THE HYMNS OP THE RIGVEDA. BOOK THE FIRST. HYMN I. Agni. I laud Agni, the chosen Priest, God, minister of sacrifice, The Hotar, lavishest of wealth. 2 Worthy is Agni to be praised by living as by ancient seers : He shall bring hitherward the Gods. 3 Through Agni man obtaineth wealth, yea, plenty waxing day by day, Most rich in heroes,' glorious. 4 Agni, the perfect sacrifice which thou eneompassest about Verily goeth to the Gods. 5 May Agni, sapient-minded Priest, truthful, most gloriously great, The God, come hither with the Gods. 6 Whatever blessing, Agni, thou- wilt grant unto thy worshipper, That, Angiras, is indeed thy truth. The first two hymns of this Book are ascribed to blie Ilishi or seer Madhu- chehhandas Vaisvamitra, a son or descendant of the famous Visv&mitra. The deity to whom ’ this hymn is addressed is Agni, the God of* fire, the most prominent, next to Indra, of the deities of the IUgveda. Agni is the mes¬ senger and mediator between earth and heaven, announcing to the Gods the hymns, and conveying to them the oblations, of their worshippers, inviting them with the sound of his crackling flames and bringing them down to the place of sacrifice. As concentrating in himself the various sacrificial duties of different classes of human priests, Agni is called the Purohita or chosen priest, the prmpositm or presses. He is a Ritvij, a priest or minister who sacrifices at the proper seasons, and a Hotar , an invoking priest, a herald who calls the Gods to enjoy the offering. All riches are at his disposal, and he is the most bountiful rewarder, both directly and indirectly, of the pious whose oblations he carries to the Gods. 2 Ancient seers: said by Sfiyana to be Bhrigu, Angiras, and others. The egression indicates the existence of earlier hymns. 3 Most rich in heroes: the heroes here spoken of, who accompany the acquisition and increase of wealth, are brave sons and dependents. 4 Perfect: uninterrupted by R&kshasas or fiends, who are unable to mar a sacrifice which Agni protects on all sides. 6 Angiras : here a name of Agni. The Angirases appear to have been . •regarded as a race of higher beings between Gods and men, the typical first sacrifieers, whose ritual is the pattern which later priests must follow. 2 THE HYMNS OF [BOOK 1. 7 To thee, dispeller of the night, 0 Agni, day by day with prayer Bringing thee reverence, we come; 8 Ruler of sacrifices, guard of Law eternal, radiant One, Increasin g in thine own abode. 9 Be to us easy of approach, even as a father to his son : Agni, be with us for our weal. HYMN II. Vdyu. Beautiful Vayu, come, for thee these Soma drops have been prepared: Drink of them, hearken to our call. 2 Knowing the days, with Soma juice poured forth, the singers glorify Thee, Vayu, with their hymns of praise, 3 Vayu. thy penetrating stream goes forth uuto the worshipper, ]’ar->p reading for t he Soma draught. 8 Law eternal. The word used to denote the conception of the order of the world is rita. Everything in the universe which is conceived as showing regularity* of action may be said to have the rita for its principle. In its most general application the conception expressed by the word occupied to some extent the place of natural and moral law, fate, or the will of a supreme God. See Wallis, The Cosmology of the Kijvedu, p. 92. ‘ In thine own abode; chime , sud domo, in the sacrificial hall or chamber in which fire-worship is performed, and in which the fire (Agni) increases as the oblations of clarified butter are poured upon it by the priest. 1 Vdyu : God of the wind. v Soma drops: libations of the juice of the Soma, or Moon-plant, said to be j the Acid Asclepias or Sarcostema Vimmalis. The plant was gathered by j moonlight on certain mountains, stripped of its leaves, and then carried to the i place of sacrifice; the stalks having been there crushed by the priests were i sprinkled with water and placed on a sieve or strainer, whence, after further f pressure, the acid juice trickled into a vessel called Drop a; after which it ; was mixed with flour etc,, made to ferment, and then offered in libations to < the Gods or drunk by the Br&hmans, by both of whom its exhilarating quali- | ties were supposed to be highly prized. This famous plant has remained j unidentified till recently (see Max Muller, Biographies of Words, Appendix ' III.) * Dr. Aitchison has lately stated that Soma must be the Ephedra pachy- I chide, which in the Harirud valley is said to bear the name of hum, huma, and j yahma. This supposition is confirmed by Dr. Joseph Bornmuller, a botanist ] long resident in Kerman, who identifies the Soma plant with some kind of \ Ephedra, probably Ephedra distachya , but who remarks that different vane- \ ties of Ephedra-are to be found from Siberia to the Iberian peninsula, so that j we must give up the hope of original home of the Aryas by \ means of the habitat of the So. ■ : ! \ :. -terly Review, No. 354, October J 1894, p, 455). ■ - - 2. Knowing the days :■ knowing the proper days for sacrifices ; or perhaps, knowing or marking the time of daybreak, the exact time for the commence¬ ment of sacrificial rites. 8 Hymns of praise: uJcthas , lauds recited or spoken, in opposition to verses that are chanted or sung. HYMN 8.] * THE 'R7QVEDA. S 4 These, Indra-Vayu, have been shed; come for o*ur offered dainties’ sake: The drops are yearning for you both. 5 Well do ye mark libations, ye Vayu and Indira, rick in spoil t So come ye swiftly hitherward. 0 Vayu and Indra, come to what the Soma-presser hath prepared: Soon, Heroes, thus I make my prayer. 7 MItra, of holy strength I call, and foe-destroying Varuna, "Who make th e oil-fed rite com plete. S Mitra and Varuna, through Law, Lovers and cherishers of Law, Have ye obtained your mighty power. 9 Our Sages, Mitra-Varuua, of wid.e dominion, st rong by birth. Vouchsafe us strength that worketh well. HYMN TIL Asvina. Ye Asvins, rich in treasure, Lords of splendour, having nimble hands, Accept the sacrificial food. 4 Indra and Viiyu are here conjointly addressed in a dual compound, rudra- v&yfi. Xmlra was the favourite national deity of the Aryan Indians in the Vedio Age, and more hymns are dedicated to his honour than to the praise of any other divinity. He is the Uod who reigns over the intermediate region or atmosphere ; he fights against and conquers with his thunderbolt the demons of drought and darkness, and is in general the type of noble' heroism. 