·FOREWORD We have great pleasure in placing before Sanekrit scholars and students thc Introduction, Sanskrit Text, English Translation and Notes of Rgvcda Mandala VII by Prof. H. D, Velankar and we are confident that this work will not only be found useful but even indispensable to alt scholars and students of Vedic literature and allicd subjects. For morc than four decades, Prof. II. D. Velankar has given devoted attention to Sanskrit and Prakrit Research in general and Vedic Studies and Rescarch in particular. À distinguished and successful professor of Sanskrit for 4G years, he has been the Joint. Director and licad of the Post-graduate Department of the Bharatiya Vidya Bhavan for the last ten years. His profound scholarship has received recognition from the President of India who has awarded him the Certificate of Ilonour in Sanskrit. He las guided the maximum number of students for Ph.D. in Sanskrit for the University of Bombay where he has been the first and the most veteran guide for Post-graduatc Rescarch in Sanskrit for morc than a quarter of a century, and so far, 22 students have taken their Doctor's Degree under lus guidance. As a matter of fact, the maximum permissible quota for admission of Ph.D. students has always been full with him and many have had to remain on a waiting list for being admitted till a vacancy arose. Vast and varied have been the scholarly studies and rescarch work to his credit. Certain Mandala of Rgveda are invariably prescribed for the M. A. Eanskrit course and Jandala VII has figured there very prominently. Prof. H. D. Velankar has already published the annotated translation of the Ilymas to Indra and Agni from the major part of Rgveda and has planned an annotated translation of the entire Isveda. This publication of Mandala VII is the first instalment in ulfilment of that plan. The work embodies the results of a lifc-time f study and thrors a fresh and new light on the subject. It is not aly useful to M. A. and advanced students but is a model for Vedic

·IV
FOREWORD
scholars to follox. There is a scholarly introduction in the beginning
and a select glossary at the end.
We are thankful to the Central Government for the generous
grant it has given towards meeting the cost of publication to the
extent of about fifty per cent.
Bharatiya Vidya Bhavan
Bombay 7
Makara Samkranti
S. Y. 2019
J. H, DAVE
Hon. Director

·PREFACE I first published my annotated translation of the Hymns to Indra in Rgveda Mandala III in the Journal of the University of Bombay, May, 1935. This was a fresh attempt at a newer interpretation of the Rgvedic hymns; I chose only a small portion and decided to translate the hymns addressed to Indra to start with. I went on in spite of my insufficient equipment which naturally led to the commission of a few blunders, and by the end of 1954, had finished all hymns to Indra in Mandalas I-VIII and X. Owing to the strong urge from within and the kind sympathy and encouragement which I received from appreciative scholars like Professor L. Renou, I then proceeded to handle the hymns to Agni in a similar manner. I however started with Mandala 6th and by the end of 1959 I finished Agni hymns in Mandalas VI-VIII and X. I then took up those in Mandala 1 and published the translation of those found in the first 60 hymns, in the Journal of the University of Bombay, September, 1960. I shall continue to publish the remaining hymns to Agni in Mandalas I-V, in a similar manner. In the meanwhile I was much emboldened by the rich experience which I got in thus translating, committing errors owing to an insufficient appraisal of an all-round data, realising them and storing the resulting wisdom thus obtained for future use. And now in the manner of a dwarf aspiring for a fruit which can be reached only by tall man, I have planned a similar annotated translation of the Rgveda, Mandala by Mandala. I have, however, selected the seventh Mandala for publication at the start, since I have taught it to our M. A. students more than once. The Bharatiya Vidya Bhavan undertook to publish it and the Central Government very generously has offered material help by meeting the cost of publication to the extent of about fifty per cent. I feel extremely grateful to both. The main source of help in my annotated translation is of course the great Bhāșya of Sayaņācārya, together with the wonderfully brilliant and thought-provoking Notes on the whole of the Rgveda by ·VI PRETACE Oldenberg, and the more recent briefly annotated complete translation of the Rgvedic hymns in German by Geldner published in three volumes in the Harvard Oriental Series in 1951. I may have attempted an improvement here and there; but the correctness or otherwise of it is to be judged by competent readers. The translation and notes are intended to help advanced University students in their Rgvedic studies. I have made references to similar passages in the Rgveda to enable them to master the Rgvedic idiom and usage and also to enable them to judge for themselves the correctness of the interpretations ofiered on a given passage. I have added a Select Glossary at the end and in the Introduction discussed only such topics as are not generally and prominently treated by others, I am particularly thankful to my young pupil Prof. S. A. Upadhyaya for the meticulous care which he has taken in reading the press-copy, correcting the proofs any number of times, preparing the exhaustive Index and suggesting improvements even in the translations and notes, particularly from the point of uniformity. I need not specially recommend the work of the press as it stands on its own merit; I must, however, thank my friend Shri S. B. Damle of the Mouj Printing Bureau, for the patience and care with which he made my proof-reading comparatively an easy job. 10/2 Shastri Hall, Bombay 7 20th December 1962. H. D. VELANKAR ·CONTENTS Foreword IJI Preface V Introduction i to xxxii ܙܝܙ iv X xi xiv xviii XX 1. Vasiştha and Varuņa (Vedic Concept of Bhakt!) 2. Rta and Satya 3. Vedic Word Deva and Idolatry 4. Mantras and their Mysterious Powers,.. 5. Lower Divinities and Evil Spirits 6. Ágas or Sin and Morality 7. Vasişthas, Viśvāmitra and the Dāśarajña 8. Vasiştha and his Progeny 9. Vasiştha, Vaşişthas and Trtsus 10. Vasiştha, Jamadagni and Sarasvati 11. Vasişthas in the Rv. and thc Av. Sanskrit Text (In Devanāgari) Translation and Notes (In English) Select Glossary xxiv xxvi XXX xxxi 1-80 1-232 233–277 General Index 278-285 286 . Index of Deities Index of Metres Additions and Corrections 287 288 * ·INTRODUCTION I propose to discuss here a few important topics connected with the hymns in the VIIth Mandala. The discussion is mainly based upon quotations from this Mandala, but supported now and then by those from the other Mandalas. 1. VASISTHA AND VARUNA (Vedic Concept of Bhakti) Vasiştha is considered as a semi-divine being born of divine parents (Mitrā-Varunā and Urvašī), who has come down to stay with , men for helping them in Vedic worship and sacrifice. Yet in nos. 86, 88 and 89 Vasiştha does not show such a consciousness while referring to or addressing Varuņa, though it is a fact that Varuna figures prominently in this Mandala whether independently or in the company of Mitra or Indra as a dual divinity. These three hymns in particular disclose a feeling of great respect on the part of the poet, mingled with a kind of fear arising from the idea that the god was austere, ordinarily unforgiving, not very communicative, unapproachable on the strength of mere love, though open to argument. It is not the consciousness of any particular faults committed by him which pains the poet-he is merely putting forth the possibilities of the several causes of a transgression, but it is the fact that it was not possible for him to determine the precise nature of the fault which had caused such an evidently great displeasure. As lay within his own intellectual powers he tried to recall any such transgression (86.2) and also consulted others who were expected to be wiser in that respect, but apparently without any success; no one was able to tell him anything that would throw any additional light on the matter beyond what he himself knew only too well, namely, that the god was greatly displeased with him (86.3). Under the circumstances he could do nothing but to appeal to the god himself to disclose to him the cause of his displeasure, i.e. the particular act of transgression on his part which had given risc to it. The purpose of such an inquiry whether among the more experienced comrades or with the god himself was clear; it was to make amends for the unknowingly committed faults, either by him or even by his ancestors (here the R. i ·RGVEDA MANDALA VII word pítrya suggests his human associations, rather than his divine origin), and to establish once more cordial relations between himself and the god. These relations are described as sakhya i. e. comradeship'at 88.5, (cf. also the word sákhāyam at 86.4), which had enabled Vasiştha to be freely moving in the company of the god. Vasiştha describes himself as a sákhā and a nitya and priya ipi of the god at 88.6 and desires to re-establish those ideal relations which really ought to exist between the god and his worshipper. In the case of Varuna, however, such relations were regarded as rather difficult to maintain Owing to the basic concept about the nature of that god, namely, that he was dhȚtá-vrata or an uncompromising upholder of his laws, whose self-assigned duty was to keep a constant watch over the good and bad deeds of men, punishing the latter with an unfailing precision. As regards rewarding the good deeds, Varuņa was surely expected to do it, but the most important thing that a worshipper was concerned about is his mrdiká or forgiveness. Without this neither he nor any other god, not even the most liberal Indra, would send his gifts to a worshipper. Thus in an Indra Sūkta the poet requests Indra to favour his party, particularly when his rivals were clearing them. selves of their faults, (and thus making a bid for the favour of the gods), and significantly prays that the mighty Varuņa should destroy what. ever ányta he may have noticed in him and his followers (28.5). On the other hand, the ideas of the Vedic poets about Indra are much different. It was supposed that his attention was directed more towards the gifts brought and the sacrificial services rendered to him, than to the faults or transgressions of the worshipper. It is this essential concep. tual difference between the natures of the two gods that accounts for the difference in the attitude of the worshipper towards them. One is austere, unable to brook any faults, usually unyielding and uncompromising in his attitude towards an offender, while the other is easy to be pleased, very free with his worshipper who takes all sorts of liberties with him (cf. 32.20), not so much inclined to look to the faults of his worshipper as to the earnestness of his services and his sacrificial gifts, Sonta in particular. He is hardly ever imagined as angry and even this occasional anger is of the type of a pranaya-kopa as seen from 20.7, where the poet is arguing on the basis of friendship and affection. He is conceived as a great fighter, an unconquered conqueror, who would do anything to secure whatever worldly pleasures his worshipper may desirc either independently or from his enemies and Tivals. His áras, fiti, śárman, sársa, sumná, sumatí, as also his yujya, i'pya and sakhya are always in demand, but hardly ever his mrdiká, even though liko some other gods he is called sumydiká at 1.139.6; 6.47.12 = 10.131.6.

·INTRODUCTION jij He is repeatedly called a sákhů, a vij and is regarded as superior even to a pita' (32.19). A Kaņva poet (8.1.6) describes him as superior to a father and to a brother who does not focd, finally concluding that to him Indra looked like his own mother in respect of magnanimity and liberality. In short Varuna is conceived as a stern Father and Indra as an indulgent Mother. The penitent attitude reflected in the hymns 86 and 88 is often regarded as a feeling of devotion of the worshipper towards the god and is further supposed to be the best representative of Vedic idea about Bhakti. This, I bclicve, is not correct; firstly becausc thc speaker in these hymns cannot be rightly considered as pcnitcnt, since he cannot recount to himself any act of transgression on his part, nor could he know of any such act from others. He only inſers that he must have done something wrong, as otherwise the god's wrath was incxplicable. His attempt to explain his transgression, if any, as due to other causes than his own free will.--and particularly his argument about tho involvement of the elder person, herc Varuņa himself, in the guilt of his junior (86.6), clearly suggests that the speaker is more anxlous'to regain the lost favour of the god than to give vent to his repentance; and this is perfectly natural. For when a person is.riot definitely aware of any particular transgression on his part, what can he be penitent about ? We must therefore conclude that the feclings expressed in these two hymns are not of repentance, but of bewildcrment, of utter hclplessness, before a mighty power. Secondly, this state of mind rellccted here in thesc hymns is not desired to be maintained by the worsbipper; he wants to be free from it as carly as he could by any means whatsoever and this certainly can never be true of Bhakti. A Bhakta desires.to enjoy perpctually the state of mind characterised by a mood of Bhakti. Here, on the other hand, the speaker remembers the old auspicious days when he enjoyed the sakhya of the god, which he thought was the ideal form of a relationship between the god and his worshipper, and pathetically asks how and when the same could be re-establislıcd. It is the god's a'pya, his sakhyá, his privatvá that the worshipper craves for (88.6); the god's, mydika (niercy) is solicited only as a means of restoring the god's normal attitude which would ultimately Icad to the much coveted sakhya and i'mya of his. This is quite as it should bc; for according to our ideas of Bhakti, which is defined as parā anurakti in Sāņdilya's Bhakti Sūtra, and which therefore must be the highest i. c. unmixed love for god, love which is not conscious of the dizzy heights of the god's greatness on the onc hand and of the many shortcomings of the worshipper on the other.

·iv RGVEDA MANDALA VII sakhyć, which is so commonly used to convey the relationship between the worshipper and the god in the Rgvedic hymns is possible only on such an assumption. Yet even when a worshipper was anxious to establish such a relationship towards Varuna, he was hardly ever able to do so owing to his conception of that god's nature as said above. With Vasiştha it was different; he claimed a descent from Mitrā-Varuņā and was therefore entitled to a sakhyá of Varuņa much more than an ordinary worshipper. But even for him Varuņa must be approached with awe for forgiveness and mercy in respect of faults that may have been committed by him whether he himself was aware of them or not. Varuņa has essentially the aloofness and dryness of a father and a 'feeling of awe seems to be always ruling in the mind of the worshipper whenever he refers to that god. There is hardly any hymn addressed to him which does not disclose a feeling of fear about the god and contain a request not to be displeased with the poet. These hymns invariably suggest the attitude of a servant who is very careful to avoid the displeasure of his master, but is never sure about it, since he knows that his master was likely to find a transgression where it was least suspected. It is thus not correct to assume that the attitude reflected in the hymns addressed to Varuņa is a true representative of Bhakti of our concept, and if carly origins of it are to be traced to any Rgvedic hymns, it must be to those addressed to Indra and not to Varuna. 2. RTA AND SATYA The compound word satyānţté occurring at 7.49.3 is interesting. Ordinarily we should expect either ytänşte or satyasatye; but here probably because of the use of the word arapásyan (observing, keep ing a watch over ') this unexpected compound seems to have been employed. Generally watch is kept over things that are actually taking place or have already done so, even though the gods can, if they choose to, know the intentions or feelings of men as seen from 7.61.1d. It thus follows that what is satyú and what is ánşta are capable of being watched, but probably not asatyá. This raises the question of a distinction between tá and satyá as intended by the Vedic poets. Broadly speaking, the word ſtá is a noun, while satyá is an adjective. ſtá principally denotes the eternal principle which is without a beginning; it precedes the gods themselves who are its keepers and protectors. Its opposite is ánşta which, however, is used as an adjective of rắcas (at 7.104.8), and of rárpas (at 10.100.7), in both the cases ·INTRODUCTION meaning 'false, untrue, what does not accord with an existing fact or entity'. At 4.5.5 wicked men are called anţta'h asatya'h (evidently, spcakers of anȚta and asatyá words) and are said to have created for themselves a decp horrible place (of punishment). On the other hand, at 8.62.12 Indra is described as satyám and ná ánţtam 'undeniable, incffaceable' and 'not false, not merely apparent'. Here too the two words satyá and anſta are co-ordinated, as in the compound satyönſté, but are used as adjectives. It is however sometimes found that the word ſtá is used as an adjective and that both the words satyá and ánſta have been used to signify concrete ideas namely 'truth' and falsehood'. Thus at 1.105.5c; 1.139.2bc and 1.152.1c, 3d as also at 7.61.5c the word anſta may have been employed as a noun meaning falsehood'. The same may be said about the word satya meaning • truth' in the following passages - 2.105.12; 7.35.2 and 12; 8.57.2; 8.69.4; 9.73.1; 9.113.2; 10.85.1; 10.87.12; 10.170.2 and 10.190.1. Rta as said above signifies 'what has gone on for ever, what has existed without beginning (from I to go ') and so stands at the basis of the universe. It corresponds to the Upanişadic brahman and it is very likely that this latter i. e. brahman, must have originally been conceived as a supplement to the former i.e. ſtá. It is probable that stá expressed its beginninglessness and unchanging nature, while brahman conveyed its all-pervading greatness. In the Rgvedic hymns this dual concept is often conveyed by the words stám brhát (1.75.5; 1.151.4; 5. 66.5; 5.68.1; 8.25.4; 9.56.1; 9.66.24; 9.107.15 and 9.108,8), once even by rtím nahát (10.66.4). In course of time brahman supplanted ſtám brhát since'ail-pervasiveness' is inclusive of beginninglessness'. It is in this capacity that at some places gods have been identified with giá (c.g. 1.75,5; 9.56.1; 9.108.8 and 10.66.4). A sacrifice is often referred to as stá itself, since it is regarded as the most important representative and a chief symbol of stá. A righteous path or a pious thought is for this same reason called ſtásya pántha (8.12.3) or ſtásya dhiti (9.76.4). Sometimes, however, the word ſtá is used as an adjective of a deity like Agni (8.60.5), Indra (9.17.8; cf. v. 2), Mitra and Varuna (1.137.2), Soma (9.62,30), Maruts (4.3.8), or even of a pious man (1.153.3). Here the poct's intention is either to identify the deity with ptá, or ştá may have been used in the secondary sense of ſtávan. In compound words, however, ſtá generally retains its nature as a noun. In its secondary application it sometimes also conveys the idea of 'truth', 'an existing fact' etc., as against ánşta 'falschood, a non-entity'. Thus we get ſtám avocam (1.185.10), tád ſtám vadāmi (10.34.12), tad ptám prá bravimi (10.79.4), ſtán vádan (9.113.4) and ytä' vádantair (1.161.9).

·RGVEDA MANDALA VII We also get stavaka 'a truthful speech' at 9.113.2. All this would show that ytá, whether primarily or secondarily, conveys an idea about something which is already in existence, even when it is associated with the roots like vac or brú. It is remarkable that it is never associated with a root which signifies 'creating, producing' or becoming i. e. coming into existence. 1 In contrast with this the word satyá is, as a general rule, used as an adjective; it conveys something which is unchangeable, unalter. able by any one, after being said, intended or done by some one. satyá does not convey a mere affirmation of an existing fact as ytá does when it is associated with roots like brū and vac, but a positive defence of what has been done or said, with a suggestion that it will be so even if somebody thought that it could be altered, undone or falsified. The formation of the word from sat what exists or has come to exist and the affix ya, suggests that it conveys a thing which has come to stay, which has been brought into existence, i. e, is made to belong to the existent (sat). Thus when Indra is said to be satyá (2.12.15; 2.15.1; 2.22.1-3; 4.16.1; 8.62.12), what is meant is that whatever Indra does, or says he will do, is bound to be unalterable, ineffaccable by any one else. This same is true of the other gods, namely, Maruts (6.50.2), the Adityas (5.67.4), Indu (2.22.1-3), Agni (1.1.5), Soma (4.31.2; 9.92.6), Uşas and the gods (7.75.7; 8.57.2). They are satyá not because they are really existing, but because what they say or think or do is unalterable, reliable, being brought into existence by them. In the case of human beings the adjective conveys the absolute reliability of their word. Thus satya'h jaritā'rah (1.180.7) are those who carry out what they state as a rule; so is the satyó rä'jä (9.92.6); elsewhere the kings are called satyám krnvānā'h (10.109.6). Similarly pūrvya'h nárah are described as satyava'call (3.54.4); they are satyéna mánasā di'dhyānäh (7.90.5) or iyanāth' (10.67.8), i. c. approaching the gods of meditating upon a sacrificial rite with an unchanging mind. satyamanträ}, however, used of them at 7.76.4 and of the Rbhus at 1.20.4, has a slightly different sense; mántra in the case of the sages is 'a prayer', but in the case of the deities like the æblus, it is 'intention, design'. So the sages are satyámantra because their mantra, i. e. prayer is fruitful, effective, since the obitct of their prayer is sure to be brought into existence by the gods, The æbhus, on the other hand, aro satyámantra, because their designs or intentions are fruitful, since the designed or intended thing is sure to be brought into existence by them, It is in this secondary sense of thic word satvá, namely 'reliable, successful' etc., that at 10.55.6c the poet says about Indra yát ciliéta satyám ·INTRODUCTION it tát ná mógham 'whatever he knows is fruitful and not fruitless or ineffective'. mógham is also used adverbially in the sense of 'ineffectively, undemonstrably' at 7.304.14b and 15d. Very often the adjective satyá is employed together with another one about which it affirms absolute reliability. Thus Indra is satyák avita' (8.2.36), satyáł iśänaky't (8.90.2), satyáh dätā' (8.46.2), satyáh samra't (4.21.10), satyáh sahoda'h (1.174.1), and satyák somapā'iz (1.29.1; 6.45.10), which means that he is a 'completely reliable defender, ruler, giver, sovereign ruler, strength-giver and Soma-drinker etc.' His kárarcīni are satyá (2.15.1; cf. also 4.22.6; 10.22.13), his manyú is satyá (4.17.10), the rayi which he gives is satyá (10.47.4), his mahima' or mahitvá is satyá (3.32.9; 8.3.4; 8.59.5), because these cannot be made non-existing by his enemies, after being brought into existence by him. In the same way Dadhikrā is satyáh draváh an unfailing runner' (4.40.2); Soma is satyáh adhvaráh and satyó mádánām an unfailing offering and stimulant' (4.31.2; 9.7.3; 10.36.13); he is also satyákarman and satyámanman whose acts and thoughts are reliable since their objects are sure to be brought into existence by him' (9.113.4; 9.97.48); Brahmaņas Pati is satyah rnaya'h a reliable attacker of defects (2.23.11); his manyú is satya (2.24.14); what he does is satyá (5.45.7); Agni is satyó yájvan (3.14.1), satyó dátä (5.23.2), satyó gi'rváhas (1.127.8), a satyayáj hótã (4.3.1; 6.16.46) and satyavi'g dūtál (7.2.3) i. e. reliable worshipping priest, giver, messenger and employer of a hymn as his team. His ápāmsi, mantral and jánimâni are satya (1.67.); 4.1.7; 1.70.8). Savitā is satyásavah 'whose impulsion is unfailing' (5.82.7) and satyádharma 'whose ordinances are unfailing' (10.34,8); Maruts are satyasávasah 'whose strength is unfailing' (1.86.8.9) and sátycśrutah kávayah 'poets whose attentive listening to the prayer is unfailing' (5.57.8; 6.49.6); their Gana is satyáḥ praya'vă 'an unfailing attacker of defects' (1.87.4) and their mahima' is satya reliable (1.167.7); dire Pitaraare sulgui'sali irvinicurs (10.15.10), The adjective satyá is also preſixed to many nouns to forin Karmadharaya or Bahuvrihi compounds, which are then employed as the adjectives of deities. Thus in addition to those that are mentioned above, we have satyámadvan 'who rejoices un failingly' (Indra; 8.2.37); satyám-ugra "unfailingly fierce' (Soma; 9.113.5); satyá-rådhas of unfailing bounty' (Indra and others; 1.101.8; 5.40.7); satyášuşma 'of unfailing strength' (Indra, Soma and others; 3.30.21; 9.97,46; 1.59.4); satyásatvan "unfailing warrior' (Indra; 6.31.5). Similarly it is said that whatever the gods do or 'say is or would be satyá (Agni; 1.1.6; 1.98.3; Bphaspati; 5.45.7), because the object of their act or statement is ·RGVEDA MANDALA VII viii sure to be brought into existence by them. The poets variously request or affirm that their aśísah (7.17.5; 8.44.23), uktha'ni (6.67.10), úpastuti (7.83.7), kā'ma (10.116.8), deváhūti (6.65.5; 10.63.11), dyumnáhūti (1.129,7), puróhiti (7.83.4), mánasah ă'kuti (10.128.4), mántra (1.152.2), tyad Mpa broẻ tăm (1.185.11), tíốtan (3.30.6), isuũni (5.45.7), and stóma (8.100.3) should become or have become or are satyá, since the objects of all these are required to be, or have been brought into existence by the deity. Similarly at 4.1.18 a poet requests ; mítra dhiye varuņa satyám astu 'O Mitra, O Varuna, may (whatever is assigned) to my prayer be effective'. This is another way of saying that his dhi should be satyá. At 7.60.1 Sürya is requested to make a satyá declaration i. e, a declaration which will be effective by being accepted by the gods, about the innocence of the worshipper. That this declaration was about the guiltlessness of the worshipper would be evident from a similar request to Agni at 7.93.7. The satya-ukti mentioned at 10.37.2 is evidently an effective recommendation of the same type by Sürya to the gods. That the speaking of satya was regarded as proved only on seeing the doing of what was said or promised becomes evident by the characteristic statement of the poct about the Řbhus at 4.33.6 : satiján ücur rára cva' hi cakrúh they spoke out satyá because thus, i.c. as they promised, indeed did they execute'. Again at 9.113.4 Soma is addressed as ytám vádan yta-dyumna satyám vádant satyakarman/indraya indo pári srava 'Flow you for Indra, O god whose glory is due to ſtá as you speak ſtá, whose acts are satyä as you speak satyá'. Further at 5.67,4 a suggestion seems to be made that the Adityas became satya because they were ſtasp?'śah and rtasā'pah; in the same context we should also note that Uşas is called ſtájāta satya i.e, satyá because born in Țtá at 4.51.7. The request to Rodasī at 3.54.3 that their Țtá should be satya is not very clear; yet it shows how ?tá is an existing thing that is desired to become satya, which thus is a thing that is to be brought into existence. ſtavaká and satyá are also co-ordinated at 9.113.2 and the Rgvedic poets appear to mean that the followers of ſtá, whether gods or men, are sure to be, or are expected to be, the followers of satya, i. e. what they intend or speak shall be carried out by them. In the following passages satyári is used as a predicative adjective affirming the undeniable, ineſfaceable nature of certain things about a deity. Thus we have : 1. satyám addha' nákir anyás trā'văn (1.52.13); 2. satyám tad indro dasábhir dásagraik sü'ryam viveda tániasi kşiyántam, (3.39.5); 3. satyám ít tát ná tra'van anyó asti indra* (6.30.4); 4. satyám itthā' vr'şa id asi (8.33.10); 5. satyám tát tarváśe yadau vidano ahnavāy- ·INTRODUCTION ix yán viānaţ (8.45.27); 6. satyám id vä' u aśvini yuva'm āhur mayobhúvà* (5.73.9); 7. satyám tád indrăvaruņà kysásya vám médhva ürmím duhate saptá Đinil (8.59.3); 8. satgam tieä' rudríguāsah míam kyncanti avata'ı (1.38.7). In all these passages the poet is anxious to say that a certain position or name which the deity has acquired owing to his qualities is unalterable, incffaceable. In a similar manner the poct aflirms absolute reliability of his statement at 10.117.6 in the following words : mocham ái nam vindate ápracetal satan bracimi sadhá ít sở trisya. The poet means that his statement is incontestable, because what he says is bound to happen. In the following two passages a similar construction must be adopted in view of the above mentioned eight passages where certain things about a deity are affirmed to be satyá, with or without the use of the word tát referring to these things. Thus at 8.74,15 a poet remarks satyám ít två mahenadi parușri áva dediśam/ rémāpo aśvadă'taraḥ śávisthad asti mártyah 'Undeniable is that, O great River, which I said to you, O Parușni; there is no mortal who is a greater giver of horses than this mightiest (king i. c. Śrutarvan), O Waters'. Another poet says at 8.100.3 : prá sú stómam bharata vājayántah indraya satyám yadi satyám asti 'Bring forth well your effective Stoma to Indra, thus adding to his strength, if it is undeniable that Indra exists! Thus, in short, satya, in general, refers to something which is puruşa-tantra, while rta refers to things which are vastu-tantra. This being so, a man's or a deity's being satyá can be judged only by the results and cannot be ordinarily affirmed beforehand, except where there exists a strong evidence in the past sufficient to justify an inference about the future. â'satah vakta' mentioned at 7.104.8 (cf. also a'sat vádantam v. 13) therefore, must naturally mean a person who is known to be a habitual giver of promises and their breaker in the past. On the other hand anſtan vácal is that which deliberately misrepresents an existing fact or entity. This is also a crime and is watched by the gods for punishment, just as satya is watched by them for reward. In the compound satyānţta, with which we have started our discussion, both satyá and ányta appear to have been used as nouns in the sense of veracity' (i.e. liabitual keeping of one's word) and 'falsehood' (i.e, misrepresentation of facts). This juxtaposition of satya and anſta (used as nouns; one conveying a positive and the other a negative idea, the former considered as a virtue, the latter as a vice), is also found in the well known Upanişadic passage satyam eva jayate nārſtar (Mundaka III.G), as also in the Mahābhārata (V.95.49 satyam yatra anstena ca hanyjate), Rāmāyaṇa (V.33.25 satyam brúyát na ca anstam) ·RGVEDA MANDALA VII X and Venisamhāra Nāțaka (III.48 satyad api anſtam śreyah), among others. For a discussion of this topic from another point of view see H. Lüders, Varuna II. pp. 633-643. 3. VEDIC WORD DEVA AND IDOLATRY The word deví is used in the seventh Mandala as an adjective of a sacrifice, or a hymn or an offering; thus we have devám ándhas (21.1), devám ra'dhas (16.2), devi' manisa' (34.1), devi' dhi' (34.9), devi ita (44.2) and deváh adhvaráh (104,18). Besides them we also get three compounds in which devá is used to stand in apposition to dnsta (ánſtadeva 104.14), mü'rá (inū'ra-deva 104.24), and siśná (śiśná-dera 21.5). All the three words are used to signify the enemies of the Vedic Aryans 'who did not owe any allegiance to the Vedic gods. They are clearly intended to show the contrast between the loyalties of the Vedic Aryans and their rivals and the word devá is intended to convey these loyalties. Nowhere in the whole of the Rgveda can the word be taken to mean any other thing; even in the Vșsākapi hymn (10.86), where Indrāni's complaint is voiced against Vrşākapi, her concern is about the people's faith in and loyalty to Indra (néndranil deváin amariisata v. 1), without any reference to any cult involving any kind of physical worship of any symbol or idol. The Vedic Aryans paid very great respect to sacrifice and sacrificial materials among tangible objects, while among the ideal ones they highly prized honesty and truthfulness (tá and sata satya). As their rivals and enemies, naturally the non-Aryans hated these tangible and ideal objects and in addition, showed great regard for their opposites. If the Vedic Aryan worshipped Indra and Varuna, the non- Aryan was anindrá (18.16) and varura-dhrút (60.9); if he highlshonoured ſtá, the Non-Aryan owed loyalty to inſta (this is why he is called ánšta-deva); if he regarded his gods as kavi and ámüra (61.5; also 10.4.4; 10.46.5 etc.), the non-Aryan considered his gods to be mūrá (at least Vedic Aryans thought so about the devils and Yátus etc. worshipped by the non-Aryan and called him mü'ra-dera). Lastly if the Vedic Aryan regarded sacrifice to the gods before the enjoyment of his foods and drinks as compulsory, the non-Aryan considered allotment of all pleasures to his own self as proper and so was called abhoga and dadhi (91.12), śrtapă' (18.16) and śiśná-deva (21.5) From the description of these non-Aryans found in the Vedic hymns, it is clear that they were given to self-agrandisement and enjoyment of worldy pleasures including eating, drinking and sexual revelries. ślapá' and śiśnádeva here stand for the word śiśna-udara-parayana in later literature ·INTRODUCTION xi + used of an atheist. Other compound words too, which have devá as the second member, lead to the same conclusion, namely that devé is used in the Rgveda in the sense of an object of high regard' and never as an object of a physical worship as is often supposed by scholars who try to establish the existence of Linga' worship in the Rgveda. See e. g. Macdonell, Vedic Alythology, p. 155. These words are á-deva and a'-deva, ugrá-deva, ardha-devá, su-devé, vámá-dera and sahá-deva; in none of these can there be any reference to the physical worship of an image or a symbol. It would, therefore, be unjust to take the word śiśná in the compound word śiśná-deva as referring to a symbol as an object of physical worship. Besides if such a cult of Linga worship liad existed in the days of the Rgveda, its traces could have been noticed in the later Vedic literature, particularly in the Atharva Veda. 4. MANTRAS AND THEIR MYSTERIOUS POWERS In the VIIth Mandala we hear of the mysterious powers of Vasiştha in connection with the Dāśarājia war, but these he claims only as a favouritc bard of the great god Indra and also as the son of the dual divinity Mitrā-Varuņā. A Vasiştha poet is represented as having miraculous powers to remove the effects of poison of any kind whether arising from plants and minerals or from reptiles and insects. Another is known to be capable of curing the disease of chronic sleeplessness by his wonderful powers by which he could send animals and men to sleep even against their will. Further, it is possible to infer that the Vasistha family had also a hymn in the possession, by the mysterious powers of which rain could be induced. But in all these cases, the Vasiştha poet claims such mysterious powers only as a devout worshipper of the Vedic gods and actually requests them to grant him their special favour so that the expected results could be achieved. Thus in No. 50 which is a charm against poisons, the poet first seeks the protection of Mitrā-Varuņā, who are supposed to be the divine founders of the Vasistha fainily and then prays to Agni to remove the poison that had crept into the joints. (This is perhaps a reference to fomentation used to cure the swelling of the joints, put in a mystic language). He next appeals to the Viśve Devas that they should remove the poisons arising from the plant life and waters, while the deified Rivers themselves are implored to be free from any poison for the poet and his followers. In No.55 the poet displays greater consciousness of his powers to effect the desired cure against the disease of sleeplessness, ·Xii RGVEDA MANDALA VII . but even here he makes a pointed allusion to his being a bard of the mighty Indra in the three stanzas by which he sends the watch-dog to sleep, thus implying that he is beyond the reach of the wicked influences of earthly powers. It is true that here he does not directly appeal to Indrafor granting him the powers for effecting the cure, but it is significant that at the very comencement he prays to Vastospati, the presiding deity of the house, where he intends to operate, and asks him to become a friendly Killer of diseases within the range of his own influence, and with reference to every creature under his care and protection. On the whole, however, the lıymo reveals greater confidence in his own powers on the part of the poet like the hymns of the Atharva Veda. The next hymn, i.e. No, 103, is said to be a rain-charm in the post-Vedic literature. In the hymn itself we do not meet with a request or a prayer for rains; it merely contains a vivid but poetic description of the behaviour of frogs when the first showers of the season arrive on them and bring them to a new life. The most striking thing in their behaviour is, however, their songs their mystic hymn (their brálman, their rä'c etc.) which they sing in chorus, to which a reference is made in each one of the first eight stanzas of the hymn. They are compared, in many places even identified, with the human priest-poets who recite their hymns at their scasonal sacrifices. The arrival of the rains is suggestively ascribed to their activities, behaviour and hymn-chanting, all of which are comparable with those of the human priest-poets. They are so to say, conceived as the semi-divine counterparts of the human priests, whose efforts and hymnal prayers are mysteriously rewarded with certain results, and whose praise (and favour secured through it) have the power to produce similar results (cf. v. 10). In short, the mysterious chanting of their unintelligible mystic Brahman is in the first place credited with powers to bring showers and a praise of this their mystic hymn is then supposed to have similar powers. It is in this manner that the hymn seems to bave assumed the character of a rain charm. In all these hymns it is worth noting that the miraculous powers which are ascribed to the hymn or to its author are all clearly said to be derived through the grace and favour of the Vedic gods. The domination of the priest-poet over the deity is totally absent in them. The brahman is no doubt supposed to be a mighty instrument, but it is still supposed to be effective only during the pleasure of the gods and also on account of their favour. It has not yet assumed independent powers which could compel the gods to attend to it and associate it with the expected results, as in the later days of the Brāhmaṇos. It is, of course, not to be doubted that such a compulsion was in early stages ·INTRODUCTION xiii based on the great attachment which the deity was supposed to have for the authors of the mystic prayers; but in course of time, it can be easily seen how these poet-priests became bolder and claimed the attention of their gods on the strength of their hymns, whether the gods were inclined to favour or not. It seems that this sort of miraculous power was welcome, nay, even coveted by the Vasişthas. For here the power was ultimately derived through the Vedic gods and this was quite legitimate in their eyes. But there was also another kind of power known in their times as exercised by the non-Aryan generally, but sometimes even by the Aryan who adopted it from the non-Aryan. It was a mystic power supposed to derived from evil spirits which were foreign to the Vedic pantheon. These evil spirits, which are to be distinguished from the lower divinities propitiated in the hymns of the Atharva Veda and supposed to be inhabiting plants and trees, were assumed to be indulging in filthy practices, desecrating sacrificial yards and defiling the sacrificial offerings of the Vedic priests. They were variously known as Yåtus or Yātudhānas, Rakşases, Kimidins and so on, and were credited with powers of assuming the forms of different kinds of birds and beasts, both auspicious and inauspicious, and flying through the air, at night in particular (nightly darkness is always supposed to be helpful and favourable to such spirits), trying to conceal their presence, They were both male and female, moving either separately or in couples, the female being supposed to be more crafty and deceptive in carrying out their mission of inflicting injury on the followers of the Vedic religion. These spirits or devils, the minor representatives of the powerful demons like Ahi and Sambara, were regarded as controlled or guided by human beings, primarily the non-Aryans. It would appear that sometimes even some Vedic families had mastered this art of devilmongering, learning it from the non-Aryans who seem to have cultivated it. It is against such Aryans (mark the use of the word jána 61.5c, 104.12; of vira 104.15) in particular, that the author of hymn No. 104 voids his spleen, They are charged with intentional lying, wicked abusive talk and covert hatred for the Vedic Mantras and Vedic form of worship. But the most trenchant attack of the poet is against their habit of making false accusations (ánšta) against the orthodox Vedic worshippers, and that too in the presence of Agni, so as to mis- Icad that god into forming a wrong and low impression about them (104. 10). The poet becomes very desperate and makes a solemn declaration when the rival devil-mongers, probably from his own camp of Vedic worshippers, accuse him with their own despicable practice of lying, ·xiv RGVEDA MANDALA VII devil-mongering, torturing the lives of men, and of worshipping the Vedic gods only outwardly (mógham) without bringing them any offerings (104.14-16). These rivals were themselves worshippers of Agni and Soma, though only outwardly, but were crooked in their mind and wielded their power in a reprehensible manner, as suggested by the accusations therurselves and the appeal to those gods. They attempted to reduce and vitiate the vitality and essence of the persons and property of the orthodox priests and thus sought to establish their influence and popularity (váśah 104.11) both among the gods and men. Our poet appeals to Soma, who besides Agni is the greatest among the visible gods that supply by their earthly forms the most important means of Vedic worship, to decide which of the two parties appearing before him was lying and behaving crookedly, meting out appropriate punishment to it (104.12-13). Agni and Indra too are requested to find out the truth, without being angry or prejudiced, and send death to all the ten or more brave sons (Viras) of the false accuser, who professed to be free from malpractices, though secretly indulging in them (raksa'h śúcir asmi (tyä'ha 104.16), before the three gods Agni, Indra and Soma. From 104.13 again, it may seem that it was not merely a few Vedic priests who were thus indulging in devil-mongering, but that they had also succeeded in winning the support of some ruling princes to their side by their pretentions and professions. 5. LOVER DIVINITIES AND EVIL SPIRITS In the VIIth Mandala we hear about evil spirits which are known under different names such as Yatu, Druh, Rip, Ducchunā, Vandana, Yakşa, Rakşas and Kimidin. Each of these seems to have been conceived as having a separate and individual characteristic. (1) Yātú : The word is to be derived from yå to attack' and signifies a bold spirit capable of attacking any one regardless of consequences. The Yātus are said to be moving at night, assuming different forms of an animal or a bird for frightening their victims into submission (104.22). They snatch off and destroy the sacrificial offerings of the pious worshipper (104.21). Their employers are referred to as Yåtudhāna, Yătumat or Yătumāyat (1.5; 104.15, 16, 20, 23, 24). At 21.5 the Yatus are said to be the inspirers of the non-Aryans, by implication. (2) Vándana : The Vandanas are co-ordinated with the Yātus at 21.5 and the Vasisthas declare that neither of the two have in any way ·INTRODUCTION inspired their thoughts or actions. From its name this spirit secms to have been considered as a cringing meek-looking tempter, which offered its dangerous magic lores (vedya') to the poor simple-minded believers. The Vandana which is mentioned at 50.2 is not to be identified with this spirit, but probably is an adjective of vişám supplied from 50.3, thus a poison which affects the joints of the knees and the ankles, making it difficult for a man to walk straight and causing him to bend. (3) Yakşá : If we could guess about its nature from its name, and the context where it is mentioned, Yakşa is a spirit having a falsely pious, mysterious and temptingly attractive appearance. Agni, who is supposed to have full controlling powers over the Yakşas, being their overlord (yaksásya ádhyaksah 10.88.13), is warned against meeting a Yakṣa presented to him by a mischievous neighbour or a relative, at 4.3.13. An Atri poet requests Mitrā-Varuņā, significantly calling them adbhuta-kratı (Agni too is so called at 8.23.8 and ádbhutasya rathi' at 1.77.3), that neither he nor his descendants should be affected by the Yakṣa of any one, whether a friend or a foe at 5.70.4. Our. Vasistha. poet of 7.88.6 significantly calls Varuņa a Yakṣin and requests him that he and his men, though offenders, should not be exposed to sufferings at the hands of a Yakşa (as suggested by the word vaksin and a comparison with 5.70.4). On the other hand, Bphaspati is called yakşa-blış't at 1.190.4 and at 7.61.5 Vasiştha assures Mitra-Varuņā that his hymns do not contain either a Yakşa or a Citra, suggesting thereby that the presence of these two makes a hymn unacceptable to the gods. This would mean that yakşá is something which is associated with ansta, thus a false flattering praise without any real devotion or piety. At 7.56.16 there occurs a simile where the Maruts are compared with young men who visit a Yaksa and for that purpose put on a holiday-dress. All this would tend to show that yakşá was something which looked very tempting, but inscutable in its true nature, hence unacceptable to a straightforward man, Yet in course of time it came to be associated with something which is inscrutably great as at Av. 10.2.32 and 10.8.43, where the mysterious Self is called yakşam átmanvát and at Av. 10.7.38 and 10.8.15, where the great Brahman is called máhad yakşám. (4) Dríh (from druh 'to injure') are female spirits, opposed to gods and to Indra in particular (ádeviḥ 3.31.19; anindra'h 4.23.7); their snares are most dangerous to men (7.59.8; see also 10,48.10) and hence the Vasişthas seek the protection of the gods against them (7.16.8; 75.1). They pursue the falsehoods of men (7.61.5), especially when the gods withdraw their protection from the latter owing to their ·Xvi RGVEDA MANDALA VII transgressions and mischief (2.30.9). A Yātudhani is said to be concealing herself with their help (7.104.17). The devil-mongers seek to injure the pious worshipper with their help (7.104.7d), themselves finding pleasure at their home (2.23.16ab). The gods are therefore requested to kill them (1.127.3; 2.23.17; 7.104.7), particularly in the defence of the great æta. (5) Ráksas (neuter) : The Rakşases are usually associated with diseases (3.15.1; 7.38.7; 8.35.16; 9.85.1; 10.89.12), though they are nowhere said to be producers of them directly. They are supposed to be living in holes and crevices of the earth and having deep roots underground; they are thus difficult to destroy and so Agni and Indra are requested to cut them to pieces at all the three parts of their bodies and to pull them out together with their roots (3.30.16-17; 10.87.10). Indra-Somá are requested to force them out (ubj) of their holes at 7.104.1 and at 6.18.10 Indra is asked to burn them down with his high and deep (weapon). In the Tai. Br. a sacrificer is advised to cut out even the roots of the grass and weeds on the ground for the Vedi, since the Raksases may come up from under the ground with the help of their roots if they are left uncut (mülam rå ati-tisthat rakṣāṁsi anu utpipate III. 2.9.10). The Vasişthas request Agni, Indra and Soma to destroy them at 7.15.10; 38.7; 104.1, 4, 13, 22, 25. The poet assures the gods that his hymn is unassociated with a rákşas at 7.85.1. (6) Rip : (From Tip to smear): ripah (fem.) are the 'polluting, smearing, desecrating' evil spirits employed by the haters of Vedic gods (Varuna-dhrút, 7'yu) to pollute the offerings (7.104.18d), or desecrate the Vedi where they are placed (7.60.9ab), of a Soma sacrificer. They are, however, not able to stand before Indra or even his horses (7.32.12cd). At 2.32.2 the poet requests that the ripah sent by an ayú should not overpower him though they were invisible (gúhya). The adjective ripú is to be associated with these spirits and probably means one who employs them. Cf. ripuh stenáḥ (7.104.10) and ripuh mórtaḥ (7.65.3). (7) Kimidins : These spirits are mentioned only in two hymns of the Rgveda, namely 7.104 and 10.87. At 7.104.2 a Kimidin is described as a hater of hymns, cater of raw flesh and fierce in appearance, while at 10.87.24 and 7.104.23 they are said to be moving in couples at night (mithuna'). According to Sāyana's derivation their name signifies 'one who moves about saying "what next”, i. c., one who is always on the look out for the next mischief or ſun (kim idānim iti carate). (8) A'hi : Only a single reference to a spirit called Ahi occurs at 7.104.9; Soma is besought to deliver the false and wicked accusers of a ·INTRODUCTION xvii worshipper to this Ahi or to put him in the bosom of Nirfti. At 7.38.7 Ahi is coupled with Vškas and Rakşases and thus seems to have been conceived as an evil spirit, a prototype of the great demon of that name. The divine Vājins are requested to kill all of them and remove diseases completely from the worshippers. (9) Ducchúnā : A spirit called Ducchună is suggested in a simile at 7.55.3-5. It is conceived as a female spirit like Druh and is described as quick in action' (hárasvati) at 2.23.6 and as 'frightening' innocent worshippers at 8.75.13. A dog at 7.55.3 and an enemy at 10.37.12 are compared with a Ducchunā (in respect of unmixed wickedness as the name suggests) and offenders against the gods are exposed to her influence (1.189.5; 2.32.2). In this respect Ducchună may be well compared with Druh. (10) Atrá : These spirits are said to be employed for injuring Indra's worshippers by wicked female sorcerers, called Durmati at 1. 129.8. The Atrins mentioned at 7.104.1 and 5 are male counterparts of these Durmatis and Indrā-Somā are requested to push them down in burning abysses, without giving them time even to cry. (11) Nírſti : There is yet another word, namely, nirfti, which may be discussed in this connection. She is co-ordinated with Ahi at 7.104.9 as we saw above. It must, however, be clearly understood that Nirsti is not an evil spirit, but a goddess (devi), though of destruction. She is thus described as devi' at 7.37.7 and said to be ruling over men under Indra's direction (See note on the passage). Her home is said to be a beamless structure (avaṁśá), from where the Maruts are described as rising up right up to the topmost heights of the firmament at 7.58.1. This suggests that this Home of hers was conceived as being deep under the earth and perhaps the ananta vavrá mentioned at 7.104.17 (also cf. v, 3) is to be identified with it. Her rule extends over those from whom the gods withdraw their protection (10.36.2cd) and so sometimes the gods are requested to keep her away from the pious worshippers (1.38.6; 10.36.4) or at least to ask her to devour the very decrepitude of the singer (5.41.17 jarā'm cit me nirftir jagrasi'ta). A pigeon is mentioned as her messenger at 10.165.1 (a pigeon and an owl at Av. G.29.2); but further on in the same hymn Nirsti seems to be identified with Mrtyu and Yama. She is thus on a slightly different footing, though now and then she is mentioned along with the evil spirits. At Av. 5,7.9 Nirpti is described as pervading all quarters and having golden hair; at Av. 3.6.5 she is requested to bind the enemy with the snares of Death (Mộtyu). She is requested to make common cause with Mộtyu R. ii ·xviii RGVEDA MANDALA VII and destroy the offering of an enemy before it becomes effective, at Av. 7.70.1; she is also associated with Mrtyu at Av. 12.2.3. The employers of these devils or spirits are known under various names, like Yātumat, Yātudhāna, Yātumăvat, Atrin, Raksas or Rakşasvin. They are described by means of several adjectives which are suggestive of their moral and religious background, in this Mandala. Thus they are called asraddhá, ayajyu, evşdhá and ayajñá (6.3), adevayu (93.5), and śrtapa' (18.16) which means that they had no faith in the Vedic gods, did not offer any sacrifices to them, but themselves enjoyed the foods and drinks that should have been offered to them. On the other hand they hated or denied the existence of the chief among the Vedic gods, namely Indra and Varuņa, and so they are called anindrá (18.16) and varuna-dhſút (60.9). They worshipped foolish gods like evil spirits and hence they are described as mū'radevah (104.24); they employed evil spirits called Yātus, Atras, and Rakşases for injuring the worshippers of the Vedic gods. Those mentioned in this Mandala are : yátumát 104.20, 25; yatumā'vat 1.5; 104.20, 23; atrin 104.1; raksas 1.13, 19; 101.7, 16-19, 21; raksasvin 94.12. As regards their moral background they are said to have a very high regard for falsehood and sensual pleasures and so they are described as anſtadeva at 104.14; śiśnádeva at 21.5; ābhoga and udadhi at 94.12. Further they are said to be evil-tongued slanderers and so are called duššánsa at 94.12; agháśansa at 104.2, 4; droghavāók at 101.14 and ninitsú at 25.2; 31.12. They are of crooked mind and evil intentions and so are called grathin at 6.3; áśiva at 32.27; vȚjiná at 104.13 and dur-dhi' at 82.1. They are dishonest and double-dealing (áści and dvayāvin by implication from the words súci at 104.16 and ádrayovin at 56.18), deceptive, misappropriating and wicked and so described as bhangurā'vat at 104.7; ripú at 105.10; aghé at 104.2, 4; dipsú at 104.20; piśuna at 104.20; dusky't at 104.3, 7; and steyaki't at 104.10. At 82.7 and 94.8 their párihurti.crookedness' and dhürti 'fraudulence' are also mentioned. 6. AGAS OR SIN AND MORALITY The Vasisthas show a greater consciousness of the need for purity of speech, mind and behaviour on the part of a worshipper. This is perhaps due to the fact that they trace their descent from the great Moralist and Puritanic god Varuña. Further they belong to the ·INTRODUCTION xix orthodox school of Vedic thinkers who would have nothing to do with any but the Vedic gods. Hypocrisy, dishonesty and falsehood are greatly detested by them as seen from hymn No. 104. It is, however, rather difficult to say what exactly constituted a'gas or pnas in the opinion of the Vedic poets in general or of the Vasişthas in particular. The constant requests to forgive or remove enas or agas from the worshipper do not help very much; it is, however, clear that the existence of an enas or a'gas was to be inferred from the displeasure of the gods, and of Varuņa in particular, and this latter could be known only from its supposed effects, namely, diseases and misfortune. Vratas prescribing particular conduct for the worshipper were supposed to be laid down by the different deities whether they were common or different for the different deities is more than what we can determine. But obedience to or violation of the Vratas of Agni, Indra, Varuna, Adityas, Uşas, Soma and others is often mentioned in the hymns and none of these gods is supposed to brook the violation of his Vratas though the epithet dhịtávrata is generally used of Varuņa. The gods are, however, on the whole, regarded as indulgent and forgiving towards the violation of their Vratas, when the worshippers approach them with a request to do so, though Varuna is the hardest among them to propitiate. The usual causes of such a violation of the Vratas of the gods, which probably constituted énas or a gas, are recorded in some passages; thus it may be intoxication by) wine, temptation or deception, passion, gambling, ignorance or mental weakness (7.86.6; 89.3), pride of wealth or of manly strength (4.54.3), wrong guidance from a senior (7.86.6c) and certain states like dream when one has no control over his thoughts and actions (7. 86.6d). These may lead a man to either negative or positive faults and make him avratá, ádeva or ábrahman on the one hand or on the other, they may turn him into an ápavrata, deva-nid or brahma-dvis and so on. These latter are in all probability the Agas-kſts and Enasvats, which suggests that an open defiance, or slander of the gods, an insult or affront to their authority, hatred for the hymns and offerings meant for them, constituted i'gas or 'énas, which deserved severe condemnation and punishment from the gods. The use of the phrase 'énas or a'gas ky at 7.18.18 and even at 5.3.7, in the sense of *doing harm to, or inflicting an injury on' a Vedic worshipper supports such an assumption and may be understood in the same sense when used in respect of Varuna at 2.28.7 and 7.88.6 etc. But in view of the strong condemnation of falsehood, dishonesty, insincerity, wicked speech and act, crookedness and malice found in hymn No. 104 and considering ·XX RGVEDA MANDALA VII the repeated assertions that the gods like Agni, Sürya and Varuna watch over rjú and vějiná, satyá and anȚta of men, it would not be incorrect to presume that falsehood and others also constituted algas and nas. The gods are also said to be anſta-dvísaḥ or ánȚtasya ceta'rant, which means that ánȚta caused their displeasure and so must have constituted a'gas. The idea that victory in a battle depends not merely on physical strength and courage, but also upon spiritual purity acquired by the avoidance of the violation of the divine Vratas, is prominently brought out by the Vasişthas in their hymns to the joint divinity Indra-Varuņā (7.82-85) and also in one of the Indra hymns (7.28.4). A strong recommendation about guiltlessness from the Adityas led by Varuna, based on an assurance given by their chief spy, the Sun, is always sought after even for success in ordinary affairs (7.60.1). 7. VASISTHAS, VISVAMITRA AND THE DASARAJÑA The most important event which is recorded in this Mandala is the Dasarājña war. This forms the subject matter of three hymns, i.e. Nos. 18, 33 and 83. Of these the first the most important one and contains a graphic description of the havoc that was played in the ranks of the enemy by Indra's intervention on behalf of Sudās and Vasiştha, who had called the assistance of that god. It impresses us as a description of an eye-witness and was probably recorded on the occasion of a feastive sacrifice soon after the astounding victory. As a matter of fact we do not get here any important information about the actual fight between the parties, but only of the frustration of the attempts of the powerful enemy to overpower Sudás and his Bharatas. Their family priest Vasiştha accompanied them with his followers the lytsus, as seems to have been the practice of those days (see note on 32.2), to offer spiritual advice and guidance and to secure the help of the mighty god Indra on behalf of his patron King Sudás. The situation appears to be somewhat like this: Sudás with a comparatively small army of his lollowers, the Bharatas, was once attacked by the combined and vast armies of the ten kings and cornered by them on the bank of the high-flowing Paruşni. Seeing the futility of resistance King Sudās thought of escaping to the other bank of the river. This was made possible for him by Indra who, at the request of Vasiştha, made the waters of the Parusni shallow and easily fordable ·INTRODUCTION. xxi for the cornered army. From the description in the hymn, it appears that some of the ten allies tried to pursue Sudās by crossing the river after him. They were however, drowned because, as soon as they entered the river, they were overpowered by an onrushing flood sent down by Indra. Some of them tried to make the waters of the river shallow by digging channels in different directions and thus dividing the main stream, but they miserably failed in this their enterprise and met with a severe disaster. Many were washed off by the powerful current of the river and some who succeeded in reaching the other bank were immediately killed by Sudās and his Bharatas who were waiting to pounce upon them, In 18.15 we are told how the Tștsus (and the Bharatas under their spiritual guidance), working under the inspiration from Indra, ran down like the released waters (the poet has in his mind the flooded Paruşņi mentioned in vv. 5, 8, 9) evidently against what had remained of the combined forces of the ten kings after the terrible disaster with which they met in the waters of the flooded Parusni. Here, probably, as may be inferred, Sudās's warriors inflicted a decisive defeat upon them. They were put to flight and had to leave all their important and proud possessions to the victor. On this occasion, too, they must have tried a retreat across the river, though without success, and it is possible that the description in vv. 5, 6, 8-10 refers to the crossing of the enemy on either way. That the two armies had actually come to grips at some stage appears to be a fact from vv. 16 and 17, where Indra is said to have laid low on the ground the arrogant enemy and to have killed a lioness through a lamb etc. In v. 11, the king is also said to have put to rout the people of the two Vaikarnas. The position of the stanza would suggest that these two peoples (living on either bank of the river Vikarņā ?) were included among the armies of the ten kings. On the other hand Bheda and his allies or followers the Ajas, the Sigrus and the Yakşus, belong very likely to an earlier phase of the Dāśarājña or to another war, as suggested by the introductory stanza No. 18, when a battle was fought and won on the banks of the Yamunã by Sudās under the spiritual guidance of the Tștsus. The killing of Devaka and Sambara, however, mentioned in v. 20, scems to be a reference to earlier events which took place in the reign of Sudás's grand-father Divodāsa, if they are not to be regarded as purely mythical The ten kings, if at all a definite number is meant, included both Aryans and non-Aryans, though they are broadly described as áyajyavah (83.7), or even when one of them is described as śȚtapat and anindrá (18.16). Among the names that are actually mentioned, some like ·xxii RGVEDA MANDALA VII Bhțgus and Kavaşa (vv. 6, 12) definitely, and the Pakthas, the Bhalāna. sas, the Alinas, the Vişāņins and the Sivas probably, are priests, while the others like Turvaša, Anu, Druhyu and Simyu are Ksatriya kings who were supported by the Anus, the Druhyus, the Matsyas, the Pęśnigus and the Vaikarnas, all of which are the names of the fighting clans. Evidently the kings of the last three clans too are to be included among the ten kings, even though they are not actually mentioned. If Bheda and the kings of the three tribes mentioned as his followers are counted as members of the Däsarājña Alliance, the number comes to 11 or 12 (if the two Vaikarņas are supposed to have two different kings), thus showing that like other words conveying numbers, dása is only descriptive and not definitive, i.e. it does not refer to a definite number namely, 10, but is intended to convey a number, slightly more or less than ten. The words amitran (v.9) and durmitra'sah (v. 15), as also the words sákhä employed in the hymn are sometimes assumed to refer to Viśvāmitra and his followers, who are supposed to have joined the ten allied kings out of spite against their rivals, the Vasisthas, who had displaced them at the court of King Sudás. The plural number of the word, however, seems to me to be against such an assumption; if an individual had been meant the word would have been used in the singular number like the word Kavasa. Besides, the poet would surely not have lost an opportunity of launching an open attack against his discomfited rival, by even adding a few significant epithets to his name and making him look more ridiculous, as he has done in the case of Kavaşa who is exposed to greater ridicule and reproach by the adjectives vsddha and śrutá, which are suggestive of great experience and wisdom, since his joining the ten kings stands in sharp contrast tvith these qualities. At any rate Viśvāmitra cannot be said to have led the armies of the ten allies, of course spiritually, since our hymn nowhere suggests such an important position held by him. It is rather the Bhrgus and Kavaşa to whom he assigns an important position and for whom he scems to entertain a feeling of pity for their wrong and foolish choice of a patron. Besides, there seems to be no reason why Viśvāmitra (or the Viśvāmitras ? but this would not be very suitable for the supposition), alone should have been mentioned in this covert manner when others are so openly attacked by nanes. Again if there had existed such a tradition about such a reference in the Vasiştha family, the later Vasiştha pocts who composed Nos. 33 and 83 would never have lost an opportunity to harp upon it. But actually we do not find any such references in them.

·INTRODUCTION xxiii Incidentally, covert allusions to Viśvāmitra and his followers are supposed to be contained in some of the expressions in hymns 103 and 104. But such a view in the case of No. 103 does not accord with the factual position that the hymn does not contain any satire against the Brāhmaṇas, much less against the Viśvāmitras, as explained by me in my notes on the hymn. Besides, if v. 10cd of the hymn is supposed to have been composed in satirical imitation of 3.53.7, it would adversely reflect upon the Angirases, as it would be a parody not of the Viśvāmitras, but of the Arigirases whose place the Marqukas are made to take in our passage. This looks very unnatural in view of the great respect which this semi-divine family of sages commands among all the Vedic poets. As regards No. 104, the whole tone of it is condemnatory towards the professional devil-mongers and their devils. There is no doubt that these include a few persons who outwardly professed to be the worshippers of the Vedic gods and so were probably Aryans, but secretly subscribed to the devil-cult. Among these latter there was some one again, who made false accusations against Vasiştha, the poet of the hymn, and actually charged him with being associated with the Yātus and having done injury to the life of some person with their help. This particular person was vrjiná (v. 13a) and droghavä'c (v. 14), though he professed to be śúci (v. 16b), was blessed with a number of sons (v. 15) and was allied with a Kşatriya prince who wielded his temporal power in an improper manncr (v. 13b). This description looks temptingly applicable to Viśvāmitra and v. 12 even suggests that at the time of the composition of the hymn, this particular person had become a rather formidable rival of our poet. This would mean that Vasiştha is here on the defensive against his rival Viśvāmitra, who had secured great influence with the ruling prince, perhaps, King Sudās, and was trying to oust Vasiştha from his court by bringing charges of unaryan conduct against him. A similar situation is suggested at 3.53.21-24, where Viśvamitra seems to be on the defensive against a rival, perhaps Vasiştha, according to a tradition recorded by Durga, the commentator of Nirukta. It is better to admit, under the circumstances, that the picture on the whole is very confusing and it is quite possible that these leaders of the two families were associated with the Bharatas and their king Sudās one after the other on different occasions. It should, however, be borne in mind that the contest between the two families, i. e. the Vasişthas and the Viśvāmitras, if at all there was any in the days of the Rgveda, was of a different nature from the usual contests of priests for supremacy at royal courts. The Vasişthas and ·xxiv RGVEDA MANDALA VII the Viśvāmitras in all likelihood represented two mutually opposed ideologies. Viśvàmitras belonged to the progressive group of the great Bhrgu-Atharva-Angiras family, namely the group of bold reformers who were well versed in the knowledge and practice of charts and spells, and who also advocated the usc of these by the Vedic priests if and when necessary, particularly against a rival or adversary who employed them. The Vasişthas, on the other hand, represented the orthodox branch of the same family, who hated the practice of employing the services of lower spirits and absolutely refused to recognise the authority of any supernatural being which did not belong to the old Vedic pantheon. They entirely relied upon the old Vedic gods and would not practise witch-craft even for counter-acting the effects of non-Vedic spells and charms employed against them by others. They besought Indra and Agni, the powerful destroyers of the demons, to destroy even these minor devils. It is obvious, nevertheless, that they believed in their existence, as is well demonstrated by their vivid descriptions of some of these devils in v. 17, 18, 22 and 24 of hymn No. 104. But they bravely refused to submit themselves to their influence and authority. It is again very likely that the term yatú was first employed by the Vasişthas, probably by Vasiştha himself as is clear from the occurrence of that word only in the first and the last hymns of Mandala VII. Among the Family Mandalas, the Vāmadevas and the Atris mention this name only once each; but it is totally absent in Mandalas II, III and VI and this fact is, I think, significant. It shows that the Vasişthas were the most orthodox among the Vedic families and had no fear in openly denouncing such practices in very strong terms. The name of the Bhrgus appearing on the side of the alliance of the ten kings also lends support to the suggestion about the ideological conflict between the orthodox and the progressive families of the Vedic Rșis. 8. VASISTHA AND HIS PROGENY It is sometimes assumed that Hymn No. 1, vv, 11-12; 19-21 and No. 4, vv. 7–8 refer to Vasiştha's want of progeny owing to the des. truction of his sons by a rival, namely, Viśvāmitra or King Sudās, as recorded in the Bșhad Devată 6.27-28; T. S. 7.4.7; Kau, Brah. 4.8 etc. But the actual wording of the Rgvedic stanzas does not lend support to this assumption. For vv. 11-12 of No. 1 request Agni that his worshippers, the Vasisthas, should be so fortunate as to wait upon him in ·INTRODUCTION XXV homes full of children and growing prosperous owing to a child born of their own selves, In v, 19 of the same hymn, the request to Agni is not to expasc his worshippers to sonlessness among other misfortunes; this is further claborated in v. 21 by saying that they should not be in tant of a son who is dependable (nítya), i. e. one born from themselves. In both the passages the poet's concern is not merely for a son, but for a son who is born from the poet himself (an Aurasa Putra and not a Dattaka onc). There is absolutely no suggestion here of the loss of sons due to killing and the consequcnt avi'rata or sonlcssness. The word avi'rata in vv. 11 and 19 refers evidently to the absence of the birth of a son, rather than to the loss of a son or sons by killing. This is confirmed by vv. 6-8 of hymn No. 4. Here v. 6 makes the same request about avi'rată and lest it may be misconstrued, the poct makes his position clear by saying that what he wanted was one's own son (svájanman of No, 1.12) and not an anyájäta or anyódarya son. He knows that the avi'rata can be removed by adopting sons born of other people, but he does not want such a son since only fools can liave the satisfaction of having a son in this manner (vv. 7-8). All these seven stanzas ought to leave no doubt that what Vasiştha wanted the god to remove is the absence of a son born from himself, and neither a loss of the sons due to killing nor a mere want of sons of any kind. In No. 104 the only reference which may support the post-Rgvedic tradition about the killing of Vasiştha's sons by a Raksas (deputed by Viśvāmitra) is v. 15, where the words in the first half suggest that this Raksas, or whosoever he was, accused Vasiştha of being a Yatudhāna and having deprived some person or persons of their life. It is possible to understand that this Rakşas had himselt killed some person or persons and was, as is quite evident, trying to transfer his guilt to Vasiştha. In vv. 14-16 the poct's complaint to Agni is that he has wrongly believed in the charges made against him by his rival and entertained a feeling of anger which was not justified. He then refutes the charges which are- (1) that he was anſta-deva; (2) that he worshipped the gods deceitfully; (3) that he was a Yåtudhāna (4) and finally, that he had killed some person or persons. The last of these charges may, if at all, refer to the killing of Vasiştha's son or sons by the Rakşas who then tried to transfer his own guilt to Vasiştha, thus making him look more abominable. But such a devilish charge does not seem to have been in the mind of the poet who proceeds to refute it in v. 15. Had he meant his own sons, he would have hardly employed such a weak expression like o'yuḥ pü'rusasya instead of svájanmanah śéscsah (1.12) or so. By itself the charge appears to be doing injury to an ordinary man', but not necessarily to a relative of the poet, much less to his own sons. At the most ·xxvi RGVEDA MANDALA VII the purusa 'may be understood as some one under the spiritual protection or guidance of the Vasişthas; cf. the use of the word at 10.97.4, 5, 8 and 17. Thus even here there does not seem to be any sound basis for the post-Rgvedic tradition about Vasiştha and his progeny.. 9. VASISTHA, VASISTHAS AND TRTSUS Vasiştha stands out prominently among the Vedic seers as one who claims to be a direct descendant of one of the chief gods of the Vedic Aryans. The greater part of a whole hymni, e. No. 33, is devoted to the description of the circumstances under which he came down to dwell among the humans to help and guide them. His chief mission is conceived as fostering worship and sacrifice to the Vedic gods among the Vedic Aryans (v. 13). This celestial descent of his is recorded in a panegyric of the Vasisthas, where Indra is said to be at their beck and call. Thus in No. 33 which is the last hymn of the Indra group, the poct introduces the great god Indra enthusiastically praising the most tempting nature of the hymns and the Soma offerings of the Vasişthas, Indra is made to recount how in the lovable company of the Vasişthas he performed his exploits, chief among which was the saving of King Sudās in the Dasarājña war (vv. 1-4). After such an introduction through the medium of Indra, the poct, who seems to be a later Vasiştha, directly addresses his followcrs telling them how their ancestor and founder of the family left his celestial abode and allowed himself to be born as the son of the dual divinity Mitra-Varunā, with the help of Urvasi as his mother, and further how he was brought to the Bharatas by Agastya, his elder brother who was born from the same dual divinity. The birth these two sages as human beings is hinted at, but purposely kept obscure, It was this Vasiştha, the founder of his family, who guided the Bharatas and their king Sudās, son of Pijavana, throughout their war with the ten confederate kings and led them to a spectacular and decisive victory. References to this Vasiştha in connection with the Däsarājña war are found in three different hymns, viz., Nos, 18, 33 and $3. The first of these was very likely composed by this great Vasiştha himself soon after the conclusion of the war on the occasion of a sacrifice performed to celebrate the victory. At the end of this hymn the Daksinā of King Sudās is praised and also reported to Agni and the laruts, who are then requested to take the king under their protection escrmore. The authors of the other two hymns, namely, 33 ·INTRODUCTION xxvii and 83, which incidentally glorify the help received by King Sudās in the Dāśarājña war through the priestly services of the Great Vasiştha, are surely the descendants of this Vasiştha. The main purpose of No. 33 is the glorification of the Vasistha family owing to the celestial birth of their founder, while that of No. 83 is a general praise of Indra and Varuna, both of whom are required to be propitiated for a victory in battles. On the other hand, hymns Nos, 86-89, which strike a personal note, were probably composed by the original Vasiştha himself. The same may be said of evcn No. 104. All other references to the Vasişthas, whether in the singular or in the plural, in this Alandala, are to the later Vasişthas : Singular : 9.6; 22.3; 23.1; 26,5; 42.6; 59.3; 70.6; 73.3; 95.6; 96.1. Plural: 7.7; 8.7; 12.3; 23.6; 37.4; 39.7; 40.7; 76.6, 7; 77.6; 80.1; 90.7; 91.7. War. Therc is a sharp difference of opinion about the signification of the word tr'tsu, which occurs in the plural in all but one passage. Further it is found only in the three hymns which refer to the Däsarajna Ono view is that the word refers to the fighting warriors, i. c. the the Bharatas or their king, while according to the other view it signifies the Vasisthas themselves. I subscribe to this latter view, which I think has been ably defended by Oldenberg. I go a step further and say that the Vasişthas were known as Tștsus before the advent of the great Vasiştha, or in other words, Tytsu was the earlier name of the family of the Vasişthas. This was then supplanted by a later name Vasiştha. which it received owing to the great emincnce attained by one of its members, who was known as Vasiştha. Such a change of name is quite common and very natural. What is originally a proper name given to or reccived by an individual of a family owing to certain pre-eminent qualities possessed by him, becomes in course of time a common name, a surname, a family name of his descendants even today. This is how family names like Apastarba, Gotama or Aśvalāyana must have originated. The most important passage in support of this identification of the Tetsus and the Vasişthas is 83.8cd, where the Tștsus are described as wcaring a kaparda and white robes; but this is exactly the description of the characteristic costume of the Vasişthas as we lcarn from 33.lab. Another passage is 83.4cd where Indra-Varunā are said to have heard the hymns of those (i. e. the Trtsus) and (as a result of which) the priestly service of the Trtsus became effective. Here, too, the bráhmåņi and puróhitih are clearly said to belong to the Trtsus, With this we may compare 83.7d, where it is said 'the praise (úpastu- ·RGVEDA MANDALA VII xxviii tih) of men who supervise (the cooking of the) food became effective (satyá); for the gods presented themselves at their call to the gods'. The puróhiti in v. 4 and úpastuti in v. 7 both belong to the same persons, namely the Trtsus, who, therefore, must be considered as belonging to the priestly class. On the other hand, the passages which appear to go against this view are 33.5cd and Gcd; in the first Indra is said to have heard while Vasiştha prayed (and as a result of this) he immediately granted ample freedom to the Tștsus. In the first half of this stanza, some persons, evidently the Trtsus, are said to be surrounded and so looking up (for the divine help), as thirsty men being in trouble look up to the heaven for rains. It is possible that this description may be regarded as applicable to the priests, namely, the Vasişthas; but v. 6 appears to be, at least on the face of it, against such an assumption. For here, too, we must understand that the same persons as in v.5 i.e., the Trtsus, are intended in both the halves of the stanza, In the first half the Bharatas are mentioned by name'as few and limited like the sticks with which the cows are driven'; while in the second half, it is said that Vasiştha became the leader (of the Bharatas), and immediately then the people of the Titsus spread themselves everywhere. Here, naturally, we must understand the Bharatas (of whom the first half of the stanza speaks), as the persons intended by the expression t?'tsūnām viśaḥ. But the real question is: Who are these Tetsus whose víśaḥ are the Bharatas? Looking to the usual association of višah and ra’jan, one is inclined to believe that the Tștsus were a ruling family or a fighting clan : and thus from vv.5 and 6 the equation Trtsus - Bharatas looks quite tempting. Yet the passage which identifies the Tștsus with the Vasisthas through their characteristic costume ought to leave no doubt about the identity of the Tytsus. It is possible to assign the puróhiti and úpastuti, which really belong to the priests, to their masters in a secondary manner; but it is inconceivable that the characteristic costume of the priest may similarly be transferred to his patron. On the other hand, there is nothing wrong in the Bharatas being called the višah of their priests (as of their kings), since, as understood by all concerned in those days, the fate of the people lay in the hands of the priests more than in those of their kings, as the priests alone could invoke the decisive divine aid and not the king or his warriors. We may here compare the proud assertion of Viśvāmitra at 3.53.12 : "The powerful hymn of Viśvāmitra protects the people of the Bharatas'. tř'tsünām viśaḥ thus means 'people under the spiritual leadership of the Tștsus headed by Vasiştha' and this is quite expected, because just before this it is said: 'And immediately when Vasistha became their leader (pura-eta')'. Spiritual leadership is what seems to be intended in the expression pura-eta' and the plural ·INTRODUCTION xxix formn ti'tsunam was probably used in view of the Tștsus being the family priests of the Bharatas, Vasistha being the most prominent among them; see also note on 56.18cd. In short, the Tștsus were the family priests of the Bharatas before the Dāśarājña war and that Vasiştha who was the most prominent among them gave his name to them thereafter. It is again significant that in hymn No. 18 the Vasişthas are not at all mentioned; and this is quite natural since the Vasişthas as such had not yet sprung into existence. Only Vasiștha, the author of the hymn and eye-witness of the final battle where he had evidently accompanied his patron, is mentioned both in the prologue and the epilogue, i. e. in vy. 4 and 21. Elsewhere the Tftsus alone are mentioned in vv. 7, 13, 15 and 19. In v. 7 Indra is said to have gone to the Tộtsus with a desire to win the cows for them as against the enemy's warriors (n;"n), to whom he went with a fight i. e. to satisfy their itching for a fight! The contrast between the Trtsus, the priests, and nárah, the warriors, is quite clear In v. 13 Indra is said to have given the property of Anu, i.e, Anu and his followers, to Tștsu i. e, the eminent Tftsu, Vasiştha, and his followers. In v. 15 Indra is said to have activated the Trtsus so that they dashed forward boldly on the battlefield, thus setting an example to their patrons. This is also said at 33.6cd : The Tștsus indeed did proceed to do their sacrificial work and the root vis is used in this sense also at 1.27.10; 6.23.5 and 6; 8.96.12. Lastly in v.19 the Trisus are said to have helped Indra, of course by their hymns and sacrifices as usual, and this again ought to leave no doubt that the Tștsus were the priests. For this credit of helping Indra is never given by the Vedic poet to a arrior; it is reserved only for the poet who can compose hymns and offer sacrifices which give strength and spirit to Indra as is often stressed in the Rgvedic hymnsThe warrior on the other hand is only helped by Indra and that too when a poet-priest pleads with him on his behalf. In this context, it is worth noting that like hymn No. 18, hymn No. 83 too does not contain any references to the Vasişthas. It mentions only the Trtsus in their place, i. e. in vv. 4, 6 and 8. The author of this hymn may, therefore, not have been very far removed from the original Vasiştha, the author of hymn No. 18, and the substitution of the name Vasiştha for Tștsu had not at his time become generally established. Yet by the time of the composition of hymn No. 33 the Trisus had come to be generally called Vasişthas (vy, 1, 2, 3, 4, 7, 8), though the connection between the original Vasiştha and the Tștsus was not altogether forgotten by the author of this hymn. It is ·XXX RGVEDA MANDALA VII for this reason that in vy, 5 and 6 Vasiştha and the TȚtsus are mentioned as the leader and the followers respectively. It should not be forgotten that as shown above, the name Tytsu cannot refer to a fighting clan, but must refer to a family of priests alone. In 83.8 the characteristic dress of the Vasişçhas is assigned to the Tộtsus and though the prayers and priestly services of the Rşis may sometimes be secondarily assigned to their patrons as they pay for these, it is impossible to imagine that their characteristic priestly dress can be similarly assigned to them. This would show that the name Tộtsu for the family was still current for some time after the Dāśarăjña war and that the poets of hymns 33 and 83 respectively show a partial and a full consciousness of this fact. 10. VASISTHA, JAMADAGNI AND SARASVATI Vasiştha and Jamadagni are mentioned as two great ancient sages who are considered as model worshippers and bards of the river Sarasvati at 96.3. This combination is, however, rather strange in view of the fact that Jamadagni figures as a great supporter of Viśvāmitra at 3.53, 15-16 in a contest with a rival who is generally supposed to be Vasiştha. At 10.167.4 again, Jamadagni is mentioned along with Viśvāmitra in a Dvandva compound as a joint worshipper of Indra. Jamadagni is also mentioned as a bard of Mitrā-Varuņā in the last hymn of the Viśvāmitra Mandala (3.62.18), thus showing a close relationship between the two families of the Viśvāmitras and the Jamadagnis. We may also compare the statement in the Taittiriya Sarnhitā 111.1.7.3 :- viśvāmitra-jamadagnī vasisthena aspardhetām/sa etajjamadagnir vihavyam apaśyat/tena vai sa vasişthasya indriyam viryam avräkta/ Yet it is not impossible that the later generations of the Vasişthas had forgotten these old feuds, and it is significant that the Brahmana Texts do not mention it in any form. From the other references in the Rgveda, Jamadagni seems to have been a celebrated and gifted bard; cf. 3.62.18; 8.101.8; 9.62.24; 9.65.25; 9.97,51 and 7.96.3. The Vasişthas have devoted two full hymns to the praise of the river Sarasvati. She is described as having started her course right in the mountains and ultimately reached the ocean (95.2). This is surely the description of an earthly river, which is also said to have surpassed all the other rivers by her ample stream which was both crushing and nourishing (kşódas and dra'yas 95.1). She is called an iron fort and a support, evidently against the enemies i.c. the non- Aryans (95.1ab). At 6.61.2 she is called påråvataghni 'killer of the ·INTRODUCTION xxxi strangers coming from the distant lands'; but to her worshipper she brings wealth and nourishing foods in abundance (95.2) and affords him shelter (from hunger and heat) like a sheltering tree (95.5). Her waters deserve a sacrifice and her companion god Sarasvan bestows powerful steeds on the rich nobles (95.3) as also wives and sons on those who desire to have them (96.4). The river is called the 'mighty onc among the rivers (96.1) and men are said to be enjoying their pure, bright drinking water (and Soma prepared from it) from both her banks (96.2). This would suggest that the Aryans were living on both the banks of the river and performing their sacred rites including the Soma sacrifices, with the help of her ample waters. The waves of her companion god Sarasvān are said to be dripping with 'ghee and honey' (96.5), which in Vedic literature signify abundance and luxury. This Sarasvān feeds men on his bosom with food and offerings (95.6). The Vasiştha poet says that he has praised Sarasvati in the manner of Vasiştha and Jamadagni, which means that these two families among others lived happily on her banks for generations together. It is also noteworthy that Sarasvati along with her followers the Sārasvatas is honoured as an Apri deity by both the Vasişthas and the Viśvāmitras (3.4.8; 7.2.8). Sarasvati is also mentioned among the other individual gods in this Mandala at 36.6; 39.5; 43.3 etc. 11. VASISTHAS IN THE RV. AND THE AV. (outside Mandala VII) The Vasişthas, whether individuals or as a family are mentioned once in Mandala I and seven times in Mandala X. In two other places, viz. 2.9.1 and 10.95.17, the word vásiştha is obviously employed as an adjective (superlative of vásu 'rich') of Agni (as at 7.1.8) and of Purúravas respectively. The reference in the first Mandala, 1.112.8, is of a general nature; the Asvină are requested by the poet to go to him with those kinds of favours, with which they went to Vasişğha in early days. This may be our original Vasiştha. But all the seven references in Mandala X are in all likelihood to the later Vasişthas. In 10.15.8 pü'rve pitáraḥ vásisthaḥ are invited by the poet to a sacrifice offered in honour of the Pitfs in general and here the reference could not be to the original Vasiştha, as the appellative pū'rve and the plural vásişthäh indicate. 10.65.15 and 10,66.15 contain a reference to a Vasiştha but the words vásişthāsaḥ pitsvad võ'cam akrata in 10.66.14 show that this Vasiştha is only one of them. Besides the ·xxxii RGVEDA MANDALA VII peculiar Vasiştha refrain yüyám pāta svastíbhiḥ sadá nah at the end of both the hymns shows that their traditional author Vasukarno Vasukraḥ was a Vasistha. We have three more references in this Mandala; they are :- 10.122.8; 10.150.5 and 10.181.1. The first is to a Vasiştha and the last two are to the Vasisthas. All the three hymns, namely 122, 150 and 181 are traditionally ascribed to Vasişthas who are called Citramahas, Mirdika and Pratha respectively. No. 122 besides contains the traditional refrain. In the Av. we get only two new references; they are 4.29.3 and 18.3.16. In the first Vasiştha is mentioned as one of the ancient sages favoured by Mitrā-Varunā; this may be the original Vasiştha. In the second he is counted as one of the divine Pitſs. The other three references, namely, 20.12.1 and 6 and 20.117.3 are from the two hymns, 12 and 117, which are wholly reproduced from Rv. VII. 23 and 24.

·ऋग्वेदसंहितायां सप्तमं मण्डलम् ।
२५ मैत्रायणि सिष्टः । अग्निः । विराट्, १९-२५ त्रिष्टुम् ।
।
अग्नि नरो दीधितिभिरण्योर्, हस्तव्युती जनयन्त प्रशस्तम् ।
दुरेद्दर्श गृहपतिमथुर्युम् ॥ १॥
तमग्निमस्ते वसवो न्यृण्वन्त् , सुप्रतिचक्षमवसे कुतश्चित् ।
दक्षाय्यो यो दम आस नित्यः ॥२॥
प्रेद्धौ अग्ने दीदिहि पुरो नो, जनया सा यविष्ठ ।
त्वां शश्चन्त उप यन्ति वाजाः ॥३॥
प्र ते अग्नयोऽग्निभ्यो पर निः, सुवीरांसः शोशुचन्त घुमन्तः ।
यत्रा नरेः समासते सुजाताः ॥४॥
दा नौ अग्ने धिया रयिं सुधीरे, स्यपत्यं संहस्य प्रशस्तम् ।
न यं यावा तरति यातुमायान् ॥ ५॥
उप यमेति युवतिः सुदर्श, दोषा यस्तो«विती घृताची ।
उप स्वैनमरमतिर्वसुयुः ॥६॥
विश्या अनेऽप दहायतार, येमिस्तपोभिरदही जरूथम् ।
प्रतिस्परं चातय॒स्वामीयाम् ॥ ७ ॥
आ यस्तै अग्न इधते अनीक, वसिष्ठ शुक्र दीदियः पार्यक ।
उतो ने एभिः स्तवथैरिह स्याः ॥८॥
वि येते अग्ने भेजिरे अनीक, मर्ता नरः पिन्यासः
पुरुत्रा
उतो ने एभिः सुमना इह स्याः ॥९॥
हमे नरौ वृत्रहत्येषु शूरा, विश्या अदैवीरमि सन्तु मायाः ।
ये मे घिय पनयन्त प्रशस्ताम् ॥१०॥

·२
ऋक्संहिता।
[७.१.११-
मा शूनै अग्ने नि पदाम नृणां, माशेपसोऽवीरता परि त्या ।
प्रजावतीपु दुर्यासु दुर्य ॥ ११ ॥
यमयी नित्यमुपयाति यज्ञ, प्रजायन्तं स्वपत्यं क्षयं नः ।
स्वजन्मना शेषसा वावृधानम् ॥ १२ ॥
ाहि नो अग्ने रक्षसो अर्जुष्टात् , पाहि धुर्तेरररुपो अायोः ।
त्वा युजा पृतनारभि प्योम् ॥१३॥
सेदग्निीरस्यस्त्वन्यान् , यत्र बाजी तनयो बीलुपाणिः ।
सहस्रपाथा अक्षरा समेति ॥ १४ ॥
सेदग्नियों यनुप्यतो निपाति, समुद्धारमंहस उरुष्यात् ।
सुजातासः परि चरन्ति धीराः ॥ १५ ॥
अयं सो अग्निरा?तः पुरुत्रा, यमीशानः समिदिन्धे हुविष्मान् ।
पर यमेत्यध्वरेषु होता ॥१६॥
त्वे अंग्न आहर्वनानि भूरी, शानास आ जुहुयाम नित्यो ।
उमा कृण्वन्तो वह्तू मियेधै ॥ १७ ॥
इमो अग्ने वीततमानि हत्या, जेस्रो पक्षि देवतातिमच्छे ।
प्रति न ई सुरभीणि व्यन्तु ॥ १८॥
मा नो अग्नेऽवीरते परी दा, दुर्वाससेऽमतये मा नौ अस्यै ।
मा नः क्षुधे मा रक्षस ऋतावो, मा नो दमे मा वन आ जुहाः ॥ १९ ॥
नू मे ब्रह्माण्यग्न उच्छेशाधि, त्वं देव मघवेद्यः सुदः ।
राती स्यामोभयास आ तै, युयं पति स्वस्तिभिः सदा नः ॥२०॥
त्यो सुहयो रण्वसदृक्, सुट्टीती सूनो सहसो दिदीहि ।
मा त्वे सचा तनये नित्य आ धङ्, मा चीरो यस्मन्नयों वि दासीत् ॥२१॥
मा नो अग्ने दुर्भुतये सचेपु, देवेझैप्वनिपु प्र चौचा!
मा ते अस्मान् दुर्मतयो भृमाद्,ि देवस्यै सूनो सहसो नशन्त ॥ २२ ॥
समतों अग्ने स्वनीक रेवा-, नमत्ये य आजुहोति हव्यम् ।
स देवता यसुवनि दधाति, यं सुरियर्थी पृच्छमान पति ॥ २३ ॥

·३
७.२.८]
सप्तमं मण्डलम्
महो नो अग्ने सुवितस्य विद्वान् , रयिं सूरिभ्य आ यहा बृहन्तम् ।
येने यूयं सहसायन् मद्देमा, विक्षितास थायुषा सुधीराः॥ २४ ॥
नू में ब्रह्माण्यग्न उच्छंशाधि, त्वं देव मघद्भयः सुपूदः ।
राती स्यामोभयास आ ते, यूयं पात स्व॒स्तिभिः सदा नः ॥ २५ ॥
" मैनावरुणिर्वसिष्ठः । मानीसूक्तं = (१ इध्मः समिद्वोऽनिर्वा, २ नराशंसः,
३ हळ:, ४ यहिः, ५ देयीद्वारः, ६ उपासानता, ७ दैव्यो होतारी प्रचेतसौ,
८ तिम्रो देव्यः सरस्वतीलाभारस्यः, ९ रवष्टा, १० घनस्पतिः, ११ स्वाहा-
कृतयः) । निष्टुप् ।
जुपय॑ नः सुमिधमने अय, शोचो वृहद् यजतं धुममृण्वन् ।
उप स्पृश दिव्यं सानु स्तूपैः, सं रश्मिभिस्ततनः सूर्यस्य ॥ १ ॥
नराशंसस्य महिमानमेपा-, मुप॑ स्तोपाम यजतस्य यज्ञैः ।
ये सुक्रतवः शुचयो धियंधाः, स्वदन्ति दे॒वा उभयांनि हव्या ॥२॥
ईळेन्य चो असुर सुदर्श, मन्तर्दूतं रोदसी सत्यवाचम् ।
मनुष्वग्नि मना समिद्धं, समध्यराय समिन्महेम ॥ ३॥
सपर्ययो भर्रमाणा अभिनु, म अते नमसा बर्हिरनौ।
आजुलाना घृतपृष्ठं पृर्षद्व-, दर्ध्वर्ययो हविर्घा मर्जयध्वम् ॥४॥
स्वाध्यो वि दुरी देवयन्तो-, शिश्रयू रथयुदैवताता।
पूर्ण शिशुं न मातरा रिहाणे, समग्रुवो न समनेष्यअन् ॥ ५ ॥
उत योषणे दिव्ये मही ने, उपासानक्ता सुदुधैव धेनुः ।
यर्हिपदो पुरुहूते मघोनी, आ यशिये सुविताय श्रयेताम् ॥६॥
विमा योशेषु मानुषेषु कारू, मन्य यां जातवेदसा यजध्यै ।
ऊर्च नौ अध्वरं ऐन हवैष, ता देवेषु धनथो वार्याणि ॥७॥
आ भारती भारतीभिः स॒जोपा, इळा देवैर्मनुप्यभिरग्निः ।
सरस्वती सारस्वतेभिक्, तिम्रो देवीहिरेदं संदन्तु ॥ ८॥

·४
संहिता।
[७.२.९-
तम्भस्तुरीपमध पोपयित्नु, देव त्वर्षि राणः स्यस्व ।
यतो वीरः कर्मण्यः सुदक्षौ, युक्तप्राया जायते देवकामः ॥ ९ ॥
वनस्पतेऽव॑ सृजोपं देवाः, नग्निर्हषिः शमिता सूदयाति ।
सेदु होतो सत्यतरो यजाति, यर्था देवानां जनिमानि येदै ॥१०॥
आ योहाग्ने समिधानो अर्याल, डिन्द्रण देवैः सुरथ तुरेभिः ।
यहिन आस्तामदितिः सुपुत्रा, स्वाहा. देवा अमृता मादयन्ताम् ॥ ११ ॥
१० मैत्रावरणिर्वसिष्टः । अग्निः । ग्रिष्टुप् ।
अच्छा
अनि यो देयमग्निभिः सजोश, यजिष्टं दृतमध्यरे केणुध्वम् ।
यो मत्येषु नि(विताया, तर्पर्धा घृतानः पावकः ॥१॥
प्रोथदथ्यो न यवसेऽविष्यन् , यदा महः संवरणाद् व्यस्थात् ।
आदम्य वातो अनु वाति शोचि, रध स्म ते प्रजनं कृष्णमस्ति ॥ २ ॥
उद् यस्य ते नजातस्य वृष्णोः, ऽग्ने चरन्त्य॒जर इधानाः ।
पाम पो पति, सं दूतो अन ईयसे हि देवान् ॥ ३ ॥
वि यस्य ते पृथिव्यां पाजो यधैत्, तृपु यदना समक्त जम्भैः ।
सृष्टा प्रसितिष्ट एति, ययं न दम्म जुदा विवेक्षि ॥४॥
तमिद् दोषा तमुपसि यावष्ट, मुशिमत्यं न मर्जयन्त नरः ।
निशिशांना अतिथिमम्य योनी, दीदाय शोचिरा तस्य प्णः ॥५॥
सुसंदृक् ते स्वनीक प्रनी, वि यद् मममो न रोचेस उपाके ।
दियो न ते तन्यतुरैति गुप्मेश, चिमो न सूरः प्रति चक्षि भानुम् ॥ ६ ॥
या यः स्वाहानये दाशेम, परीटोभियुंतर्यद्भिश्च हन्यः ।
नेमिनो अग्ने अमितमहाभिः, शतं पुभिंगर्यसीमिनि पाहि ॥ ७ ॥
या यो ते मन्ति दारे अधृष्टा, गिरी या यामि यतीरमप्याः ।
नाभिनेः मूनो सहसो नि पाहि, सत्सुरीरितनिवेदः ॥ ८॥

·७.४.१]
सप्तमं मण्डलम् ।
निर्यत् पुतेव स्वधितिः शुचिर्गात्, स्वया कृपा तन्याई रोचमानः ।
आ यो मात्रोरुशेन्यो जनिए, देवयज्याय सुक्रतुः पावकः ॥९॥
एता नो अग्ने सौभगा दिदी-, हापि क्रतुं सुचेतसं वतेम ।
विभ्यां स्तोतृभ्यो गृगते च सन्तु, यूयं पात स्वस्तिभिः सदा नः ॥ १० ॥
१० मैत्रावरुणवेसिष्ठः । अग्निः । विष्टुप् ।
स्याम॥४॥
प्र वः शुक्राय भानये भरध्यं, हुव्यं मुति चाग्नये सुपूतम् ।
यो देव्यानि मानुपा जुनूं-, प्यन्तर्विश्वानि विद्मना जिगाति ॥ १॥
स गृत्सौ अग्निस्तरुणश्चिदस्तु, यतो यविष्ठो अनिष्ट मातुः ।
सं यो यनो युयते शुदिन, भूरि चिदन्ना समिति सद्यः ॥२॥
अस्य देवस्य संसद्यनीके, यं मतीसः श्येतं जंगृभ्रे ।
नि यो गृभं पौरपेयीमुयोर्च, दुरोमग्निरायवे शुशोच ॥३॥
अयं पिरविषु प्रचेता, मतेवग्निरमृतो नि धायि ।
स मा नो अप्रै जुहुरः सहसा, सदा त्वे सुमनसः
आ यो योनि देवकृतं ससाद, ऋत्या ह्यग्निरमृता अतारीत् ।
तमोफ्धीश्च पनिनेच गर्भ, भूमिश्च विश्यायसं विभर्ति ॥५॥
ईदो शिरमृतस्य भूरे, रीशै रायः सुवीर्यस्य दातोः ।
मा त्वा वयं संहसावनुारा, माप्सयः परि पदाम मार्दुवः ॥ ६॥
परिपा हारणस्य रेक्णो, नित्य॑स्य रायः पतयः स्याम ।
न शेषो अग्ने अन्यौतम, स्त्यचैतानस्य मा पृथो वि दुक्षः ॥७॥
नहि प्रभायारणः सुशेवो, ऽन्योयो मनसा मन्तवा ।
अर्धा विदोकः पुनरित् स ए-, त्या नौ वाज्यभीपाळेनु नभ्यः ॥ ८ ॥
त्वमन्ने धनुष्यतो नि पाहि, त्यमु नः सहसावन्नवद्यात् ।
सं त्या ध्वस्मन्वयैतु पाथः, सं रयिः स्याय्यः सहस्री ॥९॥

·६
ऋक्संहिता।
[७.४.१७-
एता नो अग्ने सौभगा दिदी, हापि तु सुचेतसं घतेम ।
विश्वा स्तोतृभ्यो गृणते च सन्तु, यूयं पात स्वस्तिभिः सदा नः ॥ १० ॥
९ मैत्रावरणिर्वसिष्ठः । वैश्वानरोऽग्निः । त्रिष्टुप् ।
.
प्राग्नये तयसै भरध्य, गिरं दिवो अतयै पृथिव्याः ।
यो विश्वपामुमृतानामुपस्थै, बैश्वानरो योवृधे जागृयद्भिः ॥१॥
पृष्टो दियि धाय्यग्निः पृथियां, नेता सिन्धूनां वृषभः स्तियानाम् ।
समानुपीरभि विशो वि भाति, वैश्वानरो वावृधानो वरेण ॥२॥
त्वद् भिया विश आयन्नसिनी-, रसमना जहती जनानि ।
वैश्यानर पुरवे शोयुंचानः, पुरो यदझे दयन्नीदेः ॥ ३॥
तवं विधातु पृथिवी उत द्यौर, वैश्यानर तमन्ने सचन्त ।
त्वं भासा रोदसी आ तेतन्या-, जत्रेण शोचिषा शो चानः ॥ ४ ॥
त्यामग्ने हुरिती वावशाना, गिरः सचन्ते धुनयो घृताचीः ।
पति कृष्टीनां रथ्य रयीणां, पैश्यानमुपसां केतुमनाम् ॥ ५॥
त्वे असुप! घसयो न्य॒ण्वन् , फतुं हि ते मित्रमहो जुपन्त ।
त्वं दस्यूरोकसो अग्न आज, उरु ज्योतिर्जनयन्नायीय ॥ ६॥
स जायमानः परमे व्योमन् , वायुर्न पाथः परि पासि सद्यः ।
त्वं भुना जनयन्नभि म., नपत्याय जातवेदो दशस्यन् ॥७॥
तामेने अस्मे इमरैयस्य, वैश्योनर धुमती जातवेदः ।
यया राधः पिन्व॑सि विश्यबार, पृथु श्रयों दाशुषे मत्यीय ॥ ८ ॥
तं नो अग्ने मघवंशयः पुरुधु, रयिं नि वाजं श्रुत्यै युवस्य ।
वैश्यानर माद नः शर्म यच्छ, गद्रेभिरग्ने वसुभिः सजोषाः ॥९॥

·७.७.६
७.३]
सप्तमं मण्डलम् ।
७
७ मैत्रावरुणिर्वसिष्ठः । वैश्वानरोऽतिः । ग्रिष्टुप् ।
प्र सम्राजो असुरस्य प्रशस्ति, पुंसः कृष्टीनामनुमास्य ।
इन्द्रस्येव प्र तवसंस्कृतानि, वन्दै दारु वन्दमानो विवक्मि ॥ १ ॥
कुर्वि केतुं धासिं भानुमद्रेर्, हिन्वन्ति शं राज्यं रोदेस्योः ।
पुरंदरस्य गीर्भिरा बिवासे, ऽनेव॒तानि पुर्व्या महानि ॥२॥
न्यकृतून प्रथिनी मुभवाचः, पीरश्रृद्धाँ अवधाँ अयशान् ।
प्रप तान् दस्य॒ग्निविवाय, पूर्वश्चकारापर अयज्यून ॥३॥
यो अपाचीने तमसि मदन्तीः, प्राचीश्वकार नृतमः शचीभिः ।
तमीशानं वस्यो अग्निं गृणीषे, उनानतं दमयन्तं पृतन्यून ॥४॥
यो देह्योः अनमयद् वधुस्नैर्, यो अर्यपत्नीपसश्चकार ।
स निरुध्या नहुँषो यो अग्निर, विशश्चके यलिहतः सहोमिः ॥ ५ ॥
यस्य शर्मनुप विश्व जनास, एवैस्तस्थः सुमति भिक्षमाणाः ।
वैश्वानरो यरमा रोदस्यो, राग्निः संसाद पित्रोरुपस्थम् ॥ ६॥
आ देवो ददे युध्याई वसूनि, वैश्यानर उदिता सूर्यस्य ।
आ समुद्रादवरादा परस्मा, दाग्निर्ददे दिव आ पृथिव्याः ॥ ७ ॥
७ मैत्रायणिर्वसिष्ठः । अभिः । त्रिष्टुप् ।
प्र यो देवं चित् सहसानमग्नि-, मध्यं न पाजिनं हि नमोभिः ।
भवा नो दुतो अध्वरस्य विद्वान्, त्मनो देवेषु विविवे मितद्रुः ॥ १ ॥
आ याहाने पृथ्याई अनु स्वा, मन्द्रो देवानां सख्यं जुाणः ।
आ सानु गुम्मनदयन् पृथिव्या, जम्भेभिर्विश्वमुशधग्वानि ॥२॥
प्राचीनो यशः सुधितं हि वर्हिः, प्रीणीते अग्निसळितो न होता ।
आ मातरो विश्वयोरे हुयानो, यतो यविष्ठ जक्षिपे सुशेवः ॥ ३ ॥

·८
ऋक्संहिता।
[७.७०४-
सद्यो अध्वरे थिरं अनन्त, मानुपासो विचेतसो य एषाम् ।
विशामधायि विश्पतिरोणे, ऽग्निर्मन्द्रो मधुवचा ऋतावा ॥४॥
असादि वृतो बहिराजगन्या, नग्निह्मा नृपदने विधर्ता ।
धौच यं पृथिवी योवृधाते, आ यं होता यति विश्वारम् ॥५॥
पते घुम्नेभिर्विश्वमातिरन्त, मन्धं ये वार नर्या यक्षिन् ।
प्र ये विस्तिरन्तु श्रोषमाणा, आ ये में अस्य दीधयन्नृतस्य॑ ॥ ६ ॥
नू त्यामन ईमहे वसिष्टा, ईशानं सूनो सहसो वसूनाम् ।
इर्ष स्तोतृभ्यो मुघयद्भय आनड्, युयं पात स्वस्तिभिः सदा नः ॥७॥
७ मैगावरगिर्वसिष्टः । ममिः । निधुप् ।
इन्धे राजा समर्यो नमोभिर्, यस्य प्रतीकमाटुंतं घृतेने ।
नरो हुयेभिरीळते सवाध, आग्निर उपसोमशोचि ॥१॥
अपम प्य सुमदाँ अयेदि, होता मुन्द्रो मनुषो यदो अग्निः ।
वि भा अंकः सराजानः पृथियां, कृष्णपविरोधीभिर्ववक्षे ॥२॥
फया नो अग्ने वि घसः मुक्ति, कामु स्थधामृणयः शस्यमानः ।
फुदा भयेम पर्नयः सुद्ध, गयो यन्तारो दुष्टरस्य साधोः ॥ ३॥
प्रायमग्निर्भरतस्य शृण्ये, वि यत् सूर्यो न रोचते वृहद् भाः ।
अभि यः पुर्ण पृतनासु नुस्थी, गुंतानो देव्यो अतिधिः शुशोच ॥ ४ ॥
अमुन्निन् त्ये आहर्यनानि भूरि, भुयो विश्वभिः
सुमना
अनीकः।
मनुतश्चिदग्ने गृण्यिपे गृणानः, म्युयं यस्य तन्य मुजात ॥५॥
इदं वचः शनुमाः संसंह, मुग्नये जनिपीट दियहीः ।
सं यत् स्तोत्रम्य पापये भांति, घुमदमीवचातनं रोहा ॥ ६ ॥
नू त्यामग्न ईमहे वासष्टा, ईशानं मनो सहमी यस्नाम् ।
वर्ष स्नातभ्यो मुघद्रय आनइ, यूयं पात स्पस्तिभिः सदा नः ॥७॥

·७.१०.४] सप्तमं मण्डलम् । ६ मैत्रावणिर्वसिष्टः । अग्निः । ग्रिष्टुप् । अयोधि जार उपसामुपस्था-, द्धोता मुन्द्रः कवितमः पावकः । दाति फेतुमुभयस्य जन्तोर्, हव्या दे॒वेषु द्रविणं सुटसु ॥ १॥ स सुऋतुर्यो वि दुरः पर्णीनां, पुनानो अर्क पुरुभोजसं नः । होता मन्द्रो विशां दमूनास् , तिरस्तमो ददृशे राम्याणाम् ॥२॥ अमूरः कविरदितिर्विवस्वान्त, सुसंसन्मित्रो अतिथिः शिवो नः । चित्रभानुरुपसा भात्यग्ने, ऽपां गर्भः प्रस्व! आ विवेश ॥३॥ ईळेन्यौ यो मनुषो युगे', समनगा अशुचज्जातवैदाः । सुसंदृशा भानुना यो विभाति, प्रति॒ि गावः समिधानं वुधन्त ॥४॥ अग्ने याहि दूत्यं मा रिपण्यो, दे॒वाँ अच्छौ ब्रह्ममृता गणेन । सरस्वती मरुतो अश्विनापो, यक्षि देवान रेलधेर्याय विश्वान् ॥५॥ त्यामग्ने समिधानो वसिष्ठो, जरूय हुन् यसि गये पुरैधिम् । पुरुणीथा जातवेदो जरस्व, यूयं पात स्वस्तिभिः सदा नः ॥ ६॥ ५ मैत्रावरणियसिष्ठः । मप्तिः । ग्रिष्टुप् । उपो न जारः पृथु पाजो अभेद् , दविद्युतद् दीयच्छो चानः । वृपा हरिः शुचिरा भौति भासा, धियो हिन्वान उशतीरंजीगः ॥१॥ स्वर्ण वस्तौरुषसामरोचि, यह तन्याना उशिजो न मन्म । अग्निर्जन्मानि देव आ वि विद्वान्, द्रुवद् दूतो दैव्याया वनिष्ठः ॥ २ ॥ अच्छा गिरो मतयो देवयन्ती, रग्निं यन्ति द्रविणं भिक्षमाणाः । सुसंदृशं सुप्रतीक स्वञ्च, हव्यवाहमति मार्नुपाणाम् ॥३॥ इन्द्र नो अग्ने वसुभिः सजोपा, रुद्रं मुद्रेभिरा यहा बृहन्तम् । आदित्येभिरदिति विश्वजन्यां, गृहस्पतिमृक्तभिर्विश्वयारम् ॥ ४॥ ,

·ऋक्संहिता।
[..१०.५-
मन्द्रं होतारमुशिजो यविष्ठः, मुनि विश ईळते अध्वरेषु ।
स हि क्षावा अभवद् रयीणा, मतेन्द्रो दुतो यजथाय दे॒वान् ॥५॥
५ मैत्रावरणिर्वसिष्ठः । अग्निः । विधुः ।
-
मुहाँ अस्यध्वरस्य प्रकेतो, न ते त्वदमृतो मादयन्ते ।
आ विश्वभिः सरथ याहि देवैर्, न्यग्ने होता प्रथमः संदेह ॥ १ ॥
त्वामीळते अजिरं दृत्याय, विन्तः समिन्मा पासः ।
यस्य देवैरासदो यहिझे, हान्यसै सुदिना भवन्ति ॥२॥
त्रिश्चिदुक्तोः प्र चिकितुर्यसंनि, त्वे अन्तर्दाशुषे माय ।
मनुष्यदन हह यक्षि देवान् , भवा नो दुतो अभिशस्तिपाया ॥३॥
अग्निरीशे बृहतो अध्वरस्या-, ऽग्निर्विश्वस्य हविषः कृतस्य ।
फतुं यस्य यसयो जुपन्ता-, ऽथा देवा दधिरे हव्यवाहम् ॥ ४ ॥
आग्ने यह हविराय देवा-, निन्द्रज्येष्टास इह मादयन्ताम् ।
इमं यज्ञं दिवि देवेषु धेहि, यूयं पात स्वस्तिभिः सदा नः॥५॥
(१२)
३ मैत्रावरणिवसिष्ठः । अग्निः । ग्रिष्टुप् ।
अर्गन्म महा नमसा यविष्ठं, यो दीदाय समिद्धः स्वे दुरोणे ।
विवर्भानु रोदसी अन्तरुयाँ, स्याहुतं विश्वतः प्रत्यञ्चम् ॥ १ ॥
स भूता विश्या दुरितानि सादा, नग्निः एवे दम आ जातवेदाः ।
स नो रक्षिपद् दुरितादयुद्या-, दस्मान् गूणत उत नौ मघोनः ॥२॥
त्वं वरुण उत मित्रो अग्ने, त्यां वर्धन्ति मुतिभिर्वसिष्ठाः ।
त्वे पर्स सुषगनानि सन्तु, यूयं पात स्वस्तिभिः सदा नः ॥ ३॥

·७.१५.४]
सप्तमं मण्डलम् ।
(१३)
३ मैत्रावरुणिर्वसिष्ठः । वैश्वानरोऽमिः । निष्टुप् ।
प्राग्नयै विश्वशुचे धियंधे, ऽसुरने मन्म धीति भरध्यम् ।
भरै हुपिन यहिपि प्रीणानो, वैश्वानराय यतये मतीनाम् ॥ १ ॥
त्वमग्ने शोचिपा शो चान, आ रोदसी अपृणा जाय॑मानः ।
त्वं देवाँ अभिशस्तेरमुञ्चो, चैश्वानर जातवेदो महित्वा ॥२॥
जातो यददै भुवना व्यख्या, पशून् न गोपा इर्यः परिज्मा ।
चैश्यानर ब्रह्मणे विन्द गातुं, यूयं पात स्वस्तिभिः सर्दा नः ॥ ३ ॥
३ मैनावरणियसिष्ठः । भग्निः । बिष्टुप्, १ बृहती।
समिधा जातवेदसे, देवार्य देवहतिभिः ।
हुविभिः शुशौचिपे नमस्पिनी, धूयं दाशेमाग्नये ॥ १ ॥
युयं ते अग्ने समिधा विधेम, वयं दाशेम सुष्टुती यजत्र ।
युयं धृतेनाध्वरस्य होतर्, व्यं देव हविषा भद्रशोचे ॥२॥
आ नौ देवेभिरुप देवहति, मग्ने याहि वर्षटुतिं जुपाणः ।
तुभ्यं देवाय दार्शतः स्याम, यूयं पात स्वस्तिभिः सदा नः ॥ ३॥
१५ मैत्रावरुणिर्वसिष्ठः । अग्निः । गायत्री।
उपसाय मीळ्हुप, आस्यै जुहुता हविः । यो नो नेदिष्टमाप्यम् ॥ १ ॥
यः पञ्च चर्पणाभि, नियसाद दमैदमे । फर्गृिहपतिर्युवां ॥ २॥
स नो येदो अमात्य-, मग्नी रक्षतु विश्वतः । उतास्मान् पात्वंहसः ॥ ३ ॥
नवं नु स्तोममुग्नये, दिवः श्येनाये जीजनम् । वस्वः कुविद् घनाति नः ॥ ४॥

·१२
ऋक्संहिता।
[७.१५.५-
स्पार्हा यस्य थियो दृशे, रयिवीरवतो यथा । अग्ने यज्ञस्य शोर्चतः ॥५॥
सेमां चैतु वपट्टति-, मग्नि पत नो गिरः । यजिष्ठो हव्यवाहनः ॥६॥
नि त्या नक्ष्य विश्पते, घुमन्तं देव धीमहि । सुवीरमग्न आहुत ॥७॥
क्षप उनश्च दीदिहि, स्वग्नयस्त्वया वयम् । सुवीरस्त्वमस्मयुः ॥ ८॥
उप त्वा सातये नरो, विप्रासो यन्ति धीतिभिः । उपाक्षरा सहस्रिणी ॥९॥
अग्नी रक्षांसि सेधति, शुक्रशोचिरमर्त्यः । शुचिः पावक ईड्यः ॥ १० ॥
स नो राधांस्या भुरे, शानः सहसो यहो । भर्गश्च दातु वार्यम् ॥ ११ ॥
त्वमग्ने वीरवद् यशो, देवश्च सविता भगः । दितिश्च दाति वार्यम् ॥१२॥
अग्ने रक्षा णो अहंसः, प्रति म देव रीर्पतः । तपिष्टैरजरौं दह ॥ १३ ।।
अधो मही न आय-, स्यनाधृष्टो नृपीतये । पूर्भवा शत जिः ॥१४॥
त्वं नः पाहाहसो, दोपविस्तरघाय॒तः । दिवा नक्तमदाभ्य ॥ १५ ॥
-
१२ मैनावरपिसिष्टः । अग्निः । भगाथः (=विपमा पृहती, समा सतोहती)।
-
एना चौ अनि नमसो, जो नपातमा हुँचे।
प्रियं चेतिष्ठति स्वध्वरं, विश्वस्य दूतममृतम् ॥ १॥
योजते अरुण विश्वभौजसा, स दुद्रयत् स्याहुतः ।
सुब्रह्मां यशः सुशमी वसूनां, देयं राधो जनानाम् ॥२॥
उदय शोचिरस्था, दाजुहानस्य मीठदुः।
उद् धुमासी अ पासौ दिविस्पृशः, समुग्निमिन्धते नरैः ॥ ३ ॥
तं त्वा दूतं कृण्महे यशस्तम, देयाँ आ वीतये वह ।
विश्या सूनो सहसो मतभोजना, रास्य तद् यत् त्वेर्महे ॥४॥
त्वम॑ग्ने गृहपतिस्, त्यं होता नो अध्वरे ।
त्वं पोता विश्यवार प्रचंता, यक्षि चेपि च यायम् ॥५॥

·सप्तमं मण्डलम् ।
३
७.१७.७]
कृधि रत्नं यजमानाय सुक्रतो, त्वं हि रत्नधा असि ।
आ ने ऋते शिशीहि विश्वमृत्विज, सुशंसो यश्च दक्षते ॥ ६ ॥
ये अग्ने स्वाहुत, प्रियासः सन्तु सुरर्यः ।
यन्तारो ये मघांनो जाना, मूर्वान् दयन्त गोनाम् ॥ ७ ॥
येपामिळा घेतहस्ता दुरोण आँ, अपि पाता निपीदति ।
ताँप्रायस्य सहस्य द्रुहो निदो, यच्छो नः शर्म दीर्घश्रुत् ॥ ८ ॥
समुन्द्रयो च जिदया , पहिरासा विदुष्टरः ।
अग्ने रयिं मघवद्भयो न आ वह, हव्यदातिं च सूदय ॥ ९ ॥
ये राधोसि त्यच्या मघा, कामैन श्रवसो महः ।
ताँ अंहसः पिपृहि पद्धभिष्व, शतं पुर्भिर्यविष्ठ्य ॥ १० ॥
देवो यो द्रविणोदाः, पूर्णां विवष्टयासिर्चम् ।
उद् यो सिञ्चध्वमुप या पृणध्य-, मादिद् वौ देव औहते ॥ ११ ॥
तं होतारमध्वरस्य प्रचैतसं, बाह्न देवा अकृण्वत ।
दर्धाति रत्न विधुते सवीर्यः, मुग्निर्जनाय दाशुषे ॥ १२॥
(१७)
७ मैनावरूणिर्वसिष्टः । अमिः । द्विपदा ग्रिष्टुप् ।
अग्ने भव सुपमिधा समिद्ध, उत वर्हिर्विया वि स्तुणीताम् ॥ १ ॥
उत द्वार उशतीर्थ श्रेयन्ता-, मुत दे॒वाँ उशत आ पहेह ॥ २॥
अग्ने चीहि हविषा यक्षि देवान्त्, स्वध्वरा कृणुहि जातवेदः॥३॥
स्वध्यरा करति जातवैदा, यक्षद् दे॒वाँ अमृतान् पिप्रयच्च ॥४॥
पंख विभ्या वार्याणि प्रचेतः, सत्या भवन्त्याशियों नो अद्य ॥५॥
त्यामु ते दधिरे हव्यवाह, देवासो अग्न ऊर्ज आ नपातम् ॥ ६ ॥
ते ते देवाय दार्शतः स्याम, महो नो रत्ना वि देध इयानः ॥ ७ ॥

·[७.१८.१-
संहिता।
१४
आहा,
२५ मैत्रावरणिर्वसिष्ठः । इन्दः, २२-२५ सुदाः पैजवनः । ग्रिष्टुम्।
त्व ह यत् पितरश्चिन्न इन्द्र, विश्वो वामा रितारो असन्यन् ।
त्वे गावः सुयास्त्वे ह्यभ्यास, त्वं वसं देवय॒ते वानेष्ठः ॥ १॥
राजैव हि जनिभिः क्षेप्येवा-, ऽव धुभिरभि विदुष्कविः सन् ।
पिशा गिरो मघयन् गोभिरश्वस्, त्वायतः शिशीहि राये अस्मान् ॥२॥
इमा
त्या पस्पृधानासो अत्रे, मुन्द्रा गिरी देवयन्तीरुप स्थुः ।
अर्याची ते पथ्या राय ऐतु, स्याम ते सुमताचिन्द्र शर्मन् ॥ ३॥
धेनुं न त्या सुयर्वसे दुदुक्ष-, भुप ब्रह्माणि ससृजे वसिष्ठः ।
त्यामिन्मे गोपतिं विश्व
Is न इन्द्रः सुमतिं गन्त्यच्छे ॥४॥
अर्णासि चित् पप्रथाना सुदास, इन्द्रो गाधान्यकृणोत् सुपारा ।
शर्धन्तं शिम्युमुचर्यस्य नव्यः, शापं सिन्धूनामोदर्शस्तीः ॥५॥
पुरोळा इत् तुर्वशो यर्द्धरासीद्, राये मत्स्यासो निर्शिता अपीय ।
श्रुष्टिं चर्भूर्गवो द्रुह्ययश्च, सखा सांयमतरद् विपूचोः ॥ ६ ॥
आ पुश्थासौ भलानसो भनन्ताः, इलिनासो विद्युणिनः शिवासः ।
आ योऽनयत् सङ्घमा आर्यस्य, गुन्या तृत्सुभ्यो अजगन् युधा नून् ॥ ७ ॥
दुग़थ्योः अदिति नेवयन्तो-, ऽचुतसो वि जंगधे परणीम् ।
महाविम्यक् पृथिवीं पत्य॑मानः, पशुष्कविशिय॒श्चार्यमानः ॥ ८॥
ईयुरथै न न्यथं परुष्णी, माशुश्चनेदभिपित्वं जगाम ।
सुदास इन्द्रः सुतुफो अमित्रा-, नरन्धय॒न्मानुषे घधिवाचः ॥९॥
ईयुर्गायो न यवसादगोपा, ययाकृतमभि मित्रं चितासः ।
पृश्निंगायः पृश्निनिप्रेषितासः, श्रुष्टिं चक्रुर्नियुतो रन्तयश्च ॥ १०॥
एकै च यो बिगतिं च श्रयस्या, चैकर्णयोर्जनान् राजा न्यस्तैः ।
दमो न समन् नि निशाति धर्हिः, गाः सर्गमोदिन्द्र एषाम् ॥ ११ ॥
अर्ध श्रुतं कवर्ष युद्धम, प्य द्रुनि णग्वर्जयाहुः ।
पृणाना
अर्थ सख्याय सरयं, त्यायन्तो ये अमन त्या ॥ १२॥

