anyaḥ ichhati | 3. Ajāḥ anyasya vahnayo hari anyasya sambhṛitā | tābhyām vṛittrāni jighnate | 4. Yad Indro anayad rito mahir apo vṛishantamaḥ | tatra Pūshū 'bhavat sacha | 5. Tām Pushṇaḥ sumatim vayām vṛikshasya pra vayam iva | Indrasya cha à rabhāmahe | 6. Ut Pūshanam yuvāmahe abhīśūn iva sārathiḥ | mahyai Indram svastaye |

"1. Let us invoke Indra and Pushan to be our friends, to bless us and to grant us food. 2. Of these two gods, the one (Indra) comes to drink the soma poured out from the ladles, and the other (Pushan) desires meal and butter. 3. Goats convey the one, and two harnessed brown horses the other: borne by them he seeks to slay his enemies. 4. When the most vigorous Indra brought the great flowing waters, Pushan was there with him. 5. We lay hold of that goodwill of Pushan and of Indra, as we seize the branch of a tree. 6. We stir up Pushan and Indra to bring us great prosperity, as a charioteer shakes his reins."

vi. 58, 1 (S.V. i. 75). Sukram te anyad yajatam te anyad vishūrūpe ahani dyaur ivāsi | visvāḥ hi māyāḥ avasi svadhāvo bhadra te Pushann iha rātir astu | 2. Ajāśvaḥ paśupāḥ vājapastyo dhiyamjinvo bhuvane viśve arpitaḥ | ashṭrām Pūshā śithirām udvarīvṛijat sanchakshāno bhuvana devaḥ iyate | 3. Yās te Pushan nāvo antaḥ samudre hiranyayir antarikshe charanti | tābhir yāsi dūtyam sūryasya kāmena krita 282 śravaḥ ichhamānaḥ | 4. Pūshā subandhur divaḥ ā pṛithivyāḥ ilaspatir maghavā dasmavarchāḥ | yam devāso adaduḥ Sūryāyai kāmena kṛitam tavasam svancham |

"1. One of thine (appearances) is bright, the other is venerable; thy two periods are diverse; thou art like Dyaus: for, o self-dependent god, thou exercisest all wondrous powers. O Pushan, may thy gifts be beneficent. 2. Borne by goats, guardian of cattle, lord of a house overflowing with plenty, an inspirer of the soul, abiding within the whole creation, Pūshan has grasped his relaxed goad; the god moves onward beholding all creatures. 3. With those golden ships of thine, which sail across the aerial ocean, thou actest as the messenger of the Sun, desiring food, o god, subdued by love. 4. Pushan is the close associate of [or the bond uniting ?] heaven and earth, the lord of nourishment, the magnificent, of wondrous lustre. Him, vigorous and rapid, subdued by love, the gods gave to Sūryā."

282 See next verse, and vi. 49, 8, where the same phrase occurs.

In ii. 40, Soma and Pushan are celebrated conjointly as the generators of wealth, of heaven and earth, and the born preservers of the world, and as made by the gods the centre-point of immortality (Somapūshanā jananā rayīnām jananā divo jananā pṛithivyāḥ | jātau viśvasya bhuvanasya gopau devāḥ akṛinvann amṛitasya nābhim, verse 1); they hide the hated darkness (imau tamāmsi gūhatām ajushṭhā, ibid. 2); they impel the chariot with seven wheels which traverses the air, but is not allpervading, which revolves in all directions, is yoked by the mind, and shines with seven rays (Somāpūshaṇā rajaso vimānam saptachakraṁ ratham aviśvaminvam | vishuvṛitam manasā yujyamānam tam jinvatho vṛishanā pancharaśmim, verse 3); the one of them (Pūshan) is said to make his abode in the heaven, the other (Soma) on the earth and in the air (divi anyo sadanam chakre uchchā pṛithivyām anyo adhi antarikshe, verse 4); the one (Soma) to have generated all creatures, and the other (Pushan) to move onward beholding the universe (viśvāni anyo bhuvanā jajāna viśvam anyo abhichakshānaḥ eti, verse 5).

In the concluding verse of R.V. i. 138, the poet tells Pushan that he seeks with gentle hymns to attract his attention, and that he does not treat the god with haughtiness or contempt, or reject his friendship (o su tvā vavṛitimahi stomebhir dasma sādhubhiḥ | na hi tvā Pūshann atimanye aghrine na te sakhyam apahnuve).

