Bellow towards us; thunder; deposit the germ; fly around with thy water-bearing car. Draw well thy water-skin unfastened downward: let the heights and valleys be level.
stanáya: accented as forming a new sentence. gárbham: cp. 1 d, réto dadhāti óṣadhīṣu gárbham. dhās: 2. s. root ao. sb. of 1. dhā. dīyā: with final vowel metrically lengthened. dṛ́tim: the rain-cloud, here compared with a water-skin, doubtless like the leather bag made of a goat-skin still used in India by water-carriers. víṣitam (from si tie ): untied so as to let the water run out. nyàñcam: predicative: = so that the untied orifice turns downward. samá̄s: that is, may the high and the low ground be made level by the surface of the water covering both.
See Page Number 109, Hymn Number 8 in PDF for Sanskrit Version
Draw up the great bucket, pour it down; let the streams released flow forward. Drench heaven and earth with ghee; let there be a good drinking place for the cows.
The process of shedding rain is here compared with the drawing up of a pail from a well and pouring out its contents. acā: metrical lengthening of the final a. ní ṣiñca: Sandhi, 67 c. purástāt: according to Sāyaṇa eastward, because ‘rivers generally flow eastwards’; but though this is true of the Deccan, where he lived, it is not so of the north-west of India, where the RV. was composed. ghṛténa: figuratively of rain, because it produces fatness or abundance. dyá̄vāpṛthiví̄: Pragṛhya, but not analysed in the Pada text (cp. i. 35, 1 b). undhi: 2. s. ipv. of ud wet = unddhi. This Pāda is equivalent in sense to 7 d. suprapāṇám: note that in the Pada text this compound is written with a dental n, indicating that this was regarded by the compilers of that text as the normal internal Sandhi (see 65 b ).
See Page Number 110, Hymn Number 9 in PDF for Sanskrit Version
When, O Parjanya, bellowing aloud, thundering, thou smitest the evil-doers, this whole world exults, whatever is upon the earth.
yát Parjanya: cp. 2 d. háṃsi: 2. s. pr. of han (66 A 2). yát kiṃ ca: indefinite prn., whatever (19 b ), explains idáṃ víśvam this world; if a verb were expressed it would be bhávati.
See Page Number 110, Hymn Number 10 in PDF for Sanskrit Version
Thou hast shed rain: now wholly cease; thou hast made the deserts passable again. Thou hast made the plants to grow for the sake of food; and thou hast found a hymn of praise from (thy) creatures.
This concluding stanza, implying that Parjanya has shed abundant rain, describes its results.
ávarṣīs: 2. s. s ao. of vṛs. u ṣú̄: on the Sandhi see 67 c; on the meaning of the combination, see under u and sú, 180. gṛbhāya: this pr. stem is sometimes used beside gṛbhṇá̄ti. ákar: 2. s. root ao. of kṛ. áti-etavái: cp. p. 463, 14 b α. ájījanas: cp. I d and 4 b. kám: see 180. Here we have the exceptional intrusion of a Jagatī Pāda in a Triṣṭubh stanza (p. 445, f. n. 7). avidas: a ao. of vid find, thou hast found = received. prajá̄bhyas: abl., from creatures in gratitude for the bestowal of rain.
This god is celebrated in eight hymns, five of which occur in the sixth Maṇḍala. His individuality is vague, and his anthropomorphic traits are scanty. His foot and his right hand are mentioned; he wears braided hair and a beard. He carries a golden spear, an awl, and a goad. His car is drawn by goats instead of horses. His characteristic food is gruel (karambhá).
He sees all creatures clearly and at once. He is the wooer of his mother and the lover of his sister (Dawn), and was given by the gods to the Sunmaiden Sūryā as a husband. He is connected with the marriage ceremonial in the wedding hymn (x. 85). With his golden aerial ships Pūṣan acts as the messenger of Sūrya. He moves onward observing the universe, and makes his abode in heaven. He is a guardian who knows and beholds all creatures. As best of charioteers he drove downward the golden wheel of the sun. He traverses the distant path of heaven and earth; he goes to and returns from both the beloved abodes. He conducts the dead on the far-off path of the Fathers. He is a guardian of roads, removing dangers out of the way; and is called ‘son of deliverance’ (vimúco nápāt). He follows and protects cattle, bringing them home unhurt and driving back the lost. His bounty is often mentioned. ‘Glowing’ (á̄ghṛṇi) is one of his exclusive epithets. The name means ‘prosperer’, as derived from puṣ, cause to thrive. The evidence, though not clear, indicates that Pūṣan was originally a solar deity, representing the beneficent power of the sun manifested chiefly in its pastoral aspect.
vi. 54. Metre: Gāyatrī.
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Conjoin us, O Pūṣan, with one that knows, who shall straightway instruct us, and who shall say (it is) ‘ just here ’.
vidúṣā: inst. governed by the sense of association produced by the combination of naya (nī lead ) with sám: cp. p. 308, 1 a. The meaning is: ‘provide us with a guide’. anu-śá̄sati (3. s. pr. sb.): who shall instruct us where to find what we have lost. idám: not infrequently, as here, used adverbially when it does not refer to a particular substantive. brávat: 3. s. pr. sb. of brū.
See Page Number 112, Hymn Number 2 in PDF for Sanskrit Version
We would also go with Pūṣan, who shall guide us to the houses, and shall say (it is) ‘ just these ’.
u: see p. 221, 2; on its treatment in the Pada text, p. 25, f. n. 2. Pūṣṇá̄: see note on vidúṣā, 1 a. gamemahi (a ao. op. of gam): we would preferably go with Pūṣan as our guide. gṛhá̄n: that is, the sheds in which our lost cattle are.
See Page Number 112, Hymn Number 3 in PDF for Sanskrit Version
Pūṣan’s wheel is not injured, the well (of his car) falls not down; nor does his felly waver.
nó: = ná u, also not; on the Sandhi cp. 24. kóśó va: on the Sandhi accent, see p. 465, 17, 3. asya: unaccented, p. 452, B c. Sāyaṇa explains cakrám as Pūṣan’s weapon, and pavís as the edge of that weapon. But this is in the highest degree improbable because the weapon of Pūṣan is a spear, an awl, or a goad; while his car is elsewhere mentioned, as well as the goats that draw it, and he is called a charioteer.
See Page Number 113, Hymn Number 4 in PDF for Sanskrit Version
Him who has worshipped him with oblation Pūṣan forgets not: he is the first that acquires wealth.
asmai: Pūṣan; on the syntax, see 200, A 1 f; on loss of accent, see p. 452 B c. ápi: verbal prp. to be taken with mṛṣ. prathamás: the man who worships Pūṣan.
See Page Number 113, Hymn Number 5 in PDF for Sanskrit Version
Let Pūṣan go after our cows; let Pūṣan protect our steeds; let Pūṣan gain booty for us.
ánu etu: to be with them and prevent injury or loss. rakṣatu: to prevent their being lost.
See Page Number 113, Hymn Number 6 in PDF for Sanskrit Version
O Pūṣan, go forth after the cows of the sacrificer who presses Soma, and of us who praise thee.
ánu prá ihi: cp. p. 468, 20 a. yájamānasya: of the institutor of the sacrifice. stuvatá̄m: of the priests as a body.
See Page Number 114, Hymn Number 7 in PDF for Sanskrit Version
Let not any one be lost; let it not be injured; let it not suffer fracture in a pit: so come back with them uninjured.
neśat: inj. ao. of naś be lost (see 149 a 2). riṣat: a ao. inj. of riṣ. śāri: ps. ao. inj. of śṝ crush. áriṣṭābhis: supply góbhis.
See Page Number 114, Hymn Number 8 in PDF for Sanskrit Version
Pūṣan, who hears, the watchful, whose property is never lost, who disposes of riches, we approach.
ánaṣṭa-vedasam: who always recovers property that has been lost; he is also called ánaṣṭa-paśu: whose cattle are never lost; cp. 1, 2, 5, 6, 7. rāyás: gen. dependent on í̄śānam (see 202 A a ). īmahe: 1. pl. pr. Ā. of ī go governing the acc. Pūṣáṇam: cp. 197 A 1.
See Page Number 114, Hymn Number 9 in PDF for Sanskrit Version
O Pūṣan, in thy service may we never suffer injury: we are thy praisers here.
Pú̄ṣan táva: note the Sandhi (40, 2). vraté: that is, while abiding in thy ordinance. smasi: 1. pl. of as be; c gives the reason for the hope expressed in a b.
See Page Number 115, Hymn Number 10 in PDF for Sanskrit Version
Let Pūṣan put his right hand around us from afar: let him drive up for us again what has been lost.
parástād: the ā to be pronounced dissyllabically (cp. p. 437, a 8). pári dadhātu: for protection. dhástam = hástam: 54. naṣṭám: from naś be lost; cp. ánaṣṭavedasam in 8 b. á̄jatu: the meaning of the vb. shows that by the n. naṣṭám what is lost cows are intended.
The Waters are addressed in four hymns, as well as in a few scattered verses. The personification is only incipient, hardly extending beyond the notion of their being mothers, young wives, and goddesses who bestow boons and come to the sacrifice. They follow the path of the gods. Indra, armed with the bolt, dug out a channel for them, and they never infringe his ordinances. They are celestial as well as terrestrial, and the sea is their goal. They abide where the gods dwell, in the seat of Mitra-Varuṇa, beside the sun. King Varuṇa moves in their midst, looking down on the truth and the falsehood of men. They are mothers and as such produce Agni. They give their auspicious fluid like loving mothers. They are most motherly, the producers of all that is fixed and that moves. They purify, carrying away defilement. They even cleanse from moral guilt, the sins of violence, cursing, and lying. They also bestow remedies, health, wealth, strength, long life, and immortality. Their blessing and aid are often implored, and they are invited to seat themselves on the sacrificial grass to receive the offering of the Soma priest.
The Waters are several times associated with honey. They mix their milk with honey. Their wave, rich in honey, became the drink of Indra, whom it exhilarated and to whom it gave heroic strength. They are invoked to pour the wave which is rich in honey, gladdens the gods, is the draught of Indra, and is produced in the sky. Here the celestial Waters seem to be identified with the heavenly Soma, the beverage of Indra. Elsewhere the Waters used in preparing the terrestrial Soma seem to be meant. When they appear bearing ghee, milk, and honey, they are accordant with the priests that bring well-pressed Soma for Indra. Soma (viii. 48) delights in them like a young man in lovely maidens; he approaches them as a lover; they are maidens who bow down before the youth.
The deification of the Waters is pre-Vedic, for they are invoked as āpo in the Avesta also.
vii. 49. Metre: Triṣṭubh.
See Page Number 116, Hymn Number 1 in PDF for Sanskrit Version
Having the ocean as their chief, from the midst of the sea, purifying, they flow unresting: let those Waters, the goddesses, for whom Indra, the bearer of the bolt, the mighty one, opened a path, help me here.
samudrá-jyeṣṭhās: that is, of which the ocean is the largest. salilásya: the aerial waters, referred to as divyá̄s in 2 a, are meant. punāná̄s: cp. pāvaká̄s in c. ániviśamānās: cp. i. 32, 10, where the waters are alluded to as átiṣṭhantīs and ániveśanās standing not still and resting not. rará̄da: of Indra, it is said elsewhere (ii. 15, 3), vájreṇa khá̄ny atṛṇan nadí̄nām with his bolt he pierced channels for the rivers. tá̄ á̄po, c. is the refrain of all the four stanzas of this hymn.
See Page Number 116, Hymn Number 2 in PDF for Sanskrit Version
The Waters that come from heaven or that flow in channels or that arise spontaneously, that clear and purifying have the ocean as their goal: let those Waters, the goddesses, help me here.
divyá̄s: that fall from the sky as rain: cp. salilásya mádhyāt in 1 a. khanítrimās: that flow in artificial channels: cp. Índro yá̄ rará̄da in 1 c. svayaṃjá̄s: that come from springs. samudrá̄rthās: that flow to the sea; cp. samudrájyeṣṭhāḥ punāná̄ yanti in 1 a, b. pāvaká̄s: this word here and elsewhere in the RV. must be pronounced pavāká (p. 437 a 9).
