÉ{É&SÉ ºÉ´ÉÇMÉº¨ÉÉ +ÉºÉÒiºÉSÉoùMÉIÉÉMÉªÉSÉ ´É\SÉMÉiÉä ** 1 **

(5.14.1) O Indra, then, you plunged into the battle of Ten Kings in a non-human form

which was for all people a different form (of Indra); it is fit that it was deceiving

the eye.

+nù& : "then", "that" referring to an event of the distant past.

Ê´É°ü{É& : different from the familiar form.

i´ÉÆ ®úÉèMÉÊ½þSÉhÉÆ ´ªÉÉSÉºªÉºi´ÉÆ ´ÉÞSÉjÉºªÉÉMÉÊ¦ÉxÉSÉÎSUô®ú&MÉ ** 2 **

(5.14.2) O Maghavan, you have surrounded Vi¹ÉÉIÉ who has prostrated. You have

overthrown RauÊ½þhÉÂ+. You have broken the head of V#ÞjÉ.

Ê´É¹ÉÉIÉ : unaccented.

ªÉ& {É´ÉÇMÉiÉÉSÉxÉÂ ´ªÉnùMÉvÉÉSÉtÉä +SÉ{ÉÉä ´ªÉMÉÉMÉ½þlÉÉ& *

ªÉÉä ´ÉÞjÉÆ ´ÉÞjÉ½þzÉ½þxÉÂ iÉº¨ÉÉMÉ <xpùSÉ xÉ¨ÉÉäMÉ%ºiÉÖ iÉä ** 3 **

(5.14.3) One who established the mountains, (you) who plunged into the water, one

who killed V@ñjÉ, O ´ÉÞjÉ -killing Indra, salute to you, such as you are.

ªÉÉä ´ÉÞjÉ¨É : both the words are unaccented.

b and d : Direct address along with the indirect (3rd Person) references in a

and c .

|ÉÏ¹]õSÉ vÉÉ´ÉMÉxiÉÆSÉ ½þªÉÉæMÉ®úÉèSSÉè&¸É´ÉSÉºÉ¨ÉMÉ¥É´É¨ÉÂ *

º´ÉSÉºiªÉ·ÉMÉ VÉèjÉÉSÉªÉäxpùSÉ¨ÉÉ ´ÉMÉ½þiÉÉäSÉ ®úlÉMÉ¨ÉÂ ** 4 **

(5.14.4) I talked to UcchBä&¸É´ÉºÉ running as a side horse with the two bay steeds

"Well-being to you, O horse"; (the two are) carrying Indra and the chariot to

victory.

½þªÉÉæ®úÉèSSÉè&¸É´ÉºÉ¨É : split up the sandhi as ½þªÉÉæ& +É =SSÉè&¸É´ÉºÉ¨É.

´É½þiÉ& : unaccented, hence, the verb of the sentence whose subject is the

two horses as suggested by ½þªÉÉæ& .

ªÉi´ÉÉMÉ ·ÉäSÉiÉÉ =SSÉè&MÉ¸É´ÉºÉÆSÉ ½þªÉÉæMÉªÉÖÇ\VÉÎxiÉSÉ nùÊIÉMÉhÉ¨ÉÂ *

¨ÉÚSÉvÉÉÇxÉSÉ¨É·ÉÆMÉ näùSÉ´ÉÉxÉÉÆSÉ Ê¤É§ÉSÉÊnùxpÆùMÉ ¨É½þÒªÉiÉä ** 5 *

(5.14.5) Having controlled the two white (horses), UccBä&¸É´ÉºÉ is yoked (by them)

to the right of the two bay steeds. He exalts Indra, supporting the horse of the

gods who is the chief.

5.15

[This hymn is known as EiÉ¶É|É±ÉÉ{ÉÉ&. It is recited on the 6th day of P#Þ¹`ö¬-

¹É³ý½Âþ+. The name Eta¶ÉÂ+ appears as that of a devotee of Indra at Kh.3.1.9 above

(which is also one of the V#É±ÉÊJÉ±ªÉ hymns RV.8.49.). See also RV.1.54.6;

61.15; 4.14.17. He is also the seer of RV.10.136.6 according to the

Sa´ÉÉÇxÉÖGò¨ÉhÉÒ. This seer had the vision of some Mantra-s called AªÉÖ¹ªÉ which

were sacred to Agni. He asked his sons not to obstruct him while he was

reciting them, since these Mantra-s were supposed to remove the defects in the

sacrifices. However, while he was reciting the verses of the present hymn, one

of his sons thought that his father had turned insane and, hence, he placed his

palm over the mouth of his father. Getting annoyed at this gesture of his son,

EiÉ¶ÉÂ+ cursed him. (Vide Ait.Br. .33). It is difficult to make out a coherent

meaning of these verses. However, a clue is taken from the manner of recitation

that is prescribed for them. Like Nivid-s they are to be recited {ÉÉnÂù+ by {ÉÉnÂù+

( {ÉÉnù¶É& ¶ÉÆºÉxÉ¨É ). Hence, every {ÉÉnÂù+ is taken as an independent unit and

then translated.]

BSÉiÉÉ +·ÉÉSÉ +É {±ÉMÉ´ÉxiÉä* |ÉSÉiÉÒSÉ{ÉÆ |ÉÉMÉÊiÉºÉi´ÉSÉxÉ¨ÉÂ*

iÉÉºÉÉSÉ¨ÉäEòÉSÉ ½þÊ®úMÉÎC±ÉEòÉ* ½þÊ®úMÉÎC±ÉEäòSÉ ÊEòÊ¨ÉMÉSUôÊºÉ**1**

(5.15.1) a) These mares plunge (into waters)

b) In the opposite direction, in the direction of the satvan .

|ÉÉÊiÉºÉi´ÉxÉ¨É : AV.20.129.1 reads |ÉÉÊiÉºÉÖi´ÉxÉ¨É in place of this. sutvan

is the presser of soma.

c) Among them is one bay-coloured ÎC±ÉEòÉ .

ÎC±ÉEòÉ : of doubtful derivation. In accordance with the law ®ú±ÉªÉÉä®ú¦Éänù& ,

this may be rendered as ÊGòEòÉ . On the analogy of such cognate words as

EÞòEò®Âú+ "partridge", EÞòEò´ÉÉEÖò "cock", EÞòEò¶ÉÂ+ " a kind of bird", ÊGòEòÉ / ÎC±ÉEòÉ

seems to mean a kind of bird. All these words may be anomatopoetic.

d) O bay-coloured ÎC±ÉEòÉ what do you desire?

ºÉÉSÉvÉÖÆ {ÉÖSÉjÉÆ Ê½þMÉ®úhªÉSÉªÉ¨ÉÂ* C´ÉÉ½þSÉ iÉÆ {É®úÉMÉºªÉ& *

ªÉjÉÉSÉ¨ÉÚÎºiÉSÉ»É& Ë¶ÉSÉ¶É{ÉÉ&MÉ* {ÉÊ®úSÉ jÉªÉ&SÉ {ÉÞnùÉMÉEò´É&** 2 **

(5.15.2) a) A good golden son.

Ê½þ®úhªÉªÉ¨É : golden-coloured.

b) Where did you discard him?

c) (A place) where there are three Ë¶É¶É{ÉÉ trees.

d) Around it there are three serpents.

{ÉÞnùÉEò´É& : also the name of a tree.

¶ÉÞRÂóMÉÆSÉ vÉ¨ÉMÉxiÉSÉ +ÉºÉMÉiÉä* +SÉªÉÆ ´ÉMÉ½þÉiÉä +´ÉÊ½þ*

ºÉ <MÉilÉ EÆòSÉ ºÉ BMÉ´É Eò¨ÉÂ* ºÉ PÉÉMÉ PÉ iÉäSÉ ºÉPÉÉMÉ PÉ ¨Éä** 3 **

(5.15.3) a) They sit blowing horn.

b) This one may carry that which does not carry.

avahi : unaccented. In spite of this I consider this to be a noun from vah

with Neg. a prefixed; "one who does not carry".

c) Like this whom does he? Whom does he only?

ºÉ& : As each {ÉÉnÂù+ is regarded as an independent unit, it is not possible to

find out what the pronouns refer to.

d) He surely is yours. He surely is mine.

MÉÉä¨ÉÒMÉ PÉ MÉÉäÊ¨ÉxÉÒ®úÊ¦É* {ÉÖ¨ÉÉÆMÉ ¦ÉÚSÉ¨xÉä ÊxÉMÉÊxÉiºÉÊºÉ*

¤É±¤ÉSÉ¤ÉlÉÉäSÉ <ÊiÉ * ¤É±¤ÉMÉ¤ÉÉäSÉ +lÉÉäSÉ <ÊiÉMÉ** 4 **

(5.15.4) a) The person who has cows is facing the females who are having cows.

MÉÉä¨ÉÒ : for min as the EÞòiÉ suffix cf. homin (Nir.1.18).

b) You are desirous of reviling a man for the sake of abundance.

c) The babble, namely, atho .

balbab : anomatopoetic. cf. ¤É±¤É±ÉÒÊiÉ "stammer, babble" (Sat.Br.; Madhy.S.)

d) The babbles, namely, atho .

+VÉMÉEòÉäSÉ%®úEòÉäMÉ%Ê´ÉSÉEòÉ* +·ÉMÉºªÉ ´ÉÉ®úÉäSÉ MÉÉä& ¶É¡ò&MÉ*

EäòSÉÊ¶ÉxÉÒSÉ ¶ªÉäxÉÒSÉ BxÉÒMÉ´É* +xÉÉMÉ¨ÉªÉÉä{ÉSÉÊVÉÎ¼´ÉMÉEòÉ ** 5 **

(5.15.5) a) A young goat, a spoke of the wheel, an ewe.

b) The tail of a horse, the hoof of a cow.

c) The female hawk having fine hair is like a female stag.

d) An ant free from disease.

