worthy male offspring, excellent horses, and good cattle: like the ministrant priest (I worship thee) at the sacrifice, (to secure) thy prior consideration.

ANUVÁKA III.

ADHYAYA I. CONTINUED.

SÚKTA I. (XIII.)

The deity is INDRA; the Rishi is NáRADA, of the KANWA family; the metre is Ushnih.

1. INDRA, when the Soma juices are effused, sanctifies the offerer and the praiser1 for the attainment Varga VII. of increase-giving strength, for he is mighty.

2. Abiding in the highest heaven, in the dwelling of the gods, he is the giver of increase, the accomplisher (of works), the possessor of great renown, the conqueror of (the obstructer of) the rains.

3. I invoke the powerful INDRA for (aid in) the food-bestowing combat: be nigh unto us for our happiness*; be a friend for our increase.2

1 Kratum puníta ukthyam, which Sayana explains karmanám kartáram stotáram cha; but he admits, as an alternative, the sacrifice called ukthya, ukthyákhyam yágam. Sáma Veda, I. 381 [I. 4.2.5.1], puts Indra in the vocative-Indra punishe. [So, too, in Sáma Veda II. 1. 2. 12. 1.]

2 This and the preceding occur in Sáma Veda II. 97. 98.

*

Sáyana says, "when wealth or happiness is sought,"

sukhe dhane vá lipsite sati.

Varga VIII.

4. This gift of the offerer of the libation flows to thee, INDRA, who art gratified by praise, exhilarated by which thou reignest over the sacrifice.1

5. Bestow upon us, INDRA, that which, when pouring out the libation, we solicit of thee; grant us the wondrous wealth that is the means of obtaining heaven.2

6. When thy discriminating eulogist has addressed to thee overpowering praises, then, if they are acceptable to thee, they expand like the branches (of a tree).

7. Generate thy eulogies as of old;† hear the invocation of the adorer: thou bearest in thy reiterated exultation (blessings) to the liberal donor (of the oblation).

8. The kind and true words of him who in this hymn is called the lord of heaven sport like waters flowing by a downward (channel).

[II. 1. 2. 12. 2, 3]. [Sáyana remarks that bhara may here mean "sacrifice," most of the words signifying "combat” having this second meaning also.]

1 The text has barhishah, "over the sacred grass," put for the rite at which it is strewn.

2 Swarvidam, swargasya lambhakam, [the printed text has sarvasya]; or it may mean one who possesses or communicates knowledge of heaven, swargasya veditáram, i.e. a son.

*I.e. Able to overpower enemies, satrúnám prasahanasamartháḥ.

↑ I.e. By granting the expected fruit.

9. Or he, who is called the one absolute lord of men,*-praise him, when the libation is effused, with magnifying songs, imploring his protection.

10. Praise the renowned, the sapient (INDRA), whose victorious horses proceed to the dwelling of the devout donor (of the libation).

11. Munificently minded, do thou, who art quick Varga IX. of movement, come with shining and swift steeds to the sacrifice, for verily there is gratification to thee thereby.

12. Most powerful INDRA, protector of the virtuous, secure us who praise thee in the possession of riches, (grant) to the pious imperishable all-pervading sustenance.

13. I invoke thee when the sun is risen; I invoke (thee) at mid-day: being propitiated, come to us, INDRA, with thy gliding steeds.

14. Come quickly; hasten; be exhilarated by the libation mixed with milk: extend the ancient sacrifice,† so that I may obtain (its reward).

15. Whether, ŞAKRA, thou be afar off, or, slayer of VRITRA, nigh at hand, or whether thou be in the firmament, thou art the guardian of the (sacrificial) food.‡ 16. May our praises magnify INDRA! May our Varga X.

* Sayana takes it, "who is called the one absolute lord of men by those who magnify him (with songs) and implore his protection."

+ Cf. Haug's Aitareya Bráhm., vol. i., Introduction, p. 74. ‡ Or, “thou art the guardian (by drinking) of the Soma," annasya somalakshanasya pánena rakshitá bhavasi.

Varga XI.

effused libations gratify INDRA ! May the people bearing oblations excite pleasure in INDRA!*

17. The pious, desiring his protection, magnify him by ample and pleasure-yielding (libations): the earth, (and other worlds, spread out) like the branches of a tree, magnify INDRA.

18. The gods propitiate the superintending† adorable (INDRA) at the Trikadruka rites. May our praises magnify him who is ever the magnifier (of his worshippers).

19. Thy worshipper is observant of his duty, inasmuch as he offers prayers in due season; for thou art he who is called pure, purifying, wonderful.

20. The progeny of RUDRA (the MARUTS) is known in ancient places, and to them the intelligent worshippers offer adoration.

21. If, (INDRA), thou choosest my friendship, partake of this (sacrificial) food, by which we may pass beyond (the reach of) all adversaries.

22. When, INDRA, who delightest in praise, may thy worshipper be entirely happy? When wilt thou establish us in (the affluence of) cattle, of horses, of dwellings?

23. Or, when will thy renowned and vigorous horses bring the chariot of thee, who art exempt

*

Or, "have rejoiced in Indra," aramsishuḥ.

+ Chetana, explained chetayitri, "causing to be wise." For the Trikadrukas, see vol. ii. p. 233; for the abhiplava, cf. Haug's Aitareya Bráhm. vol. ii. p. 285.

from decay, that exhilarating (wealth) which we solicit?1

24. We solicit with ancient and gratifying (offerings) him who is mighty and the invoked of many : may he sit down on the pleasant sacred grass, and accept the two-fold (offering of cakes and Soma juice).

25. Praised of many, prosper (us) with the protections hymned by the Rishis, send down upon us nutritious food.

26. Thunderbolt-bearing INDRA, thou art the pro- Varga XII. tector of him who thus eulogises thee: I seek through sacrifice for thy favour, which is to be gained by praise.

27. Harnessing thy horses, INDRA, laden with treasure and sharing thine exhilaration, come hither to drink of the Soma.

28. May the sons of RUDRA, who are thy followers, approach and partake of the glory* (of the sacrifice);

clear

1 We have only madintamam yam ímahe, it is not very to what the epithet applies; the only substantive is ratham, but the scholiast has madavantam twám dhanam, "Thee exhilarated, wealth," as if Indra was understood, and was the wealth that was solicited. [Sáyana seems to take the verse, "Moreover thy renowned and vigorous (or desire-showering) horses bring the chariot of thee who art exempt from decay, thee, the greatly exhilarated, whom we ask (for wealth)," atiṣayena madavantam yam twám dhanam yáchámahe tasya ta ityanvayaḥ.]

* Sáyana explains sriyam by ṣrayaniyam, sc. yajnam.