See Page Number 117, Hymn Number 3 in PDF for Sanskrit Version
In the midst of whom King Varuṇa goes looking down upon the truth and untruth of men, who distil sweetness, clear and purifying: let those Waters, the goddesses, help me here.
Váruṇas: this god (vii. 86) is closely connected with the waters, for the most part those of heaven. avapáśyan: this shows that the celestial waters are here meant; on the Sandhi see 40, 1. satyānṛté: Pragṛhya (26; cp. p. 437, note 3); accent: p. 457, 10 e. Note that Dvandvas are not analysed in the Pada text. madhuścútas: that is, inherently sweet.
See Page Number 117, Hymn Number 4 in PDF for Sanskrit Version
In whom King Varuṇa, in whom Soma, in whom the All-gods drink exhilarating strength, into whom Agni Vaiśvānara has entered: let those Waters, the goddesses, help me here.
ú̄rjam: cognate acc. with mádanti (cp. 197 A 4) = obtain vigour in exhilaration, that is, by drinking Soma which is associated with the Waters. vaiśvānarás: belonging to all men, a frequent epithet of Agni. práviṣṭas: Agni’s abode in the Waters is very often referred to; cp. also his aspect as Apá̄ṃ nápāt ‘Son of Waters’ (ii. 35).
This is the pair most frequently mentioned next to Heaven and Earth. The hymns in which they are conjointly invoked are much more numerous than those in which they are separately addressed. As Mitra (iii. 59) is distinguished by hardly any individual traits, the two together have practically the same attributes and functions as Varuṇa alone. They are conceived as young. Their eye is the sun. Reaching out they drive with the rays of the sun as with arms. They wear glistening garments. They mount their car in the highest heaven. Their abode is golden and is located in heaven; it is great, very lofty, firm, with a thousand columns and a thousand doors. They have spies that are wise and cannot be deceived. They are kings and universal monarchs. They are also called Asuras, who wield dominion by means of māyá̄ occult power, a term mainly connected with them. By that power they send the dawns, make the sun traverse the sky, and obscure it with cloud and rain. They are rulers and guardians of the whole world. They support heaven, and earth, and air.
They are lords of rivers, and they are the gods most frequently thought of and prayed to as bestowers of rain. They have kine yielding refreshment, and streams flowing with honey. They control the rainy skies and the streaming waters. They bedew the pastures with ghee (= rain) and the spaces with honey. They send rain and refreshment from the sky. Rain abounding in heavenly water comes from them. One entire hymn dwells on their powers of bestowing rain.
Their ordinances are fixed and cannot be obstructed even by the immortal gods. They are upholders and cherishers of order. They are barriers against falsehood, which they dispel, hate, and punish. They afflict with disease those who neglect their worship.
The dual invocation of these gods goes back to the Indo-Īranian period, for Ahura and Mithra are thus coupled in the Avesta.
vii. 61. Metre: Triṣṭubh.
See Page Number 119, Hymn Number 1 in PDF for Sanskrit Version
Up the lovely eye of you two gods, O (Mitra and) Varuṇa, rises, the Sun, having spread (his light); he who regards all beings observes their intention among mortals.
cákṣus: cp. vii. 63, 1, úd u eti . . . Sú̄ryaḥ . . . cákṣur Mitrásya Váruṇasya up rises the Sun, the eye of Mitra and Varuṇa. Varuṇa: has the form of the voc. s., which could be used elliptically; but the Padapāṭha takes it as the shortened form of the elliptical dual Varuṇā (cp. 193, 2 a ); cp. deva in 7 a. It is, however, difficult to see why the ā should have been shortened, because it conforms to the normal break (ᴗᴗ–) of the Triṣṭubh line (see p. 441). abhí . . . cáṣṭe: the Sun is elsewhere also said to behold all beings and the good and bad deeds of mortals. manyúm: that is, their good or evil intentions. ciketa: pf. of cit perceive (cp. 139, 4). In d the caesura irregularly follows the third syllable.
See Page Number 119, Hymn Number 2 in PDF for Sanskrit Version
Forth for you two, O Mitra-Varuṇa, this pious priest, heard afar, sends his hymns, that ye may favour his prayers, ye wise ones, that ye may fill his autumns as it were with wisdom.
iyarti: 3. s. pr. of ṛ go. yásya . . . ávāthas = yát tásya ávāthas: on the sb. with relatives see p. 356, 2. sukratū: see note on ṛtá̄varī, i. 160, 1 b. The repeated unaccented word in the Pada text here is not marked with Anudāttas because all unaccented syllables following a Svarita are unmarked. á̄ pṛṇáithe: 2. du. sb. pr. of pṛṇ fill. The meaning of d is not quite certain, but is probably ‘that ye who are wise may make him full of wisdom all his life’. śarádas: autumns, not varṣá̄ṇi rains (which only occurs in the AV.), regularly used in the RV. to express years of life, because that was the distinctive season where the RV. was composed.
See Page Number 119, Hymn Number 3 in PDF for Sanskrit Version
From the wide earth, O Mitra-Varuṇa, from the high lofty sky, O bounteous ones, ye have placed your spies that go separately, in plants and abodes, ye that protect with unwinking eye.
urós: here used as f. (as adjectives in u may be: 98), though the f. of this particular adj. is otherwise formed with ī: urv-í̄. sudānū: see note on sukratū in 2 c. spáśas: the spies of Varuṇa (and Mitra) are mentioned in several passages. dadhāthe: Pragṛhya (26 b ). óṣadhīṣu: the use of this word seems to have no special force here beyond expressing that the spies lurk not only in the houses of men, but also outside. yatás: pr. pt. A. pl. of i go. ánimiṣam: acc. of á-nimiṣ f. non-winking, used adverbially, to be distinguished from the adj. a-nimiṣá also used adverbially in the acc. The initial a must be elided for the sake of the metre.
See Page Number 121, Hymn Number 4 in PDF for Sanskrit Version
I will praise the ordinance of Mitra and Varuṇa: their force presses apart the two worlds with might. May the months of nonsacrificers pass without sons; may he whose heart is set on sacrifice extend his circle.
śáṃsā: this form may be the 2. s. P. ipv. with metrically lengthened final vowel, as the Pada text interprets it; or the 1. s. sb. P. (p. 125). The latter seems more likely because the poet speaks of himself in the 1. prs. (twice) in 6 a, b also. badbadhe: int. of bādh (174 a ); cp. vii. 23, 3, ví bādhiṣṭa syá ródasī mahitvá̄ he has pressed asunder the two worlds with his might. mahitvá̄: inst. (p. 77). áyan: 3. pl. pr. sb. of i go (p. 130). aví̄rās: predicative = as sonless; on the accent see p. 455, 10 c α. yajñámanmā: contrasted with áyajvanām (accent p. 455, f. n. 2). prá tirāte: 3. s. sb. pr. of tṝ cross; this cd. vb. is often used in the sense of prolonging life (Ā. one’s own, P. that of others), here of increasing the number of one’s sons (as opposed to aví̄ras in c); cp. prá yé bándhuṃ tiránte, gávyā pṛñcánto áśvyā maghá̄ni who further their kin, giving abundantly gifts of cows and horses (vii. 67, 9).
See Page Number 122, Hymn Number 5 in PDF for Sanskrit Version
O wise mighty ones, all these (praises) are for you two, in which no marvel is seen nor mystery. Avengers follow the falsehoods of men: there have been no secrets for you not to know.
The interpretation of this stanza is uncertain. Following the Padapāṭha I take ámūrā to be a du. m. agreeing with vṛṣaṇau, but víśvā for víśvās (contrary to the Pada) f. pl. N. agreeing with imá̄s these (sc. stutáyas). ná citrám: that is, no deceit or falsehood. dádṛśe: 3. s. pf. Ā. with ps. sense, as often (cp. p. 342 a ). drúhas: the spies of Varuṇa (cp. 3 c). ná niṇyá̄ni: explains c: there is nothing hidden from you. a-cíte: dat. inf. (cp. 167, 1 a ).
See Page Number 122, Hymn Number 6 in PDF for Sanskrit Version
With reverence I will consecrate for you the sacrifice; I call on you two, Mitra-Varuṇa, with zeal. (These) new thoughts are to praise you; may these prayers that have been offered be pleasing.
sám mahayam: 1. s. inj. cs. of mah. huvé: 1. s. pr. Ā. of hū call. sabá̄dhas: note that the pcl. sa is separated in the Pada text, though the privative pcl. a is not. prá . . . ṛcáse: dat. inf. from arc praise (see p. 192, b 1; cp. p. 463, notes 2 and 8). návāni: the seers often emphasize the importance of new prayers. bráhma: n. pl.; see 90, p. 67 (bottom) and note 4. jujuṣan: 3. pl. sb. pf. of juṣ (140, 1).
See Page Number 123, Hymn Number 7 in PDF for Sanskrit Version
This priestly service, O gods, has been rendered to you two at sacrifices, O Mitra-Varuṇa. Take us across all hardships. Do ye protect us evermore with blessings.
This final stanza is a repetition of the final stanza of the preceding hymn (vii. 60); d is the refrain characteristic of the hymns of the Vasiṣṭha family, concluding three-fourths of the hymns of the seventh Maṇḍala.
deva: voc. du., shortened for devā (cp. Varuṇa in 1 a) as restored in the Pada text. yuvábhyām: note the difference between this form and yúvabhyām, dat. du. of yúvan youth. Mitrā-Varuṇau: note that in the older parts of the RV. the du. ending au occurs only within a Pāda before vowels, in the Sandhi form of āv. akāri: ps. ao. of kṛ do. pipṛtam: 2. du. ipv. pr. of pṛ put across. yūyám: pl., scil. devās, because the line is a general refrain addressed to the gods, not to Mitra-Varuṇa.
Some ten hymns are addressed to Sūrya. Since the name designates the orb of the sun as well as the god, Sūrya is the most concrete of the solar deities, his connexion with the luminary always being present to the mind of the seers. The eye of Sūrya is several times mentioned; but Sūrya himself is also often called the eye of Mitra and Varuṇa, as well as of Agni and of the gods. He is far-seeing, all-seeing, the spy of the whole world; he beholds all beings, and the good and bad deeds of mortals. He arouses men to perform their activities. He is the soul or guardian of all that moves or is stationary. His car is drawn by one steed called etaśá, or by seven swift mares called hárit bays.
The Dawn or Dawns reveal or produce Sūrya; he shines from the lap of the Dawns; but Dawn is also sometimes Sūrya’s wife. He also bears the metronymic Āditya or Āditeya, son of the goddess Aditi. His father is Dyaus or Heaven. The gods raised him who had been hidden in the ocean, and they placed him in the sky; various individual gods, too, are said to have produced Sūrya or raised him to heaven.
Sūrya is in various passages conceived as a bird traversing space; he is a ruddy bird that flies; or he is a flying eagle. He is also called a mottled bull, or a white and brilliant steed brought by Dawn. Occasionally he is described as an inanimate object: he is a gem of the sky, or a variegated stone set in the midst of heaven. He is a brilliant weapon (á̄yudha) which Mitra-Varuṇa conceal with cloud and rain, or their felly (paví), or a brilliant car placed by them in heaven. Sūrya is also sometimes spoken of as a wheel (cakrá), though otherwise the wheel of Sūrya is mentioned. Sūrya shines for all the world, for men and gods. He dispels the darkness, which he rolls up like a skin, or which his rays throw off like a skin into the waters. He measures the days and prolongs life. He drives away sickness, disease, and evil dreams. All creatures depend on him, and the epithet ‘all-creating’ (víśvá-karman) is once applied to him. By his greatness he is the divine priest (asuryà puróhita) of the gods. At his rising he is besought to declare men sinless to Mitra-Varuṇa and to other gods.
The name Sú̄rya is a derivative of svàr light, and cognate with the Avestic hvare sun, which has swift horses and is the eye of Ahura Mazda.
vii. 63. Metre: Triṣṭubh.
