Brhad Devata

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THE
HARVARD
ORIENTAL
SERIES
HARVARD
ORIENTAL SERIES
EDITED
WITH THE COOPERATION OF VARIOUS SCHOLARS

BY
CHARLES ROCKWELL LANMAN

PROFESSOR OK SANSKRIT
IN
HARVARD UNIVERSITY
VOLUME
VI
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY

1904
THE BRHAD-DEVATA
ATTRIBUTED TO
SAUNAKA/
A SUMMARY OF THE DEITIES AND MYTHS
OF THE
RIG-l rEDA
CRITICALLY EDITED
IN THE ORIGINAL SANSKRIT WITH AN INTRODUCTION AND SEVEN APPENDICES, AND TRANSLATED INTO ENGLISH WITH CRITICAL AND ILLUSTRATIVE NOTES
ARTHUR ANTHONY
MA.C1DONEL.L
BODEN PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD AND FELLOW OF BAI.LIOL COLl.KCK
PART II TRANSLATION AND NOTES
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY

1904
CAMBRIDGE, MASS.,
BOSTON,
U.S.A.
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PRINTED FROM TYPE AT THE
UNIVERSITY PRESS, OXFORD, ENGLAND

BY HORACE HART, M.A.
PRINTER TO THE UNIVERSITY
First edition, 1904,
One Thousand Copies
CONTENTS
ADHYAYA
VARGA
1
.
I.
Introduction.
Importance of knowing the Prayer and praise Different kinds of hymns
2.
3.
4.
.... ...........
*
PAGE
1
Hymn
deities, stanza deities, incidental deities
^
7.
Origin of names
:
view all names derived from action Auspicious names. Different kinds of formulas 8. Different kinds of formulas and modes of expression 9. Definition of noun and verb 10-12. Examples of different kinds of formulas 13. The Sun and Prajapati as the source of all 14. The three forms of Agni 15. The Triad and the Atman. Three forms of Vac
6. lâunaka's
.
......... ..... ........... .....

.
. . .
.
deities.
The Vedic Triad
3
4
..... ....
. .
.
6
7
16. 17.
The chief
deity of
ajjymn
Names
of deities enumerated
18. Characteristics of 19.
hymns
The three Agnis
20. Agni, Jatavedas, Vaisvanara essentially identical, but distinguished 21. The deities of the three worlds in the descending series
: . .
.
...........
to Agni,
Indra-Vayu, and JSury a
.10 .10 .14 .15 .16 .17 .18 .19

20
21
.
22. 23. The deities representing terrestrial 24. Other deities associated with Agni
.
Agni
.
25.
26.
The groups of deities of the middle sphere belonging to Indru Deities and deified objects belonging to Indra's sphere
... ....
. .
.
.22 .23 .26

28 29
ADHYAYA
1.
II.
Introduction (continued).
Deities of Indra's sphere
:
.
2. Deities of Surya's 3. Deities of Surya's
his three wives sphere sphere (concluded)

.
.31 .32 .34
viii
CONTENTS
VAROA
4.
5. 6.
7.
8.
9.
Surya and Vaisvanara, a form of Agni Five names of Agni. Derivation of Agni, Dravinodas, Tanunapat Naras*amsa, Pavamana, Jatavedas The twenty-six names of Indra: Vayu, Varuna, Rudra, Indra (1-4) Rta (5-9) Parjanya, Brhaspati, Brahmanaspati, Ksetrasya pati,
.
.....
.
.
PAGE .35
.
36
37
39 40
10.
Vastospati, Vacaspati, Aditi, Ka, Yama (10-14) Mitra, ViSvakarman, Sarasvat, Vena, Manyu (15-19)
11. Asunlti,
Apam
napat, Dadhikra, Dhatr,
12. PurQravas (25),
Mrtyu
(26).
Tarkya (20-24) The seven names of the Sun: Savitr
.... ...
(i),
42 44 46
47
Bhaga(2)
13. Pusan, Visnu, Kesin, Visvanara, Vrsakapi (3-7)
49
deities
14. Derivation of Visnu.
enumerated
15. Threefold V5c
:
......
The
incidental
:
names of the
.
cannot be
50
.
her terrestrial and middle forms Her four celestial forms 16. Other middle forms of Vac.
17.
51
Names
of female seers
three groups
18. Deity in self-laudations
and colloquies (87, 88)
53 55 56
Grammatical Section (89-121).

Different kinds of particles (89-93)
19. Particles (concluded).
20.
Nouns.
Pronouns.
Genders Prepositions. Importance of meaning. Rules for construing

Six kinds of compounds
. .
.
57 58 59
21. Analysis of words.

22.
60
Meaning and analysis of words 23. Yaska's wrong explanations. Dropping of letters verb The expresses a form of becoming. 24. Word and sense. bhavavrttam. Six forms of becoming (bhdva) 25. The deities of the Vyahrtis and of Cm
. .
.....
Definition of
61
63
64 65
The Deities of the Rg-veda.

26.
The
first
three hymns.
Authors of Vailvadeva
hymns
...
.
27. Character of
Vaiivadeva hymns
.
Indra hyinns 28. Passages of the Rg-veda addressed to Sarasvati. 29. Indra associated with the Maruts in KV. i. 6 30. The deities of RV. i. 12 and of the Apr! hymn i. 13
.
31.
32.
The eleven Apr! hymns The Tanunapat and NaraSamsa. form a Idhma iii. 8O). (ii. 157
67 68 69 71 73 74
deities
of
of the
.
.
Apri hymns
. .
Agni
75
CONTENTS
ADHYAYA m.
Deities of Rg-veda i. 13-126. VABGA Narasamsa. Ila. Barhis 1. Tanunapat. 2. The Divine Doors. Night and Morning The Three Goddesses. Tvastr 3. The Two Divine Sacrifices. 4. The celestial Tvastr. Story of Dadhyaflc and the Mead The middle Tvastr 5. The horse's head of Dadhyafic.
.
.
.77 .78
X
.
PAGE
....
.
6.
Vanaspati.
7.
8.
9.
10.
11, 13.
14.
15.
16.
17.
Deities of RV. i. 14 and 15 RV. i. 15 Three kinds of Vai6vadeva hymns How to ascertain the deity of a hymn Seers of Vaivadeva hymns 12. Hymn-owning and incidental deities. Explanation of Dravinodas. Deities of RV. i. 16 18 Deities of RV. i. 18. Eight names of Prajapati (69-74) Deities of RV. i. 1 9 Prajapati's names (continued).
The Svahakrtis and Narasamsa in Apr! hymns. Tanunapat
Hymn
to the Seasons
.........89
.
. . .
. .
80 82 83 85 86 87
.90
.
How
RV.
to ascertain the deity of a stanza, &c.
.... .... .... ......
91
Story of the Rbhus and Tvastr
95 97 98 100 102
103 105 106 108 109
Ill
18. Deities of
RV.
i.
20-22
19.
i.
22 (concluded).
RV.
i.
23
Pusan Aglirni
20. Deities of
24-30 31-40 22. Deities of RV. i. 41-47

i.
21. Deities of
RV. RV.
i.
23.
RV.
RV.
i. i.
i.
48-60.
Story of Savya.
The 6atarcins
i.
.
24.
25.
RV.
RV.
RV.
61-73. 90-93.
.112 The eleven Sauparna khilas. RV. 74-89 The order (according to the Baskalas) of hymn-groups
i.
in
26.
i.
Mandala
74-164
refrains.
.
.
114
94-1 1 1. Seers of hymns with hymns of Ka^yapa

.
The thousand Jatavedas

.
. . .
.115
118 119 120 123
105. Story of Trita 28. Deities of RV. i. 1 1 2-1 2 1

27.
i.
29. 30. Story of Kakslvat and Svanaya 31. Danastutis. Narasamsl stanzas. Opinions regarding
RV.
i.
126. 6, 7
ADHYAYA
Deities of
1.
IV.
iv.
RV.
i.
127
32.
.
2.
3.
Story of RomaSa and Indra. RV. i. 127-136. Praise in the dual Distributed praise. RV. i. 137-139. VaisVadeva hymns Story of the birth of Dlrghatamas
.
125 128
.126
II,
x
VAROA
4.
CONTENTS
Hymns
KV.
.
revealed to Dlrghatamas : 5. Story of Dirghatamas (continued) 6. Deities of RV. i. 157-163

7.
8.
i.
.
140-156
.
.........
.
.....
.
.
.
PAGR
129 132
.130
Deities of
RV.
i.
164.
The three Agnis.

i.
The year
.
Account of the contents of RV.
9.
RV.
RV.
i.
169, 170 171-178. Agastya and Lopamudra RV. i. 179 12. Story of Agastya and Loparaudra (concluded): RV. i. 180-191
i.
10. Indra, the Maruts,

11.
i.
164 (concluded). and Agastya: RV.

i.
RV.
164 (continued) 165: Indra and the Maruts

.
..... ....
.
.133 .135 .136

139 140
.141
Mandala
13-15. Deities of RV.
16. Deities of
17.
18.
ii.
ii.
1-12.
Story of Grtsamada, Indra, and the Daityas
RV. ii. 23-30 Deities of RV. ii. 31-35 Deities of RV. ii. 36-43.
......... .........
.
143 146 148
Indra as a Kapifijala
.150
19.
The
seer ViSvamitra.
Deities of
20. Deities of
21. Deities of
RV. RV.
iii.
iii.
7-29
...... ..........
RV.
iii.
Mandala
iii.
-6
151
153
154
30-33.
Visvamitra, Sudas, and the Rivers
31: an adoptive daughter. Visvamitra and 6akti 23. Visvamitra and Vac Sasarparl. Spells against the Vasisthas
22.
iii.
RV.
24. Deities of
25. Deities
RV. iii. 54-60 of RV. iii. 6 1, 62
26. Deities of
RV.
iv.
1-15
27. 28.
29.
RV.
iv.
18-30.
Indra's birth and fight with
The
steeds of the various gods
......... ......... .......... ........

.
.156 .157
158
160
Mandala
iv.
161
Vamadeva
.162
164
ADHYAYA
Deities of
1, 2.
V.
Deities of
RV.
iv.
33-58
.........
iv.
vii.
RV.
33
49.
166
v.
3.
4.
5.
RV. v. 1-28. Story of Tryaruna and VrSa Jana Story of Tryaruna (concluded) References to RV. v. 2. 2, 9 in other works. Deities of RV.
Deities of
.
.169 .170
.
6.
7.
Atri's Danastuti
...........
v.
29-40
.
171
173
Rnamcaya's
gifts to
Babhru.
Deities of
RV.
v.
41-51
.174
CONTENTS
VABGA 8. Detailed account of RV.
9. Deities of
v.
XI
175
41-43
44,
10. Deities of
RV. v. 43 (continued), RV.v. 51-60
45
177
178
179
11-15. Story of 6yavasva

Story of Saptavadhri Deities of RV. v. 17. 79-87. The S'rlsuktatn
16.
v.
RV.
73-78.
186
and six other khilas

Employment
.
.
187
189
18.
The
khilas of Prajavat
and Jivaputra.
of formulas
.
19. Story of the birth of
Bhrgu, Angiras, and Atri
.191
Mandala
20. Origin of Bharadvaja.
vi.
Deities of
RV.
vi.
1-46
192
193 195
21. Deities of RV.vi. 37, 44, 45, 47 22. Deities of RV.vi. 47 (continued) and vi. 48
23. Deities of
RV.vi. 49-62
24. Deities of
25.
RV.
RV.
vi.
63-74.
RV.
vi. 75.
Story of
vi.
The seven treasures Abhyavartin and Prastoka

vi.
.....
Sarfljaya
.
196 197
199
.198
200
26. Deities of
75 in detail
27. Detailed account of
75 (continued) 28. Story of Cayamana and Prastoka (concluded)
RV.
.201
Mandala
29. Pedigree of Vasistha.
vii.
30. Story of Mitra- Varuna
Kasyapa's wives and UrvaSl
.202
203 204 206
31. Birth of Agastya and Vasistha 32. Vasistha and his descendants.
33. Deities of
Deities of
........ ....
RV.
vii.
1-32
34. Deities
35. Deities
RV. of RV. of RV.
vii.
vii.
vii.
33-38 38-43 44-49
207 208 210
ADHYAYA
Deities of
1.
VI.
BV.
vii.
50
x. 17.
2.
3.
4.
50-66 66-85 Vasistha and the dog of Varuna: Deities of RV. vii. 90-96
Deities of
vii.
Deities of
RV. RV.
vii.
211
212
11 V. vii.
86-89
.
213 214 216
5.
6.
7.
Story of Nahusa and Sarasvati

Deities of
RV.
vii.
95,
96
.
.215
.218
RV.
vii.
Detailed account of
97-104 RV. vii. 104
xii
CONTENTS
Mandate
*
"
viii
PAGE
VAROA
8.
9.
Story of Kanva and Pragatha Deities of RV. viii. 1-2 1
10. Deities of 11. 12.

13. 14.
15.
16.
17. 18.
RV. viii. 5-18 RV. viii. 19: praise of Trasadasyu's gifts The boons chosen by the seer. Story of Sobhari and Citra Story of Sobhari and Citra (continued) RV. viii. 22-25 RV. viii 29 is a prthak-karma-stuti Deities of RV. viii. 26-31. Detailed account of RV. viii. 29, 31. Deities of RV. viii. 32-34 Indra and Vyamsa's sister. Deities of RV. viii. 35-46 Deities of RV. viii. 47-56 Deities of RV. viii. 60-67
. . .
219 220 222

.
.223
.
.
....
. .
224 225 227 228 230

231
232 234 235 236

237
19. Deities of
20. Deities of
21. Story of
22. Story of
RV. RV.
viii.
68-75
viii.
76-90
Apala
Apala (concluded). Deities of RV. viii. 92, 93 23. 24. Story of Soma's flight from the gods 25. Details regarding RV. viii. 100. Visnu helps Indra
26. Details regarding the deities of
....
. . .
238
RV.
viii.
101
......
.241
242
Mandala
27. Deities of
ix.
28. Deities
29. Indra
RV. of RV.
ix.
1-86
112
ix. 87, 96,
243 245 246

z.
and the
seers.
Value of penance
Mandala
30. Deities of 31. Deities of
32.
33.
RV. x. 1-8. Tri&ras and Indra RV. x. 9-14 Deities of RV. x. 14 (concluded), 15, 16. Three Agnis x. of RV. 17 Story Saranyu:
248 249 250

251
ADHYAYA
VII.
Deities of Bv. x. 17-98.

1.
2. 3. 4.
5.
Story of Saranyu (continued) Deities of RV. x. 17 Story of Saranyu (concluded). Detailed account of the funeral hymn RV. x. 18
252
.
.
253
Formulas in which no deity

Deities of
is
mentioned
.254 .255
257
.
RV.
x.
19-27
6.
RV.
x.
27 (continued).
RV.
x.
28: Dialogue of Indra and Vasukra
258
CONTENTS
VAKOA
7.
X1U
PAGE
x.
8.
9.
10.
RV. x. 30-33 The hymn of Dice RV. x. 34. Deities of BV. Deities of RV. x. 45, 46. Story of Ghosa Story of Ghosa (concluded)
Deities of
:
35-44
.........
Story of Agni and his brothers
:
11, 12. Story of

1 3.
Indra Vaikuntha
259 260 262 263 264

266 267
Story of Indra Vaikuntha (concluded).
RV.
1 4.
x.
51-53
. .
.
.
.
Story of Agni's flight (continued) 15. The meaning of panca jand h
.268
270
271
16. Story of Agni's flight (continued)

17. Story of Agni's flight (concluded).
RV.
x.
54-57
18,19. Story of Subandhu 20. Detailed account of RV.

21. Story of
272
x. 59,
60
.
22.
Subandhu (concluded). Deities of RV. x. 6 1-66 Deities of RV. x. 67-72 Details of RV. x. 63-66.
275 276 277 279 280
23. Detailed account of
RV.
x. 71
24. Details of
5.
RV.
x.
:
72-84.
Twokhilas
.
.
The Surya hymn RV. x. 85. Three forms of Usas 26. Account of the Surya hymn (continued) Contents of RV. x. 85. 20-30 27. Derivation of Candramas. 28. Contents of RV. x. 85. 31-43 29. Remarks on the SuryS, hymn (concluded) StorJ f Pururavas and Urvasi 30. Deities of RV. x. 89-93. 31. Story of Pururavas and UrvaÎ (concluded) 32. Deities of RV. x. 96, 97. Story of Devapi RV. x. 98
.
.282
.
283 284
286
.287
.
289
292
.290
.
ADHYAYA
Deities of
1.
VIII.
BV.
z.
98-191 (1-98).
.
Conclusion (99-140).
.
.
Story of Devapi (continued)
2.
Story of Devapi (concluded). 3. Deities of RV. x. 102, 103.

4.
5.
Deities of
RV.
of
x.
99-101
:
....
. .
.
.294
294
Nakula Deities of RV. x. 104, 105. Bhutamâ KasSyapa RV. x. 106 RV. x. 107. Story of Sarama and the Panis: RV. x. 108
.
The khila
.296
.
298 299 300

302
6. 7.
8.
Story of
Sarama and the Panis

x. x.
Deities of
RV.
RV.
109-120
121-129.
9. Deities of
Three khilas (namas
10.
11.
no 'rayah ; dyusyam) Deities of RV. x. 130-137 The khila 'Bhumik.' The
........ .........
te;
yam
kalpayanti
303
305
deities of
RV.
12. Deities of
RV.
RV.
x.
x.
143-154.
Two khilas
138-142 (Medhasuktam and a sur

. .
x.
.306
etu)
.
308 309
13. Deities of
155-159
CONTENTS
VAHOA
14. Deities of
PAGE
RV. x. 160-164. Khila (vena*
tat paiyat).
The
seer
Kapota
310 312 313 315 316 318
Nairrta
15. Deities of 16.
17.
18.
19.
20.
21.
RV. x. 165-174. Khila (yenedam) Deities of RV.x. 175-181 Deities of RV. x. 182-184. Khila (nejamesa) Remarks on the khila ' CTejamesa.' Deities of RV. x. 185-188 The khila * Samjfianam * Deities of RV. x. 189, 190. RV. x. 191. The two khilas * Fradhvaranam,' * Nairhastyam.'
.....
'
Mahanamni stanzas The Mahanamnls do not

Kuntapa, &c.
.320
321
constitute a
hymn.
.
Remarks on the
. .
Praisas,
22. Deities of Nivids, Nigadas, and Metres 23. Deities of Metres, Vedas, Vasa^kara, Svahakrtis. 24. Deities of the tones
25. Deities of the Prastava, Udgltha, Upadrava, Pratihara, 26. Various deities incidental in VaisVadeva hymns
27.
Remarks about
28. Importance of
deities and knowledge knowing the deities
.......... .....330 .......

The tones (Svaras)
Nidhana
. .
.
.324
325 326 327 329
of
them
332
ABBREVIATIONS
The symbols designating MSS. are explained in
the Introduction, pp. xi xviii.
AB.
AQS.
JLrs.
AS'S.
AV.
BID.
= Aitareya Brahmana. = Avalayana Grhya Sutra. = Arsanukramam. = Agvalayana J&rauta Sutra. = Atharva-veda.
=. Brhaddevata.
= Journal of the American Oriental Society. = Journal of the Royal Asiatic Society of Great Britain and Ireland. = Kausltaki Brahmana. KB. = Kuhn's Zeitschrift. KZ. M.M. = Max Miiller. = NitimaSjarl. n. = Yaska's Nirukta. Nir. = Rajendra]ala Mitra. R. = the reading in Hajendralala Mitra's text. r. = Rg-veda. BV. = Sadgurusisya. s. = Sfiyana. s. = SarvanukrainanT. S. = atapatha Brahmana. S B. = Taittiriya Brahmana. TB. = Taittiriya Samhita. TS. = various reading. v. r. = Vajasaneyi Samhita. VS. ZDMG-. = Zeitschrift der deutschen morgenlandischen Gesellschaft.
JAOS.
3~HAS.
X
BEHADDEVATA
TRANSLATION AND NOTES
1.
1.
Importance of knowing the
deities.
The Vedio Triad.
obeisance to the seers of formulas, I will, in the of the traditional text a state for (all) stanzas the sequence divinity of the hymn, the stanza, the hemistich, and the verse.
,
With
bf km
:)
i 1
,
______________
corrected to <n*i <*<( h, *f*HflJrd(^lgvidhanai. l.i has

,
TBTOt Bhr'm 1
The words samamnayanupurvajah occur
also in
Rgvidhana
i.
I. a.
In every formula one should know the divinity with for he who knows the divinities of the formulas, understands their object.
2.
exactness
hn^rbk,
r.
f|[
fl(*r<l
i'V.
^tq|ef?T hn^bfkn,
i
:
With the words ^4flTH t|[ Introduction ^*ÎIîl^cp. SaryanukramanI, and JKUUli ^qfllfq^ below, viii. 31.
capable of giving an (authoritative) opinion (vijnda which were = payati) as to their (tad mantrdndm) intentions contained (hitdn) in them (tad) at the time when the formulas
3.
is
He
were revealed to the seers (rsi^dm mantradrstisu), (and) as to the correct understanding (of them) and the various ceremonies (connected with them).
nfanit*.
hm ^ nfât^
1
f,
hm
rfk,
a
Op. Nirukta
vii.
evam uccavacair abhiprayair rstWW mantradjrâyo bhavanti,
II.
Introduction]
4.
BRHADDEVATA
i.
[2
For no one without really having correct knowledge of

fruit of
.
the divinity (addressed in the formula), attains to the a customary or Vedic ceremonies
i
Bhm
3
,
sHfa^HI
r.
^fj
i
hm 1 fk,
:
^ b, no particle
i.
r.
Cp. Sarvanukramtfni, Introduction

rites
'for without this knowledge, irauia 21,
and
smart a
cannot be accomplished.'
Cp. also below,
and Bgvidhana
i.
2. i.
group of these (deities) belongs here to the divinity a Agni, the second to Vayu or Indra, and the third to Surya
5.
first
.
The
1
ff hm
a
!*,
l^f bfk.
i.
iffite
Nirukta
^ hn^rbfk,
5
;
^^T
r r
cj
4
.
Cp. below,
6.
69
vii.
SarvanukramanT, Introduction
i.
8.
seer desiring an object mentions, let that a formula preone, it is said, be (the god of the formula) dominantly praising (a god) with devotion, is addressed to that
.
Whatever god a
same god.
The end
a
of the varga
is
hero marked by
'
in
bin
1
,
not in hdfk.
its
Cp. Nirukta
vii. i
the formula has that god for
deity to
whom
he addresses
praise
when
desiring the possession of
an object which he wants.'
2.
7.
Prayer and praise.
expressed by means of name, form, action, and relationship, but prayer by means of objects such as heaven, long a life, wealth, and sons
Praise
is
.
ft
Cp. Pgvidhana
i.
1.6.
8.
The stanzas
is
in
here (in the Bg-veda) but few

in
which both praise and prayer appear, are still fewer than these are those
;
which heaven
prayed
for.
Every one of us (sarvo 'yam} recognizes one who praises, (thinking) 'this man wants something from me/ and (he also
9.
3]
_i.
4 15
,
TKANSLATION AND NOTES

states
[Ihtroductio^
recognizes) one
is)
who
an
object, (thinking) 'he praises, (that
he regards
me
as one having (those) objects (to bestow)/

bfk.
discern the truth either praise or state (an object), they express both ; for both are in reality
10.
But whether the
seers
who
the same.
hm 1 bfkr 2 <qff|^ sfc^j

,
r.
bfkr (*j<fHfr:
f),
*^MÎ<Kftif*r; rV(r
4
?).
of a deity is mentioned in the second a formula, one should know that to be the deity in person the formula, because (that) indication is there (sampadd).
11.
When
the
name
a in
firafaft
in^f
r.
BhmV, 3T?^
vii.
r.
TfT^ %mti (Vsi!*^ hn^bfk, T^TTir: tpRfT

^
in bf, not in
The end of the varga

Cp. Nirukta
2
:
is
here marked by
hm
k.
iti
pratyaksdkfta madhyamapurusayogas tvam
caitena sarva-
namna.
3,
Different
Muds
of hymns,
one familiar with (the) application (of formulas) should in every formula carefully observe the deity, with regard to name, and the multiplicity of the designations (of deities).
12. Therefore
<J
^W
hr s fkr 2
7J
1 ^7|T bm rf^Ml
,
r.
fiTOT^t hm^bfk, ofH^TR

is
r r
4
.
13.
The complete utterance

which the
deities
of a seer
designated a
hymn
two
(sukta), in
appear in one, in
many,
(or) in
(formulas).
bfkr,
Tpn?
1
.
h has on the margin
variety arises with regard to the deity, the authorAU hymns which are revealed ship, the subject, and the metre. as the praise of one single (seer, constitute) a seer's hymn (ri14, 15.
sukta)
for that is the (aggregate)
hymn
of that seer.
In so far
Introduction)
BRHADDEVATA
is
i.
16
stanzas),
[4
as a subject
completed
2
,
(in
several
they
call
it
subject-hymn (artha-sukta).
^Ôt hm
The reading of I5
bfkr
^l**ft
r.
^T JJ4||4kl
Bhrs m 1
bf krdh (corrected on margin in h to a6 text is that of

in the
Bh^m
t
1
;
instead of this r reads
h has
I
also
With reference
on the margin 4gftctiT ?J d h has on the margin to iff
4isr*3(:
16.
(The stanzas) which have a
common metre
are called a
metre-hymn (chandah-sukta).
variety of
Thus one should here recognize the

is.
1 fl^;: hdfm
hymns such
as
it
l
f
really
ITC^brW, *T^bfm
k, If^f^l
b.
1 8 ^(4*44)4 Bhr m
I[T^ k,*m$r
WO^l r,-*^
marked
^Hl^)d^r.
^The end of the varga is here
by $
in
hdmbfk.
4.
Hymn
:
deities,
stanza deities, incidental deities.

deities in the formulas are of
,
17.
The denominations of the
three kinds
such as belong to a (whole) hymn a or such as belong to a stanza (only), as well as such as are incidental b
.
^g
ft
hrb,
*f%W fk
vii.
*T
TrifrfW hn^bf, **T

b
Wlfll
i.
r,
njl ^TifTftr k.
vii.
Cp. Nirukta
13 and
x. 42.
Op. Nirukta
20 and
18.
18. (Names) belonging to hymns belong to (whole) hymns, those belonging to stanz^ belong to (single) stanzas (only). In a formula addressed to oi>e divinity certain other (names) are here mentioned,
1 *3nft% hm ^
TO% 5: bfk. % VST: hm ^ $: ^: 4 ^ RTf*Tftpi:Bhm r 3 TRTf?f: hm^fk, ^TfT br

1 1
.
b,
SHhr:
r r
kr 8 r
fi
r.
18^=41^.
19. either because

:
they belong to the same world or because
they are associated these are incidental. Hence even in a hymn of manifold character, there may belong to the (whole) hymn
hn^rbfk,
20.
a deity
that
is,
(such) a
hymn
is
understood to be one
5]
i.
23
TEANSLATION AND NOTES

.
[Introduction
that cannot be definitely described a When a hymn is broken up b one should here state the deity from (its) characteristic (bhinne)
,
mark c
fkr
Tt
2
,
<$tf
r.
nUf*H!
fWJfTf:
m^bfk,
hd.
No
various reading
is
given by Rajendralala Mitra.
*
deity
is
is
This perhaps refers to hymns of an indefinite character in which the name of no mentioned (cp. anddisfa-devata, Nirukta vii. 4), but the deity of which, as a whole,
vii.
Prajapati (cp. below,

it
16
Sarv. x. 18; Sieg, Sagenstoffe, p. 8).