7 According to S&yana, Mitra presides over the day as Varuna over the night; hence the closest connexion subsists between these' two deities who are more frequently invoked together than Varuna is invoked singly ; together they uphold and rule the earth and sky, together they guard the world, to-' gether they promote religious rites, avenge sin, and are the lords of truth and light. Oil-fed * performed with fjhrihhn (the modern and clarified butter, or butter which has been boiled gently and then allowed to cool. The butter is then used for culinary purposes and also offered in sacrifice to the Gods. Complete: by granting the worshipper’s prayer. 8 Through Law: i. e. in accordance with rkd, the eternal law or everlasting order of the universe. See X. 1. 8. 1 * The Asvins seem to have been a puzzle even to the oldest Indian Com- , mentators. Y&ska thus refers to them in the Nirukta, XII. 1 :—‘Next in ordfer * are the deities whose sphere is the heaven ; of these the Asvins are the first to arrive...Who then are these Asvins ? ‘ Heaven and Earth,’ say some ; * Day. and Night,’ say others ; ‘The Bun and Moon,’ say others ; ‘Two hangs, per¬ formers of holy acts/ say the legendary writers.’ Professor Both thus sj»eaks of these Gods: ‘The two Asvins, though, like the ancient interpreters.of the , Veda, we are by no means agreed as to the conception of their character, hold, nevertheless, a perfectly distinct position in the entire body of’the Ygd-ih.. deities of light. They are the earliest bringers of light in the morning skff £ ' THE BY MAS, OF [BOOK l 2 Come thou to our libations, drink of Soma, Soma-drinker thou! The rich One's rapture giveth kine. 3 So may we be acquainted with thine innermost benevolence: Neglect us not, come hitherward. 4 Go to the wise unconquered One, ask thou of Indra, skilled in song, ° Him who is better than thy friends. 5 Whether the men who mock us say, Depart unto another place, Ye who serve Indra and none else; 6 Or whether, God of wondrous deeds, all our true people call us blest. Still may we dwell in Indra’s care. 7 Unto the swift One bring the swift, man-cheering, grace of sacrifice. That to the Friend gives wings and joy. 8 Thou, Satakratu, drankest this and wast the Vritras’ slayer; thou Holpest the warrior in the fray. 9 We strengthen, Satakratu, thee, yea, thee the powerful in fight. That, Indra, we may win us wealth. 10 To him the mighty stream of wealth, prompt friend of him who pours the juice. Yea, to this Indra sing your song. 2 Indra is especially the lord of Soma and its chief drinker. The exhilar¬ ation produced by drinking' the fermented juice offered in libations stimulates his warlike energies and disposes him to give out of his boundless riches liberal rewards in the shape of cattle and other wealth to those who worship him. The general meaning of this and the two preceding verses seems to he: Indra is the best friend and protector, and so long as we enjoy his friendship and protection we care nothing for the revilings of the ungodly who mock at our faithful worship. 7 The swift One: Indra. The Soma juice which exhilarates men or heroes and accompanies or graces the sacrifice is also called swift both because it flows quickly and because it makes Indra hasten to the solemnity. The Friend , is Indra whom the juice exhilarates and sends quickly to the sacrifice. 8 SataJcratu, a name of Indra, *is explained by S&yana, he who is connected with a hundred (many) acts, religious rites ( bahukarmayukta ), either as their performer or their object: or it may be rendered c endowed with great wis¬ dom;’ hratu implying either karma , act, or y-r‘- 2 * 4 * * 7 8 . V—Wilson. The Vritras, the enemies, the oppressors, or ■ ■■«. ..■■■■ 1 1 ■■ hostile powers in the atmosphere who malevolently shut up the watery treasures in the clouds. These demons of drought, called by a variety of names, as Vrittra Ahi, Sushna, Namuchi, Pipru, Sambara, Urana, etc., etc., armed on their side, also, with every variety of colestial artillery, attempt, but in vain, to resis, the onset of the gods,’ Muir, 0, & Texts, Y, 95, HYMN 6 .] THE RIG VEDA, 7 HYMN Indra. O come ye hither, sit ye down; to Indra sing ye forth your song, Companions, bringing hymns of praise; 2 To him the richest of the rich, the Lord of treasures excellent, Indra, with Soma juice outpoured. 3 May he stand by us in our need and in abundance for our wealth: May he come nigh us with his strength; 4 Whose pair of tawny horses yoked in battles foemen challenge not: To him, to Indra sing your song. 5 Nigh to the Soma-drinker come, for his enjoyment, these pure drops, The Somas mingled with the curd. 6 Thou, grown at once to perfect strength, wast bom to drink the Soma juice, Strong Indra, for preeminence. 7 0 Indra, lover of the song, may these quick Somas enter thee : May they bring bliss to thee the Sage. 8 Our chants of praise have strengthened thee, 0 Satakratu, and our lauds: So strengthen thee the songs we sing. 9 Indra, whose succour never fails, accept these viands thousand¬ fold, Wherein all manly powers abide. * 10 0 Indra, thou who lowest song, let no man hurt our bodies, keep Slaughter far from us, for thou canst. HYMN VI. Indra, They who stand round him as he moves harness the bright, the ruddy Steed: The lights are shining in the sky. X Companions. The call is addressed to the ministering priests. 3 { Two separate * cases appear to be meant: yoge, where the God must recognize the necessity of his intervention, and purandhydm, where he may deem it superfluous.’ Ludwig. 4 At the sight of whose chai'iot and horses all enemies flee. 9 Wherein all manly powers abide. The oblations of worshippers, as well as their hymns of praise, stimulate and strengthen the Gods for deeds of heroism. 1 They who stand round; loTcatrayavartinah prdninah, ( the living beings of the three worlds,’ is S&yana’s explanation. Probably the Maruts, Indra’s constant companions are intended. The bright , the ruddy Steed , (bradhndm arnsMmJ, is probably the Sun, with whom Indra is frequently connected. $ THE HYMNS OF [BOOK /. 2 On both sides to the car thev yoke the two bay coursers dear to -him, # Bold, tawny, bearers of the Chief. 3 Thou, making light where no light was, and form, 0 men 1 where form was not, Wast born together with the Dawns. & Thereafter they, as is their wont, threw off the state of babes unborn, Assuming sacrificial names. 5 Thou, Indra, with the Tempest-Gods, the breakers down o£- what is firm, Foundest the kine even in the cave. 6 Worshipping even as they list, singers laud him who findoth wealth, The fai-renowned, the mighty One. 7 Mayest thou verily be seen coming by fearless Indnds side ; Both joyous, equal in your sheen. 