·७.१८.२५.]
सप्तमं मण्डलम् ।
वि सद्यो विश्या देहितान्या-, मिन्द्रः पुरः सहसा सुप्त दर्दः ।
व्यानवम्य तत्सवे गये भाग्, जेम पुरु बिदथै मृध्रयाचम् ॥ १३ ॥
नि गव्ययोऽनयो द्रुह्यश्च, पुष्टिः शता सुपुपुः पट सहना ।
पष्टिवीरासो अधि पड् दुयोयु, विश्वेदिन्दम्य पीयाँ कृतानि ॥ १४ ॥
इन्द्रेणैते तृत्सयो येविगणा, आपो न सृष्टा अधवन्त नीचीः ।
दुर्मित्रासः प्रकलविन्मिमाना, जहुर्बिानि भोजना सुदास ॥ १५ ॥
अर्धं धीरस्य शतमामनिन्द्र, परा शर्धन्तं नुनुदे अभि क्षाम् ।
इन्द्रो मन्यु मन्युम्यौ मिमाय, भेजे पुथो चर्तुनि पत्य॑मानः ॥ १६ ॥
आधे चित् तद्वेक चकार, सिंहा चित् पेन्येना जधान ।
अब युक्तीवेश्यावृश्चदिन्द्रः, प्रायच्छद् विश्या भोजना सुदासें ॥ १७ ॥
शश्वन्तो हि शनयो रारधुरी, भेदस्य चिच्छर्धतो बिन्दु रन्धिम् ।
मती एनः स्तुवनो यः कृणोति, तिग्मं तस्मिन् नि हि पद्धमिन्द्र ॥ १८ ॥
आवृदिन्दै यमुना तृत्सवच, प्रात्र भेदं सर्यतोता मुपायत् ।
अजासच शियो यक्षवश्व, वलि शीपाणि जभ्रुरश्योनि ॥ १९ ॥
न त इन्द्र सुमतयो न राय, संचझे पूर्वी उपसो न भूनाः ।
देवकं चिन्मान्यमानं जघन्या-, ऽय त्मनो वृहतः शम्बर भेत् ॥ २० ॥
प्र ये गुहादर्ममदुस्त्या, पराशरः शतातुर्वसिष्ठः ।
न ते भोजस्य सख्यं मृपन्ता-, ऽधा सुरिभ्यः सुदिना व्युच्छान् ॥ २१ ॥
दे. नववंतः गते गोर्, द्वा रथो वधूमन्ता सुदासः ।
अहंमने पेजवनस्य वानं, होतेय सन पनि रेभन् ॥ २२ ॥
चत्वारों मा पैजवनम्य दानाः, सर्दिष्टयः कुशनिनों निरके ।
ऋजासौ मा पृथिविष्ठाः सुदासस्, तोकं तोकाय अयसे यहन्ति ॥ २३ ॥
यम्य श्रवो रोदसी अन्तायीं, शीर्णशीर्णे विवभाजा विभक्ता।
मतेदिन्द्रं न स्रवतो गृणन्ति, नि युध्यामधिशिशादी ॥ २४ ॥
हम मेरो मरुतः सचतानु, दिवोदासं न पितरं सुदासः ।
अविष्टना पैजयनस्य फेत. दुणाशं क्षत्रमजर दुर्वायु ॥ २५ ॥

·शवविधान्द्रः त्रिपुर ।
यलिमाटो वृषभो न मीन, एक कृष्धच्यावनि प्र विश्वाः ।
यः गावतो अागुपोगस्य, प्रयन्तानि मुबितराय वारा
वं ह त्यदिन्द्र कुन्समावः, गुग्माणना समये ।
दानं यच्छुष्यं कुर्यवं न्यला, अन्यय आईनयाय शिर्शन् ॥२॥
त्यं धृप्यो धृपता चीनहन्यं, प्रावो विभ्याभिमनिर्भिः मुदासम् ।
प्र पालकुन्सि अमदत्युमावः, क्षेत्रमाता वहौषु पुरम् ॥ ३ ॥
न्यं नृभिमणो देवरीती, भूगणि वृत्रा हर्यश्व हंसि ।
त्वं नि दस्युं चुरि धनि चाल, ऽस्योपयो दुर्भातये सुहन्तुं ॥४॥
तत्र च्यात्नानि वज्रहस्त तानि, नव यत् पुरी नवति च सद्यः ।
निवेशने शतमावियेपी-, रहेञ्च पुत्रं नर्मुचिमुताईन् ॥५॥
सा ता ते इन्ट भोजनानि, ग़तहण्याय दाशु सुदास ।
वृष्णे ते हरी वृषणा युनन्मि, न्यन्तु ब्रह्माणि पुरुशा वाजम् ॥ ६ ॥
मा ते अस्यां सहसायन् पारष्टा-, व्याय भूम हरिवः पराद।
प्रायस्व नोऽवृकेमिस्, तब मियासः सुरिषु स्याम ॥७॥
प्रियास इन् तै मध्यन्नभिष्टी, नरों मदेम मारणे सखायः ।
नि तुर्वशं नि याह शिशी, ह्यतिधिग्वाय शंस्य करिष्यन् ॥ ८॥
मुश्चिनु ते मघवन्नभिष्टी, नरेशंसन्त्युत्थशास उत्था ।
ये ते हभित्रि पनीरदाश नस्मान् वृणीप्य युयाय तस्तै ॥९॥
एने स्तोमा नरां नृतम तुभ्य-, मस्मयचो ददतो मुघानि ।
तेरामिन्द्र घहत्यै शियो भुः, सां च शूरोऽविता च नृणाम् ॥ १० ॥
नू इन्द्र र स्तबमान ऊती, ब्रह्मजूनम्नन्या याधस्य ।
उप नो वाजान मिमीप स्लीन् , युयं पनि स्वस्तिभिः सदा नः ॥११॥

·७.२०.१०] सप्तमं मण्डलम् । १७ १० मैत्रायणर्वसिष्ठः । इन्द्रः । त्रिष्टुप् । colod . उग्रो जैसे पीयीय स्थधायान , चक्रिरपो नयाँ यत् करिष्यन् । जग्मियुवा मृषदनमामिस्, पाता न इन्द्र एनसो महश्चित् ॥ १ ॥ हन्ता वृत्रमिन्द्रः शूर्भुवानः, प्रावीन्नु वीरो जरितारमती । कती सुदासे अह वा डे लोकं, दाता वसु मुहुरा दाशुषे भूत् ॥२॥ युध्मो अनुर्वा खेजकृत् समढ़ा, शूरः साण्ड जनुपेमपाल्हः । व्यास इन्द्रः पृतनाः स्वोजा, अधा विश्वं शत्रुयन्त जघान ॥ ३ ॥ उभे चिदिन्द्र रोदसी महित्वा-, ssपंप्राथ तविषीभिस्तुविष्मः । नि वज्रमिन्द्रो हरियान् मिमिक्षन्त्, समन्धंसा मदेषु वा उंवोच ॥४॥ वृपा जजान वृर्पणं राय, तमु चिनारी नये ससूव । प्र यः सेनानीरध नृभ्यो अस्ती, नः सत्या गवेषणः स धृष्णुः ॥ ५ ॥ नू चित् स भैयते जनो न रेपन् , मनो यो अस्य घोरमाविासात् । यज्ञैर्य इन्द्रे दर्धते दुर्वास, क्षयत् स राय ऋतपा तेजाः ॥६॥ यदिन्द्र पूर्वो अपराय शिक्षा, नयज्यायान् कनीयसो दे॒ष्णम् । अमृत इत् पयर्यासीत दुरः, मा चित्र चित्र्यं भरा रयिं नः ॥ ७ ॥ यस्त इन्द्र मियो जनो ददाश, दसैनिके अद्रिवः सखा ते । यं ते अस्यां सुमतौ चनिष्ठाः, स्याम वरूथे अतो नृपीतौ ॥ ८॥ एप स्तोमो अचिक्रदद् वृषो त, उत स्तामुमघयनपिष्ट । रायस्कामो जरितार त आगन् , त्यमुत्र शक वस्य आ शको नः ॥९॥ स ने इन्दु त्वय॑ताया हुपे धास्, त्मना च ये मघांनो जुनन्ति । चस्वी पुतं जरित्रे अस्तु शक्तिर्, यूयं पात स्वस्तिभिः सदा नः ॥ १० ॥ २

·१८
ऋक्संहिता।
[७.२१.१०
१० मैत्रायणर्वसिष्ठः । इन्द्रः । त्रिष्टुप् ।
.
असोवि देवं गोक्रेजीकुमन्यो, न्यस्मिन्निन्द्रौ जनुषेमुवोच।
वोधामसि त्वा हर्यश्व यज्ञैर्, यो नः स्तोममन्धसो मदपु ॥ १ ॥
प्र यन्ति यशं विपर्यन्ति पर्हिः, सोममादौ विदथै दुधाचः ।
न्यु भियन्ते यशसौ गुभादा, दूरपन्दो वृषणो नुपाचः ॥२॥
त्वमिन्द्र सवितया अपस्का, परिष्टिता अहिना शूर पूर्वीः ।
त्वद् वौचक्रे रथ्योई न धेना, रेजन्ते वियो कृत्रिमर्माणि भीषण ॥ ३ ॥
भीमो विवेपायुधेभिरेषाः, मासि विश्वा नर्याणि विद्वान् ।
इन्द्रः पुरो जडैपाणो वि दूधोत्, वि वज्रहस्तो महिना जयान ॥ ४ ॥
न यात इन्द्र जूजुयुनों, न वन्दना शविष्ठ वेद्याभिः ।
स दुर्यो विर्पणस्य जन्तोर्, मा शिश्नदेवा अपि गुर्जतं नः ॥५॥
अभि क्रत्वेन्द्र भूरध ज्मन् , न ते विव्यङ् महिमानं रजांसि ।
स्येना हि वं शसा जघन्य, न शपुरन्तै विचिद् युधा ते ॥६॥
देवाश्चित् ते असुर्याय पूर्व-, अनु क्षवार्य ममिरे सहौसि ।
इन्द्रो मघानि दयते विपहो, न्द्रं वाजस्य जोहुवन्त सातौ ॥७॥
कीरिश्चिद्धि त्यामर्यसे जुहावे, शानमिन्द्र सौभंगस्य भूरेः।
अयो यभूथ शतमूते अस्मे, अभिक्षत्तुस्त्यावतो वरूता ॥ ८ ॥
सोयस्त इन्द्र वियह स्याम, नमोवृधासौ महिना तरुत्र ।
वन्वन्तु स्मा तेऽवसा समीके, भीतिमयों यनुपां शवोसि ॥९॥
स ने इन्द्र त्ययताया इपे धास्, त्मनां च ये मुधोनो जुनन्ति ।
यस्यी पुतै जरित्रे अस्तु शक्तिर् , यूयं पात स्य॒स्तिभिः सदा नः ॥ १० ॥

·७.२३.१]
सप्तमं मण्डलम् ।
९ मैत्रावरुणिर्वसिष्ठः। इन्द्रः। विराट् , ९त्रिष्टुप् ।
.
पिया सोममिन्द मन्दतु त्या, यं ते सुपाय हर्यश्वादिः ।
सोतुहुभ्यां सुर्यतो नावी ॥१॥
यस्ते मदो युज्यश्चारुरस्ति, येन वृत्राणि हर्यश्व हसि ।
स त्वामिन्द्र प्रभूवसो ममत्तु ॥२॥
बोधा सु में मघवन् वाचमेमां, यां ते वसिष्ठो अर्चति प्रशस्तिम् ।
इमा ब्रह्म सधमादै जुषस्व ॥ ३॥
श्रुधी हवं विपिपानस्याद्रेर्, योधा विप्रस्याचतो मनीपाम् ।
कृप्या दुवांस्यन्तमा सचेमा ॥४॥
न ते गिरो अर्पि मृप्ये तुरस्य, न सुष्टुतिमसुर्यस्य विद्वान् ।
सदा ते नाम स्वयशो विवक्मि ॥ ५॥
भूरि हि ते सर्वना मार्नुपेषु, भूरि मनीषी हयते त्यामित् ।
मारे अस्मन्मघर्तयोक् कः ॥६॥
नुभ्येदिमा सर्वना शूर विश्या, तुभ्यं ब्रह्माणि वर्धना कृणोमि ।
त्वं नृभिर्हव्यो विश्वासि ॥७॥
नू चिन्नु ते मन्यमानस्य दुस्मा, दनुवन्ति महिमा मुग्न ।
न वीर्यमिन्द्र ते न गधः ॥ ८॥
ये च पूर्व कपयो ये च भूना, इन्द्र ब्रह्माणि जनयन्तु विप्राः ।
अस्मे ते सन्तु सख्या शिवानि, यूयं पात स्वस्तिभिः सदा नः ॥९॥
।
(२३)
६ मैनावरणिसिष्ठः । इन्दः । ग्रिषुप ।
उदु ब्रह्माण्यैरत श्रव॒स्ये, न्द्र समर्ये महया वसिष्ठ ।
आ यो विश्वानि शवसा ततानो-, पश्रोता म ईचतो वांसि ॥ १ ॥

·ऋक्संहिता! [७.२३.२- अर्यामि घोष इन्द्र देवामि-, रिराज्यन्त यच्छुरुधो वियाचि । नहि स्वमायुश्चिकिते जनैपु, तानीदहांस्यति पय॑स्मान् ॥२॥ युजे रथ गवेर्पणं हरिभ्या-, मुप ब्रह्माणि जुजुाणमस्थः । विाधिष्ट स्य रोदसी महित्वे, न्द्रौ वृत्राण्यप्रती जयन्यान् ॥ ३ ॥ आपश्चित् पिप्युः स्तयों न गायो, नानृतं जरितारस्त इन्द्र । याहि यायुर्न नियुतो नो अच्छा, त्वं हि धीभिर्दयसे वि पाजान् ॥४॥ ते त्या मा इन्द्र मादयन्तु, शुष्मिणं तुराधसं जरित्रे । एको देवत्रा दयसे हि मती, नस्मिन्ठूर सर्वने मादयस्व ॥५॥ एवेदिन्दं वृर्पणं वर्जयाहुं, वसिष्ठासो अभ्यर्चन्त्युः । स नः स्तुतो धीरवद् धातु गोमेद, यूयं पात स्वस्तिभिः सदा नः ॥६॥ (२४) ६ मैत्रावरुणिर्वसिष्ठः । इन्द्रः । त्रिष्टुप् । योनिष्ट इन्द्र सदने अकार, तमा नृभिः पुरुहत प्र याहि । असो या नोऽयिता वृधे च, दो वसूनि मुमर्दश्च सोमैः ॥ १ ॥ गुभीतं ते मने इन्द्र द्विवहाँः, सुतः सोमः परिषिक्ता मधूनि । विसृष्धेना भरते सुवृक्ति, रियमिन्द्रं जो वती मनीपा ॥२॥ आ नौ दिव आ पृथिव्या ऋनीपि-, निदं यहिः सौमुपेयाय याहि । वहन्तु त्या हरैयो मञ्च, माङ्गुपमच्छो तयसं मदाय ॥ ३ ॥ आ नो विश्वाभिरूतिभिः सजोपा, ब्रह्म जुषाणो हर्यश्व याहि । वरीवृजत् स्थायरेभिः सुशिमा, ऽस्मे दधद् वृषणं गुप्ममिन्द्र ॥४॥ स्तोमो मह उग्राय पाहै, धुरीवात्यो न वाजयन्नधायि । इन्द्र त्यायमर्क ईहे वसूनां, दिवाय धामधि नः श्रीमतं धाः ॥ ५॥ पुवा ने इन्द्र वार्यस्य पूर्धि, प्रत मुहीं सुमति वैविदाम । हर्ष पिन्व मुघवद्यः सुवीरां, यूयं पात स्वस्तिभिः सदा नः ॥ ६ ॥ एप

·७.२६.४]
सप्तमं मण्डलम् ।
११
६ मैनावरुणिर्वसिष्ठः । इन्द्रः । त्रिष्टुम् ।
.
आ ते मह ईन्द्रोत्युन, समन्यवो यत् समरन्त सेनाः ।
पाति दिधुन्नयस्य वाहोर, मा ते मनो विद्यग्वि चारीत् ॥ १॥
नि दुर्ग इन्द्र नथिहामित्राः, नभि ये नो मीसो अमन्ति ।
आरे तं शंसं कृणुहि निनित्सो-, रा नौ भर संभरणं वसूनाम् ॥२॥
शतं ते शिप्रिनुतयः सुदासे, सहस्रं शंसा उत रातिरस्तु ।
जहि वर्धनुषो मर्त्यस्या-, ऽस्मे घुम्नमधि रत्नं च धेहि ॥३॥
त्यावतो हीन्द्र त्वे अस्मि, त्वायतोऽवितुः शूर राती ।
विश्वेदहानि तपिपीच उग, ओकः कृणुप्व हरिवो न मर्धाः ॥ ४॥
कुत्सा एते हर्यश्याय शुष-, मिन्द्र सही देवऋतमियानाः ।
सवा कृधि सुहना शूर वृत्रा, वयं तस्त्राः सनुयाम यार्जम् ॥ ५॥
एवा ने इन्द्र पार्यस्य पूर्धि, प्र ते महीं सुमतिं वविदाम ।
इप पिन्य मघवन्द्रयः सुवीरां, यूयं पात स्वस्तिभिः सदा नः ॥६॥
५ मैत्रावरणिर्वसिष्ठः । इन्द्रः। त्रिष्टुप् ।
न सोम इन्द्रुमसुतो ममाद् , नाद्ब्रह्माणो मघोनं सुतासः ।
तस्मा उक्थं जनये यजुजोप-, नृपन्नवीयः शृणवद् या नः ॥ १॥
उक्थउक्थे सोम् इन्दै ममाद, नीथेनीथे मुघानं सुतासः ।
यदी सवाधः पितरं न पुत्राः, समानदक्षा अवसे हयन्ते ॥२॥
चकार ता कृणवन्नूनमन्या, यानि ब्रुवन्ति वेधसः सुतेषु ।
जनीरिय पतिरेकः समानो, नि मामजे पुर इन्द्रः सु सर्वाः ॥३॥
पुवा ताहुरुत,गुण्य इन्द्र, एको विभक्ता तुर्णिमघानाम् ।
मिथस्तुर ऊतयो यस्य पूर्वी-, रस्मे भद्राणि सश्चत प्रियाणि ॥४॥

·ऋक्संहिता।
[७.२६.५-
एवा वासैप्ट इन्द्रमृतये नृन्, रीनां वृषभं सुते गुणाति ।
सहुत्रिण उप नो माहि यार्लान् , यूयं पति स्वस्तिभिः सदा नः ॥ ५॥
५ मैत्रावरुणिर्वसिष्ठः । इन्द्रः । त्रिष्टुप् ।
इन्द्रं नरौ नेमधिता हवन्ते, यत् पायर्या युनते लियस्ताः ।
शूरो नृपाता शसश्चकान, आ गोमति बजे भेजा त्वं नः ॥ १॥
य इन्द्र गुप्मो मघवन् ते अस्ति, शिक्षा सखिभ्यः पुरुहूत
नृभ्यः।
त्वं हि दृव्हा मघवन् विचैता, अपो वृधि परिवृतं न राधेः ॥२॥
इन्द्रो राजा जगतश्चर्षणीनाः, मधि क्षमि विपुरूपं यदस्ति ।
ततो ददाति दाशुपे यसनि, चोद् राधू उपस्तुतश्चिदुर्वाक् ॥ ३॥
नू चिन इन्द्रों मघवा सहूती, दानो वाजं नि यमते न ऊती ।
अनूना यस्य दक्षिणा पीपाय, वाम नृभ्यो अभिवीता सखिभ्यः ॥ ४॥
नू ईन्द्र राये वरिवस्कृधी न, आ ते मनो यवृत्याम मघाय ।
गोमदश्योवृद् रथैवद् व्यन्तो, यूयं पात स्वस्तिभिः सदा नः॥५॥
(२८)
५ मैत्रावरणिवसिष्ठः । इन्द्रः। मिटुप् ।
ग्रमा ण इन्द्रोप याहि विद्वा-, नर्वाञ्चस्ते हरैयः सन्तु युक्ताः ।
विश्य चिद्धि त्वां विहन्त मती, अस्माकमिच्छृणुहि विश्वमिन्य ॥ १ ॥
हवं त इन्द्र महिमा व्यान, ब्रह्म यत् पासि शवसिपीणाम् ।
आ यद् यन्न दधिषे हस्त उग्र, घोरः सन् प्रत्यय जनिष्ठा अपाळ्हः ॥२॥
तय प्रणीतीन्द्र जोढुवानान्त, सं यन् न रोदसी निनेथे ।
महे क्षत्राय शसे हि जो ऽतुनि चित् तू जिरशिश्नत् ॥ ३ ॥

·७.३०.२]
सप्तमं मण्डलम्
पुभिन इन्द्राहमिदंशस्य, दुर्मियासो हि क्षितयः पर्यन्ते ।
प्रति यशष्टे अनृतमनेना, अर्थ द्विता वरुणो मायी ने सात् ॥ ४॥
योचेमेदिन्द्र मघवानमनं, महो रायो गधसो यद् दर्दन्नः ।
यो अर्थतो ब्रह्मतिमविष्टो, यूयं पात स्वस्तिभिः सदा नः ॥५॥
५ मैनावरणियसिष्टः । इन्द्रः । त्रिष्टुप् ।
अयं सोमै इन्द्र तुभ्यं मुन्य, आ तु प्र पोहि हरिवलदोकाः ।
पिया त्यस्य सुपुतस्य चारोर, ददौ मयानि मयभियानः ॥ १ ॥
ग्रहन पीर ग्रीति जुपाणा, र्याचीनो हरिभिर्याहि तूर्यम् ।
अस्मिन्नु पु सर्यने मादयस्यो, प प्रमाणि शृणय मा न
फा ते अस्त्यरंकृतिः सुक्तः, कदा नुनं ते मययन् दाशेम ।
चिश्या मुतीरा ततने त्याया-, ऽधा म इन्द्र शृणो होमा ॥३॥
उतो था ते पुण्या। दासन , येषां पूर्वपामशणोपीणाम् ।
अधाई त्या मघयोहयामि, त्यं ने इन्द्रासि प्रमतिः पितये ॥४॥
घोचेमेदिन्द्र मघोनमेनं, महो गयो राधसो यद् ददन्नः ।
यो अर्थतो ग्रीकृतिमविष्ठो, युयं पात स्यस्तिभिः सदा नः ॥५॥
५ मेग्रायरणिर्वसिष्ठः । इन्द्रः। रिपुः ।
महि वाय
आ नो देव शवसा याहि शुस्मिन् , भा वृध ईन्द्र रायो अम्य ।
महे नृम्णार्य नृपते सुवन,
पास्याय
शूर
हवन्त उ त्या हत्यं विचि, ननूषु शूराः सूर्यस्य सातौ ।
त्वं विश्वैपु सेन्यो जनैपु, त्वं वृत्राणि रन्यया सुहन्तुं ॥२॥

·[७.३०.३-
ऋक्संहिता!
अहा यादैन्द्र सुदिना व्युच्छान् , दधो यत् केतुमुपमं सुमत्सु ।
न्यग्निः सदसुरो न होता, हुवानो अत्रै सुभगाय देवान् ॥३॥
चयं ते ते इन्दु ये च देव, स्तन्त शूर ददेतो मुयानि ।
यच्छा सूरिभ्यं उपमं वरूथ, स्वाभुवो जरणामनयन्त ॥४॥
योचेमेदिन्द्र मघोनमेनं, महो रायो राधसो यद् दर्दन्नः ।
यो अर्थतो ब्रह्मऋतिमविष्टो, यूयं पात स्वस्तिभिः सदा नः ॥५॥
१२ मैत्रावरुणसिष्टः । इन्द्रः । गायत्री, 10-1२ विराट् ।
प्र व इन्द्राय मादन, हर्यध्याय गायत । सखायः सोमपाने ॥ १ ॥
शंसेदुक्थं सुदानय, उत घुले यथा नरः । चकमा सुत्यराघसे ॥२॥
त्वं ने इन्द्र वाजयुस् , त्वं गन्युः शतक्रतो । त्वं हिरण्ययुर्वसो ॥ ३ ॥
यमिन्द्र त्यायो, ऽभि प्र णोनुमो पन् । विद्धी त्वस्य नौ यसो ॥४॥
मा नो निदे च वक्तवे , ऽर्यो धीरराव्णे । त्ये अपि तुर्मम ॥ ५ ॥
त्वं धर्मासि सुप्रथः, पुरोयोधश्च वृत्रहन् । त्वया प्रति ध्रुये युजा ॥ ६॥
महाँ उतासि यस्य ते., ऽनु स्वधावरी सहः । मनातै इन्द्र रोदसी ॥ ७ ॥
तं त्या मुरुत्वती परि, भुवद् वाणी सयावरी । नक्षमाणा सुह धुभिः ॥ ८॥
ऊर्ध्याम॒स्त्वान्विन्दवो, भुव॑न् दस्ममुप द्यावै । सं ते नमन्त कृश्यः ॥९॥
यो महे महिवृधै भरध्यं, प्रचैतसे प्र सुमति केणुध्यम्।
विशः पूर्वीः प्र चरा चर्षणिः ॥ १० ॥
उज्यचसे महिनै सुवृषितः, मिन्द्रीय प्री जनयन्त विप्राः ।
तस्य मृतानि न मिनन्ति धीराः ॥११॥
इन्द्रं वाणीरनुत्तमन्युमेव, सत्रा राजानं दधिरे सहध्यै ।
हर्य याय यहया समापीन् ॥१२॥

·७.२३.११]
सप्तमं मण्टलम् ।
२५
२७ (१-२५) मैग्रावरणिर्वसिष्टः, २६ पूर्वाधस्य शक्तिवासिष्टो वा (शाट्यायने ब्राह्मणे),
२६-२७ शक्तिर्यामिष्टो या (ताण्डो माझ)। इन्द्रः । प्रगाथ:-(हनी,
सनोबृहती), ३ द्विपदा विराट् ।
मो पु वाघनश्चना, ऽऽरे अम्मन्नि रीरमन् ।
आगत्तचित् सधमाद न आ गही, ह या सन्नुप श्रुधि ॥ १॥
इमे हि ते ब्रह्मतः सुते सचा, मधौ न मक्ष आसने ।
इन्द्रे काम जरितारों वसूययो, रथे न पादुमा दधुः ॥२॥
गयस्थामो वज्रहस्तं सुदक्षिणं, पुत्रो न पितर हुवे ॥ ३ ॥
इम इन्द्राय मुन्विरे, सोमासो दयाशिरः।
ताँ आ मदाय वजहस्त पीतये, हरिभ्यां याह्योक आ ॥४॥
श्रयच्छुकर्ण ईयते वसूनां, न चिन्नो मर्धिपद् गिरः ।
सद्यश्चिद् यः सहस्राणि शता दद्, नकिर्दिन्सन्तुमा मिनत् ॥ ५॥
स वीरो अप्रतिकुत, इन्द्रेण राशुवे नृभिः ।
यस्तै गभीरा सर्वनानि वृत्रहन्त्, मुनोत्या च धावति ॥६॥
भवा वरूयं मघवन् मघोना, यत् समामि शर्धतः ।
वि त्याहतस्य वेदनं भजेम-, हा दुणाशी भरा गर्यम् ॥ ७ ॥
सुनो सोमपान, सोममिन्द्रीय निणे ।
पर्चता पुक्तीरवसे कृणुध्यमित्, पृणन्नित् पृणने मर्यः ॥ ८ ॥
मा नेधत सोमिनो दक्षता महे, वेणुध्वं राय आतुजे ।
तरणिरिजयति क्षेति पुष्यति, न देवासः कयुत्नवै ॥९॥
नाकः सुदासो रथं, पर्यास न रीरमत् ।
इन्दो यस्यौविता यस्य मुख्तो, गमत् स गोमति बृजे ॥ १० ॥
गमद् याज याजयनिन्द्र मत्यों, यस्य त्वमविता भुवः।
अस्माकं योध्यविता राना-, मुरमा शूर नृणाम् ॥ ११ ॥

·वसु,
ऋक्संहिता।
[७.३२.१२-
उदिन्यस्य रिच्यते, ऽशो धनं न जिग्युपः।
य इन्द्रो हरिवान् न दभन्ति तं रिपो, दक्ष दधाति सोमिनि ॥ १२ ॥
मन्त्रमख सुधितं सुपेशस, दात यशिष्वा ।
पुश्चिन प्रसितयस्तरन्ति तं, य इन्द्रे कर्मणा भुयेत् ॥ १३ ॥
कस्तमिन्द्र त्वावसु, मा मत्यो दधर्षति ।
श्रद्धा इत् ते मघवन् पायें दिवि, बाजी चार्ज सिपासति ॥ १४ ॥
मघोनः स्म वृत्रहत्येपु चोदय, ये ददति प्रिया वसु ।
तय प्रणीती हर्यश्व सुरिभिर्, विश्या तरेम दुरिता ॥ १५ ॥
तयेदिन्द्रायमं त्यं पुष्यसि मध्यमम्।
सत्रा विश्वस्य परमस्य राजसि, नाकैप्ट्या गोषु धृण्वते ॥ १६ ॥
त्वं विश्वस्य धनदा असि श्रुतो, य ई भवन्त्याजयः।
तवार्य विश्वः पुरुहूत पार्थिवो , ऽवस्यु म भिक्षते ॥ १७ ॥
यदिन्द्र यातस्त्व, मेतार्यदहमीशीय ।
स्तोतारमिद् दिधिषेय रदायसो, न पापन्चार्य रासीय ॥१८॥
शिभैयमिन्महयते दिवेदिवे, राय आ कुहविधिदै।
नहि त्वद्न्यन्मघवन् न आप्यं, पस्यो अस्ति पिता चन ॥ १९ ॥
तरणिरित् सिपासति, वाजं पुरंध्या युजा ।
आ य इन्द्र पुरुहूतं नमे गिरा, नेमि तप्ट्रय सुवम् ॥ २० ॥
न दुष्टुती मत्यो विन्दते घसु, न धन्तं रयिनशत् ।
सुशक्तिरिन्मघवन् तुभ्यं मार्यते, देणं यत् पार्य दिपि ॥२१ ।।
अभि त्वां शूर नोनुमो, ऽदुग्धा इव धेनवः ।
ईशानमस्य जगतः स्यद्देश-, मीशानमिन्द्र तस्थुः ॥ २२ ॥
न त्याचा अन्यो दिव्यो न पार्थियो, न जातो न निप्यते ।
अध्यायन्तो मघवनिन्द्र वाजिनी, गत्यन्तस्त्या हवामहे ॥ २३ ॥
अभी पतस्तदा भरे, ज्यायः कनीयसः ।
पुरूवसुहि मैययन्त् मनादसि, भरैभरे च हव्यः ॥ २४ ॥

·१७
७.३३.८]
सप्तमं मण्डलम् ।
पर गुदस्य मघवन्नमित्रान्त, सुवेदा नो यस कृधि ।
भरमा योध्यविता महाधने, भयो वृधः सखीनाम् ॥ २५ ॥
इन्द्र कतु न आ भर, पिता पुत्रेभ्यो यथा
शिक्षा णो अस्मिन् पुरुहूत यामनि, जीवा ज्योतिरशीमहि ॥ २६ ॥
मा नो अर्शाता घृजना दुराध्यो, माशियासो थर्य फमुः ।
त्वया वयं प्रवतः शश्वतीरपो-, ऽति शूर तरामसि ॥ २७ ॥
-
.
१४ (1-९) मैग्रावरुणिर्वसिष्ठः, १०-१४ वसिष्टपुत्राः। 1-९ वसिष्टपुत्राः इन्द्रो वा;
१०-१४ यसिष्टः । त्रिष्टुप् ।
श्वित्यञ्चौ मा दक्षिणतस्केपर्दा, धियंजिन्यासी अभि हि प्रेमुन्दुः ।
उत्तिष्टन योचे परि यहिपो नून्, न मै दूरादवितये पासष्ठाः ॥ १ ॥
दुरादिन्द्रमनयन्ना सुतेने, तिरो वैशन्तमति पान्तमुग्रम् ।
पाशंद्युम्नस्य वाय॒तस्य॒ सोमात्, सुतादिन्द्रोऽवृणीता वसिष्ठान् ॥२॥
पुचेनु कं सिन्धुमेमिस्ततारे-, बेनु के भेदर्मभिर्जधान ।
एवेनु के दाशराशे सुदासं, मायदिन्द्रो व्रह्मणा वो वसिष्ठाः ॥ ३ ॥
जुष्टी नरो ब्रह्मणा यः पितॄणा-, मक्षेमव्ययं न किलो रिपाथ ।
यच्छकरीषु वृहता रवेणे, न्द्रे शुप्ममर्दधाता यसिष्ठाः ॥ ४ ॥
उद् घामवेत् तृष्णजी नाथितासो-, ऽदीधयुर्दाशराशे वृतासः ।
वसिष्ठस्य स्तुयत इन्द्रो अनी, दुरं तृत्सुभ्यो अकृणोदु लोकम् ॥ ५ ॥
दण्डा इवेद् गोअजनास आसन् , परिच्छिन्ना भरता अर्भकासः ।
अभवच पुरएता वसिष्ठ, आदित् तत्सूनां विशॉ अप्रथन्त ॥ ६॥
प्रयः कृण्वन्ति भुवनेषु रेतस्, तिस्रः प्र॒जा आर्या ज्योतिरग्राः ।
प्रयो घुर्मास उपस सचन्ते, सवाँ इत् ताँ अर्नु विदुर्वर्सिष्ठाः ॥ ७ ॥
सूर्यस्येव वृक्षयो ज्योतिरेषां, समुद्रस्यैच महिमा गंभीरः ।
यातस्येव प्रजयो नान्येन, स्तोमो वसिष्ठा अन्वैतवे वः ॥ ८॥

·२८
ऋक्संहिता।
त इनिण्यं हृदयस्य प्रकेतः, सहस्रवल्शमभि सं चरन्ति ।
यमेन तृतं परिधिं वर्यन्तो-, ऽप्सरस उप सेदुलिष्टाः ॥९॥
विद्युतो ज्योतिः परि संजिहानं, मित्रावरुणा यदर्पश्यतां त्या ।
तत् ने जन्मोतैकै वसिष्ठा-, ऽगस्त्यो यत् त्वा विश आजभार ॥१०॥
उतासि मैत्रावरुणो वसिष्ठो, श्या ब्रह्मन् मनसोऽधि जातः ।
द्रुप्स स्मन्नं ब्रह्मणा दैव्यैन, विश्वे देवाः पुष्करे त्वाददन्त ॥ ११ ॥
स प्रकेत उभयस्य प्रविद्वान्त्, सहस्रदान उत या सदानः ।
यमे ततं परिधि टिप्य-, नेप्सरसः परि जो वसिष्टः ॥ १२ ॥
सत्रे है जातापिता नमोभिः, फुम्भे रेतः सिपिचतुः समानम् ।
ततो ह मान अदेयाय मध्यात्, ततो जातमृर्पिमाहुसिष्टम् ॥ १३ ॥
उक्थभृते सामभृतं विभति, प्राणं विभृत् प्र दात्यग्ने ।
उपनमाध्यं सुमनस्यमाना, आ चौ गच्छाति प्रठ्दो वसिष्ठः ॥ १४ ॥
२५ मैत्रावरणिर्वसिष्टः । विश्वे देवाः, १६ अहिः, १७ अहिर्बुध्न्यः। द्विपदा विराट,
२२-२५ त्रिष्टुप् ।
प्र शुक्रनु देवी मनीषा, अस्मन् सुष्टिो रथो न बाजी ॥१॥
विदुः पृथिव्या दियो जनित्रै, शृण्वन्त्यापो अध क्षरन्तीः ॥२॥
आपश्चिदस्मै पिन्व॑न्त पृथ्वीर, वृत्रेषु शूरा मंसन्त ग्राः ॥३॥
आ वैस्मे दधाताया-, निन्द्रो न पूजी हिरण्ययाहुः ॥४॥
अभि प्र स्थाताहेव यज्ञ, यातेव पन्मन् त्मनो हिनोत ॥५॥
त्मना समर्मु हिनोतं यज्ञं, दधात फेतुं जनाय पीरम् ॥ ६॥
उदेस्य गुप्माद् भानु न, विभर्ति भारं पृथियो न भूमं ॥ ७ ॥
दामि देयाँ अातुरग्ने, साधन्नुतेन धियं दधामि ॥ ८ ॥

·७.३४.२५] सतम मण्डलम् । अभि वो देवीं धियं दधिध्वं, प्र वो देवत्रा याचे कृणुध्वम् ॥९॥ आ चेष्ट आसां पार्थो नदीनां, वरुण उग्रः सहस्रचक्षाः ॥१०॥ राजा राष्ट्रानां पेशौ नदीना-, मनुत्तमस्मै क्षत्रं विश्वायु ॥ ११ ॥ अविष्टो अस्मान् विश्वासु विक्ष्य-, 'घु कृणोत शंसं निनित्सोः ॥ १२ ॥ व्यतु दिद्युद् द्विपामशेषा, युयोत विष्यप्रप॑स्त॒नूनाम् ॥ १३ ॥ अधीनो अग्निहव्यानमोभिः, प्रेष्ठौ अस्मा अधायि स्तोमः ॥१४॥ सजूदेवेभिरपां नपात, सखायं कृध्वं शियो नो अस्तु ॥ १५ ॥ अम्जामुक्थैरहिं गृणीपे, बुध्ने नदीनां रजःसु पार्दन् ॥ १६ ॥ मा नोऽहिर्बुभ्यो रिपे धान् , मा यशो अस्य निधतायोः ॥ १७ ॥ उत ने एपु नृषु श्रयो प्र राये यन्तु शर्धन्तो अर्यः ॥१८॥ तन्ति शर्बु स्वर्ण भूमा, महासैनासो अमेभिरेपाम् ॥ १९ ॥ आ यम्नः पत्नीर्गमन्त्यच्छा, त्वष्टा सुपाणिर्दधातु धारान् ॥ २० ॥ प्रति नः स्तोमुं त्वष्टी जुत, स्याद्स्से अरमतिर्वसूयुः ॥ २१ ॥ ता नौ रासन रातिपाचो वसू., न्या रोदसी वरुणानी शृणोतु । वस्त्रीभिः सुशरणो नौ अस्तु, त्वष्टा सुदनो वि दधातु रायः ॥ २२ ॥ तन्नो रायः पर्वतास्त आपस्, तद् रोतिषाच ओपधीसत द्यौः। वनस्पतिभिः पृथिवी सुजोपा, उभे रोदसी परि पासतो नः ॥ २३ ॥ अनु तदुर्थी रोद॑सी जिहाता-, मर्नु पुक्षो वरुण इन्द्रसखा । अनु विश्य मतो ये सुहासौ, रायः स्याम धरुणं धियध्यै ॥ २४ ॥ तन्न इन्द्रो वरुणो मित्रो अग्नि, राप ओपीनिनौ जुपन्त । शर्मन्त स्याम मुरुतामुपस्थै, यूयं पात स्वस्तिभिः सदा नः ॥ २५ ॥ १ ·३० ऋक्संहिता। [७.३५.१- १५ मैत्रावरुगिसिधः । विश्वे देवाः । त्रिष्टुप् । शं ने इन्द्राग्नी भवतामयोभिः, शं न इन्द्रावरुणा रातहव्या । शमिन्द्रासोमा सुविताय शं योः, शं न इन्द्रापूपणा वाजसातौ ॥१॥ शं नो भगः शमु नः शंसौ अस्तु, शं नः पुरंधिः शम सन्तु रायः। शं नः स॒त्यस्य॑ सुयमस्य शंसः, शं नो अर्यमा पुरुजातो अस्तु ॥२॥ शं नो धाता शर्मु धुर्ता नौ अस्तु, शं ने उरूची भवतु स्वधाभिः । शं रोदेसी बृहती शं नो अद्विः, शं नो देवानां सुहयोनि सन्तु ॥३॥ शं नो अग्निज्योतिरनीको अस्तु, शं नौ मित्रावरुणावृश्चिना शम् । शं नः सुकृता सुकृतानि सन्तु, शं ने इपिरो अभि यातु वातः ॥४॥ शं नो द्यावापृथिवी पूर्वती, शमुन्तरिक्षं दृशयै नो अस्तु । शं न ओपंधीनिनो भवन्तु, शं नो रज॑स॒स्पतिरस्तु जिष्णुः ॥५॥ शं न इन्द्रो यमुभिर्दैयो अस्तु, शादित्येभरणः सुशंसः । शं नो रुद्रो रुद्रेभिजलोपः, शं नस्त्वष्टा नामिरिह शृणोतु ॥ ६॥ शं न सोमो भवतु ब्रह्म शं नः, शं नो प्रायोणः शमु सन्तु यशाः । शं नः स्याणां मितयो भवन्तु, शं नः प्र॒स्यः शम्बस्तु योदः ॥ ७ ॥ शं नः सूर्य उरुचक्षा उदैतु, शं नश्चतस्रः प्रदिशौ भवन्तु । शं नः पर्वता भृययो भवन्तु, शं नः सिन्धवः शर्मु सन्त्वार्पः ॥ ८ ॥ शं नो आदेतिर्भवतु तेभिः, शं नो भवन्तु मुरुतः स्याः। शं नो विष्णुः शर्मु पुषा नौ अस्तु, शं नो भवित्रं शम्बस्तु वायुः ॥९॥ शं नो देवः सविता भार्यमाणः, शं नो भवन्तुपसी विभातीः । शं नः पर्जन्यो भवतु प्रजाभ्यः, शं नः क्षेत्रस्य पतिरस्तु शंभुः ॥ १० ॥ शं नो देवा विश्वदेवा भवन्तु, शं सरस्वती सह भिरेस्तु । शर्मभगवः शर्मु गतिषाचः, शं नौ दिव्याः पार्थिवाः शं नो अयोः ॥११॥ भवन्तु, शं नो अर्धन्तः शर्मु सन्तु गायः। शं ऋभयः सुस्तः सुहस्ताः, शं नो भवन्तु पितरो हवैषु ॥ १२ ॥ सत्यस्य पतयो ·७.३६.८] सप्तमं मण्डलम् । शं नौ अज एकपाद् दे॒वो अस्तु, शं नोऽहिर्बुध्न्यः शं समुद्रः । शं नौ अपां नपात् पेरस्तु, शं नः पृश्निर्भवतु देवगौपा ॥ १३. आदित्या रुद्रा वसवो जुपन्ते, दं ब्रह्म क्रियमाणु नीयः । शृण्वन्तु नो दिव्याः पार्थिवासो, गोजाता उत ये यूशियासः ॥ १४ ॥ ये देवानी यशियो यशियाना, मनोर्यजत्रा अमृता ऋतमाः । ते नौ रासन्तामुरुगायमुद्य, यूयं पात स्वस्तिभिः सदा नः ॥ १५ ॥ (३६) ९ मैत्रावरुणिसिष्ठः । विश्वे देवाः। त्रिष्टुप् । - प्र ब्रौतु सदनादृतस्य , वि रश्मिभिः ससृजे सूर्यो गाः । वि सानुना पृथिवी सन उर्वी, पृथु प्रतीकमध्येधै अनिः ॥ १ ॥ इमां या मित्रावरुणा सुवृक्तिः, मिपं न कृण्वे असुरा नीयः । इनो वामन्यः पवारदब्धो, जनै च मित्रो यतति ग्रुवाणः ॥ २ ॥ आ घातस्य धजतो रन्त इत्या, अपीपयन्त धेनवो न सूर्दाः । महो दिवः सदने जायमानो, ऽचिक्रदद् वृषभः सस्मिन्नूधन ।। ३ ।। गिरा य एता युनजधरी त, इन्द्र प्रिया सुरा शूर धायू। प्र यो मन्यु रिरिक्षतो मना-, त्या सुक्रतुमर्यमणं वृल्याम् ॥ ४ ॥ यजन्ते अस्य सख्यं वय॑श्च , नमस्विनः स्व अतस्य धामन् । वि पृक्षों वाक्ये नृभिः स्तवान , इदं नो रुद्राय प्रेष्ठम् ॥ ५ ॥ आ यत् साकं यशसौ वावशानाः, सरस्वती सप्तथी सिन्धुमाता। याः सुप्वयन्त सुदुधाः सुधारा, अभि स्पेन पय॑सा पीप्यांनाः ॥ ६ ॥ उत त्ये नौ मुरतो मन्दसाना, धिर्य तोकं च याजिनोऽयन्तु । मा नः परि स्यदक्षरा चर-, न्त्यवीवृधन् युज्यं ते रयिं नः ॥ ७ ॥ प्र यो महीमुरमतिं कृणुध्वं, प्र पुषण विदथ्य न वीरम् । भगै धियोऽवितारं नो अस्याः, साती वाजै रातिपाचं पुरैधिम् ॥ ८ ॥ .

·२
ऋक्संहिता।
[७.३६.९-
अच्छायं यो मरुतः श्लोक एत्व-, च्छा विष्णु निपिक्तपामोभिः ।
उत प्र॒जाय गृणते वयो धुर्, ययं पात स्वस्तिभिः सदा नः ॥ ९ ॥
८ मैग्रावरुणवसिष्ठः । विश्वे देवाः । त्रिष्टुप् ।
आ वो वाहिष्ठो वहतु स्तबध्यै, रथौ वाजा ऋभुक्षणो अमृक्तः ।
अभि त्रिपृष्ठैः सर्वनेषु सोमर, मदै सुशिमा महभिः पृणध्वम् ॥ १॥
युयं हु रत्नं मघवत्सु धत्थ, स्युर्दशै ऋभुक्षण अमृक्तम् ।
सं यशेयु स्वधावन्तः पिवध्वं , वि नो राधौसि मुतिभिर्दयध्वम् ॥२॥
वोचिय हि मघवन् देणं, महो अर्भस्य वसुनो विभागे।
उभा ते पूर्ण वसुना गभस्ती, न सुनता नि यमते वसत्र्या ॥३॥
स्वमिन्द्र स्वयंशा ऋभुक्षा, बाजो न साधुरस्तमेप्युक्यो ।
ययं नु ते दाभ्यांसः स्याम , ब्रह्म कृण्वन्तौ हरियो वसिष्ठाः ॥ ४ ॥
सनितासि प्रवतौ दाशुषे चिद् , याभिर्विवैगे हर्यश्व धीभिः ।
चयनमा नु ते युज्याभिरूती , कदा न इन्द्र राय आ देशस्यः ॥५॥
वासयपि वेधसस्त्वं ना, कदा ने इन्द्र यसो बुवोधः ।
अस्तै तात्या धिया रयिं सुवीर, पक्षो नो अर्था न्युहीत वाजी ॥ ६ ॥
अभि यं देवी नितिश्चिदीशे, नक्षन्त इन्द्र शरदः सुपृक्षः ।
उप त्रिवन्धुर्जरदेटिमे, त्यस्ववेशं यं कृणवन्त मतीः ॥ ७ ॥
आ नो राधांसि सवितः स्तबध्या, आ रायौ यन्तु पर्यंतस्य राती।
सदो नो दिव्यः पायुः सिषक्तु, यूयं पात स्वस्तिभिः सदा नः ॥ ८॥
८ मेगावरणिमिष्ठः।-६ सविता, ६ उत्तरार्धस्य भगो या, ७-८ वाजिनः । ग्रिष्टुप् ।
उदु प्य देवः सविता ययाम, हिरण्ययीमुमति यामर्शिश्रेत् ।
नने भगो हव्यो मार्नुपेभिर, वि यो रत्नो पुख्यसुर्दधाति ॥ १ ॥

·सप्तमं मण्डलम् ।
१३
उर्दु तिष्ठ सवितः श्रुध्यस्य, हिरण्यपाणे प्रभृतावृतस्य ।
न्युची पृथ्वीमुमति सृजान, आ नृभ्यो मर्तृभोजनं सुवानः ॥ २ ॥
अपि सविता देवो अस्तु, यमा चिद् विश्वे वसवो गृणन्ति ।
स नः स्तोमान् नमस्यश्वनौ धाद् , विश्वेभिः पातु पायुभिर्नि सुरीन् ॥३॥
अभि यं देव्यदितिगुणाति, सर्व देवस्य सवितु पाणां ।
अभि सम्राजो वरुणो गृण-, न्यभि मित्रासो अर्थमा सजोपाः ॥ ४ ॥
अभि ये मिथो वनुषः सपन्त, राति दिवो रोतिषाचः पृथिव्याः।
अहिर्बुध्न्य उत नः शृणोतु, वह॒त्येकंधेनुभिर्नि पातु ॥५॥
अनु तन्नो जास्पतिमसीष्ट, रत्नं देवस्य सवितुरियानः ।
भर्गमुनोऽयंस जोहचीति, भगमनुग्रो अध यानि रत्नम् ॥ ६ ॥
शं नो भवन्तु बाजिनो हवेपु, देवतांता मितद्रवः स्र्काः ।
जम्भयन्तोऽहिं वृकं रक्षांसि, सभ्य॒स्मद् युययनमीवाः ॥ ७ ॥
बाजेबाजेऽयत वाजिनो नो, धनेषु विप्रा अमृता ऋतशाः ।
अस्य मध्वः पियत मादयध्वं, तृप्ता यांत पथिभिदययानैः ॥ ८ ॥
७ मैत्रावरुणियसिष्टः । विश्वे देवाः । निष्टुए।
वों अग्निः सुमतिं ययौ अश्रेत् , प्रतीची जुर्णिवातिमेति ।
भेजाते अद्री रथ्येय पन्या-, मृतं होर्ता न इपितो य॑जाति ॥१॥
म घावृजे सुम्रया यहिरेपा, मा विदपतीय वीरिट इयाते ।
विशामुक्तोरुपसः पूर्वहूतौ, वायुः पूषा स्वस्तये नियुत्वान् ॥ २ ॥
जमया अत्र वसवो रन्त देवा, उरावन्तरिक्षे मर्जयन्त शुभ्राः।
अर्याक् पृथ उरुज्रयः कृणुध्यं, श्रोता दूतस्य जग्मुपो नो अस्य ॥ ३॥
ने हि यशेष यशियास ऊाः, सधस्थं विश्ध अभि सन्ति देवाः ।
ताँ अध्वर उंशतो यक्ष्यग्ने, श्रुष्टी भगं नासत्या पुरधिम् ॥४॥

·३४ ऋसंहिता। [७.३९.५- आग्ने गिरो दिव आ पृथिव्या, मित्रं वह वरुणमिन्द्रमग्निम् । आर्यमणमदिति विष्णुमेषां, सरस्वती मस्ती मादयन्ताम् ॥ ५ ॥ रे हव्यं मतिभिर्यशियानां, नक्षत् काम मत्यानामसिन्वन् । धातो रयिमविदस्यं संदासां, संक्षीमहि युज्यभिर्नु देवैः ॥ ६॥ नू रोदसी अभिटते वासैप्ठेर्, ऋताानो वरुणो मित्रो अग्निः । यच्छन्तु चन्द्रा उपमं नौ , यूयं पात स्वस्तिभिः सदा नः ॥ ७ ॥ (४०) ७ मैत्रावरणेमिष्टः । विश्वे देवाः । त्रिष्टुप् । ओ श्रृष्टिविया समतु, मति॒ि स्तोमै धीमहि तुरार्णाम् । यदुध देवः सथिता सुवाति, स्यामास्य रलिनी विभागे ॥१॥ मिप्रस्तन्नो वरुणो रोदसी च, धुभक्तमिन्द्रो अर्यमा देदातु । दिर्दष्ट देव्यदिती रेक्णौ, वायुश्च यन्नियुबैते भगश्च ॥२॥ सेदुनो अस्तु मरुतः स शुष्मी, यं मत्य पृषदश्या अाथ । उतमग्निः सरस्वती जुनन्ति, न तस्य रायः पैर्यतास्ति ॥३॥ अयं हि नेता वरुण ऋतस्य, मित्रो राजानो अर्यमापो धुः। सुहया देव्यदितिरना, ते नो अहो अति पर्पनरिष्मान् ॥४॥ अस्य देवस्य मीळ्हुपौ यया, विष्णरिषस्य प्रभृथे हविभिः । विदे हि रुद्रो रुद्रिय महित्वं, यासिष्टं युर्तिरश्विनाविरोयन् ॥५॥ मा पूषनाघृण इरस्यो, यस्त्री यद्-रातिपाचश्च रासन् । मयोभुग नो अर्धन्तो नि पान्नु, वृष्टिं परिज्मा यातौ ददातु ॥६॥ न रोदसी अभित पर्सिप्टर्, अनार्यानो वरुणो मित्रो अग्निः। यच्छन्तु चन्द्रा उपमं नौ अर्क, यूयं पात स्वस्तिभिः मर्दा नः ॥७॥ .

·७.४२.२]
सप्तमं मण्डलम्
७ मैत्रावरुणिर्वसिष्ठः । १ भग्नीन्द्रमित्रावरुणाविभगपब्रह्मणस्पतिसोमरुद्राः,
२-६ भगः, ७ उपसः । त्रिष्टुप, जगती।
.
.
भातरनिं प्रातरिन्द्र हवामहे, प्रातमित्रावरुणा पातरश्विना ।
प्रातर्भगै पुषणं ग्रह्मणस्पति, प्रातः सोममुत मुद्रं हुवेम ॥ १ ॥
पातति भर्गमु हुँचेम, वयं पुत्रमदितों विधर्ता ।
आधश्चिद् यं मन्यमानस्तुरश्चिद्, राजा चिद् यं भर्ग भक्षीत्या ॥२॥
भग सयराधो, भगेमां यमुदेवा ददन्नः।
भग प्र णो जनय गोभिरश्वैर्, भग प्र नृभियन्तः स्याम ॥ ३ ॥
उतेदानी भगवन्तः स्यामो, त पित्व उत मध्ये अह्नाम् ।
उतोदिता मघवन्त् सूर्यस्य, वयं देवानी सुमतौ स्याम ॥४॥
भग एय भगवाँ अस्तु देवास्, तेने वयं भगवन्तः स्याम ।
तं त्या भग सर्व इज्जोहवीति, स नो भग पुरएता भवेह ॥ ५॥
समध्यरायोपसी नमन्त, दधिक्रावैव शुचये पदार्य ।
अर्याचीनं वसुविदं भर्ग नो, रथमिवाश्या वाजिन आ वहन्तु ॥ ६ ॥
अश्यावतीगीमतीर्न उपासो, वीरवतीः सदमुच्छन्तु भद्राः ।
घृतं दुहाना विश्वतः प्रपीता, यूयं पात स्वस्तिभिः सदा नः ॥ ७ ॥
(४२)
६ मैग्रावरूणिर्वसिष्ठः । विश्वे देवाः । त्रिष्टुप् ।
प्र ग्रह्माणो अङ्गिरसो नक्षन्त, प्रन्दिनु भन्यस्य चेतु ।
प्रधेनयं उदभुतो नयन्त, युज्यातामद्री अध्वरस्य पेशः ॥ १ ॥
मुगस्ने अग्ने सनवित्तो अर्धा, युक्ष्वा सुने हरितो रोहितश्च ।
ये वा सनपा वीरयाहो, हुवे देवानां जानमानि सत्तः ॥ २ ॥

·सहिता।
[७.४२.३-
-.
समु यो यज्ञं महयन् नमोभिः, प्र होता मुन्द्रो रिरिच उपाके।
यजस्य सु पुर्वणीक देवा-, ना यशियामरमति वनृत्याः ॥३॥
युदा धीरस्य रेवती दुरोणे, स्यौनशीरतिधिराविकैतत् ।
सुप्रीतो अग्निः सुधितो दम आ, स विशे दाति पार्यमियन्यै ॥४॥
इमं नो अग्ने अध्वरं जुषस्थ, मुरुत्स्यिन्द्र यशसं कृधी नः ।
आ नक्तो यर्हिः संदतामुगसो, शन्तो मित्रावरुणा यह ॥ ५ ॥
एवाग्निं सहस्यो वसिष्ठो, गुयस्कोमो विश्वप्न्यस्य स्तोत् ।
इर्ष रयिं पथद् वामस्मे, यूयं पात स्यस्तिभिः सदा नः ॥ ६ ॥
५ मैत्रावरण सिष्टः । विश्वे देवाः । त्रिष्टुप् ।
.
प्रवौ यज्ञेषु देवयन्तौ अर्चन , धावा नाभिः पृथिवी पध्यै ।
येषां ब्रह्माण्यसमानि विमा, विष्ववियन्ति निनो न शाखाः ॥१॥
प्र युस एंतु हेत्यो न सप्ति-, रुर्घच्छचं समनसो घृताचीः ।
स्तृणीत यहिर रार्य साधू-, र्ध्या शोचीपि देवयून्यस्युः ॥ २ ॥
आ पुत्रासो न मातरं विभृत्राः, सानौ देवासौ वहिपः सदन्तु ।
आ विश्वाची विदामन, फ्त्यग्ने मा नौ देयाता मृर्धस्कः ॥ ३ ॥
ते सपिपन्त जोपमा यजत्रा, ऋतस्य धाराः सुदुधा दुहानाः ।
ज्येष्ठं यो अध मह आ घसना, मा गन्तन समनसो यति ४ ॥ ४॥
एवा नौ अग्ने विक्ष्या देशस्य, त्या वयं सहमायनास्माः ।
गया युजा संधमादो अरिष्टा, यूयं पात स्वस्तिभिः सर्दा नः ॥५॥

·७.४५.४]
मप्तमं मण्डलम् ।
(४४)
५ मैत्रावरणियसिष्टः । दधिकाः, १ दधिक्राश्व्युषोऽनिभगेन्द्रविष्णुप्पग्रह्मणस्परया-
दित्ययावापृथिव्यापः । ग्रिष्टुप, । जगती।
दुधिमां व प्रथममश्विनोपस, मग्निं समिद्धं भर्गमूतये हुये ।
इन्द्रं विष्णु पुषणं ग्रह्मणस्पति, मादित्यान् द्यावापृथिवी अपः स्वः ॥ १ ॥
दधिक्रामु नमसा योधयन्त, उदीराणा यशमुपप्रयन्तः ।
इळां देवीं बर्हिषि सादयन्तो, ऽश्विना विप्रा सुहवा हुयेम ॥२॥
दुधिकार्वाणं युयुधानो अग्नि-, मुपे ध्रुव उपमं सूर्य गाम् ।
अभं मश्वतोवरुणस्य वध्रु, ते विश्वास्मद् दुरिता यावयन्तु ॥ ३॥
दुधिकाया प्रथमो वाज्या-, ग्रे रथानां भवति प्रजानन् ।
संघिदान उपसा येणा-, ऽऽदित्येभिर्वसुभिरगिरोभिः ॥४॥
आ नो दधिकाः पर्सामनन्त्यू, तस्य पन्थामन्यतया ।
शृणोतु नो दैव्यं शो अग्निः, शृण्वन्तु विश्थै महिपा अमृगः ॥ ५ ॥
" मैत्रावरणियसिष्ठः । सविता । त्रिष्टुप् ।
आ देयो यातु सबिता सुरत्नौ, अन्तरिक्षप्रा वहमानो अश्वः ।
हस्ते दानो नयाँ पुरुणि, निवेशयञ्च प्रसुवा भूमं ॥ १ ॥
उदम्य वाह सिथिरा वृहन्ता, हिरण्यया दिवो अन्तौ अनष्टाम् ।
नूनं सो अस्य महिमा पनिष्ट, सूरश्चिदस्मा अनु दादपस्याम् ॥ २॥
म घो नो देवः सविता सहावा, ऽऽसविपद् वसुपनिर्वसूनि ।
विश्रयमाणो अमतिमुरूची, मतभोजनमध रासते नः ॥ ३ ॥
इमा गिरः सवितार सुजिहं, पुर्णगभस्तिमीळते सुपाणिम् ।
चियं वयो वृहदम्मे दधातु, यूयं पात स्वस्तिभिः सदा नः ॥ ४ ॥

·३८
ऋमंहिता।
[s.४६.-
४ मैत्रावरणियसिष्टः खः। जगती, ४ त्रिष्टुप् ।
इमा रुद्राय स्थिरधन्वने गिरः, क्षिप्रेपवे देवार्य स्खुधाने ।
अपाळ्हाय सहमानाय घस, तिग्मायुधाय भरता शृणोतु नः ॥ १ ॥
स हि क्षण क्षम्यस्य जन्मनः, साम्राज्येन दिव्यस्य चतति ।
अवन्नवन्तीरुप नो दुरश्चयः, उनमीयो रुद्र जामु नो भव ॥ २ ॥
या ते दिद्युदयसृष्टा दियस्परि, मया चरनि परि सा घृणन्तु नः ।
सहस्र ते स्वपियात भेजा, मा नतोकेषु तनयेषु रीरिषः ॥३॥
मा नौ वधी रुद्रु मा परी दा, मा ते भूम प्रसिता हीडितस्य ।
आ नौ भन बर्हिषि जीवशंसे, यूयं पात स्वृम्निभिः सदा नः ॥ ४ ॥
(४०)
. मैग्रावरगिर्वसिष्टः । मापः 1 मिष्टुप ।
आपो यं यः प्रथमं देवयन्त, इन्द्रपानमुर्मिमण्यठेळः ।
तं यो वयं शुचिमरिप्रमद्य, घृतमुपं मधुमन्तं वनेम ॥१॥
तमर्मिर्मापो मधुमत्तमं यो, ऽपां नपादयन्याशुहेमा ।
यस्मिनिन्द्रो यमुभिर्मादयाने, तमस्याम देवयन्तो यो अद्य ॥२॥
शतर्पमित्राः स्वधया मदन्तीर्, देवीदेवानामपि यन्ति पार्थः ।
ता इन्द्रस्य न मिनन्ति व्रतानि, सिन्धुभ्यो हव्यं धृतर्वज्जुहोत ॥ ३ ॥
याः सूर्यो रश्मिभिराततान, याभ्य इन्द्रो अरदद् गातुमुर्मिम् ।
ते सिन्धयो परियो धातना नो, यूयं पान म्युस्तिभिः मदा नः ॥ ४ ॥
(४०)
मैयाधरणिर्वसिष्टः । भवः, ४ विध देवा वा । ग्रिष्टुम् ।
म क्षणो याजा मादयध्वः, मस्मे नंगे मययानः मतस्य ।
आ घोऽर्वाचः प्रनयो न याता, विन्यो रथं नये वर्तयन्तु ॥५॥

·३९
७.५०.२]
सप्तमं मण्डलम् ।
ऋभुभुभिरभि या स्याम, विभ्यो विभुभिः शवसा शासि ।
याजो अस्माँ अवतु वार्जसाता-, विन्द्रेण युजा
तरुपम
ते चिद्धि पूर्वीरभि सन्ति शासा, विश्या अर्य उपरताति वन्यन् ।
इन्द्रो विभ्यो कभुक्षा वाजौ अर्यः, शौर्मियत्या कृणवन् वि नृम्णम् ॥ ३॥
न देवासो परियः कर्तना नो, भुत नो विश्वेऽवसे सजोषाः ।
समस्मे इयं वसवो ददीरन् , यूयं पात स्वस्तिभिः सदा नः ॥ ४ ॥
॥
४ मैत्रावरणिवेसिष्ठः । मापः । त्रिष्टुप् ।
समुद्रज्येष्ठाः सलिलस्य मध्यात्, पुनाना यन्त्यनिविशमानाः ।
इन्द्रो या बनी पभो राद , ता आपो देवीरिह माम॑वन्तु ॥ १ ॥
या आपो दिव्या उत या नवन्ति, खनित्रिमा उत वा याः स्वयंजाः ।
समुद्रार्था याः शुच॑यः पाव॒कास्, ता आपो देवीरह माम॑वन्तु ॥ २ ॥
यासां राजा वरुणो याति मध्ये, सत्यानृते अपयअनानाम् ।
मधुथुतः
गुचयो याः पोकास्, ता आपो देवीरिह मामवन्तु ॥ ३ ॥
यासु राजा घरुणो यासु सोमो, विश्य देवा यासूर्जे मदन्ति ।
वैश्वानरो यास्वग्निः प्रविष्टस् , ता आपो देारिह माम॑वन्तु ॥ ४ ॥
* मंत्रावरणियसिष्टः । । मित्रावरुणौ, २ अग्निः, ३ विश्वे देवाः, ४ नद्यः ।
जगती, १ अतिजगती शबरी वा।
आ मां मित्रावरुणेह रक्षतं, कुलाययद् बिश्ययन्मा न आ गन् ।
अजावं दुर्दशीकं तिरो दधे, मा मां पथैन रपसा विदत् त्सर्गः
यद् विजामन् परपि वन्दनं भुवै-, दष्टीयन्ती परि कुल्फी च देईन् ।
अग्निच्छोचनप याधतामितो, मा मा पोन रपमा विदन् मनः ॥२॥

·अवसंहिता।
[७-५०.३-
यच्छल्मलो भवति यन्नदीपु, यदोधीभ्यः परि जायते विषम् ।
विश्वे देवा निरितस्तत् सुंवन्तु, मा मां पडुन रपसा बित् त्सः ॥ ३ ॥
याः प्रक्तो निघत उद्धत, उद्न्वतीरनुकाश्च याः ।
ता अस्मभ्यं पयसा पिन्यमानाः, शिवा देवीरशिपदा भवन्तु,
सर्या नद्यो अशिमिदा भवन्तु ॥ ४ ॥
३ मैत्रावरुणिर्वसिटः । आदिस्याः । त्रिष्टुप् ।
आदित्यानामवसा नूतनेन, सक्षीमहि शर्मणा शंतमेन ।
अनागास्त्ये अदितित्वे तुरास, इमं यशं दधतु श्रीषमाणाः ॥ १॥
आदित्यासो अदितिर्मादयन्ता, मित्रो अर्यमा वरुणो रजिष्ठाः ।
अस्मार्फ सन्तु भुवनस्य गोपाः, पिय॑न्तु सोममबसे नो अद्य ॥२॥
आदित्या विश्वै मन्तश्च विश्य, देवाश्च विश्व कभर्वश्च विश्व ।
इन्द्रो अग्निश्यिना तुष्टुवाना, यूयं पान स्वस्तिभिः सदा नः ॥ ३ ॥
(१२)
३ मैत्रावाणिसिष्टः। भादित्याः। ग्रिएप् ।
आदित्यासो अदितयः स्याम, पूवत्रा वसवो मर्त्यत्रा ।
सनम मिशवरुणा सनन्तो, भम द्यावापृथिवी भवन्तः ॥ ६ ॥
मित्रस्तन्नो घरुणो मामहन्त, शर्म तोकाय तनयाय गोपाः ।
मा यौ भुजेमान्यजातमेनो, मा तत् कर्म वसयो यच्चयध्वे ॥२॥
तुरण्ययोऽङ्गिरसो नक्षन्त, रन देवस्य सवितुरियानाः ।
पिता च तन्नो महान् यजयो, विश्वे देवाः समनसो जुपन्त ॥३॥

·७.५५.२]
मप्तमं मण्डलम् ।
३ मैनावणवंसिष्टः । द्यावाथियो । त्रिष्टुप् ।
प्र द्यावा यः पृथिवी नमोभिः, सवाधे ईळे वृहती यजत्रे
ते चिद्धि पूर्वे कवयो गृणन्तः, पुरो मही दधिरे देवपुत्रे ॥ १ ॥
प्र पूर्वजे पितरा नव्यसीभिर्, गीर्भिः कृणुध्यं सदने ऋतस्य ।
आ नौ द्यावापृथिवी दैव्यैन, जनेन यात महि या वस्थम् ॥ २॥
उतो हि या रत्नधेयानि सन्ति, पुरुणि द्यावापृथिवी सुदासें ।
अस्मे धत्तं यदसदस्रधोयु, यूयं पात स्वस्तिभिः सदा नः ॥ ३ ॥
(५५)
३ मैनावरणिर्वसिष्ठः । वास्तोप्पतिः । त्रिष्टुप् ।
।
पास्तोप्पते प्रति जान हास्मान्त् , स्वावेशो अनमीवो भवा नः ।
यत् त्येमहे प्रति तन्नो जुषस्व, शं नो भव द्विपदे शं चतुष्पदे ॥१॥
वास्तोप्पते प्रतरणो न एधि, गय॒स्फानो गोभिरश्वेभिरिन्दो।
अजगसस्ते सख्ये म्योम, पितेव पुत्रान् प्रति नो जुषस्व ॥ २॥
याम्तीप्पते शग्मयो संसदा ते, सभीमहि रण्यया गातुमत्या ।
पाहि क्षेम उत योगे या नो, युयं पात म्युम्तिभिः सदा नः ॥३॥
(५५)
८ मैग्रावरणिय मिष्ठः । धास्तोप्पनिः, २.८ इन्द्रः (२.८ प्रस्थापिनी उपनिषद्)।
1 गायत्री, २.१ उपरिष्टाहनी, ५.८ मनुष्टुप ।
अमीयहा स्निोप्पते, बिया रूपाण्याविशन् । मा सुशेव पधि नः ॥१॥
३
यदर्जुन सारमेय, दतः पिशङ्ग यच्छेसे ।
वीय भ्राजन्त ऋष्य, उप सकेषु यसतो नि पु म्यप ॥२॥

·४२ ऋक्संहिता। स्तेनं येय सारमेय, तस्कर या पुनःसर। स्तोतृनिन्द्रस्य रायसि, किमम्मान् दुछुनायसे नि पु स्वप ॥३॥ त्वं संकरस्य दहि, तवं दर्दतु सृकरः । स्तोतृनिन्द्रस्य रायसि, किमस्लान् ९च्छुनायसे नि पु स्थपं ॥४॥ मस्तु माता सस्तु पिता, सम्त श्वा सस्तु विपतिः । ससन्तु शातयः, सस्त्ययमभितो जनः ॥५॥ य आस्ते यश्च चीति, यश्च पश्यति नो जनः । तेषां सं हन्मो अक्षाणि, यथेदं हयं तथा ॥६॥ : सहस्रशृङ्गो वृपभो, यः ममुद्रादुदाचरत् । तेना सहस्यैना युयं, नि जनान्त् स्थापयामसि ॥७॥ प्रोटेशया यहोशया, नारीर्यास्तल्पशायरीः। स्त्रियो याः पुण्यगन्धास्, ताः सर्वाः स्थापयामसि ॥ ८॥ (५६) २५ मैनावरणियसिष्टः । मन्तः । निष्टुप्, 1-1 द्विपदा विराट् । काव्यका नरः सनीला, रुद्रम्य मर्या अधा स्यश्योः ॥ १॥ नकिहींषां जुनूंषि वेद, ते अङ्ग विद्रे मियो जनिनम् ॥२॥ अभि स्यपूभिर्मियो बपन्त, वातस्यनसः श्येना अस्पृधन् ॥३॥ पुतानि धीरो निण्या चिकेन. पृश्निर्यदृधो मही जुभा ॥४॥ मा बिट् सुधीर मुद्भिरस्तु, मनात् सहन्नी पुष्यन्ती नृम्णम् ॥५॥ शुभा शोभिष्टाः, थ्रिया संमिश्टा ओजोभिगमाः ॥ ६॥ उग्रं घ ओजः स्थिग यां,स्यो मद्भिर्गणस्तुर्यिमान, ॥७॥ शुभ्रो यः गुप्मः मुर्मा मनामि, धुनिमुनिग्य गर्धभ्य धृष्णोः ॥ ८॥ सम्यम्मद् युपोत दिj, मा यो दुर्मनिरिह प्रणनः ॥ ९ ॥ यामं येष्ठाः

·प्र
७.५६.२३]
सप्तमं मण्डलम् ।
प्रिया वो नाम हुवे तुराणा-, मा यत् तृपन्मरुतो वावशानाः ॥ १० ॥
स्वायुधास इमिर्णः सुनिष्का, उत स्वयं तन्य: शुभमानाः ॥ ११ ॥
गुची यो हथ्या मरुतः शुचीना, शुचि हिनोम्यध्वरं शुर्चिभ्यः ।
ऋतनं सत्यमृतसाप आयञ् , छुचिजन्मानः शुचयः पावकाः ॥ १२ ॥
अंसेप्या मरुतः खादयों वो, वक्षःसु रुक्मा उपशिश्रियाणाः ।
वि विद्युतो न वृष्टिमी मचाना, अनु स्वधामायुधैर्यच्छेमानाः ॥ १३ ॥
बुध्न्यो व ईरते महासि, प्र नामानि प्रयज्यवस्तिरध्यम् ।
महस्रियं दम्य भागमेतं, गृहमेधीय मरतो जुपध्यम् ॥ १४ ॥
यदि स्तुतस्य मरुतो अधीथे, त्या विप्रस्य याजिनो हवीमन् ।
मधु रायः सुवीर्यस्य दात, नू चिद् यमुन्य आदभुदरावा ॥ १५ ॥
अत्यासो न ये मरुतः स्वञ्चों, यक्षदृशो न शुभयन्त मर्याः ।
ते हर्येष्ठाः शिशयो न शुभ्रा, वत्सासो न प्रक्रीळिनः पयोधाः ॥१६॥
दुशस्यन्तो नो मरुतो मृलन्तु, परिवस्यन्तो रोदसी सुमेके।
आरे गोहा नेहा धो यो अस्तु, सुम्नेभिर॒स्मे वसवो नमध्वम् ॥ १७ ॥
आ वो होता जोहर्याति सुत्तः, सत्राची राति मरुतो गृणानः ।
य ईवतो पणो अस्ति गोपाः, सो अद्वयावी हयते व उक्थैः ॥ १८ ॥
हमे तुरं मरती रामयन्ती-, मे सहः सहस आ नमन्ति ।
हमे शंसं यनुप्यनो नि पान्ति, गुरु द्वेषो अररुपे दधन्ति ॥ १९ ॥
हमे चिन्मुम्नो जुनन्ति, भूमि चिद् यथा वसयो जुपन्त ।
अ बाधध्वं वृषणास्तमौसि, धुत्त विध्वं तनयं तोकमस्मे ॥ २० ॥
मा यो दात्रामस्तो निरराम, मा पश्चाद् देम रथ्यो विभागे ।
आ नः स्पाहं भेजतना बसव्ये, यदी सुजातं पणो धो अस्ति ॥ २१ ॥
सं यद्धनन्त मन्युभिर्जनासः, शूरा यहीप्योधीपु विक्षु ।
अध म्मा नो मरुतो मंद्रियासस्, त्रातारौ भूत पृतनास्थर्यः ॥ २२॥
भूरि चक्र मरुतः पित्र्या-, ण्युक्थानि या वः शस्यन्तै पुरा चित् ।
मद्भिशनः पृतनासु साहा, मरुद्भिरिन् सनिता याजमर्या ॥ २३ ॥

·ऋक्संहिता।
[७.५६.२४-
अस्मे वीरो मेरुतः शुफ्यस्तु, जनानां यो असुरो विर्ता । .
अपो येने सुक्षितये तमा, ध स्वमोको अभि घेः स्याम ॥ २४॥ .. .
तन्न इन्द्रो चरणो मित्रो अग्नि- राप ओषधीनिनी जुपन्त ।
शर्मन्त् स्याम मुरुतामुपस्यै, यूयं पात स्वस्तिभिः सदा नः ॥ २५ ॥
७ मैनावरणिसिष्टः। मरतः।
मध्यौ यो नाम मारुतं यजत्राः, प्र यशेषु शवसा मदन्ति ।
ये रेजयन्ति रोदसी चिदुर्वी. पिन्यन्त्युत्सं यदासुम्याः ॥ १
निचेतारो हि मुरतो गुणन्त, प्रणेतारो यजमानस्य मन्म ।
अस्मामय विदथेषु चर्हि.. रा पीतये सदत पिप्रियाणाः ॥२॥
नेतान्ये मरुतो यथेमे, भ्राज॑न्ते रुक्मरायुधस्तनूभिः ।
था रोदसी विश्वपिशः पिशानाः, मानमध्यक्षते शुभे कम् ॥ ३॥
ऋधक् सा यो मानो दिद्युदस्तु, यद् व आगः पुरुषता कराम ।
मा पुस्तम्यामपि भूमा यजत्रा, अस्मे वो अस्तु मुमतिश्चनिष्टा ॥४॥
कृते चिद मरनों रणन्ता-. ऽनयामः शुच॑यः पायकाः ।
प्रणोऽयत मुमतिभिर्यजत्राः, प्र याभिस्तिगत पुप्यसै नः ॥५॥
उत स्तुतासौ मुरतो व्यन्तु, विश्वेभिर्नामभिनरो वीपि ।
दांत नो अमृतस्य प्र॒जाये. जिगृत रायः सनुतो मघानि ॥ ६ ॥
आ स्तुतासौ मरतो विश्व ऊती, अच्छा सुन्नि मनाता जिगान ।
ये नम्मना शतिनो यर्धयन्ति, यूयं पात स्वस्तिभिः सदो नः ॥ ७ ॥

·७.५९.३]
मतम मण्डलम् ।
(५८).
६ मैग्रावरुणिर्वसिष्ठः । मरुतः । मिष्टुप् ।
प्र साकमुझे अर्चता गृणाय, यो दैव्य॑स्य धाम्नस्तुविष्मान् ।
उत क्षोदन्ति रोदसी महित्वा, नक्षन्ते नाकं नितेरवंशात् ॥ १ ॥
जनूचिद् यो मरुतस्त्वेष्यण, भीमासस्तुधिमन्ययोऽयासः ।
प्र ये महोभिरोजसोत सलि, विश्वो यो यामन भयते स्पर्टक् ॥ २॥
वृहद् यो मघद्यो दधात, जुजोपनिमरुतः सुष्टुतिं नः ।
गतो नाध्या वि तिराति जन्तुं, प्रणः स्पार्दाभिरुतिभिस्तिरेत ॥ ३ ॥
युप्मोतो विप्रो मरुतः शतस्त्री, युप्मोतो अर्था सहुरिः सहनी ।
युप्मोतः सुम्रालुत हन्ति वृत्रं, प्र तद् वो अस्तु धृतयो देष्णम् ॥४॥
ताँ आ रुद्रस्य मीळ्हुपो विवासे, कुविन्नंसन्ते मरुतः पुनर्नः ।
यत् सस्थती जिहीळिरे यदावि., व तदेन ईमहे तुराणाम् ॥५॥
प्र सा चि सुष्टुतिर्मघोना-, मिदं सूक्तं मरुतो जुषन्त ।
आराच्चिद् द्वेषो वृषणो युयोत, यूयं पात स्वस्तिभिः सदा नः ॥ ६॥
१२ मैग्रावरुणिर्वसिष्ठः । 1-11 मस्तः, १२ रुद्रः (मृत्युविमोचनी ऋक्)।
प्रगायः(विपमा वृहती, समा सतोहनी); ७-८ त्रिष्टुप ,
९-११ गायत्री, १२ मनुष्टुप् ।
यं पायध्य इदमिदं, देवासो यं च नयेथ ।
तस्मा अग्ने वरुण मित्रार्यमुन् , मरतः शर्म यच्छन ॥ १ ॥
युप्माः देवा अवसाहनि प्रिय, ईजानस्तरति द्विषः ।
प्रस क्षय तिरते वि महीरिपो, यो यो वरीय दाति ॥ २ ॥
नहि यश्वरमं चन, वसिष्ठः परिमंसते ।
अस्माकमद्य मरुतः सुते सचा, विश्य पियत कामिनः ॥३॥

·ऋक्सहिता।
[७.५९०४-
नहि वे कृतिः पृतनासु मर्धति, यस्मा अराध्यं नरः ।
अभि व आवर्त सुमतिनवीयसी, तूर्य यात पिपीपवः ॥ ४॥
ओ पु प्विराधसो, यातनान्धासि पीतये ।
इमा
घो
हव्या
मस्तो ररे हि कं, मो प्यन्यत्रं गन्तन ॥५॥
आ च नो बर्हिः सदेतायता च नः, स्पाणि दातवे वसु ।
अधन्तो मरुतः सोम्ये मधौ, स्वाहेह मादयाध्यै ॥६॥
सस्वश्चिद्धि तुन्य!: गुम्भमाना, आ हंसासो नीलपृष्ठा अपप्तन् ।
विश्वं शो अभितो मा नि पैद, नरो न रवाः सर्वने मदन्तः ॥ ७ ॥
यो नो मरुतो अभि दुईणायुस्, तिरश्चित्तानि वसयो जिघांसति ।
द्रुहः पाशान् प्रति स मुंचीष्ट, तपिप्ठेन हन्मना हन्तना तम् ॥ ८ ॥
सांतपना इदं हुविर् , मरुतस्त जुष्टन ।
युप्माकोती रिशादसः ॥ ९॥
गृहमेधास आ गत, मरुतो मापे भूतन ।
युप्माकोती सुंदानयः ॥ १० ॥ .
इहेहे यः स्वतयसः, कयः सूर्यत्वचः।
यझं मेरत आ घृणे ॥११॥
ध्यम्यकं यजामहे, सुगन्धि पुष्टिवर्धनम् ।
उर्वारुकमिव बन्धनान् , मृत्योर्मुक्षीय मामृतात् ॥ १२ ॥
१२ मग्रावरुणिर्वसिष्ठः । १ सूर्यः, २.१२ मिग्रावरुणौ । ग्रिष्टुए ।
यदुध सूर्य प्रबोऽनोगा, उद्यन् मित्राय वरुणाय सत्यम् ।
ययं देवादिते स्थाम, नर्व प्रियासो अर्यमन् गृणन्तः ॥ १ ॥
एप स्य मित्रावरुणा नृचक्षा, उभे उदेति सूर्यो अभि उमन् ।
विश्वस्य स्थातुर्जर्गतच गोपा, ऋजु मतेषु वृजिना च पश्यन् ॥२॥

·.
७.६१.१२]
सप्तमं मण्डलम् ।
अयुक्त सप्त हरितः सधस्थाद्, या ई पर्हन्ति सूर्य घृताचीः ।
धामानि मित्रावरुणा युवाकुः, सं यो युधेव जनिमानि चष्टै ॥ ३ ॥
उद् वा पृक्षासो मधुमन्तो अस्थुः, रा सूर्यो अरुहच्छुक्रमणः ।
यस्मा आदित्या अध्यनो रदन्ति, मित्रो अर्यमा वरुणः सजोषाः ॥४॥
इमे चेतारो अनृतस्य भूरैर् , मित्रो अर्यमा वरुणो हि सन्ति ।
इम ऋतस्य वावृधुदुरोणे, शग्मासः पुत्रा अदितेरदब्धाः ॥५॥
हमे मित्रो वरुणो दुळभासो-, ऽचेतसं चिश्चितयन्नि दक्षैः ।
अपि फतुं सुचेतसं वतन्तस् , तिरश्चिदंहः सुपर्था नयन्ति ॥ ६ ॥
इमे दियो अनिमिया पृथिव्याश्, चिकित्वांसों अचेतसं नयन्ति ।
प्रमाजे चिन्नधौ गाधर्मस्ति, पारं नौ अस्य विपितम्य पर्यन् ॥७॥
पद् गोपाबंददितिः शर्म भद्रं, मित्रो यच्छन्ति बरुणः सुदास ।
तस्मिन्ना तोकं तनयं दाना, मा कर्म देवहेळेनं तुरासः ॥ ८॥
अव वेदि होत्राभिर्यजेत, रिपुः काश्चिद् वरुणभुतः सः।
परि द्वेषोभिरर्यमा घृणक्तुः, ॐ सुदासै वृषणा उ लोकम् ॥९॥
सस्वचिद्धि समृतिस्त्वेप्यपाः, मपीच्येनु सहसा महन्ते ।
युप्मद् भिया पणो रेज॑माना, दक्षम्य चिन्महिना मुळा नः ॥ १० ॥
यो ब्रह्मणे मुमतिमायजाते, वाजस्य सातौ परमय गयः ।
सीक्षन्त मन्यु मघवा॑नो अर्य, उरु क्षाय चक्रिरे सुधातु ॥ ११ ॥
यं देव पुरोहितिर्युवभ्यां, यो मित्रावरुणाधकारि ।
विश्यानि दुर्गा पिंपृन तिरो नो, युयं पात स्वस्तिभिः सदा नः ॥ १२ ॥
७ मेग्रावरुणवंसिष्टः । मित्रावरुणौ। त्रिष्टुप् ।
उद् या चक्षुर्वरुण सुप्रतीक, देवयोरेति मूर्यस्ततन्यान् ।
अभि यो विधा भुवनानि चष्टे, स मन्यु मत्यप्या चिकेत ॥१॥

·[७.६१.२
ऋामंहिता ।
प्र वां स मित्रावरुणावृताया, विप्रो मन्मानि दीर्घश्रुर्दियति ।
यस्य ब्रह्माणि सुऋतु
अाथ, आ यत् क्रन्या न शरदः पुणेथे ॥ २ ॥
पोरोमित्रावरुणा पृशिव्याः, प्र दिव ऋष्याद् हतः सुदान ।
स्पशो दधाथे ओपंधीपु वि., वृधग्यतो अनिमिष रक्षमाणा ॥३॥
शंसा मित्रस्य वरुणम्य धाम. गुप्मो रोदसी वद्वधे महित्या ।
अयन् मासा अयज्वनामवीराः, प्र यशमन्मा वृजनं तिराते ॥ ४ ॥
अमूरा विश्या वृषणायमा यां, न यासं चित्रं ददृशे न यक्षम् ।
द्रुहः सचन्ते अzता जनानां, न याँ निण्यान्यचितै अभवन् ॥ ५॥
समु यां यज्ञ महयं नमभिर् , हुवे बो मित्रावरुणा सयाधः ।
प्र यां मन्मान्यचसे नानि, कृतानि ग्रह जुजुपन्निमानि ॥ ६ ॥
इयं देय पुरोहितिर्युवभ्यां, यशेषु मित्रावरुणायकारि ।
विश्वा॑नि दुर्गा पिपृतं तिरो नी, युयं पात म्युस्तिभिः सदो नः ॥७॥
(६२)
६ मैनावरणिमिष्ठः । १.३ सूर्यः; ४.५ मियायगी। प्रिष्टुप् ।
उत् सूर्यो वृहदींप्यंश्रेत् , पुर विधा जनिम मानुषाणाम् ।
सुमो दिघा ददृशे रोचमानः, कन्या कृतः सुकेतः कर्तृभिर्भून् ॥ १॥
स सूर्य प्रति पुरो न उद् गा, एभिः स्तोमैभिरेतशेभिरेवैः ।
प्र नौ मित्राय करणाय बोचो.. ऽनोगसो अर्यम्णे अग्नयै च ॥२॥
विनः सहस्रं शुरुधी रद-, त्वृताानो वरुणो मित्रो अग्निः ।
यच्छन्तु चन्द्रा उपमं नो अर्क-. मा नः काम पुपुरन्तु स्तानाः ॥ ३ ॥
चार्याभूमी अदिते श्रासौथा नो, ये घाँ जाः सुजानमान ऋप्वे ।
मा हेळे भूम यणस्य यायोर, मा मित्रम्य प्रियतमम्य नृणाम् ॥ ४॥
प्र वाहवा मिस्तं जबिसै न, आ नो गयूंतिमुक्षतं घृतेन ।
आ नो जनै भ्रषयतं युवाना, श्रुतं मैं मित्रावरुणा हवेमा ॥ ५ ॥

·७.६४.२] रातम मण्डलम् । नू मित्रो वरुणो अर्यमा नस्, त्मनै तोकाय वरियो दधन्तु । सुगा नो विश्या सुपानि सन्तु, यूयं पात स्वस्तिभिः सर्दा नः ॥ ६ ॥ (६३) ६ मेगावरुणि सिष्टः । १.४ सूर्यः, ५ सूर्य-मित्रावरुणाः, ६ मित्रावरणी अर्यमा च । त्रिष्टुर। . उद्वैति सुभगो विश्वच॑क्षाः, सार्धारणः सूर्या मानुपाणाम् । चक्षुमित्रस्य वरुणस्य देवर , चमेव यः समवियुक् तमांसि ॥ १ ॥ उद्वति प्रसवीता जनानां, महान् केतुरर्णयः सूर्यस्य ।, समानं चुक पवित्सन् , यदेतशो बर्हति धूर्षु युक्तः॥२॥ विभ्राजमान उपसामुपस्थान , रेभैरुदैत्यनुमद्यमानः । एष में देवः सविता चच्छन्द, यः समानं न प्रेमिनाति धाम ॥३॥ दियो रुक्म उरुचक्षा उदेति, दरेगर्थस्तरणिर्धाजमानः । नूनं जनाः सूर्यण प्रसृता, अयन्नर्थानि कृणयन्नपांसि ॥ ४ ॥ या चरमृता गातुमस्मै, श्ये॒नो न दीयन्नन्वैति पार्थः प्रति यां सूर उदिते विधेम, नौमिर्मित्रावरुणोत हव्यैः ॥५॥ नू मित्रो वरुणो अर्यमा नुस्, त्मने तोकाय परियो दधन्तु । सुगा नो विश्वा सुपानि सन्तु, यूयं पात स्वस्तिभिः सर्दा नः ॥ ६ ॥ ५ मैत्रावरणिर्वसिष्ठः । मित्रावरणौ । त्रिष्टुप् । दिवि क्षयन्ता रजसः पृथियां, प्र या घृतस्य निर्णिो दीरम् । हुव्यं नौ मित्रो अर्यमा सुजातो, राजा सुचत्रो वरुणो जुषन्त ॥ १ ॥ राजाना मह ऋतस्य गोपा, सिन्धुपती क्षत्रिया यातमर्याक् । इळा नो मित्रावरुणोत वृष्टि, मर्व दिव इन्वतं जीरदानू ॥२॥ आ

·ऋवसंहिता।
[७.६४.३-
मित्रस्तन्नो वरुणो देवो अर्यः, प्र साधिष्टेभिः पथिभिनयन्तु ।
यद् यथा न आरिः सुदास, इपा मदेम सह देवगोपाः ॥ ३॥
यो वा गर्ने मनसा तदेतः, मो धीति कृणद् धारयंश ।
उक्षेया मित्रावरुण घृतेन, वा रोजाना सुक्षितीस्तर्पयेथाम् ॥ ४॥
एप स्तोमो वरुण मित्र तुभ्यं, सोमः शुक्रो न वायवैऽयामि ।
अविष्टं धियो जिगृतं पुरंधीर, यूयं पात स्वस्तिभिः सदा नः ॥५॥
.
५ मैत्रावरुणिवेसिएः । मित्रावरुणौ । त्रिष्टुप् ।
प्राति या सूर उदिते सुक्तैर् , मित्र हुवे वरुणे पूतदक्षम् ।
ययौरसुर्यमिक्षित ज्येष्ठं, विश्वस्य यामन्नाचिर्ता जिगत्नु ॥१॥
ता हि देवानामडेरा तावर्या, ता नः क्षितीः करतमुर्जयन्तः ।
अश्याम मित्रावरुणा ययं यां, द्यायर्या च यत्र पीपयनां च ॥२॥
ता भूरिपाशायनृतस्य सेतू, दुरत्येतू रिपवे माय ।
ऋतस्य मित्रावरुणा पृथा या-, मपो न नाया दुरिता तैरेम ॥ ३ ॥
आ नो मित्रायरणा हुन्यजुटिं, घृतैर्गम्यूतिमुक्षतमिळाभिः ।
प्रति याम वरमा जनाय, पृणीतमुद्रो दिव्यस्य चारोः ॥ ४॥
पुष स्तोमो वरुण मित्र तुभ्यं, सोमः शुक्रो न यायवेऽयामि ।
अविष्टं धियो जिगृतं पुरंधीर्, यूयं पात स्यस्तिभिः सदा नः ॥५॥
१९ मैत्रावरुपिर्वसिष्ठः। मित्रावरुणौ, ४-१३ आदित्याः, १४.१६ सूर्यः ।
गायत्री; १०.१५ प्रगायः = (समा वृहती, विषमा सतोबदनी,)
१६ पुर उपिणा ।
प्रमियोवरुणयोः, स्तोमा न एतु शुष्यः । नमस्थान तुविजातयोः ॥ १॥
या धारयन्त दे॒वाः, सुदक्षा दक्षषितरा । असुर्याय प्रम॑हसा ॥२॥

·1
७.६६.१९]
सप्तमं मण्डलम् ।
39371
ता नः स्तिपा तेनुपा, वरुण जरितॄणाम् । मित्र साधयंत धियः ॥ ३॥
यद्ध सूर उदिते., नागा मित्रो अर्यमा । सुवाति सविता भगः ॥४॥
सुमावीरस्तु स क्षयः, अनु यामन्त् सुदानवः । ये नो अहोऽतिपिप्रति ॥ ५॥
उत स्वराजो आदेति , रदधस्य व्रतस्य ये । महो राजान ईशते ॥६॥
प्रति वा सर उदिते, मित्रं गूणीपे वरुणम् । अर्यमणं रिशादसम् ॥ ७॥
राया हिरण्यया मृति-, रियमवृकाय शव॑से । इयं विा मेधसातये ॥ ८॥
ते स्याम देव वरुण, ते मिन सुरिभिः सह । इपं स्वश्च धीमहि ॥ ९॥
बहवः सूरचक्षसो, ऽग्निजिता ऋतावृधः ।
प्रीणि ये येमुर्विदानि धीतिभिर्, विश्वानि परिभूतिभिः ॥१०॥
वि ये दधुः शरदं मासुमादहर्, यज्ञमुक्तुं चादचम् ।
अनाप्यं वरुणो मित्रो अर्यमा, क्षत्रं राजान आशत ॥ ११ ॥
तद् अद्य मनामहे, सूक्तैः सूर उदिते।
यदोहते वरुणो मित्रो अर्यमा, यूयमृतस्य रथ्यः ॥ १२ ॥
ऋतावान ऋतजाता ऋतावृधो, घोरासौ अनूतद्धिपः ।
तेषां यः सुम्ने सुच्छर्दिष्टमे नरः, स्याम ये च सूरयः ॥ १३ ॥
उद् त्यद् दर्शतं वपुर्, यि ऐति प्रतिहरे ।
यदीमाशुहति देव एतशो, विश्वस्मै चक्षसे अरम् ॥ १४ ॥
शीर्णःशीर्णो जर्गतस्तस्थुषस्पति, समया विश्वमा रजः।
सुप्त स्यसारः सुविताय सूर्य, वहन्ति हरितो रथ ॥ १५ ॥
तश्चक्षुर्देवहितं शुभमुञ्चरत् । पश्येम शरदः शतं, जीयम शरदः शतम् ॥१६॥
काव्येभिरदाभ्या, ऽऽयातं वरुण धुमत् । मित्रश्च सोमपीतये ॥ १७ ॥
दियो धामभिर्वरुण, मित्रश्या यांतमहा। पियंत सोममातुजी ॥१८॥
श्रा यांतं मित्रावरुणा, जुपाणावाहुति नरा । पातं सोममृतावृधा ॥ १९ ॥

·५२
ऋक्संहिता।
[७.६७.१
(६०)
१० मैत्रावरुणिर्वसिष्ठः । अश्विनौ । त्रिष्टुप् ।
प्रति वां रथं नृपती जरध्य, हविष्म॑ता मनसा यशियन ।
यो वाँ दूतो न बिष्ण्यावजींग, रच्छा सूनुर्न पितरां विवक्मि ॥ १ ॥
अशाच्यग्निः समिधानो अ॒स्मे, उपौ अदृशृन् तम॑सश्चिदन्ताः ।
अचैति केतुरुपसः पुरस्ताच्, छिये दिवो दुहितुर्जायमानः ॥ २ ॥
अभि वा नुनमश्विना सुहौता, स्तोमैः सिपक्ति नासत्या विबुक्कान् ।
पूर्वाभिर्यात पथ्योभिर्याक्, स्वयिंदा वसुमता रथेन ॥३॥
अयोर्चा नुनमश्विना पुवापुर्, हुये यद् वा सुते माध्या वसूयुः ।
आ चौ वहन्तु स्थविरासो अध्याः, पियाथो अस्मे सुप्ता मनि ॥ ४ ॥
प्राचीमु देवाश्यिना धियं मे, ऽमृध्रां सातये कृतं वसूयुम् ।
विश्या अविष्टुं वाज़ आ पुरंधीस्, ता नः शक्तं शचीपती शचीभिः ॥५॥
अविष्टं धीप्र्वश्विना न आसु, प्रजायद् रेतो अहयं नो अस्तु ।
आ याँ तोके तनये तूर्तुजानाः, सुरलासो देवीतिं गमेम ॥ ६ ॥
पुष स्य या पूर्वगत्येव सख्ये, निधिहितो माध्यो रातो अस्मे ।
अहेळता मनसा योतमाः, गन्नता हव्यं मानुषीषु विक्षु ॥ ७ ॥
एकस्मिन् योगै भुरणा समाने, परि यां सप्त स्रवतो रयो गात् ।
न यिन्ति सुभ्यो देवयुक्ता, ये या धुर्पु तरणयो बर्हन्ति ॥ ८॥
असश्चता मघढ्यो हि भुतं, ये राया मेघदेयं जुनन्ति ।
प्र ये यन्धु सुनृताभिस्तिरन्ते, गन्या पृञ्चन्तो अव्या मघानि ॥ ९ ॥
नू मे हयुमा मृणुतं युवाना, यामिष्टं वतिरश्विनाविरीयन् ।
धुत्तं रत्नानि जातं च सुरीन् , यूयं पान स्यस्तिभिः सदा नः ॥ १० ॥

·७.६९.१]
सप्तमं मण्डलम्
(६०)
९ मैत्रावरणियसिष्टः । अश्विनौ । विराट् , ८-९ ग्रिष्टुप् ।
आ शुभ्रा यातमश्विना स्वश्या, गिरौ दस्रा जुजुपाणा युवाकोः ।
हव्यानि च प्रतिभृता चीतं नः॥१॥
प्र वामन्यासि मद्यान्यस्थुः, ररं गन्तं विपो वीतयै मे।
तिरो अर्यो हवनानि श्रुतं नः ॥२॥
प्रवां रथो मनौजवा इयर्ति, तिरो रजांस्यश्विना शतोतिः।
अस्मभ्यं सूर्यावसू इयानः ॥३॥
अयं ह यद् वा देवया उ अद्रिः, यो विवक्ति सोमसुद् युवभ्याम् ।
आ वल्गू विप्रो वृतीत हुव्यैः ॥ ४॥
चित्र हु यद् या भोजनं न्वस्ति, न्यत्रये महिप्वन्तं युयोतम् ।
यो योमोमान दर्धते प्रियः सन् ॥५॥
च्यानाय प्रतीत्य हचिर्दै।
अधि यद् वर्षे इतऊति धुत्थः ॥ ६॥
उत त्यं भुन्युमश्विना सखायो, मध्ये जहुर्दुरेवासः समुद्रे ।
निरी पर्पदराया यो युवाकुः ॥७॥
वृाय चिजर्समानाय शक्त, मुत श्रुतं शयये हुयाना ।
यावळ्यामपिन्चतमपो न, स्तये चिच्छुक्त्यश्विना शचीभिः ॥ ८॥
एष स्य फारऔरते सक्तै, रगै घुधान उपसा सुमन्मा ।
हपा तं वर्धन्या पौमिर्, यूयं पात स्वस्तिभिः सर्दा नः ॥९॥
उत त्यद् वा जुरते अश्विना
१
.
.
(६९)
८ मैत्रावरूणिर्वसिष्ठः । अश्विनौ। त्रिष्टुम् ।
आ या रथो रोदसी वधानो, हिरण्ययो वृषभित्विश्यैः ।
घृतय॑तनिः पविभी रुचान , हुपां बोळहा नृपतिर्याजिनीवान् ॥ १ ॥

·-
..
ऋक्संहिता।
[७.६९.२-
स प्रथानो अभि पञ्च भूमा, त्रिवन्धुरो मनसा योतु युक्तः
विशो येन गर्छयो देवयन्तीः, कु; चिद् याममश्विना दर्धाना ॥ २ ॥
स्वभ्या यशसा यातमाग, दस्रा निधि मधुमन्तं पियाथः ।
वि वां रथौ वध्वाई यादमानो-, न्तिान् दियो यौधते वर्तुनिभ्याम् ॥ ३ ॥
युवोः श्रियं परि योपावृणीत, सूरौ दुहिता परितक्म्यायाम् ।
यद् देवयन्तमर्वयः शचीभिः, परि श्रृंसमोमा यां ययों गात् ॥ ४ ॥
यो हु स्य वा रथिरा यस्तै उना, रथो युजानः परियाति चर्तिः ।
तेने नः शं योरुपसो व्युष्टी, न्यश्विना वहतं यझे अस्मिन् ॥ ५ ॥
नर गोरे विद्युतै तृपणा, ऽस्माकमध सनो यातम् ।
पुगत्रा हि यो मतिभिर्हन्तेि, मा यामन्ये नि य॑मन् देवयन्तः ॥ ६ ॥
युवं भुज्युमर्वविद्धं समुद्र, उर्दूहथुरणसो अस्निधानः ।
पतत्रिमिरचमैरेज्यथिभिर् , दंसनाभिरश्विना पारयन्ता ॥७॥
नू में हवमा शेणुतं युवाना, यासिष्टं पर्तिरश्विनाचिरावत् ।
धुत्तं रत्नानि जरतं च सुरीन् , यूयं पात स्वस्तिभिः सदा नः ॥ ८ ॥
(७०)
७ मैवायरणिसिष्टः । अश्विनी । ग्रिष्टुप् ।
.
आ विश्ववाराश्विना गतं नः, प्र तत् स्थानमवाचि यां पृथिव्याम् ।
अभ्यो न याजी शुनपृष्ठो अस्था-, दा यत् सेदरसे न योनम् ॥ १ ॥
सिक्ति सा या सुमतिश्चनिष्ठा-, ऽतापि धर्मों मनुषो दुरोणे ।
यो घाँ समुद्रान्त् सरितः पिपु , त्यैतग्या चिन्न सुयुजा युजानः ॥ २ ॥
यानि स्थानान्यश्विना दुधाथै, दियो युद्धीप्योपंधीपु विक्षु ।
नि पर्वतस्य मुनि सदन्ते, पंजनाय दाशुषे पहन्ता ॥ ३ ॥
चनिष्ट देवा ओषधीप्यासु, यद् योग्या अन्नपैये शरीणाम् ।
पुरुणि रत्ना दधतो न्य[स्मे, अनु पूर्याणि चस्यपुर्युगानि ॥४॥

·५५
७.७१.६]
सप्तमं मण्डलम् ।
शुश्रुषांसा चिदश्विना पुरुः, ण्यभि ब्रह्माणि चक्षाथे ऋषीणाम् ।
प्रति म योन यामा जनाया, ऽस्मे वामस्तु सुमतिश्चनिष्ठा ॥५॥
यो वा यशो नासत्या हविष्ान् , कृतह्मा समयाई भाति ।
उप प्र यात यरमा पसिष्ठ-, मिमा ब्रह्माण्युच्यन्ते युवभ्याम् ॥ ६॥
इयं मनीषा इयमश्विना गी-, रिमां संवृक्ति पणा जुपेथाम् ।
इमा ब्रह्माणि युवयून्यग्मन् , यूयं पात स्वस्तिभिः सर्दा नः ॥ ७ ॥
.
६ मैग्रावरणिसिष्टः । अश्विनी । ग्रिष्टुप् ।
अप स्वसुरुषसो नग्जिहीते, रणक्ति कृष्णीररूपाय पाम् ।
अश्यामा गोमघां यां हुवेम, दिया नक्तं शरमस्मद् युयोतम् ॥ १ ॥
उपायातं दाशुषे माय, रथैन याममश्यिना वहन्ता ।
युयुतमस्मदनिरामीयां, दिया नक्त माध्यी प्रासीयां नः ॥ २ ॥
आ वां रथमवमस्यां व्युटी, सुम्नाययो वृषणो वर्तयन्नु ।
स्यूमंगभस्तिमृतयुम्भिरश्वः, राश्विना वसुमन्तं यहेथाम् ॥ ३ ॥
यो वां रथी नृपती अस्ति वोळ्हा, त्रिवन्धुरो यमुमाँ उस्रयामा ।
ने ए॒ना नासत्योप यात., मुभि यद् वा विश्वप्स्यो जिगाति ॥ ४॥
युवं च्यवानं जरसोऽमुमुक्त, नि पेदर्य ऊहथुरागुमश्वम् ।
निरसस्तमसः स्पमधि, नि जाहुपं शिथिरे धातमन्तः ॥५॥
इयं मीण इयमश्विना गी-, रिमां सुवृक्ति वृषणा जुपेथाम् ।
हमा
ब्रह्माणि युवयून्यग्मन् , यूयं पात स्वस्तिभिः सदा नः ॥ ६॥

·प्रासंहिता। (७.७२.१- ५ मैनावरणिवसिष्ठः ! अश्विनौ । त्रिष्टुप् । आ गोमता नासत्या रथेना-, ऽश्यावता पुरुश्चन्द्रेण यातम् । अभि वां विश्वा नियुतः सचन्ते, स्पाईयां श्रिया तन्वा शुभाना ॥१॥ आ नो देवेभिरुप यातमर्वाक, सजोपैसा नासत्या रथेन । युवोहि नः सख्या पित्र्याणि, समानो यन्धुरुत तस्य वित्तम् ॥२॥ उदु स्तोमासो अश्विनौरभ्रम् , जामि ग्राण्युपसंश्च दे॒वीः । आविर्वासन् रोदसी धिष्ण्येमे, अच्छा विप्रो नासत्या विवक्ति ॥३॥ वि चेदुच्छन्त्यश्चिना उपासः, प्र यां ब्रह्माणि कारयो भरन्ते । ऊर्च भानु सविता देयो अश्रेद् , वृहदग्नयः समिधा जरन्ते ॥ ४ ॥ आ पश्चातानासत्या पुरस्ता-, दायिना यातमधरादुर्दक्तात् । आ विश्वतः पाञ्चजन्येन गया, यूयं पात स्यस्तिभिः सदा नः ॥५॥ • (७३). ५ मैत्रावरणिर्वसिष्ठः । अश्विनौ। त्रिष्टुप् । अतारिम तमंसस्पारमस्य, प्रति स्तोम देवयन्तो दधानाः । पुरुदंसौ पुरुतमा पुराजा-, 5 मा हवते अश्यिना गीः ॥१॥ न्यु प्रियो मर्नुपः सादि होता, नासत्या यो यर्जते चन्दते च । अनीतं मध्यौ अश्विना उाफ, आ वां योचे विदथेषु प्रय॑स्वान् ॥२॥ अहम यज्ञ प्रथामुराणा, इमां सुवृक्ति पणा जुपेथाम् । श्रुधोवेव प्रेषितो वामयोधि, प्रति स्तोमर्जरमाणो वसिष्ठः ॥३॥ उप त्या वही गमतो विशं नो, रक्षोहणा संभृता बोलपाणी । समन्धास्यम्मत मत्सराणि, मा नौ मर्धिष्टमा गतं शियेन ॥४॥ आ पश्चातानासत्या पुरस्ता-, दाश्विना यातमधुरादुक्तात् । आ विश्वतः पाञ्चजन्येन गया, यूयं पात स्वस्तिभिः सदा नः ॥५॥ है

·सप्तमं मण्डलम् ।
७.७५.४)
(७४)
६ मैग्रावरुणिर्वसिएः । अश्विनौ । प्रगाथ:(विपमा वृहती, समा सतोवृहती)।
हुमा ईयां दिविष्टय, उता हेयन्ते अश्विना ।
अयं यौमुद्धेऽवसे शचीवसू , विर्शविशं हि गच्छेयः ॥ १ ॥
युवं चित्रं ददर्भाजनं नग़, चोदेथां सुनृतावते ।
अनि, समनसा नि यच्छत, पिव॑तं सोम्यं मधु ॥२॥
आ यातमुप भूपतं, मध्वः पिवतमश्विना ।
दुग्धं पयो वृषणा जेन्यायसू , मा नौ मर्धिष्टमा गतम् ॥ ३॥
अश्यांसो ये यामुप दाशुषो गृहं, युवां दीय॑न्ति विभ्रतः ।
मुक्षुयुभिरा हुयेभिरविना-, ऽऽ देवा यातमस्मयू ॥४॥
अधौ ह यन्तो अश्विना, पृक्षः सचन्त सूरयः ।
ता.यसतो मधवद्भयो ध्रुवं यश् , रिस्मभ्यं नासत्या ॥ ५॥
प्रये ययुवकासो रथा इव, नृपातारो जनानाम् ।
उत स्वेन शव॑सा शूशुवर्नर, उत क्षियन्ति सुक्षितिम् ॥६॥
.
८ मैत्रावरणियसिष्टः । उपसः । त्रिष्टुप् ।
व्यापा आवो दिविजा ऋतेना-, ऽऽपिकण्वाना महिमानमार्गात् ।
अप दुहस्तम आवर्जुए, मङ्गिरस्तमा प• अजीगः ॥१॥
महे नौ अध सुविताय यो-, ध्युपौ महे सौभगाय प्र यन्धि ।
चित्रं रयिं यशसै धेह्यस्मे, देवि मतेपु मानुपि श्रवस्युम् ॥२॥
पुते त्ये भानवौ दर्शतायाश् , चित्रा उपसौ अमृतास आगुः ।
जमयन्तो दैव्यानि व्रताः, न्यापृणन्तो अन्तरिक्षा व्यस्थुः ॥३॥
एपा स्या युजाना पराकात् , पञ्च क्षितीः परि सद्यो जिगाति ।
अभिपश्यन्ती वयुना जनानां, दियो दुहिता भुवनस्य पत्नीं ॥४॥

·ऋसहिता। [७.७५.५ वाजिनीवती सूर्यस्य योपो, चित्रामघा राय ईश वसूनाम् । कार्पटुता जरयन्ती मयोः, न्युपा उच्छति वाभिर्गुणाना ॥ ५॥ प्रति शुतानामसपासो अाश, चित्रा अदृधनुषसं वहन्तः । याति शुभ्रा विश्वपिशा रथेन, दधाति रत्न विधुते जनाय ॥६॥ सुत्या सत्येभिर्महती महारेर , देवी देवेभिर्यजता यज॑त्रैः। मजद् दृळहानि दददुनियाणां, प्रति गाव उपस यायशन्त ॥ ७ ॥ नू नो गोमद् वीरवद् धेहि रल, मुपो अभ्यावत् पुरुभोजो अस्मे । मा नो चर्हिः पुरुपता निदे कर, यूयं पात स्युस्तिभिः सदा नः ॥ ८॥ ७ मैत्रावराणेसिष्टः । उपसः। निष्ट। उद् ज्योतिरमृतं विश्व न्यं, विश्वानरः सथिता देयो अश्वेत् । क्रत्वा देवानामजनिष्ट चक्षु, राविरफर्भुवन विश्वमुपाः ॥ १ ॥ प्र में पन्या देवयानो अश्रू, नमधन्तो वसुभिरिप्तासः। अभूदु केतुम्पसः पुरस्तात् , प्रतीच्यागादधि हुर्येभ्यः ॥ २ ॥ तानीदहानि यहुलान्यासन् , या प्रार्चानुमुदिता सूर्यस्य । यतः परि जार ईवाचर, न्युमो ददृक्षे न पुनयंती ॥३॥ त इद् देवानां सधमाद थास, नृतावानः कवयः पूर्यासः । गुळ्हं ज्योतिः पितरो अन्यविन्दन्त्, सत्यमन्त्रा अजनयनुपासम् ॥४॥ समान वे अधि संगतासः, सं जानते न येतन्ते मिथस्ते । ते देवानां न मिनन्ति व्रताः, न्यमर्धन्तो वसुभिर्यादमानाः ॥ ५ ॥ स्तोमरीळते यसिष्ठा, उधः सुभगे तुष्ट्यांसः । गया नेत्री या पत्नी न उच्छो, सुजाते प्रथमा रस ॥६॥ एषा नेप्री राधसः सुन्ताना, मुपा उच्छन्ती रिभ्यते वसिष्ठैः । दीर्घश्रुतं रयिमम्मे दर्धाना, यूयं पात स्वस्तिभिः सदा नः ॥७॥ त्या

·७.७८.४]
सप्तमं मण्टुलम् ।
१९
..
६ मंत्रावरुणियसिष्टः । उपसः । त्रिष्टुप् ।
उपो रुमचे युवतिर्न योपा, विश्वं जीवं प्रसुवन्ती चुरायै ।
अभूदग्निः समिधे मार्नुपाणा-, मोतियाँधमाना तमसि ॥ १ ॥
विश्व प्रतीची सुप्रथा उदस्थाद्, रुशद् यासो यिभ्रंती शुममश्चैत् ।
हिरण्यवर्णी सुदृशीकसंदृग् , गा माता नेत्र्यामरोचि ॥२॥
देवानां चक्षुः सुभगा वहन्ती, श्वेतं नयन्ती सुदृशीकमश्यम् ।
उपा अंदर्शि रश्मिभिर्यक्ता, चित्रामा विश्वमर्नु प्रभूना ॥ ३ ॥
अन्तियामा दूरे अमियमुच्छो, याँ गयूंतिमभयं कृधी नः ।
यावय ठेप आ भरा यसृनि, चोदय राधो गृणते मघोनि ॥४॥
अस्मे श्रेष्ठभिर्भानुभिर्वि भा-, घुगे देवि प्रतिरन्ती न आयुः ।
इयं च नो दर्धती विश्ववारे, गोमदश्वोवद् रथवच राधः ॥ ५॥
या त्या दिवो दुहितर्वर्धय-, न्त्युपः मुजाते मतिभिर्वसिष्ठाः ।
सास्मासु धा रयिमृधं बृहन्त, यूयं पात स्वस्तिभिः सदा नः ॥ ६ ॥
(७०)
५.मैत्रावरणिर्वसिष्टः । उपसः । त्रिष्टुप् ।
-
प्रति केतवः प्रथमा अदृश्रा, अस्या अजयो वि श्रृंयन्ते
उपौ अर्वाची बृहता रथेन, ज्योतिप्मता वाममस्मभ्यं यक्षि ॥ १ ॥
प्रति धीमग्निजरते समिद्धः, प्रति॒ि विपासो मतिभिर्गुणन्तः ।
उपा योति ज्योतिष वार्धमाना, विश्या तमांसि दुरिताप देवी ॥२॥
पुता उ त्याः प्रत्यदृश्रन् पुरस्ताज् , ज्योतिर्यच्छन्तीरूपसौ विभातीः ।
अजीजनन्त सूर्य यशमुनि-, मपाचीनं तमो अगादर्जुष्टम् ॥ ३॥
अचैति दियो, दुहिता मघोनी, विश्य पश्यन्त्युषसं विभातीम् ।
आस्थाद् रथं स्वधया युज्यमान-, मा यमासः सुयुजो वहन्ति ॥४॥

·ऋक्सहिता। [७.७८.५- प्रात त्वाध सुमनसो वुधन्ता , ऽस्माकोसो मघांनो वयं थे। तिल्बिलायध्वमुपसो विभातीर, युयं पात स्तिभिः सदा नः ॥५॥ ५ मैत्रावरणिर्वसिष्ट । उपसः । त्रिष्टुप् । व्युपा आवः पथ्याई जनानां, पञ्च क्षितीर्मा पार्योधयन्ती । समंदृभिरुक्षभिर्भानुमघैद् , वि सूर्यो रोदसी चक्षसावः ॥ १॥ व्यञ्जते दियो अन्तप्वस्तून् , विशो न युक्ता उपसौ यतन्ते । सं ते गावस्तम् आ यर्तयन्ति, ज्योतिर्यच्छन्ति सविते वाह ॥२॥ अभदुपा इन्द्रतमा मघो-, न्यजीजनत् सुविताय थ्रयांसि । वि दिवो देवी दुहिता दधा-, त्यांङ्करस्तमा सुटते वसनि ॥ ३॥ तार्यदुयो राधी अस्मभ्यं रास्य, यावत् स्तोतृभ्यो अरदो गृणाना । यां त्या जपभस्या रचण, वि दृळ्हस्य दुरो अरोर्णोः ॥४॥ देयंदेवं राधसे चोदय-, त्यस्मयक सुनृता ईरयन्ती । व्यच्छन्ती नः सनये धियो धा, यूयं पात स्वस्तिभिः सदा नः ॥५॥ (८०) ३ मैनावरणिर्वसिष्ठः । उपसः । मिष्टुप् । प्रति स्तोमेभिरूपसं वसिष्ठा, गीभिर्विांसः प्रथमा अबुध्रन् । विवर्तयन्ती रजैसी समन्ते, आविष्कृती भुयनानि विश्वा ॥१॥ एषा स्या नव्यमायुर्दाना, गुनी तमो ज्योतिपोषा अयोधि । अग्रे पति युयतिरईयाणा, प्राचिकितत् सूर्य यामग्निम् ॥२॥ अश्यायतीर्गोमतीन उपासो, पीरचतीः सदमुच्छन्तु भद्राः । घृतं दुहाना विश्वतः प्रपीता, युयं पात स्वस्तिभिः सदो नः ॥ ३॥ है ·७.८२.३] सप्तमं मण्डलम् । ६ मैत्रावरूणिर्वसिष्ठः । उपसः। प्रगाथः -(विषमा वृहती, समा सतोवृहती)। प्रत्यु अदाय:, त्युच्छन्ती दुहिता दिवः । अपो महि व्ययति चक्षसे तमो, ज्योतिष्कृणोति सुनरी ॥ १ ॥ उदुनियाः एजते सूर्यः सौ, उद्यन्नक्षत्रमर्चिवत् । तयेदुषो व्युषि सूर्यस्य च, संभक्तेन गमेमहि ॥२॥ प्रति त्या दुहितर्दिय, उपो जीरा अभुत्स्महि । या बहसि पुरु स्पार्ह धनन्वति, रत्नं न दाशुषे मर्यः॥३॥ उच्छन्ती या कृणोपि मुंहना महि, प्रख्यै देवि स्वर्टशे। तस्यास्ते रत्नभाज ईमहे व्यं, स्याम मातुन सुनयः ॥४॥ तचित्रं राध आ भुरो, पो यद् दीर्घश्रुत्तमम् । यत् ते दिवो दुहितर्मर्तृभोजन, तद् रास्य भुनामहै ॥५॥ श्रवः सुरिभ्यो अमृतं यमुत्वनं, याजी अस्मभ्यं गोम॑तः। चोदयित्री मघोनः सुनृताव-, त्युपण उच्छदप स्निधः ॥ ६॥ १० मैत्रावरुणिवंसिष्ठः । इन्दावरुणौ । जगती। इन्द्रायरुणा युवमध्यराय नो, विशे जनाय महि शर्म यच्छतम् । दीर्घयज्युमति यो यनुष्यति, वयं जयेम पृतनासु दृढयः ॥ १ ॥ सम्राढन्यः स्वराळन्य उच्यते वां, महान्ताचिन्द्रावरुणा महायस् । विश्य देवासः परमे व्योमनि, सं वामाजी वृषणा सं बलं दधुः ॥२॥ अन्य॒पां खान्यतृन्तमोजसा, ऽऽ सूर्यमैरयतं दिवि प्रभुम् । इन्द्रायरा मदै अस्य मायिनो, ऽपिन्वतमपितः पिचतं धियः ॥३॥ .

