4. Thirst distresses (me) thy worshipper in the midst of the waters: grant me happiness, possessor of wealth, grant me happiness.

5. Whatever the offence which we men commit, VARUNA, against divine beings, whatever law of thine we may through ignorance violate, do not thou, divine VARUŅA, punish us on account of that iniquity.

ANUVÁKA VI.

SÚKTA I. (XC.)

The deity of the first four stanzas is VÁYU, the deities of the three last are INDRA and VÁYU. The Rishi is VASISHTHA,

the metre Trishṭubh.

1. The sweet and pure Soma juices are offered to Varga XII. thee, the hero VÁYU,2 by the priests; therefore harness thy Niyut steeds, come hither and drink of the effused Soma for thy exhilaration.

2. Drinker of the Soma juice, VÁYU, thou elevatest him who among mortals offers to thee who art the

1 Continuing, according to the scholiast, the allusion to Vasishtha's sea voyage: he is thirsty amid the waters because the water of the ocean is saline and unfit for drink. Lavanotkaṭasya sámudrajalasya pánánarhatwát.

2 Yajush, 33. 70. Mahidhara explains the first line differently; pra vírayá dadrire vám adhwaryubhih: Sáyana considers vírayá a licence for víráya, and vám for te. Mahidhara makes vírayá equivalent to vírá, and vám, of you two, to the sacrificer and his wife, he patníyajamánau yuvayoh somá dadrire, your Soma libations, wife and sacrificer, are being effused-by the priests.

lord an excellent oblation, the pure Soma: repeatedly born, he is born for the acquirement of wealth.1

3. His own Niyut steeds bear to the place of poverty the white-complexioned dispenser of wealth, VÁYU, whom heaven and earth bore for the sake of riches, whom the divine language of praise sustains as a deity for the sake of riches.2

4. The blameless dawns (ushering) bright days have broken, and, shining radiantly, (the ANGIRASAS)3 have obtained the vast light (the sun): desirous (to recover it) they have obtained their wealth of cattle, and the ancient waters have subsequently issued for their good.

5. Those (worshippers) illustrious by sincere adoration, assiduous in the discharge of their own duties, bring to you, INDRA and VÁYU, a hero-bearing chariot,* and present to you, two sovereigns, (sacrificial) food. 6. May those munificent princes who confer upon

1

1 Jáyate vájyasya, the latter is explained dhanasya práptaye.

2 Yajush 27. 24, the explanation is much the same, except in the word nireke, which Sáyana renders dáridryam from nitarám riktatá. Mahídhara makes it, a place crowded with people, bahujanákírne stháne, deriving it from nir, nirgata, and reka, súnyatá, emptiness.

3 They are not named in the text, but Sáyana refers the whole to them; by their praise of Váyu the dawn broke, the stolen cattle were rescued, and the obstructed rain set at liberty.

4 Víraváham ratham, the first is explained either aṣwair vahaniyam, to be borne by your steeds, or stotribhih prápaníyam, to be obtained by the worshippers; ratham he renders. yajnam, the sacrifice.

us prosperity by gifts of cattle, horses, treasure,* gold, overcome, INDRA and VÁYU, the entire existence (of their enemies) in contests with horses and with

heroes.

7. We, VASISHTHAS, (bearing oblations) like horses (bearing burthens), soliciting food, desiring strength, invoke with praises INDRA and VÁYU for (our) sure defence: do you ever cherish us with blessings.

SÚKTA II. (XCI.)

Deities, Rishi, and metre as before.

1. Those venerable worshippers, who by promptly Varga XIII. and frequently (adoring VÁYU) with reverence were formerly free from reproach, have now illumined USHAS and the sun for sacrificing to VÁYU and (the preservation of) embarrassed mankind.1

2. Desiring (adoration), proceeding (in the sky), preservers of mankind, be not disposed, INDRA and VÁYU, to do us harm: protect us through many months and years: our sincere praise, addressed to you both, solicits happiness and excellent wealth.

3. The white-complexioned VÁYu, intelligent, glo

1 Manave bádhitaya is explained as sons, &c., manushyánám bádhitánám putrádínám rakshanártham; or it may be connected with the preceding word váyave, to give oblations to Váyu at the sacrifice of the hindered manu, bádhitasya manoh prajápater yáge váyave havínshi dátum.

Sáyana gives a second explanation of vasubhiḥ, as an epithet of hiranyaiḥ, "gold causing us to be settled," nivásakaiḥ.

rious with the Niyut steeds, favours those men who are well fed, abounding in riches, for they with one mind stand everywhere, ready to (worship) him, and leaders of rites, they perform all the ceremonies, that are productive of excellent offspring.

4. As much as is your rapidity of body, as much as is your vigour, as much as the leaders (of rites) are illuminated by wisdom, (to such extent), drinkers of the pure (beverage), INDRA and VAYU, drink this our pure Soma, and sit down upon this sacred grass.

5. Harnessing the NIYUTS, whom the devout (worshippers) desire,† to your common car, come, INDRA and VÁYU, hither: this the first (cup) of the sweet beverage is prepared for you; and then, delighted (by the draught), liberate us (from sin).

6. Come to our presence, INDRA and VÁYU, with those munificent Niyut steeds, who, the desired of all, wait upon you both by hundreds and thousands: drink, leaders (of rites), of the sweet beverage placed near (the altar).

7. We, VASISHTHAS, (bearing oblations) like horses (bearing burthens), soliciting food, desiring strength, invoke with praises INDRA and VÁYU for our sure defence: do you ever cherish us with blessings.

1 Yajush 27. 23. Mahidhara applies the epithets to the Niyuts, Sáyana to áḍhyajanán, wealthy men.

* Sáyana seems to explain niyutám abhiṣríh as the resort or lord of the Niyut steeds, niyutám abhiṣrayaniyah.

+ Rather, "whose worshippers are objects of desire," sprihaniyastotrikán.

SÚKTA III. (XCII.)

Deities, Rishi, and metre as before.

1. Drinker of the pure (Soma), VAYU, come to us Varga XIV. as thy Niyuts are thousands: oh, thou who art desired of all, I offer thee,' the exhilarating (sacrificial) food, of which thou, deity, hast the prior drinking."

2

2. The prompt effuser of the libation offers the Soma to INDRA and to VÁYU to drink at the sacrifices, at which devout priests, according to their functions, bring to you two the first (portion) of the Soma.

3. With those Niyut steeds, with which thou repairest, VÁYU, to the donor (of the libation), waiting in his hall to offer sacrifice, (come to us), and bestow upon us enjoyable riches, bestow male progeny, and wealth, comprehending cattle, and horses.

4. Overcoming our enemies in war by our warriors, may we be the slayers of foes, through the pious (worshippers) who are the exhilarators of INDRA and VÁYU, the reciters of divine hymns, the destroyers of the adversary.

5. Come, VÁYU, to our imperishable sacrifice, with hundreds and thousands of Niyut steeds, and be exhilarated at this ceremony: do you (gods)3 ever cherish us with blessings.

1 Upáyámi has a technical power as especially applicable to the Soma, which is brought in a vessel called upayama, upayatam pátre grihitam.

2

Yajur-veda, 7. 7.

3 Yajush, 27. 28.

with Ritwijah, priests.

Mahidhara here supplies the ellipse