8 With Indra’s well-beloved hosts, the blameless, hastening to heaven, The sacrificer cries aloud. 2 On both sides; vipakshasd; harnessed on different sides. 3 Thou, i. e. the Sun, 0 men / is perhaps merely an exclamation expressive of admiration. If marydh , men, be taken to mean the Maruts, the words thou, making, wcist born, although in the singular number, may apply to these Gods regarded as one host or company and born at one birth, 4 Threw off the state of babes unborn: according to Prof. M. Muller f as¬ sumed again the form of new-born babes.’ 2 3 4 5 * 7 8 The idea that the Maruts assumed the form of a garbha, lit. of an embryo or a new-born child, is only meant to express that the storms burst forth from the womb of the sky as soon as Indra arises .to do battle against the demon of darkness. As assisting Indra in this battle, the Maruts, whose name retained for a long time its purely appellative meaning of storms, attained their rank as deities by the side of Indra, or as the poet expresses it, they assumed their sacred name. This seems to be the whole meaning of the later legend that the Maruts, like the Ilibhus were not originally gods, but became deified for their works/ M. Muller. Rigvcda Smhitd, i. p. 25. 5 The Tempest-Gods : the Maruts, the friends and helpers of Indra. The kine; are streams of water and the beams of light which follow their effusion. The cave is the thick dark cloud which holds the imprisoned waters and which Indra cleaves asunder with his thunderbolt or lightning. 7 Thou; the host of Maruts. According to Benfey, the Sun. 8 The sacrificer cries aloud . This is the interpretation proposed by Professor Max Muller,J;mt it is only conjectural and not altogether satisfactory, Benfey translates: Mightily shines the sacrifice,* and Ludwig t The warrior sings triumphantly. HYMN 1.1 TfiM RTGYHTJA. g 9 Come from this place, 0 Wanderer, or downward from the light of heaven : * _ Our songs of praise all yearn for this. 10 Indra we seek to give us help, from here, from heaven above the earth, Or from the spacious firmament. 9 HYMN VII. Indrac f Indra the singers with high praise, Indra reciters with their lauds, Indra the choirs have glorified. 2 Indra hath ever close to him his two bay steeds and word-yoked car, Indra the golden, thunder-armed. 3 Indra hath raised the Sun on high in heaven, that he may see afar: He burst the mountain for the kine. 4 Help us, 0 Indra, in the frays, yea, frays where thousand spoils are gained, With awful aids , 0 awful One. 5 In mighty battle we invoke Indra, Indra in lesser fight, The Friend who bends his holt at fiends, 6 Unclose, our manly Hero, thou for ever bounteous, yonder cloud, For us, thou irresistible. 7 Still higher, at each strain of mine, thunder-armed Indra’s praises rise: I find no laud worthy of him, 8 Even as the bull drives on the herds, he drives the people with "■~iiis might, * ~ ~ .. TJi e Ruler irresisti ble: 9 From this place: from earth. Wanderer ; {parijman) here applied to Indra. 10 The spacious firmament: the expanse between earth and heaven. 1 The choirs : ( vd'ni ) referring perhaps to both singers and chanters. 2 The golden: i. e. richly decorated {sarvdhharanahhilshitah) according to S&yana. • • 3 The moutain: is the :■ v V' - -■ ’ mass of thick cloud, and the kine are the waters as in I. 6, 5. " i ■ / ■ and pdrvata mean both mountain and cloud, these beiftg constantly seen in close juxtaposition and being often indistinguishable one from the other, 10 THE HYMXS OF {BOOK L 9 Indra who rules with single sway men, riches, and the fivefold # race Of those who dwell upon the earth. 10 For your sake from each side we call Indra away from other men: Ours, and nojje others’, may he be. HYMN VIII. Indra. Indra, bring wealth that gives delight, the victor’s ever-con¬ quering wealth, Most excellent, to be our aid ; 2 By means of which we may repel our foes in battle hand to hand, By thee assisted with the car. 3 Aided by thee, the thunder-armed, Indra, may we lift up the bolt, And conquer all our foes in fight. 4 With thee, 0 Indra, for ally with missile-darting heroes, may We .conquer our embattled foes. 5 Mighty is Indra, yea supreme; greatness be his, the Thunderer: Wide as the heaven extends his power; 6 Which aideth those to win them sons, who come as heroes to the fight, Or singers loving holy thoughts. 7 His belly, drinking deepest draughts of Soma, like an ocean swells, Like wide streams from the cope of heaven. 8 So also is his excellence, great, vigorous, rich in cattle, like A ripe branch to the worshipper. 9 For verily thy mighty powers, Indra, are saving helps at once Unto a worshipper like me. 9 The, fivefold race: Benfey explains this as ‘the whole inhabited world/ But the expression seems to mean the Aryan settlements or tribes only, and not the indigenous inhabitants of ,the country. The five tribes or settlements were probably the confederation of the Turvasas, Yadus, Anus, Druhyus, and Pftrus. Sftyana’s explanation is 2 3 4 those who are fit for habitations/ and the phrase is said to imply the four castes and NiwMdas or indigenous barbarians. But there were no such distinctions of caste when the hymn was composed. 2 With the car: drvatd, literally, with a horse, is explained by Sftyana to mean fighting on horseback. But horses seem to have been used in war as drawers of chariots only, and drvatd here stands for rathena, with a car or chariot. 3 Map we lift up the holt. The thunderbolt here spoken of is sacrifice which, when employed against enemies, is as powerful a weapon as the bolt of Indra. 10 THE HYMNS OS [BOOK I, 9 Indra who niles with single sway men, riches, and the fivefold * race Of those who dwell upon the earth. 10 For your sake from each side we call Indra away from other men: Ours, and nope others 7 , may he be. HYMN VIII. Indra, Indra, bring wealth that gives delight, the victor's ever-con¬ quering wealth, Most excellent, to be our aid ; 2 By means of which we may repel our foes in battle hand to hand, By thee assisted with the car. 3 Aided by thee, the thunder-armed, Indra, may we lift up the bolt, And conquer all our foes in fight. 4 With thee, 0 Indra, for ally with missile-darting heroes, may We.conquer our embattled foes. 5 Mighty is Indra, yea supreme; greatness be his, the Thunderer: Wide as the heaven extends his power; 6 Which aideth those to win them sons, who come as heroes to the fight, Or singers loving holy thoughts. 7 His belly, drinking deepest draughts of Soma, like an ocean swells, Like wide streams from the cope of heaven. 