={ÉÊVÉÎ¼´ÉEòÉ : a kind of ant or epiglottis.

EòÉä +MÉ¨¤ÉSÉ ½Öþ±É¨ÉÉªÉÖMÉÊxÉ* EòÉä +MÉVÉÖÇxªÉÉ&SÉ {ÉªÉ&MÉ*

EòÉä +ÊºÉMÉCxªÉÉ&SÉ {ÉªÉ&MÉ* BiÉÆMÉ {ÉÞSUô EÖòSÉ½Æþ {ÉÞMÉSUô** 6 **

(5.15.6) a) O mother,in the dark fortnight who (acquires) a ram?

½Öþ±É¨ÉÉªÉÖÊxÉ : in view of the two accents I have split up the sandhi as

½Öþ±É¨É++ÉªÉÖÊxÉ . ½Öþ±É¨É < ½Öþb÷¨É "ram". cf. pairs like ´ÉÊ±É¶ÉÂ+ / ´ÉÊb÷¶ÉÂ+,

´É±ÉÊ¦É/´Éb÷Ê¦É .

+ÉªÉÖÊxÉ : irregular Loc. of +ÉªÉ´ÉxÉ "dark fortnight". A verb like ±É¦ÉäiÉÂ+ is to be

supplied.

b) Who (drinks) the water of AVÉÖÇxÉÒ ?

c) Who (drinks) the water of AsikxÉÒ ?

d) Ask this one. Ask the rogue.

EÖò½þÉSÉ EÆò {ÉC´ÉMÉEÆò {ÉÞSUô* ªÉ +ÉSÉªÉÎxiÉSÉ ·ÉÊ¦ÉMÉ¹EÖòÊ¦É*

+¤VÉMÉxiÉ& EÖò¦ÉÉSÉªÉ´É&MÉ* +É¨ÉMÉxÉEòÉäSÉ ¨ÉxÉMÉºlÉEò&** 7 **

(5.15.7) a) Ask where (and) to which ripe one.

b) Those who come to the hump-backed accompanied by dogs.

kubhi : (from root kubh ). "hump-backed". cf. kubhra "hump-backed bull";

also kubja .

c) Beings born in water, searching for (river) Ku¦ÉÉ.

+¤VÉxiÉ& : from ap + root jan .

EÖò¦ÉÉªÉ´É& : EÖò¦ÉÉ with suffix ªÉÖ .

d) The friendly one, who is in the mind.

+É¨ÉxÉEò& : +É¨ÉxÉ¨É "friendly disposition".

¨ÉxÉºlÉEò& : mana + stha + ka ; mana treated as vowel-ending word.

näùSÉ´ÉSÉkÉ& |ÉÊiÉSÉVÉÚªÉÇ&MÉ* Ê{ÉSÉxÉÎ¹]õMÉ {ÉÌiÉSÉEòÉ ½þSÉÊ´É&*

|É ¤ÉÖMÉnÂù¤ÉÖnùÉä ¨ÉlÉÉªÉÊiÉ* ¶ÉÖRÂóMÉSÉ =i{ÉMÉiÉ** 8 **

(5.15.8) a) He is given by gods (and) is worthy of praise.

b) PartiEòÉ crushes the oblation.

{ÉÌiÉEòÉ : obscure.

c) The bubble stirs up violently.

d) O sheath of bud, fly up.

¶ÉÖRÂóMÉÂ+ : also the name of a man and that of some trees like fig.

¨ÉÉ i´ÉÉÊiÉSÉ ºÉJÉÉMÉ xÉÉä ´ÉnùiÉÂ* ´ÉSÉ¶ÉÉªÉÉ&MÉ {ÉÖSÉjÉ¨ÉÉMÉªÉSÉxÉÂ iÉ¨ÉÂ*

<®úÉSÉ SÉäxpùMÉ¨É¨ÉxnùiÉ* <SÉªÉÊzÉSÉªÉÊzÉÊiÉMÉ** 9 **

(5.15.9) a) May not our friend ask for too much from you.

b) To that son of barren woman who is coming.

c) The draught has gladdened Indra.

Ê#®úÉ : a nourishing drink like milk.

d) "This much, this much", thus (he said).

+lÉÉäMÉ <SÉªÉÊzÉÊiÉMÉ* +lÉÉäSÉ VªÉÉªÉMÉºiÉ®úÉä ¦ÉÖ´ÉiÉÂ*

<SÉªÉÆ ªÉSÉEòÉ ¶ÉMÉ±ÉÉEòSÉEòÉ* +É Ê¨ÉMÉxÉÉäÊiÉSÉ ÊxÉ ¦ÉMÉVªÉiÉä** 10 **

(5.15.10) a) "Now, this much", thus (he said).

b) Now he may become greater.

c) Which rod is this?

ªÉEòÉ : "which, who".

d) He destroys, (it is) being broken into pieces.

iÉºªÉÉMÉ +xÉÖÊxÉSÉ¦É\VÉMÉxÉ¨ÉÂ* ´É¯ûMÉhÉÉä ªÉÉÊiÉSÉ ¤É§ÉÖMÉÊ¦É&*

¶ÉSÉiÉÆ ¤ÉSÉ§ÉÉä®úSÉ¦ÉÒ¶ÉÖMÉÊ¦É&* ¶ÉSÉiÉÆ Eò¶ÉÉMÉ Ê½þ®úSÉhªÉªÉÒ&MÉ** 11 **

(5.15.11) a) This is breaking up of hers.

b) Va¯ûhÉÂ+ goes with (his) tawny horses.

c) With reins - a hundred tawny horses.

d) There are hundred golden whips.

¶ÉSÉiÉÆ ®úlÉÉMÉ Ê½þ®úSÉhªÉªÉÉ&MÉ* +É½þMÉ±ÉEÖò& ¶É´ÉiÉÇSÉEò&*

+ÉªÉMÉ´ÉxÉäxÉSÉ iÉäVÉMÉxÉÒ* ¶ÉSÉ¡äòxÉSÉ {ÉÒ´ÉSÉ +Éä½þMÉiÉä** 12 **

(5.15.12) a) There are hundred golden chariots.

b) One who is afflicted by the dead body makes a smacking sound.

+É½þ±ÉEÖò& : +É½þ±ÉEò "a smacking sound" with the extension u .

¶É´ÉiÉÇEò& : ¶É´ÉÂ+ + @ñiÉEò& from root @ñ "to hurt, offend".

c) He is prominent by the seizure.

iÉäVÉxÉÒ : "looking bright, prominent"

d) The bulky one attends to (it) with the hoof.

{ÉÒ´ÉÂ+ : refers to some animal.

´ÉÊxÉMÉ¹`ÖöxÉÉäSÉ{É xÉÞMÉiªÉÊiÉ* <SÉ¨ÉÆ ¨ÉÁMÉ¨ÉnÖùSÉÊ®úÊiÉMÉ*

iÉäSÉ ´ÉÞSÉIÉÉ& ºÉSÉ½þ ÊiÉ¹`öMÉÎxiÉ* {ÉÉEòMÉ´ÉÊ±É&SÉ ¶ÉEòMÉ´ÉÊ±É&** 13 **

(5.15.13) a) Dances with the best procurer.

b) "They have given it to me" thus (he says).

c) Those trees stand together

d) An oblation of cooked food, an oblation of cow-dung.

{ÉÉEò´ÉÊ±É& : AV. reads ¤ÉÊ±É& in the place of ´ÉÊ±É& . v/b variation is quite

common in the YV.

+SÉ·ÉSÉilÉ& JÉMÉÊnùSÉ®úÉä vÉ´É&MÉ* +SÉ®úSÉnÖù& {ÉMÉ®úSÉ¨É& ¶ÉMÉªÉä*

½þSÉiÉ <MÉ´É {ÉÉ{ÉSÉ{ÉÚ¯ûMÉ¹É&* +nùÉäMÉ½þSÉÊ¨Éi{ÉÒªÉÚMÉ¹ÉEò¨ÉÂ** 14 **

(5.15.14) a) A·ÉilÉ tree, Khadira tree, Dhava tree.

b) They have dug. The great one. I sleep.

c) The wretched man is killed as it were.

d) I certainly milked the {ÉÒªÉÚ¹ÉÂ+ .

{ÉÒªÉÚ¹ÉEò¨É : the milk of a cow during the first week after calving.

uùÉè SÉMÉ ½þSÉÎºiÉxÉÉäSÉ oùiÉÒMÉ* +vªÉMÉvÉÈ SÉSÉ {É®úMÉº´ÉiÉ&*

+ÉnùSÉ±ÉÉ¤ÉÖSÉEò¨ÉäMÉEòSÉEò¨ÉÂ* +SÉ±ÉÉSÉ¤ÉÖSÉEÆò ÊxÉJÉÉMÉiÉEò¨ÉÂ ** 15 **

(5.15.15) a) And there are two leather bags of the elephant.

b) One and a half from the wealth of others.

c) Afterwards the single gourd.

d) The gourd which is buried

EòSÉEÇòSÉÊ®úEòÉäMÉ ÊxÉJÉÉSÉiÉEò&MÉ* iÉuùÉiÉSÉ =x¨ÉMÉlÉÉªÉÊiÉ*

EÖòSÉ±ÉÉSÉªÉÆ Eò®úMÉ´ÉÉÄSÉ <ÊiÉMÉ* =SÉOÉÆ ´ÉMÉ±¹ÉSÉnùÉiÉMÉiÉ¨ÉÂ** 16 **

(5.15.16) a) The pitcher which is buried.

b) The wind uproots that.

c) May I prepare a house - thus (I say).

d) The fierce rain has spread.

