Great cosmic actions are often attributed to Indra. He settled the quaking mountains and plains. He stretches out heaven and earth like a hide; he holds asunder heaven and earth as two wheels are kept apart by the axle; he made the non-existent into the existent in a moment. Sometimes the separation and support of heaven and earth are described as a result of Indra’s victory over a demon who held them together.
As the destroyer of demons in combat, Indra is constantly invoked by warriors. As the great god of battle he is more frequently called upon than any other deity to help the Aryans in their conflicts with earthly enemies. He protects the Aryan colour and subjects the black skin. He dispersed 50,000 of the black race. He subjected the Dasyus to the Aryan, and gave land to the Aryan.
More generally Indra is praised as the protector, helper, and friend of his worshippers. He is described as bestowing on them wealth, which is considered the result of victories. His liberality is so characteristic that the frequent attribute maghávan bountiful is almost exclusively his.
Besides the central myth of the Vṛtra-fight, several minor stories are connected with Indra. In various passages he is described as shattering the car of Uṣas, goddess of Dawn (iv. 51) ; this trait is probably based on the notion of Indra’s bringing the sun when kept back by the delaying dawn. He is also said to have stopped the steeds of the Sun, apparently by causing the latter to lose a wheel of his car. Indra is further associated with the myth of the winning of Soma; for it is to him that the eagle brings the draught of immortality from the highest heaven. Another myth is the capture by Indra, with the help of Saramā, of the cows confined in a cave by demons called Paṇis.
Various stories which, though mixed with mythological elements, probably have an historical basis, are told of Indra’s having fought in aid of individual protégés, such as king Sudās, against terrestrial foes.
The attributes of Indra are chiefly those of physical superiority and rule over the physical world. He is energetic and violent in action, an irresistible fighter, an inexhaustible lavisher of the highest goods on mankind, but at the same time sensual and immoral in various ways, such as excess in eating and drinking, and cruelty in killing his own father Tvaṣṭṛ. He forms a marked contrast to Varuṇa, the other great universal monarch of the RV., who wields passive and peaceful sway, who uniformly applies the laws of nature, who upholds moral order, and whose character displays lofty ethical features.
The name of Indra is pre-Indian; for it occurs in the Avesta as that of a demon; the term verethraghna (= Vṛtrahán) is also found there as the designation of the God of Victory, though unconnected with Indra. Thus it seems likely that there was already in the Indo-Iranian period a god resembling the Vṛtra-slaying Indra of the RV. The etymology of the word is doubtful, but its radical portion ind may be connected with that in índ-u drop.
ii. 12. Metre: Triṣṭubh.
See Page Number 45, Hymn Number 1 in PDF for Sanskrit Version
The chief wise god who as soon as born surpassed the gods in power; before whose vehemence the two worlds trembled by reason of the greatness of his valour: he, O men, is Indra.
evá: see p. 224, 2. mánas-vān: note that the suffix vān is not separated in the Pada text, as it is in pavítra-vān (i. 160, 3) ; had the Sandhi of the word, however, been máno-vān it would have been analysed as mánaḥ५vān. devó devá̄n: cp. i. 1, 5 c. paryábhūṣat: the exact meaning of the vb. pári bhūṣ is somewhat uncertain here, but as the greatness of Indra is especially emphasized in this hymn, surpass seems the most probable. Sāyaṇa explains it here as encompassed with protection; in the AV. as ruled over; in the TS. as surpassed. ródasī: the Pragṛhya ī of duals is not shortened in pronunciation before vowels (p. 437, f. n. 3) . ábhyasetām: ipf. of bhyas = bhī be afraid of, with abl. (p. 316, b ) . mahná̄: inst. of mahán greatness (cp. p. 458, 2) . The refrain sá, janāsa, Índraḥ ends every stanza (except the last) of this hymn; similarly víśvasmād Índra úttaraḥ ends all the twenty-three stanzas of x. 86.
See Page Number 45, Hymn Number 2 in PDF for Sanskrit Version
Who made firm the quaking earth, who set at rest the agitated mountains; who measures out the air more widely, who supported heaven: he, O men, is Indra.
yás: note that every Pāda of this stanza, as well as of nearly every other stanza of this hymn, begins with a form of the relative prn. corresponding to the sá of the refrain. The cosmic deeds of Indra in all the three divisions of the universe, earth, air, and heaven, are here described. áramṇāt: ipf. of ram set at rest. vimamé várīyas (cpv. of urú, 103, 2 a ) : here the cpv. is used predicatively, extended so as to be wider; cp. vi. 69, 5, where it is said of Indra and Viṣṇu: ‘ye made the air wider and stretched out the spaces for us to live.’ dyá̄m: acc. of dyó sky. ástabhnāt: ipf. of stabh prop; in this and the preceding stanza the ipf. of narration is used throughout excepting vimamé (a form of constant occurrence, cp. 154, 1. 3; 160, 4): cp. 213 d (p. 343) .
See Page Number 45, Hymn Number 3 in PDF for Sanskrit Version
Who having slain the serpent released the seven streams, who drove out the cows by the unclosing of Vala, who between two rocks has produced fire, victor in battles: he, O men, is Indra.
The first hemistich refers to the two well-known myths, the release of the waters by the conquest of Vṛtra, and the capture of the cows imprisoned by Vala; cp. ii. 14, 2: yó apó vavṛvá̄ṃsaṃ Vṛtráṃ jaghá̄na who slew Vṛtra who had enclosed the waters, and ibid. 3: yó gá̄ udá̄jad, ápa hí Valáṃ váḥ who drove out the cows, for he unclosed Vala. áriṇāt: ipf. of ri release. saptá síndhūn: the seven rivers of the Panjāb. gá̄s: A. pl. of gó cow. ud-á̄jat: ipf. of aj drive. There is some doubt as to the exact interpretation of apadhá̄, a word that occurs here only. In form it can only be an I. s. of apa-dhá̄ (cp. 97, 2) . The parallel use of ápa-vṛ in ii. 14, 3 (quoted above) indicates that apa-dhá̄ means the unclosing by Indra of the cave of Vala in which the cows are imprisoned; cp. also i. 11, 5: tváṃ Valásya gómató ’pāvar bílam thou hast unclosed the aperture of Vala rich in cows. The form is explained by Durga, the commentator on the Nirukta, by apadhānena as meaning udghāṭanena Valasya by the unclosing of Vala. Sāyaṇa interprets it as an irregularity for the abl. = from the enclosure of Vala. Valásya: the objective gen. (p. 320, B 1 b ) = by opening (the cave of) Vala. áśmanor antár: between two clouds, according to Sāyaṇa; between heaven and earth according to Durga; the allusion is to the lightning form of Agni who in several passages is said to be ‘in the rock’, to be ‘produced from the rock’ and is called ‘son of the rock’ (ádreḥ sūnúḥ).
See Page Number 47, Hymn Number 4 in PDF for Sanskrit Version
By whom all things here have been made unstable, who has made subject the Dāsa colour and has [ ] made it disappear; who, like a winning gambler the stake, has taken the possessions of the foe: he, O men, is Indra.
imá̄ víśvā: all these things, that is, all things on earth. cyávanā is used predicatively after kṛtá̄ni, just as ádharam is in b after ákar; cp. iv. 30, 22: yás tá̄ víśvāni cicyuṣé who hast shaken the whole world. dá̄saṃ várṇam: the non-Aryan colour (= kṛṣṇáṃ várṇam), the aborigines; note the difference of accent in the substantive dāsá and the adj. dá̄sa. ákar: root ao. of kṛ (148, 1 b ) , to be construed with both ádharam ( make inferior = subject ) and gúhā ( put in hiding = cause to disappear, drive away ). When a final Visarjanīya in the Saṃhitā text represents an etymological r, this is indicated in the Pada text by putting íti after the word and repeating the latter in its pause form: ákar íty ákaḥ. jigīvá̄ṁ̆: pf. pt. of ji win (139, 4) ; on the Sandhi see 40, 3. Since the normal metre requires ᴗᴗ– after the caesura (p. 441, top) , this word was here perhaps metrically pronounced jigivá̄ṁ̆ as it came to be regularly written in B. á̄dat: irr. a ao. (147 a 1) from dā give; though not analysed in the Pada text, it must owing to the sense be = ā-ádat has taken. aryás: gen of arí (99, 3) ; this word appears to be etymologically a Bv. = having no wealth (ri = rai), either for oneself (whence the sense needy, suppliant ) or to bestow on others (whence the sense niggard, foe ). [If a single meaning has to be given, devout is misleading, and suppliant should be substituted for it in the Vedic Grammar, p. 81, f. n. 1; 99, 3; and in the Index, p. 473.]
See Page Number 48, Hymn Number 5 in PDF for Sanskrit Version
The terrible one of whom they ask ‘where is he’, of whom they also say ‘he is not’; he diminishes the possessions of the niggard like the (player’s) stake. Believe in him: he, O men, is Indra.
smā (p. 250) is metrically lengthened, the second syllable of the Pāda favouring a long vowel (p. 441, top) . pṛchánti: pr. of prach. séti for sá íti: the irr. contraction of sá with a following vowel is common (48 a ) . īm anticipates enam: see p. 220. āhur: pf. of ah say, 139, 4; this vb. not being accented, b has the form of a principal clause, though the almost invariable use of relative clauses in this hymn would lead one to expect that the yám of the first clause would accentuate the second also. só aryás: the initial a, though written, should be dropped; otherwise the irr. contraction víjevá̄ is just possible, but ᴗ– for ᴗᴗ following a caesura after the fifth syllable is rare. 5 c is parallel to 4 c: á̄ mināti to á̄dat; aryáḥ puṣṭí̄ḥ to āryáḥ puṣṭá̄ni; víjaḥ to lakṣám. Uṣas (iv. 51) is in i. 92, 10 described as wearing away the life of mortals, śvaghní̄va kṛtnúr víja á̄minānā diminishing it as a skilful gambler the stakes. mināti: pr. of mī damage. śrád dhatta (2. pl. ipv. of dhā) believe, with dat. (200 A. 1 e ). The Pādas a b mention doubts as to the existence of Indra; c implies that he does exist; and d calls for belief in him.
See Page Number 49, Hymn Number 6 in PDF for Sanskrit Version
Who is furtherer of the rich, of the poor, of the suppliant Brahmin singer; who, fair-lipped, is the helper of him that has pressed Soma and has set to work the stones: he, O men, is Indra.
coditá̄ governs the three genitives (the rich, the poor, the priestly poet) of a b, as the three relatives show; while avitá̄ governs that of c. su-śiprás: Bv. cd., p. 455, c a. The exact meaning of śipra is somewhat doubtful, but as it is regularly dual, has the attributive tawny, hári-śipra being parallel to hári-śmaśāru tawny-bearded, and is associated with Indra’s drinking of Soma, it can hardly mean anything but lips or moustaches; it could not well mean jaws which are hánū. yuktá-grāvṇas: of him who has set in motion the stones with which the Soma shoots are pounded.
See Page Number 50, Hymn Number 7 in PDF for Sanskrit Version
In whose control are horses, kine, clans, all chariots; who creates the sun, the dawn; who is the guide of the waters: he, O men, is Indra.
uṣásam: often also uṣá̄sam; du. N. A. uṣásā and uṣá̄sā; N. pl. uṣásas and uṣá̄sas; see 83, 2 a, f. n. 1.
See Page Number 50, Hymn Number 8 in PDF for Sanskrit Version
Whom the two battle-arrays, coming together, call upon divergently, both foes, the farther and the nearer; two having mounted the self-same chariot invoke him separately: he, O men, is Indra.
saṃ-yatí̄: pr. pt. du. n. of sám-i go together. vi-hváyete (from hvā) and ná̄nā havete (from hū, the Samprasāraṇa form of hvā) are synonymous = call on variously; cp. i. 102, 5. 6: ná̄nā hí tvā hávamānā jánā imé these men calling on thee (Indra) variously; and átha jánā ví hvayante siṣāsávaḥ so men call on thee variously, desiring gains. páré ’vara: must be read párĕ ávara, though the succession of five short syllables before the caesura is irregular (p. 440, 4) . The second Pāda explains krándasī: ubháyās (never used in the dual) = both groups of foes, that on the farther and that on the nearer side, from the point of view of the speaker; according to Sāyaṇa, the superior and the inferior. samānám contrasted with ná̄nā: two who are on the same chariot, that is, the fighter and the driver, invoke him separately. havete: not being accented must be taken as the vb. of a principal clause; cp. note on 5 b.