8 So also is his excellence, great, vigorous, rich in cattle, like A ripe branch to the worshipper, 9 For verily thy mighty powers, Indra, are saving helps at once Unto a worshipper like me. 9 The fivefo’d race: Beufey explains this as ‘the whole inhabited world/ But the expression seems to mean the Aryan settlements or tribes only, and not the indigenous inhabitants of ,the country. The live tribes or settlements were probably the confederation of the Turvasas, Yadus, Anus, Druhyus, and Purus. Sftyana’s explanation is * those who are fit for habitations/ and the phrase is said to imply the four castes and Nishadas or indigenous barbarians. But there were no such distinctions of caste when the hymn was composed. 2 With the car: arvatd , literally, with a horse, is explained by Sftyana to mean fighting on horseback. But horses seem to have been used in war as drawers of chariots only, and drvatd here stands for rathenu , with a car or chariot. 3 May we lift up the holt . The thunderbolt here spoken of is sacrifice which, when employed against enemies, is as powerful a weapou as the bolt of Indra. THE RIQYEDA. 11 HYMN 9 .] 10 So are his lovely gifts; let lauds and praises be to Indra sung, That he may drink the Soma juice. hymn IX. i ncIra , Comb, Indra, and delight thee with the juice at all the Soma feasts, ^ Frotector, mighty in thy strength. 2 To Indra pour ye forth the juice, the active gladdening juice to him The gladdening, omnific God. 3 0 Lord of all men, fair of cheek, rejoice thee in the gladdening lauds, Present at these drink-offerings.* 4 Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord, And raised themselves unsatisfied. 5. Send to us bounty manifold, 0 Indra, worthy of our wish, For power supreme is only thine. 6 O Indra, stimulate thereto us emulously fain for wealth, And glorious, 0 most splendid One. 7 Give, Indra, wide and lofty fame, wealthy in cattle and in strength, Lasting our life-time, failing not. 8 Grant us high fame, O Indra, grant riches bestowing thousands, those * Fair fruits of earth borne home in wains. 9 Praising with songs the praise-worthy who cometh to our aid, we call Indra, the Treasure-Lord of wealth. 10 To lofty Indra, dweller by each libation, the pious man Sings forth aloud a strengthening hymn. 10 Let lauds mid praises be to Indra swiff: more exactly, * be lauds, spoken and sung, to Indra given ;’ nltha being properly the laud that is recited, and Stoma the hymn of praise that is sung. 4 And raised themselves unsatisfied: djoshcih, not contented, that is, with prayers ever new, Ludwig observes that the S&maveda has preserved the correct reading sajdsMh, i with one accord.’ 8 Those fair fruits of earth brought home in wains. ( The original of this hymn, as of many others, is so concise and elliptical as to be unintelligible without the liberal amplification of the Scholiast. We have in the text simply “those car-having viands,” td rath in tr ishah . meaning, S&yana says, those articles of food which are conveyed in cars, carts, or waggons, from the site of their production ; as rice, barley, and other kinds of grain,’ Wilson, The meaning of mthinir is not clear. n THE HYMNS OF [BOOfy t HYMN X. Indra. The chanters hymn thee, they who say the word of praise magnify thee. The priests have raised thee up on high, 0 Satakratu, like a pole. 2 As up he domb from ridge to ridge and looked upon the toilsome task, Indra observes this wish of his, aiid the Ra m hastens with his troop. 3 Harness thy pair of strong bay steeds, long-maned, whose bodies fill the girths, And, Indra, Soma-drinker, come to listen to our songs of praise.- 4 Come hither, answer thou the song, sing in approval, cry aloud. Good Indra, make our prayer succeed, and prosper this pur sacrifice. 5 To Indra must a laud be said, to strengthen him who freely gives, That Sakra may take pleasure in our friendship and drink-offer¬ ings. 6 Him, him we seek for friendship, him for riches and heroic might. for Indra, he is Sakra, he shall aid us while he gives us wealth. 7 Easy to turn and drive away, Indra, is spoil bestowed by thee. 1 f The concluding phrase, hod ..ud vatis'amiv'cc ijmire, “they have raised tjiee, like a bamboo,” is rather obscure. The Scholiast says, they have ele¬ vated Indra, as tumblers raise a bamboo—on the summit of which they balance themselves j a feat not uncommon in India ; or, as mfixa means, also, a family, it may be rendered, as ambitious persons raise their family to con¬ sequence/ Wilson* 2 Tl-~ ' .a.- .r - Vomheight to 1 2 * * 5 * 7 height, which- ^ i ■ . - 1 ■ ■ - ' . of the'Yajam&na, the person who institutes or performs a regular sacrifice and. pays the expenses of it, who goes to the mountain to gather the Soma-plant, fuel, etc, Ludwig thinks that Indra is meant, rising higher and higher, and yet not delaying to come to the sacrifice,- The Ram , (vrishmh) is Indra, and liis flock or troop are the Maruts. Hastens: comes quickly to the sacrifice. 5 Sakra, a common name of Indra, used in the next stanza as an epithets { the powerful/ from seek, to he able, 7 Fast/ to turn: The booty spoken of in the Rigveda consists chiefly of cattle, which with Indra’s assistance are easily turned and driven away from tlie enemy who possesses them* 1IYMX n.] the mar jsda. 13 Unclose the_«table ^of .tlic .kuieji-ind giye us. wealth 0 Tlnmclcr* arnic3, 8 The heaven and earth contain thee not, together, in thy wrath¬ ful mood. Win us the waters of the sky, and send us kine abundantly. 9 Hear, thou whose ear is quick, my call; take'' to thee readily my songs. 0 Indra, let this laud of mine come nearer even than thy friend. 10 We know thee mightiest of all, in battles hearer of our cry. Of thee most mighty we invoke the aid that giveth thousand¬ fold. 11 0 Indra, Son of Kusika, drink our libation'with delight. Prolong our life anew, and cause the seer to win a thousand gifts, 12 Lover of song, may these our songs on every side encompass thee: Strengthening thee of lengthened life, may they bo dear de¬ lights to thee. HYMN XL Indra. All sacred songs have magnified Indra expansive as the sea, The best of warriors borne on cars, the Lord, the very Lord of strength. 2 Strong in thy friendship, Indra, Lord of power and might, we have no fear. We glorify with praises thee, the never-conquered conqueror. 3 The gifts of Indra from of old, his saving succours, never fail. When to the praise-singers he gives the boon of substance rich in kine. Unclose the stable of the bine: Open the thick cloud that holds the water Imprisoned, and fertilize our fields with rain. 9 Thy friend; probably the mjra or thunderbolt which is Jndra’s insepar¬ able associate and ally. 11 So7i of Kusika : Kusika was the father or the grandfather of Visv&mitra who was the father of the poet or seer of this hymn. This epithet Kausika, son of Kusika, is here applied to Ipdra as being the chief or special God of the seer's family. 