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17 Unto the Great One bring great adoration, a chant of praise to him the very potent,

Through whom our sires, Angirases, singing praises, and knowing well the places, found the cattle.

18 The friends who offer Soma long to find thee: they pour forth Soma and present their viands.

They bear, unmoved, the cursing of the people, for all our wisdom comes from thee, O Indra.

19 Not far for thee are mid-air's loftiest regions: start hither, Lord of Bays, with both Bay Horses.

Pressed for the Firm and Strong are these libations. The pressing-stones are set, the fire is kindied.

20 Invincible in fight, saviour in battles, guard of our camp, winner of light and water,

Born amid hymus, well-housed, exceeding famous, victor, in thee may we rejoice, O Soma.

21 To him who worships Soma gives a milch-cow, a fleet steed, and a man of active knowledge,

Skilled in home duties, competent in council, meet for the court, the glory of his father.

22 These herbs, these milch-kine, and these running waters, all these, O Soma, thou hast generated.

The spacious firmament hast thou expanded, and with the light thou hast dispelled the darkness.

23 Do thou, God Soma, with thy God-like spirit, victorious, win for us a share of riches.

Let none prevent thee thou art Lord of valour. Provide for these and those in fight for cattle.

24 The earth's eight points his brightness hath illumined, three desert regions, and the Seven Rivers.

18, 19 R. V. III. 30. 1, 2. Of the people: who oppose the worship of Indra. 20-23 R. V. I. 91. 21, 20, 23. The God Soma, identified with the Moon, is addressed.

21 A man: a manly son.

22 These milch-kine: referring to the milk which is to be mingled with the Soma juice.

23 For these and those for the priests and their patrons. The text has only ubhayebhyaḥ, for both; for our gain of both worlds, according to Mahidbara.

24-27 R. V, I. 35. 8-11. Three desert regions: the meaning is not clear; heaven, firmament, and earth, according to Sayana and Mahidhara. The Seven Rivers: according to Prof. Max Müller, the Indus, the five rivers of the Panjab (Vitastâ, Asiknî, Parushni, Vipâs, Studrf), and Sarasvati. Lassen and Ludwig put the Kubhâ in the place of Sarasvati. See Zimmer, Altindisches Leben, pp. 3 sqq.

God Savitar the gold-eyed hath come hither, giving choice treasures to the man who worships.

25 Savitar, golden-handed, swiftly moving, goes on his way between the earth and heaven,

Drives away sickness, bids the Sun approach us, and spreads the bright sky through the darksome region.

26 May he, gold-handed Asura, kind leader, come hitherward to us with help and favour.

Driving off Rakshasas and Yâtudhânas, the God is present, praised in hymns at evening.

27 O Savitar, thine ancient dustless pathways are well established in the air's mid-region.

O God, come by those paths so fair to travel: preserve thou us from harm this day and bless us.

28 Drink our libations, Asvins twain, grant us protection, both

of you,

With aids which none may interrupt.

29 Make ye our speech effectual, O Aṣvins, and this our hymn, ye mighty Wonder-workers.

In luckless game I call ou you for succour strengthen us also on the field of battle.

30 With undiminished blessings, O ye Asvins, through days and nights on every side protect us.

This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

31 Throughout the dusky firmament, etc., as in XXXIII. 43. 32 Night! the terrestrial realm hath been filled with the Father's power and might.

Thou spreadest thee on high unto the seats of heaven: terrific darkness cometh nigh.

25 Bids the Sun approach us: approaches the Sun, according to Sâyaṇa who observes that although Savitar and the Sun (Sûrya) are the same as regards their divinity, yet they are two different forms, and therefore one may be said to go to the other.

26 Asura mighty Lord. Yâtudhanas: a class of demons, sorcerers or goblins.

28 R. V. I. 46. 15.

29, 30 R. V. I. 112. 24, 25. In luckless game: a metaphorical expression borrowed from dicing; that is, in a time of difficulty, perhaps the eve of a desperate battle. Sâyana, following a different derivation of the word, explains it, in the absence of light, or in the last watch of night just before dawn, when the Aṣvins are especially to be worshipped.