:
That
is,
when
single stanzas of
are ritually applied, the deity is that of the stanza

i.
cp. sukta-bheda-
prayoge in Sarvanukramani
139.
Cp. Sarvanukramanl I.e. and
i.
94.
In each case one should duly connect the formulas with for that is the rite which is the rites by ascertaining the deity
21.
;
a completely successful .
^rra^ hm T r,
is
<m|4TQ bf k.
in
^^ hm
is
rb, qptf
fkr
2
.
The end
of the varga
here marked by
*
hm
bfk.
negatively stated; see also
i.
Cp.
i.
4,
where the same thing
118,
ii.
20, viii. 124.
5.
Origin of names.
the praisers, at the beginning and end of hymns, b one who knows formulas should here proclaim the occasion observe the deities with regard to their name.
,
22. a Because
bfkr 2 ^fTTT
,
nHin.rV,
^4fl|<fl|<{U
hmV.
^ftftf hbfkr,
ff m Vfr^f r
1
,
4
.
Text, with translation and notes, of the following passage (22-33) on the origin of
names has been printed by me in Album-Kern (Leiden, 1903), pp. 334, 336. b That is, the Bishis often mention the names of the deities especially at the beginning and the end of a hymn, together with some reference to the circumstances connected with
their laudation.
23.
does
As to that, indeed, they say: 'from how many actions a name arise, whether of Vedic beings or any other (name
r
1
,
a occurring) here?'
^TÎWi
f,
TOTRi
all
the
rest.
*TT
bfkrV,
^f
hm ^
1
This expression
is
equivalent to laukyanam; cp. lanky dndyi vaidikdnam vd above
(i.
4).
Introduction]
BRHADDEVATA
i.
24
[6
'From nine/ say the etymologists, and the ancient sages Madhuka, Svetaketu, and Galava think so too
24.
:
T: all
MSS.
except r*r
4
,
which have *f)^T<QK.
I have chosen the former reading against the balance of the
4(^^ hr JR*|7l Bm r r d MS. evidence, because it is the

3
1
1
more
most
difficult,
3 hecause the plural suits the construction better, because h and r are the
correct of the
fact that d,
by the
which
MSS., and because *icj7l is very easily altered is a copy of h, has the latter reading.
to 4{t|?t, as is
proved
which (comes) from abode, action, form, luck, a and exspeech, prayer, from accident, as well as addiction
25. '(viz.) that
traction
hm 1 rb,
''
fill
145 rrr
Cp. the various
m1
(the syllables
i.
MlAJ
28.
in the
margin being meant to
the lacuna).
readings below,
a
I have assumed this to be the most likely
meaning from the use of upa-vas.
Lit.
'the condition of being the descendant (ay ana) of
him
(amusya).'
26.
With
'
tara say,
regard to that (question), Yaska, Gargya, and Rathifrom four from prayer, from the diversity of objects a
:
from speech, and from action/

[*
hm a rbf, ^7TCT
%,
f),
kr
2
.
Between ^fif and ^^tS? \fk

.
insert
i!*ufn
evidently copied by mistake from 27
1 ^l^q^&U^ hm rb,
i^
marked by ^
*
fkrV (%Mlj
bfdm 1
,
V^
^^B|T^
r r
4
.
The end
of the varga
is
here
in
not in k.
Artha-vairupya here corresponds to rupa in 25.
6.
Saunaka's view:
all
names derived from
action.
27.
action
Saunaka, however, says that all these names (come) from a prayer and form and utterance all arise from action.
,
[
hr
bfk,
*^Hî
^Hf
r.
3 2 TT^f hr br r6 *I1W
,
r,
qu<*i fk.
ft
Rupa here corresponds
to artha-vairupya
and vacya
to
vac in 26.
28. Similarly,
even
that (name) which
(comes)
from
acci-
7]
,
i.
32

is
[Introduction
dent a as well as from addiction and extraction, and so hear (what) the reasons (are).
simply action
4
.
r*r
fk,
MSS.
except b, which has fl<*U4^(M.

1
%7TO Bhm
,^^^
r.
The evidence
TJ$P3 ^T of the MSS.
bfk,
so strongly in favour of the
it
is
ungram-
matical use of the
nom.
for the ace., that I
have retained
4
)
as an original inaccuracy (due
perhaps to the metre).

4. i).
The Rgvidhana has

x
instances of the
same
loose usage
(i.
3.
i.
iii.
^Qd
(the reading apparently of r r

is
looks too
much
is
like a correction (cp.
46).
not in the ablative, probably owing to the frequent adverbial use of the instrumental of this word. The corruption japat (for ca yat) in 25 was probably due to yadrchayopavasanat being understood by the copyist
Yadrchayd
the only
word here and
in 25 which
as one expression
and the consequent necessity of making up the number nine

is is
in
some
other way.
Yadj-chaya
The
(scil.
corruption
nama)
not repeated in 28 because of the absence of this necessity. explained below (i. 30) as yadrchikam nama.
29. Creatures arise from action
from action (comes) the inter:
course of beings.
it is
And
(its)
2
.
a being comes into existence somewhere

abode.
1 qpfa: t^tj|f?f: h m r b, qpfo: fl<^Hlfd:
produced from
irai: h
1 r,
TT^TT r b f k r
kr
2
),
qpfan TOI
WRHTr
1
.
gfifact. all
MSS.
except
rM,
which have
f^nrail
hr3d îtii^ ^rar fm 1 ^
^^m^^^ b,
30.
An
accidental
name
is is
should
know
that that also

of)
one. given somewhere or other here (derived) from a comparison

:
with some (form

HKlft
31.
becoming.
fkr 2
,
fwN^
is
b.
^M^lfc^f hm
is
3 4 6 r r r ,
^HM^'l^fM bfkr,
M^l<l
r.
action, nor
becoming unconnected with any name meaningless. Names have no other source than becoming therefore they are all derived from action.
of)
;
For there
no (form
f
is
a IWlfcl hm r,
ll*fltS b, 7f
*itin$
f,
<tliftT*U$
kr
2
.
here marked by
in
hd, by ^
in fk, not at all in
bm
1
.
7.
Auspicious names.
is
Different kinds of formulas.
32.
name which
formed from luck and from addiction
Introduction]
BRHADDEVATA
:
i.
33
[g
simply becomes a prayer

svasti (welfare),
from (words expressing) luck, such as

<*R*T
hm'bfk, fTIJ
corrected to
r.
*WTW hmH, *Wf ^

b.
|
b,
rVfkr 2
ff
'
f,
O<3Kllir
lfc tj
r,
33.
names of beings, even the well-known
ones, are formed
on
the principle, how, pray, could this man, with such a contemptible >a name, live long here ?
RT
Wrb,
rfk,
*rfq flrfWW
b,
f,
UfilRftrcMfl
kr
2
.
bfkr,
Kft hr 4
hm
*
ft[f^TR[]ft
That
is,
auspicious.
even ordinary names are based on the principle of avoiding what is inCp. Nirukta i. 20, where Jtu in ku-cara is interpreted as kutsita if the word is
'
an epithet of beast
'
(mn/a), but not
if it
applies to a god.
34.
The formulas which have been seen by the
seers of such>
may be
and a deity's nature.
of various sorts both with respect to the (kind of) praise to the (degree of) majesty (arising) from the prominence of
3 TRUlfi^cU(*H: hr frV,
hr,
ifH
bfk.
b,
35. Praise (47) a, laudation (48),

(50), desire (53),
(50),
blame
(51),
(49),
doubt
(51), plaint
prayer
2
,
(50),
boasting
request (49), question
summons
(57),
enigma
(57),
k,
JUfcfW mVr
in 57.
Jt4lf*f|m
nqQû
hdbfr:
cp.
the
various
readings
The
figures in
vii. 3,
Cp. Nirukta
35-39 refer to the s'lokas below which exemplify these categories. where examples of praise (stuti), prayer (ajis), narration (acikhyasa),
plaint (paridevana),
blame (ninda), and laudation (prasamsa) are given.
36.
commission
(51), injunction (52),
vaunt
(53),
lament a
*
(53),
narration (58), conversation (52), purifying narrative b (53).

Corresponding to this (vilapitam) we have vilapa in 53. 1 in dfk l not in in 53, The end of the varga is here marked by
a
Simply dkJiyana
b.
9]
8.
i.
41
[Introduction
Different kinds of formulas
and modes of expression.
37. Lascivious verses (55), obeisance (54), obstacle (55), resolve

(55), prattle (55), reply (50);
4
f k r,
Jrfllifcm b, lrf?TTO^ hm
1
(cp. the various readings
55)-
HfiWl*!
<T*ta
^ hm
8 7 r r ,
38. prohibition
(56, 57),
and admonition
is
(52),
intoxication
and what
(57);
called invitation (56), agitation (56),
and denial and
wonder
hn^rfk,
JUHÛ^
^l^R^V bfkr
b.
^ f hmW,
^f
b,
^ f k, ^ % f
f,
hm
1
,
(cp. various readings in 56).
a invective eulogy position, particle, noun, and verb
39.
abuse
(48),
b (49, 58); (49), curse
pre-
<*rarWhmVb^
hbfk,
a
Ifftm
No
T.
^M*M?f
hm 1 !^ ^M^^l
r r
fkr
2
.
f^Mlfl^ hbfk,
example of this category (abhistava) is given below, perhaps because of its b See below (47-58), where examples of all these practical identity with praise (stuti). of modes are These four grammatical thirty-five expression given (excepting abhis(ava).
categories are discussed below
(i.
42-45 and
ii.
89-98).
and future; masculine, feminine, neuter b of such a nature are the formulas in all the Vedas everywhere.
40. past, present a ,
Vrftt
fk,
^(
r.
hm^k, arf^nTO
^TO
a
Hft^W br. 3 z ^4^^5 ^N: Bhr m

f,
,
*p?f
MSS.
^gft
^ hmVbr7
'
'
Bhavya here meaning present/ in
i.
61 means
future.'
Cp. below,
ii.
96.
hemistichs, and verses are for the purpose of the forth object of (their) utterances ; moreover, in Brahsetting mana and ritual (kalpa) some (of these stanzas &c.) here are quoted.
41. Stanzas,
r
II.
4
.
The end
of tho varga
is
here marked by
in
hn^bfk.
Introduction]
BRHADDEVATA
9.
i.
42
[10
Definition of
noun and verb.
42 a .
stantive,
The uttered sound by which we here apprehend a sub-
when connected
call
l
in the (correct) disposition of syllables,
the wise
fkr.
a
noun (name).
'
ma
42-45 are omitted in r*r
4
.
f.
The
text
and
translation, with notes, of
42-45 have been printed
in
Album-Kern,
pp. 334 and 337.
43.
senses,
which eight inflexions are employed in various sages call a noun, when there is a distinction of number
in
1
,
That
and gender.
fWlW hrVm
fo^THi: fkr.
44. That notion which, connected with many actions, becoming a later from an earlier a (and yet being) but one, is effected by the development of the action, they call by the term verb/
,
3H m
fa
a
1
!*,
faqifafafri
h.
:
f,
f^^TT^rf'TlT^^T
is
h,
bfk.
is,
ftRT m'bfkr, ftr?T
That
which expresses sequence of time
the expression
taken fromNiruktai.
i.
a becoming which arises from the developis designated by a term with a action, primary suffix, and which is joined with number, inflexion (or) indeclinable form (avyaya), and gender, then it is to be regarded
45.
When
there
is
ment of an
and which
as a substantive (dravya).
fHf*rff?ft
b.
f%HHSpW h ni 1 fwftRRI
r,
f k b.
The end of the varga is here
marked by
<J.
in
hm1 bf k.
10.
Examples of
different kinds of formulas.
Hear now, in succession, how the seers formerly with terms of different kinds saw their various utterances here.
46.
hrVm'bfkr 2 ftrf^T^ft r.
,
47.
By means
is
of (attributing) beautiful form and so forth,

;
praise (35)
pronounced
forth.
similarly prayer
by (such terms
different
as)
heaven and so
these
The utterances which are
from
may
also be of
many
1
,
kinds.
jftHcr
waft:
hrVb^m
ifrwT
^w
fk,
i?tnru*mft:
r.
11]
48.
_i. 52
TBANSLATION AND NOTES

' '
:
[Introduction
(citra it viii. 21.18) Sobhari's is a laudation liberal the of giver (35). (Formulas) exprespraise sive of abuse (39) appear: (e.g. the formula) 'and thy mother'
In the formula Citra indeed
(mdtd ca)
a reviles.
VS.
xxiii.
25; TS.
vii.
4. ip
SB.
xiii. v.
*
5
;
TB.
4
iii.
9. ?
ASS.
:
x. 8. 10.
49.
The stanza
(35),
blame
is
(mogham annam x. 1 1 7. 6) is while the stanza 'who me' (yo ma: vii. 104. 16) is a
*
vain food
curse (39).
'What, wondrous Indra' (yad indra

(35),
is
citra: v. 39. i)
a request
while in the stanza 'over this world' (abhidam:

invective (39)
1
!-,
x. 48. 7)
there
V3;
bn^br,
*ftM*Jfi
hm
^5
Ttafl
b,
t(J*n(*{3
f,
<4H*ft<|*<*l kr
2
.
50.
'May wind waft

;
hither' (vdta
a vdtu:
x. 186.
i)
is
prayer (35) 'staves' (danddh: vii, 33. 6) is plaint (35), while the two stanzas 'I ask thee' (prchdmi tvd: i. 164. 34, 35) are
respectively question (35) and reply (37). 2 6 4 2 4 6 bm'rb, Mpl^^^l f kr r r <^lQfd hn^rbf kr r ^H|f^ r MR^qiT 1 end of the varga is bere marked by ^0 in hbfkm
,
.
The
11. 51.
Examples of
different kinds of formulas (continued).
(35)
'What was below' (adhah svid 'I was Manu' (aham manuh: iv.
in
i
dslt: x. 129. 5) is
doubt
(35);
iii.
21.
26. i) would be boasting the (stanza) 'this our sacrifice' (imam no yajnam: the (first) verse is called commission (36).
bn^rbfk, W*flf<<*^
r !
4
.
ÔT^n hm
!,
^WfT
r r bf k,
him say' (iha bravltu: i. 164. the stanza (36); 'clasp me tightly' (upopa me: versation (36) ; but not with dice (aksair md
52.
'Here
let
7) is
i.
injunction
'
'
126. 7) is conx. 34. 13) in the
a praise of dice
bfkr,
is
WR
prohibition and admonition (38). 1 3 bm ^r 3 !4 B, ^pftl? % br

1
,
WR
!!!
bm^bfk, Hf7ft*JIM^*n
a Tbat
is,
4 6 r r ,
in tbe dice-bymn, x. 34.
Introduction]
BRHADDEVATA
'
i.
53
[12
63. 'Ho, wife' (haye jdye: x. 95. i) is narrative a (36); 'of the reed to me (nadasya i. 1 79. 4) would be lamentation ' ' b without a husband (avlrdm : x. 86. 9) is a vaunt (36) (36) ; about oneself, while 'the lover' (sudevah: x. 95. 14, expresses)
ma
desire (35).
fq^FM*
4 r
1?TriJ
>
hr 3 r 2 r 7 bfkm (no visarga

1
bfkm1 ), (qîm^j
r.
3 ^r4Y<Wl<J|W hr
bfkr
a
2
,
b Akhydna here corresponds to pavitrakhyana in 36. Vilapa here corresponds to vilapitam in 36 the latter expression is also used in Nirukta v. 2 with reference to the
;
above passage
(i.
179. 4).
In Nirukta
vii.
3 this passage
is,
however, described as
plaint (paridevana).
'
54. Obeisance (37, is expressed) in (the formula of) Sunahsepa, Obeisance to thee, Lightning (namas te astu vidyute AV. i. a but when one resolves what is expressed (with the words) 13. i) I will be equal (tulyo 'ham sydm) b
' :
'
b,
.
Instead of 54
1
:
cd
,
as given in the text
according to
llj
hm
rbfk, a totally different line occurs in r

first
^,
the
pada of which
;
is
the pratlka of a khila mentioned below

xxiii, xxvii.
(viii.
45).
Cp. below,
Viii.
44
Meyer, Rgvidhana
The author here seems
to have been unable to quote an
example of saqikalpa, and to have contented himself with
giving only a definition of
its
meaning.
65. (there
viii.
is)
14. i,
1
AV.
resolve (37); 'what, Indra, I* (yad indrdham: xx. 27. i) is the prattle (37) of Aita6a a ; 'the
harlot
(37); obstacle (37).
(malidnagnl: AV. xx. 136. 5) would be a lascivious verse b 'bang!' (bhuk: AV. xx. 135. i~3) again, (expresses) an
,
br.
b.
*Jt
BhmV,
j:
r.
^TT^hm ^rr^fkr W\
,
,
b,
s
g r.
ff
TfftTTOt hdf, HfiKPft kr2

,
,
(cp. above, 37).
yPloJjfM
hr
of the varga
*
is
here marked by
vi.
^
33.
2 7 ^fSn^f^ kr ^jPl^Rf br qfin^T
r.
The end
in
hdm
^ not
in
bk.
also
See Aitareya Brahmana

vol.
i,
and Sayana's comment in Aufrecht's edition

33. 19,
Haug,
b
ii,
p. 434.
Op. AB.
vi.
Haug,
vol.
ii,
p. 435-
13]
_i. 58
12.

9
[Introduction
Further examples of different kinds of formulas.
56. 'Well, I
(hantdham:
f
x. 119. 9), this (formula) is intoxi:
cation (38)
' ;
not our
own (na sa svah

: :
vii.
86. 6) is denial (38)
'O Indra-Kutsa'
discern not* (na
(indrdfcutsd
i.
v. 31. 9)
is
2
.
is
invitation (38);
'I
vijdndmi
^H^q:
fk.
164. 37)
agitation (38).
*T
b,
r,
:
î<^5^
^Mtf
6
fkr
f,
^ hm^
omitted in b.
bhr 3 m 1 ,
and 57
hrm 1
cd
94*1^:
$6
are omitted in b.
57. 'Let the invoker worship* (hotd yaJcsat:
i.
139. 10)
a
is
summons
wonder (38); 'to

is
1
(35); 'who, to-day' (ko adya: his brother not* (na jdmaye
i.
;
84. 16 or
:
iv. 25. i) is
iii.
31. 2)
this
denial (38) (stanza) 'outstretched (vitatau

f
AV.
r,
1
.
(there is) xx. 133. i-6) b .
an enigma
r
3
(35)
which begins
4
,
?U+1ttM<rt
Û+tqMgq^
ifarr
qi+itJM^ql hd, *4l*1flHq\ 2 s hdn^bfk, StfTf r. Wqf^<*F hr kr

,
b,
r (cp. 35).
Cp. below,
iv.
in.
If the reading adopted in the text
is
the right one (jamaye
'pahnavo no), the transposition of the negative is remarkable, and we have thus two examples b of apahnava and none of abhistava BOO note on i. 39. The Sandhi of vitatddi
:
adds a second irregularity to
this line.
dslt x. 1 29. 2) this (stanza) a narration be to be childless' (36) 'may they they pronounce b (aprajdh santu: i. 25. 5") is a curse (39) , while 'blessed* (bhadram i. 89. 8) is a prayer c in Gotama d
58.
'
Death was not (na mrtyur
'
^TgT^hdm ^ ^J^bfkr
2
.
3lft^
m 1 ^7|%hbfkr 2
,
The author
of 1.89.8 (6Aa-
dram karnebhih) is Gotama, that of iv. 11.7 (bhadrarp te agne) is Vamadeva Gautama. The former must be meant because it (and not the latter) is a good example of a prayer, and a seer would not be referred to by his patronymic when the latter belongs to two seers
(Vamadeva and Nodhas), and tho context does not show which
ii.
is
meant.
I have, more-
over, preferred the reading *nn*)> as seers are regularly referred to thus in the locative
(cp.
i.
54,
129-131), not, e.g. as

29
u d^
' ,
in the
hymn
;
of
Gotama '(but ll(^*J^

on
ii.
'
in
iii.
36).
(In
a
ii. 1
hb m have
1
is
all
wrongly 4Hfl*) for *H<1*i
cp. also critical note

3.
46.)
The same term
used to describe the same stanza in Niruktavii.
Curse*
This
is
(39)
is
twice exemplified, once as 6apa (49), and once (57) as abhisdpa.
a the second example of atis (35). Apahnava in i. 57 (note ) would therefore not stand d alone as exemplified twice. The author of i. 89.
Introduction]
BRHADDEVATA
else of this
i.
59
[14
kind can be found, and can in accordance with the application (prayogatas) of these (formulas) be stated to be such, when contained in stanzas, (whole) hymns, and hemistichs.
69.
Much
60. These contents (vdkydrthdh) of the formulas are properly connected with the deity belonging to the hymn but the praise in this case is a matter of inference*.
;
lnllim
fkr
of the varga
*
is
bf r,
?rf
fRfrf^RT^r
r
4
,
4
,
7fT
2 tro*illll\ kr
W&||4)
The end
1
.
2
.
?RT
hin'rb, TTWT
**( Vtty>
f,
?[T
^TP kr
2
.
here marked by
S^
in
hdbf, and by
reality
in k, not at all in
These various forms of statement in
imply praise of the deity with which
they are connected.
61.
and
is
The Sun and Prajapati as the source of all. Of what is and has been and is to be a and of what moves of all this some regard the Sun alone to be stationary,
13.
,
the origin and the cause of dissolution.

