IN the Tree clothed with goodly leaves where Yama drinketh

with the Gods,

The Father, Master of the house, tendeth with love our ancient Sires.

2 I looked reluctantly on him who cherishes those men of old, On him who treads that evil path, and then I yearned for this again.

3 Thou mountest, though thou dost not see, O Child, the new and wheel-less car

Which thou hast fashioned mentally, one-poled but turning every way.

4 The car which thou hast made to roll hitherward from the Sages, Child!

This hath the Sâman followed close, hence, laid together on a ship. 5 Who was the father of the child? Who made the chariot roll away?

Who will this day declare to us how the funereal gift was made? 6 When the funereal gift was placed, straightway the point of flame appeared.

A depth extended in the front: a passage out was made behind 7 Here is the seat where Yama dwells, that which is called the Home of Gods:

Here minstrels blow the flute for him: here he is glorified with songs.

1 The Tree: where the spirits of the pious dead rest after their labours. The Father: Yama.

2 The spirit of the dead child speaks. I yearned for this: to return to the world of life.

3 Yama speaks. Fashioned mentally: figuratively prepared by being burnt on the funeral pile.

funeral pile. The funereal gift: the 'Restitution.'-Wilson. 'Surrender' or Stanzas 5-7 are spoken by the poet. Passage out: probably for the removal

5 Ship meaning, apparently, the meaning of anudéyt is uncertain. 'delivery,' according to Prof. Zimmer. 6 A depth the meaning is obscure. of the ashes.

The subject of the hymn appears to be the funeral ceremony of a boy (kumara, said by some to be the name of a man). According to the legend cited by Sayana a youth named Nachiketas was sent by his father to the kingdom of Yama who treated him kindly and allowed him to return to this world. The hymn is made throughout applicable to Aditya as well as to Yama, with, if possible, a still greater degree of obscurity. It seems to have been the basis of the discussion in the Taittiriya Brahmana (III. 11. 8) and in the Katha Upanishad, respecting what becomes of the soul after death, in dialogues between Nachiketas and Yama,'-Wilson,

HE with the long loose locks supports Agni, and moisture, heaven, and earth:

He is all sky to look upon: he with long hair is called this light.

2 The Munis, girdled with the wind, wear garments soiled of yellow hue.

They, following the wind's swift course go where the Gods have gone before.

3 Transported with our Munihood we have pressed on into the winds :

You therefore, mortal men, behold our natural bodies and

no more.

4 The Muni, made associate in the holy work of every God,

Looking upon all varied forms flies through the region of the air. 5 The Steed of Vâta, Vâyu's friend, the Muni, by the Gods impelled,

In both the oceans hath his home, in eastern and in western sea. 6 Treading the path of sylvan beasts, Gandharvas, and Apsarases,

He with long locks, who knows the wish, is a sweet most delightful friend.

7 Vâyu hath churned for him: for him he poundeth things most hard to bend,

When he with long loose locks hath drunk, with Rudra, water from the cup.

The Kesins, keşinaḥ, wearers of long loose hair, are Agni, Vâyu, and Sûrya. Each stanza has for its Rishi one of the seven sons of Vâtarașana. See Index of Hymns.

1 He with the long loose locks: probably the ascetic, the Muni or Yogî. According to Sâyana, the radiant Sun. Moisture: vishám, usually meaning 'poison' is so explained in this place.

2 Munis: ascetics inspired or in a state of ecstasy. Girdled with the wind: exposed without girdles to the wind. According to Sâyana, sons of Vâtarasana, or Wind-Girdled.

5 In both the oceans: everywhere in the firmament from its eastern to its western extremity.

"The hymn shows the conception that by a life of sanctity the Muni can attain to the fellowship of the deities of the air, the Vâyus, the Rudras, the Apsarasas, and the Gandharvas; and, furnished like them with wonderful powers, can travel along with them on their course .The beautiful-haired, the long-haired, that is to say, the Muni, who during the time of his austerities does not shave his hair, upholds fire, moisture, heaven, and earth, and resembles the world of light, ideas which the later literature so largely contains.'-Von Roth, quoted by Dr. Muir, O. S. Texts, IV. 319, the hymn being transliterated and translated on page 318.

YE Gods, raise up once more the man whom ye have humbled

and brought low.

O Gods, restore to life again the man who hath committed sin. 2 Two several winds are blowing here, from Sindhu, from a distant land.