In x. 26, he is said to be the fulfiller of prayers, and the stimulator of sages (matinam cha sādhanam̃ viprāṇāṁ cha ādhavam, verse 4); to be the promoter 293 of sacrifices, to impel the horses of chariots, to be a rishi friendly to men, and a protecting friend of the wise man (pratyardhir yajnānām aśvahayo rathānām | ṛishiḥ sa yo manurhito viprasya yavayat-sakhaḥ, verse 5), the unshaken friend, born of old, of every suppliant (viśvasya arthinaḥ sakhā sanojāḥ anapachyutaḥ).

283 Prof. Roth, s.v. thinks the word pratyardhi, which occurs also in x. 1, 5, may mean "entitled to the half of," "having an equal share in." Compare abhy-ardhayajvan above, p. 172, and note.

SECTION XIII.

USHAS.

This goddess, who corresponds to the 'Hos (Eolic 'Avás) of the Greeks, and to the Aurora of the Latins, is a favourite object of celebration with the poets of the Rig-veda, and the hymns addressed to her are among the most beautiful-if not the most beautiful-in the entire collection. The following are those which are specially dedicated to her honour, viz., i. 48; i. 49; i. 92; i. 113; i. 123; i. 124; iii. 61; iv. 51; iv. 52; v. 79; v. 80; vi. 64; vi. 65; vii. 75-81; x. 172. She is also invoked or referred to in numerous detached verses.

To give an idea of the manner in which Ushas is described and celebrated, I shall quote the larger portion of three hymns, of which the second and third are more remarkable than the first (introducing here and there some parallel passages from other quarters), and I shall afterwards give a summary of the principal attributes and functions which are attributed to her.

(1) Three hymns to Ushas.

i. 48, 1. Saha vāmena naḥ Usho vi uchha duhitar Divaḥ | saha dyumnena bṛihatā vibhāvari rāyā devi dāsvatī | 2. Aśvavatir gomatīr viśvasuvido bhuri chyavanta vastave | udiraya prati mā sūnṛitāḥ ushaś choda rādho maghonām | 3. Uvāsa ushāḥ uchhāt cha nu devī jīrā rathānām | ye asyāḥ ācharaneshu dadhrire samudre na śravasyavaḥ | 4. Usho ye te yameshu yunjate mano dānāya sūrayaḥ | attrāha tat kanvaḥ eshām kanratamo nāma gṛināti nṛinām | 5. Ā gha yosheva sūnarī ushāḥ yāti prabhunjati | jarayanti vṛijanam padvad iyate ut patayati pakshinaḥ | 6. Vi yā sṛijati samanam̃ vi arthinaḥ padam na veti odati | vayo nakis te paptivāmsaḥ āsate vyushṭau vājinīvati | [i. 124, 12 = vi. 64, 4. Ut te vayaś chid vasater apaptan naraś cha ye pitubhājo vyushṭau | see also i. 48, 9]. i. 48, 7. Esha ayukta parāvataḥ sūryasyodayanād adhi | śatam rathebhiḥ subhagā ushāḥ iyam̃ vi yāti abhi mānushān | 8. Viśvam asyāḥ nanāma

chakshase jagaj jyotish kṛinoti sūnari | apa dvesho maghonī duhitā divaḥ ushāḥ uchhad apa sridhaḥ | 9. Ushaḥ a bhāhi bhānunā chandrena duhitar divaḥ | āvahanti bhūri asmabhyam saubhagam vyuchhanti divishṭishu | 10. Viśvasya hi jīvanam prānanam tve vi yad uchhasi sūnari | să no rathena brihata vibhāvari śrudhi chitramaghe havam | [i. 49, 1. Usho bhadrebhir à gahi divas chid rochanad adhi | vahantu arunapsavaḥ upa tvā somino griham | 2. Supeśasam sukham ratham yam adhyasthāḥ ushas tvam | tena suśravasam janam prāva adya duhitar divaḥ | vi. 65, 2. Vi tad yayur arunayugbhir aśvaiś chitram bhānti ushasas chandrarathāḥ | vii. 75, 6. Prati dyutānām arushāso aśvāś chitrāḥ adṛiśrann ushasam vahantaḥ | yāti subhrā viśvapiśā rathena |]. i. 48, 12. Viśvān devān à vaha somapitaye antarikshād ushas tvam |

"1. Dawn on us with prosperity, o Ushas, daughter of the sky, with great glory, o luminous and bountiful goddess, with riches. 2. (These dawns) bringing horses and cows, and all-bestowing, have oftentimes hastened to shine.284 Awake for me joyful voices (or hymns) 235 o Ushas, and send us the wealth of the magnificent. 3. Ushas has dawned (before); let her now dawn (again), the goddess who impels our chariots, which at her arrivals are borne forward, like wealthseekers in the ocean. 286 4. Kanva, the chief of his race, here celebrates the name of those wise men who at thy approaches, o Ushas, direct their thoughts to liberality. 5. Like an active woman, Ushas advances cherishing 27 (all things); she hastens on arousing footed creatures, 288 and