hr 3 m 1 bfkr 2 r 7 read 61
a as in the text; r has
'
Bhavya
is
used above
(i.
40) in the sense of
present.'
62.
Both of what
is
not and what
is,
this source is (really)
Prajapati, as (being) this eternal Brahma which is at once imperishable (aksaram) and the object of speech (vdcyam) a
.
1FTT hrn^bfk, iprf r
1
.
^ ^TR ^ TR k,
f,
^
r.
Bhr'm
1
,
Wf
r.
^ ^T^ hdr^ ^ ^ ^TO r6 r7

1
^T^pi
is
That
is,
Prajapati
a form of the supreme Brahma, which alone
is
eternal (nitya)
and, though transcending thought and speech, can be directly expressed (odcya) in the
Vedantist formula (cp. Vedantasara,
144,
and introductory
stanza, ed. Bohtlingk).
(the Sun), having divided himself into three, abides in these worlds, causing all the gods in due order to rest in
63.
He
his rays.
Wta hr3 m
bfkr
7
,
wlN
r.
f*f^1ff
^1J hn^r, f*!%W
^Jb, IV^H<^
f.
form of fire, abides in three forms come into being, the seers adore with songs as manifested under three names.
64. This (being) which, in the (tridhd) in the worlds that have
15]
i.
69

m1
,
[Introduction
hdr, itnfTrh;|
IflJ *J7l$ b,
hn^rbfk, 3|f|nr
65.
4 6 7 r r r .
*uj^3
f,
*nj^S
k,
For he
with
sacrificial litter spread,
abides, glowing, in the interior of every being, and, they adore him in the invocation
as having three abodes.

lp$f fff
hm 1 ! 3 !7
Tpf ^f bfkr
2
,
ipf ^T
r.
is
here marked by
q$
in
bfkm'hd.
14.
The three forms of Agni.

is
66.
(in the)
Here
(on earth) he
by
priests called
a
,
middle (sphere), Agni Vanaspati

.
Agni Pavamana, but in that (celestial)

1
,
b world, Agni Suci
M*mi4Uftn; hm
r B
rbf k,
7
,
^gf^t^ mWr
Agni
is called
M4M|fM<. r
f,
4
.
fq$myp(; Bhr'm
<%?
HN h<Ct* bkr.
AV.
v. 24. 2
:
Vanaspati in
cp. St. Petersburg Dictionary sub voce.

in
Pavamana,
S'uci,
Pavaka are the three names
TS.
ii.
2.
and in the Puranas (see

(vii.
St. Petersburg Diet.).
Cp. the names of Agni's brothers below
61).
seers with praises as being Agni, in the middle (world) he is praised as Jatavedas, in heaven
67. In this world he is extolled
by
he
is
a praised as VaiSvanara
rVr5 bfk,
a
tt^TTt
hm 1
!-.
WRft^T:
vii.
r,
Wn!%T hdn^bfk.
Agni
The
triad Agni, Jatavedas, Vaisvanara is placed at the head of the Daivatakanda
of the Naighan$uka.
Yaska, in Nirukta
23, states that ancient ritualists took
Vaisvanara to be the sun, while Sakapuni considered him to be the terrestrial Agni. With the latter view Yaska substantially agrees in Nirukta vii. 31. Cp. below, ii. 17.
68. Because, taking up fluids with his rays, accompanied ' Vayu, he rains upon the world, he is termed Indra/
T
by
4
.
69.
Agni
in this (world),
Indra and
Vayu
in the middle,
.
Surya
in heaven, are here to be recognized as the three deities a

hr 3 m
ft
1
,
*n*r*ft bfkr.
THIPC^
^T
hm^fk, TT^Tf TT
b.
Cp.
tisra eva devatah
&c. in Nirukta
vii. g,
and SarvanukramanI, Introduction
ii.
(with Sadgurvn'isya's comment).
Introduction]
BRHADDEVATA
i.
70
[16
to the majesty* of these (deities) different names are applied (to each of them); (the diversity of names) here appears in this and that (sphere) according to the division of their
70.
Owing
respective spheres.
k,
m
15.
hr s m 1 br 6 r 7, TR ?|%f ^f?f f, *
TplftaWJR^r.
vii.
The end
of the varga
is
here marked by
|JJ
in
hdbm 1 f k.
Cp. Nirukta
tdsarp,
mahdbhdgydd ekaikasyd api bahuni ndmadkeydni bhavanti.
The Triad and the Atman.
Three forms of Vac.
a manifestation of their power (wbhuti), that theii* The poets, however, in their formulas say that these (deities) have a mutual origin (anyonyayonitd) a
71. This is
names are
various.
U*flft
!^cn|:
hfr,
Uuf*I H^qt^:
k,
ql*llf^ ^FPQl
b.
hm
br, a
Cp.
my
Vedic Mythology,
p. 16.
In Nirukta
vii.
4 the gods arc itaretarajanmanah,
These deities are designated by different names according to their sphere. Some speak of them thus as belonging to (bhakta) that (sphere), and chiefly concerned with it.
72.
1 nfc^l^l m rbfk, Jlfd^Hdl
hd, ijf^&lttj
1
.
dfJ7n(m<X
bm
fkr,
b.
73.
The Soul (dtmd)
is
all a
that
is
proclaimed to be an
attribute (bhakti)^ of those three chief lords of the world have been separately mentioned above.
ml fr
who
^<*l k r2
1
n^cHT.
4
r
,
oU^tflTBT
b.
hm^fk, ifaRTft
b,
^rrf%lQ r !
4
.
^^rarfw: M^ftft hm^bfk,
Cp. Nirukta
vol.
vii.
iii,
dtmd sarvam devasya.
Cp. Durga on Nirukta, Bibliotheca
Indica edition,
pp.
in
and
392, last line.
74.
They say that
it is
the energy (of the Soul) which

(god).
is
is
the
a weapon and the vehicle of any
Similarly (they say) that Speech (Vac)
praised separately
17]
_i. 78

(in
[Introduction
as this (terrestrial) one, as connected with Indra

sphere),
the middle
and
as celestial.
r
(4)
,
3<4*$44iqr:
m ^c%
1
,
^nrr:
kr 2 .
ha,
f,
^f% TRW: (^b)

vii.
:
brV, ifa% 3TO3T

. . .
S^f
^Bhr
8
,
See Nirukta
4 atmaivaisani ratho bhavati
dtmayudham. Cp. BD.
iii.
85;
iv.
143.
and
75. In all those praises which are addressed to many deities, in those joint praises which are in the dual, the (three) lords
(of the world) are predominant.

kr 2 qj><^qaiî:
,
TTOt rd,
<J^qru
ii.
^TT
^ntTV
viii.
hm 1 bf.
The
MS.
evidence
is
in favour of a
f),
pada of nine
syllables (cp.
,
25 and
b,
is
62).
hmVrVf (^
lirb,
2 f^^cîtfl^^ kr
1
^qrt^fl^
of the varga
B[^
here marked by
Md\llf*t^(
fkr
2 3 (J r r .
The end
^M
in
hdbf, not
in
n^k.
16.
The
chief deity of a
hymn.
76. In bringing out (sampddayan) the sphere, the names, and the attributes (bhaktlh) of a deity in each praise, one should here observe every possible means of doing so (sampadam).
1
!,
cTTOT
(ft
hdbfk.
who are praised with the attributes (bhakti) of Agni, one should sum up (samdpayet) in Agni, and what has the
77. All
attributes of Indra,
in Surya.
in Indra,
and what
is
attached to Surya,
TI *rfr^ r,
b,
^[
7ff
78.
That deity to
a
,
whom
is
hymn belongs not (the deity) who

fa'Ûlft
the
will there
the oblation is offered, and to whom be the chief object (of praise),
praised incidentally.
vii. 18),
hr
(cp.
r.
Nirukta
cT^f
t
1HfcU^
r
1
?
rbfk.
4
.
"^^
hrbf,
1
tf$
kr 4
^f
hm^fk, ^ff ^
ffc
rr b,
hrbfk, THT *Pf

1
i
!
1WR hm
<*l fk,
1|T b,
4
.
^q
a
II.
Cp. Nirukta
vii.
18: yas tu suktam bhajate, yasmai havir nirupyate.
Introduction]
BEHADDEVATA
i.
79
[18
rule about these three (gods) has been stated in a general way. But after it has thus been stated in general,
79.
Thus the
the
list (of
the gods
is
as follows) in detail.
3
^f?f hn^rbfk,
fk,
^f rV.
TJ^GTF^hn^rbf, TpfafR^kr
41 J<
80.
For the detailed account of the names of each must known, since
it is
necessarily be
impossible to
a.
know the
formulas
without cognisance of the names
WHlf m 1 br 1 r 5 THiTT hrfk, *THI! r 4 1 here marked by in hdbm not in fk.

,
ihB *^Jt
is
^
i.
Cp. above,
2, 4.
17.
Names
of deities enumerated.
81. Even unembodied beings, the great sages, the seers, have also lauded as deities here, to the best of their ability, in their
various praises
TOTO*
hrfk,
*T*TRf
b.
^TTRf r
4
,
^Rfr 'Sf
b.
rbfk,
^TT ^T hd.
8i'
is
the reading of
hdrfk; ?JJ
^ TfT^J
(f!T
gf?lf*lt$
by whom Agni, Indra, Soma, Vayu, Surya, Brhaspati, the Moon, Vinu, Parjanya, Pusan, the Ebhus, the
82. (the seers)
Afivins,
f,
ti^wfM^
k,
1 ?KfM^ r4 ^îfM hdm
T*R
^HW^t hdr,
Tr^g'ft
k,
iprr
si^ri
b,
83. the
pati,
Two Worlds, the divine Maruts, Earth, the Waters, Prajaseparately,
and the divine Mitra-Varuna,

hd,
and both together,
Bt f
1
.
fk.
hd.
TTT
hbrfk "T
^3lft
84. the All-gods, Savitr, Tva?tr (who is) regarded as the fashioner of forms, the Steed, Food, Priests, the Bolt, the Pressingstones, (all these deities) furnished with cars,
19]
_i. 90
[Introduction
by
85. are praised separately in their various hymns and stanzas their names these (names) of theirs in their respective praises
:
I will declare in order.

hrbfk,
^t^^
^f r
4
.
The end
of the varga
is
here
marked by
^^ in
hdbfm
1
,
not k.
18.
Characteristics of
hymns
to Agni, Xndra-Vayn,
and Surya.
86.
One should determine a formula
to be addressed to
Agni
when
distinguished by the characteristic marks of Agni, which on the one hand consist chiefly of the five oblations (havi$pankti), and
on the other
(are)
simple invocations by name,

1
,
ffo^rf*:
fk,
is distinguished by the marks of as well characteristic as of Indra, and by Vayu denominations of the bolt, by mighty activity a and by might.
87.
formula addressed to Indra
iraft hn^rbf,
^^
k,
^ft^HT^
4
.
*ll*1^3^ hn^rbfk, llflf+iq

rf,
r !
4
.
4<4$#U hn^rf, <M&#U

a
bk.
*|%*T hm
is
*f%1f k, *q%lf
b.
vii. 10.
The same
expression, balakrti,
applied to India in
Nimkta
(A formula) addressed to Surya (is distinguished) by the marks of Surya, as well as by all qualities relating to brilliance, and by those denominations of the moon by which
88.
characteristic
it
(the
moon) here belongs to the hymn.

hr 4 bfkr 2
,
^5 rm
^
^:
r r
6
1
.
ifm^W Bhr
aranUfat:
r
4
.
3
,
*nwf*%* r.
ItfftlW
hrfk,
ft
7
,
any (seer) here which (authorities) the denominations of these deities, mention of cannot determine by (must be determined) in some other way than this.
89. All such (hymns) of
hr,
oqq^ncft
1
,
s 4 qq<3(qn\ bfkr r
90.
Let this application of these
(three) lights
in
the three worlds (respectively): a wise formulas does not fail in the application.
man knowing
take place the
Introduction]
BKHADDEVATA
J4<ft*H&^3f
,
i.
91
[20
hm l r, f^bfk.
hm 1 rfk,
JKft'lSl ?faT b.
fk.
^S f%3 r
.
a 4
fifatc*<J3 b,
is
oft
$ ft ^

97 and Nirukta
vii.
here marked by
^fal^m
in
hdm 1 bf,
not in k.
Op.
i.
20.
19.
The three Agnis.
a Agni) is led (nlyate) by men, and that (celestial Agni) leads him from this (world), therefore these two (Agnis), while having the same name, have performed their work each separately.
91.
Because this
(terrestrial
dm 1
*rafij: b,
ft
'TO^J fk,
r.
flfTj:
The
root ni being etymologically connected with the second part of the

vii.
name
(cp.
ilfi
par ah
in Nirukta
14).
Because he is known (vidyate) when born (jdtaK) a or Decause he is known (vidyate) here by creatures (jdtaih), therefore ;hese two, while having an identical name (i. e. jatavedas), pervade b both worlds [samdpnutah) (separately).
92.
,
ff wnr:
ITHT5
^r
k,
4
,
ff
TRTO hm^,
ff ^rrer
f,
ft
2 *IWQ kr ^ WRRT
,
r.
That
rom
ii.
V^must be the correct reading, in spite of the almost universal ?|in<$|, is apparent 6. 44, and ^l^^l for ^TT^[ in cp. THSPTO for ?n*W ?f in 30
;
ii.
iii.
^R
,
im
rbf,
4ÎH
^^^
4
.
1T*IT t
U hm
fk,
*ntnnTv br.
(The hiatus
4
.
is
doubtless
iriginal,
though not metrically necessary, because the word belongs

omitted in
f.
in sense to ^*fl
r
not
*|i{|ti: hrf,
OTTSC m^k, tlfni:
This etymology
is
differs
from the
econd
identical in sense with the
first of the five given in Nirukta vii. 19, but the second of Yaska (jdtani veda tani vainam viduh).
Three others (agreeing with Yaska) are given below
b
(ii.
30, 31).
Samatfnutah (cp. r
4
)
rould be the usual
word
in this sense.
That
is,
the terrestrial and the celestial.
(Agni), as the middlemost of these (three), shines in the ir discharging (rain) a thus some (names) of Agni are mentioned
93.
:
He
>nly incidentally.
kr 2
4
.
T[?Nt hrbfk, Tf^^J

a
4
.
qW*} hr
i.
3
,
HiÛJ^
rt
WOfft
4
,
^^ri?t bfk.
Op.
ii.
59: visflann apali; also
68: varsati.
21]
I 97

Agni
is
[Introduction
hairy (kesi) with flames, and the middle one with lightnings, while that (celestial) one is hairy with rays therefore (the poet) calls them hairy ones (keinah) a
94. This (terrestrial)
:
^ra hdm
*
JJ
b.1 !,
1
!-
5
,
-*fafa:
%^fa
f,
^jfofir.
ij
%( hrn^fk, ^T
B*T fPT^r
xii.
3 4 r r ,
,
%^
65.
r.
%î r2
r,
^rftfn:
f k,
%î
k,
,
Wt $
^Rpr
hdm1 <J
b.
^W^TF^m
^tto^hd, 7AîH,b,
ii.
WTtfk.
Cp. Nirukta
25-27, and below,
owing to the separate nature of these three hairy ones here, they are distinguished in their specific characters (prakriydsu) in the stanza, 'Three hairy ones' (trayah kesinah*:
95.
i.
Now
164. 44).
ftatKgjft hdr, WJCtgft
1
,
tJ^Vf)
fk,
tj<!i^
-^
hm
in
rfk (4<e(Rf
fk),
H(^H^|
-----
Hflft^l^ ^RJ îftpl ^fx| e game jacuna similarly marked occurs

b.
f,
but has been
filled in
by another hand, leaving the space under the last two short
horizontal lines unoccupied],
UflHlfc ^R7!*|^
1
,
tgeftft
Êf
4
.
The end
of the varga
is
here marked by
a
^<J. in
hdbfm
not in k.
i.
Cp. SarvSnukramani on RV.
164.
20.
Agni, Jatavedas, Vaisvanara: essentially identical, but

distinguished.
96. It is impossible to explain their production (prasuti) or for the whole of this world their power, sphere, and birth a
:
is
pervaded by them.
2
,
kr
"" ""
fq^f?i^ji
*
^TT b,
ft^f?C
îr^^
^TT
r.
Op.
i.
Because they are really
identical, as explained in
97,
and therefore cannot be
said to have different origins, abodes,
and powers.
Agni is contained in (rita) Vaisvanara, Vai6vanara is contained in Agni Jatavedas is in these two thus these two (lights) are two (forms of) Jatavedas a
97.
; ;
.
hm
rbfk,
^lj\ rV.
Ifftf
1
hn^rb,
,
^rf^T fk,
r.
Vft" rV.
^^1*1^:
?I^?t fk,
Bhm rVrV,
a
r r
1 4
în^^l^
,
7!^ hm ^
1
Tl^f
i.
r.
3 oun^^tH BhdmVr în^^f?

vii.
r.
Cp. above,
90,
and Nirukta
20
ete uttare jyotist jatavedasi ucyete.
Introduction]
BRHADDEVATA
i.
98
[22
The divine nature of each god here (is derived) from their belonging to the same world, from their having one and at the same birth, and from brilliance being inherent in them a the same time (ca) they appear praised separately
98.
;
.
<J
?fan&
b,
?H ^ ^TO*
2 6
fk,
b.
fkr
b.
?F?I
*TOTf
^ "fli: hmVfkr ^ ^wni:

2
,
r,
<fn$
T: r
4
,
^f?t hn^rfk, fi TfT b.

deities
Though
identical in abode, origin,
and nature, they are praised as separate

Cp. below,
i.
in the
hymns, as stated
in the next s'loka (99).
101.
99.
When we
speak of
(a
terrestrial one in that case a hymn is stated to be addressed to Jatavedas, the middle (Agni) has been taught (as the object of praise) in it.
hymn) as addressed to Agni, the owns the hymn (suktabhdj). When
b,
nST fk.
WHT^ 7HC hrn^bf k,
* l*mt
<J
rV
hm
br, (
^)^ff:
f k.
of (a hymn) as addressed to Vai6vanara, Siirya is in that case to be recognized in the praise of Vai^vanara to be the owner (bhdj) of the hymn.
100.
TO^J
as
Or when again we speak anywhere
hm
1
3
,
5g^
rbfk.
IHfhn^rfk, ^f^f
b.
The second
line in r r
is
appears
tJS*l71H$<
in
^q^f ^ql ^tlll'O f^fo*
The end
of the varga
here marked by
^0
hdm
bf, not in k.
21.
The
deities of the three worlds in the descending series.
101, 102. Now the terrestrial and the middle (Agnis) are seen be to produced (prasuta) from the sun at each sacrifice (the priest), wishing to perform the litany to Agni and the Maruts according to the descending series (which is) the reverse of the ascending
:
series a of these three worlds, begins
with a
hymn to Vaisvanara
T
b
;
fSt hm ^
1
f*fft
rV, flft
fkr
2
,
f*ft
b.
1^ hm
23
:
rf^
^^f
k,
"^ b,
TfT
3
.
Trf?nraTt hdrbfk,
a
J|ftm<ft
m1
That
is,
earth, air, heaven.
That
is,
Surya in heaven.
esa?n
The wording
.
is
for
the most part identical with that of Nirukta
vii.
lokdndm
rohdt pratyava-
rohad
ciklrsitafi
hotdgnimarute tastre vaifoanariyena suktena pratipadyate.
23]
103.
i.
106
[Introduction
Then he lauds next the deities of the middle sphere, Rudra and the Maruts, (and) again a this (terrestrial) Agni in the
Stotriya
b
.
hrb,
Nirukta
a
vii.
23),
is,
*W%
^j
*8IMI
f,
WTT k,
b
7Tfe|<3iii
m1
b.
hdr 3 m 1
(cp.
f,
rbk.
l*flfal hn^rfk, tcTicDt)
That
in the third place, on earth.

vii.
9
Erlauterungen, on Nirukta
23,
Which is peculiar to Agni : see Eoth, where Yaska remarks tata dgachati madhyasthdnd devoid},
rudram ca maruta6
ca, tato
gnim ihasthdnam: atraiva stotriyam Jamsati.
104. Just as this has been said of these (three) as arising from a so it also appears here in its (their different) powers and spheres b respective place (as applicable) to the god of gods (Prajapati)
, .
hrVm'bfkr
a
i.
2
,
Tf^Tff
TRH
^ BhrV
1
,
96
is
I take vibhuti-sthdna-sambhavam as a bahuvrlhi (as in ii. 20) ; vibhiiti-sthdna-janma in b Of whom these three are manifestations; see i. 62, 63, and cp. 73. a dvandva.
Whatever (appears) anywhere as belonging to the sphere of earth, and as contained in the terrestrial Agni, attend to all
105.
that (now) being told in due order.
bkr.
b.
mW
^
in
hm 1 ^
fif^tVffT
in
fk,
The end
of the varga
is
here marked by
hdbfk, not
1
.
22.
The
deities representing terrestrial Agni.
106. Jatavedas
is
contained in Agni, Vai^vanara

y
is
contained in
is
Agni
so also are Dravinodas,

.
and Fuel (idhma) and Tanunapat
contained in Agni a
^hsnnfT;: f^nr: hm^b, î<ft<i: f^nft hdr, ^nnf^^T f%nft bfk (^ f). fWR fd, ^ ^J?ft k. The second pada of 106 is identical with the second of 97,
a
deities
The
in
deities
enumerated in vargas 22, 23 (106-114) correspond to the
list
of terrestrial
Naighantuka v. 1-3, the only of the middle sphere, in Naighantuka v. 4)
essential difference being that IJa (a goddess

is
added
in 112.
The sequence
6
of the sixteen
names
Naighantuka v. I, 2 is also followed without deviation (106-109 ). There are, however, some variations (which will be noted below) both in the sequence and the form of the names enumerated in Naighantuka v. 3 (109^-114). The twelve Apr! deities (Idhmain
SvahakrtayaV. Naighantuka
v. 2) are again enumerated in connexion with EV.i. 13 150) and the etymology of these names is discussed in ii. 158, iii. 1-30.
(ii.
147-
Introduction]
BRHADDEVATA
is
i.
107
[24
107. Naraâmsa
Ila,
contained in him, in him a is contained the Litter and the Divine Doors are contained in this a Agni.
m
fk.
bf,
5t
l<j*i<H f%r
1
,
k.
hdm
b.
*W. bfkr.
4lf4|HT:
mMfkr, tJ^ni
The
correct form at the beginning of the
pada here and
in ill
would be etam;
I have, however, kept enam as the form favoured by the best MSS., and as the only form
otherwise occurring in every sloka from 107 to 114.
108. Night
contained in
and Dawn a and the two Divine Sacrificers are him and the Three Goddesses are contained in him,
,
and Tvastr
fr
5
,
is
all
contained in him.
(hdm bkr) <^*u (^*TT ÎfllM Naighanjuka v. 2). 4 r ^fl^l^cT) b, IJ ^<111^<fc
,
the rest
k,
: f,
^t
fl^tl*i1r
<^ra;bfkr,
1 î:^ m
Naktosasa, also
ii.
148 (naktosasau,
iii.
8),
while Naighanûka
y. 2
has usdsanakta.
contained in him, also the Svahakrtis; and a the Steed, and the Bird, and the Frogs are contained in him.
109. Vanaspati
is
%T hmV
a
%?f
b,
%^ fkr 2
%*R[TO*Tn hm'rb,
v. 3, to
2 <!^|^*|T fkr
The
following thirty-seven names, including the eight pairs at the end (109^-114),
correspond to the thirty-six in
Naighanjuka
which IJa
is
added in 112 from
v. 4.
110.
Dice
a
,
the Pressing-stones are contained in him, and the also Nara6amsa b the Car, and the Drum, and the Quiver
,
And
(are contained) in him, the
Handguard, the Keins, the

3
,
Bow
hdr
5
r
7
,
f%I%^
a
fk,
0<
%%^f
b.
affapft
%*l%|l^ hm 1 rfk, aftwt b.

v.
fkr 2 ,
b.
1 s 'faftf hr m
JKjyjtJ^
is
the reading of
all
the MSS., as well as of two of the Naighanûka (see Both, p. 27).
The sequence
of the
names
above
in
Naighanjuka
is
aksah, gravanah.
Nara2)
sainsa has already occurred
(i.
107) as a terrestrial deity
(= Naighnntuka
v.
and
form in the text of Naighantuka v. 3 is narafamsah, which is the form explained by YSska, Nirukta ix. 9 (yena narafr prafasyante sa narafamso mantrah), quoting RV. i. 126. i as an example (cp. below, iii. 154). The end of the varga is here marked
the corresponding
by
in
bmMfk.
25]
23.
i.
114

Agni
[Introduction
Terrestrial deities connected with
(continued).
the Bowstring is contained in him, and the Arrow, and contained in him are a the Whip, the Bull, and the Mallet, in him the Draught and the Mortar b
111.
.
l
And
2 hn^rf, fSTTTT ^H^l^*T| kr f%(dl

,
^HSTWft r
T^Thd,
4
,
b.
^hr
a
3 6 7 r r ,
7f^b,
faR^r
W^rkr
2
,
<tf^f.
Tf?f br,
ijrf
fk.
Srita (=.6ritaJi) is the plural
agreeing with
a&qjani, Vfsabhah, and drughanafr,

v. 3.
Ulukhalam comes before vrsabhah in Naighantuka
the Kivers (are contained) in him, and the "Waters and all the Plants E/atrl, Apva, Agnayi, Aranyam, Sraddha, Ila a and Prthivl b
112.
;
,
And
kr
hd,
r,
2
,
<|f^K|llh^
,
fkr
2
.
X?5rPft
b,
hmVfkrV,
v. 5.
b,
^^|f*i:
a
r.
-sector
hdm 1 ^%WT fkr, ^f^<l

Naighantuka
v. 3,
IJa does not occur in
but
is
taken from
These
feminine deities correspond to the nine (with the addition of IJa from v. 5) in Naighanûka v. 3, the first four being in the same order. They recur below (ii. 73~75)> where IJa is
omitted, lisas and Sarasvati appearing instead.
113. And the two Ends of the Bow belong to him and the Two Worlds a forming a pair, and Pestle and Mortar b (belong)
to him,
and the two Oblation-carts as they are called. 5 hdrn^fk. *3ffi brVr TRT^f hmVrV, TF?tff bfkr.
,
hm^f,
a
^
cf b.
ft^ftb,
g^f^k,
7[^^JJTr
Rodasi for the dyavaprthwi of Naighanûka
v. 3.
Musalolukhale for the
ulukhalamusale of Naighantuka v. 3.
(goddesses) and the two worshipped a oblations with strengthening (are contained) in him, and the VipaS together with the utudrl, and the two Agnis, the divine
114.
The two Fostering
ISuna
and Slra b are contained

,
,
in him.
2 hn^br, 3Tf?reir fkr <>3rf?lt^ rV.