See Page Number 51, Hymn Number 9 in PDF for Sanskrit Version
Without whom men do not conquer, whom they when fighting call on for help; who has been a match for every one, who moves the immovable: he, O men, is Indra.
ná ṛté: must be pronounced nárté (19 a ) . vi-jáyante: pr. of ji conquer. hávante: cp. vihváyete in 8 a. ávase: final dat. (p. 314, B 2) . pratimá̄nam: cp. iv. 18, 4: nahí̄ nú asya pratimá̄nam ásti antár jātéṣu utá yé jánitvāḥ for there is no match for him among those who have been born nor those who will be born. acyuta-cyút: cp. 4 a; also iii. 30, 4: tváṃ cyāváyann ácyutāni . . . cárasi thou continuest shaking unshaken things.
See Page Number 52, Hymn Number 10 in PDF for Sanskrit Version
Who slays with his arrow the unexpecting many that commit great sin; who forgives not the arrogant man his arrogance, who slays the Dasyu: he, O men, is Indra.
dádhānān: pr. pt. Ā. of dhā. The Sandhi of ān (39) is not applied between Pādas (cp. i. 35, 10 c) . ámanyamānān: not thinking scil. that he would slay them; on the Sandhi of n + ś, see 40, 1. śárvā: with his arrow (inst., p. 80); with his characteristic weapon, the vájra, he slays his foes in battle. jaghá̄na: has slain (and still slays) may be translated by the present (213 A a ). anudádāti: 3. s. pr. of ánu + dā forgive, with dat. (cp. 200 A f ) . dásyos̱: of the demon, a term applied to various individual demons, such as Sambara (11 a).
See Page Number 52, Hymn Number 11 in PDF for Sanskrit Version
Who in the fortieth autumn found out Śambara dwelling in the mountains; who has slain the serpent as he showed his strength, the son of Dānu, as he lay: he, O men, is Indra.
Śambara, next to Vṛtra, Vala, and Śuṣṇa, is the most frequently mentioned demon foe of Indra, who strikes him down from his mountain. He is often spoken of as possessing many forts. kṣiyántam: see note on i. 154, 2 d. catvāriṃśyá̄m: that is, Indra found him after a very long search, as he was hiding himself. anvávindat: ipf. of 2. vid find. The second hemistich refers to Indra’s slaughter of Vṛtra. ojāyámānam: cp. iii. 32, 11: áhann áhiṃ pariśáyānam árṇa ojāyámānam thou slewest the serpent showing his strength as he lay around the flood. Dá̄num: this is strictly the name of Vṛtra’s mother, here used as a metronymic = Dānava; cp. i. 32, 9: Dá̄nuḥ śaye sahávatsā ná dhenúḥ Dānu lay like a cow with her calf (i. e. Vṛtra). śáyānam: pr. pt. Ā. of śī lie (134, 1 c ).
See Page Number 53, Hymn Number 12 in PDF for Sanskrit Version
The mighty seven-reined bull who let loose the seven streams to flow; who armed with the bolt spurned Rauhiṇa as he scaled heaven: he, O men, is Indra.
The term vṛṣabhá is very often applied to gods, but especially to Indra, as expressing mighty strength and fertility. saptá-raśmis: having seven reins probably means ‘hard to restrain’, ‘irresistible’; Sāyaṇa interprets the cd. to mean ‘having seven kinds of clouds (parjanyās) that shed rain on the earth’. túviṣ-mān: the suffix mant is separated in the Pada text only after vowels, as gó ५ mān; on the Sandhi see 10 a. ava-ásṛjat: ipf. of sṛj emit. sártave: dat. inf. of sṛ flow (p. 192, 4) . saptá síndhūn: cp. 3 a and i. 35, 8 b. Rauhiṇám: a demon mentioned in only one other passage of the RV. dyá̄m ā-róhantam: ascending to heaven in order to attack Indra.
See Page Number 54, Hymn Number 13 in PDF for Sanskrit Version
Even Heaven and Earth bow down before him; before his vehemence even the mountains are afraid. Who is known as the Somadrinker, holding the bolt in his arm, who holds the bolt in his hand: he, O men, is Indra.
Dyá̄vā . . . Pṛthiví̄: the two members of Devatā-dvandvas are here, as often, separated by other words (186 A 1). asmai: dat. with nam bow (cp. 200 A 1 k, p. 311 ). bháyante: see note on i. 85, 8 c. śúṣmād: cp. 1 c. soma-pá̄s (97, 2) : predicative nom., (196 b ) ni-citás: on the accent see p. 462, f. n. 4.
See Page Number 54, Hymn Number 14 in PDF for Sanskrit Version
Who with his aid helps him that presses Soma, him that bakes, him that offers praise, him that has prepared the sacrifice; whom prayer, whom Soma, whom this gift strengthens: he, O men, is Indra.
sunvántam: all the participles in a and b refer to some act of worship: pressing Soma; baking sacrificial cakes, c.; praising the gods; having prepared the sacrifice. śaśamānám: explained by Sāyaṇa as stotraṃ kurvāṇam offering a Stotra; by the Naighaṇṭuka, iii. 14, as arcantam singing; by the Nirukta, vi. 8, as śaṃsamānam praising. ūtí̄: contracted inst. of ūtí (p. 80) to be construed with ávati; cp. i. 185, 4: ávasā ávantī helping with aid. várdhanam: to be taken predicatively with each of the three subjects bráhma, sómas, rá̄dhas, of whom prayer, c. is the strengthening, that is, whom prayer, c. strengthens; yásya being an objective gen. (p. 320, B 1 b ) . idáṃ rá̄dhas this gift = this sacrificial offering.
See Page Number 55, Hymn Number 15 in PDF for Sanskrit Version
As he who, most fierce, enforces booty for him that presses and him that bakes, thou indeed art true. We ever dear to thee, O Indra, with strong sons, would utter divine worship.
This concluding stanza is the only one that does not end with the refrain sá, jánāsa, Índraḥ. Instead, the poet, changing from the 3. to the 2. prs., substitutes at the end of b the words sá kíla ᴗ asi satyáḥ as such thou art indeed true = to be depended on (cp. note on satyám in i. 1, 6 c); while c and d are a prayer ending with an adaptation of the favourite refrain of the Gautamas, the poets of the second Maṇḍala: bṛhád vadema vidáthe suví̄rāḥ we would, accompanied by strong sons, speak aloud at divine worship. á̄ cid: perhaps better taken as emphasizing dudhrás (cp. p. 216) than with dárdarṣi (int. of dṝ). te: gen. with priyá̄sas (p. 322, C) . vidátham: the etymology and precise sense of this word have been much discussed. There can now be hardly any doubt that it is derived from the root vidh worship, and that it means divine worship, scarcely distinguishable from yajñá, of which it is given as a synonym in Naighaṇṭuka, iii. 17; cp. note on i. 85, 1.
This god occupies a subordinate position in the RV., being celebrated in only three entire hymns, in part of another, and in one conjointly with Soma. His hand, his arms, and his limbs are mentioned. He has beautiful lips and wears braided hair. His colour is brown; his form is dazzling, for he shines like the radiant sun, like gold. He is arrayed with golden ornaments, and wears a glorious necklace (niṣká). He drives in a car. His weapons are often referred to: he holds the thunderbolt in his arm, and discharges his lightning shaft from the sky; but he is usually said to be armed with a bow and arrows, which are strong and swift.
Rudra is very often associated with the Maruts (i. 85) . He is their father, and is said to have generated them from the shining udder of the cow Pṛśni.
He is fierce and destructive like a terrible beast, and is called a bull, as well as the ruddy (aruṣá) boar of heaven. He is exalted, strongest of the strong, swift, unassailable, unsurpassed in might. He is young and unaging, a lord (í̄śāna) and father of the world. By his rule and univeral dominion he is aware of the doings of men and gods. He is bountiful (mīḍhvá̄ṃs), easily invoked and auspicious (śivá). But he is usually regarded as malevolent; for the hymns addressed to him chiefly express fear of his terrible shafts and deprecation of his wrath. He is implored not to slay or injure, in his anger, his worshippers and their belongings, but to avert his great malignity and his cow-slaying, man-slaying bolt from them, and to lay others low. He is, however, not purely maleficent like a demon. He not only preserves from calamity, but bestows blessings. His healing powers are especially often mentioned; he has a thousand remedies, and is the greatest physician of physicians. In this connexion he has two exclusive epithets, jálāṣa, cooling, and jálāṣa-bheṣaja, possessing cooling remedies.
The physical basis represented by Rudra is not clearly apparent. But it seems probable that the phenomenon underlying his nature was the storm, not pure and simple, but in its baleful aspect seen in the destructive agency of lightning. His healing and beneficent powers would then have been founded partly on the fertilizing and purifying action of the thunderstorm, and partly on the negative action of sparing those whom he might slay. Thus the deprecations of his wrath led to the application of the euphemistic epithet śivá, which became the regular name of Rudra’s historical successor in post-Vedic mythology.
The etymological sense of the name is somewhat uncertain, but would be ‘Howler’ according to the usual derivation from rud cry.
ii. 33. Metre: Triṣṭubh.
See Page Number 57, Hymn Number 1 in PDF for Sanskrit Version
Let thy good will, O Father of the Maruts, come (to us): sever us not from the sight of the sun. May the hero be merciful to us in regard to our steeds; may we be prolific with offspring.
pitar Marutām: the whole of a compound voc. expression loses its accent unless it begins a sentence of Pāda; in the latter case only the first syllable would be accented (p. 465, 18 a ) . yuyothās: 2. s. inj. Ā. of 2. yu separate, with irregular strong radical vowel (p. 144, α) . saṃdṛ́śas: abl. 201 A 1. vīrás = Rudra, with change from 2. to 3. prs., as is often the case (cp. i. 85, 5 c) . árvati abhí kṣameta = may he not injure us in our steeds, may he spare them. Rudra must be read as a trisyllable (15, 1 d ).
See Page Number 58, Hymn Number 2 in PDF for Sanskrit Version
By the most salutary medicines given by thee, O Rudra, I would attain a hundred winters. Drive far away from us hatred, away distress, away diseases in all directions.
tvá̄-dattebhī: the first member of this cd. retains the inst. case-form (p. 273) ; Sandhi, 47. śatám: on the concord see p. 291, b; life extending to a hundred winters or autumns (śarádas) is often prayed for. aśīya: root ao. op. Ā. of aṃś (p. 171, 4) . ví: the prp. of a cd. vb. is often repeated with each object, the vb. itself being used only once. vitarám: adv. of the cpv. of ví farther (cp. út-tara) employed only with verbs compounded with ví. cātayasvā: ipv. Ā. cs. of cat, with metrical lengthening of the final vowel. víṣūcīs: A. pl. f. of víṣvañc turned in various directions, is used predicatively like an adv.
See Page Number 58, Hymn Number 3 in PDF for Sanskrit Version
Thou art the best of what is born, O Rudra, in glory, the mightiest of the mighty, O wielder of the bolt. Transport us to the farther shore of distress in safety. Ward off all attacks of mischief.
jātásya: the pp. used as a n. collective noun = that which has been born, creation. vajra-bāho: it is only here that this specific epithet of Indra is applied to any other deity; the voc. o of u stems is regularly treated as Pragṛhya by the Pada text, but not in the Saṃhitā text (where for instance vá̄yav á̄ and vá̄ya ukthébhiḥ are written). párṣi: from pṛ take across, is one of a number of isolated 2. s. pr. indicatives in form, but ipv. in sense (p. 349, β) . ṇas: initial n cerebralized even in external Sandhi (65 A c ). pārám: acc. of the goal (197 A 1). svastí: this word is not analysed in the Pada text (like sumatí, c.) because asti does not occur as an independent substantive; here it is a shortened form of the contracted inst. svastí̄ (p. 80, n. 2) ; it is several times used in the sense of a final dat. = svastáye. abhì̄tīs: = abhí itīs, hence the Svarita (p. 464, 17, 1 α) ; Sandhi, 47. yuyodhi: 2. s. ipv. of yu separate, with irr. strong radical vowel (p. 144, α) .