See Page Number 125, Hymn Number 1 in PDF for Sanskrit Version
Up rises the genial all-seeing Sun, common to all men, the eye of Mitra and Varuṇa, the god who rolled up the darkness like a skin.
víśvácakṣās: cp. urucákṣās in 4 a; on the accentuation of these two words cp. p. 454, 10 and p. 455, 10 c α. cákṣus: cp. vii. 61, 1. sam-ávivyak: 3. s. ipf. of vyac extend. cárma iva: cp. iv. 13, 4. raśmáyaḥ Sú̄riasya cármevá̄vādhus támo apsú antáḥ the rays of the sun have deposited the darkness like a skin within the waters.
See Page Number 125, Hymn Number 2 in PDF for Sanskrit Version
Up rises the rouser of the people, the great waving banner of the Sun, desiring to revolve hither the uniform wheel, which Etaśa, yoked to the pole, draws.
prasavītā: with metrically lengthened i (cp. p. 440, 4) for prasavitá̄ as restored by the Padapāṭha; cp. 4 c, jánāḥ Sú̄ryeṇa prásūtāḥ. samānám: uniform, with reference to the regularity of the sun’s course. cakrám: a single wheel of the sun, doubtless with reference to the shape of the luminary, is regularly spoken of. paryāvívṛtsan: ds. of vṛt turn; cp. p. 462, 13 a. Etaśás: as the name of the sun’s steed, is several times mentioned; but Sūrya is also often said to be drawn by seven steeds; cp. i. 164, 2, saptá yuñjanti rátham ékacakram, ékǒ áśvo vahati saptánāmā seven yoke the one-wheeled car, one steed with seven names draws it. dhūrṣú: the loc. pl. as well as the s. of this word is used in this way.
See Page Number 126, Hymn Number 3 in PDF for Sanskrit Version
Shining forth he rises from the lap of the dawns, greeted with gladness by singers. He has seemed to me god Savitṛ who infringes not the uniform law.
cachanda: here the more concrete god Sūrya is approximated to Savitṛ (i. 35), who is in several passages spoken of as observing fixed laws. In this hymn Sūrya is also referred to with terms (prasavitá̄, prásūtās) specially applicable to Savitṛ. ná praminá̄ti: cp. what is said of Dawn in i. 123, 9, ṛtásya ná mināti dhá̄ma she infringes not the law of Order.
See Page Number 126, Hymn Number 4 in PDF for Sanskrit Version
The golden gem of the sky, farseeing rises, whose goal is distant, speeding onward, shining. Now may men, aroused by the Sun, attain their goals and perform their labours.
divó rukmáḥ: cp. vi. 51, 1, rukmó ná divá úditā vy àdyaut like a golden gem of the sky he has shone forth at sunrise; and v. 47, 3, mádhye divó níhitaḥ pṛ́śnir áśmā the variegated stone set in the middle of the sky. dūréarthas: Sūrya has far to travel before he reaches sunset. áyan: 3. pl. pr. sb. of i go. árthāni: note that this word is always n. in the RV. except in two hymns of the tenth book, in which it is m. kṛṇávan: 3. pl. pr. sb. of kṛ do; accented because beginning a new sentence (p. 465, 18 a ).
See Page Number 127, Hymn Number 5 in PDF for Sanskrit Version
Where the immortals have made a way for him, like a flying eagle he follows his path. To you two, when the sun has risen, we would pay worship with adorations, O Mitra-Varuṇa, and with offerings.
yátrā: the final vowel metrically lengthened. amṛ́tās: various gods, as Varuṇa, Mitra, and Aryaman (vii. 60, 4), are said to have made paths for the sun. práti to be taken with vidhema. sú̄ra údite: loc. abs. (205 b ).
See Page Number 127, Hymn Number 6 in PDF for Sanskrit Version
Now may Mitra, Varuṇa, and Aryaman grant wide space to us ourselves and to our offspring. Let all our paths be fair and easy to traverse. Do ye protect us evermore with blessings.
nú̄: to be pronounced with a slur as equivalent to two syllables (ᴗ–, cp. p. 437 a 8); only nú̄ occurs as the first word of a sentence, never nú (p. 238); the Pada text always has nú. tmáne: this word (cp. 90, 2, p. 69) is often used in the sense of self, while ātmán is only just beginning to be thus used in the RV. (115 b α) and later supplants tanú̄ body altogether. dadhantu: 3. pl. pr. according to the a conj. (p. 144, B 3 β) instead of dadhatu. sugá̄: lit. may all (paths) be easy to travel and easy to traverse. This final stanza is a repetition of the final stanza of the preceding hymn (vii. 62). On d see note on vii. 61, 6.
These two deities are the most prominent gods after Indra, Agni, and Soma, being invoked in more than fifty entire hymns and in parts of several others. Though their name (aśv-in horseman ) is purely Indian, and though they undoubtedly belong to the group of the deities of light, the phenomenon which they represent is uncertain, because in all probability their origin is to be sought in a very early pre-Vedic age.
They are twins and inseparable, though two or three passages suggest that they may at one time have been regarded as distinct. They are young and yet ancient. They are bright, lords of lustre, of golden brilliancy, beautiful, and adorned with lotus-garlands. They are the only gods called golden-pathed (híraṇya-vartani). They are strong and agile, fleet as thought or as an eagle. They possess profound wisdom and occult power. Their two most distinctive and frequent epithets are dasrá wondrous and ná̄satya true.
They are more closely associated with honey (mádhu) than any of the other gods. They desire honey and are drinkers of it. They have a skin filled with honey; they poured out a hundred jars of honey. They have a honey-goad; and their car is honey-hued and honey-bearing. They give honey to the bee and are compared with bees. They are, however, also fond of Soma, being invited to drink it with Uṣas and Sūrya. Their car is sunlike and, together with all its parts, golden. It is threefold and has three wheels. It is swifter than thought, than the twinkling of an eye. It was fashioned by the three divine artificers, the Ṛbhus. It is drawn by horses, more commonly by birds or winged steeds; sometimes by one or more buffaloes, or by a single ass (rá̄sabha). It passes over the five countries; it moves around the sky; it traverses heaven and earth in one day; it goes round the sun in the distance. Their revolving course (vartís), a term almost exclusively applicable to them, is often mentioned. They come from heaven, air, and earth, or from the ocean; they abide in the sea of heaven, but sometimes their locality is referred to as unknown. The time of their appearance is between dawn and sunrise: when darkness stands among the ruddy cows; Uṣas awakens them; they follow after her in their car; at its yoking Uṣas is born. They yoke their car to descend to earth and receive the offerings of worshippers. They come not only in the morning, but also at noon and sunset. They dispel darkness and chase away evil spirits.
The Aśvins are children of Heaven; but they are also once said to be the twin sons of Vivasvant and Tvaṣṭṛ’s daughter Saraṇyú̄ (probably the rising Sun and Dawn). Pūṣan is once said to be their son; and Dawn seems to be meant by their sister. They are often associated with the Sun conceived as a female called either Sūryā or more commonly the daughter of Sūrya. They are Sūryā’s two husbands whom she chose and whose car she mounts. Sūryā’s companionship on their car is indeed characteristic. Hence in the wedding hymn (x. 85) the Aśvins are invoked to conduct the bride home on their car, and they (with other gods) are besought to bestow fertility on her.
The Aśvins are typically succouring divinities. They are the speediest deliverers from distress in general. The various rescues they effect are of a peaceful kind, not deliverance from the dangers of battle. They are characteristically divine physicians, healing diseases with their remedies, restoring sight, curing the sick and the maimed. Several legends are mentioned about those whom they restored to youth, cured of various physical defects, or befriended in other ways. The name oftenest mentioned is that of Bhujyu, whom they saved from the ocean in a ship.
The physical basis of the Aśvins has been a puzzle from the time of the earliest interpreters before Yāska, who offered various explanations, while modern scholars also have suggested several theories. The two most probable are that the Aśvins represented either the morning twilight, as half light and half dark, or the morning and the evening star. It is probable that the Aśvins date from the Indo-European period. The two horsemen, sons of Dyaus, who drive across the heaven with their steeds, and who have a sister, are parallel to the two famous horsemen of Greek mythology, sons of Zeus, brothers of Helena; and to the two Lettic God’s sons who come riding on their steeds to woo the daughter of the Sun. In the Lettic myth the morning star comes to look at the daughter of the Sun. As the two Aśvins wed the one Sūryā, so the two Lettic God’s sons wed the one daughter of the Sun; the latter also (like the Dioskouroi and the Aśvins) are rescuers from the ocean, delivering the daughter of the Sun or the Sun himself.
vii. 71. Metre: Triṣṭubh.
See Page Number 130, Hymn Number 1 in PDF for Sanskrit Version
Night departs from her sister Dawn. The black one yields a path to the ruddy (sun). O ye that are rich in horses, rich in cows, on you two we would call: by day and night ward off the arrow from us.
Nák (N. of náś): this word occurs here only. ápa jihīte: 3. s. Ā. from 2. hā. Uṣásas: abl., with which svásur agrees. Night and Dawn are often called sisters, e. g. svásā svásre jyá̄yasyai yónim āraik the (one) sister has yielded her place to her greater sister (i. 124, 8); and their names are often joined as a dual divinity, náktoṣá̄sā. The hymn opens thus because the Aśvins are deities of the early dawn. kṛṣṇí̄s (dec., p. 87): night; cp. i. 113, 2, śvetyá̄ á̄gād á̄raig u kṛṣṇá̄ sádanāni asyāḥ the bright one has come; the black one has yielded her abodes to her. riṇákti: 3. s. pr. of ric leave. aruṣá̄ya: to the sun; cp. i. 113, 16, á̄raik pánthāṃ yá̄tave sú̄ryāya she has yielded a path for the sun to go. pánthām: on the dec. see 97, 2 a. gómaghā: on the accentuation of this second voc., see p. 465, 18 a. śárum: the arrow of death and disease; for the Aśvins are characteristically healers and rescuers. asmád: p. 104. yuyotam: 2. du. of yu separate, for yuyutam; cp. 2 c and note on ii. 33, 1 b.
See Page Number 131, Hymn Number 2 in PDF for Sanskrit Version
Come hither to the aid of the pious mortal, bringing wealth on your car, O Aśvins. Ward off from us languor and disease: day and night, O lovers of honey, may you protect us.
upa-á̄-yātam: 2. du. ipv. of yā go; on the accent see p. 469, 20 A a α. mādhvī: an epithet peculiar to the Aśvins. trá̄sīthām: 2. du. Ā. s ao. op. of trā protect (143, 4); irregularly accented as if beginning a new sentence.
See Page Number 131, Hymn Number 3 in PDF for Sanskrit Version
Let your kindly stallions whirl hither your car at (this) latest daybreak. Do ye, O Aśvins, bring it that is drawn with thongs with your horses yoked in due time, hither, laden with wealth.
avamásyām: prn. adj. (120 c 1). sumnāyávas: the vowel is metrically lengthened in the second syllable, but, when this word occupies another position in the Pāda, the short vowel remains.
See Page Number 132, Hymn Number 4 in PDF for Sanskrit Version
The car, O lords of men, that is your vehicle, three-seated, filled with riches, faring at daybreak, with that come hither to us, Nāsatyas, in order that, laden with all food, for you it may approach us.
trivandhurás: accent, p. 455 c α. vásumān: Sandhi, 39. á̄ úpa yātam: p. 468, 20 a; cp. note on upá̄yātam in 2 a. ená̄: p. 108. yád: p. 357. vām: ethical dat. viśvápsnyas: the meaning of this word being doubtful, the sense of the whole Pāda remains uncertain. jígāti 3. s. sb. of gā go, indistinguishable from the ind.