·६२ [७-८२४- ऋक्सहिना । युवामिद् युत्सु पृतनासु बढ्यो, युवां क्षेमस्य प्रसवे मतदावः । ईशाना वस्त्र उभयस्य कारव, इन्द्रावरुणा सुहवा हवामहे ॥४॥ इन्द्रावरुणा यदिमानि चक्रथुर्, विध्या जातान भुवनस्य मज्मना । क्षेमेण मित्रो वरुणं दुवस्यति, मुरुद्भिरुनः शुभमन्य इयते ॥५॥ महे शुल्काय वरुणस्य नु यिष, ओजो मिमाते ध्रुवमस्य यत् स्यम् । अजामिमन्यः श्नथर्यन्तमातिरद्, ब्रेभिर॒न्यः प्र वृणोति भ्य॑सः ॥ ६॥ न तमंहो न दुरितानि मयं-, मिन्द्रावरुणा न तपः कुतश्चन । यस्य देवा गच्छथो वीथो अध्वरं, न तं मतस्य नशते परिहृतिः ॥७॥ अर्याङ नग़ दैव्येनासा गतं, शृणुतं हवं याद मे जुजोषथः । युवोर्हि सख्यमृत या यदाप्य, माडीकमिन्द्रावरुणा नि यच्छतम् ॥ ८ ॥ अस्माकमिन्द्रावरुणा भरैमरे, पुरोयोधा भवतं कृष्योजसा । यद् वां हन्त उभये अर्ध स्पृधि, नरस्तोकस्य तनयस्य सातिषु ॥९॥ अस्मे इन्द्रो वरुणो मित्रो अर्यमा, घुम्नं यच्छन्तु महि शर्म सुप्रथः । अवधं ज्योतिरदितेस्तावृधौ, देवस्य श्लोकै सवितुमनामहे ॥ १० ॥ . . १० मैनावरणिसिष्टः । इन्द्रापरुणौ । जगनी । । युयां नरा पश्य॑मानास आप्य, प्राचा गव्यन्तः पृथुपर्शवो ययुः । दासो च वृना हुतमार्याणि च, सुदासमिन्द्रावरुणायसायतम् ॥ १ ॥ यथा नः समयन्ते कृतध्वजो, यस्मिनाजा भवति किं चन प्रियम् । यत्रा भयन्ने भुवना स्वईशस् , तो न इन्द्रावरुणाधैि घोचतम् ॥ २ ॥ भूम्या अन्ता ध्वमिरा अदक्षते-, न्द्रावरुणा दियि घोष आरुहत् । अस्थुर्जनानामुप मामरातयो, ऽर्वागवंसा हघनश्रुता गतम् ॥ ३॥ सं

·६३
७.८४.४]
सराम मण्डलम् ।
इन्द्रावरुणा वध भिरभृति, भेदं वन्वन्ता प्र सुदासमावतम् ।
ब्रह्माण्येषां शृणुन हवीमनि, सत्या तृत्सूनामभवत् पुरोहितिः ॥ ४ ॥
इन्द्रावरुणावभ्या तपन्ति मा., ऽघान्यया यनुपामरातयः ।
युवं हि वस्व उभयस्य राजयो-, sध स्मा नोऽवतुं पायें दिघि ॥ ५ ॥
युबां हवन्त उभास आजि-, प्चिन्द्र च वस्त्रो वरुणं च सातये ।
यत्र राजेभिर्दशभिर्निर्वाधित, प्र सुदासमात तत्मभिः सह ॥ ६॥
दश राजानः समिता अय॑ज्ययः, सुदासमिन्द्रावरुणा न युयुधुः ।
सत्या नृणाम सदामुपस्तुतिर, देवा एंपामभवन् दे॒वहतिषु ॥ ७ ॥
दाशराज्ञे परियत्ताय विश्यतः, सुदास इन्द्रावरुणावशिक्षतम् ।
चित्यञ्चो यत्र नमसा कपर्दिनी, धिया धीवन्तो असंपन्त तृत्सवः॥ ८।
वृत्राण्यन्यः समिधेपु जिनते, मृतान्यन्यो अभि रक्षते सदा ।
हवामहे वां वृषणा सुवृक्तिभिः, रस्मे इन्द्रावरुणा शर्म यच्छतम् ॥९॥
अस्मे इन्द्रो वरुणो मित्रो अर्यमा, घुम्नं यच्छन्तु महि शर्म सुप्रथः ।
अवधं ज्योतिरदितेनावृधो, देवस्य श्लोकै सवितुर्मनामहे ॥ १० ॥
।
(८४)
५ मैत्रावरुणिर्वसिष्ठः । इन्द्रावरुणौ। ग्रिष्टुप् ।
आ वो राजानावध्वरे वृत्यां, हव्येभिरिन्द्रावरुणा नमोभिः ।
प्रया पुलाची बोधोना, परि त्मना विपुंरूपा जिगाति ॥ १ ॥
युवो राष्ट्र वृहदिन्वति धौर, यो सेतृभिररभिः सिनीयः ।
परि नो हेळो वरुणस्य वृज्या, उरुं न इन्द्रः कृणयदु लोकम् ॥२॥
कृतं नौ य॒शं विदथेषु चार, कृतं ब्रह्माणि सुरिपुं प्रशस्ता ।
उपो रयिवर्जूतो न एतु , प्रणः स्पार्हाभिरूतिमिस्तिरेतम् ॥३॥
अस्मे इन्द्रावरुणो विश्वार, रयिं धत्तं वसुमन्तं पुरुभुम् ।
प्र य आदित्यो अनृता मिना-, त्यमिता शूरी दयते वसूनि ॥४॥

·ऋयमाहिता।
[७.८४.५-
इयमिन्द्रं वरुणमट में गीः, प्राय तोके तनये तूतुजाना।
सुरत्नासो देवीति गमेम, यूयं पात स्वस्तिभिः सदा नः ॥ ५॥
५ मैनावरणियसिष्ठ । इन्द्रावरणौ । मिष्टुप् ।
पुनीपे घामरक्षस मनीषां, सोममिन्द्राय वरुणाय जुर्सत् ।
घृतप्रतीकामुपसं न देवी, ता नो यामनुरष्यतामभीकै ॥ १ ॥
स्पर्धन्ते या उं देवहये अत्र, ये' ध्वजे दिवः पतन्ति ।
युवं ताँ इन्द्रावरुणायमित्रान् , हतं परांचः शर्वा विपूंचः ॥२॥
आपश्चिद्धि स्वयशसः सदःसु, देवीरिन्द्रं परणं देवता धुः ।
कृष्टीन्यो धारयति प्रवक्ता, वृत्राण्य॒न्यो अमृतीनि हन्ति ॥ ३ ॥
स सुकचिदस्तु होता, य आदित्य शर्यसा यां नमस्त्रान् ।
आववर्तुदवसे यां हुविप्मा, नसदित् स सुविताय प्रय॑स्वान् ॥ ४॥
इयमिन्द्रं वरुणमष्ट मे गी:, पाय तोके तनये तूर्तुजाना।
सुरासो देवीतिं गमेम, यूयं पात स्यस्तिभिः सदा नः ॥ ५ ॥
मैगावरणिमिष्ठ । वरुण । प्रिटुप् ।
धीरा त्यस्य महिना जुनूंपि, वि यस्तस्तम्भ रोदसी चिदुर्थी ।
नामृष्यं नुनुदे वृहन्त, द्विता नक्षत्र पुप्रय भूमं ॥ १ ॥
उत स्वो तन्याः सं घदे तत् , कदा न्योन्तरणे भुवानि ।
कि मैं हव्यमहणानो जुपेत, कदा मळीकं सुमना अभि स्यम् ॥ २॥

·७.८७.५] . सप्तमं मण्डलम् । पृच्छे तदेनौ वरुण दिसू-, पौ एमि चिकितपणे विपृच्छम् । समानमिन्मै फवयंश्चिदाहु, यं हं तुभ्यं वरुणो हणीते ॥ ३॥ किमार्ग आस वरुण ज्येष्ठं, यत् स्तोतारं जिघांससि सखायम्। , प्र तन्मै योचो दूळभ स्वधावो, ऽयं त्वानेना नमसा तुर ईयाम् ॥ ४॥ अर्थ द्रुग्धानि पित्र्यो सृजा नो, ऽय या घयं चकमा तनूभिः । अब राजन् पशुतृपं न तायुं, सृजा वृत्सं न दाम्नो वसिष्ठम् ॥ ५॥ न स स्यो दक्षौ वरुण ध्रुतिः सा, सुरां मन्युर्विभीदको अचित्तिः। अस्ति ज्यायान् कनीयस उपारे, स्वमश्चनेदनृतस्य प्रयोता ॥ ६॥ अरं दासो न मीळ्हुपै फरा-, एगृहं देवाय भूर्णयेऽनागाः। अचेतयचितो देवो अर्यो, गृत्स राये कवितरो जुनाति ॥ ७॥ अयं सु तुभ्यं वरुण स्वधावो, हदि स्तोम उपश्रितश्चिदस्तु । शं नः क्षेमे शमु योर्गे नो अस्तु, यूयं पात स्व॒स्तिभिः सदा नः ॥ ८॥ • मैत्रावरुणिर्वसिष्ठः । वरुणः । त्रिष्टुप् । रदत् प॒थो वरुणः सूर्याय, प्राणौसि समुद्रिया नदीनाम् । सर्गो न सुष्टो अर्वतीतायञ्, चकार महीवनीरहेभ्यः ॥ १॥ आत्मा तु वातो रज़ आ नवीनोत्, पशुर्न भूणिर्यवैसे ससवान् । अन्तर्मही बृहती रोदसीमे, विश्या ते धाम वरुण प्रियाणि ॥ २॥ परि स्पशो वरुणस्य स्मर्दिष्टा, उभे पश्यन्ति रोद॑सी सुमेके। अतार्यानः कवयो यशधीराः, प्रचेतसो य इपयन्त मन्म ॥ ३॥ उवाच मे वरुणो मेधिराय, त्रिः सप्त नामान्या विभर्ति । विद्वान् पदस्य गुह्या न वोचद् , युगाय विप॒ उप॑राय शिक्षन् ॥ ४॥ तिस्त्रो द्यायो निहिता अन्तरस्मिन् , तिस्रो भूमीरुपराः पडिधानाः । गृत्सो राजा बरुणश्चक्र एतं, दिवि प्रेहं हिरण्यये शुभे कम् ॥ ५॥ ५

·[७.८७६-
मात्महिता।
अब सिन्धु घरेणो धोरिय स्थान, तृप्तो न येतो मृगस्तुर्विमान् ।
गम्भीरसो रजसो धिमानः, सुपारक्षयः सतो अस्य राजा ॥६॥
यो मुळ्याति च चिदार्गा, ययं स्याम परणे अनागाः।
अर्नु प्रतान्यदितेधन्ती, युयं पति स्वस्तिभिः सदा नः ॥ ७ ॥
,
(८)
. मैत्रावरणिसिष्ट । यरण, (. पाशविमोचनी)। त्रिधुम् ।
प्रशुन्ध्युवं वाणाय प्रेष्ठा, मति सिष्ठ मीटुरै भरस्य ।।
य ईमर्याञ्चं करते यज॑त्रं, सहस्राम पुर्पणं वृहन्तम् ।। १ ।।
अधा न्यस्य संदृशं जगन्या, नग्नेरनी के वरणस्य मंसि ।
स्वार्यदमनधिपा उ अन्यो-, ऽभि मा वपुंशय नियात् ॥२॥
आ यद् रहाव वरणश्च नावं, प्र यत् समुदीरयाव मध्यम्।
अघि यदुषां स्तुभिश्चराय, प्र प्रेट्स हियावहै शुभे कम् ॥ ३॥
वसिष्ठं हु वरणो नान्याधा-, दृषि चकार स्थपा महोभिः ।
स्तोतारं विप्रः सुदिनत्ये अहां, यानु धावस्तुतनन् यादुषासः ॥४॥
क! त्यानि नौ सख्या बभूवः, मायहे यदवृक पुरा चित् ।
यूहन्तुं मान घरण स्वधावः, सहस्रद्वारं जगमा गृहं ते ॥५॥
य आपिनियों वरुण प्रियः सन् , त्यामागासि कृणयत् ससा ते।
मा त एनस्यन्तो यक्षिन् भुजेम, यन्धि प्मा विन. स्तुवते यरूयम् ॥ ६॥
ध्रुबाहुं त्यासु क्षितिषु क्षियन्तो, व्यस्मत् पाशं वरणो मुमोचत् ।
अवौ घन्वाना अदिते पस्थाद्, यूयं पात स्पस्तिभिः सदो नः ॥७॥

·.७.९०.४]
सप्तमं मण्डलम् ।
१७
५ मैत्रावरूणिर्वसिष्ठः । वरुणः । गायत्री, ५ जगती ।
मो पु वरुण मन्मय, गृहं राजन्नुहं गमम् ।
मुळा सुक्षत्र मुळये ॥१॥
यदेमि प्रस्फुरनिय, इतिर्न ध्मातो अद्रियः ।
मुळा सुक्षत्र मुळये ॥२॥
फत्वः समह दीनता, - प्रतीपं जंगमा शुचे।
मुळा सुक्षत्र मुळयं ॥३॥
अपां मध्य तस्थिवांसं, तृणाविदजरितारम् ।
मुळा सुक्षत्र मुळयं ॥४॥
यत् किं चेदं वरुण दैव्ये जनै, ऽभिद्रोहं मनुष्याश्वमसि ।
अचित्ती यत् तय धर्मा युयोपिम, मा नस्तस्मादेनसो देव रीरिषः ॥५॥
७ मैत्रावरूणिर्वसिष्ठः । वायुः, ५.७ इन्द्रवायू । त्रिष्टुप् ।
प्र वोरया शुचयो ददिरे वा., मध्ययुभिर्मधुमन्तः सुतासः ।
वह घायो नियुतौ याह्यच्छा, पिया सुतस्यान्धसो मदाय ॥ १ ॥
ईशानाय प्रहुति यस्तु आन्ट, शुचिं सोमै शुचिपास्तुभ्यं वायो।
कृणोपि तं मत्येषु प्रशस्तं, जातोजातो जायते वाज्यस्य ॥ २ ॥
राये नु यं जशतू रोदसीमे, गुये देची धिषणा धाति देवम् ।
अर्ध वायुं नियुतः सश्चत स्वा, उत श्वेतं वसुधिति निरके ॥ ३ ॥
उच्छनुपसः सुदिना अरिप्रा, उरु ज्योतिर्यिविदुर्दीध्यानाः ।
गन्य चिदूर्वमुशिजो वि ययुस् , तेग़मर्नु प्रदियः सनुरापः ॥ ४ ॥

·६८
ऋामहिना।
ते सत्येनु मनेसा दीध्यानाः, स्वेने युक्तामः माना यहन्ति ।
इन्द्रवायू पीराई रथ या, मीशानयोगमि पृक्षः सचन्ते ॥ ५ ॥
शानासो ये दर्धते स्वर्णो, गोभियभिमुभिहिरण्यः ।
इन्द्रवायू सुरयो विश्वमायु-, द्भिरिः पृतनासु महाः ॥ ६ ॥
अन्तो न श्रयसो भिक्षमाणा, इन्द्रयायू सुप्युतिमिसिष्टाः ।
वाजयन्तः स्वयंसे हुयेम, यूयं पात स्वस्तिभिः सदा नः ॥ ७ ॥
(९१)
७ मैत्रावरणिसिष्टः। 1, ३ यायुः, २,४-७ इन्द्रवायू । त्रिष्टुप् ।
कुपिदङ्ग नमसा ये वृधासः, पुरा दे॒वा अनयास आसन् ।
ते वायवे मनवे बाधिताया-, ऽयासयन्नुषसं सूर्येण ॥ १ ॥
उशन्ता दुता न दर्भाय गोपा, मासच पाथः शारदश्च पूर्वीः ।
इन्द्रवायू सुषुतियामियाना, माडीकमट्टेि सुवितं च नव्य॑म् ॥ २ ॥
पीयोअन्ना रयिवृधः सुमेधाः, श्वेतः सिंपत्ति नियुतामाभिधीः ।
ते यायवे समनसो वि तस्थुर, विध्येन्नरः स्वपत्यानि चनुः ॥ ३ ॥
यावत् तरस्तुन्वो यादोजो, यावन्नरश्चक्षसा दीध्यानाः ।
शुचि सोमै शुचिपा पातमस्मे, इन्द्रयायु सदतं यहिरेदम् ॥ ४ ॥
नियुवाना नियुतः स्पार्हवीग, इन्द्रवायू सरथ यातमा ।
इदं हि यां प्रभृतं मध्यो अग्न-, म प्राणाना वि मुमुक्तमस्मे ॥ ५ ॥
या यो शतं नियुतो याः सहम, मिन्द्रवायू विध्याराः सचन्ते ।
आभिर्यात सुविधीभिर्यान, पातं नरा प्रतिभृतस्य मध्यः ॥ ६॥
अवन्तो न सो भिक्षमाणा, इन्द्रयायू सुष्टुतिभिर्वसिष्ठाः ।
वाजयन्तः स्वयंसे हुवेम, यूयं पात स्य॒स्तिमिः सदा नः ॥ ७ ॥

·सप्तमं मण्डलम् ।
५ मैत्रावरुणिर्वसिष्टः । वायुः, २, ४ इन्द्रवायू । निष्टुप् ।
आ पायो भूप शुचिपा उप नः, सहस्रं ते नियुतो विश्वयार ।
उपौ ते अन्धो मद्यमयामि, यस्य देव दधिषे पूर्यपेयम् ॥ १ ॥
प्र सोतो जीरो अध्वरेवस्थात्, सोममिन्द्राय वायवे पिर्वध्यै ।
प्र यद् घां मध्यौ अग्नियं भर-, न्त्यध्यर्ययो देवयन्तः शचीभिः ॥ २ ॥
प्र याभियांसि दाश्यांसमच्छा, नियुद्भिर्यायविष्टय दुरोणे ।
नि नौ रयिं सुभोर्जसं युवस्व, नि वीरं गव्य॒मय च राधः ॥ ३ ॥
ये वायव इन्द्रमादनास, आदेवासो नितोर्शनासो अर्यः ।
मन्तो वृत्राणि सुरिभिः प्याम, सासद्वांसो युधा नृभिमित्रान् ॥ ४ ॥
आ नो नियुद्भिः शतिनीभिरध्वरं, सहस्रिणीभिरुप याहि यज्ञम् ।
पायो अस्मिन्त् सर्वने मादयस्व, यूयं पात स्वस्तिभिः सदा नः ॥५॥
(९३)
८ मैत्रावरुणिर्वसिष्ठः । इन्द्राप्ती । त्रिष्टुप् ।
शुचिं नु स्तोमं नवजातमद्ये-, न्द्राग्नी वृत्रहणा जुपेथाम् ।
उभा हि याँ सुहवा जोहामि, ता वाजं सुध उशते धेष्ठा ॥ १ ॥
ता सानसी शबसाना हि भुतं, साकंधा शर्यसा शूशुांसा ।
क्षयन्तौ रायो यसस्य भूरेः, पुतं वाजस्य स्थविरस्य घृष्यैः ॥ २ ॥
उपो हु यद् विदर्थ वाजिनो गुर्, धीभिर्विप्राः प्रमतिमिच्छमानाः ।
अवन्तो न काष्टां नक्षमाणा, इन्द्राग्नी जो यतो नरस्ते ॥ ३ ॥
गीनिमिः प्रम॑तिमिच्छमान , ई रपि यशसं पूर्वभाजम् ।
इन्द्राग्नी वृत्रहणा सुवज्रा, प्रनो नत्र्यैभिस्तिरतं देणैः ॥४॥

·७० ऋसहिता। सं यन्मही मिथुती स्पर्धमाने, तनुरुचा शूरसाता यतते। अदैवयं विदथे देवयुभिः, सना हतं सोमसुता जनैन ॥५॥ इमामु पु सोमसुतिमुप॑ न, एन्द्राग्नी सौमनसाय यातम् । न चिद्धि परिमन्नाथै अस्मा-, ना वां शर्षितीय याः ॥ ६ ॥ सो अंग्न पुना नर्मसा समिद्धो, ऽच्छी मित्रं वरुणमिन्द्र वोचे। यत् सीमार्गश्चकृमा तत् सु मेळ, तदद्यमादितिः शिश्रथन्तु ॥७॥ एता अग्न आशुपाणास पृष्टीर् , युवोः सचाभ्यश्याम पाान् । मेन्द्रो नो विष्णुमरतः परि स्यन् , यूयं पात स्वस्तिभिः सदा नः ॥ ८॥ १२ मैनावरणिर्वसिष्ट । इन्द्रामी । गायत्री, १२ मनुष्टुप् । । इयं योमस्य मन्मन, इन्द्राग्नी पुर्व्यस्तुतिः । अभ्राद् वृटिरिवाजनि ॥१॥ शृणुतं जरितुईयः, मिनी वनंतं गिरः ईशाना पिप्यतं धियः ॥२॥ मा पोपत्याय नो नरे-, न्द्राग्नी माभिस्तये । मा नौ रीरधत निदे ॥३॥ इन्द्र अग्ना नमो युहत्, सुयुक्तिमेरेयामहे । धिया धेना अपस्य. ॥४॥ ता हि शश्चन्त ईलेत, इत्या सयाधी वाजसातये ॥५॥ ता याँ गीर्भिपिन्यवः, प्रय॑स्वन्तो हयामहे । मेधसाता सनिप्पच ॥६॥ विप्रास ऊतये।

·७.९५.४]
सप्तमं मण्डलम् ।
: इन्द्राग्नी असा गैत-, मुस्मभ्यं चर्पणीसहा ।
मा नो दुःशंस ईशत ॥ ७॥..
मा फस्य नो अररुपो, धुर्तिः प्रणुङ्मय॑स्य ।
इन्द्रानी शर्म यच्छतम् ॥८॥
गोमुद्धिरण्ययद् वसु, यद् यामश्याव्दीमहे ।
इन्द्राग्नी तद् चनेमहि ॥९॥
यत् सोम आ सुते नरे, इन्द्राग्नी अजौहयुः ।
सप्तीवन्ता सपर्यवः ॥ १० ॥
उक्थेभित्रहन्तमा, या मन्दाना चिदा गिरा ।
आङ्कपैराविासतः ॥११॥
ताविद् दुःशंसं मत्यै, दुधिद्वांसं रक्षस्विनम् ।
आभोग हन्मना हत, मुधिं हन्मना हतम् ॥ १२॥
६ मेत्रावरणिर्वसिष्टः । सरस्वती, ३ सरस्वान् । त्रिष्टुम् ।
प्रक्षोदसा धायसा सन पुपा, सरस्वती धरुणुमायसी पूः ।
प्रवावधाना य॑व याति, विश्या अपो महिना सिन्धुरन्याः ॥ १ ॥
एकाचेतत् सरस्वती नदीना, शुचिर्यती गिरिभ्य आ समुद्रात् ।
रायश्वेतंन्ती भुवनस्य भूरै, घृतं पयो दुदुहे नाईपाय ॥२॥
सांवृधे नो योर्पणासु, वृषा शिपभो यशियासु ।
स वाजिनं मुघबद्भयो दधाति, वि सातय तन्य मामृजीत ॥३॥
उत स्या नः सरस्वती जुपाणो, 4 श्रयत् सुभगा यो अस्मिन् ।
मित भिन्मस्यरियाना, गया युजा चिदुत्ता सखिभ्यः ॥ ४ ॥

·७२
ऋसहिता।
[७.९५.५-
इमा जुांना युप्मदा नभौमिः, प्रति॒ स्तोम सरस्वति जुपस्य ।
तव शर्मन् प्रियतमे दाना, उप स्थेयाम शरणं न वृक्षम् ॥५॥
अयमु ते सरस्वति पसिष्टो, मारीयुतस्य सुभगे व्यायः।
वर्ध शुभ्रे स्तुवते रासि वाजान्, यूयं पात स्वस्तिभिः सदा नः ॥ ६ ॥
६ मैत्रावरुणिर्वसिष्ठः । सरस्वती, ५-६ सरस्वान् । १.२ प्रगाथः = (बृहती,
२ सतो वृहती), ३ मस्तारपतिः, ५.६ गायत्री ।
युहर्दु गायि यचौ-, ऽसुर्या नदीनाम् ।
सरस्वती मिन्महया सुयूक्तिभिः, स्तोमर्यसिष्ठ रोदसी ॥१॥
उभे यत् तै महिना शुभ्ने अन्धेसी, अधिक्षियन्ति पुरवः ।
सा नो योध्यवित्री मुरुत्सखा, चोद गधों मघोनाम् ॥ २॥
भद्रामिद् भद्रा हेपावत् सरस्थ, त्यकवारी चेतति याजिनीवती ।
गृणाना जमदग्निवत् , स्तुयाना च वसिष्ठवत् ॥३॥
जुनीयन्तो न्वयः, पुत्रीयन्तः सुदानवः ।
सरस्वन्तं हवामहे ॥४॥
ये ते सरस्व ऊर्मयो, मधुमन्तो घृतश्चतः ।
तोभनोऽपिता भव ॥५॥
पीपियांसं सरस्वतः, स्तन यो विश्वदर्शतः।
भक्षीमहि प्रजामिपम् ॥ ६॥

·७.९७.१०]
सप्तमं मण्डलम् ।
७३
1. मैत्रावरुणिर्वसिष्टः । १ इन्द्रः, २, ५-८ वृहस्पतिः, ३, ९ इन्द्रायझणस्पती,
१० इन्द्रावृहस्पती । त्रिष्टुप् ।
यशे दियो नृपदने पृथिव्या, नरो यत्र देयययो मदन्ति।
इन्द्राय यत्र सर्वनानि सुन्चे, गमन्मदाय प्रथमं वयंश्च ॥ १ ॥
आ दैव्या वृणीमहे ऽयासि, बृहस्पति! मह आ सखायः ।
यथा भयेम मीळ्हुपे अनागा, यो नौ दाता परावतः पिते ॥ २ ॥
तमु ज्येष्ठं नमसा हुयिभिः, सुशेवं ब्रह्मणस्पति गृणीपे ।
इन्द्रं श्लोको महि दैव्यः सिपक्तु, यो ब्रह्मणो देवकृतस्य राजा ॥ ३ ॥
स आ नो योनि सदतु प्रेप्टो, वृहस्पतिर्विश्वयारो यो अस्ति ।
फामौ रायः सुवीर्यस्य तं दात्, पपन्नो अति सश्चतो अरिधान ॥ ४ ॥
तमा नौ अर्फममृताय जुएं-, मिमे धासुरमृतासः पुराजाः।
शुचिकन्दं यजतं पुस्त्यांना, गृहस्पतिमण हुयेम ॥ ५॥
तं शग्मासो अरुपासो अध्या, वृहस्पति सहवाहो वहन्ति ।
सहश्चिद् यस्य नीलवत् सुधस्थं, नभो न रूपमपं बसानाः ॥ ६॥
स हि शुचिः शतपत्रः स शुन्ध्युर्, हिर॑ण्यवाशीरिपरः स्याः ।
बृहस्पतिः स स्वायेश ऋष्यः, पुरू सखिभ्य आसुति करिष्टः ।। ७ ।।
देवी देवस्य रोदसी जनित्री, गृहस्पति यावृधतुर्महित्या।
दक्षाय्र्याय दक्षता सखायः, कर ब्रह्मणे सुतरा सुगाधा ॥ ८ ॥
इयं वां ब्रह्मणस्पते सुयुक्तिर्, ब्रह्मेन्द्रीय निणे अकारि ।
अविष्टं धियो जिगृतं पुरंधीर, जजस्तमर्यो यनुपामरातीः ॥ ९ ॥
वृहस्पते युवमिन्द्रश्च यस्यो, दिव्यस्यैशाथे उत पार्थिवस्य ।
धुत्तं रयिं स्तुवते करियै चिद्, यूयं पात स्वस्तिभिः सदा नः ॥ १० ॥

·ऋक्संहिता।
[७.९८.१-
७ मैनावरणिर्वसिष्ठः । इन्द्रः, ७ इन्द्रावृहस्पती । त्रिष्टुप् ।
अध्वर्यवोऽणं दुग्धमुंशु, जुहोतन वृषभाय क्षितीनाम् ।
गौराद् वेदीयाँ अवपामिन्द्रो, वियाहेद् याति सुतसोममिच्छन् ॥ १॥
यद् देधिपे प्रदिवि चावन्न, दिवेदिये पीतिमिदस्य वक्षि ।
उत दोत मनसा जुपाण, उशन्निन्द्र प्रस्थितान् पाहि सोमान् ॥२॥
जधानः सोम सहसे पपाथ, प्र ते माता महिमानमुवाच ।
एन्द्र पप्रायोर्वन्तरिक्ष, युधा देवेभ्यो परिवश्वकर्थ ॥ ३॥
यद् योधयो महतो मन्यमानान्त, साक्षाम तान् बाहुभिः शाशंदानान् ।
यद् वा भिवृत इन्द्राभियुध्यास्, तं त्वयाजि सौधवसं जयेम ॥४॥
प्रेन्द्रस्य वोचं प्रथमा कृतानि, प्र नूतना मघवा या चकार ।
यदेददेवीरसंहिट माया, अर्थाभवत् केवलः सोमो अस्य ॥५॥
सबेदं विश्वमभितः पशव्य, यत् पश्यसि चक्षसा सूर्यस्य ।
गर्यामसि गोपतिरेक इन्द्र, भक्षीमाहे ते प्रयतस्य वस्वः ॥६॥
पृहस्पते युवमिन्द्रश्च यस्यौ, दिव्यस्यैशाथे उत पार्थिवस्य ।
धत्तं रवि स्तुवते करिये चिद्, यूयं पात स्वस्तिभिः सदो नः ॥७॥
७ भावरणिसिष्ट. । विष्णु, ४-६ इन्द्राविष्णू । त्रिष्टुप् ।
-
पुरो माया तुन्या वृधान, न त महित्वमन्वनुवन्ति ।
उभे ते विद्य रजैसी पृथिन्या, विष्णो देव त्वं परमस्य विन्से ॥ १ ॥
न ते विष्णो जायमानो न जातो, देव महिनः परमन्तमाप ।
उदस्तभ्ना नामृप्यं य॒हन्त, दाधर्थ प्राची पधुभ पृथिन्याः ॥ २॥

·७५
७.१००.५]
सप्तमं मण्डलम्।
इरावती धेनुमती हि भुतं, सूयवृसिनी मर्नुपे दशस्या ।
व्यस्तभ्ना रोदसी विष्णयेते, दाधथै पृथिमिभितो मयूखैः ॥ ३ ॥
उ मार्य चक्रथुर लोकं, जनपन्ता सूर्यमुपासमसिम् ।
दासस्य चिद् वृपशिप्रस्य माया, जन्मथुनरा पृतनाज्येषु ॥ ४ ॥
इन्द्रीविष्णू इंहिताः शम्बरस्य, नव पुरौ नतिं च नथिष्टम् ।
शतं घर्चिनः सहस्र च साक, हुथो मृत्यसुरस्य वीरान् ॥५॥
इयं मनीषा हती वृहन्ती, रकमा तवा वर्धयन्ती ।
रे यां स्तोमै विदथेषु विष्णो, पिन्यतमिपो वृजनैप्चिन्द्र ॥६॥
वर्षट् ते विष्णवास आ कणोमि, तन्मे जुषस्व शिपिविष्ट हन्यम् ।
वर्धन्तु त्या सुष्टुतयो गिरौ मे, युयं पात स्वस्तिभिः सदा नः ॥७॥
-
७ मेग्रावरणिसिष्टः । विष्णुः। मिष्टुप् ।
नू मतों दयते सानिप्यन् , यो विष्णय उरुगायाय दाशत् ।
प्र यः सत्राचा मनसा यज्ञात, एतावन्तं नर्यमाविवासात् ॥१॥
त्वं विष्णो सुमति विश्वजन्या-, मयुतामेवयावो मुर्ति दाः।
पर्चा यथा नः सुचितस्य भूरे, रश्यावतः पुरुश्चन्द्रस्य रायः ॥ २॥
निर्देयः पृथिवीमेष एतां, वि चक्रमे शुतर्चसं महित्वा ।
प्र विष्णुरस्तु तयसस्तीयान् , त्येपं हास्य स्थविरस्य नाम ॥३॥
वि चक्रमे पृथिवीमेप एता, क्षेत्रीय विष्णुमनुषे दशस्यन् ।
ध्रुवासौ अस्य फीरयो जनास, उरुक्षितिं सुजनिमा चकार ॥४॥
प्र तत् ते अद्य शिपिविष्ट नामा-, ऽर्यः शंसामि ययुनानि विद्वान् ।
तं त्या गृणामि तवसमतव्यान् , क्षय॑न्तमस्य रजेसः पराफे ॥५॥

·७६
ऋक्संहिता।
{७.१००.६-
किमित् तै विष्णो परिचक्ष्य भुत्, प्र यद् चक्षे शिपिविष्टो अस्मि ।
मा वाँ अस्मदर्प गूह एतद्, यदन्यरुपः समिधे यभूध ॥६॥
वर्षट् ते विष्णयास आ कृणोमि, तन्मै जुपस्व शिपिविष्ट हव्यम् ।
वर्धन्तु त्या सुम॒तयो गिरो मे, यूयं पात स्यस्तिभिः सदा नः ॥ ७ ॥
,
६ मैत्रावरगर्वसिष्ट. (वृष्टिकामः), कुमार क्षाग्नेयो वा । पर्जन्यः । निष्टुप् ।
तिम्रो याचः प्र यद ज्योतिरा, या एतद् दुहे मधुदोघमूधः ।
स यत्सं कृण्वन् गर्भमोपंधीनां, सद्यो जातो धूपभो रौरवीति ॥ १ ॥
यो वर्धन ओषधीनां यो अपां, यो विश्वस्य जगतो देव ईशै ।
स विधातु शरणं शर्म यंसत्, घिवर्तु ज्योतिः स्यभिष्टय स्मे ॥२॥
स्तरीर त्य॒द् भवति सूत उ त्यद्, यथावसं तन्वं चक्र एषः ।
पितुः पयः प्रति गृभ्णाति माता, तेनं पिता वर्धते तेन पुत्रः ॥ ३॥
यस्मिन् विश्वानि भुवनानि तस्थस्, तिम्रो धावस्था सनुरापः ।
प्रयः कोशीस उपसेचैनासो, मध्यः श्चोतन्त्य॒भितो विशम् ॥ ५॥
इदं वचः पर्जन्याय स्थराजे, हृदो अस्त्वन्तरं तर्जुजोषत् ।
मयोभुवौ वृष्टयः सन्त्य॒स्मे, सुपिप्पला ओषधीवगोपाः ॥५॥
सरतोधा पभः दायतीना, तस्मिन्नात्मा जगतस्तस्थुषश्च ।
सन्म ऋतं पातु शतशारदाय, यूयं पान स्यस्तिभिः सर्दा नः ॥ ६ ॥

·७.१०३.६]
सप्तमं मण्डलम् ।
(१०२)
३ मैनावरणिर्वसिष्ठः (पृष्टिकामः), कुमार भामेयो या। पर्जन्यः ।
गायग्री, २ पादनित् ।
पर्जन्याय प्र गायत, बिरपुत्राय मीळ्हुपै ।
स नो यसमिच्छतु ॥१॥
यो गर्भमोषधीनां, गर्यो कृणोत्ययंताम् ।
पर्जन्यः पुरुषीर्णाम् ॥२॥
तस्मा इदास्यै हविर् , जुहोता मधुमत्तमम् ।
इळो नः संपत करत् ॥३॥
१० मैग्रावरणिसिष्ठः । मण्डूकाः (पर्जन्या)। त्रिष्टुप्, १ अनुष्टुप् ।
संवत्सरं शियाना, ग्रामणा व्रतचारिणः ।
याचं पर्जन्यजिन्वितां, प्र मण्डूको अवादिपुः ॥ १॥
दिव्या मापा अभि यदनुमायन् , नि न शुष्कं सरसी शोनम् ।
गवामह न मायुत्सिनीनां, मण्डूकानां यनुरत्रा समेति ॥२॥
यदमिना उशतो अभ्ययत् , तृप्यार्यतः प्रायुष्यातायाम् ।
भएखलीहन्या पितरं न पुत्रो, अन्यो अन्यमुप पन्तमेति ॥ ३॥
अन्यो अन्यमर्नु गृभ्णात्येनो-, रपां प्रसगै यदमन्दिपाताम् ।
मुण्द्रको यष्टिः कनिष्कन् , पृश्निः संपृक्ते हरितेन याचम् ॥४॥
यदेषामन्यो अन्यस्य वाचं, शाक्तस्यैव पति शिक्षमाणः ।
सर्वं तदेषां समृधैव पर्य, यत् सुवाचो यदानाध्यप्मु ॥ ५॥
गोमायुरेको अजमायुरेका, पृश्निरेको हरित एक एपाम् ।
समान नाम विभ्रंनो विरूपाः, पुरुत्रा या पिपिशुवंदन्तः ॥ ६ ॥

·७८
ऋरसहिता।
[७.१०३.७-
ग्रामणासौ अतिगृत्रे म सोमे, सरो न पूर्णमभितो बदन्तः ।
संवत्सरस्य तदहः परि ष्ट, यन्मण्डूकाः प्रावृणि बभूव ॥ ७ ॥
बाह्मणासः सोमिनो वाचमत, ब्रह्म कृण्वन्तः परिवत्सरीणम् ।
अध्वर्यको पर्मिणः सिप्विदाना, आविर्भवन्ति गुहा न के चित् ॥ ८॥
देवहितिं जुगुपुादशस्य, ऋतुं नरो न प्रमिनन्त्येते ।
संवत्सरे प्रावृष्यातायां, तप्ता धर्मा अनुवते विसर्गम् ॥९॥
गोमायुरदादुजमायुरदात्, पृश्निरदाद्धरितो नो वसूनि ।
गया मुण्डूफा दर्दतः शुतानि, सहनसावे प्रतिरन्त आयुः॥१०॥
(१०४)
२५ मैत्रावरुणिर्वसिष्ठः । (राक्षोभं) इन्द्रासोमी; ८, १६, १९.२२ हन्दः, ९, १२-१३
सोम'; १०, १४ अप्तिः, " देवाः, १७ प्राण., १८ मस्तः, २३ (पूर्वार्धस्य)
यसिष्ठाशी, (उत्तरार्धस्य) पृथिव्यन्तरिक्ष । त्रिष्टुप् १.६, १८, २१, २३ जगली,
७ जगती त्रिष्टुब् वा २५ मनुष्टुप् ।
इन्द्रासोमा तप्त रक्ष उन्जतं, न्यर्पयतं वृषणा तमोवृधः ।
परो शृणीतमुचितो न्यौपतं, हुतं नुदेां नि शिशीतमत्रिणः ॥ १॥
इन्द्रासोमा समुघर्शसमभ्याचं, तर्पुर्ययस्तु चरुरीनिवाँइच ।
ब्रह्माद्विप ऋयादै घोरचक्षसे, द्वेषो धत्तमनवायं किमर्मादिनै ॥ २ ॥
इन्द्रासोमा दुष्कृतो बने अन्तः, रनारम्भणे तमसि प्र विध्यतम् ।
या नातः पुनरेकश्चनोदयुत्, तद् योमस्तु सहसे मन्युमच्छयः ॥३॥
इन्द्रासोमा दर्तयतं दिवो युधं, सं पृथिव्या अघशंसाय तहणम् ।
उत् तेक्षतं स्पयो पर्वतेभ्यो, येन रक्षौ घायुधानं निर्वथः ॥४॥
इन्द्रासोमा वर्तय॑तं दियस्प-, यग्निततेभिर्युवमदमहन्मभिः ।
तपुंर्वधेभिरभिरत्रिणो, नि पीने विध्यत यन्तु निस्वरम् ॥ ५॥

·सप्तमं मण्ललम् !
७९
..
क
७.१०४.१७]
इन्द्रासोमा परि वां भूतु विश्वत, इयं मतिः कुक्ष्याश्चैव वाजिनः ।
यांचा होत्रां परिहिनोमि मेधये, मा ब्रह्माणि नृपतीय जिन्वतम् ॥ ६ ॥
प्रति स्मरेथां तुजयंगिरेवैर्, हुतं द्रुहो रक्षसौ भङ्गुरावतः।
इन्द्रासोमा दुष्कृते'मा सुगं भुद् , यो नः कदा चिदभिदासति गुहा.॥ ७ ॥
यो मा पान मनसा चरन्त-, मभिचष्टे अतेभिर्वचौभिः ।
आपइव काशिना संगृभीता, असंन्नस्त्वासत इन्द्र वक्ता ॥ ८॥
ये पाकशंसं हिरन्त एवेर्, ये यो भद्रं दुपय॑न्ति स्वधाभिः ।
अहये या तान् प्रददातु सोम, आ यो दधातु नितेन॒पस्थे ॥९॥
यो नो रसं दिप्सति पित्यो अग्ने, यो अध्यानां यो गवां यस्तनूनाम् ।
रिपुः स्तुनः स्तैयकृद् भ्रमैतु, नि प हीयतां तन्वाई तना च ॥१०॥
पुरः सो अस्तु तन्वा तना च, तिम्नः पृथिवीरधो अस्तु विश्वाः ।
प्रति शुप्यतु यशौ अस्य देवा, यो नो दिवा दिसत यश्च नक्तम् ॥ ११ ॥
सुविज्ञानं चिकितुपे जाय, सञ्चासच वर्चसी पस्पृधाते।
तयोर्यत् सत्यं यतुरटीयस, तदित् सोमोऽयति हन्त्यासत् ॥ १२ ॥
न वा ऊ सोमो वृजिनं हिनोति, न क्षत्रिय मिथुया धारय॑न्तम् ।
हन्ति रक्षो हन्त्यासद् पदन्तः, मुभाविन्द्रस्य प्रसितौ शयाते ॥ १३ ॥
यदि वाहमनृतदेय आस, मोध वा देवाँ अप्यूहे अग्ने ।
किमस्मभ्यं जातवेदो हृणीषे, द्रोपवाचस्ते निथ सचन्ताम् ॥१४॥
अधा मुरीय यदि यातुधानो अस्मि, यदि वायुस्ततप पूरुपस्य ।
अधा स धीरैर्दशभिपि यूया, यो मा मोघं यातुधानेत्याहे ॥१५॥
यो मायातुं यातुधानेत्याह, यो वा रक्षाः शुचिरस्मीत्याह ।
इन्द्रस्तं हन्तु महता यधेन, विश्वस्य जन्तोरधमस्पदीए ॥ १६ ॥
५ या जिगाति खर्गव नक्तः, मर्प द्रुहा .तन्य गृहमाना ।
याँ अनन्ताँ अव सा पदीष्ट, प्राणिो नन्तु रक्षस उपन्दैः ॥ १७ ॥

·८० अपसंहिता। [७.१०४.१८ वितिष्ठध्यं मरतो विश्विोच्छत, गृभायत रक्षसः सं पिनष्टन । वयो ये भूत्वी पतयन्ति नक्तभिर् , ये वा रिपो दधिरे देवे अध्वरे ।। १८ ॥ प्र व॑र्तय दियो अश्मानमिन्द्र, सोमशितं मयन्त सं शिशाधि । प्राक्तादपोक्तादधरादुदत्ता-, दुभि जेहि रक्षसः पर्वतेन ॥ १९ ॥ पुत उ त्ये पंतयन्ति श्ययाता, इन्दै दिप्सन्ति दिप्सयोऽदाभ्यम् । शिशीते शक्रः पिशुनेभ्यो षधं, नूनं एजशनि यातुमद्यः ॥ २० ॥ इन्द्रो यातूनामभवत् पराशरो, हथिर्मधीनामभ्या विचासताम् । अभी? शक्रः परशुर्यथा वन, पाव भिन्दन्त् सत पति रक्षसः ॥ २१ ॥ उन्टूकयातुं शुशुलूकया, जहि श्यतुमुत कोकयातुम् । सुपर्णोतुमुत गृध्रयातुं, दृषदेव प्र मृण रक्ष इन्द्र ॥ २२ ॥ मा नो रक्षा अभि नंड्यातुमावता-, मोच्छतु मिथुना या किमीदिना । पृथिवी नः पार्थिात् पात्वहसो, अन्तरिक्षं दिव्यात् पोत्यस्मान् ॥ २३ ॥ इन्द्र जहि पुमांसं यातुधान-, मुत स्त्रिय मायया शार्शदानाम् । विग्रीवासो मूरंदेवा ऋदन्तु, मा ते दृशन्त् सूर्यमुञ्चरन्तम् ॥ २४ ॥ प्रति चक्ष्य वि चक्ष्ये, न्द्रश्च सोम जागृतम् । रक्षोभ्यो यधर्मस्यतः, मशनि यातुमद्भः ॥ २५ ॥ ॥ इति सप्तम मण्डल समाप्तम् ।।

·RGVEDA MANDALA VII
ENGLISH TRANSLATION
AND
CRITICAL NOTES

·RGVEDA MANDALA VII Translation and Notes 1 (1) Men have produced from the two Araņis, by their thoughts (and) with the movement of their hands, highly praised Agni, who is the active Lord of the homes, seen (even) frozn afar, . (2). For the sake of protection from anywhere, the gods have sent down in the house (of man) that Agni of good observation, who deserves to be piously worshipped (and) has been (always) reliable in his home. 1 . (1) di'ahiti (from dhi to think) is a pious thought, helpful in the worship of the gods'; cf. 1.186.11a; 3.4.3a; 5.42.1ab. hástacyuti: cf. a' tvä vi'ptâ acucyavuh 1.45.8a; also 3.23.32 and 6.16.40ab. atharyúm 'active'. The meaning of the word is uncertain; it is assumed that the word athar is at the basis of the word átharvan, in which case atharyú would be a denom. adj. (like gavyú), meaning longing for athar'. athari' with whose tooth Agni is compared at 4.6.8c (cf. Pischel, V. S. I., p. 99), may also have to do with this athar. At 1.112.10a Vispalā, a mare, is called atharvī', and Agni is often conceived as a horse. Like the pair ſtávan and stayú, átharvan and atharyú must mean almost the same thing; if the word athar is to be traced to the root at 'to wander' (like átya), its meaning will be activity' and atharyú may mean 'seeking to be active, restless'. (2) ásta is the home of a man; there the gods have sent Agni for his protection; at 5.7.6d Agni is called the total home' (asta-täti) of men. Agni's own home is called dáma which is mentioned in c. supraticákşam: 'One whose observation is careful'; see below on 3.6d for the meaning of práti cakş. kútaś cit: cf. kútaś cana' 82.76 below. dakşa'yyah, from dakşay, goes with da'me; cf. 2.4.3d.

·RGVEDA MANDALA VII [1 3-5 (3) Being kindled, shine before us with your exhaustless (and) uprising fame, O Agni, O Youngest God Many sacrificial gifts approach you (4) Those Agnis, the brilliant bringers of heroic offspring, have shone as the glorious ones, where noble-born heroes sit around them, far better than the other Agnis (where no such worship is offered). (5) Owing to our hymn give us highly praised vealth, 0 Agni, which is associated with good progeny and descendants, and which an enemy, (though) an employer of Yatus, shall not destroy, o Overpowerer (3) ázasta from jas to be exhausted', surmi' from sy, means flowing, uprising fame', cf ájasrena soci'sa at 5 4d below and 6 48 30 sasvantah va'yah 'many sacrificial gifts', cf 93 6d below (4) agni'bhyah The Agnis both here and in v 14 below are those sacrificial fires where no great sacrifices are offered, but the Agnis at 3 1 below are ordinary sacrificial fires without any idea of inferiority associated with them ni's sosucanta: cf 111't agndyo Tutucul 8 3 20a For c see below v, 150 (5) dhiya The worshipper's hymn is meant virá is a heroic son and ápatya is a descendent in general (from a'pa) ya'van (ut 'an Invader ') from ya like påvan from på as in some-pa'van at 31 1 and 32 8 below yatuma'van This looks like a double possessive with the affix vat placed after a case-form, with the final consonant dropped, thus yatuma'n-vat The word antarva'vat (antarva'n-vat, for antárvat cf antarváth at 3.55 5c) 'possessed of a shelter' at 1 40 Td and 683b 28 suindarly formed. The same as possibly the explanation of forms like vay ngat, tajr: pat, sahasảnạt, sáoa83eat, giám8tat In the word sutásoma-vat (10 69 11b) the affix vot seems to be placed after a Bahuvrihi compound sutá-soma, thus leaving no additional purpose to be served by the affix We may also note the double abstractic suffix in the two adverbral instrumental forms rşıtaivata and purusatrită (10 132 2 and 4.513 respectively) A Yatz' is a devil, which is much hated by the Vedic poets, particularly the Vasisthas, cf No 104 below in particular ·1.6-9) TRANSLATION AND NOTES 5 (6) His own Divine Thought, seeking wealth, goes to the efficient worker (i. e. Agni) whom the ever-young, ghee-dropping ladle filled with offerings approaches both by day and at night. (7) Burn away all foes, O Agni, with those scorching flames with which you consumed Jarutha. Cause the Spirit of Disease to hide herself without a murmuring sound ! (8) And may you be here (with us) owing to these our hymns (of him), who kindles your face, O Agni, O richest, bright, refulgent Purifier! (9) And may you be here, being gracious, owing to these our (hymns of those) ancestral manly mortals, who distributed in many places your face, O Agni. (6) yuvati'ḥ : a srúc (8.23.22c) or juhū (3.6.1cd; 8.44.5) is meant. It is secondarily called yuvati', as it is ever-active in its work, and also because it is to serve a god (i. e. Agni) who is ever young. dosa', (instru.), vástoh (gen.) are adverbially used in the sense of day and night'; see 3. 5a and 10.2 (note) below. Arámati is the presiding deity of pious thought; she is said to belong to Agni here; but at 34.216 and 42.3d below she is mentioned as an independent deity. vasūyuh: longing for wealth' to be given away as a gift to the worshippers. (7) tápobhih: tápas of Agni is his torturing flame or heat; cf. 6.5.4d and 10.16.4ab, tápas in the sense of 'self-torture, penance' occurs in the Rv.only at 9.113.2d and 10.154.2. járùtham (from jar to weaken): This is the name of a demon inimical to Agni, also mentioned at 9.6 below and 10.80.3. From the latter, he would seem to have concealed himself in waters. prá catayasva: causal of cat .to hide'. For c cf. 2.33.2d. and 5.4,6a. nisvaram: so suddenly that they have no chance even for raising their voice of protest; cf. 104.5d below. (8) vásiştha in b is superlative of vásu 'good, rich'; but perhaps it is intended for associating Agni with the Vasiştha family by means of a word-pun. In c supply tasya to connect it with ab. (9) pi'tryásah narah: cf. pūrvyä'saḥ kaváyah at 76.4 below. ebhi'h i. c. staváthaih. V. 8c and v. 9c are mutually supplementary and so even sumánäh is to be supplied in v. 8c. The hymns mentioned in v. 9c are the ancestral hymns which were sometimes employed by the modern poets owing to their efficacy; cf. pi'tryiņi uktha'ni at 56.23 below and pi'trya dhi'h at 3.39.2. At times they seem to have been utilised for the composition of new ones; cf. 3.31.195 and 8.6.11ab.

·6 RGVEDA MANDALA VII (1 10-14 (10) May these brave men, who have admired my highly praised hymn, overpower all kinds of godless wiles in battles (11) May we not sat around you, O Agni, in want of manly followers, nor in a state of sonlessness, being destitute of progeny, (but may we be) in homes which are full of children, O household god (12) (Give) us a home, which prospers with an offspring born of ourselves, which is full of children and grandchildren, and which (and also its) unfailing sacrifice, the horseman visits (13) Protect us, O Agni, from the hated demon, protect from the fraud of the wicked niggard May I be superior to any combatants with you as my companion (14) May that Agni alone excel all other Agnis where a powerful son of mighty arms, (i e a patron), bringing a thousand drinks, associates himself with an undying (hymn of the poet) (10) adevah maya ḥ also at 98 5c below and 5 2 9c (11) su'na is emptiaess, want, deficiency' used with the gen of the thing, cf su'nam āpeh at 2.27 17ab, salhyuh putrasya su nom at 8 45 38ab, somyasya su nam at 1 1053, also 3 33 13d sesas (from sis) is a child an heir' that is left behind of 4 7c below Qui rata (instru) 'sonless ness' is very much dreaded by the vedic poets see below v 19 In c supply ni' sadama to complete the sense durya (fem) from dur, means'a home' which 'has doors', cf also du tyán (masc) at 191 19d durya (adj) voc belonging to the door, household' (12) Supply tám dehr to complete the sentence kşayam yarnám ca upaya tı Agni is called a sve u here according to Sāyana, but very likely the poet's son or his patron is meant cf v 14 below and 2 211cd, 4410, 84 9ab (13) dhurti'h (from dhor to destroy ') meins destructie fraud' CF 94 Sab below and 1 36 15ab (14) a cf v 4 above vajz' is the poet's són or his patron, cf asvi in v 12 and 1 sanah in v 16 below sahásta pathah pa thas is a drink', 1 e the Soma offering aksara (instru ), 1 e gir or stuti, cf 36 7c below At 15 9 below a kşara is called sahasrı ni ( associated with a thousand gifts') It is also possible to take aksara as a nom and trans late 'Where a son and a hymn associated with a thousand gifts combine' (with Geldner), but same't: (singular) is against this Construe yam ·1.15-18) TRANSLATION AND NOTES 7 (15) That Agni is indeed one who protects (his worshipper) from an enemy (and) may save his kindler from a danger. Noble-born heroes wait upon him) everywbere. (16) This is that Agni, well fed in many places, whom a lordly noble bringing sacrificial gifts enkindles, (and) whom the inviting priest circumambulates at sacrifices. (17) May we, being able to do so, pour into you many unfailing offerings, O Agni, fashioning out both kinds of vehicles, (i.e. the Sastra and the Stotra), at our sacrifice, (18) Carry these most enjoyed oblations to the whole assembly of gods, O Agni, without feeling exhausted; may they (i.e. the gods) gladly accept these lovely ones of ours. (15) ab: Supply (ayám) asti as the verb in the chief clause in a; cf. v. 16a. We have two relative clauses (one in a, another in b) and one more, chicf one in c, as the accent shows. vanusyató is ablative; cf. 4.9ab and 56.19c below. (16) a'hutak i.e. ghệténa; cf. 8.10 below and 2.7.4c; 8.19.22d; 10.69.1-2. i'śanal, as contrasted with hótā, is the patron here and at 90.6 below. But in the next stanza the word qualifies the priests as at 1.73.9abc. pári éti: cf. 18.22d below. (17) ni'tya is a favourite word of our poet. ubha' vahatü': both carriers', i. e. both kinds of hymns, Sastra and Stotra, which serve as vehicles for the gods. vahatu', from vah, is used in the sense of 'a marriage procession at 1.184.3 and 10.85.13. But the use of the root kr here shows that it is used in the sense of the otherwise common word vä'has a vehicle'; cf. 22.7; 35.14; 36.2; 37.4; 61.6; 103.86 below and 3.30.20d; 3.53.3b in particular, miyédhe (=médhe): This form of the word always occurs at the end of a Trişțubh line and probably owes its origin to a metrical necessity, (18) The subject of práti vyantu is devā'h supplied from devátätim. surabhiņi (from su and rabh) "agreeable to touch, pleasant '; cf. 10.15.12b.

·consider this form, namely, dha, to be from the root dah at all places 6 RGVEDA MANDALA VII [1 10-14 (10) May these brave men, who have admired my highly praised hymn, overpower all kinds of godless wiles in battles (11) May we not sit around you, O Agni, in, want_of_manly followers, nor in a state of sont (but may we be) un home- (12) (Give sni, guide upwards my hymns arıght, may you, O ourselves to our hymns or offerings) for our patrons May we both, also it-vatrons and singers), be in (the enjoyment of) your giſt Do you protect us (O gods), with your blessings for ever (21) You are easy to call, O Agni, and have a lovely appearance, shine with glorious light, O son of strength Do not make us (19) avirate is dat of avi'rata (v 11), zuhurthah Inj 2s of hur (III A) 'to be crooked, to injure', of zuhurah 44 (and note) below (20) u't sasadhz (pf ipv 23 ) 'guide upwards, a e towards the gods' susüdah from sūd'to sweeten', the object as brahmanı according to Geldner, for which we may compare ubha' sámsa südaya 4 4 14c But probably havya' (from v 18) is to be supplied in view of 1 105 14, 1142 11, 552 etc Thus is clearly a concluding stanza, mark how w 13-20 differ in metre from the earlier ones yet v 21-25 cannot be regarded as a separate hymn tacked on to the carlier one They are rather the continuation of the same hymn almost in the same strain ending in the same stanza which is thus employed twice in the same hymn This is quite unusual and its purpose is not quite clear The suggestion that the extension is due to the desire of its author to bring the hymn to the same length as that of hymns 34 and 56 is not convincing, nos 34 and 56 hare definite metrical relationship which is absent in the present one Besides the repetition of the same stanza in the same hymn remains unexplained (21) c tvé saca sa'ca with a loc, cf agni'șu saca in v 22 and sute saca at 32 2 and 59 3 below ma' a' dhah (aor 3s of a dagh 'to make it miserable, unfortunate') 'may it not make miserable for our bodily son', the verb is used impersonally with the locative of the thing Or better, supply nah, ta naye is Visaye Saptamı to which it refers ci mi' na a' dhak do not make us miserable at 661 146 and ma nah La mam a dhak do not frustrate our desire' at 1178 lc Sayana seems to ·1.15-18] TRANSLATION AND NOTES 7 (15) That Agni is indeed one who protects (his worshipper) from an enemy (and) may save his kindler from a danger. Noble-born heroes wait unan Thimi nverywhere. (22) Do not declare us (ht) 10. --- these Agnis kindled by the gods are here with my places, whom a lordly sures of you, the god, overtake us even owing to lou. the inviting priest son of strength. (23) That mortal who pours an offering in you, the immortal godine becomes rich, o Agni of lovely face. He claims for himself that Winner of riches among the gods (i. e. Agni), whom the rich patron having a desire to be fulfilled goes inquiring after. (24) Knowing (our need of) extensive happiness, O Agni, bring vast riches to our patrons, so that we may rejoice, being in the possession of heroic sons and with our life unimpaired, O mighty god. (25) = 20 dagh without a preposition means to reach up to'; with å it seems to mean 'completely reach, reach on all sides, attack, overpower'. vi' dasit: vi' or u'pa das 'to be defective in' is used with the nominative of the thing and ablative of the person; cf. mā' vām rāti'r u'pa dasat asmád may not your bounty fail us at 1.139.5c and ma' să te asmát sumati'r vi' dasat may not that favour of yours fail us' at 1.121.15a. (22) bh?má is either a noun of action ('error") or a noun of agency ('wanderer'); in the latter case translate:- May not your disfavours overtake us, even away from the offending wanderer (towards whom they must go)'. See note on 8,61,12 at B.U.J. Sept. 1946, p. 18. (23) sá in c probably refers to the same marta who is mentioned in a. devátă (adv.) among the gods'; supply två after vasuvánin. yám is Agni (cf. prstáh agni'h at 5.2a below); p?cchámāna 'éti: cf. 2 12.5a; 6.22.5; 8.24.30ab; 8.40.3d.; 9.97.34-35. (24) yena either refers to rayi' in ab, or means 'so that'. ávikşitása a'yus a 'with our life undiminished'; cf. 2.27.10cd; 2.28.9cd. Also cf. 1.24.11d; 1.89.8; 2,28 9d and ksita'yuh at 10.161.2a.

·10 RGVEDA MANDALA VII [2.1-3 2 + (1) Accept our Samidh today, O Agni; shine mightily sending up your holy smoke. Touch the very summit of the heaven with your crowns (of flaming smokeil; spread yourself well with the rays of the sun. (2) Let us praise with sacrificial offerings the greatness of Naräśamsa pong these (gods), who are possessed of great powers and who, the glorious supporters of our hymns, sweeten, i. e. enjoy as syret, both kinds of offerings. (3) For the sake of our sacrifice, let us always worship well in the manner of Manu, your Agni who was kindled by Manu, who is praiseworthy, mighty, piously active and an envoy of effective words between the two worlds. 2 Read K. R. Potdar's article on Apri Hymas in the Roveda at B.U.J. Sept. 1945 and Sept. 1946. (1) yajatám dhūmam: The dhūmá, in the Rgveda at least, is considered holy and an emblem of Agni; it is also called darśatá (1.36.9d), arusa (1.36.9c; 7.3.3c; 7.16.3c; 10.45.7c) and tveșá (6.2.6a). c: see on 16.3c below. d: cf. 5.4.46; 5.37.la and also 1.98.id; 9.111.3bc. (2) Nárásamsa is the name of Agni with which he is praised at this place in an Apri Sūkta; for the particular signification of the words Nárāsáñsa and Tánûnápăt see 3.29.11, dhiyandhä’h devä' } (1.72.2) are meant by the word eşám which is to be taken as a partitive genitive. Agni himself is called dhiyamdhă' at 13.1 below. svédanti 'sweeten! i. e. here consider as sweet, relish'; cf. bhü'ri cakra at 56.23 below and mohás kydhi at 8.36.6. This work of sweetening the offerings (by cooking them well) is generally left to Agni; cf. 3.54.22a; 10.70.2d; 10.110.2b. 10cd. ubháyäni hevya', i.e. Soma and other offerings like Purodása as at 4.24.7ab. (3) a : vaḥ is often decorative, especially at the 2nd place in a Pāda, b: cf. 4.7.8; 4.8.4ab; 8.39.1de. c: cf. 1.36.19a; 10.63.7ab; 10.69.3ab; also 11.3c below and mánurhitam dútám at 8.19.21ab. Manus or Manu is the progenitor of mankind and the early sacrificer who is considered to be the model for all subsequent ones. Mark the Anuprāsa in cd.

·2.4-5] TRANSLATION AND NOTES 11 (4) Full of reverence and with bent knees they strew the grass by the side of the fire with a bow, after bringing it near. Offering (into it) the spotted and ghee-topped (Barhis), O Adhvaryus, refresh him with the (ghee) offering. (5) The god-devoted priests of pious thoughts have flung open the doors, being eager to receive the chariots (of the gods) at the (4) abhijñu' seems to be an expression for a posture in which one sits with bent knees, but resting on the soles of the feet and not on the haunches; this is a temporary sitting posture in which one can easily get up and walk around. Another posture with bent knees is designated by the word mitjnu, where one sits with crossed legs on the haunches and with bent knees. Neither of these has any thing to do with kneeling'. Both these are very commonly seen among the household priests who are engaged in sacred rites connected with fire as also in other ceremonial occasions even today. agnau' i. e. around or by the side of the fire-place as a seat for the gods and the offerings. But in cd the ghee-topped barhi's itself seems to be intended to be put on fire along with the ghee-offerings. The barhi's which is to serve as a seat for the gods is also to be ghrtá-prstha as seen from 1.13.5; 2.3.4 etc. The object of marjayadhvam is agni'm supplied, rather than barhi's (with Geldner), as the use of the root mri, particularly with the word havi'şă, shows; cf. 3.5b below and 5.1.7d. (5) The subject is devayántah and object du'raḥ; the nom. forms svådhyal and devayántah together with the accus. du'rah (even at 1.188.5 du'rah may be taken as accus. of destination and ghặta'ni as the subject of akşaran the streams of ghee flowed towards the doors' in view of 8.50.4 where kşar is used with an accus. of destination] support our translation, which follows Sāyana. The Parasmai Pada form of the root vi sri shows it to be transitive rather than intransitive. It has to be conceded, however, that everywhere else the dva'rah are the subject of the activity mentioned in the context, and not its object. The second half of our stanza and the adj. rathayu'h used of the doors at 10.70.5 may also lend support to the assumption that in our passage du'rah should be taken as nom. pl. (as is generally done even at 1.188.5). Further the Parasmai Pada of the root is not conclusive as the Vasişthas have used it intransitively at 3.4a below and they have also used it with the Atmane Pada transitively at 45.3c below. It is therefore, not impossible to construe svadhydh and devayántah as masc. forms used as adjectives of the fem. du'raḥ (taken as a nom.

·12 RGVEDA MANDALA VII (2.5-7 . assemblage of the gods. The ample (doors) licking (them, I. c., the chariots), as the mother-cows lick their call, have adorned themselves like maidens at festive gatherings. (6) And may the two great celestial ladies, Dawa and Night, resembling a good milk-giving cow, the oft-invited, liberal and worshipful ones, resort to us for our well-being, being seated on our grass-seat. (7) I think of you two all-knowing priestly bards for worshipping you, at the sacrifices of men. Lead our sacrifice upwards (towards form) under the influence of the word ádhvaryavah of the last stanza, as Potdar says on p. 57. Yet I am inclined to think that under the influence of that word, the poet continues to keep the Adhvaryus in mind employing them as the subject of the activity (which is usually associated with the doors) and so uses here their usual epithets svadhych and devayántah, even here. rathayu'h: either stands for tathayü'h (accu. pl.) adj. of du'rah, or for rathayával adj. of devayántah; cf. 10.70.5cd, where the same word has to be taken as qualifying dvõʻrah or yüyám supplied. devátati 'totality or assemblage of gods'; täti (tā+ti) when affixed to such words conveys the sense of 'totality, completeness'. pūrvi' (fem.) nom. d. of puru' ample, broad'; cf. pürri'h (dvárral supplied) at 3.4.5d. The object of rihāné, namely, rátham, is to be supplied from rathayu'}; cf. 10.70.5d. It corresponds to si'sum in the simile. sám añjan: Supply ātma'nam or rátham (the verb agreeing with the Upamāna). The doors are mentioned either in the dual (in view of the pairs of the panels) or in the plural (in view of their width, vastness etc.). Sometimes their large number is also conveyed by such words as bahvl'h, bhūʻyasih as at 1.188.5. sémana is a festive gathering: a young lady visiting it decorated her person, as seen from a simile at 1.124.8d. At 10.110.5b the dvă'rah are said to adorn themselves (for the gods) like wives for their lords. (6) The number of the Upamana is not infuenced by that of the Upameya here as also at 1,186.4b. Indra too is compared with a sudu'ghā dhenu'h at 1.4.1 and 8.52.4; an abundant and easy yield (of gifts) is the point of comparison. barhişádá is: barhis-sádă; see note on a'nigi at 97.2 below. (7) vi'pri katu' jâtávedasá: The two are Agni and Manu, as the ideal divine and human priests. ürdhvám krtam 'raise it up; lead ·13 2.7-10) TRANSLATION AND NOTES the gods), during our invocations; 'such as you are, you win for us covetable gifts among the gods. (8) May Bharati together with the Bharatis, Ilá together with the gods, Agni together with Men, and Sarasvati together with the Sārasvatas (turn) hereward; may the three goddesses occupy this grass-seat. (9).O god Tvastr, being pleased with us indeed, profusely release that our nourishing fluid from which an active, skilful, god-devoted son, who joins the press-stones is born. (10) O Lord of the trees, carry (the offering) to the gods; may Agni, the active priest, sweeten the oblation. He alone may worship (the gods) as the more effective priest, since he knows the families of the gods. it up towards the gods'; cf. 3.8.8d, dev'ész vanatha h 'you win them among, i.e. from the gods' for being given to the worshippers; cf. 17.5 below; also 5.4.3d; 6.15.6de; 8.23.27ab; 8.60.14d. (8) The three Devis are Bharati, lờā and Sarasvati; Agni is introduced in this Țk as the constant factor and mediator at sacrifices. The followers of Idă are Devas (in general) and those of Agni are Manuşyas, i.e. the deified ancestors of man like the Angirases. Bhāratīs and Sarasvatas are the imaginary female and male followers of Bhārati and Sarasvati among the celestials. (9) turipam from tur or tvar, is used to signify the male seed, semen; Tvastr as the presiding deity of creation is requested to release it profusely for the birth of a son. cf. 34.20 below and 1.142.10; 2.3.9c. karmanydh viráh: cf. 1.91.20bc.yuktágráva: cf. 5.37.2ab. A brave, pious, active, skilful and god-devoted son is desired, who may offer sacrifices to the gods; cf. also 2.3,9ab. . (10) Vanaspati is the sacrificial wood, or tree. samitr' (from sam 'to toil') is an active priest who prepares the offerings and does other manual work. There is no definite proof to take the word in the sense of a 'slaughterer of a victim' in this and similar passages of the Apri Suktas, though at 5.85.1 and 1.362.9 (especially in the latter passage), it seems to have that sense. Also see Durga on Nirukta 8.17-18. Like Samidh and Barhis, Vanaspati is probably introduced in the Apris, as a representative of the wood, used as the important material for sacrificial utensils. See Potdar, B.U.J. Sept. 1946, p. 35, 37.

·14 RGVEDA MANDALA VII [2.11-3.2 (11) Do come hereward, O Agri, being kindled, together with Indra and the other active gods in the same chariot. May Aditi with her good sons be seated on our grass-seat; may the immortal gods rejoice in the exclamation Svähå (uttered by us). 3 (1) Make your Agni, the best worshipping god accompanied by other Agnis, your messenger at the sacrifice, who the holy purifier feeding on ghee has flames for his head and is firmly placed among the mortals. (2) He snored like a greedy horse in the pasture when he bolted out from the great enclosure. Immediately the wind blows after his flame; and then (O Agni,) your track becomes black. (11) b: cf. 5.11.2c; 10.15.10b, c: Accent of a'ståm is due to antithesis between c and d. d: cf. 59.6cd below and 10.14.3cd; 10.70.11d. Vv. 8-11 are also found in the Apri hymn of the Viśvāmitras (111.4). The wholesale repetition is strange and cannot be easily explained. See Potdar, B.U.J. Sept. 1946, p. 45. 3 (1) vah: See on 2.3 above. agnibhiḥ, i.c. with the sacrificial fires of all friends and patrons; see on 1.4 above. sajósåh is used adverbially in the sense of 'together with' as at 10.4a below and 1.118.11b. (2) próthat, from pruth 'to snore' (unaug. ipf.), is used in view of the Upamāna, i.e. the horse, to which it is primarily applicable. avisyan is pr. pt. of avisy * to be greedy', denom. from (the aor, base of) av to favour' (oneself); cf. 1.58.2ab. mahák is either ablative of máh going with samváranat (cf. 10.77.6b), or nom. s. of maha (cf. 4.21.d), samudrana is here the Arani in the case of Agni and the stable in that of the horse.c: c. 1.148.4c; 4.7.10b; 10.142.4c. d: Agni is called krena-adhuan at 2.4.6, kysņávyathi at 2.4.7, kysnáyáma at 6.6.1, ktsnápavi at 8.2 below and krsnátartani at 8.23.19. Also sce on 6.6.1 at B.U.J. 1955, Sept. p. 45.

·3.3-5) TRANSLATION AND NOTES 15 (3) The ruddy smoke goes up to the heaven, O Agni, of you, whose ageless (flames), being kindled, rise upwards from you, the mighty one though newly born. For, O Agni, you go to meet the gods as their messenger. (4) The snare goes forth like an army ordered to march, of you whose lustre has spread everywhere on the earth, when it (i. e. the på'jas) has greedily blended together its foods with the fangs. You separate them (i. e. the foods) with your tongue like corn, O wonderworker. (5) Men groom that same most youthful Agni like a horse, both by night and in the morning, whetting the honoured guest in his own (3) ajárah: Supply bhānávah: cf. 1.143.3. At 10.46.7 Agni, the deity, is supposed to have agnis, i.e. individual fires, which are ajára and pävaka; but at times, ajára seems to be used as a noun in the sense of "ageless flame' as at 3.18.2d and 10.87.20c.c: See on 2.1 above. d: cf. dūto' devā'nam rajasi sám iyase at 6.15.96. (4) trşu' (adv. from tȚs), 'greedily'; cf. 1.58.2b; 4.7.11a; 10.79.5ab; 10.91.7b; 10.113.8d and 10.115.66; (all passages are in the same context of Agni's greedy attack on his foods). sama'vşkta (aor. 3s. A. of sam vội). The subject is på'jas. pra'siti (from pra' si 'to bind') is the snare-like mass of flames of Agni; cf. 4.4,1a; 6.6.5 (and note). For the simile in c cf. 1.143.5ab and 10.142.4ab. d: 'Like corn', i.e. just as corn is separated from the weeds while reaping, so does Agni separate grass and plants from stones (which he avoids), while eating them; cf, 10.131.2ab on the one hand and 3.29.6d on the other. Geldner, following Grassmann (WB. p. 1307) and Oldenberg, takes vivekşi as a form of the root viş 'to attack' in view of 8.19.11c and 10,91.7b where the root vis is used in connection with Agni's foods (we may also compare 3.2.10c). Further, in the simile, Geldner supplies áśvaḥ (paſváh would perhaps be better in view of 8.63.9c): 'As the horse the corn, so do you finish off the fuel with your tongue'. But yáva 'corn' is the chief food for man (cf. 10.42.10ab) and it is ya'vasa which is generally associated with cows, bulls, and horses. I take (with Grassmann, WB. p. 1267) vi vekşi from vic'to separate, to distinguish '; cf. Țténa a'nstam vivifica'n at 10.124.5c. (5) a : see 1.6 above and 10.2 (note) below. For the simile in b cf. 4.2.8; 4.15.6; 8.84.8; 8.103.7 etc. c: Agni is said to be 'whetted' (of ·(3.5-7 RGVEDA MANDALA VII 16 home. The flame of the mighty one, when well fed (with ghee), has shone. (6) Your front is lovely to look at, o god of lovely face, when by our side you shine brightly like a lump of gold. Like the thunder of the heaven your vigour marches forth; you display your light like the beautiful sun. (1) Protect us well, O Agni, with those countless powers, with (those) iron forts in hundreds, so that we may wait upon your Agni with sacrificial foods and offerings rich in ghee all around, under the Svāhā call. course, by ghee) also at 6.16.42ab; 8.23.13a; 10.87.24c. d: a'hutasya, i. e., with ghee; see on 1.16 above. (6) prátika 'front' (cf. 8.16 below), as opposed to ápáka 'the rear'; Agni is both suprátika (10.3 below) and su-ápáka (4.3.2). c: divák tanyatu'h is the 'thunder of the heaven', i.e. of the rain-cloud (from tan= stan to roar); for the simile cf. 4.10.4c with 5.25.8cd. Soma's roar is compared with diváh tanyatu' at 9.61.166; for the association of tanyatu' and vſsti', cf. 1.116.12b. d: práti caksi ‘You disclose, make visible'; the usual meaning of the roots práti caks, vi' caks and abhi' cakş is 'to see, observe'; but sometimes they are used in the sense of 'sec for oneself and for others', i. e, to see and make others see, or announce, declare, disclose ctc., as in the present passage, at 104.8 below (mā abhicaste anſtebhir vácobhiḥ 'proudly sees me as possessed of, associates me with, false statements'), at 9.85.12b (vi'svå Tūpa' praticákşaņo asya .disclosing all his i.e. Soma's forms'); and at 10.34.13 (savita' ri' caşte 'Savits declares'). For the simile cf. 4.6.2c. (7) agnáye in a refers to the physical form of the sacrificial fire and agne in c refers to the deity, pári (adverb) 'all around, cverywhere' á mitais máhobhiḥ: Agni's máhámsi, which are imita "countless', like the virya'ni of Indra (8.24.21a), arc here conceived as iron forts capable of affording protection; cf. also 8.71.1ab. For Agni's protective powers (śárma) compared or identified with imaginary Iron forts, cf. 1.58.8cd; 6.48.8c; also 15.14ac; 16.10cd; and 95.16 below (where Sarasvati is herself conceived as such), šatám is adverbially used with a substantive in the instrumental plural as at 1.48.7 (satám ráthebhih); 4.31.3; 9.52.5 (šatám úti'bhih).

·3.8-10) TRANSLATION AND NOTES 17 (8) Protect us well and together, O son of strength, both patrons and singers, O Jātavedas, with those unassailable (forts) which you passess for your worshipper, or with which you may protect the manly hymns. (9) When he, i.e. Agni, the bright, very wise and lovable purifier, who was born from the parents (i.e. the Aranis) for the sake of the worship of the gods, came out like a polished axe shining with his own brilliance and form, (10) Bestow these fortunes on us, o Agni, by your light; may we wini power accompanied by good knowledge. May all (fortunes) be available to the singers and the bard, Do you protect us (O gods) with your blessings for ever. (8) ya'h in a refers to pu'raḥ in v. 7d, as seen from the adjective a'dhrstäh (cf. 15.14bc below and 10.101.8c). 6: giro nļva'tih: cf. nrve'd uktha'm at 26.1cd below; 'maniy' hymn is one which is sung and backed up by heroes, i. e. brave priests and patrons. See also niva'd va'dan at 10.28.12c. d: süri'n-jaritr'n: see on 12.2d below. (9) 1.i'r ga't 'came out' i.e. from the Araņis (cf. måtro'h in c); see above v.2b. pūta' sva'dhitiḥ is the Upamāna, puta' being secondarily used in the sense of 'polished' (as perhaps at 8.91.7c); cf. sva'dhitih téjamānah at 3.8.11c (sva'dhiti is both mas. and fem.); also see 3.2.10b; 5.7.8ab. kap 'brilliance'; cf. 6.2.6cd. mirro'”: Aranis are meant; cf. 3.29.2ab; 10.115.11. uśényah from vas (fut. pass. pt.). The whole stanza is a relative clause to be construed with v.10. (10) sau'bhagă didihi: 'shine (on) good fortunes for us, i.e., disclose them to us by your light : cf. 2.2.6b (rayi'm didihi); 3.10.8ab (suvi'ryam didihi); 5.25.3c (rayo' didihi). In c supply sau'bhaga from a; all saubhagas are centred in Agni; cf, 6.5.2cd; 6.13.lab.* Mark the transition from the 3rd person (in v.9) to the 2nd in v.10, c: stotr'bhyah ornaté is udgâtrbhyah samsate ca according to Sāyana; but probably the poet and his followers are meant. R. 2 ·18 RGVEDA MANDALA VII [4.1- 4 (1) Bring forth your offering and hymn, both well purified, to Agni, to his brilliant refulgence, who goes between all the human and celestial beings (as their messenger), owing to his knowledge (of them). (2) That Agni must surely be an ambitious conqueror, since he was born from his mother (to be always) the youngest, and who, being possessed of brilliant fangs, holds together the woods (which he wants to consume). In a moment does he devour even large quantities of his foods. (3) In the company and presence of this god (may we rejoice), whom, the white one, the mortals have seized (and) who has liked this seizure on the part of men; Agni (however) has blazed for the man, as to make him uncomfortable. 4 (1) bhana've in apposition to agna'ye as at 5.16.lab. su'putam goes with havya'm as well as mati'm (with linga-vyatyaya), su'pūta mati' is a hymn in which a careful selection of words and thought is made; for the idea of 'purifying' a hymn, cf. 85.1a below and 1.79.10; 3.26.8ab; 6.8.1cd; 6.10.2d; 9.73.7b; 10.71.2ab. cd : cf. 9.1d below (and note) and 2.6.7; 4.2.2. (2) gt'tsal from grdh means 'ambitious, inquisitive' tárural from tr 'to cross', means 'brave, courageous'. gr'tsa-táruna in our passage corresponds to gr'tsa-tava's at 3.1.2d; cf. also gptsa-ámūra at 3.19.1b and ta'ruña-tigma'jambha at 8.19.22, c: cf. 10.115.26. śr'ci-dat 'bright-toothed'; cf.5.8.5c; 8.43.3c; 10.115.26; but also 10.79.6 (note at B.U. J. Sep. 1958, p.27). d: cf.3.4b above and 1.127.4; 4.7.10d; 5.8.5c; 10.91.76. (3) sam sa'd : sitting together, company'; cf. 543 (sagma samsa'd) below. a'nike (a'nika 'face') in the presence of, before etc.'; cf. 88.2 below and 8.20.12d; 8.102.13c. Supply madema in a to complete the sentence; cf. 19.8b below. b: cf. 1.71.46; 1.148.30; 3.9.6a; 4.7.2cd, cd: Agni likes to be seized by men for sacrificial services; but man finds it rather uppleasant to seize him iie. physically, durókam (adv.) * in a manner where it is difficult to fcel comfortable' (oka from uc). Mark the contrast between Agni's 'ni' uvóca' and Ayu's 'durókam'. Agni is called duróka-socis at 1.66,5; the idea is : Agni likes to be familiar with man; but man cannot afford to be too familiar with him for fear of punishment! Ami is indeed durg'bhi to man (1.140.6; 5,9.4) but if properly seized, he adorns the seizing hand; ci. 6.16.40ab.

·4.4-7] TRANSLATON'AND NOTES 19 (4) This immortal, wise poet Agni is placed in the midst of the ignorant mortals; such as you are, O powerful god, do not harm us here. May we always be feeling happy by your side. (5) Plants and trees as also the earth bear him as their allsupporting child, who has taken his seat prepared for him by the gods; for Agni has excelled the immortal ones by his wisdom. (6) For Agni is the lord of the ample immortal (drink); he has the power to give wealth with good physical strength. May we not sit around you without having brave sons, without food and without service (to you), O mighty god. (7) The property of a stranger has indeed to be wooed; may we (therefore) be the masters of our own) reliable property. The child (4) Mark the intentional contrast between men and Agni in ab; it is made out in support of the request made in c. juhurah (pr. sbj. from hur); cf. juhürthåh at 1.19 above and juhuranta at 1.43.8ab; 3,55.2a. (5) a : deva'kštam yónim a'sasáda : cf. 3.9.9; 3.19.5ab. For deva'ksta yóni over which the rivers flow, cf. 3.33.46. cd : cf. 1.70.3; 2.1.14d; 10.91.6. visva'dhāyasam : all feeding'; cf. 5.8.1c and visva'bharasam at 4.1.196. (6) amr'ta here means 'immortal food like ghee and milk' (first, The Immortal's food and then the immortal food') as at 1.71.9d and 3.26.76; see on 57.6. below. For ab cf. 5.28.2a. a'psu : 'devoid of psu (from bhas), i. e. form, good appearance or food' (from psa = bhas to eat). a'duvaḥ (adverb)'in a manner in which no service is rendered'. Grassmann (WB) takes the word to be nom. pl. of a'du 'giftless'; du being similar in meaning to du'vas. (7) a'ranasya rékņaḥ in a which is the same as anya'jätam séşah in c, refers to the adopted son as against the sva janma sésas (cf. 1.12 above), which latter is regarded as ni'tyo rayi'h an unfailing treasure' in b. The word a'rana is used of the father (=anya in anya'jätam and anyo'daryo) of the adopted son in this stanza, while it is used for the adopted son himself in the next. It is contrasted with ni'tya at 3.53.24 and 5.85.7c; with sva' at 6.75.19a; here the contrast is between a'rañasya réknah which itself is aʻraņa (v. 8), and ni'tyab ·20 RGVEDA MANDALA VII [4.7-10 bora of another person is not the same as a bodily heir), O Agni. Do not misuse the paths of (i. e, fit for) an ignorant person (in my case). (8) A son born from another person, being a stranger, is pleasant neither for clasping nor for loving with an eager) mind. He surely goes back to his earlier home; may a new powerful conqueror (in the form of a son) come to us. (9) Save us, o Agni, from a hater; do save us, you yourself, O mighty god, from fault. · May your dominion characterized by the 'shattering smoke be well united with you; may the enviable thousandfold wealth also do the same. (10) = 3.10. rayi'h. d: vi' duk sak is either from vi' duh (4.24.9) or vi' dus (10.86.5); in any case, the meaning is : Do not misuse the paths of a fool in my case, because I am not a fool. The persuasion that an adopted son is quite good may satisfy a fool, but not one like me who knows the truth, (8) ora'bha like or'bh, is physical seizure. The poet perhops means: a physical contact with an odopied son does not give that sublime delight which that of a bodily son gives; we may compare Sakuntala VII. 29. But in view of c grabha may mean only 'holding, keeping, retaining'. It is difficult to retain the adopted son in his new home since he has a natural longing for his earlier surroundings and family. In b supply nahi' from a. ma'nasa na'n tavai: d. pa'syan manye ma'nasa ca'ksasi ta'n at 10.130.6c; it means fit to be seriously considered'. An adopted son cannot be regarded as a real son in one's heart of hearts, abhisa' ħ from abhi' sah 'to overpower'; na'vyak is either adj. of vaji' (cf. na'vam fifśum at 5,9.3ab) or an adverb meaning 'afresh'. (9) c: see note on 6.15.12 at B.U.J. Sept. 1955, p. 59. spthaváyyed: c. dakşa'yyaḥ at 1.2 above. sahoari' rayih: d. sahasri'naḥ rå'yeh at 1.31.10cd.

·5,1-3) TRANSLATION AND NOTES 21 5 (1) Bring forth a hymn to the mighty Agni, the messenger of the heaven and the earth, who the Vaišvånara, has grown powerful through the wakeful priests, at the bosom of all the immortals, (2) Always in demand in the heaven that Agni Vaiśvānara (who) is stationed on the earth as the leader of the (flowing) rivers and the lord of the stagnant ones, shines variously by the side of the human tribes, growing powerful of his own choice. (3) Out of fear for you, the dark-skinned tribes went away helter-skelter, abandoning their possessions, when, o Vaiśvānara, you A 5 (1) c: The upa'stha of the gods is their abode, the heaven. Agni is a resident of that place, but is also glorified by the priests on the earth. This is why he is an arati' of the heaven and the earth and is eagerly in demand in both places (v. 2a). At 10.156.5 Agni is called the greatest and highest bosom-child (upastha-sa'd) of the human tribes. vavrdhe (intrans.) Iras grown'. d: jagsva'dbhiḥ 1. e. manusyébhiḥ (3.29. 2cd), or vi'praih (3.10.9). The Trtiya is hetvarthe as at 1.81.1ab. (2) prsta'k: 'inquired after, sought after, always in demand'. For this sense of the root, see note on 6.22.5a at B.U.J. Sept. 1941, p. 104, Also cf. 1.23d above and 1.98.2ab. sti'ya: sti' (from Vstyai 'to spread out') means 'stagnant waters, lakes, oceans' etc. cf. 6.44.21ab. Or sti'ya' may be the same as sti' meaning 'home' at 19.11 below. Agni is called stipa' of men at 10.69,4c. ab is intended as a relative clause as seen from the accent of dha'yi and as indicated by the word sa'; cf. 9.20 below. d: va'rena 'according to va'ra' (choice); = va'ram a'; cf. 2.10.6a; also va'ram a' sasida at 6.6cd below and upe pra' yātam va'ram a' va'siştham at 70.6c below. (3) a'siknir vi's'aḥ are the Dása tribes of dark skin. a'sikni is the feminine form of a'sita; cf. krsņi' vi's at 8.73.18; kysna'm' tva'cam at 1.130.8 (and note at B.U.J. Sep. 1951, p. 20). asamana' h 'dispersed'. 'uneven', not working together on the same side (from sa'mana): Agni's horses are called asemana'h 'drawing on different sides of the yoke' at 1.140.4; cf. Indra's vi'vrata ha'ri at 1.63.2; 10.49.2. ja'hatir ·22 AGVEDA MANDALA VII 15:3-6 blazed forth, shining for Půru and battering the forts (of his enemies), O Agni. (4) The earth and the heaven have followed your triple law, O Agni Vaiśvānara. You have overspread the two worlds with your Justre, shining with an exhaustless fame. (5) The eager, resounding and ghee-dropping hymns and mares wait upon you, who are Vaiśvānara, -lord of the people, leader of treasures and banner of the dawns and the days, O Agni. (6) The gods have placed over-powering might in you, since they accept your wise counsel, o god having a friendly lustre. You have driven out the Dasyus from their haunt, О Agni, procuring abundant light for the Aryan. dro'janini: cf. v. 17 d and 18.15d below. Püru' is a protège of Agni here; but at 18.13d below he is represented as an enemy of Sudās, while at 19.3d below he appears again to be a protègè of Indra. It is likely that in all the three passages pūrú, like ayu', signifies a man in general. Only rarely do the words signify a particular family as at 1.108.8 and 6.46.8, where other families too are mentioned by name. pu'rah dara'yan: Agni is called purandara' at 6.2 below and at 6.16.14, where he is also called vytrahá'. Both are Indra's usual epithets, here transferred to Agni. (4) rridhä'tu (goes with vrata'm) 'threefold, distributed over the three worlds'; cf. trivņi yratā' at 2.27.8ab; 4,53.5d; or tridhă'tu as an adverb as at 6.35.2c; or supply bhuma after tridhá'tu 'the triple world i c. the earth, the heaven (and the mid-region); cf. 4.42.4d. c: cf. 6.1.11a; 6.4.6ab. ájasrena soci'så : see on 1.3 above. (5) hari'tak: For Agni's hari'tah (masc.) cf. 4.6.9. vāvasi na'h pf. pt. of vas'ta desire'; cf. 56.10 below. At 36.6 below, however, the form is to be traced to vas'to roar'. dhunayah: dhuni, from dhvan, means 'Tesounding and is usually used of the wind-gods and rivers, but rarely of a horse as at 10.22.41 and in the present passage. gastriteit bringing nourishment with them'; cf. ghrtă'cim dhi'yan at 1.27c; ghytä'cih hari'tah (fem.) at 60.36 below, All the three adjectives are intended for both hari'tah and gi'rah. It is, however, possible that here the girah themselves are conceived as haritaḥ of the deity, in which case we have a Rūpaka. rathya'm rayina'm; cf. rathi'r bảºrgănam at 65.3b. h n = m ketự m : cf, 6.7.50; 10.88.12b; Agni is compared with it at 8.43.5c; 10.91.56. Here he himself is called so. ..:(6) b: cf, 11.4c below and 1.68.32, 9. d: cf. 1.59.2cd; 6.3.16.

·5.7-9] TRANSLATION AND NOTES 23 (7) Being born in the highest heaven, such as you are, you immediately guard your dominion like Váyu. Creating the beings, you roared by their side; thus helping the descendants (of man), O Játavedas. (8) Send us that glorious nourishment, omniscient Agni Vaiśvånara, with which you swell your bounty and (send) ample fame to the worshipping mortal, O god possessed of all lovely gifts. (9) Bestow on our patrons, O Agni, that wealth which abounds in food, and power which is heard far and wide. Accompanied by the Rudras and the Vasus, o Vaiśvānara, grant us great protection, O Agni. (7) pa'thas is 'protectorate, dominion', from pā 'to protect'; for the simile cf. 6.4.56, where Väyu is called a king (rä'strī). In a Agni is identified with the sun, while in c he is conceived as the Madhyamika fire, bringing fertility through rains, cd: Agni not only creates, but also makes provision for the food of the creatures. abhi kran is unaug, aor. of krand; cf. 10.21.8cd. ápatyāya : i. e, mánoh; cf. 100.46 below and 1.68.7; 8.49.8; yet in view of 10.21.8cd ápatyāya may perhaps be taken as a dative of purpose meaning 'favouring them, i.e., bhuvana, for having a descendent' (das'asy with accu. as at 5.50.36); cf. 5.83.7a for krandana and its being the cause of conception. There it is Parjanya; here the Madhyamika Agni who sends down rain and fertility, (8) dyumátim işam: cf. dyumántam vă'jam 'food with glory' at 4.36.8c. ra'dhah pinvasi: cf. pípişvati rätih of the Maruts at 1.168.7; and also táva ră'dhaḥ somapithā'ya harşate at 1.51.76; both rati and rä'dhas are used in the sense of 'bounty, liberality'. In d supply irayasva from a. pşthú śrávas: cf. 1.9.7b. (9) puruksú m (kşú, from ghas, 'food') rayim: cf. 84,4 below and 4.34.10ab; 6.68.6ab. śrútyam vā'jam : cf. 1.36.12c; šrútyam like purukşúm may be construed also with rayim; cf. 2.117.23; 2.30.11; and kşumántam vă'jam at 8.88.2c; kşumántam rayim at 10.38.2. d: The groups of gods called Rudras, Vasus and Adityas have their number fixed at 11, 8, and 12 only in later literature. Here the groups themselves are sometimes mentioned ; cf. 2.31.1; 3.8.8; 8.35.1; 8.101.15; 10.66,12; 10.125.1; 128.9; 150.1.

·24 RGVEDA MANDALA VII (6.1-3 6 (1) I loudly proclaim the praise of the mighty sovereign, who is the hero of the people fit to be greeted by them, and the deeds of that powerful god, which are like those of Indra, --1 bow to the breaker (of forts), while I bow down to him. (2) They (i.e. the priests) urge to activity the poet, thc banner (of the sacrifice), the support, the lustre of the stone (i.e. the cloud), the bliss and the Sovereign Power of the two worlds. With my hymns I seek to propitiate the great and ancient laws of Agni, the breaker of forts. (3(Press) down the senseless, crooked, abusivo-tongued, faithless Paņis, who never support (the priests), nor perform a sacrifice. Agni has mightily attacked those Dasyus; being the foremost, he has made the non-sacrificers the hindmost (of all creatures). 6 (1) Construe práśastim in a and krta'ni in c as the objects of prá divakmi (hence the repetition of prá in a and c). vande därúm is to be taken as parenthetical. The words vándamano wivakmi belong together; but the former, taking into account the parenthetical clause vánde dirúm, continues the thought started in abc and completes the sentence by using the verb pivakmi. .: (a) ketim i. e. yajñásya; cf. 3.10.4a; 6.2.3b; or ihnām as at 5.5d above. dhäsim 'support personified'. Agni is called mahi' dhåsi of Mitra and Varuna at 10.30.1c; also cf. 4.55.7c; and 6.67.6d. adreh bhänúm 'The Lustre of the rocks i.e. the clouds'; cf. 1.70.40b; 2.1.16; 2.12.3c and 6.48.5a. Agni is also called ádrel sünuh at 10.20.7c and adrija' at 4.40.5d. räjyám is sovereignty personified (from rajan). (3) Supply badhasve after ni in a; cf. 8.61.2ab.grathin is one who is crooked, who cannot be easily understood' etc. (from grath); granthi is a knot which requires efforts to loosen; cf. 9.97.18a and 10.143.2c; cf. also súgrathitam ójas of Suşna at 1.121.10. avşdhá is one who does not honour the gods and the priests; vi'dh or vşdhi is one who honours them; cf. 1.167.4d and 10.147.3ab, pre-pra suggests the fulness of the act; cf. 8.4a below. vivaya from vī to attack (pf. 35.). pūrvah-áparån: In point of status as at 6.47.15cd.

·25 6.4-6) TRANSLATION AND NOTES (4) I praise that Agni, the lord of riches, the unbent tamer of the fight-seekers, who the most heroic god, made (the Dawns) go back to the east by his powers, while they were happily resting in the western darkness. (5) That youthful Agni of Nahus, who broke down the walls (of the enemy) with his weapons (and) who brought the Dawns under the control of the Aryan, compelled the people (of Nahus), after overpowering them with his might, to pay him their tributes. (6) Vaiśvānara Agni, under whose protection all people bare willingly placed themselves seeking his favour, has sat in the lap of his parents, Heaven and Earth, according to his own choice. (4) a refers to the Dawns immediately mentioned in w-56 belor, mádantih would suggest that the Dawns would have liked to be where they were, i.e. in the western darkness; but that Agai compelled them to go to the east for the sake of gods and bea. The significant words nſ'tamaḥ and śácībhiḥ also suggest the same. On the other hand, unwanted apāci'nam támch is said to have departed at the approach of the Dawns at 78.3d below, where, hoxerer (in r.3c), Agni and Sûrya are described as reproduced by themPerhaps in our passage, construe : apáci'ne támasi (rariamarih) pra'cīn (ata eva) mádántih caka'a : 'Brought them, while they rere in the western darkness, to the east and thus made them happ;'. The exploit is ascribed to Agni Vaišvånara as the cosmic ruler and there is no reference here to the imprisonment of the Uşas in Vala's case. c: grnise : see on 34.16 belon. d: This game is said of Indra at 10.74.56.

·26 RGVEDA MANDALA VII (6.7-7.3 (7) The divine Vaiśvānara has taken up the treasures of the lower world at the rise of the sun. Agni has taken them up even from the nearer and the farther oceans, from the heaven and from the earth. 7 (1) I urge with my prayers Agni, even the divine overpowerer, like a powerful horse. Be the messenger of our sacrifice, (O Agni), knowing it well. Indeed, he is known as a measured runner among the gods. (2) Come along your own paths, O Agni, being delightful and enjoying the friendship of the gods, causing the top of the earth to resound with your powerful sweeps and greedily burning with your fangs everything, (including) the trees. (3) The sacrifice is progressing; the sacred grass is surely well arranged. Agni is pleased like the invoking priest who is praised, (7) Cf. 1.59.3. budhnyà vásūni: budhná is the bottom, ground' etc.; here probably the mid-region is meant. Cf. áhir Ludhnyh at 34.17 below and antáriksyä vást at 9.36.5. Vaiśvānara takes the treasures from all these places for being given away to the worshippers. 7 (1) vah: See on 2.3 above. hise from hi 'to urge' (I. s.) see on 34.16 below. dutó adhvarásya vidva'n: cf. adhvarásya dütya'ni viduá'rt at 4.7.8a. vivide is either passive (cf. avedi at 8.2 below), or which is less likely, active with gåtúm supplied as the object; cf. 13.3c below. Agni is called gåtuvíttamah at 8.103.1. mitádruh (from mitá 'measured' and dru 'to run'; 'a measured runner'; cf. mitódravah vāji'nah at 38.7 below and 10.64.6. (2) a : cf. 3.35.8d (said of Indra); also 67.3c (of Asvinā) below. Ś úsmaiḥ wedáyon: cf. 1.340.5cd; Agni's súşmöh are 'roarers'; cf. 4.10.4c; so they make the summit of the earth resound with their roars. viávam (and) vánani uśádhak : usádhak (from uša, adjective from vaš 'to desire', and dhak from dah) 'greedily burning'; cf. usádhak vánesu at 3.6.7c; 3.34.3c. (3) prici'no yajñáh: cf. pra'ñcam kīnoti adhvarám at 1.18.8b. iditó ná hótå 'like the Hotę who is praised'; hóta is to be understood twice, once in the simile and then in the chief clause; 'Agni the Hotſ, is pleased like the Hotf, who is praised'. Hotf occupies an important ·+ 7.3-6) TRANSLATION AND NOTES 27 1 & inviting the Mothers possessed of all lovely gifts, from whom you, the kind one, were born, O youngest god. (4) Learned men have quickly produced him who belongs to them as their leader at the sacrifice; Agni is placed in the home of the people as the holy, delightful, sweet-tongued lord of their homes. (5) Agni who has arrived has been seated at the seat of the heroes as our elected leader, high priest and disposer, whom Heaven and Earth glorify and whom, possessed of all lovely gifts, our priest worships. (6) These men have overpowered all (creatures) with their glories, these, namely, who the manly ones, have skilfully composed a poem, or who, being attentive, may prosper their people (and) well meditate upon this my sacred rite. place among the priests and so he was expected to be in a happy mood of mind. * See also Potdar, B.U.J. Sept. 1946, p. 42. mätára : Heaven and Earth are meant; they are now called pitárå, now mätára, though the latter sometimes refers to the Araņis, especially in the context of Agni; cf. pitróh at 6.6 above. Mark the change from the 3rd person in ab to the 2nd in cd. (4) rathiram goes with adhvaré: Agni is called rathi'r adhvarā'ņām at 1.44.26 and 8.11.2c; also see rathyám adhvariiņām at 6.7.2c. ya eşām (i. e. ma'nuşāņām) in 6 is to be taken as a relative clause with asti supplied, going with rathiram in a; cf. vayam té te indra at 30.4 below. c: cf. 2.1.8ab. d is identical with 4.6.56. (5) véhnik and brahma' ('leading and all-knowing priest') are used of Agni, while hotă in d is the human priest. nrşádana 'seat of heroes' is the sacrificial yard where brave men and gods sit together; cf. 97,1ab below. (6) visvam, i. e. jánam; cf. 8.19.14.cd. å atiranta 'excelled, overpowered'; prá tiranta 'advanced, multiplied'. cté in a refers both to the poets in b and their patrons in ed. For viša) prá tiranta cf. vpjánam prá tiräte at 61.4d and bándhum prá tirante at 67.9c below. śróşaminih goes with ye and has mántram as its object; elsewhere the participle is used of a deity. listening to a singer's hymn. Itásya, i.e. of the sacrifice, which is a symbol of Rta, vă connects yé (kaváyah) in b on the one hand and ye (suráyah) in cd on the other. For the position of vă only in the first sentence, cf. 2.5.3ab; 6.13.4c.

·28 RGVEDA MANDALA VII [7.7-8.2 (7) Now do we, Vasişthas, pray to you, O Agni, who are the lord of treasures, O son of strength. You have brought nourishing food both to the singers and their patrons. Do you protect us always (O gods), with your blessings for ever. 8 (1) The noble king whose face is fed with ghee, is enkindled with salutations; men with inspiration pray to him with offerings. Agai is kindled in front of, i.e. at the break of, the Dawns. (2) This indeed is that Agni, who is known as a very great active and delightful invoking priest of men. Spreading himself over (7) stotrbhyah maghávadbhyah Poets and patrons as in v. 6 bed; cf. sūri'n-jarity'n at 3.8d above and note on 12.2d below. ånat from naś to bring, offer'; cf. 90.2 below and 6.1.9; 13.4; 15.11. 8 (1) Construe b with either a or c. aryah nom. s. saba'dhah: The word is generally associated with plural forms, but sometimes also with singular ones &S at 53.1 and 61.6 below, ba'd' or bidhá seems to mean 'inner pressure, inspiration and the like; so that we may assume two different forms of the word namely saba'dh and saba'dha (with irr, accent). The word appears also once in a third form saba'dhas at 5.10.Gb (though badhas is not independently found). See on purudańsá at 73.1 below. Generally, however, the word saba'dhah is taken as an adverb meaning inspiringly. c: supply agnim. agre uşásãm: cf. 9.3c (note) below, asoci (pass. aor, 3s.): cf. 67.20 below; the root suc is sometimes used as a transitive one as at 1.97.1c; 3.13.6c; 4.2.17c (s'ucánto agním); see on aroci at 10.2a below; perhaps, both these forms are used in an active sense. (2) c: ví ckah: 'distributed variously'; cf. bhănúm vi dodhe purutra' at 3.61.7d and vi yé te agne bhejiré ánikam at 1.90 above; also cf. sthaso jánmăni savita' vi-a'-akaḥ at 2.38.8d. Geldner construes vi with sasșjánáh in view of 10.31.9d. The form saspjänah may be construed either as active or as passive one. krsnápaviḥ: pavi is the tyre or the rim of a wheel; here secondarily it means the track of a ·8.2-5) TRANSLATION AND NOTES 29 the earth, he has distributed his light; he whose wheel-track is black 'has grown great through plants. . (3) With which sweet will would you brighten up our hymn and which sweet will may you direct towards us, being praised, O Agni? When shall we be the winners and masters of good and unassailable riches, O liberal god? (4) This Agni of the Bharatas is heard far and wide as a great luminary, since he shines like the sun. The refulgent heavenly guest, who overpowered Pūru in the battles, has shone. (5) May there be many offerings (poured) in you; may you be gracious with all your faces. You are heard as praised (in the past) and (still) being praised, O Agni; increase yourself in person, O nobleborn god. wheel. See note on 3.2 above; Agni is also called krsnájarnhas at 1.141.7, where too jamhas (lit. a thigh, a leg) secondarily means 'a track, a pathway'. d: cf. 3.5. 8a; 5.8.7c. (3) ka'yā, i.e. svadháyâ; cf. 4.13.5c; Agni is supposed to have many manifestations of his sweet will (svadha') but only the favourable one is meant here, vi vasah suvrktím: The form vasah is a difficulty; it may either mean 'illuminate' or 'abide by (ie, vas 'to shine' or vas'to dwell'). In either case the preposition ví must signify 'augmentation' rather than 'opposition'. 'By which sweet-will will you multiply your visits to our hymn ?'. In the context of Agai however, the preposition ví suggests a verb meaning "shine'; so 'By which sweet will will you brightly illuminate (and reward) our hymn ?' vi vas 'to shine brightly' is found used with an object at 79.1a; (pathya'h vi avah) below; also cf. dóşāvastar at 15.15 below. Täyó dantā'rah: cf. 3.30.18c. (4) prá-pra: Repetition suggests greater force, as at 6.3a above, bharatásya: cf. 5.11.1; 6.16.4; Agni is called bkäráta at 2.7.15; 4.25.4; 6.16.19, 45, brhád bho'h (neu. s.); the word here stands in apposition to agníh; to två (from a) at 1.45.8; to vrşanah (from c) at 8.23.11 and to agnih (supplied from b) at 4.5.1 as the subject of úpa stabhayat in d. pürúm : Even here the word seems to signify a man in general (sec on 5.3 above), or as an antagonist of the Bharatas as at 18.13 below, (5) tanvam vardharva: cf. 20.98.10e. The root vodi in the Atmane Pada is sometimes used as a transitive one, (cf. 7.5c above), but mostly in a reflective sense, thus with a word tanvam etc.

·30 RGVEDA MANDALA VII (8.6-9.2 (6) Let this hymn be produced for Agni to be a doubly strong winner of a hundred and a collector of a thousand gifts and which may be a bringer of bliss to the singers and to his trusted friend, as also a glorious destroyer of diseases and demons (for them). (7) = 7.7. 9 (1) The lover of the Dawns is awakened from their bosom; the wisest delightful purifier, the invoking priest, upholds the banner of both the creatures, (carrying) oblations among the gods and wealth among pious men. (2) He is possessed of great insight, who, in spite of the (closed) doors of the Panis, has purified our hymn so as to make it feed many. a (6) sám sahasram vácah is a hymn which collects thousand gifts. śatas ä'ḥ, dvibárhäh and rakṣoh a' are masculine forras used with the neuter noun vácah. Sāyana takes the first two as adjectives of the poet himself making him the subject of janisista which does not seem to be right, particularly in view of the preposition ud. c: the same is said of the kä'myam rādhah of Savit; at 2.38.11 c. 9 (1) Agni as identified with the sun is meant by the words uşásam jaráh. uşásăm is to be construed with both järán (cf. 10.1 below) and upásthat (cf. 63.3a below). ketúm dádhati 'upholds the banner for both, i. e. is prepared to work for and defend them; for ketum dhi in this sense, cf. 30.3b; 34.6 below; also 8.96.4c and Av, 6.103.3ab. d explains how Agoi helps or protects both kinds of creatures, namely gods and men. ubháyasya janto'h : cf. ubhé jánmani at 1.141.11c; 8.52.7b; ubháyå jánma at 2.6.7ab and vibhu'san ubhayan at 6.15.9a. (2) ed is an independent clause as seen from the accent of dadŢše; so supply an appropriate verb in b or take punāníh as standing for a finite verb. In ab, sá sukrátuḥ (asti) is the chief sentence, vil dúraḥ 'in spite of the (closed) doors of the Panis, i.e. even when the Panis are not willing to help us'; cf. ví duro 'in spite of the closed doors' ·9.2-4) TRANSLATION AND NOTES 31 He has manifested himself across the darkness of the nights as the delightful invoking priest of the people, being fond of their homes, (3) The wise unfettered brilliant poet is our friend of amiable company and a kind guest. Possessed of beautiful light he shines in front of, i.e. at the break of, the Dawns; the child of the Waters has entered the motherly plants. (4) That Jātavedas who is fit to be praised among the human generations, has shone when he visits the sacrificial assemblies. The cows have arisen in response to the kindled Agní, who shines brightly with a lovely looking lustre. i.e, in spite of any obstacles' at 6.30.5ab (see note at B.U.J. Sept. 1942, p. 56); 6.35.5b; see also expressions like yjé vi pani'n adaśan 'who gave gifts to you in spite of the Paņis' at 19.9c below; aúrnoḥ dúrah vi drdha' 'you flung open the gates in spite of strong (defences)' at 6.17.6c; járethăm asmád vi paņér manisa'm at 3.58.2c. b: arkám punanáh: cf. 4.16 above (and note); purub hójasam is predicative adjective, d: cf, 1.94.7c; 2.2.8ab; 3.27.136; 6.10.4cd; 6.48.6c; 8.74.5ab; also cf. 6.65,1cd (said of Uşas). rä'myå or rāmi' (from Tam 'to rest') means night. For the restful atmosphere of the night cf. 2.38.2-8; 10.127.4-5. (3) éditi is used as an adjective of Agni even at 1.94.15 and 8.19.14a. He is called vivásván only here. susaṁsád: (samsád, from sad, is company, association; cf. 4.3a above and 54.3a below). This same epithet is used of Soma at 9.68.8a. siván átithih: cf. 5.1.86. uşásam bhāti ágre: see 8.1d above and 10.1.1a; 10.8.4a; 10.45.5d. d: api'm gárbhah is the Madhyamika Agni or Apām Napăt. praevo'h (accu. pl. of prasü') a'viveśa: The fire in the mid-region has entered the plants to be regenerated as the terrestrial fire, in the manner as described at 3.9.2, i.e. through the rain water, which enters the plants as their sap; cf. also 1.95.10d; 1.98.16; 2.35.9ab; 3.5.8ab. (4) samanaga'h : sámana is a place of gathering, here a sacrificial gathering, as at 2.16.7a; 9.97.47d. The word sometimes signifies a battle-field as at 6.75.5b and Agni is described as a front-rank leader in battles at 8.84.8b; yet this meaning (cf. Sāyaṇa and Geldner) does not seem to be intended here, since this hymn is not war-like in its tone, but rather sacrificial. práti budhanta : 'awake and greet', the same as práti jarante at 5.80.1d; also cf. 73.3d; 78.5ab and 81. 3ab below.

·32 RGVEDA MANDALA VII (9.5m6 (5) Undertake the duties of a messenger, O Agni,--do not harm ustowards the gods, (being sent) by this band of hymn-composers. Do worship Sarasvati, Maruts, Aśvină, Apaḥ and all the gods, for the sake of a bestowal of gifts. (6) Vasiştha has kindled you, O Agni; you have killed Jarůtha. Worship Purandhi for the sake of wealth. Sing the many Nithas, o Jätavedas. Do you protect us (O gods), with your blessings for ever. (5) yahi dutyám: cf. 7.1c above; 10.2cd and 11.2ab below and 1.12.4b; 1.44.12b; 1.74.7c; ma' rişanyaḥ is parenthetical and occurs often in the middle of another sentence as at 2.11.la; 10.22.15b; ma' risan yata at 8.1.16; 8.20.12. ganéna: The band of poets and priests is meant here as at 5.1.3a; 6.56.5ab; also see brahmaky'tah ime at 322. below. At 3.32.2 the Maruts are called brahmakş't ganá of Indra. The Trtiyā is hetvarthe : 'owing to the band of singers, i, e. being urged by them'. (6) Supply jarate (cf. c and 8.2.16) in a or take the participle as standing for a finite verb. For Jarůtha see note on 1,76 above. y á k și: A present tense form of yaj (28.) conveying the sense of immediate future. Púrandhi is the presiding deity of liberality, abundance etc.; cf. 36.8 and 39,4 below. purunitha' jarasva : puruni'thà (accu. pl.) 'many Nitha kind of songs' (kd. cd.), jarasva from j 'to sing'. When well fed with ghee, fuel or Soma, Agni is said to be shining and singing well at 72.4d below and 1.94.146; 10.69.1d. The crackling sound of Agni's flames is conceived as his singing; cf. also 1.59.7d; 3.3.7a; 5.15.4c; 10.91.1a; 10.118,5a where Agni is said to be singing. At 10.69.7 Agni is called satánitha. versed in a hundred Nithas'. On the other hand, 4.3.168 describes how Nithas are sung to Agni along with the other kind of songs and at 3.12.5 singers knowing the Nithas (nithavido jaritā'rah are said to be praising Agpi and Indra. This means that Agni is himself expert in singing the Nithas and likes his bards to sing them to him. At 1.59.7d pururithé refers probably to a worshipper of Agni who was well versed in many Nithas. For nitha cf. 26.26 below.

