upon SAVITRI; as a car, upon the pin of the axle. Let him who knows (the greatness of SAVITRI) declare it.

7. SUPARNA," (the solar ray), deep-quivering, life- Varga VII. bestowing, well-directed, has illuminated the three regions. Where, now, is SÚRYA? Who knows to what sphere his rays have extended ? b

8. He has lighted up the eight points of the horizon, the three regions of living beings, the seven rivers. May the golden-eyed SAVITRI come hither, bestowing upon the offerer of the oblation desirable riches.

9. The golden-handed, all-beholding SAVITRI travels between the two regions of heaven and earth, dispels diseases, approaches the sun, and overspreads the sky with gloom, alternating radiance,

с

10. May the golden-handed, life-bestowing, wellguiding, exhilarating, and affluent SAVITRI be present (at the sacrifice); for the deity, if worshipped

supplies "the moon and constellations," or, in another acceptation, "the rains;" amrita having, for one meaning, water.

a

Suparna, the well-winged, is, in the Nighantu, a synonym of raśmi, a ray: one of its epithets, asura, is here explained lifegiving; from asu, vital breath, and ra, who gives.

b This is supposed to be said of the sun before dawn, while he is absent.

e Veti súryam abhi. The Scholiast endeavours to explain this, by observing, that, although Savitri and Surya are the same, as regards their divinity, yet they are two different forms, and, therefore, one may go to the other; yadyapi savitṛisúryayor ekadevatátwam tathápi múrtibhedena gantrigantavyabhávah.

Varga VIII.

in the evening, is at hand, driving away Rakshasas and Yátudhánas.

11. Thy paths, SAVITRI, are prepared of old, are free from dust, and well-placed in the firmament. (Coming) by those paths, easy to be traversed, preserve us to-day. Deity, speak to us.

ANUVÁKA VIII.

SÚKTA I. (XXXVI.)

The Rishi is KANWA, son of GHORA: the deity is AGNI, identified, in the thirteenth and fourteenth stanzas, with the Yupa, or sacrificial post. The metre of the odd verses is Brihatí, having twelve syllables in the third páda, or quarter of the stanza: the metre of the even verses is termed Satobrihati, having the first and third pádas equal.

1. We implore, with sacred hymns, the mighty AGNI,-whom other (Rishis) also praise, for the benefit of you, who are many people, worshipping the gods.

2. Men have recourse to AGNI, the augmenter of vigour. Offering oblations, we worship thee. Do thou, liberal giver of food, be well-disposed to us, here, this day, and be our protector.

3. We select thee, AGNI, the messenger and invoker of the gods, who art endowed with all knowledge. The flames of thee, who art mighty and eternal, spread around thy rays, touch the heavens.

a

4. The deities VARUÑA, MITRA, and ARYAMAN

Aryaman is here explained, he who measures or estimates properly the aryas, aryán mimíte.

kindle thee, (their) ancient messenger. The man who has offered thee (oblations) obtains, through thee, AGNI, universal wealth.

5. Thou, AGNI, art the giver of delight, the invoker and messenger of the gods," the domestic guardian of mankind. The good and durable actions which the gods perform are, all, aggregated in thee.

6. Youthful and auspicious AGNI, whatever obla- Varga IX. tion may be presented to thee, do thou, well-disposed towards us, either now or at any other time, convey it to the powerful gods.

7. In this manner the devout adore thee, who art such (as described), bright with thine own radiance. Men, with (seven) ministrant priests,

a Rosen has nuntius hominum, which agrees better with the order of the text, dúto viśám asi: but Sáyaña connects viśám with what, in the original, precedes, grihapatih, lord of the dwelling, and explains dúta by devadúta.

According to another

b The Scholiast supplies "the seven." text, sapta hotráh práchír vasháťkurvanti, the seven principal priests pour out the oblation. According to Mr. Stevenson, the seven priests or assistants at the Soma-yága are:-1. The institutor, or Yajamána; 2. The Hotṛi, who repeats the hymns of the Rich; 3. The Udgátṛi, who chants the Sáma; 4. The Potri, who prepares the materials for the oblation; 5. The Neshtri, who pours it on the fire; 6. The Brahmá, who superintends the whole; and, 7. The Rakshas, who guards the door. This enumeration omits one of the principal performers, the Adhwaryu, who recites the formulæ of the Yajush, and who should, probably, take the place of the Yajamána. The others, except the last, are, also, included among the sixteen (see p. 37, note b).

Varga X.

kindle AGNI (with oblations), victorious over their enemies.

8. The destroying (deities, along with thee,) have slain VRITRA: they have made earth, and heaven, and the firmament, the spacious dwelling-place (of living creatures). May AGNI, possessed of wealth, when invoked, be a benefactor to KANWA; like a horse that neighs in a conflict for cattle.a

9. Take your seat, AGNI, on the sacred grass; for thou art mighty. Shine forth; for thou art devoted to the gods. Adorable and excellent AGNI, emit the moving and graceful smoke.

b

10. Bearer of oblations, (thou art he) whom the gods detained for the sake of MANU; whom, giver of wealth, KANWA, the host of pious guests, has detained; whom INDRA detained; and whom (now,) some other worshipper has detained.

11. The rays of that AGNI, whom KANWA made more brilliant than the sun, preeminently shine: him do these our hymns, him do we, extol.

12. AGNI, giver of food, complete our treasures; for the friendship of the gods is obtainable through thee. Thou art lord over famous viands. Make us happy; for thou art great.

a Krandad aśwo gavishtishu, like a horse making a noise in wishes for cattle. The Scholiast adds sangrámeshu, in battles, having, for their object, the wish to win cattle,―govishayechchháyukteshu. The relation of the simile to Agni is somewhat obscure.

b Medhyatithi, attended by venerable (medhya) guests (atithi), is, here, an epithet of Kanwa, whose son has been before introduced, as Medhátithi, the Ṛishi of the twelfth and following Súktas.

13. Stand up erect, for our protection, like the divine SAVITRI. Erect, thou art the giver of food, for which we invoke thee with unguents, and priests (offering oblations).a

14. Erect, preserve us, by knowledge, from sin: consume every malignant spirit: raise us aloft, that we may pass (through the world); and, that we may live, convey our wealth (of oblations) to the gods.

15. Youthful and most resplendent AGNI, protect us against evil spirits, and from the malevolent (man) who gives no gifts: protect us from noxious (animals), and from those who seek to kill us.

16. AGNI, with the burning rays, destroy entirely Varga XI. our foes, who make no gifts, as (potters' ware,) with

a club: let not one who is inimical to us, nor the man who attacks us with sharp weapons, prevail against us.

17. AGNI is solicited for power-conferring (affluence): he has granted prosperity to KANWA; he has protected our friends, as well as the (sage who was) the host of the holy, and (every other) worshipper (who has had recourse to him) for riches.

a

18. We invoke, from afar, along with AGNI, TUR

Agni, as erect, is here said to be identified with the yúpa or post to which the victims, at a sacrifice of animals, are bound; and, according to A'swalayana, this and the next verse are to be, recited, on such occasions, at the time of setting up the post.

b The text has only ghand, with a club: the Scholiast adds "the pottery," bhándádi.