See Page Number 132, Hymn Number 5 in PDF for Sanskrit Version
Ye two released Cyavāna from old age, ye brought a swift horse to Pedu; ye rescued Atri from distress and darkness; ye placed Jāhuṣa in freedom.
yuvám: note that this is the nom., yuvá̄m being the acc.: p. 105. Cyávāna is several times mentioned as having been rejuvenated by the Aśvins. jarásas: abl. (p. 316 b ). amumuktam: ppf. of muc (140, 6, p. 158). ní ūhathur: 2. du. pf. of vah. Pedáve: Pedu is several times mentioned as having received a swift, white, serpent-killing steed from the Aśvins. níḥ spartam: 2. du. root ao. of spṛ (cp. 148, 1 a ). The ao. in c and d is irregularly used in a narrative sense. ní dhātam: 2. du. root ao. of dhā. In i. 116, 20 it is said of the Aśvins: ‘ye carried away at night Jāhuṣa who was encompassed on all sides’.
See Page Number 133, Hymn Number 6 in PDF for Sanskrit Version
This is my thought, this, O Aśvins, my song. Accept gladly this song of praise, ye mighty ones. These prayers have gone addressed to you. Do ye protect us evermore with blessings.
manīṣá̄: this is one of the four passages in which the nom. of the der. ā dec. does not contract with a following vowel in the Saṃhitā text, here owing to its preceding the caesura (cp. note on v. 11, 5 b). gí̄r: 82. agman: 3. pl. root ao. of gam (148, 1 e ). This stanza is a repetition of the last stanza of the preceding hymn (vii. 70), which also is addressed to the Aśvins. On d see note on vii. 61, 6.
Beside Indra (ii. 12) Varuṇa is the greatest of the gods of the RV., though the number of the hymns in which he is celebrated alone (apart from Mitra) is small, numbering hardly a dozen.
His face, eye, arms, hands, and feet are mentioned. He moves his arms, walks, drives, sits, eats, and drinks. His eye with which he observes mankind is the sun. He is far-sighted and thousand-eyed. He treads down wiles with shining foot. He sits on the strewn grass at the sacrifice. He wears a golden mantle and puts on a shining robe. His car, which is often mentioned, shines like the sun, and is drawn by well-yoked steeds. Varuṇa sits in his mansions looking on all deeds. The Fathers behold him in the highest heaven. The spies of Varuṇa are sometimes referred to: they sit down around him; they observe the two worlds; they stimulate prayer. By the golden-winged messenger of Varuṇa the sun is meant. Varuṇa is often called a king, but especially a universal monarch (samrá̄j). The attribute of sovereignty (kṣatrá) and the term ásura are predominantly applicable to him. His divine dominion is often alluded to by the word māyá̄ occult power; the epithet māyín crafty is accordingly used chiefly of him.
Varuṇa is mainly lauded as upholder of physical and moral order. He is a great lord of the laws of nature. He established heaven and earth, and by his law heaven and earth are held apart. He made the golden swing (the sun) to shine in heaven; he has made a wide path for the sun; he placed fire in the waters, the sun in the sky, Soma on the rock. The wind which resounds through the air is Varuṇa’s breath. By his ordinances the moon shining brightly moves at night, and the stars placed up on high are seen at night, but disappear by day. Thus Varuṇa is lord of light both by day and by night. He is also a regulator of the waters. He caused the rivers to flow; by his occult power they pour swiftly into the ocean without filling it. It is, however, with the aerial waters that he is usually connected. Thus he makes the inverted cask (the cloud) to pour its waters on heaven, earth, and air, and to moisten the ground.
Varuṇa’s ordinances being constantly said to be fixed, he is pre-eminently called dhṛtávrata whose laws are established. The gods themselves follow his ordinances. His power is so great that neither the birds as they fly nor the rivers as they flow can reach the limits of his dominion. He embraces the universe, and the abodes of all beings. He is all-knowing, and his omniscience is typical. He knows the flight of the birds in the sky, the path of the ships in the ocean, the course of the far-travelling wind, beholding all the secret things that have been or shall be done, he witnesses men’s truth and falsehood. No creature can even wink without his knowledge.
As a moral governor Varuṇa stands far above any other deity. His wrath is aroused by sin, the infringement of his ordinances, which he severely punishes. The fetters (pá̄śās) with which he binds sinners are often mentioned, and are characteristic of him. On the other hand, Varuṇa is gracious to the penitent. He removes sin as if untying a rope. He releases even from the sin committed by men’s fathers. He spares him who daily transgresses his laws when a suppliant, and is gracious to those who have broken his laws by thoughtlessness. There is in fact no hymn to Varuṇa in which the prayer for forgiveness of guilt does not occur. Varuṇa is on a footing of friendship with his worshipper, who communes with him in his celestial abode, and sometimes sees him with the mental eye. The righteous hope to behold in the next world Varuṇa and Yama, the two kings who reign in bliss.
The original conception of Varuṇa seems to have been the encompassing sky. It has, however, become obscured, because it dates from an earlier age. For it goes back to the Indo-Iranian period at least, since the Ahura Mazda (the wise spirit) of the Avesta agrees with the Asura Varuṇa in character, though not in name. It may even be older still; for the name Varuṇa is perhaps identical with the Greek οὐρανός sky. In any case, the word appears to be derived from the root vṛ cover or encompass.
vii. 86. Metre: Triṣṭubh.
See Page Number 135, Hymn Number 1 in PDF for Sanskrit Version
Intelligent indeed are the generations by the might of him who has propped asunder even the two wide worlds. He has pushed away the high, lofty firmament and the day-star as well; and he spread out the earth.
dhí̄rā: cp. 7 c, ácetayad acítaḥ; and vii. 60, 6, acetásaṃ cic citayanti dákṣaiḥ they with their skill make even the unthinking think. asya = Váruṇasya. mahiná̄ = mahimná̄ (see 90, 2, p. 69) . Varuṇa (as well as other gods) is several times said to hold apart heaven and earth (e. g. vi. 70, 1) , which were supposed to have originally been united. prá nunude: pushed away from the earth; cp. vii. 99, 2 of Viṣṇu: úd astabhnā ná̄kam ṛṣváṃ bṛhántam thou didst prop up the high lofty firmament. ná̄kam: means the vault of heaven; there is nothing te show that it ever has the sense of sun which Sāyaṇa gives it here. Sāyaṇa also makes the verb nunude, though unaccented, depend on the relative in b; c is, however, equivalent to a relative clause (cp. ii. 12, 5 b. 8 d) . nákṣatram: in the sing. this word regularly refers to the sun, in the pl. to the stars. Varuṇa and other gods are often said to have raised the sun to, or to have placed it in, heaven. dvitá̄: doubly to be taken with nunude; that is, he raised up from the earth both the vault of heaven and the sun. papráthat: ppf. of prath (140, 6) ; accented because it begins a new sentence. bhú̄ma: note the difference between bhú̄man n. earth and bhūmán m. multitude (p. 259) .
See Page Number 136, Hymn Number 2 in PDF for Sanskrit Version
And I converse thus with myself: ‘ when, pray, shall I be in communion with Varuṇa? What oblation of mine would he, free from wrath, enjoy? When shall I, of good cheer, perceive his mercy? ’
sváyā tanvà̄: with my own body = with myself (cp. p. 450, 2 b ) . nv àntár; loc. cit. Note that when a final original r appears in the Saṃhitā text, it is represented by Visarjanīya only in the Pada text; on the other hand, antáḥ in vii. 71, 5 appears as antár íti; within Varuṇa = united with Varuṇa. bhuvāni: 1. s. sb. root ao. of bhū be. khyam: 1. s. inj. a ao. of khyā.
See Page Number 137, Hymn Number 3 in PDF for Sanskrit Version
I ask about that sin, O Varuṇa, with a desire to find out; I approach the wise in order to ask; the sages say one and the same thing to me: ‘this Varuṇa is wroth with thee.’
pṛché: 1. s. pr. ind. Ā. of prach ask. didṛ́kṣu is a difficulty: it has been explained as L. pl. of a supposed word didṛ́ś, a very improbable formation = among those who see; also as N. s. of a ds. adj. didṛ́kṣu, with wrong accent (p. 461 f ) and wrong Sandhi, for didṛ́kṣur (úpo) = desirous of seeing (i. e. finding out ). It is probably best, following the Padapāṭha, to take the word as n. of the ds. adj. used adverbially (with adv. shift of accent) = with a desire to see, i. e. find out. úpo = úpa u (24). cikitúṣas: A. pl. of the pf. pt. of cit perceive. vi-pṛ́cham acc. inf. (167, 2 a ) . hṛṇīte: 3. s. pr. Ā. of hṛ be angry; w. dat. (200 l ).
See Page Number 137, Hymn Number 4 in PDF for Sanskrit Version
What has been that chief sin, O Varuṇa, that thou desirest to slay thy praiser, a friend? Proclaim that to me, thou that art hard to deceive, self-dependent one: thee would I, free from sin, eagerly appease with adoration.
jyéṣṭham = jyǎiṣṭham, to be pronounced as a trisyllable (15, 1 f ) . yát: that as a cj. (p. 242) . jíghāṃsasi: ds. of han slay. prá vocas: inj. ao. of vac say. dūḷabha: 49 c. turá ᴗ iyām = turáḥ iyām (op. of i go ), to be pronounced, with irr. secondary contraction (cp. 22 a; 48 a ) , as turéyām. áva to be taken with iyām (cp. 5 a-c) .
See Page Number 137, Hymn Number 5 in PDF for Sanskrit Version
Set us free from the misdeeds of our fathers, from those that we have committed by ourselves. Release Vasiṣṣha, O King, like a cattle-stealing thief, like a calf from a rope.
áva sṛjā (metrically lengthened final, also in d): note the different construction in a: acc. of object and dat. of prs.; and in c d: acc. of prs. and abl. of that from which V. is set free. drugdhá̄ni: pp. of druh. cakṛmá̄: metrical lengthening of final vowel. tanú̄bhis: in the sense of a ref. prn. avá sṛjā: i. e. from sin. tāyúm: as one releases (after he has expiated his crime) a thief who has been bound; cp. viii. 67, 14: té ná, Á̄dityāso, mumócata stenáṃ baddhám iva as such set us free, O Ādityas, like a thief who is bound. dá̄mnas: distinguish dá̄man n. bond and dá̄man n. act of giving from dāmán m. giver and gift.
See Page Number 139, Hymn Number 6 in PDF for Sanskrit Version
It was not my own intent, O Varuṇa, it was seduction: liquor, anger, dice, thoughtlessness; the elder is in the offence of the younger; not even sleep is the warder off of wrong.
The general meaning of this stanza is clear: the sin with which Varuṇa is angry has not been due to Vasiṣṭha’s intention, but to seduction of one kind or another. The exact sense of three important words is, however, somewhat doubtful, because none of them occurs in any other passage. It can therefore be made out from the etymology and the context only. dhrútis: from the root dhru = dhvṛ (cp. 167 b, 9; 171, 2) , which occurs at the end of one or two cds., as Varuṇa-dhrú-t deceiving Varuṇa; cp. also v. 12, 5: ádhūrṣata svayám eté vácobhir ṛjūyaté vṛjiná̄ni bruvántaḥ these have deceived themselves with their own words, uttering crooked things to the straightforward man. Thus the meaning of dhrúti appears to be deception, seduction. The meaning of c depends on the interpretation of upāré. This word is naturally to be derived (in accordance with the analysis of the Pada text) from upa + ara (ṛ go ). The cd. vb. úpa ṛ occurs two or three times, e. g. AV. vii. 106, 1: yád ásmṛti cakṛmá kíṃ cid, upārimá cáraṇe if through forgetfulness we have done anything, have offended in our conduct. The sense of the noun would therefore be offence, the whole Pāda meaning: the elder is (involved) in the (= is the cause of the ) offence of the younger, that is, an elder has led me, the younger, astray. The use of the loc. here is illustrated by vi. 71, 2: yáḥ . . . prasavé . . . ási bhú̄manaḥ who (Savitṛ) art in the stimulation of the world, i. e. art the cause of the stimulation of the world. prayotá̄: this word might be derived from pra+yu join or pra+yu separate; the latter occurs in the RV. in the sense of drive away, while the former does not occur in the RV., and later means stir, mingle. The probability is therefore in favour of the sense warder off. caná then would have the original sense of not even (pp. 229-30) . svápnas: i. e. by producing evil dreams.