32 A. V. XIX. 47. 1. Terrestrial realm: the atmosphere immediately above the earth. With the Father's power and might: or mighty laws. According to Mahidhara, together with the places of the mid-world.

33 O Dawn enriched with ample wealth, bestow on us that wondrous gift

Wherewith we may support children and children's sons. 34 Agui at dawn, and Indra we invoke at dawn, and Varuņa and Mitra and the Aṣvins twain,

Bhaga at dawn, Pûshan and Brahmanaspati, Soma at dawn,
Rudra may we invoke at dawn.

35 May we invoke strong early-conquering Bhaga, the Son of Aditi, the great Arranger,

Thinking of whom the poor, yea, even the mighty, even the
King says, Let me share in Bhaga.

36 Bhaga our guide, Bhaga whose gifts are faithful, favour this prayer and give us wealth, O Bhaga.

Bhaga, increase our store of kine and horses: Bhaga, may we be rich in men and heroes.

37 So may felicity be ours at present, and when the day approaches, and at noontide;

And may we still, O Bounteous One, at sunset be happy in the Deities' loving-kindness.

38 May Bhaga verily be Bliss-bestower, and through him, Gods! may happiness attend us.

As such, O Bhaga, all with might invoke thee: as such be thou our Champion here, O Bhaga.

39 To this our worship may the Dawns incline them, and come to the pure place like Dadhikrâvan.

As strong steeds draw a chariot may they bring us hitherward Bhaga who discovers treasure.

40 May friendly Mornings dawn on us for ever, with wealth of kine, of horses, and of heroes,

Streaming with all abundance, pouring fatness. Preserve us evermore, ye Gods, with blessings.

83 R. V. I. 92. 13. Wondrous gift: of riches.

34-40 R. V. VII. 41. The hymn is addressed chiefly to Bhaga, the Bountiful, whose name, slightly corrupted, survives in Slavic languages as the name of the God of monotheistic Christianity.

35 Early-conquering: in his character of the morning Sun overpowering Ushas or Dawn who in Rigveda I. 23. 5 is called his sister. Let me shure in Bhaga: or, Give me my portion. The meaning is that every one, poor and wea, strong and mighty, looks to Bhaga as the giver of his allotted fortune. 38 Bliss-bestower: bhagavân; originally, possessing a happylot, fortunate, blessed, adorable; now generally meaning Almighty God.

39 The Dawns: the lights of morning, personified. The pure place: where sacrifice is performed. Like Dadhikravan: with the swiftness of the famous mythical horse, the type and model of racers. See IX. 14, note.

41 Secure in thy protecting care, O Pûshan, never may we fail: We here are singers of thy praise,

42 I praise with eloquence him who guards all pathways. He, when his love impelled him, wout to Arka.

May he vouchsafe us gear with gold to grace it: may Pûshan make each prayer of ours effective.

43 Vishnn the undeceivable Protector strode three steps, thenceforth

Establishing his high decrees.

44 This, Vishna's station most sublime, the singers ever vigilant, Lovers of holy song, light up.

45 Filled full of fatuess, compassing all things that be, wide, spacious, dropping meath, beautiful in their form,

The Heaven and the Earth by Varuna's decree, unwasting, rich in seed, stand parted each from each.

46 Let those who are our foemen stand afar from us: with Indra and with Agni we will drive them off.

Vasus, Âdityas, Rudras have exalted me, made me preëmineut, mighty, thinker, sovran lord.

47 Come, O Nâsatyas, with the thrice eleven Gods; come, O ye Asvins, to the drinking of the meath.

Prolong our days of life, and wipe out all our sins: ward off our enemies; be with us evermore.