See Page Number 59, Hymn Number 4 in PDF for Sanskrit Version
May we not anger thee, O Rudra, with our obeisances, nor with ill praise, O bull, nor with joint invocation. Raise up our heroes with remedies: I hear of thee as the best physician of physicians.
cukrudhāma: this form, red. (cs.) ao. (149, p. 174) might in itself be either sb. or inj., because the 1. pl. P. of these moods is identical in a stems; but the use here of the prohibitive pcl. má̄, which is employed with inj. forms only (180), decides the question. námobhis: that is, with ill or inadequate worship; cp. dúṣṭutī in b; the latter form is a contracted inst. (p. 80) ; on the internal Sandhi of this word see 43, 3 a. sáhūtī: contracted inst.; invocation with other deities whom Rudra might consider inferior. úd arpaya: cs. of úd ṛ (p. 197, irr. 1) = raise up, strengthen. bhiṣájām: partitive gen. (see 202 B 2 b, p. 321); cp. 3 b. śṛṇomi: pr. of śru hear; with double acc., 198, 1.
See Page Number 60, Hymn Number 5 in PDF for Sanskrit Version
Rudra who is called on with invocations and with oblations, I would appease with songs of praise: may he, the compassionate, easy to invoke, ruddy brown, fair-lipped, not subject us to that jealousy of his.
hávīman: from hū call, but havís from hu sacrifice. áva diṣīya: s ao. op. Ā. of dā give (144, 3) . ṛdūdáras is not analysed in the Pada text, perhaps owing to a doubt whether it is = ṛdu-udára or ṛdū-dára (the former is the view of Yāska who explains it as mṛdu-udara); for ṛdū-pá̄ and ṛdū-vṛ́dh are separated and dara is separated in puraṃ-dará. Both this word (according to the former analysis) and su-háva are Bv. (p. 455, c α). babhrús: this colour is attributed to Rudra in viii. 9, 15 also; otherwise it is applied more often to Soma (viii. 48) as well as once to Agni. su-śípras: see note on ii. 12, 6 c. rīradhat: inj. red. ao. of randh. asyái maná̄yai: that is, Rudra’s well-known wrath is deprecated; cp. 4 a b. There is some doubt as to the exact interpretation of this stanza. The chief objection to the above explanation is the necessity to take hávate in a ps. sense (= hūyate according to Sāyaṇa). The following sense has also been suggested: ‘he who invokes Rudra (thinks), “I would buy off Rudra with songs of praise”: let not Rudra subject us to that suspicion (on his part).’
See Page Number 61, Hymn Number 6 in PDF for Sanskrit Version
The bull accompanied by the Maruts has gladdened me, the suppliant, with his most vigorous force. I would unscathed attain shade in heat as it were: I would desire to win the good will of Rudra.
úd . . . mamanda: pf. of mand (nasalized form of mad) gladden; intransitive, be glad, in Ā. only. ṛṣabhás: Rudra. Marútvān: though this epithet is characteristic of Indra, it is also twice applied to Rudra (as father of the Maruts, see 1 a) as well as very rarely to a few other gods who are associated with Indra; on the Sandhi see 40, 2. ghṛ́ṇīva has been much discussed. The only natural explanation (following the Pada text) is ghṛ́ṇi iva, taking ghṛ́ṇi as a contracted inst. f. (p. 80) expressing either cause = by reason of heat (199 A 3) or time = in heat (199 A 5); Sāyaṇa’s explanation is ghṛ́ṇī iva like one heated by the rays of the sun; but a word ghṛṇín N. ghṛṇí̄ does not occur, and the accent is wrong. For the simile cp. vi. 16, 38: úpa chāyá̄m iva ghṛ́ṇer áganma śárma te vayám we have entered thy shelter like shade (protecting) from heat (p. 317, 2) . aśīya: see 2 b; on the Sandhi of the final vowel of the Pāda, cp. i. 160, 4 c. á̄ vivāseyam: op. ds. of van win.
See Page Number 61, Hymn Number 7 in PDF for Sanskrit Version
Where, O Rudra, is that merciful hand of thine which is healing and cooling? As remover of injury coming from the gods, to thou, O Bull, now be compassionate towards me.
kvaí̱ sya: see p. 450, b. bheṣajás is an adj. here and in one other passage; otherwise it is a n. noun meaning medicine. apabhartá̄: on the accent see p. 453, 9 d. dáivyasya: derived from the gods, that is, such as is inflicted by Rudra himself; on the Sandhi of the final vowel, cp. 6 c. abhí̄: final vowel metrically lengthened in the second syllable of the Pāda, but not in 1 c. cakṣamīthās: 2. s. pf. op. of kṣam (p. 156, 3) .
See Page Number 62, Hymn Number 8 in PDF for Sanskrit Version
For the ruddy-brown and whitish bull I utter forth a mighty eulogy of the mighty one. I will adore the radiant one with obeisances. We invoke the terrible name of Rudra.
prá . . . īrayāmi: an example of the prp. at the beginning, and the vb. to which it belongs at the end of a hemistich. śvitīcé: D. s. of śvityáñc (cp. 93) . mahás: gen. s. m. of máh, beside the acc. s. f. of the same adj. (Sāyaṇa: mahato mahatīm), of the great one (Rudra); cp. i. 1, 5 c. namasyá̄: according to the Pada this form has its final syllable metrically lengthened for namasyá, which is the 2. s. ipv.; otherwise it is the 1. s. sb. (p. 128) , which is the more likely because the third syllable does not favour metrical lengthening, and because the 1. prs. is used both in the preceding and the following Pāda. The metre of c is abnormal because the caesura follows the third syllable, and there is a secondary caesura after the eighth. gṛṇīmási: 1. pl. pr. of gṛ sing (p. 138) .
See Page Number 63, Hymn Number 9 in PDF for Sanskrit Version
With his firm limbs, having many forms, the mighty one, ruddy-brown, has adorned himself with bright gold ornaments. From the ruler of this great world, from Rudra, let not his divine dominion depart.
sthirébhir áṅgaiḥ: probably to be construed with pipiśe, by means of his firm limbs he has adorned himself with golden ornaments, that is, his limbs are adorned with golden ornaments; Sāyaṇa supplies yuktás furnished with firm limbs. pipiśe: pf. Ā. of piś. í̄śānād: pr. pt. (agreeing with Rudrād) of īś rule over with gen. (202 A a ); the pf. pt. is īśāná. bhú̄res: agreeing with bhúvanasya; cp. vii. 95, 2: cétantī bhúvanasya bhú̄reḥ taking note of the wide world (where bhú̄res could not agree with any other word); Sāyaṇa takes it with Rudrá̄d. yoṣat: s ao. of yu separate (p. 162, 2 ; 201 A 1). asuryàm: an examination of the occurrences of this word indicates that as an adj. it should be pronounced asuría, but as a substantive asuryá.
See Page Number 63, Hymn Number 10 in PDF for Sanskrit Version
Worthy thou bearest arrows and bow; worthy thy adorable all-coloured necklace; worthy thou wieldest all this force: there is nothing mightier than thou, O Rudra.
bibharṣi: 2. s. pr. of bhṛ bear; this pr. stem is much less common than that according to the first class, bhára. árhann: 52. ídám: this, viz. that thou possessest. dayase: 2. s. Ā. pr. of 2. dā divide. Sāyaṇa interprets idáṃ dayase ábhvam as thou protectest this very extensive (ábhvam) world. tvád: abl. after cpv. (p. 317, 3) .
See Page Number 64, Hymn Number 11 in PDF for Sanskrit Version
Praise him, the famous, that sits on the car-seat, the young, the mighty, that slays like a dread beast. O Rudra, being praised be gracious to the singer: let thy missiles lay low another than us.
yúvānam: other gods also, such as Agni, Indra, the Maruts, are spoken of as young. mṛgáṃ ná bhīmám: cp. note on i. 154, 2 b; either a bull (vṛṣabhó ná bhīmáḥ vi. 22, 1) or a lion (siṃhó ná bhīmáḥ, iv. 16, 14) may be meant. mṛḷá: ipv. of mṛḍ; with dat., p. 311, f. stávānas: here, as nearly always, in a ps. sense. asmád: abl. with anyá, p. 317, 3. sénās: that this word here means missiles is rendered probable by the parallel passage VS. 16, 52: yá̄s te sahásraṃ hetáyo ’nyám asmán ní vapantu tá̄ḥ may those thousand missiles of thine lay low another than us.
See Page Number 65, Hymn Number 12 in PDF for Sanskrit Version
A son bows towards his father who approving approaches him, O Rudra. I sing to the true lord, the giver of much: praised thou givest remedies to us.
The interpretation of a b is doubtful. It seems to mean: Rudra, as a father, approaches with approval the singer, as a son; Rudra, being addressed in the voc., is told this in an indirect manner. I cannot follow Sāyaṇa (pratinato ’smi I have bowed down to ) and several translators in treating nanāma as 1. s. pf., which in the RV. could only be nanama (p. 149, n. 1) . nānāma: = pr.; the lengthening of the first syllable is not metrical, see 139, 9. The meaning of c d appears to correspond to that of a b: Rudra, being praised, shows his favour by bestowing his remedies; the singer therefore extols him as the giver of riches. gṛṇīṣe: an irr. form of the 1. s. Ā. of gṛ sing. asmé: dat., p. 104; 200 A 1.
See Page Number 65, Hymn Number 13 in PDF for Sanskrit Version
Your remedies, O Maruts, that are pure, that are most wholesome, O mighty ones, that are beneficent, that Manu, our father, chose: these and the healing and blessing of Rudra I desire.
Marutas: the Maruts, as the sons of Rudra (cp. 1 a) are here incidentally invoked, and their remedies associated with Rudra’s. mayobhú: the short form of the N. pl. n. ( p. 82 , n. 7, and p. 83 , d ). Mánus: the ancestor of mankind, often spoken of as a father or ‘our father’, and the institutor of sacrifice. ávṛṇītā: 3. s. ipf. Ā. (with metrically lengthened final vowel) of 2. vṛ choose. śám, yós: these words are frequently used in combination, either as adverbs or substantives.
See Page Number 66, Hymn Number 14 in PDF for Sanskrit Version
May the dart of Rudra pass us by, may the great ill will of the terrible one go by us: slacken thy firm (weapons) for (our) liberal patrons; O bounteous one, be merciful to our children and descendants.
vṛjyās: 3. s. root ao. prc. (p. 172 a ) of vṛj twist. gāt: root ao. inj. of gā go. maghávadbhyas: the I. D. Ab. pl. of maghávan are formed from the supplementary stem maghávant (91, 5). áva tanuṣva sthirá̄: relax the taut, with reference to the bow, the special weapon of Rudra; used with the dat. because equivalent to mṛḷa be merciful to (p. 311 f ) . mí̄ḍhvas: voc. of the old unreduplicated pf. pt. mīḍhvá̄ṃs, cp. p. 66; 157 b (p. 182) . mṛḷa: = mṝḷa, p. 437, a 9.
See Page Number 66, Hymn Number 15 in PDF for Sanskrit Version
So, O ruddy brown, far-famed bull, be listening here, O Rudra, to our invocation, inasmuch as thou art not wroth and slayest not, O god. We would, with strong sons, speak aloud at divine worship.