See Page Number 140, Hymn Number 7 in PDF for Sanskrit Version
I will, like a slave, do service sinless to the bounteous angry god. The noble god made the thoughtless think; he, the wiser, speeds the experienced man to wealth.
mīḷhúṣe: dat. s. of mīḍhvá̄ṃs. karāṇi: 1. s. sb. root ao. of kṛ do; to be taken with the adv. áram (p. 313, 4) . ácetayat: see cit. gṛ́tsam: even the thoughtful man Varuṇa with his greater wisdom urges on. rāyé: final dat. (of rái), p. 314, 2. junāti: 3. s. pr. of jū speed.
See Page Number 140, Hymn Number 8 in PDF for Sanskrit Version
Let this praise be well impressed on thy heart, O self-dependent Varuṇa. Let us have prosperity in possession, prosperity also in acquisition. Do ye protect us evermore with blessings.
túbhyam: dat. of advantage (p. 314, B 1) . astu naḥ: p. 320 f. On d see note on vii. 61, 6.
The following hymn, intended as a spell to produce rain, is a panegyric of frogs, who are compared during the drought to heated kettles, and are described as raising their voices together at the commencement of the rains like Brahmin pupils repeating the lessons of their teacher.
vii. 103. Metre: Triṣṭubh; 1. Anuṣṭubh.
See Page Number 141, Hymn Number 1 in PDF for Sanskrit Version
The frogs having lain for a year, like Brāhmans practising a vow, have uttered forth their voice roused by Parjanya.
saṃvatsarám: acc. of duration of time (197, 2) . śaśayāná̄s: pf. pt. Ā. of śī lie (p. 155, f. n. 1) . brāhmaṇá̄s: i. e. like Brahmins. vratacāríṇas: i. e. practising a vow of silence. Parjánya-jinvitām: because the frogs begin to croak at the commencement of the rainy season; on the accent see p. 456, 2 α. avādiṣur: iṣ ao. of vad (145, 1) .
See Page Number 142, Hymn Number 2 in PDF for Sanskrit Version
When the heavenly waters came upon him lying like a dry leatherbag in a lake, then the sound of the frogs unites like the lowing of cows accompanied by calves.
divyá̄ á̄paḥ: the rains. enam: collective = the frogs; cp. the sing. maṇḍú̄kaḥ in 4 c used collectively. á̄yan: ipf. of i (p. 130) . sarasí̄: loc. of sarasí̄ according to the primary ī dec. (cp. p. 87) . A dried-up lake is doubtless meant. gávām: 102, 2; p. 458, c. 1. átrā (metrically lengthened): here as corr. to yád (cp. p. 214) .
See Page Number 142, Hymn Number 3 in PDF for Sanskrit Version
When he has rained upon them the eager, the thirsty, the rainy season having come, one with a croak of joy approaches the other while he speaks, as a son (approaches) his father. [ ]
īm: see p. 220, 2. uśatás (pr. pt. A. pl. of vaś desire ): longing for rain. ávarṣīt: iṣ ao. of vṛṣ: if the subject were expressed it would be Parjanya. prāvṛ́ṣi: loc. abs. (see 205, 1 b ). akhkhalīkṛ́tyā: see 184 d; the final of this gd. may be regarded as retaining the original long vowel rather than metrically lengthening a short vowel, though it always appears with ǎ in the Pada text. anyás: i. e. maṇḍú̄kas.
See Page Number 143, Hymn Number 4 in PDF for Sanskrit Version
One of the two greets the other when they have revelled in the discharge of the waters. When the frog, rained upon, leaps about, the speckled one mingles his voice with (that of) the yellow one.
enos: gen. du., of them two (112 a ) . gṛbhṇāti: 3. s. pr. of grabh. ámandiṣātām: 3. du. Ā. iṣ ao. of mand exhilarate. maṇḍú̄kas: in a collective sense. kániṣkan: 3. s. inj. int. of skand leap (= kániṣkandt), see 174 b. Note that this form in the Pada text is kániskan, because in the later Sandhi s is not cerebralized before k (cp. 67) . The use of the inj. with yád is rare. saṃ-pṛṅkté: 3. s. Ā. pr. of pṛc mix.
See Page Number 143, Hymn Number 5 in PDF for Sanskrit Version
When one of them repeats the speech of the other, as the learner [ ] that of his teacher, all that of them is in unison like a lesson that eloquent ye repeat upon the waters.
eṣām: cp. enos in 4 a. samṛ́dhā: the interpretation of c is uncertain because of the doubt as to the form and meaning of this word, and because of the many senses of párva. It has accordingly been very variously explained. The above rendering is perhaps the most probable. samṛ́dhā: inst. of samṛ́dh, lit. growing together, then unison, harmony. párvan, joint, then a section in Vedic recitation. Thus c would be an explanation of b, the voices of the frogs sounding together like those of pupils reciting a lesson after their teacher. vádathana: see p. 125, f. n. 3; change, as often, from 3. prs. to 2. ádhi: 176, 2 a (p. 209) .
See Page Number 144, Hymn Number 6 in PDF for Sanskrit Version
One lows like a cow, one bleats like a goat; one is speckled, one of them is yellow. Bearing a common name, they have different colours. In many ways they adorn their voice in speaking.
gómāyus: cp. 2 c. pṛ́śnis, háritas: cp. 4 d. samānám: they are all called frogs, though they have different voices and colours. bíbhratas: N. pl. pr. pt. of bhṛ (p. 132) . purutrá̄: note that the suffix in words in which the vowel is always long in the Saṃhitā text (as in devatrá̄, asmatrá̄, c.) is long in the Pada text also; while in others like átra, in which it is only occasionally lengthened metrically, the vowel is always short in that text. pipiśur: they modulate the sound of their voices (cp. a).
See Page Number 145, Hymn Number 7 in PDF for Sanskrit Version
Like Brahmins at the over-night Soma sacrifice speaking around as it were a full lake, ye celebrate that day of the year which, O Frogs, has begun the rains.
atirātré: this is the name of a part of the Soma sacrifice in the ritual of the Yajurveda. Its performance lasted a day and the following night. Its mention in the RV. shows that it is ancient. sáro ná: as it were a lake, a hyperbolic expression for a large vessel filled with Soma. abhítas: 177, 1. pári ṣṭha: lit. be around, then celebrate; cp. pári car go round, then attend upon, honour; on the Sandhi, cp. 67 c. prāvṛṣí̄ṇaṃ babhú̄va: has become one that belongs to the rainy season.
See Page Number 145, Hymn Number 8 in PDF for Sanskrit Version
Soma-pressing Brahmins, they have raised their voice, offering their yearly prayer. Adhvaryu priests, heated, sweating, they appear; none of them are hidden.
brāhmaṇá̄sas: ná need not be supplied (as in 1 b), the frogs being identified with priests. somínas: celebrating a Soma sacrifice, which expresses much the same as sáro ná pūrṇám abhítaḥ in 7 b. vá̄cam akrata: cp. vádantas in 7 b. akrata: 3. pl. Ā. root ao. of kṛ (148, 1 b) . bráhma: with b cp. 7 c, d. gharmíṇas is meant to be ambiguous: oppressed with the heat of the sun (frogs), busied with hot milk (priests). Here we already have a reference to the Pravargya ceremony in which milk was heated in a pot, and which was familiar in the ritual of the Brāhmaṇas. siṣvidāná̄s: pf. pt. Ā. of svid; note that the cerebralized initial of the root is restored in the Pada text; cp. kániṣkan in 4 c. āvís: see p. 266, b.
See Page Number 146, Hymn Number 9 in PDF for Sanskrit Version
They have guarded the divine order of the twelvemonth: these men infringe not the season. In a year, the rain time having come, the heated milk-offerings obtain release.
deváhitim: on the accent see p. 456, 2 a. jugupur: pf. of gup protect. dvādaśásya: note the difference of accent and inflexion between dvá̄daśa twelve (104) and dvādaśá consisting of twelve, twelfth (107); supply saṃvatsarásya from c. In the Aitareya Brāhmaṇa the year, saṃvatsara, is called dvādaśa consisting of twelve months and caturviṃśa consisting of twenty-four half-months. The gen. naturally depends on deváhitim, as being in the same Pāda. Prof. Jacobi understands dvādaśásya as the ordinal twelfth supplying má̄sasya month, and making it depend on ṛtúm in the next Pāda. This interpretation is then used as evidence to show that the beginning of the year was held in the period of the RV. to commence with the rainy season at the time of the summer solstice, and taken in conjunction with another reference in the RV. to the rainy season at the period to furnish an argument for the very early date of the RV. But there is no trace here of any reference to the end of the year: saṃvatsaré in c denotes ‘in the course of the year at the rainy season’. náras: here again no particle of comparison. minanti: from mī damage; cp. 7 c, d. saṃvatsaré: cp. 203, 3 a. prāvṛ́ṣi á̄gatāyām: loc. abs. as in 3 b. taptá̄ gharmá̄ḥ is meant to be ambiguous: heated milk-pots with reference to the priests (cp. adhvaryávo gharmíṇaḥ in 8 c) and dried up cavities with reference to the frogs (cp. tṛṣyá̄vatas in 3 b). aśnuvate (3. pl. Ā. pr. of aṃś obtain ) visargám obtain release or discharge, i. e. the milk-pots are emptied (and become cool), and the cavities in which the frogs are hidden let them out (and are cooled by the rain), cp. āvír bhavanti in 8 d.
See Page Number 147, Hymn Number 10 in PDF for Sanskrit Version
He that lows like a cow has given us riches, he that bleats like a goat has given them, the speckled one has given them, and the yellow one. The frogs giving us hundreds of cows prolong our life in a thousandfold Soma pressing.
gómāyus c. (cp. 6 a) : the various kinds of frogs are here represented as taking the place of liberal institutors of sacrifice in giving bountiful gifts. dádatas: N. pl. of pr. pt. of dā give (cp. 156) . sahasrasāvé: loc. of time like saṃvatsaré in 9 c; the term probably refers to a Soma sacrifice lasting a year with three pressings a day (amounting roughly to a thousand). d is identical with iii. 53, 7 d.
The comprehensive group called Víśve devá̄ḥ or All-Gods occupies an important position, for at least forty entire hymns are addressed to them. It is an artificial sacrificial group intended to include all the gods in order that none should be left out in laudations meant for the whole pantheon. The following hymn though traditionally regarded as meant for the Viśve devāḥ is a collection of riddles, in which each stanza describes a deity by his characteristic marks, leaving his name to be guessed. The deities meant in the successive stanzas are: 1. Soma, 2. Agni, 3. Tvaṣṭṛ, 4. Indra, 5. Rudra, 6. Pūṣan, 7. Viṣṇu, 8. Aśvins, 9. Mitra-Varuṇa, 10. Aṅgirases.
viii. 29. Metre: Distichs of a Jagatī + Gāyatrī (p. 445, α.) .
See Page Number 148, Hymn Number 1 in PDF for Sanskrit Version
One is brown, varied in form, bountiful, young. He adorns himself with golden ornament.
babhrús: this epithet is distinctive of Soma, to whom it is applied eight times, while it otherwise refers to Agni only once, and to Rudra in one hymn only (ii. 33) . It alludes to the colour of the juice, otherwise described as aruṇá ruddy, but most often as hári tawny. víṣuṇas: probably referring to the difference between the plant and the juice, and the mixtures of the latter with milk and honey. yúvā: here and in a few other passages Soma, like Agni, is called a youth, as produced anew every day. añjí: cognate acc. (p. 300, 4) . aṅkte: 3. s. Ā. of añj anoint, with middle sense anoints himself. hiraṇyáyam: cp. ix. 86, 43, mádhunā abhí añjate . . hiraṇyapāvá̄ āsu gṛbhṇate they anoint him (Soma) with mead; purifying with gold, they seize him in them (the waters), in allusion to fingers with golden rings.