´É±¹ÉiÉ : unaccented; the same as ´É¹ÉÇiÉ "raining".

xÉSÉ ´ÉSÉ±¹ÉSÉnùxÉÉMÉiÉiÉ¨ÉÂ* Eò BMÉ¹ÉÉÆ EòEÇòSÉË®ú Ê±ÉMÉJÉiÉÂ*

Eò BMÉ¹ÉÉÆ nÖùxnÖùSÉË¦É ½þSÉxÉiÉÂ* ªÉnùÓMÉ ½þxÉiÉÂ EòSÉlÉÆ ½þSÉxÉiÉÂ** 17 **

(5.15.17) a) It is not that the rain has not spread.

b) Who might have scratched the lute of these?

EòEÇò®úÒ¨É : a kind of lute.

likhat : playing on the strings of the lute.

c) Who might have struck the drum of these?

d) It was struck. How was it struck?

nèù±ÉÓMÉ ½þxÉiÉÂ EòSÉlÉÆ ½þMÉxÉiÉÂ* {ÉªÉÉÇSÉEòÉ®ÆúSÉ {ÉÖxÉ&MÉ {ÉÖxÉ&** 18 **

(5.15.18) a) The goddess might have struck. How did she strike?

nèù±ÉÒ¨É : emended to näù´ÉÒ , the reading of the AV.

b) Again and again by turning round.

5.16

Ê´ÉiÉMÉiÉÉè ÊEò®úSÉhÉÉè uùÉè iÉÉ´ÉÉ Ê{ÉMÉxÉÎ¹]õSÉ {ÉÚ¯ûMÉ¹É& *

xÉ ´ÉèMÉ EÖò¨ÉÉÊ®úSÉ iÉkÉlÉÉSÉ ªÉlÉÉMÉ EÖò¨ÉÉÊ®úSÉ ¨ÉxªÉMÉºÉä** 1 **

(5.16.1) Two rays have been stretched. The man smashes them. O maiden, it is

not that way as you think, O maiden.

ÊEò®úhÉÉè : female organ. cf. RV.10.106.4 where AÊ·ÉxÉÉ are compared to two

ÊEò®úhÉÂ+ -ºÉ ( ÊEò®úhÉä´ÉÂ+ ¦ÉÖVªÉè where bhuj stands for sexual enjoyment); also

ÊiÉ®ú¶SÉÒxÉÉä Ê´ÉiÉiÉÉä ®úÎ¶¨É®ú B¹ÉÉ¨É (RV. 10.129.5 where ®úÎ¶¨É has the same meaning

as the present ÊEò®úhÉÂ+ "the uniting cord" of the cosmic parents.

¨ÉÉSÉiÉÖ¹]äõMÉ ÊEòSÉ®úhÉÉèSÉ uùÉè xÉÒSÉ´ÉÒiÉ& {ÉÖ¯ûMÉ¹ÉÉoùSÉiÉä *

xÉ ´ÉèMÉ EÖò¨ÉÉÊ®úSÉ iÉkÉlÉÉSÉ ªÉlÉÉMÉ EÖò¨ÉÉÊ®úSÉ ¨ÉxªÉMÉºÉä** 2 **

(5.16.2) Two rays of your mother were in the folds of the garment. From here

without a man, O maiden ...

xÉÒ´ÉÒ : the Vedic Loc.

{ÉÖ¯û¹ÉÉnù @ñiÉä : the maiden is told that without a man procreation is not

possible.

ÊxÉSÉMÉÞÁMÉ EòhÉÇMÉEòÉèSÉ uùÉè ÊxÉ®úÉSÉªÉSUôMÉÊºÉ ¨ÉvªÉSÉ¨É¨ÉÂ*

xÉ ´ÉèMÉ EÖò¨ÉÉÊ®úSÉ iÉkÉlÉÉSÉ ªÉlÉÉMÉ EÖò¨ÉÉÊ®úSÉ ¨ÉxªÉMÉºÉä ** 3 **

(5.16.3) Having contracted the (two) stretched out legs, you are contracting the

middle portion; O maiden ...

ab : a note of disapproval.

=SÉkÉÉSÉxÉÉªÉèMÉ ¶ÉªÉÉSÉxÉÉªÉèSÉ ÊiÉ¹`öMÉzÉäSÉ´ÉÉ´ÉMÉ MÉÚ½þÊºÉ *

xÉ ´ÉèMÉ EÖò¨ÉÉÊ®úSÉ iÉkÉlÉÉSÉ ªÉlÉÉMÉ EÖò¨ÉÉÊ®úSÉ ¨ÉxªÉMÉºÉä ** 4 **

(5.16.4) Towards (the woman) who is lying on the back, you are concealing while

standing only. O maiden ...

b : addressed to the man.

+´ÉMÉÚ½þºÉä : stands for the sex act. See below on v.5.

¶±ÉSÉIhÉÉªÉÉÆSÉ ¶±ÉÎIhÉMÉEòÉªÉÉÆSÉ ¶±ÉIhÉMÉ¨ÉäSÉ´ÉÉ´ÉMÉ MÉÚ½þÊºÉ *

xÉ ´ÉèMÉ EÖò¨ÉÉÊ®úSÉ iÉkÉlÉÉSÉ ªÉlÉÉMÉ EÖò¨ÉÉÊ®úSÉ ¨ÉxªÉMÉºÉä ** 5 **

(5.16.5) In the tender, in the tender little one, you are concealing the tender thing;

O maiden ...

¶±ÉIhÉÉªÉÉ¨É : the tender female organ.

¶±ÉIhÉ¨É : male organ.

+´ÉMÉ ¶±ÉSÉIhÉ¨ÉMÉ´É§É¶ÉnùSÉxiÉ±ÉÉæSÉ¨É´ÉMÉÊiÉ ¿SÉnäù *

xÉ ´ÉèMÉ EÖò¨ÉÉÊ®úSÉ iÉkÉlÉÉSÉ ªÉlÉÉMÉ EÖò¨ÉÉÊ®úSÉ ¨ÉxªÉMÉºÉä ** 6 **

(5.16.6) In the hairy crevice the tender thing slipped down; O maiden...

hrade : metaphorical expression for the female organ.

5.17

<SÉ½äþilÉÉSÉ |ÉÉMÉ{ÉÉMÉMÉÖnùMÉvÉSÉ®úÉMÉSÉ®úÉ±ÉÉMÉ =nù¦ÉiºÉÇiÉ ** 1 **

(5.17.1) Here, in this manner, forwards, backwards, upwards, downwards, the crooked

(woman) has abused.

iha : in this verse as well as the following ones iha refers to the sacrificial

fire.

<½äþilÉÉ |ÉÉMÉ{ÉÉMÉÖnùMÉvÉ®úÉM´ÉiºÉÉ& |ÉÖ¹ÉxiÉ +ÉºÉiÉä ** 2 **

(5.17.2) Here ... the calves sit sprinkling.

|ÉÖ¹ÉxiÉÂ+ : cf. RV.10.68.4 with @ñiÉºªÉ ªÉÉäÊxÉ¨É "sacrificial altar" as the object.

<½äþilÉÉ |ÉÉMÉ{ÉÉMÉÖnùMÉvÉ®úÉEÂò ºlÉÉ±ÉÒ{ÉÉEòÉä Ê´É ±ÉÒªÉiÉä ** 3 **

(5.17.3) Here ... the rice-boiled-in-milk gets dissolved.

ºlÉÉ±ÉÒ{ÉÉEò& : a dish meant for sacrificial offering.

<½äþilÉÉ |ÉÉMÉ{ÉÉMÉÖnùMÉvÉ®úÉEÂò ÊºÉ±ÉÒ{ÉÖSUôÉä Ê´É ±ÉÒªÉiÉä ** 4 **

(5.17.4) Here ... (the animal) whose tail is bound gets melted.

ÊºÉ±ÉÒ{ÉÖSUô& : ÊºÉ±ÉÒ is a cognate of ÊºÉÊ±ÉEÂò+-(¨ÉvªÉ¨ÉÂ+) of RV. 1.163.10 derived

from root si "to bind". From the parallel expression in v.3 above, it is clear that

the animal is a sacrificial victim that gets melted i.e. disappears in the fire.

5.18

[These are called the P®úÊiÉ®úÉvªÉ verses. |ÉÊiÉ®úÉvªÉ "fit to be opposed'. See

Intro. p. 16].

¦ÉÖÊMÉiªÉÊ¦ÉMÉiÉ&* ¶ÉÊ®úiªÉÊ¦ÉÎ¹`öiÉ&* ¡òÊ±ÉiªÉ{ÉGòÉxiÉ&** 1 **

(5.18.1) With (the utterance of) bhuk , he is approached. With (the utterance of)

¶É®ú , he has stood facing. With (the utterance of) phal , he has left.

5.19

´ÉÒ¨Éä näù´ÉÉ +GÆòºÉiÉÉv´ÉªÉÉæ& ÊIÉ|ÉÆ |É SÉ®ú*

ºÉÖ¶ÉÎºiÉÊ®únÂùMÉ´ÉÉ¨ÉºªÉÊiÉ |ÉÊJÉnùºÉÉä ¨É½þiÉÂ** 1 **

(5.19.1) These gods have traversed. O Adhvaryu, perform (the sacred duties)

quickly. You are the praise of cows, beyond the thrust, O great one.

Ê´É +GÆòºÉiÉÂ+ : with a view to attend the sacrifice.

+v´ÉªÉÉæ& : emended to adhvaryo (Voc.)

ºÉÖ¶ÉÎºiÉ& MÉ´ÉÉ¨É : the adhvaryu is the object of cows' praise.

|ÉÊJÉnùºÉ& : the cows being compassionate, would not think of thrusting

him out of hostile feelings.