·10.1-2) TRANSLATION AND NOTES 33 10 (1) Repeatedly shining, blazing and flaming, Agni has assumed extensive lustre like the lover of the Uşas. The pure golden Bull shines well with his refulgence; inspiring our eager hymns he has awakened them. (2) He has shone like the sun at the flash of the Dawns, furthering the sacrifice as do the priests their hymn. The divine Agni, knowing all creatures, quickly (runs) to and fro as our most persuasive and god-devoted messenger, 10 (1) uşó is gen, s. of us (for this base cf. ușó vibhāti'h at 3.6.7b; u$auso ágram at 10.8.4a) which is the same as Ușas. For the same expression, i.e. uşó ná járáḥ cf. 1.69.1 and 9. Here Agni is compared with the lover of Uşas, i.e. the sun; at 9.1 above he is identified with him. pa'jo aśret: sri is used as a trans, root as against ví sri (Paras.) at 3.4a above and 78.1 below (Atm.) where it is intransitive. Usually, however, the root is transitive (even in the Atmane Pada) with jyótis, bhânu'm and the like as the object. Cf. 38.1; 45,3; 62.1; 72.4; 76.1 below, and, 3.14.1d; 4.6.2c. uśati'r dhi'yah: cf. uśati'm manīsā'm ajigah at 6.47.3b; usati'r matáyah at 10.43.ib. dhiyo hinvānáḥ : cf. 10.139.5d; also dhiyo hinvåna'h (manişi' nah) at 2.21.5b. (2) vástor uşásán; (vástu from vas 'to shine' means 'break, flash') vástoh is an adverbial genitive used in a temporal sense; cf. 1.79.6b; also ékasyah vástol at 1.116.21a and dosa' vástoh at 1.6 above, aroci is 3 s. pass. Aor. of ruc 'to brighten up'; cf. 77.2 (said of Uşas) below. The root is rarely used as a trans. one as at 4.7.lc and 10.45.8b or the form is without a passive sense like the past pass. pt. from intransitive roots. See on asoci at 8.1 above, tanvåna'h expresses the common property in the simile, but agrees with the Upamāna uśíjah and not with the Upameya agniḥ. The comparison is between Agni helping the sacrifice (yajñám) and the priests producing their hymn (mánma). Agni is said to be yajñám tanvånáh with the help of gods and men at 3,3.6ab. janmani vidva'n: see on 9.1c above. In c supply dravat (without accent) after the prepositions a' and vi: Agni runs as a messenger towards and away from the creatures, i.. e, gods and men, Agni is called mitádru at 7.1 above; also cf. sá dudravat svā'hutah at 16.2 below and prá dūtó ádravat at 8.101.3. dravát in d is an adverbial form as the accent shows. It means 'quickly' and occurs also at 1.2.5; 3.35.2; 6.45.32; 8.5.7 etc. Mark the Anuprāsa in d. vánisthal 'best winner'; d. 18.1d below. R, 3 ·34 RGVEDA MANDALA VII [10.3-5 (3) The hymns and the god-seeking prayers go to Agni begging wealth (from him), who is possessed of a lovely appearance, a beautiful front and a charming gait and who is a messenger of men carrying their oblations (to the gods). (4) Bring hereward to us, O Agni, Indra together with the Vasus, the great Rudra with the Rudras, Aditi possessed of all lovely gifts with the Adityas and the all-beloved Brhaspati with his divine singers, the ækvans. (5) The zealous priests (pray) to the youngest, delightful, invoking priest; the people pray to Agni at their sacrifices, for he became the ruler of the treasures (and) an ever-active envoy for worshipping the gods. (3) drávinam bhikṣa mārā l: cf. dráviņam icchámanah manisã'h at 4.41.9b; also 3.61.6d; svá ñcaun (from su ac) 'beautifully moving '; cf. 6.15.10a. d: cf. 6.15.4d. (4) The three classes of divinity-groups, i. e. Vasus, Rudras and Adityas, are mentioned here. See on 5,9 above. The Rkvans, who are associated with Bșhaspati even at 10.14.3b, appear to be his divine followers; they are, however, associated with Vişnu at 1.155.6 and with Soma at 9.111.1. Here the Vasus are mentioned with Indra. (5) kşá pāvän rayiņam: the word kşápävän occurs in five places in the Rgveda out of which it is used of Agni at three (1.70.5; 7.10.5; 8.71.2); and of Indra (10.29.1) and Parjanya (3.55.17) once each. The context of kşapä' the night' is nowhere very suitable among these, while words suggesting 'lordship' in general are found by its side in each of them. It is therefore possible that the word originally meant 'lord of the nights' (kšapā'a vån, as the Pada Pātha separates everywhere) in relation with Agni (who shines both by day and night and rules during the blinkings of the night as said at 8.19.31; also see on 9.2d above) and then in course of time, already in the Rgveda, meant 'lord' in general. Oldenberg (Noten I, p. 72) suggests that the word is really kşa-på'tan (ksá = kşám; páran from pā 'to protect'), but declined as if it were ksa-pävat. Yet the Rgveda does not seem to contain a word meaning lord of the earth' (as against Tord of men or cows') used in the general sense of a lord' as in Classical Sanskrit. yajáthaya : This dative is almost everywhere in the Rv. used in the sense of the infinitive yájadhyai; it is also accompanied by the accusative deran in some places as here and at 3.17.1d; 5.1.2a. We might compare the similar use of pitãye, in place of pā'tave, with madhu by its side at 8.33.13; 8.97.8 and with andhamsi at 59.5 below.

·11,1-3) TRANSLATON AND NOTES 35 11 (1) You are great (and) a beacon of the sacrifice; the immortals do not enjoy without you. Come hereward with all the gods in the same chariot; be seated down here as our foremost inviting priest, О Agni. (2) Men with offerings always request you, the active one, for the duties of a messenger. The days become auspicious ones for him on whose grass-seat you are seated with the gods, O Agni. (3) Treasures disclose themselves in you, thrice a night, for the worshipping mortal. Do worship the gods here, like Manu, O Agni; be our messenger and a defender from imprecations. 11 (1) maha'n asi : The clause is probably to be construed as an independent one as at 1.36.9a, 12d; 1.94.5c (here Agni is similarly called ușasaḥ praketá)); 4.9.19. adhvarásya praketál 'beacon, harbinger of the sacrifice', At 10.104.6d Indra too is so described. praketá is from the same root as ketú, i.e., from cit to know (trans.), or to distinguish oneself as, to appear as' (intransitive), and has a similar meaning. Thus Agni is also uşásah ketúh (5.5 above), uşása) praketáh (1.94.5; 1.113.1) and adhvarásya ketúh (3.10.4; 3.29.5). Agni holds the ketú of ubháyasya jantóḥ (9.1 above), while Vasiştha is praketáh ubháyasya pravidvā'n (33.12 below). But praketa has an additional meaning of 'inner light, superior knowledge' at 33.9 below; 2.17.7; 3.30.1; 10.7.1 and of an indication, sign' etc., at 10.129.2. kéta again is from the same root, but has a specialised meaning of will, desire, intention' as at 18.25c below and 2.38.5d among others. b; cf, 1.59.16. (2) d: Mark the repetition in ákáni and sudină; cf. 30.3a below and 10.39.12d for the expression and also cf. 18.21d below and 4.4.6c, 7d; and sudinatué or sudinatvám áhnām at 88.4c below and 2.21.60. (3) tríś cid aktóh: aktié here secondarily stands for the whole day and the reference may be to the three Savanas as Sāyana explains; cf. trir áhnaḥ at 1.116.19; trir i diváh at 1.142.3; even vásüni pracikituh is to be understood figuratively :-'Your greatness, your capacity to give ample riches becomes manifest to men at these Savanas'; cf, 6.7 above and 12.3c below. manusvát: cf. 5.21.1 and note on 2.3c above. abhisasti-pa'van (from på 'to defend') : cf. 13.2c below; he is also called abhišasti-ci'tanaḥ at 3.3.6.

·36 RGVEDA MANDALA VII (11.4-12.3 (4) Agni is the lord of the great sacrifice, Agni of every well prepared offering. For the gods have willingly resorted to his wisdom; and then did the gods establish him as their carrier of oblations. (5) Do bring the gods for the feast of offerings, O Agni; may they, among whom Indra is the eldest, rejoice here. Place this sacrifice among the gods in Heaven. Do you protect us (O gods), with your blessings for ever. 12 (1) With a great prayer have we resorted to the youngest Agni, who has shone being well kindled in his own home, who has his lovely light spreading between the two broad worlds, who is well fed and who shoots forward in every direction. (2) That Jätavedas Agni who has overpowered all evils by his greatness, is praised in his own home. May he protect us, the singers as well as our patrons, from evil and censure. (3) You are Varuna and Mitra, O Agni; Vasişthas glorify you with their hymns. May treasures be easy oſ acquisition in you. Do you protect us (O gods), with your blessings for ever, (4) c: cf. 5.60 above and also 1.68.32; 6.16.8bc. d: cf. 17.6 below and 3.17.4cd; 3.29.7cd; 10.46.102. (5) havir-ádyāya : cf. 5.1.11d; 5.4.4d. b: indrajyesthāsah i. e. deva'h : cf. 8.63.12d; 10.66.ld; 10.70.4d. c:yajiiám dhehi: cf. 3,1.22ab; 3.21.1a; 3.28.5cd. 12 (1) maha' námasă: cf. 6.52.17b; maha' gira' 2.24.1b; 8.46.146. ródasi antar urvi' : cf. 2.3b above and 10,45.4cd; visvárah pratyáſcam: cf. 1.144.7c; 2.10.50; 10.79.5d. (2) b:= 6.12.4b. d : Singers and patrons are similarly mentioned together for divine favours: cf.3.8d; 7.7c above; 78.5b below and 1.136.7d; 1.141.13c; 2.4.9d; 5.86.6cd; 6.4.8c; 8.13.12bc; 10.22.15c; 10.115.5c and Ic. (3) Agni is the all pervading supreme principle of whom the different gods are but different aspects; cf, the well known stanza 1.164.46 and 2.1.3-6; 5.3.labd; 8.58.2, S1L $a nani'ni: sananá fram san 'to win'; ct. suşáná dhánani at 1.42.6c.

·13.1-3) TRANSLATION AND NOTES 37 13 (1) Bring your hymn and prayer to Agni who illuminates all, supports the hymn and kills the demons. Being pleased, do I bring (it), like the offering on the sacred grass, to Vaiśvānara, the controller of prayers. (2) Shining with your light you fully filled both the worlds, (even) while you were being born, O Agni. You freed the gods from the imprecation by your greatness, O Jātavedas Vaiśvānara. (3) Since you have carefully observed all creatures as soon as you were born, as an active and ever-moving cow-boy does his cattle, do find out for our hymn a path to success), O Vaiśvānara. Do you protect us (O gods), with your blessings, for ever. 13 (1) visva-śúce 'all-illuminating '; cf. viśva-bhri'j sū’ryaḥ at 10.170.3. suc is sometimes used as a transitive root; cf, on 8.1 above. asuraghré: asura in the sense of a demon is rather rare in the Rgveda; cf. 99.5d below. We get it also at 8.96.9c (ásurà adevă'h); 10.53.4b (ásuran abhi deva' ásāma); 10.157.4 (hatva'ya devă' (surän yadā áyan). In this sense of the word even Indra (6.22.4) and Surya (10.170.2) are called asurahan. Otherwise, Agni himself is called ásura at 6.la above, and the epithet is very often used of Varuņa and sometimes also of other gods. In c supply mánma dhitim as the object of bháre; havír barhişi is the Upamāna which is Prakſta and so na has the sense of a conjunctive particle. For similar use of a simile cf. 36. 2ab below and 5.12.1bcd; also see above 4.16. y átaye matina'm : cf. úd u no yamsate dhiyam at 1.143.7d; also udyantă giro (indrah) at 1.178.3d and 1.190.3ab. (2) c: cf. abhišastipă'vå at 11.3d above. (3) For a cf. 10.45.4cd. For the simile in b cf. 1.144.6ab; 5.31.1c; 6.19.3cd. ví ákhyaḥ is the common property in the simile. c: gatum vid 'to find out a path; i. e. the one which leads to success; cf. 4.4.6b; 9.96.10d; 10.30.1a; 10.122.2c.

·38 RGVEDA MANDALA VII [14.1-15.1 14 (1) Being full of reverence, let us offer worship to the divine Agni Jätavedas, who is possessed of a bright flame, with fuel, with invocations to the gods, and with oblations. (2) Let us serve you with fuel, O Agni; let us offer to you with a good praise, O holy one. Let us do so with ghee, O inviting priest of the sacrifice and with an offering, O god with an auspicious flame. (3) Accepting our Vaşat call do come, O Agni, to this invocation to the gods, together with the gods. May we be the givers of offerings to you, the god. Do you protect us (O gods), with your blessings for ever. 15 (1) Pour the offering in the mouth for the sake of the liberal (gad), who deserves to be honoured and is our nearest relative. 14 (1) Mark the structural balance maintained in the first three Pädas by the introduction of a pair of an instrumental and a dative form in cach (the shorter one preceding the longer one). The fourth pair too, was intended, but the needs of the metre (Brhati) prevented its use and so we get the adjective namasvino instead of the expected námobhin. (2) Here too, vayám is repeated at the beginning of each Pāda and one vocative is employed in cach, together with one 'means' of worship. (3) deváhu tim 'invocation to the gods', i. c. a sacrifice; cf. devahu'ya at 85.2 below. b: Agni is fond of Váșat-krti; cf. 15.6 below and 1.31.5c; 10.115.9d. c is the same as 17.7a below, but túbhyam is substituted by té te there. 15 (1) u pasádya 'fit to be waited upon; úpa sad means 'sit near for worshipping '; cf. 1.65.2; 3.14.5; 5.8.4; also námaså upasádyal (Bphaspati at 2.23.13; Mitra at 3.59.5). åsyd is the actual sacrificial fire which is made their mouth by the gods; cf. 6.7.1d and note; also cf. 102.3a below. Adjectives in a and the clause c refer to Agni, the dcity. See a similar distinction between the sacrificial fire (conceived as the mouth of the deity) and the deity at 1.75.2; 5.2.1; 5.6.9. a'pyan means hoth 'relative' and relationship'; ck. 32.19c; 83.17 below and 3.2.Ge; 32.19c; also nédiştham ipim at 8.60.10cd.

·15.2-7] TRANSLATION AND NOTES 39 (2) He-who has sat down by the side of the five people, in every home (of his), as the youthful and wise lord of their houses; (3) May that Agni protect our household property from everywhere and save us from a calamity. (4) Let me produce a new hymn for Agni, who is the Hawk of the heaven; will he surely win riches for us? (5-6) May that Agni, the best worshipper and carrier of oblations, whose glorious lustres while he shines in the forefront of the sacrifice, are enviable to look at, like the wealth of a man who is (also) blessed with a son, enjoy this offering brought with the exclamation Vaşat and accept our hymns. (7) We set you down, O associable lord of men, you who are refulgent, O god, and followed by heroic men, O well fed Agni. (2-3) Construe the two stanzas together. abhí is to be construed with the noun in the accusative case; the expression (páñca or višväl) carşani'r abhi occurs at 1.86.5b; 4.7.46; 5.23.1c; 5.86.2c; 9.101.9c. dáme-dame : The home of Agni, i. e. fire-place is meant; sec on 1.2 above. So we often get the expression své dáme in connection with Agni; at 1.19d above dáme is contrasted with váne which is another resort of Agni as Wild Fire. ama'tyam védah : ama' is an adverb meaning at home, what is just with us' etc. It is contrasted with áranye at 6.24.10 and with adhvan at 6.51.15. At 2.38.66 ama' means homewards'. ama'tyam thus means 'household, our own'. (4) diváḥ śyena'ya : Agni as identified with the sun is so called here; cf. 63.5b below and 5.45.9c. At 10.92.6, however, the Maruts are called diváh śyena'saħ. (5) spärhä'll sriyah : cf. 72.1d (of Asvină) below and also 2.1.12b. b: The cornbination of wealth and progeny is rare and hence lovely to look at. ágre yajñásya: Because Agni is puróhitaḥ. At 2.3.2d Agni is said to be at the head of the sacrifice (mürdhán yajñásya), (6) Construe vv. 5 and 6 (like 2 and 3) together; they form a syntactical unit. (7) In this stanza a vocative and an accusative, both referring to Agni, are used in each Pada as a stylistic device. See on 14.1 and 2 above, nakşya (from naks) 'fit to be clung to '; cf. 37.70 below and 8.60.10cd (tri'm nákså mahe).

·38 RGVEDA MANDALA VII (14.1-15.1 14 (1) Belog full of reverence, let us offer worship to the divine Agni Jätavedas, who is possessed of a bright flame, with fuel, with invocations to the gods, and with oblations. (2) Let us serve you with fuel, O Agni; let us offer to you with a good praise, O holy one. Let us do so with chee, O inviting pricst of the sacrifice and with an offering, O god with an auspicious flame. (3) Accepting our Vasaț call do come, O Agni, to this invocation to the gods, together with the gods. May we be the givers of offerings to you, the god. Do you protect us (O gods), with your blessings for cver. 15 (1) Pour the offering in the mouth for the sake of the liberal (god), who deserves to be lionoured and is our nearest relative. 14 (1) Mark the structural balance maintained in the first three Pādas by the introduction of a pair of an instrumental and a dative form in cach (the shorter one preceding the longer one). The fourth pair too, was intended, but the needs of the metre (Bșhati) prevented its use and so we get the adjective mamasvina instead of the expected námodhin. (2) Here doo, vayám is repeated at the beginning of each Päda and one vocative is employed in each, together with one 'means' of worship. (3) deváhútim'invocation to the gods', i. e, a sacrifice; cf. devahü'ya at 85.2 below, b: Agni is fond of Vásat-krti; cf. 15.6 below and 1.31.5c; 10.115.9d. c is the same as 17,7a below, but túbhyam is substituted by té te there. 15 (1) u pasádya 'fit to be waited upon'; úpa sad mcans 'sit ncar for worshipping'; cf. 1.65.2; 3.14.5; 5.8.4; also námaså upasádyalı (Bphaspati at 2.23.13; Mitra at 3.59.5). å syà is the actual sacrificial fire which is made their mouth by the gods; cf. 6.7.1d and note; also cf. 102.3a below. Adjectives in a and the clause c refer to Agni, the deity. See a similar distinction between the sacrificial fire (conceived as the mouth of the deity) and the deity at 1.75.1; 5.2.1; 5.6 9. a'pyam means both relative' and 'relationship'; cf. 32.19c; 83.1a below and 3.2.6c; 32.19c; also nédiştham apim at 8.60.10cd.

·39 152-7] TRANSLATION AND NOTES (2) le-who has sat down by the side of the five people, in every home (of his), as the youthful and wise lord of their houses; (3) May that Agni protect our household property from cverywhere and save us from a calamity. (1) Let me produce a new hymn for Agni, who is the Ilawk of the heaven; will he surely win riches for us? (5-6) May that Agni, the best worshipper and carrier of oblations, whosc glorious lustres while he shines in the forefront of the sacrifice, are enviable to look at, like the wealth of a man who is (also) blessed with a son, cnjoy this offering brought with the exclamation Vasa; and accept our hymns. (7) We set you down, O associable lord of men, you who are refulgent, O god, and followed by heroic men, O well fed Agni. . (2-3) Construe the two stanzas together. abhí is to be construed with the noun in the accusative case; the expression (páñca or vibrāh) carsani'r abhi occurs at 1.86.56; 4.7.4b; 5.23.1c; 5.86.2c; 9.101.9c. dáme-dame : The home of Agni, 1. c. fire-place is meant; sec on 1.2 above. So we often get the expression sué dáme in connection with Agni: at 1.19d above dámc is contrasted with vánc which is another resort of Agni as Wild Fire. emi'tyam védaḥ: ama' is an adverb meaning at home, what is just with us' etc. It is contrasted with áranye at 6.21.10 and with adhran at 6.51.15. At 2.38.6b ama' means homewards'. ama'tyam thus means 'household, our own'. (4) divál gyena'ya : Agni as identified with the sun is so called here; cf. 63.56 below and 5.45.9c. At 10.92.6, however, the Maruts are called diváh śyeni'sah. (5) spárhe'ḥ śriyah : cf. 72.1d (of Aśvinā) below and also 2.1.12b. 6: The combination of wealth and progeny is rare and hence lovely to look at. ágre yajñás ya : Because Agni is puróhitaḥ. At 2.3.2d Agni is said to be at the head of the sacrifice (mūrdhán yajñásya). (6) Construe yv. 5 and 6 (like 2 and 3) together; they form a syntactical unit. (7) In this stanza a vocative and an accusative, both referring to Agni, are used in each Päda as a stylistic device. See on 14.1 and 2 above. naksyo (from naks) 'fit to be clung to'; cf. 37.7b below and S.60.10d (tra'm náksimche).

·40 RGVEDA MANDALA VII (15.8-13 (8) Shine through nights and mornings; through you we are possessed of good fires; (on the other hand), you are possessed of heroic followers (through us), being fond of us. (9) Manly priests approach you for gain with their hymns; so does the Exhaustless (Speech) associated with a thousand (gifts). (10) Agni, the immortal, pure, purifying and praiseworthy god of brilliant lustre, chases away the devils. (11) Such as you are, bring us liberal gifts, O son of strength, being their lord. And may Bhaga give us a choice gift. (12) You, O Agni, (give) fame accompanied by heroic sons; and may the divine Savitſ, Bhaga and Diti grant us that same choice gift. (13) Protect us from danger, O Agni; being ageless, O god, burn down with your most scorching (flames) those that harm us. (8) kşápah-usrah : Both accusatives of time; cf. doșă'-vastoh at 1.6 above and ksápa-usra'h at 6.52.15d. c: Mark how asmayub takes the place of asmă'bhiḥ (which is expected in view of b) owing to metre. For the whole stanza cf. 8.19.7. (9) c: áksara: cf. 36.7c below and vi'cam sahasrabharnasam at 9.61.25-6; sahásräksarà gauri' at 1.164.41. See notes on 1.14 above. (10) a: rákså risi: cf. 1.35.10c; 1.79.120 and 10.87.1ff. (11) I'śának, i. e. of rä'dhåmsi; sahaso yaho: yahu 'active, restless', used in the sense of 'son' in the expression which is equivalent to sahasah sūno; cf. among others 8.60.13cd. (12) viravat yásah :'fame with sons'; cf. 8.23.21c; 8.103.9ab. Diti as a goddess only here; cf. Macdonell, V. M. p. 123. (13) Construe prati with daha and rişatah as the object of it; cf. 1.12.5b; 3.18.1d; 10.87.20cd. tápişthaik, i. e. bhanubhiḥ; cf. ajárása! tápisthih, i. e, bhănával (cf, 1.143.3) at 10.87.20cd; or better supply hanmabhili; s. below 59.8d.

·15.14-16.2) TRANSLATION AND NOTES 41 (14) And indeed do become our great metallic wall supporting a hundred men, for heroes' protection, being yourself unassailable. (15) Such as you are, do protect us from a calamity and from the wicked foc, o illuminator of the nights, both by day and at night, O god who are beyond injury. 16 (1) With this praise do I call Agni, the child of vigour, the dear wisest messenger favourable to the sacrifice, the immortal envoy of every one. (2) May he yoke his ruddy and all-supporting (horses); being well fed (with ghee) may he hasten forth (to bring the gods here). (Through him) a sacrifice with a good hymn, owing to good plous work, (is assured) to the gods and the divine bounty to the people. (14) ä'yasi pü'h is an imaginary metallic wall capable of shiclding and supporting the defending people, satábhujih 'one which affords a hundred enjoyments', from bhuj to feed. Or better from bhuj to encompass (cf. 1.100.14ab), thus 'one which affords a hundred cnclosures'. Sarasvati is called an a'yasi pü'h at 95.16 below and the Maruts are requested to defend their worshippers with such imaginary walls at 1.166.8ab. nr' pitaye 'protection of heroes, protection in general'; cf. 20.8d below; also nară'm nșpătă' (Indra) at 1.174.106 and urpätā'ro janänām at 74.Gh below. (15) dóşa vastor: 'O illuminator of nights'; cf. 1.1.70; also 9.2d above and note, and rasta' ksapa'm at 3.49.4c. 16 (1) irjó zápätam: sec on 17.6 below. cétiştham eratím cf. 1.128.8b; víśvasya dutám : cf. 4.9.2c. (2) a : Supply áty, after arusa' and cf. 4.2.3ac; also 42.26 below and 1.94.10a; 2.10.2cd. suśámi: Instru. s., 'owing to good work'. The roots yaj (or the word yajñáh) and śam are often coordinated as at 1.113.20b; 1.151.1a (śaśamano yajñaik); 4.23.2d (sašaminásya yájyols); 6.1.9a; 6.3.2a; 6.52.1b (yajñéno-śćmibhiḥ). devam ra'dhah: It is the bounty of the gods brought on to men by Agni; cf. 1.73.10d; 4.1.10b; 10.45.9d. In cd gods and men are said to be mutually benefited through the services of Agni.

·42 RGVEDA MANDALA VII '[16.3-7 (3) The flame of this liberal god has stood up, while he is being fcd (with ghee); the ruddy smokes (too) have (risen) up, reaching up to the skies. Men have kindled the fire together. (4) Such as you are, we make you our most famous messenger; bring the gods for a feast. Give us all enjoyments fit for the mortals, o son of strength; (give us) that which we ask of you. (5) You are the lord of the houses, O Agni; you arc our invoking priest at the sacrifice. You are (also) the wise Potr priest, О allbeloved god. Worship (the gods), and win (from them) a choice gift (for us). (6) Bestow a lovely gift on the sacrificer, O wise one; for you are a giver of lovely gifts. Inspire every priest at our sacrifice and him (in particular), who with a good praise is piously active (for you). (7) May our rich patrons be dear to you, O well fed Agni, who, the liberal ones, being leaders of their people, have donated stalls of cows (to us). (3) c:arușă'saḥ : see on 2.1 above; divispi'śaḥ: ck. 2.1bc; 3.3c above and 4.6.2d; 5.11.3d; 5.13.2b; 6.2.6ab; 10.45.7cd; 10.88.16. Inc supply asthuḥ after rid. (4) martabhájaná Tā'svo: cf. 45.3d; 81.5cd below, and 1.114.6c. yst två i'mahe : cf. 54.1c below; 6.13.50b; also 5.53.13c; 10.36.105. (5) hóta-pótā: cf. 1.94.6ab; 4.9.36c; also 2.1.2a. d: véşi vá'ryam: see on 17.5 below and compare 10.11.8cd; also 3.8.7c (vyántu vā'ryam); 6.12.6c (véşi täyó), yaksi-véși are present tense forms having the sense of immediate future. (6) : rté: rtá in similar context means a sacrifice as the emblem of the eternal Rta; cf. 7.6d above and 21.5d; 39.1d below; also sådane or sådanat rtásya at 36.la and 53.20 below. d: This refers to the Hotř priest in particular. dikşate: daks 'to do proper work or service'; cf. dakşa'yyah 1.2c above and daksa'yyaya daksata at 97.8c below. (7) yanta'ro ján a nam: cf. nrpita'ro júnánām at 74.6 below.

·16.8-11) TRANSLATION AND NOTES 43 (8) Protect from the evil spirits) Malice and Censure those patrons, O overpowerer, in whose homes the goddess Idã, completely filled (with ghee), takes her seat with ghee in hand. Grant us far-famed protection, (9) He is a more learned carrier (of oblations) with his pleasing tongue and mouth. Bring wealth to our patrons, O Agni, and sweeten our gift of offerings. (10) Carry safe over a calamity with your helping powers (as if) with a hundred walls (of protection), O youngest god, those patrons who give their gifts of horses and other things (to priests) with a desire for great fame. (11) The divine giver of riches desires from us a full shower (of ghee). Pour it out completely or fill it full; immediately then the god may think of your (hymn). (8) ghrtáhasta ida: cf. idă devi' ghrtapadi at 10.70.8d; also cl. 8.31.4; this idă is usually associated with two other goddesses, namely, Bharati and Sarasvati in the Apri hymns. Agni is called her son at 3.29.3d and his seat is said to be at idáyas padé(3.23.4b; 3.29.40). prata' (p. pass. pt. of prä 'to fill'), i.e. ghrténa. dirghastút śárme: cf. dirghaśruttamam rä'dhah at 81.5 below and dirghasravih vā'jah at 10.23.3d. (9) ab: cf. 6.11.2c (and notc at B.U.J. Sept. 1955, p. 52); 6.16.9b. havyádatim süda ya : cf. 1.105.14c; 1.142.11c; see on 2.2 above. (10) aśvyå rä'dla mn si dádati: cf. 5.79.7c; also áśvya magha'ni prñcántaḥ at 67.9d below. The rich patrons of the poets giving gifts of cows and horses are meant. Mark the Anuprāsa with pa in cd. partrbhik: partr' from po 'to help to cross'. For c cf. 6.48.10ab. šatám pürbhih: cf. G.48.8c; see also on 3.7 above. (11) b : cf. 2.37.16 : asic (from , sic 'to pour out') means either 'a shower' of ghee or Soma, or the ladle used for pouring these offerings in the fire; cf. pūrnih suta'saħ'full showers of Soma'at 4.37.2c for the first and på'tram pūrnám at 1.82.4cd; a'pūrnah kalasah at 3.32.15ab and amatram půrņim at 10.29.7ab for the second. c: út sic is 'to pour out the contents of, empty' ctc.; cf. 10.105.10 and ú pa prn is 'to fill' the Pătra again with ghee or Soma. Repetition of vă suggests the repetition of the act of " filling and and pouring' the offering. d:ohate: üh' to think of, to look with favour on, to like etc.'; cf. nah vácal, ohasc at 1.30.4c; also tid ro adyć manāmahe yád óhate at 66.12 below.

·RGVEDA MANDALA VII (16.12-17.5 (12) The gods have made that wise (Agni) their invoking priest and carrier of the sacrifice. Agni bestows a lovely gift and good physical strength on the liberal person who worships him. 17 ( (1) Be kindled with a good kindling, O Agni, and let the sacred grass be extensively spread out. (2) And may the eagerly awaiting doors remain open and do you bring here the gods who are eagerly awaiting. (3) Approach and worship the gods, O Agni, with an offering; make good sacrifices, O Jātavedas. (4) May the Jätavedas effect good sacrifices; may he worship the gods and please the immortal ones. (5) Win all covetable gifts (for us), o wise god; may our expectations be fulfilled today. (12) váhrim akrıvata:'made him the carrier (of sacrifice) '; cf. 3.11.4c. 17 (1) susamidha: see 5.8.7b. susamidh is a good kindling stick' or good kindling'; for the latter cf. sunir-mátha nirmathital and sunidha' rtſhitah at 3.29.12ab; also cf. subúdki búdhyamīnā Av. 14,2 31, urviya' is adv. (from uru) meaning'widely: stinità m (ipv. 3 s. Atm. of str); supply adhvaryuh; or take the form to be a passive one. (2) Both the doors and the gods are eager for each other. For similar mutual eagerness of Agni and gods see 6.4.1d; 10.11.3c; of Agni, Pitss and the sacrificers, cf. 10.16.12abc. (3) deva'r is also to be construed with viní; cf. 6.50.26. svadhvara' kşnuhi : see on 6.10.1d (make good, i. e. effective sacrifices '; arrange so that our sacrifices may be effective') at B.U. J. Sept. 1955, p. 51, Mark the Spnkhalá between yy. 3 and 4. (4) yáksat-piprayat (aor, and pf. shj.); cf. 2.6.8ab; 8.39.9cd; 10.2.lab. (5) váńsva, i. e, for giving them to us; see on 6.15.6d at B.U.J. Sept. 1955, p. 58; also cf. 1.140.11d; 8.23.27ab; 8,60.14d. satya': 'fulfilled': not frustrated'; cf. 8.41.23c; also 1.179.6d; 10.67.11a; 10.116.8d; 10.128.40, ·17.6-18.1) TRANSLATION AND NOTES (6) Those gods indeed have placed you, the son of vigour, (among men) O Agni, as their carrier of oblations. (7) May we, such as we arc, be the givers (of offerings) to you, the god. Being approached for it, bestow on us charming gifts, great as you are, 18 (1) Since even our Fathers obtained all sorts of wealth from you as your singers, O Indra, - in you, indeed all cows yielding (6) a : see on 11.4d above. Construe d' with dadhire and cf. 2.2.4b; 3.2.13b; usually the preposition ni is used in the sense of 'lay down (Agni)', kindle it, place it in the midst of men etc.' At 8.84.20 both ni and a' are used with this root in the same sense. The technical use of the root a-dhå in the sense of construct, kindle ceremoniously', is not yet traced in the Rgveda. The word adha'na occurs only once in the Rgveda, but that is in the sense of 'fixing properly, arranging' of the press-stones for the extraction of the juice, at 10.94.8b. ürják nápätam: sáhasah sūnuh, sáhasah putráh, ürjáh putráh are all used of Agni because he is produced by the use of strength required in rubbing the Araņis. üri generally means 'nourishing food' and hence, also 'vigour, strength'. Sometimes, Agni is also called ürja'm pátiſt, but there the word has its usual sense, namely, 'nourishing food'. (7) a: cf. above 14.3c; also 37.4c below. For té tc cf. 6.16.27a. mah án is nom. s. of the stem maha; cf. mnaha'ni vrata'ni at 6.2d above; also idényo mahó (agník) árbhāya at 1.146.5b. 18 This hymn describes in vivid details the Däśarājna war, which was fought between King Sudās of the Bharatas and the ten confederate kings. The last battle of the war was fought on the banks of the river Paruşni, where the armies of the ten kings were put to utter rout. The battle against Bheda and his followers, the Ajas, the Sigrus and the Yakşus, where many horses were brought as a tribute to the conqueror, was perhaps an earlier phase of this war. It is very likely that the word dása in the compound daśarajia or elsewhere at 83.7-8 below does not signify exactly ten, but only a large number. Most of the allied kings, if not all, were Aryans, even though they are called ·46 RGVEDA MANDALA VII [18.1-3 abundant milk (are centred), in you also the horses, and you are the best winner of riches for the pious worshipper; (2) You surely dwell (with our hymns) like a king with his wives; -- favour our hymns with a lovely form, cows and horses, o Maghavan, being pre-eminent as a wise poet, day after day. Sharpen us for (deserving) wealth. (3) Here surely, these delightful hymns, loyal to the gods and vying with each other, have started for you. Let your path of riches, turning hereward, come to us; may we be in your favour and protection, O Indra. ayajyarah at 83.7 below and one of them is said to be anindrá in v. 16. The old and learned Kavaşa as also the Bhſgus are mentioned on the side of the allied kings and had undoubtedly offered priestly services to them. In the narration of the events an ironical tone is quite evident, especially in vy. 6-10 and v. 12. In hymns Nos. 33 and 83 too, we get a few relerences to the Däśarājña war; but they are more in the form of reminiscences than a narration of recently experienced events. In both there is an attempt to attach exclusive importance to the priestly services of the Vasişthas in the achievement of the great victory in the Dāśarājña war. In No. 33 whose author was a later Vasiştha, the founder of the family is highly glorified and a divine origin is claimed for him, (1) v. lab is a subordinate and v. 2bc is the chief clause, v. lcd and v. 2a being parenthetical. (2) Q: A hymn is often compared with a wife, or rather conceived as such, of a deity; possession of many wives was regarded as a sign of royalty and manliness (cf. 26.3c below). b: abhi sán (without an object) as at 9.9.5 (abhi sántan indum); also cf. 1.71.100. be is to be construcd together; ava : ipv. 2. s. c: piśá' is instrumental; a hymn is said to be visvá-peśas (1.61.16), or vå'ja-peśas (2.34.6), or supéšas (2.35.1); cf. also rä'cam pipiśuḥ at 103.6 below. It is also possible to take pisa (against Pada Patha) as a verbal form (ipv. 2 s.), d: rayé sisihi: cf. sám nah sisihi bhurijor iva kşuram, rä'sva rayó at 8.4.16; also cf. v. Gb below. The poet means to say that a special trimming or treatment is necessary before men become fit for wealth; cf. also sisini naḥ sünumátaḥ at 3.24.5c, (3) ab: cf. 6.34.1cd. c: ráyáh pathya' cf. 6.19.5c.

·18.4-6) TRANSLATION AND NOTES 47 (4) Vasiştha has sent near you his hymns (like a calf) to milk you like a'cow (grazing) in a good pasture, All people describe you alone as a rich lord to me; may Indra come towards our good hymn. (5) Indra made even the vast flowing waters (of the Parusni) shallow and easily fordable to Sudās; he who is fit to be lauded by our hymn, has made the arrogant Simyu and his imprecations the floating dirt (on the surface) of the rivers. (6) Turvaša, the sacrificer, himself became the cake-offering; and so became also the Matsyas who thought as if they) were specially fitted for wealth! The Bhrgus and the Druhyus followed (4) The cows are very fond of yávasa : cf. 1.91.13b; 6.28.7a; 8.92.12b. Indra is compared with a cow happily grazing in the pasture and the hymns with a calf at whose appearance the cow yields abundant milk; cf. 2.16.8ab and also 1.4.1; 8.1.10; 8.52.4; 8,93,3. Elsewhere Indra is compared with a calf and hymns with a mother; cf. 3.41.5; 6.45.25; 8.95.1. d: cf. 1.151.7d; silmati is a prayer, (5) śárdhantam (without object as at v. 16 and v. 18) 'arrogant '; 2 cáthasya návyah : cf. návyah ukthaih at 1.61.13; návyam arkaik at 1.190.1; návyam girbhiḥ at 8.16.1. It is very likely that ucáthasya was first intended to go with śárdhantam (as its object; cf. 21.5c below; this is why the genitive instead of the instrumental is used; cf. the very similar situation at 5.12.3b, where navedah required the gen. which was then associated with návyah. In view of the metrical value of the word návya (= návya and not návia) in all its places of occurrence, Oldenberg considers it improper to take it as a fut. pass. part. of nu 'to praise'. He (and Geldner following him) take navijali here as návyasalı going with ucáthasya. sa' pam: śa'pa in older Vedic literature means 'floating dirt' on the surface of the rivers; cf. Rv. 10.28.4b; Av. 3.24.3; Samkh. Ara. XII.11 (Keith p. 323). (6) The battle is here conceived (and also in vv, 7, 8, 11) as a sort of sacrifice where an animal victim is slaughtered and is preceded by a cake offering. Indra is the sacrificer (v. 11), the enemy, the cake offering (v. 6), and the enemy's priest, the animal victim (v. 8). The contrast is between yákşu (des. adj. from yaj, same as iyakşu at 10.4.1) and purodá', vákşil being here an adjective; (Turvaša wanted to be a sacrificer, but became only an offering), råvé nísitah dpiva 'as if prepared for wealth'. See on v. 2d above; also 3.5c above, for the use ·48 [18.6-8 RGVEDA MANDALA VII them obediently! In the two divergent lines (of the fleeing foes), a friend did indeed help another friend to save himself (as best as he 'could)! (7) The Pakthas, the Bhalānases, the Alinas, the Vişāņins and the Sivas did loudly sing (their Nivids to Indra); (but) the feastcompanion of the Aryan, who had led (him so far), has approached the Tștsus with a desire to win cows (for them) and the manly foes with a fight (for which they were itching)! (8) Those ignorant fools of impious thoughts divided the stream of the Paruşnī, trying to make the freely moving (river) go astray; (but then) (the king) stretched himself over the earth, mastering her by his greatness (and) the wise man (the priest) himself lay down awe-struck as a victim (following the cake-offering). of ni-śā. ápi-iva deeply as it were', perhaps with a pun on the word ápi' in water' in view of the word mátsyāsaḥ. d: víșücoh must be taken as referring to the two divergent rows of the warriors on the side of the enemy, as they were trying to escape; in similar passages it refers exclusively to the enemies while they try to retreat; cf. 85.22 below and 6.25.2c; 10.27.184. (7) Sāyaṇa is probably right in understanding the different words in ab as referring to some ritualistic details; so I supply nivídah or chándah as the object of bhananta and compare 4.18.6-7; 6.11.3. In c supply a'ryam (from a'ryasya) as the object of ánayat, sadhamā'h is nom, s. of sadhama'd; cf. puroda'h of puroda's (v. 6). ajagan is used with both the dative and the accusative, ni'n refers to the warriors of the enemy, perhaps in an ironical tone; the warriors always want a fight; so he gave it to them! Thus a contrast between gavya' and yudhā', as between tř'tsubhyah and nr'n is intended. yudha': cf. 21.6d below and 1.53.7a; 8.45.3a. (8) cd : Both the lines refer to the enemy (c to King Turvasa, d to Bhrgu or Kavasa), both ironical in their tone. paśúḥ as the successor of puroda's in the sacrifice of (in the form of) the battle. For the irony in pşthivi'm pátyamánah cf. 1.32.5d and 1.174.7b. ca'yamanah 'frightened', i, e. like the sacrificial victim.

·18.9-11) TRANSLATION AND NOTES 49 (9) They went down to the Parusni, (which proved) their disaster, (as smoothly) as thcy would to their destination, even the swift (horse) did not reach the resting place, i. e. the camp. For the sake of Sudās, Indra subdued the gracefully (!) retreating enemies of impotent words among men. (10) They went away, like cows without a keeper (when driven out) from the pasture, collecting themselves around a friend who was made for the time being. The Přśnigus were sent down (to their doom) by Prśni; their horses and enjoyments meekly followed them! (11) The king (Sudās) cut up (his foes), like a skilful (priest) who cuts down the grass for preparing a seat, when he overthrew the twenty and one tribes of the two Vaikarnas with a desire for fame. Brave Indra arranged for their quick dispatch! (9) nyarth ám iy úh : cf. 6.27.6d. ártham ná: cf. 63.4d below. The simile shows absence of unwillingness or fear, for which there was no time left to the enemy, caná is negative, sutúkan amitran: cf. 6.22.10cd; 10.42.5c; in all the passages su is ironical. ma'nuşe, i. e. jáne : cf. 1.48.11b; 5,21.2a; 6.16.1c. (10) pr'śnigāvaḥ seems to be the name of a clan; then a pun on the word pr'śni (earth') is meant. The Pr'śnigus were sent down (to the earth) by Príśni '; cf. v. 16b below. rántayaḥ : ránti from Tam is the same as bhojana' enjoyment' in vv. 15 and 17; cf. 9.102.5cd : * The rántayah become enviable when they accept his (i. e. Soma's) vratá'; in this latter passage I supply vratâm from a and compare işa istávrată akah 3.59.9; cf. also máyi rántir astu Av. 3.10.6d. Indra's máda is called rántya 'fit for giving Rantis' at 10.29.3; cf. words like sényah (Indra) at 30.2 below and varůthyah (Agni) at 5.24.1. (11) c: ni śiśāti is the common property, but is emboxed in the Upamăna Väkya. For the simile cf. 1.63.7c; ni-śà 'to sharpen', secondarily' weaken'as at 19.8 below. ab is the subordinate and c the chief clause as seen from the accent of ástar. dasmá is usually used of a deity; but here in view of the words sádman and barhís, seems to be used of a human being; cf. ra'jà iva dasmáh at 9.82.1b; 10.31.3b. sárgam kr . to cause a rapid stream ; very likely the poet has in his mind the sárga of the rivers released from the clutches of Vștra; cf. 87.1 below and apasyàm sárgam at 10.89.2c; also 3.33.4bc, Gab. A, 4 ·50 RGVEDA MANDALA VII [18.12-15 (12) Indra with the bolt in his arms surely smashed down the old and learned Kavaşa in the waters (of the Paruşni) immediately after Druhyu (his patron). (On the other hand) those who were loyal to you have rejoiced after you, choosing just here your friendship for the sake of (continued) friendship. (13) In a moment did Indra batter down with force all the seven forts and other strong places of these (enemies); he gave away the property of the Anu's descendant to Tștsu. We have (now) conquered Pūru, the employer of insulting words in the sacrificial assembly! (14) The loot-seeking Anus and Druhyus, numbering sixty hundred and six thousand, lay down in (eternal) slumber; sixty warriors and six more in addition to them serviceably (did the same)! All these are indeed Indra's heroic deeds performed by him. (15) These Titsus, executing (their task) through (the backing of) Indra, swooped down (upon the enemy), like the Waters moving downwards on being released (by Indra, after killing Vrtra). (The enemies) who had bad friends abandoned all their possessions to Sudās, even though they were careful measurers knowing even the smallest fraction (of things which they gave to others). (12) A contrast is surely intended between Kavaşa (ab) and the poet's own priestly followers (cd); the former did not choose Indra's friendship, though he was old and learned, and so Indra killed him after his patron Druhyu. (13) viévá dtm hita'ni stands in apposition to saptá púrah, where sapta is illustrative. a'navasya of Anu's descendant' d: cf. 6.62.9d; pürú is a man in general; see on 5.3. above. (14) duvoyú 'in a helpful way' is ironical. (15) indrena i. e. indrena yuja; cf. 48.2d below. vévişaņāk, i, e, either ápaḥ or vísah; cf, 4.19.10; 10.109.5. Even here a contrast is meant between prakalovit mímānāḥ and višväni jahúh; prakalarit is one who knows even a smallest part, while measuring', i. e. one who is very careful in the matter of even the smallest gift. Here the nom. sing. is used adverbially or in place of the plural, ·18.16-19] TRANSLATON AND NOTES 39371 51 (16) He, i.e. Indra, drove down to the ground that enemy who was only a half warrior, who drank the sacrificial offering himself, who had no faith in Indra and who was an arrogant person. Indra destroyed the fury of him who struck with fury. He, i, e, the enemy, took up the paths, being the lord of the track ! (17) He indeed performed that matchless deed even with the help of a weak person; he killed even a lioness with the help of a goat. Indra pared the angles of a pillar with a mere needle; he gave all enjoyments to Sudás. (18) Many indeed were your enemies who (ultimately) yielded to you; do you secure the subjugation of even the arrogant Bheda. Send down your sharp bolt against him, who does any wrong to the praising mortals, O Indra. (19) The Yamunā and the Tștsus pleased Indra; here did he . (16) ardhám virásya : still ironical in tone. Śſta pä'm 'one who himself enjoys a cooked offering', which is meant for the gods and hence anindrám; cf. 10.27.6. At 9.114.4 Soma is called śệtám havih. abhi kşa'm: cf. v. 8c. Some of the enemies like Kavaşa and Druhyu were drowned while others were washed to the banks as dead bodies. d: Even here pátyamānah is ironically said as in v. 8c. The subject of patháḥ bhejé ("took to the paths of flight') is the manyumi' in c. pathó bhejé like bhejā'te pánt at 39.1 below. (17) odhrá is contrasted with turá at 41.2 below; sith hi' is a lioness'. Supply yuja' after adhréņa and pétvena, sraktí is an angle, a side '; cf. asta'padim návastaktim vå'cam at 8.76.12. vesi' is a needle!! (18-19) Yamúna : It is not clear how this river helped Indra in securing the subjugation of Bheda; perhaps Bheda was a ruler of the region on the banks of the Yamunā, and the Sindhu mentioned in 33.3a below was this river and not the Parușni. 18cd also probably refers to Bheda, énas kr to inflict injury on' (with the accu. of the person); énas is also used with dhå at 2.12.10a; and with bhſ at 5.3.7a. For its secondary meaning of calamity' see below on 20.1. 'énas kệ however, generally means 'commit a crime' as at 1.24.9, 14 etc. ásvyani śīrsa'ại : Either the dead horses killed in the battle, counted by their heads, are meant, or the expression secondarily means excellent ·52 [18.19-22 RGVEDA MANDALA VII plunder Bheda completely. The Ajas, the Sigrus and the Yakşus brought him their tribute, namely, the heads of the horses. (20) Neither your favours nor your treasures can be fully described, like the old and the new dawns. You killed even that Devaka, son of Manyamāna; you indeed dashed down that Sambara from the lofty (mountain). (21) Parāšara, Satayātu, and Vasiştha, who wandered away from their home with delight out of devotion to you, never neglected the friendship of you, their liberal patron. Hence should happy days dawn upon our princely patrons. (22) Deserving a gift of two hundred cows and two chariots mith young mares from Sudás, son of Pijavana and grand-son of Devavat, О Agni, I go round (the gift), praising, like the Hotr going round the fire-places. horses; this second meaning looks more likely in view of the words balím jabhruh (cf. 6. 5d above) and the use of sīrşán in the sense of an individual' (i. e, a part for the whole) as at v. 24 and 66.15 below; also cf. 1.132.2e and 8.74.13d in particular. (20) c : mãnyamanám is probably causal passive form meaning who was inade to believe that he was a god etc. or son of manyamāna'. Supply párratát after brhatáh; cf, 4.30.14. (21) pra mad 'to be extremely delighted, to be almost mad with joy"; cf. 8.61.9c; also cf. below 33.1. This stanza forms a transition to the Dānastuti in vv. 22-25. śatáyâtuḥ: The name significantly shows how the Vasişthas were hereditary opponents of the Yātu cult. (22) Agni is addressed as the chief deity of the sacrifice which was oficred to celebrate the spectacular victory in the Dāśarajña war, vadhū a maid-servant' according to Sāyaṇa and Geldner; but very likely it only means a mare; cf. vadhu'mato áśpin at 8.68.17 and also átyo ná yo'sånn at 1.56.1; vr sera patnih 1.140.6. da'nam pári emi; Going round a gift' was perhaps to signify formal acceptance of a gift (svikára); cf. 10.80.5d. In the simile hótà is Agni and sádma are the fire-places; cf. 1.73.1; 9.92.6.

·18.23-19.1] TRANSLATION AND NOTES 53 (23) The four horses, the gift of Sudās Paijavana, which are trained together and are lavishly bedecked with gold, which move in a straightforward manner, striking the earth steadily, carry me, the child (of Indra), forward to fame and offspring. (24) The seven rivers glorify that (great donor Sudās) like Indra, whose fame the great Distributor (Indra) has distributed to every head (i.e. to every man), between the two vast worlds. He killed Yudhyāmadhi in a battle. (25) Wait upon this (King Sudás) as you did upon Divodāsa, the ancestor of Sudās, O valiant Maruts. Fayour Paijavana's heart's desire (as well as) his sovereign rule, which is inimitable and ageless, so as to be serviceable to him. 19 (1) You, who all alone cause all the people to shake with fear, being formidable like a bull with sharp horns, and who the are (23) smád-dişti (from smad 'together and dis) 'having a training, guidance, together'. smád-işta at 87.3 below, used of the spies of Varuna, is different; see on the passage; for smad cf. 3.8 above. nireké adverbial locative meaning 'excessively, lavishly'. prţhivişthä'h'firmly treading the ground'; cf. niśşmbhā'h aja'sah of Puşan at 6.55.6, tokám má : Supply indrasya; or construe mā tokam (ca) vahanti. (24) ya'sya refers to Sudás and vibhaktā' is Indra (cf. 26.4b below and 3.49.4d). For the simile in c cf. 1.102.2a. (25) ima'm, i. e. suda'sam; at the end of b sudā'sah in place of the expected sudā'sam is used to avoid the inconvenient association of the word pita'ram with Sudàs owing to a common case ending. du vóyu (adv. as in v. 14 above) avista'na : The gods are said to be serving a hymn of the worshipper as at 3.51.36. Here the Maruts are addressed as the constant friends of Indra and Agni. 19 (1) a : For the simile cf. 6.16.396; 10.28.2a; 10.48.10c; 10.80.15ab. b: cf. 3.43.7c; 4.17,5a; 6.18.2cd. In c supply a'bhartă asi (cf. 8.81.7);

·54 RGVEDA MANDALA VII (19.1-5 (remover) of the possessions of many a non-sacrificer, have become the giver of (their) property to the more habitual presser of Soma. (2) At that time you favoured Kutsa, O Indra, serving him in person in that battle, when you subdued the Dāsas, Suşma and Kuyava, seeking to strengthen this son of Arjuni, i. e. Kutsa. (3) You boldly defended with all your protective powers (King) Sudás whose offerings were delightful to you, O bold god. You (also) defended that Pūru King Trasadasyu, son of Purukutsa, in battles for the acquisiton of lands, (4) You kill with your brave warriors many cnemics, when a sacrifice is offered, O hero-minded lord of bay horses. You sent down to eternal sleep the Dasyus, Dhuni and Cumuri for the sake of Dabhiti, so as to make them easy to kill. (5) These were your valiant deeds, O Vajra-hasta, when in a moment you (demolished) the ninety-nine forts (of Sambara). You performed the hundredth (deed) in his residential fort. You killed Vytra and also killed Namuci. Nighấta accent of asi (acc. to PP.) shows that prayanta' asi does not belong to the relative clause in c. Indra sobs the non-sacrificer and supports the worshipper; cf. 1.81.9cd; 8.45.15; 8.81.7. (2) Kutsa Arjuneya : cf. 4.26.1c; 8.1.11c; he is different from another Kutsa, who was inimical to Indra and is mentioned at 1.53.10 and some other places, (3) Pau'rukutsi Trasádasyu: cf. 4.42.9; 5.33.8; 8.19.36. ksetrasata is a locative of purpose. (4) ni ásvápeyaḥ refers to some magica) sleep, under the influence of which Dabhiti could easily kill them (suhintu is adv.; see 30.2d below and cf. Bhag. Gitā, 11.33). (5) śatatama aviveșiḥ : You performed the 100th, i. e. cyautnam or exploit'. satatama' (acc. pſu.) is here used for satatamám under the influence of cyoutna'ni in s; the 100th exploit is the overthrow of Sambara from his nivéśana or vesyà (4.26.3), which was his residential palace out of the 100 forts. a vivesih (from viş to execute, perform); cf. 18.15 above and 37.5 below. In b supply vidárdah to complete the subsidiary clause; cf. 18.13ab above.

·19.6–9] TRANSLATION AND NOTES 55 (6) Old indeed were those gifts of enjoyments which you gave to your worshipper Sudás, who brought offerings to you; (with my hymns) I yoke your mighty horses for you, the mighty one. May my hymns enjoy a reward (from you), O god of ample powers. (7) Let us not be exposed to disaster by you, O mighty lord of the Haris, in this calamitous situation. Protect us with your benevolent protective powers; may we be dear to you among our patrons. (8) Being always dear to you, O Maghavan, may we, as men, rejoice as your friends under your favour and protection. Strike down Turvaša, (strike) down Yădva, seeking to give praiseworthy (help) to Atithigva. (9) Men, who sing the Ukthas, sing them immediately when they enjoy your succour, O Maghavan. Choose us for that friendship (which is enjoyed by those), who have brought their offerings to you in spite of the Paņis. (6) bhojanani are ihe "enjoyments' of mortals which are received as gifts from Indra; cf. the bhojanam of the Asvinã at 68.5 and 74.2 below. Also see mortabhójana at 16.4 above and 38.2; 45.3; 81.5 below. In c supply bráhmanå from d; cf. 3.35.4ab. (7) sahasāvan: cf. similarly formed savasāvan at 1.62.11d; and note on yátumá'ván at 1.5 above. párísţau (from pari-as) 'a danger, a calamity', is the same as páritakmyå at 69.4 below; cf. 10.147.3c. parådai (dat. inf.) from para då 'to expose, hand over '. Construe te agha'ya parādai ma' bhima; cf. 1 19a above. avſkébhir várúthaih: cf. avşka'so nopāta'ro at 74.6 below. d: May we go to our patrons as your favourites'; see below 84.36 and 10.39.2d. (8) In d supply varūtham and cf, 1.116.11ab. (9) vi paņi'r ádáśan gave you sacrificial gifts in spite of the Paņis, i, e, even though the Panis did not help'. Usually in a similar context vi is associated with roots like ?, vt, or ruj, the object being something like dúraḥ, or drdha'; but in some cases that preposition seems to have been used independently in the sense of 'in spite of, not caring for the closed doors or the strong places of the Paņis, or the Paņis themselves; cf. above 9.2a; at 6.33.2c I construe tvám viprebhiḥ vi pani'n (va'jam) aśāyaḥ "You reached the rewards in the company of your bards, in spite of the Paņis' (vājam is to be supplied from d; cf. also 93.8b below). To connect c and d supply téşam yád (yújyam). For similar construction cf. 20.106; 22.9abc; 32.176, below.

·20.2-6] TRANSLATION AND NOTES 57 (2) Mighty Indra is a habitual killer of Vộtra; the hero has indeed defended his singer with his protection. He is surely a habitual giver of wide space to a liberal donor (and) has become the distributor of riches to his worshipper in no time. (3) He is a resistless fighter; he picks up petty quarrels and fights many a battle. Being invincible by his very nature, the brave one always overthrows (his rivals). Indra of abundant might has put to rout (large) armies; indeed, he kills every one who seeks to be his enemy. (4) Owing to your great powers, you completely filled both the worlds by your grcatness, O mighty Indra. When about to send down his Vajra (against an enemy), Indra, the lord of the bay horscs is indeed accustomed to have the gladdening drink for the sake of martial joys. (5) The mighty (father) produced the mighty (son) for martial joy; the brave woman, (the mother), bore forth that same manly son. The lordly warrior, who is indeed a general for brave men, is a bold plunderer of cows. (6) That person, who propitiates the fierce spirit of this god, never fails nor perishes; he, who is born in Rta, is a defender of ķta and renders services to Indra by his sacrifices, lives long for (enjoying) riches. (2) suda's here and in some other passages has come to be treated as a common noun meaning a liberal donor', in this Mandala itself, cf. 25.3; 32.10; 53.3; 60.8,9; 64.3 below. mt hur d' 'in a moment'; cf. jujurva't jó múkur á yúvà bhu't at 2.4.5d. (3) khajali't samádvå : cf. 6.18.2a; khajaks't yudhmah at 8.1.7.c; Indra is called khajamkaráh at 1.102.6 (4) ní mimiksen (des. of mih); cf. 8.61.18cd. made $ 12 is a loc. of purpose. sám uc 'to be fond of, be accustomed to', governs the instrumental as at 5.81.4b; cf. ní uvóca at 4.3 above and 21.1 below. (5) a : cf. 4.17.4 and 12; rána is martial joy'; secondarily a battle'. For c cf. 30.2c below. (6) rayé ksáyat : cf. 32.9abc below, Ttapi' teja'! both used of a worshipper as at 6.3.1.

·58 RGVEDA MANDALA VII [20.7–10 (7) When the ancient one seeks to help the modern one, the senior person approaches the junior person's gift, O Indra; should then even an immortal god stay away (from his worshipper)? Bring us wonderful riches, O wonderful god. (8) May that person stand to enjoy your bounty to the extreme, as your friend, who being dear to you brings you offerings, O Indra, O Lord of the bolt. May we be in the protection, which defends the heroes, of you who do not kill (your worshippers), feeling most happy under this your favour. (9) This mighty hymn has cried aloud to you, O Maghavan; even the thunderer has appealed to you piteously. A desire for riches has haunted your bard; you indeed, O helper, may helpfully give us wealth. (10) Put down, O Indra, for (plenty of) food which is under your control, ourselves and also those patrons who urge (a gift to us). May your power be benevolent to your bard. Do you protect us (O gods), with your blessings for ever. (7) pū'rvaḥ and jyā'yān both refer to the deity as an elderly person, a teacher, just as ápara and kánīyān refer to the worshipper as an ignorant pupil; cf. 32.24 and 86.6 below. The contrast'is intended between amr'tah and mártyah (supplied in ab), as also between ayat and dürám asita, desnám in almost all other passages means 'a gift from the deity'; but here the genitive kaniyasah and the verb ayat probably show that it is a 'gift from a man' to the deity or from a pupil to a senior man. For desņá as a gift from a man, cf. kumaradesņāḥ at 10.34.7c. The acceptance of a gift by the deity shows his favourable attitude and is often solicited by the poet; cf, 29.3; 37.3a; 86.2c below. citryam rayim : cf. 10.47.1-8. (8) nireké : This may be construed with sakhả ásat 'may be your friend in the extreme'; see on 18.23b above or (dātrásya) nirekál is meant as at 8.24.4. cf. nireké yo dadih at 8.24.3; also on 90.3 below. canis thah: Superlative from the root can to rejoice'; for which cf. 70.4 below, At 57.4 and 70.5 below a sumati of the deity is so called. (9) stämu'ḥ from stu or stan, is a singer, räyás ka'mah: cf. 97.4 below; also räyáskámah as one word (adj. of the poet) at 32.3a; and 42.66 below, (10) b: junánti: supply naḥ from a; or maghadéyam as at 67.9ab below, śaktik : cf. 1.83,3d; 3.31.14o; suśáktiḥ at 32.21 below; and sakti of Asvină at 68.8 below, ·21.1-3] TRANSLATION AND NOTES 59 21 (1) The divine gladdening drink which is strengthened by cow's milk is pressed; Indra, indeed, is fond of this by his very nature. We think of you with our sacrifices, O lord of the bay horses; in the wild joys of that drink do appreciate our hymn. (2) They go forth to the sacrifice (and) spread out the sacred grass (as a seat for the gods). The far-famed Bulls, (i. e. the press. stones), who are devoted to the hero, who rejoice in Soma, whose roar is far-reaching and speech destructive (to the devils) in the sacrificial assembly, are brought down (for work) from their resting place. (3) You caused the abundant waters, hemmed in by Ahi, to flow forth, O brave Indra. Like heroes in chariots the fertile streams meandered forth from you; all the artificial embankments shook through fear (from you). 21 see on (1) devem: 5 below. Tjika m (from ri) vitality, strength'; cf, bha -rjika Agni at 1.44.3. At 4.38.4 Dadhikrā is called ävír-rjikah. gó-rjikam ándhas is the Soma juice vitalised with cow's milk. c: bódhamasi : literally. we know you, recognise you, appreciate you etc. d: bódha : Thus 'let us appreciate each other'. (2) a refers to the priests; bed to the press-stones. For a cf. 3.9.3cd; vipayanti barhiḥ : 'cause the grass to shake' i. e, scatter; cf. 3.9.9c; 8.45.16; For cd cf. 10.94.8-9. düré-upabdaḥ : See on 104.17d below; also cf. 10.94.4. grbha is the holder, the rest', of the press stones, from where they are taken down for actual work; cf. 5.31.12c. The famous ones are laid down silent till their seizure by hand 'Geldner. But it is doubtful if the technical meaning of 'being silent' is to be understood from the root ní bhſ here. The corresponding passage 5.31.12c shows that ni is an equivalent of dva; cf, gra'vanam bibhrat at 33.14 below. (3) våvakte: pf. of vaſic 'to meander forth '; rathyò ná: The rivers are often compared with a person riding in a chariot; see on 95.1 below, víśv å kȚtrímani are the artificial embankments of the demons erected by the followers of Ahi; cf. kptrimări tódhāṁsi at 2.15.8c; and kştrimā sádanáni at 1.55.6.

·62 RGVEDA MANDALA VII [22.2-9 (2) May that delightful drink, which is your lovable companion and by which you kill the enemies, O lord of the bay horses, gladden you, O Indra possessed of abundant riches. (3) Appreciate well this hymn of mine, this praise which Vasiştha sings to you, O Maghavan. Accept these hymns at the sacrificial feast. (4) Listen to the call of the press-stone which has drunk the Soma to its fill. Appreciate the prayer of the singing priest. Take these services nearmost to your heart, together. (5) I do not neglect the hymns (which are to be offered) to you who are a victor, nor the careful praise of you the mighty one, knowing it well. I always sing your name, O self-famous god. (6) Many indeed are the libations for you among men; a wise poet calls you alone very often. Do not stay away from us for long, O liberal god. (7) For you alone are all these libations, O brave god; I compose these strength-giving hymns for you. You are fit to be invoked by brave men, in every way. (8) Never indeed do they (i. e. other gods) reach that greatness of you, o fierce wonder-worker, who are proudly conscious of it. Nor do they (reach) your manliness, nor bounty, O Indra. (9) May your benevolent friendships belong to us, (as they did to) those old and new sages (and) poets who composed their hymns for you, O Indra. Do you protect us (O gods), with your blessings for ever. (2) yújyah madaḥ: cf. yújyam ánnam at 8.4.12, (3) brahma (pl.) : cf, VGS. p. 67. (4) vipipanásya ádrell: cf. 21.26c above and 10.94.2, 11. antama kļşvá: cf, 6.45.30ab; 8.5.18bc; 8.33.15ab; also 101.55 below. (5) na'ma vivakmi: cf. 32.17 below and 4.39.46; also kirtényam na'ma 1.103.4b. (6) c: cf. 3.41.8a; 8.2.2Gab. (8) úd aśn avanti: cf. 5.59.4ab; 8.24.17. (9) To connect ab and c supply teşu iva; see above 19.9 and 1.48.14ab.

·23.1-4] TRANSLATION AND NOTES 63 23 (1) The hymns have gone up (to Indra) with a desire for fame; glorify at this sacrifice, o Vasiştha, Indra, who spreads himself (i. e. his influence) over all (creatures) by his power, being a careful hearer of the words of even a man like me. (2) A resounding hymn is sent up to associate with the gods, when in a battle, sacrificial foods are kept ready (for offering), o Indra. For (the duration of) one's own life is indeed not known (to any one) among men; carry us safely across those very dangers. (3) I yoke his loot-seeking chariot with his horses (by my hymns); my prayers have waited on him who takes delight in them. Having killed the matchless enemies, Indra held apart the two worlds by means of his greatness. (4) Even the rivers resembling the barten cows have swollen (with water); your singers have resorted to Rta, i. e. the sacrifice, o 23 (1) c: viśväni i.e. jāta'ni (1.128.4); cf. 4.38.10ab. i'vataḥ * like this '; cf. i'vate jánaya 6.73.2. (2) devájāmiņ (Bv. cd.) 'which makes the gods its relatives i. e. which appeals to the gods for help'. irajyanta śurú dhah : cf. prá bráhmani indragnibhyam irajyata at 8.40 5ab. ś u rúdha h (from śȚdh 'to be assertive') are 'invigorating foods, the sacrificial offerings'. (3) yuje: brahmani is to be supplied from b; cf. 1.82.6; 3.35.4. aprati (accu. pl. = aprati'ni at 2.19.4; 4.17.19) "those who regarded themselves as matchless'. (4) ä'pa) are the celestial rivers when they were released after the slaughter of Vštra by Indra, The reference is occasioned by the mention of Vſtra in v. 3d; but in the immediate context a'pan also refers to the waters required for the preparation of Soma (cf. surúdhah in v.2b; mádāḥ in v. 5a). staryo ga'vah (plural under the influence of the Upameya) is Sayu's barren cow which was made to swell with milk by the Aśvinā; cf. 68.8 below for Sayu and his barren cow. The root pi is used generally in the sense of welling with milk or water';

·64 RGVEDA MANDALA VII [23.4-24.1 Indra. Go towards our prayers as Váyu (goes to his Niyuts). For you distribute your gifts (to men) owing to their hymns. (5) May those joyous drinks gladden you, O Indra, who are very powerful and amply liberal to your singer. For, you alone among the gods are benevolent to mortals. Rejoice in this libation, o brave god. (6) The Vasişthas thus honour Indra, the mighty wielder of the bolt in his arms, with their songs; thus praised, may he grant us (wealth) with brave sons and cows. Do you protect us (0 gods), with your blessings for ever. 24 (1) A resting place is prepared for you at the seat of the sacrifice), O Indra; come to it with your warriors, Ooft-invited god, so that you may be our defender leading to prosperity; give us riches and enjoy yourself with our Soma juices, cf. 36.3 below and 1.153.4b; 5.34.9c. The simile is inverted at 68.80 below, where the swelling of Sayu's cow with milk is compared with the swelling of these celestial rivers with water through Indra. birtám is a sacrifice as an emblem of Řtá; it is often met with in the Rgveda. c: niyítah (niyut ſem. from ni yu 'yoke') : The word is often used with its double meaning 'mares' and 'prayers' as here; see also 72.10 and (note on) 90.1c below. Its primary meaning is 'mares' which are yoked by the gods, by Väyu in particular, to their chariots; see 90.3; 91.5 and 6; 92.1 below. But since the poet sometimes imagines that his prayers may be yoked to the chariot of the deity (see 24.5að below and 6.35.3c), the word is secondarily used in the sense of prayers' for which see 3.31.14b and 6.47.14.b. d: cf. 37.2d below. (5) c: dáyase : supply magka'ni; cf. 21.7 above. day is used with two accusatives as at 6.37.4d. (6) c: supply rátnam in view of 75.8 below. 24 (1) sádana is the stásya sádana; sádane yónih is the Vedi in the sacrificial chamber; cf. 36.3 below and 1.144.25; 9.72.ab. In d, the Maruts are meant by ny bhih.

·24.2-5) TRANSLATION AND NOTES 65 (2) Your mind which is doubly strong, is captivated (by us), O Indra; the Soma is pressed, the sweet drinks are poured out. This well composed hymn, this prayer repeatedly inviting Indra, is offered with its stream fully released, (3) Come to this our grass seat for the draught of Soma, whether from the heaven or from the earth, O impetuous god. May your horses bring you, the mighty god inclined towards me, for the sake of delight, towards my resounding hymn. (4) Come to us, accepting our hymn, along with all your protective powers, O Haryaśva, bending towards us with large (stores of food), O Indra of lovely chin, (and) putting a bull's strength in uş. (5) This strength-giving hymn has been offered for the great and fierce god, to bring him (to us), as a horse is placed at the yoke (2) madhuni are the sweet ingredients of the Soma drink, usually milk. c: visssta-dheni suvrktíḥ : The hymn is here conceived as a river streaming forth unimpeded towards Indra; dhéna is a stream; cf. 3.1.9b; 4.58.6a. Either construe suvrktiḥ and manisa' "hymn and a prayer' or suvrktih as an adjective. It is also possible to take dhena as 'a stream of Soma' which is released along with the hymn; for this we may compare 10.104.3cd; also cf. 94.4c below and 4.38.10d. bharate is passive. At 1.101.10 (ví syasvá sipre ví srjasva dhenc), I take dhene as the two streams, corresponding to the two Siprās, through which the Soma goes down the throat of Indra. (4) C: váriurjat: pr. pt. of Intensive from vſi 'to bend '; cf. ástram püşa' sithira'm udvárivrjat at 6.58.2. In view of this passage we may perhaps supply vájram in ours. sthávirebhiḥ: Either supply va jaih (cf. 6.1.11c; it stands parallel to útíbhin in a and Indra is similarly called with ūti and vå'ja at 4.29.1); or áśvaih and compare 67.4c below. ur'sanam śúsmam; cf. 4.24.7d; also dyumántam sismam at 1.64.14. (5) dhuri iva looks like an Utpreksă meant to elaborate the idea in vā'he; or a double Vacaka ira and na; see on 103.7 below. ugra'ya va'he like vſtra'ya hántave (8.12.222), i.e. dative by the attraction of the infinitive. d: diviva dya'm: The first means 'heaven', the second day-light'; cf. divi'ra sú'ryam at 10.60.5; divé ná sü'ryaḥ at 8.70.2; or divi'va rukmám at 5.1.12d. Also R. 5 ·25.3-6) TRANSLATION AND NOTES 67 (3) May you possess a hundred favours for a liberal donor, (as also) a thousand blessings and a rich bounty for him, o possessor of a lovely chin. Strike down the weapon of the inimical mortal; bestow on us glory and wealth. (4) I have lived for (obeying) the will of a god like you, O Indra; I live on the bounty of a defender like you, O brave god. Be fond (of us) on all the days, O fierce and mighty (god). Do not injure us, o lord of the bay horses. (5) These Kutsas (have sung) a powerful song to Haryaśva, begging from Indra strength inspired by the gods. Make our enemies easy to kill everywhere, O brave god; may we win food, being always victorious. (6) = 24.6. (3) b: sahásram śářsah (and ratih) are of Indra to Sudās; but at 8.57.3c they are of the worshipper to the deity. Here they are the same as the práśastis of the god which are often mentioned; cf. 8.12.21; 8.19.29. (4) krátue ás mi: 'I stand for your counsel' i.e. I stand to obey and follow it; for the dative cf. yásya tvám urdhvó adhvara'ya tísthasi sá sádhate at 8.19.10. c: Ókaḥ krņusva : cf, oko dha at 2.19.1d; supply asma'su. ná mardhih : cf. 32.5b; 73.4d and 74.3d below. (5) kútsaḥ : The name kutsa used of the Vasişthas is strange. Is it merely an adjective as Sāyaṇa explains (kurvārāḥ) ? kutsa = kítsa (through kȚdhi), like gītsc? or kutsa=cutsa (from cud 'to urge') 'those who urge the god to liberality ? See 8.68.7; 10.141,5. In a supply arcanti; cf. 1.9.10c; 10.133,16. śüş ám is used both as an adjective and as a noun; cf. sūşyaḥ stómah at 66.1 below and sūşám stómam at 6.10.2, devájūtam sáhaḥ : cf. devájūto rayih at 84.3 below. suhana kşdhi: cf. ásväpayah suhantu at 19.4 above and randhaya suhäntu at 30.2 below; also 4.22.9c.

·68 RGVEDA MANDALA VII [26.1-5 26 (1) Unpressed Soma has never delighted Indra, nor do the pressed juices delight the Maghavan if unaccompanied by hymns. For him I compose a newer and manly hymn which he may like, so that he may listen to us. (2) At every hymn (which is sung) Soma has gratified Indra; at every Nitha pressed juices have delighted the Maghavan, when the priests, working with equal zeal, pressingly call him for help, as sons do their father. (3) He has indeed performed those exploits; now he may perform other fresh ones which the priests announce when the juices are pressed. Indra easily pulled down all the forts (of the enemy), as does one common lord his many wives. (4) Thus have they described him, and surely Indra is heard as the sole victorious distributor of rich gifts, whose ample favours are mutually pressing. May the dear auspicious things cling to us. (5) Thus indeed does Vasiştha praise Indra, the mighty lord of the people, for a favour to his men, when the juice is ready. Measure out to us rewards which are a thousandfold, (O Indra). Do you protect us (O gods), with your blessings for ever. 26 (1) arvad ukthám : cf. nsuátir girah at 3.86 above. (2) saba'dhah 'pressingly'; see on 8.1 above. (3) ab: cf. 5.29.13bcd; 5.30.3cd. c: cf. 18.2a above; ni mamyje: ni-mri 'to claim, pull down, control, subdue '; cf. ni ra'dho áśvyam mſje at 5.52.17e. (4) mithas-túrah: See 18.3ab above and 6.34.1; here it is the favours of the deity which are imagined as vying with each other in being the first to reach the worshipper. There it is the poet's hymns trying to reach the deity. (5) a ; utaye ni'n 'for favouring the men'; üráye being treated as if it were an infinitive. See andhamisi pitáve at 59.5 below, ·27.1-4] TRANSLATION AND NOTES 69 27 (1) Our men invite Indra in a battle, that he may yoke (to his chariot) those hymns which help (men) to cross (over a difficulty). Being brave in a battle and fond of physical power, do give us a share in a stable filled with cows, (O Indra). (2) Make available to our warriors who are your friends, O Maghavan, that great might which belongs to you, O oft-invited Indra. For you have (battered) the strong places (of the enemies), O Maghavan, being a careful (fighter); fling open your bounty (to us) like an enclosed (cow-stall). (3) Indra is the king of the moving world, of men and of everything of different form which lives on the earth. From these he gives the treasures to his worshipper; may he urge his bounty towards us, even when praised on the spot. (4) May the rich patron Indra of ours, whose abundant bounty swells with riches for friendly warriors when propitiated by them, never 27 (1) nemá-dhiti 'juxtaposition of some' i.e., a battle, where some are here and some are there; cf. 4.24.4,5. yunajate is pr. sbj. 3 s. of yuj. pāryāḥ dhiyaḥ are those 'hymns that help to cross', like pă'ryam vásram (1.121.12), pâ'ryam ávas (4.25.1), or på'ryah krátuḥ (10.27.16) of Indra. At 32.14 and 21; and 83.5 below, however, the word (in the locative) is used with divi and means that which helps or lcads to the end or final decision' (of a battle). 77's åti is a battle', where brave followers are to be won; cf. sü'rasāti at 93.5 below. d: cf. 46.4c below and 5.34.5d. (2) supply tám as the object of síkşa; cf. 6.19.9. In c I supply the verb virujah and compare 6.22.6d; 9.34.1c. Again in d I supply gotránn after parivstam, (which is an Upamana for ra'dhaḥ) in view of 2.17.1c. For párivſtain (gotrám) see pärivſtāişah at 1.130.3fg. On the other hand, Indra's rä'dhah is said to be ápåvſtan for all at 1.57.1, ra'dhas being conceived as a stall with closed doors es in our passage. Cf. also duró ná vi'jam ápā vrdhi at 2.2.76. (4) nū cit is negative; cf. 6.45.23; also 20.6; 22.8 above and 32.5b; 37.3cd below. vámám pipa'ya : really speaking the words abhivită ·88 RGVEDA MANDALA VJI [26.1-5 26 (1) Unpressed Soma has never delighted Indra, nor do the pressed juices delight the Maghavan if unaccompanied by hymns. For him I compose a newer and manly hymn which he may like, so that he may listen to us. (2) At every hymn (which is sung) Soma has gratified Indra; at every Nitha pressed juices have delighted the Maghavan, when the priests, working with equal zeal, pressingly call him for help, as sons do their father. (3) He has indeed perlormed those exploits; now he may perform other fresh ones which the priests announce when the juices are pressed. Indra easily pulled down all the forts (of the enemy), as does one common lord his many wives. (4) Thus have they described him, and surely Indra is heard as the sole victorious distributor of rich gifts, whose ample favours are mutually pressing. May the dear auspicious things cling to us. (5) Thus indeed does Vasiştha praise Indra, the mighty lord of the people, for a favour to his men, when the juice is ready. Measure out to us rewards which are a thousandfold, ( Indra). Do you protect us (O gods), with your blessings for ever. 26 (1) mīvád ukthém : cf. nȚvátir gírah at 3.8b above. (2) saba'dkaḥ pressingly'; see on 8.1 above. (3) ab : cf. 5.29.13bed; 5.30.3cd. c: cf. 18.2a above; ni mamtje: Tii-msi 'to claim, pull down, control, subdue'; d. ní rā'dho ásvyam mrje at 5.52.17e. (4) mithas-túrah: See 18.3ab above and 6.34.1; here it is the favours of the deity which are imagined as vying with each other in being the first to reach the worshipper. There it is the poet's hymns trying to reach the deity. (5) a : ütéye m'n 'for favouring the men'; utáye being treated as if it were an infinitive. See andhansi pitáye at 59.5 below.

·69 27.1-4] TRANSLATION AND NOTES 27 For you (1) Our men invite Indra in a battle, that he may yoke (to his chariot) those hymns which help (men) to cross (over a difficulty). Being brave in a battle and fond of physical power, do give us a share in a stable filled with cows, (O Indra). (2) Make available to our warriors who are your friends, o Maghavan, that great might which belongs to you, Ooft-invited Indra. have (battered) the strong places (of the enemies), O Maghavan, being a careful (fighter); fling open your bounty (to us) like an enclosed (cow-stall). (3) Indra is the king of the moving world, of men and of everything of different form which lives on the earth. From these he gives the treasures to his worshipper; may he urge his bounty towards us, even when praised on the spot. (4) May the rich patron Indra of ours, whose abundant bounty swells with riches for friendly warriors when propitiated by them, never 27 (1) nemá-dhiti 'juxtaposition of some' i.e., a battle, where some are here and some are there; cf. 4.24.4,5. yunájate is pr. sbj. 3 s. of yuj. pā'ryaḥ dhiyaḥ are those 'hymns that help to cross', like paryam vájram (1.121.12), pā'ryam ávas (4.25.1), or pâ'ryah krátuh (10.27.16) of Indra. At 32.14 and 21; and 83.5 below, however, the word (in the locative) is used with divi and means that which helps or leads to the end or final decision' (of a battle). 177'şāti is * a battle', where brave followers are to be won; cf. śü'rasāti at 93.5 below. d: cf. 46.4c below and 5.34.5d. (2) supply tám as the object of síkşa; cf. 6.19.9. In c I supply the verb vírujalt and compare 6.22.6d; 9.34.1c. Again in d I supply gotrám after parivȚtam, (which is an Upamāna for rä'dhaḥ) in view of 2.17.1c. For párivịtan (gotrám) see párivſtāḥ işaḥ at 1.130.3fg. On the other hand, Indra's rā'dhah is said to be ápāvītam for all at 1.57.1, ra'dhas being conceived as a stall with closed doors as in our passage. Cf. also duró ná vá'jam ápá vşdhi at 2.2.76. (4) nü' cit is negative; cf. 6.45.23; also 20.6; 22.8 above and 32.5b;37.3cd below, vămám pipa'ya : really speaking the words abhívitá ·70 [27.4-28.2 RGVEDA MANDALA VII withhold his reward, when he proceeds to give gifts for our protection, through a common prayer. (5) Now grant us ample freedom Indra, for the sake of prosperity; may we turn your mind towards us for a gift, enjoying (a gift) consisting of cows, horses and chariots. Do you protect us (O gods), with your blessings for ever. 28 (1) Come to our hymns, appreciating them, O Indra; may your horses, when yoked, be turning towards us. Even though all men call upon you variously, listen to our call alone, O all-impeller. (2) Greatness has clung to a call (sent) to you, O Indra, since you protect the hymn of the poets, O mighty god. When you put your bolt in your hand, O fierce one, being formidable, you have become invincible by your power. and pīpa'ya suggest the imagery of a cow and we may supply some word like duhe : whose ample bounty has swollen (with gifts) and being pleased, (yielded) riches to his brave friends '; cf. 2.11.21; 8.14 3 and 10.107.4d. Or else vámám pipa'ya (transitive) like svadha'm pīpā'ya at 2.35.7. (5) In c supply maghám (from b) or rå'dhaḥ (cf. 77.5d below). 28 (2) a: I construe te hávam mahima' vi anat: 'greatness has pervaded your call. A call to Indra has attained greatness since he protects the hymn of the sages. A call to Indra is always fruitful; so it is regarded as great. Compare ugram cit två mahima' sakşad ávase at 1.129.10b and maha'nıś ca stómo ádhi vardhad indre at 6.38.3. It is less satisfactory to construe (as Geldner does) te mahima' (as in 8.65.4) asmä'kam hávat z'sīņāń bráhme (ca), yát på'si, ví anat 'your greatness, i.e. yourself, who are great, has accepted our call (and) the hymn of the sages which you protect'. In this latter construction, the force of the reason, which is obviously given in b, for a, is lost.

·28.3-5) TRANSLATION AND NOTES 71 (3) When you brought together the two worlds under your guidance, O Indra, as you do the warriors who repeatedly call on you, the active one (Indra) smashed down the sluggish one (Vţtra) because he (i.e. the former) was born for great power and dominion. (4) Be gracious to us through these days, O Indra, because men who are bad friends (to us) are purifying themselves. May the resourceful Varuņa, who is never associated with sin, cut down into two whatever falsehood he sees in us. (5) Let us surely praise this liberal Indra, who is the best protector of his singer's hymnal composition, so that he may give us an ample gift and abundant riches. Do you protect us (O gods), with your blessings for ever. (3) The reference is to the Indra-Vftra fight; Indra brings together the two worlds by means of a storm and rains (cf. 86.5) into a clash, as he does the two opposing armies, who call upon his help. And then does the Active god smash down the sluggish Vštra, since he was born for great power and dominion. For no'n sám ninétha cf. 1.174.3a; 6.35.2ab; 10.27.2ab. jó huvånan may also be taken with ródasi (with the necessary linga and vacana vyatyaya) in view of 10 54.1. tü'tuji is Indra; cf. 10.22.3; 10 44.16; jajñé in c is said of him; cf. 21.7b above. For Indra's kşatrá and śávas, cf. 1.54.8d; 4.17.1bc; 6.25.8c. Besides tū'tujána is often used of Indra. asiśnat (from śnath); cf. 25.2a above. (4) pávante purify themselves', i. e., remove their guilt by propitiating Varuņa and other Adityas, and thus become more worthy of the protection of Indra and others. The mention of Varuņa in this Indra Sukta is very significant. The enemies (durmitrá a treacherous friend' is worse than an amítra) mentioned here are obviously Aryan rivals, worshipping the Vedic deities. (5) árcato : cf. 22.4b above. bráhmakyti is a hymnal composition; see 29.2 below; also brahmaksit gañá at 9.5 above and brahmakſ'tah at 32.2 bclow.

·[29.1-5 72 RGVEDA MANDALA VII 29 > (1) This Soma is pressed out for you, O Indra; do come, o lord of the bay steeds, being accustomed to it. Do surely drink of this lovely juice which is well pressed and do grant us gifts, being requested to do SO, O Maghavan, (2) Come quickly turning towards us with your horses, O priest and warrior, accepting our hymnal composition. Rejoice very well in this our libation; carefully listen to these hymns of ours. (3) What devoted service by means of good hymns is for (i. e. liked by) you? When shall we now bring offerings to you, O Maghavan? I have composed all sorts of hymns out of devotion to you. Now surely listen to these calls of mine, O Indra: (4) And surely those ancient sages, whose (calls) you heard, were but born of ordinary men (like us). Now indeed do I repeatedly call upon you, O Maghavan; you are like a carefully providing father to us, O Indra. (5) = 28.5. 29 (1) The particle tú repeated in b and c, suggests familiarity and insistence on the part of the poet. tådokāḥ: cf. 21.1b above and 3.35.7c; 8 82.2c. (2) Indra is often called brahmán or kavi to suggest the reason why he appreciated the work of the priest and the poet better than others. (3) áramkȚtih : s. 1.70.5cd. mati'r a' tatane: The image of weaving, like that of chariot-making, is often used in relation to a poetic composition; 2.28.5c; 5.47.6ab; 10.106.16. viśvā matih : cf. 57.6b below and 2.10.2ab. (4) The poet is arguing with the deity; the god listened to the call of the old sages, who were men like the poet himself. Why not to him then ? prámatih pita' 'a providing father'; (cf. 1.31.14c; 10.100.5c),as against 'one who does not provide for his sons' (ábhurijat; cf. 8.1.6ab).

·30.1-4) TRANSLATION AND NOTES 73 30 (1) Come to us, powerful god, with your might be 'the furtherer of this our wealth, O Indra-- that you may mightily put forth your great manly power, dominion and vitality, o brave lord of men, O good wielder of the great bolt. (2) Brave men indeed call upon you, who are fit to be called in a battle, (fought) for the sake of their own bodies and for the acquisition of sun's light. Among all the people, you are fit to lead an army; do you subdue our enemies, so as to be easy to kill. (3) Agni has sat down like a mighty priest, inviting the gods here for the sake of the fortunate (sacrificer), so that happy days may dawn (on him), so that you may hold (your) banner nearmost (to him) in battles, O Indra, (4) We are yours, such as we are, o indra, and (so are our patrons) who have praised (you) while giving gifts to us, o brave god. 30 (1) b is parenthetical; cd continues the thought in a. d: máhi is used instead of mahé (c) merely for variety; cf. 28.3c above. It is to be construed as an adverb. räyáḥ masc. as at 72.5 below. (2) b : cf. 6.46.4d. sényaḥ: cf. senani'h at 20.5c above; for the formation of the word, see on rántya at 18.10 above. suhantu is adverb as at 19.4 above. Also see suhana krdhi at 25.5 above. (3) áhá sudina: see 11.2d; 18.21d above and sudinatvé hnam at 88.4 below. ketúm dha'hold up one's banner' for some one, is 'to take some one under one's protection '; cf. 9.1cd above and 34.6 below; also 10.96.4a. dsuro ná hótá: Agni is compared with a human priest who is called asura; a patron too is so called at 56.24b below and at 10.93.146. Or ásuro ná alone constitutes the simile and hótă goes with agnili; in this case Asura is Varuna; s. 1.25.10. subhága is the sacrificer; cf. 3.18.5c; 4.4.7a; 8.19,14c. (4) b refers to the patrons (Sūris) of the poet, who are also further mentioned in cd; cf. 6.26.7c. d: su-abhivah 'very helpful'; cf. sviblúvah áśvarādhasah at 10.21.2ab; mitra'sah svàbhuvah ·74 [30.4-31.5 RGVEDA MANDALA VII Grant your best protection to our patrons ; being always very helpful (to us) may they reach old age (with perfect ease). (5) = 28.5. 31 (1) Sing aloud your delightful (song) to your Indra, the drinker of Soma and the lord of the bay horses, O friends. (2) And do sing a heavenly Uktha to the very liberal god, since we men have composed it for him whose bounty is unfailing. (3) You seek to win rewards for us, O Indra; you desire the COWS (for us), O Satakratu. You long for gold (for us), O god. (4) Being devoted to you, we loudly praise you, o mighty Indra; do surely appreciate this (act) of ours, O god. (5) Do not expose us to the slander, nor to the reproach of our enemy, nor hand us over to a niggard. My longing is firmly fixed on you, at 1.151.2b, jarana'm aśn avanta: jarás or jarana', by which natural old age is meant, is often solicited by Vedic poets; cf. 1.89.9; 1.116.25; 8.67.20c; 10.18.6a; 10.37.6d; 10.59.4c; also cf. 67.10c; 75.5c below. For jara' as decrepitude see on 54.1 below. 31 (1) mä'danam, i. e. rkthám; see v. 2. (2) utá joins v. 1 and v. 2. dyuksám : Because it is to dwell with the deity in the heaven; Varuņa is called dyuksá at 34.24 below. Indra's rä'dhas too is called dyuksám at 5.39.2. (4) viddhi asy: no: cf. 2.32.2c; 3.39.1d; 8.48.86. (5) C: cf. 9.1.5c; also 8.24.11ab. krátu desirc, longing' as at 20.11.3c. Also cf. 8.24.11; 8.66.12.

·31.6-11] TRANSLATION AND NOTES 75 (6) You are a spacious armour and a front-rank fighter (for me), O killer of Vštra. With you as my companion I answer the challenge (of a rival). (7) And surely you are great, since the self-reliant Heaven and Earth acknowledge your power, O Indra. (8) May our hymn always wait upon you, having befriended the Maruts and accompanying you wherever you go and clinging to you, together with the days. (9) May our juices, turning upwards, be by the side of you, the wonder-worker, in the heaven. May people bow down to you. (10) Bring your offering) to your great (Indra), who grows very mighty; offer well a good hymn to the highly appreciative (god). Move about at will among your many followers, filling men (with your greatness, O Indra). (11) The poets have composed for the mighty and capacious Indra a well arranged hymn and a song. Wise men never violate his laws. (6) puroyodháh 'a front-rank fighter', 'a leader'. c: práti bruve i. e. aryah or áravnah (from v. 5); cf. 8.21.11ab; 8.92.32ab. (7) á nu mamnä'te (anu-man) 'concede, grant'; cf. 4.17.1; 6.72.3. (8) vå'ni is marútvatī, through Indra who is marútván; cf. 1.100.1d. sa-ya'varī (vā'vari fem. of ya'van) .a fellow-traveller'. 'a companion'. sa há dyúbhiḥ: 'together with the days', i.e. day after day; cf. 18.2b above and ánu dyu'bhiḥ at 9.86.42. (9) ¢: cf. 5.32.100. (10) Mark the attempt at Anuprāsa (on prá). (11) uruvyácas capacious' so as to contain all that is offered to him;,ef. 6.36.3cd. suvyktim and bráhma; cf. 70.7bc below., c: Indra's Vratas are rarely mentioned : see 1.84.12; 1.101,36; 3.30.4d; 3.32.8b; at 6.19.5 he is called dhșta-vráta like Varuņa. See also 47.3c below.

·76 [31.12-32.2 RGVEDA MANDALA VII (12) The hymns of the sages) have always made Indra of resistless fury their king for overpowering (their foes). Honour these comrades (of his), (namely, the Maruts), for the sake of Haryaśva, (O priest). 32 (1) May not even the expert singers make you halt away from us; come to our sacrifice even from afar, or if you are here, listen to us carefully, (2) These your poets have indeed sat around it, when the pressed juice is ready, as the bees do around honey. The bards, longing for riches, have put their desire in Indra, as they put their foot in a chariot. (12) vārņih : i.e. of the Maruts (cf. c) or of the sages, anuttamanyum : (nutta (from nud) 'not driven or moved back'. Indra pushes back his enemy, but himself or his fury is never pushed back from the position which he takes while fighting : nuttha'h ácyutam sádasas pári svå't at 6.17.5d on the one hand and anapacyutam sádasah 4.17.4d on the other. It is, however, possible to take anutta as p.p.p. of anu-dä (" whose fury is conceded by all'). For this we may compare deváttam (=devé-dattam) bráhma at 1.37.4; 8.32.27; cf. also ánuttam asmai ksatrám said of Varuņa at 34.11 below; túbhyam ánuttam viryam at 1.80 7; viśvā indrāya távişir ánuttâh at 3.31.13; see also the words bhágatti, maghátti and vásutti at 9.65.17, 8.24.10 and 8.61.7 respectively standing for bhaga-diti etc. All these speak for anu-da (with a dative), but inuttă vstrā'ni at 8.90.5 for nud. sám barhaya 'support, strengthen'; api'n are Indra's comrades, the Maruts; cf. v. 8a. 32 (1) ab: cf. 22.6 above; also 2.18.3cd; 3.35.5ab; 8.2.26; 10.160.1ad. vághát from rah; cf. váhni, irittit cit : cf. 58.6c below. (2) madhait ná nákṣaḥ : cf. 4.45.4d; indre ka'mam a' dadhuk : cf. 4.23.5d; 532.12d; 8.2.39c; 8.19.18d; 8.98.7b; 10.42.£ab. ráthe á på'dam ; The chariot in which the poet-priests accompanicd their patrons on an expedition is mcant; cf. 2.12.8cd; 5.36.3cd.

·32.3-6] TRANSLATION AND NOTES (3) Longing for riches I call upon Indra, the wielder of the bolt in his hand, who is possessed of great bounty, as a son calls upon his father. (4) These Somas are pressed and mixed with curds for Indra; come with your horses to this haunt of yours to drink them for wild delight, O wielder of the bolt in your hand. (5) May he listen to (our prayers); the (listener) with eager ears is begged for riches. May he, who in a moment may give hundreds and thousands (of gifts), not disappoint our prayers. None can obstruct him when he wants to give. (6) That warrior who presses abundant libations to you and washes them for you, O killer of Vſtra, grows mighty being unopposed, owing to Indra and his warriors. (3) räyáskůmaḥ is a compound as at 42.6 below; but see 20.9 above and 97.4 below where the two words are separately used. sudák şiņam : Both his dákşiņā (bounty) and his dákşina (right hand) are meant; at 8.33.5 Indra is called both susavyáh and sudákşinah, as he gives his gifts with both hands; cf. also 1.81.7cde; 5.39.1cd. His dáksiņā or bounty is called ánūnā at 27.4. above; it is called ójisthå at 1.169.4 and maghóni at 2.11.21. For the simile see v. 26 below; also 26.2 above and 103.3 below. (4) tä'n and Ókah stand in apposition or ta'n with pitáve; cf. 59.5b below. For óka ä' see above 20.4d; 21.16; 29.1b. One a' goes with zāki; the other with the accusative; cf. 10.22.6b. (5) Śrút-karnah 'one whose ears quickly hear'; see 8.45.17 where he is also called ábadhira, b: giraḥ is also the object of śrávat, d: cf. 4.32.8; 8 14.4; 8.88.3; also 9.61.27 (of Soma). (6) 17'bhih: The Maruts are meant; see v. 10 below. But even human warriors may have been intended; cf. 8.21.12c. sunóti á ce dha'vati: This seems to be an expression for devoted and eager service; dha'vati in such context primarily means 'cleanse, wash, adulterate' (cf. 8.1.1706), but has also the additional sense of 'hasten in . service '; cf. 8.31.5ab; (perhaps even at 5.64.icd).

·78 [32.7-10 RGVEDA MANDALA VII (7) Be the protection of our patrons, O Maghavan, when you may urge them so as to be assertive (against the enemy, in a battle); may we divide among ourselves the property of the enemy) killed by you. Being unassailable, bring us wealth. (8) Press your Soma for the drinker of Soma, namely, Indra, the wielder of the bolt. Cook the cooked offerings for him and surely induce him for a favour. A giver (of offerings) alone is a source of pleasure to a giver (of gifts). (9) Do not fail in your task, O pressers of Soma; serve steadily for the great (Indra). Do induce him so that he may give us wealth, An active worker alone conquers, dwells and prospers; the gods are not for a bad worker. (10) None can surround nor stop the chariot of a good donor, (in a battle). He, whose defender is Indra and also the Maruts, goes right into a stall filled with cows (of the enemy). (7) śárdhatak (accu. pl.) : The patrons are meant as scen from the root sam aj; cf. 1.100.11ab; 6.25.9a; also vv. 11,15a, of this hymn and 34.18 below. düņā'sah : Nom. s. qualifying tram understood; cf. dūņā'sam ksatrém at 18.25 above; also düna'śà dákşiņā at 6.27.8; dūņa'śaḥ rayih at 9.63.11. Also cf. 8.3.10c; 8.68.8c; 8.70.3a and düră'śam sakhyám táva at 6.45.26. In all these the root is naś 'to reach' and the word is dūņa'śa and not dünā's as Geldner would have it; also see Oldenberg, Noten I, p. 175. These scholars take the word as referring to the enemy. (8) máyak : 'happiness; secondarily, source of happiness'; cf. 81.3d below and 1.176.4ab. c: ávase krnudhvám go together, the accent of the verb being for emphasis (note the following it). Also cí. v. 9b and 10.74.5a. (9) rayé atúje : 'for impelling riches'; rayé is a dative by the attraction of the infinitive; or étúj is a noun like túj 'inspiration' (" for wealth and inspiration ') for which see 8.4.15d (túje räyé šilşa). Also see 3.45.40 (tújam rayim a' bhara). kavatnú 'a bad composer'? (ku + inu) 'one who composes a duştuti (v. 21) ? Perhaps only a bad man is meant (ku = kava) like kara-ari at 10.107.3. See also the tanü'-śubhraḥ kavá-sakhah at 5.34.3d. (10) suda'sah: See on 20.2 above. pári ása: cf. parycta' asti (ri'yah) 40.3 below. d: cf. 27.1d above and 1.86.3c; 5.34.5d; 8.46.9d.

·32,11-15) TRANSLATION AND NOTES 79 (11) That mortal, whose defender you have become, conquers ample rewards, strengthening you (with his offerings). Be the defender of our (fighting) chariots and of our warriors, O brave Indra, (12) His (i. e. Indra's) share becomes exuberant, indeed, like the property of a conqueror. Inimical devils do not harm that Indra who is the lord of the bay horses; he puts zealous activity in a Somasacrificer. (13) Offer your hymn which is not short, which is well composed and well decorated, to the gods who deserve a sacrifice. Even many snares do not overpower him who serves Indra with a sacred rite, (14) What mortal, O Indra, would daringly attack that devotee of yours who considers you as his treasure ? On the decisive day, a powerful horse seeks to conquer rewards, only through faith in you, bounteous god. (15) Urge on in battles our patrons, who give us coveted gifts; may we overcome all dangers under your guidance together with our patrons, O lord of the bay horses. 0 (12) asya, i.e. indrasya; ářśa is the sacrificial share. dhanam ná jigyúşaḥ: A victor in a battle or in gambling is intended here, preferably the former, who also is said to deserve a hymn of praise at 10.127.8c. Also see 6.46.2cd. Típaḥ are the injurious devils; cf. 60.9; 104.18 below and 2.32.2ab. In c we have 13 instead of 12 Akşaras; perhaps we should read ha and ri quickly together = hrivän). (13) a gives an idea about an ideal poem or hymn; prásitayah: see on 46.4 below; usually the prásiti of a deity is mentioned; but once at 6.6.5 that of a brave warrior is introduced as an Upamāna. All kinds of prásiti have, however, no effect upon a devotee of Indra. indre bhúvat 'has secured admission to his innermost heart', 'enjoyed his confidence'; cf. várune antár bhuvani at 86.2 below. The locative is significant; we might compare the words antara and ántama used with reference to hymns and services as 22.4c above and 101.5ab below. (14) śraddha' is instru. s.; read 10.151 for the greatness of Sraddha'. på'rye divi: see on 27.1 above, vāji' is either a horse or a warrior; cf. v. 20ab below and 4.8d above; also 90.2d below.

·[32.16-20 80 RGVEDA MANDALA VII (16) The lowest treasure is yours alone, O Indra; you develop the middle one. You are always the ruler of the highest treasure. None can oppose you in the matter of cows. (17) You are famous as the giver of wealth to every one, (in) battles which take place (under your directions). All these men of the earth beseech your name, Ooft-invited god, desiring for your favour. (18) Had I been the master of as much as you possess, O Indra, I would have sought to support the singer alone, o digger of wealth. I would not have handed him over to wretchedness. (19) I would have surely helped my worshipper day after day, for the acquisition of wealth from any source. We have no better relative than you, O Maghavan, not even our father. (20) Only the active worshipper seeks to win rewards with the goddess of bounty as his companion. I bend your oft-invited Indra (towards myself) with a hymn, as a carpenter bends the rim of a wheel made of superior wood. (16) avamám : cf. 9.36.5. náki” is used with a plural form also at 1.48.6c and often elsewhere. góşu is locative of purpose; or gó secondarily means a battle fought for cows and other property; cf. 8.45.21c where we get yudhi for our gósu. (17) Supply téşu in b to complete the sentence, na'm a bhiksate : see on 22.5 above. (18-19) : For a similar address to Indra see 8.14.1-2; to Agni, 8.19.25-26. radávaso: A governing compound : see VGS. p. 280, 2b. mahayaté is dat. of pr. pt. of mahay 'to honour'; see 23.1b. above and 96.1c below. riyah (accu. pl.) either goes with śíkseyam (cf. 8.92.9a) or with vide (vid to find) in kuhacid-vide for finding out anywhere the treasures'. The latter is more in kecping with v. 210 and y, 256 belox. Also cf. 9.87.8b. vásyah (comparative of rásu, neu.) qualifies a'pyam; cf. 8.1.6a. (20) nemim sudrvam (sudrü fem.) 'a felly (of a wheel) made of good wood'. The simile implies great skill on the part of the poet. ' name giri': cf. 1.139.9/g; 8.75.5ab.

·32.21-24] TRANSLATION AND NOTES 81 (21) A mortal does not gain riches by a bad hymn of praise; nor does wealth cling to one who is unmindful. A gift to a worshipper like me on the decisive day is a matter of great ease to you, O Maghavan. (22) Like unmilked cows (which are waiting to be milked), we call aloud to you, who are the heavenly ruler of this moving world (and) ruler of the stationary (world), O brave Indra. (23) There is no one on the earth nor in the heaven who is comparable to you; none was born so far (and) none will ever be born. Longing for horses and cows, O liberal Indra, we call upon you, bringing you our offerings. (24) Bring that (riches) of the overpowering (foe) to these your juniors, O Senior one, O Indra. For from old days you are possessed of ample wealth, O Maghavan, and fit to be called upon in every battle. (21) pā'rye divi: see on 27.1 above, suśáktir it: 'an easy feat of strength'; lit. easy succour'. (22) The simile is appealing; the cows, when they are a little late in being milked and united with their calves, bellow aloud and call the milkman to milk them. We are like cows; our milk is our Soma and we are calling aloud because Indra is a little late in visiting us'. svardrśam : see on 37.25 below. (23) vajinaḥ in c means ' possessed of Vājas', i. e. sacrificial offerings; cf. 1.3c above. Really speaking the word looks like an anticipative adjective ('possessed of gifts') used because vājáyantah ("longing for gifts') was unsuited metrically; cf. 4.17.16ab; 10,131.3cd; 10.160.5ab. (24) jya'yaḥ is voc. and undoubtedly refers to the god as at 20.7 above and 86.6 below. Similarly kániyasaḥ refers to the worshippers and is either gen s. for dative, or accu. pl. In the latter case it is also possible to take abhi şatáḥ with kániyasah 'to us, your juniors, who are (i. c. should be) superior (to their rivals)', and a bhara with two accusatives as at 33.10d below. For abhi satáh 'overpowering', cf. abhi sát bhayam at 2.41.10; also 2.23.9cd and 18.25 above. Perhaps jya'yah is jya'yah sumnám as at 6.26.7ab; but this is less likely. R.6 ·82 RGVEDA MANDALA VII (32.25-33.1 (25) Drive away very far our foes, O Maghavan; make riches easy of acquisition to us. Be our defender in the great battle ; be the furtherer of your friends. (26) Bring us wisdom, 0 Indra, as a father does to his sons. Help us in this battle, Ooft-invited god; may we enjoy the light (of the sun) in the fullness of our life. (27) May not the unknown powerful persons of impious thoughts nor those of unholy behaviour overpower us. We (shall) cross beyond many swift-flowing (and deep) waters, with your help, O brave god. 33 (1) The white-robed sages with the knot of their hair to the right have greatly delighted me by stirring up my thoughts. (When I heard them), I got up from my grass-seat and said to the men around: "The Vasişthas cannot be favoured by me from a distance'. (25) In words like pradhana and mahādhaná, the word dhana is used secondarily in the sense of a battle where dhána is conquercd. (26) ya'mani in this battle '; cf. 10.80.56. jyotir aśimahi: see on 66.16 below, (27) ájñatah vȚjánah. vpjána (mas. or neu.) is 'a compelling power's (from usj to turn); cf. 20.27.4a. Here the utjána is inimical; at 61,4d and 99.6d below it is a heroic band of friendly followers. śáśvatir apák: This an Atiśayokti, dangers being identified with deep unfordable rivers; see below 65.3d where a simile is used. taramasi: the present has the sense of immediate future. 33 This is the second hymn which refers to the Dāśarājna war; as said before, this contains merely the reminiscences of the great event, particularly of the glorious part played by the great Vasiştha, the founder of the family, who is here almost deified. As a matter of fact, the mention of the number ten or of the name dåſarājña, occurs only in this and the next (i.e. No. 83) hymn which refer to the event. The main object of the present hymn is the glorification of the Family of the Vasişthas among the Families of the Vedic sages, through a ·33.1] TRANSLATION AND NOTES 83 deification of its founder. In vv. 5 and 6 it refers to the Dasarājña, but gives all importance to the priestly services of The Vasiştha in achieving the victoryNo details of the battle are given, nor are any words of praise uttered for the fighters themselves. On the other hand, they are represented as completely dependent upon their priests who alone could persuade Indra to intervene on their behalf and bring about a complete rout of the enemy. Nearly the same thing has happened in hymn No. 83, where in vv. 7 and 8 Sudās's victory is wholly assigned to the efficacy of the priestly services of the Vasişthas whose earlier name seems to have been Titsus. The hymn is conceived as a dialogue between Indra and the leader of the Vasiştha Family. In vv. 1 to 6 Indra is supposed to address the Vasişthas, where in vv. 1 and 4 he refers to himself in the 1st person while in others, in the 3rd. The Leader of the Family then picks up the thread; in vv. 7 and 8 he describes the general greatness of the Vasişthas, i. e. his followers, addressing them directly in the latter. In vv, 9 to 13 he comes to his main theme and describes in glowing terms how on the occasion of a Satra started by the celestials, the twin deities Mitra-Varuņā were persuaded to take part in it, how at the sight of the celestial nymph Urvaśī their passion became uncontrolled resulting in their dropping of the semen which partly fell in an earthen pitcher and partly outside it, and how finally Vasiştha was born from that portion which had fallen outside, but which was held by the gods in a lotus flower and carried to Urvaší for disposal. He calls Vasiştha a son of Mitrā-Varunā born of Urvasi, but born from her mind (and not from her body). This he describes as Vasiştha's first birth, when he left The Lightning where he properly belonged and entered the mass of lustre of which the semen consisted, approaching at the same time the celestial nymph Urvasi as his Mother. The second birth as a human sage is not described in any details; he is merely said to have been taken to the people of the Titsus by his brother Agastya, who was born from the portion of the semen that had fallen in the pitcher. Even Agastya's birth as a human sage is neglected by the speaker. In the course of his description, he merely says that Vasiştha desired to enter the thousand-branched or the thousand-threaded Secret namely, the Mundane Existence, which was started by Yama. Here in vv. 10 and 11 the great Vasiştha is directly addressed by his descendant, the speaker himself, (to indicate his close intimacy with him), who in the last stanza calls upon the Bharatas (the Pratrds) to wait upon him with devotion, as he had chosen to be with them, through his descendants, always supporting the latter in their priestly work, (1) a : cf. 83.8cd below. These two passages ought to leave no doubt that the Tștsus are the Vasişthas themselves. abhi pramandúḥ cf. 8.12.13ab. c: Construe barhişah pári uttişthan as'n voce.

·(33.2-5 RGVEDA MANDALA VII 84 (2) They brought Indra to themselves from afar by means of their pressed juice, in spite of Vaišanta and away from the fierce Panta. Indra chose the Vasişthas, leaving aside (even) the pressed juice of Pāśadyumna Vāyata. (3) Thus indeed did he cross the river with them; thus indeed did he kill Bheda with them. Thus indeed did Indra save Sudas in the Dāšarājña war owing to your hymn, O Vasişthas. (4) Willingly, O men, did I cover the axle of the chariot owing to the hymn of your ancestor, (saying) 'you shall not come to grief', since, O Vasisthas, you have put strength in Indra by your loud voice in the (singing of the) Sakvaris. (5) Being surrounded and distressed in the Dāśarājña war, they looked up (to Indra) with prayers, as thirsty men look up to the (2) Either take Vaišantám and Pa'ntam as proper names of sacrificers, or, áti på'ntam and ugrám as adjectives of Indra and vaišantá alone as the name of a sacrificer. But it is also possible, (yet less likely), to take pa'ntam as a drink' (cf. 1.122.1a; 1.155.1a), i. e. Soma, with vaišantám tubfull-cf. Säyaņa : veśantaḥ palvalam (see also Av. 11.6.10c); atra somådhåraś camaso laksyate-and ugrám strong (cf. ugra'm pitim at 10.104.3a) as its adjectives. (3) The sindhu may be Parușni; but it is more likely that it is the Yamunā and that ab contain an allusion to the events mentioned at 18.19 above. (4) The akşa is of the chariot of the Vasişthas, i.e., of their patrons, as is clear from the following words, namely, you shall not perish'. brahman is, therefore, not the thing with which the axle was covered, but it was instrumental in Indra's doing it. At 3.53.19 the axle of Viśvāmitra's cart is requested to put on the essence of the Khadira wood, i.e. it is invested with the power of a mantra, so that it may not give way on the journey. ná kílä rişatha: These are Indra's words; cf. 10.48.5d. śákvarisu: śákvari seems here to be the name of a metre which contains seven Gāyatra Pädas in a stanza; cf. 10.71.11b. The word, however, may yet have its root meaning "enabler, strength-giver' also intended. (šakvarisu = sakvarișu șksu-Sāyana). (5) tr'sraj is 'a thirsty man', who looks up to the heaven for rains. The word is derived through the medium of tȚ'sņå or tr'snu, ·33.5-8] TRANSLATION AND NOTES 85 heaven (for rain). Indra heard while Vasiştha was praising him and gave ample freedom to the Títsus. (6) The Bharatas were very few and limited like the sticks used for driving the cows. But as soon as Vasiştha became their leader, immediately then did the people of the Tștsus spread themselves everywhere, (7) The three (gods) send down the germinating sced among the creatures; the three Aryan peoples are led by the sun's light; the three Fires wait upon the Dawn. All these the Vasişthas have known very well. (8) Their (inner) light (cf knowledge) is like the rising splendour of the sun; their greatness is deep like that of the ocean, Your hymn is inimitable by others, like the swiftness of the wind, o Vasişthas. from trs +aj, which noun-making affix is also seen in dhrşáj from dhrs at 5.19.5c and dhváj from dhū at 83.2a below. For the same simile cf. 5.57.1d. vsta'saḥ : The Titsus and their followers, the Bharatas, were surrounded; see v. 6; also 83.6-8 below. (6) The simile is significant; the driving stick is small and unimportant until it is held in his hand by the cow-boy. So were the Bharatas until they were led by their priest Vasiştha. tr'tsūnām visah the people of the Tștsus' i. e. the people under their spiritual protection; here the Bharatas. (7) tráyah are Agni, Apām Napát and Sürya who send down rain. ä'ryaḥ praja'ḥ : Gods and men in the three worlds, led by Agni in his triple form (Agni, Apām Napát and Sūrya) are intended. The three Gharmas are the three sacrificial fires, uşásam sacante : cf. 3.61.6cd; 5.1.1ab, (8) vakşátha is 'the rising splendour' (from vaks to grow). jyótih: 'inner light of knowledge '; cf. 6.9.5ab. 6: cf.3.32.16a and uruvyácasam samudrám at 6.36.3.

·(33.2-5 RGVEDA MANDALA VII 84 (2) They brought Indra to themselves from afar by means of their pressed juice, in spite of Vaišanta and away from the fierce Pánta, Indra chose the Vasisthas, leaving aside (even) the pressed juice of Pāśadyumna Vâyata. (3) Thus indeed did he cross the river with them; thus indeed did he kill Bheda with them. Thus indeed did Indra save Sudas in the Dāśarājña war owing to your hymn, O Vasişthas. (4) Willingly, 0 men, did I cover the axle of the chariot owing to the hymn of your ancestor, (saying) 'you shall not come to grief', since, O Vasişthas, you have put strength in Indra by your loud voice in the (singing of the) Sakvaris. (5) Being surrounded and distressed in the Dāšarājña war, they looked up (to Indra) with prayers, as thirsty men look up to the (2) Either take Vaišantám and Pa'ntam as proper names of sacrificers, or, áti på'ntam and ugrám as adjectives of Indra and vaišantá alone as the name of a sacrificer. But it is also possible, (yet less likely), to take pa'ntam as 'a drink' (cf. 1.122.1a; 1.155.1a), i. e. Soma, with vaišantán 'tubful'--cf. Sāyaṇa : veśantah palvalam (see also Av. 11.6.10c); atta somadhāraś camaso laksyate-and ugrám strong' (cf. ugrä'm pitím at 10.104.3a) as its adjectives. (3) The sindhu may be Parușni; but it is more likely that it is the Yamuna and that ab contain an allusion to the events mentioned at 18.19 above. (4) The akşa is of the chariot of the Vasişthas, i.e., of their patrons, as is clear from the following words, namely, you shall not perish'. brahman is, therefore, not the thing with which the axle was covered, but it was instrumental in Indra's doing it. At 3.53.19 the axle of Viśvāmitra's cart is requested to put on the essence of the Khadira wood, i.e. it is invested with the power of a mantra, so that it may not give way on the journey. na kila risätha: These are Indra's words; cf. 10.48.5d. śákvarisu: śákrari seems here to be the name of a metre which contains seven Gəyatra Padas in a stanza; cf. 10.71.11b. The word, however, may yet have its root meaning "enabler, strength-giver' also intended. (šakvarisu = sakvarīşu Tksu-Sāyana). (5) IT snaj is 'a thirsty man', who looks up to the heaven for rains. The word is derived through the medium of to'små or tr'snu, ·33.5-8] TRANSLATION AND NOTES 85 heaven (for rain). Indra heard while Vasiştha was praising him and gave ample freedom to the Tţtsus. (6) The Bharatas were very few and limited like the sticks used for driving the cows. But as soon as Vasiştha became their leader, immediately then did the people of the Tștsus spread themselves everywhere. (7) The three (gods) send down the germinating seed among the creatures; the three Aryan peoples are led by the sun's light; the three Fires wait upon the Dawn. All these the Vasişthas have known very well. (8) Their (inner) light (cf knowledge) is like the rising splendour of the sun; their greatness is deep like that of the ocean. Your hymn is inimitable by others, like the swiftness of the wind, O Vasişthas. from tps + aj, which noun-making affix is also seen in dhrşáj from dhȚs at 5.19.5c and dhváj from dhū at 83.2a below. For the same simile cf. 5.57.1d. vrta'saḥ : The Tộtsus and their followers, the Bharatas, were surrounded; see v. 6; also 83.6-8 below. (6) The simile is significant; the driving stick is small and unimportant until it is held in his hand by the cow-boy. So were the Bharatas until they were led by their priest Vasiştha. tř'tsūnām visah the people of the Třtsus' i. e. the people under their spiritual protection; here the Bharatas. (7) tráyah are Agni, Apăm Napát and Súrya who send down rain. a'ryaḥ praja'h : Gods and men in the three worlds, led by Agni in his triple form (Agni, Apām Napăt and Sûrya) are intended. The three Gharmas are the three sacrificial fires, uşásam sacante: cf. 3.61.6cd; 5.1.lab. (8) vakşátha is 'the rising splendour' (from vaks to grow). jyótih: inner light of knowledge'; cf. 6.9.5ab. b: cf.3.32.16a and truvyácasam samudrám at 6.36.3.