12 Of lengthened life=. immortal, 1 This hymn is ascribed to Jetar the sou of Madhuchchhandas the seer of the preceding hy nm. * - Expansive as the sea : at L 8, 7. Or the expression may be, as Wilson says, ‘ a vague mode of indicating the universal diffusion of Indra as the firma¬ ment,’ HYMN 9.] THE EIGVEEA, $1 10 So are bis lovely gifts; let lauds and praises be to Indra sung, That he may drink the Soma juice, HYMN IX. Indra. Come, Indra, and delight thee with the juice at all the Soma feasts, 9 Protector, mighty in thy strength. 2 To Indra pour ye forth the juice, the active gladdening juice to him The gladdening, omnific God. 3 0 Lord of all men, fair of cheek, rejoice thee in the gladdening lauds, Present at these drink-offerings.* 4 Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord, And raised themselves unsatisfied. 5. Send to us bounty manifold, O Indra, worthy of our wish, For power supreme is only thine. 6 0 Indra, stimulate thereto us emulously fain for wealth, And glorious, 0 most splendid One. 7 Give, Indra, wide and lofty fame, wealthy in cattle and in strength, Lasting our life-time, failing not. 8 Grant us high fame, O Indra, grant riches bestowing thousands, those * Fair fruits of earth borne home in wains. 9 Praising with songs the praise-worthy who cometh to our aid, we call Indra, the Treasure-Lord of wealth. *■ 10 To lofty Indra, dweller by each libation, the pious man Sings forth aloud a strengthening hymn. 10 Let lauds and praises be to Indra sung : more exactly, ‘be lauds, spoken and sung, to Inclra given ; * itktha being properly the laud that is recited, and Stoma the hymn of praise that is sung. 4 And raised themselves unsatisfied: djoshdh, not contented, that is, with prayers ever new, Ludwig observes that the S&maveda has preserved the correct reading sajdshdh, ‘ with one accord.’ 8 Those fair fruits of earth brought home in wains, ‘ The original of this hymn, as of many others, is so concise and elliptical as to be unintelligible without the liberal amplification of the Scholiast. We have in the text simply “those car-having viands,” td ruthintr ishah . meaning, S&yana says, those articles of food which are conveyed in ears, carts, or waggons, from the site of their production ; as rice, barley, and other kinds of grain.’ Wilson. The meaning of rathintr is not clear, 14 THE 1ITMNS OF [BOOK L 4 C rusher of for ts, the young, the wise, of strength unmeasured, wasTIeTom Sustaiuer of each sacred rite, Indra, the Thunderer, nmeh- extolled. 5 Lord of the thunder, thou didst burst,the cave of Vala rich in "cows. The Gods came pressing to thy side, and free from terror aided thee. 6 I, Hero, through thy bounties am come to the flood addressing thee. Song-lover, here the singers stand and testify to thee thereof. 7 The wily Sushna, Indra i thou o’erthrewest with thy wondrous powers. The wise beheld this deed of thine: now go beyond their eulogies. 8 Our songs of praise have glorified Indra who ruletli by his might, Whose precious gifts in thousands come, yea, even more abundantly. HYMN XIT. Agm. We choose Agm the messenger, the herald, master of all wealth, Well skilled in this our sacrifice. 2 With callings ever they invoke Agm, Agin, Lord of the House, Oblation-beaver, much beloved. 3 Bring the Gods hither, Agni, born for him who strews the sacred grass: Thou art our herald, meet for praise. 4 Crusher of forts; destroyer or breaker-down of the clouds that withhold the rain, which are regarded as the forts or strongholds of Vritra and-the other hostile powers of the air. 5 The care of Vala ; Vala is the brother of Vritra, or Vritra himself under another name, who stole the cows of the Gods and hid them in a cave, that is, kept the light and waters imprisoned in dark clouds. fi To the flood ; i. e. to Indra, the river or sea of bounty. 7 The wily Sushna ; Sushna is described as a demon slain by Indra. The word means drier up : bhdtdndm soshanahetit, cau.se of the drying up of beings, the excessive heat and drought before the Kains, which Indra puts an end to. Now go beyond their eulogies: i. e. do deeds worthy of still higher praise. Or it may mean, make their eulogies endure. 1 The Hymns from XII to XXIII inclusive are ascribed to • Medh&fcithi, son of Kanva. The messenger: the mediator between men and Gods. The herald : devdndm dhrdtdram , the inviter of the Gods, is Sdyana's explanation, 3 Born,: newly produced by attrition for the man who has prepared and spread the sacrificial grass as a seat for the expected deities, HYMN 18.] THE RIO VEDA. 15 4 Wake up the willing Gods, since thou, Agni, performed embassage: Sit on the sacred grass with Gods, 5 0 Agni, radiant One, to whom the holy oil is poured, burn up Our enemies whom,fiends protect. 6 By Agni Agni is inflamed, Lord of the House, Wise, young, who bears The gift; the ladle is his mouth. 7 Praise Agni in the sacrifice, the Sage whose ways are ever true, The God who driveth grief away. 8 God, Agni, be his strong defence who, lord of sacrificial gifts, Worslxippeth thee the messenger. 9 Whoso with sacred gift would fain call Agni to the feast of Gods, 0 Purifier, favour him. 10 Such, Agni, Purifier, bright, bring hither to our sacrifice, To our oblation bring the Gods. 11 So lauded by our newest song of praise bring opulence to us, And food, with heroes for our sons. 12 0 Agni, by effulgent flame, by all invokings of the Gods, Show pleasure in this laud of ours. HYMN XIII. Agni. Agni, well-kindled, bring the Gods for him who offers holy gifts. Worship them. Purifier, Priest. 2 Son of Thyself, present, 0 Sage, our sacrifice to the Gods to¬ day, Sweet to the taste, that they may feast. 6 By Agni Agni is inflamed: The fire into which the oblation is poured is lighted by the application of other fire. Young: as newly horn each time the fire is produced. The ladle: used for pouring the sacrificial butter into the fire. 8 Lord of sacrificial gifts : the wealthy patron or institutor of the sacrifice. 9 0 Purifier: pdvaka, purifying, is in later Sanskrit a common word for fire. [ This is one of the Aprt or propitiatory hymns, consisting of invocations to a series of deified objects, and said to be introductory to idle animal sacrifice. I All the deified objects addressed in this hymn are said by Sftyana to be forms | of Agni. X For him who offers holy gifts: for the institutor of the sacrifice. 