II.
f*WT^ ^Tf hm^f, fttTWf
b,
Introduction]
BRHADDEVATA
i.
115
[26
HIM
kr 2
,
a
see
Op. Nirukta
ix. 41, 42.
Roth on Nirukta
ix. 41,
Explained by the commentators as India and Aditya: and the various views stated below, v. 8.
World a and the morning Soma pressing which is performed at the sacrifice, and the two seasons, Spring and Autumn a the Anutubh b (metre) and the Trivrt Stoma
115. This
,
hmVrW, *faflr ^
b.
b,
Wfa % rkr 2
irm:
1
^R hn^rfk,
ft^ k,
hm
1
ft
1
!-,
f,^Tk, Tfb.
r *
1
*JVf^f^hm
f *ke varff a is
(i
rf,
^[B^sft
55^ k* sR ^ ^T ^f^S<V
vii. 8.
4
'
'^le en(*
^ ere marked by
)
in
hm
bfk.
This and the following four and a half slokas
15-120
are based chiefly on Nirukta
The
objects there enumerated as belonging to the sphere of
Agni
(agnibhaktini)
ay am lokah prdtahsavanam vasanto gayatri trivrtstomo rathamtaram sama ye ca devaFrom Nirukta vii. II are borrowed farad and anu. ganah samdmnatah prathame sthane
are
: .
.
sjubh, which, besides the ekavimtastomah
and the vairajam sama, are there described as

b
abiding on earth (prthivydyatanani).
Anusfubh
is
curiously inserted between stomah
and
trivet,
doubtless for metrical reasons.

ii.
similar distortion of the natural order of
the words occurs in
13 (asau, tftlyam savanain, lokah).
24.
Other deities associated with Agni.

,
Ekavimâ (Stoma) a the Eathamtara chant and the Vairaja chant a the Sadhyas and the Aptyas with the Vasus b (belong to the sphere of Agni).
116. the Gayatri, the
,
*PBT
f k,
^TR hm 1 ^
r.
^f ?grf^f b,
^HEf
2 ^HZf fkr
^T^m hm
s 4 5 r r r b,
^Tprra
%||VM^
ft
b a See 115, note . These three groups take the place of the general statement of the Nirukta vii. 8 (the divine groups of the first sphere), but none of these three groups
belongs to the terrestrial region according to Naighanûka
v. 5, 6.
117.
With Indra and
the Maruts a with

,
Soma and Varuna,

he shares
praise.
with Parjanya and the Seasons, and with
Vinu b
^T^f hdrfk,
a
qW$
b.
vii. 8,
The Maruts
are not mentioned in Nirukta
but only Indra, Soma, Varuna,

b
According Parjanya, Rtavab as deities sharing praise with Agni (asya samstavika devah). to Nirukta vii. 8 Agni shares only sacrifice, but not praise in the RV. with Visnu (agnavaisnavarp havir, na tv fk sanutaviki dajataylsu vidyate).
See Both, Erlauterungen, p. 104.
27]
i.
ii9
[Introduction
same Agni shares sovereignty with Pu?an a and with Varuna. One who knows the essential meaning (of the b formulas) should connect the deity (and) the oblation by means
118. This
of the formulas.
r,
.
6TT
^ m1
tJST
^ r5 r7
f,
tJSt
k,
^ fb,
r
ffo: hn^rb, ft:

b
),
f^:
2
.
frf :
This probably alludes to the remark in Nirukta

:
vii.
8 (similar to that regarding
Visnu
see above, 117, note
that
Agni-Pusan share an oblation, but not any invocation

tu samstavafi).
in the dual (agnapausnani havir,

x. 17.
na
Yaska, however, quotes the verse
RV;
Agni and Pusan separately (vibhaktistuti), though not in the dual. 1 4 b the of both A and B read sarjistuyate, and only r ! samyojayet, I have MSS. Though chosen the latter reading, as it is impossible to construe the former. I assume samstuyete
3 as invoking
have been an early gloss meant to explain samyojayet, and to have been substituted for the word in later MSS. in the form of samstuyate. I take the meaning of the line as one who knows the true meaning of the formulas should given in the text to be as follows
to
'
:
connect dual divinities in such a way with an oblation by means of formulas that they not
only share the oblation, but share praise (samstuyete).
accusatives devatdm and havih (cp.
ii.
9
I construe samyojayet
tarn tu
with the two
20,
samyag vijanan mantresu
karmasu yojayet).
119.
Even though
a
.
(a god)
be not praised along with (another

is
in the dual), one
and the same oblation
(occasionally) offered,
The bringing of the gods, as well as the taking of (to both) the oblations (to them) b
,
hrb, THft kr
(r ?).
ffTÎ
r r
x
br,
ff^f hm^ 3 ?0j\m

,
fkr
2
.
dbr fk.
^^f ff^t
4
.
h (^|*T ^f
ff^f
Nirukta vii. 8),
bfkr,
a
ft^Rt ^npl
This doubtless alludes to Yaska's remarks in Nirukta vii. 8 as to Agni -Visnu and Agni-Pusan having a combined oblation, but not combined praise (samstava). The writer means that a combined oblation is offered to deities whose praise is combined
;
but even when combined praise of them cannot be found, a combined oblation
offered them.
saqistavah.
may be
With regard
b
to Agni-Pusan,
Durga remarks
all
mrgyam udaharanam yena
This line
It
119^
(devatavahanam) in
the
MSS. comes
before 118
was probably transposed by an oversight in the archetype owing to the beginning of both lines being identical (devatcP). That it originally came before 120 (karma dfste ca) is both evident in itself, and is proved by Nirukta vii. 8, on which the
(devatam artha
).
two
lines are clearly based
athdsya karma vahanam ca havisam avahanam ca devatdnam
yac ca
kiyi cid darsfivisayikam agnikarmaitat.
Introduction]
BEHADDEVATA
his
activity,
i.
120
[28
120.
is
(is
of vision
this great
^J%
and whatever moves within the ken connected with that activity) a Thus the whole of
.
group contained in the Agni of earth has been stated.

1
^ hm
rfk,
"f%
?J
r*r
4
,
^^
vii.
ca,
r r
7
,
^J
is
b.
The
line being clearly a paraphrase
of the phrase used in the Nirukta

original reading
^SpElt k,
8 (yac ca
kirn cid
ddrstivisayikam agniharma), the

j
was probably drs\e&

b.
or drstes tu (visaye).
<qi*iTl
is,
:

activities is to
here
a ^fl eH<eu 5(u brf, ^*|lmarked by ^# in hdm x bfk.
That
one of Agni's
'
make
objects visible.
fallt
Cp. Roth, Erlauter-
ungen, p. 104
und
alles
was
sich auf das
Sehen bezieht
unter seine Thatigkeit.'
25.
The group of
deities of the middle sphere belonging to Indra.
the group of the middle sphere belonging to Indra follows here, (including) the celestial cars and the group of the
121.
nr
hdr, ^TO ^#t ^FF^b,
Ijji^jj bfk,
Now
*n
4
.
<ij
TOt
^H^f,
TOt
W ^k.
to
Î'tlÎ^^^^r
The
pi.
The evidence
^lUl^l^lî hdm of the MSS. points to

1
!'
3 5 7 r r r ,
Hj\tll as the
original reading.
alteration of
lURfT
^TOqT would
4
)
easily suggest itself,
and
then the gen.

construction.
would naturally be changed
(as in r
to the
nom.
for the sake of the
122. In Indra a are contained Parjanya, Rudra, Vayu, Brhaspati,
Varuna, Ka, Mrtyu, and the god Brahmanaspati

a
The deities of the middle sphere enumerated in this and the following seven slokas (122-129) are identical with those contained in Naighantuka v. 4, 5. The order is, however, considerably diversified here,
and two
deities are
added (Sita and Laksa).
a Manyu, Visvakarman, Mitra, Ksetrapati Yama, Tarksya, as well as Vastospati, and also Sarasvat are here
123.
JRT^f hr (W*
a
2 6 Naighantuka v.4), ?TJ^ m^fkr !
1R f hm^bfk, 7R 7J r
4
.
Ksetrasya patih in
Naighanûka
v. 4.
124.
Apam
;
Asumti, Vena
napat and Dadhikra, then Suparna, Pururavas, Rta, in his sphere (asraye) also is Aditi
;
b,
^f%rarT
,
4 6 r r r ,
1
^f%RR
b,
fk.
hm^f, %!T^^k, ^ra

hdn^rfk,
4
,
%*T
b.
d^fl^ll^ ^r4
iPSJ
d^ll^
n^{^
f^Rlt
6 7 r r .
Though the weight
of the
MS. evidence seems
to favour
29]
i.
127

Indu occurs
[Introduction
in the next sloka
1 have preferred 'flH)ti<j||3K) because (i)
but one, where there
is
no trace of a corruption, (2) fei^t! are not mentioned in Naighantuka

easily
45>
(3)
K^<i could
be corrupted to (t^^Tl, especially in juxtaposition with

first
^Nf^fTV:, the latter being the
of the *|tt|*1*U*fr
f^^*
(see
Nirukta
xi.
22); (4)
n<3n<3
could have been corrupted to ci*4J^.

p. a.
With regard
to the expression
10
125.
and
also
and Tva?tr and Savitr, Vata as well as Vacaspati, Dhatr Prajapati, and those who are called Atharvans
;
hmHr,
TRt rV,
.
omitted in fk.
%*f
^3lU]^ hm
!,
%II|4|4|^|
fb,
kr 2
and Agni, as well as she who the is called Ila; Vidhatr, Indu, Dragon of the Deep, Soma, the Dragon, and the Moon
126.
and so
also the Falcon,
rfk, each group
both readings
(as
above in 124).
below (128);
(2) f$f*f
But ^pTT* is improbable, would then be the only name in Naighantuka
ofMSS. thus showing because (i) the name occurs

v. 4,
5 omitted in
this passage of the
BD.
(122-129).
juxtaposition of the
name with
*pW ^j[4w ^Rt^ h m 1 r b f k, ^(H^ r 2 (r

<3ET,
has probably come in here owing to the frequent

1 ?) r
4
.
T:
fk (the ^T in
f,
looks like
k.
k has
3J).
f%>s(f^fc|^
The end
of the varga
1 fq^lB^^ hm ^ f^\lt?|^ b, 1 is here marked by ^M in hm bfk;
fobut
in
d the ^M follows the number of the preceding
sloka,
^M (=
26.
Deities
and
deified objects belonging to Xndra's sphere.
and the divine Vi^vanara, and the group of the Eudras is praised with (him), the Maruts, as well as the Aiigirases, and the Fathers together with the Rbhus.
127.
^% hn^rb,
4||Û]i
v. 5,
2 7 %*C kr r
l^ff
ÎUII
r r
4
,
^ft
ÛIUIT
b,
^f
^51
k,
^f
hdm
^.
If
^B^MH
were read, the Rudras, occurring as the^ do iu Naighantuka

altogether.
I
would disappear from the present passage of the BD.

:
The names
I
in the
I
Naighantuka occur in the following order
W^?(*
^^T* WTCf
1Hty\W (MU\:
1 ^gf*H hm
Hence both Kudras and Bbhus

J
are to
be expected in the present
s'loka.
r,
d,
^ffi^l b,
%^T^f J
f k.
The Rbhus, not the Rtus, occur
in
Naighantuka
v. 5.
n was doubtless
line.
changed to
^nfift on account of the reading ^J^TJIT

at the
in the preceding
i.
The words T^cT^jfH* 1X% occur
end of a
line in
Rgvidhana
9. 4.
Introduction]
BRHADDEVATA
i 128
[30
128. Raka, Vac, Sarama,
and the Aptyas, the Bhrgus, AghnyS,
Sarasvati, Yami, UrvaSI, Simvall, Pathya, Svasti,

hn^rffc,
(probably meant for
Uas, Kuhu
ttVHW^ r q\u<tn^ ?) ^Pefo k, qtHtfti b,

,
b.
f,
a b likewise Go and Dhenu, Sita Lak?a Gauri, as well as Rodasi; and he (Indra) is the husband of
129. Earth, Anumati,
Indrani.
?lUWroThdmfrr,
rV
(cp.
ii.
84).
l WTTb, *?TT WTWTk, 1 4 8 hinVr ifol ^, fit ^ k, f^fTW r !
Slt5
and Laksa* are the only names

v. 4, 5.
in the above passage (122-129) not
found
51.
in
Naighantuka
See below,
ii.
84
(also
Arsanukramanl
x. 102),
and
viii.
The metre Tri9tubh a and Pankti and the middlemost of the worlds and the middle (i. e. midday) pressing (of Soma), one should know, (belong to his) sphere among these same (gods)
130.
;
fkr
a
7
,
TRf^TPSJ^
b.
The statements of
:
this
and the following sloka are based on Nirukta
vii.
10
athaitdnindrabhaktmi
antariksaloko
. .
madhyamdinam savanam grismas
iris tup
brhat sama,
and
vii.
ii
hemantah panktih
Sakvaram samety antariksayatanani.
131.
and
is
the
is
two
called
seasons,
Summer and Winter, and

.
the
chant
which
Brhat, and the
chant which, Sakvara
by name,
a sung in the Sakvarl verses
b.
b.
The only MSS. accessible
to
me
which, in accordance with the usage of Vedic

f.
works, repeat the last words of the adhyaya, are b and

Rajendralala Mitra follow this practice,
Whether any of the MSS. used by I have no means of ascertaining. See Roth,
Nimkta, Erlauterungen,
p. 15, last
paragraph.

in hd.
It should
is
here marked by
in
bdfkm 1
The
;
last sloka is
is
numbered ^$S
be the same in r
(instead of
tt
^$0)
the error
due to
10,
being repeated after sloka Q.^,

iii,
Cp. Durga on Nirukta
vii.
n,
Bibliotheca Indica ed., vol.
p.
364.
31]
ii.

1.
[Introduction
Deities of Indra's sphere.
oakatayana, moreover, says that to him (Indra) belong (asyaa&ayau) two Stomas, (viz.) that which is called the fifteenfold (pancadasa), and that which is three times nine in number (trinava)*.
1.
S[t
line i
hr 3 m 1 bfr
2 6
ft
r.
^RTO*ft bra
!,
THTifc
.
b,
ÎN<J^
(*l| 41^*1 *(:)
f.
The
ab
omitted in k.
*P5[
hn^rb, *TO fkr
WJfCII
hm
r,
4J<4l4l fk, 4J<4J*U b,
The statement
is
that the Pailcadasa
sphere
also
made
in
Nimkta
vii.
10, line I,
Stoma and the Trinava Stoma belong and u, line 5 respectively.
to Indra's
2. He is praised in combination (samstutah) with Pusan and Visnu and Varuna, and with Soma, Vayu, Agni, Kutsa, as well as Brahmanaspati a
;
%*f
a
hm1 ^
%^S
b.
In place of 4Hyti3H
*JWT
vii.
has
3$**U> and k
:
5%WT (sic).
All the ten deities stated here, and in the following
s'loka, to
be praised with Indra

ath<tasya sanistavikd
are enumerated in the
same sense
in
Nirukta
10
(lines 3, 4)
devdh
agnih somo varunah pusd brhaspatir brahmanaspatih parvatah kutso visnur vayuh.
with Brhataspati a as well as (with him) who is Parvata b by name. They say that in some praises certain (gods) are
3.
praised as incidental
ifahdmVbr
6
,
%^
The
and
kr
2
.
As MSS. of both
Jt5<t
families have the reading

x.
|$n<Hfa*4l (following Yaska's ety-
mology
cf
Hldf Nirukta
n)
it
must be
original (cp. R's variant in the next pada).

(r)
having dropped out in some, a syllable was added at the end in one variant
2
).
at the beginning in another (kr 1 4 r(=r r ?).

k,
IT'^T
1
îfs ^w!t hdm 1 r 3 B,

f,
t
quttftc^fcr^pfu*^
b. r
l
'îfM^hRnif^rtH
^?r:
is
hm ^ qjitjR^pqqf^cqi^ 1 ftMldl hm bfk P^MMU r, fiWW
r r
4
.
hm
rfk, ^[TIT b,
r\
Brhataspati
critical note).
Cp. below,
doubtless meant as the etymological equivalent of Brhaspati (see iv. 5, where Parvata is explained as representing Indra'a
bolt (vajra).
(devata) nipatabhdjah.
Nipdtdh
is
here used like nipdtinafr
cp.
Nirukta
x. 13
kaf cid
the god Mitra is frequently praised a in the sacred text (sruyate) with Varuna, Soma with Rudra and Puan, and b again Pusan with Vayu
4.
And
Introduction]
A, finf^ B.
BRHADDEVATA
3!$ft
ii.
5
fk,
[32
fr
Ij:
hdm 1 r 3 r6 r 7
pqft b,
r.
MSS.
(cp.
E, note
3),
^FfT:
TOR^r.
g*r: ijqT ^T
n*Jll n^rfk,
^TT
^ SlJ11
The
hd,
That
is,
in Indra's (middle) sphere

five couples
cf.
Roth, Erlauterungen,
p. 105.
state-
ment about these
being praised together, follows Nirukta
vii.
10
athdpi mitro
* In varunena samstuyate pusnd rudrena ca somo 'gnind ca pusd vdtena ca parjanyah. associating Vayu (not Agni) with Pusan the BD. here agrees with the shorter recension
of the Nirukta (vdyund ca pusd
in note
a
)
:
Eoth,
:
p. 201),
while the longer recension (as quoted
associates
Agni with Pusan
see Roth, Erlauterungen, p. 105, note 3.
is
and Parjanya with Vata. Elsewhere, however, he (Indra) here and there (kvacit), in these stanzas, hemistichs, verses, (or)
5.
hymns
(of the
Rg-veda) as a whole, distinguished
(as
the deity).
x
% Spf^fk.
^Th^J ^
hm^-fk,
^*te g r
4
,
7
,
b. ^J
the taking up a of moisture is his function, and the the prevailing feature (prabhutvam) destruction of Vrtra, (and)
6.
Now
of
mighty
b,
(his) praise deed b .
the complete accomplishment of every (kind of)
hdm a rbfk,
^?ft
fk.
H^W
hrbfk, IPJcf
m1
The end
of the varga
is
here marked by
in
bfkmM.
a
One would
vii.
Nirukta
10
x be inclined to favour the reading of r r rasaddnam: cp. rasdnupraddnam, the giving back of moisture,' while rasaddnam is there
at first sight
'
stated to be the function of the
Sun
(see below, 19).
But the reading of the
text, rasait is
ddnam, occurring in MSS. of both the middle Agni (Jatavedas) rasdn

middle) Agni
is
is
families, is
.
supported by
varsati
;
BD.
in iv.
i.
68, where
said of
dddya
.
described as haranam
vii.
38 the function of (the This s'loka vdro visargam punar eva ca.
.
.
and
based on Nirukta
10,
where the three functions of Indra are stated to be the bestowal

:
of moisture, the slaying of Vrtra, and the accomplishment of every mighty deed
athdsya
karma rasdnupraddnam vrtravadho yd ca kd ca

2. 7.
balakrtir indrakarmaiva tat.
Deities of Surya's sphere : his three wives.
Thus Indra s group belonging to the middle sphere has been duly specified. Now learn the following group of the heavenly
sphere (and) belonging to Surya.
33]
ii.
10
IT:
[Introduction
r,
bfk.
TR^hi fk,
8.
chief gods a of that (group) connected with Surya are the ASvins b ; while Vrsakapayi, Surya, and are the
The two
Uas
wives of Surya d
K's note
a
hrbfk, ^fi
2).
<*fa
r*r
b.
4
.
- ^mqimtl
^<fm:
:
hrfk,
^5tm
MSS., ^mqiHlfa 2 VffQ: hrb, VfGFK f, ^R^Tf: kr

a11
,
r (cp.
1
b
v.
Cp. Nirukta xii. I tdsdm (dyusthananarn devatanam) afoinau prathamagaminau bhavatah. In this and the following four s'lokas (8-12) all the deities enumerated in Naighan$uka
6 are mentioned, though in a different order, except Tvasjr (omitted perhaps because The list begins with the same four names occurring twice before: i. 108, and i. 125).
:
As'vins, Usas, Surya, Vrsakapayi.
Cp. below,
iii.
10.
Cp. Nirukta
xii.
surya suryasya
patrii.
(heavenly world) they reversed, in connexion with him (Surya).

before sunrise b Surya
,
9.
From
that
return
c
,
hitherward a They call her Usas
when midday
t
reigns
hrf
f) k,
hr,
Tf^nSRTT
b,
(
k
r,
Ô^MIc^b,
yO^
r ll>4
C P-
below,
vii.
121).
5l
hdm^k,
b.
amuto 'rvaftcah 'rvan are doubtless suggested by Nirukta vii. 24 b of iii. with to the the sun. reference 10 prag udayat, and rays paryavartante Cp.
: :
The words amuto
vii.
121.
The
expression madhyamdine sthite also occurs in Rgvidhana
i.
9.2.
but Vrsakapayi at the setting a of the sun. (araye) also are Saranyu, Bhaga, Puan, Vrâkapi
10.
;
In his sphere
2
,
all
MSS.,
cjMN^lfa r.
k,
r
2
,
Jl^d^l^
b,
W& hdm
k.
^^ TTT^TTy^r
1
,
4
,
^4^ ^n%^TJT bfr

1
^jf?f
3
,
fTf^f^
f,
hdm a rfk. ^jft^f^

^<Hg^l
fkr
2
.
T fl^ll^ m br
1
*>
(cp.
above,
i.
124),
hr
d^l5|^
TTCTOqt
hm ^ ^R^^ ^HT^W b,
B MSS.
fftntj^
*prrafxj:
:
hm^b, 1^rf?f:
;
Tu nimruci
this is
a good instance of the
preserving, in a corrupt form,
the undoubtedly original reading
of the agreement of an
i.
A MS.
(in
:
(r )
and a
B MS.
(b)
in preserving an original reading (cp.
126)
and of
A MSS.
agreement with some

stutisv rci.
MSS.,
II.
f k)
showing a corruption in a seemingly correct form
Introduction]
11.
BRHADDEVATA
,
ii.
11
[34
Yama, Vai6vanara a Viijmi, Varuna, Aja ekapad, and Earth (prthivi), and Ocean (samudra), the Gods, and the Seven Seers
(saptar?ayah)
^ftTRT*
;
all
MSS., nH8||K: Naighantuka

i.
v.
6 as well as 5 (both
celestial
and
atmospheric) the latter form occurs above,

ttfg^T^fl *
127.
*Jj^
bf k (Naighantuka v.6 <**]$/ )>
hdm1 !.
is
here marked by
i.
in dbfk, but by
in
hm 1
For a similar discrepancy,

3.
cp. above,
no
(NarSs'amsa and NSrasamsa).
Deities of Surya's sphere (continued).
the Adityas, the Hairy Ones a (keinah), and the Sadhyas, Savitr with the Vasus, Manu, Dadhyanc, Atharvan, the All b the Steeds (vajinah), the Wives of the Gods. (gods)
12.
,
tlftcO
dr,
hm 1 ^ *f^ b,
v.
^T
f k.
Tjf^ bm
Tfg^ b, q^ft^ f k.
Both may be meant by the
b
is
^1?
a
hm^k, ^[W*Cb.
6 both kefi and
Jcetinah occur.
In Naighantuka
of the
Vifoe prior compound used in the text, keti-sddhyah. in the used see Index of Words, sub voce. Brhaddevata for vifoe devah
:
member
occasionally
That a (heavenly) world, the third (Soma) pressing b the Raivata and the Vairupa chant (saman), and the Rains as well as the Cold Season;
13.
,
T*
hm 1
^ft"
r
2
(^N f).
^m
r,
^TRT
hbfk.
f^RlO^ hrfk,
fUjfilO
1 b.
This and the next sloka are based on the following statements of Nirukta vii. 11 I and 6): (lines athaitdny adi tyabhdktmi : asau lokas tftiyasavanam varsa jagati sapta* dafastomo vairuparn sama and iitiro 'tichandas trayastrimfastomo raivatam sameti dyubhaktmi.
b
The order of the words

is
in the text, asau tjtiyam
savanam
lokah, in
which
all
the
MSS.
agree,
a curious transposition, on metrical grounds, of the words of the Nirukta.

is
similar transposition
sometimes found in the case of pratikas
(cp.
i.
57;
iv.
122;
v. 169).
14.
and
the
thirty -threefold
is
Stoma
;
arrangement (klptya)
seventeenfold
and that which in and the metre called

1
,
Jagati as well as the Atichandas metres.