·RGVEDA MANDALA VII [33.9-11 86 (9) They alone move about fearlessly owing to the innate knowledge of their heart, in that Secret of a thousand branches; intending to weave that garment, first woven by Yama, the Vasişthas approached the celestial nymph (for birth). (10) And that was indeed your one birth, O Vasistha, when Mitra-Varuņā saw you going to the lustre, (i. e. their semen), away from the lightning; (and that was the second), when Agastya brought you away from the (celestial) clan (to the people i. e. the Bharatas). (11) And indeed you are (the son) of Mitra-Varuņā, O Vasiştha, born from Urvaſi, through her mental power. The Viśve Devas (9) The niņyám 'secret' is the 'mundane existence', the Samsāra, which is conceived as a tree of a thousand branches (like the Aśvattha in the B.G. 15.1) in b, and a garment (of a thousand threads) in c. The words tatám and váyanto show that paridhi means 'a garment'; cf. 10.19.7ab (pári vo dadhe Ürja' 'I cover you with vital food) and paridhana in Classical Sanskrit. The plural number in d is only indicative of respect; cf. v. 12d below. abhi conveys .confidence' and sám conveys 'ease' in the expression abhí sám caranti. (10) vidyút seems to be an imaginary mass of lustre from which Vasiştha came out; the Maruts are similarly said to be born from the vidyút at 1.23.12. jyótih, i. e. the luminous semen of the gods is the object of samjihanam and pári goes with the ablative vidyutak. In d supply tád dviti'yam jánma, viśá ájabhā'ra : Pada Păţha is viśáh, which word with this accent always ablative or genitive singular and not accusative plural, as is expected here in view of v. 6. So vis is the daiví víś, to which Vasiştha belonged : 'when Agastya brought you down (to the Pratsdaḥ) away from the daivi viś or the celestial community'; or (against Pada Pătha) visa' of the Samhitā is viść and not viśäh : 'When Agastya brought you down to the people (of the Tytsus), i.e. to the Bharatas', viśé being tȚtsūnām visé (cf. v. 6). (11) Both urváśyāḥ and mánasaḥ arc ablatives : Urvaší was the mother (cf. v. 12d) and her manas was the instrument, instead of her body, through which the birth was effected. It is, however, not impossible that by Slesa the poet may have suggested that the birth was due to the manas of the gods passionately fixed on Urvasi (urváśvaḥ as genitive of object), See v. 106 together with v. 13ab. Yet it is not ·33.11-14) TRANSLATION AND NOTES 87 held the dropped semen, i, e. yourself, in a lotus, with the help of a celestial hymn. (12) That extremely wise knower of both the creatures), Vasiştha, giving his gifts in thousands or indeed always associated with gifts, was born from the celestial nymph, intending to weave the garment first woven by Yama. (13) Being impelled by the prayers (of the Viśve Devas), the two (gods) officiated as priests at a Satra; (there) they dropped their semen together in a jar (at the sight of Urvasi). From it, (i. e. the semen) indeed, Māna arose from the middle (of the jar); they call that another sage who arose from it (but outside the jar) by the name Vasiştha. (14) He supports the bringer of the Ukthas and the bringer of the Sämans; himself holding the press-stones he may speak with authority in front of all. Wait upon him with a delighted mind; may Vasiştha go to you, O descendants of Pratsd. to be doubted that Urvasi had agreed to be the mother (cf. v. 9d, 12d) and that the birth of the sage was not a one-sided affair, brahman å daivyena : This is to be construed with what follows; with the help of the celestial hymn the gods held that semen in a lotus and carried it to Urvasi, persuading her to offer her services as a mother. She offered her mind and not the body for the purpose. (12) praketáḥ : see on 11.1 above, ubháyasya, i.e. jantóh (9.1 above) or jánmanah (1.31.7c); both gods and men are known to him, as to Agni. sádanaḥ always having gifts (from and to the gods)'. c: cf. v. 9c. (13) Construe námobhir işitā' and so satré játă' : tátaḥ : 'from that rétas', but in different circumstances; in the case of Vasiştha the gods and Urvaſi had helped; while no such help was needed in the birth of Agastya. mádhyât, i.e. kumbhásya madhyat; c refers to Agastya. (14) These are either the words of Agastya, when he brought Vasiştha to the Bharatas (v. 10d), or of Indra, this time to the Bharatas, or of the leader of the family of the Vasişthas, as said above. pratrdaḥ : The word seems to refer to the warrior-patrons of the Vasişthas, namely, the Bharatas led by Sudās. The word is connected with Pratardana Daivodási mentioned at Kaus. Br, 26.5.

·(34.1-2 88 RGVEDA MANDALA VII 34 (1) Let the divine brilliant prayer go forth from us, like a well fashioned gift-laden chariot: (2) They, i. c., the Waters, know the birth of Heaven and Earth; the Waters indeed listen to us while they flow. 34 The metre of this hymn is known as Dvipadā Viraj, each stanza in which contains 2 Pädas of 10 Aksaras each. Really speaking, however, the stanza contains 4 Pādas of 5 Aksaras each, where, the 2nd, the 4th and the 5th Aksaras are generally long. The Udātta accent of the verbal forms in vv, 36, 3d, 45, 66, 206 and 20d shows that these Pädas were conceived as consisting of 5 Aksaras only, since all these verbs receive their accent like those that stand at the beginning of a Păda. The Nighäta accent on the other hand, of verbs in vv.14d and 17d, even when they stand at the beginning of the shorter Pädas, shows that this division into shorter Pädas was not regarded as compulsory by the poets. It is also to be noted that the division into shorter Pádas is wholly neglected in v. 17 (first Päda); 21 forms a transition to the Trişțubh stanzas which follow thereafter. In this transitional stanza the first half consists of shorter Pädas, while the second is a regular Trisţubh Päda. This same metre is employed for the first 9 stanzas in No. 56 below, where v. 10 is a transitional stanza with its first half consisting of two shorter Pädas and the second being a regular Triştubh Päda. Both the hymns contain 25 stanzas each. In course of time it appears that such a pair of shorter Pädas came to be regarded as a single unit standing for a Päda of 10 Akşaras and was often substituted for a regular Triştubh Pāda in a stanza in the Triştubh metre; see e. g., 52.3c below. (1) śukrä' manişi' : cf. śukrávarnam dhiyam at 1.143.7. sútasto primarily goes with rátho, but is also to be construed with manişa' (with a change of gender); cf. sútaştam mántram at 2.35.2. A hymn is often compared with a chariot in point of careful construction and so the root taks is also used with a word denoting a hymn. Sce e. g., 7.66 above. devi': see above on 21.5. rátho na vaji': cf. 9.22.1; but here the adjective seems to be anticipative (cf. 1.129.1c etc.), used in place of vājayúh, which is metrically unsuited. (2) a' pch are here conceived as the first Creation as at 10.82.6; 10.121.7. They are, however, more prominently so described in the Samhitas of the Yajurveda and then in the Upanişads.

·31.3-8) TRANSLATION AND NOTES 80 (3) Even the Waters swell for him and become vast; the fierce brave (warriors) may praise him in the midst of their foes. (4) Put the horses at the yoke for him (i. c. Savitſ, o priests); the golden-armed one (Savitr) is (fit to be invoked) like Indra, the wielder of the Bolt. (5) Start towards the sacrifice, like the days; urge (the sacrifice) like a traveller (his horses), on his march. (6) Urge on the sacrifice, surely, during the battles; hold it on as a banner, as a warrior, for the people, (7) From his powerful breath, there arose a ray as it were; he bears the burden (of the sacrificial offerings), as the earth, the creatures. (8) Unassociated with the Yātus I invoke the gods, O Agni; I offer a hymn, making it effective by Rta. (3) asmai in a refers to Indra as the mention of Výtras and Waters shows. That Indra was meant by the poet is also seen from v. 4 where he is employed as an Upamâna for Savitr. (4) Savitr is meant by asmai here, as seen from the word híranyabahuh. Supply hávyah as the common property in the simile. (5) áhá iva : 'like the days', 1. e. in a regular order; cf. 10.18.5c. The Pada Pätha, however, (and Sāyana) considers áha-iva as a conjunct particle decoration. yatm''a traveller'; also 'an assailing follower' as at 1.32.14a. hinota, i. e. yajñám as in v, 6. (6) dádhäta ketúm : See on 9.lc above. In v. 5 the sacrifice was conceived as a horse (as suggested) by the second simile (cf. 43.2a below); here, as a front-rank leader. (7) Agni is meant by asya; bhānú is rather that form of Agni in which he takes the offerings of men to the gods. See on 4.1ab above. bhü'ma (from bhū) is a collective noun meaning all creatures together here and at 45.1d below. But at 86.1d and in v. 19 in the present hymn, the word means .earth. (8) á yátul 'one who is not a Yātu or a devil'; cf. 104.16d below for the same word; (or a Bv.cd. with irregular accent; see trans.) For a similar protest, denying any connection with a Yátu or a Raksas see 21.5 above and 85.1 and 104.16 below, ·(34.9-15 RGVEDA MANDALA VII 90 (9) Bring forth your divine hymn; place your prayer among the gods. (10) The fierce thousand-eyed Varuņa has watched the domain of these rivers. (11) He (i.e. Varuņa) is the king of kingdoms and the ornament of rivers; resistless rulership (is assigned) to him throughout all life (or, life-long rulership is conceded to him by other gods). (12) Protect us, (O gods), in the midst of all men. Make the talk of the slanderer devoid of days. (13) May the unkind weapon of the haters go away. Separate from all sides the danger to our bodies. (14) May Agni, the enjoyer of our offerings, favour us through our prayers; his dearest hymn is laid down for him. (15) Make Apām Napát your friend, together with the gods, (O priests); may he be kind to us, (9) devi'm dhiyam: see on 21.5 above, devatra': see 52.1 where the word is contrasted with martyatra'. (10) på'thas (from på to protect) is 'domain', 'protectorate '; cf. deva'nām på'thaḥ at 47.3 below. (11) péso nadi'nām : At 8.41.7 Varuņa is called átka or garment' of the rivers, while at 9.90.2c the rivers are regarded as his dress'. See also below 49.3-4 and 87.6 where Varuna's close connection with the rivers is mentioned. ánuttam (from nud) ksatrám: See on 31.12 above where Indra is called ánutta-manyu. (12) ádyum 'day-less' i.e., 'not lasting overnight'; or 'devoid of brilliance or glory'. Contrast dyumáttamini vácarsi (8.101.7), dyumántam ghóşam (10.84.4) dựumắtim và cam (10.98.2). ninitsóh : see 25.2 above. (13) rápas (from rap=raf 'to injure') is 'injury'; cf. 50.10 below, or (15) sajūr (from sa and jus) 'together with' (adverb).

·34.16-21] TRANSLATION AND NOTES 91 (16) I praise with my hymns Ahi, born of Waters; he (is) seated in the regions at the bottom of the rivers. (17) May not Ahi Budhnya expose us to danger; may not the sacrifice of this pious man go astray. (18) And may they (i. e. the Maruts) bestow fame on these our warriors; may they, i.e. the warriors, go forward to prosperity, proudly overpowering the enemy. (19) They torment the enemy with their onslaughts, as the sun does the earth, being followed by large armies. (20) When our wives approach us, may Tvastr of lovely hands bestow on us brave sons. (21) May Tvaştr gladly accept our hymn; may Aramati be the secker of wealth for us. (16) grnise : 1 s. of gr: 'it is a secondary form, whose stem is made with the addition of s or ș to the present stem, but not to the Aorist form of the root and has the form and meaning of the Present (Macdonell, Vedic Grammar, p. 378, sec. 521). Similar forms in this Mandala are hișe from hi (7.1), punisé from pũ (85.1) and gâyise from gå (96.1). Supply åste in cd; cf. 10.139,2a. (18) aryah (gen.) goes with sárdhantah; or aryah (nom.) are the nobles who are the same as the 'warriors' in ab, sárdhantah ('proudly assertive') being the adjective; see on 21.5c above. pra yantu: subject is narah; cf. 74.6 below. are (19) eşam is reflexive and refers to the Maruts, who meant by maha'senasah. They are called also víddhásenäh at 1.186.8, and dhrsmúsenah at 6.66.6. (20) See above on 2.9 for Tvastſ's association with procreation. (21) Aramati is a deity; see on 1.6 above.

·92 RGVEDA MANDALA VII (34.22-25 (22) May the gods, who resort to their gifts, grant us those treasures. May Rodasi and Varuņăni hear us. May Tvastr be our good defender together with the Defender-goddesses; may he, whose gifts are liberal, bestow riches on us. (23) May, therefore, Treasures, Mountains, Waters, Plants, Heaven and Earth together with Trees and both the Rodasi protect us, all resorting to their gifts. (24) May the vast Rodasi consent it; may the celestial Varuņa whose friend is indra, and may all the Maruts who are overpowerers (of their foes) do the same. May we be the containers of riches, in order that it may be put in us. (25) May Indra, Varuņa, Mitra, Agni, Apaḥ, Plants and Trees gladly accept that of ours; may we be under the protection of the Maruts, in their lap. Do you protect us (O gods), with your blessings for ever. (22) rätişa'cal is either an adjective of devāḥ supplied or a class of gods like abhisă'caḥ at 35.11c below. The same must be said of Varutri' (38.5; 40.6 below). Varunănī' is the queen of Varuņa; she is mentioned along with Agnáyi and Indrāni (queens of Agni and Indra respectively) at 1.22.12; 2.32.8 and 5.46.8. They are, however, hardly ever mentioned in the company of their lords (except Indrāni in 10.86). (23) rä'yaḥ and others are deified here. (24) sahá (adj.) 'overpowerer'. täyáh goes with both dharúnam and dhiyádhyai : cf, dhțsnáve dhiyate dhánã at 1.81.3. (25) tát, i.e. what is said in vy. 23-24; cf. tát anu jihatam in v. 24. This stanza is repeated at 56.25 below.

·35.1-5) TRANSLATION AND NOTES 35 (1) May Indra-Agni be propitious to us with their favours; may Indra-Varuņā, to whom our offerings are brought, be good to us. May Indrā-Somā be good to us for our welfare, happiness and bliss; may Indra-Pūşaņā be good to us in the acquisition of food. (2) May Bhaga be good to us, may Samsa (i.e., Narāśamsa) be good to us. May Puramdhi and Treasures be good to us. May the Speech of the easily controllable Satyä be good to us; may Aryaman who is born in many places, be good to us. (3) May Dhātp and Dhartſ be good to us; may the Extensive one (The Earth) be good to us of her own will. May the two vast worlds and the Rock be good to us; may the benevolent Invocations to the gods be good to us. (4) May Agni with his face of flames be good to us; may Miträ. Varuņā and Aśvină be good to us. May the pious Deeds of the Pious ones be good to us; may the ever active Vāta blow bliss towards us. (5) May Dyāvá-Pșthivi be good to us at the early call; may Antariksa be good to us in order that we may see. May the Plants and the Trees be good to us; may the victorious Lord of the region be good to us. 35 This is a Sánti Sūkta where several objects, both animate and inanimate, are deificd and requested to give bliss and peace to the mortal worshipper. More noteworthy among them are satyá, which is said to be suyáma (v. 2), devă'nām suhávāni (sobhanāni havani neu.) (v. 3), sukp'tam sukrta'ni (v.4) and bhavitram (v. 9). In v. 2 śámsa in a is probably náraśámse, while in c it is merely deified speech'. In v. 5 rájasah pátih is Vişnu; cf. 100.5d below. In v. 7 prasvah are Agni's mothers, i. e. the Aranis. In v. 12 satyásya patayah are invoked along with cows' and horses '; but they are probably the gods and manes mentioned in the same stanza, and not independent dcities. In v. 13 perú (from pr to fill) is Apām Napāt.

·94 RGVEDA MANDALA VII [35.6-13 (6) May the divine Indra together with the gods be good to us; may the well praised Varuna, together with the Adityas, be good. May Rudra, together with the Rudras (i.e. the Maruts) be good to us, since he has cooling remedies. May Tvaştr together with the goddesses kindly listen to us here. (7) May Soma and the Prayer be propitious to us; may the Press-stones and indeed the Sacrifices, be good to 4s. May the Erections of the Sacrificial Posts be good to us; may the Mothers (the Aranis) and the Vedi be good to us. (8) May the wide-observing Sun rise favourable to us; may the four main Directions be good to us. May the firm-based Mountains be good to us; may the Rivers and the Waters be good to us, (9) May Aditi with her Laws be good to us; may the Maruts, the lords of good songs, be good to us. May Visņu and indeed Pusan be good to us; may the Creation and indeed Väyu, be good to us. (10) May the divine Defender Savitr be good to us; may the brightly shining Dawns be good to us. May Parjanya be propitious to our people; may the benign Lord of Fields be kind to us. (11) May the divine Viśvadevas be good to us; may Sarasvati with the divine Thoughts be kind to us. May the Ifelpful and the Bountiful gods be good to us; may those that dwell in Heaven, on Earth and in (celestial) Waters be gracious to us. (12) May the Lords of Satya be kind to us; may the Horses and the Cows be kind to us. May the deft-handed artists, the Rbhus, be good to us; may the Fathers be gracious to us during our calls (to them). (13) May the divine One-footed Aja be good to us; may Ahi of the Bottom and the Occan be gracious to us. May Apām Napát, the Impregnator, be sacious to us; may Přśni with the gods as her defenders be kind to us.

·35.14-36.21 95 TRANSLATION AND NOTES (14) May Adityas, Rudras and Vasus like this hymn which is being newly composed. May (the gods), born in Heaven and on Earth, and those respectable ones who were born from the Cow, listen to us. (15) May those holy, immortal knowers of Řta, honoured by Manu and deserving a sacrifice among the gods who deserve a sacrifice, grant us today ample moving space. Do you protect us (O gods), with your blessings for ever. 36 (1) Let our prayer go forth from the seat of Řta; the sun has released the cows together with his rays. The earth has stretched herself wide, (beginning) with its suminit; the fire is kindled over the broad surface (of the earth). (2) I prepare for you this pleasing hymn anew, o mighty Mitra-Varunā, like this sacrificial food; one of you two is an unassailable lordly guide and Mitra, calling himself as such (or being so called), urges men to activity. 36 (1) sádanád Itásya: The sacrificial chamber is meant, the sacrifice being considered as an emblem of the Rta. Elsewhere, the home of Rta is said to be situated far away in the distance, i. e. in the heaven, from where the gods go to the earth; see 2.34.13; 4.21.3; 4.51.8. At 60.5 below, the gods are said to be growing powerful in the ſtásya durona . Home of Rta ' which is obviously in the heaven. In b we have sahürthc tặtiya; the reference is to the cows which are released from their stalls to go out to the pasture lands at the rise of the sun; cf. 81.2 below and sü'ryo taśmim yáthà sȚja at 8.32.23. In c the earth is said to grow wider, beginning from its summit down to the plains, as the darkness gradually recedes, first from the high and then from the low places. The prthú prátika is of the earth and is the Vedi. (2) işam ná: The simile is only nominal, since is the sacrificial offering' and the suvíkti 'the hymn' are simultaneously prepared and brought for the gods, the one serving as the Upamāna for the other. It is in such cases, i. e. where the Upamăna too is Prakſta like the Upameya, that Sāyaṇa's remark naś cărthe is aptly applicable. See for a similar situation 1.61.2 and 2.16.1 in particular, náviyaḥ is adverb; in c Varuna is meant and in d the word mitráḥ is ślista; cf. 3.59.1a.

·96 [36.3-5 RGVEDA MANDALA VII (3) The movements of the onrushing Våta have come to a halt; like cows the sweeteners (i. e. the clouds) have swollen. Being born in the seat of the great Heaven, the Bull (Parjanya) has roared at the same udder (i. e. the rain-cloud). (4) May I, who may yoke with a hymn these your horses, your dear supporters, that are good at the chariot, turn you, O brave Indra, who humble the fury of (the enemy) seeking to injure, (and) the wise Aryaman here. (5) At the Řta's own home, respectful worshippers secure by worship his friendship and (through it), life-vigour (for themselves). Being praised by men, he has released nourishing foods (for them); this dearest prayer is for Rudra. + (3) vä'tasya itya'h (from i to go): cf, nábhasa) itya' at 1.167.5d. The stanza refers to the approaching rains when the winds stop and the down-pour starts; cf. 40.6d below. rante from ram 'to rest, loiter'; cf. ranta at 39.3 below. á pipayanta: cf. 23.4a above; also apaḥ südayitnvah at 10.64.9c. The context does not recommend the meaning 'pool' for sūda (Old. and Geld.); the poet describes what happens in the mid-air when the rains approach. süda (from svad) is the sweetener', here the rain cloud, whose water is used for preparing the Soma drink; cf. havyasü'dah usriyāḥ at 4,50.5, said of the cows. (4) Sāyaṇa supplies the chief clause tvam asya yāgam á yāhi in ab. According to him a human poet is meant in ab and Aryaman in cd. It is evident that c refers to a deity, probably to Indra himself (te in a), and abd to a hunan poet; cf. 19.6 above and 1.82.6a; 3.35.4ab. It is, therefore, quite likely that here we have an anakoluthic construction, the poet having begun with a verb in the 3rd person and ended with another in the 1st. So supply sah aham tvam in d. (5) Mark the use of the root yaj in the sense of 'gain by worship something; cf. devă'nin ávo yaksi at 3.17.3c. pykşah (accu. plu.) : see on 37.6 below.

·36.6-9] TRANSLATION AND NOTES 97 . (6) When the famous and Oud-roaring (rivers), together with the seventh, i.e. Sarasvati, whose mother is the ocean, all who are easy to milk, who yield their milk in ample streams, and who behave like a pious presser of Soma, swelling with their own mass of water, (visit our sacrifice); (7) May (they) and also those jovial and powerful Maruts, favour our hymn and offspring; may not the freely roaming Akşarā avoid us altogether. They all have increased our riches, which faithfully accompanics us. (8) Bring forward your great Aramati; (bring) forward Púşan like a hero honoured in the assembly of the learned, Bhaga the defender of this our hymn, Vája and the liberal Puraṁdhi, for gain. (9) May this praise go towards you, O Maruts, towards Vişnu who protects the dropped (seed in the wombs) by his favours. And may they bestow vigour on their bard for the sake of offspring. Do you protect us (O gods), with your blessings for ever. (6) v. 6 is to be construed as a relative clause. su $ váyanta seems to be a Denominative form, in spite of the accent, from the adj. śúşvi a habitual Soma-presser'; it may mean offer their fluid in abundance, like súşvi.' (7) utá shows that ta'h (a'pah) is to be understood at the commencement. á kşarā is the vák; see on 15.9 above, and manisa'm dhenúm cárantim at 3.57.1; also cf. 1.167.3cd. (8) pri kļņudhvam : cf. 53,2ab below. vidathyam virám : cf. karmanyåh vīráh at 2.9 above and 1.91.20. d: såtaú is vä'jasya sätaú; cf. 21.7d above. This is suggested also by the word vá'jam which immediately follows. For Aramati see above on 1.6. (9) ślókah : cf. 82.10d and 97.3cd below. nişiktapa'm vişnum: nişikta is nişiktam rétah as at 1.71.8 and 10.61.6; at 1.155.36, 4.3.7c and 10.184.1 Vişnu is mentioned as a favourer of retas in the womb. Also cf. sujánima visnuh at 100.4 below. praja'yai váyo dhuḥ : cf. on 57.6c below. R.7 ·98 RGVEDA MANDALA VII (37.1-4 37. & (1) May your unmolested, best-carrying chariot carry you here for being praised, O Vājas, o ☆bhukșans. Owing to your great powers, fill yourself full with the three-topped Soma drinks for the sake of wild jay, at our libations, O gods with lovely chins, (2) For you, who look glorious like the sun, bestow unmolested riches on our patrons, Ķbhukșans. Do you drink together, O self-reliant gods, at our sacrifices; distribute your gifts to us owing to our hymns. (3) For, you are accustomed to (send) a gift, O Maghavan, at the distribution of your riches, whether small or great, (to your worshippers). Both of your hands are filled with wealth; may not your kindness hold back rich treasures (from us). (4) You are the self-famous ruler of the Ķbhus, 0 Indra; like the good Vája you go home, receiving a hymn (from us). May we, the 37 (1) triprsthaih: 'three-backed', i. e. mixed with its three ingredients, namely, milk, curds and barley flour; cf. 32.4 above and 3.42.7. At 3.89.4 Soma is also called madhuprstha áśva, madhu being an additional ingredient; or perhaps madku refers to milk. mahábhiḥ : mahán 'greatness' (not an adjective) is used in the Rv. only in the instrumental, mehna' and mak (only here). (2) svardr's means (1) looking like the sun, heavenly' when used of a deity; (2) looking upon the sun', enjoying sun's light and so a healthy life, when used of others, Cf. 66.16 below for the latter. matibhir vf dayadhvan : cf. 23.4d above. (3) desná 1 is generally a gift from the deity to the worshippers; see 32.2 above and 58.4; 93.4 below. vasavya': vasavydm is a treasure; cf. 56.21c below, (4) a : Indra is often called Rbhukşan (Tbhu + ksan from kşi to rule)'; cf. 1.63.3b; 1.111.4a; 10.74.5c; so are even the Maruts; cf. 8.7.9b; 8.20.2a, b: ástam eşi : cf. 8.91.2ab, brahma kravántah : cf, 103.8 and also kyta'ni brálma at 61.6 below. .

·37,4-7] TRANSLATION AND NOTES 99 Vasişthas, be your worshippers, composing a hymn to you,: 0 lord of the bay steeds. (5) You are the winner of an eminent position even for your worshipper owing to his hymns through which you may have undertaken something (for him); O Haryaśva, we have indeed won (it) through your ever-following succours (in the past). Now when would you, Indra, grant us from your (own) riches ? (6) You make our priests wait too long as it were ! When ould you take note of our word of request, O Indra ? May our ing horse carry to our home a treasure, accompanied by brave followers, owing to our ancestral hymn. (7) The triply related Indra, resorting to whom even the Goddess Nirfti governs (the mortals), to whom the autumns bringing rich foods with them belong, and whom the mortals have compelled to leave sädhú h helpful' (from sādh); cf. sådhóh räyáh 8.3 above. As an adverb it means 'properly, rightly'; cf. 43.2 below. ?'kvan'a singer' is an adjective of Indra here; at 10.4 above it refers to a class of gods. (5) pravát is used as a noun meaning 'eminence, height'; so metaphorically a high position'. viveşaḥ: pr. subj. of viş (III) 'to be active'. úti' (Instru, s.) stands for ūtíbhih, rayáh a' from (your wealth '; ã with an Ablative has the sense of away from' as at grbha'd a' 21.2 above; or, rāyaḥ is accus. and a' goes with daśasyen. (6) vásáyasi is causal of vas 'to dwell'. tätyä' (instru.) dhiyā': tätyä! : fem of tätys (from tatá 'father') means 'ancestral'. For tatá see 9.112.3a. prkşá is an adj. from pic, meaning 'strong, persisting'. For p;'kşah (fem. accu. pl. of pi'ks) meaning 'foods' see 36.5 above and 74.5; 90.5 below. (7) Supply nákşamāņà in a; devi' : see on 21.5 above, i'śe is 3rd S. present. Indra is superior to Nirſti who rules over men only when she resorts to Indra for help. b: nákşanta : i.e. for being conferred upon a worshipper, who thereby becomes a jarádasti (c). Or take i’se as infinitive : 'whom even N. (clings) for ruling over (creatures) '; supply nákşate from b. Indra knows well how to avoid Nirſti by himself (8.24.24); but otherwise, she rules over the mortals by his consent and so the gods are requested to see that she does not attack them out ·100 (37.7-38.2 RGVEDA MANDALA VII. his home (to visit theirs), approaches (a worshipper) who has reached a venerable old age. (8) May your gifts (come to us), O Savitſ, that we may praise you; may the treasures come to us) in the bounty of Parvata. May the celestial Defender be always with us. Do you protect us (O gods), with your blessings for ever. 38 (1) The divine Savitr has indeed sent up that golden brilliance, which he has assumed; now Bhaga, who the amply rich one, bestows his gifts on men, has become fit to be invoked by mnen. (2) Stand up, O Savity; O god with golden hands, listen to this (hymn), while the sacrifice is being offered, spreading your vast and broad brilliance, (and) urging mortal's enjoyment towards (our) men. of time, at 10.36.2cd. The root abhi naks is always used in the sense of cling to, serve, wait upon with a suggestion of fondness and devotion on the part of its agent. tribandhú refers to Indra himself (“having the three worlds as his relative '). jarád-așți is the mortal worshipper; cf. 10.85.36; and Av. 8.5.19; 12.1.22; 17.1.27; also on jarana'm aśnatanta at 30.4 above. SupT'kşah (nom, pl.) 'endowed with good foods'. d refers to tribandhú i. e. Indra, who is very much in demand among the worshippers, so that he is hardly to be found at home. (8) Parvata is a deity; cf. párvatasya ávāṁsi at 4.55.5a; also cf. 34.23; 35.8 above, påyúḥ (from på to protect) is 'a protective power'; cf. 38.3d below. 38 (1) amátim: From am to attack'; it means brilliance' of Savits here; see v. 2 and 45.3 below. powerful (2) asyé l. e. stotrásya, or rather stotúh; cf. 8.24.14c; cf. also 33.5c above. ſtá here stands for the sacrifice, as at 36.1 above. marta. bhojanam: cf. 45.3; 81.5 below and 16.4 above.

·38.3–7) TRANSLATION AND NOTES 101 3937| (3) May the god Savitệ, whom even all the gods praise, be deeply (api) praised; may he, the praiseworthy one, find delight in our hymns. May he protect our patrons with all his protective powers. (4) The sovereign rulers Varuņa, Mitra and Aryaman, praise with common consent that divine Savitr whom the goddess Aditi. admires, willingly accepting his direction. स (5) May (these benevolent gods), who possess the gift of Heaven and Earth and are mutually affectionate, as also Ahi of the Bottom, listen to us. May the Varütri with the Ekadhenus defend us well. (6) May Jäspati consent to this our lovely gift of the divine Savitſ, being requested to do so. The fierce warrior calls upon Bhaga for protection; a meek person too, approaches Bhaga for a gift. (7) May the Horses with measured gait be kind to us when endowed with good hymns at a sacrifice, during our calls (for favour). May they wholly separate from us diseases, while they kill Ahi, the wolf and the devils. (3) canas pleasure', always used with the root dha; it is used with either a locative or an accusative case of the object of pleasure, (4) mitra'sch: The plural in view of the triad of gods, namely Varuņa, Mitra and Aryaman, (5) mitho vanú sa 'mutually affectionate', or 'vying with each other' in their distribution of favours. várútri: see on 34.22 above. ékadhenu (Bah. ed.) seems to refer to a class of divinities, who own a single cow like the Kamadhenu (?). (6) jā'spátiḥ : Jäspati is another deity like Västospati. Mark the double accent of the word here; at 1.185.8 it has a single accent (jăspâtim) and seems to refer to a human being, corresponding to viśpáti at 55.5 below, meaning 'lord of the people'. (7) su-erkä'h : possessed of good arká, i.e. brilliance', or receivers of good hymns'. áhim: Like vſtra this word too has become a common name signifying an enemy in general, more generally in compounds like ahi-hátya etc. Cf. also 104.9c below, ·100 [37.7-38.2 RGVEDA MANDALA VII his home (to visit theirs), approaches (a worshipper) who has reached a venerable old age. (8) May your gifts (come to us), O Savitſ, that we may praise you; may the treasures come (to us) in the bounty of Parvata. May the celestial Defender be always with us. Do you protect us (O gods), with your blessings for ever. 38 (1) The divine Savitr has indeed sent up that golden brilliance, which he has assumed; now Bhaga, who the amply rich one, bestows his gifts on men, has become fit to be invoked by men. (2) Stand up, O Savitr; O god with golden hands, listen to this (hymn), while the sacrifice is being offered, spreading your vast and broad brilliance, (and) urging mortal's enjoyment towards (our) men. . of time, at 10.36.2cd. The root abhi naks is always used in the sense of cling to, serve, wait upon' with a suggestion of fondness and devotion on the part of its agent. tribandhu refers to Indra himself (having the three worlds as his relative '). jarád-aşți is the mortal worshipper; cf. 10.85.36; and Av, 8.5.19; 12.1.22; 17.1.27; also on jarana'm aśnavanta at 30.4 above. supt'ksak (nom, pl.) 'endowed with good foods'. d refers to tribandhú i. e. Indra, who is very much in demand among the worshippers, so that he is hardly to be found at home. + (8) Parvata is a deity; cf. párvatasya ávamsi at 4.55,5a; also cf. 34.23; 35.8 above, påyuh (from på to protect) is a protective power'; cf. 38.3d below. 38 (1) amátim: From am 'to attack'; it means "powerful brilliance' of Savitr here; see v. 2 and 45.3 below. (2) asyá 1. e. stotrásya, or rather stotúh; cf. 8.24.14c; cf. also 33.5c above. Ttá here stands for the sacrifice, as at 36.1 above. martabhojanam: cf. 45.3; 81.5 below and 16.4 above.

·38.3-7] TRANSLATION AND NOTES 39371 101 (3) May the god Savitſ, whom even all the gods praise, be deeply (api) praised; may he, the praiseworthy one, find delight in our hymns. May he protect our patrons with all his protective powers. (4) The sovereign rulers Varuņa, Mitra and Aryaman, praise with common consent that divine Savitr whom the goddess Aditi admires, willingly accepting his direction. (5) May (these benevolent gods), who possess the gift of Heaven and Earth and are mutually affectionate, as also Ahi of the Bottom, listen to us. May the Varūtri with the Ekadhenus defend us well. (6) May Jáspati consent to this our lovely gift of the divine Savitf, being requested to do so. The fierce warrior calls upon Bhaga for protection; a meek person too, approaches Bhaga for a gift. (7) May the Horses with measured gait be kind to us when endowed with good hymns at a sacrifice, during our calls (for favour). May they wholly separate from us diseases, while they kill Ahi, the wolf and the devils. (3) cánas' pleasure', always used with the root dhå; it is used with either a locative or an accusative case of the object of pleasure. (4) mitrā'sah : The plural in view of the triad of gods, namely Varuna, Mitra and Aryaman. (5) mithó vanú sa ḥ 'mutually affectionate', or vying with each other' in their distribution of favours. várūtri: see on 34.22 above. ékadhenu (Bah. cd.) seems to refer to a class of divinities, who own a single cow like the Kamadhenu (?). (6) ja'spátih : Jäspati is another deity like Västoșpati. Mark the double accent of the word here; at 1.185.8 it has a single accent (jäspátim) and seems to refer to a human being, corresponding to višpáti at 55.5 below, meaning 'lord of the people'. (7) su-arka'h : possessed of good arká, i. e. brilliance', or receivers of good hymns'. áhim: Like vȚtra this word too has become a common name signifying an enemy in general, more generally in compounds like ahi-hátya etc. Cf, also 104.9c below.

·102 RGVEDA MANDALA VII [38.8-39.2 (8) Protect us, O divine Horses, for the sake of treasures, at each skirmish; O immortal poets and knowers of Rta; drink of this sweet (offering) and rejoice. Being satisfied, go along the paths by which the gods travel, 39 (1) Agni, who has stood ready, has resorted to his divine favour; his crushing flame goes to the assembly of the gods, facing them. The press-stones have adopted their path like two chariot-riders. May he as our priest offer the sacrifice, being urged to do so. (2) The spacious grass is spread out (as a seat) for them; like two kings in the midst of their clan, Vāyu and Půşan, each with his (8) The Vājins themselves are called vipra, amệta and ſtajña (all vocatives). devaya'naih pathibhiḥ : These are conceived as the paths over which the gods travel to and from the place of a sacrifice on earth; see 76.2 below and 1.72.7; 4.37.1; 10.51.5; 10.98.11. As against these, another path over which the Pitſs travel for the same purpose (pitsyāņa) is mentioned at 10.2.7 and yet another over which Mộtyu the god of Death, is expected to travel at 10.18.1. 39 (1) vásvah sumatim'a god's favour'; cf. 3.4.1b. júrņih (from jr; like til'rni from tr) "crushing', i.e. softening the sacrificial offerings; Agni's flame is meant; cf. 8.72.9. tāti when added to words, signifies'totality'. tät and tāti are really extended forms of the suffix tă. Perhaps, we have a single suffix tăti (tât is only a shortened form) from tan, like kati from kan and sati from san. bheja'te pánthám take up their path, i. e., begin their work of crushing'; cf. pathó bhejé at 18.16d above; also juşanta pántham at 1.127.6, or pathah krnudhvam in v. 3 below. ſtám yajati: ſtá signifies a sacrifice in such a context; cf. ytä' yajäsi at 6.15.14. (2) prá vautje 'is scattered around the fire' as a seat for the gods etc. See on 2.4 above and ástari barhiḥ suprāyaṇatamam at 6 63.3; supraya' ħ (from su-prá-ya) which allows good movement'.

·39.2-6) TRANSLATION AND NOTES 103 team of horses, arrive at the early call of men, both in the morning and at night, for the sake of our welfare. (3) The rich gods, moving on earth, have tarried here; the shining ones have adorned themselves in the vast mid-air, Turn your path hereward, O wide travellers; listen to this our messenger, who goes to you (4) For, all these gods, the holy Defenders, rule over the (sacrificial) gathering at sacrifices; may you, O Agni, willingly worship the eager ones, (including) Bhaga, Năsatya and Purandhi, at the sacrifice. 1 (5) Bring, O Agni, to the hymns of these (men), whether from the heaven or from the earth, Mitra, Varuna, Indra, Agni, Aryaman, Aditi and Vişnu. May Sarasvati and the Maruts rejoice. 5 (6) An offering is brought together with the hymns to the holy gods; may the insatiable (Agni) attend to the desire of the mortals. The meaning of bi'rita is not clear; it is either 'mid-region' (Sāyana) or 'a clan' (Yaska). aktóh-uşásah are temporal genitives; cf. vástor uşásah at 1.79,6. (3) jmaya'h (from jman-ya) 'those who move on earth'. marjayanta śubhra'h : The Maruts are probably meant as seen from 56.16 below. śróta asyá : cf. 38.2a above. The dutá in d is Agni. Mark the metre of b, where the two Akşaras (ut and ra) are to be so quickly pronounced as to amount to a single Akşara. Cf. 41.6d below. (4) abhi sánti 'keep in awe','overpower'etc. See 1.10c above. (5) Mark how Agni is conceived as both a host and a guest. Construe esām in c with girah in a in spite of the Dūrānvaya; eşam refers to mártyānam in the next stanza. (6) raré is either pass. 3 s., or active 1 s. as at 59.5c below. In b the reference is to Agni who is requested to attend to the desires of men for fulfilment. ásinvar from si' to bind, restrict'; 'not binding, not properly collecting in the form of a sizable morsel, his food '; so ·104 [39.6-40.3 RGVEDA MANDALA VII Bestow on us exhaustless, ever-multiplying wealth; may we now be associated with the gods as our faithful companions. (7) Now may the two worlds, being praised by the Vasişthas; holy Varuna, Mitra and Agni, the lovely gods, grant us a best hymn. Do you protect us (O gods), with your blessings for ever. 40 (1) May the willing attention (of the gods) deserved by the assembly, converge here; let us fix up a hymn for the sake of the active ones, (i.e. the gods). When today, the divine Savitſ may make an assignment, may we be possessed of lovely gifts at his distribution. (2) May Mitra, Varuna, Heaven and Earth, Indra and Aryaman grant us what is assigned (to us) by Heaven. May the goddess Aditi direct towards us that gift which Văyu and Bhaga may assign (to us)." (3) May that mortal be fierce and powerful, O Maruts, whom you may favour; O lords of dappled horses. And even Agni and Sarasvati urge him on (to prosperity); no one can be a transgressor of his property. voracious'. The word is used also of Indra at 8.45.38b. avidasyám from vi das'to perish '; cf. 1.21d above and 5.54.7c. sadása'm from sada and si (weak form of san); 'always winning', 'multiplying'. (7) C: See on 62.3c below. 40 (1) śrustih (from śrus, secondary root from śru) is of the gods to the vidátha, so that vidathyā means 'deserved by the vidátha'; for Indra's śrusți, cf. 1.178.la; also cf. stómasya śruştí on the part of Agni at 8.23.14. práti dadhimahi: Either 'fix up' like an arrow on the bow (cf. 9.69.1a), or merely place so as to face someone' (cf. 73.16 below), ratninah is nom. pl.; cf. ratninim vä'cam at 1.182.4. (2) reknaḥ: 'a gift'; from ric. di niyuvalte: cf. Tayim ni yuvasva 5.9 above and 92.3 below.

·40.4-7] 105 TRANSLATION AND NOTES (4) For, this leader of Řta, namely, Varuna, (and also) Mitra and Aryaman, all sovereigns, have done their work. The goddess Aditi is unopposed and easy to call. May all these carry us uninjured beyond danger. (5) With oblations, (do we call the Maruts), who are (as it were) the branches of this bounteous god (namely Vişnu), at the offering to the impetuous Vişnu. Rudra indeed is conscious of his Rudra-like greatness; do come along your path which is rich in food, O Aśvinā. (6) Do not be angry with us here, O glowing Puşan, when Varūtri and other bounteous gods may give us (their gifts). May the bliss-giving Horses protect us just here; may the all-wandering Vāta bring us showers of rain. (7) = 39.7. (4) épo dhuh: ápas 'work'; the word is usually used with the root kr (cf. 20.1 above and 63.4 below among others), but sometimes also with other roots like dhå as here, or tan as at 5.47.6; 5.79.9. anarva' fem. of anarvá, different from anarván (cf. 20.3 above, 97.5 below), though the meaning is the same; see anarvám dátrám aditeh at 1.185.3a. For the double stem see on 97.2 below, (5) I supply marútah havámahe in b to complete the sentence and compare 2.34.11ab on the one hand and 8.20,3 on the other, to show the close relationship between Vişņu and the Maruts; the mention of Rudra in c also supports the presence of the Maruts here. The close relationship betweeu Vişņu and the Maruts is expressed here by means of a metaphor (which occurs also at 1.59.1); also cf. 5.87.8. eşásya (*impetuous' from eş) vişņóḥ : cf. 2.34.11; 8.20.3. havirbhiḥ is to be construed with havámahe supplied, irăvat vartiḥ (neu.) yāsisţám go on your round which is rich in foods'. (6) a'ghĩni 'glowing'; here with 'heat of anger' as the following irasyaḥ suggests; see 88.26 below. irasyaḥ: iras is anger (intensive from ras to roar ?) and irasyati, denominative from it. irasya' (5.40.7) is a noun from this last. d: cf. 36.3 above; also 1.116.16; 10.68.5d.

·106 [41.1-4 RGVEDA MANDALA VII 41 (1) We invite Agni in the morning, Indra in the morning, Mitrā. Varuņā in the morning, Aśvină in the morning, Bhaga, Puşan (and) Brahmaņaspati in the morning. Let us invite Soma and Rudra in the morning. (2) Let us invite the fierce Bhaga, the conqueror in the morning, who is the son of Aditi and a Disposer, of whom even a weak person or even one who thinks he is a victor, or even a king 'has said: “May I resort to Bhaga'. (3) O Leader Bhaga, O Bhaga of unfailing bounty, favour this hymn of ours, O Bhaga, giving us (your gifts); make us prosperous with cows and horses, O Bhaga. May we be prominent lords of men, with brave followers, O Bhaga. (4) May we be associated with Bhaga, now, (i.e. in the early morning) as well as at the decline and the middle of the days. And even at the rise of the sun, O Maghavan, may we be in the good grace of the gods. 41 (2) adhráh-turák: cf. ugrá-ánugra at 38.6 above; construe turáś cit manyamanaḥ (man with the nom. of the object). See ugró mányamanah at 2.23.12 and yodhó ményamanah at 6.25.5. The Nighāta accent of bhakşi (Inj. Is. Atm. of bhaj) shows that bhagam bhakşi (and not bhakşi alone) is the quotation. Quotations are treated as chief clauses so far as accent is concerned and verbs or vocatives are accented only when they stand at their commencement. See ya'tudhëna (voc.) which forms the quotation at 104.15d and śúcir asmi which similarly is a quotation at 104.166 below. (3) prá janaya gobhiḥ : at 2.33.1. cf. pré prajā'bhiḥ jäycmahi (4) Mark the repetition of the conjunctive utá in each sentence, like ca; see 74.6cd below. áhnám prapitué (from prá pat) .at the advance, i. e. decline of the days'; cf. 4.16.12b; 8.1.29c.

·41.5-2.1] TRANSLATION AND NOTES 107 (5) May Bhaga alone be the bringer of good fortune, O gods; may we be fortunate through bim. Such as you are, o Bhaga, be our leader here, (6) May the Dawns bend themselves towards this sacrifice, towards the bright place (i.c, the altar in it), like Dadhikrávan; may they bring towards us this wealth-winning Bhaga, as powerful horses bring a chariot. (7) May the auspicious Dawns always shine on us, bringing us horscs, cows and brave sons, yielding us ghee (i.e. nourishment), themselves being filled (with nourishment) on all sides. protect us (O gods), with your blessings for ever. Do you 42 (1) The priests, the Angirases, have arrived; may the roar of the . (5) Mark the pun on the word bhaga, which means 'fortune and is also the name of the god. (6) sám namanta : The dative as above at 31.9. adhvara'ya and súcaye padà'ya go together; dúci podám is the Vedi; cf, the śukrám padom of the mother of Agni at 5.43.14. dadhikra'vá iva: As the Dadhikrävan also is Praksta (sce 41.4 below), iva has the sense of a conjunctive. In d we have 12 Akşaras in a Triştubh Päda; but cvidently it is not a Jogati Pada as seen (rom the cadence. So probably a quick pronunciation of mi and va as equivalent to mea was intended by the poet. Sce above on 39.3. vasu vidam bhagam: cf. 10.42.3d. The subject of vanantu in d is usisah in a; they are compared with the horses and Bhaga with a chariot. (7) In c Uşas is conceived as a cow yiclding abundant milk; cf. 9.93.3a. Thc Řk is also found at 80.3 below where it naturally belongs (in a hymn to Ușas). Here it seems to have been brought in owing to the prominent mention of Uşas in v.5 as the bringer of Bhaga, the lord of all-round prosperity which is suggested in this Ķk. 42 (1) a :c1.52.3a below. Angirases, the divine sages are expected to visit the sacrifice and supervise it. brahma'naḥ : The later technical meaning of the scord is not probably intended here. In b ·108 ĶGVEDA MANDALA VII (42.14 Thunderer go forth. Let the cows swimming in the waters, bellow. Let the press-stones be set in motion, as the glory of the sacrifice. (2) Easy to tread is your path known from old days, O Agni; yoke the yellow and the red horses, when the Soma is pressed, or even those brown ones in your stable, which carry the hero (i.e, Agni). Being seated, I invoke the tribes of gods. (3) May (the priests) glorify your sacrifice by their prayers; the delightful priest (Agni) has excelled (all), by our side. Worship well the gods, O god of many faces; may you bring here the worshipful Aramati. (4) When the comfortably reclining guest (Agni) may distinguish himself at the house of the rich warrior, then may that well pleased Agni, well established in his own home, give a chosen gift to such a (large) group of men. nabhanyà is Agni (cf. v. 2) conceived as a horse; cf. árvá nabhanyah at 1.149.36. udaprútah dhenavah in care the milk streams which are added to the Soma juice together with pure water (uda), for sweetening it. At 9.106.8 the Somas are called udaprútah, 'swimming in water'. yujyatam is a passive (aor. sbj.) form; see grāvānah dhurşu yujyadhvam at 10.175.1; adhrarásya péśaḥ stands in apposition to ádrī; sce 34.11 above, where Varuna is called nadi'nām péśah. (2) For the same three kinds of Agni's horses (but with the fem. of arușá), cf. 1.14.12. suté is loc. absolute; Sāyaṇa separates as sú te (against accent), sádman (loc.) is Agni's own celestial stall. In d again Sayaņa separates as jánimă nişattáh. ni sad is usually used of Agni as the divine Hotſ; but sometimes also of the human priests as at 1.11 above; also at 8.21.15. (3) The subject in a is stota'rah supplied in view of 61.6a below. mandró hétå is Agni in b. (4) revi'n viráh is the Yajamāna; cf. 1.23 above and also 1.86.4a. syona-si' h 'reclining on the soft (seat)' is Agni; the fire-place is meant, being made soft by streams of ghee; cf. 1.73.1c. At 6.15.16 Agni's yóni is called u'rāvantam, which is only a synonym for syonam.

·42,5–43.2) TRANSLATION AND NOTES 109 (5) Accept this our sacrifice, 0 Agni; make our (sacrifice) well known to the Maruts and Indra. May the Uşāsā-Naktá seat themselves on this grass; do you worship here the willing Mitrā-Varuņā, (O Agni). (6) Thus has Vasiştha, longing for wealth associated with all kinds of food, praised the mighty Agni; may he increase our food, riches and strength. Do you protect us (O gods), with your blessings for ever. 43 (1) May the god-devoted (singers), whose matchless and inspired hymns variously arise everywhere like the branches of a tree, loudly sing to Heaven and Earth with their prayers, to urge them at our sacrifices. (2) Let the sacrifice go forth like a fiery horse; with concordant minds raise your ghee-dropping (ladles). Spread well the grass for the sacrificial offering; the god-seeking fames (of Agni) have started upwards. (5) Supply adhvarám before yaśásam in b'from a. (6) rayas-kāmo is a compound; but the adj. višvápsnya (cf. 71.4 below) has to be construed with its first member täyáḥ, as seen from 8.97.15. 43 (1) vípráh (Pada Pàtha) will have to be construed with devayántah in a in spite of Dūrānvaya; but probably (against Pada Patha) viprā (= viprāņi) was conceived as an adjective ('inspired') of bráhmāni, like ásamāni; cf. vípra matiḥ at 66.8 below. d: For the simile cf. 6.13.1ab. bráhmaņi viyanti : cf. 6.34.16. (2) hétvah is fut. pass. pt. of hi to urge; it means 'fit to be urged, fiery'; see 34.6 above. bc: is an address to the colleagues by 'he poet.

·[43.3-5 . 110 RGVEDA MANDALA VII (3) Like sons feeding on the bosom of their mother, let the gods seat themselves on the top of the sacred grass-seat. Let the all-reaching (ladle) anoint the sacrifice-deserving (tongue of Agni). Do not make us miserable in the assembly of the gods, O Agni. (4) May those holy gods milking the easily-milked streams of Řta, willingly help us to worship them. Greatest might belongs to you, the rich ones (O gods), today; come as many as you are, with a concordant mind. (5) Be thus gracious to us among men, O Agni; nay we be undivided and uninjured through you, O mighty god, rejoicing with you and having riches as our companion. Do you protect us (O gods), with your blessings for ever. (3) vibhrtrah from ri-bh 'to expand oneself' (over the mother's bosom in the case of the feeding sons); in the case of the gods, it may mean' expanding themselves over the top of the Barhis '; cf. ribhy'trå sakuna'h at 9.96.19. We should note how the root ā-sad governs the accusative in the simile and the locative in the chief clause. In c the poet seems to have intended a pun on the word juhu', which word, however, he has dropped : viśvä'ci (juhü'h) vidathya'm (juhvám) anaktu, viśva'ci 'going to all gods', i.e. meant for them. Perhaps viſvä'ci is dhi' or the hymn and vidathya' is dera'tati (to be supplied from d). For viśrā'ci dhi' cf. 9.101.3. Yet anaktu indicates a ladle full of ghee, m'dhes kah; m'dhas is neuter noun from mȚdh' to oppose'; cf. 2.18.4d, Or mp'dhah is accu. pl. of mdh (fem.); mr'dhas kah means the same as mardhiḥ at 25.4d above. (4) sisapania is causal Aorist subjunctive of sap to worship. fta'sya dha'råḥ : Rta or the sacrifice is conceived as jyéștham ma'haḥ cf. jyéstham asuryam at 65,1c below. ya'ti $ that as many as you are'; cf. 10.18.6b. a cow. (5) a'skrå} from e-sac or e-kt; it means 'united'.

·44.1-4] TRANSLATION AND NOTES 111 44 (1) I invite your Dadhikrā, the foremost one, Aśvinā, Uşas, kindled Agni, Bhaga, Indra, Vişnu, Pūşan, Brahmanaspati, Adityas, Dyāvā-Pșthivi, Waters and the Sun, for a favour. (2) Rousing Dadhikrā with a hymn, standing up and approaching the sacrifice, seating the divine Ilá on her grass-seat, let us invite the Asvinā, the inspired poets, who are easy to call. (3) Rising early I address Dadhikrāvan, Agni, Uşas, the Sun, the Cow, the Brown (horse) of Mamścatu and the Tawny (horse) of Varuna. May they separate all evils from us. (4) Well experienced Dadhikrāvan, the foremost mighty horse, puts himself in front of the chariots (of the gods), (for visiting our sacrifice), being of the same mind with Uşas, Sürya, Adityas, Vasus and the Angirases. 44 (2) ud-i'rāṇaḥ 'rising up'; cf. 4.39.5b. (3) bubudhanáh: cf. ágre budhāná ușásām at 68.9 below. ga'm; cf. 10.67.5c; either the deified cow is meant or the poet's hymn conceived as such, is referred to; it is called mahi' gaúh at 4.41.5; 10.101.9; 10.133.7. The meaning of manscatú is doubtful; but its association with Varuņa may show that it signifies Milta. Bradhna and Babhru appear to be the special favourites among the horses of these gods. Sāyana takes manscatú as an adjective of Varuņa 'one who knows his singers' (man and cit), or one who punishes the arrogant' (man to be proud' and cat 'to punish '). If our bradhna of mamścatú is identical with mamścatváḥ (against māścatvé of Pada Pātha) bradhnaḥ of 9.97.52, Sāyana is right in taking c as referring to Varuna's áśva, which, however, will be no other than Soma, as babhrúh shows. (4) ágre bhavati : The idea is that Dadhikrāvan leads the chariots of the gods, when they visit the sacrifice.

·112 RGVEDA MANDALA VII [44 5445 4 (5) May Dadhikra anoint (1 e adorn) the path leading to us, in order that we may follow the path of Rta May the celestial might, Agnu, listen to us, may all the mighty and wise gods also listen 45 (1) May the divine Savitr come here, driving with his horses, filling the mid-air, possessed of lovely gifts, holding in his hands many (things) which are fit for men, sending the creatures to rest (in the evening) and urging them to activity (in the morning) (2) His loosened and extensive golden arms have reached up to the very ends of the heaven Now shall that greatness of his be applauded, even the sun has conceded him his (great) activity (3) May Savitr, that divine, mighty lord of treasures surely direct his treasures to us, distributing his extensive lustre, may he indeed give us a mortal's enjoyments (4) These hymns praise Savitr of sweet tongue and lovely hands which are filled (with gifts) May he bestow on us ample and enviable vigour Do you protect us (O gods), with your blessings for ever (5) nah pathya m anaktu cf pathah madhva samañjan svadaya at 10 110 2 anaktu in our passage almost amounts to the Classical alamkarotu rtásya pantham 'the path leading to ſta', the sacrificial ritual is meant, cf 65 3c below and 10 66 136 daivyam sárdhah is either Agnz himself or it refers to the Maruts amurah • Wise' (gods), contrasted with mura'h (vayam) at 44, 10 46 5 Also cf 61 5a below 45 (1) b vahamanah vah (intran ), cf 10 27 19, or pass * being carried', ie in a chariot, cf 10 11 7 с is said of Agni at 172 16, of Indra at 3 34 5b narye are vasuni cf naryann vásu at 6 532 bhuma see on 34 7 above d of 453 3cd, 671 2d (2) a pasya manu dat cf 8 62 7ab, apasya is a noun from the denominative from apas (3) cd cf 38.2cd above tasate is aor sby of ra to give cf 36 9c above and 58 34 below ·461-4) TRANSLATION AND NOTES 113 46 (1) Bring these hymns to the divine Rudra, whose bow is firm and arrows quick, who is the self-reliant Disposer and an unconquered conqueror of sharp weapons May he listen to us (2) For, owing to his rulership (over them) he knows the deeds of) the creatures of the earth and by his sovereign power, ) those of) the heavenly beings Favouring us, come to our hospitable doors, be free from diseases among our people, O Rudra (3) May that flashing weapon of yours, which moves about on the earth being sent from the heaven avoid us completely A thousand indeed are your medicines, O well-beloved lord Do not harm us in respect of our sons and grandsons (4) Do not kill us, o Rudra, do not abandon us, may we not be in the snares of you when you are angry Give us a share in (the rewards of a) sacrifice and in the praise of the living creatures Do you protect us (O gods), with your blessings for ever 46 (1) « This is said of Indra at 221 2b, in d stnotu nah is a new sentence Vv 1 3 are Jagati v 4 is Trisţubh (2) ksaya from ksi to rule, Rudra is called ksayadvira at 1114 1 3, 10929 ksamya from ksam 'the Earth', cf adhı ksamı at 27 3 above cetati, ie, manyum or minya nt, cf 61 1d and 5d below ana mivo bhava cf 54 1 below (3) b c 233 14a c cf 2 33 4d (4) prasatau cf on 32 13 above and note on 665 at BUJ Sep 1955, p 45 d a bhaja jiva-samse cf 1 104 6b, also ninam samse at 3 16 4 barhist barhis in such context stands for the sacrifice of 75 8c below, also 2 3 8cd, 562 56, 8 13 4c, 8 15 5c bathisi a' bhaja 1 e give us a share in the rewards of a sacrifice which is fruitful to gods and men alike R 8 ·114 RGVEDA MANDALA VII [471-4 47 (1) May we obtain, o Waters, that wave of nourishment, which is pure, faultless, mixed with ghee and sweet (milk) and which the pious worshippers have made the foremost drink of Indra (2) May Apam Napat of impatient zeal favour that sweetest wave of yours, O Waters, may we as your pious worshippers enjoy today that wave in which Indra with the other gods may take delight (3) The goddesses rejoicing at wall and purified through a hundred filters, deeply penetrate through the domain of the gods They do not violate Indra's laws pour out (in the fire) the offering with ghee for the Sindhus (4) O Sindhus whom the sun has overspread with his rass and for whom Indra has dug out a path and a wave, such as you are, bestow happiness on us Do you protect us (O gods), with your blessings for ever 47 (1) alah urmim 'the wave of (1 e producing) nourishment', is the pure water of the streams that is used for the preparation of the Soma drink Cf 10 30 Sab and the Urmıs of Sarasvan, at 965 below, also ya'su u rjam mádanti at 49 4 below (2) asu-héma 'quick spirited, impatiently zealous', at 1 116 2 the word is used as an epithet of the horses of Asvina hemen (from ho 'to urge') means.zeal, spirit' # (3) satapavitrah ef kavibhıh pavitraiḥ punana It apáh at 331 16 pa thaḥ see on 57 above, (4) ya'h referring to the Sindhus (fem) mentioned in v 3 In cd however, they are suddenly conceived as masculine (té) b gatum ūrmim (ca), cf 49 1c and 6 30.3ab La'rivo dha or kr see 275 above and 48 4, 626, 98.3 below ·115 48 1-3) TRANSLATION AND NOTES 48 (1) O Rbhuksans, O Vajas, O bounteous heroes, do rejoice with us in our pressed out juice May your mighty (horses), like the wise counsels of the travellers bring you, who have turned towards us O Vibhus and your man-favouring chariot here (2) May we, as Rbhus in the company of the Rbhus and (Vibhus) in the company of the Vibhus, O Vibhus, overpower the mights (of the enemies) by your power May Vaja favour us in the battle, may we conquer an enemy, with Indra as our companion (3) For, even they have over-thrown the many (wiles) by their ruling power and have conquered all their enemies for winning 48 (1) b Construe asme (loc ) sutasya madayadhvam arva cah is accusative plural as at 1 168 1cd In d I supply asvah after zibhvah (nom pl of labhu as in v 2) and compare 71 3ab below and vibha'vo he asval at 369 As a matter of fact vibhvaḥ stands for both the vocative and the nominative plural See trans and note on 66 12 below In the simile the horses of the Rbhus are compared with the wills or wisdoms (kratu) of the travellers the point of similarity being capacity to lead arıght' Geldner takes vibhvah as vocative (along with the other two names) and supplies kratavaḥ (from the similc) in the chief clause "May my wisdom like that of the travellers lead you and your chariot hereward, O Vibhus' This is not quite satisfactory (2) Tbhuḥ (sing for plural) and vibhvaḥ are intended to qualify vayám supplied (cf abhí syama) a pun on the two words being intended the third word is left out as va ja cannot be construed as an adjective, yet the word va jasatau is used for a pun For a similar pun see 52 la below Construe vaḥ with savasa, or better with vayam, supplied see on 30 4a above and 522, 56 24 886 below It is not an object of abhi syama at either place (3) Supply mayaḥ after pūrviḥ, cf 1100 above sasa (Instru s of sa s), cf 10 20 2b, and ksayena at 462 above visvan aryaḥ (accu pl) cf 8 65 9ab, tparatat: (loc) upara tat is complete superiority, upara being superior' as at 621 11d 4 tat or tata ·116 [483-493 RGVEDA MANDALA VII eminence May the noble Indra, Vibhvan, Rbhuksan and Vaja completely put to rout the might of the enemy with a crushing attack (4) Now O gods, give us bliss, with a concordant mind, be all of you for our protection May the gods bestow on us nourishment together Do you protect us (O gods), with your blessings for ever 49 (1) With the ocean as their eldest, they (the Waters) go forward without encamping from the middle of the celestial) food, purifying themselves May the divine Waters, whom the mighty Indra, the wielder of the bolt, dug out, favour me here 2 (2) May those divine Waters favour me here, which come from the heaven or flow (on the earth), which are dug out or are self-born, and which, being pure and purifying have the ocean as their destination (3) May the divine Waters favour me here, in whose midst Imperial Varuna moves about, watching the truth and the falsehood of men, (and) which are streaming with sweetness, pure and purifying Inc is a suffix showing completeness or fulness, see on 391 above aryáh is either nom pl of ari or noms of arya, going individually with Indra and others methatí is a noun from mith 'to oppose' (cf 10 34 2a), cf 93 5 below where the two opposing armies are called mahi' mithatt (4) várivah kartano See on varivo dha at 47 4 above 49 (1) samudrá is the earthly and salila the heavenly ocean, the latter, sometimes also called úttara samudra, is supposed to be a source See 10 98 5-6 Also Lüders, Varuna 1 p 111 ff punana'h cf 331 16c They purify themselves by their flow, cf nadi vegena Sudhyatı Manu 5108 of rains (2) Different kinds of Waters are mentioned here, divya'h are rain waters, starantı refers to natural springs, khanitrimah are dug out wells, svayamja'h are waters of the lakes and samudra'rthaḥ are the rivers.

·494-50 21 TRANSLATION AND NOTES 117 (4) May those divine Waters, in which King Varuna, Soma and all the gods enjoy their vital nourishment and wherein Agn: Vaisvānara has entered, favour me here 50 (1) Protect me all around O Mitra-Varuna, here, may not that (poisorf) which nestles or spreads around, come to us I drive away out of sight the ugly Ajakava, may not the creeping worm have power over me through a wound of the foot (2) May Agni, shining brightly, drive away from here that Vandana poison which has appeared on a double joint and mounted (4) b urham madanti The root mad is used also with an accusative, cf sravo madanti (marutah) at 552 1, somam mamaddhi at 10 96 13c, {sam madantah at 10 165 5b The u'ry, the same as iláh urmi (471 above), is indeed Soma for the story of Vaisvănara's flight into the waters, cf 10 51 с 50 This is one of the few Rgvedıc hymns which are supposed to have mystıc powers of healing This one is supposed to be effective against a poison particularly of a reptile The mystic powers are, however, derived from the Vedic gods like Mitra, Varuna, Agnu and Apaḥ, it is on account of the last stanza that the hymn has found a place in the midst of hymns to Apaḥ The different kinds of poison deserve to be noted (1) k ulaya-yat is pr pt of the denom (accent irr) from kulaya 'a nest vi.Svayat from ví+ svi 'to grow, swell, spread all around ajakau am (irr for ajaka vat) 'possessed of ajaka a kind of poison tapas (from rap = raph) means 'injury, wound' tsáruh from tsar 'to creep, crawl' (2) Vija man parust That knot-like limb is meant where two parts are joined together, as mentioned in b pari dehat (dır .to smear, overspread', cf dehr 'a wall' at 6 5 above) 'rose up and covered'. The vandana does not look like an actual poison but a sort of rheumatic ·(50 2-51 1 118 RGVEDA MANDALA VII upon the knees and the ankles. May not the creeping worin have power over me through a round of the foot (3) May all the gods direct away from here that poison wluch appears on the Salmalı (tree) or in the rners or is born from the plants May not the creeping worm hase power over me through the wound of the foot (4) May all these rivers the gracious goddesses which flow over slopes or in low and hgh places which contain abundant waters in them or which do not possess them be free from the Sipada and Simuda diseases while they swell with their waters for us 51 (1) May we be associated with a fresh favour of the Adityas and with their most blissful protection May the Victors listening to us lead thus (our) sacrifice to faultlessness and freedom pain which makes a man bend down and not walk straight The mention of Agn for its cure suggests fomentation At 21 5 above I have tahen vandana to mean a sort of meck looking but mischievous spirit of the class of latus (3) D fferent kinds of poisons borne by waters and arising froin trees and plants are mentioned here (4) praiatal (cf a po na praiata yali h at 86346) the rivers flowing over slopes with speed are meant mivataharc at rs that are collected in lou places like ponds and pools udvátal are those that are collected in high places like rocky pools on mountain udanlatih hasing water in all seasons anudakah having no waters in summer All these when they swell with their laters should free men from sipada and simida discases For the latter c A 4.23 4 sdcs 51 3 (1) anapasite dadlatu lead it to faultlessness C declare it to be faultless of 62 2.d below adititia is nature of being ad ti Le free see 52 la belov ·51 2-52 2] TRANSLATION AND NOTES 119 (2) May the Adityas, Aditi, Mitra, Varuna, Aryaman, all very straightforward, rejoice (with us) May the Defenders of the world belong to us, may they drink Soma today for our protection (3) All the Adityas, all the Maruts, all the gods, all the Rbhus, Indra, Agni and Asvina are praised (by us) Do you protect us (O gods), with your blessings for ever 52 (1) May we be free from bonds (like) the Adityas themselves, (you are) our defending wall among both the gods and the men, O gods May we while winning, win still more, Mitra-Varunā May we, who are yours while prospering, prosper still further, O Heaven and Earth (2) May Mitra and Varuna, the Defenders, grant that protection to our child and offspring May we not suffer for an offence originating from others, may we not do that which you punish O gods (2) rajasthaḥ is superlative from the root To 'to go straight' 52 (1) The poet expresses his desire to be aditya, (i e like Adityas), by being áditt (adj 'free from bonds' as at 18 8 adıtım parusnim above) See on 48 2 above put, ie, a yası pū or the wall of defence, cf (note on) 15 14 above and 951 below d bhavema-bhavantaḥ The root bhū is rarely used in the sense of 'be prosperous', but its derivatives like bhūti 'prosperity' (1 161 1d) and bhunan abundance' (10 98 12) are found in the Rgveda, and establish that sense for the root here (2) gopa h plural in view of other Adityas like Aryaman vah supply vayam, see 30 4a above anyajatam enak is a sin originating from others, 1 c committed by others like the father and other ancestors, cf 86 5 below Also see 651 7ab where anya-krtam is used for our anya jatam cayadhve ct 'to punish', of ceta'rah at 605 below ·118 RGVEDA MANDALA VII [50 2-511 upon the knees and the ankles May not the creeping worm have power over me through a wound of the foot (3) May all the gods direct away from here that poison which appears on the Salmalı (tree) or in the rivers or is born from the plants May not the creeping worm have power over me through the wound of the foot (4) May all these rners the gracious goddesses which flow over slopes or in low and h gh places which contain abundant waters in them or which do not possess them be free from the Sipada and Ś muda diseases while they swell with their waters for us 51 (1) May we be associated with a fresh favour of the Adityas and with their most blissful protection May the Victors listening to us lead this (our) sacrifice to faultlessness and freedom pain which makes a man bend down and not walk straight The mention of Agni for its cure suggests fomentation At 21 5 above I have taken vandana to mean a sort of meek looking but mischievous spirit of the class of Yatus (3) Different kinds of poisons borne by waters and arising from trees and plants are mentioned here (4) pravatal (cf a po na pravata yatı h at 8634b) the rivers flowing oser slopes with speed are meant nivatah are wat rs that are collected in low places like ponds and pools udvatan are those that are collected in high places like rocky pools on mountain sides udanvatih having water in all seasons anudahan having no waters in summer All these when they swell with their Haters should free men from sipada and simida diseases For the latter cf Av 425 4 51 (1) anagastve dadhatu lead it to faultlessness declare it to be faultless cf 62 2cd below adititta is nature of being aditz ie free see 52 10 below ·51 2-52.2]* TRANSLATION AND NOTES 119 (2) May the Adityas, Adıtı, Mitra, Varuna, Aryaman, all very straightforward, rejoice (with us). May the Defenders of the world belong to us; may they drink Soma today for our protection: (3) All the Adityas, all the Maruts, all the gods, all the Rbhus, Indra, Agni and Aśvină are praised (by us). Do you protect us (O gods), with your blessings for ever, 52 (1) May we be free from bonds (like) the Adityas themselves; (you are) our defending wall among both the gods and the men, O gods. May we, while winning, win still more, O Mitrā-Varunā. May we, who are yours, while prospering, prosper still further, o Heaven and Earth. (2) May Mitra and Varuna, the Defenders, grant that protection to our child and offspring. May we not suffer for an offence originating from others; may we not do that which you punish, O gods. (2) rápisthiḥ is superlative from the root ri 'to go straight'. 52 (1) The poet expresses his desire to be aditya, (1. e. like Adityas), by being ádit: (adj. 'free from bonds' as at 18.8 áditim párusnim above) See on 482 above. pu't, ue, a'yasi pü'r or the wall of defence; cf. (note on) 15.14 above and 951 below. d: bháveme-bhávantaḥ : The root bhū is rarely used in the sense of be prosperous', but its derivatives like bhūti 'prosperity' (1.161.12) and bhūmán abundance' (10 98 12) are found in the Rgveda, and establish that sense for the root here w (2) gopä'h : plural in view of other Adityas like Aryaman, val: supply vayám; see 30.4a above. anyájátam énah is a sin originating from others, i. e. committed by others like the father and other ancestors; cf. 865 below. Also see 651.7ab where anyé-kytam is used for our anyá-zatam. cáyadhve: ci 'to punish'; cf. cetă'rah at 60.5 below.

·120 RGVEDA MANDALA VII (52 3-53 3 (3) Begging for the lovely gift of the divine Savitr the active Angirases have arrived here May our great and holy Father, as all the gods, like it with a concordant mind 53 (1) I zealously invoke with my sacrifices and prayers the great and holy Heaven and Earth, for, the ancient poets, when they sang, placed in the forefront even these two great parents of the gods (2) Bring forth with your newer hymns the ancient Parents, who are the seats of the Rta do come to us with the heavenly people, O Heaven and Earth Great indeed is your protection (3) For, you indeed have many lovely gifts (meant) for a liberal donor, O Heaven and Earth Bestow on us what may be not-little Do you protect us (O gods), with your blessings for ever (3) a cf on 42 1 abose, the meaning is — The Angirases as the divine ancestors have arrived for the sacrifice, winning a lovely gift for us from Savitr Mark the metre, the line consists of 2 pentads pita is Dyauh Pita Sayana suggests that he may be Vasistha's father Varuna tati e what the Angirases have done 53 (1) saba dhah see on 81 above te is accu dual (2) pra krnudhvam cf 36 8 above sadane is accu dual of the noun sadana, 'homes of Rta' (3) á skȚdhoyu (from skrdhu skļdhu 'short') 'which is not short' For kfdhu cf 10.27 50 ·54 1-2) TRANSLATION AND NOTES 121 54 (1) Acknowledge us, q lord of the house, be easy of access and free from diseases for us Whatever we ask of you, do win that for us, be gracious to our bipeds and quadrupeds (2) Be our furtherer, 0 Vastospati, iacreasing our property with cows and horses, O Indu May we be ageless in your friendship, accept us as a father does his sons 54 This is a benediction employed at the time of entering a new home according to the Asv Grh Sutra 2 9 9 TS 34 101 prescribes at for a householder before he undertakes a long journey It is meant for propitiating the genius of the house (1) pratı yanihı asman accept us, recognise us, in response to (prati) 'our call', mark the use of prati in vv 1 and 2 c Either take yat and tat as conjunctives and prati jusasva as 'accept us as your relatives' in view of v 2d, or taking into consideration the phrase yat tva i'mahe occurring elsewhere (5 53 13c, 7 16 4d, 794 96, 8 13 56 and 10 36 10b) construe yat and tat as pronouns and translate 'accept for us, win for being given to us, that which we ask of you' d The line has developed into a Jagati one owing to the formulaec expression as elsewhere, cf 6 74 1d, 10 85 44d and 10 165 1d (2) prataranah 'furtherer'ie especially of our life, see 125 12, 1 116 10 8 48 4, 7, 11 and 103 10 below gaya-spha'nah gaya from 3. 'to conquer' and spha na from spha 'to grow', cf tesam (1 e nah sphatım a' yaja at 1 1889 indo The word is usually used of Soma, but here Vastospati is evidently identified with Soma or Indu, owing to their common attributes namely, prataranah and gayaspha'nah, which are used of Soma too at 191 12 and 19 Our author had probably before his mind the wording of the hymn 1 91 Thus the attribute amivaha' (551 below) which is used of Vastospatı by our poet, is used there of Soma at 1 91 12 See also naḥ a' visa of 191 11 and visva rüpa ni avisan of our author (551) Similarly, sakha suseva edhı nah occurs both here (55 1c) and at 1 91 15 Thus in spite of the general lateness of the hymns of the first Mandala, our hymns Nos 54 and 55 must be considered as later than 1 91 This is corroborated even by the nature of the deity namely Vastospatı alarasah ie free from the drawbacks of old age jara' or Jaras by itself was not bad, it is often solicited by Rgvedic poets, see on 30 4 above It is only the weaknesses of it that are shunned, cf 1 179 1c, 5 41 17, 1086 11 and the garas from which Cyavāna was freed by the Asyinā ·122 RGVEDA MANDALA VII [54.3-55.1 (3) May we associate ourselves with your enabling, pleasant and resourceful friendship, o Văstospati. Protect us in our rest and also in our work according to our desire. Do you protect us (O gods), with your blessings for ever. 55 (1) Be a kind friend to us, o Västoșpati, killing the diseases and entering all the forms (in the house). (3) gátumáti sasád 'resourceful company '; gātú from gå to go'; cf. 13.3c above. kséme-yóge: See 86 8 below. váram is either a noun meaning choice property' (from vr 'to choose ') as in uşo váram váhasi jóşam ánu at 6.64.5b or it is equivalent to váram ä' or práti váram, práti being intended to be supplied by our poet who is fond of that word. For práti váram cf. 2.11.21a; 10.133.7b. 55 Stanzas 5-8 of this hymn are borrowed at Av. 4.5; it is described there as svāpanam and in the Sarvănukrama of Kátyāyana as prasvapinyah upanişadah or 'a sleep charm'. It is undoubtedly so, being primarily composed for correcting the defect of sleeplessness of men and women in the house of a rich noble. The doctor, very probably the family priest (purohita) of the king, being invited with honour, begins his work from the outer parts of the mansion; but before he begins his operation he makes an initial appeal to Västoņpati, the guardian deity of the house where he has to operate (in v. 1). As he enters he meets with the natural opposition from the watch-dog, (graphically described in v. 2), as he was entering the house at night. He silences the dog, sending him to sleep by the repetition of vy. 2-4, where the appendage of 4 letters which is repeated thrice, suggests that the doctor threw some charmed grains at the dog, bringing him under the influence of his charm. In vv. 3 and 4 he stresses the fact that he was an honourable worshipper of Indra and not a thief or a robber. We should also note how he refers to himself in the plural, throughout the hymn. After silencing the dog, the doctor proceeds to the outer apartments of the house, which are usually occupied by the older members of the house. Here he sends to sleep the old parents of the noble, the watch-dog in front of the apartments, the grand-father, other relatives and all other persons like the servants who happen to ·55 1] TRANSLATION AND NOTES 123 be there Some of them appear to have been sitting, some were making movements, while others were looking at the doctor himself being curious to see what he would do (vv 5 and 6) He, however, forcibly closes the eyes of all these in spite of their attempts to keep them open, as suggested by the word sam hanmah, so that all looked as motionless and impervious to the external world as the house itself with all its doors and windows closed for the night (v 6d) In v 7 he makes an appeal to the Moon, who is a great sleep-inducer, for helping him in his task Here possibly he had reached the middle part of the house with an open square, from where he could see the moon just making her appearance above the horizon, (over the sea, Bay of Bengal) Here, finally he proceeds to the inner apartment and sends to sleep all the ladies of the house and their maid servants, who had been waiting for their turn to get the benefit of the doctor's charm According to the Sanskrit Tradition, the hymn refers to the nightly entrance of Vasistha into the house of Varuna, his father, for stealing some food, as he was very hungry Pischel at Vedische Studien II, pp 55-57, tries to support this, while other scholars like Lanman (Sanskrit Reader, p 370) Bloomfield (JAOS 31, p 56), Macdonell (Bfhaddevata, on VI 11) and Oldenberg (Noten, II, p 42) hazard a supposition that the hymn is a 'lover's Charmn' But as shown above there is not a single reference either to a theft, or to an attempt at elopement with a girl, in the whole of the hymn On the other hand, the speaker tells us that he was no robber nor a thief, but a respectable (mark the use plural forms for himself) worshipper of Indra He openly enters the house while people were moving about and also looking at him and there is absolutely no suggestion anywhere that the speaker wanted to enter the house stealthily or unlawfully Nor does he appear concerned with any particular gırl when he puts to sleep the ladies of the inner apartment He, however, appears to be a stranger to the house, as the behaviour of the dog would show As suggested above, he may be a Rāja-purohita, who was expected to be well-versed in Atharvanic charms, his services may have been specially requisitioned by the owner of the house who seems to be an important and rich person, perhaps a noble at the king's court The hymn is comparatively late as suggested by the nature of its contents, words like sarva and punya which are rare in the earlier parts of the Rgveda and the general metrical structure of the hymn it has found a place here after 49 owing to the mention of Vástospatı in v I, Vastospatı being the deity of No 49 ·124 RGVEDA MANDALA VII [55 2-3 (2) O bright and tawny son of Sarama, when you display your teeth, there shine forth lances brightly as it were, within your jaus, while you snap (at me) Go well to sleep (3) Attack a thief or a robber, O son of Sarama O you who repeatedly run at me! You attack the bards of Indra! Why do you behave wickedly towards us? Go well to sleep This Rgvedic sleep charm of a general nature was later on changed into what may be called a Lover's charm' by the author of the Atharvanic hymn Av 45 At Kausika Grhya Sutra that hymn is prescribed for hypnotising an unwilling woman for an easy approach Consequently significant changes in the wording of the hymn have been made Thus sarre in Rv v 5 is changed to asyai in Ay v 6, yas ca pasyatt no janah in Rv v 6 is changed to yas ca tışthan vipasyatı in Av v 5 The dropping of nah is significant, its presence would be inconsistent with a stealthy approach Further the concern for the speaker's own safety and secrecy which is introduced in the Av hymn by the words na ti pasyat: kas ca na in v 2 and aristaḥ and aksitaḥ in v 7 also suggest the employment of this old material for a new purpose, namely bringing under one's control a particular girl referred to by the word asyal in the Av hymn (1) amivaha The attribute is very significant in the context as suggested above The speaker naturally appeals to this aspect of the Guardian Deity of the house, when he wants to correct 'a disease' of sleeplessness among the inmates of the house naḥ refers to the speaker, ie the doctor himself We may compare a similar appeal to the herbs by the doctor at 10 97 1-5 and 14-16 025VQ rupa ni 'all forms' i e all individuals in the house, as at 1188 9, 10 136 4 and 10 139 3 avisan entering them'ie taking them in his charge In the case of Soma with which Vastoşpati is identified at 54 2 (see note on indo), this expression occurring at 8 15 13 and 9 25 4 means 'assuming all his different forms' from the creeper to the juice (2) sarameya This is a reference to the dog's descent from the mythical Saramă, with the intention of winning his favour VI-IVA is an Utpreksa, the fangs of the dog being fancied as shining like so many lances baps 'to snatch, snap' (seems to be a reduplicated form of bhas) 11 5 24 suape is a refrain, cf 50 1-3 above (3) ra IV 'to bark at, cf 1 182 4a punah-sara cf punar hanaḥ alsa sah at 10 34 7 A gradual and repeated advance against a stranger is characteristic of a dog In c the speaker warns the dog, in d he argues ·554-8] TRANSLATION AND NOTES 125 (4) Tear you to pieces a hog or let the dog tear you away, you attack the bards of Indra! Why do you behave wickedly towards us? Go well to sleep (5) Let the mother sleep, let the father sleep, let the dog sleep, let the lord of the house sleep Let all the relatives sleep, let all these men around sleep (6) As they close this house, so do we close the eyes of him who of him who walks and also of the person who is looking at us sits, (7) We send to sleep all these men with the help of that powerful Bull of a thousand horns, who has risen from the ocean (8) We send to sleep all the maid servants lying in the verandah and women who lie on movable coaches, or on bedsteads, as also those ladies who are surrounded by sweet fragrance (4) ducchunayase Denom from ducchuna (dus-suna) 'evil, evil spirit' Cf 10 37 12cd and Introduction sec 5(9) (5) vispatih Probably the oldest member of the house is meant, cf jujurva n vispatih at 1378 (6) aksari stands for 'eyes' and other sense organs which do not function during sleep The simile shows that the doors and the windows, corresponding to aksa ni, were closed for the night (7) The thousand' horned Bull is surely the moon, she is sand to have risen from the sea (in the east, Bay of Bengal ? Perhaps it is a mere fancy of the poet due to the cool rays of the moon Obviously this has nothing to do with the 14' jewels' churned out from the ocean It is also possible that only the celestial ocean (uttaraḥ samudráh) is meant, see 1 105 1a, 8 82 8a (8) The stanza mentions different classes of women of high and low status punyagandhaḥ are the important females of the house rolling in flowers and cosmetics c is metrically defective, it requires one more syllable, the defect is corrected in the Av where the reading is punyagandhasah ·[56.1-5 126 RGVEDA MANDALA VII 56 (1) Who are these distinguished youthful sons of Rudra, having a common home and good horses ? (2) None indeed knows the births of these; (but) surely, they mutually know their origin. (3) They have mingled with each other with their self-purifying (bodies); the hawks, who roar like winds, have vied with each other. (4) The wise man has known these secrets, namely, that the great Přśni bore her udder (for these). (5) May that clan be rich in heroes, conquering from old days and increasing its strength, through the (favour of) Maruts. 56 5 (1) For metre see note on No. 34 above. Here in addition to the transitional stanza No. 10, we have a single hemistich in the Trişțubh metre immediately after it. vyáktáḥ : (from vi anj) 'well adorned, distinguished '; cf. ușa'h raśmibhir vi aktă at 77,3 below. Tudrásya máryah : The Maruts are called the sons of Rudra and Pęśni at 2.34.2; but sometimes a different parenthood is claimed for them, for which see VM. p. 78. su-áśvah: The horses of their chariot are meant; but at least in one place (5.61.2-3) the reference seems to be to their riding on horse-back, janitram: 'the birth', i. e. its time and place. Cf.34.2 above. (3) svapü'bhiḥ (tanü'bhih) mithó vapanta: cf. punáné tanvă' (dual) mithah 'mutually purifying their bodies' said of H. and E. at 4.56.6; mithó hinvaná' tanvā' (Indrāgni) mutually urging their bodies' at 10.65.2. vā'tasvanasaḥ: cf. tuvişvanásah at 4.6.100 (svana = svanas; see on ägas at 97.2 below). śyenü'h : they are called diváḥ śyena'saḥ at 10.92.6 and haṁsā'sah at 59.7 below. The Ninyas are that the Maruts were borne in her womb by Pțśni. u'dhaḥ 'udder, bosom '; supply ebhyah : cf. 2.34.2cd and 10b. (5) viś: This is the same as the gañá mentioned in v. 7;. see below, 1 ·56 6-10) TRANSLATION AND NOTES 127 (6) They are the best performers of their march, most glorious by their glory, united with grandeur though fierce by their vigour (7) Fierce is your vigour and firm are your physical powers Through the Maruts indeed is this band powerful (8) Bright is your strength, stormy are the wrathful minds of the daring Host (of Maruts), like a Muni (9) Wholly separate from us the flashing weapon, may not your disfavour cling to us here (10) I invoke the dear names of you, the victors so that you may (drink) to your satisfaction, being eager for it (ie the Soma), o Maruts 9 (6) y eşthah and sobhisthaḥ are superlatives directly from the roots yâ and subh (7) gana is the band' of worshippers as at 5 795 and 6 565, but in view of the epithet tuvisman, it is not unlikely that the gana of the Maruts is meant, ef 58 lab below in particular marudbhiḥ may be a free expression for marutan, as Sayana recognises In that case even the vis in v 5 may be the Maruts themselves, cf 139 5cd, 5 26 9 The Maruts are called ganasri at 5 60 8 the idea behind the use of the instrumental in vy 5 and 7 may be to suggest that each one of the gods lends to the beauty and strength of the whole group (8) krudhmi (= krudhmını) manamsı is the Upameya dhunil* as the common property agreeing with the Upamana munih, which is in the same metrical Pada dhunt (from dhvan) blustering, stormy The word muni is of rare occurrence in the Rv, but at 10 136 2-5 he is described as one who moves through the air with great speed like that of the wind and in a state of wild ecstasy or frenzy (9) didyu (from di 'to shine') is 'a flashing weapon used in battles, cf 8526 below and 441 11c, 646 11cd, it is comparable with didyut (from dyut) at 23 1 and 46 3 above and 57 4 below pranak (from pra nas) Aor 3s, cf 94 8 below, (always written as pranak in Pada Patha as if it were a form of prc) (10) trpan= trpat (Pada Patha) It is an adverbial form meaning fully, upto satisfaction', usually occurring with the root vșs as at 3 32 2, 10 1161 or pa as at 2 11 15, 2365 So that the verb vſsadhvam is to be supplied here after the preposition a' In this hymn they are invited for a Soma offering (cf vy 12ab, 14cd), though this 25 not very clearly stated ·128 RGVEDA MANDALA VII (56.11-14 (11) (They are) possessed of good weapons, active, adorned with lovely Nişkas and themselves decorating their bodies. (12) Bright are the offerings of you, who are bright, O Maruts. I send a bright sacrifice to you who are bright. These followers of Rta, of bright origin, pure and purifying, have come to (i.e. observed the rules of) Satya, in accordance with Rta. (13) Right on your shoulders are the Khădis, O Maruts; the gold plates are resting on your chests, brightly shining like lightnings when associated with the rains (i. e., rain clouds). You are exerting yourself with your weapons at will. (14) Your firmly grounded lustres shoot upwards; distinguish (11) işmin (from is) 'active, violent, turbulent'; cf. 5.52.16d and 5.87.5e. suniska'h : nişká is 'a chain, an ornament of gold' worn even by Rudra (cf. 2.33.10), or received as a gift from the patron by the priest (cf. 1.126.2). At 5.19.3 a bard called Bșhaduktha is called nişká-griva, which would show that the niská was to be worn round the neck. tan và h śú mbhamanah : cf. 59.7a below and 1.165.5. (12) A pun on the word śúci. Țténa satyam ayan: Have fulfilled their promises according to æta '; see Introduction. Țtasä'pa! is significant. (13) khádí is an ornament worn by the Maruts either on their arms (ársa; 1.166.9c), or their hands (1.168.3d) or even on their feet (5.54.8). tukma' are the golden breast-plates (1.166.10; 5.51.8b). See e. g. 5.54.11 for their ornaments. Construe c with ab : The Khadis and the Rukmas of the Maruts on their shoulders and breasts are compared with the flashes of lightning on the showers of rain; both are bright and enhance each other's beauty. Cf. also khadinah (marútah) ví abhriya ná dyutayanta vistáyah at 2 34.2ab; and táva siyo varşyasyeva vidyútaḥ said of Agni at 10.91.5. d: ayudhair yacchamănāk * exerting, with your weapons'; yam 'to exert oneself, stretch out, raise', the same as ri á yam (cf. vyāyāma). (14) budhnyä máhamsi : powers belonging to the bottom', i, e, emerging from a firm ground, inherent; or coming from the bottom and rising up to the heaven', thus suggesting great height and depth of ·56.14-17] TRANSLATION AND NOTES 129 your names, O Holy Ones, Accept this household thousand-fold share of the Grhamedha (Işti), Oh Maruts. (15) If you appreciate what is thus said in praise of you, o Maruts, at the call of this powerful priest, give us very quickly, riches associated with good physical strength, which a strangerman enemymay never endanger, (16) These youthful Maruts who are possessed of graceful move. ment like 'horses, who bedeck themselves like (youths) visiting a magical show (or, who look like Yakşas), are sprightly like children brought up in palaces and playful like sucking calves. (17) Being gracious, may the Maruts take pity on us while they favour (for us) the two firm-built worlds. May your weapon which kills cows and men, be away from us; bend yourselves towards us, O gods, with your favours. their lustres, powers, etc.; cf. 58.1d below. na'mani pré tiradhvam 'lead your names to greater fame'; grhamedhi'yam bhāgám : Gșhamedhiyā Işti is meant, for which cf. Sat. Br. XI.5.2.4. At 59.10 below they are themselves called grhamedhasaḥ 'receivers of the sacrificial share at the house'. (15) anyáħ 'a stranger, a rival'; cf. 1.125.7cd; 10.34.14d. (16) yakşad?'śaḥ máryäḥ : yakşá is an unusual sight', ' a magical show' and yakşadt's is either one who goes to visit a yakşa', naturally with a fashionable dress, or 'one who looks like a yakşa', i.e., has a curious appearance. Cf. 61.5 below and on yakşá at Introduction, section 5(3). máryāḥ may even be taken as referring to the Maruts themselves as at v.1 and 5.61.4ab; 10.77.2a. harmyá in Rv. seems to mean'a palace, a rich man's house'; ííśu, here evidently refers to a human child' as at 5.43.14 and 6.16.40, as against vatsa which almost always means a calf' of a cow. In some passages sisu too is used of a young one of an animal. For the simile ind cf. 10.78.6c; the word payodha'h has a double meaning : 'bringers of rain water' with the Upameya and suckers of milk' with the Upamāna. (17) In c the fall of lightning is meant; it is conceived as a weapon of the Maruts sent as a punishment; cf. 57.4 below and 1.172.2. R.9 ·(56.18-20 RGVEDA MANDALA VII 130 (18) Our Hotř priest being seated, repeatedly calls upon you, praising your unfailing gift, O Maruts. That faithful (priest), who is a defender in charge of such a (clan or people) like this, calls upon you with his praises, O mighty ones. (19) These Maruts stop the swift one; these bend the strength of the strong one. These carefully protect the (worshipper's) hymn from the enemy and direct their strong hatred towards the niggard. (20) These Maruts inspire even a meek person or even a restless one, as indeed the gods choose to do. Drive away, O mighty gods, (all sorts of) darknesses. Bestow on us every sort of child and descendant. (18) vah johaviti: cf. två johavimi at 29.4; två johaviti at 41.5 above and vam jóhavimi at 93.1 below. Geldner would construe Tätim as an object of both gtnináh and johavīti, i'vataḥ of such a one'; cf. i'vato me vácânsi at 23.1 and två'vän like you' at 32.23; or ma'vate at 32.21 above. Supply jánasya or better vrjánasya after I'vato in view of 1.101.11ab (marút-stotrasya vȚjánasya gopā h vayám). The jána (cf. bha'ratam jánam at 3.53.12) or vſjára is, of course, the Bharata clan under Sudas; by i'rat 'such as this', the smallness and weakness of the clan is probably suggested. See 33.6 above. The poet is thinking of an impending battle, as v. 22 shows. ádvayavin : drayavin (from dvaya) is one who tries to serve two masters' and hence unfaithful'. (19) sáhas is both a noun and an adjective and has the same accent in both the cases. For the latter cf. 10.176.4 (ayam agnik sáhasaś cit sáhiyan This Agni is stronger than even the strong'). vanusyatáḥ (abl.): cf. vanuşyáti at 82.1 below. Also cf. 1.15a and 4.90 above. áraruse: árativas (rarivas pf. pt. of rå) is a stingy person who does not give gifts (cf. 1.13 above) and is inimical to the priestly class. (20) yáthà vásavo juşánta : cf. jústi at 33.4 and jóşam a' at 43.4 above; also yátņā váśat at 8.66.4. Or (less likely) yathi may be taken as an Upamā-Vācaka : 'These Maruts encourage a meek person, just as the gods like even an over-zealous (worshipper)'. bh'ın i from bhram means 'a wanderer, over-active, over-zealous worshipper', in contrast with the radhrs 'a meek, submissive person'. bht'mi is otherwise used of deities, namely Indra (4.32.2) and Agni (1.31.16). c: támomisi may even be understood in the secondary sense of "ignorance' (* darkness in the heart ') as at 5.31.9d, ·56.21-24) TRANSLATION AND NOTES 131 (21), May we not stay away from your gift, O Maruts; may we not hold ourselves back during your distribution (of gifts), O chariotlords. Give us a share in an enviable treasure, which is well collected and belongs to you, o mighty ones. (22) When brave people clash together with high feelings for the sake of the active (streams of rivers), plants and homes, be surely our defenders from the enemy in the battles, O Maruts, O sons of Rudra. (23) You have produced (i. e. occasioned) many ancestral hymns, which even in former days were sung in your honour, O Maruts. With Maruts (by his side) a fierce warrior becomes a victor in battles; with Maruts (to help him), a horse becomes a winner of loot. (24) May we have a strong warrior, O Maruts, who is a powerful supporter of men, through whom we may cross the waters (i.e. the (21) nír arama : aor. of i 'to go'. paścā't daghma : cf. mä' te rä'dhasah nír arama ma' gļhámahi at 8.21.16. daghma : aor, of dagh; see on 1.21c above. vasavyà m'a treasure '; cf. 37.3 above. sujätám (vasavydm) 'well born 'i. e. well collected; the use of this adjective is peculiar; it is used only in its secondary sense of 'good, praiseworthy'. (22) sám hánanta: sám han 'to strike together, close '; cf. 55.6c above and 1.53.7b. b : Waters, plants and men' are the causes of wars; cf. 6.19.12cd among others. Yahvis are the same as divó yahvi') at 70.3b below and also at 3.1.6b and 9d; they are the rivers; cf. sravátaḥ saptá yahvi h at 1.71.76; i'po yahvi'h at 2.35.14cd and nadyah saptá vahvi'ḥ at 9.92.4d. aryáh (abl.) 'from the enemy"; or a nominative, going with träta'raḥ 'noble defenders'. (23) bhūri cakra: (a) 'You made i. e. occasioned many of our ancestors' hymns', by performing your heroic deeds, or (b) 'you regarded them highly'; cf. the words bahú mányamânah at 10.34.13; also stómam mahás kļdhi at 8.36.6; and svadanti 2.2 above. For the former cf. pratnavát janaya giraḥ at 8.13.7a and 9.25.50. b: pura' with a present tense form; see on 88.5 below. (24) a : viráḥ here is a patron; cf. 74.65 below; or it may be even a brave son, who may be able to defend and help the people under his protection by procuring divine help for them, as Vasiştha and ·132 RGVEDA MANDALA VII (56.24-57-3 dangers), for obtaining a safe dwelling. May we as belonging to you, proudly possess our own home. (25) = 34.25. 57 * (1) Your name which is peculiar to Maruts, mightily rejoices in the sweet (Soma) at the sacrifices, O Holy ones, who cause even the two vast worlds to tremble; the fierce ones fatten the fountain when they march forward. (2) For the Maruts do recognize their singer; they are the furtherers of a sacrificer's hymn. Being pleased, occupy our grass seat today at the sacrifices, for a sacrificial feast. (3) Other gods do not shine so much as these Maruts do by their golden ornaments, weapons and persons ! These all-adorning Maruts, bestowing lovely hues on the two worlds, put on a common decoration indeed, for the sake of glory, Viśvamitra did. See also v. 18c above. a páḥ: This word very often metaphorically stands for dangers (duritā'), which are compared with broad, deep and so unfordable rivers. svám ókaḥ abhi syama : Cf. 48.2a above and viśvāni saúbhaga abhi astu at 8.1.32c. 57 (1) madhvah is to be construed with madanti, which root is often used with the genitive of the object, in addition to the instrumental and the locative of it. ma'rutam na'ma is the subject of modanti which is used in the plural in view of the number of the Maruts intended by the collective noun; for a similar construction cf. 59.7cd below, útsam (i. e, udriņam útsam) is a rain-cloud; cf. 2.24.4d; 8.7.10c; also cf. 5.54.8ed and 8.7.16bc. (3) anyé i. e. deväh : cf. 5.81.3ab, viśvapisah: cf. ápimśat bhuvanani visvá at 10.110.9.

·57.1-61 TRANSLATION AND NOTES 133 (1) May that flashing weapon of yours be away (from us), O Maruts, (even) when we may commit some o:Ter.ee against you through our human weakness. May we not be within the clutches of it, O Iloly ones; may your most delightful favour be ours. (5) May the Maruts, the faultless, pure, purifying gods, find delight in whatever (offering) has been prepared here. Protect us well with your favours, O JInly ones; further us with fools in order that we may prosper. (6) And may the manly Maruta enjoy our offerings, being praised with all their (praiseful) names. Give us the immortal (drink) that we may have ollapring. Awaken wealth and gifts (among our patrons) through your kindness. . (4) «; cf. on 56.9 above. purusátů : (Instrumental) 'owing to our human naturo"; cf. 75.8 below and 10.15.6d. It is the same as purusntváti at 4.51,36 and 5.43.5c. e: épi bhama: dpi-bha .to be tinder the control of '; cf. 2.11.12a; 8.44.38ab (svith th: loc.), aumatis conischd: cf. 70.2a. 5d below; superlative from the root can to rejoice', for which sec 70.4a below. (5) krtc": I. e. havisi (11.46 above) or haryé (1.123.7dc), or srodhrara (5.17.Jc); also cf. v. 6 below hari'msi ryantu. (6) Construr risrebhır nd'mabhih stuca'sah hari'usi ryantu. c: prajd'yai (for getting offspring) amy tasya dadata; cf. 36.90 above. amp'la in this context is the essential nourishment' (corresponding to rdyas) existing in the waters as at 1.23.19c, or in cow's milk as at 1.71.9d. prajd' or offspring is expected as its phala which in its tum secures a continuity of race; this last is called omtatrá at 5.4.10d; cl. praja'bhir emptatram cáyim 'may I cnjoy immortality, i. e. continuity of race, through children'. This same amſlotté-and not amr'taris also sought after at 1.31.7ab; 5,55.4c and 10.107.2c. Thus the idea is clearly that cmy'to secures projé and this latter secures amptatrá, or immortality through the continuity of race, In this context that amp'ta is desired from the gods at 59.12d; 81.6a below; also at 1.125.6ed; 5.2.3c; 6.75.155. On the other hand amr'in at 9.113.8ft is only an adjective and not a noun. jigstá råváh megha'ni: Cf. 61.50 and 97.90 below. sunid js Instrumental; but it could be even sun'tah (accus.) against Pada Pátha; cf. 79.5ab below, ·134 RGVEDA MANDALA'VII (57.7–58.1. (7) Being praised, O Maruts, visit our patrons, all of you, with your protection all around, -patrons, who being possessed of a hundred gifts, always enrich us of their own accord. Do you protect us (O gods), with your blessings for ever. ; 58 (1) Sing aloud in honour of the Host (of Maruts) which grows together and is the Strong one of the divine race And they pound (i.e. press asunder) the two worlds by their greatness; from the beamless (world) of Nirsti they rise up to the firmament. (7) marutah višve: i.e. all Maruts of different forms and names; cf. á na'mabhir marúto vakși víśvan ä' rūpébhir jätavedo huvānáh at 5.43.10ab. sarvátătā : sarvátát or sarvátāti means complete fulness, totality'; tăt or täti is either an extension of the affix tā or a separate one derived from tan. For the word see 18.19 above and also on devátăti in 39.1 above. 58 (1) sākam - úks That which grows together'; cf. sākamur'dha rajasi at 9.68.3. At 5.56.5b the Maruts are called sam-úkşita 'growing together' gana is the ma'ruta gañá as at 5.61.13 (yúvā sá ma'ruto gañáh). ksodanti 'pound', i.e. press on either side as their greatness is too big to contain for the H. and E. nirſteh (geni.) avamśa't, (1. e. sthänāt); avamśá is 'a beamless structure', here the home of Nirfti (fem.) the goddess of Destruction, namely, the bottomless abyss; for Nirpti s. 37.7 above. avamść occurs in the sense of a beamless structure', namely, the mid-air, at 2.15.2a and 4.56.3d, vamśá is the vertical bamboo pillar which is the main support of a structure; cf. 1.10.1cd. The avaṁśá of Nirfti is supposed to be a deep beamless abyss under the earth; it is probably the same as anārambhanám and anantam vavrám mentioned below at 104.3. Cf, also niryter upastha at 10.18.10d; 10.161.2c. For Nirfti see Intro, sec, 5(11), d: They seem to come from the depth of the lower world and rise up to the very firmament of the heaven; cf. 56.14a above, ·58.2-5] TRANSLATION AND NOTES • 135 - (2) Your birth, too, is through the vehement one (i.e. Rudra), O fierce, O very wrathful ones, O untiring Maruts, who are pre-eminent by your lustres and might. Every one that sees the light of the sun, trembles at your march. (3) Bestow ample vitality on your patrons (O Maruts); may the Maruts surely like our careful praise. Just as a trodden path may advance a creature (i.e. the traveller), so may you further us with your enviable favours. (4). A post favoured by you gains a hundred gifts, O Maruts; a horse favoured by you overpowers and wins a thousand. And a sovereign ruler favoured by you kills his opponent. May that gift of yours be pre-eminent, O Shakers. (5) I serve those (sons) of the bounteous Rudra; will the Maruts (2) janu' h is nom. sing. of janús (masc.); cf. janúşam at 2.42.1 (acc. s.). tveşyah is Rudra, the same as tveşá at 2.33.14. Others take it as a noun meaning 'fury'. At 56.2 and 4 above, we are told that their birth is a secret known only to themselves, but that a wise man can guess how they were born of the pair Rudra and Přśni. prá-as 'to be eminent'; cf. v. 4d. d: cf. 1.39.6cd; 1.166.5cd; 5.57.3b and also 83.2c (bhuvanā svardi'sah) below. svards's : see on 37.2 above. (3) The simile in cd is peculiarly expressed; ná seems to have been used where yátha was expected; cf. 2.34.8cd, 12cd for similar use. The Maruts are compared with the traversed path' in respect of the common property namely, causing progress', which however, is repeated by means of the same root (but different prepositions) in the two sentences. Cf. 59.2c below for a similar use of these two prepositions with the same root. spārha'bhir útibhiḥ: cf. 84.3. tireta (opt. 2 pl.) is the same as tiretana at 8.18.22c. Sáyaņa and Geldner wrongly consider this as a singular form. (5) rudrásya i.e. sūnu'n : cf. 5.42.156. midhu'sah may be taken either as accus. pl. going with marutah (1.169.6) or as gen. sing. going with rudrásya as at 6.66.3a. námsante: aor. sbj. of nam. sasvárta and i'viḥ, with kytam supplied (s. 1.24.9d; 6.51.8d) should rightly go with énaḥ and not with jihiſiré (Geldner); cf. 8.47,13ab; 10.100.7ab. sasvár utå done in a secret manner'; the word is an ·136 [58.5-59.2 RGVEDA MANDALA VII bend towards us again ? We pray to these Victors and remove that guilt which they hate, whether (it is) secretly or openly (commited). (6) That good praise of the liberal gods is loudly sung; may the Maruts accept this hymn. Separate the hateful foe even from afar, O mighty gods. Do you protect us (O gods), with your blessings for ever. 59 (1) Grant him your protection whom you defend and whom you lead, here and there, O Agni, Varuna, Mitra, Aryaman and Maruts. (2) Owing to your favours, O gods, a worshipper overcomes his enemics on the welcome day. He, who gives you according to your choice, advances his home and acquires great food stores. adverbial instrumental of a noun in ta from the adverb sasvár (cf. 59.7a below), áva imahe : The root i is used in the sense of pray to a deity (gen.) for something (accu.)'; cf. 81.4 and 94.9 below; with the proposition ava it is used in the sense of 'pray to a deity (gen.) for removing something (accu.)'; cf. 1.24.14 (avd te héļo imahe). This use of the root may be compared with that of yaj; cf. yájante asya sakhyam at 36.5 above and sunrânó hi şma yajati áva dvişaḥ at 1.133.7. Also sce note on 60.9a below. (6) c: cf. 6.47.13a. 59 The hymn is composed in different metres; 1-6 are three Bärhata Pragăthas : 7-8 are Triştubhs; 9-11 is a Gāyatra Trca and 12 is an Anusfubh. The last stanza is one of the 6 (the other five are 10.20.1; 10.121.10; and 10.190.1-3) which are not divided into Padas by the author of the Pada Patha. (1) idam-idam : 'here and there' goes with both the verbs; cf. 8.21.9ab; mark the peculiar accent of the vocatives in c. Really speaking the last three should have been left unaccented; but each of them is regarded as separately addressed to the deity and so forming independent sentences and thus accented as at 5.67.1c and 8.19.35c. (2) priyé á hani 1. e, on the day of the expected ſinal victory; 0.1.110.7ed. It is called pa'rya before the victory is won. cf. 32.14 and 21 above, kşayan 'home'; 1.40.7d; 1.133.70. prá-v{ tirate: see on 58.3 above. váriya is the same as váram a' (6.6 above and 65.4; 70.5-6 below) meaning 'according to choice or liking'.

·59.3-7] TRANSLATION AND NOTES 137 (3) Vasiştha shall not neglect even the last one among you. When our pressed juice is ready today, drink all of you, together, O Maruts, longing for it. (4) For, your favour never fails him whom you have granted it, in battles, o heroes. May your newer favour turn towards (us); come quickly, (O gods) longing to drink. (5) Do come to drink the gladdening juices, O gods of zealous bounty. For, indeed, I have brought these offerings to you, O Maruts. Do not, please, go elsewhere. (6) Occupy our grass seat and favour us well, for giving us enviable treasures. Unfailing (in your bounty), O Maruts, may you rejoice here in the sweet juice of Soma to the accompaniment of our Svāha call. (7) Secretly adorning their bodies, the blue-backed swans have (3) pari mámsate from pári man (aor, sbj.) 'to neglect'; cf. 93.6c below. (4) c : cf. 1.107.1c; 10.64.1d. sumatíh is the favour of the gods as at 57.4d above; cf. also 24.6b above and 70.5d etc. below. pipīsavah is vocative. (5) ghrşvi-rädhasaḥ : cf. táva Ta'dhah somapitha'ya harsate at 1.51.7b; also ghr'şveh sthävirasya vä'jasya at 93.2 below. The Maruts themselves are called ghr'svi zealous' at 1.85.1. ghr'svi from ghts = hrs 'to be eager or itching for'. (6) avitá is irregular aor. ipv. 2nd pl. of av in place of avista; cf. avistana at 18.25 above; the aor, sign ş is dropped as in átärima for átarisma at 8.13.21d; in the latter case surely owing to the needs of the metre, as suggested by Oldenberg, Noten II, p. 47. spårhälại vásu: cf. 56.21 above and 81.3 below. ásredhantaḥ 'not failing' (in your work as requested in ab); s. 32.9a above and 3.29.95. (7) a: sasváś cid hí; cf. 60.10a below. sasváh and sasvárta (cf. on 58.5 above) mean be sa b: The Maruts are compared with the Hamsas even at 2.34.5. ni'laprsthāḥ : They are covered ·138 (59.7–12 RGVEDA MANDALA VII flown hereward. You, the entire host, have sat around me, enjoying at the libation, like jolly men. (8) May that badly irritable (enemy), who sceks to kill us in spite of our (watchful) minds, O Maruts, be handed over to the snares of Druh, 0 Vasus; do kill him with the most scorching weapon of yours. (9) This is the offering, 0 torturers; accept it, O Maruts. (Do come) with your favour, O devourers of foes. (10) Do come, O Maruts, who receive their offerings at home; do not go away; (do come) with your favour, O very liberal gods. (11) Here, just here, do I choose (to offer) you a sacrifice, o Maruts, O self-strong ones, poets, O (gods) possessed of sun-like (blazing) bodies. (12) We worship Tryambaka, the sweet-scented, wealth-increasing god. May I be released from death, like a gourd from its stem, but not from deathless (life). with dust and clouds. raņvä'ḥ nárah : They are either priests (as at 5.7.2) or fighters (as at 10.115.4c) in a happy mood. seda (2 pl.) and madantah go with śárdhah (sing.) as at 57.1ab abave. (8) durhr näyúk : Denom. adj. from durhſná bad anger' (from dus and hrnâ, noun from hr 'to be angry'), c: druháḥ pa'san: cf. 61.5c below and 16.8c above, (9) yuşmaka here and in the next stanza stands for yuşmä'kam; elsewhere it is an adjective; cf. yuşmā kābhir ütibhiḥ at 1.39.8. In c, supply a' gata from v. 10. Really speaking v. 10 is a continuation of v. 9c. (10) ac belong together; b is only an elaboration of a (11) súryatvacaḥ (cf. 8.91.7 used of Apålā) is vocative, accented because it is separately intended. (12) am'tat 'long and fruitful life'; see on 57,6 above. As against mytyú (untimely death) amţ'ta is continued life through descendants' (= omtatva). For the simile, cf. Ay, 6.14.2cd.

·60.1-4) TRANSLATION AND NOTES 139 60 . (1) When, Osun, being dissociated from guilt, you may speak out today, while rising, the reliable (word) to Mitra and Varuna, may we be dear to you among the gods, O Aditi and Aryaman, while we praise you. (2) This, that well known observer of men, the sun, rises above the earth, over both (creatures, i. e. gods and men), o Mitra and, Varuna, as the protector of all the moving and stationary (creatures), observing honest and crooked (deeds) among the mortals. (3) He has yoked his seven golden mares from their stable, which, while they shower nourishment (on us), carry the sun, who being devoted to you, O Mitra and Varuņa, keeps a good watch over your laws and creatures, as (a cowboy) over (his) herds (of cattle). (4) Your strong horses, laden with sweet gifts, have started 60 (1) The rising sun is supposed to find out and hand over to Mitra and Varuna the guilty persons, ánågāḥ is significant; it does not mean faultless', as in the case of 'men'at 62.2 below, but it means 'one who cannot stand any guilty men or their guilt', when used of a deity; cf. also 66.4 below. We may compare anena'h várunaḥ at 28.4 above, but anena'h (ahám) at 86.4 below. aryaman is inclusive of Mitra and Varuņa too; s. v. 4cd. (2) ubhé abhi údeti : cf. vşşabhám (indram) abhi úd eși surya at 8.93.1. ubhé are ubhé jánmani as at 1.141.11c; cf. also 9.1c and 33.12a above; or perhaps stats and jagat are meant; cf. c and 4.53.6ab. d : This Pada is repeated with reference to the Sun even at 4.1.17d and 6.51.2c; cf. also 2.27.3cd. (3) a: cf. 1.115.4c; 5.45.106. c: dha'māni are 'laws' of Mitrā. Varuņā; cf. 4.5.4cd; 6.67.9ab and 10.89.8cd. d: yitha' iva : Supply paśvaḥ and pasupa'h or gopa'h to complete the simile and cf. 5.31.1c; 6.19.3c; also 4.2.18ab. (4) pr kşa's aḥ (adj. from prc): The horses are meant as seen from 4.45.2ab; Sāyana takes the word to mean 'foods'; but the word ·140 [60.4-7 RGVEDA MANDALA VII upwards. The sun, for whom the sons of Aditi, Mitra, Varuna and Aryaman, dig out his paths with common consent, has risen up to the bright flood, i.e. the sky. (5) These gods, Mitra, Varuna and Aryaman, are the punishers of (even) great falschood. These help-giving, undeceived sons of Aditi, have grown powerful at the home of the Rta, (i.e. the highest heaven). (6) These gods, Mitra, Varuņa (and Aryaman), who are difficult to deceive, make even an ignorant person wise by their holy powers. Helping him to power with expert knowledge, they carry him over good paths in spite of an obstacle. (7) These rightly lead the ignorant person, since they unwinkingly observe the heaven and the earth. There is a shallow (crossing place) even in the middle of a strong current of the river. May they carry us to the other end of this difficulty. for it is pr'ks : see on 37.6 above. b is the same as 5.25.100. śukrám árnak is the same as śukrám rájah of 4.45.2d, namely, the bright firmament; cf. also 1.180.lab. For c cf. 87.la below. (5) ceta'raḥ: From ci 'to punish '; cf. 52.2d above. Itásya duroné i. e. in the highest heaven; see on 36.1 above. sagme helpful'; cf. sagma' samsád at 54.3 above and sagma’h áśvăh at 97.6 below. (6) b: cf. 86.7c below, dákşaih: cf. dákşasya mahinā' in v. 10 below and 1.91.26; 10.91.30. c: ápi vátantah is to be taken in a causal sense : cf, 1.165.13c; 10.25.lab. Perhaps, in view of 3.10b above, api vatantam was intended, yet to obviate a misunderstanding about the person's independent authorship of the act, the participle was suddenly transferred to the deities. supathi is either instru. s, of supáth (cf. 1.189.1) or accu, pl. of supátha for which cf. 62.6c below and 9.86.26. (7) pravräjá 'onrushing stream' (from pra-vraj); cf. vrájantih a'paḥ at 3.56.4; also te vrájanam at 3.2 abovc. gadhom 'a ford' where a river can be crossed on foot; cf. 18.5 above and 6.24.8d, vispita (from vi-pat) 'a danger, calamity'; cl. áti no vispita' purú nnubhir apó na parşatha at 8.83.3ab.

·60.8-10) TRANSLATION AND NOTES 141 (8) Enjoying (the gift of) a child and a descendant, under that auspicious and guarding protection, which Aditi, Mitra and Varuna bestow on a liberal donor, may we not do that which angers the gods, O victors. (9) May he, i.e. the priest, cleanse away from the altar by means of his offerings, whatever injuries caused by the hater of Varuna there may be. May Aryaman avoid him (i.e. the priest) with his enemies (i.e. keep away his enemies from him); (give) abundant space to a liberal patron, O mighty gods. (10) Vehement indeed is their attack, secretly led; they overpower with a might which is unobserved. We stand shaking through fear from you, O mighty gods. Take pity on us even owing to the greatness of your holy power. (8) ä' dádhānäh laying down' for ourselves, i.e. receiving, securing; cf. 6.66.5b; 10.96.10d for this sense of the root. d: cf. 52.2d above; devahéļanam; cf. 10.37.12ab; 10.100.7ab. (9) á va yajeta 'remove by worship'; as opposed to ê yaj "secure by worship'; see on 58.5 above. The root is used with two objects védim and ripan; cf. 104.18 below for desecration of Vedi by devils, varunadhrút is one who deceives, hates Varuna'. dhrút from dhur; cf. dhrúti deception, temptation' at 86.6 below. c: cf. 6.51.16cd; dvésobhiḥ is peculiar. The idea seems to be : May Aryaman not visit him in the company of his foes, but without them, alone, d: Supply krnutam to complete the sentence and cf. 2.30.6d; 10.104.10c. Also cf. 33.5d above and 84.2cd below. (10) sasváḥ (adverb) : cf. on sasvárta at 58.5 above, sámſtih (sam 1) : 'clash, attack'; cf, samaré dhánānām at 10.139.3 and sámítim vadhā'nām at 1.32.6c. apicyd is 'unobserved' contrasted with āvih at 8.47.13ab. In c supply vayam and cf. 1.171.4ab; the poet is particularly afraid of the punishment which may come unnoticed from the gods. d: The meaning is: 'you are too great to feel offended by the acts of insignificant men like us'.

·142 RGVEDA MANDALA VII [60.11-61.1 (11) (In the company of that priest), who wins by his worship the favour (of gods) for his hymn for the acquisition of strength and highest riches, may our patrons seek to overthrow the fury of their enemy. They have acquired ample and secure (place) for their (own) dwelling (12) This priestly service at the sacrifices is done for you two, O gods, Alitra and Varuna. Take us safe across all difficulties. Do you protect us (O gods), with your blessings for ever. 61 (1) The sun, the lovely eye of you two, the gods, rises up, O (Mitra) and Varuna, having spread himself around. He who observes all created things, well knows every (evil) thought among the mortals. (11) In view of 1.36.7–8 maghávānak in c should be taken as referring to the human patrons of the poet, who is meant in ab; so that to connect ab with c supply tena saha. According to Sāyaṇa the gods themselves are meant by maghavanah; but this is not likely as seems to be evident from the use of Atmane Pada for the root ky in urú cakrire, both here and at 1.36.7-8 mentioned above. Everywhere else, Parasmai Pada is employed for that root when a deity is meant to be the agent of that act. urú in such passages is used in place of a noun meaning 'freedom, ample room' etc. sudha'tu adverb in a firmn manner'; or supply stha'nam taking both urú and sudhatu as its adjectives. But this is less likely; for the expression urú kſ see 5.64.6; 6 20.5; 8.68.12; . 10.128.5; 10.147.5; also 5.65.4. kşáyâya : kşaya is a 'home' from kşi to dwell'; see 59.2c above and 5.64.4c, 5c; 5.65.56; 8.68.126. (12) deva: Pada Păţha presumes this to be a shortened form of devi (voc. dual) i.e. mitrā-varuņi. See 61.1 below where varuna is similarly taken to be varuņa i.e, mitra-varuņā. 61 (1) vam cákşuh: s. 1.115.1. varuņa: Voc. s., mitra being understood; or as the Pada Patha assumes it is a dual form with the shortened final vowel as at 60.12 above. tatanvi'n is pf. pt. of tan used in an intransitive sense as at 88,4d below; cf, also 6.21.3a, manyú is wicked thought; fury'; cf. 8.78.6 and 8.32.21 (manyuşāvin); also 18.16; 60.11 above and 86.6b below.