2 Son of Thyself . Tanunap&t, son or descendant of oneself, is a frequently recurring name of Agni, so called because fire is sometimes self-generated, as in the lightning, or produced by attrition, and not necessarily derived from 'other fire. Other fanciful derivations are given. 16 THE IITMNS OF [BOOK I 3 Dear Narasausa, sweet of tongue, the giver of oblations, I Invoke to this our sacrifice, 4 Agni, on thy most easy car, glorified, hither bring the Gods; Mann appointed thee as Priest, 5 Strew, 0 ye wise, the sacred grass that drips with oil, in order due, Where the Immortal is beheld. 6 Thrown open be the Doors Divine, unfailing, that assist the rite, For sacrifice this day and now. 7 I call the lovely Night and Dawn to seat them on the holy grass At this- our solemn sacrifice. 8 The two Invokers I invite, the wisp, divine, and sweet of tongue, To celebrate this our sacrifice. I]a, Sarasvati, Main, t 1 ■ / G..V1 . who bring delight, ( Be seated, peaceful, of " " . 10 Tvaslitar I call, the earliest born, the wearer of all forms at will: May he be ours and ours alone. 11 God, Sovran of the Wood, present this our oblation to the Gods, And let the giver be renowned. 3 Nard^ahm ; 4 Praise of Men 1 is one of Agni’s mystical names. 4 4/ft me .* is the man par excellence, or the representative man and father of the human race, regarded as the first institutor of sacrifices and religious cere¬ monies. 5 The Immortal: according to S&yaua either the clarified butter or' Agni the God. 6 The Doors Divine: the doors of the chamber in which the oblation is offered. Unfailing; the signification of asauhatah in the text is uncertain. S&yana explains the word variously in various places. 8 The two Invokers* It seems A uncertain who these two invokers or priests (hot&r&) are, whether Agni and Aditya, or Agni and Varuna, or V&runa and Aditya. See M, Muller's A, S. Literature* p. 464. 9 /Id: the Goddess of sacred speech and action. Sarasvati : see I. 3. 10. Mukt; c the great’ (Goddess), said-to be identical with Bh&ratS, also a Goddess of speech. 10 Tvaslitar, is the Hephaistos, or Vulcan, of the Indian pantheon, the ideal artist, the divine artisan, the most skilful of workmen, versed in all wonderful and admirable contrivances. 11 God , Sovran of the Wood : vanaspati, lord of the wood ; usually, a large tree ; here said to be an Agni,—as if the fuel and the burning of it were iden- tified. A Or the Sacrificial Post may be intended, which is enumerated among tlie Apr! deities or deified objects. HYMN 14.] THU MIG VEDA. 17 12 With Svaha pay the sacrifice to Indra in the offerer’s house : Thither I call the Deities. HYMN XIV. Visvedevas. To drink the Soma, Agni, come, come to our service and our songs r Wibh all these Gods; and worship them. 2 The Kanvas have invoked thee ; they, 0 Singer, sing thee songs of praise: Agni, come hither with the Gods; 3 Indra, Y&yu, Brihaspati, Mitra, Agni, Pushan, Bhaga, Adityas, and the Marut host. 12 Svdhd is tlie sacred word or exclamation (Hail ! Blessing ! ) used in pouring the oblation on the fire. According to S&yana, Sv&hft also may be identified with Agni. 2 The Kanvas: sons or descendants of Kanva, men of the same family as the seer of the hymn. 3 Indra , Vdyu, etc. The names of these Gods are in the accusative case, governed by ‘they (the Kanvas) have invoked,’ or ‘ worship them, 1 understood. Briha&patit ‘alternating with Brahmanaspati is the name of a deity in whom the action of the worshipper upon the Gods is personified. He is the suppliant, the priest who intercedes with the Gods for men, and protects them against the wicked. Hence he appears as the prototype of the priests and the priestly order, and is also designated as the Purohita of the divine community. The essential difference between the original idea represented in this God and those expressed in most of the other and older deities of the Veda consists in the fact that the latter are personifications of various de¬ partments of nature, or of physical forces, while the former is the product of moral ideas, and an impersonation of the power of devotion.’ Muir, O. 8, Texts , V. 272. Pdshan is a God who protects and multiplies cattle and human possessions generally. In character he is a solar deity, beholds the entire universe, and is a guide on roads and journeys. Bhaga , the gracious Lord and protector, is regarded as the bestower of wealth, Adityas . ‘ There (in the highest heaven) dwell and reign those Gods who bear in common the name of Adityas, We must, however, if we would dis¬ cover their earliest character, abandon the conceptions which in a later age, and even in that of the heroic poems, were entertained regarding these deities. According to this conception they were twelve Sun-gods, bearing evident reference to the twelve months. But for the most ancient period we must hold fast the primary signification of their name. They are the inviolable, imperishable, eternal beings. Aditi, eternity or the eternal, is the element which sustains them and is sustained by them...The eternal and inviolable element in which the Adityas dwell, and which forms their essence, is the celestial light...The Adityas, the Gods of this light, do not therefore by any means coincide with any of the forms in which light is manifested in the uni¬ verse. They are neither sun, nor moon, nor stars, nor dawn, but the eternal eusfainers of this luminous life, which exists, as it were, behind all these phenomena.’ Roth, quoted by Muir, 0. 8. Texts , V, p. 56. 18 THE HYMNS OF [BOOH L 4 For you these juices are poured forth that gladden and exhi¬ larate, The meath-drops resting in the cup, 5 The sons of Kanva fain for help adore thee, having strewn the grass, With offering's and all things prepared. 6 Let the swift steeds who carry thee, thought-yoked and drop¬ ping holy oil, Bring the Gods to the Soma draught. 7 Adored, the strengthened of Law, unite them, Agni, with their* Dames: Make them drink meath, 0 bright of tongue. 8 Let them, 0 Agni, who deserve worship and praise drink with thy tongue The meath in solemn sacrifice. 9 Away, from the Sun’s realm of light, the wise invoking Priest shall bring All Gods awaking with the dawn. 10 With all the Gods, with Indra, with Vayu, and Mitra’s splen¬ dours, drink, Agni, the pleasant Soma juice. 11 Ordained by Manu as our Priest, thou sittest, Agni, at each rite: Hallow thou this our sacrifice. 