éva: to be taken with c, since in the normal syntactical order it should follow yáthā in the sense which it here has (p. 241, 1) ; when yathā meaning so that follows, it is normally construed with the sb. (241, 2) , not with the ind., as here. cekitāna: voc. int. pr. pt. of cit note; Sāyaṇa explains it as knowing all, but the act. only has this sense (e. g. cikitvá̄ṃs knowing ); this and the two preceding vocatives are unaccented because not beginning the Pāda (p. 466, 18 b ) . hṛṇīṣé: 2. s. Ā. pr. of 2. hṛ be angry. háṃsi: 2. s. pr. of han; Sandhi, 66 A 2. bodhi: 2. s. root ao. ipv. of bhū (p. 172, n. 1) . nas: dat. to be taken with bodhi, lit. be invocation-hearing for us (not gen. dependent on havana, lit. hearing the invocation of us ). vadema: see note on ii. 12, 15 d.
This deity is celebrated in one entire hymn (ii. 35) , is invoked in two stanzas of a hymn to the Waters, and is often mentioned incidentally elsewhere. Brilliant and youthful, he shines without fuel in the waters which surround and nourish him. Clothed in lightning, he is golden in form, appearance, and colour. Standing in the highest place, he always shines with undimmed splendour. Steeds, swift as thought, carry the Son of Waters. In the last stanza of his hymn he is invoked as Agni and must be identified with him; Agni, moreover, in some hymns addressed to him, is spoken of as Apāṃ napāt. But the two are also distinguished; for example, ‘Agni, accordant with the Son of Waters, confers victory over Vṛtra’. The epithet āśu-héman swiftly-speeding, applied three times to Apāṃ napāt, in its only other occurrence refers to Agni. Hence Apāṃ napāt appears to represent the lightning form of Agni which lurks in the cloud. For Agni, besides being directly called Apāṃ napāt, is also termed the embryo (gárbha) of the waters; and the third form of Agni is described as kindled in the waters.
This deity is not a creation of Indian mythology, but goes back to the Indo-Iranian period. For in the Avesta Apãm napāṭ is a spirit of the [ ] waters, who lives in their depths, who is surrounded by females, who is often invoked with them, who drives with swift steeds, and is said to have seized the brightness in the depth of the ocean.
ii. 35. Metre: Triṣṭubh.
See Page Number 68, Hymn Number 1 in PDF for Sanskrit Version
Desirous of gain I have sent forth this eloquence (to him): may the son of streams gladly accept my songs. Will he, the Son of Waters, of swift impulse, perchance make (them) well-adorned? For he will enjoy (them).
asṛkṣí: 1. s Ā. s ao. of sṛj, which with úpa may take two acc., so that nādyám might be supplied. On īm see 180 (p. 220) . dadhīta: 3. s. pr. op. Ā. of dhā, which with cánas takes the acc. or loc. nādyá, which occurs only here, is evidently synonymous with apá̄ṃ nápāt in c. āśuhémā, though a Bv., is accented on the second member: see p. 455 c α. karati: 3. s. sb. root ao. of kṛ: unaccented because kuvit necessarily accents the verb only if it is in the same Pāda. supéśasas well-adorned = well-rewarded; cp. ii. 34, 6: dhíyaṃ vá̄japeśasam a prayer adorned with gain; on the accent see p. 455 c α; on the Sandhi (-s k-) see 43, 2 a. jóṣiṣat: 3. s. sb. iṣ ao. of juṣ. hí explains why he is likely to accept them; it accents jóṣiṣat, which, however, as beginning a new sentence (p. 466, 19 a ) , would be accented without it.
See Page Number 68, Hymn Number 2 in PDF for Sanskrit Version
We would verily utter from our heart this well-fashioned hymn for him. Perchance he will take note of it. The Son of Waters, the lord, by the greatness of divine dominion, has created all beings.
hṛdá á̄: this expression occurs several times, e. g. iii. 39, 1: matír hṛdá á̄ vacyámānā a prayer welling from the heart. sútaṣṭam well-fashioned, like a car, to which the seers frequently compare their hymns; on the accent see p. 456, 1 a; cp. p. 462, 13 b. asmai and asya: unaccented, p. 452, 8 B c; dat. of prs. with vac: cp. 200, 1 c. védat: 3. s. pr. sb. of vid know, with gen., cp. 202 A c. asuryàsya: see p. 451, 6.
See Page Number 69, Hymn Number 3 in PDF for Sanskrit Version
While some flow together, others flow to (the sea): the streams fill the common receptacle; him the pure, the shining Son of Waters, the pure waters stand around.
yánti: accented because of the antithesis expressed by anyá̄ḥ—anyá̄ḥ, the first vb. then being treated as subordinate (see p. 468 β). ūrvám: = ocean. samānám: common, because all streams flow into it. nadyàs: cp. asuryàsya in 2 c. pṛṇanti: from pṝ fill. ū: u is often lengthened in the second syllable of a Pāda before a single consonant (see p. 220) . dīdivá̄ṃsam: pf. pt. of dī shine, with lengthened red. vowel (139, 9) and shortened radical vowel; the sense is illustrated by 4 d. pári tasthur: = they tend him.
See Page Number 70, Hymn Number 4 in PDF for Sanskrit Version
Him, the youth, the young maidens, the waters, not smiling, making him bright surround: he with clear flames shines bountifully on us, without fuel in the waters, having a garment of ghee.
ásmerās: it is somewhat uncertain what is the exact sense here implied; but judging by iv. 58, 8, where the drops of ghee are described as hastening ‘to Agni like beauteous maidens, smiling, to meeting-places’, it may mean that the waters attend seriously on this form of Agni, not as lovers. yúvānam: a term applied to Agni in several passages. marmṛjyámānās: the vb. mṛj is often used of making Agni bright, with ghee, c. śíkvabhis: the precise sense is somewhat doubtful, but it must mean ‘flames’ or the like. Note that though in this word the ending bhis is separated in the Pada text, it is not so in śukrébhis because śúkre is not a stem. asmé: dat. Pragṛhya, 26 c. dīdá̄ya: 3. s. pf. of dī shine, with long red. vowel (139, 9) . an-idhmás: accent, p. 455 c α; cp. x. 30, 4: yó anidhmó dīdayad apsú antár who shone without fuel in the waters. ghṛtánirṇik: an epithet otherwise applied only to Agni and (once) to the sacrifice (yajñá): note that the second member appears in the Pada text as nirnik, in accordance with the analysis niḥ-nik when the word occurs uncompounded.
See Page Number 71, Hymn Number 5 in PDF for Sanskrit Version
On him, the immovable god, three divine women desire to bestow food: for he has stretched forth as it were to the breasts (?) in the waters: he sucks the milk of them that first bring forth.
tisró deví̄ḥ: the waters in the three worlds are probably meant; in iii. 56, 5 Agni is spoken of as having three mothers (trimātá̄), and three maidens of the waters (yoṣánās tisró ápyāḥ) are there mentioned: they wish to feed him, while he desires to drink their milk. didhiṣanti: ds. of 1. dhā bestow: this is the usual form, while dhítsa is rare. kṛ́tās: the meaning of this word, which occurs here only, is quite uncertain. pra-sarsré: 3. s. pr. int. of sṛ. dhayati: 3. s. pr. of 2. dhā suck. pūṛvasú̄nām: i. e. Apāṃ napāt is their first offspring; cp. x. 121, 7: á̄po janáyantīr Agním the waters producing Agni.
See Page Number 71, Hymn Number 6 in PDF for Sanskrit Version
The birth of this steed is here and in heaven. Do thou protect the patrons from falling in with malice and injury. Him that is not to be forgotten, far away in unbaked citadels, hostilities shall not reach nor falsehoods.
Though every word is clear in this stanza the meaning of the whole is somewhat uncertain. It seems to be this: Apāṃ napāt is produced from both the terrestrial and the heavenly waters. He is invoked to protect sacrificers from injury. He himself dwells beyond the reach of foes. áśvasya: Agni is often spoken of as a steed. átra: here, i. e. in the waters of earth. svàr: this is the only passage in the RV. in which the word is not to be read as súar; it is here a loc. without the ending i (see 82 c ). pāhi: the change from the 3. to the 2. prs. in the same stanza is common in the RV. with reference to deities. On this form depends the abl. inf. saṃpṛ́cas as well as the two preceding ablatives: lit. protect the patrons from malice and from injury, from falling in with them (cp. p. 337 a ) . āmá̄su: in the unbaked, i. e. natural (cloud) citadels. pūrṣú: loc. pl. of púr, 82. parás: note the difference of accent between this adv. and the N. s. adj. páras yonder, other. naśat: inj. pr. of 3. naś reach.
See Page Number 72, Hymn Number 7 in PDF for Sanskrit Version
He, in whose own house is a cow yielding good milk, nourishes his vital force, he eats the excellent food; he, the Son of Waters, gathering strength within the waters, shines forth for the granting of wealth to the advantage of the worshipper.
svá á̄ dáme: that is, within the waters; in i. 1, 8 své dáme refers to the sacrificial altar on which Agni grows, that is, flames up. The first three Pādas merely vary the sense of 5. The food that he eats is the milk that he receives, and that strengthens him. svadhá̄m: this word is not analysed in the Padapāṭha of the RV. and AV. (as if derived from a root svadh), but it is separated in that of the TS. as sva-dhá̄. pīpāya: 3. s. pf. of pi swell, with lengthened red. vowel (139, 9) . só apá̄m must be read as sò ’pá̄m since a must here be metrically elided (21 a; p. 465, 17, 3). On apsv àntár see p. 450, 2 b [where a̱psvi̱antaḥ should be corrected to a̱psvai̱ntaḥ]. vidhaté: dat. of advantage (p. 314, B 1) ; on the accent see p. 458, 11, 3. vasudhéyāya: dat. of purpose, ibid., B 2. ví bhāti: here Apāṃ napāt is thought of as the terrestrial Agni appearing on the sacrificial altar.
See Page Number 73, Hymn Number 8 in PDF for Sanskrit Version
Who in the waters, with bright divinity, holy, eternal, widely shines forth: as offshoots of him other beings and plants propagate themselves with progeny.
śúcinā dáivyena: = divine brightness. ṛtá̄vā: note that in the Padapāṭha the original short a is restored (cp. i. 160, 1) . vayá̄s: other beings are his offshoots because he produced them; cp. 2 d: víśvāni bhúvanā jajāna. prajá̄bhis: cp. ii. 33, 1, prá jāyemahi prajá̄bhiḥ.
See Page Number 73, Hymn Number 9 in PDF for Sanskrit Version
The Son of Waters has occupied the lap of the prone (waters), (himself) upright, clothing himself in lightning. Bearing his highest greatness, golden-hued, the swift streams flow around (him).
The lightning Agni is again described in this stanza. jihmá̄nām ūrdhváḥ: these words are in contrast; cp. i. 95, 5 of Agni: vardhate . . . āsu jihmá̄nām ūrdhváḥ . . . upásthe he grows in them, upright in the lap of the prone. tásya mahimá̄nam his greatness = him the great one. híraṇyavarṇās: because he is clothed in lightning. pári yanti: cp. 3 a and 4 b. yahví̄s: the meaning of the word yahvá, though it occurs often, is somewhat uncertain: it may be great (Naighaṇṭuka, Sāyaṇa), or swift (Roth), or young (Geldner).
See Page Number 74, Hymn Number 10 in PDF for Sanskrit Version
He is of golden form, of golden aspect; this Son of Waters is of golden hue; to him (coming) from a golden womb, after he has sat down, the givers of gold give food.
In this stanza the terrestrial Agni is described. He is spoken of as ‘golden’ because of the colour of his flames. séd: 48 a. pári as a prp. here governs the abl. (176, 1 a ). The golden source of Agni may be the sun, as Durga thinks; thus the solar deity Savitṛ is spoken of as distinctively golden (cp. i. 35) ; but hiraṇyáya yóni may = hiraṇyagarbhá (x. 121, 1) at the creation, when Agni was produced from the waters (x. 121, 7) . Sāyaṇa wishes to supply rājate after niṣádya = having sat down shines. This is quite unnecessary; it is more natural to take c and d as one sentence, niṣádya referring to asmai: to him, after he has sat down, they give (cp. 210) . Note that the Pada text shortens the final vowel of niṣádyā (cp. 164, 1) . hiraṇyadá̄s: that is, those who give gold as a sacrificial fee, the patrons of the sacrifice. In a hymn in praise of the dakṣiṇá̄ the sacrificial fee (x. 107, 2) it is said hiraṇyadá̄ amṛtatváṃ bhajante the givers of gold partake of immortality. dadati: 3. pl. pr. act. of dā give (p. 125, f. n. 4) . ánnam: the oblation (cp. 11 d) .