See Page Number 148, Hymn Number 2 in PDF for Sanskrit Version
One has, shining, occupied his receptacle, the wise among the gods.
yónim: the sacrificial fireplace; cp. iii. 29, 10, ayáṃ te yónir ṛtvíyo, yáto jātó árocathāḥ: táṃ jānánn, Agna, á̄ sīda this is thy regular receptacle, born from which thou didst shine: knowing it, Agni, occupy it. dyótanas: the brightness of Agni is constantly dwelt on. médhiras: the wisdom of Agni is very frequently mentioned; in i. 142, 11 he is called devó devéṣu médhiraḥ the wise god among the gods.
See Page Number 149, Hymn Number 3 in PDF for Sanskrit Version
One bears in his hand an iron axe, strenuous among the gods.
vá̄śīm: this weapon is connected elsewhere only with Agni, the Ṛbhus, and the Maruts. But Agni cannot be meant because he has already been described in 2; while the Ṛbhus and the Maruts would only be referred to in the plural (cp. 10) . But x. 53, 9 indicates sufficiently what god is here meant: Tváṣṭā . . apásām apástamaḥ . . śíśīte nūnáṃ paraśúṃ suāyasám Tvaṣṭṛ, most active of workers, now sharpens his axe made of good iron. nídhruvis: strenuous as the artificer of the gods, a sense supported by apástamas in the above quotation.
See Page Number 149, Hymn Number 4 in PDF for Sanskrit Version
One bears a bolt placed in his hand: with it he slays his foes.
á̄-hitam: pp. of dhā place; accent, p. 462, 13 b. jighnate: 3. s. pr. Ā. of han slay, see p. 432. vájram: this, as his distinctive weapon, shows that Indra is meant.
See Page Number 149, Hymn Number 5 in PDF for Sanskrit Version
One, bright, fierce, with cooling remedies, bears in his hand a sharp weapon.
á̄yudham: bow and arrows are usually the weapons of Rudra; in vii. 46, 1 he is described by the epithets sthirádhanvan having a strong bow, kṣipréṣu swift-arrowed, tigmá̄yudha having a sharp weapon, and in vii. 46, 3 his lightning shaft, didyút, is mentioned. ugrás: this epithet is several times applied to Rudra (cp. ii. 33) . jálāṣabheṣajas: this epithet is applied to Rudra in i. 43, 4; Rudra is also called jálāṣa, and his hand is described as jálāṣa (as well as bheṣajá) in ii. 33, 7; these terms are applied to no other deity. b has the irregularity of two redundant syllables (p. 438, 2 α) .
See Page Number 150, Hymn Number 6 in PDF for Sanskrit Version
One makes the paths prosperous; like a thief he knows of treasures.
pathás: it is characteristic of Pūṣan (vi. 54) to be a knower and guardian of paths. pīpāya: pf., with lengthened red. vowel, from pi (= pyā) make full or abundant; cp. vi. 53, 4: ví pathó vá̄jasātaye cinuhí clear the paths for the gain of wealth (addressed to Pūṣan); and x. 59, 7: dadātu púnaḥ Pūṣá̄ pathíāṃ yá̄ suastíḥ let Pūṣan give us back the path that is propitious. táskaras: to be taken with b; like a thief he knows where hidden treasure is to be found; cp. vi. 48, 15 (addressed to Pūṣan): āvír gūḷhá̄ vásū karat, suvédā no vásū karat may he make hidden wealth manifest, may he make wealth easy for us to find; he also finds lost cattle; cp. vi. 54, 5-10. yathāṁ̆: unaccented (p. 453, 8 B d ) ; nasalized to avoid hiatus (p. 23, f. n. 1) . veda: with gen. (202 A c ) . nidhīná̃̄m: accent (p. 458, 2 a ) ; the final syllable to be pronounced dissyllabically.
See Page Number 150, Hymn Number 7 in PDF for Sanskrit Version
One, wide-pacing, makes three strides to where the gods are exhilarated.
trí̄ṇi: cognate acc. (p. 300, 4) supply vikrámaṇāni (cp. yásya urúṣu triṣú vikrámaṇeṣu, i. 154, 2). The three strides are characteristic of Viṣṇu (see i. 154) . urugāyá: an epithet distinctive of Viṣṇu (cp. i. 154, 1. 3. 5) . yátra: to the place (the highest step) where (p. 240) the gods drink Soma (cp. i. 154, 5) . b has the trochaic variety of the Gāyatrī cadence (see p. 439, 3 a, α) .
See Page Number 151, Hymn Number 8 in PDF for Sanskrit Version
With birds two fare, together with one woman: like two travellers they go on journeys.
víbhis: cp. i. 118, 5, pári vām áśvāḥ pataṃgá̄, váyo vahantu aruṣá̄ḥ let the flying steeds, the ruddy birds, drive you (Aśvins) round. dvá̄ . . ékayā sahá: the two Aśvins with their one companion, Sūryā; cp. l. c.; á̄ vāṃ ráthaṃ yuvatís tiṣṭhad . ., duhitá̄ Sú̄ryasya the maiden, the daughter of the Sun, mounted your car; also v. 73, 5: á̄ yád vāṃ Sūryá̄ ráthaṃ tíṣṭhat when Sūryā mounted your car. prá vasatas: they go on a journey in traversing the sky in their car. pravāsá̄: this word occurs here only, apparently in the sense of one who is abroad on travels (like the post-Vedic pravāsin); in the Sūtras and in classical Sanskrit it means sojourn abroad. Some scholars regard pravāséva as irr. contraction for pravāsám iva: they travel as it were on a journey.
See Page Number 151, Hymn Number 9 in PDF for Sanskrit Version
Two, as highest, have made for themselves a seat in heaven: two sovereign kings who receive melted butter as their draught.
samrá̄jā, as N. du., is applied to Mitra-Varuṇa exclusively. cakrāte: 3. du. pf. Ā. of kṛ with middle sense, make for oneself. upamá̄: N. du. in apposition to dvá̄, further explained by samrá̄jā.
See Page Number 152, Hymn Number 10 in PDF for Sanskrit Version
Singing, some thought of a great chant: by it they caused the sun to shine.
árcantas: singing is characteristic of the Aṅgirases; e. g. i. 62, 2, sá̄ma yénā . . árcanta Áṅgiraso gá̄ ávindan the chant by which the Aṅgirases, singing, found the cows; the Maruts are described in x. 78, 5 as viśvárūpā Áṅgiraso ná sá̄mabhiḥ manifold with chants like the Aṅgirases. The Aṅgirases again are those yá ṛténa sú̄ryam á̄rohayan diví who by their rite caused the sun to mount to heaven (x. 62, 3) . Sāyaṇa and some other interpreters think that the Atris are meant. But nothing is ever said of the singing or the chants of the Atris. Again, though in one hymn (v. 40) it is said in the last stanza that the Atris found the sun: yáṃ vái sú̄ryaṃ Svàrbhānus támasā á̄vidhyad, Átrayas tám ánv avindan the Atris found the sun which Svarbhānu had assailed with darkness (9), this is only a repetition of what is attributed to Atri in the sing.: gūḷháṃ sú̄ryaṃ támasā . . bráhmaṇā avindad Átriḥ Atri by prayer found the sun hidden by darkness (6) and Átriḥ sú̄ryasya diví cákṣur á̄dhāt Atris placed the eye of the sun in heaven (8); and in the AV. and the ŚB., it is Atri (not the Atris) who performed a similar act. Thus even this deed is not characteristic of the Atris (plural), but at most of Atri (singular). The Aṅgirases must therefore undoubtedly be meant here, éke: the pl. is here used to express an indefinite group beside ékas and dvá̄ in the rest of the hymn (cp. 105) . manvata: 3. pl. ipf. Ā. (without augment) of man think. arocayan: ipf. cs. of ruc shine.
As the Soma sacrifice formed the centre of the ritual of the RV., the god Soma is one of the most prominent deities. With rather more than 120 hymns (all those in Maṇḍala ix, and about half a dozen in others) addressed to him, he comes next to Ágni (i. 1) in importance. The anthropomorphism of his character is less developed than that of Indra or Varuṇa because the plant and its juice are constantly present to the mind of the poet. Soma has terrible and sharp weapons, which he grasps in his hand; he wields a bow and a thousand-pointed shaft. He has a car which is heavenly, drawn by a team like Vāyu’s. He is also said to ride on the same car as Indra. He is the best of charioteers. In about half a dozen hymns he is associated with Indra, Agni, Pūṣan, and Rudra respectively as a dual divinity. He is sometimes attended by the Maruts, the close allies of Indra. He comes to the sacrifice and receives offerings on the sacred grass.
The Soma juice, which is intoxicating, is frequently termed mádhu or sweet draught, but oftenest called índu the bright drop. The colour of Soma is brown (babhrú), ruddy (aruṇá), or more usually tawny (hári). The whole of the ninth book consists of incantations chanted over the tangible Soma, while the stalks are being pounded by stones, the juice passes through a woollen strainer, and flows into wooden vats, in which it is offered to the gods on the litter of sacred grass (barhís). These processes are overlaid with confused and mystical imagery in endless variation. The pressing stones with which the shoot (aṃśú) is crushed are called ádri or grá̄van. The pressed juice as it passes through the filter of sheep’s wool is usually called pávamāna or punāná flowing clear. This purified (unmixed) Soma is sometimes called śuddhá pure, but much oftener śukrá or śúci bright; it is offered almost exclusively to Vāyu or Indra. The filtered Soma flows into jars (kaláśa) or vats (dróṇa), where it is mixed with water and also with milk, by which it is sweetened. The verb mṛj cleanse is used with reference to this addition of water and milk. Soma is spoken of as having three kinds of admixture (āśír): milk (gó), sour milk (dádhi), and barley (yáva). The admixture being alluded to as a garment or bright robe, Soma is described as ‘decked with beauty’. Soma is pressed three times a day: the Ṛbhus are invited to the evening pressing, Indra to the midday one, which is his exclusively, while the morning libation is his first drink. The three abodes (sadhástha) of Soma which are mentioned probably refer to three tubs used in the ritual.
Soma’s connexion with the waters, resulting from the admixture, is expressed in the most various ways. He is the drop that grows in the waters; he is the embryo of the waters or their child; they are his mothers or his sisters; he is lord and king of streams; he produces waters and causes heaven and earth to rain. The sound made by the trickling Soma is often alluded to, generally in hyperbolical language, with verbs meaning to roar or bellow, or even thunder. He is thus commonly called a bull among the waters, which figure as cows. Soma is moreover swift, being often compared with a steed, sometimes with a bird flying to the wood. Owing to his yellow colour Soma’s brilliance is the physical aspect most dwelt upon by the poets. He is then often likened to or associated with the sun.
The exhilarating power of Soma led to its being regarded as a divine drink bestowing immortal life. Hene it is called amṛ́ta draught of immortality. All the gods drink Soma; they drank it to gain immortality; it confers immortality not only on gods, but on men. It has, moreover, medicinal powers: Soma heals whatever is sick, making the blind to see and the lame to walk. Soma also stimulates the voice, and is called ‘lord of speech’. He awakens eager thought: he is a generator of hymns, a leader of poets, a seer among priests. Hence his wisdom is much dwelt upon; thus he is a wise seer, and he knows the races of the gods.
The intoxicating effect of Soma most emphasized by the poets is the stimulus it imparts to Indra in his conflict with hostile powers. That Soma invigorates Indra for the fight with Vṛtra is mentioned in innumerable passages. Through this association Indra’s warlike exploits and cosmic actions come to be attributed to Soma independently. He is a victor unconquered in fight, born for battle. As a warrior he wins all kinds of wealth for his worshippers.
Though Soma is several times regarded as dwelling or growing on the mountains (like Haoma in the Avesta), his true origin and abode are regarded as in heaven. Soma is the child of heaven, is the milk of heaven, and is purified in heaven. He is the lord of heaven; he occupies heaven, and his place is the highest heaven. Thence he was brought to earth. The myth embodying this belief is that of the eagle that brings Soma to Indra, and is most fully dealt with in the two hymns iv. 26 and 27. Being the most important of herbs, Soma is said to have been born as the lord (páti) of plants, which also have him as their king; he is a lord of the wood (vánaspáti), and has generated all plants. But quite apart from his connexion with herbs, Soma is, like other leading gods, called a king: he is a king of rivers; a king of the whole earth; a king or father of the gods; a king of gods and mortals. In a few of the latest hymns of the RV. Soma begins to be mystically identified with the moon; in the AV. Soma several times means the moon; and in the Brāhmaṇas this identification has already become a commonplace.