12 Harness the Red Mares to thy* car, the Bays, 0 God, the flam¬ ing ones: With those bring hitherward the Gods. HYMN XV. Bitu, 0 Indra drink the Soma juice with Ritu; let the cheering drops Sink deep within, which settle there. The Marut host: the Maruts are the Gods of the winds and storms, the companions and friends of Indra. They are said in the Veda to be the sons of Rudra and Prism, the latter being explained by Sftyana as * the many-colour¬ ed earth/ hut regarded by Professor Roth as a personification of the speckled clouds. 7 Unite them with their Dames .* patnimtas Teridhi; make them (come) with their consorts. 9 The wise invoking Priest: Agni, who calls the Gods. 10 All the Gods: or Visvedevas; see I. 8. 7. 11 Manu : see 1.18. 4. 1 Ritu : meaning generally a season, a sixth part of the Indian year, is here personified and addressed as a deity. HYMN 15.] THE RWYEDA. 19 2 Drink from the Purifier’s cup, Maruts, with Eitu; sanctify The rite, for ye give precious gifts. 3 0 Neshtar, with thy Dame accept our sacrifice; with Eitu drink, For thou art he who giveth wealth. 4 Bring the Gods, Agni; in the three appointed places set them down ; Surround them, and with Eitu drink. 5 Drink Soma after the Eitus, from the Brahmaua’s bounty: un¬ dissolved, O Indra, is thy friendship’s bond. 6 Mitra, Yaruna, ye whose ways are firm—a Power that none deceives—, With Eitu ye have reached the rite. 7 The Soma-pressers, fain for wealth, praise the Wealth-giver in the rite, In sacrifices praise the God. 8 May the Wealth-giver grant to us riches that shall be far renowned : These things we gain among the Gods. 9 He with the Eitus fain would drink, Wealth-giver, from the Neshtar’s bowl. Haste, give your offering, and depart. 10 As we this fourth time, Wealth-giver, honour thee with the Eitus, be A Giver bountiful to us. 2 The Purifier's cup : the sacrificial vessel of the Potar, or Purifier, who pours into the fire the libation for the Maruts. 3 0 Neshtar : the Neshtar is one of the chief officiating priests, who leads forward the* wife of the institutor of the sacrifice. In this place Neshtar is said to be another name for the God Tvashtar from his having on some oc¬ casion assumed the function of a Neshtar priest. 4 The three appointed places ; by the three sacrificial fires. 5 The JBrdhmana's bounty. The Br&hmana here is said to be the Br&hma- n&chchhansi, one of the sixteen priests employed in sacrifices; and perhaps his office may have been to hold some ladle or vase in which the offering is pre¬ sented. 7 The Soma-pressers: grotkvahastdsah, men having stones in their hands with which to bruise the Soma plant. The Wealth giver is Agni. In the rite , In sacrifices : 1 in the adhvara and in the yajnas } the first said to be the primary or essential ceremony, such as the Agnishtoma ; the second, the modified ceremonies, such as the Ukthjra which is elsewhere termed an offering with Soma juice/ Wilson. 10 As we this fourth time: Agni, as Dravinod&s or Wealth-giver, has now been celebrated in four stanzas instead of the usual tricha or triad; or we may translate with Ludwig, * As we in fourth place/ Agni being fourth in the in¬ vocation (Indra, Maruts, Tvashtar, Agni). 20 THE HYMNS OF [BOOK 2 . 11 Drink ye the meath, 0 Asvins bright with flames, whose acts are pure, who with - Ritus accept the sacrifice. 12 With Ritu, through the house-fire, thou, kind Giver, guidest sacrifice: Worship the Gods for the pious man. HYMN XVI. Indra. Let thy Bay Steeds bring thee, the Strong, hither to drink the Soma draught— Those, Indra, who are bright as suns. 2 Here are the grains bedewed with oil: hither let the Bay Coursers bring Indra upon his easiest car. 3 Indra at early morn we call, Indra in course of sacrifice, Indra to drink the Soma juice. 4 Come hither, with thy long-maned Steeds, 0 Indra, to the draught we pour: We call thee when the juice is shed. 5 Come thou to this our song of praise, to the libation poured for thee: Drink of it like a stag athirst. 6 Here are the drops of Soma juice expressed on sacred grass : thereof Drink, Indra, to increase thy might. 7 Welcome to thee be this our hymn, reaching thy heart, most excellent: Then drink the Soma juice expressed. 8 To every draught of pressed-out juice Indra, the Vritra-slayer, comes, To drink the Soma for delight. 9 Fulfil, 0 Satakratu, all our wish with horses and with kine : With holy thoughts we sing thy praise. 12 Through the house-jive. The g&rhapatya is the sacred fire perpetually maintained by the householder ; the fire from which fires for sacrificial pur¬ poses are lighted. 1 Bright as suns ; s&rachalcsasah. Sftyana understands this to refer to the priests, and Wilson renders accordingly ; may (the priests), radiant as the sun , (make thee manifest). 2 Easiest car; suhhdtame rathe: that is, most easily moving, swiftest. 3 Inch'd at early morn we call . Although not more particularly named, the specification implies the morning, mid-day, and e\(:\ing w: " 5 Mice a stag athirst: like a gaum (Bos Gaurus) a kind of buffalo. . f Brink like a thirsty buffalo,’ would perhaps be a more strictly accurate rendering. HYMN 18.] 21 TIIE Jim VEDA. HYMN XVII, Indra-Varuna, I crave help from the ' Imperial Lords, from Indra-Varuna ; may they Both favour one of us like me. 2 Guardians of men, ye ever come with ready succour at the call Of every singer such as I. 3 Sate you, according to your wish, 0 Indra-Varuna, with wealth : Fain would we have you nearest us. 4 May we be sharers of the powers, sharers of the benevolence Of you who give strength bounteously. 5 Indra and Varuna, among givers of thousands, meet for praise, Are Powers who merit highest laud. 6 Through their protection may we gain great store of wealth, and heap it up : Enough, and still to spare, be ours. 7 0 Indra-Varuna, on you for wealth in many a form I call: Still keep ye us victorious. 8 0 Indra-Varuna, through our songs that seek to win you to ourselves, Give us at once your sheltering help. 9 0 Indra-Varuna, to you may fair praise which I offer come, Joint eulogy which ye dignify. HYMN XVIII. Bralimanaspati, 0 Brahmahaspati, make him who presses Soma glorious, Even Kakshivan Ausija. 