5.20

[The legend at the background of this hymn called "De´ÉxÉÒlÉÂ+" occurs in the

Ait.Br. (Adhy.30, Kh.8-9)

AÊnùiªÉ-s and AÎRÂóMÉ®úºÉ-es were vying with each other to reach heaven first.

AÎRÂóMÉ®úºÉ-es sent one Agni from among their group to Aditya-s to proclaim that

they were going to perform a Soma-ªÉÉMÉÂ+ next day in order to achieve their goal,

namely, heaven and that the Adityas should undertake to officiate as the ½þÉäiÉÞ

at their sacrifice. When Aditya-s saw Agni approaching them, they realised his

intention and said that they were going to perform a Soma-ªÉÉMÉÂ+ on that very

day ( ºÉt& ) and requested Agni to be their ½þÉäiÉÞ . Agni acceded to their

request. In the sacrifice, the Aditya-s gave the entire earth as nùÊIÉhÉÉ to the

AÎRÂóMÉ®úºÉ-es who accepted it; however, as it i.e. the earth was causing torture,

they discarded it. According to the norms of the sacrifice, once a nùÊIÉhÉÉ is

discarded, it is not to be accepted again. Hence the Aditya-s thought of giving

another nùÊIÉhÉÉ . This time, it was a white horse who was none else but the

{ÉÖ¯û¹ÉÂ+ who resided in the orb of the Sun. He appeared in the form of a white

horse with his body covered with a rope meant for tying a horse

( +·ÉÉÊ¦ÉvÉÉxÉÒ ). As a sacrifice does not bear fruit unless some nùIÉÂÊ#hÉÉ is

given, the Aditya-s are beseeching the AÎRÂóMÉ®úºÉ-es to accept this fresh offer of

a nùÊIÉhÉÉ .]

+ÉÊnùiªÉÉ ½þ VÉÊ®úiÉ®úÎRÂóMÉ®úÉä¦ªÉÉä nùÊIÉhÉÉ¨ÉxÉªÉxÉÂ *

iÉÉÆ ½þ VÉÊ®úiÉxÉÇ |ÉiªÉÉªÉxÉÂ iÉÉ¨ÉÖ ½þ VÉÊ®úiÉ& |ÉiªÉÉªÉxÉÂ ** 1 **

(5.20.1) O singer, the sons of Aditi had taken sacrificial fee to AÎRÂóMÉ®úºÉ-es. O singer,

they did not return it. O singer, they returned it.

iÉÉ¨É : refers to the nùÊIÉhÉÉ that was accepted first and then rejected.

iÉÉÆ ½þ VÉÊ®úiÉxÉÇ |ÉiªÉMÉÞ¦hÉxÉÂ iÉÉ¨ÉÖ ½þ VÉÊ®úiÉ& |ÉiªÉMÉÞ¦hÉxÉÂ *

+½þÉ xÉäiÉ ºÉzÉÊ´ÉSÉäiÉxÉÉÊxÉ VÉYÉÉ xÉäiÉ ºÉzÉ{ÉÖ®úÉäMÉ´ÉÉºÉ& ** 2 **

(5.20.2) O singer, they did not grasp it; O singer, they did grasp it. Do not go when

the days are dark. Do not go to sacrifices which are without leader.

na |ÉiªÉMÉÞ¦hÉxÉ : the object is the white horse referred to in v.3 below.

avicetan #ÉÊxÉ : days without the manifestation of distinction between different

things, i.e. dark night.(cf. the expression +½þ¶ÉSÉ EÞò¹hÉ¨É½þ®úVÉÖÇxÉ¨É SÉ

RV.6.9.1).

neta : = na+ita

VÉYÉÉ : emended to ªÉYÉÉ , the reading found in AV.

+{ÉÖ®úÉäMÉ´ÉÉºÉÂ#& : nùÊIÉhÉÉ has been called the {ÉÖ®úÉäMÉ´ÉÒ of sacrifices. A

sacrifice without nùÊIÉhÉÉ is like a cart without a bull yoked in front of it. The

Aditya-s are beseeching the AÎRÂóMÉ®úºÉ-es to accept the gift.

=iÉ ·ÉäiÉ +É¶ÉÖ{Éi´ÉÉ =iÉÉä {ÉtÉÊ¦ÉVÉÇÊ´É¹`ö& *

=iÉä¨ÉÉ¶ÉÖ ¨ÉÉxÉÆ Ê{É{ÉÌiÉ ** 3 **

(5.20.3) And the white one is swiftly running and most rapid of feet; it swiftly

satisfies the house.

·ÉäiÉ& : supply +·É& as the substantive on the basis of epithets used in

the verse.

¨ÉÉxÉ¨É : "house". cf. RV.7.88.5 (From dam with change in apophony nÂù¨ÉÉ +

xÉÂ+ (extension) and simplification of initial cluster.

+ÉÊnùiªÉÉ ¯ûpùÉ ´ÉºÉ´Éºi´Éä³ýiÉä <nÆù ®úÉvÉ& |ÉÊiÉMÉ MÉÞ¦hÉÒSÉÁÎRÂóMÉMÉ®ú& *

<nÆù ®úÉvÉÉä ¤ÉÞ½þiÉÂ {ÉÞSÉlÉÖ näùSÉ´ÉÉ nùnùMÉi´ÉÉ ´ÉSÉ®ú¨ÉÂ ** 4 **

(5.20.4) Aditya-s, Rudra-s and Vasu-s implore you. "Accept this gift, O AÎRÂóMÉ®úºÉ".

This gift is great and broad. May gods give it as a boon.

¤ÉÞ½þiÉ - {ÉÞlÉÖ : therefore, it should be accepted.

+É ´É®ú¨É : finally, AÎRÂóMÉ®úºÉ was prepared to accept it as a divine blessing.

iÉuùÉäMÉ +ºiÉÖ ºÉÖSÉSÉäiÉxÉÆ ªÉÖ¹¨Éä +ºiÉÖ Ênù´Éä Ênù´Éä *

|ÉiªÉäMÉ´É MÉÞ¦ÉÉªÉiÉ ** 5 **

(5.20.5) May it be your distinctive (gift). May it be for you day by day. They verily

accepted it.

ªÉÖ¹¨Éä etc. : unaccented. This is a paraphrase of a |ÉÊiÉ MÉÞ¦ÉÉªÉiÉÂ+ : the

subject is AÎRÂóMÉ®úºÉ.

5.21

i´ÉÊ¨ÉMÉxpùSÉ ¶É¨ÉÇMÉzÉÊ®úhÉÉ ½þSÉ´ªÉÆ {ÉÉ®úÉMÉ´ÉiÉä¦ªÉ& *

Ê´É|ÉÉMÉªÉ ºiÉÖ´ÉSÉiÉä ´ÉºÉÖMÉ @ñSÉVÉÖÊ®úMÉSUÅô´ÉºÉä ´ÉSÉ½þ& ** 1 **

(5.21.1) O Indra, you have flowed (i.e. given) shelter and sacrificial food to those

coming from afar. You being straightforward carry wealth to the praising priest

for the purpose of fame.

+Ê®úhÉÉ& : transitive use of "flowing" having the sense of sending.

i´ÉÊ¨ÉMÉxpùSÉ Eò{ÉÉäMÉiÉÉªÉSÉ ÎSUôzÉMÉ{ÉIÉÉªÉSÉ ´É\SÉMÉiÉä *

¶ªÉÉSÉ¨ÉÉEÆòMÉ {ÉSÉC´ÉÆ Ê´ÉMÉ¯ûVÉSÉ ´ÉÉ®úMÉº¨ÉÉ +EÞòSÉhÉÉä¤ÉÇSÉ½Öþ ** 2 **

(5.20.2) O Indra, for the pigeon whose wing was shattered (and) who was tottering,

you broke open the ¶ªÉÉ¨ÉÉEÂò+ grain. For him you made water available in plenty.

Eò{ÉÉäiÉÉªÉÂ+ : This only exemplifies how Indra takes care of even small

creatures.

+ÉSÉ®úSÉRÂóMÉSÉ®úÉä ´ÉÉMÉ´ÉnùÒÊiÉ jÉäSÉvÉÉ ¤ÉSÉrùÉä ´ÉMÉ®úSÉiªÉªÉÉMÉ *

<®úÉMÉ¨ÉÖ ½þSÉ |É ¶ÉÆMÉºÉSÉiªÉÊxÉMÉ®úÉSÉ¨É{ÉMÉ ºÉävÉiÉ ** 3 **

(5.20.3) The bee hums a lot, being fastened threefold with a strap. He praises

nourishing food; he may drive away famine.

+É®úRÂóMÉ®ú& : "honey-bee". cf. 10.106.10.

¤Érù& : This is a vivid description of the lobes of the bee's body which

looks as if it is tightly fastened by a strap, dividing the body into 3 lobes.

´É®úiªÉªÉÉ& : emended to ´É®úiªÉªÉÉ . Derived from root ´ÉÞ " to encompass,

tie around".

5.22

[These are known as the AhanasªÉÉ verses. It is followed by a T#ÞSÉ connected

with the V#Þ¹ÉÉEòÊ{É-¶ÉºjÉ. The concluding verse is dedicated to DaÊvÉGòÉ´ÉxÉ. In

addition to the P#Þ¹`ö¬-¹É³ý½Âþ+ this hymn has been connected with the well-

known A·É¨ÉävÉÂ+ sacrifice. The origin of A·É¨ÉävÉÂ+ is obscure. In it several

popular, religious and symbolical elements are inextricably blended. Some of the

rites like the chief queen ( ¨ÉÊ½þ¹ÉÒ )lying down near the dead horse becomes

unaccountable unless some symbolic explanation is given. A clue for the problem

is provided by the horse himself after whom the sacrifice is named and also by

the verse in honour of DaÊvÉGòÉ´ÉxÉ following the A½þxÉºªÉÉ verses. In the Solar

mythology of the Vedic period, the horse is regarded as the emblem of the Sun.