See Page Number 75, Hymn Number 11 in PDF for Sanskrit Version
That face of his and the dear secret name of the Son of Waters grow. Of him, whom, golden-coloured, the maidens kindle thus, ghee is the food.
ánīkam: the flaming aspect of Agni seen at the sacrifice. apīcyàm: secret; cp. gúhyaṃ cá̄ru ná̄ma the dear secret name of Soma (ix. 96, 16) ; the secret name of the Son of Waters grows means that the sacrificial Agni, under his secret name of Son of Waters, grows in the waters, cherished by them; another way of expressing what is said in 4 and 7. The cadence of b is irregular, the last syllable but one being short instead of long (cp. p. 440) . yuvatáyas: the waters (cp. 4 a) . sám: the prp. after the vb. (p. 468, 20) . ghṛtám ánnam asya: cp. ghṛtánirṇik in 4 d and subhv ánnam atti in 7 b. The general meaning of the stanza is: Agni, who in the hidden form of Apāṃ Napāt is nourished in the waters, is at the sacrifice fed with ghee.
See Page Number 76, Hymn Number 12 in PDF for Sanskrit Version
To him the nearest friend of many we offer worship with sacrifices, homage, oblations: I rub bright (his) back; I support (him) with shavings; I supply (him) with food; I extol (him) with stanzas.
avamá̄ya: lit. the lowest, that is, the nearest; bahūná̄m (accent, p. 458, 2 α): of many (gods). In iv. 1, 5 Agni is invoked as avamá and nédiṣṭha nearest; and in AB. i. 1, 1 Agni is called the lowest (avamá) of the gods (while Viṣṇu is the highest paramá), because he is always with men as the terrestrial fire. sáṃ má̄rjmi: cp. marmṛjyámānās in 4 b; on the accent cp. i. 35, 9 c. The prp. sám may be supplied with the other two following verbs. dídhiṣāmi: pr. ds. of dhā put; accented as first word of a new sentence. bílmais: with shavings, to make the newly kindled fire flame up. ánnais: with oblations. dádhāmi: pr. of dhā put.
See Page Number 76, Hymn Number 13 in PDF for Sanskrit Version
He, the bull, generated in them that germ; he, as a child, sucks them; they kiss him; he, the Son of Waters, of unfaded colour, works here with the body of another.
In a and b Apāṃ napāt reproduces himself in the waters; in c and d he appears as the sacrificial fire on earth. īm anticipates gárbham; him, that is, a son. tá̄su: in the waters, as his wives. īm in b = them, the waters, who here are both the wives and mothers of Apāṃ napāt. dhayati: cp. 5 d. rihanti: lit. lick, as a cow the calf. só apá̄m: here the a, though written must be dropped after o, as in 7 c. ánabhimlāta-varṇas: he is as bright here as in the waters; cp. híraṇyavarṇas in 10 b; on the Sandhi, cp. note on i. 1, 9 b. anyásya iva: of one who seems to be another, but is essentially the same. ihá: on earth, in the form of the sacrificial Agni.
See Page Number 77, Hymn Number 14 in PDF for Sanskrit Version
Him stationed in this highest place, shining for ever with undimmed (rays), the Waters, bringing ghee as food to (their) son, swift, themselves fly around with their robes.
padé paramé: in the abode of the aerial waters. adhvasmábhis: a substantive has to be supplied: flames or rays; cp. 4 c, śukrébhiḥ śíkvabhir dīdá̄ya. náptre: apá̄m is omitted because á̄pas immediately precedes. átkais: the meaning of this word is not quite certain, but it most probably means garment; the commentators give several senses. The expression perhaps implies that the waters cover him up for protection or concealment. pári dīyanti (dī fly ); cp. pári yanti in 4 b and 9 d, and pári tasthur in 3 d.
See Page Number 78, Hymn Number 15 in PDF for Sanskrit Version
I have bestowed, O Agni, safe dwelling on the people; I have also bestowed a song of praise on the patrons: auspicious is all that the gods favour. We would, with strong sons, speak aloud at divine worship.
áyāṃsam: 1. s. s ao. of yam. Agne: the sacrificial Agni is here addressed. jánāya: on (our) people, by means of this hymn. suvṛktím: a hymn that will produce the fulfilment of their wishes. bhadrám: if a hymn finds favour with the gods, it will produce blessings. vadema: the poet desires this also as a reward for his hymn. The final hemistich also occurs at the end of ii. 23; and the last Pāda is the refrain of twenty-three of the forty-three hymns of the second Maṇḍala.
The association of Mitra with Varuṇa is so intimate that he is addressed alone in one hymn only (iii. 59). Owing to the scantiness of the information supplied in that hymn his separate character appears somewhat indefinite. Uttering his voice, he marshals men and watches the tillers with unwinking eye. He is the great Āditya who marshals, yātayati, the people, and the epithet yātayáj-jana arraying men together appears to be peculiarly his. Savitṛ (i. 35) is identified with Mitra because of his laws, and Viṣṇu (i. 154) takes his three steps by the laws of Mitra: statements indicating that Mitra regulates the course of the sun. Agni, who goes at the head of the dawns (that is to say, is kindled before dawn), produces Mitra, and when kindled is Mitra. In the Atharvaveda, Mitra at sunrise is contrasted with Varuṇa in the evening, and in the Brāhmaṇas Mitra is connected with day, Varuṇa with night.
The conclusion from the Vedic evidence that Mitra was a solar deity, is corroborated by the Avesta and by Persian religion in general, where Mithra is undoubtedly a sun-god or a god of light specially connected with the sun.
The etymology of the name is uncertain, but it must originally have meant ‘ally’ or ‘friend’, for the word often means ‘friend’ in the RV., and the Avestic Mithra is the guardian of faithfulness. As the kindly nature of the god is often referred to in the Veda, the term must in the beginning have been applied to the sun-god in his aspect of a benevolent power of nature.
iii. 59. Metre: Triṣṭubh, 1-5; Gāyatrī, 6-9.
See Page Number 79, Hymn Number 1 in PDF for Sanskrit Version
Mitra speaking stirs men; Mitra supports earth and heaven; Mitra regards the people with unwinking eye: to Mitra offer the oblation with ghee.
yātayati: stirs to activity. bruvāṇás: by calling, that is, arousing them; cp. what is said of Savitṛ: ‘who makes all beings hear him by his call’ (v. 82, 9) and ‘he stretches out his arms that all may hear him’ (ii. 38, 2). Sāyaṇa interprets the word as being praised or making a noise. Some scholars take the pt. with Mitrás in the sense of he who calls himself Mitra, but this in my opinion is in itself highly improbable, while this construction cannot be shown to exist in the RV., and even later seems only to occur when the name immediately precedes, i. e. Mitró bruvāṇáḥ. This Pāda occurs slightly modified in vii. 36, 2 as jánaṃ ca Mitró yatati bruvāṇáḥ. dādhāra: pf. = pr.; p. 342 a (cp. 139, 9); note that the red. syllable of this pf. is never shortened in the Pada text (cp. i. 154, 4). dyá̄m: acc. of dyó (102, 3). ánimiṣā: inst. of á-nimiṣ; it is characteristic of Mitra and Varuṇa to regard men with unwinking eye. caṣṭe: 3. s. of cakṣ; on the Sandhi see 66 B 2 a. juhota: 2. pl. ipv. irr. strong form occurring beside the regular juhutá (p. 144, B 3 α).
See Page Number 80, Hymn Number 2 in PDF for Sanskrit Version
Let that mortal offering oblations, O Mitra, be pre-eminent who pays obeisance to thee, O Āditya, according to (thy) ordinance. He who is aided by thee is not slain nor vanquished: trouble reaches him neither from near nor from far.
tvótas: tva must often be read as tua; tuótas is therefore more natural than the prosodical shortening (p. 437 a 4) of tvă-ú̄tas. The fourth Pāda has one syllable too many as written in the Saṃhitā text. By dropping the a after o the correct number of syllables is obtained, but the break (––ᴗ) remains quite irregular (p. 440, 4 B).
See Page Number 81, Hymn Number 3 in PDF for Sanskrit Version
Free from disease, delighting in the sacred food, firm-kneed on the expanse of earth, abiding by the ordinance of the Āditya, may we remain in the good will of Mitra.
váriman: loc. (90, 2) with á̄; note that váriman is n., varimán, m. (p. 453, 9 c ). Ādityásya: that is, of Mitra.
See Page Number 81, Hymn Number 4 in PDF for Sanskrit Version
This Mitra, adorable, most propitious, a king wielding fair sway, has been born as a disposer: may we remain in the goodwill of him the holy, in his auspicious good graces.
ajaniṣṭa: 3. s. Ā. iṣ ao. of jan. vedhá̄s: that is, as a wise moral ruler; on the dec. see 83, 2 a. ápi: to be taken as a verbal prp. with as be.
See Page Number 81, Hymn Number 5 in PDF for Sanskrit Version
The great Āditya, to be approached with homage, stirring men, to the singer most propitious: to him most highly to be praised, to Mitra, offer in fire this acceptable oblation.
mahá̄ṁ̆: 39. yātayájjanas: on the accent of governing cds. see p. 455 b. gṛṇaté: dat. of pr. pt. of gṛ sing; accent, p. 458, 3. júṣṭam: a pp. of juṣ enjoy, with shift of accent when used as an adj. meaning welcome (cp. p. 384). juhota: cp. note on 1 d.
See Page Number 82, Hymn Number 6 in PDF for Sanskrit Version
Of Mitra, the god who supports the folk, the favour brings gain, (his) wealth brings most brilliant fame.
carṣaṇīdhṛ́tas: the Pada text restores the metrically lengthened short vowel of carṣaṇi. -dhṛ́tó ’vo: p. 465, 17, 3; cp. note on i. 1, 9 b. citráśravastamam: see note on i. 1, 5 b.
See Page Number 82, Hymn Number 7 in PDF for Sanskrit Version
Mitra the renowned, who is superior to heaven by his greatness, superior to earth by his glories:
abhí bhū surpass takes the acc. mahiná̄ for mahimná̄: 90, 2. dívam: acc. of dyú, 99, 5: cp. dyó, 102, 3. babhú̄va: the pf. here is equivalent to a pr.; p. 342 a. In c babhú̄va must be supplied with the repeated prp.; cp. note on ii. 33, 2. The cadence of c is irregular: –ᴗᴗ– instead of ᴗ–ᴗ–; cp. p. 438, 3 a.
See Page Number 83, Hymn Number 8 in PDF for Sanskrit Version
To Mitra, strong to help, the five peoples submit: he supports all the gods.
páñca jánāḥ: the five peoples, here = all mankind. yemire: 3. pl. pf. Ā. of yam (see p. 150, f. n. 1). bibharti: 3. s. pr. P. of bhṛ. víśvān: this is the regular word for all in the RV.: its place begins to be taken by sárva in late hymns. The general meaning of the stanza is that gods and men are dependent on Mitra. The cadence of c is trochaic instead of iambic (see p. 439 a ).
See Page Number 83, Hymn Number 9 in PDF for Sanskrit Version
Mitra, among gods and mortals, has provided food, according to the ordinances he desires, for the man whose sacrificial grass is spread.
iṣṭá-vratās: a Bv. agreeing with íṣas, food regulated by the ordinances which Mitra desires, i. e. to be eaten according to fixed rules.