1 Indra the Hero and Varuna the King are addressed conjointly as a dual deity, Indr&varuna. The most prominent of the other dual deities are Agni-Soma, Indra-V&yu, Indra-Agni, Indra-Brihaspati, Indra-Soma, Mitra- Varuna, Indra-Pftshan, Indra-Yishau, Dyaus-Prithivi and Soma-Rudra. Hrahmanaspati. See I. 14, 3. Professor Wilson says : ‘ The Scholiast fur¬ nishes us with no account of the station or functions of this divinity. The etymology m?:TI V-tify Dr. TV-th** definition of him as the deity of sacred prayer, or rai hci*. peri;:;:*:--. ,x i d o x i of the Veda ; but whether he is to be considered as a diMii.ci nor-oiion, or as a modified form of one of those already recognized, and "’especially of Agni, is doubtful. His giving wealth, healing disease, and promoting nourishment, are properties not poeuliar to him ; and his being associated with Indra and Soma, while it mahes him dis¬ tinct from them, leaves him Agni r* , His being, in an especial manner, connected with prayer . ■ |■ . ■ - ■ • * . ■ in a subsequent passage. Hymn XL. Agni is, in an especial . _ of the Brahman; and, according to some statements, the Rigrc:1n is suppose! to proceed from him ; a notion, however, which according to Med!: !' iilii. the commentator on Manu, was suggested by its opening with the hymn to Agni, Agnim tie.' Kafcshtvdn, called Ausija, or son of Usij, was a renowned Rishi or seer, of the family of Pajra, and the author of several of the hymns of the Rigyeda, 22 THE HYMNS OF [BOOK I. 2 The rich, the healer of disease, who giveth wealth, inereaseth store, The prompt,—may he be with us still. 3 Let not the foeman’s curse, let not a mortal's onslaught fall on us: Preserve us, Brahmanaspati. 4 Ne'er is the mortal hero harmed whom Indra, Brahmanaspati, And Soma graciously inspire. 5 Do, thou, 0 Brahmanaspati, and Indra, Soma, Dakshina, Preserve that mortal from distress. 6 To the Assembly's wondrous Lord, to Indra’s lovely Friend who gives Wisdom, have I drawn near in prayer. 7 He without whom no sacrifice, e'en of the wise man, prospers ; he Stirs up the series of thoughts. 8 He makes the oblation prosper, he promotes the course of sacrifice; Our voice of praise goes to the Gods. 9 I have seen Nar&sansa, him most resolute, most widely famed, As 5 twere the Household Priest of heaven. 2 The rich , the healer of disease ; Brahmanaspati. 4 Soma ; the God who represents and animates the juice of the Soma plant. He was in former times the Indian Dionysus or Bacchus. 2 * 4 5 6 The simple minded Aryan people,’ says Professor Whitney, 4 whose whole religion was a worship of the wonderful powers and phenomena of nature, had no sooner perceived that this liquid [Soma juice] had power to elevate the spirits, and produce a temporary frenzy, under the influence of which the individual was prompted to, and" capable of, deeds beyond his natural powers, than they found in it something divine: it was to theif apprehension a God, endowing those into whom it entered with godlike powers ; the plant which afforded it became to them the king of plants; the process '* r - -— tecame a holy sacrifice. The high antiquity of this cultus is ■ ■ 1 : ■: references to it found occurring in the Persian Avesta.’ See Muir, 0. 8. Texts } V. 258. 5 Dahshtnd: properly the present made to the priests at the conclusion of a sacrifice, here personified as a Goddess. 6 The Assembly's wondrous Lord: Sadasaspati, the' master or protector of the assembly of priests, is here a title of Agni. 9 Household Priest : sadmamahhasam; according to S&yana, * radiant as heaven/ according to Ludwig, 4 as one who fought to win heaven’s seat.’ Nardsama has already occurred as a name of Agni (I. 13. 3.) The meaning appears to be : through my invocation and praise I have reached the Gods, and with the eye of the spirit have looked on Agni in heaven. HYMN 19.] 2 $ THE RIGVEDA. HYMN XIX. Agni, Maruts. To this fair sacrifice to drink the milky draught thou art in¬ voked : 0 Agni, with the Marats come. 2 No mortal man, no God exceeds thy mental power, 0 Mighty One: 0 Agni, with the Maruts come : 3 All Gods devoid of guile, who know the mighty region of mid¬ air : O Agni, with those Maruts come. 4 The terrible, who sing their song, not to be overcome by might: 0 Agni, with those Maruts come. 5 Brilliant, and awful in their form, mighty, devourers of their foes: 0 Agni,, with those Maruts come. 6 Who sit as Deities in heaven, above the sky-vault’s luminous sphere : O Agni, with those Maruts come. 7 Who scatter clouds about the sky, away over the billowy sea : 0 Agni, with those Maruts come. 8 Who with their bright beams spread them forth over the ocean in their might: O Agni, with those Maruts come. 9 For thee, to be thine early draught, I pour the Soma-mingled meath : 0 Agni, with the Maruts come. HYMN XX. Bibhus. Fob the"* Celestial Hace this song of praise which gives wealth lavishly Was made by singers with their lips. 2 They who for Indra, with their mind, formed horses harnessed by a word, Attained by works to sacrifice. 1 Pot the Celestial Race ; devdya j&nmane, the divine class or raee of the Bibhus, the three sons of Sudhanvan who is said to have been a descendant of Angiras. They were named severally Bibhu, Vibhvan, and V&ja^ and styled collectively Bibhus from the name of the eldest. ^ 1 Through their assiduous performance of good works they obtained divinity and became entitled to receive praise and adoration. They are supposed to dwell in the solar sphere, and there is an indistinct identification of them with the rays of the sum: but, whether typical or not, they prove the admission, at an early date of the doc¬ trine that men might become divinities,’ Wilson, 24 THE HYMNS OF [BOOK I. 3 They for the two Nasatyas wrought a light car moving every way : They formed a nectar-yielding cow. 4 The Eibhus with effectual prayers, honest, with constant labour, made Their Sire anct Mother young again. 5 Together came your gladdening drops with Indra by the Maruts girt, With the Adityas, with the Kings. 6 The sacrificial ladle, wrought newly by the God Tvashtar’s hand— Four ladles have ye made thereof. 7 Vouchsafe us wealth, to him who pours thrice seven libations, yea, to each Give wealth, pleased with our eulogies. 8 As ministering Priests they held, by pious acts they won themselves, A share in sacrifice with Gods. HYMN XXL Indra-Agni, Indra and Agni I invoke ; fain are we for their song of praise : Chief Soma-drinkers are they both, 3 The two N&satyas: the Asvins, See I, 3. 3. The Ribhus may have been the first to attempt the bodily representation of the horses of Indra and the chariot of the Asvins, 4 Sire and Mother ; Heaven and Earth, which they, as deities of the seasons, refresh and restore to youth. 5 1 According to Asval&yana, as quoted hy S&yana, the libations offered at the third daily (or evening) sacrifice are presented to Indra along with the Adityas, together with Ribhu, Vibhvan, and V&ja, with Brihnspati and the Visvadevas.’ Wilson. 6 ‘Tvashtar, in the Paur&pik r.'y iV --V ■*■■■ tlo carpenter or artisan of the Gods: so S&yana sayB of him, t *' - \ ■■■ 1