The aim of A·É¨ÉävÉÂ+ has been made clear by the verses (Kh.5.22.11-12) of

the present hymn; ´ÉÉVÉºÉÉÊiÉ is one of the aims, the others being the birth of a

son (cf. {ÉÖjÉ¨É #É SªÉÉ´ÉªÉÂ+ ) and the annihilation of enemies (cf. ½þiÉÉ Ê#xpùºªÉ

¶ÉjÉ´É& ). The birth of a son has the underlining of hope that the son would be

as brilliant and powerful like the Sun. Hence, the invocation to DaÊvÉGòÉ´ÉxÉ at

the end. He is a divine horse who represents the Sun. The horse that is

slaughtered in the A·É¨ÉävÉ is treated as DaÊvÉGòÉ´ÉxÉ or the Sun. Lying with

him imparts the greatness and power of the Sun-god to the womb of the queen

whose son would recieve these qualities when concieved by her subsequently.

The 1st A½þxÉºªÉÉ verse is said to be recited by the UnÂùMÉÉiÉÞ for inflicting

insult upon the {ÉÊ®ú´ÉÞHòÉ queen (cf. abhimethati ). Outside the Ved#Ò, the HoiÉÞ

abuses the crowned queen in obscene language and she returns the abuse along

with her 100 attendant princesses. The Brahm#É priest and the favourite wife of

the king enter into a similar obscene abuse. According to Kat.Sr.S. XX.6.18 the

four priests and the Chamberlain enter into an obscene abusive dialogue (which

occurs in Vaj.Sam. XXIII.22-31).]

ªÉnùMÉºªÉÉSÉ <+Æ½ÖþMÉ¦ÉätÉ&SÉ <{ÉÞlÉÖMÉ ºlÉÚSÉ®ú¨ÉÖSÉ{ÉÉiÉMÉºÉiÉÂ *

¨ÉÖSÉ¹EòÉ <nùMÉºªÉÉ BVÉiÉÉä MÉÉäSÉ¶É¡äòMÉ ¶ÉEÖòSÉ±ÉÉÊ´ÉMÉ´É ** 1 **

(5.22.1) When he throws the broad thick towards her tiny slit. her two female organs

shake like the projections on the hoof of cows.

ºlÉÚ®ú¨É : supply pasas ; cf. v.2 a below.

ªÉnùÉMÉ ºlÉÚSÉ®äúhÉMÉ {ÉºÉSÉºÉÉ +hÉÚMÉ ¨ÉÖSÉ¹EòÉ =SÉ{ÉÉ´ÉMÉvÉÒiÉÂ *

Ê´É·ÉMÉ\SÉÉ´ÉºªÉÉnÇùiÉ&SÉ ÊºÉEòMÉiÉÉÎº´É´ÉSÉ MÉnÇùMÉ¦ÉÉè ** 2 **

(5.22.2) When with the thick penis he has stricken the tiny female organs, these

two of her moved aside like two donkeys on the sand.

ªÉnùÎ±{ÉMÉEòÉSÉ º´ÉÎ±{ÉMÉEòÉ EòEÇòxvÉÖSÉEäò´É {ÉMÉSªÉiÉä *

´ÉÉSÉºÉÎxiÉSÉEòÊ¨ÉMÉ´ÉSÉ iÉäVÉMÉxÉÆSÉ ªÉ¦ªÉMÉ¨ÉÉxÉÉSÉ Ê´É xÉMÉ¨ªÉiÉä ** 3 **

(5.22.3) The small one, the smaller one is being heated like the jujube fruit, like the

inflammation (caused) by spring; when the sexual intercourse is taking place,

she is made to bend down.

ªÉqäù´ÉÉºÉÉäMÉ ±É±ÉÉ¤ÉÖSÉEÆò |É Ê´ÉMÉ¹]õÒSÉÊ¨ÉxÉSÉ¨ÉÉÊ´ÉMÉ¹ÉÖ& *

ºÉSÉClxÉÉ iÉäMÉ où¶ªÉiÉä xÉÉSÉ®úÒ ºÉSÉiªÉºªÉÉMÉIÉÒ¦ÉSÉMÉÉä ªÉlÉÉMÉ** 4 **

(5.22.4) When the gods wanted to satisfy the strong La±ÉÉ¤ÉÖEÂò+ doing compulsory

service, the woman is repeatedly directed by her thigh so that the eye-shaped

female organ truly (goes towards the penis).

±É±ÉÉ¤ÉÖEò¨É : refers to the horse.

Ê´É¹]õÒ¨É : unaccented, adverbially used. Ê´ÉÎ¹]õ is compulsary work.

iÉä où¶ªÉiÉä : San.Sr.S. reads näùÊnù¶ªÉiÉä which seems to be a better reading

and is, hence, accepted here.

ºÉiªÉºªÉ : of truth i.e. truly.

¨ÉSÉ½þÉSÉxÉSÉMxªÉÖ{ÉMÉ ¥ÉÚiÉäSÉ%·ÉºªÉÉ ´ÉäMÉÊ¶ÉSÉiÉÆ {ÉºÉ&MÉ *

<ÇSÉoùC¡ò±ÉMÉºªÉSÉ ´ÉÞIÉMÉºªÉ ¶ÉÚSÉ{ÉÈ ¶ÉÚMÉ{ÉÈSÉ ¦ÉVÉäMÉ¨ÉÊ½þ ** 5 **

(5.22.5) The harlot entreats the penis of the horse which has been caused to enter.

"May we enjoy amply the tree which has fruit like this".

¨É½þÉxÉMxÉÒ : the queen acts like the harlot of the horse.

¨ÉSÉ½þÉSÉxÉSÉMxªÉoùMÉ{iÉÆ Ê½þSÉ ºÉÉä%GòMÉxnùSÉnùºiÉSÉ¨ÉÉºÉMÉnùiÉÂ*

¶ÉCxÉÖMÉEòÉ¨ÉSÉxÉÉ ¦ÉÖMÉ´ÉSÉ ¨É¶ÉMÉEÆòSÉ ºÉClªÉÖtMÉiÉ¨ÉÂ ** 6 **

(5.22.6) The harlot (is entreating) without being haughty. He makes sound, sits in

the house. Become one whose desire is possible (to be satisfied); the leather

water-bag, thigh is raised.

bhuva : Impv.2s. from Subj. base.

¨ÉSÉ½þÉSÉxÉSÉMxªÉÖ±ÉÚJÉMÉ±É¨ÉÊiÉ GòÉSÉ¨ÉxiªÉ¥ÉMÉ´ÉÒiÉÂ *

ªÉlÉèMÉ´É iÉä ´ÉxÉº{ÉiÉäSÉ%Ê{É PxÉMÉÎxiÉSÉ iÉlÉèMÉ´É ¨Éä ** 7 **

(5.22.7) The harlot stepping over the mortar said, "Just as yours, O tree, they

strike at me".

vanaspate : mortar made out of the wood of a tree is addressed as a tree.

api ghnanti : the imagery of pestle and mortar used to suggest intercourse.

¨ÉSÉ½þÉSÉxÉSÉMxÉÒ EÞòMÉEòSÉ´ÉÉEÖÆòMÉ ¶ÉSÉ¨ªÉªÉÉMÉ {ÉÊ®úSÉvÉÉ´ÉMÉÊiÉ *

<SÉnÆù xÉ Ê´ÉMÉnÂù¨ÉSÉ iÉäVÉMÉxÉÆ ¶ÉÒSÉ¹hÉÉÇ ¦ÉMÉ´ÉÊiÉSÉ vÉÉÊxÉMÉEòÉ ** 8 **

(5.22.8) The harlot runs around the cock with ¶É¨ªÉÉ . We do not know the

inflammation, the receptacle being on the head.

¶É¨ªÉªÉÉ : a sacrificial vessel.

¶ÉÒ¹hÉÉÇ : the cockscomb.

¨ÉSÉ½þÉSÉxÉSÉMxÉÒ ¨ÉSÉ½þÉSÉxÉSÉMxÉÆ vÉÉ´ÉMÉxiÉSÉ¨ÉxÉÖMÉ vÉÉ´ÉÊiÉ *

<SÉ¨ÉÉºiÉnùMÉºªÉSÉ MÉÉ ®úMÉIÉSÉ ªÉ¦ÉSÉ ¨ÉÉ¨ÉSÉnÂùvªÉÉänùMÉxÉ¨ÉÂ ** 9 **

(5.22.9) The harlot runs after the paramour; protect these cows of him. "Have

intercourse with me; eat rice."

¨ÉSÉ½þÉxÉÂ ´Éè ¦ÉSÉpùÉä Ê¤ÉSÉ±´ÉÉä ¨ÉSÉ½þÉxÉÂ {ÉSÉC´É =MÉnÖùSÉ¨¤É®ú&MÉ *

¨ÉSÉ½þÉÄSÉ +SÉÊ¦ÉSÉYÉÖ ¤ÉÉvÉMÉiÉä ¨É½þSÉiÉ& ºÉÉSÉvÉÖ JÉÉänùMÉxÉ¨ÉÂ ** 10 **

(5.22.10) Great is the auspicious Bilva; great is the ripe Udumbara. The great one

presses on the knees; the amorous sport of the great one is a good thing.

¨É½þÉxÉ : the same as {ÉÞlÉÖ of v.1 above. The bilva and the udumbara fruits

are mentioned by way of U{É¨ÉÉxÉ.

