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 hundredknotted 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 May these. Good Lord of wealth. He with his might. 94 R. V. VIII. 27. 14. 95 R. V. VIII. 78. 2. 96 R. V. VIII. 78. 3. Şatakratu: Lord of a Hundred Powers; Indra. The fiend: Vritra. 97 R. V. VIII. 3. 8. The four Pratikas, 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; şivasaňkalpam. The lights' one light: the illuminator of all the perceptive senses. 4 Seven Hotars: the chief Hotar and six assistant priests, the MaitrâVaruna, Achchhâvâka, Grivastut 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. Mahidhara identifies him, without explanation, with Indra who is generally regarded as the slayer of Vritra. See Macdonell, Vedic Mythology, pp. 67-69. Do thou, in truth, Anumati, assent and grant us happiness. Urge us to strength and energy: prolong the days we have to live. 9 Anumati this day approve our sacrifice among the Gods! Oblation-bearing Agni be, and thou, bliss to the worshipper! 10 0 broad-tressed Sinîvâlî, thou who art the sister of the Gods, Accept the offered sacrifice, and, Goddess, grant us progeny. 11 Five rivers flowing on their way speed onward to Sarasvatî, But then became Sarasvatî a fivefold river in the land. 12 0 Agni, thou the earliest Angiras, the Seer, hast, God thyself, become the Gods' auspicious Friend. After thy holy ordinance the Maruts, sage, active through wisdom, with their glittering spears, were born. 13 Worthy to be revered, 0 Agni, God, preserve our wealthy patrons with thy succours, and ourselves. Guard art thou of our seed and progeny and cows, incessantly protecting in thy holy law. 14 Lay this with care on her who lies extended: straight, when impregned, hath she brought forth the Hero. With his bright pillar-radiant is his lustre-in our skilled task is born the Son of Iḍâ. 15 In Idâ's place, the centre of the earth, will we deposit thee, That, Agui Jâtavedas, thou mayst bear our offerings to the Gods. 16 Like Angiras a gladdening laud we ponder to him who loveth song, exceeding mighty. Let us sing glory to the far-famed Hero who must be praised with fair hymns by the singer. 8 Anumati: Divine Favour, shown especially in the acceptance of sacrifice, personified. See XXIX. 60. 10 R. V. II. 32. 6. Sinivâlî: a Lunar Goddess, associated with child. birth. See XI. 55. 11 Sarasvati: here, apparently, meaning the Indus. See Vedic India, (Story of the Nations Series) pp. 267, 268. 12 R. V. I. 31. 1. Glittering spears: the lightning flashes that accompany the Storm-Gods. 13 R. V. I. 31. 12. 14, 15 R. V. III. 29. 3, 4. The two texts accompany the production of sacrificial fire by means of the fire-drill. Lay this place the upper firestick, which is to be turned rapidly round, on the lower piece of wood which is prepared to receive it. The Son of Ida: Agni. Idd's place: the northern altar, the place of worship and libation, or prayer and praise. 16, 17 R. V. I. 62 1. 2. The two verses are in honour of Indra. Found the cattle recovered the rays of light that had been carried away by the fiends of darkness. 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 20 Invincible in fight, saviour in battles, guard of our camp, winner of light and water, Born amid hymns, 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 ubhayebhyuḥ, for both; for our gain of both worlds, according to Mahidhara, 24-27 R. V. I. 35. 8—11. Three desert regions: the meaning is not clear; heaven, firmament, and earth, according to Sâyana and Mahidhara. The Seven Rivers: according to Prof. Max Müller, the Indus, the five rivers of the Panjab (Vitastâ, Asikni, Parushni, Vipâs, Sutudri), and Sarasvati. Lassen and Ludwig put the Kubha 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, graut 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. Yatudhanas: 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. Sayaua, 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 Așvins 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, |