This god is addressed in eleven entire hymns, and in two others conjointly with Indra. He is also, but less frequently, called Bráhmaṇas páti, ‘Lord of prayer’, the doublets alternating in the same hymn. His physical features are few: he is sharp-horned and blue-backed; golden-coloured and ruddy. He is armed with bow and arrows, and wields a golden hatchet or an iron axe. He has a car, drawn by ruddy steeds, which slays the goblins, bursts open the cow-stalls, and wins the light. Called the father of the gods, he is also said to have blown forth their births like a blacksmith. Like Agni, he is both a domestic and a brahmán priest. He is the generator of all prayers, and without him sacrifice does not succeed. His song goes to heaven, and he is associated with singers. In several passages he is identified with Agni, from whom, however, he is much oftener distinguished. He is often invoked with Indra, some of whose epithets, such as maghávan bountiful and vajrín wielder of the bolt he shares. He has thus been drawn into the Indra myth of the release of the cows. Accompanied by his singing host he rends Vala with a roar, and drives out the cows. In so doing he dispels the darkness and finds the light. As regards his relation to his worshippers, he is said to help and protect the pious man, to prolong life, and to remove disease.
Bṛ́haspáti is a purely Indian deity. The double accent and the parallel name Bráhmaṇas páti indicate that the first member is the genitive of a noun bṛ́h, from the same root as bráhman, and that the name thus means ‘Lord of prayer’.
He seems originally to have represented an aspect of Agni, as a divine priest, presiding over devotion, an aspect which had already attained an independent character by the beginning of the Rigvedic period. As the divine brahmán priest he seems to have been the prototype of Brahmā, the chief of the later Hindu triad.
iv. 50. Indra is invoked with Bṛhaspati in 10 and 11.
Metre: Triṣṭubh; 10 Jagatī.
See Page Number 84, Hymn Number 1 in PDF for Sanskrit Version
Bṛhaspati who occupying three seats with roar has propped asunder with might the ends of the earth, him, the charming-tongued, the ancient scers, the wise, pondering, placed at their head.
ví tastámbha: the prp. here follows the vb. and is separated from it by an intervening word: p. 468, 20. jmás: gen. of jmá̄ (97, 2). Pronounce jmṓ antá̄n (p. 437 α 4). Cosmic actions like that expressed in a are ascribed to various deities. Bṛ́haspátis: note that this cd. is not analysed in the Pada text, while its doublet Bráhmaṇas páti is treated as two separate words. triṣadhasthás: refers to the three sacrificial fires and is a term predominantly applied to Agni, cp. v. 11, 2: puróhitam Agníṃ náras triṣadhasthé sám īdhire men have kindled Agni as their domestic priest in his triple seat; on the accent see p. 455, 10 c α. ráveṇa: referring to the loud sound of the spells uttered; the word is especially used in connexion with the release of the cows from Vala; cp. 4 c and 5 b. puró dadhire: appointed their Purohita, a term frequently applied to Agni, who is also continually said to have been chosen priest by men.
See Page Number 85, Hymn Number 2 in PDF for Sanskrit Version
Who with resounding gait, rejoicing, O Bṛhaspati, for us have attacked the conspicuous, variegated, extensive, uninjured herd: O Bṛhaspati, protect its dwelling.
This is a very obscure stanza, the allusions in which can only be conjectured. The subject of a-c is not improbably the ancient priests, mentioned in 1 c, who with the aid of Bṛhaspati recaptured the cows confined in the stronghold of Vala. mádantas: being exhilarated with Soma. tatasré: 3. pl. pf. Ā. of taṃs shake. pṛ́ṣantam: perhaps in allusion to the dappled cows contained in it. supraketám: easy to recognize, i.e. by their lowing, cp. i. 62, 3, Bṛhaspati found the cows; the heroes roared (vāvaśanta) with the ruddy kine. The fourth Pāda is a prayer to Bṛhaspati to protect the recovered kine. Pāda c is a Dvipadā hemistich: see p. 443 a. rákṣatāt: 2. s. ipv. of rakṣ: on the accent see p. 467 A c.
See Page Number 86, Hymn Number 3 in PDF for Sanskrit Version
O Bṛhaspati, that which is the farthest distance, from thence (coming) those that cherish the rite have seated themselves for thee. For thee springs that have been dug, pressed out with stones, drip superabundance of mead on all sides.
áta á̄ ní ṣedur: cp. ii. 35, 10 c. ṛtaspṛ́śas: perhaps the gods; or the ancient seers mentioned in 1 c and perhaps in 2: they have come from the farthest distance and have seated themselves at the Soma libation offered to thee. khātá̄s . . . ádridugdhās: two figures alluding to the streams of Soma, which flows in channels and is pounded with stones. mádhvas: on this form of the gen. see p. 81, f. n. 12.
See Page Number 86, Hymn Number 4 in PDF for Sanskrit Version
Bṛhaspati when first being born from the great light in the highest heaven, seven-mouthed, high-born, with his roar, seven-rayed, blew asunder the darkness.
mahás: abl. of máh, agreeing with jyótiṣas (cp. 201 A 1). The Sun is probably meant; cp. ii. 35, 10 c. saptá̄syas in iv. 51, 4 is an epithet of Áṅgira (in iv. 40, 1 Bṛhaspati is Āṅgirasá); it is parallel to saptáraśmi, an epithet applied also once to Agni and once to Indra. ráveṇa: cp. 1 b and 5 b. ví adhamat: ipf. of dham. Agni and Sūrya are also said to dispel the darkness.
See Page Number 87, Hymn Number 5 in PDF for Sanskrit Version
He with the well-praising, jubilant throng burst open with roar the enclosing cave: Bṛhaspati bellowing drove out the lowing ruddy kine that sweeten the oblation.
gaṇéna: the Aṅgirases, who in i. 62, 3 are associated with Indra and Bṛhaspati in the finding of the cows: Bṛ́haspátir bhinád ádriṃ, vidád gá̄ḥ: sám usríyābhir vāvaśanta náraḥ Bṛhaspati cleft the mountain, he found the cows; the heroes (= the Aṅgirases) roared with the ruddy kine. phaligám: the exact meaning of this word does not clearly appear from its four occurrences; but it must have a sense closely allied to receptacle: e. g. viii. 32, 25, yá udnáḥ phaligáṃ bhinán, nyàk síndhūṁ̆r avá̄sṛjat who (Indra) cleft the receptacle of water (and) discharged the streams downwards; in three passages it is spoken of as being rent or pierced, and twice is associated with Vala; and in the Naighaṇṭuka it is given as a synonym of megha cloud. ráveṇa: with reference both to Bṛhaspati and the kine (cp. 5 d). havya-sú̄das: that is, with milk. kánikradat: intv. pr. pt. of krand; cp. 173, 3; 174 b. vá̄vaśatīs: intv. pr. pt. of vāś (cp. 174).
See Page Number 88, Hymn Number 6 in PDF for Sanskrit Version
Then to the father that belongs to all the gods, the bull, we would offer worship with sacrifices, obeisance, and oblations. O Bṛhaspati, with good offspring and heroes we would be lords of wealth.
evá̄: with final vowel metrically lengthened. The sense of the pcl. here is: such being the case (cp. 180). pitré: Bṛhaspati. The term is applied to Agni, Indra, and other gods. vīrávantas: that is, possessing warrior sons, cp. i. 1, 3 c. vayám: this line occurs several times as the final Pāda of a hymn; cp. viii. 48, 13.
See Page Number 88, Hymn Number 7 in PDF for Sanskrit Version
That king with his impulse and his heroism overcomes all hostile forces, who keeps Bṛhaspati well-nourished, honours him, and praises him as receiving the first (portion of the offering).
abhí: the prp., as often, here follows the vb. súbhṛtaṃ bibhárti: lit. cherishes him as well-cherished (predicative). All three verbs depend on yás, though the last two, as beginning a Pāda and a sentence, would even otherwise be accented. valgūyáti: note that this denominative is treated as a cd. in the Pada text (cp. 175 A 1). pūrvabhá̄jam: predicative.
See Page Number 89, Hymn Number 8 in PDF for Sanskrit Version
That king dwells well-established in his own abode, to him the consecrated food always yields abundance; to him his subjects bow down of their own accord, with whom the priest has precedence.
kṣeti: from 1. kṣi possess or dwell. sú-dhita: this form of the pp. of dhā is still preserved as the last member of cds. (otherwise hitá); the word is explained as su-hita in the AB. ókasi své: cp. své dáme in i. 1, 8 c. íḷā: explained as food (annam) in AB. viii. 26, 7, and as earth (bhūmi) by Sāyaṇa. yásmin rá̄jani: the loc. here = in the presence of whom, in whose case; the antecedent is here put in the relative clause, while in 7 a it accompanies the corr. (sá id rá̄jā). pú̄rva éti: with reference to this line the AB. viii. 26, 9 remarks, purohitam evaitad āha thus one calls him a Purohita; cp. also AB. viii. 1, 5: brahma khalu vai kṣatrāt pūrvam the Brāhmaṇa certainly precedes the Kṣatriya.
See Page Number 89, Hymn Number 9 in PDF for Sanskrit Version
Unresisted he wins wealth both belonging to his adversaries and to his own people. The king who for the priest desiring (his) help procures prosperity, him the gods help.
After the statement in 7 that the king who honours Bṛhaspati prospers, it is added in 8 and 9 that the king who honours the Brahman, the counterpart among men of Bṛhaspati, also prospers.
jayati sám: prp. after the vb. (p. 285 f ). dhánāni: he wins wealth both abroad and at home. avasyáve—avanti: both words from the same root av: the gods help the king who helps the Brahman.
See Page Number 90, Hymn Number 10 in PDF for Sanskrit Version
O Indra and Bṛhaspati, drink the Soma, rejoicing at this sacrifice, O ye of mighty wealth; let the invigorating drops enter you two; bestow on us riches accompanied altogether with sons.
Índraś ca: nom. for voc. (196 c α; cp. ca, p. 228, 1 and 1 a ). pibatam: 2. du. ipv. of pā drink. mandasāná̄: ao. pt. of mand = mad. vṛ́ṣaṇ-vasū: here vṛṣan = mighty, great; Sāyaṇa explains the word as if it were a governing cd. (189 A), the normal form of which would, however, be varṣáṇ-vasu (189 A 2; cp. p. 455 b ). Note that in the Pada text the cd. is first marked as Pragṛhya with íti and then analysed; also that in the analysis the first member here appears not in its pause form vṛṣan (65) but in its Sandhi form with ṇ as not final. rayíṃ sárvavīram: that is, wealth with offspring consisting of sons only: a frequent prayer (cp. i. 1, 3 c). yachatam: 2. ipv. pr. of yam. Here we have the intrusion of a Jagatī stanza in a Triṣṭubh hymn (cp. p. 445, f. n. 7). In this and the following stanza Indra is associated with Bṛhaspati, as in the whole of the preceding hymn, iv. 49.
See Page Number 91, Hymn Number 11 in PDF for Sanskrit Version
O Bṛhaspati and Indra, cause us to prosper; let that benevolence of yours be with us. Favour (our) prayers; arouse rewards; weaken the hostilities of foe and rivals.
Bṛ́haspata Indra: contrary to the general rule the second voc. is here unaccented (p. 465, 18 a ); this is doubtless because the two are here treated as a dual divinity, as in the preceding hymn (iv. 49), in every stanza of which they are invoked as Indrā-Bṛhaspatī. Indra must be pronounced trisyllabically (cp. p. 15 d ). vām: gen. (109 a ). bhūtu: 3. s. ipv. root ao. of bhū. asmé: loc. with sácā (177, 5) and (as in 10 d) Pragṛhya (26 c ). aviṣṭám: 2. s. du. ipv. of the iṣ ao. of av favour (145, 5). jigṛtám: 2. du. red. ao. of gṛ waken; accented because beginning a new sentence (p. 467 b ). dhíyas . . . púraṃdhīs: these words often appear side by side and in contrast: the former then meaning prayers for gifts, the latter the bestowal (dhi from dhā bestow ) of plenty (púram an acc.; cp. the Padapāṭha). púraṃdhīs here is also opposed to árātīs (lit. lack of liberality ) in d. jajastám: 2. du. ipv. pf. of jas. aryás: gen. of arí (99, 3); cp. note on ii. 12, 4. The genitives aryás and vanúṣām are co-ordinate and dependent on árātīs; this appears from various parallel passages, as aryó árātīḥ hostitities of the foe (vi. 16, 27); aghá̄ny aryó, vanúṣām árātayaḥ evil deeds of the foe, hostilities of rivals (vii. 83, 5); abhì̄tim aryó, vanúṣāṃ śávāṃsi the onset of the foe, the might of rivals (vii. 21, 9 d). 11 a = vii. 97, 9 d.