Eò{ÉÞSÉzÉ®úMÉ Eò{ÉÞSÉlÉ¨ÉÖqùMÉvÉÉiÉxÉ SÉÉäSÉnùªÉMÉiÉ JÉÖSÉnùiÉSÉ ´ÉÉVÉMÉºÉÉiÉªÉä *

ÊxÉSÉÎ¹]õSÉOªÉ&MÉ {ÉÖSÉjÉ¨ÉÉ SªÉÉMÉ´ÉªÉÉäSÉiÉªÉSÉ <xpÆùMÉ ºÉSÉ¤ÉÉvÉMÉ <SÉ½þ ºÉÉä¨ÉMÉ{ÉÒiÉªÉä ** 11 **

(5.22.11) O Men, here is the extending organ. Raise up the organ, urge it, sport with

it for winning loot. Being oppressed (by desire) shake up Indra,the son of NiÎ¹]õÊOÉ

for protection, for drought of soma.

ab : refers to the organ of the slaughtered horse which would bring ´ÉÉVÉÂ+ to

the sacrificer.

{ÉÖjÉ¨ÉÉ SªÉÉ´ÉªÉ : The use of the root #É+SªÉÖ instead of the normal

pra+cud suggests that the ºÉ¤ÉÉvÉ& are eagerly longing for a son and praying

for it. If the Voc. putra is supplied after ÊxÉÎ¹]õOªÉ& , regarding this as a case of

Word Economy, it may give a more feasible reason for using the root #É +SªÉÖ .

The meaning of c would then be "O son of NiÎ¹]õOÉÒ, urge on a son for us".

ªÉrùSÉ |ÉÉSÉÒSÉ®úVÉMÉMÉSÉxiÉÉä®úÉäMÉ ¨ÉhbÚ÷®úvÉÉÊhÉEòÒ& *

½þSÉiÉÉ <xpùMÉºªÉSÉ ¶ÉjÉMÉ´É&SÉ ºÉ´ÉæMÉ ¤ÉÖnÂù¤ÉÖSÉnùªÉÉMÉ¶É´É& ** 12 **

(5.22.12) O doers of shameful act, that you went forward towards the breast; all the

impotent enemies of Indra are killed.

¨ÉhbÚ÷®úvÉÉÊhÉEòÒ& : abusive term.

¤ÉÖnÂù¤ÉÖnùªÉÉ¶É´É& : "having a faomy flow of semen" i.e. impotent.

nùSÉÊvÉSÉGòÉ´hÉÉäMÉ +EòÉÊ®ú¹ÉÆ ÊVÉSÉ¹hÉÉä®ú·ÉMÉºªÉ ´ÉÉSÉÊVÉxÉ&MÉ *

ºÉÖSÉ®úSÉÊ¦É xÉÉäSÉ ¨ÉÖJÉÉMÉ Eò®úSÉiÉÂ |É hÉSÉ +ÉªÉÚÆMÉÊ¹É iÉÉÊ®ú¹ÉiÉÂ ** 13 **

(5.22.13) I have praised DaÊvÉGòÉ´ÉxÉ, the powerful and conquering horse. May he make

our mouths soft to touch; may he prolong our lives.

surabhi : lit. "agreeable to touch" i.e. pleasant, lovable. Probably, the

pleasantness of tongue i.e. speech is meant, so that the hymns may be

enjoyable to deities. cf. RV. 4.38.10 d .Vide Ait. Br.30.10 which is aware of the

obscene nature of the AhanasªÉÉ verses ( OÉÉ¨ªÉ´ÉÉCªÉVÉÉiÉ ) and prescribes this

verse for purifying the speech that gets defiled by reciting it.

nùÊvÉGòÉ´hÉÉä& : under this name, the horse of A·É¨ÉävÉÂ+ is prayed.

(<ÊiÉ ÊJÉ±ÉÉÊxÉ ºÉ¨ÉÉ{iÉÉÊxÉ)

BSÉ´ÉÉ Ê½þ ¶ÉSÉGòÉä ´ÉSÉ¶ÉÒ Ê½þMÉ ¶ÉSÉGòÉä ´É¶ÉÉÄSÉ +xÉÖMÉ *

+ÉªÉÉäMÉ ¨ÉSÉxªÉÉªÉMÉ ¨ÉSÉxªÉ´ÉSÉ ={ÉÉäMÉ ¨ÉSÉxªÉÉªÉMÉ ¨ÉSÉxªÉ´ÉSÉ ={ÉäMÉÊ½þ Ê´ÉSÉ·ÉlÉMÉ ** 11 **

Sakra is of this kind, Sakra is the controller. He follows the (inclinations of)

the controlled ones. O Ayu, bestower of all, approach (Sakra) for the sake of

Manyu, the respectable; approach (Sakra) for the sake of Manyu, the

respectable.

5.5

(ÊxÉÊ´ÉnùvªÉÉªÉ&)

+ÎMxÉnæù´Éärù& * +ÎMxÉ¨ÉÇÎx´Érù& * +ÎMxÉ& ºÉÖ¹ÉÊ¨ÉiÉÂ * ½þÉäiÉÉ näù´É´ÉÞiÉ& * ½þÉäiÉÉ ¨ÉxÉÖ´ÉÞiÉ& * |ÉhÉÒªÉÇYÉÉxÉÉ¨ÉÂ *

Eò®úÊiÉ VÉÉiÉ´ÉänùÉ& ** 1 **

1) Agni is kindled by gods. Agni is kindled by men.

Agni is possessed of good fuel-sticks.

(Agni is) invoking priest chosen by gods.

(Agni is) invoking priest chosen by men.

(Agni is) the leader of sacrifices.

(Agni is) the charioteer of sacrifices.

(Agni is ) the invoking priest who does not haste.

(Agni is) the carrier of oblations who is quick.

May the god (Agni) carry the gods here.

Agni, the god may worship gods.

He, the VÉÉiÉ´ÉänùºÉ may perform sacrifices.

<xpùÉä ¨É¯ûi´ÉÉxÉÂ ºÉÉä¨ÉºªÉ Ê{É¤ÉiÉÖ * ¨É¯ûiºiÉÉäjÉÉä ¨É¯ûnÂùMÉhÉ& * ¨É¯ûiºÉJÉÉ ¨É¯ûuÞùvÉ& PxÉxÉÂ ´ÉÞjÉÉ ºÉÞVÉnù{É&*

IÉjÉ¨ÉÂ* |Éä¨ÉÆ ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ* ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É&* ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 2 **

2) Indra accompanied by Maruts, may partake of soma.

(Indra is) praised by Maruts, has Maruts as his troop.

(Indra is) friend of Maruts, prosperer of Maruts.

(Indra) released waters, killing enemies.

(Because) he was accompanied by the vigour of Maruts.

He whom the gods gladdened during the conquest of waters, conquest of ´ÉÞjÉÂ+,

slaughter of ¶É¨¤É®Âú+, search for cows.

(Indra) singing unto secret places, in the highest place in distant land (was

gladdened by gods).

MÉÖÁÉ {ÉnùÉ : the secret place where waters as well as cows of gods were

pent up by demons.

Thereafter, (Indra) keeps increasing (the potency of) magic formulae; (those

magic formulae ) have not been challenged by the lustre (of a rival).

(Indra) is rendering service to gods, along with his friends, the Maruts.

Indra accompanied by Maruts here, may listen here (to our call) and drink soma.

The god may favour this call to gods with (his) divine intellect, (so also favour)

this brahman , this martial power.

brahman : double entendre; magic formula as well as the lustre of Brahmins.

May the wonderful (Indra) favour the soma-pressing worshipper with wonderful

favours.

Listening to our (call) come with favour to our brahman.

¸É´ÉiÉ : supply havam as the object.

avatu : in view of the expression ÊSÉjÉÉÊ¦É& >ðÊiÉÊ¦É& , this is taken to mean

favour (and not protection).

ÊSÉjÉÉÊ¦É& >ðÊiÉÊ¦É& : a case of transferred epithet. Since the gifts given

through favour are ÊSÉjÉÂ+ ,the favour itself is called ÊSÉjÉÂ+.

¦ÉiÉÉÇ * {ÉÖ®úÉÆ ¦ÉäkÉÉ * {ÉÖ®úÉÆ nù¨ÉÉÇ * +{ÉÉÆ ºÉÞ¹]õÉ +{ÉÉÆ xÉäiÉÉ * ºÉi´ÉxÉÉÆ xÉäiÉÉ * ÊxÉVÉÎPxÉnÚÇù®äú¸É´ÉÉ&*

MÉ¨ÉiÉÂ ** 3 **

3) May Indra , the god drink soma.

(He) is the bravest among the solitary ones.

(He) is the strongest among those who are born in large numbers.

(He) is the rider of two bay horses.

(He is) moving ahead of {ÉÞÎ¶xÉ .

(He) is the wielder of vajra .

(He) is the breaker of forts.

(He) is the shatterer of forts.

(He) is the releaser of waters.

(He) is the leader of waters.

(He) is the leader of warriors.

(He is) the forceful striker whose fame has reached far and wide.

(He is) the closest fighter for prize (and) having miraculous powers.

The loving god has been here.

Indra, the god here, may listen here etc.

BEòVÉÉxÉÉ¨É : solitary, the only one of its kind.

ºÉi´ÉxÉÉ¨É : this word means warriors, when used in plural.

ÊxÉVÉÎPxÉ& : adj. from the Pf. base of ÊxÉ+½þxÉ.

ºÉÊ´ÉiÉÉ näù´É& ºÉÉä¨ÉºªÉ Ê{É¤ÉiÉÖ Ê½þ®úhªÉ{ÉÉÊhÉ& ºÉÖÊVÉ¼´É& * ºÉÖ¤ÉÉ½Öþ& º´ÉRÂóMÉÖÊ®ú& * ÊjÉ®ú½þxÉÂ ºÉiªÉºÉ´ÉxÉ& *

ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ * ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 4 **

4) May the god SaÊ´ÉiÉÞ having golden hands (and) fine tongue drink soma.

(He is) having good arms and good fingers.

Thrice a day he is recieving libations which are effective

_ In that he has inspired the two wealth-bestowing goddesses Jo¹]ÅõÒ during the

pressings.