*r
^r: bfk, ^: tfm: r

b,
nflflil
rV, *r:
^rtar:
^: ^Pmhd.
**
W^JT
d,
^T
)
f,
r.
$^^
hdm
r,
^ni
ôrr hm^k,
1 s 4 2 r r r r
*^^1^
35]
15.
ii.
19

relates to Puru?a,
is
[Introduction
they say, is his (asya) ; now related to Purua a Three gods sarvam) (universe are to be recognized as associated with him (etasya) in praise
all this
:
And what
etat
k,
uj*^
fb.
tl^q J hm
f,
!,
4l$*lq
fkr
2
,
Op. above,
i.
73.
16. (viz.) the Moon and Wind (Vdyu) and that which a Now some offer to him regarded as the Year (samvatsara) b and VaiSvanara. oblation addressed to
.
is
an
Surya
b.
f*Hfaw
two
hm'bfk,
f*HhW
r, r.
4 firWt r^
^H"^rPft hm^fk
b,
(Nirukta
vii. ia
23, last
lines), ?gfaf
^^|i\
^fV
hdrfk, fSf^t
all in k.
The end
of the varga
here marked by
a
stavah.
in
hdbf, by y in
1
,
not at
lino 3:
This line follows Nirukta

Cp. Sadgurus'isya on
vii. II,
candramasa vayund samvatsareyeti
satp-
x.
88
saury avai&vanarty am : suryadevatyam
vaifoanara-
gunagnidevatyarn ca.
4.
Surya and Vaiivanara a form of Agni.
17.
For (the hymn) addressed to Surya and Vai6vanara a appears
like a
of his (Surya's tat-suktam) (whether) a stanza, a or a or a or a verse, hemistich, couplet, triplet (is regarded).
hymn
TRgi^hn^rfk,
a
f fJIR.brV
hrfk,
ff r
4 r .
BY.
i.
x. 88
see
above,
100, 102,
and Nirukta
Sarvanukraman! and Say ana's introduction to that vii. 23 and 24.

c
hymn
cp. also
18.
praise
But by that expression containing the word head a (his) is apparent. Here the identity of Surya, Vatevanara, and
'
Agni appears. JlTJ^f hm ^

1
2 IIMIÎ bfkr M^tÛl

,
r r
4
.
fET
hd,
f%&( ^tffT
a
f,
f5T
lhn
is
k.
Murdhanvatd : that
in
RV.
x. 88. 5, 6,
where Agni
;
is
described as being the head
(murdha), or standing at the head (murdhan) of the world
cp.
Nirukta
vii.
27.
19.
Now
the holding a (harana) of moisture in that

(his)
(celestial)
:
world (amutra) also by means of
rays
this is (his) function
Introduction]
BKHADDEVATA
beings
fail
ii.
20
(him) very clearly
[36
wherefore
the eye.
k.
all
to distinguish
by
I have adopted the reading of
r,
against the weight of the

is
MS.
ii.
evidence,
;
because on the one hand rasa or a similar word
necessary (cp.
line, is
i.
68
iv.
38),
Its
and, on the other, rafrnibhih, as coming at the end of the occurrence here also
identity of the
is
superfluous here.
doubtless an early corruption due to anticipation helped by the

of rasasya
first syllable
and rasmibhih.
,
qwiq^
^ hr 3 bfkr5 r 7
rVr 7
r.
Ifa *TTf?TfWRTfcl bfk,

.
JJ^flTfr
br,
2 6 7 1 3 ^*J7frff hr m fkr r r
^5,
the reading of most of the MSS.,
would be an easy corruption of
HA, partly
owing to the u of *J*uf*i> and partly because
would be in the mind of the copyist.

f
The
expression tls*J<1lft recurs in
ii.
31.
But
might have been the original reading.

is
tf^MT hdr
'
bfkr 2 r 5 r 7 ,B<*tin*.
(vii.
This word
probably meant to express the double phrase of the Nirukta
ii)
athdsya "karma rasadanam ra&nibhif ca rasadharanam,
the taking up and holding of moisture
with his rays.'
20. Now distinguishing correctly in the formulas this distribution of these (three deities) which arises a from (their different)
powers and spheres,
fiW1K rlf4
a
i.
1 PWI*i b ftlTW bm k, fq^]|i

>
f,
(q^Hiq
r.
Vibhuti-sthana-sambhavam, a bahuvrihi, as in
i.
104; but vibhuti-sthana-janma in
96
is
a dvandva.
21. Teaching, studying, and reciting a formula (addressed to them), a man attains to the sphere of, to identity of world (and)
intimate union with, these same (gods).
hm 1 rfk,
b,
tj<JYtfii
4
,
b.
*R^
QîyA^
^TT'f
,
r r
^ ^^1^^^
1F& %*fT^pftfal m
fk
1
r,
(^H
corr. to
hm 1 !, ^THf bfk. W^hd. 1 8 b. ipf f^(d Bhr m HfMÎ^Rf r.

8
in
^HWt'Wr,
^l^l^hdkf
is
(*TT
f),
here marked by
hdbfm 1
not in k.
5.
Five names of Agni.
Derivation of Agni, Dravinodas, Tannnapat.
22.
Now
names
of Agni, twenty-six of Indra,

hdm'rbfk,
as to the hymns, the poets proclaim (in them) five and seven of Surya.
rV
tff Hfo^hdbr, ^ft:
ft
37]
23.
ii.
27
[Introduction
a explanation, based on the function (of the god), of each of these here, do ye listen to as duly stated by me in its entirety.
The separate
With prthah-nirvacanam karmajam
cp.
vibhagam vibhuti-sthdna-sambhavam in
20.
he was born at the beginning (ag-re) of beings, and because he is a leader (agra-ni)* at the sacrifice, or (because) he unites (his) body (ahgam sam-ni) b he is praised by sages under
24. Because
,
the name of 'Ag-ni/

n^r,
^Rf^bfk.
^HSI^ni^k, ^W^ft hrb,
These three etymologies are practically identical with those of Nirukta
vii.
i.
14
agrantr bhavati, agram yajnesu praniyate, ahgam nayati samnamamanaJi ; cp. above, b Sam-nay ate is doubtless meant to correspond to Yaska's nayati sam-namamanah.
91.
25.
vina c
Kutsa a observing the action by which he bestowed b drawealth or d strength proclaimed him as Dravino-das (i).
hn^rfk, TT
k, b,
1
ifa
! 4
:
rV.
cp.
*U<^*H
i.
r,
Ml^l^^H
f,
1 Miq^^ki hdm
n4Q^^|^ br
RV.
96. 8 IT ^Rfc^ (indicative aorist in form, but
injunctive in sense). a In RV. i. 96. 8.
The a
in the majority of
MSS. seems
:
decisive in favour
dhanatn dravinam ucyate of prdyachad as against pray ached. Cp. Nirukta viii. I d . balam vd dravinam. Though vapi gives one syllable too much to the line, it
. .
probably original, as the rhythm at the end of the pada is normal (u-- ), the two syllables at the beginning (dram-) taking the place of one long one. For analogous irregularities in the Mahabharata, see Hopkins, The Great Epic of India, p. 52.
is
Agni is Tanunapat (2). For that (celestial) Agni is tanu from tanana (extending) from him the middle (Agni) was born, then from the middle one, in (his proper) place,
26. This (terrestrial)
:
this (terrestrial)
it fr,
one a
rV.
r r
x
SriT km
1
!-,
4
.
^
6.
dnilM^J*
bfk.
m eHli cf^JI k, n1!tlli b, rtf|\lil*JJ h, 2 1 ^Tl%^^ hm ^ ^TWt^^ ^TPfti^ kr ^PT b,

1
,
f,
The end
a
of the varga
iii.
is
here marked by M in
hdm 1 bfk.
Cp. below,
64.
Naraiamsa, Pavamana, Jatavedas.
The poets call an immediate a descendant ( prajdm) grandson (napdt), and this (terrestrial) Agni is the grandson b of that
27.
(celestial)
one
hence he
is
Tanunapat.
Introduction]
BRHADDEVATA
^Pflflt dr.
2
,
ii.
28
[38
hbrVfk,
STW^:
hrb,
hm
rt a
*r3T*r
b,
^TQW r
is
^W
' '
SHTWH n^lJWTO fk.

5
:
fk.
viii.
This expression
'
borrowed from Nirukta

is
namadheyam.
also explains
Next
after a son
evidently the meaning here of anantara.
napad Hi anantarayah prajaya b Yaska
Tanunapat
as
grandson/ but
'
in a different sense (cow, milk, sacrificial
butter), as the word, according to him, designates the ajya.
He
also quotes Sakapuni's
divergent explanation of Agni as a
'
grandson
(atmospheric waters, plants, Agni).
28.
men
Because he is individually (prthaktvena) lauded (sams) by a combined at the sacrifice, therefore poets praise this (nr)
hr 3 fm x kr 2 r 6 r 7 4|4{$<g
,
(Agni) as Nara6amsa(3) in Apr! hymns.

b,
^JJ^j*!
(\
hdm^bfk,
a
viii.
This
:
is
evidently based on Sakapuni's explanation of Naras'amsa as Agni (Nirukta
6)
naraih prahsyo bhavati.

iii.
Katthakya's explanation of Narasamsa as sacrifice
(yajfta)
is
given below,
2.
again because the terrestrial Agni purifies (pundti) this universe, therefore he is praised by hermit seers as (the
29.
Purifier)
a
And
Pavamana
(4).
.
hr, XjfTf b,
2 WPrrfTf fkr
*!
*f ^T
bm
!,
HT
^ f kr2
2
,
t^fj
b.
b,
Nl*m ^ft%f r
||iti
^fM^1
k,
f.
This s'loka
is
omitted here, but added after 31, in a somewhat altered form,
by ir*.
a
Op. above,
i.
66.
30. Again, because
when born
(5),
he
is
spoken of as Jatavedas
(jdta) he knows (veda) beings, and because he became one in

(jdta), or (because)
;
whom
knowledge (vidya) born (jdta) he knows (adhi-vetti) wealth

.
was produced
when
j
1 <JMO^1^ Wft hm rfk, WH! %^TO f^t^B b, <3lin^^l4 ft*l^ 1 1 x 4 ^mfa*Ti hm ^ ^M^^H bfk, Il^[hm kr, ^TS[b, ^^f r r 92). l 1 4 7 r r r ft* k, f^WT r t%Rtt^ *T hm rb
i.
.
r r
4
(cp.
f,
fk,
(jdta) again and again he is known therefore he, as the Indra of the middle beings, (vidyate) by b a is praised as Jatavedas part (of the uni verse)
31. or because
all
when born
,
39]
:
ii.
34

,
[Introduction
r.
hn^r,
Wft k, *nWf bfrV.

1
a 3 a IHWfShjft hr m bfkr *TORTf*!qt

:
After this (31)
s'loka, r !
add 29
in the following modified fonu
The end
a
of the varga
is
here marked by
in
hbfk, not
in
1
.
cp. also
Op. above, i. 99, where a hymn to Jatavedas means one addressed to the Middle Agni; b i. Two etymologies of Jatavedas have already been given in i. $2,jato vidyate 67.
ii.
anftjatair vidyate, the former being identical with the fourth given in
30, 31.
There are
thus five which correspond more or
less to the five
given in Nirukta
vii.
19
three of these,
jatavidya, jatavitta, jdte jdte vidyate, are followed by tbe second, third, and fourth in the
above two slokas

the
fifth,
(30, 31), another, jatani veda, is partially followed
by the
first,
while
jatani
enam viduh,
is
followed by the second in
i.
92 (j atair vidyate).
7.
The twenty-six names
of Zndra : Vayn,
Vamna, Rndra,
Indra.
in
32.
But because
he,
in a
most subtle form, abides
the
air as the
one pervading (vydpyd) the three (worlds), the seers
adoring (him) by reason of this function, called him
Vayu
a
(i).
r 4
.
b,
^
r,
f,
^%
kr
5 7 r r .
Vayu comes
(the first
first in
sphere: cp.Nirukta x.
six
names
the Naighantuka (v. 4) in the list of the deities of the middle and Roth, Erlauterungen, p. 134. Twenty-three of these twentyeight in the same order) occur among the thirty-two of Naighantuka
v. 5.
v. 4,
the three others appearing in Naighanjuka
Cp. above,
i.
122-129.
33.
But because with concrete moisture he alone

a
covers
these three (worlds), the singers in their praises speak (vrnoti) of him, by reason of this faculty, as Varuna (2).
hm
1
.
^7mT
a
hrbfk,
hm 1 rbfk, ^|f1f l^luH^ÎI.^^. OM^q: hn^rb, W&3: M^V^ TRWl m

1
.
fl$W
^T k, TJ
satafr.
bfkr,
f,
This follows the etymology of Nirukta x. 3
varuyo vfnotiti
Because he roared (arodu) a in the air, giving rain with b lightning to men, therefore he is highly praised by four seers
34.
as
Rudra
(3).
hn^rfk,
Introduction]
fk,
BRHADDEVATA
x 4 r r .
ii.
35
(^)$^cejf*ltl<gW
f,
[40
ft^fiK<^m*m*V
4
.
vqfiltJ**jn:
hm 1 rk,
r r
This
*
s'loka (34) is
is
omitted in b.
:
This
rudrasya rudratvam from the root ru.
one of the etymologies of Budra given hi Nirukta x. 5 yad arodtt tad Yaska remarks that the name may also be derived iti hdridravikam.
b
'
Cp. vdtavrsti, rain with wind.'

(ii.
That
is,
by Kanva
(i.
43),
Kutsa
(i.
114), Grtsamada
33),
and Vasistha
(vii.
46).
35.
And
having become the established (source

(iste)
of) life of
;
the
four kinds of beings, he rules
over this universe
therefore
he has been named Indra
(4).
rbf, *iwet! k.
It
is
Sloka 35 comes before 32 (that

r r
a
is,
at the beginning of the varga) in bfk.
omitted in
4
.
Because he, associated with the Maruts, at the (proper) time bursts open (d^ndti) refreshment (irdm) a in the sky, accompanied with great roar, therefore the seers called him Indra.
36.
^CT
<|^ltf?l
hm 1 rb (= Nirukta x.
f[W
fk.
8),
derivation in Nirukta x. 8),

1 ^%Hf hm rb, '0<5l^
^*iilfd
last
^(J <^jfd r*r OCTT <^lfn f, ^WT tmnfa k. SJ^^hrb,

in
is
the second
IpfJ^fk.
repeated by
The
pada
m1
is
is
7ft 5^ ffft
^8f
^flcft
mistake from the last s'loka.

a
The end
of the varga
here marked by "O in
hm1 bf, not in k.
This
is
identical with the first of several etymologies given in Nirukta x. 8.
8.
Parjanya, Brhaspati, Brahmanaspati, Ksetrasya pati, Bta.
Because he alone endows (prdrjayati)*1 this earth at the (proper) time with moisture produced from the sky, therefore the seers Atri b and the son of Urva6I c (Vasistha) speak of him as
37.
Parjanya
ri
b.
^
(5).
hm 1
qf^+ll
,
fk,
^f?[?rr b.
1 Ill^Sl^t hm H|^'|S)M
,
fk,
hdr,
^T^f^r4
^T
^ft f
The
four etymologies of Parjanya given in this and the following s'loka are identical
x.
with Yaska's in Nirukta
10
parjanyas trper adyantaviparitasya tarpayita janyah, paro

b
jeta vajanayita vd, prdrjayitd vd rasdndm.
As composer
of the Parjanya
ii.
hymn,
v. 83.
Vasistha, several times

cp. v. 149, 150),
is
thus referred to by his metronymic (e.g.

vii.
44, 156;
iii.
56;
the author of the other two Parjanya hymns,
101, 102.
41]
38.
ii.
41
[Introduction
he
is)
is
Because he gladdens (tarpayati) the worlds, and because friendly to the people (jana) (or because he genial (janya)
a supreme (para) conqueror (jeta) or generator (janayita), therefore (Kumara) Agneya a sang (of him as Parjanya).
f k,
b.
IT^t StcfT
hn^rb (Nirukta x. 10),

r,
tfft %<TT fkr
2
.
'*l$l^<d<fl bfk, *J$ 1*^*4 *tl eft

38
is
^^4igm<ri h, ^/^l^nV d.
:
omitted in r
4
.
As the
alternative author of vii. 101, 102
cp.
agniputrah kumdro va vasistho va svayani munih, and SarvanukramanI 'pasyad vasistha eva va vrstikamah.
Arsanukramani on those hymns ete kumara agneyo

: :
Because he protects (pati) the two great (brhat) worlds, the middle and the highest, he is, by reason of this great function, lauded as Brhaspati a (6).
39.
TfT
:
hm 1 r,
f
^fal fkr
2
,
^T b.
x.
f,
Op. Yaska's etymology (Nirukta
n):
brhaspatir brhatah pata palayita va; "brhatah
being explained by Durga as mahato asya jagata udakasya va.
Cp.
ii.
3:
brhat as patina.
40.
Speech
is
Brahma and
truth
is
Brahma,
this
whole world
aunahotra a (Grtsamada) praising sang (of is Brahma; b him) as protector (pdtdram) of Brahma (i.e. as Brahmanaspati, 7).
therefore
hm
.
rfk.
tJTTTTT
hm 1 ^ mn*(f
fk, tTTcf^RT b.
This sloka (40) omitted in

b
ii.
rV.
x.
In RV.
23-26.
Nirukta
12
brahmanaspatir brahmanah pata va pala-
yita va.
Because he entered into the earth (ksitaii) a at the (proper) 13 seasons, distributing food to the nations (k&itibhyah), therefore Vamadeva c praising (him), calls him 'Lord of the Field' (8).
41.
,
^^ hm
r3 r
5
),
1
,
^TT
d,
1
"^nt
3
,
^ftjf
r.
The reading
;
of 41
in the text
line is
is
that of
hdm 1 r
2
omit this line here) this (presumably r , as r 6 after 6o (see v. r. there), instead of it bfk, and in addition to
form of the
added by bfkr
r r
it r
(=r
2
;
omitted in
have here
I
bfk
n.
Introduction]
which probably represent
BKHADDEVATA
ii.
42
[42
hn^bfk,
*
Nirukta
x. 13:
ksetrasya patifr:
'
ksetram Jtsiyater nivasakarmayas, tasya pat a va

this line as
The amended form of because critical note above) would mean In EV. rain.' iv. 57. gives
palayita va.
:
found
in
some of the MSS.
(see
dwelling in the field he again in due season
Because he declared him who, connected with the middle world, is to be seen by the mind (only), with truth (to be) in
42.
truth (satya) a the same (Vamadeva) praised him as Rta b

,
(9).
*ni%tf
fkr
f,
hm
bf krV,
4
.
?R%^ r
2
,
*nrofa
3
.
g^Whdr^^flif
.
2
,
1$
r
1
*8frT
^
4
.
^f % k,
r
!
ifac^hn^fr,
*Tfr
^ m1
TOJ^k, ^f b. *ffcfa *rat % hrb, * TmWrbfk, -% ^l r 5 r 7

is
5t^t
a
!'
The end
is
of the varga
here marked by "C in
hdm
bfk.
Rta
KV.
iv.
23. 8.
x.
Cp. also Sayana on explained in Nirukta iv. 19 as satyarn va yajftam va. b RV. iv. 23. 8 (in illustration of rta) is commented on by Yaska in
:
Nirukta
41
cp. Roth, Erlanterungen,
on this passage.
9.
Vastospati, Vacaspati, Aditi, Ka,
Yama.
43.
And by
spoke of
his magical
a
internal
moisture
power he abides in the air with shed with thunder hence he (Vamadeva)
:
again
him
(as such
c in) the call of Rta (rtasya slokah)

*
'
b,
hfr, f^fcFf
^t^ m^, ftpft *v(\3m

'
"
b.
hm^fb, ^?f^T ^15

a
k.
J^ft hm^b,
water
^^T fk. ^T%f hmhb,

(Nirukta
'
\{*(Q<\
;
f.
With
ii.
'
below,
1
reference to the b
meaning
'
ii.
25
'
rtam
ity
udaltanama)
cp.
50.
e.
That
is, first in
the sense of
'
:
truth
(satya),
now
RV.
in the sense of
iv. 23.
water
(i.
cloud-water,
lit.
internal fluid
antarasa).
8^
see
Nirukta
x, 41.
44.
But because (being
abode (vdstu) Urva^l (Vasistha) proclaims him

(formulas)
b.
in the) middle (sphere) he granting an to the world, protects a (it), therefore the son of
(to be)
Vastospati (10) in four
b,
IHRf
fk.
*WTt ^ hdm
1
,
43]
bfkr
ii.
48

i.
[Introduction
(cp. critical
f,
note on
92
jdtafr san
kndjatasya).
^JiÔl^fil hdr,
qinft:
x.
JrfTf b.
:
Nirukta
viii.
16: vdstospati r
vastu vasater nivdsakarmanas, tasya pdtd vd palayitd vd.
RV.
54. 1-3, 55. i.
Caturbhifa here
and
in
some other passages of the BD.
(see
Index of Words), refers to stanzas, not hymns. Mantraifi is perhaps to be supplied here, not rgbhih but see vi. 41, where rglhtf caturbhifr actually occur in juxtaposition.
:
Vedas are learned with speech (vac), (and) the metres there (are recited) with speech, and moreover speech is this universe, therefore (he is) praised as Lord of Speech (i i) a
45. Since the
'
' .
TRT %^T hn^rb,

a
TP=ft %?[
:
f,
TRt %^ k.
This
s'loka (45) is
omitted in
r !*.
Nirukta
x. 17
vdcaspatir
vdcah paid vd palayitd vd.
(in the) middle (sphere) surrounding not afflicted (the world) (dlna) on any side, therefore the seer b c Rahugana Gotama proclaims him as Aditi (12).
46.
And
because he abides
,
ft
f
a
frre*T
hm 1
Cp.
IT
f<!%
:
r !
4
,
grc%
58.
b,
^f
2 giTff^ rfkr
ifm^t
r*bm l ,
^nTfTft hfkr.
Cp.
iv. 22, 23).
critical
note on
i.
KV.
x. 90. I
sa
bhumim
iv.
visvato vrtvdtis^hat.
aditir adind devamdtd.
In RV.
i.
89. 10 (Nirukta
Nirukta
22
a protection to creatures, desiring (their) ka happiness (sukha)^ in his heart, therefore the seer b Hiranyagarbha adoring (him), spoke of him as Ka (13).
47.
is
,
But because he
hm
fr r
8
,
*TW*f
b,
^T^gW
r,
^HP^
r.
k.
SuJcha is one of the three explanations of ka given in Nirukta x. 22
kah katnano
vd kramano vd sukho vd.

x.
The reputed
c
seer of
RV.
x.
121; see
32.
Aranukramam
59 and Sarvanukrainam on
x. 121.
Cp. arcantah in
ii.
48.
He
giving
(prayachan) offspring here, and gathering

:
the other world) (them) goes calls him, the son of Vivasvat d Yama e
,
forth b (to
therefore the seer
Yama c
(14).
r,
T*
r r
T
hr
br,
3
WT
m
l
fk.
7
,
l^WBT hr m
8
a
,
TRTW^rhfk, H^^f?f
b,
4
.
fiîl^l hr
r r
tiw^l^
f k,
HH^T
^^cTT r.
Ifmf?f hi,
Introduction]
bk,
BKHADDEVATA
f mfa
r
ii.
49
[44
f
a
*rrfr
1
4
.
f,
*nft
^ro^rV, *mr
is
!.
The end
:
of the varga
^t>, here marked by <J.

b Cp. RV.
^
in
TOT
f,
hn^bfk.
i
Nirukta x. 19
x. 19)
yamo
yachatlti satah.
.
x. 14.
(commented on
of
i
:
in
Nirukta
x.
14
cp.
.
samgamanam jandndm. pareyivdmsam ArsanukramanI x. 6 and Sarvanukramam on

.
.
x. 14.
The reputed seer d RV. x. 14.

ucyate.
RV.
vai-
vasvatam
*
.
yamam.
Cp. Nirukta
x.
20
agnir api
yama
10.
49.
Mitra, Visvakarman, Sarasvat, Vena, Manyn.

all
Because
'
men making
(mitrlkrtya) a friend
(of
him)
calls
a worship him, therefore Visvamitra himself praising (him) b him Mitra (15).
'
hn^bfkr,
a
fN W$
1
!-
4
.
^rf^R
hm 1 !,
*rf^tf fkr
b
2
,
^J^ r
4
.
In RV.
iii.
59.
(commented on
in
Nirukta
is
x. 22).
That
is,
'Friend.'
None
of the three etymologies given in Nirukta x. 21
here followed.
Because at the close of the hot months he refreshes the earth with water (rta) a creating the activity b (karma) of everything (visvasya), therefore he (is called) Visvakarman (16).
50.
,
b.
qsBuqfa Rini*^hm
rbf
(^ff?f f),
2 <i^n-qf?l ^f?f kr
b,
SRf^f, ^TETc^k.
W.
hm 1 rbfk,
%^f
TJ
rV.
Cp. above,
b
ii.
43.
Cp. Nirukta
x.
25
vitvakarma sarvasya kartd.
51.
Because he has lakes (sardmsi)

a
.
full
'
of ghee in the three

,
worlds, (the seer) proclaims (him) as c (speech) they call Sarasvati
Sarasvat >b
(while)
Vac
mMr,
^fflT^ hfk, TEffi^ b.

all
f;f?f
TTTf hin rfk, ^f?f TTHlf b

r !
1
(cp. iv. 39),
except
which read
That
is,
Vasis^ha in
RV.
vii.
96. 4-6, one of these three stanzas being quoted
by
Yaska (Nirukta
x. 24) for Sarasvat,
but without explanation.

