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She is beheld associated with the rays of the sun, unimpeding sacred ceremonies.a

13. USHAS, possessor of food, bring us that various wealth by which we may sustain sons and grandsons.

14. Luminous USHAS, possessor of cows and horses, true of speech, dawn here, to-day, upon this (ceremony), that is to bring us wealth.

15. Possessor of food, USHAS, yoke, indeed, today, your purple steeds, and bring to us all good things.

16. AśWINS, destroyers of foes, turn, with favour- Varga XXVII. able intentions, your chariot towards our abode, which

contains cattle and gold.

17. AśWINS, who have sent adorable light from heaven to man, bring us strength.

18. May the steeds, awakened at dawn, bring hither, to drink the Soma juice, the divine AśWINS, -who are the givers of happiness, the destroyers of foes,-seated in a golden chariot.

a Aminati daivyáni vratáni, not injuring, that is, favouring, divine rites, or offerings to the gods, which are to be performed by daylight, or after dawn; as by the text, Na rátrau na sáyam asti devayá ajushťam,—Sacrifice is not acceptable to the gods at night, or in the evening.

b As before observed, the Aswins are, sometimes, identified with the sun and moon.

Varga XXVIII.

SÚKTA IX. (XCIII.)

The Rishi is GOTAMA: the deities are AGNI and SOMA: the metre of the three first stanzas is Anushtubh; of three, beginning with the ninth, Gayatri; of the eighth, Jagati or Trishťubh; and, of the rest, Trishťubh.

1. AGNI and SOMA, showerers (of desires), favourably hear this my invocation, graciously accept my hymns, and bestow felicity on the donor (of the oblation).

2. AGNI and SOMA, grant, to him who addresses this prayer to you both, store of cattle with sound strength, and good horses.

3. AGNI and SOMA, may he who offers you the oblation of clarified butter enjoy sound strength, with progeny, through all his life.

4. AGNI and SOMA, that prowess of yours, by which you have carried off the cows that were the food of PANI, is (well-) known to us. You have slain the offspring of BRISAYA; and you have acquired the one luminary (the sun"), for the benefit of the

many.

a

Brisayasya seshah. The latter is a synonym of apatya, offspring.-Nirukta, III., 2. Brisaya is said to be a synonym of Twashtri, here styled an Asura. The offspring of Twashtṛi is Vritra; and the agency of Agni and Soma in his death is explained by identifying them with the two vital airs Prána and Apána, the separation of which from Vritra was the approximate cause of his death.

b

By the destruction of Vritra, the enveloping cloud, or gathered darkness, the sun was enabled to appear in the sky.

5. You two, AGNI and SOMA, acting together, have sustained these constellations in the sky: you have liberated the rivers that had been defiled, from the notorious imputation."

b

6. AGNI and SOMA, the wind brought one of you from heaven; a hawk carried off the other, by force, from the summit of the mountain: growing vast by praise, you have made the world wide, for (the performance of) sacrifice.

7. AGNI and SOMA, partake of the proffered Varga XXIX. oblation; be gracious to us: showerers (of desires), be pleased: prosperous and diligent protectors, be propitious; and grant, to the sacrificer, health and exemption from ill.

8. AGNI and SOMA, protect his sacrifice, and defend him from ill, who, with a mind devoted to

a

The imputation, or charge, of Brahmanicide was incurred by Indra, it is said, in killing Vritra, who was a Brahman, but which guilt he transferred to rivers, women, and trees. This looks rather like a Pauráñik legend. One of a more Vaidik character is, also, given the rivers were defiled by the dead body of Vritra, which had fallen into them; their waters were, consequently, unfit to bear any part in sacred rites, until they were purified by Agni and Soma, that is, by oblations to fire, and libations of Soma juice.

The legend relates that Váyu brought Agni from heaven, at the desire of Bhrigu, when performing a sacrifice; Soma was brought from Swarga, on the top of Mount Meru, by Gayatri, in the shape of a hawk. These are, clearly, allegorical allusions to the early use of fire and the Soma plant in religious ceromonies.

Varga XXX.

the gods, worships you with clarified butter and oblations: grant to the man engaged (in devotion,) extreme felicity.

9. AGNI and SOMA, endowed with the like wealth, and invoked by a common invocation, share our praises; for you have (ever) been the chief of the gods.

10. AGNI and SOMA, give ample (recompence) to him who presents to you both this clarified butter.

11. AGNI and SOMA, be pleased with these our oblations, and come to us, together.

12. AGNI and SOMA, cherish our horses; and may our cows, affording (milk that yields butter for) oblations, be well nourished. Give to us, who are affluent, strength (to perform) religious rites; and make our sacrifice productive of wealth.

ANUVÁKA XV.

SÚKTA I. (XCIV.)

The Rishi is KUTSA, the son of ANGIRAS: the deity is AGNI, associated, in three parts of the eighth stanza, with the gods in general, and, in the latter half of the last, with different divinities: the metre of the two last stanzas is Trishťubh ; of the rest, Jagati.

1. To him who is worthy of praise, and all

a The term is simply devatrá, explained deveshu praśastah. Another text is quoted, which states that Agni and Soma are they who are the two kings of the gods (rájánau vá etau devánám yad agnishomau.)

knowing, we construct, with our minds, this hymn, as (a workman makes) a car. Happy is our understanding, when engaged in his adoration. Let us not suffer injury, AGNI, through thy friendship."

2. He for whom thou sacrificest accomplishes (his objects), abides free from aggression, and enjoys (wealth, the source of) strength: he prospers; and poverty never approaches him. Let us not suffer injury, AGNI, through thy friendship.

b

3. May we be able to kindle thee. Perfect the rite; for, through thee, the gods partake of the offered oblations. Bring hither the ÁDITYAS; for we love them. Let us not suffer injury, AGNI, through thy friendship.

4. We bring fuel, we offer oblations, reminding thee of the successive seasons (of worship). Do thou thoroughly complete the rite, in order to prolong our lives. Let us not suffer injury, AGNI, through thy friendship.

5. His genial (flames), the preservers of mankind, spread around; and both bipeds and quadrupeds are enlivened by his rays. Shining with various lustre, and illuminating (the world by night), thou art superior to the dawn. Let us not, AGNI, suffer

injury, through thy friendship.

a This last clause is the burden of all the stanzas except the concluding two: Sakhye má rishámá vayam tava,-May we not be injured in, or by, thy friendship; that is, according to the Scholiast, Do thou preserve us.

b The sons of Aditi, that is, all the gods.

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