(He is) impelling the best effect of the ºÉÉÊ´ÉjÉÒ verse.

(He is impelling) the milch cow.

(He is impelling) the bull who is a carrier.

(He is impelling) the swift faithful horse.

(He is impelling) the victor who rides a chariot.

(He is impelling) the woman who bestows fulness.

(He is impelling) the youth who attends the assembly.

May he drive away disease, (drive) away the slanderer.

May the god SaÊ´ÉiÉÞ listen here, may he enjoy soma here etc.

+ÉºÉÖ´ÉxÉ : Pr.pt. of +É+ºÉÖ "to impel , inspire" to be supplied in the following

phrases upto ªÉÖ´ÉÉxÉ¨É .

{É®úÉ ºÉÉÊ´É¹ÉiÉ : Pr.pt. from the Aor. base of {É®úÉ+ºÉÖ "instigate a person to

turn away".

tÉ´ÉÉ{ÉÞÊlÉ´ÉÒ ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÉ¨ÉÂ* Ê{ÉiÉÉ SÉ ¨ÉÉiÉÉ SÉ * {ÉÖjÉ¶SÉ |ÉVÉxÉxÉÆ SÉ * vÉäxÉÖ¶SÉ @ñ¹É¦É¶SÉ* vÉxªÉÉ SÉ

ºÉÖx´ÉxiÉÆ ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÉ¨ÉÂ * ÊSÉjÉä ÊSÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸ÉÖiÉÉÆ ¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÉ¨ÉÂ ** 5**

5) May Dy#É´ÉÉ{ÉÞÊlÉ´ÉÒ enjoy the soma.

(They are) father and mother.

(They are) son and the progenator.

(They are) Cow and Bull.

(They are) the bestowers of wealth, the two hemispheres.

One (of them) is having ample semen and (the other) is easily milked.

One (of them) is existing for welfare and (the other) is existing for delight.

One (of them) is possessed of vigour and (the other) is possessed of milk.

One (of them) is the bestower of semen and (the other) is the holder of semen.

May Dy#É´ÉÉ{ÉÞÊlÉ´ÉÒ listen here etc.

vÉäxÉÖ¶SÉÂ+ etc. : the cosmic priciple combining the male and the female

aspects. cf. RV.10.5.7

ÊvÉ¹ÉhÉÉ : (dual) lit. two bowls, epithet of Dy#É´ÉÉ{ÉÞÊlÉ´ÉÒ.

@ñ¦É´ÉÉä näù´ÉÉ ºÉÉä¨ÉºªÉ ¨ÉiºÉxÉÂ * Ê´É¹]Âõ´ÉÒ º´É{ÉºÉ& * Eò¨ÉÇhÉÉ ºÉÖ½þºiÉÉ& * vÉxªÉÉ vÉÊxÉ¹`öÉ& * ¶É¨ªÉÉ ¶ÉÊ¨É¹`öÉ& *

ÊSÉjÉÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉxÉÂ ¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉxÉÂ ** 6 **

6) May the divine R¦ÉÖ-s enjoy soma.

Having worked, they became hard-working.

By their act they are deft-handed.

Possesed of booty, they are the richest.

By their performance they are the best toilers.

By their strength they are the strongest.

(They are the ones) who protected the Cow who was the impeller of all, wielding

all the forms.

They protected the Cow which became possessed of all forms.

He yoked (two) golden-coloured horses.

They went near the gods.

Enjoying the maidens they got enlightened.

Within a year the hard-working (R¦ÉÖ-s) acquired the sacrificial share.

May the gods R¦ÉÖ-s listen here etc.

Ê´É¹]Âõ´ÉÒ : Vedic Gerund of Ê´É¹É "to work"

vÉäxÉÖ¨É : the cow of B#Þ½þº{ÉÊiÉ that was created out of skin. cf. RV.

1.110.8;3.60.2 etc.

Ê´É·ÉVÉÖ´É¨É : Although created out of hide, the cow could supply

nourishment and inspire all.

Ê´É·É°ü{ÉÉ¨É : the cow created by them was perfect in all respects.

½þ®úÒ : R¦ÉÖ-s are also credited with creating a pair of horses for Indra. cf.

RV.3.60.2.

ºÉÆ´ÉiºÉ®äú : R¦ÉÖ-s achieved the miraculous feat within one year and

qualified themselves to recieve sacrificial offerings like gods. cf.RV.4.33.4.

+ÉºGò& {ÉSÉiÉ´ÉÉ½þºÉ&* ´ÉÉiÉ +Éi¨ÉÉxÉÉä +ÎMxÉVÉÚiÉÉ&* ªÉä tÉÆ SÉ {ÉÞÊlÉ´ÉÓ SÉÉiÉºlÉÖ&* +{É¶SÉ º´É¶SÉ* ¥ÉÀ SÉ IÉjÉÆ SÉ *

¤ÉÌ½þ¶SÉ ´ÉäËnù SÉ * ªÉYÉÆ SÉÉä¯û SÉÉxiÉÊ®úIÉ¨ÉÂ* ªÉä ºlÉ jÉªÉ BEòÉnù¶ÉÉ&* jÉªÉ¶SÉ ËjÉ¶ÉSSÉ * jÉªÉ¶SÉ jÉÒ SÉ ¶ÉiÉÉ* jÉªÉ¶SÉ

¥ÉÀÉhªÉÉ´ÉºÉÉMÉ¨ÉxÉÂ**7**

All of them belong to all the men.

All of them have the universal lustre.

They are very great.

They are quick at food, having separate placement.

Being united, they are carriers of cooked food.

They are having wind as their breath, impelled by Agni.

They who have mounted the Heaven and the Earth,

(Have mounted) waters and the Sun,

(Have mounted) Brahmin caste and IÉÊjÉªÉÂ+ caste,

(Have mounted) the grass seat and the altar,

(Have mounted) the sacrifice and the wide earth and the midregion.

You are thrice eleven.

(You are) three and thirty.

(You are) three and three hundred.

(You are) three and three thousand.

(You have) as many devotees.

(You have) as many liberal donors.

(You have) as many wives.

(You have) as many heavenly women.

(You are) as many at (sun-)rise.

(You are) as many at the time of rest.

Hence, O gods you are so many.

O gods, may I not approach you with overpraise or praise that goes round.

May the Vi·Éänäù´ÉÂ+-s listen here etc.

iÉC´ÉÉzÉÉ& : takva from tak ,"to hasten". Those who quickly recieve food

that is offered to them.

xÉä¨ÉÊvÉÊiÉ´ÉÉxÉ& : nema "one". Those who are separately placed.

+ÉºGòÉ& : <united. <A certain contrast is meant between +ÉºGòÉ& and

xÉä¨ÉÊvÉÊiÉ´ÉÉxÉ& and, therefore, between iÉC´ÉÉzÉÂ+ and {ÉSÉiÉ´ÉÉ½þºÉ too.

iÉC´ÉÉzÉÂ+ " quick at recieving food which is, of course ,instantly available ", for

which cooking is not necessary. {ÉSÉiÉ´ÉÉ½þºÉ " one who carries food that is

cooked" i.e. food which takes time to cook. When they are invoked in group,

they are served cooked food.

´ÉÉiÉÂ+-+Éi¨ÉÉxÉ& : cf. +Éi¨ÉÉ iÉä ´ÉÉiÉ& said of Va¯ûhÉÂ+ at RV.7.87.2. This is an

Aluk-compound ( ´ÉÉiÉä-+Éi¨ÉÉxÉ& ) meaning" those who have breath in the wind".

ªÉV\É¨É SÉÂ+ =¯û SÉÂ+ +xiÉÊ®úIÉ¨É : in view of ca being used twice uru does

not qualify +xiÉÊ®úIÉ¨É but stands for the broad earthly region ( uru- =´ÉÔ ).

iÉÉ´ÉxiÉ& : Vi·Éänäù´ÉÉ& who are abundant in number are endowed with as

many devotees, wives etc. as they are xÉä¨ÉÊvÉÊiÉ´ÉÉxÉ& and hence ( +iÉ& ), they

prefer staying separate and maintain their number.

+ÎMxÉ´Éê·ÉÉxÉ®ú& ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * Ê´É·Éä¹ÉÉÆ näù´ÉÉxÉÉÆ ºÉÊ¨ÉiÉÂ * +VÉ»ÉÆ nèù´ªÉÆ VªÉÉäÊiÉ& * ªÉÉä Ê´ÉbÂ÷¦ªÉÉä

May Agni ´Éè·ÉÉxÉ®Âú+ enjoy soma.

He is the fuel of all gods.

He is the continuous divine light.

He shone for the human clans.

He is shining through days (and) early dawns.

He is not imatiated at the appearance of the dawns.

He who illumines heaven, illumines earth.

(He illumines) the expansive mid-region.

May he accord protection to the sacrifice by means of his lustre.

May Agni ´Éè·ÉÉxÉ®Âú+ here listen etc.

tÖ¹ÉÖ {ÉÚ´ÉÉÇºÉÖ : as dyu is masculine {ÉÚ´ÉÉÇºÉÖ (f.) does not qualify it.

Supply =¹É&ºÉÖ.

ÊSÉjÉÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉxÉÂ ¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉxÉÂ ** 9 **

May divine Maruts enjoy soma.

They (enjoy) good praises, good songs.

They are praised with songs, possess great strength.

They are brave and have chariots which are not attacked.

They are vehement sons of P#ÞÎ¶xÉ.

They are brilliant and having golden chest-plates.

They are strong and have shining spears.

They belong to clouds and have showers for their robes.

May divine Maruts here listen etc.

xÉ¦ÉºªÉÉ& : nabhas "cloud". cf. xÉ¦ÉÉä xÉÂ+ °ü{É¨É VÉÊ®ú¨ÉÉ Ê¨ÉxÉÉÊiÉ (RV.1.71.10)

¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 10 **

May Agni VÉÉiÉ´ÉänùºÉ enjoy soma.

