8. To that INDRA the women, the wives of the gods, addressed their hymns, on the destruction of Анг. He encompasses the extensive heaven and earth. They two do not surpass thy vastness.

9. His magnitude, verily, exceeds that of the heaven, and earth, and sky. INDRA, self-irradiating in his dwelling, equal to every exploit, engaged with no unworthy foe, and, skilled in conflict, calls to battle.b

10. INDRA, by his vigour, cut to pieces, with his thunderbolt, VṚITRA, the absorber (of moisture), and set free the preserving waters, like cows (recovered from thieves); and, consentient (to the wishes) of the giver of the oblation, (grants him) food.

he remained concealed behind seven difficult passes, or the days of initiatory preparation for the rite. Indra, having crossed the seven defiles, or gone through the seven days of initiation, pierced, or penetrated to, or accomplished, the sacrifice. This explanation is supported by a citation from the Taittiriya, which is still more obscure: This Varáha, the stealer of what is beautiful,(?) cherishes, beyond the seven hills, the wealth of the Asuras; he (Indra), having taken up the tufts of the sacred grass, and pierced the seven hills, slew him.-Varáho 'yam vámamoshah saptánám girínám parastád vittam vedyam asuráñám bibhartiti; sa darbhapinjulam uddhṛitya, sapta girin bhittwá, tam ahann iti cha.

a The wives of the gods are the personified Gayatri, and other metres of the Vedas: according to the Scholiast, the term gnáh, preceding devapatnih, usually means females, or women, whose nature, the Scholiast says, is locomotive,-gamanaswabháváh.

b The Scholiast says, he calls the clouds to battle; for by the mutual collision of the clouds rain is engendered.

11. Through his power, the rivers sport; since he Varga XXIX. has opened (a way for them,) by his thunderbolt. Establishing his supremacy, and granting a (recompense) to the giver (of the oblation), he, the swiftmoving, provided a resting-place for TURVÍTI."

12. INDRA, who art the quick-moving and strength-endowed lord (of all), hurl thy thunderbolt against this VRITRA, and sever his joints, (butchers cut up) a cow,"—that the rains may issue from him, and the waters flow (over the earth).

as

13. Proclaim, with new hymns, the former exploits of that quick-moving INDRA, when, wielding his weapons in battle, he encounters and destroys his enemies.

14. Through fear of him, the stable mountains (are still); and, through dread of his appearance, heaven and earth tremble. May NODHAS, praising, repeatedly, the preserving power of that beloved INDRA, be speedily (blessed) with vigour.

15. To him has that praise been offered which he, sole (victor over his foes), and lord of manifold

a The name of a Rishi, who, the Scholiast adds, had been immersed in water: Indra brought him to dry land.

b The text has, cut in pieces the limbs of Vritra, as of a cow, (gor na): the commentator supplies the rest,-as worldly men, the carvers of flesh, divide, here and there, the limbs of animals. The expression is remarkable, although it may not be quite clear what is meant by the term used by Sáyaña, vikartárah, cutters-up, or carvers. Perhaps the word should be vikretárah, venders of meat, butchers. At any rate, it proves that no horror was attached to the notion of a joint of beef, in ancient days, among the Hindus.

wealth, prefers (to receive) from those (who praise him). INDRA has defended the pious sacrificer ETASA, when contending with SÚRYA, the son of SWASWA.a

16. INDRA, harnesser of steeds, the descendants of GOTAMA have offered, to thee, prayers of efficacy, to secure thy presence. Bestow upon them every sort of affluence. May he who has acquired wealth by pious acts come hither, quickly, in the morning.

Varga I.

FIFTH ADHYAYA.

ANUVÁKA XI. (continued).

SÚKTA V. (LXII.)

The Rishi is NODHAS, and deity, INDRA, as in the last; the metre,
Trishťubh.

1. We meditate, like ANGIRAS, an acceptable address to that powerful and praise-deserving INDRA, who is to be adored, by his worshippers, (with prayers) of efficacy, to bring him to the ceremony. Let us repeat a prayer to the celebrated leader of all.

a The legend relates, that a king named Swaśwa, or the lord of good (su) horses (aśwa), being desirous of a son, worshipped Súrya, who, himself, was born as the son of the king. At a subsequent period, in some dispute between him and the Rishi Etasa, Indra took part with the latter.

a

2. Do you, priests, offer, to the vast and most powerful INDRA, earnest veneration, a chant fit to be sung aloud; for, through him, our forefathers, the ANGIRASAS, worshipping him, and knowing the footmarks, recovered (the stolen) cattle.

b

с

3. When the search was set on foot by INDRA and the ANGIRASAS, SARAMÁ secured food for her young. Then BRIHASPATI slew the devourer, and rescued the kine; and the gods, with the cattle, proclaimed their joy aloud.

4. Powerful INDRA, who art to be gratified with a laudatory and well-accented hymn by the seven priests, whether engaged for nine months, or for ten,

a The expression is ángúshyam * Sáma, a Sáma fit to be recited aloud,-ághoshyayogyam; such as the Rathantaras, and other prayers, which are usually considered portions of the Sáma Veda. But the commentator understands Sáma, in this place, to mean, singing or chanting of the Richas:—Ṛikshu yad gánam tasya sámetyákhyá.

b When Indra desired the bitch Saramá to go in search of the stolen cattle, she consented to do so, only on condition that the milk of the cows should be given to her young ones, which Indra promised.

с

Brihaspati is here used as a synonym of Indra, the protector or master (pati) of the great ones (brihatám),—the gods.

a Sáyana identifies the priests (vipras) with the Angirasas, who, he says, are of two orders,-those who conduct sacrifices for nine months, and those who conduct them for ten. He cites the Nirukta, for the confirmation of this (XI., 19): but the meaning of Yáska's interpretation of the word navagwá is doubtful, us navagati may mean, that one whose course or condition is new,' better than for nine.' Another explanation which he suggests,―nava

Varga II.

and desirous of (safe) protection, thou hast terrified, by thy voice, the divisible fructifying cloud.a

5. Destroyer of foes, praised by the ANGIRASAS, thou hast scattered the darkness with the dawn and with the rays of the sun: thou hast made straight the elevations of the earth: thou hast strengthened the foundations of the ethereal region.

6. The deeds of that graceful INDRA are most admirable his exploits are most glorious, in that he has replenished the four rivers of sweet water, spread over the surface of the earth.

с

7. He, who is not to be attained by violence, but (is easily propitiated) by those who praise him with

nitagati,-is still less intelligible, for navanita usually means fresh butter. The seven priests are said to be Medhátithi and other Rishis of the race of Angiras.

*

a Adrim phaligam * valam. The last is here explained, cloud; the first, that which is to be divided by the thunderbolt; and the second, that which yields fruit, or causes grain to grow by its rain. Or the three words may be considered as substantives; adri implying, as usual, a mountain; phaliga, a cloud; and vala, an Asura; all of whom were terrified by Indra's voice or thunder. b No specification of these four is given, beyond their being the Ganges and others.

The term ayásya has perplexed the Scholiast. It may be derived from yása, effort,-that which is not attainable by effort; that is, according to one interpretation, not to be overcome in battle whence Rosen has rendered it by invictus. It is contrasted, apparently, with what follows, and which requires the insertion of susádhya,-easily to be reached, or influenced, by praises, and the like. Other etymologies are suggested; but they are still less satisfactory.