70 For you have flowed, through noble ministration, pressed by Adhvaryus, bright sweet-flavoured juices.

Drive on thy team and come thou hither, Vâyu: drink for thy rapture of the sap of Soma.

71 Ye Cows, protect, etc., as in verse 14.

72 Come ye foe-slayers to the place of meeting, to the birthplaces of the two great Sages,

With force of intellect unto the dwelling.

73 Ye two divine Adhvaryus, etc., as in verse 33. Thou in the time of old. See, Vena.

74 Transversely was the severing line extended: was it above, or was it, haply, under?

There were begetters, there were mighty forces, free action here and energy up yonder.

75 He hath filled heaven and earth and the great realm of light, when at his birth the skilful held him in their hold.

He like a steed is led forth to the sacrifice, Sage, graciously inclined, that he may win us wealth.

76 Call hither with the song and lauds the two best slayers of the foe,

Delighting even in our hymn.

77 All Sons of Immortality shall listen to the songs we sing, And be exceeding good to us.

78 Mine are devotions, hymns, sweet are libations. Strength stirs, and hurled forth is my rocky weapon.

They call for me, for me their lauds are louging.

libations these my Bay Steeds bear me.

To their

70 Vâyu is the deity addressed. For you: the Sacrificer and his wife. 72 Come ye: Mitra and Varuna are addressed. Two great Sages: the two Gods who are addressed. The stanza is difficult and obscure.

73 The two Pratîkas are repeated from VII. 12 and 16.

Free

74 R. V. X. 129. 5. Line: drawn by the ancient creative Rishis or Demiurgi to make a division between the upper world and the lower, and to bring duality out of unity. Begetters: the Fathers may be meant. action: the happiness of the Fathers. The verse is one of the obscurest of a very obscure bymn on Creation.

75 R. V. III. 2. 7. He: Agni Vaiṣvânara. The skilful: the priests who kindle the fire.

76 R. V. VII. 94. 11. Call hither: I follow Prof. Ludwig in reading avivasata instead of avivásataḥ which involves a harsh construction. The deities invoked are Indra and Agni.

77 R. V. VI. 52. 9. Of Immortality: or, of the Immortal One, Prajâpati, the progenitor of gods and men. 78 R. V. I. 165. 4. tion in verse 27.

Indra addresses the Maruts in reply to their ques

79 Nothing, O Bounteous Lerd, stands firm before thee: among the Gods not one is found thine equal.

None born or springing into life comes near thee. Do what thou hast to do, exceeding mighty!

80 In all the worlds That was the Best and Highest whence sprang the mighty God of splendid valour.

Quickly when born he overcomes his foemen, he in whom all who lend him aid are joyful.

81 May these my songs of praise exalt thee, Lord, who hast abundant wealth.

Men skilled in holy hymns, pure, with the hues of fire, have sung them with their lauds to thee.

82 Good Lord of wealth is he to whom all Âryas, Dâsas here belong.

E'en over unto thee, the pious Rusama Pavîru, is that wealth brought nigh.

83 He, with his might advanced by Rishis thousandfold, hath like an oceau spread himself.

His majesty is praised as true at solemn rites, his power where holy singers rule.

84 Protect our habitation, Savitar, etc., as in verse 69.

85 Come, Vâyu, drawn by fair hymus, to our sacrifice that reaches heaven.

Poured on the middle of the straining-cloth and dressed, this bright drink hath been offered thee.

86 Indra and Vâyu, fair to see and swift to hear, we call to us, That in assembly all, yea, all the folk may be benevolent to us and free from malady.

79 R. V. I. 165. 9. The Maruts address Indra in continuation of the dialogue.

80 R. V. X. 120. 1. That: Brahma, the original Cause of the universe. The Mighty God: Indra.

81 R. V. VIII. 3. 3. Indra is addressed. With the hues of fire: or, radiant as Agni.

82 Vâlakhilya 3. 9. He: the prince named in the following line. Dâsas: aboriginal inhabitants. Ruşama Puviru: the people called Rusamas are mentioned in R. V. V. 30. 13-15. The name of Pavîru, apparently their prince, does not occur again.

83 R. V. VIII. 3. A. He: Indra.

85 R. V. VIII. 90. 9.

86 Taken, with variations and additions, from R. V. X. 141. 4.

87 Yea, specially that mortal man hath toiled for service of the Gods,

Who quickly hath brought near Mitra and Varuņa to share his sacrificial gifts.

88 Approach ye, and be near to us. Drink, O ye Aṣvins, of the mead.

Draw forth the milk, ye mighty, rich in genuine wealth!
Injure us not, and come to us.

89 May Brahmaṇaspati draw nigh, may Sûnṛitâ the Goddess come,

And Gods bring to our rite which gives the fivefold gift the
Hero, lover of mankind.

90 Within the Waters runs the Moon, he with the beauteous wings, in heaven.

To yellow-hued abundant wealth, object of many a man's desire, loud-neighing goes the tawny Steed.