The goddess of Dawn is addressed in about twenty hymns. The personification is but slight, the physical phenomenon always being present to the mind of the poet. Decked in gay attire like a dancer, clothed in light, she appears in the east and unveils her charms. Rising resplendent as from a bath she comes with light, driving away the darkness and removing the black robe of night. She is young, being born again and again, though ancient. Shining with a uniform hue, she wastes away the life of mortals. She illumines the ends of the sky when she awakes; she opens the gates of heaven; her radiant beams appear like herds of cattle. She drives away evil dreams, evil spirits, and the hated darkness. She discloses the treasures concealed by darkness, and distributes them bountifully. She awakens every living being to motion. When Uṣas shines forth, the birds fly up from their nests and men seek nourishment. Day by day appearing at the appointed place, she never infringes the ordinance of nature and of the gods. She renders good service to the gods by awakening all worshippers and causing the sacrificial fires to be kindled. She brings the gods to drink the Soma draught. She is borne on a shining car, drawn by ruddy steeds or kine, which probably represent the red rays of morning.
Uṣas is closely associated with the Sun. She has opened paths for Sūrya to travel; she brings the eye of the gods, and leads on the beautiful white horse. She shines with the light of the Sun, with the light of her lover. Sūrya follows her as a young man a maiden; she meets the god who desires her. She thus comes to be spoken of as the wife of Sūrya. But as preceding the Sun, she is occasionally regarded as his mother; thus she is said to arrive with a bright child. She is also called the sister, or the elder sister, of Night (x. 127), and their names are often conjoined as a dual compound (uṣá̄sā-náktā and náktoṣá̄sā). She is born in the sky, and is therefore constantly called the ‘daughter of Heaven’. As the sacrificial fire is kindled at dawn, Uṣas is often associated with Agni, who is sometimes called her lover. Uṣas causes Agni to be kindled, and Agni goes to meet the shining Dawn as she approaches. She is also often connected with the twin gods of early morning, the Aśvins (vii. 71). When the Aśvins’ car is yoked, the daughter of the sky is born. They are awakened by her, accompany her, and are her friends.
Uṣas brings the worshipper wealth and children, bestowing protection and long life. She confers renown and glory on all liberal benefactors of the poet. She is characteristically bountiful (maghónī).
The name of Uṣas is derived from the root vas, to shine, forms of which are often used with reference to her in the hymns in which she is invoked.
iv. 51. Metre: Triṣṭubh.
See Page Number 93, Hymn Number 1 in PDF for Sanskrit Version
This familiar, most frequent light in the east, with clearness has stood (forth) from the darkness. Now may the Dawns, the daughters of the sky, shining afar, make a path for man.
tyád: see p. 297, 5. purutámam: because appearing every morning; hence Uṣásas the Dawns in d. támasas: abl. dependent on asthāt = úd asthāt. The word vayúna, though very frequently used, is still somewhat uncertain in meaning. The commentators explain it variously as mārga road, prajñāna cognition, and kānti beauty. Pischel favours the first of these. Sāyaṇa here explains vayúnāvat as ‘very beautiful or possessed of knowledge = showing everything’. It probably here means ‘making the way clear’, cp. gātúm in d. nūnám: note that in the RV. this word always means now. divó duhitáras: from the point of view of the daily recurrence of the phenomenon, Dawn is pl. throughout this hymn. gātúm: cp. vi. 64, 1: ‘she makes all fair paths easy to traverse’. kṛṇavan: 3. pl. sb.; explained by Sāyaṇa as 3. pl. ipf. ind., akurvan.
See Page Number 94, Hymn Number 2 in PDF for Sanskrit Version
The brilliant Dawns have stood in the east, like posts set up at sacrifices. Shining they have unclosed the two doors of the pen of darkness, bright and purifying.
Uṣásas: that is, each of the preceding Dawns and the present one. mitá̄s: pp. of mi fix. sváravas: that is, shining with ointment; cp. i. 92, 5: sváruṃ ná péśo vidátheṣu áñjañ, citráṃ divó duhitá̄ bhānúm aśret the daughter of heaven has spread her brilliant beam, like one who at divine worship anoints the post, the ornament (of the sacrifice). Note that u in c is lengthened though followed by two consonants (p. 437 a 3). vrajásya: a simile with iva omitted; cp. i. 92, 4; gá̄vo ná vrajáṃ ví Uṣá̄ āvar támaḥ Dawn has unclosed the darkness as the cows their stall. dvá̄rā: the two folds of the door, the dual of dvá̄r often being used thus. ví: to be taken with avran, 3. pl. root ao. of vṛ cover. uchántīs: pr. pt. of 1. vas shine. śucáyaḥ pāvaká̄ḥ: these two adjectives very often appear in juxtaposition. On the pronunciation of pāvaká see p. 437 a.
See Page Number 94, Hymn Number 3 in PDF for Sanskrit Version
Shining to-day may the bounteous Dawns stimulate the liberal to the giving of wealth. In obscurity let the niggards sleep, unwakening in the midst of darkness.
citayanta: 3. pl. Ā. inj.; explained by Sāyaṇa as an indicative: prajñāpayanti they instruct.
See Page Number 95, Hymn Number 4 in PDF for Sanskrit Version
Should this be an old course or a new for you to-day, O divine Dawns: (is it that) by which ye have shone wealth, ye wealthy ones, upon Navagva, Aṅgira, and Daśagva the seven-mouthed?
babhūyá̄t: op. pf. of bhū, accented on account of kuvít (cp. notes on ii. 35, 1. 2). The general meaning is the hope that Dawn will bring wealth to-day as of old. Navagva, Aṅgiras, and Daśagva are the names of ancients associated with Indra in the release of the cows enclosed by the Paṇis and by Vala. The allusion in saptá̄sye is uncertain; in iv. 50, 4 it is an epithet of Bṛhaspati, who is also associated with the capture of the cows and may therefore be meant here. The meaning would then be: bring us wealth to-day as ye did to Navagva, Aṅgiras, Daśagva and Bṛhaspati. revatī revát: these words are found connected in other passages also. ūṣá: 2. pl. pf. act. of 1. vas shine.
See Page Number 95, Hymn Number 5 in PDF for Sanskrit Version
For you, O goddesses, with your steeds yoked in due time, proceed around the worlds in one day, awakening, O Dawns, him who sleeps, the two-footed and the four-footed living world, to motion.
pariprayāthá: accented owing to hí; on the accentuation of verbal prepositions see p. 469 B a. prabodháyantīs: cp. i. 92, 9, víśvaṃ jīváṃ caráse bodháyantī wakening every living soul to move. cátuṣpād: note that catúr when accented as first member of a cd. shifts its accent to the first syllable. This word, dvipá̄d and jīvám are all neuter.
See Page Number 96, Hymn Number 6 in PDF for Sanskrit Version
Where, pray, and which ancient one of them (was it) at which they (the gods) imposed the tasks of the Ṛbhus? When the beaming dawns proceed on their shining course, they are not distinguished, alike, unaging.
āsām: of the dawns. yáyā: in a temporal sense = at whose time. vidadhúr: they, the gods, enjoined: this probably refers to the most distinctive feat of the Ṛbhus, that of making one bowl into four; cp. i. 161, 2: ékaṃ camasáṃ catúraḥ kṛṇotana, tád vo devá̄ abruvan ‘ make the one bowl four ’, that the gods said to you; that was one of their vidhá̄nā tasks. śúbham: cognate acc. ná ví jñāyante: they are always the same; cp. i. 92, 10, púnaḥ-punar já̄yamānā purāṇí̄ samānáṃ várṇam abhí śúmbhamānā being born again and again, ancient of days, adorning herself with the same colour, where dawn is, as usually, spoken of as a single goddess reappearing day after day, whereas in this hymn many individual dawns that appear successively are referred to.
See Page Number 97, Hymn Number 7 in PDF for Sanskrit Version
Those indeed, those Dawns have formerly been auspicious, splendid in help, punctually true; at which the strenuous sacrificer with recitations praising, chanting, has at once obtained wealth.
On purá̄ with pf. see 213 A. ījānás: pf. pt. Ā. of yaj sacrifice. śaśamāná: pf. pt. Ā. of śam labour. stuváñ cháṃsan = stuván + śáṃsan (40, 1). The general meaning of the stanza is: former dawns have brought blessings to the sacrificer; may they do so now.
See Page Number 97, Hymn Number 8 in PDF for Sanskrit Version
They approach equally in the east, spreading themselves equally from the same place. The goddesses waking from the seat of order, like herds of kine let loose, the Dawns are active.
samaná̄: always in the same way. samānatás; cp. i. 124, 3: prajānatí̄ iva, ná díśo mināti as one who knows (the way), she loses not her direction. ṛtásya sádasaḥ: abl. dependent on budhāná̄ḥ (cp. 10); cp. i. 124, 3; ṛtásya pánthām ánv eti sādhú she follows straight the path of order. budhāná̄s: ao. pt., awaking (intr.), not = bodhayantyas wakening (trans.) according to Sāyaṇa; when Ā. and without an object, budh is intr.; cp. ábodhi has awoke, said of Uṣas (i. 92, 11; iii. 61, 6; vii. 80, 2). gavá̄ṃ ná sárgāḥ: cp. iv. 52, 5, práti bhadrá̄ adṛkṣata gávāṃ sárgā ná raśmáyaḥ the auspicious rays (of dawn) have appeared like kine let loose. jarante: are awake = are active, are on the move (cp. á̄ caranti in a and 9 a, b); are praised (stūyante) according to Sāyaṇa.
See Page Number 98, Hymn Number 9 in PDF for Sanskrit Version
Those Dawns even now equally the same, of unchanged colour, move on; concealing the black monster, bright with gleaming forms, brilliant, beaming.
On the accentuation of nv èvá see p. 450, 2 b. ábhvam: cp. i. 92, 5, bá̄dhate kṛṣṇám ábhvam she drives away the black monster (of night). rúśadbhis: m. form irregularly agreeing with the f. tanú̄bhis. Note that the Pada text does not separate the endings bhyām, bhis, bhyas, su from f. stems in long vowels, nor of m. stems in a because the pure stem in these cases appears in an altered form, e. g. priyébhis, but pitṛ́५bhis.
See Page Number 98, Hymn Number 10 in PDF for Sanskrit Version
O daughters of Heaven, do ye shining forth bestow on us, goddesses, wealth accompanied by offspring. Awaking from our soft couch towards you, we would be lords of a host of strong sons.
yachata: pr. ipv. of yam, here construed with the loc.; the usual case is the dat. (200 A 1). pratibúdhyamānās: with á̄ and abl., cp. budhāná̄ with abl. in 8 c.
See Page Number 98, Hymn Number 11 in PDF for Sanskrit Version
For that I whose banner is the sacrifice, O daughters of Heaven, implore you that shine forth, O Dawns: we would be famous among men; let Heaven and the goddess Earth grant that.
vibhātí̄r: to be taken with vas. úpa bruve: with two acc. (p. 304, 2). yajñáketus: the singer thus describes himself; in i. 113, 19 the Dawn is called yajñásya ketúḥ the signal of the sacrifice. yaśáso (accent, p. 453, 9 A a ) jáneṣu: this phrase frequently occurs in prayers. vayám: the poet having in b spoken in the sing. on his own behalf, now changes, as often, to the pl., so as to include the others who are present. dhattá̄m: 3. du. of dhā, accented, though not beginning a sentence, because of ca . . . ca (see p. 468 β).
See Introduction to i. 1 on the nature of Agni.
v. 11. Metre: Jagatī.