:
Yaska, Nirukta x. 24,
does not explain Sarasvat, merely remarking

ii.
sarasvdn vyakhydtaJi.
of
This must refer to

61. 2 being quoted
23,
where Sarasvati
is
stated to be a
name
Vac
(voice),
RV.
vi.
as an example of Sarasvati as a river, while examples of her as a goddess (madhyasthdnd

stri)
are deferred to Nirukta xi. 25-27.
51
=:iv.
39^, except that
in the latter
passage JTHlft takes the place of JTHf
Curiously enough b has in the present passage
45]
the reading
ii.
53

first
[Introduction
UTW
which we should at
4
sight expect in iv. 39 (cp. notes on that sloka).

seers
The reading of r*r refers to the only two RV. i. 164. 52 and Vasis^ha in RV. vii. 96.
52.
who mention
Sarasvat, Dirghatamas in
4-6.
Because being their life (prdna) he moves a (venati) abides in them, therefore the seer named Vena Bhargava b here
calls
him Vena
(18).
5 7
,
Ws^S^ hmV, qf^lSl^ h, 4$*l^^ r r ^f$<lHS hm a r, WfT^ *Ht fk W$T*F%*ft b, ^(^l^Tl rV

r,
omitted in fk.
(cp.
ii.
47).
a
'
Yaska, Nirukta
'
x. 38,
explains
Vena
as derived
is
from the verb ven in the sense of
to desire
ii.
venateh kdntikarmanah.
This verb
one of the Icdntikarmdnah in Naighantuka

ii.
it
also occurs
among the
The reputed seer of RV. x. 123, the Cp. Roth, Erlauterungen, on Nirukta x. 38. first stanza of which is explained by Yaska in Nirukta x. 38. Cp. Arsanukramam x. 60 :
veno ndma bhrgoh sutah.
verbs of motion (gatikarmdnah) in Naighanûka b
14.
53.
Primaeval (agraja) Heat

after
(tapas), desiring (abhimatya)
b
,
created him month him Manyu/

*
month
therefore
Manyu Tapasa
,
calls
JTR^n^hm
!,
TTRfat bfk, ^TfTl^f rV.

irftjTO:
r r
T
3 ^rfWTSI m^r, ^RfiTTO hr
^rfS?1
?m fkr
'
2
,
^TfiTcra
rV.
4
,
Tfcft
^f^
k, cTfft
W^f
is
fb,
fHTt
WW^hm
*i
*jf\C^T
bfkr, <R^fif(IJT
hm
1
.
here
marked by ^0
in
bfk, not in hd.

a
would account
Tape* patronymic form tapasa in the name of the Rishi invented from the contents of the two hyirma RV. x. 83, 84, where Manyu is frequently addressed and
for the
My
reasons for adopting the emendation tapo 'yrajam are the following.
connected with tapas (83.

point of creation in
desire,
2, 3),
and might thus be
called
some
of the cosmogonic
hymns
of the
first
manyu RV.
tapasa. Tapas is the starting

(x. 190. 1
;
x. 129. 3),
whence
;
kama
(cp. abhi-matya),
came into being, the
seed of manas (cp. manyu)

'first marvel,'
and
1
tapas
is identified
with svayambhu brahma and called the

p. 129).
TB.
iii.
12,
(cp. Ved.
Stud,
iii,
Manyu
3
is
in x. 84. 1 (also 83. 3) is identified with Indra (the middle
Agni), and Agni in

cp. sasrje mdsi
RV.
x. 52.
said to be born
month
after
month
(jayate masi mdsi,
mdsy enam).
Thus Manyu Tapasa would be the
deity as well as invented

here), as
Rishi, though these are regarded as distinct (there being
no dtmastava
Yama
in 48,
Tarksya in 58, Mrtyu in 60. Dr. Sieg, with whom I corresponded about this 1 passage, wished (with r ^) to read tapo'grajah, 'the eldest born of Tapas' (= Manyu Tapasa), but the meaning seems to me impossible. The MSS. constantly confuse anusvara
Vena
in 52,
and visarga ;
nearly
all
for instance, in
ii.
60 where, in the case of the analogous emendation

Again, vrajam (fb)
is
*jff*^,
the
MSS. have
visarga for anusvara.
very close to grajam.
Introduction]
b
BRHADDEVATA
ii.
54
[46
(x. 29) derives Manyu from man also, though without explaining why he is so manyur manyater diptikarmanah krodhakarmano vadhakarmano vd. Manyu to Arsaaukramam x. and on x. the seer the Sarvanukramam is, according 33 83, Tapasa of EV. x. 83, 84. The first stanza of the latter hymn is commented on hy Yaska, Nirukta
Yaska
:
called
x. 30.
11.
Asnniti,
Apam
napat, Dadhikra, Dhatr, Tarksya.
Because at the time when beings die he alone leads a (nayati) (their) spirits (asun), therefore he is spoken of as Asuniti b who praises (him). (20) by orutabandhu
54.
,
hm1 r,
M*4(t4tTl fk,
f,
JWSRfl'
b.
RTT
WHT hm ^
1
a
fifth
39 stanza of which
Nirukta
x.
asunitir asun nayati.

is
The reputed author of EV.

x. 40.
x. 59,
the
commented on
in
Nirukta
55.
(their)
calls
At the end
midst a
:
of the hot months
(his)
birth takes place in

(in)
therefore the seer

(21).
Grtsamada b
praising (him)
him Child of Waters
b,
Op. apsv antar in RV. x. 30. 4 commented on in Nirukta x. 19 not 'in the middle (sphere),' as one would otherwise be inclined to translate from the use of madhyamah in
;
ii.
In RV. ii. 35 (cp. Nirukta 44 and madhyabhdgendrafr in ii. 31. Nirukta x. 18 apam napat tanunaptra vyakhydtah see above, ii. 27.
: :
x. 19).
Cp.
56. Because supporting (d-dadhat) the mass of waters contained in the atmosphere a for eight months, he roars b (krandati) frequently in (their) midst, therefore he is described as Da-
dhikra
(22).
m 1 rbf, *ri?N^ k.
k,
^RT|?^ m
cd
!,
ÎT^TOt
hd,
STTVaEft
b,
^!f[<^fy r^
4
.
56
omitted in fk.
W^<U
hrn^-b,
W^
:
1
!-
4
.
Cp. antdrasdh above, 43.

ii.
This
is
one of the three derivations given in

in all three)
Nirukta
27 (the
first
part of the
compound, dadhat, being the same
dadhat
kramatiti va dadhat Jtrandattti vd dadhaddkdn bhavatlti vd.
47]
ii.
59
[Introduction
for
57. He then himself roaring deposits (dadhdti) in the earth a month, the germ developed in the ninth month (therefore) he is sung in stanzas (of the Kg-veda) as Dhatr a (23),
:
'
*!
^
a
(xi.
<an*rr
^Tf%^T^hm rb,^^Tftni^r *n% ^fo: f,
4
.
57
omitted in fk.
There
:
is
no corresponding explanation
in the Nirukta;
all
that
is
there said
is
10)
dhdta sarvasya vidhatd.
58.
In the wide a
b
(stirne)
:
(turnam) glides (ksarati) has spoken of him thus as

2
air he dwells (ksiyati) or he swiftly therefore the seer Ari^tanemi Tarksya

(24).
Tarkya
x. 27
(Nirukta
fr k,
gj
f5 ^y
1
H-^ 11*1
b.
^ft^rf?f ^ff?f kr
2 5
i
Nirukta
b,
x. 27),
^0^^"
HfapF3 ^^rf^ f,
.
2
,
^f^Mldl^ \rf^f
is
4
!
end of the varga

a
here marked by
:
^^hr bfkr
3
7
,
in
hm 1 bf,
^^
(rV?).
The
not in k.
viii.
Nirukta
:
x. 27
tarhsyas tvas^ra vyakhyatah (see
13
tvasta turnam afnuta
iti
nairuktah)
time 'ntarikse ksiyati turnam arthatn raltsaty afaoter va. In view of the etymology in the Nirukta, it looks as if time might have been the original reading of the BD., but stirne may have been an intentional variation as having a clearer meaning.
Cp. the etymologies of Tvastr given below,
iii.
16.
Ksarati
may
is
also
have been
an intentional deviation from raksati, the explanation of the Nirukta. author (Arsaimkramani x. 61) of BV. x. 178, the first stanza of which
in Nirukta x. 28.
The reputed commented on
Tarksyarsih
may
be meant for a compound, not an irregular sandhi.
12. 59.
Pururavas, Mrtyu.
Names
of the sun: Savitr, Bhaga.
Roaring (ruvan) in the sky he proceeds to sunrise, dischargthe waters from the abyss (krntatrdt}^ (therefore) Uruvasinl ing calls him Pururavas (25) d in her own words (i.e. UrvaSi)
a
: .
fk.
(S^ÎVIM:
hr,
^ fq^^qq:
1
,
f,
f^^T
,
W.
h,
fq<$^*cjq:
f,
k,
yfi\^^m m ^tTT^W^ b, ^Tl^^^

i*n
hdm 1
Op. above,
i.
b
93.
An
instance of a Vedic word used without the influence
of the passage referred to.
Meant
to be an etymological
form of UrvasI, which,

d
however,
differs
x.
Nirukta
Studien
56
from any of the three derivations given by Yaska in Nirukta v. 13. Cp. On the rava of various gods, see Vedische pururavd bahudhd roruyate.
e
iii,
p. 137.
In
RV.
x. 95. 7
(commented on by Yaska
in Nirukta x.47).
Introduction]
BRHADDEVATA
,
ii.
60
[48
But because with great din he goes driving on the deceased (mram) a therefore him, as being death (mrtyu), the b himself praises as youngest son of Yama, named Samkusuka
60, 61.
,
'Mrtyu' (26). Causing the darkness to disappear from the sun and
to appear,
60.
b,
Dawn
W^q^9fn kd, irarnr^lfffTf JHt^BHl h, UNiq^fn m

f,
UPSTT *re
lines of
'If?! r,
%f?f
it is
rV.
Jffi:
fkr
2
,
fcj:
hm
1 !,
two
60 (where
absolutely out of place) bf kr
2 a 4 7 r r r(r ?)
1
,
^Kr
t
4
.
Between the
)
:
add the line (=41
bfkr 2 %^f
,
2
r.
fa?T^
f
r,
fo^fc^
f,
b,
fozfa
k,
f,
f^T^ r
2
,
f^^fcT
k.
r,
STTJlffe
b, *T?J ^r(?)Gef
*Jfl$M
b,
'fqro k,
oft*} fr
of^f (f^ft)
,
V.
2
fi
61. TS^tS^r:
hm 1 !, ^m^W: bfkr 2
^TR^fi:
h AnVr 6 , ^q^c^fb,
a
^ k.
^Jj^
3 b fk r r h r
m 1 ^ft r^ 4
,
^^^ hm 1 ^:^ b, W f k.
!,
:
The explanation of S'atabalaksa Maudgalya in Nirukta xi. 5 mrtyur marayafiti sato, The author of RV. x. 18, the first mrtam cyavayatiti va fatabalakso maudgalyafi. stanza of which is quoted by Yaska in Nirukta xi. 7. Cp. ArsanukramanI x. 8, and
Sarvanukramanl on BV.
v. 4,
x. 18.
Twenty-three of these names occur in Naighantuka

v. 5,
and three
(Aditi, Dhatr,
Mrtyu) in
most of them being explained

:
in
Nirukta x.
he alone propels (pra-sauti) a the day-star by reason And he arose illuminating of that function he is Savitr (i). b (bhdsayan) these worlds with his rays therefore the seer Vasistha
62.
:
himself
(in) praising (him) calls
him Bhaga c
(2).
bfk,
f^JT ^T*lrV> f^TcfPC: hn^r.
fltTlSfl
hn^rbfk,
fk.
marked by
in
hd
a
The end of the preceding line (^^f^rfiTJ) hbfk, not in m by <>$, and the end of the varga (after *R^) by Q.^ S^
in
1
.
II
^pWI^hm
x.
r,
^^WR^ bfkr
3
(r
2
?).
The end
of the varga
is
is
here
marked
II
Op. Nirukta
31
savita sarvasya prasavitd.
The enumeration
of the seven names
of Surya begins with this sloka.

*
I have preferred the reading which has divdkara in the

;
accusative, as the verb pra-su is regularly used as a transitive
but the nom. otherwise

b
makes good sense

of
the day-star
is
(i. e.
Surya) stimulates (in general).'

in Nirukta
xii. 14.
The author
RV.
vii.
41.
2,
which
commented on
Bhdsayan here appears

bhdsdm
to be meant for an etymological explanation of lhaga, suggested, perhaps, by the explanation

of jar a as applied to the sun in Nirukta
iii.
16
rdtrer jarayitd sa eva
though the
word bhaga
is
there derived from the root bhaj.
49]
ii.
66
[Introduction
13. 63.
Pusan, Visnn, Xefiin, Visvanara, Vpsakapi.
a pelling the darkness with his rays

' '
Nourishing (pusyan) he causes the earth to thrive, distherefore Bharadvaja praised him as Puan (3) with five (hymns) b
:
.
hm
a
!,
^RjftW*rf?f
:
b,
58
Cp. Nirukta xii. 16 yad ratimiposam pusyati tat pusd bhavati. the first stanza of the latter is commented on by Yaska, Nirukta
RV.
vi.
53-56,
xii. 17.
Gp. below,
v. 118.
64. Because the three (trmi) regions (rajamsi) shine brilliance as his footsteps, therefore Medhatithi a pronounces (to be) Visnu (4) of the three strides (trivikrama).
f
with
him
OT
b,
^Êft
f,
^Wi
r !
4
,
lfaf% k.
In RV. i. 22. 17, which is commented on by Yaska in Niruktaxii. 19. In explaining the words of the text, tredha nidadhe padam, he quotes S'akapuni's opinion that this refers
to the three worlds (pfthivyatn antarikse divi), an opinion followed in the present passage
'
of the Brhaddevata.
Cp.
my
Vedic Mythology,'
p. 38.
making a sojourn (sdyam) apart, he goes, at the departure of darkness, making light a (praJcdam) for beings with his beams, therefore they regard him as (the Hairy)
65. Because, after
KeSin
(5).
m
l
r,
.W$ m^bfk,
25
:
WT3 ^T^ ^rf^ bd T^T tpeplj ^Trf?f fk, 5^R y5T^j ûft
<qfo hd.
tais
kefi, Itefd ratimayas,
b,
Cp Nirukta
xii.
i.
tadvdn bhavati, kafanad va praka-
tanad va.
Cp. above,
94.
nardh) now singly (and) separately of him, by reason of this function he is praised in think laudations as ViSvanara (6).
66.
Because
all
men
(vi&ve
f b, fk.
<|^|i(^
k,
r,
*{*!% hdb,
yvqKi:
fb.
7RT% fk. ft^Ml^hn^rbfk,

*f
The verb used
in Yaska's explanation is not
man but
nt (Kirukta vii. 21)
vijvdn
21.
nardn nay at i vifva enam nard nay ant it i vd.

II.
Cp. Roth's Erlauterungen on Nirukta
vii.
Introduction]
BKHADDEVATA
ii.
67
[50
Because having become a brown (ka/pila) bull a (vrsa), he mounts the firmament, therefore he is Vrsakapi (7), (in) Indra
67.
'
is
above
'
all
causing to
br
fk.
1
(or) (RV. x. 86) waver (kampayan) with

;
this
(his)
1
highest bull (vrsa) goes
rays
in
hdbf k,
l 0< ^t?f7f hm r, ^V$ff b, ^SPB (without visarga) hdr m fkr *pfa r. The end of the varga is here marked at the end of this sloka (eva sah) by 1 not in m . I have left it there, as all the MSS. which mark it agree. It would,
however, have been

as varga 13
much more
natural to end the varga after the preceding line (uttarah),

five slokas each, instead of five
and varga 14 would thus have
and a half and
four and a half respectively.
the present division.

is
The sense would, moreover, not have been interrupted as by In hd the preceding line (uttarah) ends a sloka, numbered <Jt, 68
as
numbered
a
al
<l<i,
fy
*00, 69
b
(after yah) as
^ (=^0^), &c.
twenty-first stanza of
Op. below,
is
vii.
141.
The
refrain of
xii.
BV. x. 46, the
which
commented on by Yaska
in Nirukta
:
on Yaska's
in Nirukta xii. 37
This alternative etymology is based rafmibhir yad abhiprakampayann eti tad vrsdkapir bhavati
28.
vrsakampanali.
14.
Derivation of Vifinu.
(i.
Incidental names cannot be enumerated.
68.
e.)
because he goes
a
home
'
(astam) at eventide causing

;
beings to sleep , (his name) Vrsakapi may be (derived) from this ' for in the three formulas beginning the waste (dhanva BV. x. b 86. 20-22) in the hymn to Vrsakapi , he appears to be bidden
:
thus
(iti)
by
Indra.
f,
*Fr $
(as in
k.
1
T3 hrfk,
fj b,
,
fk,
\||$)ft hdr
It
3
.
Hgift
hdm ,^^^
fkr
HircjTfTi
b.
qiRmqi^ hm
rfb,
would be best
hd) to make sloka 68 end
after varisakape, as I
have
been obliged to do in the above translation, owing to the sense running on.
a
This
is
meant
to be an explanation ofrafmibhih
bampayann
eti.
The
irregular
In formation varisdkapa for vdrsdkapa seems to be due to the exigency of metre. the three stanzas (x. 86. 20-22) Vj-sakapi is addressed and called upon to go home (astam
by the path which procures sleep (svapnanamfana : in Nirukta svapnan nasayati). plained as that which destroys dreams
ehi)
:
xii.
28, however, ex-
Vi?nu a may be from (the root) vis (visndti) or vU (visati), b (or) from vevis (vevesti), expressing pervasion (he) is (thus) and is contained as who is the Sun explained everything
69.
:
in everything.
51]
_ii. 73
[Introduction
r,
hdm 1 !, fawffi^b,
^
f,
f,
%^k.
^^^ ^%^
h,
^%^ m
1
,
^ k: the reading of bk looks like a corruption of ttUjJlH^ (^ etymology in Nirukta xii. 1 8), which may thus have been the original reading of the Byhaddevata".
1
,
qrfnn
r,
hdm 1 ^
*qtiw(l
'tR^TT bk.
^fc hn^bk, ^f, ^TO

and 68, 69 omitted in
r.
IB
hdm ^ k, *f:
a
?J bf.
The
third line of 67 (^ft** )
rV.
as
The etymology of Visnu is added here at the end of the list of the names of Surya, b was not given in 64. Op. Nirukta xii. 18 : atha yad visito bhavati tad visnur bhavati; visnur vitaier vd vyainoter va. The above three explanations are probably meant
it
:
to correspond to these
visnati=zvisitah, vtiati=zvifatit vevesti=vyafaoti.
Op.
ii.
158.
The five, the twenty-six, and the seven names of Agni, a and Indra, Surya (respectively), have (thus) been duly stated
70.
in succession.
a
Cp. above,
ii.
22.
71.
But of the
incidental
names a accompanied by the above,
nominal characteristics (ndma-laksanaih), a separate enumeration does not exist.

*J
is
mentioned b
bfkr,
TPif
in
1
.
^ hdm
1
1
.
bfk. ê|gih*f hdr, ^%ft|l|
The end
as
of the varga
in hd,
here marked by
in
^8
hdm
bfk.
This bloka (71)
is
numbered
$ (=^0$)
and 8 (=^08)
a
That
is,
epithets, e. g. vrtrahan,
Indra, mentioned above, cannot be enumerated
which accompany any of the regular names, e. g. cp. Nirukta vii. 13 : dbhidhdnaih saqiyujya
;
havij codayatindrdya vrtraghna indrdya Vftratura indrayaijihomuca iti; tdny apy eke samdb i. 86-88. mananti, bhuyamsi tu samamnanat. Cp. below, ii. 93.
15.
Threefold Vac
her terrestrial and middle forms.
to Speech (Vac) also, who is threefold as terrestrial, middle, (and) celestial, listen to (an account of) her hymns (and)
72.
As
names according to her
sphere.
m1
fk.
73.
Now
b.
she owns the entire
hymn when
the rivers on earth,

,
and when the waters, (and) when the plants a being
praised,
own
it
Introduction]
BRHADDEVATA
,
,
ii.
74
1
[52
hmVbfkr 2 ^TT r*r4

,
T^TT
r.
2 4 8 T %*f r*r bfkr *fa%*T r ,
*W ^TT hdm bfk, *H ^W hd, *1%SW m

1 a
bfkr
2
,
^T ^l^^n
t *R[T b, *J
4
.
hdr, U^nr *n*l|t(<air r r

*
v. 3,
and above,
Elvers, waters, plants are here mentioned in the same order as in Naighanfuka b i. 112. Enam, which all the MSS. have, is ungrammatically used
cp. v.r. of itarad, viii. if.
for enad, with reference to the neuter suktam;
And when she becomes Aranyam and Ratri, Sraddha, and Prthivi by name, and Apva a (all these forms of her) U?as,
74.
,
own the stanza b

T
hdm 1 ^ W1\ ^ b, W*\ *
fk.
^fNlt hdr,
^HT m
1
,
tm
1
,
1 4 r r
bfkr a
hdrb, gfifql
A
^T
*.
m^k.
b
^1^1^
hd, ^<5(l^|-iJ
*)<5U4U ^[ fkr,
See below, 75, note
As her
representatives, being thus rgbhdjah.
Also when she becomes Agnayl a by name, she appears here (in the E/V.) in various passages (tatra tatra) praised only incidentally in some (hymns) addressed to Agni.
75.
TR?fti^rr hdm 1
.
hdn^r, mH*i\
^T
b,
*\wft
%1STT fk.
%*|f^ bfkr, g 8pf^
Of the above
eleven names of female deities, nine agree with the enumeration
Naighantuka v. 3 (terrestrial deities), lisas and Sarasvati being added from Naighanûka v. 5 (atmospheric deities). They also correspond to the list of ten in BD. i. ii2 (where they are connected with the terrestrial Agni), the only difference being
(nadyah to Agnayi) in
that lisas* and Sarasvati in the present passage take the place of I la in that.
76.
When
she, being
Aditi and Sarasvati, three names on]y b

.
Vac a in the middle (sphere), has become she owns the complete hymn under (these)
bfkr 2
.
o TT$t ?rar
hdm l r, ?TSRTO
l
^T t^T hm ^ ^Tf ^ bfk.