We know that the preparation and the offering of Soma (the Avestan Haoma) was already an important feature of Indo-Iranian worship. In both the RV. and the Avesta it is stated that the stalks were pressed, that the juice was yellow, and was mixed with milk; in both it grows on mountains, and its mythical home is in heaven, whence it comes down to earth; in both the Soma draught has become a mighty god and is called a king; in both there are many other identical mythological traits relating to Soma.
It is possible that the belief in an intoxicating divine beverage, the home of which was in heaven, goes back to the Indo-European period. It must then have been regarded as a kind of honey mead (Skt. mádhu, Gk. μέθυ, Anglo-Saxon medu ).
The name of Soma (= Haoma) means pressed juice, being derived from the root su (= Av. hu) press.
viii. 48. Metre: Triṣṭubh; 5. Jagatī.
See Page Number 155, Hymn Number 1 in PDF for Sanskrit Version
Wisely I have partaken of the sweet food that stirs good thoughts, best banisher of care, to which all gods and mortals, calling it honey, come together.
ábhakṣi: 1. s. Ā. s ao. of bhaj share; with partitive gen. (202 A e). sumedhá̄s: appositionally, as a wise man; svādhyàs: gen. of svādhí̄ (declined like rathí̄, p. 85, f. n. 4). yám: m. referring to the n. váyas, as if to sóma. abhí saṃcáranti: p. 469, B a.
See Page Number 155, Hymn Number 2 in PDF for Sanskrit Version
If thou hast entered within, thou shalt be Aditi, appeaser of divine wrath. Mayest thou, O Indu, enjoying the friendship of Indra, like an obedient mare the pole, advance us to wealth.
antáś: cp. note on vii. 86, 2 b. Soma is here addressed. prá̄gās: the Padapāṭha analysis of this as prá ágāḥ is evidently wrong, because in a principal sentence it must be prá agāḥ (p. 468, 20) or in a subordinate one pra-ágāḥ (p. 469, 20 B) ; here it is the latter, because of ca = if (p. 229, 3) . Áditis: because Aditi releases from sin (e. g. anāgāstváṃ no Áditiḥ kṛṇotu may Aditi produce sinlessness for us, i. 162, 22); that is, may Soma purify us within. Índav: vocatives in o are always given as Pragṛhya in the Pada text (o íti) even though their Sandhi before vowels may be av or a in the Saṃhitā text; cp. note on ii. 33, 3 b. śráuṣṭī: this word occurs only here, and its meaning is uncertain; the most probable sense is obedient mare. rāyé: this analysis of the Padapāṭha makes the construction doubtful because an acc. is wanted as parallel to dhúram; nas may be supplied; then the sense would be: ‘as a willing mare advances the yoke (of a car), so mayst thou advance (us or the yoke of the sacrifice) for the attainment of wealth.’ ṛdhyās: root ao. op. of ṛdh thrive.
See Page Number 156, Hymn Number 3 in PDF for Sanskrit Version
We have drunk Soma; we have become immortal; we have gone to the light; we have found the gods. What can hostility now do to us, and what the malice of mortal man, O immortal one?
This stanza describes the mental exaltation produced by drinking Soma. Note the use of the aorist four times and its characteristic sense (p. 345, C.) . ápāma: root ao. of pā drink. abhūma: root ao. of bhū become. áganma: root ao. of gám go. jyótis: acc. of the goal (197 A 1) . ávidāma: a ao. of 2. vid find. kṛṇavat: 3. s. pr. sb. of kṛ do (p. 134) . amṛta: Soma.
See Page Number 157, Hymn Number 4 in PDF for Sanskrit Version
Do good to our heart when drunk, O Indu; kindly like a father, O Soma, to his son, thoughtful like a friend to his friend, O far-famed one, prolong our years that we may live, O Soma.
śáṃ hṛdé refreshing to the heart occurs several times; the emphasizing pcl. á̄ is here added to the dat. prá ṇaḥ: Sandhi, 65 c. jīváse: dat. inf. of jīv live. tārīs: iṣ ao. inj. from tṝ cross.
See Page Number 157, Hymn Number 5 in PDF for Sanskrit Version
These glorious, freedom-giving (drops), ye have knit me together in my joints like straps a car; let those drops protect me from breaking a leg and save me from disease.
imé: supply índavas from d. yaśásas: p. 59. uruṣyávas: cp. varivovíttarasya in 1 b. anāha: this seems to be an irregular pf. form from nah bind for nanāha; cp. góbhiḥ sáṃnaddho asi thou art bound together with straps (said of a car); another irregularity is the 2. pl. strong radical vowel (cp. 137, 2) . visrásas: abl. inf. (of vi-sraṃs) with attracted object in the abl. carítrād: p. 337, 3 a. Note that Pāda c is a Triṣṭubh. yavayantu: cs. ipv. of yu separate. Change in c and d, as often, from 2. to 3. prs.
See Page Number 158, Hymn Number 6 in PDF for Sanskrit Version
Like fire kindled by friction inflame me; illumine us; make us wealthier. For then, in thy intoxication, O Soma, I regard myself as rich. Enter (into us) for prosperity.
didīpas: red. ao. inj. of dīp shine. prá cakṣaya: cs. of cakṣ see (cp. 3 b) . kṛṇuhí: cp. p. 134; accented as beginning a sentence. vásyasas: A. pl. of vásyāṃs (cpv. of vásu, 103, 2 a ). áthā (metrically lengthened): then, when inflamed by Soma. revá̄n: predicatively with mánye (196 a ), iva being sometimes added. prá carā (metrically lengthened): cp. 2 a, antáś ca prá̄gāḥ. puṣṭím ácha: give us actual prosperity also.
See Page Number 158, Hymn Number 7 in PDF for Sanskrit Version
Of thee pressed with devoted mind we would partake as of paternal wealth. King Soma, prolong our years as the sun the days of spring.
bhakṣīmáhi: s ao. op. of bhaj share. pítryasya iva: because Soma is regarded as a father, cp. 4 b. Sóma rājan: being a single voc. (rājan is in apposition), Sóma alone is accented (p. 465, 18) . prá ṇas: cp. 4 d. tārīs: cp. 4 d. áhāni: 91, 2.
See Page Number 158, Hymn Number 8 in PDF for Sanskrit Version
King Soma, be gracious to us for welfare; we are thy devotees: know that. There arise might and wrath, O Indu: abandon us not according to the desire of our foe.
mṛḷáyā: accented as beginning a sentence after an initial voc. (p. 467, 19 A c ) ; final vowel metrically lengthened. svastí: shortened inst. s. (p. 80, f. n. 2) used adverbially like a dat.; this word though obviously = su + asti is not analysed in the Padapāṭha (cp. note on i. 1, 9) . smasi: 1. pl. pr. of as be. tásya: with vid know about, 202 A c. viddhi: 2. s. ipv. of vid know. álarti: 3. s. pr. int. of ṛ go (174 a ). aryás: gen. of arí foe (cp. p. 81, f. n. 1; 99, 3) , dependent on anukāmám; cp. árātis in 3 c. dāḥ: 2. s. root ao. inj. of dā give.
See Page Number 160, Hymn Number 9 in PDF for Sanskrit Version
Since thou art the protector of our body, O Soma, thou as surveyor of men hast settled in every limb. If we infringe thine ordinances, then be gracious to us as our good friend, O god, for higher welfare.
tanúas: gon. of tanú̄ body. gopá̄s: 97 A 2 (p. 79) . gá̄tre-gātre: 189 C. ni-ṣasatthā: 2. s. pf. of sad; cerebralization of s (67 a ); metrical lengthening of final a (p. 441, a ) . yád: p. 242, 3. praminá̄ma: sb. pr. of pra-mī. sá: p. 294, b. su-ṣakhá̄; on the cerebralization of s see 67 b; the accent is that of a Bv. (p. 455, c α) ; that of a Karmadhāraya (p. 455, d 1) is su-ṣákhā; the former is irregularly used in the latter sense. vásyas: the cpv. adj. is here used as an acc. adverb (p. 301, b ) .
See Page Number 160, Hymn Number 10 in PDF for Sanskrit Version
I would associate with the wholesome friend who having been drunk would not injure me, O lord of the bays. For (the enjoyment of) that Soma which has been deposited in us, I approach Indra to prolong our years.
ṛdūdáreṇa: not analysed in the Padapāṭha (cp. note on ii. 33, 5 c) ; cp. tváṃ nas tanvò gopá̄ḥ in 9 a. sákhyā: 99, 2. yó ná ríṣyet: cp. 4 a. haryaśva: a characteristic epithet of Indra, who as the great Soma drinker is here addressed. nyádhāyi: 3. s. ao. ps. of dhā put; this (like prá̄gās in 2 a) is irregularly analysed in the Padapāṭha as ní ádhāyi ínstead of ni-ádhāyi (p. 469, B) . asmé: loc. (p. 104) ; Pragṛhya (26 c ). emi: 1. s. pr. of i go to with acc. (197, A 1) . pratíram: acc. inf. of tṝ cross (p. 336, 2 a ) governing the acc. á̄yus (cp. 11 d) . tásmai: for the sake of that = to obtain or enjoy that, final dat. (p. 314, B 2) .
See Page Number 161, Hymn Number 11 in PDF for Sanskrit Version
Those ailments have started off, diseases have sped away, the powers of darkness have been affrighted. Soma has mounted in us with might: we have gone to where men prolong their years.
asthur: 3. pl. root ao. of sthā. atrasan: the ipf. is here irregularly used beside the two aorists; cp. the uniform use of the ao. in 3. támiṣīcīs: this word, as occurring here only, is somewhat doubtful in sense; but it is probably a f. adj. formed from a stem in añc added to támis (in támis-rā darkness ): cp. 93 a and 95. The meaning is that a draught of Soma drives away disease and the powers of darkness (cp. 3 b) . ábhaiṣur: s ao. of bhī fear. á̄ aruhat: a ao. of ruh: cp. the English phrase, ‘go to the head’. áganma yátra: = ‘we have arrived at the point when’. d is identical with i. 113, 16 d; it refers to the renewal of life at dawn.
See Page Number 162, Hymn Number 12 in PDF for Sanskrit Version
The drop drunk in our hearts, O Fathers, that immortal has entered us mortals, to that Soma we would pay worship with oblation; we would abide in his mercy and good graces.
pitaras: the Fathers, often spoken of as Soma-loving (somyá), are called to witness (cp. 13 a) . hṛtsú pītáḥ: cp. 2 a antáś ca prá̄gāḥ and 10 c yáḥ sómo niádhāyi asmé.
See Page Number 162, Hymn Number 13 in PDF for Sanskrit Version
Thou, O Soma, uniting with the Fathers, hast extended thyself over Heaven and Earth. To thee as such, O Indu, we would pay worship with oblation: we would be lords of riches.
saṃ-vidānás: see x. 14, 4 b. ánu á̄ tatantha: = hast become famous in. d is identical with iv. 50, 6 d.
See Page Number 163, Hymn Number 14 in PDF for Sanskrit Version
Ye protecting gods, speak for us. Let not sleep overpower us, nor idle talk. We always dear to Soma, rich in strong sons, would utter divine worship.
trá̄tāro devāḥ: accent, see note on 7 c. ádhi vocatā: 2. pl. ao. ipv. of vac speak; final vowel metrically lengthened; = take our part, defend us (nas, dat.). nidrá̄: probably for nidrá̄ḥ: see note on svadhā, x. 129, 5 d. īśata: 3. s. sb. Ā. (not inj., which correct, p. 372); with gen. nas (202, A a). nidrá̄ and jálpiḥ probably refer to the vows of waking and silence in the rite of initiation (dīkṣā) to the Soma sacrifice. c d are identical with ii. 12, 15 c d excepting that there ta Indra takes the place of Sómasya. priyá̄sas: with gen. (p. 322 C) .