·61.2-4) TRANSLATION AND NOTES 143 (2) That holy priest who is far-famed and whose hymns you may favour in order that you may fill up his years (with vitality) as with wisdom, O very wise gods, sends forth his hymns to you two, O Mitra and Varuņa. (3) From the vast earth, from the lofty and expansive heaven, O liberal Mitra and Varuņa, you station your spies moving separately among plants and men, guarding them (both) without winking. (4) Praise the power of Mitra and Varuna; their strength has pressed asunder the two worlds by its greatness. May the months of the non-worshippers pass away without a son; (but) may he who thinks of a sacrifice, lead his people to prosperity., (2) dirghaśrút víprah: Cf. suśrávasam jánam at 1.49.2 and dirghaśrúttamaḥ mártyaḥ at 10.93.2, с and d are subordinate clauses, consequential in sense and hence the use of the subjunctive forms. krátvá ná: It is better to take this as a simile with váyasā as the Upameya supplied. ā pp with an instrumental is significant; the sarádah of the vípra are conceived as an empty bazar packet, like kā'mah at 3.30.19, which is expected to be filled with gifts by the deity. Here the gift, as I conceive it, is váyas ('vital strength') as well as krátu (wisdom), ná has the sense of a conjunctive, since the Upamāna krátu too is Prakſta. The worshipper of the gods enjoys vital strength and appreciative wisdom as a gift from the gods; cf. svätrabhā'jä váyasă sacate sádå at 8.4.9c and ápi krátum sucétasam vatema at 3.10 above. (3) Sāyana and Geldner supply riricăthe after prá : You surpass the vast earth and the lofty heaven'; Geldner compares 1.109.6; but the absence of the word mahitvá' in the passage and the use of prá with the root dhá elsewhere (1.151.26 and the word pradhi) show that there is no such need to supply a verb. Besides the idea of surpassing the two worlds is mentioned immediately in the next stanza, where significantly the word mahitva' occurs. For a similar idea cf. 6.67.5cd; 9.73.4cd. medhak yatáḥ goes either with spáśah (I'dhak meaning "separately, individually', as at 6.40.5; 10.105.8) or with ni'n or jánān (v.5; 'dhak meaning'away from the right path) supplied as the object of rákşamană (cf. 9.87.2b). (4) d: cf. 67.9c below.

·144 (61.5-7 RGVEDA MANDALA VII (5) O all-pervading and vise gods, these prayers are for you, O mighty ones, wherein there is neither the marvellous nor the mysterious. Evil spirits haunt the falsehoods of men; no secrets have been incomprehensible to you. (6) Let me glorify your sacrifice with prayers; I zealously call upon you, O Mitra and Varuna. I (send) forth to you two these hymns which are newly composed for being sung; may these prayers which are composed for you endear themselves to you. (7) This priestly service has been done to you at the sacrifices, O gods Mitra and Varuna. Carry us safe through all difficulties. Do you protect us (O gods), with your blessings for ever. (5) The Nighāta accent of vrşanau is unusual. Perhaps ámüra and visvă are to be taken as nom, dual forms: Wise and all-pervading are you two, O Bulls; these etc.' ima'ḥ : Supply girah : cf. 2.27.1a; also 45.4a above. Geldner (see also Oldenberg, Noten 11.49) construes rám (mā'h with drúhah in c and further, construes b with it; this is improper, drúh is an evil spirit' which does not belong to the gods, but is controlled, kept away, even destroyed. by them; it attacks men when the gods withdraw their protection from them. It is called anindrá at 1.133.1; 4.23.7; Bphaspati is said to be the slayer of it at 2.23.17 and Indra at 104.7 below. Besides, it is difficult to see what the poet could mean by saying your drúhaḥ in which no citrá nor yakşa is seen'. Both dráh and yakşá are evil spirits for which see Introduction, section 5(3) and (4). citrém-yakşám: 'Artificial decoration without sincerity and mysterious unintelligibility' are meant by the two words. acite is infinitive of cit with the negative a, (6) b: sabä'dhaḥ: see on 8.1 above. In c supply iyarmi after pra; cf. v, 26. d:krta'ni is to be construed both in c and d (i.e, with mánmani as well as bráhma). jujusan: the root is used with an intransitive sense as at 10.105.8c.

·62.1-4] TRANSLATION AND NOTES 145 62 (1) The sun has mightily raised on high his rays (to meet) all the different tribes of men, He is seen shining in the same form every day. Being made with wisdom by his Makers, he is well made. (2) Such as you are, O sun, go up in front of us owing to these hymns of ours, (drawn) by your horses, (and impelled) by your own sweet will. May you declare us faultless before Mitra, Varuna, Aryaman and Agni. (3) May the holy Varuna, Mitra and Agni dig out for us (i. e. procure) a thousand invigorating foods. May the lovely ones grant us the best hymn; may they fulfil our desires, being praised. (4) O Heaven and Earth, O Aditi, do you and those givers of noble birth, O high ones, who created you, protect us. May we not be in 62 (1) a : cf. 45.3c above and 72.4c, 76.lab below. A word like pratyán is to be supplied after the accusatives in b, for which see 77.2ab, 78.1ab below; also 1.50.5; 10.88.16c. c: Construe : samó rócamānah diva' dadſse. samáh of the same form, brilliance' etc.; or a simile with Dyu as the Upamâna is meant, the common property being brilliance; cf. 2.4.6 (dyaúriva smáyamāno agnih); 2.2.5 (dyaúr ná str'bhis citayat agnih). But this is less satisfactory, For d we may compare 4.17.4ab and 6.19.1d where similar words are used about Indra. (2) évaih i.e. svébhir évail : cf. 1.62.86; 1.100.2c; 10.67.123. (3) c: = 39,7c above. This suggests that the poet sometimes thought that even his poetic inspiration was due to the favour of the gods; cf. also 8.13.7a; 9.25.5a. (4) In view of the Nighăta accent of adite, it is generally taken as an adjective (dual of d-dità) of dyava'bhūmi; see Sāyaṇa; but it may also be taken as an address to Aditi with a Nighāta accent due to her secondary position here, which is also suggested by the dual form tra'sithăm. The same line also occurs at 4.55.16. b: sujánimanah i.e. devā'h : cf, 10.81.2-4. vám jajúh: Though the pair is generally regarded as the parents of the gods (cf, above 53.1 and 2), yet R. 10 ·146 [62.4-63.1 RGVEDA MANDALA VII the dislike of Varuna, of Váyu or of Mitra who is the dearest (friend) of men. (5) Extend your arms in order that we may live; sprinkle our pasture-land with the nourishing fluid, (i. c. rain). Make us famous among the people, O youthful gods; hear these calls of mine, O Mitra and Varuna. (6) May Mitra, Varuna and Aryaman now grant us ample freedom for ourselves and for our progeny. May all (places) be easy of approach and furnished with good paths for us. Do you protect us (O gods), with your blessings for ever. 63 (1) The lovely all-observing sun, common to all men, has indeed risen up, who, the god, the eye of Mitra and Varuna, has rolled up the darknesses like a skin. sometimes they themselves, probably with reference to their physical forms, are said to be created by different gods as here; cf. also 1.160.4; 4.56.3; 10.54.3. sujánimanah jajnúh : cf. sujánima jaja'na at 10.2.70. (5) båhá vã: The sun's arms, i.e. rays, are here conceived as their arms; cf. also 5.64.2ab. For the extending of the sun's arms, cf. 45.2ab above and 79.2d below; also 2.38.2b. b: cf. 65.4 below. c: cf. 6.31.5d. (6) c: See on 97.8d below and cf, 1.42.76; 6.64.1c; 9.97.16a; 10.63.7d. ? 63 (1) Like the sun, Indra and Soma too are described as så'dhåraņa to all men at 8.65.7ab and 9.48.4ab. In d (cf. 8.6.5) the Upamāna cárma suggests the insignificant nature of the Upamcya támanisi as at 1.855; cf. also 4.13.4. sam-ávivyak : sam ryoc (ipf. III) 'to swallow, to contain in oncsell'; cf. 10.111.2d.

·63.2-6] TRANSLATION AND NOTES 147 (2) The great ordainer of men, the mighty surging banner of the sun, has indeed risen up, seeking to revolve the self-same wheel, which Etasa carries, being placed at the yokes. (3) He rises up from the bosom of the Dawns, shining brightly and jubilantly greeted by the singers. This god has appeared to me to be Savitſ, who does not violate his unchanging law. (4) The active, shining, far-sighted golden lump of the heaven rises up, having a distant goal. Men, being urged by the sun, may now reach their destinations and do their respective works. (5) Like a flying hawk he goes to his protectorate where the immortals have fashioned a path for him. Let us worship you, O Mitra and Varuņa with hymns and offerings when the sun has risen. (6) = 62.6. (2) arnavák ketúh : cf. arnavó bhānuḥ of Agni at 3.22.2. samanám cakrám is the orb of the sun; cf. 2.11.20c, d : cf. 66.14c below. (3) uşásām u pásthåt : 'from the bosom of the Dawns' need not necessarily suggest Ușas as the mother, though 78.3, 80.2, and 10.11.3 in particular, may seem to do so. Elsewhere she is described as the beloved of the sun and the words are equally applicable to her as such. rebhá here is a common name meaning 'a sínger' from ribh * to praise'; cf. 76.76 below. Sürya appears to be the same as Savitr, because like him he too is unfailing in his duties (satyádharmā); cf. 10.121.9; 10.139.3; and besides like Savit; he impels men to activity; cf. vv. 2 and 4 of this same hymn. Samanám dha'ma : The same place of rising and setting', the same as samanám ártham of Uşas at 3,61.3 and samanám ájma of Agni at 3.2.12. (4) divó rukmáh: cf. 5.1.12d. cd : cf. 1.124.1cd. (5) gåtúm cakrúh : cf. 60.4 above. pa'thaḥ : See on 5,7 above. For c cf. 65.1a and 66.7a below.

·148 [64.1-4 RGVEDA MANDALA VII 64 (1) You two are ruling over the region in heaven and on earth; may they give you the gowns of ghee. May the well-born Mitra, Aryaman and King Varuņa of great martial power accept our offering. (2) O kings, protectors of the great Řta, o lords of the (celestial) ocean, O warriors, do come hereward. Send down to us from heaven food and rain, O Mitra and Varuna whose gifts are quick. (3) May, therefore, Mitra and Varuņa, the noble god, lead us forth over most fruitful paths, so that a patron may recommend us to a liberal donor. May we rejoice with food, having the gods as our defenders. (4) Shower him with ghee (i. e. rain), who may fashion this chariot-seat with his mind for you, raise aloft and sustain this hymn 64 (1) Ina ksáyanta stands for a finite verb; divi prthivyä'm rájasah is the same as rájāṁsi divya'ni pa'rthivå at 4.53.3a; also cf. 8.57.31. b: dadiran : the subject is viprah supplied. ghȚtásya nirnijaḥ: Ghee offerings are conceived as the gowns of the deity; cf. 5.62.4c. They are called ghſtáyoni (5.68.2) and ghệta'suti (1.136.1); cf. also ghſtánirnijo yajña'lı at 4.37.2b. (2) sindhupati: They (1. e. Mitra and Varuna) are the lords of the celestial ocean', whence they send down rains. In this sense of the word, Sarasvati is called sindhumātā at 36.6 above. (3) aryaḥ is an adjective of Varuna as also of Mitra, for which cf. 65.20 and 86.7c below. But aryák is perhaps Aryaman, the third of the triad. The plural nayantu is to be understood as at 52.2ab above. c is the continuation of what is said in b; ari seems to signify an ordinary donor, while suda's is intended to mean a famous patron known for his extreme liberality. We get the expression aryah suda'staraya at 1.184.1 and 185.9. brávat : cf. 6.54.1-2. (4) gártam: 'chariot-seat'. This word is usually used of the chariot of Mitra-Varunā; cf. 5.62.8c; 5.68.5c; the dhiti itself is here conceived as the chariot-seat of the gods. Supply tasya to connect the ·61.4-65.21 TRANSLATION AND NOTES 149 for you, O Mitra and Varuņa. Such as you are, o kings, may you refresh his good habitations (with abundance and fertility). (5) This hymn is sent for you, O Varuņa, O Mitra, as the pure bright Soma is sent for Vāyu. Favour our hymns, (and) rouse the spirits of abundance for us. Do you protect us (O gods), with your blessings for ever. 65 (1) When the sun has risen, I invite with my hymns, you two, Mitra and Varuņa of holy might, whose sovereign power, great and exhaustless, is accustomed to go on its march towards all, with proper knowledge of every one. (2) For these two indeed are the mighty ones among the gods; they are the nobles. Such as you are, make our homes full of nourishing foods; may we enjoy you, O Mitra and Varuņa, while Heaven (and Earth) and Days may continue to swell (with their gifts for us). two halves of the stanza and see on 60.11 above. sukşiti'ḥ : cf. 56.24c above and 65.26 and 74.6d below. (5) b: Väyu is śukra-pūta-på (8.46.26). For púramdhi ('fullness, abundance") cf. 32.20b above and 67.5c below. c is repeated at 97.9c below. Puramdhi is also the presiding deity of abundance and mentioned as such at 9.6.; 35.2; 36.8; 39.4 above. 65 (1) cd : ya'man is the daily round' of the gods, i.e. Mitra- Varuņā, to needy men; cf. 66.56 below. Construe visvasya with both ya’man and acítá; ácít is 'knowledge'. The asuryd of the gods has full knowledge of all men and their deeds; furnished with it it visits different men for helping the pious and punishing the guilty. For jigatnú asuryam cf. te mahima'nam ráthe vahantu at 8.65.4. (2) vám aśyā'ma : cf. 84.5a below and 1.87.5c; perhaps the word sumatim (cf. 5.41.18ab) or satyóktim may be supplied, the latter in view of 10.37.2ab (sä' má satyóktiḥ pári pătu visvátaḥ dyä'vå ca yátra tatanan áhāni ca). For the satyókti 'solemn declaration to the gods cf. 60.1ab and 62.2cd above. Thus cd would mean : May we enjoy (Sürya's) solemn declaration to you (about our innocence).' d: i.e. for endless time to come; see 88.4 below. dyi'vă stands for dya'va-bhūmi, ·150 RGVEDA MANDALA VII [65 3-66.1 (3) These two are possessed of many snares; they are the bonds of Falsehood, difficult to avoid for a wicked mortal. May we cross over the dangers, like the waters in a boat, over your path of Řta, O Mitra and Varuņa. (4) Do (come) to the enjoyment of our offerings, O Mitra and Varuņa; sprinkle our pasture-land with the nourishing fluids and foods. Pour down (a portion) from your heavenly and beautiful water here, for our men according to their desire. (5) = 64.5. 66 (1) May our powerful and respectful hymn go forth to Mitra and to Varuņa, who are mightily born; (3) a : sétu is 'a bond' from si to bind; cf. 8.67.8a; 9.73.4cd; and 10.67.4. cd: We have here two images, one of travelling over a land route and another of crossing over a river in a boat. c: vám rtásya patha': cf, 1.46.11; the path of sacrificial service is meant. d: The simile is very commonly used; cf. among others 1.99.1; 5.4.9; 6.68.8; 8.83.3. (4) Supply yatam after a' in a : ghặtáih in b refers to showers of rain as in 62.5 above and 3.62.16. This is clear from d in our stanza and also from passages like 5.63.5; the two deities are closely connected with rain as the whole hymn 5 63 clearly shows. In cd, I construe práti with varam (cf. 2.11.21a) and a' with ponitám (cf. 61.2d above). For py with a geni. of the object cf. 24.6a above. Others consider c as an independent clause and supply either huve (65.1 above) or vitam (70.5c below). divyásya udnáh : cf. yávam na vsstir divyena dä'nuna at 10.43.7d; divya'ḥ a'pah 49.2 above and 103.2 below. 66 The hymn is composed in different metres; 1-9 are three Tộcas, 10-16 are Pragāthas (Bșhati and Satobţhati with an appendage in v. 16), 17-19 another Tșca. (1) śú syaḥ stómah : cf. śüsyàm vácaḥ 1.54.3; śüsám stomam 6.10.2. Both sūşám (25.5 above) and śüşyàm are from $us = śvas * to breathe ',-thus meaning powerful' or 'resonant'.

·66.2-6) TRANSLATION AND NOTES 151 (2) whom the gods have supported as very pious and illustrious (leaders), who have (considered) Daksa as their father, for (the exercise of their) sovereign power. (3) Such as you are, O Mitra, lead our hymns to success, O Varuna, being the protectors of the homes and the persons of your singers, (4) Since today, after the sun has arisen, Mitra, who cannot stand guilt, Aryaman, Savitſ and Bhaga may impel (a gift); (5) may that home (of your singer) claim good protection. (Proceed here) further on your march, O liberal ones, who carry us safely across the danger. (6) And the Kings, who are the self-ruling lords of their unviolated law, as also Aditi, have a full sway over the great (gift). (2) dákşc-pitară : At 1.89.3 Dakşa is mentioned as one of the Adityas along with Mitra and Varuņa; yet at 6.50.2 the gods and at 8.63.10 the worshippers are called dáksa-pitarah, which may show that dáksa in such compounds does not refer to the god, but to the usual noun meaning "pious skill or work'as in dákşasadhana (Soma : 9.25.1) or dákşapati (dáksāņām; Agni : 1.95.6); also cf. 8.25.5, where the twin gods are called dákşasya siinū'. This may be compared with the expression sáhasaḥ sūnúh used of Agni (6.12.1c) or śávasah sūnún said of Indra (4.24.1a). (3) stipä': for stí cf. 19.11c above; also 10.69.4c. (4) ánågāḥ : see on 60.1a above. (5) suprāvi'ḥ (su-pra-av): 'loyal, favourable to gods'; cf. 4.25.5,6 where supravi' and dusprávī' are contrasted. In 6 supply sthāta or yata after prá; see 34.5 above or 70,5 below. c: cf. 40.4d above. (6) c is the chief clause as the accent of the verb shows, so that svara'jah in a is to be construed with vratásya in b. In c supply té as the subject of īśate and ra'dhasah after mahal (cf. 6.55.26; 8.61.14a); or take maháh as nom. pl. (cf. 10.61.27) and iśate without an object.

·(66.7-11 152 RGVEDA MANDALA VII (7) I greet with praise you two, viz. Mitra and Varuna, and Aryaman (too) who devours his foes, when the sun has risen. (8) This hymn which is eloquent (is offered) with a desire for gold, for the sake of benevolent power with wealth (and) this same, for the acquisition of sacrificial food. (9) May we be such, along with our patrons, O god Varuņa, O Mitra; may we store up food and glory. (10) Many are the gods who have the sun for their eye and Agni for their tongue and who are the furtherers of Řta. (But) those who control all the three worlds by their thoughts and overpowering mights; (11) who have separately distributed the autumn (i.e. the year), the month, the day, the sacrifice, the night and indeed the Řk, namely, the sovereign rulers Mitra, Varuna and Aryaman, have surely enjoyed inimitable martial power. (7) vám is either decorative like vah or refers to Mitra and Varuņa as at 65.1 above (as accus.). grnise : see note on the form at 34.16 above. (8) hiranyaya': mark the accent; the word is instrumental sing of a noun from the denominative root hiranyay 'long for gold '; see on viraya' at 90.1 below. The adjective hitanyáya is differently accented for which see 38.1 above and 69.1 below. Supply dhiyate to complete the sentence (cf. 9.69.1). raya' is sahārthe Tștigă to be construed with śivase or like hiranyaya', it too is an instru. sing. of the improvised base răya'. viprā i.e. matih; see on 43.1 above. (9) té is nom. pl. as the accent shows; it means 'winners' (vanta'rah) of what is sought in v. 8 above; also cf. 8.3 above. svár is sun's light, here secondarily 'glory', dhimahi from dha : cf. 10.36.7c. (10) In view of v. 11cd, it seems that v. 10ab refers to ordinary gods and v. 10cd and v. 11 refer to the three Adityas who are superior to them all; cf. agnijihvi'h sü'ra-cakşasaḥ (vlśve devā'h) 1.89.7; agnijihrä'l (depä'h) 6.21.11; sü'racaksasah (rbhávah) 1.110.4. páribhutibhiḥ : (from pari-bhū) 'overpowering might'; cf. abhibhūtim at 4.38.9. (11) c:anā pyám "unattainable' by others; cf. 1.24.6ab; 5.42.6d.

·66.32-16) TRANSLATION AND NOTES 153 (12) That (martial power) of yours do we praise today with hymns when the sun has risen, which Varuņa, Mitra and Aryaman highly prize. You are the chariot-lords) of ķta, O chariot-lords. (13) Lords of Rta, born in Řta, furtherers. of Rta, these formidable gods are the haters of falsehood. May we men, and also those who are our patrons, be in their most protective grace. (14) That lovely wonder (i.e. the sun), which the divine horse Etaśa dutifully carries forward for every one to see, goes right up into the vault of the heaven. (15) The seven sisters, the brown mares, carry the sun, who is the lord of every head, of the moving and the stationary world, in his chariot, straight to the entire (mid-)region all at once, for its welfare. (16) May we see for a hundred autumns that rising bright eye placed by the gods (in the mid-region); may we live a hundred autumns, (12) tád is the kșatrám (v. 11). In cd we have anakoluthic construction yüyám óhate; the poet intended to have cd as one sentence, but then he has actually used the verb of the indirect speech and the pronoun of the direct one, in c and d respectively. Tathyah (voc.) is intended to be construed with Țtásya in the main sentence by implication, which word, as the accent shows, however, does not belong to the vocative; see on 48.1 above. (14) The lovely wonder is the orb of the sun; pratihvara (práti hvr) is 'the crooked i. e. concave surface'; cf. upahváre girīņā'm 8.6.28; upahvaré nadya'h at 8.96.14. devé étaśaḥ: (for deváḥ see on 21.5 above.) The chief horse of the sun's chariot is meant. (15) samáyå all at once' (instrumental fem. of samá used adverbially in the sense of at the same moment'). (16) This is an important stanza, suggesting the knowledge of the importance of the sun's light for long life. It is repeated in the Yajus Samhitās with the addition of the word purástāt before śukrám, thus turning the Pura-Uşnih (12.8.8) into an Anustubh (8 x 4). Really speaking, it is an appendage to v. 15 and consists of a hemistich of a Sato-Bșhatī (12.8), extended by a repetition of the last Pāda with only a single word (páśyema) replaced by another (ji'vema). See a similar appendage (v. 3) to 32.2 above, ·154 (66.17-67.2 RGVEDA MANDALA VII (17) Do come, O Varuna, gloriously you and Mitra, with your wise counsels, for a draught of Soma, O undeceived ones. (18) Do come, (you) and Mitra, O Varuņa, unassailable and inspiring as you are, with your own powers, from the heaven; do drink Soma. (19) Do come, O Mitra and Varuna, accepting our offering, O heroes; drink Soma, O furtherers of Rta. 67 (1) With a mind which is inclined to sacrifice and brings an offering (to you), O kings, do I (send you my hymn), which has awakened you like a messenger, in order to praise your chariot, o Supporters. I speak to you as a son does to his parents. (2) The enkindled fire has shone brilliantly by our side; the very ends of darkness are visible. The banner of Uşas, daughter of Heaven, has distinguished itself in front of us, making its appearance for the sake of glory. (17) ka' vyebhiḥ : Kävyas (resources, wisdom) are also mentioned in the case of other deities like Agni (1.96.1), Maruts (5.59.4), Varuna (8.41.5-6), Aśvinā (10.131.5) and Soma 9.70.2. Note how the poet wavers between the direct and indirect address to Mitra, here and in v. 18. 67 (1) Supply stómam isye (or dadhāmi) to complete the sentence; cf. 40.16 above; 73.16 below and 1.183.6ab; 4.33.1a. práti jarádhyai: cf. 73.3d below. havismatá mánasi: cf. ghrtaprúsä mánasa at 2.3.2c; yajñiyena minasi : cf. yajñásya mánaså at 8.84.5ab; yajñiyam dhſyam at 10.101.9a and yajñámanmā at 61.4 above. yah in c refers to the stoma supplied; cf. v. 36 and 72.3a; it is compared with a messenger as at 4.33.1. ácchi vivakmi : see 72.3d below. pitáti (dual; not Ekasesa) is sympathetic with vam; for the simile see on 32.3 above and 1,130.1. (2) áśoci : see on 8.1 above, b: cf. 3.5.1d. c; ketúh is the advance rays' shooting upwards.

·67.3-7] TRANSLATION AND NOTES 155 (3) This eloquent and efficient priest clings to you now with his hymns, O Ašvinā, O Näsatyas. . Come hereward over the ample paths in your chariot, which is laden with riches and is the winner of sun's light. (4) Now, since I call upon you when my juices are ready, longing for wealth and being loyal to you, the two defenders, O Aśvinā, O lovers of the sweet, may your firm-built horses bring you to us. May you drink by our side the well pressed sweet juices. (5) Lead my hymn forward, O gods Aśvinā, to success, since it longs for riches and is unoffending (towards the gods). Favour all (spirits of) abundance (for us) in a battle; such as you are, help us with your powers, O lords of powers. (6) Favour us, O Aśvinā, in these hymns; may our ample seed be gifted with offspring. Speeding onwards in the fulness of child and descendants, may we attend at your sacrifices, receiving rich gifts (from you). (7) Here is that offering, o lovers of the sweet, brought and urged towards you by us, like a harbinger to a friend. Come hereward with a mind that does not hate us, enjoying our offering in the midst of your human subjects. (3) súhotá (kd. cd) 'a good priest'; for a different accent s. 8.103.12c. vivakvån is an irreg. pf. pt. of vac (III. p.), pūrvi'bhiḥ (fem. of purú) ; 'ample, wide'. (4) a vóh : áv (noun) 'a defender' from av; the same form occurs also at 6.67.11a. (5) Đaje 8: cf, 38,8a above. (6) áhrayam (from hri) 'unabashed, bold', hence, ample; cf. áhrayāņā yuvatih 80.2 below. cd : cf. 84.5bc below. vām is either decorative or goes with devávitim. surátnāsaḥ : rátna is a gift from the gods; cf. ratninah syā'ma at 40.1 above; also 52.3b; 53.3a above and surátnõn naḥ kṣṇuta at 10.78.8ab. (7) sákhye : Dative of sákhi; loc. sakhtjé (cf. 54.2 above) of the word sakhyá has a different accent. hitáh with a double meaning placed' and 'sent forth' (dhá, and hi), the latter being required in the context of the simile. ma'nuşişu vikşú : cf. 5.2c above, ·156 (67.8-68.1 RGVEDA MANDALA VII (8) In the self-same harness, your chariot goes round all the seven rivers, O imperious gods; your active and well-built horses, who carry you (to men), being yoked by the gods at its ample yokes, never feel exhausted." (9) Be inimitable (in your liberality) towards our patrons, who urge a gift of their treasures to us owing to their (ample) riches, and who multiply their relatives by their kind feelings, bestowing (on us) gifts of cows and horses. (10) Now listen to my call, O youthful gods; go on your daily round, which brings us food, O Aśvinā. Bestow on us gifts and lead our patrons to a venerable old age. Do you protect us, (O gods) with your blessings for ever. 68 (1) Do come, O beautiful Asvinā, being possessed of good horses, accepting the hymns of your loyal worshipper, O wonder-workers, and do enjoy our offerings brought to you. (8) a : The chariot of the Asvinā is harnessed only once in the morning; the harness (yóga) is not changed until their whole work is finished. So it is also called samăná-yojanah at 1.30.18. ná våyanti (from vi to feel exhausted); cf. bápsad agnir ná våyati at 8.43.7. (9) asaścátà (nom.d.): saścát is 'a follower, imitator, rival'; cf. 97.4d below and 3.9.4b; "unrivalled' in your bounty. maghadéyam junánti : cf. vasüjúvam indram at 8.99.8d. bandhum prá tirante: cf. 7.6c and 61.4 above. d: cf. 16.10ab above; also 5.79.7cd. (10) járatam has a causal sense as at 6.24.7a; see on 30.4 above. SO 68 (1) The imperative forms vitám here and śrutám in v. 2 arc accented for emphasis; or construe vitám naḥ and śrutám nah (v. 2) as independent clauses, taking the carlier portions of the lines with the previous clauses. The former construction is better as the construction of vitam with harya'ni and of śrutám with hávanani is most natural; cf. 3.53.1c; 6.60.15c; also 67.10 above and 82.8 below.

·68.2-5] TRANSLATION AND NOTES 157 (2) The gladdening juices have started towards you; come quickly for the enjoyment of my offering, (and) do listen to our invocations in spite of the invocations of the enemy. (3) Your chariot, having the speed of mind and bringing a hundred favours with it, О Asvinā, dashes forward across the regions when it visits us, O gods who regard Sůryas their treasure. (4) When this (press-) stone which presses the Soma and is loyal to the gods, addresses you standing ready (for its work), may our priest turn you hereward, the lovely gods, with his offerings. (5) You sent down (that) wonderful food which is yours, that (2) tiraó aryó hávanāni primarily goes with śrutam in the same Pada (owing to the word hávana 'a call') and secondarily even with gantan in b; elsewhere i. e. at 4.29.1; 8.33.14; 8.66.12 tirás cid is associated with a root expressing motion, but the object of tirás cid is a sávana, and not a hávana as in our passage; also cf. 5.75.7 cde and 28.1cd above, hávanāni is to be construed with both aryáh and nah. (3) prá iyarti is intransitive. sūryāvasū : Sūryā' is their common bride, cf. 69.4 below and 1.116.17; their chariot is furnished with three seats (tri-vandhuráh at 69.2 and 71.4 below), the third being for her. (4) urdhváherect'i. e. ready to act; cf. 1.28.lab; 10.100.9a. vivakti : The sound produced by the press-stones while working is conceived as their address; cf. 10.94.1-6; 13-14. (5) I supply gharmám after máhisvantam and take it as identical with the citrám bhojanam which is mentioned in a. máhişvantam is the same as máhasvantam which is used as an adjective of matsarám at Av. 4.25.6. This gharmá, which is generally qualified by words like taptá or páritapta, always means 'hot milk offering' in the Atri- Aśvină legend. It is the favourite drink of the gods, i.e. Asvinā, which they gave to the farnishing sage Atri before they lifted him out of the burning abyss and this is variously described as pitumáti ü'ri (1.116.8), Ü'ri (1.118.7), citrá bhojana (in our passage), and váyas (7.69.4). The word never means 'heat' in this legend there being a different word, ghramsá (1.116.8; 7.69.4) used for it. Aśvinā brought three things to Atri who was thrown into a burning pit by his enemies :

·158 (68.5-7 RGVEDA MANDALA VII great and mighty (Gharma) to Atri, who being dear to you enjoys your protection (for ever). (6) And that (act) of yours, O Ašvinā, became a laudable onc towards the old sacrificer Cyavāna, when you bestowed on him a body which enjoys your protection thereafter. (7) And his friends of wicked intentions abandoned Bhujyu in the midst of the ocean, O Aśvinā. (But even) an enemy, who was devoted to you, took him out to safety. (1) A shower of snow (himá) to quench the burning fire; (2) a potion of hot milk, gharmá, their own favourite drink, as a stimulant; (3) their own protection (omán or omyā') against the repetition of the mischief by the enemy thereafter. In the Rgvedic passages, two of these are usually mentioned side by side, the third being left to suggestion. See my article on Gharma in W. N. Brown Commemoration Volume. 6: The dative átraye and the preposition ni leave no doubt that here the root yu 'to join' is meant (and not yu to separate' even though the form would be irregular). (6) prati'tyam is the fut. pass. pt. from práti i 'to go towards'. This word seems to have developed two opposite meanings, like the root van, (1) fit to be greeted; (2) fit to be contested; and this is quite in keeping with the two opposite senses of the preposition práti, The second of these meanings is found at 45.14; also at 1.36.20b and 10.116.5d. In a, tyát may be taken as referring to várpas in c, or else a word like káranam may be supplied after it in view of 5.31,7a and 6.18.13a, as in the translation above. (7) A contrast is intended between the durévāsah sákhāyah of Bhuſyu and the érără devoted to the Aśvinā (yuvā'kub). His friends left him in the middle of the ocean treacherously, while his father was helplessly looking on (as is suggested by the simile at 1.116.3); but some one on the side of his enemy against whom he was sent, took pity on him at the initial stages, at the bidding of Aśvină (so the poet wants us to believe), whose friendship he had courted (10.40.7c), and saved him from drowning. He was finally lifted to sale land in their own vehicle by the gods. mádkye samudré; cf. samudrám madhyam at 88.3 below.

·68.8-69.1] TRANSLATION AND NOTES 159 (8) You gave strength even to the famishing wolf (ie. Sayu) and listened to Sayu when invoked, having fattened (with milk) even his barren cow with your powers and might, as (Indra did) the rivers (with water). (9) This well known bard, O Aśvinā, a master of good hymns, waking up ahead of the dawns, praises (you) with his good songs. May the cow enrich him with nourishing food and streams of milk. Do you protect us (O gods), with your blessings for ever. 69 (1) May your golden chariot pressing asunder the two worlds, arrive together with your mighty horses, the chariot, which brings nourishment in its course, which shines by the rims (of its wheels), which is the carrier of nourishing foods and is the lord of men, being possessed of rich rewards. (8) vr'ka ya jása månaya : cf. jásutaye sayáve at 1.116.22 on the one hand and jasuraye vř'kaya at 6.13.5 on the other. Evidently in our passage and at 6.13.5 a Rūpaka is meant. Our whole stanza refers to the legend of Sayu who was famishing with hunger and for whom the gods filled his barren cow with milk and thus gave him his food. In c the barten cow is compared with the dried up rivers in summer, which Indra fills with waters after killing Ahi. At 23.4 above (see note) these rivers are compared with our barren cow (stari'). (9) aghnya' is a real cow as in v. 8, as suggested by the word payodhih; see 8.75.8c; 8.102.19a. 69 (1) ghſtávartanih : 'bringing nourishment in its wake'; perhaps, also whose path is bright'. See on ghſtápratikam 85.1 below. pavibhih rucănáh: Metallic rims are meant. They were used as weapons; cf. 1.166.10. no pátih: The epithet is transferred from Aśviná (67.1 above and 71.4 below) to their chariot. magkávā is similarly used of their chariot at 1.157.3, while they themselves are called maghávánau at 8.26.7.

·160 RGVEDA MANDALA VII [69.2-5 (2) Gloriously announcing itself by the side of the five tribes, may your three-seated chariot, being yoked by the mind, go forth, in which you go to the pious people, directing your march wherever you like, O Aśvina. (3) Being far-famed as the lords of good horses, come hereward, O wonder-workers; may you drink the treasure (i.e. the Soma), which is mixed with the sweet (milk). Your chariot, pressing forward with your bride (in it), dashes against the very ends of the heaven by its tracks. (4) The loving damsel, the daughter of the sun, chose your glory at the critical hour. Since you protected the god-devoted man (Atri) with your powers, invigorating food went to him together with your protection, around the heat. (5) At the break of the Dawn carry down towards us at this sacrifice, peace and blissful activity in that chariot of yours which puts on lustres and, being yoked, goes round over its (daily) path, O Asvina, O lords of the chariot. (2) trivandhurák: The third seat was meant for Sūryā; see on 68.3 above. pánca bhūma : cf. páñca ksiti'ḥ at 75.4 below, (3) nidhim madhu mantam is Soma; cf. 67.76 above and 1.183.4d; 3.58.5d. vadhti' is their common bride Sūryä. (4) ab : This refers to Süryā; cf. 68.3 above and 1.116.17. páritakmyi is the fateful, decisive hour'; cf. 1.116.156. cd refers to the legend of Atri; pári ghfarsám : 'in spite of the heat'; see 1.116.8a; the pitumáti i'rj in that passage corresponds to our vayas. See on 68.5 above. omana is Sahârthe. "The vayas went to him across the heat, together with your protection', or 'he, i.e. devayán Atri, reached the vayas etc.'. (5) vásta usri'b: See on 6.3.6 (BUJ, 1955, Sep., p. 41.)

·69.6-70.1] TRANSLATION AND NOTES 161 (6) Come to our libations today, o herocs, as the thirsty wild bulls go to the dazzling light. They invite you in many places with their hymns; may not other pious men restrain you (on your way). (7) You lifted up Bhujyu, who was abandoned in the ocean, from its waters with the help of your unfailing, untiring, and undepressed winged horses, helping him out of it by your wonderful powers, O Asvinä. (8) = 67.10. 70 (1) O Aśvinā, possessed of all lovely gifts, come to us; that place (of yours) on the earth is well announced to you. It has stood ready (to receive you), like a powerful horse with a pleasant back, (and) which you have occupied (for stability) as a home is for stability. (6) vidlútan is the subsidiary Upamāna corresponding to sávanā, and ripa yätam expresses the common property, The adj. trşāņa' primarily belongs to the Upamāna gaura', secondarily even to Aśvină; cf. 1.16.5; 8.4.3; also 1.130.2; 8.4.10. vidyítam usually means the dazzling light of the lightning'; here, probably, 'the dazzling light of the summer sun reflected in the water'; from this dazzling light', the bull infers the existence of water on the plains in the dried-up river-beds; these latter are probably meant by the word irina at 8.4.3 and 8.87.1,4. The whole idea seems to be somewhat like the Mfgajala which so largely figures in post-Vedic literature, though here the subsequent frustration is not present as there. 70 (1) asthät in c is the same as urdhvám asthat'stood ready'; cf. 43.2d above. The stha'na itself is compared with a soft-backed horse; the adjective suná-prstha though actually used of the Upamana is also intended to go with the Upameya stha'nam; cf. ghſtáptstham bárhis at 1.13.5. A reference seems to be made here to horse-riding, for which we'may compare expressions like vita' prstha' at 4.2.11; cf. also 5.61.2-3. In d.dhru váse.properly belongs to the Upamāna, as the position of n shows, but is also to be understood 'as the common property. R. 11 ·162 [70.2-5 'RGVEDA MANDALA VII (2) That most delightful hymn (of ours) has clung to you; the Gharma offering has been heated at the house of your human worshipper, carrying you (lit. which carries you) across oceans and rivers, being yoked (to your chariot) like the two well-yoked, well-trained horses. (3) (From any of those) places which you possess (and visit) among the youthful (daughters) of the heaven, among the plants and among (other) peoples, O Ašvinā, (or even if) you are seated on the top of the mountain, (do come to us) bringing with you nourishing food for the worshipping person. (4) Take pleasure, O gods, in the herbs and waters, when you may visit the strenuous (pious) works of the sages; bestowing abundant gifts on us you have always) taken into account our earlier generations. (5) Even when you have heard many (hymns), O Aśvinā, you look with pride upon the hymns of (our) sages. Do come in response to their choice, to our people; may your most delightful favour be ours. (2) In a the sumatí is the hymn of the poet (cf. 67.3ab above and 97.3c below), while in v. 5d below it is the favour of the deity. väm sisakti: cf. tám (sómam) matayaḥ sacante at 9.95.4; also 97.3c below and 5.5ab above, caniştha: cf. caniştha matih of a worshipper at 8.74.7-8. In d I take yujānáh as a passive form going with yáh; suyújà étagva is the Upamāna. Gharmá like the stóma at 24.5 above, is supposed to be yoked to the chariot of the deities to bring them to the worshipper. For étagvá (yujana') cf. étaśah yujānáh r'kvabhiḥ at 9.64.19. (3) Supply tébhyaḥ ä' yatam in ab and cf. 71.2ab below; also 5.76.4. divó yahoi'şt: the rivers are meant; see on 56.22 above. c: A mountain is one of the places which the Asvins are said to be visting at 5.76.4c. (4) Oşadhis are the Purodáśa offerings; apsú stands for Soma. yogya' is activity, pious labour, as at 10.53.11. yogya' aśnávaithe ; cf. yajnám áśāthe at 1.15.6c. c is to be construed either with ab or with d, which latter is a reference to their consideration of older relations as at 72.2 below, anu cakhyathuh: cf, ánu paśyeta pántham at 10.117.5b. (5) abhi caks 'to look with pride'; cf. abhi man. In c práti goes with varam, prá and i' with yātam. See on 63.4 above; or in view of v. 6c práti and prá with yåtam and ä' with váram, as at 6.6 above, ·70.6-71.3] TRANSLATION AND NOTES 163 (6) Come to Vasiştha according to his choice, to his sacrifice which may be brought to you with offerings and well composed hymns, on the occasion of a battle, O Nāsatyas; these hymns are recited for you two, (7) Here is our prayer, here our praiseful speech, O Aśvina; may you accept, O bulls, this well composed hymn. These hymns have gone to you, longing for you. Do you protect us (O gods), with your blessings for ever. 71 (1) The Night departs from her sister Uşas; the Dark one vacates the path for the Ruddy one. Let us invoke you, (O gods) who give gifts of horses and cows; separate from us the destructive weapon both by day and at night. (2) Come near for the sake of the worshipping mortal, carrying lovely gifts in your chariot, O Aśvinā. Separate from us famine and disease; do protect us, day and night, O lovers of the sweet. (3) May your mighty, favourably disposed (horses) turn your chariot hereward, at the early day-break. May you bring here your (chariot) laden with riches and endowed with the controlling hands in the form of the reins, (being drawn) by your horses yoked by Rta, O Ašvinā. (6) samaryah : adj. of yajñaḥ : (cf. samaryah indrah at 5.33.1) 'belonging to a samará, i. e. offered on the occasion of a clash, a battle'. samaryá the noun, has a different accent; cf.-19.2; 23.1 above. The latter means a sacrifice' or a battle'. 71 (1) For a cf. 1.113,1d, 16c; 1.124.8a. bi arusá is the ruddy horse, i. e. the Sun, kysni' and nák refer to the Night. (2) trä'sithăm is accented for emphasis, (3) sy 'ma-gabhastim : syū'man (from siv to weave') is * the woven reins' of leather; cf. syūma-gr'bhe árvate at 6.36.2. In our passage and at 1.122.15cd, the reins are conceived as the controlling hand of the chariot which guides the horses.

·164 RGVEDA MANDALA VII (71.4-72.2 (4) Do come to us, o kings, in that chariot which is your carrier, being laden with all kinds of foods, furnished with three seats, filled with riches and moving at day-break, O Nasatyas, when it approaches you. (5) You released Cyavāna from his wearing-out age; you brought to Pedu a swift horse. You released Atri from the calamity and the darkness; you put down Jähusa in a safe place. (6) = 70.7. 72 (1) Come to us, O Nāsatyas, in your chariot which brings us cows and horses and which is laden with ample gold. All our prayers proudly attend (as your mares) on you, who appear lovely with your body owing to its enviable glory. (2) Come towards us together with the other gods in your chariot, О Näsatyas; for our friendship with you is ancestral and our relationship is common. Do please take note of it. (4) usrá-yāma: 'moving out at early day-break'; cf. 4.32.24. viśvápsnya (from viśvá + psnya = food) is here the rátha; at 42.6 above it is Tayl. (5) a : cf. 68.6 above. b: Pedu, who was agha'sva (owner of a wicked horse) was favoured with a white horse that was a killer of the enemies; cf, 1.116.6; 1.119.9. For Atri see on 68.5 above. d: Jāhusa was a prince who was saved, when he was dropped in the midst of inaccessible rocks by his enemies; cf. 1.116.20 śithiram is a loose place (from śrath), i.e. a safe place, from which dangers were loosened, where he could freely move. 72 (1) víśvaḥ niyútaḥ: cf. 6.62.11 ab; also see on 23.4 above and 90.3 below. tanva' is instru. sing. spårkaya śriya': cf. 15.5 above. (2) samānó bándhuḥ : The Vasişthas claim a celestial descent (from Mitra-Varuña) through the founder of their family as seen in No.33 above. Here they claim relationship with Aśvinā. But even other sages are found to claim a similar relationship with Aśvinā (at 3.51,16 and 8.73.12); with Adityas (at 8.18.19 and 8.27.10), and with Maruts (at 8.20.22 and 10.64.13). Also cf. 8.83.7-8.

·72 3-731) TRANSLATION AND NOTES 165 (3) The hymns to Aśvinā have risen up, so have the prayers that are kundred and the divine Dawns Seeking to do service to these two Rodasi (1 e. Heaven and Earth), the supporters, the priest speaks to the Nāsatyas (4) As soon as the dawns shine brightly, (so soon) do the priests bring their prayers to you, O Asvinā The divine Savitr has raised his lustre aloft, mightıly do the fires sing owing to their fuel (5) Come from behind, O Nāsatyas, from the front, o Asvină, from below and from above, from everywhere, with wealth which is fit for all the five tribes Do you protect us (O gods), with your blessings for ever 73 (1) Being devoted to the gods and offering our hymn to them, we have crossed to the other end of this darkness. (Our) speech invites the immortal and ancient-born Asvinā, whose miracles are many and who are present in many places (3) Mark how Sāyana reads asvina for aśvínoh of Samhita and Pada Patha as we have them, dhísnye imé (Pada Patha, irr sandhı). (4) Mark ca ft in a, so that ca is to be supplied in b and a construction, which resembles a later Samuccaya Alamkāra, has to be understood, cf. the use of ca and ad it at 33 6cd above garante : see on 9 6 above. (5) ab : See on 104 19 below c: pa'ncajanyena räyå' : cf. liśvajanyäh isah at 10.2.6d, visvájanyam ră'dhaḥ at 6 47 25a, also 76 la below 73 (1) tamas here is very likely to be metaphorically understood in the sense of ignorance, despondence etc' as at 5 31 9d. purudámsa = purudámsasá at 663 10, 887 6, for the stem purudámsa, as in our passage, cf. 31 234 and see on 97 2 below, ·166 [73.2-74.1 ĶGVEDA MANDALA VII (2) The dear priest of man, (i. e. Agni), who worships and honours you, O Nāsatyas, has taken his seat. Partake of this sweet (offering), being by our side, O Aśvinā; bringing you delicious sacrificial foods, may I address you at the sacrificial assemblies. (3) Choosing the paths (of Řta) we have sent you this sacrifice; do you accept this good hymn, O Bulls. This Vasistha, greeting you with his hymns, is awake like a commissioned envoy. (4) May those two demon-killing, well-built, and strong-hoofed horses (of yours) visit our people. The gladdening and intoxicating (juices) have gathered together (for you); do not injure us, (but) do come with bliss to us. (5) = 72.5. 74 (1) These sacrifices call upon you, the shining ones, O Aśvina; here do I call upon you for a favour, O gods, who regard your powers as your treasure; for you go to every people. (2) The dear Hotſ' mentioned in a is Agni. (3) áhema (from hi to urge); patha'm (gen, for accu.), i. e. of sta; cf. 44.5b; 65.3c above, urarā' (from vr to choose) 'choosing'i.e. the path of Rta and leaving that of ánīta. Construe práti with járamaro (cf. 67.1d; 78.2 below, also 4 45.5; 5.80.1). abodhi: pass. aor. of budh (intrans.; cf. VGS, sec. 155) as at 80.2 below and 9.1 above, śrusţiván 'a faithful attendant, a willing follower' (from śruşti. willingness '; cf. 18.6,10 above): cf. 1.127.9f9; 10.106.4d. (4) ab : váhni: Either the Aśvină are meant (cf. 8.8.12) or their horses; the epithets viņúpāņi and sámbhịtă (cf. 1:38.11; 6,57.3) suggest the latter. ma'no mardhistam: a common phrase; cf. 74.3 below and also 25.4; 32.5 above. śiv'éne : sivá (adj.) 'kind', here used as a noun meaning 'bliss' like áśivena at 1.116.24; cf. hastah siva bhimarśanan at 10.60.12. 74- (1) usra' (accus, dual) is adjective of Asvina as at 4.45.5 and 6.62.1; also of Agni at 1.69.9. div-işti ‘longing for heaven' (i.e. the gods in heaven) means a sacrifice, where the gods are sought to be present ·74.2-4) TRANSLATION AND NOTES 167 (2) You have given wonderful food (to your worshipper), O heroes; may you urge (yourself) towards our kindly patron. Guide your chariot hereward being possessed of a concordant mind; drink the sweet juice of Soma. (3) Do come and be by our side; drink of the sweet juice, o Asvinā. Milk out the water (of rain), O mighty lords of enviable wealth; do not harm us, do come, (4) Come to us, O Aśvina, loving us, with those (galloping) horses of yours, who seek speed and fly towards the house of your worshipper carrying you (in your chariot), o heroic gods. (2) citrám bhojanam : See 68.5 above; Atri is meant in ab. codethăm i.e. bhojanam; or in view of the Atmane Pada, which, however, is not always decisive (cf. vt'sne codasva sustutím at 8.75,6), we may translate : May you urge yourselves towards the kind one'. For this we may compare vr'şā (tvám Indrah) codasva mahaté dhánāya • Being a mighty one, urge yourself for a great treasure' at 1.104.76. This latter is favoured by the latter half of the stanza. (3) dugdhám páyah: I take dugdhám as a verbal form (ipv. 2nd dual) of duh (with Sayana) in view of the other imperative forms in the stanza; páyah is rain water. Aśvinā’s association with rains is rare, yet cf. 1.47.6 where they are requested to send rayi from the Samudra or from the heaven; also see 8.5.21. Or else payah 'milk' is the Soma juice (cf. 9.107.12c) and dugdhám is pp. of duh (pressed out', 'milked out'). jenya-vasū : Here in the case of Aśvină jényä may be taken as referring to Süryā, their common bride, (cf. 1.119.50 where she is called jényà yóșă) and jenya-vasű may be same as sürya-vasů at 68.3 above. But at 8.38.7 Indra-Agni are called jenyavasű, where this explanation is inapplicable; so there jényå may be taken to refer to the noble-born' cow who yields her milk for the preparation of Soma. Thus at 3.31.11d the jényā gaúh is said to yield her tasteful sweetness' (módhu sva'dma) i. e. milk for Indra. Lastly, it is not impossible that jénya has received the case termination i.e. the dual, of the compound word itself, as in the Devatā Dvandvas or as in the case of words like mahe-mate (voc. of both at 8.34.7) or mahenadi (at 8.74 15). jénya (fram jan)', 'noble-born'; or (from ji) 'enviable'. (4) makşüyúbhiḥ : makşú 'swift'; cf. 56.15 above. háya, from hi 'to urge', is a horse.

·RGVEDA MANDALA VII [ 74.5-752 168 (5) Our patrons have obtained invigorating foods, having approached Aśvină; may those Näsatyas grant lasting fame to our patrons and protection to us. (6) Those brave men, who, being the kind-hearted defenders of men, marched forth like (war) chariots, have (now) grown powerful by their own strength and lived in comfortable dwellings. 75 (1) The heaven-born Uşas has shone brightly according to Rta; disclosing her greatness, she has come. She has uncovered (and chased away) the evil spirits and the hated darkness; the best among the Angirases has awakened the paths (of men and gods). (2) Be here for our great welfare today, 0 Uşas; lead us to great fortune. Bestow on us wonderful and famous wealth and also a famcseeking (son) among men, O goddess helpful to man. (5) pr'kṣaḥ 'foods'; cf, 1.73.5a. (6) prá yayúh: i.e. to success and desired end; cf. 34.18cd above, aurka'saħ'not wolf-like, not greedy'. nypätä'ro já nánām: cf. narā'm mſpäta' at 1.174.106; nȚpátim.jánānām at 10.107.5 and jánānám vidharta' at 56.24 above. śávasā śüśuvuh: cf. 93.26 below. utá-utá: Repetition of utá in both the sentences is comparable with that of ca, in later Sanskrit; see also 41,4 above. 75 (1) avah in a is from ras 'to'shine', avaḥ in c is from or 'to cover'.c: ápa a vah 'uncovered it away' i. e. disclosed its identity, so that it could no more hide itself and had to run away. See note on 80.2 below. d: pathya' ajigah 'roused the paths' i. e. filled them with active creatures moving to and from each other; cf. 63.4cd above and 79,1 below. (2) man is genitive in a; but is to be repeated as accusative in .b. prá yam is used with the accusative of the person and the dative of the thing; this is rare; usually it is the other way round. This is comparable with riyé sisihi at 18.2 above. In ed the treasure in the form of a son is meant; cf. 10.47.4 and 5.

·75.3-7] TRANSLATION AND NOTES 169 1 (3) These well-known lovely and immortal rays of the beautiful Usas have arrived. Reviving the holy laws of the gods and fully filling up the mid-regions, they have variously distributed themselves. (4) This famous Uşas, the daughter of the heaven, having yoked her chariot from the farthest place, goes round the five peoples in a moment, carefully supervising the pious works of men as the queen of the world. (5) That rich beloved of the Sun, who has wonderful gifts, rules over wealth and treasures. Liberal Uşas, praised by the sages and greeted by the priests, shines brightly, leading men to old age. (6) The ruddy and lovely horses are seen before us, carrying the radiant Uşas. The beautiful one goes in her all-beautiful chariot and bestows lovely gifts on the worshipping person. (7) The unfailing, great and holy goddess, in the company of the (3) c: cf. 1.92.12c; 1.124.2a etc. (4) paräkä't yujana' : cf. 1.48.7ab. b : cf. 79.16 below. vayúnă are the customary rites; cf. 100.5b below. Agni knows them and teaches them to the people; cf. 1.72.7a and 1.145.5cd. Uşas herself starts them by her light; cf. 1.92.2 and 6. (5) jaráyanti: cf. 1.48.5; 1.92.10 and note on 30.4 above. vahnibhiḥ: The priests are meant; cf. 82.4ab below and 1.48.11d; 5.79.4ab, váhni is sometimes used of Agni as at 7.5 and 16.12 above, where it is meant as an epithet conveying his function of carrying oblations' (vah). See also 73.4 above where the word is used of the horses of Asvinā. (6) visvapíśá ráthera : cf. viśvapiśaḥ marútaḥ at 57.3 above. (7) c: drdha'ni i. c. valásya ádreh; cf. rūgņám adreh at 3.31,6a; the reference is to the deliverance of the cows and the luminaries from Vala's cave. See 79.4d below for the same; elsewhere Uşas herself is mentioned as one of the imprisoned beings. Here she is ·170 [75.7-76.2 RGVEDA MANDALA VII unfailing, great and holy gods, may break the strong places (of Vala) and give us the cows; the cows have bellowed to greet Uşas. (8) Now O Uşas, grant us wealth associated with cows, brave sons, horses and abundant enjoyment. Do not expose our grass (seat) to reproach owing to our being human; do you protect us (O gods), with your blessings for ever. 76 (1) The divine Savitſ, favourable to all men, has raised aloft his immortal light which belongs to all people alike. The eye of the gods (i. e, the sun) has shown itself owing to their wisdom; Uşas has disclosed the whole created world. (2) The paths over which the gods travel, which do not injure and are adorned with (the presence of the) gods, have become visible to me. represented as helping the gods (ab) and the Angirases to release the cows, who are supposed to have bellowed in response to the call of Uşas (d) and thus guided the attacking army of the gods and Angirases led by Indra and Saramă, in the right direction. See 1.62.3; 3.31,4-6. (8) barhik secondarily means 'sacrifice'; cf. on 46.4 above. puruşátā owing to our nature as human beings'; see 57.4b above. mä' nidé kaḥ : cf. 31.5 above and 94.3 below; also nidah träyasva at 16.8 above. 76 (1) visvájanyam: cf. 10.4c above and 100.2ab below; also på'ncajanyena raya' at 72.5 above, devå'nam is to be construed both with krátvā and cáksuh; for the first cf. 62.1cd above, for the second 77.3a below. (2) This contains only a mental picture of the poet who expects the gods to visit his sacrifice; cf. 5.30.1-3. devaya'nåḥ pánthah : See on 38.8d above, iskȚtásah from iş + kp 'to decorate or heal'; cf. 8.1.12d; 10.53.7b. ketuh: cf. 67.2 above, karmyébhyah: from other passages harmyá seems to refer to human homes; cf. 55.6 above and ·76 2-4) TRANSLATION AND NOTES 171 The banner of the Dawn (i e her advance rays), has indeed appeared in the east, she has come towards us from her palatial homes (3) Many indeed were the days during which and since when, you were seen towards the cast, at the rise of the sun, behaving (towards him) as towards a lover and not like one who goes away (4) They, indeed, 1 the holy ancient poets, were fcast companions of the gods The Fathers whose chants were effective, found out the hidden light and brought forth Usas e the 9 71 4, 9 78 3,10 46 3 But adhr shows that ablative is meant and not the dative, so that harmyé refers to a place where Usas comes from, ie her own palace It is surely not 'the darkness' as Geldner suggests in view of 6 4 above, see my note on the stanza It is not correct to imagine that she can live in a home' of darkness (3) ya' (ahanı) is accusative of time gara iva is jare eva with Sāyana against Pada Patha (which separates as jarah ura, in which case the common property remains the same though the genders of the Upamāna and the Upameya will differ) The sun is conceived as a jara of Usas even at 101 above and at 1 92 11d and 10 3 36 The common property in the simile is acarantz and this is contrasted with yali', for a similar contrast between a' car and para car see 10 17 6d, 10 177 36, also between a yat and punar yat at 10 111 7cd a' car means 'to be faithful to, to wait upon', cf 1 62 8d, 1 123 9cd, 4 51 8a It is also opposed to vi car (cf 7 25 1d) yatah goes with pari and refers to ahant 'since which days'. na punar 'not again, but not, but on the other hand, not', punar is varlaksanya dyotanarthah as Sayana points out yatı' .one who goes, leaves, is unfaithful etc' gara and yoşana or yoşa display a deep mutual attachment, so that we get similes where both of them are represented as an object of mutual faithful love Thus we get jaro na yósanam-yosítam-priya m at 9 101 14, 9 38 4 9 96 23, but also yosa (kanya') jarám iva at 9 32 5,9 56 3 If punar is construed with yatı, the words would mean the same as para yatı or para carantt, ie 'going back, turning again' towards her own or her father's home, 1 e away from the lover, cf punar astam eh: 10 14 8c, ma' púnar gaḥ 10 108 9c and parayatı' 1 191 26 and 4 18 3a The poet praises the daily faithful appearance of Usas before the rise of the sun (4) The Fathers and the ancient sages are the Angirases, cf 97 56 below and 1 622, 1712 gudham jyotih is either the sun (cf 10 72 7) or Usas herself .

·172 (76.5-77.2 RGVEDA MANDALA VII (5) Having gathered together for the sake of the common cow-stall (of Vala), they agree with each other and never work against one another. They do not violate the laws of the gods, moving along with the rich ones (i. e. the gods) and never harming us. (6) The Vasişthas greet you with their hymns, getting up early in the morning and praising you, O lovely one. Shine on us, being the leader of the cows and the mistress of rich gifts, well-born Uşas. Be first to awake. (7) This Uşas, who is the bringer of a gift and kind feelings, is praised by the Vasişthas, while she shines and gives us far-famed riches. Do you protect us (O gods), with your blessings for ever, 77 (1) Like a youthful damsel she has shone near us, urging all living creatures to activity. (Now) the fire has to be kindled by men; she has displayed her light, chasing away darknesses. (2) The vast one has stood up facing all; she has shone, wearing a white and bright garment. Having a beautiful appearance and a golden complexion, the mother of the cows and the harbinger of the days has shone brightly. . (5) samané ürvé: The locative signifies purpose. (6) gåvåm netri': see on 77. below. 77 (1) bc: Both cara'yai and samídhe are dative infinitives; for the same idea cf. 1.92.9c and 1.113.9a. (2) The rúśad rä'saħ is her own brilliance; at 9.69.5 it is milk in the case of Soma. gávà m'mita': cf. gávám netri' at 76.6c above; her own radiant beams are conceived as her ruddy bulls as at 1.92.2b; 1.121.11b and 5.80.3.

·773-781) TRANSLATION AND NOTES 173 (3) Carrying the eye of the gods (with her), leading the lovely looking white horse, the beautiful Usas, possessed of charming gifts is seen fairly adorned by her rays spreading herself widely over the whole world (4) Having wealth by your side, shine far away (from) the enemy, grant us a vast pasture land and freedom from fear Separate from us the hateful foe, bring us the treasures and urge your bounty to the worshipper, O liberal one (5) Shine on us with your choicest rays, o divine Usas, prolonging our life and bestowing on us nourishing food as well as a gift consisting of cows, horses and chariots (Usas) possessed of all choice gifts (6) Bestow on us lofty and vast riches O noble born Usas, o daughter of Heaven such as you are, whom the Vasisthas glorify with their hymns Do you protect us (O gods), with your blessings for ever 78 (1) Her early rays are seen facing us, her lovely lustres shoot upwards and spread themselves everywhere Bring us a lovely gift in your great and brilliant chariot coming hereward, O Usas (3) The eye of the and the white horse' both refer to the sun rasmi bhir vyakta annointed adorned by her rays', for the Rasmis of Usas cf 1 49 4 4 143, 4527 On the other hand cf 79 2 below where she herself is said to adorn her rays Both are lovely and so serve each other as a decoration as in the Anyonya Alamkara vísvim anu prabhuta cf 858 2b where the same is said about the sun (4) anti-vama cf upavasum as the adjective of Pusan at 6 56 6 (5) d cf 557 7ab 78 (1) ketavaḥ cf 67 2c and 762c above These advance rays themselves are considered as the añjayah or the aktu'n (at 792 below), e her decorations ·174 [78.2-79.1 RGVEDA MANDALA VII (2) Agni being kindled wakes up to greet her; the poets (too), praising her with their hymns (wake up). The divine Uşas goes forth driving away all darknesses and disasters by her light. (3) These well known shining Dawns are seen in the cast, sending up their light. They have brought forth the sun, the sacrifice (and) the fire; the unwanted western darkness has departed. (4) The rich daughter of Heaven has been observed; all look on while the Uşas shines. She has mounted upon her car which is yoked at will and which her well-yoked horses draw. (5) Our well pleased patrons and we ourselves have awoke to greet you today; be gracious while you shine, O Dawns. Do you protect us (O gods), with your blessings for ever. 79 (1) The Dawn has shone brightly along the path of men, rousing all the five tribes of men. She has raised her light (aloft), coming (2) jarate 'wakes up and sings '; see on 9.6 above. b: práti : supply jarante; cf. 5.80.1d. (3) ájijanan brought forth in their wake'; all the three come after her appearance in heaven; cf. also 80.2d below, d: see on G.4ab above, (5) tilviläyádhvam: tilvila seems to mean oily, soft', and hence . fertile at 5.62.7 (bhadré ksétre); from tilva + ila (tilva being a kind of plant). 79 (1) vi i vaḥ from ri ras 'to shine'; pathyő is generally taken as pathyä'h against Pada Paſha, and an object of vi arah. But pathya' (instrumental) is quite appropriate; the poet means : This daughter of Heaven has shone brightly along the path of men, rousing them all to activity, ri ras is generally intransitive; cf. 75.1a above and 1.157.16. For b cf. 6.65.16. c: The bulls (uksan) are her lustres ·791-4) TRANSLATION AND NOTES 175 with her lovely looking bulls The sun has disclosed the two worlds with his light (2) The Dawns paint their lustres at the ends of the heaven, they strive hard like men who are joined together (in battle) Your bulls completely roll up together the darkness and send up your light as Savitr sends up his arms (3) The liberal Usas has become most Indra like, she has brought forth her fames (1 e famous gifts) for our welfare The divine daughter of Heaven the foremost among the Angirases distributes her treasures to the pious worshipper (4) Give us as much wealth O Uşas, as you gave to the (ancient) singers being praised You whom they (1 e the ancient singers, the Angirases) produced through the roar of the Bull (e Bphaspati), have flung open the doors of the strong mountain (cave of Vala) conceived as the bulls drawing her chariot, see 6 64 5ab At 75 Gab above they are described as her horses d vi avaḥ is from vi vr 'to uncover', rodası vi araḥ 1 e made them visible by her light, cf 9 97 386, also 1 113 9b (2) aktu'n vi añjate they paint their lustres'ı e put on their brightness as a decoration cf 773c, 78 16 above and 1 113 14a See also anji añjate marutaḥ at 573 above and anji ankte (usan) at 1 124 8d b VISO yukta hi e for a battle of yuyugré at 6 25 3ab and yóge at 4 24 4a c sam a' vartayanti 'cause them to turn back together',. e roll up and pack off to a distant place, cf samvavrttat tamah at 5 31 3d and 10 1724 d For the simile cf 6 71 5ab and 10 139 1b (3) indratama most Indra-like'i e most liberal like him bəcause she is maghónı stavams: 'fames, 1 e famous gifts ', cf 3 19 5d 54 2d, 619 36, 85 32ab angirastama .most Angiras like' 1e most fiery, most blazing like them (4) vrşabha is Bphaspati, who helped Indra in freeing the cows from Vala's cave by means of his rava i e war cry, cf 4 50 4, 5, Also 171 2ab jahiluh from jan used in a secondary sense of manifest', the subject is pitara) i e angirasaḥ, for which see above 764 The drdha adrı is, of course, the cave of Vala, see on 75 7c above 10 688 ·176 [79.5-80.2 RGVEDA MANDALA VII (5) Urging every god to a gift, brightly shining (and) sending towards us feelings of kindness, lead our hymns to a gain. Do you protect us (O gods), with your blessings for ever. 80 (1) With their hymns and songs the foremost poets, the Vasişthas have roused Uşas, while she causes to revolve the two regions (the dark one or the Night and the white one or the Day), so as closely to follow one another and while she discloses all the created worlds. (2) This well known Uşas, who gives us new life after covering the darkness with her light, is roused. The unblushing youthful damsel (5) b: cf. 1.48.2c. 80 (1) c: rájasi are the regions characterised by day and night as a comparison with 6.9.1 and also 1.35.2a; 1.185.1d; 10.37.3cd would show. samante is to be understood predicatively revolving them so as to make them follow one another closely'. Sāyaṇa takes tájasī to mean dyāvā-pȚthivyau, in which case we may take vivartáyantim in the sense of unrolling, distinguishing, separating one from the other' (cf. 6.8.3c) as opposed to sám vartay 'roll up together so as to make them undistinguis a' as at 8.6.5bc (ubhé yát samávartayat fudraś cármera ródasi). Also cf. 79.2e above; samante is used of the rodasi. at 1.185.5, though from another point of view ("bordering upon one another, touching one another at the borders'). The idea in the latter case would be that owing to darkness the two worlds were undisting uished from one another and Uşas distinguishes them by her light. This is further elaborated by what follows in d. (2) a: cf. 1.10.11c; 3.53.16c. b: gudhvi' támal : In Rgveda támas is conceived both as 'the concealer' and 'the concealed'. As the concealer' it is merely to be removed or chased away (cf. 56 20c; 63.1; 77.1d; 78.2cd above), while as the concealed or the hidden', it is to be exposed to light or public view, like a hidden thief and thus compelled to run away; cf. 75.1c above and 81.ic below;. also 3.5.1;

·80.2-81.2]. TRANSLATION AND NOTES 177 goes forth in front (of men). She has brought to light the sun, the sacrifice and the fire, (3) May the auspicious Dawns always shine on us, bringing us horses, cows and brave sons, yielding us ghee (i. e, nourishment), themselves being filled (with milk or nourishment) on all sides. Do you protect us (O gods), with your blessings for ever. 81 (1) The shining daughter of Heaven is seen while she approaches us. She uncovers the vast darkness in order that all may be able to) see; the kind one displays her light. (2) The refulgent rising Star, the sun, releases the cows together (with his rays). May we come by what is allotted to us at the flaming up of you and of the sun, o Dawn. 4.45.2; 4.51.2c; 10.73.11; 10.88.12. Sometimes, however, it is said to be concealed' by means of light as here and at 2.24.3; 4.51.9c; see also 10.129.3a. c: cf. 1.113.76; 1.123.10c; 5.80.6. d: cf. 78.3c above. (3) In c we have the image of a cow; see on 41.7 above where the Rk is wholly repeated. 81 (1) ápo vyayati "uncovers, opens, breaks up'; (vye to cover as at 33.4 above); see on 80.2 above. cákşase : cf. 66.14d above. (2) a : cf. 36.1 above, and supply raśmíbhiḥ, nákşatram (neu. s.) is always the sun; cf. 86.1d below and 10.156.4ab in particular. arci=arcis (see on 97.2 below; from Țc to shine; cf. 5.25.7b) means a ray, lustre'. c: vyús (verbal noun from vi vas) 'flashing forth, illumination'; cf. vyúsţi at 69,5c above. bhaktá is what is allotted (from bhaj) i.e. by gods; cf. bhága-bhaktasya rāyaḥ at 1.24.5. Cf. also devábhaktam rátnam at 4.1.10 and dyúbhaktam réknaḥ at 40.2 above. bhaktá in the sense of anna does not occur in the Rgveda. R. 12 ·178 [81.3-6 RGVEDA MANDALA VII (3) We have arisen and are active to greet you, O Uşas, o Daughter of Heaven, who bring ample and enviable happiness like (as also) a rich gift, to your worshipper, O winner (of riches). (4) We beg (rich gifts) of you, who are a distributor of rich gifts, (and) who produce the light (of the sun) by your greatness, O great one, while you shine in order that we may observe and see it, O goddess. May we be yours, as sons are of their mother. (5) Bring us that lovely gift, O Uşas, which is most lastingly famous; give us whatever mortal's enjoyment you possess, o daughter of Heaven. Let us enjoy it. (6) (Bringing) immortal fame and riches to our patrons and (3) jira' ” (vayám) : (from ji to urge=jiny) 'active, zealous etc.'; af. jiráh sótä at 92.2 below. vananvati (vánanrat) : This seems to be anssessive adjective, meaning' possessed of gifts or wooden chariots', either irom vanan (= vāja) from van 'to gain', or ranan = vana 'wood, wooden chariet'. Or against Pada Patha (which in all cases of the occurrence of the word separates vanan-vat) it is voc, of the fem, of vánanvat, irr, pr. pt. of the intensive of van meaning 'a winner' of riches. For the different forms in which the word occurs in the Rv. cf. 8.1.31 (vánanvataḥ ásván); 8.6.34 (ránanvati matih) and 8.102.19; 10.92.15 (vánanvati : loc. s.), máyah : cf. 32.8 above. (4) ma mhánā (from manh to be great) 'greatness '; the form is instrumental s.; cf. dákşasya manhánā at 5.10.2. prakhyai (from prá khya) and rśé are dative infinitives going with knóși, svår being the object; cf. 77.3ab; 78.3c and 80.2d above. In c rátnam is to be supplicd as the object of imahe; see on 67.6 above. d : sya'ma : Perhaps understand ratnabhä'jah a second time as nominative plural; cf. 40.10 above and for similar economy of expression see on 48.1 and 66.12 above. It must, however, be remembered that the similes in which the sons and the mothers figure have hardly ever 'inheritance as their common property; yet see v. 5 below. (5) mattabhojanam : cf. 16.4; 38.2 and 45.3 above. A mortal's objects of enjoyment like cows, horses and others are meant. (6) am t'tam śrávaḥ : cf. 3.53.15d and 8.13.12c; see amſ'tam vásu at 3.43.5d. In ab supply rasva (v. 5) or codayitri from also ·81,6-82.3] TRANSLATION AND NOTES 179 rewards consisting of cows to us, the kind Uşas may shine away the obstructions, inspiring liberal donors (to their gifts). 82 (1) Do you, two, grant great protection to our men and followers for the sake of a sacrifice, 0 Indra and Varuņa. May we' conquer in battles our evil-minded enemies (and also) him who extremely hates a persistent worshipper. . (2) One of you two is called a sovereign ruler and the other a self-ruler, Indra and Varuņa are great and possessed of ample treasures. All gods have fixed up their strength and might on you in the highest heaven, O mighty gods. (3) You have dug down the channels of waters with your might; you have sent up the powerful sun in the sky. You have fattened the dried up (rivers) in the wild joy of this wise (Soma), O Indra and Varuna. Fatten our hymns (with gifts). c; cf. 96.2cd below, or even aváhanti in view of 1.48.9c. maghónah is accus. pl., rather than gen. sing.; cf. 32.15a above. But if gen, s. is adopted we should supply ri'dhah and compare 96.2cd below and 1.48.2d. d is repeated at 1.48.8d. 82 (1) b: This is reproduced at 1.93.8d (Agni-şomā). c:dirgháprayaiyum : práyajyu is generally used of a deity (cf. e. g. 56.14 above and 5.55.1; 5.87.1; 8.7.33); but here it is used of a mortal worshipper, like yájyu (3.19.4b) and áyajyu (83.7 below), ati is adverb going with vanusyati; cf. áti prá śļņve at 10.11.76. d: dudhyali : (from dur-dhi') : cf. duradhyah at 18.8 and 32.27 above; it is the opposite of su-adhyah at 2.5 above. Supply táń ca to connect c and d. (2) a : The addition of the genitive vam at the end of the Jagati line (a) is peculiar and unnecessary; cf. v. 5cd; Gcd. d: cf, 1.80.15cd. (3) b : cf. 87.1a below; prabhúm: 'far-extending; powerful'; cf. 8.58.2b. cd : apít 'lean, not fat' (from pi). pinvatam dhiyah: cf. 1.151.6c; 10.39.2a.. Also tā'm pipayata (dhiyam) páyaseva dhenúm at 10.64.12c and madhor ghệtásya pipyúşim dhiyam at 8.6.43.

·180 RGVEDA MANDALA VII [82.4-6 (4) Our priests invite you alone in fights and battles and you two (they invite) with crossed knees, for urging peace. We the bards, call upon you, O Indra and Varuna, who are easy to call and who are the lords of both the kinds of wealth. (5) Since you created all these creatures of the world by your greatness, O Indra and Varuna, Mitra helps Varuna by (establishing) peace (for them), while the other, the fierce one, marches forth to glory in the company of the Maruts. (6) For the sake of a great price, for the vehemence of Varuņa, they measure their might, each his own. One of them has laid low the enerny who strikes a blow, while the other opposes (even) many foes with the help of only a few (warriors). (4) váh nayah : 'those who carry the offerings to the gods, namely, the priests'; see on 75,5 above, kşemasya (cf. v. 5c) prasavé is loc. of purpose like samāné ūrvé at 76 5a above. Indra rules over kşéma (8.37,5a) and so can order it out for us; also cf. v. 5c. c: vásvaḥ ubháyasya : The divyá and the pä'rthiva vásu are meant both here and at 83.5 below; cf. 97.10 below and also 6.59.9; 9,14,8 etc. mitájñavah : see on 2.4 above (on abhijñu). (5) The accent of duvasyati in c is due to antithesis. Construe bhuvanasya with jātā'ni and majmánå with cakráthuh; cf. 1.17.4ab; 1.55.5ab. (6) malé śulkā'ya 'In order that great price may be set upon his help'; this clearly refers to Indra as a reference to 8.1.5 and also 1.102.7 would show. anyáh in c refers to Varuna as the slayer of enemies, as the root å tr (to overpower' cf. 4.30.7; 6.44.17) with ájāmim as its object and the corresponding root prá vf in d show. c: śnathayantán qualifies ajámim; cf. áśivena śnathitám tebhám at 1.116.24. The correspondence between anyáh-anyáh in cd (cf. the accent of átirat; 83.9 and 85.3 below) shows that the two main deities of the hymn alone are meant by that pronoun. Geldner considers Mitra to be meant here as in y. 5c; but this is less likely. d refers to Indra and particularly to his assistance in the Dasarājña war as seen from 18.17 and 33.6 above; also cf. 4.32.3.

·82.7-10) TRANSLATION AND NOTES 181 (7) Neither danger nor evils, nor any trouble from anywhere (overtakes) that mortal, O Indra and Varuna, whose sacrifice you, O gods, attend and enjoy. The wicked mischief of a mortal does not touch him, (8) Come hereward with your divine protection, o heroes; listen to my call if you may like it. Grant us your mercy, O Indra and Varuna, or whatever friendship and relationship you might have. (9) Be our front-rank fighters at every battle, Indra and Varuna possessing the powers of (all) the peoples, when the warriors on both sides invoke you indeed in rivalry for the acquisitions of child and offspring. (10) May Indra, Varuņa, Mitra, and Aryaman grant us vast and ample protection as well as glory. (We think of) the potent light of Aditi, the furtherer of Rta. We think of a song of praise in honour of the divine Savitr. (7) Supply našate in ab from d and compare 1.22 and 56.9 above and 94.8 below. tápah 'torture'; see on 1.7 above. párihvrtih : cf. 9.79.2c and hváras at 2.23.6c. (8) märdikám ("mercy'; cf. 91.2d below), a'pyam and salhyam are the different types and successive stages of intimate relationship between the gods and the worshippers; cf. 8.10.3cd. (9) krsți-ojasa : cf. 6.46.7; also visvá-ojāḥ (Indra) at 10.55.8. hávante ubháye : see note on 83.6 below; also cf. 2.12.8b; 3.32.14d; 4.24.3d, 4ab; 4.39.5 etc. The reference is clearly to the wars and skrimishes among the Aryan chiefs themselves; cf. also ubhayāni vſtra'ni at 6.19.13 and a'ryani vſtrā' at 83.1 below. sprdhi : cf. 85.2a below. tokásya tánayasya sätíșu (loc. of purpose) : This signifies peaceful life of race multiplication. The gods are invoked both in war (c) and peace (d); cf. 54.3c above and 86.8c below, (10) avadhrám jyótir áditeḥ : This amounts to jyotişmati áditih and is the object of huve supplied (cf. 1.185.3ab), or of manāmahe in d (cf. 5.6.1 agním manye); or it may be construed as the subject of (sárma) yacchantu, along with the deities mentioned in ab. ştávr'dhah is geni. sing. (accent as įtav;'dhe at 3.2.1), Oldenberg and Geldner construe ſtāvs'dhaḥ as nom. pl. going with Indra and others and áditer jyotih as the object of yacchantu. śló kam manāmahe; cf. stómam manāmahe at 5.13.2; 5.35.8.

·(83.1-2 182 RGVEDA MANDALA VII 83 !" (1) They (i. e. the Bharatas,) went forward seeking loot with high hopes (lit. with swelling sides), looking upon you as their reliable friend, warriors. Kill our fors, both Dăsa and Aryan, and protect Sudás, O Indra and Varuna, with your favour. (2) Advocate for us, O Indra and Varuna, there in that battle, where men with raised banners clash together, where nothing pleasant happens and where all creatures that see the light of the sun, (i.e. all living creatures) shake in terror. 83 (1) pithu-párśavah: The compound is variously understood; pårsu is a bone Implement which is used for cutting the sacred grass according to Sayana, who thinks that ab refers to the sacrificers who use it at the sacrifices. Accent is against taking the word as a Dvandva compound meaning the Pșthus and the Parśus, as was suggested by older scholars. Geldner translates it by 'with swollen bosoms', meaning entertaining high hopes'; he evidentiy takes párśu as an equivalent of pirśrá, on the authority of Sanskrit tradition, mentioned by Sāyana; cf. also Av. 10.9.20ab. In support of Geldner, we may compare the expression tanrä' sü'śujänah occurring at 10.34.G and elsewhere; as opposed to 'swelling sides or body' we have pressing sides' of a hungry man at 1.105.8. Or pársu is used in the sense of parasú as at Av. 12.3.319. In v, lcd and vv, 2, 3 we have cither the direct words addressed by Vasişžha to the deities on the occasion of the Dāśarājña war, quoted here by the author of our hymn; or the stanza refers to the later Vasişthas and suda'sam is only a common name referring to their princely patron. (2) krtá-dhuajah (nom. plural) : sce on ketú at 9.1 above and Av. 6.103.3ab. dhraj is to be derived from dhi (to shake) + aj (cf. trsnay at 335 above), or from the root dhvaj to move, given in the Dhätupātha from which another noun dhrajá (cf. 85.2 below) is also derived. bhayante bhuvaná svard;'śah : cf. 58.2d above and 1.85.8c; 4.6.5d. Either bhúrani ca srard;'śas ca, or the adjective and the substantive have different genders.

·83.3-6) TRANSLATION AND NOTES 183 (3) The ends of the earth have appeared to be bursting; the war-cry has risen up in the skies, O Indra and Varuņa. The enmities of men have assailed me; -do come hereward with your protection, O hearers of my call. (4) You have protected Sudās, O Indra and Varuna, subjugating Bheda with your deadly weapons, in an inimitable manner. You heard the hymns of these (Trtsus) when they called for help; the priestly service of the Tștsus became effective. (5) The wicked deeds of my enemy and the inimical feelings of those who attack me frightfully torture me, O Indra and Varuņa. Since you rule over riches of both kinds, do surely protect us on the decisive day. (6) Both the parties called upon you, namely Indra and Varuna, in battles for gaining riches, where you defended Sudās with his Tytsus when he was cornered by the ten kings. (3) dhvasira' from dhvas 'to burst, to break up'; the ends of the earth appeared to be bursting, broken to pieces, owing to the dust raised by the armies. (4) aprati : Adverb, see below 99.5. bhedám : cf. 18.18, 19; 33.3 above. eşām i. e. tſtsūnām; the Titsus are undoubtedly the Vasiştha priests as is clear from this stanza and v. Scd below compared with 33.1ab above. See on 33.6d above. d: cf. v. 7c and 6.65.5d. (5) ab: cf. 6.59.8ab. vásvaḥ udháyasya : see above on 82.4. pa'rye diví: for på'rya see on 27.1 above. (6) havante ubháyasaḥ : Both parties are presumed to be Aryans and worshippers of the Vedic gods; see above on 82.9; also see 85.2 below. Yet in the next stanza, the ten kings' are said to be áyajyu 'non-worshippers', which word, therefore, is to be taken as referring primarily to the non-Aryan chiefs of the coalition, or else is to be understood in a secondary sense of 'ineffective, improper Worshipper'.

·184 RGVEDA MANDALA VII [83.7-10 (7) The ten kings who did not offer a sacrifice, could not oppose Sudās in the battle, Indra and Varuņa. The ardent praise of men who sat by the sacrificial offerings became effectual. The gods presented themselves at their calls to the gods. (8) You gave help to Sudás, who was surrounded on all sides in the Dāśarājña war, O Indra and Varuņa, when the white-robed Tftsus rich in hymns and wearing their matted hair (on the right side) waited upon you with their hymn and prayer. (9) One of you two kills the enemies in battles, while the other always carefully guards his own laws. We call upon you with our well composed hymns, O Bulls; grant us protection, O Indra and Varuņa. (10) = 82.10. (7) admasádam: ádman is (sacrificial) food and admasad or admasádvan is a priest who supervises the preparation of sacrificial offerings and works under the chief priest Adhvaryu. admasádya is the duty of this priest which Agni is requested to undertake, like the duties of the other priests, at 8.43.19; cf. also 6.4.4a; 8.44.29a; his duties probably required him to arise before others and to rouse them. He is used as an Upamāna for Uşas in this respect at 1.124.4c. Here the word is used for the priests in general, perhaps to give importance to the sacrificial offering as well as to the hymn (ádman and úpastuti). It is also not impossible that the word contained a cutting reply to those who jeered at the priests by calling them mere 'supervisors of food' having no powers to fight; cf. 6.56.1 and 2 (Pūşan is called gruel-eater'; yet Indra wants his help). (8) cd : cf. 33.1 above. (9) samithá (from sam-i) 'a clash, battle'. páriyatta (from pari+yatta, p. p. pt. of yat) 'surrounded, cornered'; cf, ásamyattah (yájamanah) at 1,83.3cd.

·84.1-3) TRANSLATION AND NOTES 185 84 (1) May I bring you hereward at this sacrifice with my offerings and hymns, O kings, O Indra and Varuņa. This ghee-dropping (ladle), held in my arms and assuming various forms, goes around (ie. waits upon) you of her own accord. (2) Dyu propagates the great kingdom of you two, who bind (the offenders) with bonds which do not consist of ropes. May Varuna's hatred avoid us; may Indra makc ample room for us. (3) Make our sacrifice lovable in the assemblies; make our hymns commendable among our patrons. May wealth sent by the gods come to us. Lead us to success with your enviable favours. 84 (1) C: ghrtä'ci i. e, juhů (see 1.6b above and 8.44.5ab); it is called vişurūpå as it assumes many different forms oiving to the different offerings which it holds, or because it has different shapes. It is again possible to take the word vísurupa as an adjective of vän. Indra is called pururu'pa at 6.47.18 and this is then transferred to Varuņa; at 5.15.4 Agni is called vísurūpa. prá pári jigåti : cf. 75 4 above; sce pári caranti at 1.15 above. (2) răstrám: cf. rä'jā raştrā ņām at 34.11 above and also 4.42.1; 10.124.5d. Setſ'bhir arajjú bhiḥ : The ropeless bonds' are those of diseases sent by Varuna as punishment for guilt; or this may even be a reference to the mystic powers of the deities who can bind without ropes; cf. ayantráih samg'bhya at 10.46.6cd. At 2.13.9c Indra is said to have bound the Dasyus in a 'ropeless snare'. cd: cf. 60.9cd above. (3) sidata e $u ca' ru m : cf, 2.27.12d; 10.100.6c; 10.160.3d. Vidathas are the sacrificial assemblies of the priests and poets, Hymns and sacred rites must find their commendation both among the priests and patrons; cf. vidathya' śrustih at 40.1; vidathyah vīráh at 36.8 above; also vidathya' va'k: at 1.167.3d; vidathya'h samra't at 4.21.2; vidáthesu prava'cyah at 4.36.5c.

·186 [84.4-85.1 RGVEDA MANDALA VII (4) Bestow on us wealth accompanied by treasures, ample food and all choice gifts, O Indra and Varuņa. That son of Aditi who destroys falsehood (and also) the brave god (Indra) give us boundless treasures. (5) This hymn of mine may reach Indra and Varuņa. May it favour me in respect of child and offspring, being active. Possessed of lovely gifts (from them) may we go to the sacrificial feast (in their honour). Do you protect us O gods, with your blessings for ever. 85 (1) I purify for you two, a hymn which is not associated with a devil and which has a brilliant face like the divine Uşas, offering it (4) b: cf. 5.9ab above. c is a relative and d the chief clause; but the construction is peculiar. Evidently refers to Varuņa and d to Indra, though Sāyana takes d also as referring to Varuņa in spite of the characteristic word śü'rah. Perhaps add sa (śūras) ca in d .May he and the brave one give us countless treasures'. Or perhaps even d was conceived originally as a relative clause, both c and d going with ab, but suddenly the poet changed his mind and turned it into a chief clause (as the accent shows). For a similar thought, viz., that Varuna is first requested to free a person from guilt before Indra can favour him, see 28.4cd above, (5) asta (from as: unaug. aor. atm. : cf. 8.70.5cd) : usually the root is used to signify the loving approach of a hymn or offering to a deity; cf. 1,60.3; 8.43.17; 10.104,6; but sometimes also of a deity to a hymn or offering; see yogya' aśnávaithe at 70.4b above, b: cf. 67.6c above. gi'n tü'tujana : The activity of the poet is transferred to the poem; cf. 3.1.16c. 85 (1) puniş é: for the form, see on 34.16 above. The idea is to compare the hyma with Soma or ghee. An artistic choice of words and sense in the poetic composition is surely suggested by the expression; see on 4.1 above. araksásam : cf. araks'ah hávam at 5.87.96; arakşásam råtim at 8.101.8a. júhvat: sómam as well as manīşa'm are to be construed as objects; cf. 2.27.1ab; 2.41.18cd; 8.39.3ab. c: gh?té-pratikām: the word ghrta has a double application; with ·85.1-3) TRANSLATION AND NOTES 187 and the Soma to Indra and Varuna. May these two defend us in a battle, in an attack (by the enemy). (2) (The enemy's warriors) indeed, vie (with us) in their call to the gods, when flashing weapons fall on them and their banners (in a battle), Do you tvo, O Indra and Varuna, strike those enemies with your weapon, so as to make them turn backwards and run helter-skelter. (3) Even the self-famous divine waters in their seats supported Indra and Varuna, among the gods. One of them supports the people separated from one another, while the other kills even the matchless enemies. the manişa', it means ' ghee 'since the hymn is accompanied by a ghee offering and may be called ghytá-pratikām, while with Uşas, the Upamana, it means 'glowing, heated'. Agni is called ghſtápratika in this double sense at 1,143,7. d: yaman : The word here in the context (cf. v. 2) seems (against Geldner) to mean 'an attack by the enemy'as at 10.80.56. The word also means an advance, marching on' of a deity, especially in the case of Agni, Uşas, Aśvinā and Maruts. Here, however, it does not seem to be intended, as is seen from the word uruşyatām on the one hand and from the nature of the deity, i. e. Varuņa, on the other. abhi'ke similarly means either in the vicinity' or in a clash'; cf. 18,24d above. (2) devahūya (from hū to call) is the same as deváhūti which means either'a sacrifice' (14.1, 3 above) or as here a 'battle' (83.7 above), where the gods are invoked. spárdhante : sec on 83.6 above and cf. 1.33.5b and 2.12.8ab. amitrah (from c) is the subject. y és 24 dhvajésu is either yéşu ca dhvajésul ca, or is a free expression for yéşam dhvajésu, the antecedent for the pronoun being amitrah supplied from c. didyú is the same as didyut 'a foshing weapon'; see 25.1; 56,9; 57.4 above. párăcah-víșücah: These are predicative adjectives as at 3.30.6c; also see on 18.6d above. (3) sádah su: The home of the waters themselves is meant and the reference is to Apaḥ as the divine Nurses of Indra (cf. 4.18.8) and Varuna (cf. 8.41.7; 8.69.11; 9.90.2). devátá 'among the gods'; see 1.23 above. práviktāḥ : (from prá vic to separate) 'separated; not overlapping; restricted to their own spheres'; cf. vi ſtū'n adardhah at 2 38.4c and eșa setur vi-dharanah eşam lokānam asambhedāya (Br. Upa, 4.4.22) and the word vidhartă' used of Agni (7.5 above), Bhaga (41.2 above) and Varuna (2.28.4); cf. also jánānám yó åsuro vidhartā' at 56.24 above. .

·188 (85.4-86.2 RGVEDA MANDALA VII (4) He shall be a wise and experienced priest, O Adityas, who for his own protection, may bring you two (to his sacrifice), offering you a prayer and an oblation owing to your might. He shall indeed enjoy well-being, having ample sacrificial food in his possession. (5) = 81.5. 86 (1) The creatures are wise owing to the greatness of him, who has stayed apart even the vast heaven and earth. He drove up the high and great firmament as indeed the sun; and he broadened out the earth. (2) And I discuss with myself this namely, 'When indeed, shall I be in the presence of Varuna ? What offering of mine will he accept without being angry? When shall I, glad at heart, visualise his mercy?'. (4) namas and havís are the means of attracting the deity, while práyas, here in particular, is 'food used as sacrificial offering', but coveted as possession by the worshipper and conferred on him by the deity; cf. 1.31.7d; also cf. 3.59.2ab. iditya : aditya (Pada Patha) : see above 60.12 (deva); 61.1 (taruna). śávasa : i. e. of the deities (väm); śáras is usually used of a deity or of a fighter as at 21.9 and 48.2 above. Mark how råm is used twice, once with sávasä (as gen.) and then with aravártat (as accu.). 86 (1) dhi'ra: Varuna makes men wise; see v. 7 below: tastá mlha : 'variously supported', so as not to clash together. nak satram : see on 81.2 above. bhū'ma: see 34.19 and on 34,7 above. (2) sváya tanvä sám vade: cf, svéng krótuna sám vadeta at 10.31.2c. The poet means to say that first he thought to himself about the matter. Having failed, he consulted others who were expected to know, such as did?'śaḥ, cikiträ'msah and karáyah. But even they could not tell him why Varuną was angry with him; they merely corroborated the fact. So ultimately, he asked that question to Varuna himself, antér várune bhuvini : locative with bhù or as conveys close association'; cf. 32.13 above and 87.7b below; also 2.11.12a; 8.44.28ab; 10.142.1ab.

·86.3-5) TRANSLATION AND NOTES 189 (3) I ask about that guilt among the seers, O Varuņa; I approach wise men to ask (about it). Even the sages (whom I consult) say the same thing to me: 'This Varuņa is surely angry with you'. (4) What great crime was that, O Varuņa, that you desire to kill your friendly worshipper? Declare it to me, o unassailable and self-willed god; may I go down to you with a prayer, being guiltless and active, (5) Forgive us the sins of our ancestors; forgive those that we (3) did;'ś seems to be a re-duplicative adjective from drs, meaning a 'seer', did?'kşu being loc. plural; or dids'kşu is an adverb meaning "inquisitively, with a desire to know '; lastly (with Sāyana) it may be taken as a desiderative adjective with the case termination dropped. (4) áva iyām : áva i 'to go down in supplication' ; cf. áyad adhvaryúr havísa áva sindhum at 5.37.2d. Perhaps like áva i (58.5d above) and áva yâ (at 4.1.4b) the root may have been used as a transitive one in the sense of remove by respectful approach'. In that case supply énah (suggested by aneni'h) and take två as a second object. For such a peculiar use of the preposition, see above on 58.5 (énað áva imahe) and 60.9 (ripah ava yajeta) above; also cf. sridhah ápa ucсhat at 81.6 and mithuna' ápa ucchatu at 104.23 below. (5) pasutrpam ná täyú m : 'Like a thief who satisfies a cow'. A thief who thus makes an expiation for self-purification is to be admitted back in the society according to Manu Smști 11.196. It is said there that a thief, after admitting his guilt, is to offer a slieaf of hay to a cow; if the cow accepts it from his hand, he is forgiven, as the cow is supposed to testify to his repentance. For the simile in c cf. 8.67.14, 18. pašut;'p is taken to mean 'one who steals a cattle' by many scholars including Geldner, but the meaning of trp 'to steal' is rather doubtful and besides the adjective becomes purposeless, as it does not suggest a reason why the täyú should be released. The idea of "a release of some one is the only prominent one both in this stanza and in 8.67.14, 18. d: cf. 2.28.6c; the chief and the subsidiary Upamānas viz. vatsá and dä'man have exchanged their case terminations in these two passages, in view of the roots employed and also of the prominence given to the one or to the other. Here is Vasiştha and Vatsa; there it ·190 RGVEDA MANDALA VII [86.5.8 have committed in person. Release Vasiştha, Oking, like a thief who satisfies a cow, like a calf from its tying rope. (6) It was not my own power (which made me commit the offence); it was seduction, anger, wine, (or) ignorance, O Varuna. (Besides), the Elder one (i, e. Varuna himself) is involved in the guilt of the younger one (i.e. the poet). Even sleep does not separate (us) from evil. (7) Being free from guilt, may I render service, like a Dāsa, to the impetuous, but liberal god. The noble god has given wisdom to the ignorant; being himself wiser, he speeds the ambitious poet to wealth. (8) May this hymn to you be cosily resting in your heart, O self-reliant Varuņa. May it be well with us whether at rest or in work. Do you protect us (O gods), with your blessings for ever. is ámlas (like bhiyas in a) and dā’man, the prominent one getting the accusative and the other the ablative. (6) dhrutih, from dhvị 'to injure', means 'deception, seduction'; sce varuradhrút at 60.9 above. jya'yan and Icániyan respectively refer to Varuna and the poet as at 20.7 above. uparé : loc. s. of upărá offence, guilt', froin upa ſ 'to offend '; the root occurs in this sense in three places in the Ay, and once in Rv. at 10.164.3; it is the same as upi'rana at 8.32.21ab. upāré asti 'is intimately associated with, responsible for, has a share in', the guilt; for the use of the loc. cf. yó nivéšane prasavé că'si bhü'manah at 6.71.2. d: cf. 2.28.10. The poct expresses his utter helplessness during sleep, when he cannot exercise his will and so deserves to be forgiven, caná is negative, as at 1895 and 32.13c above. (7) dasó ná : The simile shows that the Dåsas when conquered serc often enployed as personal attendants and that the stigma attached to the word seems to have, at Icast partially, disappeared in course of time; this is clear from the fact that the poet compares himself with a Däsa. Even at 8.56.3 and 10.62.10 Dāsas are mentioned as a part of the Daksinä reccired by the priests. We might also consider the name diro-dasa Slave of Ileaven used by an Aryan chief. (8) hrdi úpaśnitaḥ astu: Heart is the seat of feelings of affection and so it is often requested that the deity should take an offering or a hymn nearest to his heart; cf. 101.5 below and also 3.42.8; 4.41.1; 4.43.1; 10.91.13; the poet also often says that the prayer was composed by him from the bottom of his hrd; cf. 1.67.4; 6.16.47; 8.76.8; 10.91.14. C: cf. 54.3 above.

·87.1-2] TRANSLATION AND NOTES 191 87 (1) Varuņa dug out a path for the sun; he (dug) forth the ocean-going waters of the rivers. The mares (i. e. the rivers), like a racer released to run, (went forward to the ocean). Following the Řta, he made the great rivers (flow on towards the ocean) for days together. (2) Your breath, Vāta, has roared through the mid-region, like an impetuous beast, which has won (its food) on the pasture-land. All your powers, which are dear to us, O Varuna, are (manifested) between these two great and vast worlds. 87 (1) Supply rádat after prá in b and compare 4.19.2d and 10.75,2a; for árnaṁsi radat cf. 49.1c above and 3.33.6a. In c similarly supply prá cakramanta (cf. 2.19.2) or adadhavan (cf. 9.87.76), taking drvetih as nom. pl. referring to the rivers, for which cf. 3.32.6b. rtayán is a significant adjective supplying the reason for Varuna's act. c: for the simile cf. 9.87.7b; also 3.32.Gab; 3.33.16. caka'ra i.e. samudriyah (cf. b); cf. adharăci'nan akşņód apā'm ápaḥ at 2.17.5b. áhabhyah is adverbial dative like apari'bhyah (1.32.13), or apara'ya (6.33.5) meaning for days together. i. e. for ever. bed refer to the unceasing course of the rivers towards the ocean under the command of Varuņa, as under that of Indra at 3.33.6-7. The arrangement of the sentences is rather involved. In að Varuņa is the subject; but in c the released rivers are conceived as the subject of a verb which is to be supplied. Yet the poet soon reverts to Varuna at the end of that line with the adjective ſtayán and continues to describe his great exploits (cf. cakā'ra after rádat-prá-áradat) in d. avánch are 'rivers' as the adj. mahi'h (cf. 5.11.5c; also 1.190.7a; 5.85.6cd) which is very often used of apall, undoubtedly shows. (2) rája ': a stresses the meaning of the accusative (of destination) 'throughout the region' as at 1.141.7d; see also visá a' at 1.121.1c. The accusative and a' in a correspond to the loc. yávase in the simile in b; see 43,3 ab above, sasa va'n is irr. pf. pt. for sasanva'n from san.

·192 [87.3-6 RGVEDA MANDALA VII (3) The spies of Varuņa, having similar intentions, carefully watch both the well fashioned worlds (to know and favour those), who as wise and pious poets skilled in ritual send their hymn (to Varuņa). (4) Varuna said to me, the wise one : 'A cow possesses thrice seven names.' A poet who knows the (secret) word, may speak it out (to his descendants), like other secrets, seeking to help the future generations. (5) Three heavens are placed in him as also three carths immediately after these, thus arranged sixfold. The wise sovereign, Varuna has placed this golden swing in the heaven for the sake of beauty, (6) Varuna, like Heaven, like the bright Drop, the powerful beast, (viz. Soma), has ruled over the ocean. He is the king of all that exists, receiver of deep praise (and) a measurer of the mid-region, whose dominion is helpful (to the worshipper). (3) In c human poets are meant and not the spies of Varuņa; so supply tân drastum to connect cd with ab. smád (' similar, together, equal') istam yesām; ista from is to desire' (not from is 'to impel' which would be işita). (4) á ghn ya is a cow in the form of the earth; the 21 names are those which begin with gauh which are put together at Nighantı 2.1. In c supply padám or na'ma as the object of vocat, guhya ná being the simile. The ripra in cd is a human poet, i.e. Vasistha's follower. The 21 names (nämā; pada) are considered as a secret and its knowledge confers mystic powers upon the knower; cf. 1.72.6ab; 4.5.3c; 8.41.5bc. (5) ab: cf. 2.27.Sab; 6.55.2ab; in d the 'golden swing' is the sun; cf. 60.4c and 63 40 above; also see 1.24.8ab; 5.8.2d. (6) b: The bright drop' with which Varuna is compared is the Soma juice which mixes with and overpowers the waters that are added to it; cf. rána rásáno ráruņo ná sindhūn at 9.902c, where Soma is compared with Varuņa for the sarre common property. Scma is sreta; cf. 4.27.5; 9 74.8 and a mīgá too; cf. 9.32.4 and also 9.92.6d; 9.96.6b, gambhirasain sal : cf. 5.85.1ab and uruśánsah at 1.24.11. . rájaso vima'nah : The expression is commonly used to signify crtensire sway over the mid-region, with reference to the different dcities; Agni at 3.26.7; Soma at 9,62,14; Hiranyagarbha at 10.121.5.

·87,7-88.2] TRANSLATION AND NOTES 193 (7) May we be considered as) faultless in the presence of Varuņa, who takes pity even on one who commits an offence. May we (live) fulfilling the laws of Aditi properly. Do you protect us, O gods, with your blessings for ever. 88 (1) Offer the dearest and radiant hymn to the bounteous Varuna, O Vasiştha, who brings towards us the holy great Bull of a thousand gifts. (2) And when I had gone within his presence, I considered Varuna's face to be that of Agni (through anger). May the sovereign ruler take me to see the great wonder, namely, what the sun and the darkness are in the rocky cave. (7) b: várune : sec on 86.2b above. å någah (nom. plu.) : seo on 97.2 below. vrata'ni ánu rehántah : cf, ydhya'ma te kha'm rtásya at 2.28.56. 88 (1) vy'şanam bịhántam : brhán vi'så is the sun; cf. brhatáh sū'ryasya at 9.75.1a; 10.27.216; also cf. 87.la above. The mention of the sun is, however, unexpected, unless we connect it with the sudr mentioned in v. 2 below. On the other hand, it is quite likely that Varuna himself is meant in cd; yák in that case is a difficulty. We should have expected ya' i. e. the mati; since a hymn is often said to usher in the deity as at 4.24.lab; 6.63.1bc; 8.88.4c. yah may still refer to the mati, the mental change from the fem. to masc. (stómah) by the poet will be understood as at 5.33.2b and c. (2) b: Varuna's face is said to be that of Agni owing to redness of anger; warriors are said to look like Agni (agnirūpåß) when they go in a battle, at 10.84.1cd, cd: The meaning of these lines is not altogether beyond doubt; the poet seems to long for those old favours of Varuna which he enjoyed in the past, both here and in v. 3. svår and ándhas are contrasted; they are described as rápus when they are stored up together in the aśman (i. e. the rocky cave of Vala) and Varuņa is said to be capable of showing it to the poet, because he is the adhipa' 'supreme ruler' (cf. 10.81.50). For the disclosure of a rápus cf. 66.14 (by the sun) above and 6.44.8d (by Soma). R. 13 ·194 [88.3-6 RGVEDA MANDALA VII (3) When Varuna and I may have climbed into a boat; when we may have urged it to the middle of the ocean; when we may have rocked about on the tops of the waters; may we gloriously swing in that swing for the sake of beauty! (4) Varuna put Vasiştha in a boat; the skilful artist and poet made him, by his powers, a sage and a bard as long as the days and the dawns endured, when the days were favourable. (5) Where are those friendships of ours (now), which we enjoyed even in the past so lovingly? I (then) went to your great palace, your thousand-doored house, O self-willed Varuņa. (6) May he, O Varuna, who, being your dear and loyal relative, your friend, has sinned against you, and may we too who are yours, not suffer for (our guilt) though we are guilty, o lord of the Yaksas. As a poet yourself, extend your protection to your singer. (3) samudrám nádhyam is accus.of destination; cf. nádhye samudré at 68.7 above. snubhiḥ : snt is the same as sā'nu'a top of the waves on the surface of the waters; cf. girina'm snúbhin at 8.46.18. The verbal forms are subjunctives, or aor. injunctives. (4) sudinatvé áhnăm : cf. áháni sudinā bharanti at 11.2 above and the note. d: ya't-ti't are adverbial forms meaning 'as long as, as much as etc.'; cf. ya't sü'ryāmā'sā mithá uccárátak at 10.68.13. Both the expressions mean ‘for endless time to come'; also cf. 65.2 above and 10.37.26. tatanan (from tan) 'extended, stretched themselves out', (5) sácavahe pura': pura' with a present tense form has the sense of the past, as at 56.23 above and 6.65.4d. aurkám is either adverb, (without ill feeling, lovingly') or supply sakhyám and compare 6.48.18a. mā'namn is a palace, a large structure, (from má to measure); cf, devi'nām ma'ne at 10.27.23. (6) tvä'm a'gam si k návat : Root kr with two accusatives as at 1.185.8a. In c supply 'énas from 'énasvantah as the object of bhujemo (cf. 52.2c above and 6.51.7a), or even yakşám from yakṣin and cf. 5.70.4ab. ab is a relative clause to be construed with c which contains the chief clause. To connect the two supply sa ca rayam ca. te in c, like vaḥ at 52.5c above is to be taken with vayám supplied; cf. 30.42 above.

·88,7-89.3) TRANSLATION AND NOTES 195 (7) We (praise) you while we dwell in these firm habitations; may Varuņa release his snares from us. We are the seekers of favour from the bosom of Aditi. Do you protect us (O gods), with your blessings for ever. 89 (1) May I not go to the house of clay, o king Varuņa; have mercy, O lord of great dominion, have mercy, (2) When I go forth, bursting as it were like a fully inflated skin-bag, O lord of the bolt, have mercy, O lord of great dominion, have mercy. (3) I always went against you through poverty of wisdom, o glorious god; have mercy, O lord of great dominion, have mercy. (7) a, b, and care thrce independent clauscs; supply slumah In a. b: cf. 1.25.21. The present participle stands for the finite verb in c. 89 The hymn is a prayer to Varuņa by a man who was suffering from dropsy supposed to have been sent by the god as a punishment to him. Vv. 2 and 4 graphically describe the condition of such a sufferer. (1) msn máyam grham : The reference is to the burial of the ashes and the bones of a dead man after his cremation, in the bowels of the carth, after being placed in an earthen vessel; cf. 10.18.10-13. It does not refer to the burial of the dead body. (2) prasphuran : sphur to break or burst. adrivah : adrirat is usually used of Indra, adri being his Vajra. But here it is used of Varuna, to suggest his great power for striking hard. (3) krárval dinátá: cf. dinair dáksaiſ at 4.54.3. samaha (from sama+ha) means 'evenly, always, consistently, similarly, etc. That it is not to be derived from sa + maha and taken as a vocative (as done by Sāyana) would be clear by a reference to the word occurring at 1.120.11 and 5.53.15.

·196 [89.4-90.1 ĶGVEDA MANDALA VII (4) Thirst has attacked your singer, while yet he stands in the midst of waters; have mercy, o lord of great dominion; have mercy. (5) Even when we, as men, conimit any offence against celestial beings just here, and when we have broken your laws through ignorance, O Varuna, do not harm us for that fault, O god. 90 (1) The pure juices mixed with the sweet (ingredients) are offered to you two by the Adhvaryus with a desire for brave sons. Drive on, o Väyu; come towards our prayers. Drink of this gladdening juice for wild delight. (4) idám is used adverbially in the sense of 'here, just now'; cf. idám-idam at 59.1 above. (5) yuyopimá : yup to break, destroy '; cf. janayópanah mīgán at 10.86.22. 90 (1) viraya' : Instru. s. of viraya' which is a noun from the denom. viray; cf. asvaya', gavya' and viraya' at 9.64.4; also hiranyaya' at 66.8 above. Sucayah : see on v. 2 below. C: The Pada Patha shows yåhi with the Nighăta accent (thus construing yahi with the preceding niyútah). This is not necessary and we may separate yāhi áccha and understand a new sentence beginning with yāhi as Geldner does : 'go towards us or the juices'. Yet as in other passages niyútah is very likely intended to be double meaning and standing for both the mares and the prayers even here : drive on, o Väyu; go towards our prayers which serve as mares'. See on 23.4 above. This construction intended by the Pada Paſha, namely, ráha vâyo; niyúto yahi áccha, is also supported by 1,135.21 (váha váyo niyúto yahy asmayúh), where it is not possible to have an accented yahi from the Samhitä as in our passage, and 3.35.16 (vähi ráyúr ná niyúto no áccha). Both these passages show that yäki áccha has niyútaḥ as its object. Besides the root vah does not usually have "horses' as its object, so that the construction ráha niyúto would be difficult. Geldner recognises this and so in his note on 1.135.2 suggests an alternative construction with yujanah supplied (váha rayo niyúto yujánah; vähi áccha).

·90.2-4) TRANSLATION AND NOTES 197 (2) You make him highly praised among the mortals, who has brought you, the ruler, an offering and pure Soma, o Váyu, o drinker of the pure (Soma). Every son born from him is born powerful. (3) The divine Dhişaņā appoints for (giving) riches that god whom the two worlds generated for riches. His own mares indeed have waited upon Vāyu and also upon the white bestower of wealth in the last extreme (viz. Indra). (4) The faultless Dawns heralding auspicious days, have shone. Those who meditated (i. e. the Angirases) have found nut the extensive light. The cager priests flung open even the stall of the cows. The waters flowed according to their (will) from ancient days. (2) cf. 6.1.9; 6.13,4; 6.15.11 (said of Agni); 8.4.6 (of Indra), anat from as, to reach, bring '; see on 7.7 above. śúcim sómam: cf. 91.4c below and 8.101.10d. śucipah : see 92.1 below and 10.100.2. are (3) rayé i. e. for winning and giving it away. ab and d refer to Indra; for Dhişaņā urging Indra to activity, cf. 1.102.7c; 3.31.13ab; 6.19.2ab; 8.15,7c; 10.36.10c. niyútali svä' : The Niyuts possessed by both the gods; for those of Väyu, cf, v. 1 above and also 23.4; 39.2 above. For those of Indra cf. 3.35.16; 6.22.11; their common Niyuts are mentioned also at 91.6 below and at 4.47.4. In most places the word has a double meaning, namely, the mares and the hymns as said above. svetám : Indra is called svetá at 8.40.8; Agni at 3.1.4 and Väyu at 91.3 below. Here Indra is meant as is clear from the following words viz. vásudhitim nireké, for which cf. nireké çid 'yo vásur dadih at 8.24.3c. Even the word utá shows that Váyu is not meant in d. (4) a : sudināḥ is adj. of uśásah as at 1.124.9; elsewhere it is cither an adj. of áhå (11.2; 30.3 above) or.a noun (18.21 above). b: cf. 76.4 above. c : cf. 4.1.15d; 10.45.11d. d : Supply kétam (2.38.5d) or váśãn (1.181.5a) after teşām; ánu is to be construed with both teşām (ketam) and pradivaḥ (abl. s.). For the latter cf. 1.141.3c; 3.43,16; 3.50.26. Both di'dhyánál and usljah are the Angirases and the reference is to the myth of Vala mixed with that of Vſtra as at 2.23.18; cf. also 4.3.11-12. Usually, however, the sages are associated with the release of cows from the Vala's cave, ·198 (90.5-91.1 RGVEDA MANDALA VII (5) Meditating with an unfailing mind, they (i. e. the priests) draw (your chariot), being yoked (to it) by their own will. Nourishing foods wait upon the chariot of you two, the lords, which carries the heroes, O Indra and Väyu. (6) May our patrons, the rulers, who bestow on us the shining light of the sun through the cows, horses, treasures and gold, overpower (their enemy) throughout their life, in battles, with the help of their horses and warriors, 0 Indra and Väyu. (7) Let us, the Vasişthas, begging for fame like facers, with our good hymns, and longing for food, invite Indra and Väyu well for our protection. Do you protect us (O gods), with your blessings for ever, 91 (1) Surely then, did the faultless gods, who are glorified by our prayers, exist in old days ? (Yes, they did; for), they illuminated the (5) satyéna mánasă : & with an effective intention '; cf. 10. 67.8ad. The first half of the stanza refers to the descendants of the ancient Angirases. té i. e. vähnayah : see 82.4a above. svéna krátuna yukta'saħ : cf. 8.57.1ab; 10.31.2c. The poets conceive themselves as the horses (vahni with a pun on the word) yoked to the deity's chariot. d: cf. 4.44.2cd. (6) Construe sva'r ro da'dhate; sva'r is sun's light signifying healthy and blissful life, as suggested in 66.16 above, ensured by the gifts of cows etc Or take sva't as 'the sun'; dadhate i.e. win, secure', for themselves in the other world, as said in 1.125.66; 10.107.8cd (nah being construed with iśāna'sah sūráyah). (7) For the simile in a, cf. 9.10.1; 9.66.10; 9.97.25 etc. 91 (1) In ab the existence of the gods before creation is questioned and in cd'it is affirmed ; a'san accented owing to kuvid, vayéve: Väyu is praised along with Indra in this hymn; here at the commencement, Väyu has forced himself on the poet's attention before Indra, owing to his association with Uşas, (he is pūrvapa'; cf. 92.1cd below) mentioned in d. The poet seems to prove the existence ·91.1-4) TRANSLATION AND NOTES 199 Dawn through the sun for the sake of the oppressed man, out of regard for Våyu (and Indra). (2) You protect us through months and many autumns as our willing messengers and defenders who cannot be assailed. This well composed hymn going to you, O Indra and Váyu, begs of you your mercy and a fresh bliss. (3) 'The white and wise (god) who adorns tlie team of his horses visits our (patrons) who possess nourishing foods and who increase their riches; they variously stand ready for Vāyu (and Indra, to serve them), with a concordant mind. The heroes have performed all (pious deeds), which lead to good progeny. (4) (We have brought our offerings) in proportion to the strength and vigour of our body and so far as men can think out with of the gods before the creation from the fact that they created the sun and the Dawns for the sake of man oppressed (by darkness). He further suggests that they did it at the bidding of Indra and Vāyu, their lords. The sun and the Dawns are the very basis of the sacrifice on which men and gods depend. väyáve stands for váyáve índrāya ca. The dative means 'out of respect for, in order to obey etc.' See indrāya ahighné na ramanta a'paḥ 2.30,16; also cf. 9.62.27. On the other hand ma'navé badhità'ya means 'for helping the distressed man'; cf. 6.49.13b. , (2) The gods Vāyu and Indra are here called (not compared with 'as Geldner suggests) envoys of gods and men. The word dutá is almost exclusively used of Agni as the great intermediary between gods and men. In our passage the term appears to be primarily applied to Väyu and then transferred to Indra or rather to the pair. Váyu is conceived as a dūta' of gods and men wafting bliss to them and chasing away their miseries at 10.137.3. na da'bhāya : cf. 5.44.2c; 9.73.8a. (3) pi'vas is nourishing food; cf. 10.100.10a; both the adjectives in a refer to na'rah in d, namely, the patrons. väyáve as in v. 1. víśvå su-apatya'ni (kármani) : cf. 1.72.9a; 4.34.9d and 8.15.10c. (4) The tåras and ójas of the body refer to those of the priest in a; they do not refer to those of the gods as Sảyana assumes. At 1.33.12c Indra's tåras and ójas are mentioned in the context of his fight with ·200 [91.4-92,1 RGVEDA MANDALA VII their inner light. Do drink with us, o drinkers of the pure Soma, this pure Soma. Be seated on this grass-seat, Indra and Väyu. (5) Yoking the teams which carry the enviable herocs, come hereward in the same chariot, O Indra and Väyu; for, this best of the sweet drink is offered to you. Do surely unyoke for us, being well pleased. (6) Come towards us with these very liberal mares, which are a hundred or a thousand, which serve you and are laden with all lovely gifts (for men), O Indra and Väyu. Do drink, o heroes, of this sweet juice which is brought to you. (7) = 90.7, 92 (1) Be by our side to help us, o Väyu, o drinker of the pure (Soma); you have a thousand mares, O god possessed of all choice gifts. The exhilarating and gladdening drink has been sent up to you, of which you claim the first draught, O god. Vrtra; here they are quite unexpected. For the táras of the poet or his hymn see 3.18.36; 5.54.15cd. 6: nárah refers to the poets themselves. c:sucipă: See on 90.2 above; Vāyu primarily and Indra secondarily are called sucipā here; yet cf. 1.5.5 and 1.30.2 where Indra too is independently described as receiving śúci soma. (5) a : Mark the pun on ni-yú; niyú taḥ spårhávitäh : cf. viravă'hah áśvaḥ at 42.2 above; virá refers to the gods who are carried in the chariot by the horses, in both passages.c: médhvo ágram: cf. 92.2c below; also 4.27.5c; 4.46.1; 4.47.1. d: vi muc has a technical meaning 'to unyoke the horses' and so rest for a longer time; cf. 3.41.8ab; 6.40.1; 10.160.1; for its use in the ordinary sense cf. 88.7b above. (6) su-vi-dátra is the same as su-dátra (cf. 8.3; 34.22 above) and suvidatriya at 10.17,3d); this is contrasted with dur-vi-dátra árāti at 10.63.12. Cf. also su-vi-jñanám at 104.12 below and dúr-vid-vamsam at 94.12 below. d: cf. 4.20.4c. 92 (1) úpa a' bhúsa : cf. 74.3 above and 8.90.1bc. Väyu is both ſucipă' and pūrvapa' (4.46.1).