1
*PTO
varga
in hd,
*
fk,
is
5&?Rf
$* frf*n; bm
bfm
1
,
^1^
here marked by ^M in
as
not in hdk.
This s'loka (76) is numbered as ^ (=^0^)
*Rtf hbr,
of the
b,
* t^f^ fk.
The end
and
^0 (=^0)
in
m1
Of the nineteen names of the middle Vac enumerated in 76 to

(and, of course,
78,
all
except
Durga) are to be found in Naighantuka v. 5 (deities of the middle sphere), devapotnyah being added from Naighantuka v. 6 (celestial deities), while four (occurring in v. 5), PjthivT, Gauri, lisas, and IJa, are omitted. They are for the most
Eomasa
53]
ii.
78
[Introduction
with Indra.
part identical with the female deities previously enumerated (i. 128, 129) as connected b That is, the middle Vac is siiktabhaj under these three names alone,
is
while under the remaining names, which are incidental, she
only rgbhaj.
16.
77.
Other middle forms of Vac.
Her
four celestial forms.
a [She on becoming Durga (and) uttering a stanza may own a (whole) hymn] b Her (other) names are Yami, Indram, c d Sarama, Komaâ Urvasi she first becomes Sinlvall and Kaka,
.
Anumati, Kuhu;
6
7
,
r r
flÎI b,
The
r*r
4
,
first line
of 77 (esaiva durgd)
is
omitted in r*r
4
.
b.
This looks as
if
the words of the text flYU+llft
bad been glossed with
the words 3f^f ^f Ml*nf*l ^jta^ll ^jffl*lf(3l

praise,
fa
i.e.
'and the names devoted to her
which own hymn

in
or stanza,' (are)
and as
if this gloss
is
had been substituted

omitted), while only
b,
for
al*ltrd
b as well as
T
f (where,
however, tJTtHiilfa
1
,
ÎJfcWhfSl
was substituted in
f.
Tc|oe!4jcu
t
r r ^^^HHii hdm ^1*1^1^ r, ^(^^tfui hdmT r 3 H^tt^<q| bfkr 2 ^qrsm r, ^-qt^vqi ^r4
.
,
hdm 1 rbfk, TTflmJ*ifnt

exactly
4
!
.
What was
is
(see next note)
not clear.
meant by krtva in connexion with ream in b There can be no doubt that

Vedic goddess,
;
this interpolated line

this line is
an inter-
polation, for Durga, not being a
is
not to be found in the Naighantuka,
as are all the other deities here enumerated
the line, moreover, interrupts the sense of
It must, however, have the passage, besides giving half a sloka too much to the varga. This is the only been an early interpolation, as it occurs in MSS. of both groups. * on 76. one of the above names not occurring in Naighanûka v. 5, 6. Cp. note
This perhaps alludes to the fact that the group Anumati, Kaka, Sinlvall, Kuhu, in
v. 5,
Naighantuka
comes before Yami, Urvasi, Prthivl, Indram.
then Go, Dhenu, the Wives of the Gods, Aghnya, Pathya, and Svasti, Eodasi. (Now) whatever names of any (gods) a are b incidental, own the stanza (only)
78.
.
w
hm
m x bfk, f1^^*IMfWn
r r
1 !,
TOJT
r,
6 7
.
*<ifarg
hr^brV,
b,
^rfa
fkr
2
,
^rw*
fk,
r.
^mfn^wfîtnf^
f'lMlnîîf'nîiRii
Introduction]
*
BRHADDEVATA
ii.
79
[54
Yesam
this
being a general remark, and therefore not referring grammatically to

b
That is, the incidental (naithe female deities enumerated in the preceding lines. the Vac the middle ones of her terrestrial form in names of (like corresponding patika)
74, 75) are only stanza-owning (rgbhaj), not
hymn-owning
(suktabhaj) as the primary
names
in 76 (as well as 73
and
79).
79.
But when
world
entire
br,
:
this
(celestial)
Vac becomes Surya, she belongs to that thus on becoming Usas as well as Surya, she
a.
,
owns the
hymn
1 ^[^ H^8t m ^|^q^
hd,
qn*i^
rV, 4l*JI4Hq$
f.
rbr
a
6 7 r ,
^WîT hdm
fkr
2
.
to Surya (x. 85)
These being the primary names of the and a number to Usas.
celestial
V2c.
Thus
there
is
a whole
hymn
she becomes Vrsakapayl (and) Saranyu a these two undoubtedly (own) a stanza b And when she is Earth c she only owns (a stanza) corresponding to Heaven (dyuvat)
80.
,
.
And when
incidentally
^^ *r
a
f,
fta
^lrV, % g^r
7
.
TO
hdr 3
Usas, Surya, VrsakapSyT, Saranyu are
all
desses of the celestial sphere in Naighantuka
vi. 6.
mentioned together in this order as godb Vysakapayi and Saranyu are each
c
mentioned only once
in the
RV.
(x. 86.
13 and x. 17. 2 respectively).
That
is,
as
belonging to the celestial sphere; for Pythivi occurs

three spheres in Naighantuka v. 3,
*
among
the deities of each of the
5, 6.
This
is
doubtless due partly to Pjrthivi being

'
constantly invoked along with (the celestial) Dyaus, and partly to the loose use of the
three earths
Prthivi
is
'
in the BV., to denote earth,
air,
heaven ;
cp.
my
addressed in only one whole
hymn
to
(of three stanzas), v. 84,

ii.
Vedic Mythology,' p. 9. where she is stated

is
below
(v.
88) to be
madhyama ; but according
74, 76,
80 no form of Prthivi
suktabhaj
'.
81.
We
see that
when
this
Vac
is
a Surya, Gauri
Saras vati,
they (are) in the

bfk omit
hymns
to the All-gods (praised) incidentally only.

*>
^h^faf *nft, going on ^RTfft ^HO &c doubtless owing to the 1 5 4 line ending with *nft 8i = iv. 36*. %T5TT hm r bk, %WT: f, SJSWR.r 1 r
.
preceding
The end
of the varga
is
here marked by
q$
in
hbfk,
not in
1
.
In hd, 8i
a&
numbered
*
<\$
(=^|$), and 82** (ending

v. 5)
goddess of the middle sphere (Naighantuka
omitted in the enumeration

xii.
above
(77, 78).
BV.
i.
164. 41,
42 are given as examples
for
Gauii in Nirukta
40, 41.
55]
ii.
84

Names
of female seers: three groups.
,
[Introduction
17.
82.
,
Ghoa a Godha b
is)
ViSvavara
,
Brahmajaya (who
named Juhu f
e Upanisad, Nisad the sister of AgastyaS, Aditi h

,
Apala
BY.
x. 39, 40.
x. 134. 6, 7.
v. 28.
viii.
91.
These two are the seers of the khila of seven stanzas beginning pro dhdrayantu madhuno ' pra,' sapta, brahmyo ghrtasya, and described thus in the Kashmir MS. of the khilas
:
[i.e.
x.
Juhu Brahmajaya, seer of BY. brahmyau brahmavadinyau] nisadupanisadau. g Seer of 109 see Arsanukramani x. 51, and SarvanukramanT on RY. x. 109.
;
BY.
note
x.
7.
60.6
cp. Arsanukramani x. 24 SarvanukramanT on x. 60; Sieg, Sagenstoffe, p. 129, h The seer of some of the stanzas of BY. iv. 18.
;
and Indian!*, and the mother of Indra b Sarama Komaa d h and the Urva6I and Lopamudra f and the Bivers (and) YamI
83.
, ,
wife
hm 1 rb, *q^*nnl
bfkr
2
.
fkr 2
^T Ui^nl
hdr T r4
83
x.
ii.
of x.
e
86 (several stanzas) and 145. 153, Arsanukramani x. 79.

f
i.
In several stanzas of x. 95.
Indramatarafy are said to be the Rishis d In several stanzas of x. 108. i. 126. 7. h g In some stanzas of iii. 33. That 179. I, 2.
*
is,
YamI
VaivasvatI in x. 10 and 154.
viii. I.
34.
Sieg, Sagenstoffe, p. 40, cites
among women (strisu), is she who is distressed when her husband is distressed, and rejoices when he rejoices, 6a$vatl being quoted from the RV. (viii. i. 34) as an example. Cp. Sarvanukramam on BY. viii, I, and below, vi. 40.
a passage from the Nitimafijari in which nari,
f Lak?a b Sarparajni c Vac d raddha,e, Medha Daksina &, Ratri h and Surya Savitr! *, (all these) are pronounced to be female seers J (brahmavadinyah).
84.
ri a ,
hdm 1 ^n^l^r b,
,
JjD^T^Tl
f k,
b,
^l^M^li
$J\*U:
*
fk.
W^Mlll hm 1 ^ tf^TT fk,

f,
kr 2
1 ^J^ ^RTT %^TT hm ^ qi^î*)^
b,
t^fcTr
b.
Supposed
viii.
seer of the Sfosukta, the khila after v. 87.
b
x.
Seer of a khila, cp.

*
below,
51.
BY.
after
x. 89.
x. 125.
e x. 107.
151.
Seer of the
x. 85.
Medhasukta, the khila

*
BY.
x. 151.
* Rv.
x. 127.
These three
100-102).
s'lokas (82-84) are identical
with three at the end of the Arsanukramani

i
(x.
With
82, 83, cp.
i.
128, 129.
xr-g
Introduction]
BRHADDEVATA
first
ii.
85
a
,
[56
praised the
85.
deities
;
The
M
group of these, consisting of nine the middle series b conversed with seers and
deities.
hm
k.
j
r,
7TTOT fkr
l
2
,
7TTOT
b.
4JS<gU4 hm
a
r,
1
^N^g) ^ b,
.
q^fcli
f,
hm TQlfe
i,
^J^
b,
ii.
^f^
82.
fkr
2
,
^$
That
is,
those enumerated in
The nine enumerated
in
ii.
83.
86.
So the
a
vrttdni) the last
last of Self b
.
group sang of the evolutionary forms (bhdvaWhoever is the seer (of a hymn by one) of
.
group
is
also the deity c
hm 1 !,
r r
l
The end
as
numbered
a
^ (=^t:)
:
of the varga
in
MTxI \>snTf*ft k, f| is here marked by

06
<d \iYii
bf.
86
in
is
omitted
.
in
is
9^
ii.
in
hdbfk, not
m1
86
hd, S;
as
C|Q.
(=
120.
For a definition of bhavavrttam, see below,

seer
(x.
nukramam, vatam) Vac

t
According to the Sarvaand deity are identical in the case of Sarparajill (RV. x. 189 dtmadai125: tustavatmanam), Sraddha (x. 151), Daksina (x. 107), Ratri (x. 127),
:
Surya Savitri (x. 85 atmadaivatam). The three others, SVi, Laksa, Medha, are the seers and deities of khilas. Atman here I take to mean 'self (in accordance with the evident
meaning of the Sarvanukramanl passages

s'isya),
just given,
and
their interpretation
by Sadguru.
the expression atmano bhavavrttani jagau being equivalent to atmanam astaud

in 87.
devatdm
As
the object of praise
is self.
18.
Deity in self-laudations and colloquies.
Particles.
87. Now (each seer of) the last group thus praised herself as the deity therefore whoever may be the seer in self-laudations is at the same time the deity.
:
1*fJ b,
^ff^TI*!^
f,
tflTN
r r
4
.
hm
1
!-,
fl<JJl^|<*J<ti^t{ b,
hm a r, ^TW ^ft
^fcfT
fb,
T&FZI
^ft ^?TT
k,
88.
as)
He who
utters the speech in colloquies should be (regarded
the seer
a in it;
whoever may be addressed by that speech

.
should be (regarded as) the deity therein b

:
hn^rbfk, VRnjftj
hdfb.
^?TT 7R
*TT
rV. T^^Sjd hm^b^HT^f hdm 1 ^ ^RfT ^ ^f VF f

,
fk.
57]
a
ii.
ii.
91

ii.
[Introduction
Cp.
ibid.,
Cp. Sarvanukramani, Introduction
yasya vakyam sa r*ih.
yd tenocyate sa devatd ; see also the three lines quoted from the
i.
Devatanukramam by
Sadgurusisya (pp. 97, 98) on RV.
165.
enumerated in various senses both for the purpose of connecting actions, and occasionally for the sake of
comparison
b
.
89. a Particles are
(and Nirukta
b,
*l
i.
4),
3R7fhU43<!llf
^ fkr,
q\
printed by
Text and translation, with notes, of the following passage (ii. 89-122) have been b atha nipdtd me in the Album-Kern, pp. 334-340. Cp. Nirukta i. 4
:
uccdvacesv arthesu nipatanty apy upamarthe
'pi
karmopasamgrahdrthe.
(are) occasionally (used) for the purpose of verses Those (particles) which in defective (pdda). filling up metrical books have the purpose of filling up (the verse) are b
90.
Others again
a
meaningless
li
f,
hm
!,
UIIIT
k.
f,
VTPlt
^VUl^
iJlCHrnfTCS
4
:
^vql4r hm ^ ^4|l9 brV, ^ rV, yvi<lllh$ f. hn^rb, ^VMl3

k,
b.
1
.
VTRT
a
at ha
Cp. Nirukta
i.
atha nipatdh
api padapurandh.
Based on Nirukta
te
i.
ye pravrtte 'rthe 'mitaksaresu granthesu vdkyapurand agaclianti, padapurands

;
mitdis
ksaresv anarthakdh
started,
(are)
kam im
'
id v
iti
Now
those particles which,
when a
subject
appear as sentence-filling in non-metrical works, being verse-filling in metrical books, ' examples for these are quoted in Nirukta i. 10. meaningless, (viz.) kam, im, id, u
:
Cp. also
RV. Pratisakhya
xii. 9,
and VS. Pratisakhya
ii.
16.
91. they are to be recognized as Jcam, im, id, u*. But (there also such various as have senses. Iva, na, cid nu are) (particles) b these are the four the sense of
y
having
comparison
^f?f h,
m
f,
(and Nirukta
i.
9),
fcfijftfjj
TT^fiff^fd
f,
b,
Trf*rf*T3[f7l kr
2
.
îqil^q)l^
% hm^^^^TsNTRJ %
*.
b,
^ m t^[
is
i.
f,
1& f
t^
^ Wfa
hr 3
,
1 ^ f^W m
1
^ hm
bfkr
B
>
H^Wft ^r4
m
4
1
.
The
end of the varga

*
here marked by ^^C in hbf, by
^^
in k, omitted in
Nirukta
9,
quoted above,
ii.
90, note
b
.
Cp. Nirukta
i.
etc catvdra
upamarthe bhavanttti, the four particles mentioned above being then discussed in the same order.
II.
Introduction]
BBHADDEVATA
Particles (continued).
is,
ii.
92
[58
19.
Prepositions. Genders.
in metrical books, only occasionally used as particle (nipdtyate) in the sense of comparison, but frequently
92.
Now na
in (the sense of) negation a

F
hm 1 r3 r6
^M*f \$
br, ^l|4J f^f f k.

(cp.
ii.
Ufli^ ?HF^niJhr 3 bfkr
1 fawfa: m
9o
d
).
Op. Nirukta
. . .
i.
neti pratisedhdrthiyo bkdsdydm,
ubhayam anvadhydyani
pratise-
dhdrthiyah
upamarthiyah.
There does not exist an enumeration of the particles These particles are there are so many a (stating explicitly) used (nipdtyante) at every turn (pade pade) on account of the
93.
'
'
.
subject-matter (prakarana)^.
hr
3 5 r ,
*Hn MHVMft
b,
IRfl*
MWVM
2
,
The same
expression
(ii.
the VS. Pratis'akhya
16 and
that to be the number.

five of those treated in the
'
xii. 9 neyanta ity asti samkhyd; but and in the latter passage states enumerates fourteen, 57) Yaska, however, mentions twenty-two in Nirukta i. 46., where
is
:
used in RV. Pratisakhya

viii.
arthavatat,
VS. Pratis'akhya do not occur. Cp. RV. Pratisakhya xii. 9 on account of the sense.' See also Hemacandra's Abhidhana-cintamani, ed.
:
Bohtlingk, p. 443
Benfey, Gottinger Gelehrte Anzeigen, 1859, no ' IO 3
P* IO3 3'
94.
by
prepositions (upasargdh) are to be recognized reason of their connexion with (verbal) action b for they
;
The twenty a
differentiate the
meaning
in the inflexions of
noun and verb d
hmVbfkrV,
r
4
,
W^T^r.
*
in
^fwfW^hm^^fki^r
is
5
,
of^fifffH:
1
,
fwfafl:
7
;
4
.
This number
b
expressly stated in
3,
RV.
Pratis'akhya
xii. 6,
it is
also the
number
8
enumerated
prddayah.
Nirukta i.
RV. Pratisakhya
i.
xii. 6,
VS. Pratisakhya
vi. 24,
and in the Gana

xii.
:
Cp. Panini
d
upasargo viJesakft.
59 upasargdh kriydyoge. Cp. RV. Pratisakhya Cp. Nirukta i. 3 : ndmdkhydtayor arthavikaranam.

4.
:
these the teacher Sakatayana considered prepositions because of their connexion with action ; they are three more.
95.
Acha*, 3rad, antar
59]
all
ii.
99
r.

Vl^rfT:
[Introduction
7f
MSS. and
hm l rb, UM^*U
the twenty,
fk.
cj
hm 1 ^
,
bfk, <fa
r.
95-105 omitted in r*r

*
4
.
Anu, which already occurs

all
among
must be an old corruption,
as the
might stand for either acha or aram, but the former seems both palaeographically and otherwise the more probable. Alam, antar, acha are gatis in Panini i. 4. 64, 65, 69. A varttika on Panini i. 4. 59 adds frad to the list of upasargas.
reading of
the
It
MSS.
There are just the three genders in popular usage (lake) a In (regard to) nouns, the employmasculine, feminine, neuter ment of which has been stated b the subject-matter must be
96.
.
,
stated in this
^ ^ hm
(among
tTlî
way
1
,
ijsTM bfk, ^refr.
U*J4jftJJ<rt*)tl
hbfkr,
im^H<^3}g
9<J. in
r*r
the fragments
added
4
in It's edition, p. 56, sloka 130).
fT^f M^^QJ ?TOT hbfkr,

here marked by
H*HV5
^J
i.
r*r
(ibid.).
The end
b
of the varga
is
hbfk,
not in
*
1
.
Cp. above,
40.
This probably refers to
BD.
i.
23-45.
That
is,
in connexion with gender.
20. 97.
Nouns. Pronouns.
Sense.
Rules for construing.
these (names) are mentioned (not only) by means of nouns, (but also) by means of genders by means of pronouns repeated mention (is made) of (a noun already) mentioned, similar to
;
Now
(the repeated mention of) a positive or negative act (hrtdJcrtasya)*.

all
MSS.
*f^3ft rk, ?Tfft

(stated to be)
hm^f.
^f^f
'
:
bfkr,
tpl: h.
Lit.
what has been
done or not done
the meaning probably being
that pronouns
may
refer to a preceding verbal notion as well as a
noun.
98. All (authorities) say that the
names
(occurring) in verses,
hymns, stanzas, hemistichs, and any others (there may be), (are) nouns some a (call them) so according to circumstances (yathd
;
kathd)
b.
^
*
TRTf'T 3qiJ*^ hf k r,
^RT
b,
$^1*411*1
% TT3n
r r
4
(s'loka 131).
^Sf
.
%*C hbfkr,
b
^q^q r
4 r .
VT*R qwr hfkr, ^HTT ^WTb, JfTOT
*PH rV, ^^TT ?raT m 1
Anye here used in antithesis to sarve must be meant as an equivalent to eke. somewhat archaic use of the adverb Itatha cp. yathd kathd ca in Nirukta iv. 3, x. 26.
;
the chief thing a for a term (6dbda) is b required (to be) dependent on the qualities (guna) of it (the
99.
The sense
is
Introduction]
BRHADDEVATA
ii
100
[60
sense)
therefore one should bring terms under subjection to the sense by the various expedients of construing.
;
1
,
ng<qi4<i*f,hd, ng^TiqTt
b, *H4fli|| f k.
i
fb,
TTJJlft
^njk.
uuqTlMTHS
hd,
r,
WJMMI*)
ii.
Op. Nirukta
b
:
arthanityafr parikseta.
That tad must
refer to arthah is
shown by the expression fabdan arthavafaqi
nayet.
redundant word (pada) should be rejected, while one and lacking one should introduce into the sentence one that is far removed one should bring into juxtaposition,
100.
is
that
and should
(then) arrange the regular sequence (of the words).
hm 1 ^ îq^T ^
101. Gender, root,
a
d,
^JHRJ^
^ fk,
inflexion one should, in their respective Whatever is Vedic in a formula places, adapt (to the sense). b turn into should one everyday speech (laukika) .
filT
and
hdb, W<fSrfwf7IF
i :
f.
<!<I)T|^
JRfr
hdm 1
bfk,
r.
^f^fPfr
is
(cp.
Nirukta
ii.
fw^:
f,
ti^*1^).
r,
bfk,
^TH& hd,
The end
m 1 b,
ii.
7TW p4lTl
^0
in
ji4l"r(^^[
^^l^^
b
JJ
hd.
of the varga
a
here marked by
i
:
hdbf, not in
k.
Cp. Nirukta
yathartham vibhaktih samnamayet.
Op.
i.
and 23.
21.
Analysis of words.
Six kinds of compounds.

a
102.
(effected)
The
by
analysis of the secondary elements (guna) may be the aid of all roots (dhdtu) which possess a traditional
characteristic form (lingo),
and the sense of which can be

hd.
stated.
^rnWn%1 m
bfk,
a
ii.
bfkr,
<4Nf|4ta
The
and
root (dhdtu) here representing the primary form (prakrti or pradhana), cp.
v. 96.
108,
103.
A word
whether it is one consisting of a sound (Sabda) that contains root, preposition, members (avayava), and secondary elements (guna).
(pada), the definition of which can be expressed, be derived from two roots, many (roots), or one root,
61]
ii.
107

V% hdm T^ bfk,
,
[Introduction
b.
*TTft hdfkr,
TTft b.
r.
104.
word may be explained
in five ways, (viz.) as derived

root, as derived
from a
root, as derived
from the derivative a of a

,
from a compound meaning (samastdrtha) b

sentence (vdkya)
a
,
as
derived from a
and as
(of)
confused d (derivation).
and Nirukta
ii.
Corresponding to taddhita below, 106,
2.
That
is,
derived
with a samdsanta suffix ; cp. taddhita-samasesu, Nirukta ii. 2. As, for example, d itihasa (= iti haasa). Vyatikirna : that is, by transposition of letters cp. Nirukta
;
ii.
ady-anta-viparyayah.
105. Dvigu,
fifth
Dvandva, Avyayibhava, and Karmadharaya, the Bahuvrihi, and the sixth called Tatpuruâ (are the coma
.
pounds)
*
in
This s'loka
is
quoted by Durga on Nirukta

(i.
the VS. Pratisakhya
27 and
v. i,
Only four classes are distinguished which does not mention the dvigu commentary),
ii.
2.
or the karmadharaya class.
as well as in a secondary derivative, should proceed from analysis one should explanation (nirvacas) a b explain after separating (the parts) thus punishable (dand-yd!)
106. In compounds,
:
'
'
as
'
deserving punishment
:
((landaarha),
b.
1
,
fq^^l ftfal hdrfk, (qifl^lff;4^*

>
nf|^
hdbf k,
hdr,
?fft(5! b,
fk.
ftW^ hdm
m 1 k.
b
11
? r>
is
hd, Ûvji
*
The end
ii.
of the varga
here marked by
.
in
not in
m1
Cp. Nirukta
taddhita-samasesu
purvant purvam aparam aparam pravibhajya

;
nirbruydt.
As an example
i.
of a taddhita
cp.
Nirukta
ii.
dandy ah
dandam
arhati;
see also Panini v.
66.
22.
Meaning and analysis of words.