See Page Number 100, Hymn Number 1 in PDF for Sanskrit Version
Guardian of the people, watchful, most skilful, Agni has been born for renewed welfare. Butter-faced, bright, he shines forth brilliantly for the Bharatas with lofty, heaven-touching (flame).
gopá̄s: 97, 2. ajaniṣṭa: iṣ ao. of jan generate. su-dákṣas: a Bv. (p. 455 c α). suvitá̄ya: final dat. (p. 314, B 2). návyase: dat. of cpv. of náva new. ghṛtá-pratīkas: cp. yásya prátīkam á̄hutaṃ ghṛténa whose face is sprinkled with butter (vii. 8, 1) as an analysis of the cd. bṛhatá̄: supply téjasā. bharatébhyas: for the benefit of (p. 314, 1) the Bharatas, the tribe to which the seer belongs.
See Page Number 100, Hymn Number 2 in PDF for Sanskrit Version
As banner of sacrifice, as first domestic priest, men have kindled Agni in the threefold abode. (Coming) on the same car with Indra and the gods may that most wise Invoker sit down on the sacrificial grass for sacrifice.
ketúm: in apposition to Agním, in allusion to the smoke of sacrifice; cp. viii. 44, 10, hótāram . . . dhūmáketum . . . yajñá̄nām ketúm the Invoker, the smoke-bannered banner of sacrifices; cp. 3 d. prathamám: first-appointed in order of time. puróhitam: see i. 1, 1. náras: N. pl. of nṛ́ (p. 91). tri-ṣadhasthé: on the three sacrificial altars; Sandhi 67 b. sám īdhire: pf. of idh kindle; have kindled and still kindle (cp. p. 342 a ). sarátham: adv. governing Índreṇa and deváis (cp. p. 309, 2). sí̄dan ní: the ipf. expresses that he sat down in the past when he became Purohita; the prp. as often follows the verb (p. 468, 20). yajáthāya: final dat. (p. 314, B 2).
See Page Number 101, Hymn Number 3 in PDF for Sanskrit Version
Uncleansed thou art born bright from thy two parents. Thou didst arise as the gladdening sage of Vivasvant. With butter they strengthened thee, O Agni, in whom the offering is poured. Smoke became thy banner that reached to the sky.
ásaṃ-mṛṣṭas: pp. of mṛj wipe, opposed to śúcis, though uncleansed, yet bright. mātrós: abl. du.: the two fire-sticks, from which Agni is produced by friction. úd atiṣṭhas: 3. s. ipf. of sthā stand. Vivásvatas: gen. dependent on kavís; the sage (a common designation of Agni) of Vivasvant, the first sacrificer. tvā: the caesura, which should follow this word (p. 442, 6), is here only apparently neglected because the following augment may be treated as dropped. avardhayan: that is, made the fire burn up with the ghee poured into it; explained by ā-huta. dhūmás, c.: affords an analysis of Agni’s epithet dhūmáketu (cp. note on 2 a). diví: loc. of the goal (p. 325 b ). Note the use of the imperfects as referring to past events (p. 345, B).
See Page Number 102, Hymn Number 4 in PDF for Sanskrit Version
Let Agni come straightway to our sacrifice. Men carry Agni hither and thither in every house. Agni became the messenger, the carrier of oblations. In choosing Agni they choose one who has the wisdom of a seer.
vetu: 3. s. ipv. of vī. bharante: see note on bhṛ, ii. 33, 10 a. gṛhé-gṛhe: 189 C a. dūtás: Agni is characteristically a messenger as an intermediary between heaven and earth. dhavyavá̄hanas: Sandhi, 54. vṛṇāná̄s: pr. pt. A. of 2. vṛ, choosing Agni as their priest. vṛṇate: 3. pl. pr. Ā of 2 vṛ.
See Page Number 102, Hymn Number 5 in PDF for Sanskrit Version
For thee, O Agni, let this most honied speech, for thee this prayer be a comfort to thy heart. The songs fill thee, as the great rivers the Indus, with power, and strengthen thee.
túbhya: this form of the dat. of tvám occurs about a dozen times in the Saṃhitā text beside the much commoner túbhyam (as in b); it occurs only before vowels with which it is always contracted, having only once (v. 30, 6) to be read with hiatus. manīṣá̄ iyám: in this and two other passages of the RV. the ā of manīṣá̄ is not contracted in the Saṃhitā text, because it precedes the caesura. śám: in apposition, as a delight or comfort. síndhum iva: this simile occurs elsewhere also; thus Índram ukthá̄ni vāvṛdhuḥ, samudrám iva síndhavaḥ the hymns strengthen Indra as the rivers the sea. á̄ pṛṇanti: from pṝ fill. śávasā: because hymns, like oblations, are thought to give the gods strength. vardháyanti: cs. of vṛdh grow; accent, p. 466, 19 a.
See Page Number 103, Hymn Number 6 in PDF for Sanskrit Version
Thee, O Agni, the Aṅgirases discovered hidden, abiding in every wood. Thus thou art born, when rubbed with mighty strength: they call thee the son of strength, O Aṅgiras.
Áṅgirasas: an ancient priestly family (cp. x. 14, 3-6), Agni being regarded as their chief (cp. d and i. 1, 6). They are said to have designed the first ordinances of sacrifice (x. 67, 2). gúhā hitám placed (pp. of dhā) in hiding, concealed, explained by śiśriyāṇáṃ váne; having betaken himself (pf. pt. of śri) to, resting in, all wood. ánv avindan: they found him out as a means of sacrifice; Sandhi, 40. váne-vane: 189 C a. sá: as such = as found in wood (cp. p. 294 b ). mathyámānas: pr. pt. ps. of math stir, being produced by the friction of the kindling sticks. sáho mahát: cognate acc. = with mighty strength (cp. sáhasā yó mathitó jāyate nṛ́bhiḥ he who when rubbed by men with strength is born, vi. 48, 5); this being an explanation of why he is called sáhasas putrám son of strength: this, or sáhasaḥ sūnúḥ, is a frequent epithet of Agni; Sandhi, 43, 2 a. Aṅgiras: see note on a.
This deity occupies quite a subordinate position, being celebrated in only three hymns. His name often means ‘rain-cloud’ in the literal sense; but in most passages it represents the personification, the cloud then becoming an udder, a pail, or a water-skin. Parjanya is frequently described as a bull that quickens the plants and the earth. The shedding of rain is his most prominent characteristic. He flies around with a watery car, and loosens the water-skin; he sheds rain-water as our divine (ásura) father. In this activity he is associated with thunder and lightning. He is in a special degree the producer and nourisher of vegetation. He also produces fertility in cows, mares, and women. He is several times referred to as a father. By implication his wife is the Earth, and he is once called the son of Dyaus.
v. 83. Metre: 1. 5-8. 10. Triṣṭubh; 2-4. Jagatī; 9. Anuṣṭubh.
See Page Number 104, Hymn Number 1 in PDF for Sanskrit Version
Invoke the mighty one with these songs; praise Parjanya; seek to win him with obeisance. Bellowing, the bull of quickening gifts places seed in the plants as a germ.
áchā: with final vowel metrically lengthened in the second syllable of the Pāda. vada: the poet addresses himself. vivāsa: ds. of van win. kánikradat: see iv. 50, 5 d. vṛṣabhás: Parjanya. jīrádānū: Sandhi, 47; his quickening gift is rain = rétas in d. gárbham: as apposition to rétas, Parjanya quickens the growth of plants with rain.
See Page Number 105, Hymn Number 2 in PDF for Sanskrit Version
He shatters the trees and he smites the demons: the whole world fears him of the mighty weapon. Even the sinless man flees before the mighty one, when Parjanya thundering smites the evil-doers.
bibhāya: pf. of bhī = pr. (p. 342 a ). mahá̄vadhāt: a Bv. owing to its accent (p. 455 c ). vṛ́ṣṇyāvatas: Parjanya; abl. with verbs of fearing (p. 316 b ). ánāgās: with irr. accentuation of the privative an- in a Bv. (p. 455 c α and f. n. 2). This word is here contrasted with duṣkṛ́tas; hence the utá before it has the force of even. On the internal Sandhi of duṣkṛ́t see 43, 2 a.
See Page Number 105, Hymn Number 3 in PDF for Sanskrit Version
Like a charioteer lashing his horses with a whip he makes manifest his messengers of rain. From afar arise the thunders of the lion, when Parjanya makes rainy the sky.
rathí̄: N. of rathín, much less common than rathí̄, N. rathí̄s. The contraction rathí̄va also occurs in x. 51, 6; rathí̄r iva is much commoner and would have been metrically better here. dūtá̄n: the clouds. siṃhásya stanáthāḥ: condensed for ‘the thunders of Parjanya like the roars of a lion. varṣyàm: predicative acc.; on the accent of this form and of varṣyà̄n in b, see p. 450, 2 b. kṛṇuté: note that kṛ follows the fifth class in the RV., kṛṇóti, c.; karóti does not appear till the AV., cp. p. 145, 4.
See Page Number 105, Hymn Number 4 in PDF for Sanskrit Version
The winds blow forth, the lightnings fall; the plants shoot up; heaven overflows. Nurture is born for the whole world when Parjanya quickens the earth with seed.
vá̄nti, jíhate (2. hā go ) are both accented as antithetical (p. 468, 19 β) to the two following verbs patáyanti (itv., 168), pínvate, which are accented as beginning new sentences (p. 466, 19 A a ); cp. also note on bá̄dhate, i. 35, 9 c. On the secondary root pinv see 134, 4 β. írā: the rain shed by Parjanya makes the earth productive (cp. 1 c, d). Note that the preceding Jagatī triplet (2-4) is bound together by a refrain beginning with yát Parjányaḥ and varying the idea ‘when Parjanya rains’.
See Page Number 107, Hymn Number 5 in PDF for Sanskrit Version
In whose ordinance the earth bends low; in whose ordinance hoofed animals leap about; in whose ordinance plants are omniform, as such, O Parjanya, bestow mighty shelter on us.
yásya vraté: that is, in obedience to whose law. nánnamīti: int. of nam (see 173, 2 b; 172 a ). śaphávat: that which has hoofs, used as a n. collective. járbhurīti: int. of bhur quiver (174 a ). óṣadhīs: the following adj. viśvárūpāḥ is most naturally to be taken predicatively, like the verbs in a and b. sá: as nom. corr. followed by the voc.: as such, O Parjanya. yacha: ipv. of yam.
See Page Number 107, Hymn Number 6 in PDF for Sanskrit Version
Give us, O Maruts, the rain of heaven; pour forth the streams of your stallion. Hither with this thunder come, pouring down the waters as the divine spirit our father.
divás: this might be abl., from heaven, as it is taken to be by Sāyaṇa; but it is more probably gen., being parallel to áśvasya dhá̄rāḥ in b; cp. ix. 57, 1, prá te dhá̄rā, divó ná, yanti vṛṣṭáyaḥ thy streams go forth like the rains of heaven. rarīdhvam: 2. pl. pr. ipv. of rā give (cp. p. 144, B 1 a ). Marutas: the storm gods, as associated with rain, are in a b invoked to bestow rain, which is described as water shed by their steed (as also in i. 64, 6 and ii. 34, 13). vṛ́ṣṇo áśvasya: = stallion. In c d Parjanya is again addressed. stanayitnúnéhi: the accent alone (apart from the Pada text) shows that this is a contraction not of -nā ihi (which would be -nehi), but of -nā éhi, which would normally be -náihi; -néhi is based on the artificial contraction -ná̄ (= -nā á̄) + ihi. The same Sandhi occurs in Índréhi (i. 9, 1) for Índra á̄ ihi. With stanayitnúnā cp. stanáyan in 2 d and stanáthās in 3 c. apás = vṛṣṭím in a and dhá̄rās in b. ásuraḥ pitá̄ naḥ: as appositional subject of the sentence, with the 2. ipv. íhi; cp. sá in 5 d with the voc. Parjanya and the 2. ipv. yacha. The two epithets are applied to other gods also, such as Dyaus, whom in his relation to Earth Parjanya most resembles.
See Page Number 108, Hymn Number 7 in PDF for Sanskrit Version