91 Singing their praise with godlike hymn let us invoke each God for grace,

Each God to bring you help, each God to strengthen you. 92 Agui Vaiṣvânara, set in heaven, with mighty splendour hath shone forth.

Increasing in his power on earth, benevolent, he quells the darkness with his light.

93 First, Indra-Agui! hath this Maid come footless unto those with feet.

Stretching her head and speaking loudly with her tongue, she hath gone downward thirty steps.

87 R. V. VIII. 90. 1.

88 R. V. VII. 74. 3.

89 R. V. I. 40. 3. Sûnṛita: Pleasantness; according to the Commentators, Vâk the Goddess of Speech as lover of truth. Fivefold gift: oblations of grain, gruel, curdled milk, rice-cake, and curds, offered, respectively, to various deities.

90 The first line is taken from R. V. I. 105. 1. The waters: the ocean of air. He with the beauteous wings: or, the eagle; the Sun. Yellow-hued: in the form of gold, or golden-coloured grain. The tawny Steed: Soma. Mahidhara explains the whole stanza sacrificially, as referring to Soma identified in the first line with the Moon.

91 R V. VIII. 27. 13. Their the Visvedevas'.

92 Attributed to a Rishi named Medha.

93 R. V. VI. 59. 6. This Maid: the text has only the feminine pronoun iyam (haec); Ushas or Dawn is intended. Footless: moving unsupported in the sky. Thirty steps: the thirty divisions of the Indian day and night through which Dawn passes before she reappears.

94 For of one spirit are the Gods with mortal man, co-sharers all of gracious gifts.

May they increase our strength hereafter and to-day, providing ease and ample room.

95 Indra who quells the curse blew curses far away, and then in splendour came to us.

Indra, refulgent with the Marut host! the Gods eagerly strove to win thy love.

96 To Indra, to your mighty Chief, Maruts, sing forth a mighty prayer.

Let Satakratu, Vritra-slayer, kill the fiend with hundred

knotted thunderbolt.

97 Indra increased his manly strength at sacrifice, in the wild rapture of this juice;

And living men to-day, even as of old, sing forth their
praises to his majesty.

May these. Good Lord of wealth. He with his might.
Stand up erect.

94 R. V. VIII. 27. 14.

95 R. V. VIII. 78. 2.

96 R. V. VIII. 78. 3. Satakratu: Lord of a Hundred Powers; Indra. The fiend: Vritra.

97 R. V. VIII. 3. 8. The four Pratîkas, May these, etc., are repeated from verses 81-83 of this Book and XI. 42.

THAT which, divine, mounts far when man is waking, that which returns to him when he is sleeping,

The lights' one light that goeth to a distance, may that, my mind, be moved by right intention.

2 Whereby the wise and thoughtful in assemblies, active in sacrifice, perform their duties,

The peerless spirit stored in living creatures, may that, my mind, be moved by right intention.

3 That which is wisdom, intellect, and firmness, immortal light which creatures have within them,

That without which men do no single action, may that, my mind, be moved by right intention.

4 Whereby, immortal, all is comprehended, the world which is, and what shall be hereafter,

Whereby spreads sacrifice with seven Hotars, may that, my mind, be moved by right intention.

5 Wherein the Richas, Sâmans, Yajur-verses, like spokes within a car's nave, are included,

And all the thought of creatures is inwoven, may that, my mind, be moved by right intention.

6 Controlling men, as, with the reins that guide them, a skilful charioteer drives fleet-foot horses,

Which dwells within the heart, agile, most rapid, may that, my mind, be moved by right intention.

7 Now will I glorify great strength's upholder, Food,

By whose invigorating might Trita rent Vritra limb from limb.

The first six verses of this supplementary Book constitute a hymn regarded as an Upanishad and called the Sivasankalpa, Right-intentioned, from the concluding words in each stanza. The rest is a compilation of miscellaneous texts which may be used in the performance of the General Sacrifice.

1 Moved by right intention: or, having an auspicious resolve; sivasaňkalpam. The lights' one light: the illuminator of all the perceptive senses. 4 Seven Hotars: the chief Hotar and six assistant priests, the MaitrâVaruna, Achchhâvâka, Gràvastut and others.

7 The first verse of R. V. I. 187, entitled Annastuti, the Praise of Food, (in the shape of Soma). Trita: (see I. 23, note) a mysterious ancient deity frequently mentioned in the Rigveda, principally in connexion with Indra, Vâyu, and the Maruts. His home is in the remotest part of heaven, and he is called Aptya, the Watery, that is. sprung from, or dwelling in, the sea of cloud and vapour. By Siyana he is identified sometimes with Vayu, sometimes with Indra as the pervader of the three worlds and sometimes with Agni stationed in the three fire-receptacles. Mahîdhara identifies him, without explanation, with Indra who is generally regarded as the slayer of Vritra. See Macdonell, Vedic Mythology, pp. 67-69.