See Page Number 163, Hymn Number 15 in PDF for Sanskrit Version
Thou art, O Soma, a giver of strength to us on all sides. Thou art a finder of light. Do thou, as surveyor of men, enter us. Do thou, O Indu, protect us behind and before with thine aids accordant.
ā viśā: final vowel metrically lengthened. Inda: for Indav (21 b ); on the Padapāṭha, cp. note on 2 c. ūtíbhis to be taken with sajóṣās. utá vā: or = and.
The RV. contains a group of five hymns (x. 14-18) concerned with death and the future life. From them we learn that, though burial was also practised, cremation was the usual method of disposing of the dead, and was the main source of the mythology relating to the future life. Agni conveys the corpse to the other world, the Fathers, and the gods. He is besought to preserve the body intact and to burn the goat which is sacrificed as his portion. During the process of cremation Agni and Soma are besought to heal any injury that bird, beast, ant, or serpent may have inflicted on the body. The way to the heavenly world is a distant path on which Savitṛ (i. 35) conducts and Pūṣan (vi. 54) protects the dead. Before the pyre is lighted, the wife of the dead man, having lain beside him, arises, and his bow is taken from his hand. This indicates that in earlier times his widow and his weapons were burnt with the body of the husband. Passing along by the path trodden by the Fathers, the spirit of the dead man goes to the realm of light, and meets with the Fathers who revel with Yama in the highest heaven. Here, uniting with a glorious body, he enters upon a life of bliss which is free from imperfections and bodily frailties, in which all desires are fulfilled, and which is passed among the gods, especially in the presence of the two kings Yama and Varuṇa.
x. 14. Metre: Triṣṭubh; 13. 14. 16. Anuṣṭubh; 15. Bṛhatī.
See Page Number 164, Hymn Number 1 in PDF for Sanskrit Version
Him who has passed away along the mighty steeps and has spied out the path for many, him the son of Vivasvant, the assembler of people, Yama the king, do thou present with oblation.
a is a Jagatī (see p. 445, f. n. 7) . pareyivá̄ṃsam: pf. pt. act. īyivá̄ṃsam (89 a ) of i go, with párā away. pravátas: the steep paths leading to the highest heaven where Yama dwells; cp. ix. 113, 8, yátra rá̄jā Vaivasvató, yátrāvaródhanaṃ diváḥ . . tátra má̄m amṛ́taṃ kṛdhi where the king, the son of Vivasvant, and where the secret place of heaven is, there do thou (Soma) make me immortal. mahí̄s: A. pl. f. of máh great. pánthām: 97, 2 a. Vaivasvatám: Yama is in several passages called by this patronymic; cf. also 5 c, and x. 17, 1: Yamásya mātá̄, paryuhyámānā mahó jāyá̄ Vívasvataḥ the mother of Yama being married as the wife of the great Vivasvant. bahúbhyas: for the many that die and go to the other world. anu-paspaśānám: pf. pt. Ā. of spaś see. saṃgámanam: as gathering the dead together in his abode. rá̄jānam: Yama is several times called a king, but never expressly a god. duvasya: addressed to the sacrificer.
See Page Number 165, Hymn Number 2 in PDF for Sanskrit Version
Yama has first found out the way for us: this pasture is not to be taken away. Whither our former fathers have passed away, thither those that have been born since (pass away) along their several paths.
Yamás: a explains what is said of Yama in the preceding stanza. viveda: pf. of 2. vid find. gávyūtis: used figuratively to express the abode which Yama has found for those who die. ápa-bhartavái: dat. inf. with double accent (p. 452, 7) ; here it has a passive force (p. 335, α) . b is most naturally to be taken as forming a hemistich with a, not as beginning a new sentence antecedent to yátra. The exact sense of cd is uncertain owing to the doubtful interpretation of ená̄ and jajñāná̄s. The former word is probably corr. to yátra, and the latter the frequent pf. pt. Ā. of jan generate. It might be from jñā know (from which, however, this pt. does not seem to occur elsewhere): the meaning would then be, ‘knowing the way thereby (ená̄),’ because Yama found it for them. svá̄s: by their own paths, each by his own, each going by himself.
See Page Number 166, Hymn Number 3 in PDF for Sanskrit Version
Mātalī having grown strong with the Kavyas, Yama with the Aṅgirases, Bṛhaspati with the Ṛkvans, whom the gods have made strong and who (have made strong) the gods, some rejoice in the call Svāhā, others in the offering to the dead.
Má̄talī: mentioned only here; one of seven m. stems in ī (100, 1 b). Sāyaṇa thinks this means Indra because that god’s charioteer (in later times) is mātali and therefore má̄talī (N. of má̄talin) is ‘he who is accompanied by mātali’; but the accent of words in in is invariably on that syllable (p. 454 B a ) . Kavyáis: name of a group of ancestors; the inst. used in the sociative sense (199 A 1) . Áṅgirobhis: another group of ancestors, otherwise associated with Bṛhaspati (who exclusively is called Āṅgirasá). Ṛ́kvabhis: another group of ancestors; cp. sá ṛ́kvatā gaṇéna he (Bṛhaspati) with the singing host (iv. 50, 5) . vāvṛdhānás: by means of oblations. yá̄ṃś ca: the ancestors whom the gods strengthened by their aid, and who strengthened the gods with their offerings. svá̄hā anyé: some, by their association with the gods, rejoice in the call svá̄hā, which is addressed to the gods, others in the funeral oblations offered to them as ancestors. madanti: with inst. (p. 308, 1 c ) .
See Page Number 167, Hymn Number 4 in PDF for Sanskrit Version
Upon this strewn grass, O Yama, pray seat thyself, uniting thyself with the Aṅgirases, the fathers. Let the spells recited by the secrs bring thee hither. Do thou, O king, rejoice in this oblation.
á̄ sí̄da: 2. s. ipv. of sad sit w. acc. hí: p. 252, 2; cp. p. 467, B. pitṛ́bhis: apposition to Áṅgirobhis (cp. 3 a) . saṃvidānás: pr. pt. Ā. of 2. vid find according to the root class (158 a α). kavi-śastá̄s: on the accent cp. p. 456, 2 a and p. 462, f. n. 4. ená̄: here (cp. 2 d) inst. of ena (112 a ) agreeing with havíṣā; accented because beginning the Pāda (and always as an adv., cp. 2 d). mādayasva: with inst., cp. madanti in 3 d.
See Page Number 167, Hymn Number 5 in PDF for Sanskrit Version
Come hither with the adorable Aṅgirases; O Yama, with the sons of Virūpa do thou here rejoice. I call Vivasvant who is thy father, (let him rejoice), having sat himself down on the strew at this sacrifice.
Áṅgirobhis: sociative inst. (199 A 1). á̄ gahi: root ao. ipv. of gam (148, 5). Vairūpáis: sociative inst.; this patronymic form occurs only here; Virūpa occurs once in the sing. as the name of one who praised Agni (viii. 64, 6) , and three times in the pl. as of seers closely connected with the Aṅgirases, as sons of heaven or of Aṅgiras. huve: 1. s. pr. Ā. of hū call. yás: supply ásti. c is defective by one syllable (p. 441, 4 B a ) . barhíṣi á̄: to be taken together (cp. 176, 1, 2) . níṣádya: gd. of sad sit; agreeing with Vívasvantam (cp. 210) : it is not the priest who sits down on the strew, but the god; d occurs in iii. 35, 6 as applied to Indra.
See Page Number 167, Hymn Number 6 in PDF for Sanskrit Version
The Aṅgirases, our fathers, the Navagvas, the Atharvans, the Bhṛgus, the Soma-loving: we would abide in the favour, the good graces of them the adorable ones.
naḥ pitáraḥ: in apposition to the names; cp. 4 b. Návagvās c., names of ancient priestly families. ápi syāma to be taken together; ápi as = to take part in.
See Page Number 169, Hymn Number 7 in PDF for Sanskrit Version
Go forth, go forth by those ancient paths on which our fathers of old have passed away. Thou shalt see both kings rejoicing in the offering to the dead, Yama and Varuṇa the god.
préhi préhi: addressed to the dead man; note that this repeated cd. vb. is not treated as an Āmreḍita; in fact only one repeated verbal form is so treated in the RV., viz. píba-piba (p. 282, g ) . Note the remarkable alliteration in a b; cp. the repetition of -ā in c and of -am in d; of a- in 9 c d, and of -au in 10-12. pú̄rve: prn. adj. (p. 116) . rá̄jānā: note that both Yama and Varuṇa are called kings, but Varuṇa alone a god (cp. note on 1 d) . svadháyā: cp. 3 d. paśyāsi: 2. s. pr. sb. of paś see (cp. p. 353) .
See Page Number 169, Hymn Number 8 in PDF for Sanskrit Version
Unite with the Fathers, unite with Yama, with the reward of thy sacrifices and good works in the highest heaven. Leaving blemish behind go back to thy home; unite with thy body, full of vigour.
iṣṭā-pūrténa: note that this old Dvandva cd. (see vocab.) is not analysed in the Pada text. paramé: the abode of Yama and the Fathers is in the highest heaven; mádhye diváḥ in x. 15, 14. víoman: loc. without i (p. 69) . hitvá̄ya: gd., 163, 3. ástam: the home of the Fathers; cp. 9 b-d. tanvá̄ suvárcāḥ: being free from disease and frailties, the dead man unites with a body which is complete and without imperfections. The AV. often speaks of such being the state of things in the next life. In d the rare resolution of v in -sva is required.
See Page Number 170, Hymn Number 9 in PDF for Sanskrit Version
Begone, disperse, slink off from here: for him the Fathers have prepared this place. Yama gives him a resting-place distinguished by days and waters and nights.
This stanza is addressed to the demons to leave the dead man alone. vì̄ta: for ví ita (see p. 464, 17, 1 a ). asmái: accented because emphatic at the beginning of a Pāda, but unaccented at the end of d (cp. p. 452, A c ) . akran: 3. pl. act. root ao. of kṛ make. áhobhir adbhíḥ: cp. ix. 113, where the joys of the next world are described, yátra jyótir ájasraṃ, tásmin má̄ṃ dhehi amṛ́te lóke where there is eternal light, in that immortal world place me (7), and yátra amú̄r yahvátīr á̄pas, tátra má̄m amṛ́taṃ kṛdhi where are those swift waters, there make me immortal (8). aktúbhis: nights as alternating with days. vyàktam: pp. of ví + añj adorn, distinguish.
See Page Number 171, Hymn Number 10 in PDF for Sanskrit Version
Run by a good path past the two sons of Saramā, the four-eyed, brindled dogs; then approach the bountiful Fathers who rejoice at the same feast as Yama.
sārameyáu: in this and the following duals (including 11 a b) the ending au is irregularly used; in the old parts of the RV. ā is employed before consonants and at the end of a Pāda. śvá̄nau: to be read as a trisyllable (cp. 91, 3) . caturakṣáu: doubtless meant to imply keen sight; thus this epithet is also applied to Agni. In the Avesta a four-eyed dog watches at the head of the bridge by which the souls of the dead pass to the other world, and scares away the fiend from the holy ones. b is a Jagatī (cp. p. 445, f. n. 7) . áthā: the second syllable metrically lengthened. Yaména: sociative inst. (p. 306, 1) . sadhamá̄dam: cognate acc. with mádanti (p. 300, 4) .
See Page Number 171, Hymn Number 11 in PDF for Sanskrit Version
Give him over to those two, O King, that are thy dogs, O Yama, the guardians, four-eyed, watchers of the path, observers of men; bestow on him welfare and health.
yáu: au in this and the following duals for ā, as in 10. nṛcákṣasau: as Yama’s messengers (cp. 12 b) . b is a Jagatī (cp. 10 b) . enam: the dead man. dehi (2. s. ipv. of dā give ): that they may guide him to Yama’s abode. dhehi: 2. s. ipv. of dhā put.
See Page Number 171, Hymn Number 12 in PDF for Sanskrit Version