·92.2-5) TRANSLATION AND NOTES 201 (2) Our active pressing priest has started vigorously for Indra and Váyu in order that they may drink Soma, when the god-devoted Adhvaryus bring the best of the sweet drink to you, owing to your great powers. (3) With the help of those mares with whom you visit the worshipper for guiding him at his home, o Väyu, bestow on us a treasure which feeds well, a son and a gift consisting of cows and horses. (4) With the help of our manly patrons, who are god-devoted nobles, the destroyers (of the enemy) and the gladdeners of Indra for the sake of Vāyu, may we be killing our enemies and overpowering the foes in a fight. (5) Come to our sacrifice, to our offering, with your mares in their hundreds and thousands. Be delighted at this libation, O Vāyu. Do you protect us (O gods), with your blessings for ever. (2) sóta jiráh is the active pressing priest, whose duty is to extract the soma juice at a sacrifice; cf. 22.1c above. Construe sómam with pibadhyai; prá asthåt (intrans. as at 68.2 above) goes with the datives as prá te adhvaryúr asthāt at 6.41.2c. pra-sthi 'to be actively working '; cf. 1.15.9; 10.14.14. śácibhih: The word is invariably used with reference to a deity. So constrne śácībhih with vam owing to your great powers'. (3) iş ţáye (isti from iş to urge)' for giving direction '; see on 93.8 below, and 1.129.4a; 9.97.422 and 10.70.11a. subhájasam rayim : cf. śrútyam rayim at 5.9 and purubhójaḥ rátnam at 75.8 above; gávyam áśvyam ra'dhah : cf. 77.5d above and 5.52.17de. (4) vâyáve indramă'danāsaḥ: This amounts to väyáve indrāya ca mü'danasan : cf. Indrāya ma’danam at 31.Ja abuve. Usually ma'dana is used of Soma (also in words like dava-ma'dana and np-ma'dana), here it is used of the sacrificers, andhasa or sómena being understood; cf. två andhasa madimah at 9.107.2. a'deva surrounded by gods'; similarly formed words are ä'pathi (5.52.10) and â'bhaga (8.53.6). nitósana from ni tuś to cut out' hence .do destroy or to distribute'; cf, ví day; and 8.15.11b for the first and 4.38.16; 8.25.235, 9.63.23a for the second meaning. Here the word may mean either 'munificent' or 'slaughterers '; aryáh is either nom. pl. going with ué or gen. s. going with nitóśanasaḥ. (5) satinibhih niyúdbhil : cf. 91.6 above and 1.135,3ab. ..

·202 RGVEDA MANDALA VII [93.1-3 93 (1) May you now gladly accept today this pure hymn which has freshly arisen, Indra and Agni, o killers of cnemies. I call upon you both indeed, who are easy to call; such as you are, you are the the best givers of a gift to the desiring (priest), without delay. (2) For such as you are, o mighty gods, you have become winners (of gifts for our sake), prospering together (and) growing great with your strength. Being the rulers of ample wealth and pasture, do bestow on us a boisterous and lasting gift. (3) When the mighty priests, seeking your providential care with their hymns, go to the sacrificial assembly, like racers who reach the boundary line, those brave patrons (of theirs) keep on repeatedly calling upon Indra and Agni. 93 (1) návajatam stómam is meant for návajāta Agni; cf. 3.3 above; also 15.4 and 61.6 above. uśaté : i.e. vipraya (v. 3); cf. ušaté vayodha'h at 4.17.17d; also 10.30.2b. dhéştha is superlative from dha. - 1 (2) sanasi' from san : cf. avita'ram sinasim (Indram) at 8.21.2 and sómah bhuraya sānasih at 9.106.2. śavasänā is vocative. Mark the Anuprāsa in ab, ghr'svi'vāʻja is mentioned also at 4.32.6c; it is a gift which constantly asserts itself and multiplies. The Maruts are called ghr'şvi-radhasah at 59.5 above. ghr'şvi, froma ghys=kts, means boisterous, assertive. (3) The stanza shows the importance of the services of the priests (abc) owing to which the patrons reach their goal (v. 5d), kä'stha is the same as kä’rsma, the boundary of the race course. For the simile in c cf. 1.63.5c; 6.46.id; 9.21.76 and also 1.116.175. jóhuvato (bhavanti) náraß: cf. jóhuvati manīşā' at 24.2 and jóhuvanan ng'n at 28.3 above, ·93.4-71 TRANSLATION AND NOTES 203 (4) The priest, seeking your providential care by his hymns, begs for famous and preferential riches. Lead us to prosperity, with fresh gifts, Indra and Agni, o killers of foes and possessors of the great Bolt, (5) When the two great (armies), brightly shining with their (armoured) bodies, vying with each other and clashing against each other, struggle hard together in the encounter where only the brave win, do you two surely kill the godless (enemy) at the sacrifice, through the god-befriended (priests) and through the person who presses the Soma. (6) Come to this our Soma-pressing for the sake of (showing your) graciousness, O Indra and Agni. Never, indeed, have you looked down upon us. May I turn you (towards us) with your abundant rewards (for us). (7) Such as you are, 0 Agni, plead for us before Mitra, Varuna and Indra, being enkindled with this prayer : 'Forgive us well (4) parvabhä'jam rayim : 'that wealth which enjoys the foremost (favour, or attention of the gods)', pū'rva stands for pū'rvam dvas (2.4.8a) or pūrvácitti (8.6,9; 8.12.33). Cf. also půrvabha'jal kaváyah at 5.77.1. naḥ prá tiratam : cf. 57.5; 67.9 and 84.3 above. (5) vidáthe hatam : kill at the sacrificial assembly', i.e. befriend us at the sacrifice so as to kill etc.; the result at the battle (sū'rasáti) is only a reflection of what goes on at the sacrifice (vidátha). cf. vidátham gúh in v. 3. devayú and somasút jána (cf. 1.113.18cd) correspond to vípráh and nárah in v. 3. See also 4.24.3-7. (6) parimam na'the : see above 59.36. d: śáśvadbhiz vä'ja ih : The gifts which the gods are expected to bring with them are meant here by vá'ja; cf. v. 1d, 2d, 86, so that vā'jain is Sahārthe Titiyā, like ávasã in ávaså vavrtyam at 1.152.7b. On the other hand at 1.3c above the saśvanto vá'jäh are the sacrificial gifts which the worshipper brings to the deity, (7) ab: cf. 6.2.11ab. 8.75.2ab. ed contains the actual request which is sought to be conveyed to the gods (individually, as the sing. mrla shows) by Agni. yát sim-tát : cf. 1.179.5c; 5.85.7d for a similar request to Soma and Varuņa. śiśrathantt: The offence ·204 [93.7-94.2 RGVEDA MANDALA VII any offence which we have committed'; may Aryaman (and) Aditi loosen it (from us)'. (8) Strengthening these your directions, O Agni (and Indra), may we enjoy rewards in your company. May not Indra, Vişnu and Maruts neglect us. Do you of protect us, o gods, with your blessings for ever. 94 (1) This early praise of my hymn to you has arisen (from me), as rain from the cloud, O Indra and Agni. (2) Listen to the call of the singer; appreciate our songs, O Indra and Agni. Fatten our prayers (with your gifts), being (their) masters is imagined as something which closely clings to the offender like a lecch; cf. 1.24.14d and 4.12.4d. Gods can favour men only when they are free from this guilt and for that, the favour of the Adityas is often solicited; see on 28.4 above. Cf. 4.3.5 (also 4.12.4) where the poet expresses similar concern as to how Agni may represent his faults to the Adityas, since much depends upon the attitude and representation of the advocate! See also 60.1 above. a'gas and myļa going together show that the Adityas and not Agni is meant in c. (8) işti' aśusånä'saħ: istiḥ (from is to urge) are directions' of Agni; see on 92.3 above. They are coupled with praślşah at 1.145.1c (in Agni). "To strengthen the direction is to obey or follow it; cf. ptám aśusána'h at 4.1.136; 4.2.16b, yuróh sacả 'in your company, under your guidance'; cf. tvé sácã at 1.21c above and táva pránīri aśyāma va'jän at 4.4.146. pári khyan : cf. parimamna'the in v. 6; also see 36.7c above, 94 (1) For the simile cf. 10.75.3cd. (2) pipyatam dhiya) : the dhi' is conceived as a cow who is to be filled with milk in the form of gifts. At 8.6.43ab a dhi' is said to be swelling' with ghee and honey, which in Rgveda stand for nourishing and rich food respectively.

·94.3-10] TRANSLATION AND NOTES 205 (3) Do not expose us, O Indra and Agni, O heroes, to misfortune, nor to condemnation, nor to censure. (4) We send our mighty prayer and well composed hymn, our milch-cows together with the pious thought, to Inda and Agni, sceking their favour. (5) For, many bards thus inspiringly invoke those two gods for a favour and for the acquisition of rewards. (6) Seeking to praise you, we call upon you such as you are, with our hymns, bringing you sacrificial offerings and desiring to win at a contest for holy food. (7) Do come to us with your favour, O Indra and Agni; may not a person of wicked speech rule over us, O over-powerers of men. (8) May not the fraud of any miserly mortal reach us; grant us your protection, O Indra and Agni. (9) May we win that wealth consisting of cows, gold and horses, for which we ask you, O Indra and Agni. (10) When after Soma is pressed, worshipful men have called upon Indra and Agni, the lords of the teams; (4) dhérnah 'the cows' are secondarily the milk and ghee offerings of the poet; cf. 10.104.3cd. At 24.2c above too a dhéna is associated with the poct's suvrkti. (5) saba'dhah: See on 8.1 above. (6) práyas is here the sacrificial offering (as at 73.2 above) and médha is the food which is sought to be possessed by sacrificers mainly for sacrificial purposes. (7) c: The request is repeated even at 1.23.9c; 10.25.7d; and at 2.23,10cd a duśśamsa is contrasted with the poets who are suśámsah; also see 16.6d above. (8) dhürtih from dhy; to harm; dhruti (86.6 above) too is from the same root, like dhrarás at 2.23.5c.

·206 [94.11-95.1 RGVEDA MANDALA VII (11) Who, the best killers of the foes, rejoice in the hymns, the prayer and the resounding praises of their worshipper; (12) Do you two surely kill with your weapon, (0 Indra and Agni), that mortal, who is wicked of speech, who is possessed of wicked knowledge, who is associated with the devil, who is given to enjoyment and who is (merely) a keeper of hoards. 95 (1) This Sarasvati, a stronghold, an iron fort, has flowed forth with her nourishing stream. The river rushes forward, like two chariot-horses, surpassing all the streams by her greatness, (11) a vívásotah: The root is always used of a worshipper and so here gen. sing. of the present participle is to be understood, rather than a verbal form with a passive sense (with Sāyaṇa). (12) ab: dúrvidvärilsam : The adjective suggests an Aryan rival disowning Vedic gods; cf. 5.12.4-5; and 104.13-14 below. c; abhogám is an agent noun from a bhuj 'to enjoy thoroughly'. udadhi similarly means 'storer of water', secondarily a keeper of hoards '; both the words suggest a miser who does not worship the gods nor give danations to priests. Cf. the śiśnádeva at 21.5 and the Paņis at 6.3 above; also see on 95.3 below. 95 (1) e'yasi pti'li : Agni at 15.14 above (also cf. 10.87.22a) is similarly called 'an iron fort'; Apah are compared with purah at 5.41.12c, and Indra at 8.69.8d. The adjective a'yasi is intended to suggest extraordinary firmness and strength. Tathya'-iva: Like two chariot-horses', the pair being conceived as a unit for comparison, in respect of speed. Cf. 39.lc above and 3.33.2; 3.36.6. Geldner takes rathya' as instru. sing. of rathyi'a high road'. But the word does not occur in the Rgveda; and the accent should have been rathyå'. d: cf. 6.61.13.

·95.2-4) TRANSLATION AND NOTES 207 (2) The pure Sarasvati alone among the rivers is known as one going from the mountains right upto the sea. Knowing the wealth of the vast world, she has milked out ghee and milk to man, (3) That strong young bull, friendly to man, has thrived among the holy damsels, (i.e. the rivers); he gives a powerful horse to the rich patrons. May he, i.e. the horse, refresh his body, i.e. himself, for success. (4) And may that blessed Sarasvati listen to us at this sacrifice, accepting us (as her wards) when approached by our respectful priests sitting with bent knees (i.e. crossed legs); she is superior to friends even on account of her riches which always accompanies her. (2) á samudra't: i preceding an ablative means upto, towards, around '; cf. 3.53.20cd in particular. Generally it means 'from' when it follows an ablative; but sometimes, even with a following ablative it has the sense of' towards, upto '; see on v, 5 below, samudrá here is obviously the ocean and this ought to leave no doubt that the ocean was known in the Vedic days. ghſtám páyaḥ: These words, especially the former, are often used secondarily to convey the sense of nourishing foods and drinks, nä'huşa from náhus (nah to bind) which signifies a man in general; cf. ma'rusa from manus. Even pürú is often used in this sense; see on 4.3 above. (3) sá náryah refers to Sarasvān; cf. 96.4, 6. c: vājinam : 'a horse'; this may be a reference to the famous Saindhava horse. d: The use of the Atmane Pada of the root together with the word tanvám suggests that vaji' rather than Sarasvān, is intended as the subject; cf. máryo ná tanyám mījānáh at 9.96.20, (4) juşana': Cf. práti juşasva at 54.2 above. mitáji u blih: See on the word at 2.4 above. namasyaiḥ really stands for mamasyúbhih; yet here and at 6.68.32 (namasyèbhiḥ śüşáih) namasya is used in the sense of 'reverent, respectful'; elsewhere it means deserving a námas, a prayer'. Supply asma'bhiḥ in c. raya' yuja': See 43.5c above. sékhibhyah úttară : The Sakhis (the fem, sakhi is unknown to æv.) are of course the other rivers; see 6.61.96, 13ab.

·208 (95.5-96.1 RGVEDA MANDALA VII . (5) We are offering these (oblations) with prayers so as to reach you (i.e. Sarasvati and her friends); accept our hymn, O Sarasvati. Holding ourselves under your dearest protection, may we approach you like a sheltering tree. (6) This Vasiştha has opened up the doors of the sacrifice for you, O lovely Sarasvati. Grow prosperous, o beautiful one; bestow gifts on your singer. Do you protect us (O gods), with your blessings for ever. 96 (1) I sing indeed a mighty hymn; she is the mighty one among the rivers. Honour Sarasvati alone with good praises (and) the heaven and the carth with a hymn, O Vasiştha. (5) a is an independent clause; supply havi'rnși (cf. 8.27.22c), or better manma (cf. 2.41.18), after ima'. It is also possible to take a and cd together, construing b as parenthetical; júhvänāḥ i. e. vayám. yuşmád a': Irregular for a' yuşman (i.e. Sarasvati and her friends); see on v. 2; here and at 1.92.16a; 5.56.3b where we get the words asmád a' in the sense of towards us', the preposition seems to have the sense around, about, before, near etc.'. Sāyana supplies dadimahi after a' and understands dhánäni as its object. yusin ád (plural) suggests the inclusion of Sarasvān and other sisterly rivers mentioned in vv.3 and 4. d: cf. 6.57.5b; saraná as an adjective also occurs at 6.47.8cd (of bâhū") and 10.18.12 (or grhä'sah). (6) dvarau ſtá sya : The doors of the sacrificial chamber', ſta standing for a sacrifice as elsewhere. várdha: The word is obviously used in place of várdhasra, i.e. as an intransitive root as at 60.5c above. On the other hand the root is used with a transitive sense in the Atmane Pada at 7,5c above. 96 (1) a : găyişe is Ist s. of gå 'to sing' (present); see on 34.16 above, b is a separate sentence, with.sarascati supplied. Being an adjective in ya, the word asuryd has to be pronounced as a word of four Akşaras; similarly the genitive nám must yield two Aksaras to make up the eight that are required for the Pāda (Bshati: 8.8.12.8). c: mahaya : See 23.16 above. d: ródasi : Subsidiary m.ention of a deity by the side of the chief one in a hymn is not unusual in the Rgveda.

·96.2-4) TRANSLATION AND NOTES 209 (2) Since the Purus dwell by the side of both your gladdening draughts (i. e. on both your banks), owing to your greatness, O fair one, be our favourer, such as you are, having the Maruts as your friends. Inspire the bounty of our patrons. (3) May the auspicious Sarasvati send us bliss alone. Possessed of ample food-stores, she distinguishes herself as a liberal patroness, when she is praised like, i. e, in the manner of, the Jamadagnis and honoured like the Vasişthas. (4) Bringing liberal gifts (to him), we call upon Sarasvat longing (2) ándhasi : The two gladdening drinks are probably the waters at the two banks of the river, so described in a metaphorical fourish, as they furnish ghſtám and payah to men (95.2 above and 6.61.14); cf. vv. 5-6. The two banks being farther away from each other are separately mentioned as giving drinking water to men dwelling on them; for such a separate mention, cf. vi syasva sipre vi stjasva dhene at 1.101.106 where two streams' of Soma are mentioned in view of the two siprā, of Indra. Thus, ándhasī secondarily means 'the banks where the drinking water is obtained; that the word does not here mean a gladdening drink like Soma or Surā', but indicates a place of habitation' is also suggested by the preposition adhi in adhikşiyánti. pūrávah: pūru is a 'man in general'as at 4.3 above. (3) á kaväri (ákava-ari - Pada Patha) : kava-ari in the sense of a bad donor' occurs at 10.107.3b; kava (from ku 'to talk ') seems to mean "a talkative fellow', as against kaví a wise man'; cf. kavatnú at 32.9 above. In this sense of the word kava the Maruts are called ákava at 5.58.5 and Indra an ákava-ari at 3.47.5. We might compare abhoga and ūdadhi above (94.12) as also tanü'śubhra, tatanásti kavä-sakhah (i. e. bad friend who adorns himself and is a squanderer), whom Indra banishes, at 5.34.3. As regards the feminine form akavari, it looks like an improvised fem. of akaväri. As a matter of fact no separate form was needed; but if one had to be employed, it should be akuvari (through the medium of kūvan from ku), like süvari in bahusu'vari at 2.32.7. cetati: cf. acetat at 95.2a above, vājinivati: For the formation of the word see on yatuma'vän at 1,5 above. (4) suda'navah : The word suda'nu 'possessed of liberal gifts' is generally used of a deity; but sometimes as here and at 1.47.8c;

·210 (96.4–97.1 RGVEDA MANDALA VII for wives, as we are unmarried, and desiring for sons. 1 (5) Be our defender, O Sarasvat, with those waves of yours which are full of honey and shower ghee. (6) May we enjoy the breast swelling (with milk), of Sarasvat who is all-beautiful; may we enjoy offspring and food, 97 (1) At the sacrifice, which is the seat of the heroes of the heaven and of the earth, where god-devoted men rejoice and where I press the libations (of Soma) for Indra, may he (i. e. Indra) go to his foremost vigour (i.e. Soma) and also (friendship), for the sake of wild delight. 1.92.3c and 8.103.7 it is used also of a worshipper, in the sense of one who is possessed of ample sacrificial gifts for the gods!. ágravaḥ : ágru (fem. ágrü), from 9T, 'not promised, unmarried '; ágru and jánivän are similarly contrasted at 5.44.7a. (5) ürmáyah: cf. 47.1 above and ghſtapruşak ürmáyan at 6.44.20. The pure sweet waters of the rivers which are used for preparing Soma are meant; cf. also 10.30.8ab. mádhu and ghrtá in the Rgveda usually stand for tasty and nourishing foods respectively. (6) Sarasvān is conceived as a nursing father (cf.3 38.5ab) and so having a stána which yields offspring and food as its milk. A similar stána of Sarasvati is mentioned at 1.164.49. c : cf. 98.9c. 97 (1) sunvé : It is either ist s. (Atm.) or irr. for sunvire; cf. 29.1 and 32.4 above, d: Indra mentioned in c is the subject of gámat in d. prathamám váyaḥ is 'youthful vigour' as at 1.83.4a, which Indra acquires as a result of the Savanas and the hymns; cf. 8.62.1cd; and 10.120 5d. ca either indicates the immediateness of the result (i, e. váyah), like the Samuccaya Alamkara, which follows the Savanas, (sávancni sunvé váyaḥ gamat ca) or, it suggests the addition of sakhya', which is found in the similar passage 1.178.2d : 'He acquires foremost vigour and (friendships of the worshipper), for the sake of wild joy'.

·97.2-4) TRANSLATION AND NOTES 211 - (2) We choose the god-given favours; Bphaspati bestows (them) on us, O friends, so that we may be faultless before the liberal god, who is a giver to us even from afar, like a father. (3) I praise that same great and kind Brahmanaspati with adoration and oblations. May the celestial praise mightily cling to Indra, who is the king of the god-begotten hymn. (4) May that dearest Bphaspati who is possessed of all choice gifts, occupy our seat. There is (in us) a desire for wealth with good physical strength; may he grant it. May he carry us uninjured beyond the pursuing dangers. (2) a' mahe is either pr. 3 s. of mah, or mahe stands for mamahe (pf.), midhva'n in cand yáḥ in d both refer to Bphaspati. ánåga is optionally used for ánågas, as if the word were ä'ga 'guilt', here and in some other places like 87.76 above; also cf. ánägán nah at 3.54.196; 4.12.4r; 10.12.8c. There are many other words which are similarly treated optionally as either ending in a vowel or in a consonant. See the following pairs :-arcí-arcís; ápna-ápnas; árna-árņas; cákşu-cákşus; dámsa-dámsas; jósa-jósas; péśa-péśas; médha-médhas; barhi-barhís; svaná-svanás : One of these is often found used in a compound for metrical consideration. (3) c: daivyaḥ ślókaḥ : This is either a hymn 'made by the god' i. e. Bșhaspati, the same as devá (i.e. Bphaspati)-kyta bráhma in d (Indra being the rājā,) for which we may compare 1.190.4a, where Bșhaspati's slóka is said to be moving over the heaven and the earth; or it is a praise caused i. e, inspired by the gods', devákytam bráhma in d being similar to deváttam bráhma at 1.37.4 and 8.32.27, (a hymn given, i. e. inspired by the gods'), yáḥ ra'jà in d very likely refers to Indra in c (Indra is mentioned at the very start in v.1); at 3.51.4d he is said to be the ruler of prayer from ancient days. The words may also be taken with BỊhaspati by understanding tasya in c, going with Brahmaņaspati in b and with yāḥ in d; cf. 2.23.1-2. (4) ka'mo râyáh: cf. 20.9c above, d: saścátaḥ is accu. pl. 'pursuing dangers '; cf. 1.42.7a; 3.9,46. sac in the sense of "pursue is also seen at 61,5c above and in asaścátā 'having no pursuers, incomparable at 67.9 above.

·212 RGVEDA MANDALA VII (97.5-7 (5) These our immortal ancestors have bestowed on us that hymn which is so dear to the immortal (gods). Let us invoke the unopposed Byhaspati, the holy one of our homes, the god of clear voice. (6) The ruddy and powerful horses who draw in a team and who muut on a ruddy appearance like a cloud, carry that Bphaspati, whose Nirength (i. c. source of it) too is the home which emits the black (smoke). (7) Ile indeed is pure and possessed of a hundred wings; he is radiant and an active winner of sun-light, being armed with a golden (8) 'The ancient immortals' are the Angirases (cf. 76.4 above) which the poet here claims that they have inspired his poetic genius; for a widtar alın cf. 8.6.11b, where, however, the Kaņva poet modestly says thuthe lis decorated his poem with the help of the ancient compositions. Watson paatya'nam : This is said also of Tvaşır at 6.49.9; pastya is a house, ·97.7-98.1) TRANSLATION AND NOTES 213 axe. That high-souled Bșhaspati who is easy of approach, is the best winner of nourishments to his friends on many occasions. (8) The two worlds, the divine procreators of this god, have glorified Bșhaspati owing to his greatness. Render pious service to him who deserves it, o friends. May he make it easy to cross and easy to cntcr everywhere for our hymn. (9) This good praise is for you two, O Brahmanaspati (and Indra); this hymn is composed for Indra, the wielder of the bolt. Favour our pious thoughts (and) awaken the icelings of bounty (in our patrons). Destroy the enmities of a foe and of the attackers. (10) You and Indra rule over riches, both celestial and carthly, O Bphaspati, Bestow riches on your singer, even on a mean one. Do you protect us (O gods), with your blessings for cycr. 98 (1) Offer to the mighty lord of the people, O Adhvaryus, the ruddy milked-out stalk of Soma. Being a better discoverer of the .. sákhibhyah : i. c. both human and celestial, åsutim: (from a and su) literally means 'strong pressed juice', but here used in a secondary sense of 'strength-giving nourishment' as at 1.104.7d; also cf. 2.1.14c and Av. 3.7.6a. kárişthah is a direct superlative from the root kr. (8) daksa'yyāya daksata : cf. 1.2c and 32.9a above. d: kárat sutárå sugadha': cf. 18.5a above; here the adjectives arc used as nouns, like supátha suga'ni at 6.61.1 and 9.97.16, in the secondary sense of all-round freedom and ease'; also see on 62.6c above. (9) vám : Indra and Brahmanaspati are meant; see v. 10. suvrktih.brahma: cf. 31.11; 70.7bc above. jajastám: pf. ipv. 2nd dual of jas' to perish, or destroy'. (10) kiráye cit : for kiri cf. 21.8 above and 100.4 below; also 6.2.3d. 98 (1) a: aruņám: Both the plant and the juice (cf. 10.94.3c and 9.45.3) are called arııná. dugdhám amśúm: Cf. dugdháh añśúh at 3.36.6. It is the same as amsóh piyu'şam at 2.13.1 or amsóh payah ·214 RGVEDA MANDALA VII (98.1-4 drinking place than a wild bull, Indra always goes forth seeking'one who has pressed out Soma for him. (2) You surely long for a draught of that Soma, day by day, which you have enjoyed as your lovely food in ancient days. And joyfully accepting them with your mind as also by your heart, drink the Somas that have started out for you, O Indra, eagerly longing for them. (3) As soon as you were born, you drank the Soma for the sake of overpowering strength; your mother proclaimed your greatness (at that time). You have completely filled the vast mid-region, o Indra. Through a fight you gave freedom to the gods. (4) When you urge the foes, who regard themselves as great, to a fight, may we overpower them though they struggle hard with their (powerful) arms; or when by the side of our warriors you may fight the opposing armies (of the enemy), may we win our battle and good fame through you, O Indra. at 9.107.12, i. e. the extracted juice of the Soma creeper. gaura is a wild bull, who is described as running down to the plains in the summer to quench his thirst and is supposed to know instinctively the places where a little water could be found; cf. on 69.6a above and also 8.4.3ab, avapa'nam is a 'drinking place '; cf. 8.4.10a. d: Cf. 5.30.1 and 8.91.2. (2) C: hyda' manas å juşaņán : Depth of pleasure and appreciation is conveyed by the expression. "Liking it with his heart and appreciating it with his mind, his thinking power', is what is meant. In Rgveda a clear distinction made between the heart which feels and the mind which thinks, is often found. (3) a: cf. 3.48.2. b: ef. 8.45 5. mahima'nam in b); cf. 24.4ab above. c: Supply mahina' (from (4) a : cf. 1.178.5ab; 5.32.3cd. c: vt'taḥ (accus. pl. of vř't army') abhiyúdhyāḥ: For vp'tah 'armies' cf. 1.174.3a; 5.37.5b and 8.45.3ab. Såyana takes it as the pp. of vệ, which, however, is accented on the last syllable; see 33.5b above for it. äjim jayema : cl. 4.20.3d. sausravasá is 'excellent praise'; cf. 6.13.5ab. n'bhih may even refer to the Maruts; cf. 19.4 above.

·98.5-99.2] • TRANSLATION AND NOTES 215 (5) May I proclaim the early deeds of Indra, as also the new ones which the Maghavan performed. As soon as he overpowered the godless wiles, so soon did the Soma become his exclusive share. 4 (6) The entire mass of cattle, here and all around, which you observe through the eye of the sun, belongs to you alone. You are the sole lord of the cows, O Indra; may we enjoy the wealth offered by you. (7) = 97.10. 99 (1) O (god) growing beyond measure in your body, (they) do not come up to your greatness. We know the two regions of the earth which are yours; (but), O god Vişņu, you (alone) know about the highest one. (2) None born in the past nor at the present has visualised the farthest end of your greatness, O god Vişņu; you propped up the high and the vast firmament and supported the eastern summit of the earth. (5) c: cf. 1.10 above. d; cf. 4.25.6b; 4.35.7b. (6) pasavyàm: cf, vasavyám at 56.21 above. práyatasya vásvak: cf. 5.42.3cd. 99 (1) a : cf. 1.155.6cd and 100.6d below. b: cf. 22.8ab above and 8.3.13cd. c: rájasi pộthivya'ḥ : The rising and the setting horizons of the earth are meant; or the Pșthivi and the Antariksa, corresponding to the two steps of Vişnu. paramásya i. e. rájasaḥ, which is the same as the paramám padám mentioned at 1.154.5-6; 1.755.5. (2) mahimnáh pa'ram ántam : see on 21.6d above and 10.54.3ab. c: cf. 86.1c above. d: pra'cim kakúbham: Because he rises in the east, kakribh lit. means the summit' as of a mountain (cf. kakribhaḥ párvatānăm 4.19.4) and secondarily the direction'. At 8.41.4a Varuņa is said to have supported all the Kakubhs on the earth, while at 1.35.8 Agni is said to be watching the eight Kakubhs of thc earth.

·216 RGVEDA MANDALA VII [99,3-6 (3) 'Rich in food and cows as also in good pasture do you become to man (O Heaven and Earth) through your liberality'; (so saying) did you separately support these two worlds, O Vişņu; you have supported the earth by means of pegs all around. (4) You two have given ample scope to sacrifice, while you produced the sun, the dawn and the fire. You have smashed the wiles of even the Dása Všşaśipra in the battles, O heroes. (5) You have battered all the nine and ninety strong fortresses of Sambara, O Indra and Vişnu. You killed a hundred and a thousand warriors together of the demon Varcin, without opposition. (6) This mighty hymn (stands) glorifying you two, the great wide striding and mighty gods. I have offered a hymn to you two at the sacrifices, O Vişnu; do you both fatten the food-stores, O Indra, among our people. (3) daśasýã (instru. s. of the noun from the denom, daśasy) with a desire to favour'; cf. 100.46 below. ab seems to contain Vişnu's command to the Rodasi, mayúkhaih: mayü'kha in Rv. means 'a wooden peg or nail' for supporting a frame etc., as at 10.130.2c; according to Sãyana it here means the mountains with which the earth is supposed to be balanced. Mark how d contains 12 Akşaras; the two letters thi and vī were probably intended to be pronounced quickly so as to take the time of one Akşara (i. e. thvi). (4) The statement in b gives a reason for what is said in a, the same being said about Agni-Şomā at 1.93.6d. Vrşa-sipra is not mentioned anywhere else in the Rgveda, though Manu is said to have conquered one visi-sipra at 5.45.6c. pſtana'-ajya 'urging of armies; a battle'. prtana' 'army'; ájya from aj 'to urge'. (5) aprati is adverb as at 23.3 and 83.4a above; but at 85.3 it is used as an adjective of vȚtra'ni. Ásura (from as to overthrow) is generally applied to gods like Agni, Indra and Varuna, but sometimes also to demons like Pipru and others as here; cf. 10.138.3. Similarly Agni, Sürya and Indra are called asurahán; see on 13.1 above. Sambara and Varcin were great allies; Sambara was a lord in the mountains, while Varcin had countless followers and fought on the plains; cf. 2.14.6; 6.47.21. (6) vrjána is a circle of followers; cf. 61.4d above and 6.68.3d; 10.28.2c, ·99.7–100.3] TRANSLATION AND NOTES 217 (7) I offer you Vaşat, o Vişnu, from my mouth; accept that offering of mine, O Sipivişta. May these hymns and good words of praise glorify you. Do you protect us (O gods), with your blessing for ever. 100 (1) That mortal who desires to win, now really gives when he may offer to Vişņu who strides widely, may worship him with a concentrated mind and may faithfully serve so manly a god. (2) May you grant us a favour which belongs to all men, O Vişnu, and your unfailing attention, O god who come to us of your own free will, so that you may confer on us abundant welfare and riches consisting in horses and many lovely gifts. (3) This god by his greatness has thrice crossed this earth, which (7) váşať krņomi : cf. váșat-kȚtim at 14.3 and 15.6 above as also 10.115.9de. à sáh a krņomi : cf. asa' vácarsi taksam at 6.32.1d; also 1.61.36. susțutayaḥ and gíral as at 10.91.12ab. 100 (1) ab: This means that the gifts of that man alone who gives to Vişnu are effective; he alone can be said to be 'a giver'. dayate corresponds to da'śat, yájate and ävívását, so that dayate has the same sense as it has at 16.7d above. I compare the very similar passage sá ít sudānuḥ-yó vim di'sati imón at 6.68.5ab 'be indeed is very libera), who of his own accord gives offerings to you '; also cf. 4.4.7abc.c: satra'că mánasa 'with a concentrated mind '; cf. 8.2.37ab; 9.77.4b. (2) cva-yåvan 'moving at will'; at 1.156.1 Visnu is also called cva-ya'h which means the same. Elsewhere the epithet is used of the Maruts (2.34.11; 10.92.9), sumati and matí are both of the deity; for the first cf. 57.4; 59.4 and 70.5 above, for the second cf. 8.6.31; 8.9.16. visvájanyam : cf. 10.4c and 76.1a above; also 3.57.6d. (3) esáh: This is either a pronoun or an adjective of Vişnu as at 2.34.116. satárcas 'which offers, i, e, where men offer, a hundred ·218 [100.3-7 RGVEDA MANDALA VII offers him a hundred praises. May Vişnu be pre-emincnt (and) stronger than the strong one; for, fiery indeed is the name of this steadfast god. (4) This Vişnu has crossed this earth seeking to ſavour a man, i.e. in order that he may get a (fertile) field. His poor worshippers become firmly established (as landlords). The giver of noble birth has created a wide habitation (for man). (5) Knowing the customary rites, I loudly praise that name of you, the noble onc today, 0 Sipivista. A weakling as I am, I praise you such as you are, the strong one, ruling at the far-off place of this region. (6) What then! Has your (name i. e. Sipivişta) become fit to be denounced, O Vişnu, when you proclaim 'I am a Sipivişta'? Do not conccal this your form from us, since (we know) you have possessed another (formidable) form in a battle! (0) = 99.7. praiscs; cf. 6.34 3c. tvcsán na'ma is also of Rudra at 2.33.8d. tarásas táviyan is said even of Indra at 6.20.3. (4) c: cf. 88.7a above. kiráyak jánåsah : cf. 21.8 and 97.10 above. sujánimå 'giver of noble or good birth'; see also 36.9 above, where Vişnu is called nişiktapä'. (5) tát nä'ma i. c. śirivista. The name signifies' weakness or dullness '; but the poet, being rayúnini vidvå'n, knows that it only indirectly proclaims the glory of the god who has a mighty spirit, encased in a rather frail or ugly frame; we might compare a similar thought in connection with Puşan at 6.56.1-2. paráké: cf. paråka't at 75.4 above. (6) te i.e. the na'ma viz. sipiviştá. paricáksyam : cf. paricáksyäni rácāmsi at 6.52.14c. právavak sé from rac. (pf. 2 s. Atm.); cf. prd rarica at 1.67,8. c: Do not conceal that body, i. e, do not be ashamed of it, since we know what it really contains. ctad vámpah : The body which gave the name šipiriştá to Visņu is meant; the reference seems to be to some mythical story, which later developed into the legend of the Dwarf incarnation of Visnu. According to this Vişnu assumed a dirly-looking insignificant form with which he approached the demons, but appeared in his very terrible form in the actual battle, thus keeping the enemy off his guard. We may compare the story about Indra's assumption of Kutsa's form in his battle with Susna suggested at 4.16.10-11. (ni'mnah) paricaksanam in a corresponds to rorpcash opagühanam in c.

·101.1-3) TRANSLATION AND NOTES 219 101 (1) Loudly utter the three speeches, (O Parjanya), which have the light at their forefront and which have milked out this udder yielding the sweet (drink). He, the mighty bull, producing the young one, the child i.e. Agni, of the plants, repeatedly thunders as soon as he is born i.e. becomes manifest. (2) May he, who is the nourisher of plants, who of waters, (and) who the god, rules over the entire living world, grant us his triple defending protection and his threefold very helpful light. (3) Some one remains barren; but another one does bcar a child. He has adopted a body according to his own choice. The Mother 101 (1) prá vada : cf. prá vadăti ágre at 33.14 above. Parjanya is conceived as a prominent priest reciting his divine hymns in three tones, i.e. Udătta, Anudātta and Svarita. jyótih is the lightning in the case of Parjanya, while in that of the poet it is the inner light of poetic genius which is mentioned at 6.9.66. madhudoghám ü'dhah is the cloud which yields the sweet drink i. e. water; cf, 1.64.5c; 3.55.13b; 9.107.5a. c : Construe ósadhinām vat sám gårblam kļņván producing the child (and) the germ of the plants '; here probably both the words vatsám and garbham refer to Agni as at 1.95.4 and 10.8.2. See also 2.35.9-10 and 3.9.2 for the transformation of the fire of lightning into the earthly fire in the inside of the plants through the medium of rain. d: Parjanya is meant by the word vrşabháh; cf. 3.55.17ab and 5.83.1cd. (2) c : tridhä'tu śaranám śárma : 'A triply defending protection'. See above 95.5 for saraná as an adjective. tridhā'tu consisting of three elements' i. e. very strong, firm etc; see 1.34.6; 6.46.9. trivártit jyótih, namely, the three forms of Agni, viz. fire, lightning and the sun; Parjanya gives us fire through plants, lightning through waters (cf. a) and also the Sun, as Parjanya is his repository (cf. v. 6b). svabhiş ţi jyoti”: cf. svabhiştih madah of Indra at 6.33.1. (3) starih : cf. staryò gă'vaḥ at 23.4 above. b: 3.48.4b where the same is said with réference to Indra. In cd Parjanya, as identified ·220 [101.3-6 RGVEDA MANDALA VII receives the milk of the Father; by that the Father grows, by that the Son. (4) Three pouring pitchers shower abundance of the sweet (rain) all around, (from him) in whom all the creatures repose as also the three heavens, and (from whom) the waters flow down in three streams. (5) May this hymn composed for the self-ruling Parjanya be nearer to his heart; may he like it. May rain-showers be the bringers of bliss to us; may the herbs, being protected by the gods, bear abundant fruit. (6) He is the Bull bestowing his seed on many (cows); in him is centred the very life of the moving and the stationary world. May that Rta protect me in order that I may live for a hundred years. Do you protect us (O gods), with your blessings for ever. with Dyu, is meant by pila', the earth by mātā' and all creatures by putra; cf. also Av, 12.1.12cde. The payah is the rain, another name of rétas, for which cf. 5.83.4. Heaven i, e, the gods, and the creatures both thrive owing to rains; cf. B, G. 3.11-15. (4) ab : All worlds depend upon Parjanya. c: tráyah kośasch: The rains pour down as if showered with three jars; Sayana explains as pautastyah, praticyaḥ udicyaś ca. Either three is an Upalaksana of many or the three are two on either side and one in the middle; or further, three different types of jars pouring waters in three different ways, i. e. in a trickle, in an ordinary stream and in a vigorous downpour are meant. Any way there is a covert reference to the three jars in which three different kinds of Soma are kept and which are mentioned at 8.2.8a. vitapśám abundance' from vi raps "to be profuse'. (5) hrdó antaram : See on 22.4, 86.8 and 98.2 above. devágopah: See 61.3d above and 10.97.lab. (6) a: cf. 102.2 below. b: cf. v. 4. c: tád ſtám is the Truth described above about Parjanya; cf. 8.97.150. Or ſtá may mean its symbolical representative, the sacrifice. śatásáradaya : cf. 66.16 above and 1.89.9; 2.27.10ed; 3.36.10c; 10.161.2cd. Cf. also šatám himaḥ at 1.64.14; 2.33.2; 6.48.8.

·102.1-103.1) TRANSLATION AND NOTES 221 102 (1) Sing to Parjanya, the liberal son of the heaven; may he seek pasture for us; (2) that Parjanya, who puts the germ in the plants, the cows and the mares, as also in human females. (3) To him indeed, pour the offering which is sweetest, in his own mouth. May he send us food which is uninterrupted. 103 (1) Lying low for a year, the frogs, the Brahmins observing a vow, have loudly uttered their speech inspired by Parjanya. 102 (1) yávasam icchatu i. e. for our cows and horses; cf. 3.2a; 18.10a; 87.2b above and 4.42.10b. (2) Cf. 101.1 and 6 above. (3) å syè i. e. in fire, which is made their mouth by the gods; see on 15.1 above, and also 4.49.1a. saniyátam (samyát fem, from sam + yat) "uninterrupted, continuous '; cf. samyátam vșsţim at 9.65.3; samyataḥ a'pan at 5.34.9. 103 The hymn is supposed to be a satire or a parody against the Viśvāmitras, since the last stanza of our hymn has the appearance of being composed in a mocking imitation of v. 7 in hymn No. 53 of the Viśvārnitra Mandala. This view was held for long by older scholars like M. Müller (History, p. 494), Muir (O.S.T., V. p. 435) and others and even Geldner (Trans. II. p. 271, 272) subscribes to that view to a certain extent. But there do not exist sufficient grounds for such a supposition. According to the Sanskrit tradition recorded in Sāyana's introductory remarks on the hymn, it is a rain-charm. The whole lay-out of the hymn as also its tone are quite in kecping with this tradition and in v. 8 the Mandukas are actually described as making and reciting their annual Uráhman, which is associated with rains.

·222 [103-2 RGVEDA MANDALA VII (2) When the waters from the heaven came on him, while he lay at the bottom of the) lake like a dried skin-bag, the (combined) The hymn describes the most colourful behaviour of the frogs at the advent of the first showers of rain. As a matter of fact, it is a panegyric of the frogs who are supposed to be the bringers of rains (this is significantly mentioned in v. 1 by the word parjánya-jinvităm) and hence invoked as givers of cows and wealth in v. 10. The hymn appears at the end of two others which are similarly addressed to Parjanya. In our hymn Parjanya is actually mentioned in v. 1 and suggested in vv. 2, 4, 7 and 9. Stanza 1 is included in Av. 4.15 which is a Parjanya Sukta. There appears nothing disparaging either to the frogs or to the sacrificing priests in the whole of the hymn; on the other hand, there are'flattering references to both, particularly in vv. 1, 2, 5, 7, 8-10. In vv. 2-6 we have an imagery from the general behaviour of men of different status and age when they joyfully meet on a festive occasion like the performance of a long sacrificial session, greeting one another. Thus we have the father and the son (v. 3), the teacher and the pupil (v. 5), and two equals (v. 4, conveyed by pr'śni and hárita; see also v. 6), loudly and happily exchanging greetings. Hereafter, we get the imagery of a session of a Soma sacrifice, extending over at least'a day and a night; this indeed is the main imagery of the hymn and the poet has started with it in v. 1, breaking off only to describe the general feelings of joy in vv. 2-6 as said above. Oldenberg thinks that we have here a mixture of the imagery from the daily recitation of the Syādhyāya and from the affairs of a comparatively rare Soma sacrifice. But the references in v.5 seem to be to the general repetition of the mutual greetings, for which the familiar simile of the teacher and the pupil is given. (1) samvatsarém : The word is to be understood secondarily in the sense of a long period of more than eight months, from the end of the last rainy season to the starting of the next one. vratacårinah : They are supposed to be observing the vow of silence during the dry period. parjánya-jinvitám : Parjanya is as it were giving them the Praisa to break their silence and start their sacrificial recitation of the Mantras. mandūkāh-brahmana'h : A Rûpaka; see also vv. 8 and 9. vi'can prá avadişuḥ : cf. 33.148 and 101.la above. (2) śáyānam lying low, flat' expresses the common property; Śtiska dr'ti is a dry i.e. deflated skin-bag', as opposed to an ácchidra ·103.2-5) TRANSLATION AND NOTES 223 voice of the frogs shoots up together here like the lowing of the cows which are united with their calves. (3) When he, (i.e. Parjanya) rained over them while they lay eager and thirsty (in the dry lake) at the arrival of the rainy season, one of them croaks and approaches another who greets him in return, as a son does his father, (4) One of these two joyfully greets the other, when both have rejoiced in the downpour of waters, when each frog, being fully drenched in rain, has leapt out and when the spotted one mixes up his voice with that of the yellow one, (5) When one of these repeats the speech of the other as a pupil does that of his teacher, all that (action) of these (owing to it fulness) is and súpūrņa (cf. 6.48.18) or dhmätá one as at 89.2 above. sarasi' (loc.s.) : The lake, the home of the frogs dried up in summer, is meant; vatsinīnām : A suggestive adjective; the voice of cows when they meet their calves is meant to be the Upamāna here; cf. 2.2.2ab; 3.57.3c; 9.13.7ab; 10.123.3ab; also 1.164.28ab and varsám rihati' mimaya at 3.55.13ab. (3) abhi is irregularly accented and separated from the verb of a subordinate clause, which immediately follows it, in the Pada Pătha. The subject is Parjanya mentioned in 1; cf. 5.83.10a; akhkhaliks'tya is onomatopoctic. pitáram ná putráḥ : cf. 2.33.12ab; supply vádan after anyó; both were 'speaking'. (4) a is the chief clause; bcd contain three different subsidiary clauses; kániskan is unaugmented Imperfect Intensive from skand, 'to roll on'; yát is to be supplied in d as seen from the accent of the verb. Sayaņa takes kániskan as pr, pt. and construes cd as subsidiary clause, apa'm prasargé : cf. apáś cid eșá ..prá assjat at 3.31.16. one (5) śäktál and śiksamanah both from sak; the simile is introduced merely to illustrate the repetition of the greetings of one another (cf. vv. 3d, 4a; 60; 7b). In c sams'dha is the common property, though expressionally it goes only with the Upamāna as seen from the position of iva. párvan is a sacrificial session as at 1.9.16; 1.94.4 etc; construe samr'dhá párva iva sárvam tád eşām (samr'dhā asti). At ·224 (103.5–7 RGVEDA MANDALA VII like the periodical sacrifice in (lit. with) all its fulness, when you of lovely voice speak out in the midst of waters. (6) One has the voice of a cow; the other has that of a goat. One of these is spotted; the other is green. Bearing the same name but different forms, they variously decorate their speech. (7) Like the priests at the Atirätra sacrifice, reciting around a (Soma-) filled tub, you, O Mandukas, punctually attend on the day of the year which ushers in the rains, (croaking around the waterfilled lake). 10.79.7d the two words párran and sám sdh occur together (sám ánȚdhe párvabhir vavȚdhánák) as in our passage, and so Oldenberg thinks that as in that passage even here párvan should be taken to mean'a limb' of the body; in that case translate : 'all that (action) of theirs is (attended by fulness), just as their limb, i. e. body, is attended by fulness'. In any case the meaning is : Their acts are extremely graceful; nothing is left to be desired. Both Geldner and Macdonell take párvan to mean 'a section' in Vedic recitation and think that bod refers to this particular practice of Vedic recitation. This is not quite happy, nor supported by the Rgvedic usage of the word párvan. (6) virüpah 'dissimilar' both in colour and voice. vä'cain pipiśuh : The idea of decorating' the speech is clearly present: cf. mántram supéśasam at 32.13 above. Here, of course, the decoration, i. e, modulation of the voice, alone is meant.

·103.8-101 TRANSLATION AND NOTES 225 (8) These Soma-offering priests have raised their voice, reciting their annual prayer. These perspiring priests surrounded by heat, all come out; none lies concealed, (9) They have kept the fixture of the gods for the twelfth month. These men do not transgress the season. The heated Gharmas enjoy their release when the rainy season arrives in the course of the year. (10) The cow-voiced has given; the goat-voiced has given. The 6 (8) The metaphor is continued; accordingly gharminal and sisvidānā'h are ślista (gharmá with the priests is both heat of fire' and the 'hot milk-offering', while with the frogs it is sun's heat '; sisvidänā'h "perspiring' with the priests and drenched in rains' with the frogs). For gharmiņaḥ and sişvidāna'h cf. 1.86.86; 4.2.6ab; 10.67.7d. parivatsariņam bráhma:At 10.62.2 the word parivatsaré occurs in the sense of 'a full year'. But at 10.87.17 samvatsarī ņam is clearly used in the sense of developed through the year' when the Cow was big with a calf. In our passage the sense of the word is appearing at the end of (pari) a year, roughly after 8 to 10 months at the same appointed time every year' (but not any time once in a year'). We might compare the parivatsari'nam havih, which the press stones prepare (krņvántah) at Av. 3.10.5. Mark how a Jagati line (a) occurs in a Triştubh stanza owing to the expression vä'cam akrata both here and at 10.34.5c; see on 54.1d above. (9) dvadasásya : Mark the accent of the word; with this accent the word is either an ordinal meaning the 12th' or an adjective meaning consisting of 12'. Both Sāyaṇa and Macdonell follow the 2nd meaning and supply samvatsarásya from c; Jacobi accepts the 1st and bases upon this his conclusion that the year began with the rainy season at the time of the summer solstice in the days of the Rgveda. I have followed Jacobi's construction, but not its implications. The 12th month is of their samvntsará (cf. v. 1) through which they lay waiting for the rains. nárah : The Rūpaka in v. 8 is continued here. tapta' ghorma'n (for gharmá cf. 70.2 above) is accordingly ślista like gharminah in v. 8. aśnuvate visargam : A term perhaps from horse-racing; cf. 9.13.6. The root sạj is often used in the sense of "release for running'. (10) sahasrasivá is a Soma sacrifice which extends over a year and contains a thousand and a few more pressings of Soma, at the rate of three a day; cf. sahástam sava'n at 1.126.1c; 4.26.76. The last R. 15 ·226 [103.10-104.2 RGVEDA MANDALA VII spotted one has given and the yellow one has given us rich treasures. The frogs, giving us cows in hundreds at this sacrifice in which a thousand pressings are made, have prolonged their life. 104 (1) O Indra and Soma, burn the demon (and) press him out; throw down those that grow powerful in darkness, O mighty gods. Cut off the thoughtless ones; heat, strike, drive, batter down the Atrins. (2) O Indra and Soma, let terrible heat bubble all around the speaker of wicked words, like a kettle placed on fire.' Fix your line is identical with 3.53.7d and is the basis of the idea about the hymn being a satire; but in the latter place the expression also refers to the Angirascs (as to the bhojā'”) and the satire if understood, shall have to be taken as directed against them (Mandukas standing for the Argirases) and not against the Viśvāmitras. This is evidently out of question, since respect for the Angirases on the part of the Vasişthas is as great as that of any other family of sages in the Rgveda (cf. 44.4; 52.3; 15.1; 76.4–5; 90.4 etc.) d : pré tirante à'yuk 'prolong their life' (mark the Atmane Pada); i. e. for years to come they will disappear at the end of the rains and reappear at the beginning of the next season owing to their good services mentioned in ab. For the same expression used in the same sense cf. 1.125.6d; 10.62.2c; 10.85.19d and 10.107.2d. When the prolonging of other man's life is meant, the root pri tr is invariably used in the Parasmai Pada; cf. e. g. 1.10.11; 1.94.16; 1.116.10; 7.77.5; 8.48.4, 7. 104 (1) ni arpayatam (causal of r with ni) as opposed to úd at paya at 2.33.4. tamo-vr'dhah : cf. 5.32.66, ni-śiśītam 'strike down'; cf. 18.11c and 19.8c above; but also cf. 3.5c and 18.Gb above for a different meaning of the same root. (2) agham tápu "wicked, terrible heat'; cf. 6.62.8d (ralısoyúje tåpur agham dadhita). Yayastu from yas 'to boil; scald'. carúh is a kettle; cf. carúņā'm apidkå'na at 1.162.13. anaviyám (avaya from ara+i) 'not passing away, lasting'; or with Yaska (Nir. 6.11), which cannot be removed by prayer' (i.e. from the root ava i).

·104.2-6] TRANSLATION AND NOTES 227 lasting hatred upon the Kimidin who hates a hymn, eats raw flesh and has a frightful appearance. (3) O Indra and Sonia, strike down the evil-doers in the deep cavern, in the supporlless darkness, so that not even one of them may rise up from this place. May that furious might of yours be for overpoivering (the enemy). (4) O Indra and Soma, hurl well from the heaven (and) from the earth a scathing weapon towards the speaker of wicked words. Chisel out from the mountains a thundering weapon by which you (may) strike down the rising demon. (5) O Indra and Soma, do hurl down from the heaven (the bolt); do you strike down in the abyss the voracious dcmons, with your neveraging (weapons), which are heated with fire, which kill with stones and which are destructive by their heat. May they go down without uttering a sigh! (6) Indra and Soma, may this hymn of mine surround you on all sides, as a girth does two powerful horses,—the hymn which I send you as an invitation, with my skill. Encourage these hymns like royal patrons. cf. 1.24.14a; and 58.5d above. kimidine: (kim id.what indeed' with the affix in) is probably an onomatopoetic word as explained by Yåska and Săyana (kim idanim-'what next '-iti carate piśunaya). (3) vavrá (from vſ to cover) is a deep but covered and so deceptive ditch; cf. a'vſtāsah avatā'h at 1.55.8; and ananta'n vavra'n in v. 17 below. See on nírſter qvamśa't at 58.1 above. ärambhana is a support; anárambhané : cf. 1.116,5ab; 1.182.Gb. (4) svaryam i. c. vájram (cf. 1.32.2; 1.61.6), the same as divó vadham in a. The Parvatas are the clouds and the 'roaring' weapon is the lightning; for cd cf. 2.30.5ab. (5) Supply â'yudhaih in bc (cf. 21.4 above); solve áśma hanma (v. 29) yesäm; tápur vadhó yeşām (v.2). párśana is a deep pit. At 8.45.41 párśana is said to be a place where secret treasures are buried. (6) We expect either kakşyè ásvă iva or kaksyä' áśvom iva. But actually, kaksya' gets the number of matih and áśva, that of the chief Upamăna indra-somi. nypáti iva : Royal patrons of learning are meant.

·228 (104.7-9 RGVEDA MANDALA VII (7) Do remember! Kill the evil spirits and demons which are destructive, with persisting wills; may not bliss go to the evil-doer, who at any time attacks us with malice, O Indra and Soma. (8) May the speaker of untruth who accuses me with untrue words while I move about with an inexperienced mind, be reduced to nothing, like waters (attempted to be) seized by the fist, O Indra. (9) May Soma hand over to Ahi or put down in the bosom of Nirfti, those who intentionally misrepresent an innocent man's speech or wilíully malign an auspicious thing. (7) tujáyadbhir é vaih: cf. tujată' vadhéna at 9.91.4c and gih tü'tujānā at 81.5 above. bhangura'vatan easily bending; crooked, deceptive'; bhaigurá (from bhañj to break) is used as a noun; cf. 10.76.4; 10.87.22. (8) mä abhicáste inſtebhis vácobhill represents me (as associated) with false words, misrepresents'; see on 3.6 above. kāśina : käsi is closed fist'; cf. 3.30.5cd. d: à'satah vaktä': The word a'sat (always written as ásal in the Pada Patha) also occurs in v. 128 and v. 13c below in the same sense of 'false, dishonest speech', as opposed to sát or satyá vácas (s. v. 126cd). See also 5.12.4 (a'sato vácasah santi gopā'h) and even 4.5.14d where a'sată stands for ä'satā vacısa, which sort of vacas is described in the first three Pädas. Oldenberg (Noten I, p. 272) suggests the possibility of the Vedic poet's distinction betw en ásat existent' and a'sat ‘false, dishonest', in view of our passage, where the two words are placed side by side. If this is correct, we ought to separate sát ca a'sat ca in v. 12b instead of sát có esat ca of the Pada Patha. (9) påkaśa msám : In view of the Tatpuruşa accent solve as pä'kasya śársalt 'the speech of a simple person or på'kaḥ śámsah * a simple unsophisticated speech'. The former is better as he is called på'kena mánasa carantam in v. 8. vihátanta : ví hr to distort, mi.represent'. bhadrám: Supply sám sam (specch); for this cf. bhadra-vádín (2.42.2) or bhadrárăc (6.28.6), áhaye : áhi here corresponds to vſ'ka at 6.51.6ab and means 'a wicked beast' in general, nitfter upåsthe 'the clutches of untimely Death'; cf. 1.117,5; 10.18.10; 10.161.2. See Introduction sec. 5 (8,11), ·104.10-14) TRANSLATION AND NOTES 229 (10) May that thief, that robber, the swindler who seeks to destroy the essence of our food, O Agni, ot of the food of our horses and cows or of our own persons, go to penury; may he sink low, both by himself and with his progeny. (11) May he be far away, both himself and with his progeny; may he be down beneath all the three earths. May the fame get dried up, O gods, of him who seeks to injure us both by day and at night. (12) To a discriminating man this is easy to comprehend; the true and the untrue speeches vie with one another. (But) Soma favours only that one from these which is true and straightforward; he destroys the untrue (speech). (13) Soma surely does not help a crooked person, nor a warrior who falsely wields (his martial power). He kills the demon, kills the speaker of untruth; both of them lie low in the share of Indra. (14) (You may be angry with me) if I have ever honoured untruth as my god, or O Agni, if I have loudly acclaimed the gods It (10) dabhrám etu : cf. śü'nam à' aratăm at 3.33.13. corresponds to ni hiyatām. (11) paráh governing instru. 'may he be beyond his body and progeny', i.e. may he lose them (the same as ni hiyatám in v. 10d); or paráh as adverb'far away' as in our translation. tisráh pşthivi'h : cf. 87.5 above. devah (Plural : Pada Pāțha) : This is quite proper; for in addition to the main pair Indra and Soma, other gods also are now and then invoked. See agne (v. 10,14); marutah (v. 18). (12) cilit 1 se 34 33 & 4 : cf. 86.3b above. For sát ca asat ca in the sense of existing and non-existing' cf. 6.24.5b; see on v. 8b. (13) vrjinám : Supply jánam; cf. 5.3.11cd. The object of dhåráyantam, namely, ksatrém (from ksatriyam) is to be supplied. Or ksatriya itself is martial power' as at 4.12.3a. prásitau śayāte : cf. prásitau bhuma at 46.46 above; also 10.34.14d. (14) yádi suggests that what is said in ab was not true and so the deity's anger was unwarranted. Supply tada līņithas (cf. 8.2.19) in ab to complete the sentence. ántta-devaḥ : cf. mü'radeva in v. 24 below. Here as well as at 21.5 above (see note) the word derá is used ·230 (104.14-18 RGVEDA MANDALA VII with empty hands. (I have done neither); why then are you angry with us, O Jätavedas? Mlay the speakers of malicious words meet with your (anger, leading to) Destruction. (15) May I die just today if I were an employer of the Yātus, or if I had ever tortured the life of a man. (But) may he be deprived of all his ten sons, who falsely accuses me, saying O Yátudhana'. (16) May Indra with his mighty weapon kill him who calls me O Yātudhāna', or that demon-monger who declares 'I am honest'; may he go down as the lowest of all creatures. (17) May that owl-like demon which marches out (on its wicked mission) at night, concealing its body with the help of Druh, fall down into the endless pits. May the (Soma-pressing) stones kill the demon-mongers by means of their sounds. (18) Disperse, O Maruts; find out and seize the demon-mongers in their homes. Crush completely those that fly around during the in the sense of object of extreme attachment', and not in the sense of 'a concrete object of worship' as is wrongly supposed by many. mógham 'falsely' as opposed to satyám (cl. 10.55.6c). The conjunctive rá is placed either in both the sentences, or only in the first or more usually in the second, te 'yours'; construe this with nirȚthám * Destruction sent by you'. The poet means :— Your anger (hrnisc) and punishment should be directed towards my accusers and not towards me. (15) a has 13 Aksaras, caused by the strongly affirmative asmi. ya'tudhana: The vocative is accented as the commencing word in the quotation, which here consists of that word only; cf. 41.2d above and note. (16) b : súcir asmi is a quotation. d: cf. 5.32.7d. (17) Supply yàtudhānī in ab; cf. 1.191.8d. upabdaih : cf. düré-upabdaḥ (nom pl.) at 21.2d above. The word upábd, upabdá, or upabdi (cf. 10.94.4,13) is used to signify the sound made by the stones which are used for crushing the Soma stalks, (18) d: see on 60.9 above. devé adhvaté : derá is employed as an adjective, or as a noun in the same sense in which the word is ·104.18-21] TRANSLATION AND NOTES 231 1 nights, assuming the form of birds or those that put defiling things ii. the divine sacrificial offering. (19) Hurl down from the heaven your stone (i.e. the Vajra); O Indra, sharpen it once more though it is already well sharpened by Soma, O Maghavan. Kill the demon-mongers with your rocky Vajra from the front and the rear, from below and above. (20) Here indeed are those dog-devils flying! The deceiptful oncs seek to harm Indra who is beyond deception. The mighty god is whetting his weapon for the treacherous ones; may he now hurl his bolt at the employers of the Yātus. (21) Indra became the shatterer of the Yatus, which destroy the offering of the devoted worshippers. The mighty god indeed attacks the devil-mongers equally everywhere, as a hatchet does a tree, breaking them like (carthen) pots. used as the second member in such compounds as mu’ra-deva, śiśná-deva and ánţta-deva. See on v.14 and on 21.5 above. (19) adhara't : The word in the same context is used at 72.5 above and 10 87.20-21; cf. also 10.131.Ic. At 8.4.1ab we get nyác for adhara; ' all this shows that probably the four directions are not meant, but rather the regions before and behind, above and below the speaker. This is particularly so, because the devils are supposed to hide themselves beneath the earth right under our feet; cf. v. 23cd below and 3.30.17. While preparing the ground for the Vedi, the grass and other weeds are to be removed; in this connection it is specifically laid down that the roots of the grass must be taken out; otherwise, the devils may rise up with the help of them. Cf. mulam chinatti; mülam vā atitişthad rakşansi anu atpipate at Ts. III. ii. 10. (20) piśuna occurs only here (from piś to fabricate, decorate etc.; cf. piśä'ci at 1.133.5). (21) parásarah is an adjective; cf. párā šīạitam in v. i and 10.87.14ab. abhí a' vívásatám is generally taken in a bad sense ('attack'); but a-vivasati always means to worship, serve etc. and abhi would not change it; see on 94.11c above, It is therefore necessary to construe this form with haris in the compound havirmdthinam those who destroy the havís of the worshippers'. d; for the simile cf. 6.27.6d. saták is adverb, meaning 'equally' as in sató-virāk or with Väska (Nir. 3.20) .at the approach, when at hand' etc, ·232 [104.22-25 RGVEDA MANDALA VII (22) Kill the owl-devil, the śusulūka-devil, the dog-devil, the koka-devil, the eagle-devil and the vulture-devil. Kill the demon as if with a stone, O Indra, (23) May not the demon of the devil-mongers reach us; may (the Usas) shine away the Kimidins which move in couples. May the earth protect us from any danger coming from the side of the earth and may Antariksa protect us from a similar one coming from the heaven. (21) Kill the male Yātudhāna, O Indra, and also the female one who strikes with her witchcraft. May the headless (or many.licaded) demons who have faith in foolish gods go down to destruction. May they not see the rising sun (of the morrow)! (25) Look out; look everywhere, (or disclose; advise). O Soma, you and Indra, keep awake! Hurl your weapon to the devils and the thunderbolt to the dealers in the Yatus. (22) dr sådå iva: cf. ghana' ira at 1.36.16a; 1.63.5d; 9.97.16c. The Utpreksă suggests the ease of striking and its effectiveness. The stanza describes the forms of the different birds and animals which the Yatus assume. (23) é pa ucchett: The subject is Usāḥ to be supplied; cf. 81.6d and on 86 4 above. (24) vigrivisah : 'having no necks', or perhaps,'having many necks'; cf. vipaksas, rirüpa, rivac, vivrata, visikká, tispardhas, where ri stands for many or two (dri). mūra • foolish'; cf. 10.95.13; the word is also used of the worshippers, who are called mi'ra in contrast with the gods who are ámura at 8.21.15 and 10.4.4. d: Sec on 66,16 above, (25) priti caksta: See on 3.6 above.

·RGVEDA MANDALA VII SELECT GLOSSARY ·SELECT GLOSSARY [NOTE: The usual difficulty which our University students find in the Vedic grammar is about the verbal forms and their correct recognition, and this is quite natural since they are acquainted with only the tenses and the moods of the Classical Sanskrit. Here in the Vedas we have a larger number of moods and tenses and the mode of their formation too is much different. We have thus one more past tense, which is really a form of the perfect tense to which an augment is prefixed and the terminations of the imperfect are affixed. Its base is thus that of the perfect, but its final form is that of the ordinary imperfect. In short it is a reduplicated imperfect, though it is usually known as the plu-perfect. Besides the usual moods in the Classical Sanskrit, viz., the indicative, the optative or the potential, the imperative and the benedictive or the precative, we have two more in the Vedas. They are the subjunctive and the injunctive. These are comparable with the imperative and the optative, but convey slightly different shades of meaning. The subjunctive conveys will' as against the imperative which usually conveys a 'command' or a direction', and the optative which conveys only a wish' or a possibility'. The injunctive is really not a new formal mood like the subjunctive, but is actually an unaugmented form of the aorist, the imperfect or the pluperfect. Its modal use in the sense of an injunction' or desire' is always to be known from the context, since such unaugmented forms of the past tenses are often employed in place of the regular augmented ones to convey the usual sense of the past tense. Thus kar may mean the same as akar (you have done) or kutu (do) according to the context or the intention of the poet. But a very important aspect of these Vedic moods, namely, the optative, the imperative, the subjunctive and the benedictive or the precative, is that they are formed by the addition of the appropriate terminations not only from the present tense base, but also from the aorist and the perfect tense bases of the root. Accordingly we have not only a present optative, imperative, subjunctive and benedictive form, but also corist optative, imperative, subjunctive and benedictive form and a perfect optative, imperative, subjunctive and benedictive form. There is, however, not much difference in meaning an ·236 RGVEDA MANDALA VII between these modal forms derived from the different bases. The modal forms based on the different tenses are separately given under each tense. Thus in the following glossary will be given present optative, imperative and subjunctive forms, followed by those which are based on the aorist and the perfect, i. e., the aorist optative, imperative and subjunctive forms and lastly the perfect optative, imperative and subjunctive forms. The benedictive is rare, though not altogether wanting in this Mandala. For other points in the Vedic grammar Macdonell's Vedic Grammar for Students should be used as a constant companion for reference. In the following Glossary I have given almost all the occurrences of the different forms of a verb, generally following the method of the above mentioned book. I have however shown also the prepositions of a verb along with its main forms. In the case of nouns I have given the stems only, without recording the different case forms. Forms, specially verbal forms, which are not easy to trace to their original base or root, are included in this Glossary. Where possible, the root (unaccented) or the noun (generally accented), from which the word is derived, is given in brackets.] Abbreviations. Absolutive Gerund (ABS); Adjective (a); Adverb (adv); Aorist (10); Benedictive s. Precative; Causative (cs); Comparative (comp); Denominative (denom); Desiderative (os); Feminine (f); Future (ru); Gerund s. Absolutive; Imperative (IPV); Imperfect (IPF); Infinitive (INF); Injunctive (INJ); Intensive (INT); Alasculine (m); Neuter (n); Optative (or); Participle (pr); Particle (PCL); Passive (ps); Past Passive Participle (PPT); Perfect (PF); Plu-perfect (PPF); Potential s. Optative; Present (PR); Precative (PRC); Subjunctive (SB); Superlative (sup); Unaugmented (Un). Roman Numerals after a verb indicate the Conjugation (Gaņa); P and A respectively indicate the Parasmai and the Atmane Padas (Active and the Middle forms). Absence of either P or A indicates that either the Pada is not clearly known or that the root belongs to both. The participles of the present, the aorist and the perfect are given under cach separately. (Order : Word : Class : Derivation, where possible, within brackets : Meaning : References, where s. n. within brackets indicates that a note will be found on that particular passage : s, stands for see, In view of the convenience of printing, words with accent are given in the Roman script; yet verbal forms are given without accent in the Devanagari.)

·SELECT GLOSSARY 237 m amhas n trouble. 15.3; 40.4; 60.6; 66.5; 71.5; 104,23. ákavári a (kava-ari a miser) not miserly. 96.3 (s. n.). aktú (añij-) light, colour, night. 11.3. akratil a (krátu wisdom) devoid of wisdom. 6.3. akşa'rā, f speech. 1.14 (s. n.) ákşará f speech. 15.9; 36.7. akhkhalik'tya ABS havingcroaked (lit. having made the akhkhali sound). 103.3. agrum (gr to sing) unmarried youth. 96.4. agrü' f (gr-) maiden. 2.5. agha' a wicked, terrible. 104.2. n disaster, evil deed. 19.7; 83.5. aghnyja' f (han-) cow, 68.8,9; 87.4. acit a (cit) ignorant. 86.7; 104.1. acitti f (citti from cit-) igno. rance. 86.6; 89.5 aj drive, impel. IP. PP. SB 54 Ih 32.7; IPF ara: 5.6. ajakāvá (ajakā ?) scorpion, 50.1. aja'-mäyu a (můyri) goat-voiced. 103.6. a'jasta (jas-) exhaustless. 1.3 (s. n.); 1.18; 5.4. a'jami (jāmi) non-related, stranger. 82.6. ajira' a (a;-) active. 11.2. añj annoint. VII. PR 242 57.3; fa 79.2; IPF UN 737377 2.5; IPV T1+T 43.3; 44.5; PPT FAT 77.3, añjí mn (añi-) decoration. m 78.1; n 57.3. a'taryas a (ta'vyas = ta'piyas stronger) not stronger. 100.5. atirätra' n name of a sacrifice. 103.7. a'tūtuji a (tuj-) inactive, slug. gish. 28.3. a'tyam (at to go) horse. 3.5; 24.5; 56.16. atrin m (ad-) devourer. 101.1, 5. atharyri a active. 1.1 (s. n.). ad eat. II P. PR. AY af 4.2. a'däśvas a (s. däś PF. PT) nongiver, miserly. 19.1. a'diti a (da to bind) unbound, free. 9.3; 18.8; 52.1. a'duvas adv (dúvas) unserviccably. 4.6 (s. n.), admasa'd a (a'dma from ad-) name of a priest. 83.7 (s. n.). a'dyi a (dyú day) dayless. 34.12. a'drim press-stone. 22.4; 35.3; 39.1; 42.1; 68.4. rock. 6.2; 79 4. a'dvayâvin a (dvaya' + vin) not double-dealing. 5618 (s. n.). a'dha PCL and indeed, surely. 15.14; 18.12 etc.; a'dha cid 4.8. a'dha nu 88.2; a'dha sma 3.2. 56.22; 83.5. anamira' a (a'mira) free from disease. 46.2; 54.1. anarvá a (f. anarva'; arva=árvan opponent) unopposed. 40.4 (s. n.), anarván a unopposed, unrivalled. 20.3; 97.5. anavāya' a not departing. 104.2 (s. n.). a'nāga a (a'gas) faultless. 97.2 (s. n.) = a'någas 62.2; 86.7. a'nāgas a unassociated with guilt. 60.1 (s. n.); 66.4. S. anena's. anapya' (@p-) unreachable, inimitable. 66.11. anārambhana' a (ä rabh to hold) supportlcss. 104.3. o'nira f (irá food) famine, want of food, 71.2. a'nika n (an to breathe) face, front. 1.8, 9; 4.3; 8.5; 88.2. a'rutta (nud- or anu då-) unopposed, conceded. 34,11. - m a a a a ·238 RGVEDA AIANDALA VII a a o'nutta-manyu a of unopposed or conceded fury. 31.12 (s. n.). anena's .a (énas) guiltless. 86.4. unassociated with guilt. 28.4. s. a'nigas. a'ntama (sup of anta =anti near) nearmost. 22.4. a'ntara a (comp of a'nta) nearer. 101.5. anti-vama a having wealth by her side. (ánti zāma') 77.4. a'pas n work. 20.1; 21.4; 40,4 (s. n.); 63.4. apasya' f (apasy denom) activity, pious work. 45.2. apit a (pi-) dry, not fat. 82.3. apicya' a secret, hidden. 60.10. a'pya a (a'pah) watery. 35.11. aprati a (pra'ti) matchless. 85.3. adv matchlessly. 23.3; 83.4; 99.5. a'prati-skuta a (pra'ti sku to oppose) unopposed, 32.6. áprayuta a (prá yu to separate) unseparated, unfailing. 100.2. ápsu a (psú food) without food. 4.6 (s. n.). abhiksatta (ksad to cut) destroyer, distributor. 21.8 (s.n.). abhijnú adv (abhi jä'nu) with knees brought close to the body and bent. 2.4 (s. n.), abhipitva' a (abhi pat-) destination. 18.9. abhišasti f (abhi sans-) curse, imprecation. 13.2; 91.3, abhisri' f (śrī to mix) ornament, decoration. 91.3. abhisä'c a (abhi sac-) helpful, assisting. 35.11. abhisti (abhi as-) help. succour, 19.8. abhi'ka (abhi ac to go) 1. vicinity, clash. 18.24; 83.1. abhi'ti f (abhi ;-) attack. 21.9. abhisa'h a (abhi salt-) overpowering, mighty. 4.8. am attack. I P. PR39 a 25.2. a'ma m (am-) onrush. 34.19. a'mati f (matí) ignorance. 1.19. ama'ti f (am-) powerful brilliance, refulgence. 38.1,2; 45.3. ama'tya (ama') household. 15.3 (s. n.). a'mivă f disease. 1.7; 38.7; 71.2. (amiva in cd : amiracã'tana 8.6; amiraha'n 55.1). a'mura a (mūra' from mul-) wise, not ignorant. 9.3; 44.5; 61.5. C'mTkta a (mrc to injure) tuninjured. 37.1. a'mȚdhra a (mpdh-) unoffending, unfailing. 67.5. a'yatu (yatú) unassociated with Yātu. 34.8; 104.16. aya's a (yas-) untiring, vigilant. 58.2. a'ram adv happily, quickly. 66.14; 68.2. a'rankſti f (a'ram kr-) service, decoration, 29.3; cf. 86.7a. a'rana a (ran-) stranger. (s. n.), arati ( to go) messenger. 5.1; 10.3; 16.1. ara'mati f pious thought. 1.6 (s.n.); a deity. 34.21; 36.8; 42.3. a'rarivas a' (rariras PF PT of ra-) non-giver. 1.13; 56.19; 94.8. a'rāti f (ra-) enemy. 1.7. enmity. 83.3, 5; 97.9. a'raran (råvan from rå-) non-giver. 31.5; 56.15; 68.7. ari a noble, liberal. 34.18 (s.n.); 61.3;100.5. m enemy. 21.5, 9 etc, cripta (ripra' from Tip-) stainless. 47.1; 90.4. arusa' a ruddy. 3.3; 16.2; 71.1; 75.6; 97.6. m a f a ·SELECT GLOSSARY 239 arka' m (arc-) hymn. 9.2; 23.6; 24.5; 39.7; 62.3; 97,5. arc = TC sing, praise. Pn अर्चति 22.3; अमि अर्चमित 23.6%; IPV : अर्चन 58.1; Ps Fri 70.6; PT a 22.4; IPF UN Trg 43.1; INF 57 61.6. arci m (rc to shine) lustre. 81.2 (s. n.). arcis nsarci lustre, 62.1. a'rjuna a (rj to dash forth) bright, dashing. 55.2. arnava' a flooding, billowy. 63.2. a'rņas n water, flood. 18.5; 60.4 (s. n.); 69.7; 87.1. a'rtha n (r-) goal, destination. 18.9; 63.4. a'rbha a small. 37.3. arya' a noble, liberal. 8.1; 64.3 (s. n.); 65.2; 86.7. a'rvat m (f a'rvaci 87.1) horse. 35.12; 40.6; 90.6; 93.3; 102.2. a'rvan m (r-) horse. 22.1; 37.6; 44.4; 56.23. arlı deserve. IP. PR PT 18.22. av favour, defend. I P. PR 2734: 69.4; pafat 104.12; 83 914 40.3; 4774: 61.2; IPV 37 41.3; 277 83.1, 5; 77 38.8; 7 498 57.5; 383 47.2; 48.2; TT 36.7; 49.1; PT भवन 46.2; IRF आव: 19.2,3; प्र आवतम् 83.4, 6; a17 18.19; # 29174 84.5; AO 9 2 20.2; INJ 3711 34.14; IPV at 64.5; 67.6; 97.9; te 34,22; 18.25; 2 59.6; FU PT 2017: 3.2; INF aleza 33.1. a'v m (av-) defender, 67.4 (s.n.), ava'ni f (av-) river. 87.1 (s. n.). avapa'na n (ava' pa'na) drinking place. 98.1. avama' a (sup of ava') Jowest, 32.16; 71.3. a'vaviddha (PPT of vyadh-) dropped, thrown. 69.7. a'viksita a (ui kşi to decrease) unimpaired. 1.24. avidasya' a (ví das-) exhaustloss, 39.6. avişy be greedy. PR PT 25473.2. a'vistha a (sup from av-) best favourer. 28.5. avírată a (a-vira'-ta) childless. ness. 1:11, 19. avrka' a (vr'la wolf-like) kind. 19.7; 66.8; 74.6; 88.5. avsdha' a (vrdh to help) nonsupporter. 6.3. avyathi a (vyath to shake) not shaking, steady. 69.7. aś reach. V. PR angaa 103.9; 27 3tagar-a 22.8; 99.1; $B 242 70.4;. 372964 30.4; Op 274 47.2; 65.2; 2f9 2 93.8; IPF er 66.11; AO UN ag 84.5; or aft 32.26. aś cat. IX. PR PT 8 T 67.7; IPV अपनीतम् 73.2. a'śasti f (sasti from sams-) imprecation, curse. 18.5. aśiśnat s. śnath Ao. a'seva a (seva =śiva' kind) cruel, unkind. 34.13. aśéşas a (śésas) childless. 1.11. a'śvya a (a'śva) consisting of horses. 16.10; 18.19; 67.9; 92.3. a'sādha a (sadha rpt of sal-) unconquered. 20.3; 28.2; 46.1. aşta s. as. așthiva't m (asthi=astha'n bone). knee. 50.2. as be. abhí possess; pári oppose; pra' be eminent. II P. PR A 16.6 etc.; aft# 104.15 ctc.; et 20.5 etc.; À la 39.4; of y 103.7; # # 58.2; PR IT 78: 32.24; SB : 24.1; 791 53.3; 85.4; अमन् 8.5%B OP अभि स्याम 1.13; स्याम 1.20; 78 1977 56.24; 5 91H 41.3; I: 1.8, 9; IPv vịa 54.2; 55.1; 373 56.24 etc.; 6 E 1.14; at me 38.3; * J 1.10; 1PF art 18.6; Pran 32.10.

·a a 240 RGVEDA MANDALA VII as throw, IV. PRIPY Hay 104.25; a't pcl thereafter. 3.2; 64.3; 66.11. Pr वि आसे (3s.) 20.3. atuji a (tuj-) inspiring. 66.18. atma'n m breath,soul. 87.2; 101.6. asamana' a (sa 'mana) not united, scattered. 5.3 (s. n.). a'dera a (a dera') godly. 92.4. asasca't a (sac- PR PT) without a adhra' a weak, poor, 18.17; 41.2. anat s. naś. follower, inimitable. 67.9. a'sikni f of a'sita (irr.) dark. 5.3. ap obtain. PF ETT 99.2. a'sintan (si-) voracious, in åpím (àp-) close relative. 8.6; satiable, 39.6 (s. n.). 31.12; 88.6. a'sura a (as to throw) mighty, a'pya n (äpi) close relationship. 6.1; 30.3 etc. m demon, 99.5 15.1; 32.19; 82.8; 83.1. (s. n.). abhoga' m (bhoga) lustful, crooasura-ha'n a killer of demons. ked. 94.12 (s. n.). 13.1 (s. n.). ayasa' a (a'yas a metal) metallic. asurya' a (a'sura) mighty. 22.5; 3.7; 15.14; 95.1. 96.1. n sovereign rule. 5.6; ära' n (r-) distance. drā't (abl.) 65.1; 66.2. 58.6; ara't-tåt from afar. 32.1; astrya' n supreme rule. 21.7. aré (loc.) 22.6; 25.2; 32.1; 56.17. a'skydloyu (kȚdhú short) arta S. ?- ample. 53.3. a'rya m Aryan. 5.6; 18.7; a a'sta n home. 1.2; 37.4, 6. noble, Aryan. $3.1. asmadrya'c a (asma-dri-ac) turnåvirăsat (s. vivas-) woring towards us. 19.10. adv 79.5. shipper. 94.11; 104.21. asmayú a longing for us. 15.8; åśrthéman a (hema'n from hi-) 74.4. quick-spirited. 47.2. asmá'ka a belonging to us. 78.5. a's n mouth. 16.9; 99.7 = asa'n. a'sridhana (sridh- PR PT) as sit. II A. PR Brat 55.6; and unfailing. 69.7. 32.2; सम् आसते 1.4; OP परि आसीत a'sredhat a (sridi- PR PT) un- 20.7; IPV 59 Brat 33.14; anti" failing. 59.6. 2.11. asvavcśa a (sta' + reśa' a home) asic f (i sic-) shower. 16.11 not staying at home. 37.7. (s. n.). a'ha rcl indeed, sure. 34.5; 103.2. asuti f (à 84-) nourishment, d'hraya a (hri to feel ashamed) gift. 97.7 (s. n.). ample, not disgraceful. 67.6. a'skra a (a kr to bring in) broud'hrayana a (hri to feel ashamed) ght together, united. 43.5. unabashed. 80.2, i go. 1 A. II P. PR 39 86.3; a'ghrņi a N 37.4; tfa 1.23 etc.; 39 dia 1,6 (gh; to be heated) glowing, hot-tempered. 40.6. etc.; i el 18.22; si ca 1.16; angūşa' 87 u 1.4; 103.2 etc.; 842 cla m resounding hymn. 24.3; 94.11. 3.3; for 61.1 etc.; 3 vfa 63.5; alapfa 6 2; af 49.1 etc.; 3T ácit f (cit-) full knowledge. 65.1. afa 1.3 etc.; # # 21.2; se af a PCL immediately then. 47,3; 2 56.15 (2nd plu.); 77 16.11; 33.6. 27 (1A) 83.2; SB *77 20.7; 30 a a a't id ·SELECT GLOSSARY 241 a f 3777 101,3; 777 61.4; 63.4; OP 247 TAR 86.4; ZPV ET 18.3; 7434.13; JT VE 84.3; 4.9; fa og 34.13; 311 € 4.8; 37 v 35.8; 4T 104.5; आ यन्तु 37.8; प्र यन्तु 34.18; PT उद् यत् 81.2; 47 60.1; uit 76.3; 95.2; यन्त: 74.5%3; उप प्र यन्त: 44.2; IPF आयन् 5.3; 2 31197 103.2; PF 37 411 33.13; 4: 18.9, 10; PPT 63.5; 65.1; 66.4, 7, 12; INF 377 01 33.8; 44.5. id f nourishment, food. 47.1. 5. is. ida nourishment, food. 3.7; 64.2; 65.4; 102.3. name of a goddess. 16.8; 44.2. s. (rávat. ita'-īti a (ita'h iti favour) enjoying subsequent favour. 68.6. itya' f (i-) movement. 36.3. idh kindle. VI, VII A. PR 1.8; HF 1.16; 8.1; Ad 16.3; PT ht: 3.3; FT 47: 9.6; 67.2; TUTT 9.4; PF 3 $# 36.1; PPT FEE **: 12.1 etc. T: 1.3; 514 67 2.3. ina' a rich, strong. 20.5; 36 2. inv urge. VIP. PRF 84.2; IPV 377 *99# 64.2. irajyanta s. rajirasy (denom from iras anger) be angry. AD UN CT4: 40.6. irāvat associated with írá (sídá). 40.5; 67.10. irya a sprightly, active. 13.3. iş (=icch) desire, VI. PRIPY OUT 104.18; 71 102.1; PT PEUT 98.1; F1:71: 93.3-4. iş urge. IV. cS IPF UN T478 87.3; PPT TNT: 39.1; xitat (dual) 33.13; INF 7 43.1. is f nourishment, food. (=ida) 5.8; 24.6; 96.6 ctc. işira' a (iş to urgc) activc. 35.4; 97.7. iskſta a (is krta) decorated, 76.2. isti f (iş to urge) encouragement, direction. 92.3; 93.8 (s. n.). 8.16 ismin a (is to urge) strong, vio. lent. 56,11; cf. krudhmin. i go. II, IV A. ara remove by approach. PR $26 7.7: 81.4; 87a * 58.5 (s.n.); 14 3 3; ità 32.5; 82.5; fata 39 2; 27: 68.3; 791 38.6; 91.2; 95.4; xarar: 25.5; 52.3. ijana (PF PT of yaj-) worshipper. 59.1. id praise. II A. PRZ 24.5; 91.2; 93.4; 38 8.1; 10.5; 11.2; 45.4; 94.5; PPT 2 : 7.3. ir urge, send. II. PRS a 56.14; CS 1 &TAE 94.4; PT raat 79.5; IPV आ ईरयरव 5.8; प्र ईरयाव 88.3; Pr Pu: 44.2; IPF J7 23.1; cs आ ऐरयतम् 82.3. i'vat a (i = etad vat) so much, like this. 23.1; 56.18. iś govern, rule. II A. PR 4.6; 11.4; 75.5; 101.2; 4 97.10; a 66,6; OP &sfra 32.18; pt {ars: 1.16; 15.11; for: 90.6; &112H 6.4; 21.8; 32.22; IPF un 17 (3rd sing.) 94.7; PF Pr fra: 1.17; ijay 7.7. aktha' n (vac-) hymn. 19.9 etc. uks shower. I. PRIPV GEAIT 64.4; 32744 62.5; 65.4. ukşa'n m (uks-) bull. 79.1. uc be accustomed to. IV P. PF उवोचिथ 37.33; नि उपोच 4.3; 21.1; सम् gar 20.4. uca'tha n (vac-) hymn. 18.5. uccha s. vas to shine. útsam fountain, spring. 57.1. úditi f (ud :-) rise. 6.7; 76.3. udva't (ud vat) high place. 50.4. s. niva't. upabda' m (upa vad-) sound. 104.17. upama' a (sup of úpa) highest, nearmost. 30.3, 4; 39.7; 62.3. úpara a (comp of úpa) nearer, future. 87.4, 5. upara'tät f superiority. 48.3 (s.n.). a ·m a a 242 RGVEDA MANDALA VII upaka' n (úpa ac to go) vicinity. INI सम् अरन्त 25.1%; SB निर् भराम 3 adv near. 3.6; 42.3; 73.2. 56.21; CS IPV 37142# 104.1. upăra' (úpa ar to offend) f'kvan a (rc=arc-) singer, bard. offence, guilt. 86.6 (s. n.). 10.4; 37.4. ubj force out, press. VI P. PR 'jiyas a (comp from ſi to go IPV 3231T 101.1. straight) more honest. 104.12. arujrí a (jri to go) wide-strid rjisin a (rito go straight) ing. 39.3. straight-moving, 24.3. tiruvya'cas a (utú vya'cas from Tira' a (from Ti to go straight) vyac-) capacious. 31.11. straightforward. 18.23. urusy (denom from urú) protect, rdh prosper. IV P. AO PT ag defend. PR OP : 3.8; 366475 : 37.7. 1.15; IPV 3714873 (3 dual) 85.1. I'dhak adv separately. 57.4; 61.3. urüci' a (f of urvác=uruvyác) mbhú a skilful. 48.2. m name extensive. 35.3; 45,3. a Řbhu. 35.12; 48.2; 51.3. urvăruká n cucumber. 59.2. īsti f (rs to pierce) lance. 55.2. rtviya' ady (urú) vastly. 17.1. rşrá a (rs to pierce) lofty, high. uśádhak (usa from vas 61.3; 62.4; 77.6; 86.1; 97.7; 99.2. dhal from dak-) eagerly étagra a (eta from i- gva from burning. 7.2 (s. n.). gå to go) properly going. 70.2. usij (vas.) cager, zealous étaśa m horse. 62.2. chief horse (priest). 10.2, 5; 90.4. of Surya. 63.2; 66.14. uśénya a (s. vas-) fit to be énas n guilt. 58.5; 86 3; 89.5. coveted. 3.9. énas dha- or kr- or bhr- to ILS burn. I P. PR IPV Rats inflict injury. 18.18 (s.n.). enas (2nd dual) 104.1. 7-, gå- or bhuj, to suffer injury testa a (vas to shine) shining, at the hands of others, whether bright. 74.1. gods or men. 522 (s. n.). atsra' f (ras to shine) lustre. énasaḥ trá- or uruşy- to save 69.5. cow. s. usriya. from the danger caused by the usriya f (usra) cow. 75.7; 81.2, énas. 20.1 (s. n.), t'dhan-ūdhar-i'dhas n udder. énasvat a guilty. 88.6. éve m (i-) inclination, will. 6.6; 36 3; 56.4; 101.1. 62.2; 104.7, 9. u'ma mi (av-) defender. 39.4. éşa 1 (es to urge) active, inarra' m (vr to cover) stall. 16.7; spiring. 40.5. 76,5; 90 4. ókas n üh consider, reflect. I A. PRO (uc-) haunted resort, home. 4.8; 5.6; 25.4; 32.4; 56.24. (3rd pl.) 16.11; 66.12. ÞF * omán m (av-) protection. 68.5; (1st sing ) 104.14. 69.4. T=ar go. I. send. III, VP, kakúbh f summit. 99.2 (s. n.). PR tid 61.2; 68,3; SD Fa: kakşya' f (káksa) girth, girdle. (2nd sing.) 8.3; PT 997 2.1; IPF 104.6. UN 757 (3rd plu.) 1.2; A Fogas kan = kå love. IV P. (3rd plu.) 5,6; AD 3 T 34,7; PF PT TAG: 27.1.

·SELECT GLOSSARY 243 kánişkan a (s. skand-) leaping. 103.4. kaparda m hair-knot. kapardín 83.8; dakṣiṇatás-kapardāḥ 33 1. káriştha a (sup of kr-) best performer. 97.7. kavatnú a bad worshipper. 32.9 (s. n.), kárú m (kes=kir to praise) bard. 2.7; 68.9; 72.4; 82.4. ka'vya n (kavi) wise counsel. 66.17. kaſi f fist, closed hand. 104.8. ka'sthå f boundary. 93.3. kimidin m name of an evil spirit. 104.2, 23. kiri m (kļ=kir to praise) singer, bard. 21.8; 97.10; 98.7; 100.4. kulpná m (= gulpha). ankle, 50.2. kuhacid-vide (vide INF of vid to obtain) for gaining anywhere. 32.19. kru do. II, V, VIII. PR ma 22.7; 99.7; và 36.2; Hà 16.4; alfa 18.18; 81.1; 7 & 33.7; SB 979777 26.3; 64.4; 84.2; 88.6; 96.3; 70187 48.3; 63.4; 79237.7; IPV zo 17.3; 25.2; 377 34.12; 774 3.1; 31.10; 32.8, 9; 34.9; 36.8; 39.3; 53.2; PT zarar 75.1; *977: 1.17; 37.4; 103.8; PS PT #191974 35.14; IPF vir 18.5,11; 33.5; 373,077 16.12; 47.1; FF FER 31.2; 86.5; 93.7; 38.3; 74: 82.5; 7 (2nd plu.) 56.23; FIR 6.3-5; 18.17; 87.1; 88.4; 98.5; 100.4; 93: 18.6,10; 63.5; 91.3; ? 60.11; 7. 87.5; 101.3; PT 7 87.7; AD *: 76.1; 77.1; f1247: 8.2; Ps 61 24.1; 60.12; 97.9; INJ 4: 21.3; 22.6; 43.3; 75.8; * 52.2; 60.8; UN 21.3; SB 86.7; (14 57,4; 3a 17.4; *7. 102.3; & 88.1; IPV Z 16.6; 27.5; 32.25; 42.5; 77.4; 7. 22.4; 797 2.7; 67,5; 84.3; 7497 34.15; 4778 65.2; do 48.4; FU PT 19,8; 20.1. k'p f lustre. 3.9. kļšanin a (ky'sana pearl) ſurnished with pearl trappings. 18.23. kéta m (cit-) will, intention. 18.25. ketú m banner. (of Surya) 63.2; (of Uşas) 67.2; 76.2. (Agni as the banner of Uşas) 5.5; 6,2. ketúm dhå side with. 9.1 (s n.); 30.3; 34.6, ko'sa m pitchcr. 101.4. kra'tu m wise counsel. Of a deity : 4.5; 5,6; 11.4; 21.6; 25.4; 28.2; 62.1; 76.1, Of a man :3.10; 31.5; 32.26; 48.1; 60.6; 61.2; 89.3; 90.5. Icrand cry. I P. AD FAT 20.9; 30.6; UN AT (2nd sing.) 5.7. kran s. krand A. krandanú (krand-) roar, thunder. 42.1. kram stride. IP, PF 100.3,4; AO INJ 834 32.27. krudhmin a (krudh-) wrathful. 56.8. kșatra' n (ksad to cut) martial power, 18.25; 21.7; 28.3; 30.1; 34.11; 66.11. ksatriya m (kşatra') ruler, 64,2; 104.13 (s. n.). kşa'pàvat m (kşapá' night) lord of the night. 10.5 (s. n.). kşa'm f earth, 27.3. kşa'mya a (ksa'm) earthly. 46.2. kşa'ya m (kşi to rule) rulership. 46.2. ksa'ya m (kşi to dwell) house. 1.12; 59.2; 60.11; 66.5: : kşar flow, trickle, I P. PR PT Tat: 34.3. kşa' i (kşi to dwell) eart 18.16. m ·244 RGVEDA MANDALA VII a f m n ksi dwell. II, VI P. PR SR 18.2; क्षेति 32.9%3; क्षियन्ति 74.6%3B अधिक्षियन्ति 96.2. kşi rule. I P. PR SB € 20.6; PT E19-01--*161.1;93.2; 4771100.5. kşi perish, diminish. V P. PPT AT 65.1; faf77: 1.24. kşiti (ksi to dwell) abode. 65.2; 88.7. people. 28.4; 75.4; 79.1; 98.1. ksud crush, destroy. I P. PR ste7 58.1. kşódas (ksud-) dashing stream. 95.1. kha' n (khan to dig) hole, bed (of rivers). 82.3. khajakſ't a (kha'ja m skirmish) quarrelsome. 20.3. kharga'la f owl. 104.17. khadi m (khad- to dig) ring, ornament. 56.13. khyā see. II P. anu reflect; pa'ri avoid. PF अनु चख्यथुः 70.4; A0 fa aret: 13.3; INJ * TT 862; aft ETT 36.7; 9ft 93.8; INF # 81.4. gana' m band, group. 9.5; 56.7; 58.1. ga'bhasti m hand. 37.3. pūrna gabhasti 45.4. gam I. ä' come; úpa approach; sa'm unite. PR 34: 69.2; 74.1; 82.7; SB 311 TTEC 33.14; PF ETH (1st sing.) 88.5; 89.3; ETR 18.9; PF PT 211 217 7.5; arg7: 39.3; ZTT 88.2; PPF 24-7 (3rd sing.) 18.7; AO 2T *** 20.9; 2787 70.7; 71.6; + 12.1; 57747 73 4; INJ 747 89.1; 1 TT 50.1; $B 17 32.10, 11; 97.1; 37 791: 73.4: 21 fa 34.20; or 144 84.5; at naa 67.6; Fap 81.2; IPV ET DE 32.1; Torn 68.2; #177170.1; 73.4; 74.3; 82.8; 83.3; 91.7; 778 59.5; 377 TOTE 43.4; 31 TT 59.10. gambhira'samsa receiver of deep praise. 87.6. ga'yam (ji-) household property. 18.13; 19.1; 32.7. gayaspha'na a (ga'ya sphảna from sphā to increase) increaser of property. 54.2. ga'rta raised seat (in a chariot). 64.4. gavy (denom from go') long for Cows. PR PT Tra: 32.23; 83.1. ga'vya a (go) consisting of cows. 67.9; 90.4; 92.3. gavya' f (gavy-) desire for Cows. 18.7. gavyú a (gavy-) longing for Cows. 18.14; 31.3. gáryúti f (go' uti from av-) pasture land. 62.5; 65.4; 77.4. gå go. III P. PR forma 4.1; ara जिगाति 71.4; प्र जिगानि 104.173; परि fattar 75.4; aftfartre 84.1; IPV a fattia 57.7; Ao ar 75.1; 76.2; 78.3; athy: 75.3; UN ATT 3.9; aft T 67.8; 69.4; INJ K : (2nd sing); af T: 21.5. gã sing. IV. PR TIP 96.1; IPV $ 1197 31.1; 102.1. gåtú m (ga to go) path, resource. 13.3; 47.4; 63.5. gåtuma't a (gåtú) resourceful. 54.3. gādha' (gāh to enter) a shallow, 18.5; n ford. 60.7. gup protect. PF IT: 103.9. guh conceal. I. AO INJ 377 E (2nd sing.) 100.6; ABS 80.2; PPT 75 76.4. ST wake. PF PT atafa: 5.1; AO Bran: (3rd sing.) 10.1; 67.1; 75.1; IPV ſate (2nd dual) 61.5; 97.9; Para 57.6. gt sing. IX. PR TUA 100.5; TR (1st sing.); 6.4; 34.16; 66.7; 97.3; Tout 26.5; at pola 38.4; mi S.

·SELECT GLOSSARY 245 m sr'tsa a 18.24; 38.4; 21 TFT 38.3; pr qua: 53.1; 60.1; 78.2; TF7H 57.2; 147: (accu. plu.) 12.2; T. 3.10; 36.9; 77.4; TOT: (Ps) 8.5; 56.18; That (ps) 75.5; 79.4; 96.3. a (grdh to be greedy) ambitious, wise. 4.2; 86.7; 87.5. gr'bh f (grabh-) seizure, 4.3. grbha' m (grabh-) rest, holder. 21.2. grbhāy (denom from grbha') seize. PR IPY T#147 104.18. goa'jana (aja'na from «j-) driving the cows. 33.6. górjika a (rjika' from ſj to go straight) having cow's milk as its vitality. 21.1 (s.n.). gaura'm wild bull. 69.6; 98.1. gna' f goddess. 35.6 (usually in plural). grathin a (grath to bind) crooked, 6.3. gra'bha m (grabh-) seizure. 4.8. grabh seize. IX P. a'nu favour. pra'ti receive, vi hold apart. sa'm hold together. PR अनु Tr 103.4; SIT youtſa 101 3; PT TFTTT 24.2; # Tutar: 104.8; PF | MI 4.3; fề 18.8. gha PCL decorative particle. 29.4. gharma' m (ghị to heat) fire. 33.7; 103.3; hot milk offering. 70.2; 103.9 (s. n.). ghſta'pratika a having a brilliant front. 85.1 (s. n.). ghỉta'vartani a having brilliant track. 69,1 (s. n.). ghſtä'c (ac- to 50) gheedropping. 1.6; 5.5; 43.2; 60.3; 84.1. ghr'svi a (ghts to revel) ener. getic. 93.2. ght'sviradhas (s. Tā'dhas) whose gifts are energetic. 59.5, ghóşa (ghus to resound) resounding hymn. 23.2. warcry. 83.3. ghransa' m heat. 69.4. cakāna' a loving. s, kan- 27.1. ca'kri a (redu. adj. from kr-) habitual doer (of things). 20.1. caks see. II. pra'ti and vi announce; pa'ri denounce. PR SA 13.6 (3.n.); 277 72 61,1; 104.8; AF 512 60.3; at 22 34.10; fer 2 28.4; 114 70.5; IPvale 737 104.25; là 797 104.25; INF ETA 66,14; 81.1; 718.20; FU PS PT परिचयम् 100.6. ca'ksas n (caks) light, inner light. 79.1; 81.1; 91.4; 98.6. cat hide, conceal. cs IPVT 1.7. can rejoice. AO IPV afaret (2nd dual) 70.4. cana' PCL affirmative : 32.1,19; 59.3; 82.7; 104.3; negative: 18.9; 32.13; 83.2; 86.6. ca'nas n (can-) pleasure. 38.3 (s.n). ca'niștha a (can-) most happy. 20.8; 57.4; 70.2, 5. candra' a (cand to please) pleasing. 39.7; 62.3. car move. IP. a' car be faithful; vi car waver; pa'ri car serve, PR AE 89.5; 46.3; 55.6; उद चरन्ति 3.3; परि चरन्ति 1.15; अभि सम a 33.9; SB af at 88 3; IPV 39 97 46.2; var 31.10; PT Seta (neu.) 66.16; 9a 36.7; 11978 76.3; 92T 104.8; 51 77T 104 24; IPF 521 act 55.7; AO INJ e artit 25.1. carú m kettle. 104.2. carşani f lers = krs to draw) people. 15.2; 27.3. a а ·246 RGVEDA MANDALA VII ci punish. I A. collect, know, VP. PR 52.2; PPT FEITE: 18.10. agent noun : 6716: 60.5. cikitra's a wise. S. citcit know. IP. PRA 46.2; 96.3; PT = 95.2; IPF 273 95.2; PF R1756.4; 61.1; farag: 11.3; faa (ps) 23.2; Ss 21 atat 42.4; PT RETIR: 60.7; Rings: (accu, plu.) 863; faragt 101.12; AD TERTZ 80.2; 278 (Ps) 67.2; 78.4; cs fra 60.6; IPF 2-1771 86.7. cud urge, impel. I. FR SB 2 27.3; rv 1 96.2; int (2nd dual) 74.2; cs Irv a 32.15; 77.4; 911 79.5. cétistha a (cit-) most wakeful. 16.1. cért m (ci-) one who punishes. G0.5. cyu shake, I A. PR CS # 278 19.1. cyautna' n (cyn-) heroic deed. 19.5. chad appear. II P.tr 63.3. chardis n (chad to cover) protection. 74.5. chid cut, divide. VII. rrt "Ritvat: 33 6. ja'gat n (gi to go) moving world. 27.3; 32.22; 60.2; 66.15; 101.6. jaganna's a (PT IT of gam-) one who has gone. 7.5; 39.3; 89.2. ja'gmi a (gam redu, adj.) habitual visitor. 20.1. jan = ja be born. IV A. creale, I. Iry UN 77 7.4; PF ET 20.5; fat 7.3; 20.1; 28.3; 33.12; 47: 90.3; 5: 62.4; 79.4; is 277 2.9; 50.3; 90.2; PT 719 93.3; 407 4.2; 76.1; 37 78.3; za (ps) 94.1; En a; fax 3.9; 2140: 23.2; 17 13.4; OP 5 afasiz '8.6; Cs PR 37 26.1; IPF 3374 76.4; UN 3947 1.1; 22.9; 31.11; IPV 477 41.3; PT 07147 5.6,7; 651 99.4; 279-a: 75.3; 51985: (ps) 5.7 etc; Fu mana 32.23. ja'na m common man. 20.6; 55.5; etc. daivya ja'na celestial tribe. 53.2; 89.5. ja'ni f (jan-) wife. 18.2; 26.3. janitra n (jan-) birth, 34.2; 56.2. ja'niman n (jan-) creature, people. 2.10; 42.2; C0.3; 62.1. janiy (denom from ja'ni) long for a wife. PR PT aryta: 96.4. janús n (jan-) birth. 20.3; 21.3; 56.2; m 58.2.n creature. 4.1; 86.1. ja'nman n (jan.) birth. 33.10. creature. 10.2; 46.2. jambh yawn, snap. CS PR PT 7779-77: 38.7. ja'mbha m (jambh-) tooth. 3.4; 7.2. jarana' f (ir) old age. 30.4.(s.n.). jara'dasţi a (jarad aşti from as to reach) grown old. 37.7. ja'rutham name of a demon. 1.7 (s.n.); 9.6. ja'laşa a cooling, healing. 35.6. jas famish, feel exhausted, I. PR PT बसमानाय 68.83 PF IPV 53311 (2nd dual) 97.9. ja' f (jan-) people. 46.2; cf. praji'. jamí a (jan = ja-) related. 72.3. jära' m (ir-) lover. 9.1; 10.1; 76.3. ji conquer. 1. PR of 32.9; OP a 82.1; 98.4; PF PT जिग्युरः (gen. sing.) 32.12; AO INJ SE 18.13. jigarnú a (redu, adj. from gam-) habitual visitor, 65,1. jinu quicken, IP. PR IPV Rzat (dual) 104.6.

·SELECT GLOSSARY 249 dákşam pious activity, skill. 32.12; 60.6. S. sudáksa 1,6; 2.3; 66.2 and samāné-daksa 26.2. daksā'yya a (s. daks-) 1.2; 97.8. dagh reach upto. IV P. AO INJ TET (1st plu.) 56.21; 27799 1.21 (s. n.). dádhyāśir a (dádhi 4 åsir from a śrī to mix) having curds as its mixing ingredient. 32.4. dabh injure, deceive. I P. PR u 32.12; IPF INJ MT 781756.15; DS Racala 104.10, 11; FFR 104.20; dative used as INP दाय 1.2. dabhra' a (dabh-) small, few. 82.6; 104.10. dam tame, subdue. CS PR PT 4794 6.4. . da'ma m home. 1.2 (s. n.}, 19; 12.2; 15 2; 42 4. da'mūnas a (da'ma) home-devoted. 9.2. da'myja a (da'ma) belonging to homes, 56.14. day divide, distribute. I A. PR 23.5; ta À 23.4; 740 21.7; 81.4; 100.1; IPV THETH 37.2; IPF UN दयन्त 16.7. darśata' a (drs-) lovely, beautiful. 66.14; 75.3. da'vidyutat s. dyutdaśasy (denom from da sas) be gracious. PR OP 31 : 37.5; IPV HTET 28.4; a * 43.5; PT TEE 5.7; 100.4; GIFTS: 56.17. daśasyä' f (daśasy-) desire to be gracious. 99.3. das waste away. IV PAO ta 1.21 (s. n.). dasme a (dams to work wonders) wonder-worker. 3.4; 18.11; 22.8; 31.9. s. dañsána. disyum (das) demon, nonaryan. 5.6; 6.3; 19.4. dasrá a (dams to work wonders) wonder-worker. 68.1; 69.3. dah burn. IP PR IPV 377 1.7; fa 15.13; IPF 3: 1.7. då givc. III, a' take, a'nu yield. pa'rā hand over. PR ilir 27.3; la 16.10; 32.15; SB «z: 24.1; 29.1; FF 28.5; 30.5; 32.5; 75.7; OP I 48.4; 64.1; IPV FIT 57.6; TT 40.2, 6; # TL 104:9; PT F 41.3; 7: 19.10; 30.4; 103.10; IPF 27777 33.11; PF 32 6.7; : 74.2; fat (ps) 90.1; Ao 37 103.10; INJ T: 1.5; 100.2; 271 97.4; 921 27: 1.19; 46.4; UNT CR 45.2; SB le 15.12; 42.4; IPV 217 (2nd plu.) 56.15; 50 15.11; DS PT PAAFTF 32.5; INF car: 4.6. dátrá n (da-) gift. 56.21. da'na a (da-) donated, gifted. 18.23. daná a (da-) donor, patron. 27.4. dārú a (dr-) breaker. 6.1. das offer, give. IP. PR c37fr 59.2; SB2777 100.1; Op 1 3.7; 14.1,2; 29.3; PT 2177: (nom. plu.) 14.3; 17.7; IPF 217177 19.9; PF SD 1377 20.8; PT 1499 s. V. dasarājñá n war with ten kings. 33.3,5; 83.8. daśvás a PF PT of das) giver, sacrificer. 3.8; 5.8; 11.3; 16.12; 19.6; 20.2; 27.3; 37.4,5; 70.3; 71.2; 74.4; 81.3; 92.3. das attack. IP. PR210 Ila 104.7. dasá a unayan, demonical. 19.2; 83.1; m slave. 86.7 (s. n.). did;'s a (dȚś-) seer, observer. 86.3 (s. n.). didſkþú s. didȚs. didyú m (di-) missile. 56.9; 85.2. didyút f (dyut-) flashing missile. 25.1; 34.13; 46.3; 57.4.

·248 RGVEDA MANDALA VII tátyá a (tatá father) hereditary, 37.6. täyú m (=stäyú from stā to hide; s. Av, 4.16.1c and cf. stena') thief. 86.5. tigma' a (tij to sharpen) sharp. 18.18. tilviláy be soft. Pv flera 78.5 (s.n.). tuj press forward. VII. PF PT galar 81.5; gari: 67.6; cS PR PT Tahu: 101.7; INF 31 R 32.9. tura' a (tr-) active, successful. 2.11; 22.5; 40.1; 41.2; 51.1; 56.10, 19; 59.5; 60.8; 86.4. turanyú a (turany to be active) active, zealous. 52.3. turi'pa n (tr-) fluid, semen. 2.9. tuvijäta' a (tuvi from tū to grow strong) mightily born. 66.1, túvismat a (tuvis = tuví from tűto grow strong). strong. 20.4; 56.7; 58.1; 87.6. tü'tujāna a (s. tuj-) 67.6; 81.5. tūtuji a (redu. adj. from tuj-) active, liberal. 28.3. tü'yam adv quickly. 29.2; 59.4. tr cross. I. VI. PR atf 1.5; 59.2; fra 59.2; fa 32.13; fate 67.9; 103.10; S3 S fra 61,4; fa facia 58 3; OP a 32.15; 56.24; 65.3; SA 81.3; fata 58.3; IPV I तिरतम् 93.43;प्रनिरत 57.5%; प्र तिरध्वम् 56.14; IPF 2 18.6; 377 82.6%3 आ अनिरन्त 7.6%; INJ प्रतिरन्न 7.6; PF WAR 33.3; 40 71 73.1; BTT 45; OP TEU 48.2, t'isu earlier of Vasişthas; s. Introduction sec. 9. 18.7, 13,15,19; 33.5,6; 83.4,6,8. trd pierce, dig. VII P. IPF 279 *777# (2nd dual) 82.3. tp be pleased. IV. cs OP DIE 61.4; PPT TI; 38.8. tịpa't adv (trp-) satisfyingly, pleasingly. 56.10. trs be thirsty. IV P. A0 PT 78175 69.6. tȚşi adv (tīs-) greedily. 3.4. trsna'j a (trs-) thirsty. 33.5. trsya'vat a (trsyä' from trs-) thirsty. 103.3. trā defend. IV A. PR F 59.1; IPV 71967 16.8; 19.7; PT TART": 35.10; 40 pv T 64.2; 71.2. tri-vandhuirá a (vandhura seat) three-seated. 69.2; 71.4, trivártu a (upt-) triple. 101.2 (s. n.). tryambaka m (tri + ambā) name of a god. 59.12. tvad n (tva pronoun) some one. 101.3. tváyaia a (yatá from yam-) offered by you. 20.10. tváy (denom from trám) long for you. PR PT 1914-a: 18.12;77747: 18.2. tvaya' f (tvāy-) longing for you. 18.21; 29.3. tvāyi a (tviy-) desirous of you. 31.4, tvā'vat a (tvám) like you. 21.8; 25.4; 32.23. tvis (tvis to be sharp) vehemence, 82.6. tresá a (tvis-) vehement. 60.10; 100.3. tvesyà а (tvis-) vehemcnt. 58.2. tsáru m (tsar to creep) reptile. 50.1. da sáng (daṁs to work wonders) mysterious activity. 69.7. dakş be piously active. I A. PR Z 16.6; 1PV 717 32.9; 97.8; FC PS PT 924 1.2; 97.8. m name f ·SELECT GLOSSARY 249 dákşam pious activity, skill. 32.12; 60.6. S. sudáksa 1.6; 2.3; 66.2 and samāná-daksa 26.2. daksā'yya a (s. daks-) 1.2; 97,8, dagh reach upto. IV P. AO INJ 797 (Ist plu.) 56,21; 243 1.21 (s. n.). dádhyāśir a (dädhi +äsir from a śri to mix) having curds as its mixing ingredient. 32.4. dabh injure, deceive, I P. PR quyềở 32.12; IPF IN BỊ 56.15; Dsic 104.10, 11; 104.20; dative used as INF 7419 91.2. dabhra' a (dabh-) small, few. 82.6; 104 10. dam tame, subdue. CS PR PT दमयन्तम् 6.4. 4 da'ma m home. 1.2 (s. n.), 19; 12.2; 15 2; 42.4, da'mūnas a (da'ma) home-devoted. 9.2. da'mya a (da'ma) belonging to homes. 56.14. day divide, distribute. I A. FR # 23.5; fa TTA 23.4; 7 21.7; 81.4; 100.1; IPV 494 37 2; IPF UN *77 16.7. darśata' a (drs-) lovely, beautiful. 66.14; 75.3. da'vidyutat s. dyutdaśasy (denom from da sas) be gracious. PR OP AT NI: 37.5; IPV TET 28.4; 2 7 43.5; PT TIITT 5.7; 100.4; 77877: 56.17. daśasyä' f (daśasy-) desire to be gracious. 99.3. das waste away. IV P. AO : 1.21 (s. n.). dasmá a (dams to work wonders) wonder-worker. 3.4; 18.11; 22.8; 31.9, s. darhsána. dásyu m (das-) demon, nonaryan. 5.6; 6.3; 19.4. dasrá a (dams to work wonders) wonder-worker, 68.1; 69.3, dah burn. I P. PR IPV 371 1.7; wa 15.13; IPF 3T: 1.7. dá give. III, i' take. a'nu yield. pa'ra hand over. PR ददाति 27.33 for 16.10; 32.15; SB **: 24.1; 29.1; L 28.5; 30.5; 32.5; 75.7; OP IT 48.4; 64.1; IPV IT 57.6; 40.2, 6; 5 tarT 104,9; PT C 41.3; 7: 19.10; 30.4; 103.10; IPF 377 33.11; PF 3 6.7; 54: 74.2; ft (ps) 90.1; 10 3771 103,10; INJ 7: 1.5; 100.2; ZIQ 97.4; 471 1: 1.19; 46.4; UN BE EFT 45.2; SB ata 15.12; 42.4; IPV G17 (2nd plu.) 56.15; 15.11; DS PT REAFTA 32.5; INF zat: 4.6. dátrá n (da-) gift. 56.21. da'na a (då-) donated, gifted. 18.23. dāná a (da-) donor, patron. 27.4. dārú a (dr-) breaker. 6.1. daś offer, give. IP. PR 131T 59,2; SB CIT 100.1; OP TE 3.7; 14.1.2; 29.3; PT 77: (nom. plu.) 14.3; 17.7; IPF 221 TT 19.9; PF SB 191 20.8; PT 4 S. V. daśarajñá n war with ten kings. 33.3,5; 83.8. daśvás a (PF PT of das-) giver, sacrificer. 38; 5.8; 11.3; 16.12; 19.6; 20.2; 27.3; 37.4,5; 70.3; 71.2; 74,4; 81.3, 92.3. das attack. I P.PRO TAR 104.7. däsá a una yan, demonical. 19.2; 83.1; m slave. 86.7 (s. n.). didt's a (drs-) seer, observer. 86.3 (s. n.). didkşú s. didȚś. didyú m (di-) missile, 56.0: 85.2. didyrit f (dyut-) flashing missile 25.1; 34.13; 46.3; 57.4.

