18. ANGIRAS, (praise the AswINS). AśWINS, with those aids by which, with (gratified) minds, you delight (in praise), and thence preceded the gods to the cavern, to recover the stolen cattle; by which you sustained the heroic MANU with food;— with them, AśWINS, come, willingly, hither.

19. With those aids by which you gave a wife to VIMADA; by which you recovered the ruddy kine; by which you conferred excellent wealth upon SuDás;d—with them, AśWINS, come, willingly, hither.

20. With those aids by which you are bestowers of happiness upon the donor (of oblations); by which you have protected BHUJYU and ADHRIGU; and by which you have granted delighting and nourishing (food) to RITASTUBH ;—with them, Aświns, come, willingly, hither.

a We have here attributed to the Aswins a similar feat as that usually ascribed to Indra.

b By making him aware, according to the commentary, of the grain hidden in the earth, or teaching him, in fact, agriculture.

The Aświns were the means, it is said, of obtaining the daughter of Purumitra as a wife for the Rishi Vimada.

a The name of a king, the son of Pijavana (p. 127). [Also see Vol. III., p. 50, note 2,-where correct "Piyavana"; and Vol. IV., p. 62.] Both names are unknown in the Puráñas,—although we have more than one Sudása,-but they are sprung from other princes. (Vishnu Puráña, pp. 380, 455.) A prince named Paiyavana, or son of Piyavana, is noticed by Manu, VIII., 110. Bhujyu has been named before (p. 289, note c). Adhrigu is called a sacrificer, or immolator, along with Chápa, of the gods; as by the text: Adhrigus Chápas cha ubhau devánám śamitárau. Ṛitastubh is called a Rishi. [See Vol. IV., p. 264.]

e

21. With those aids by which you defended KRISÁNU, in battle; with which you succoured the horse of the young PURUKUTSA in speed; and by which you deliver the pleasant honey to the bees ;— with them, AśWINS, come, willingly, hither.

22. With those aids by which you succoured the worshipper contending in war for cattle; by which you assist him in the acquisition of houses and wealth; by which you preserve his chariots and horses;-with them, AśWINS, come, willingly, hither. 23. With those aids by which you, who are worshipped in many rites, protected KUTSA, the son of ARJUNA, as well as TURVÍTI, DABHÍTI, DHWASANTI, and PURUSHANTI ;—with them, AśWINS, come, willingly, hither.

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24. AśWINS, sanctify our words with works: showerers (of benefits), subduers of foes, (invigorate)

a Kriśánu is enumerated, by the Taittiriyas, amongst a class called somapálas, venders or providers,-apparently, of the Soma plants; as by the text: Hastasuhastakṛiśánavah, te vah somakrayañáh. The term occurs also amongst the synonyms of Agni. [Also see Vol. III., p. 174.]

b Purukutsa, in the Puráñas, is the son of Mándhátṛi, and husband of Narmadá, the river (Vishnu Purána, p. 371). The text has only "of the young:" the comment supplies Purukutsa. [See Vol. III., p. 205, note 1.]

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Satakratu, the usual epithet of Indra, 'he to whom many rites are addressed,' or 'by whom many acts are performed,' is here applied to the Aswins.

a Kutsa and Turviti have occurred before, although the affiliation of the former is new. Of the other names no account is given, except that Purushanti is that of a Ṛishi.

Varga XXXVII.

our understanding, (for the sacred study). We invoke you both, in the last watch of the night, for our preservation. Be to us for increase in the provision of food.

25. Cherish us, AśWINS, always, by night or day, with undiminished blessings and may MITRA, VARUÑA, ADITI, ocean, earth, and heaven, be favourable to this (our prayer).

Varga I.

EIGHTH ADHYAYA.

ANUVÁKA XVI. (continued).

SÚKTA VIII. (CXIII.)

The Hymn is addressed to USHAs (the Dawn), and, in the second

half of the first stanza, also to Night. The Rishi is Kutsa; the metre, Trishtubh.

1. This most excellent luminary of all luminaries has arrived the wonderful and diffusive manifester (of all things) has been born. In like manner as night is the offspring of the sun, so she becomes the birth-place of the dawn."

a Adyútye, 'in the absence of light;' that is, in the last watch of the night, or that preceding the dawn, at which time, according to Aswalayana, as quoted by Sáyaña, the Aświns are especially to be worshipped.

b That is, when the sun sets, the night comes on; or it is generated by the setting of the sun, and may, figuratively, be termed his offspring; and, in like manner, as the precursor, night may be termed the parent, or womb, of the dawn.

2. The white-shining dawn, the parent of the sun, has arrived: dark night has sought her own abode. Both allied to the same (sun), immortal, succeeding to each other, and mutually effacing each other's complexion, they traverse the heavens.

3. The path of the sisters is unending: they travel it alternately, guided by the radiant (sun). Combined in purpose, though of different forms, night and dawn, giving birth (to all things), obstruct not each other; neither do they stand still.

4. Brilliant guide of the speakers of truth," the many-tinted dawn is recognized by us: she has opened our doors: having illuminated the world, she has made our riches manifest. USHAS gives back all the regions (that had been swallowed up by night).

5. The opulent (dawn) arouses to exertion the Varga II. man bowed down in sleep,-one man, to enjoyments; another, to devotion; another, to (the acquirement of) wealth. She has enabled those who were almost sightless to see distinctly. The expansive USHAS has given back all the regions.

6. The dawn rouses one man, to acquire wealth; another, to earn food; another, to achieve greatness; another, to sacrifices; another, to his own (pursuits); another, to activity; and lights all men to their

a A like conceit to that of the preceding verse: the dawn precedes, and, therefore, figuratively bears, or is the parent of, the sun.

b Upon the appearance of the dawn, the animals and birds utter their true, or natural, cries.

Varga III.

various means of maintaining life. USHAS has given back all the regions.

7. The daughter of heaven, young, white-robed, the mistress of all earthly treasure, is beheld dissipating the darkness. Auspicious USHAS, shine upon us, to-day, in this (hall of sacrifice).

8. Following the path of the mornings that have passed, and first of the endless mornings that are to come, USHAS, the disperser of darkness, arouses living beings, and awakens every one (that lay) as dead.

9. USHAS, inasmuch as thou hast caused the sacred fire to be kindled," inasmuch as thou hast lighted the world with the light of the sun, inasmuch as thou hast wakened men to perform sacrifice, thou hast done good service to the gods.

10. For how long a period is it that the dawns have risen? For how long a period will they rise? Still desirous to bring us light, USHAS pursues the functions of those that have gone before, and, shining brightly, proceeds with the others (that are to follow).

11. Those mortals who beheld the pristine USHAS dawning have passed away: to us she is now visible; and they approach who may behold her in aftertimes.

12. The beings hostile (to acts of devotion) now withdraw; for she is the protectress of sacred rites,

b

a Fires for burnt-offerings being properly lighted at the dawn. Rákshasas and other malignant spirits vanish, with the dawn.