He has a good appearance and lovely brilliance.

He is a householder who does not go on journey, (is) lovely in spite of darkness.

His offering consists of ghee, he is fit to be glorified.

His path is manifold, (he is) a sacrificer who is unsurpassed.

Being unconquered, he is a conqueror who opposes the enemies.

O Agni VÉÉiÉ´ÉänùºÉ, bestow on us lustre and power.

(You are) satisfied, appeased by means of work.

Protect from danger the singer who enkindles you.

May Agni VÉÉiÉ´ÉänùºÉ here listen etc.

iÉÖ¶É& : from iÉÖ¶É "to appease, satisfy".

+ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù& ºÉÉä¨ÉºªÉ ¨ÉiºÉiÉÂ * +ºªÉ¨Énäù VÉÊ®úiÉÊ®úxpùÉä%Ê½þ¨É½þxÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpùÉä

+®ú¨hÉÉiÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù @ñ¶ªÉÉÄ <´É {É¨¡òhÉiÉ& {É´ÉÇiÉÉxÉÂ |ÉEÖòÊ{ÉiÉÉÄ +®ú¨hÉÉiÉÂ * +ºªÉ ¨Énäù VÉÊ®úiÉÊ®úxpù

ªÉVÉ¨ÉÉxÉ¨É´ÉiÉÖ * ÊSÉjÉÎ¶SÉjÉÉÊ¦É°üÊiÉÊ¦É& * ¸É´ÉnÂù¥ÉÀÉhªÉÉ´ÉºÉÉ MÉ¨ÉiÉÂ ** 11 **

O singer, in the exhileration of this, Indra may take delight in soma.

O singer, in the exhileration of this, he killed ahi.

O singer, in the exhileration of this, he killed V#ÞjÉÂ+.

O singer, in the exhileration of this, he impelled the speed of rivers.

O singer, in the exhileration of this, Indra impelled the speedless and fattened

the unconquering ones.

O singer, in the exhileration of this, Indra has elevated the Aryan community

and held down the clan of nùÉºÉÂ+- s .

O singer, in the exhileration of this, Indra supported the heaven and broadened

the earth.

O singer, in the exhileration of this, Indra sent the Sun in the sky, penetrated

the mid-region.

O singer, in the exhileration of this, Indra pacified the angry mountains who

were springing like antilopes.

O singer, in the exhileration of this, Indra may here listen etc.

+VÉÖ´É& : the rivers blocked by Ahi.

+ÊVÉiÉ& : the cows who could not conquer Vala.

|ÉEÖòÊ{ÉiÉÉxÉ : metaphorical expression referring to trembling which could be an

outcome of anger. (See my Article "Some evidence for earthquakes in the RV."

in Jnl. of the Asiatic Soc., Bombay Vol. 41-42.

{É¨¡òhÉxiÉ& : refers to the episode of flying mountains.

5.6

[This hymn is called the P#Ö®úÉä¯ûSÉ& meant to be recited at the morning libation of

the AÎMxÉ¹]õÉä¨ÉÂ+ during the Pra=MÉ¶ÉºjÉ in which Verses from RV 1.2 and 1.3 are

intermingled, see San.Sr. S. 7.10.9-16].

´ÉÉSÉªÉÖ®úMÉOÉäSÉMÉÉ ªÉMÉYÉSÉ|ÉÒ& ºÉÉSÉEÆò MÉSÉxÉÂ ¨ÉxÉMÉºÉÉ ªÉSÉYÉ¨ÉÂ *

Ê¶ÉSÉ´ÉÉä ÊxÉSÉªÉÖÎnÂù¦É&MÉ Ê¶ÉSÉ´ÉÉÊ¦É&MÉ ** 1 **

V#ÉªÉÖ, who moves in the front, who is pleased with sacrifice and is

auspicious, has gone mentaly to sacrifice along with auspicious mares.

ÊxÉªÉÖÎnÂù¦É& : mares are swifter than horses.

Ê½þ®úMÉhªÉ´ÉiÉÇxÉÒSÉ xÉ®úÉMÉ näùSÉ´ÉÉ {ÉSÉiÉÒ +SÉÊ¦É¹]õMÉªÉä *

´ÉÉSÉªÉÖ¶SÉäxpù<¶SÉSÉ ºÉÖ¨ÉMÉJÉÉ ** 2 **

O heroes having golden path, who are accorded good sacrifices are divine

lords. Indra and V#ÉªÉÖ (may come) for superior help.

Ê½þ®úhªÉ´ÉiÉÇÊxÉ, xÉ®úÉ and ºÉÖ¨ÉJÉÉ : have got vocative accent.

EòÉ´ªÉÉSÉ ®úÉVÉÉMÉxÉÉSÉ Gòi´ÉÉSÉ nùIÉMÉºªÉ nÖù®úÉäSÉhÉä *

Ê®úSÉ¶ÉÉnùMÉºÉÉ ºÉSÉvÉºlÉSÉ +É ** 3 **

O enlightened rulers, you are destroyers of enemies, (you are) destroyers

of enemies. (Arrive) at the house of DaIÉÂ+, in the assembly with your holy

power.

EòÉ´ªÉÉ and ®úÉVÉÉxÉÉ : are Vocatives.

nèù´ªÉÉMÉ +v´ÉSÉªÉÚÇ +É MÉMÉiÉÆSÉ ®úlÉäMÉxÉSÉ ºÉÚªÉÇMÉi´ÉSÉÉ *

¨Év´ÉÉMÉ ªÉSÉYÉÆ ºÉ¨ÉMÉ\VÉÉlÉä ** 4 **

O divine officiating priests, come with the chariot which has the covering

(as bright as that) of the Sun. Annoint the sacrifice with honey.

nèù´ªÉÉ +v´ÉªÉÚÇ : Vide RV 2.16.5 where the solitary reference to the two

Av´ÉªÉÖÇ-s is found in the RV ºÉÆ#ÂÊ½þiÉÉ. S#ÉyahÉa on the verse referred to above

says that they are Av´ÉªÉÖÇ and his Assistant, PraÊiÉ|ÉºlÉÉiÉÞ. However, the

wording of b and c which refers to AÊ·ÉxÉÉ, reminds us of the legend of

Cyavana as narrated at Sat. Br. IV.1.5.1 and Jai.Br. III.120ff and the role of

AÊ·ÉxÉÉ as Adhvaryus played therein.

ºÉÚªÉÇi´ÉSÉÉ : (Bv. Cd.) i´ÉSÉÂ is the outer layer or covering with which the

chariot was decorated.

<xpùMÉ =SÉClÉäÊ¦ÉSÉ¦ÉÇÎxnùMÉ¹`öÉäSÉ ´ÉÉVÉÉMÉxÉÉÆ SÉSÉ ´ÉÉVÉMÉ{ÉÊiÉ& *

½þÊ®úMÉ´ÉÉxÉÂ ºÉÖSÉiÉÉxÉÉÆSÉ ºÉJÉÉMÉ ** 5 **

Indra is the most praiseworthy god (to be praised) by hymns and is the

lord of powers, possessed of bay horses and a friend of pressed juices.

´ÉÉVÉÉxÉÉÆ SÉÂ+ ´ÉÉVÉ{ÉÊiÉ& : typical Rgvedic repetition.

½þÊ®ú´ÉÉxÉÂ : the similarity of colour ( ½þÊ®ú - golden brown) with the pressed

soma juice is suggested.

Ê´É·ÉÉMÉxÉÂ näùSÉ´ÉÉxÉÂ ½þMÉ´ÉÉ¨É½äþSÉ%Îº¨ÉxÉÂ ªÉSÉYÉä ºÉÖSÉ{Éä¶ÉMÉºÉ& *

iÉ <SÉ¨ÉÆ ªÉSÉYÉ¨ÉÉ MÉMÉ¨ÉxÉÂ näùSÉ´ÉÉºÉÉäMÉ näùSÉ´ªÉÉ ÊvÉSÉªÉÉ **

VÉÖSÉ¹ÉÉSÉhÉÉ +MÉv´ÉSÉ®äú ºÉnùÉäSÉ ªÉä ªÉSÉYÉºªÉMÉ iÉxÉÚSÉEÞòiÉ&MÉ *

Ê´É·ÉSÉ +É ºÉÉä¨ÉMÉ{ÉÒiÉªÉä ** 6 **

We invoke all the gods having lively forms in this sacrifice. The gods who are

the manifestion of sacrifice, have come to this sacrifice with their divine

inteliigence, accepting a seat in the sacrifice. All (the gods) have come

herewards for a draught of soma.

In the Pra=MÉ¶ÉºjÉÂ+ seven iÉÞSÉÂ+ s are recited; the HoiÉÞ recites them by

inserting a iÉÞSÉÂ after each of the seven verses of Pu®úÉä¯ûSÉÂ. See Ait.Br.3.9. When

during the ceremony; the verses are recited in halves ( +vÉÇSÉÇ¶É& ) a break in

recitation occurs after the first two {ÉÉnÂù+ s . The present one which consists of

seven {ÉÉnÂù+ s poses a problem which is sought to be solved by having a break

after every two {ÉÉnÂù+ s .

´ÉÉSÉSÉÉ ¨ÉSÉ½þÓ näùSÉ´ÉÓ ´ÉÉSÉMÉ¨ÉSÉÎº¨ÉxÉÂ ªÉSÉYÉä ºÉÖSÉ{Éä¶ÉMÉºÉ¨ÉÂ *

ºÉ®úMÉº´ÉiÉÓ ½þ´ÉÉ¨É½äþ ** 7 **

With speech we invoke the great divine speech Saraswati of lovely form in this