·250 RGVEDA MANDALA VII dipsú a (Ds of dabh) deceiver, cheat. 104 20. divisti f (div isti from is to wish) sacrifice. 74.1. diś direct, send. VI. PF IPY 40.2. dik smear, cover. I, IPF UN 50.2. di fly. IV. PR-a 74.4. di shine. III P. PR IPV TR 1.21; 3.10; 1.3; 15.8; PT 197 10.1; IPF ht: 5.3; PF 317 3.5; 12.1; Przita: (roc.) 1.8. didirás a (PF PT of di-) shining. 1.8. didyat a (PR PT of di-) shining. 10.1. di'dhiti f (dhi-) pious thought. 1.1 (s. n.). dirgka-prayajyu a (prá uai-) steadfast worshipper. 82.1. dirghaśrút a (stu-) far-famed. 16.8; 61.2; 76.7; 81.5. ducchiniy (denom from ducchu'na) bchave wickedly. Rinh 55.3,4. duhśářsa (šams-) cviltongued man. 91.7,12. duksah s. dura dudhrúrác a (dudhrá from dudh to offend) of cutting speech. 21.2. dur-atyétu a (ati i-) difficult to cross. 65.3. duradhi (dur adhi') evilminded. 18.8; 32.27. durita (dur ita from ;-) misfortune 12 2; 32.15; 44.3; 65 3; 78.2: 82.7. duréra (dur éra) of bad Intentions. 69.7. durolam ads (dur óka fron 10-) unpleasantly. 4.3. duroná n home. 7.4; 12.1; 16 8: 42 4; 69.5; 70.2; 92.3. durga n (dur gå-) difficulty. 25.2; 60.12; 61.7. durds's'ika a (dur drśikä' from dņš-) ugly, 50.1. durbhț'tif (dur + bhști from bhr-) poverty, 1.22. durmati f (matí) disfavour. 1.22; 56.9. du'rya a (du'r door) household. 1.11. du'ryi f (du'r door) house. 1.11. durri'sas n (ra'sas from vas to wear) bad clothing. 1.19. durhịnäyu' a (dur hind anger) wrathful. 59.8. du'vas n (dā or dú to serve) service. 20.6; 22.4. duvasy (denom from duras) scrve. 82.5. duroyú adv (=duvasyu) servi. ceably. 18.14; 25. dus be defective. IV P. PR CS yfa 104.9; AO INJ fa ga: (2nd sing.) 4.7, s. duhduh milk. II. PRGT (3rd sing.) 101.1; IPV GT4 (2nd dual) 74.3; TT gert: 41.7; 43.4; 80.3; PF 58 95.2; AO INJ for: 4.7 (s.n.); DS IT FTT 18,4; PPT 977 74.3 (s.n.); 98.1. düdhi a (dur dhi') of bad intentions. 82.1. düna'sa a (dur naś-) inimitable. 18.25; 32.7. diré-artha a kártha) having a distant goal. 63.4. dülábha (dur dábha from dabh-) difficult to deceive, 60.6: 86.4. dr break, tear. II P. INT IPF UN fa zł: (3rd sing.) 18.13; IPv zift 55.4; 55.4; CS PT 797 5.3. drihité a (PPT of dȚh to be firm) firm. 18.13; 99,5. m a n ·SELECT GLOSSARY 251 drdha' a (Ppt of dịh to be firm) firm. 27.2; 75.7; 79.4. dř'ti m (dr-) skin bag. 89.2; 103.2 drś (pas) see. PF ददृक्षे (2nd sing. Ps) 76.3; # 9.2 (Ps); 6.15; 62.1; AD IT 817 67.2; 76.2; wa 75.6; 78.1, 3; ps अदाश 77.3; प्रति अशि 81.1; सम् अदृक्षत 83.3; INJ TR 104.24. deva'tå adv (instru.) among the gods. 1.23; 85.3. deva'tăti f (täti=tát aflix of totality) totality of gods. 1.18; 2.5; 38.7; 39.1 (s. n.); 43.3. devatri' ady among the gods. 23.5; 34.9; 52.1; 60.1. devay (denom from deva) long for the gods. PR PT 14972: 2.5; 43.1; 47.1,2; 69.6; 73.1; 92.2; 27at: 10.3; 18,3; 69.2;977 69.4. devaya'na a leading to the gods. 38.8 (s. n.); 76.2. devayā'van a (yāvan from yä-) who approaches the gods. 10.2. deva'vīti f (viti from vī-) sacrificial feast. 19.4; 67.6; 81.5. deva'hita a (hita' from dhi-) assigned by gods. 66.16. devafhiti f (hiti from dha-or hi-) assignment of gods. 103.9. deva'hūti f (hūti from hi-) call to gods. 14.1, 3; 83.7. devahu'ya (kūya from hü-) cal] to gods. 85.2. deva-hédana n (hédana from hid-) offence to gods. 60.8. desna n (dan) gift. 20.7 (s. n.); 32.21; 37.3; 58.4; 93.4. dehi' f (dih-) wall, rampart. 6.5. doşāvasts a (dosa' vast;' from vas to shine). illuminator of nights. 15.15. dosa' adv (instru.) at night. 1.6; 3.5. dyuksa' a (dyú kşa' from kşi to dwell) celestial. 31.2; 34.24. dyut shine. I. PR PT : 8.4; GTATE 75.6; INT PR PT ata 10.1. dyúbhakta a (bhakta' per of bhaj-) assigned by gods. 40.2. dyumna' n (dyú) glory. 7.6; 25.3; 82.10. drapsa' m (dru-) drop. 33.11; 87.6. drava't adv (dru-) quickly. 10.2 (s. n.). dru run. I P. PF 58 ET 16.2. dravinoda's a (dra'vinas wealth da's from då-) giver of wealth. 16.11. drugdha a (PPT of druh to offend) offence, fault. 86.5. druh f Spirit of malice. 16.8; 59.8; 61.5; 75,1; 104.7.17, droghavá'c (drogha from druh to offend) speaker of offending words. 104.14. dvayāvín (dvayá) double dealer. s. advayavin (56 18). dvādaśá a twelfth. 103.9 (s. n.). dvita' adv surely, doubly so. 28.4; 86.1. dvibárhas a (berhas from brh to be strong) doubly strong. 8.6; 24.2. dhav run. I A. IPF 37497 18.15. dhi put, hold, support. III. PR 1 34.8; 794 61.3; 70.3; 174: 68.6; 474 37.2; U 1.23; 9.1; 16.12; 32.12; 75.6; 95.3; fa Cura 38.1; 79.3; 56.19; quà (sing.) 20.6; 68.5; plu.) 90.6; 58 44: 30.3; f 4: 17.7; OP GTA 40.1; IPv x 11.5; 75.2,8; y un 25.3; 74 58.3; 67.10; 69.8; 84,4; 97.10; 98.7; 104.2; 471 56.20; UT 32.13; 34.6; 58,3; 31 qyra 34.4; TV 34.20; 45.4; a 2410 104.9; TC 34.22; 78 424 a ·f RGVEDA MANDALA VII 252 dhúrti (dhvp to injure) 34.9; VT (plu.) 51.1; 4 62.6; PT 747 21.4; 70.4; pat 77.5; mischief, 1.13; 94 8. दधानः 45.1; 95.53;आ दधाना: 60.83; प्रनि dhy support, hold. X. PR UGE War: 73.1; wra: 76.7; 80.2; VAI 85.3; rr 479-4 104.13; IPF Ux (dual) 69.2; 24661 (Ps) 84.1; IPF 417977 66.2; INJ 41793 64.4; PF 317417 (2nd plu.) 33.4; PF GINT R$ 99.2,3. 92.1; 98.2; 17 28.2; 50.1; dhȚs dare, be bold. V P, PF SB u 11.4; 17.6; 31.12; 53.1; wir 32.14. 104.18; y: 32.2; 3: 66.11; 79 dhȚşată' adv (instru.) boldly. दधुः 82.2; AD आ अथात् 88.4; अधायि 19.3. (Ps) 7.4; 24.5; 34.14; UN VI 5.2; dhrsņú a (dhȚs-) bold. 19.3; 94 4.4; 88.4; 4: 40.4; 85.3; 20.5; 56.8. INJ y: 34.18; 36.9; SB up: 20.10; dhénā f (dhe to feed) stream, 77.6; 79.5; 4 41: 24.5; F 34.17; river. 21.3; 94.4. 38.3; IPV 166.9; fat while dhéștha a (sup of dha-) best 15.7; 4a 71.5; 417791 47.4; 910 bestower. 93.1. 39.6; 417 23.6; INF 742 34.24. dhmå=dham blow. I P. PPT T17: dha'man n (dha-) abode, law, 89.2. power, 36.5; 58.1; 60.3; 61.4; dhraj rush forth, swoop. I. PR PT 63.3; 66.18; 87.2. ya: 36.3. dha'yas a (dha-) supporting.. dhrúti f (dhor to injure) de. 95.1. ception, fraud. 86.6. dhāyú a (dha-) supporter, 36.4. dhruvá a (dhr-) firm. 74.5; 82.6; dhav run, flow. I. PR BTT isla 32.6. 88.7; 100.4. dhäsi m (dha-) food. 6.2. dhruvás n (dhr-) firmness. 70.1. dhisánā f (dha-) name of a • dhrúvi a (dhr-) firm. 35.8. goddess. 90.3. dhtasirá (dhvas to burst) dhísnya (dhi-) supporter. bursting. 83.3. 67.1; 72.3. dhvasmanyát dhi think. III. PR SB & NTT 7.6; (dhrasman smoke) smoky. 4.9. PT दीध्यानाः 90.4,5%; 91.4; IPF मदोषयुः naktánin (nas-) night. naktábhih 33.5. dhi' f (dhi-) hymn, prayer. adv at night. 104.18. maks attain, reach. I. PRF 37.7: 1.5,10; 10.1 etc. dhiti f (dhi-) hymn, prayer. 58.1; PT FETT 31.8; 71: 93.3: 13.1; 15.9; 61.4; 66.10. IPF UN T 52.3; 7. 42.1; dhi'ra a (dhi-) wise. 31.11; 86.1. INJ 797 39.6; FU PS PT 97 15.7. dhi'vat a (dhi) pious, possessed nákşatra n (naks-) star, sun. 81.2 (s. n.); 86.1. of hymns, 83.8. dhúni a (dhran toroar) roaring, naksya a . (s. naks-) 15,7. thundering. 5.5; 19.4; 56.8. nad roar. IP. PR CS PT 757 7.2. dhu shake. V P. PPF UN ſi za nápāt m child, descendant. 16.1; 21.4. 17.6; 34.15; 35.13. dhi'ti a (dhū-) shaker. 58.4. nábhas n (nabh to roar, burst) cloud, 97.6. a a a ·SELECT GLOSSARY 253 nam bend, I. PR 1 a 32.20; 377 The 56.19; IPV4 56.17; IPF INJ सम् नमन्त 31.9%41.6%3; cs अनमयन् 6.5; AO SB F 58.5. namasyal a (námas) praiseworthy. 38.3. respectful. 95.4 (s.n.). nárya a (nr) manly, fit for men. 1.21; 7.6; 20.1,5; 21.4; 25.1; 45.1; 48.1; 95.3; 100.1. návya a (n2-) fit to be praised. 18.5. návya a (náva) fresh, new. 4.8; 80.2; 91.2; 93.4. nas attain, reach. I. PR 772 82.7; SB नशत् 32,21; नशन्त 1.22; AD अनष्टाम् 45.2; ejac 7.7; 90.2; INJ 31ac 104.23; WTF 56.9; 94.8. náś f (nas-) night. 71.1, nákus m (nah to bind) man. 6.5. nath beseech. I A. PPT FATIA: 33.5. nicets a (ní ci to know) observer. 57.2. ninya n (ni) secret. 33.9; 56.4; 61.5. nitéśana a (ni tuś to destroy) destroyer, 92.4. nitya a (ni-tya) one's own, reliable. 1.2,12,17,21; 4.7; 88.6. nid f slander. 16.8; 31.5; 75.8; 94.3 nidhi m (ni dha-) offering. 67.7; 69.3. niyút f (ni yu to yoke) mare, prayer. 18.10; 23.4 (s.n.); 72.1; 90.1,3; 91.3,5,6; 92.1,3,5. nireká m (ni ric-) exuberance. nireké ady extravagantly. 18.23; 20.8 (s. n.); 90.3. mirſti f (nís fti from r-) goddess of destruction. 37,7; 58.1; 104.9. nirythá m (nis ſtha from 7-) destruction. 104.14. nirnij f (nis nij to wash) gown 64.1. nivát f (ni vat) flowing in low places. 50.4. s. pravát. nisvarám adv (ní svatá) noiselessly. 1.7 (s. n.); 104.5. ni lead, carry. I. PR 3794 59.1; at 60.6,7; IPV # TFT 61.3; PT नयन्ती 77.33; IPF अनयन् 18.7; अनयन् 33.2; PF * farnota 28.3; OP a PSISTE 88.2. nithá (ni-) hymn. 26.2. s. purunitha. ni'laprstha a having the black (smoke) on his back. 59.7 (s. n.). nilavat a (nila smoke) smokeladen. 97.6 (s. n.). nu praise, II P. IPF INJ 77977 42.1; INT PR af sta: 32.22; af qilga: 31.4; IPF UN araz 87.2. nud urge, drive. VI. PR IPV 901 IFTT 32.25; Jer 104.1; PF #90% 86.2; 97 ja 18.16. nú cid Pcl never at all. 20.6; 22.8; 27.4; 32,5; 56.15; 93.6. nrmná n (ns) heroism. 30.1; 48.3; 56.5. nsvát a attended by heroes, 3.8; 26.1; 41.3. nr'şåti f (nr' säti from san-) acquisition of heroes, battle. 27.1. S. Si'rasati. nemédhita f (néma dhiti from dha-) battle. 27.1. nuartha (ni ártha) wrong destination, disaster. 18,9. pakti f (pac-) cooked offering. 32.8. pac cook. IP. PR IPV 925 (2nd plu.) 32.8. paņi m (pan to barter) miser, 6.3. 19.9. n ·254 RGVEDA MANDALA VII PR f n m pat fall, fly. I. PR la 85.2; CS Tarfa 104.18,20; SB 9 25 1; A0 अपप्तन् 597. pat rule, govern. IV. PT Tyrja: 18.8,16. pátni (pat to rule) queen, wife. 34.20; 75.4. pátman (pat to fly) flight, journey. 31.5. pad go. IV A. AO PRC 47 qie 104.16,17. padari' (padá vi-) guide. 36.2. pádya a (pada') belonging to the foot. 50.1-3. pan praise. I A. IPF UN CS 9445a 1.10; AO INJ TE (Ps 3rd sing.) 45.2. payodha a (dha from dhe to feed) sucking. 56.16 (s. n.). para's adv beyond, far away. 99.1; 104.11. paraka' n (pa'ri ac to go) distance. 75.4; 100.5. parāvát f (párå vat) far off place. 97.2. paraśará m name of a sage. 18.21. a (párå śr to shatter) shatterer. 104.21. paricákşyo a (pári caks-) censurable. 100.6. pärijman m (pari jmén from gam-) wanderer. 13.3; 40.6. páritakmyaf (takmyå' from takman) calamity. 69.4. paridhi m (pari dha to wear) garment. 33.9. páribhuti f (pári bhū to over. power) overpowering might. G6.10. pariyattá a (pári yat to surround) surrounded. 83.8. parivatsari'na a (péri ratsará) annual, yearly. 103.8 (s.n.). páristi f (pári as-) obstruction. 19.7. párihuſti f (pári hvr-) crookedness. 82.7. párus n (pr-) joint. 50.2. parts' m (pr-) saviour 16.10. paryet' m (pári etȚ' from ;-) opponent. 40.3. párśana m abyss. 104.5. pas=spaś see. IV. s. drs. rR 98.6; qaia 55.6; fa 78.4; sft af 87.3; OP ZU 66.16; PT 9747 60.2; 379 777 49.3; 2476 75.4; 924 rate: 83.1; IPF 444214 33.10. pasavya' n (paśú) herd of cattle. (s. vasarya') 98.6. paśut;'p a (pasu' trp-) cattlefeeder. 86.5 (s. n.). pastyd n house. 97.5. pā drink, I. PR SB #14: 67.4; 69.3; IPV 797 22.1; 29.1; 90.1; fart 66.18; 74.2,3; tha 38.8; 59.3; पिदध्वम् 37.2; विपन्तु 51.2; PT पान्तन् 33.2 (?); PF 4914 98.3; Ao IPV SI 98.2; Tay 66.19; 91.6. på protect. II, PRIE 28.2; RATA 5.7; 119; 91.2; # of 1.15; fast 56.19; IPV 1.13; 15.15; 54.3; 01 (2nd plu.) 1.20,25; fa unit 3.7,8; 4.9; 4ra 15.3;101.6; 104.23; 913 38.3,5. AO SB 9 975: 34.23. på'ka a (pac-) simple, innocent. 104.8. pakaśamsa' (pa'ka sa'ansa from śams-) innocent speech. 104.9. pā'jas n lustre. 3.4; 10.1. pa'nicajanya (pa'ncajana) belonging to or fit for people. 72.5. pa'thas n (på to protect) protectorate. 5.7; 31.10; 47.3; 63.5. pa'nta m (på to drink) drink. 33.2. (s.n). a 2 ·SELECT GLOSSARY 255 a a påyú in (på to protect) defender. 37.8; 38.3. para' n (pr-)other end. 60.7;73.1. pi'rya a (para') helpful. 27.1; 32.14,21; 83.5. pitú m (pi-) nourishment, food. 104.10. pinv fatten, swell. I. PR 1972 5.8; forafan 57.1; IPy f91 24.6; 1997 82.3; 99.6; PT RATI: 50.4; IPF a(97999 68.8; 82.3; un ar 34.3. pitrya a (pit;') ancestral. 1.9; 56.23; 72.2; 86.5. piś paint, adorn. VI, PR PT af fagar: 57.3; IPV for 18.2 (s.n.); PFART: 103.6. piśuna (pis) treacherous, wicked. 104.20. pis grind. VII P. PR IPV Å f789 104.18. pi swell. II A. PF 01114 27.4; fauz: 23.4. SB 41997 65.2; IPV ficat 94.2; PT पीप्याना: 36.6%; पापियांसम 96.6; PPF 219477 36.3; PPT 1 : 41.7. pīpiva's a (PP pt of pi'-) swelling. 96.G. pi'vas a fat, ample. (pi-) S. pi'voanna. pi'voanna (pi'vas anna) having rich food. 91.3. putriy (denom from putra') long for sons. PR PT 414781: 96.4. púrandhi m deity. 9.6; 35.2; 36.8; 39.4. f abundance, bounty. 32.20; 64.5; 67.5; 97.9. purú a (pr to fill; fem. pūrvi') abundant. 45.1; 53.3; 62.1; 70.4, 5; 81.3. adv 97.7. puruks a (purú kşú food) rich in nourishment. 5.9; 84.4. purunitha' a (purú nitha') ample hymn. 9.6. purusya (púrusa) human, born of man. 29.4. puroda's m (pura's dás-) foreoffering. 18.6. puróhiti f (purás hiti from dha) priestly work. 60.12; 83.4. purvamika (purii a'nika) having many faces. 42.3. pus thrive, nonrish, IV P. PR gaf 32.16; gorfa 32.9; PT geweet 56.5; INF gga 57.5. púşkara n (puş-) lotus. 33.11. pú flow (intr.). I A. purify (tr.). IX. PR RI (1st sing) 85.1; 49- 28.4; pr gar: 9.2; gar: 49.1; PPT Tai: 3.9. pūta'daksa a having purc skill. 65.1. pürú m (pr-) man. 5.3 (s.n.); 8.4; 18.13; 19.3; 96.2. pūrvagátvan m (pūrva ga'tvan from gam-) leader, harbinger. 67.7. pūrvabha'i (bhaj-) carly receiver of a gift. 93.4 (s. n.). purva'hūti (hüti from hů-) early call. 35.5; 39.2. pü'rvi (fem. of purú) ample. 2.5; 21.3; 26.4; 32.13; 48.3; 67.3; 91.2. pr carry safely. III P, PR foafer 70.2; fer for 66.5; IPV 1976 16.10; 79277 60.12; pt cs sicurar 69.7; A0 SB अति पर्पन 97.4; अति पन् 40.4; 60.7; la: viz 68.7; ry foly 23.2. pr'kşf (prc-) food (p;'kşah plu.). 36.5; 74.5; 90.5. prkþá a prc-) strong. 37.6; 60.4. prc give liberally, contact: VJI. A1 TT 103.4; IPV 77707 93.2; PT 7272: 67.9; AO SB 9*: 100.2. prtaná'jya n (p;taná ajya from aj-) battle. 99.4. pytanäyú a (pr'tana) longing for a fight, inimical. 1.13. a f a ·258 RGVEDA MANDALA VII pr'śni prthupa’rsu a (pársu) having broad axes. 83.1 (s. n.), a spotted. 103.4,6. f mother of Maruts. 35.13; 56.4. pr fill. IX. PR SB 61.2; rPV पृणध्वम् 16.11; 37.1; आ पृानम् 65.4; PT quinq"T32.8; 3 95972: 75.3; IPF 27: 13.2; IPV 24.6; a 997 62.3; PPT quiz * 103.7; qui 16.11; gout (dual) 37.3. pétva m goat. 18.17. pére a (pr-) one who helps. 35.13, peśas n (pis-) ornament. 34.11; 42.1. pót; m (pu-) cleanser. 16.5. prakalavid a (prakala) exact calculator. 18.15 (s. n.). praketa' m (cit-) light, knowledge. 11.1 (s. n.); 33.9,12. prakridín a (pra' krid) playful. 56.16. pra'cetas (cit-) wise. 4.4; 16.5,12; 17.5; 31.10; 87.3. prakhyal (INF of 9 Et to see). pracch inquire. VI. PR YER 86.3; PT TEJRIA: 1.23; INF ( 97 86.3; PFT T2: 5.2. prajava' m (ju-) speed. 33.3. praja' people. 33.7; 35.10. oilspring. 36.9; 57.6; 96.6. pra'niti 1 (pra' ni-) guidance. 28.3, 32.15. prata'rana a (pra' 1-) furtherer. 54.2. pratica'ks1 ance. S. supratica'k$a. (1.2). pratik tara' m (huſ-) vault. 66.14. pra'tika n face. 3.6; 8.1; 36.1, prati'tya a (pra'ti ;-) fit to be greeted. 68.G (s. n.). prath broaden, extend. I A. IPF 377477 33.6; PF SB 4787 42.6; 8G.1; PT 46: 69.2; 922 18.5. pradiv f old day, ancient time. pradivah and pradivi are adverbial cases used in the sense of from' and 'in' old days resp. at 90.4 and 98.2. prapitrá n (pat-) advance. 41.4. prápīta a (pra' pi-) fully filled. 41,7; 80.3. prabhú a (pra' bhū-) mighty, prevailing. 82.3. prabhuvasu a having powerful riches. 22.2. prabhūta a (pra' bhū-) pervaded, prevailing. 77.3. pra'bhfti f (pra' bhr-) offering. 38.2. prabhịtha' m (pra'bhr-) offering. 40.5. prámati f (prá matí) providence. 93.3. a providing. 29.4. pra'rnahas a (pra' ma'has greatness) glorious. 66.2. pra'yajyu a (pra' yaj-) pious, holy. 56.14. pra'yata a (pra' yam-) offered. 98.6. prayant;' m (pra' yam-) giver. 19.1. pra'yasvat a (pra'yas from pri-) rich in sacrificial food. 73.2; 85.4; 94.6. prayot; m (pra' yu-) separator. 86.6. pravát a (prá vat) swift-flowing. 32.27; 50.4. f eminence. 37.5. s, niva't. pravrăját m (pra' vraj-) midstream. 60.7. právikta a (pra' vic-) separated. 85.3 (s. n.), pra'śasti f (pra' sams-) praise. 6.1; 22.3. a n (caks-) appear.

·SELECT GLOSSARY 257 m prasarga' (pra' s?i-) full release. 103.4. prasava' m (pra' sū-) impulsion. 82.4. prasavit?' m (pra'si-) impeller. 63.2. pra'siti f (pra' si-) snare. 3.4; 32.13; 46.4; 104.13. prasï' f (pra' sū-) motherly plant. 9.3; 35.7. pra'huti f (pra' hu-) offering. 90.2. prā fill. II P. PF 1974 20.4; 98.3; PPT 89 Tat 16.8. práci'nam adv (prä'c) in the east. 76.3. prata' a ppt of prá to fill. pri please. IX. PR a 7.3; PT stora: 13.1; rar (dual) 91.5; PF SB POPUT 17.4; pt forgatott: 57.2. pruth snort. I. IPF UN 747 3.2. prenkha' m (prá inkh-) swing. 87.5; 88.3. proșthe-sayá a (próştha verandah) lying in the verandah. 55.8. ha'ndhu (badh to bind) relationship. 67.9; 72.2. ba'ps (INT of bhas-) snap. PR PT 2016: 55.2. barh (= bxh) prosper, be great. I, VI P. CS PR IPV a 4 31.12. barhis n grass seat; (secondarily,) sacrifice. 46.4; 75.8. bali m offering. 18.19. balihy't (hr-) bringer of offering. 6.5. badh oppress, drive. I A. बाधते 69.3; IPV अप बाधवम् 56.20; अप THAT 50.2; PT NA 77.1; 78.2; AO UN वि बाविष्ट 23.3; INT विचारधे 36,5; a 61.4; PT 1a: 69.1; #TAI 95.1; PPT fa ag 83.6; at 91.1. R.17 baha'va (= båhú) m arm, 62.5. bahu m arm. 22.1; 25.1; 45.2; 79.2; 84,1; 98.4. bi'rita m mid-air. 39.2. budh know. IP. PRO 21.1; IPV a 21.1; 22.4; 21 974 22.3; IN 75.2; A0 प्रति अभुत्रमहि 81.3; प्रति अयुधन् 80.1; उद् अबुध्रन् 72.3; अबोधि 91; 80.2; af N 73.3; un par ga-9.4; 78.5; PT YR: 68.9; PF SBN: 37.6; pt pra: 44.3; cs PR PT 414978: 44.2; 294a1 79.1. budhna' m bottom. 34.16. budhnyd a (budhná) lying at the bottom. 6.7; 34.17; 35.13; 38.5; 56.14. bsh s. barh. bradhna' a tawny. 44.3. bra'hmokſti f (bra'hman ki'ti) poetic work, 28.5; 29.2. bráhman n (bsh-) hymn. .1.20; 18.4 etc. brahmán m (bh-) priest. 7.5; 33.11; 42.1. brú speak. II A. PR 34 44.3; ale dla 31.6; 567 26.3; SE #4: (2nd sing.) 60.1;497 61.3; PT M: 36.2. bhaktá a (Ppt of bhaj-) allotted. 81.2. bhangura'vat a (bhangurá from bhanj to break) deceptive. 104.7. bhaj distribute. allot. enjoy. I A. IR IPY BJ 13 27.1; 46.4; आ भजतन 56.21; PF वि नमाज 18.24; 18.16; Najd 39.1; fa afat 1.9; AO INJ 9 (1st sing.). 41.2; fa *€ 18.13; OP 296.6; 98.6; PPT HT 81.2. bhan speak, I A. IPF UN 1 Hara 18.7. bhåre m (bhr-) battle. 32.24; 82.9. bharitra n (bhū-) what is to be, 35.9. m I P. a PR ·258 RGVEDA MANDALA VII bhas eat, devour. II. INT PR PT sha: 55.2, bhā shine. II P. PR afu i Te 5.2; HIT 9.3; E giá 10.1; ft Trà 9.4; IPV f 77.5; PT @ 1974 78.4; fì alat: 35.10; 78.3,5. bhanú m (bha-) light, lustre. 3.6; 4.1; 6.2; 9.4; 34.7; 72.4; 75.3; 77.5; 79.1. bhä's n (bhā-) lustre. 5.4; 8.2, 4; 10.1. bhiks beg. I A. PR a 32. 17; PT Framt: 6.6; 10.3; 90.7. bhid break, split. VII P. PR PT fact 104.21; AO UN 18.20. bht' fear. I A. PR #48 58.2; a 83.2. bhi' f (bhi-) fear. 5.3; 20.10. bhis f (bhi-) fear. bhişa' (instru.) 21.3. bhuj enjoy, VII. PR SB Fare 81.5; AO OP 52.2; 8.6. bhurana a bhur to be active) restless. 67-8. bhu become. I P. PR fa 44 4; 50.3; 83.3; #aft 11.2; 32.17; 103.8; SB *af 8.6; 70.6; OP na 8.3; 52.1; 97.2; Ipy af 32.11, 25; 75.2; 96.2; ** 7,1; 11.3; 15.14; 17.1; 30.1; 7, 25; 41.5; 46.2; 54.1; 96.5; 8974 82.9; 35.3, 7, 9, 10, 13; *771 35.1; 1969 17.5; 35.5, 7-12; 38.7; 50.4; FT : 52.1; IPF ## 10.5; 33.6; 83.4; 98.5; 104 21; **7 83.7; PF Ta 21.8; 100.6; 4 103.7; 29: 88.5; AO MF 762; 77.1; 79.3; 37227 61.5; UN 'E 62.1; 68.6; 100.6; 4 20.2; eft : 21.6; INJ 104.7; 19.10; भूम 19.7; 46.4; 62.4; R 57.4; SB : 8.5; 32.11; 93 32.13; 50.2; परि भुवन 31.8; भनु भुवन् 31.9; मुबानि 86.2; IPV 67.9; 93.2; 99.3; 21 48.4; 56 22; u 59.10; ABS trt 104.18; PPT TE T177.3. bhu'man n (bhü-) creature. 34.7; 45.1; 09.2. earth. 34.19; 86.1. bhu'rņi a (bhur to be active) impetuous. 86.7; 87.2. bhūş serve. VI P. PR IPV 34 37 22 92.1; 29 4977 74.3. bhbring, offer. I, III. PRM+ 13.1; 4 gia 92.2; già 72.4; và (Ps) 24.2; fania 4.5; 33.14; 34.7; 87.4; IPV 271 277 15.11; 20.7; 25.2; 32.7, 24,26; 77 4; 81.5; 278 46.1; WTECH 4.1; 5.1; 13.1; 31.10; # #7T9 88.1; PS A fogid 21.2; PT fax 33.14; Rua 74.4;103.6; fandt 77.2; 1781976: 2.4; PF HIT 56.4; HTC 33.10; az: 18.19; PPTE LT 91.5; staat 91.6; TTT (dual) 73.4; slagar (nom. plu.) 68.1. bhȚmá m (bhram to wander) mistake. 1.22 (s. n.). bhy'mim (bhram to wander) wanderer. 56.20. bhojá a (bhuj-) liberal. 18.21. bhojana n (bhuj-) enjoyment. 5.3; 18.15,17; 19.6; 68.5; 74.2. bhraj shine, I A. PR 977 55.2; 57.3; PT WAR: 63.4; WHIT: 63.3. bhres slip, fall. I A. PR# 20.6. mañścatú m a proper name. 44.3 (s. n.), mamhana' f (mamh to give) bounty. 81.4. maʼks f (miks-mīj?) fly. 32.2. makşú adv quickly. 56.15. makşüyú a (maksűy denom. from maksú) seeking to go fast. 74.4. maghe n (manh to give) gift. 16.10; 19.10;21.7; 26.4; 27.5; 29.1; 30.4; 57.6; 67.9.

·SELECT GLOSSARY 259 n a a maghadéya (magha' déya from då-) gift. 67.9. magháven m (maghá) patron. 1.20; 5.9; 7.7; 12.2 (s. n.); 16.7,9; 20.10; 24.6; 32.15; 60.11 (s. n.); 67.9; 78.5; 93.3. liberal. Indra. 26.1,2; 27.4; 28.5; 98.5. Uşā. 75.5; 77,4; 78.4; 79.3. majmán m greatness. 82.5. matsará (mad-) delightful. 73.4. mad rejoice. I P. (cs) I A. gladden (with Soma as subject =mand) IP. PR Azfa 49.4; 97.1; 7 57.1; OP 1.24; 19.8; 64.3; PT FFT: 59.7; 67: 6.4;47.3; PS PT 6987: 63.3; FU PS PT Arte 6.1; IPF ar 37 18.12; PF (HA:) KAK 26 1,2; SB *#*: 24.1; IPv (7:= #tu:) € 22.2; 277R3: 18.21; CS PÅ ARY# 11.1; SB A174 47.2; FIT48 59.6; IPV R77459 23.5; 29.2; 92.5; FFZETT 38.8; 48.1; #1TIT 2.11; 11.5; 39.5; 51.2; (#71: =AAC) RIETI manisa' f (man-) prayer. 22.4; 24.2; 34.1; 70.7; 85.1; 99.6. manīşin m (manışa“) wise man, poet. 22.6. manusyd a (mánus) human. 89.5. mánus m man. 8.2; 9.4; 70.2; 73.2; 99.3; 100.4. mand rejoice. I A. gladden IP. s. mad. PR PT Haras 91.11; IPV 70 22.1; AO 103.4; UN 3171 FR: 33.1, mandrá a (mand-) delightful. 7.2; 8.2; 9.1,2; 10.5; 16,9; 18.3; 42.3, ma'nman (mon-) hymn. 10.2; 13.1; 57.2; 61.2,6; 87.3; 94.1. manyú m (man-) fury. 18.16; 36.4; 56.22; 60.11; 61.1; 86.6. manyuma't a (manyú) furious. 104.3. manyumi' a (manyú mi' from mi-) one who strikes with fury. 18.16. ma'yas n pleasure. 32.8; 81.3. mayŪ'kha m pin, peg. 99.3. mayobhū a (ma'yas bhu' from bhu-) source of joy. 40.6; 101,5. martyatra' adv (ma'rtya) among the mortals. (s. devatra'). 52.1. ma'rya m (mr-) youth, young man. 56.1,16. mah be great. I A. worship, give. I. PR आ महे (3rd sing.) 97.2; OP ## 2.3; IPV (cs) 964 23.1; 96.1; PT (cs) HET 32.19; IPF INJ (cs) T BE47 61.6; 5 4647 42.3; INT SB HE 52.2. ma'h a (mah-) great. 1.24; 3.2; 12.1 etc. maha' a (mah-) great. 6.2; 17.7. maha't (mah-) greatness (only in Instrumental). mahna' 12.2; 18.8; maha'bhih 37.1. 23.5. a a máda m (mad-) wild joy. 20.4: 21.1; 24.3; 32.4; 37.1; 82.3; 90.1; 97.1. gladdening Soma. 22.2; 23.5. mádya (máda) gladdening. 68.2; 92.1. madryde a turned towards me. 24.3. madhudoghá (dogha from duh-) yielding the sweet. 101.1. man think. a'nu consent; pa'ri neglect. I A, IV A. PR 2.7; 66.12; 82 10;-PT YHT: 41.2; #FTAART 22.8; HIGIR 98.4; PF अनु मम्नाते 31.73; परि मम्नाथे 93.6; AO UN rith (1st sing.) 88.2; SB परिमंसते 59.3; मंसन्ते 34.3; OP अनु मंसीद 38.6; INF Hd 4.8.

·260 RGVEDA MANDALA VII a S, a f maha'yat s. mah- (cs). ma'has n (mah-) power. 3.7; 43.4; 56.14; 58.2; 88.4. mahadhana' n (dha'na secondarily, source of riches) battle. 32.25. ma'hi a (mah-) great. 5.9; 53.2; 81.1; 82.1,10. adv greatly, mightily. 30.1 (s. n.); 37.3. mahitval n greatness. 40.5; mahitva' (instru.) 13.2; 20,4; 23.3; 58.1; 61.4; 97.8; 99.1; 100.3. mahin a (mah-) great. 31.11. mahina' instrumental of mahiman, mahima'n m greatness. 2.2; 21.6; 22.8; 28.2; 33.8; 45.2; 75.1; 98.3. mahina' 21.4,9; 60.10; 86.1; 95.1; 96.2. mahivr'dh a greatly prospering. 31.10. mnahisa'a (mah-) powerful. 44.5. ma'hisvat a (ma'lis = ma'hi) great. 68.5 (s. n.). må measure. III. PR Ata 82.6; TPv उप मिमीहि 19.11; PT मिमानाः 18.15; PF 21.7; AO IPV HI 26.5. mä'tra f (ma-) measure. 99.1. madhvi a (ma'dhu) lover of the sweet. 67.4. ma'na m name of Agastya. 33.13. mi'na m (ma-) palace. 88,5. ma'nuşa m (ma'nus) man. 7.4; 11.2; 22.6; 62.1. a human. 4.1; 5.2; 18.9; 67.7; 79.1. a manloving. 75.2. mänyamana' (CS PR PT of man-) who was made to think. 18.20 (s. n.). maya' f supernatural power (in bad sense). 1.10; 98.5; 99.4; 104.24. mayin a (maya') possessed of supernatural power (in good sensc) 28.4 (Varuna); 82.3 (Soma). mayú m (mi to hellow) voice. 103.2. mārạika' n (mȚd-) grace. 82.8; 91.2. ma'vat like me. 32.21. ttaºtat. ma's m month. 66.11; 91.2. mita'jizi a (mita' from mi to fix; jnú=já'nu; cf. snú=så'nu) having fixed knees. 82.4; 95.4. inita'dru (mita' from ma-) runner of measured steps. 7.1; 38.7. miti f (mi to fix) fixture. 35.7. mith oppose. I P. PR PT Paraolt (f dual) 93.5. mithali (mith-) crushing attack. 48.3. mitha's adv (mith-) mutually. 38.5; 56.2,3; 76.5. mithastúr a (túr from tr-) vying with each other. 26.4. mithuya' adv (mith-) falsely. 104.13. miyédha m sacrifice. 1.17 (s.n.). mih shower. I. DS PT fa fafazit 20.4. ini destroy. IX P. PRAST: 36.4; 63.3; 84.4; falfa 31.11;47.3; 76.5; प्र मिनन्ति 103.9; IPT INJ था मिनत् 32.5; PF ftar 18.16. midhra's a (PF PT mih--) liberal. 15.1; 16.3; 40.5; 58.5; 86.7; 88.1; 97.2; 102.1. muc release. VI. PF SB e gran 88.7; IPv fa 47 91.5; PPF yat 71.5; IPF 34: 13.2; AO OP (1st sing.) 59.12; PRC sig 59.8. múni m (man-) sage. 56.8. muşay (= muş to steal.) (denom) rob, steal. IPF UN 118.19. múkur á adv suddenly. 20.2. a ·SELECT GLOSSARY 261 mü'radeva a (mūra' from my to destroy) having wicked gods. 101.24. mr die. I A. AO OP 19 (1st sing.) 104.15. mr kill. IX P. PR IPV 779 104.22. mīga' m wild animal. 87.6. mi wash, wipe. II. ni strike down. PR CS IPV HÁTETE 2.4; IPF UN CS मर्जयन्त 3.538 39.33; PF नि ममृजे 26.3; op te hora 95.3. mię take pity. I, XP. PR SB 7591FT 87.7; IPV T 89.1-4; 93.7; 54 89 1-4; TT 60.10; 56.17. mrdika' n (mrd-) grace, pity. 86.2; s. märdika'. mrrt s. ms to kill, mrdh obstruct, neglect. I P. PR pliar 59.4; AO INJ 7: 25.4; Wer 73.4; 74.3; fi TT 32.5. my'dh f (mrdh-) negligence, obstruction. 43.3. murdhra'vac (modhra' from mrdh. insulting) of insulting tongue. 6.3; 18.13. mi$ forget, neglect. IV A. PR 221 T 22.5; AD UN 724 18.21. medha'sáti f (médha sacrificial food sāti from san-) acquisition of sacrificial food. 66.8; 94.6. medha' f wisdom, skill. 104.6. médhira a (medha') wise, skillful. 87.4. mógham adv (muh to go astray) uselessly, falsely. 104.14,15. yakşa' (yaj-) unusual sight. 61.5. yakşadȚs a seer of a yakşa'. 56.16 (s. n.). yakşín f (yakşa') possessed of a yakşa'. 88.6. ya'ksu a (yaj-) sacrificer. 18.6,19. yaj worship. I. a' win by worship; a'va remove by worship. PR 19.5,6 (s. n.); 11.3; 17.3; 39.4; a qalê 7.5; ad 73.2; 497 36.5; 9316 59.12; si taria 2.10; 39.1; qardt 60.11; qd 100.1; OP 99 za 60.9 (s. n.); IPV 42 42.5; यजरख 42.3; PT यजमानाय 16.6%3; यनमानस्य 57.2; PF PT far: 59.2; AD SE 17,4; INF 497 2.7. yajatá (yaj-) holy. 2.1; 75.7; 97.5. yájatra a (yaj-) holy. 14.2; 35.15; 43.4; 52.3; 53.1; 57.1; 75.7; 88.1. yajátha n (vaj-) worship. 10.5 (s. n.). yájistha a (sup of vaj-) best worshipper. 3.1; 15.6. yajñtya a deserving a sacrifice. 2.6; 32.13; 35.14,15; 39.4,6; 42.3; 95.3. favouring a sacrifice. 67.1. yat strive. I A. urge. IP. PR zafar 36.2; 7 saa 93.5; 978 76.5; 79.2; PPT 4 83.8. yatarád pro. whichever. 104.12. yáti pro. adv as many. 43.4. ya'tim (yan-) controller. 13.1. yathavasám adv (váśam from ras-) according to will. 101.3. yanti' (yam-) controller. 16.7. yam control, extend, offer. I. PR ATT 55.2; 437a 60.8; 79.2; IPV 973 5.9; 16.8; 30.4; 461 74.2; 82.1,8; 83.9; 94.8; 598x27 432; para 39.7; 62.3; 82.10; PT : 78.3; safar: 56.13; IPF 379731 18.17; PF 497 38.1; ag: 66.10; AO PS 721 23.2; 64.5; 34 221 92.1; SB ft 4 27.4; 37.3; # 977 69.6; JHT 101.2; 47: (dual) 74.5; IPV यन्धि 88.6%3; प्रयन्धि 75.2. Yamúna name of a river. 18.19. yávc m corn, 3.4. yávasan grass, pasture. 3.2; 18.10; 87.2, 93,2; 102.1, a h f ·262 RGVEDA MANDALA VII n a ya'vistha (-thya only at the end of a Päda of 8 or 12 Aksaras) a (sup of yćivan) youngest. 1.3; 3.5; 4.2; 7.3; 10.5; 12.1; 16.10 (s. n.). ya'śas fame. 15.12; 74.5; 104.11. yasa's famous, 16.4; 21.2; 36.6; 42.5; 69.3; 75.2; 93.4. yas be tortured, wear out. III P. PR IPV TREE 104.2. yahú m son, offspring. 15.11. yahva' a youthful. 6.5; 8.2. yahvi' f 56 22; 70.3. yä go. II P. å arrive. I h 92.3; 34 qti 1.12; 11a 38.6; 49.3; 75.6; 78.2; 95.1; oft are 69.5; IPV ANG 9.5; 23.4; 29.2; 90.1; 21 ore 2.11; 11.1; 24.3,4; 30.1; 37 af 28 1; 32 था याहि 7.2; उप आ याहि 14.3; 92.5%; प्र ZTE 24.1; 29.1; AD 45.1; 69.1,2; 197 67.3; 91.5; 31 477 53.2; 61.2; 91.6 etc. 3T at a 71.2,4; 72.2; Ya 69.6; 93.6; 4 4774 70.6; STT ITT 70.5; 2T 2009 59.5; PT ART (gen. plu.) 48.1; PF Ta 74.6; AO 1g: 57.1; IPV TREE 40.5; 67.10. ya't PCL as long as. 88.4. yatú m (yā-) attacking devil. 21.5; 104.21. yåtudhi'na (dha'na from dha-) devil-monger. 104.15,16. vātumat (yatú) sorcerer. 104.20,25. yátuma'vat a (yātú) sorcerer. 1.5 (s.n.); 104.23. ya't m (ya-) traveller. 34.5. yâd advance, go. I A. PR PT यादमान: 69.33; यादमाना: 76.5. ya'me m (ya-) march. 56.6; 69.2. ya'mann (yi) march. 58.2; 65.1; 66.5. attack, battle. 32.26; 85.1. ya'van m (vá-) invader, enemy. 1.5. yu separate. III P. PR SD 7747 38.7; IPV 3717 71.2; 7 71.1; gh 34.13; 56.9; 58.6; CS IPV 47177.4; 49477 44.3; AO PRC 291: 104.15 (3rd sing.). yu unite. II, VI. PR Tiga 4.2; 3B 1 33 40.2; IPv ft 414 5 9; 92.3; नि युयोनम् 68.5; Prनि युवाना (dual) 91.5. yugá n (yuj-) generation. 9.4; 70.4; 87,4. yuj join, unite. I, II and VII. PR gaisa 19.6; (ist sing.) 23.3; 9 16.2; se gast 27.1; 731 36.4; IPV 35 42.2; in (PS) 42.1 (s.n.); PT (ps) FTATUT 78.4; 10 YTT 60.3: T 7-6: 69.5 (ps); 70.2; Tarm (1) 75.4; PPT : 63.2; 69.2; GF71: 28.1; 79.2. yúj m (yui-) companion. 1.13; 31.6; 32.20; 43.5; 48.2; 95.4. yújya accompanying. 22.2; 36.7; 37.5; 39.6. n companionship. 19.9. yudh overpower, fight. IV A. PR SB a gent: 98.4; cs se na: 98.4; PF 977: 83,7. yüdh f (yudh-) fight, battle. 18.7; 21.6; 82.4; 92.4; 98.3. yudhma (yudh-) fighter. 20.3. yup violate. PF gratis 89.5. yuvayú a (yuvay denom from yuva = yuvām) devoted to you. 70.7. yuvā'ku a (yuva = yuvām) devoted to you. 60.3; 67.4; 68.1, 7. yuşmă'ka = yusmä'kam. pro. yours. 59.9, 10. yuşmóta a (yuşma = yuşmad utá from av-) protected by you. 58.4. yüthá n (yu to unite) herd. 60.3. a m m a ·SELECT GLOSSARY 203 vjestha (sup of ya-) best goer, 56.6. yóga m (yuj-) harness. 67.8. active labour. 54.3; 86.8. yogya' f (yuj-) activity. 70.4. yóni m (yu to join) home, 3.5; 4.5; 24.1; 70.1; 97.4. yóşana f (yu to join) woman, wife. 2.6; 95.3. yósä f (= yoșani.) 69.4; 75.5; 77.1. yós n (yu to unite) bliss. 35.1; 69.5. raks guard, protect. I. PR af Tue 83.9; IPV 587 15 13; 27 50.1; 2 15.3; PT THM 61.3; AO SB TA197 12.2. rákşas n devil. 15.10;38 7; 104.1, 4,13,22,23,25. rakşás m devil-monger. 1.13,19; 104.7, 16-19, 21. raksasvin a (ra'kşas) devil-monger. 94.12. raj rule. INT IPF UN ra (3rd plu.) 23.2. rájas n region. 21 6; 34.16; 35.5; 64.1; 66.15; 68.3; 80.1; 87.2, 6; 99.1; 100.5. rájistha a (sup of raj = rj to go straight) most straight. 51.2. ran rejoice. I. IPF UN 1077 57.5. räna m (ran-) martial joy. 20 5. ranvá a (ran-) jovial. 54.3; 59.7. tanvásamdrá a (samdr's from sám dȚs-) having a lovely appearance. 1.21. rátna (ran-) lovely gift. 16.6,12; 17.7 etc. ratnadhéya n (dhéya from dhå-) bestowal of lovely things. 9.5; 53.3. rathirá a (rátha), possessed of a chariot. 7.4; 69.5. Tad dig out. IP. PR GREY 60.4; IPV रदन्तु 62.3; IPF अरदः 79.43; भरदर 47.4; UN TU 87.1; PF RE: 49.1. radavasu a who digs out riches, 32.18 (s. n.). radh yield, submit. IV P. PR IPV cs रन्धय 30.2; IPF cs नि भरन्धयः 19.2; 3772449 18.9; PF TTY: 18.18; AO INJ 74: 31.5; fityny 94.3. radhrá a (radh-) submissive. 56.20. ránti m (ran-) enjoyment. 18.10 (s. n.). Tandhi (radh-) subjugation. 18.18. rápas n (rap=raph to injure) injury. 34.13; 50.1-4. ram stop. I P. rest. I A. PR cs 1966 56.19; AO UN FITAT 32.10; INI नि रीरमन् 32.1. rayi m wealth. 5.5; 32.21; 75.2; 76.7; 84.3,4. rå give, III, II. PR i 95.6; IPV TTT 16.4; 79.4; 81.5; PF (1st sing.) 39.6; 59.5; 99.6; rr fan (cf. artitat); Tr: 2.9; Ao erant 59.4; SB Tra (3rd plu.) 45.3; 1157 34.22; 40.6; OP TIHTY 32.18; IPV TATI 35.15; PPT : 67.7. rä attack, bark at. IV P. PR Train 55.3-4; IPV 714 55.3. räj rule. IP. PR tiafa 32.16; fru; 83.5. rājyá n (råj-) sovereign power. 6.2. Tätáhavya a (rätá from rå to give) one who has brought offerings. 19.6. to whom offerings are brought. 35.1. Täti f (rå to give) gift. 1.20; 25.3,4; 37.8; 38.5; 56.18. rä'dhas n (ridh to give) gift. 15.11; 22.8; 96.2 etc. rä'mya f (Tam-) night. 9.2.

·264 RGVEDA MANDALA VII a m räsýrá (raj-) kingdom. 34.11; 84.2. ric leave behind. prá excel. VII P.PR Ruffa 71.1; Ps zaiteza 32.12; PF Rip 42.3. rip f (rip to injure) enemy. 32.12. injury. 60.9; 104.18. ripú a (rip to injure) wicked. 65.3; 104.10. ribh praise. IP. PR PS a 76.7; PT 147 18.22. ririleşat a (DS of ris-) murderous. 36.4. rišādas (riś to tear ad-) devourer of foes. 59.9; 66.7. ris perish. IV P, injure. I P. PR SB 47 20.6; AO SB ftare 33.4; AD INJ ftitu: 89.5; PT 1977: (accu. pl.) 15.13, DS PT ftite7: (gen.) 36.4. ris f (ris-) injury. 34.17. rişany (denom from risana injury) injure. IPF INJ 1904: 9.5. rih lick. II. PR PT RE 2.5. tu cry. II P. PRINT PRI 101.1. Tullemá m (ruc-) golden ornament. 3.6; 56.13; 57.3; 63 4. ruc shine. I A. PR RS 3.6; fa 127 8.4; PT Train: 3.9; 62.1; PF 347 77.1; A0 PS IF 10.2; 77.2; PT : 69.1; FT: 56.13. ruj break. VI, IPF INJ TE 75.7. Tudh obstruct. VII. ABS निरुध्य 6.5. ruisat a (PR PT of Tuś to shine) bright. 77.2. ruh ascend. IP. AD 2560.4; BT SPET 83.3; SB FETE 88.3. Téknas (ric-) inheritance. 4.7; 40.2. rej tremble. I A. PR21.3;cs fa 57.1; PT SRT1: 60.10. Tebhá m (ribh-) bard. 63.3. Tecắt à (cái) rich. 1.23; 42.4, rei m (rarely f) (rå-) wealth. rayi' (instru.) 43.5 ctc. Táyé (dat.) 9.6 etc, räyáh (gen.) 4.6,7 etc. Ta'yah (nom. and accu. plu.) 18.20; 34,23 etc. räyál (accu, plu.) 32.19; 57.6. rohit f mare. 42.2. loká m (ruc-) brightness, freedom. 20.2; 33.5; 60.9; 84.2; 99.4. (always preceded by u). vak=vanle meander. I A. PF 97 21.3. raks grow. IA. PF यवक्षे (3rd sing.) 8.2 paksatha (vaks-) se, growth. 33.8. ragnú m (vac-) voicc. 103.2. rac speak. III. PR fita 6.1; 22 5; 67.1; fagita 68.4; 72.3; Ps 347 82.2; PF 397 87.4; IFR 98.3; ta (2nd sing. A) 100.6; AO PS afa 70.1; INJ y 98.5; ar 73.2; 5 art: 1.22; 62.2; 86.4; af 87.4; UN Taifa 58.6; Op 93.7; an 28.5; IPv frati 83.2. taj grow strong. PR CS PT at 24.5; 32.11. vat win. IP. PR OP gan 3.10; PT 39f9 95a: 60.6. vad speak. I. PR H 103.5; 77 86.2; 619 103.5; SB rauna 33.14; IPV # 101.1; PT 4 103.3; 104.13; 67: 103.6,7; AO ing: 103.1. vadh kill. I P. AO INJ : 46.4. (vadh-) weapon. 56.17; 104.4,16,20,25. vadhana f = vadhá, 83.4. vádhar n =vadhá. 25.3. radhasná m = vadhá 6.5. vadhữ' f (vah-) mare, bride. s. tadhu'mat. vadhu'mat a joined with a vadhá n vadhu'. 18.22 (s. n.).

·SELECT GLOSSARY 265 vidkrivac a (vádhri impotent, from vadh-) of impotent words, 18.9. van win. I, VIII. PR 974: 2.7; SB Thule 15.4; OP aan 47,1; asia 94.9; PT 4T3 83,4; 2 TAI: 88.7; IPF UN 4747 48.3; PF 7777 37.5; AD IPV वरव 17.5%B INT IT बनवत् 81.3 (s.n.). vánanvat a (s. under van-) repeated winner. 81.3 (s.n.). vániştha a (sup of van-) best winner. 10.2; 18.1. vanusy (denom from vanus) hate, PR fa 82.1; PT 49377: (ablative) 1.15; 4 9; 56.19. vanús (van-) rival. 21.9; 25.3; 38.5; 83,5; 97.9. vant?' m (van-) winner. 8.3. vand greet. I A. PRET 6.1; and 73.2. PT 4ATA: 6.1. vándanı n (vand-) meek devil. 21.5. bending poison. 50.2. vap sow, drop. I. IPF UN af 972 56.3. vápus n wonderful sight. 66.14; 88.2. váyas n (vi-) vitality. .5, 9; 45.4; 58.3; 97.1. vital food. 69.4. vaya' f (vi-) branch. 40.5. vayúna n (ve to weave) custom, holy usage, law. 75.4; 100.5. vára m (vp to choose) choice gift. 54.3. váram adv better. 1.4. váram à', va'teņi, va'rāya adv according to wish. 5.2 (s.n.); 6.6; 54.3 (s.n.); 59 2; 65.4; 70.5,6. va'rivas n (vr to choose) freedom, bliss, Used with dha, or kr. 27.5; 47.4; 48.4; 62.6; 63.6; 98.3. varivasy (denom from va'rivas) give happiness. PR aftari: 56.17. R. 18 va'rivȚjat a (s. vsi) repeatedly bending, 24.4. varunadhrút a (dłrút from dhur to injurc) hater of Varuņa. 60.9. varuņini' i Varuna's wife. 34.22 (s. n.), varūts' m (vr to surround) defender. 21.8. várūtri f 34.22; 38.5; 40.6. várūtha n (vr to cover) protection, 19.7; 20.8; 30.4; 32.7; 53.2; 88.6. vartani f (vrt-) way, wheel-track. 18.16; 69.3, s. ghſtávartani. vartis n (vrt-) path. (with va- = go on a round.) 40.5; 67.10; 69.5. várdhana a (vşdh-) increaser. 22.7; 101.2. va'rpas n body. 68.6; 100.6. va'rman n (vs to cover) armour. 31.6. valgú a (valg to prance) beautiful. 68.6. valša m branch. s. sahasravalsa, vavakşć s. vac. 100.6. vavakṣé s. vaks. 8.2. Đaura' m (up to cover) abyss. 104.3,17. vas desire. II, JII P. PR a 98.2; foare 16.11; PT SIT 98.2; 37701 42.5; 91.2; 3: (accu.) 17.2; 39.4; 37. 93.1; ged: (nom.) 17.2; (accu.) 10.1; pf 979TTI: 56.10; FU PT 35174: 3.9. vasa (vas-) desire. yathavasam. 101.3. vas (ucch) shine. I P. PR szela 755; JEI 72,4;. SB PESERT 18.21; 30 3; IPY 373 76.6; 77.4; 377 JEI 104.23; Jer 41.7; PT - 76.7; 81.1,4; fecraft 79 5. vas wear. II A. PR J 69.5; PT ar: 97.6; AO INJ : 8.3 (s. n.). S.

·266 RGVEDA MANDALA VII or S. vas dwell, IP. PR CS atafa 37.6. vasavya (va'su) treasure. 37.3; 56.21. va'su m (vas to shine) god. 5.9; 10.4; 31.3,4; 35.6; etc. n riches. 18.1; 23.2; 75.5 etc. a rich. S. va'syas. vasutrana' n (va'su) riches. 81.6. va'sudhiti a (dhiti from dhà-) bestower of riches. 90.3. vasuva'ni (va'ni from ven-) winner of riches. 1.23. rasüyü a (va'su) longing for riches. 1.6; 32.2; 34.21; 67.4,5. va'stu f (vas to shine) shining, va'ston adv at day-break. 1.6; (usa'sân) va'stoh 10.2. ta'syas a (comp of va'su rich) better, richer. 32.19. vah carry. I P. PRET 81.3; quia 63.2; 66.14; af 1.18; 78.1; af 18.23; 60.3 etc.; 1971-7 78.4; IPV 490.1; 8797 1 24; 10.4; 16.4, 9, etc.; 01 70 37.1; 3T 4T 71.3; *** a**7 41.6; 67.4; For at 69.5; FT TEFAL 70.3; 71.2; ca: 75.6; यहन्ती 77.33; पहमानः 45.1; Pr उद् उड्युः 69.7; NJ: 71.5; 40 UP TEIGT 37.6; INP a 24.5. vakatú m (vah-) offering. 1 17. váhni (vah-) horse. 73.4 (s. n.). priest, 7,5; 75.5; 82.4. Agni. 16.9,12 vahyeśayá a (ráhya from cah, a movable bed) lying on Vahyas. 55.8. và blow. If P. PR & KIỆa 3.2; IPV * 33.4. và feel exhausted, ata 67,8. ta wcave, ***2: 33.9; FU PT 1725 33.12. va'ja m sacrificial food. 1.3. reward in food, strength clc. 5.9; 19.6,11; 21.7; 23.4; 25.5; 26 5 93.6 (s. n.) etc. battle, 38.8; 67.5. name of one of the æbhus. 36.8; 37.1,4; 48 1-3. vā'japatni (f of va'japati) mistress of rewards. 76.6. vijay (denom from ra'ja) long for rewards. PR PT 9134a: 90.7. vājin a (va'ja) powerful. 1.14; 7.1; 32.14 etc. vājinirat a (vājini mare riches) very rich. 69.1; 75.5; 96.3 (s. n.). vāmá n (van-) wealth. 18.1; 27.4; 71.2; 78.1. vă'rya n (vto choose) choice gift. 2.7; 15.11; 16.5; 17.5; 24.6; 25.6; 42.4. vārašāna vas- desire and vás bellow, vas bellow. I A. PF PT 1971: 5.5; 36.6. vā'stu n (vas to dwel.) home. 54.1-3; 55.1. tỠhisha a (sup of rah-) best carrier. 37.1. vi m bird. 104.18. vígrira a (grivá') having no necks. 104.24 (s.n.). vic distingui-h. III P. PR NA 3.4; PPT lazar: 85.3. vícetas a (cétas) wise. 7.4; 27.2. viji'man a (ja'man from jan-) connected with two. 50.2. vitto' (vid to find) s. Sa'navitta, vid find. II, VI. PR PART 99.1; M (3rd sing ) 405; faza 32.21; IPV fez 133; 18.18; PT Part:44.4; INF 37 377 76.4; PF fara 7.1; fafag: 904; se falaza 21.6; AO [ 89.4; eft 8.2; INJ faza 50.1-3; INT SB for 24.6; PPT faz 42.2.1 IV P. PR (ve-) I P. PR PT ·SELECT GLOSSARY 267 a vid know, II. PR IPV 31.4; fatt (dual) 72.2; PF z 2.10; 56.2; far 99.1; fag. 31.2; 37 lag: 33.7; ia& 56.2; pt 19217 1.24; 10.2; 21,4; 87.4 etc. vidatha n (vid to know) sacrificial assembly. 21.2; 57.2; 66.10; 73.2; 84.3; 93.3,5; 99.6. vidathyd a (vidátha) honoured in or belonging to the assembly. 36.8; 40.1; 43.3. vidús (vid to know) wise, 18.2. vidusţara a wiser. 16.9. vidman n (vid to know) knowledge. 4.1. vidh worship, dispose. VI P. PR OP # 14.2; ya que 63.5; PT fandt (dat.) 16.12; 75.6. vidhart; m (vi dhr-) supporter, 7.5; 41.2; 56.24. vip shake. VI, 1. PR CS faqafa 21.2. vipanyi a (ví pan-) praiseful. 94.6. vipipána a (PF PT of vi på to drink) who has drunk, 22.4. vipra m poet. 15.9; 22.4; 31.11; · 56.15;58.4; 61.2 etc. a cloquent. 2.7; 38.8; 43.1; 44.2; 66.8. vibhi'dakam dice. 86 6. vibhú- ū'a (vi bhū-) mighty. 48.1,2. vibhſtra a (vi bhr-) extending oneself. 43.3, vima'na m (ví maa) measurer. 87.6. virapsá (raps to burst) bursting shower. 101.4. vivakvát (vac-) eloquent. 67.3 (s. n.). vivasti s. vas- 16.11. vi'väc f (vac-) wordy duel. 23.2; 30.2. pivas (ds of van-) serve. PR # A11 (1st sing.) 6.2; 58.5; SD faath 100.1; PT 81 fagitt 72.3; 71 faqift:-17 94,11; 104.21. viś enter. VIP. PR IT a fart 55.1; cs 9354 45.1; rf af faaz 93; ret glaz 49.4. visvádha adv in every way. 22.7. viśvádhayas a possessed of all foods. 4.5. viśvapis a (pis-) all-decorating.. 57.3; 75.6. viśvápenia a (psnya from pså to cat) full of all foods. 42.6; 71.4. riſváyat a (svi to grow) variously spreading. 50.1. viśvávāra a (râ'ra from or to choose) having all lovely gifts.. 5.8; 7.3,5; 10.4; 16.5; 70.1; 77.5; 84.4; 91.6; 92.1; 97.4. viſvasúc a (suc-) all-illuminating. 13.1. viſváha adv everywhere. 21.9. viśva'yıt a life-long. 34.11. visvä'hå adv (visva áhā) always. 98.1. viş scize, exccute, undertake. III. PR 1 3.4; pf fag 21.4; sp à: 37.5; PPF baadt: 19.5; INT PT वेविषाणा: 18.15. vişuna (vișu) variously inclined, 21.5. vişuripa (vişu) of varicd form. 27.3; 84.1.'. vispitá n calamity. 60.7. vişrac a (vişu ac to go) variously moving. 18 G; 85.2. adv variously, 34.13; 43.1. vişvadrydc a (vişu dri ac to go) turning everywhere, 25.1. visarga (vi sȚi-) released flow. 103.9. viststadhcná 'a (dhénā strcom) whose stream is released. 24.2 (s. ...): a a m a m ·268 RGVEDA MANDALA VII vī approach, enjoy. II P. PR afg 16.5; ára: 82.7; Ipy a 17.3; 27 68 1; 15.6; 7. 42.1; 147 1.18; 19.6; 57.6; PT 7271: 27.5; PF 79 far 6.3; PPT 17 alat 27.4; ariah 1.18. vidúpāni a (vidú strong) whose hands are strong. 1.14; 73.4. viti f (v2-) feast, enjoyment. 16.4; 57.2; 68.2. vīraya' f (viray denom from virá) desire for a son. 90.1. vr cover. v. ápa uncover; pári surround; vi open. PR 5 82.6; p 32.16; IPV ET À 27.2; AO e 19t 75.1; 791; ſ 27197 95.6; PPT HA: 33.5; Riątt 27.2. vr choose. IX. PR ET À 59.11; qofte 97.2; 1PV quisa 19.9; PT prat: 18 12; IPF Tua 33.2; ut Tita 69.4; AO PT 3P: 73.3; PPT f vſtra' n (plu.) (vr to oppose) enemy. 19.4; 22.2; 23.3; 25.5; 30.2; 31.3; 48.2 (sing.); 83.1,9; 85.3; 92.4. Vſtra, the demon (m) does not occur in this Mandala. vſtraha'tya n (ha'tya from han-) battle. 1.10: 19.3,10; 32.15. tȚdh grow great. I A. strongthen. I P. PR UGE 12.3; an 101.3; si qua 68.9; ipv a 95.6 (s n); 49 8.5; aurg 99.7; cs a 57.7; 77.6; cs pr querat 99.6; PF 929 5.1; 95.3; 27.5; ववृधनु: 97.8; यधु: 60.5%; PV वरद 19.11; PT aga: 5.2; at 1.12; 104 4; AD 2917 36.7; PT qua 99.1; PPT TET 18.12. vs'dh increase, prosperity. 24.1. vşdha' prospercr. 30.1; 32 25; 91.1. urs shower. I P. AO 2 817 103.3; PPT 319 ze: 103.4. védana (vid to obtain) property. 32.7. védas (vid to obtain) property. 15.3; 19.1. védiyas a (comp from rid to know) better knower. 98.1. vedya' f (vid to know) secret lore. 21.5. vedha's m (vidh-) disposing priest. 26.3; 37.6. Disposer (deity). 46,1. veši' f (vis-) needle. 18.17. vaišantá a (veśanta a pord. s. Sāyana) tubful, 33.2 (s. n.). vodhr' m (rah-) carrier. 69.1; m TT: 7.5. n vs'ka m wolf. 68.8. vri bend. VII. ni strike; prá offer; pa'ri avoid; sa'm collect. PR प्र वृजते 2.4; Pv परि वृतानु 46.3; 60.9; OP BÍ 433 84.2; INT PT a{": 244; IPF UN Paqua; 18.12; PF # aga 39.2; 20 H n 87T3 3.4. vrjána n (vri-) following. 32.27; 61.4; 99 6. vſjiná a (rȚi-) crooked. 104.13. crookedness. 60.2. vột turn. I A. PR CS FERT 79.2; IPV CS 744 104.19; 101.4,5; 21 917 43.1; 71.3; PT cs ft atrais 80.1; PF SB RI adie 85.4; OP 27 TEATE 36.4; 84.1; 897 ववृत्याम 27.5; आ वृत्याः 42.3; आ ववृताय 93.6; आ वतीत 68.4; A0 अभि भा अवत 59.4. vi't f (us- to oppose) army. 98.4. 71.4. vyac extend, contain. IJI P. IVF 31377, 18.8; 63.1; UN दिव्य- 21.6. vyadh = vidh pierce. IV P, PR IPy विध्यनन् 104.3,58 PIT अब विलम् 69.7, ·SELECT GLOSSARY 269 m vyd = vyc cover, put on. IV P. a'pa (=a'po) uncover. PR 7) pa 81,1; ITF 379T (1st sing.) 33.4. vyus=vyisti f (ví vas to shine) flash. 81.2. vyuşti = vyús. 69.5; 71.3. vra'jana n (vraj to go) course. 3.2. vrasc cut. IP, ITF अब अश्त् 18.17. sans praise. IP. PRI PRITET 100.5; jaf T 19.9; IPV 1A 31.2; 61.4; PS 747 56 23; PT 79717: 8.3; PPT 9 TEI 84.3; 7 1717 1.10; 4 143 1.1,5; 90.2; FU Ps PT BỊ 19.8. śa'rsa (sams-) praiseful speech. 25 2; 34.12; 35.2; 56.19. commendation, 25 3. sak enable, give. II P. be able. II, V P. AO IPV 97777 67,5; 68.8; AO INJ 81 TT: 20.9. sakra' a (sak-) helpful, powerful. 20.9; 104.20, 21. śa'kvari f (f of sa'kvan from sak:-) helpful. 33.4 (s. n.). śagma' (sak-) enabling, powerful. 54.3; 60.5; 97.6. śa'ci f (sak-) power. 6.4; 67.5; 69.4; 92.2. śata'bhuji a (bhaj-) having a hundred enjoyments, 15,14 (s. n.). ſata'müti a (sata'm üti) having a hundred favours. 21.8. sata'yätu m name of Vasistha's descendant. 18.21 (one who is a match for a hundred Yatus). fata'rcas a (rcas from ſc-) having hundred praises. 100,3. satóti a 68.3. s. sata'miti. satrúy (denom from śa'tru) be inimical. PR PT 079771 20.3. čad triumph, 'F' PT ATT 984; 3177RIT 104.24. śa'm n bliss. 6.2; 8 G etc. samitr' m (sam to work) pious worker. 2.10 (s. n.). sarana' a (śr to shatter) protecting. 95.5; 101.2. n protection. 19.8. Ka'ru f (śr to shatter) arrow. 71.1; 85.2. śa'rdha n (sȚdh-) powerful host. 56.8. Sardhas n (śşdh-) power. 44.5. powerful host. 59.7. sa'vas n (sū-) strength. 21.5; 27.1 etc. savasana' a (si-) mighty. 93.2. śa'vistha a (sup of $u-) strongest. 21.5. śáśvat a much, many. 1.3; 18.18; 19 1; 32 27; 93.6; 94,5; 101.6. śa=so sharpen. III, nl strike, sharpen. PR fx 717 18.11; fata 104,20; Ipy fusile 18.2; E 17 i 16.6; Fa fasii 19.8; di fun 101.19; fa fata 104.1; PT for jantai: 3.5 (s. n.); ITF for bilanz 18.24; PPT för f981: 18.6. śáktám (éak-) teacher. 103,5. śá'pa m floating dirt. 18.5 (s.n.). säśadana s. sadśās guide, rule. II P. PF ITV 31 IN 1.20,25. śa's f (śás-) rule. 48.3. sik:s (os of sak-) enable, give. PR OP 151777 32.19; Irv F 27.2; 32.26; PT : 19.2; 20.7; 87,4; f42917: 103 5; IPF a SWTH 83.8. sithira' a (śrath-) loose. 45.2. n safe place. 71.5. siprin a (sipra jaw) having good jaws. 25.3. sita a kind, 9.3; 18.7, 19.10; 22.9; 34.15; 50.4, n bliss. 73.4 (s.n.). a a ·SELECT GLOSSARY 271 a Tugas 35.14; 44.5; cs mia 62.5; DS 11771.7: 19.2; IPFB: 29.4; PF PT gustat 70.5; Ao ec 33 5; SD 170 32.5; 34 970 95.4; IPV 22.4;38.2; 57 C 32.1; TT 62.5; 68.2,8; a (2nd plu.) 39.3; PPT 97: 32.17; at 18.12. śrútkarna (śru-) having attentive ears. 32.5. śrátya a (śru-) famous. 5.9. śrus hear. PR PT Tim 7.6; 51.1. śrusfi f (śrus-) willing attend. ancc. 18.6,10; 40.1. śruşți' adv (instru.) willingly. 39.4. śruștiván a (sruştí) obedient. 73.3. śrómata n (śru-) fame. 24.5. svas = sus breathe. å streng then. PR TT TTH: 93.8. śvit shine. no stára 77.2. śvityác a (šviti ac to gu) whiterobed. 33.1; 83.8. ganyát a (sim yat-) uninterrupted, 102.3. sarvárana n (sám us to cover) enclosurc. 3.2. samvidāná a (sám vid to find) agreeing. 44.4. sarısád f (sám sad-) company. 4.3; 54.3. sálchi friend. 18.6; 19.10; 3115; 55.1; 68.7; 88.6 etc. sakhya n (sákhi) friendship. 7.2; 18.12,21; 22.9; 54.2; 72.2; 82 8; 88.5. sac cling to. I, III, PR 88.5; fremta 70.2; 91.3; Fana 5.5; 33,7; 61.5; 91.6; 27 FT 72.1; 90.5; IPV FETT 37.8; 97.3; 20 (2nd plu.) 18.25; fipart 104. 14; PT R4T: (accu, plu.) 97.4; IFF INJ 14T (3rd plu.) 2:4; UN 90.3; 473 5.4; 74.5; AR 39.6; 51.1; 54,3. sa'cā adv (sac-) together with. 22.4; 81.2. (with loc.) 1.21,22; 32 2; 59.3; 93.8. sajū'h adv (juş-) together with. 34.15 (with loc.). sajóşa a (jus-) agreeing with. 34.23; 38 4; 48.4; 60.4. sajóşas a (jus-) agreeing with. 5.9; 10.4; 24.4; 72.2. adv 3.1. sata's adv equally. 104 21. sata a (sát) unfailing. 17.5; 83.4,7; 90.5. truth. 35.12; 56.12. satra' adv indeed. 25.5; 31.12; 32.16; 93.5. satra'c a (satrā' ac to go) going together. 56.18; 100.1. saträsa'h a (sah-) all-overpowering, 20.3. sátvan m fighter. 20.5. sad sit. IP. PR BFT fa drzia 16.8; PT सीदन् 34.16%; IPF INJ नि सीदद 30.3; PF fa 59.7; 371 ATY: 70.); AT HATE 4.5; 6.6; HER 15,2; y सेदुः 33.9;A0 आ भसदः 11.2; मसादि 7.5; UN PAT FIR 73.2; INJ A H 1.11; 91T FATH 4.6; IPV H 11.1; 221 7 57.2; 59 6; FUIT 42.5; मा सदतम् 91.4; भा सदतु 97.4; आ सदन्तु 28; 43.3: PT Go FiFT 70.3; FU PT af sth 4.7; ET 15.1; PPT FT: 42.2; 56.18. sádam ady always. 2.3; 11.2; 41.7. sádas n (sad-) seat. 85.3. sadásă' a (så' from san-) always winning. 39.6. sadhama'd (sadhá mad-) feast-companion. 18.7 (s. n.); 43.5; 76.4. sadhama'da (sadhá mad-) sacrificial feast. 22.3; 32.1. sadhástha (sadhá sthā-) common home. 39.4; 60.3; 97.6. san = sã win. VIII P. FC4F 25.5; PT : 52.1; IPF m m D ÞR OR ·272 RGVEDA MANDALA VII n n ni f n a RF*7 18.1; 1F PT 19717 87.2; AO OP MA 52.1; DS insa 32.14,20; PU PT 597 100.1 (or PR PT of सनिष्य्). sána a old. 19.6. s. sana't. sanavitta a (vittá from vid to find) found (so krown) from old days. 422. sana't adv (abl of sa'na) from old days. 32.24;56.5. sani m (san-) acquisition. 79.5. sanisy (san-) seek to win. PR PT lapan 100.1. sanisyú a (sanisy-) seeking to win. 94.6. sánida a (niļa) having a common home. 56.1. sánemi adv (nemi) completely. 38.7; 56.9. sap serve. IP. PR TO 38.5; IPF 35477 83.8; AO INJ 1797 43.4. saparyú a (sapary to worship) respectful. 2.4; 94.10. sapti m (sap-) horse. 43.2. sapra'thas a (prath-) extensive. 31.6; 77.2; 82.10. saba'dhas adv (bädlz-) inspiringly. 8.1 (s.n.); 26.2; 53.1; 61.6; 91.5. sama'd f (mad-) battle. 30 3; 34.6. sama'dsan a (sama'd) seasoned fighter, 20.3. sa'mana n (sama') festive gathering. 2.5. samanaga' (sa'mana gå-) visitor of gatherings. 9.4 (s.n). sa'manta (sám anta) adjoining. 80.1. sa'manyu (manyú) furious. 25.1, sama'ya adv (instru. of sama") equally. 66.15. samarya' (sa'm r-) clash, battle. 192; 23.1. samaryà a (samara') belonging to battle. 70.6. samah adv (sama) equally. 89.3 (s. n.). simitha' (sa'm i-) batlle. 83.9; 100.6. samila' (sám ac to go) battle. 21.9. samudra' ocean. 6.7; 33.8; 35.13; 55.7; 68.7; 69.7; 70.2; 88.3; 35.2. sa'mſti (sa'm ?-) clash, attack. 60.10. sams'dh f (sa'm pdh-) prosperity. 103.5. sambha'rana (sa'm bhr-) collection. 25.2. saya'ran (SC ya'ran from yā-) companion. f sayā'vari 31.8. sayā'vari f s. saya'van. sa'rga m (sri-) release. 18.11. race-horse. 87.1, sa'rratati f completeness. (s. on 39.1.) 18.19; 57.7. sauá m (su-) instigation. 38.4. sa'vana (31-) pressing of Soma, 22.6.7; 29.2; 32.6; 37,1; 69.6; 97.1. sasca't m (sac-) rival. 97.4. s. asasca't. sas sleep. IIP. PR IPV 55.5; 570 55.5. sa sava's (PF PT of san-) victorious. $7.2. sasahra's (PF PT of sal-) overpowerer. 92.4. sasta't adv secretly. 59.7; 60 10. sasvaʻrtā (sasvár) ady secrcily. 58.5. sah overpower. 1. n a 2 a PR सइन्ते ·SELECT GLOSSARY 273 SU a 60.10; PT FAG 7.1; 1717 46.1; dr 56.5; PF PT HOR 12.2; Tris: 92.4; A0 असहिष्ट 98.5; SB F12A 98.4; Op #: 90.6; DS SA सीक्षन्त 60.11. saha' a (sah) overpowerer. 34.24. sahávan a (sah-) overpowerer. 45.3. schava'h a (saha' vah-) drawing together. 97.6. sa'has n (sah-) overpowering strength. 6.5; 15.11 etc. salasana' (PR PT of sah-) overpowering. 7.1. sahasăvan a (sa'has vat) powerful. 1.24; 4.6,9; 19.7 (s.n.); 43.5. sahasya' a (sa'has) powerful. 1.5; 16.8; 42.6; 55.7. saha'sravalsa a (va'lsa) having a thousand branches. 33.9. sahasrasäva' m (säva' from su-) sacrifice with thousand pressings of Soma. 203.10 sa'huri (sah-) overpowerer. 58.4. sa'huti invitation. 27.4. salva's a (PF PT of sah) overpowercr. 12.2. sa win. s. sansë bind. IV. ava or vi unbind. PR IPV विध्यरत 2.9%; AO INJ अब सात 2 a sic pour. VI. PR IPV 5 ETH 16.11; PF Seris: 33.13; Ppt oft Oral 21.2. sidh drive. IP. PRAVA 15.10. sim pronoun standing for nouns in all numbers and genders. 78.2; 93.7. press. V. PR 32.6; ra 29.1; 97.1; aiz 32.4; iry Tita 32.8; PF 717 22.1; Ao 7211 21.1. succhardistama (chardis) best giver of protection. 66.13. suja'niman a (ja'niman) giver good birth. 62.4; 100.4. suda'lsa (da'ksa) very skilful. 1.6; 2.3; 66.2. suda'kşina a (da'ksina) having a good right hand. 32.3. sudátra (dátra gift, from dá-) liberal. 8.3; 34.22. suda'nu (da'nu gift, from da-). 31.2; 59.10; 61.3; 66.5; 96.4. suda's name of a 18.5,9,15,17,22,23,25; 19.3; 33.3; 83.1,4,6,7,8. liberal. 19.6; 202; 25.3; 32.10, 53.3; 60.8,9; 64.3. suditi (diti from di-) good brilliance. 1.21. suduigha a (duh-) easy to milk. 2.6; 18.1; 36.6; 43.4. suděšika a (d'śika) beautiful. 77.3. sudrú a (drú tree) consisting of good wood. 32.20. sup;'ks a (pr'ks) abounding in good foods. 37.7. supraticáksa having good observation. 1.2 (s. n.). supraya' a (pra' ya-) affording easy movement, 39.2. supravi' (prá av-) very favourable (to gods).. 66.5. a king.. m a a (hii-) common 28.4. så'dhr m 56.23. sitif (sah-) overpowerer a (san-= sä) acquisition, gain. 15.9; 21.7 etc. sidh succeed, obtain. PR IPY CS AN4T 66.3; PR PT FIN7 34.8. sänasi a (san-) winning. 93.2. sähva'n nom. sing. of sahra's. si bind. IX. PR 14. 84.2. simhi' f lioness. 18.17. F. 19 a ·274 RGVEDA MANDALA VII a a subhu' (bhu-) tell-built. 67.8. subhojas a (bhojas from bhuj-) having good enjoyments. 92.3. sumati f favour, 6.6; 18.3,20; 20.8; 24.6; 39.1; 41.4; 57.4,5; 59.4; 60.11; 70.5; 100.2. good hymn. 18.4; 31.10; 70.2. suméka a (méka from mac to grind; s. mecaka and Unādi 537) well-shaped. 56.17; 87.3. sumna' n (mni= man) favour. 56.17; GG.13. suyama (vam-) easy to control. 35.2. suyárasa n (yárasa) good pasture. 18.4. surabhi a (rabh to hold) pleasant to touch. 3.18. sutita (su i-) well-being. 1.24; 2.6; 35.1; 66.15; 75.2; 79.3; 85.4; 91.2; 100.2. suvidátra (dátra from da-) having food gifts. 91.6. surtki1 (vȚkti from vri-) good hymn. 8.3; 24.2; 31.11; 36.2; 20.7; 83.9; 94.4; 96.1; 97.9. suroda a (rid to obtain) easy to obtain. 32.25. susakti f (sakti) light task. 32.21. susami (sam to toil) pious work. 16.2. susipra a (sipä сhin) having lovely chin. 24.4; 37.1. suśéra a (séra =sivá kind) very kind. 4.8; 7.3; 55.1; 97.3. suşananá a (sanans from san-) casy to win. 12.3. kusvay (denom from súşri-) be liberal ITF EN TR 36.6. súsritara a (52-) better presser of Soma, 19.1. suhana (han-) easy to kill. 25.5. suhántu ady (hántu from han-) easy to kill. 19 4; 30.2. sū generate. II A. urge, impel. VI P. PRU 101.3; ss gaila 40.1; 66.4; IPV a 19 50.3; PT Sara! 77.1; R: 38.2; PF HOE 20.5; AO IN आ साविपत् 45.3; PPT प्रसूताः 63.4. süd (= svad) sweeten. PR स्वदन्ति 2.2 (s.n.); SB CS utfà 7.2,10; 11 cs 44 16.9; PF SD IT: 1.20. sú'da m sweetener, i.e. cloud. 36.3 (s. n.). süna'ri a (nr') kind. 81.1 (f of sūna'ra). süny'tă f (sü-ni-ta) kindness. 37.3; 57.6; 67.9; 76.7; 79.5. sünt'tarat (sünț'ta) kind. 74.2; 81.6. su'r s. svår. sü'ra m sun. 3.6; 45.2; 63.5; 65.1; 66.4,7,12. sūri m patron. 1.23,24;. 16.7; 66.13 etc. sūrmi f (sr-) rising flamc. 1.2 (s. n.). sp flow. I. pra' extend. III P. PR IPV 5 lat 62.5; PF STOR 95.1; ft Fi 36.1; 88: 90.4; 101.4. si release. VI. PR 2T pad 81.2; IPY A 86.5; 37 2.10; 86.5; PT aga: 38.2; PF 34 F 18.4; Ama 36.1; PT traf: 8.2; IPF INJ * 104.20; Prt UU: 87.1; ser 3.4; 3 TET 46.3. sétu m (si-) bond. 65.3. selt' m (si-) binder. 84.2. sénya (sénā) commander. 30.2 (s. n.). sotm (84-) presser, 22.1; 92.2. somami'd a (mad-) rejoicing in Soma. 21.2. sómašita a (šā-) whetted by Soma. 104.19. m a ·SELECT GLOSSARY 275 m n somasút (su-) presser of Soma. 68.4; 93.5. sómasuti f (54-) pressing of Soma. 93.6. somya' a (sóma) belonging to Soma. 59.6; 74.2. saibhaga (subha'ga) good fortune. 3.10; 21.8; 75.2. saumanasa' n (suma'nas) grace, pleasure. 93.6. sausravasa' n (sra'vas) high fame. 98.4. skand leap. I P. IPF UN Afinal (3rd sing.) 103.4; PPT F 33.11. sku cover, oppose. s. a'prati-şkuta 32.6. stabh (=stambh) support. IX P. IPF STETTI: 99.2; fè 37THT: 99.3; PF fa tatu 8G.1. stari' f barren cow. 23.4; 68.8; 101.3. stava'tha m (stu-) praise. 1.8. slämú m (stu-) singer. 20.9. sti m home. 19.11. stipa' .IT (sti) defender of homes. 66.3. stiya f stagnant waters. 5.2. slu praise. II. PR (ps) 12.2; SR đến 30.4; PT (10: 33.5; 67 (dative) 97.10; Taatat 96.3; FT: 36.5; taart: 62.3; ART: 19.11; IPF UN a 42.6; PF PT gata: 76.6; TRAT: 51.3; no SB 3T a 2.2; INF TT 37.1,8; Ppt ga: 23.6; 38.3; TATA: 57.6,7; TTT7 56.15; 3701: 27.3; nga 39.7. stü'pa m summit. 2.1. str scatter, overthrow. IX P. PR IPV ET 43.2; Mar 17.1; Ao 17 18.11. stha'vira a (stha-) strong. 24.4. 67.4: 93.2; 100.3. sthå stand. I. PR IPV II faz 38.2; fat faut 101.18; PT 3 AUT 33.1; PF 37 77Y: 6.6; fè ay: 91.3; Tay: 101.4; 21 741 8.4; pt alive al 89.4; Tyt: (gen.) 32.22; 66.15; 101.6;AOSTAR 70.1; fa apart 3.2; 2EXT 78.4; * HAR 16.3; 77.2; $ 747 92.2; 37ty: 43.2; 3* By: 60.4; 39 sty: 23.3; 83.3; # aty: 63.2; ferty: 75.3; UN 29 471 87.6; 34 ty: 18.3; OP 57 FR 95.5; IPY #TAT 34.5; PPT PT 4TFT 98.2; fonit: 21.3. sthat?' (sthä-) immovable world. 60.2. stha'na n (sthi-) place. 70.1,3. sthira' a (sthă-) firm. 56.7. snii=sa'nun summit. 88.3. spa's m (spaś= pas-) spy. 61.3; 87.3. spärha' a (spph-) enviable. 15.5; 56.21; 58.3; 59.6; 72.1; 81.3; 84.3. sp? save, defend. V P. AO UN fa: The 71.5. sprdh contend. I A. PR T*** 85.2; PT रपर्धमाने 93.5%B PF परपृधाते 101.12;PT TETAA: 18.3; AO TETUR 56.3. spr'dh f (spsdh-) battle. 82.9. sp;ś touch. VIP. PR ITV 34 TIT 2.1. spěh long for. X. FU PS PT TIETA: 4.9. spȚhaya'yya a (s.sp?h-) enviable. 4.9. sphur burst, break. VI P. PR PT TT 89.2. sma'd pcl together. 3.8. sma'dista a (sma'd ista' from is to urge) urged together. 87.3. sma'ddisti a (sma'd dişti from dis-; Bv. cd.) trained together. 18.23. sm; remember. PR IPV 19 104.7. syu' magabhasti a (syü'nan from siv to sew ga'bhasti) having the reins as its guiding hand. 71.3.

·276 RGVEDA MANDALA VII a a à a a syonasi' (syona' from siv to sew, woven, soft) reclining on a soft couch. 42.4. srakti f angle, side. 18.17. sra'kra n jaw. 55.2. srava't f (sru-) river. 18.24; 67.8. sridh fail, go astray, s. a'sredhat 59.6. sridh f obstruction. (sridh-) 81.6. sriy fail, go astray. PR CS PT #7777: 18.8. sru flow. I. PR fra 49.2; INF a 21.3. svác a (sú ac to go) gracefully moving. 10.3; 56.16. sva'janman a born from oneself. 1.12. sya'tavas a (ta'vas) self-strong. 59.11. svad sweeten. I. PR a 2.2 (s. n.). svadha' f will, inclination. 8.3; 35.3; 47.3; 56.13; 78.4; 104.9. svadhâ'vat a self-willed. 20.1; 37.2; 86.4,8; 88.5. svadhā'van a self-willed. (f svadha'rari) 31.7; 46.1. sva'dhiti f hatchet. 3.9. svadhvara' n (plu, su adhuará) good sacrifice. 17.3,4. a offerer of good sacrifices. 16.1. svana's=svana' sound. s. rå'tastanas 56.3 (s. n.). svanika a (a'nika) having a good front. 1.23; 3.6. suap sleep. IP. PR IPV la 1955.2, 3,4Bcs स्वापयामति 55.8; नि स्वापयामसि 55.7; IPF cs for mana: 19.4; PF forms: 18.14. svápas (ápas) good artist. 83.4. svapivata a van-) deeply loved. 46.3. svapu' a (sva pü-) self-puri. fying. 56.3. svabhişti a (abhiştí) offering good help. 101.2. sưdr n sun. 44.1; 69.4 (sü'raḥ geni.). sunlight. 66.9 (s. n.), sva'ru m sacrificial post. 35.7. svarka' (arka') deserving good hymns. 35.9; 38.7. svardi's (sver) one who looks like or on the sun. 32.22; 37.2 (s. n.); 58.2; 83.2. svarya (svar to sound) roaring. 104.4. svarsa' a (svår și from san-) winner of sun's light. 97.7. svadhi' (adhi' from dhi-) having pious thoughts. 2.5. svābhū (abltú' from bhu-) faithful. 30.4. svaveść a (āveśa from a' vis-) easy of entrance. 54.1; 97.7. svid perspire. IV P, I A. TR PT fafaztt: 103.8. han kill, strike. II, 1. PREMA 19.4; 22.2; tfta 58.4; 85.3; 101.12,13; 24: 99.5; À PR: 55.6; forgd 83.9; IPV Rit 23.3; 104.22; 674 83.1; 93.5; 94 12; 104.7; EITT 59.8; $104 16; AF1 104.17; 277 101.19; fafe 18,18; PT : 92.4; IPF 19.5; UN 67 9.6; PF 1 18.17; 20.3; IF 21.4; 379741 18.20; 21,6; any: 99.4; PT 072-977t 23 3; DS giaís 86 4; at Raisla 59.8; PR SB HEEFT 56.22. ha'nman (han-) weapon. 59.8; 91.12. ha'ya m (hi-) horse. 74.4. harmya' n mansion. 55.6; 76.2. harmyeștha' n (harmya' stha-) living in mansions. 56.16. havira'dya n (havis a'dya from ad-) catable offering. 11.5. n a (ápicáta from ápi ·SELECT GLOSSARY 277 a hairma thi (ma'thi from math to crush) destroyer of offerings. 104.21. ha'viman m (hū-) call. 56.15; 83.4. ha'vya a (hu-) fit to be called, 22.7; 30.2; 32.24; 38.1. havya n (hu-) offering. 123; 4.1; 39,6; 84.1 etc. havya'justi f (júşti) acceptance of offering. 65.4. ha abandon, III. PR OP PS fita 101.10; PT gat: 5.3; PF 67: 18.15; 68.7. hå go. III A. ánu concede. PR 377 f14 71.1; IPV 2 REITT 31.24; Pr मा बिहानम् 33.10. hi impel. V. PR falfa 56.12; art fala 101.6; s fa (1st sing.) 7.1; fra 104.13; 1 6.2; IPV Rate 34.5,6; PT P17: 10.1; FU PS PT 77: 43.2; AO 014 73.3. hiranya'ya a (híranya) golden. 38.1; 45.2; 69.1; 87.5. hiranyaya' f (hiranyay denom) desire for gold. 66.8. hiranyayú (hiranyły denom) desirous of gold. 31.3. hid dislike. PF Farzint 58.5; PPT EX 46.4. hu offer. III. PR 2 HII 1.23; • op 99 117; IPv 17 15.1; IT 47.3; 102.3; 98.1; PT T 85.1; ITT: 95.5; 341 JEM: 2.4. hū () call. I, III, VI, PR GIA 34.8; 32.3; 42 2; 44.1; 56,10; 61.6; 67.4; 271 a 16.1; fa a 65 1; care 32.23; 41.1; 62.4; 83.9; 94.6; 96.4; 22.6; 56.18; 73.1; Thir 26.2; 27.1; 30.2; 69.6; 74.1; 82.9: 83.6; OP 41.1,2; 44 2; 71 1; 90.7; 97.5; PT 7A: 30.3; 271 217; 7.3; 844771 G3.8; INT din 29.4; 93.1; जोहवाति 38.6%; 4153 आजोड्वाति 56.18; INT SB Riga 21.7; INT rr नोरती 24.2; जोहुरानान् 28.3; He: (nom. plu.) 93.3; INT ITF gang: 94.10; 1PF INJ fara 28 1; PF 39 21.8; AO 26 74.1. hp carry, lead. I. PR Aries 104.9. hp be angry. IX A. PR por 104.14; ma 86.3. hrs be cager. I A. PR PT INT HETM: 21.4. héda n (hid-) disfavour. 62.4. hédas n (hid-) disfavour. 84.2. hétva a fiery. (s. hi-) 43.2. hema'n n (hi-) spirit, zeal. S. åśuhéman 47.2. hótra f (hu-) offering. 60.9. hótra f (hi-) invokation. 101.6. hoş be crooked, injurc, III. AO INJ JKT: 4.4; Jui: 1.19.

·GENERAL INDEX X. B. Only important points referred to in the notes are included in this Index; the tivo figure references indicate the hymn and the stanza from this Mandala, except when otherwise specified. The references are not exhaustive. The order followed is that of English alphabet. Accent 19.1; 62.4; 66.8; 83.1; 91.1; 95.1; 98.4; 103.9 —and Sāyana 42.2 ---different in adjective (samarya) and noun (samarya) 70.6 -double (jā'spátih) 35.6 -in quotation 41.1; 104.15 -irregular 34.8; 36.6; 50.1; 61.5; 103,3 -of verb for antithesis 32.8; 68.1; 71.2 --of vocatives 59.1, 11 ---same in adj. and noun (sáhas) 56.19 Agas Introduction, sec. 6, pp. xviii-XX Ahi Introduction, sec, 5 (8), pp. xvi-xvii Alarikāras s. Figures of Speech Apah as the first creation 34.2 Apri Sûkta Hymn No. 2 Asura in the sense of a demon 13.1 Ašvalāyana Gſhya Sutra 51. Introduction Atharva Veda 9.1; 17.1; 18.5, 10; 21.5; 33.2; 37.7; 50.4; 55. Introduction; 55.8; 59,12; 68.5; 83.1,2; 86.6; 97.7; 101.3; -103. Introduction; 103.8 Atirätra sacrifice 103.7 Atra Introduction sec, 5 (10), p. xvii Bay of Bengal 55. Introduction; 55.7 Bhagvadgitá 19.4; 33.9; 101.3 Bhakti and Varuna Introduction sec. 1, pp. i-iy Bloomfield, M. 55. Introduction Bone-implement for cutting the sacred grass 83.1 Bșhadăranyakopanişad 85.3 Brown, W. N., Commemoration Volume 68.5 Burial of bones and ashes of a dead person 89.1 Däna-Stuti 18.22-25 Dāśa tribe 5.3 -position of 86.7 Dāśarăjna introduction sec. 7, pp. xx-xxiv; Hymn nos, 18,33,83 Devayāna 38.8; s. Pitryana ·GENERAL INDEX 270 Druh Introduction sec. 5(4), pp. XV-xvi Ducchună Introduction sec. 5(9), p. xvii. Durga (commentator of Nirukta) 2.10 Dwarf Incarnation--its probable origin 100.6 Epithets of Asvină transferred to their chariot 69.1 Epithets of Indra transferred to Agni 5.3 Fame-whiteness of, its Vedic origin 24.5 Figures of Speech : Anuprāsa 2.3; 10.2; 16.10; 31.10; 93.2 Atiśayokti 32.27 Irony : ironical tone 18.7,8,9,14,16 Onomatopoetic 103.3; 104.2 Personification 6.2 Rūpaka 68.8; 103.1,8,9 Samuccaya 72.4; 97.1 Sleşa 1.8; 18.7,10; 33.11; 36,2; 41.5; 43.3; 48.2; 56.12,16; 67.7; 90.5; 91.5; 103.7,8,9 Sțnkhalā 17.3 Upamā Sadhāraṇadharma agreeing with Upamāna 10.2 Sädhāraṇadharma emboxed in Upamāna-Vákya 18.11 Sadhāraṇadharma by the same root in two sentences 58.3 Upamana and Upameya in different genders 76.3 Upamāna; chief and subsidiary, with mutual exchange of case terminations 86.5 Upamāna not influened by the number of Upameya 2.6 Upamāna's adjectives going with Upameya 70.1; 22.1 (as common property) Upamāvācaka in the sense of conjunction iva 41.6; na 13.1; 36.2; 61.2 Upamávācaka repeated after each of the two Upamānas 103.7 Utprekņā 24.5; 55,2; 104.22 Geldner, K.F. 1.14,20; 2.4; 3.4; 8.2; 9.4; 18.5,22; 21.2; 28.2; 32.7; 36.3; 48.1; 56.18; 58.3,5; 61.3,5; 76.2; 82.6; 83.1; 85.1; 86.5; 90.1; 31.2; 95.1; 103. Introduction; 103,5 Gharma yoked to a deity's chariot 70.2 Grammar: adjective-anticipative 32.23; 34.1 --construed with the first member of the compound 42,6 possessive 81.3 -predicative 9.2; 85.2 -used as a noun 73.4; 97.8 ·280 RGVEDA MANDALA VII adverbial genitive in a temporal sense 10.2 adverbial locative 18.23 aorist, irregular 59.6 Atmanepada and transitive sense 2.5; 8.5; 74.2; 95.6 bhs+a' with two accusatives 32.24 das used with nominative of a thing and ablative of the person 1.21 dative by the attraction of infinitive 24.5; 32.9 dative infinitive 10.5; 26.5; 77.1 dative meaning out of respect for' 91.1 dative used adverbially 87.1 day with two accusatives 23.5 dhā with canas governs locative or accusative 38.3 dual form with shortened final vowel 61.1 genitive for accusative 73.3 genitive for dative 32.24 genitive for instrumental 18.5 genitive, partitive 2.2 genitive, temporal 39.2 governing compound 32.18-19 i to pray to a deity (genitive) for something (accusative) 58.5 instrumental for dative 19.11 instrumental governed by pari 104.11 instrumental used adverbially 6.6; 58.5; 66.15 irregularities : different genders of adj. and noun 2.5 different numbers for verb and subject 21.6 Linga-vacana-vyatyaya 4.1; 28.3 singular for plural 18.15; 37.5 jus in intransitive sense 61.6 kr with two accusatives 88.6 locative with bhū or as conveys closer association 86.2 mad governs accusative, instrumental, genitive, locative 49.4; 57.1 nominative used adverbially 18.15 Parasmaipada and intransitive sense 2.5 participle as finite verb 9.6; 88.7 particle, decorative 2.3 plural, indicative of respect 33.9 possessive, double s. sufix preposition : a 1.21; 17.6; 37,5; 87.2; 95.2 abhi 3.6; 33.9 ·GENERAL INDEX 281 adhi 76.2 ní 17.6 práti 3.6; 68.6 sám 33.9 úd 8.6 úpa 1.21 vi 1.21; 3.6; 8.3; 19.9 present stem formed with the addition of $ 34.16 present tense form with pură 88.5 pronoun, demonstrative, used adverbially 89.4 ruc rarely as transitive 10.2 sad + a' governs accusative and locative 43.3 Samdhi, irregular 72.3 Subjunctive form, its peculiar use 61.2 śrc in transitive sense 8.1; 13.1 suffix: double possessive 1.5 tät 39.1; 48.3; 57.7 tāti 2.5; 39.1; 48.3; 57.7 vat after Bahuvrihi compound 1.5 superlative formed directly from the root 56,6; 97.7 1cc with sám governs instrumental 20.4 vocative to be construed with a word whose accent shows that it does not belong to the vocative 66.12 vşdh in intransitive sense 95.6 yaj with two objects 60.9 yam with prá used with accusative of the person and dative of the thing 75.2 Grassmann, H. 3.4; 4.6 Gșhamedhiya Isti 56.14 Horse-riding 56.1; 70.1 Hymn employed by Aryans for harming their rivals 25.2 Hymn nos. 54 and 55-later than the hymns of the first Mandala 54.2 Idolatry Introduction sec. 3, pp x-xi Immortality through continued race 57.6 Jacobi, H. 103.9 Jamadagni Introduction sec. 10, pp. Xxx-xxxi Journal of the University of Bombay 1.22; 2.10,11;3,2; 4.2,9; 5.2,3;7.3; 9.2; 16.9; 17.3,5; 46.4; 69.5. Kätyāyana (Sarvānukrama) 55. Introduction Kausika Grhya Sūtra 55, Introduction ·282 RGVEDA MANDALA VII Kausitaki Brāhmaṇa 33.14 Kimīdin Introduction, sec. 5 (7), p. xvi Lanman, C. R. (Sanskrit Reader) 55. Introduction Lovers' charm 55. Introduction Lüders, H. 49.1 Macdonell, A. A. Bșhaddevatā 55. Introduction Vedic Grammar 34.16; 73.3 -Vedic Mythology 15.12; 56.1 Vedic Reader 103.5,9 Mantras, their mysterious power Introduction sec. 4, p. xi-xiv Manu Smrti 86.5 Marriage procession 1.17 Max Muller, F. 103. Introduction Metre : Irregular Pādas : 13 letters in a Jagati Pada 32.12 12 letters in a Triştubh Pada 39.3;41.6; 99.3 13 letters in a Triştubh Päda 104,15 Jagati Pāda in a Triştubh stanza 54.1; 103.8 Metre and its influence on words 1.17;14.1; 15.8; 32.23; 34.1 Pentads 34.1 ff; 52.3c; 56.1 ff. Single hemistich in Triştubh 56.11 Morality, the concept of Introduction sec. 6, pp. xviii-xx Mrgajala 63.6 Muir, J. (Oriental Sanskrit Texts) 103. Introduction Nighanțu 87.4 Nirſti Introduction sec. 5 (11), pp xvii-xviii Oscan 95.2 Oldenberg, H. 3.4; 10.5; 18.5; 32.7; 36.3; 55. Introduction; 59.6; 61.5; 82.10; 103. Introduction; 103.5; 101.8 Ornaments 56.11.13 Padapatha 18.2; 33.10; 34.5; 43.1; 56.9,10; 57.6; 60.12; 61.1; 72.3; 76.3; 79.1; 81.3; 85.4; 90.1; 104.8 Pischel, R. 1.1; 55, Introduction Pitryāņa 38.8. s. Devayana Poison charm Hymn No. 50 Poison, different kinds of Hymn No. 50 Polygamy 182 Potdar, K. R. 2.5,10,11; 7.2,3 Rain charm Hymn No. 103 Rakşas Introduction sec. 5 (5), p. xvi ·GENERAL INDEX 283 Relationship with gods--different types and its successive stages 82.8. Repetition of stanzas : 1.20 = 1.25 2.8-11 = III. 4.8-11 40.7 (= 41.7) = 80.3 Rip Introduction sec. 5 (6), p. xvi Rta and Satya Introduction sec. 2, pp. iv-x Sakuntala 4.8 Sāṁkhāyana Aranyaka 18.5 Samsāra (mundane existence) 32.9 Santi Sükta Hymn No. 35 Sarasvati (river) and Vasişthas Introduction sec. 10, pp. xxx-xxxi Satapatha Brāhmaṇa 56.14 Satya and Řta Introduction sec. 2, pp. iv-x Sāyana 1.12,21; 3.10; 8.6; 9.4; 11.3; 18.7,22; 32.4; 34.5; 36.2,4; 39.2; 42.2; 44.3; 56.7; 58.3; 60.4,11; 61.3; 62.4; 74.3; 76.3; 80.1; 83.1; 84.4; 89.3; 91.4; 94.11; 95.5; 98.4; 99.3; 101.4; 103.4,9; 104.2 Sin s. Agas Siśnadeva s. Idolatry Sleep, magical 19.4 Sleep charm Hymn No. 55 Style : Alamkāras s. Figures of Speech anakoluthic construction 3.10; 7.3; 36.4; 60.6; 66.12; 88.1 balance-structural 14.1; vocative and accusative in each Pada 15.7 common phrase : ma' no mardhistam 73.4 Economy of Expression : one word as an adj. and noun 25.5 one word to be construed twice 7.3; 19.10 one word to be construed twice in different cases 48.1; 75.2; 81.4; 85.4. one word to be construed twice with a change of gender 34.1 expression--free 56.7 -variety of 30.1 favourite word : nitya 1.17 parenthetical construction 6.1; 9.5; 18.1; 30.1; 95.5 Repetition of particles : tú 29.1 utá 41.4; 74.6 va 16.11 ·284 RGVEDA MANDALA VII Repetition of prefix 6.1,3; 8.4 Repetition of an expression 14.2 Taittiriya Samhita 54. Introduction; 104.19 Tytsus, the earlier name of the Vasişthas Introduction sec. 9, pp. xxvi-xxx Vandana Introduction sec. 5 (2), pp. xiv-XV Varuna and the concept of Bhakti Introduction sec. 1, pp. i-iv Varuna mentioned in the Indra-sūkta 28.4 Vasistha and Viśvāmitra Introduction sec. 7, pp. xx-xxiv Vratas of Indra 31.12 Waters, different kinds of 49.2 Women, different classes of 55.8 Words contrasted acáranti and yati' 76.3 adhra and turá 11.2 bhr'mi and radhrá 56.20 dáma and rána 1.9 dcratra' and martyatra' 52.1 gavya' and yudhă” 18.7 prakalarit mimånāh and viśvani jahuḥ 18.15 suàr and ándhas 88.2 Words distinguished : asta and dáme 1.2 práyas and havis 85.4 práyas and médha 94.6 sist and ratsá 56.16 yárt and yarasa 3.4 rirá and ápatya 1.5 Words in metaphorical sense : a'p 56 24 táma: 73.1 Words in secondary sense : asutí 97.7 niyút 23.4 dhára 32.25 samvatsará 103.1 povi 8.2 enas 20.1 sijäta 56.21 putá 3.9 kakúbh 99,2 svår 66,9 sähas 97.6 ·GENERAL INDEX 285 Words outside Mandala VII a'bhaga 92.4 dúrya 1.11 sabä'dhas 8.1 adha'na 17.6 'énas with bhui, gā, sahasavat 1.5 adrija' 6.2 T, trä, urusy 20.1 satánitha 9,6 ákava 96.3 gaņasri 56.7 śávasárat 1.5 ákaväri 96.3 gåtuvid 7.1 silámávat 1.5 antárvat 1.5 gavyú 1.1 śrz' 107 a'pathi 92.4 ghr'svi 59.5; 93.2 srúc 1.6 athar 1.1 işitatvátā 1.5 sudákşiņa 32.3 athari 1.1 juhü' 1.6 supátni 6.5 átharvan 1.1 kaväri 32.9; 96.3 suşavijá 32.3 atharvi' 1.1 kļşñájaṁhas 8.2 sutásomavat 1.5 atharyú 1.1 kumirádeşņa 20.7 suvidatriya 91.6 äviršjika 21.1 maghátti 31.12 tuvişvanás 56.3 bahusü'van 96.3 mahemate (voc. of upabdi 104.17 bhágatti 31.12 mahimati) 74.3 úrj 77.6 bhā ījika 21.1 mahenadi (voc. of vahatú 1.17 bhārata 8.4 mahinadi) 74.3 vājinivat 1.5 bhūmán 52.1 mitájñu 2.4 vajrivat 1.5 bhūti 52.1 nilapstha 97.6 varuthyá 18.10 dákşapati 66.2 nişkágriva 56.11 vásutti 31.12 dákşapit? 66.2 ókas dhá 25.4 vipaksas 104.24 dakṣasā'dhana 66.2 pavan 1.5 vírüpa 104.24 devátta 31.12 piśa'ci 104.20 vītúprstha 70.7 dhȚşáj 33.5 purunithá 9.6 virãc 104 24 dhváj 33.5 puruşatvátä 1.5:57.4 vivrata 104 24 durg'bhi 4.3 ſtávan 1.1 vis khá 104,24 durókasocis 4.3 Ttayú 1.1 vispardhas 104.24 Words with double ending (i.e. vowel or consonant) 97.2 Yajurveda 34.2; 66.16 Yaksa Introduction, sec, 5 (3), p. XV Väska 39.2, 104.2,21 Yātu Introduction, sec. 5 (1), p. xiv ·284 RGVEDA MANDALA VII Repetition of prefix 6.1,3; 8.4 Repetition of an expression 14.2 Taittirīya Samhită 54. Introduction; 104.19 Tștsus, the earlier name of the Vasişthas Introduction sec. 9, pp. xxvi-XXX Vandana Introduction sec. 5 (2), pp. xiv-xv Varuna and the concept of Bhakti Introduction sec. 1, pp. i-iv Varuņa mentioned in the Indra-sůkta 28.4 Vasiştha and Viśvāmitra Introduction sec, 7, pp. xx-xxiv Vratas of Indra 31.11 Waters, different kinds of 49.2 Women, different classes of 55.8 Words contrasted acáranti and yati' 76.3 adhrá and turá 41.2 bhr'mi and radhrá 56.20 dáma and rána 1.9 devatra' and martyatra' 52.1 gavya' and yudha' 18.7 prakalavit mimänäh and viśvani jahúḥ 18,15 svår and andhas 83.2 Words distinguished : ásta and dáma 1.2 práyas and haris 85.4 prayas and medha 94.6 śísu and ratsá 56.16 yávc and yárası 3.4 rirá and ápatya 1.5 Words in metaphorical sense : i'p 56.24 tamas 73.1 Words in secondary sense : asuti 37.7 niyút 23.4 dhana 32.25 pavi 8.2 énas 20.1 pūtá 3.9 kakubh 99.2 sáhas 97.6 samvatsará 103.1 sújáta 56.21 svar 66,9 ·285 GENERAL INDEX Words outside Mandala VII ä'bhaga 92.4 dúrya 1.11 saba'dhas 8.1 adha'na 17,6 'énas with bhuj, gā, sahesāvat 1.5 adrija' 6.2 T, trā, urusy 20.1 satánitha 9.6 akava 96.3 ganaśrí 56,7 śávasávat 1.5 ákaväri 96.3 gātuvid 7.1 silámävat 1.5 antárvat 1.5 gavyú 1.1 śri' 107 ä'pathi 92.4 ghr'svi 59.5; 93.2 sriic 1.6 athar 1.1 işitatvátă 1.5 sudákşiņa 32.3 athari 1.1 juhữ' 1.6 supátni 6.5 átharvan 1.1 kavári 32.9; 96.3 suşavyá 32.3 atharvi' 1.1 krșňájanhas 8.2 sutásomavat 1.5 atharyú 1.1 kumărádeşna 2017 suvidatriya 91.6 dvirſjika 21.1 maghátti 31.12 tuvisvanás 56.3 bahusü'van 96.3 mahemate (voc. of upabdi 104.17 bhágatti 31.12 mahimati) 74.3 úrj 77.6 bhäȚjika 21.1 mahenadi (voc. of vahatú 1.17 bhā'rata 8,4 mahinadi) 74.3 vājinivat 1.5 bhümán 52.1 mnitájñu 2.4 vajrivat 1.5 bhutí 52.1 ni'lap?stha 97.6 varúthyà 18.10 dáksapati 66.2 nişkágrīva 56.11 vásutti 31.12 dákşapit66.2 ókas dhá 25.4 vipaksas 104.24 dakşasi’dhana 66.2 pävan 1.5 virüpa 104.24 devátta 31.12 piśä'ci 104.20 vītápěstha 70.7 dhțşáj 33.5 purunitha 9.6 vivac 104 24 dhváj 33.5 puruşatvátă 1.5;57,4 vivrata 101 24 durg'bhi 4.3 ftávan 1.1 viśikhá 104.24 durókasocis 4.3 ſtayú 1.1 vispardhas 104.24 Words with double ending (i.e. vowel or consonant) 97.2 Yajurveda 34.2; 66.16 Yaksa Introduction, sec, 5 (3), p. XV Yaska 39.2; 104.2,21 Yātu Introduction, sec. 5 (1), p. xiv ·INDEX OF DEITIES देवतासूची अग्निः 1:354;7-12; 14-17; 50.2 अमिः वैश्वानरः 56; 13 अश्विनी 67-74 महि: 34.16 अहिर्बुध्न्यः 34.17 आदित्याः 51;52366.4-13 आपः 47% B49 आप्रियः 2 इन्द्रः 18-333; 97.1998.1-6 उपसः 41.73; 75%81 उमः 48.14 दधिना 44.1 नद्यः 50.4 पर्जन्यः 101-103 5. मण्डूकाः बृहस्पतिः 97.2,4-8 मगः 38.6cd; 41.2-6 मण्डूकाः 103 5. पर्नन्यः मरतः 56-58959.1-11 रुद्र: 46% 359.12 वरुण: 86-89 वाजिनः 38.7-8 वायुः 90.1-4; 91.1,3;92.1,3,5 वास्तोपतिः 54;55 (परवापिन्य:) विश्वेदेवाः 34.1-15,18-233; 35-37; 393 40%; 41.1; 42343;50.3 विष्णुः 99.1-3,7; 100 सरस्वान् 95.3;96.4-6 सरस्वती 95.1,2,4-6; 96.1-3 सविता 38.1-6% 345 सूर्यः 60.1; 62.1-3; 63.1-4; 66.14-16 देवताद्वन्द्वानि इन्द्रयाय 90.5-7; 91.2,4-7; 92.2,4 इन्द्रासोमो 104 इद्राग्नी 93594 द्यावापृथिवी 53 इन्द्रावृहसती 97.3,9,10; 98.7 मित्रावरुणौ 50.1; 60.2-12; 61; 62.4-6%; न्द्रापरणी 82-85 63.5 (सूर्यः च), G (अर्यमा च); 64; इन्द्राविष्णू 99.4-6 65%; 66.1-3,17-19

·INDEX OF METRES
अतिजगती (10, 10, 11, 11, 11) 50.4
अनुष्टुम् (8, 8, 8, 8) 55.5-8; 59.12; 94.12; 103.1; 104.25
उपरिष्टाबृहती (8, 8, 8, 12) 55.2-4
गायत्री (8,8, 8) 15; 31,1-9; 55.1; 59.9-11; 66.1-9; 89.1-4; 94,1-11; 96.4-6;
102
जगवी (12, 12, 12, 12) 41.1; 44.1; 46.1-3; 50.1-3; 82; 83; 89.5; 1041-6, 18,
20, 21,23
त्रिष्टुम् (11, 11, 11, 11) 1.19-25; 2-13; 14.2,3; 18-21; 22.9; 23-30; 333;
34.22-25; 35-40%; 41.2-73; 42; 43; 44.2-5; 45; 46.4; 47-49; 51-54; 56.12-
25; 57 58 59.7-8360-659 67; 68.8-9369-73; 75-80; 84-883 90-933; 95%3B
97--101; 103.2-10; 104.7-17,19,22,24
द्विपदा त्रिष्टुम् (11, 11) 17
त्रिपदा त्रिष्टुम् (11, 11, 11) 1.1-18; 22.1-8; 31.10-12; 68.1-7
द्विपदा विराज् (10, 10) 32.3; 34.1-20; 56.1-10
पुरउष्णिह् (12, 8, 8) 66.16
प्रगाथ (odd numbers of stanzas in बृहती; even numbers in सतोहहती) 16; 323
59.1-63; 66.10-15; 74; 81; 96.1,2
प्रस्तारपङ्क्ति (12, 12, 8, 8) 96.3
बृहती (8, 8, 12, 8) 14.1 5. प्रगाय
मियकम् 34.21 (s. note); 56.11 (s. note)
सतोबृहती (12, 8, 12, 8) 32.3 (अर्थम्); s. प्रगाथ