48 May this your praise, may this your song, O Maruts, sung by the poet, Mâua's son, Mândârya,

41 R. V. VI. 44. 9.

42 R. V. VI. 49. 8. Who guards all pathways: Pûshan the special protector of travellers and guardian of roads and paths. Arka: the Sun, to whom Pushan appears to have gone, both as an envoy on behalf of the other Gods when Sûryâ or Sunlight was to be given in marriage, and as a suitor on his own account.

43, 44 R. V. I. 22. 18, 21. Three steps: as the Sun, over earth and through firmament and heaven. See X. 19. Light up; glorify with praise. 45 R. V. VI. 70 1. Parted each from each heaven and earth were, it is said, originally in close juxtaposition, and were subsequently separated and held apart by Indra, Agni, Soma, or, as in this place, Varuna.

46 R. V. X. 128. Have exalted . . . made: that is, may they do so.

47 R. V. I. 34. 11, Thrice eleven: the number of the Gods is said to have been originally three thousand three hundred and thirty-nine, then reduced to 33, to 6, to 3, to 2, to 1, and at last to one, which one is the breath of life, the Self, and his name is That. See Max Müller, Three Lectures on the Vedanta Philosophy, p. 26.

48 R. V. I. 165. 15. I borrow three-fourths of this verse from Prof. Max Müller, Vedic Hymns, Part I.

Bring offspring for ourselves with food to feed us. May we find strengthening food in full abundance.

49 They who were versed in ritual and metre, in hymns and rules, were the Seven godlike Rishis.

Viewing the path of those of old, the sages have taken up the reins like chariot-drivers.

50 Bestowing splendour, length of life, increase of wealth, and conquering power,

This brightly shining gold shall be attached to me for victory. 51 This gold no demons injure, no Pişâchas; for this is might of Gods, their primal offspring.

Whoever wears the gold of Daksha's children lives a long life among the Gods, lives a long life among mankiud.

52 This ornament of gold which Daksha's children bound, with benevolent thoughts, ou Satânîka,

I bind on me for life through hundred autumns, that I may live till ripe old age o'ertakes me.

53 Let Ahibudhnya also hear our calling, and Aja-Ekapad and Earth and Ocean.

49 R. V. X. 130. 7. Seven godlike Rishis: Bharadvaja, Kasyapa, Gotama, Atri, Vasishtha, Visvamitra, and Jamadagni. "The knowledge of the ritual is derived from the divine priests; the sages or Rishis have followed them in sacrificing, and modern priests are only imitators of those who preceded them.'-Ludwig.

50 Gold: worn as an amulet.

51, 52 Taken, with variations, from A. V. I. 35. 2, 1. Daksha's children: Daksha is in the Veda a Creative Power associated with Aditi (Infinity or Eternity), the mother of the Adityas. In post-Vedic literature he is generally regarded as the son of Brahmâ, and placed at the head of the Prajâpatis or Lords of Created Beiugs. The Dakshiyanas, or descendants of Daksha, are mentioned also iu the Șatapatha-Brâhmana, II. 4. 4. 6. Piṣâchus: see XXX. 3.

The investiture of Satanika must be an occurrence of ancient times, of which no particulars have been preserved. Hundred autumns: regarded as the natural duration of human life; an expression frequently occurring in the Rigveda, alternating with hundred winters.' Cf. Isaiah LXV. 20: There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die a hundred years old.

53 R. V. VI. 50. 14. Ahibudhnya: the Serpent or Dragon of the Deep; a mysterious atmospheric deity, regent of the depths of the firmament. Aja-Ekapád: according to von Roth, probably a genius of the storm, 'the stormer of one foot.' But aja signifies also unborn, birthless, and the Sun may be intended. Aja-Ekapid is called, in R. V. X. 65. 13, the bearer of heaven, and the ascription of one foot to the Sun might be due to his ap pearance alone in the sky as opposed to the Dawns and the Aşvins.'-Wallis, Cosmology of the Rigveda, p 54. Other conjectural explanations have been proposed. See Macdonell, Vedic Mythology, pp. 73, 74.

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