281 The word vastave is so rendered by Benfey. See his translation, in loco, and his Glossary to the Sama-veda, s.vv. ush, and vas, and vastu; and Roth s.v. ush. 2. 285 Benfey renders sūnṛitāḥ here by "Herrlichkeiten," 'glorious things;' but in i. 92, 7, and i. 113, 12, he translates the same word by "beautiful hymns." A note on it by Professor Aufrecht will be found further on.

286 The sense of dadhrire in this clause is not very clear. Prof. Wilson renders after Sayana: "chariots, which are harnessed at her coming; as those who are desirous of wealth send ships to sea." Prof. Benfey explains: "carts, which roll at her approach, like wealth-seekers in the sea;" i.e., as he adds in a note: "The waggons full of wealth are driven hither by the dawn; they are so full as to reel and swing about." It is difficult to see how this sense can be extracted from the words. 287 Sayana makes prabhunjati = prakarshena sarvam pālayanti. Benfey renders it "ruling," and Roth s.v. "rendering service."

288 Professors Benfey and Bollensen (Orient und Occident, ii. 463) both explain jarayanti here in the sense of "setting in motion," or "arousing," the former deriv. ing it from the root jar, "to hasten," and the latter from jar = gar, "to wake."See Bollensen's remarks in pp. 463-465. In other places, as we shall see, and as he allows, it must be rendered "making old."

makes the birds fly aloft. 6. She sends forth both the active and the beggars (to their occupation); lively, she loves not to stand still; the flying birds no longer rest after thy dawning, o bringer of food. 289 [i. 124, 12. The birds fly up from their nests, and men seeking food, leave their homes.] 7. She has yoked (her horses) from the remote rising-place of the sun; this auspicious Ushas advances towards men with a hundred chariots. 8. Everything that moves bows down before her glance; the active goddess creates light; by her appearance the magnificent daughter of the sky drives away our haters; Ushas has repelled our enemies. 9. Shine forth, Ushas, daughter of the sky with brilliant radiance, bringing to us abundant prosperity, dawning upon our devotions. 10. In thee, when thou dawnest, o lively goddess, is the life and the breath of all creatures; resplendent on thy massive car hear our invocation. [i. 49, 1. Come, Ushas, even from the light of the sky, by auspicious (paths); let the ruddy (horses) bring thee to the house of the offerer of soma. 2. Protect to-day, o Ushas, daughter of the sky, the prosperous man with that beautifully formed and pleasant chariot on which thou standest. vi. 65, 2. They went apart with their ruddy-yoked horses; the Dawns on the luminous cars shine brilliantly. vii. 75, 6. The bright and ruddy steeds were beheld bearing onward the shining Ushas. The lustrous goddess moves in a chariot beautified with all sorts of ornaments]. i. 48, 12. Ushas, bring all the gods to drink our soma."

i. 92, 1 (=S.V. ii. 1105). Etaḥ u tyaḥ Ushasaḥ ketum akrata pūrve 'rdhe rajaso 290 bhānum anjate | nishkṛinvānāḥ āyudhānīva dhṛishnavaḥ prati gāvo arushīr yanti mātaraḥ | 2 (= S.V. ii. 1106). Ud apaptann arunāḥ bhānavo vṛithā svāyujo arushīr gāḥ ayukshata | akrann ushāso vayunāni pūrvathā ruśantam bhānum arushīr aśiśrayuḥ | 3 (=S.V. ii. 1107). Archanti nārir apaso na vishṭibhiḥ samānena yojanena ā parāvataḥ | isham vahantīḥ sukṛite sudānave viśvā id aha yajamānāya sunvate | 4. Adhi peśāmsi vapate nṛitūr iva apornute vakshaḥ usreva barjaham | jyotir viśvasmai bhuvanāya kṛinvatī gāvo na vrajam vi ushāḥ

289 vājinīvatī is explained by Yaska, Nir. xi. 26, and xii. 6, by annavati; and by Sayana on R.V. i. 3, 10, by annavat-kriyāvatī, "mistress of rites possessing food." These senses of the word seem uncertain.

290 Compare i. 124, 51: pūrve 'rdhe rajaso aptyasya gavām janitrī akṛita pra ketum | “The mother of the cows has displayed her signal in the eastern part of the watery firmament."