May one breathe energy to thee, the other blow disease away. 3 Hither, O Wind, blow healing balm, blow all disease away, thou Wind;

For thou who hast all medicine comest as envoy of the Gods. 4 I am come nigh to thee with balms to give thee rest and keep thee safe.

I bring thee blessèd strength, I drive thy weakening malady away. 5 Here let the Gods deliver him, the Maruts' band deliver him: All things that be deliver him that he be freed from his disease. 6 The Waters have their healing power, the Waters drive disease away.

The Waters have a balm for all: let them make medicine for thee. 7 The tongue that leads the voice precedes. Then with our tenfold-branching hands,

With these two chasers of disease we stroke thee with a gentle touch.

ALLIED with thee in friendship, Indra, these thy priests, remembering Holy Law, rent Vritra limb from limb,

When they bestowed the Dawns and let the waters flow, and when thou didst chastise dragons at Kutsa's call.

2 Thou sentest forth productive powers, clavest the hills, thou dravest forth the kine, thou drankest pleasant meath. Thou gavest increase through this Tree's surpassing might. The Sun shone by the hymn that sprang from Holy Law.

Each stanza is ascribed to one of the seven great Rishis. See Index of Hymns. The hymn is a charm to restore a sick man to health. Cf. Hymns of the Atharva-veda, IV. 13.

1 Who hath committed sin: sickness and death being regarded as the consequence of sin.

2 Sindhu: or, ocean.

4 The Wind speaks. Weakening malady: yákshma may be sickness in general, or the name of a large class of diseases, probably of a consumptive nature. 7 The stanza is important as showing that the Indians employed touches or laying-on of hands to relieve suffering or to restore health. Cp. X. 60. 12.

Didst

1 Thy priests: the Angirases. But see Vedic Hymns, I. p. 44. chastise this clause is very difficult. I adopt Prof. Grassmann's interpretation. 2 This Tree's surpassing might: the power of the juice of the Soma plant.

Tomus godet with the wind, wear gard Wlow me

in de wind's swift course go

Castrei ri sur Manihood we have press

In merire, mortal men, behold our natura

The Y made associate in the holy work of e Looking upon all varied forms flies through the re 5 The Steed of Vita, Vâyu's friend, the Muni, impelled,

in buch the oceans hath his home, in eastern and in 6 Treading the path of sylvan beasts, Gandhar

He with long locks, who knows the wish, is s delightful friend.

Vara hath churned for him: for him he pour most hard to bend,

When he with long loose locks hath drunk, with F from the cup.

YE Gods, raise up once more the man whom ye have humbled and brought low.

O Gods, restore to life again the man who hath committed sin. 2 Two several winds are blowing here, from Sindhu, from a distant land.

May one breathe energy to thee, the other blow disease away. 3 Hither, O Wind, blow healing balm, blow all disease away, thou Wind;

For thou who hast all medicine comest as envoy of the Gods. 4 I am come nigh to thee with balms to give thee rest and keep thee safe.

I bring thee blessed strength, I drive thy weakening malady away. 5 Here let the Gods deliver him, the Maruts' band deliver him: All things that be deliver him that he be freed from his disease. 6 The Waters have their healing power, the Waters drive disease away.

The Waters have a balm for all: let them make medicine for thee. 7 The tongue that leads the voice precedes. Then with our tenfold-branching hands,

With these two chasers of disease we stroke thee with a gentle touch.

ALLIED with thee in friendship, Indra, these thy priests, remembering Holy Law, rent Vṛitra limb from limb,

When they bestowed the Dawns and let the waters flow, and when thou didst chastise dragons at Kutsa's call.

2 Thou sentest forth productive powers, clavest the hills, thou dravest forth the kine, thou drankest pleasant meath. Thou gavest increase through this Tree's surpassing might. The Sun shone by the hymn that sprang from Holy Law.

Each stanza is ascribed to one of the seven great Rishis. See Index of Hymns. The hymn is a charm to restore a sick man to health. Cf. Hymns of the Atharva-veda, IV. 13.

1 Who hath committed sin: sickness and death being regarded as the consequence of sin.

2 Sindhu: or, ocean.

4 The Wind speaks. Weakening malady: yákshma may be sickness in general, or the name of a large class of diseases, probably of a consumptive nature. 7 The stanza is important as showing that the Indians employed touches or laying-on of hands to relieve suffering or to restore health. Cp. X. 60. 12.

1 Thy priests: the Angirases. But see Vedic Hymns, I. p. 44. Didst chastise this clause is very difficult. I adopt Prof. Grassmann's interpretation. 2 This Tree's surpassing might: the power of the juice of the Soma plant.