(rupavad-bhdrya)
*
107,
1
and
'
fair-wived'
'
as
'
'he
has a
fair
(rupavati) wife (bhdryd)
Indra and Soma

*
is
Thus Indra-Soma (Indrd-Somau) as an example (of a Dvandva).

YSska, in Nirukta
it.
ii.
a.
As an example
of a bahuvrlhi.
2, 3,
exemplifies only the
tatpurusa class, though without naming
Introduction]
BEHADDEVATA
ii.
108
[62
108.
The form
of the sound (abda), the sense of the
word
(pada), the etymology, the primary form (prakrti), the secondary element (guna), all this has manifold sense there are ten species
:
(gundh,
scil.,
of explanation) in (case of) misunderstanding (ana1 U(|iql) hdm ^l|iiq|q|

,
vagame)
a.
hdbfk, tigifrt^
a
r.
<^*Uiql+l
r,
bfk.
That
is,
five correct explanations
under the above heads, and
five incorrect.
109.
Terms (Sabddh) expressive of a general meaning are

;
occasionally applied in a particular sense (viese)
thus
'
(in)
Who,
(of)
pray,
*
'
men'
(ko
nu marydh
faafJl
viii.
'
45. 37),
'
the interpretation
goes
(tsate) is
in (the sense of)
fleeing
b, fifift
a. $|TM*1T
f,
1 mfMOit hm !,
îlHni:
fol^T îfqii
m^fr,
k.
^[f?f-
hrbfk.
k.
*nsrT i|fff:
hm^f, timgFri
rk.
^tfitft h, JcfalTl
109
and
no
are omitted in d.
&
The word
isate in
iv. 2)
RV.
viii.
45. 37 is explained
by Yaska
ii.
in his
it is
comment on
this
stanza (Nirukta
the verbs which
as palayate, while in
Naighantuka
14
enumerated among
mean
'to go.'
(terms) expressive of a particular meaning are occasionally applied in a general sense in the formula, With cold the fire' (himendgnim: i. 116. 8), the term frost a (hima) is
110.
But other
'
'
'
an example.
a
Yaska, in his comment on BV.

cp. also
i.
116. 8 (Nirukta
vi.
36), explains himena
by udakena
grismdnte;
Sayana on
i.
116. 8.
'To every tree' a (vrJcse-vrkse x. 27. 22), explained the word man-eating' (puruddah) by taking one word (and) dividing (it) into two b
111.
Yaska
has, in the stanza

'
j S^lt^S hdm fr, ^^T^J
b,
y^^<^
k.
The end
of the varga is here
marked by
in
*
hdbf,
not in
n^k.
five
This and the following
examples
(in
111-114) are given as illustrations of wrong
interpretation due to misunderstanding (anavagama).
The preceding two

b
is
slokas
ii.
may
also
have been meant to be included in this

'
criticism.
Yaska, in Nirukta
36, explains
purusadah as purufan adanaya, in order to devour men,' but there justify the criticism that he took purusadah as two words.
nothing in this to
63]
23.
ii.
115

Dropping of
[Introduction
letters.
Yaska's wrong explanations.
112. Similarly, another (expression) which is not one (word), ' he has explained as one only by (his) analysis as ' month-maker
(mdsa-krt) in the formula, sakrt: i. 195. 18).

*
kartd.
v.
'
The ruddy one me once

Yaska (Nirukta
v.
'
(aruno
md
In his comment on
this stanza
21) explains the
word
as
mdsdndm
Our author here agrees with the Padapatha. See Roth, Erlauterungen, on Nirukta
Sayana on BV.
i.
21
195. 18
'
Geldner, Vedische Studien
iii,
p. 178.
113. In the stanza,
Not
to his brother'
(najdmaye
.
iii.
31.2),
he has explained the two words garbham nidhdnam, even though b a (another) word intervenes, by making them into one
*
Sanituri the words in
iii.
31. 2 being
garbham sanitur nidhanam.
That
is,
his explanation, in Nirukta
iii. 6, is
garbhanidhdnim.
Yaska, however, doubtless intended

;
merely to express that the two words constitute an 'open* or purely semantic compound Sieg, Sagenstoffe, p. 92. cp. Geldner, Vedische Studien iii, p. 107
;
114.
The
is
class of
word
b
.
is
(nor) the sense in
sitdman
in
not recognized in the word Misunderstanding of the accent

*
(in)
:
adhdyi
shown
the stanza
As on
the tree
'
(vane na
x. 29. i).
b,
Vfa'fcHdl
b,
W*l^ hdn^b, ^1^

ntyVU+jft
^
f,
fk,
W
fk.
hdm
*
1
,
fl^rRfVf
b.
lm ^
1
hd,^f
an
b,
?l
Yaska (Nirukta
i.
7) enumerates, doubtless following

it
earlier view, tva

i.
among
word
the particles, but he clearly considers

therefore be criticizing the latter view.
an
inflected
word
(ibid.
8).
Our author must

that the
Yaska (Nirukta
iv. 3) states
means 'fore-arm*
(dos),
From
the above
vi.
it
adding the divergent views of Sakapuni, TaiJIki, and Galava. does not, of course, appear what view our author held. Yaska
x. 29. 1 reads vdyti
(Nirukta
28) in
commenting on BV.
it
ni adhdyi, while the Padapatha,

If our author is
reading vd y6 n{ adhdyi, leaves the verb unaccented after the relative.

criticizing Yaska,
does not appear what he means here by a misunderstanding of the

Miiller, liV. Pratisakhya, p.
;
accent.
2nd
ed., vol. iv, p.
Cp. Koth, Erlauterungen, p. 94 ; Max 9 ; Sayana on RV. x. 29. i
4
p.
Rig-veda,
Oldenberg, Prolegomena,
532.
regular order (of the words) was (arranged) Q in the sense to according Sunah-sepam^, Nard-samsam , Dydva d e nah prthivl nir-askrta and the rest
115.
,
,
:
As the
Introduction]
BBHADDEVATA
hdm 1
,
ii.
116
C
[64
tftr*fl1
^T
'foysfr
r,
f?f
V^Rf bfk.
hm 1 !,
*fai*ft fk,
That
is,
in the
Kramapa^ha.
s'loka
appear to be connected
(
thus
so
it
as the sense requires the restoration of words to their proper order
pada-krama),
requires the restoration of letters for the purposes of etymology to their proper order b For iunai cic chepam in RV. v. 2. 7 ; see RV. Pratisakhya ii. 43 (varna-krama).
xi. 8.
is,
and
d
For nard vd famsam

these words in
e
in
RV.
x. 64. 3
see
RV.
Pratisakhya,
cp.
loc. cit.
That
RV.
ii.
41.
20 must be read as dyavapfthivi nah\
Nirukta
ix. 38.
For nir u svasdram astyta in RV. x. 127. 3 ; cp. RV. Pratis'akhya

is
x. 4, xi. 5.
dropping of a letter (varna), of two letters, of many, and of a consonant (for instance, in) atrdni a kapih b
116. (so) there
:
nabhd c danah d ydmi e and aghdsu f 1 ^Tf^W^T hdr, ^l*Tl<^Î^

, , ,
b,
1
.
qif*1(q^
f.
The end
of
the varga
*
xii. 27.
is
here marked by
in
hdbfk, not
b
in
For
attrani in
RV.
x. 79. 2.
For vrsa-kapih
in
RV.
x. 86.
see
Nirukta
very frequent form in the RV. before consonants beside the rare nabhau. There is possibly an allusion to Yaska's etymology (in Nirukta iv. 21) nabhir d samnahandt. Explained by Yaska (Nirukta vi. 31), on RV. i. 174. 2, as ddnamanasah.
:
Given by Y2ska (Nirukta

supposed to
ii.
i)
as
an example in
tat tvd
ydmi (RV.
i.
24.
or
*
viii. 3.
9)
x.
for the dropping of a letter. 85. 13

;
It is explained
by Durga as
= yacami.
;
In RV.
ii.
})Q
= maghdsu (the reading of the AV.)

sense.
see Weber, Naksatra
365,
note
1
.
24.
Word and
The verb expresses a form of becoming.

;
sense (comes) the word (pada), its designation from the word (comes) the ascertainment of the sense of the
117.
From the
sentence (vdkya). (For) the sentence arises from an aggregation of words, the word arises from an aggregation of letters a
.
^rrftî hdm^fk, ^rrfiî

a
b.
is
Which
are significant: hence the sense
the starting-point in interpretation.
From the sense (of the word), the subject-matter (prakathe gender, the appropriateness, and from (considerations rana), of) place and time, the (possibility of) discriminating the (whole)
118.
sense in the formulas will result
such
ed
:
is
the settled rule
(sthitiJi)
in (regard to) other (writings) also.

There
is
a lacuna iu b from
n8cd
to I22
65]
119.
-ii. 122
[Introduction
thus exerts himself in the study of etymology the various means of construing (anvaya), being (nairukte) by desirous of knowing the form of Brahma a, will, even though an
evil-doer,
He who
b go to the supreme (param).
hm 1 ! (^^m 1 ),
a
VWft
T|rBTO
f,
^STO k.
Op. Nirukta
i.
That
is,
the Veda.
eti
18
yo
'rthajfta it
sdkalam bhadram
anute : nakam
jftanavidhutapapma.
120. How this (world) did not exist in the beginning, either as non-existent or existent, how this universe (sarvam) came into a being, (all) this they term the evolution (vrttam) of becoming
(bhdva).
fk,
ft
a q^Pn dm rfk, q^fd
h,
H^J% r*r4
:
(R's edition, p. 56, sloka 132).

tat.
Cp. below,
viii.
46 on RV.
x.
129 (nasat)
vadanli bhavavfttam
121.
The verb (dkhydta) has becoming

a.
:
as
its
fundamental
b
There are these six modifications (vikdrdh) meaning (pradhdna) of becoming genesis (janma), existence (astitvam), transformation (parmdmah), growth (vrddhih), decline (hdnam), destruction
(vindsanam).
hdr, "qf|^rnct
128),
k.
fk,
f.
HtJ-H^KI
r !
(p.56,sloka 128).
1 fr,
^îf^^ hrm1
^f\*m*Tl
h,
^(9<[Rf4
*fV^l*ft
1
M\\qi*f*V d
varga
a
is
The end of the hdr, gfaljlftf*! fkr ! (p. 56, s'loka 128). ^f^f^R 1 here marked by ^Jj in hm ^ not in k (nor in b owing to the lacuna in that MS.).
f^[
is
ii.
This definition
Pratib'akhya
Cp. RV.
opinion of Varsyayani
bhavapradhanam akhyatam. quoted by Yaska (Nirukta i. 2) as the sad 'bhdvavikdra bhavanti. The passage in Nirukta i. 2 on
i.
:
identical with that in Nirukta
12. 8.
This
is
which this
is
based, gives the verbs (jayate &c.) corresponding to the above nouns.
25.
The
deities of the Vyohrtis
and of Om.
122. But whatever other modifications of becoming arise from these six a must be inferred in each case according to the sentence b ,
to the best of their ability (sdmarthydt), familiar with the formulas,

II.
by those who are most
Introduction]
hrfk, *
r r
1
BRHADDEVATi
^ rV
.
ii.
123
[66
(p. 56,
&oka
129).
1
4
(p. 56,
sloka 1 29)
ûiQiit
r,
"WJ ^HWUT* hdm

f, *
:
(cp.
Nirukta i. 3
The wording
is
i.
fication of
is
based,
is somewhat clumsy ; others which arise from the modiliterally becoming of these six.' The passage of the Nirukta (i. 3), on which the above b more clearly expressed anye bhavavikara etesam eva vikara bhavanti. Cp.
:
:
Nirukta
te
yathavacanam abhyuhitavyah.
123.
and (must) likewise
(be inferred) in accordance with the

a
(nature of the) adorations (namaskaraih) (appearing in those formulas).
of the
Gods and Fathers
Now
hear the divinity of the sacred utterances (vydhrti)**,
individually
and
collectively.
r,
$q hm a
f k,
<l1<guva$c|
fk,
*W4fiK<3^)4
b.
VTRT
is,
b.
That
the various modifications of the verbal sense are to be inferred not only
'
also of the prayer which it contains. If namaslcarah be read, the meaning would be the nature of the prayer is also to be inferred (in doubtful b That is, the three mystical words bhur cases) from the tenor of the sentence.'
:
from the nature of the sentence but
bhuvah svah.
124.
is
Now
a
,
Prajapati
the divinity of the sacred utterances collectively while the deities of them individually are this
(terrestrial)
Agni, Vayu, and Surya (respectively).

7J fk,
^?f
*
7J
hm 1 ^ j^f
^7f ^ b.
ii.
Cp. Sarvanukramanl, Introduction
10
samastandm prajapatih.
its
125.
The
syllable
Om
has Vac for
deity, or else
;
it
is
addressed to Indra, or else (it belongs) to Paramesthin or it is addressed to the All-gods, or to Brahman, or to the Gods
(in general), or
Ka
1
(is
its deity) a .
sloka 133),
<*H^q<ql
k.
hdbrV
JSR
(p. 56,
SH^(sJl
1
.
r,
quHT\
is
^f!
H^fr
hdm bfkr,^^f: ^ H$
hdm 1
,
The end
marked
after this sloka (125) by ^l| in
but after 124 in bf k.
The former
doubtless correct,
as the
end of the varga thus corresponds with the end of the Introduction, while in the other
case the twenty-fifth varga would without any apparent reason contain only three s'lokas.
The two
a
vargas, 25
and
26, however, contain together only eight s'lokas instead of ten.
On
this s'loka is based
Sarvanukramanl, Introduction
ii.
ii, where, however,
Vac
and Indra are omitted, and adhydttnikah
(see Sadgurusisya) corresponds to ka.
67]
26.
ii.
128

three hymns.
[RV.
i.
1-3
The
first
Authors of Vaiivadeva hymns.

to
126.
The
first
hymn
is
addressed
triplets
Agni.
Its
it
seer a
is
Madhuchandas.
The seven
which follow
deities.
should
all
be recognized as addressed to different
**
^rrfijj
fk,
f,
%*n-
From
here (126)
down
to 145 Bajendralala Mitra gives readings connected with
restored ghapustakoddhrtapathah (perhaps gha u are referred to in the notes on sloka 137,
r
:
'
'
or 'corrected' reading).
p. 57.
is
Both gha and
a
is,
More
literally,
the authorship (arsakam)
that of Madhuchandas.'
That
those which are contained in
KV.
i.
2, 3.
127.
The
following one
and Varuna
(3.
is addressed to Vayu, the (2. 1-3) and to Indra (2. 4-6) Vayu, then one to Mitra one also to the ASvins (3. 1-3), one to Indra (2. 7-9),
first
of these
4-6), then one to the All-gods

bfk.
(3.
7-9).
nft
3 5
'Jjftj^rrf^ft
2
,
hrVfkrV,
?ft
i:
^'jft fkr hm 1 ! 8 ! 6 W^4<i:

,
hr 3 r 5 ,
ft^t b,
^5jft r.
r.
hr
8ufeT\ b, UI V\ m 1 *ft bfk,

,
bfk,
M^*{:
128.
Now
(this) last triplet (3. 7-9),
composed in the Gayatrl

1
metre, contains that name (tan-namd)*, or has (the word) 'all But (any) other (hymn) (visva) as its characteristic mark. divinities be recited in (the place of) can addressed to many
those addressed to the All-gods b
bfk,
fkr.
.
*rw:
wrf
l
r.
ft^faj
:
*cr
hm 1 !^4
[^TT
After this there
is
a lacuna of four padas in fk
* "
f^nft
hdr
'
1 4 8 6 r r r or (r
ca
first
appears in Kajendralala's edition in the notes on this
sloka, the whole introduction being evidently
wanting in
this
MS.).-
^JJ^^flH. rb
(=Nirukta
xii. 40),
^3^^
4
,
^^
.
3 hb,
*
*n3T That
it is
is,
r^4
d d i28 =iii. 33
each of these three stanzas contains the

b
name
vifae devdsah, or in other
words
this
(i.
characterzed by the term vifva.

is
3.
7-9)
the only gayatri triplet
According to Yaska (Nirukta xii. 40) addressed to the Viive devalj. But, he adds,
RV.
i.
3]
BIIHADDEVATA
ii.
129
[68
whatever (hymn) is addressed to many divinities may be suitably employed in place of such as are (in the strict sense) addressed to the All-gods : yat tu kirn dd bahudaivataw tad vaifvadevantifn sthane yujyate. Op. Roth, Erlauterungen, p. 167 ; also Sadgurusisya
on SarvSnukramanl
i.
139.
129. In a
Lu6a b
>
Duvasyu
h
,
c
,
Saryata
d
,
Gotama 6
RjiSvan*,
Avatsara, Paruchepa hdm 1 r 3 r 4 r 5 (lacuna in f k) $*!*flt r, >3f TT?Q

as
r
1
Atri*, the seer DirghatamasJ,

:
the latter
must be a very old corruption
MSS.
and
r
6
of both families have

.
it.
The only MSS. with

;
the correct reading are apparently
*Hd*l
hdm 1 ^
?ft<H4) r
the reading of fk (where the 'ft of f^jjft seems to

fa*?|[fl*l also points to
cp. critical note
r
have caused the lacuna: see note on 128)
*ncfa.
M^tf*} h r3
4
:
iml
and
^rt*)
are frequently confused in the

2 in$ft kr
,
MSS.
.
on
i.
58.
M<WfQ
the latter
b, tTCftfo r,
XJ^ftm
^Nt (^rV), IJ^bfkrVhdmVr

is
must
also
be a very old corruption, which
easy to explain palaeographically, and would,
moreover, have been helped by the hiatus

*KftJ^l
(^l
^T^).
^l>5fl*J*$JMl
is
hn^r, <^^d-
in
^)tj 0(^*0 1 hdbfk, not in m

a
b,
f,
2 (îMdrM^n kr
The end
of the varga
here marked by
The
following twenty seers enumerated in 139-131 are

b
All-gods.
x. 92.
e
Seer of RV.
x. 35, 36.
f
Seer of RV. x. loo.
Seer of
Seer of
RV.
i.
i.
89, 90.
*
Seer of RV.
vi.
authors of hymns to the d Seer of RV. g Seer of RV. 49-52.

all
J
v. 44,
RV.
139.
Seer of
RV.
vi.
41-43.
Seer of
RV.
i.
164.
27.
Character of Vaifivadeva hymns.

-,
130. in Vasi^tha 8 Nabhanedi$tha b , Gaya c , Medhatithi d , Kakivat f, Vihavya^, as well as in many other seers n ,
Manu e
Seer of
RV.
vii.
of
RV.
i.
x. 63, 64.
RV.
vol.
121, 122.
34-37, 39, 40, 42, 43. d Seer of RV. i. 14. B Seer of RV. x. 128.
Seer of RV. x. 61, 62.
Seer
f
Seer of
RV.
viii.
27-30.
Seer of
Besides the twenty here enumerated

in the
there are about ten other authors of Vais* vadeva

ii,
hymns
RV.
see Aufrecht,
RV. a
p.
668, under devdh.
Seventeen
of the
twenty seers enumerated above (the

iii.
omissions being Atri, Gathin, and NSbhanedistha) are repeated below in
55-59, where
twenty more are added.
131. in Agastya a Brhaduktha b ViSvamitra c , and Gathin d , variations (vipravdddh) Q are here (in the Rg-veda) apparent in
,
their respective praises.
69]
ii.
135

fTOTf*%
b
e
[RV. L 3
Wr,
^
a
bfkr
2 5 4
r r
bfk.
186.
Seer of
EV.
iii.
i.
Seer of RV.
x. 56.
Seer of
RV.
iii.
57.
Seer of
RV.
20.
That
is,
these seers differ from one another in regard to
the deities addressed in their Vaisvadeva hymns.
the teachers Yaska a and Sandilya say that any formula b in which a combination of many (deities) appears, is
132.
Now
addressed to the All-gods.

f *}' hm'r,
^s^T ^ b, SQEtfT 3
f,
fk.
%^T Tff hmWr

b
6
,
%^ ^
o^, g^k.
b
.
In Nirukta
xii.
40: see above 128, note

129.
Mantra
is
here treated as a
neuter; also below,
viii.
133.
One should
state everything, whatever
it be,
a verse, or
to
hemistich, or stanza, or hymn, which is addressed a divinities, to be addressed to the All-gods .
many
1
q!^^ hrbfk,
a
C|^tij5f
m1
1 (Jf^fl<!Hhm rbfk (Nirukta
xii.
40),
^1?l^r
a
.
See above, 128, 132, and Nirukta
xii.
40.
134. All (sarvdh) the deities are praised by the seers with collective laudations ; now this technical term (samjnd) collective
' '
(vi&ua) is laid
'
down
to
(nipdtitd) in (the sense of) all-comprehensive-
ness 8 (sarvdvdptau).
The words ?JqT
^<qitli here marked by
a
r.
are omitted in ^ffTt (inclusive)
fk.
ve)m
f k.
.
bfkr 2 r 5 hm 1 r s r 4
f^Hl(7t<H hdr, ft^lfnfft
bm
r r
fi
,
f*imf?l(?T
The end
of the varga
is
^>
is
in bfk,
by
^C
iu hd, not at all in
m1
That
is,
it
used in a collective sense, vitve devah thus meaning 'the gods
collectively.'
28.
Passages of the $g-veda addressed to Sarasvati. hymns.
Indra
135.
(3.
Now
10-12).
the seventh (triplet) is addressed to Sarasvati She is praised in These are the Praiiga deities a
.
all
stanzas by the
name of Sarasvati
in
two ways
RV.
i.
3-]
BRHADDEVATA
hrn^Vr4 *K^d
,
ii.
136
r.
[70
bfk,
tnvsn!
o
is
qffH
hmVrV, ^nfl
fkr
2
.
b,
fkr
2
,
*nFPTO[
r.
TFTn
TOT
hdr,H?rnra
b,
CTT TO*I
After
the following line (not found in
hdm 1 r 3 bfkr 2 r 6 )
added by r:
hm 1 bfk, *Kyft
hn^bfk,
*
r.
<J
fJ
r.
^GT^T^
Wt
hmVrV, W%^fr
RV.
ii.
r,
^{^7|
b,
*^S|
fk.
RV.
i.
3.
10-12, where Sarasvatl appears as a Praiiga deity,
is
explained in Nirukta
xi. 26, 27.

iv.
Sarasvatl again appears as a Praiiga deity in
41. 16-18.
Cp. below,
92.
with regard to this the teacher Saunaka has stated that the passages (in which she is praised) as a river a are six, (and that there not a seventh is)
136. as a river,
deity.
:
and as a
Now
hbfkr 2 (Nirukta
kr 2 r 5 ^7T^r.
,
ii.
23),
i^|q^q ^Y^^f
r.
r.
(fKI'qt*}^
!jfH<*:
hdm 1
r r
3 4
hdm
bf
3425 T|*lî: rrrr,

1
hdm
r
6
?),
1
.
"TO
% hm
3 4 2 5 r r r r ,
tfe fk,
T^ b.
136^-138^ seem
to be omitted in r
(and
as these five lines are relegated to a footnote
by Eajendralala Mitra.
Cp. Nirukta
ii.
23
sarasvatity etasya nadtvad devaiavac ca nig am a bhavanti.
137. (the six being) a 'Best Mother' (ambi-tame:

*
c
'
ii.
41. 6)
:
b
,
Alone' (ekd: vii. 95. 2), 'On the Drsadvatl' (dr$advatydm iii. cd viii. 21. 18), Sarasvati' c (x. 64. 9 23. 4 ), Citra indeed (citra it 6 and vi. 52. 6 ). Yaska, however, regarded this (passage), 'She with her might (iyam tfusmebhih vi. 61. 2) d to be a seventh.
i : 1 :
hm
a
1
,
^?irr
fkr,
^%ÎT
b.
t^l
hr
3 4
r r
(?)r
bfk.
As
the
first line
of the sloka contains pratlkas only, one would naturally expect

;
six separate
words to represent them
MSS.
(citra ic ca, sarasvali) there are only five, sarasvatl representing
but according to the reading favoured by the two passages. On
the other hand, the reading of bfk, citra imam, gives six pratlkas;
imam
(x.
75.5)
is,
moreover, most appropriate, as Sarasvatl is here invoked with a number of other rivers. Citra imam could easily have been corrupted to citra ic ca, the second word beginning
with the same

occurrence
(i.
letter,
and
citra it being already familiar to the scribe
from a previous
be corrupted to citra imam. The id could not have been considered necessary for identification, as another stanza of the
48).
Citra ic ca would
much
less easily
KV.
also begins citra
it (x.
115. i).
For these reasons

is
citra
imam appears
;
to
be the pre-
ferable reading.
In this passage Sarasvatl
again a Praiiga deity
cp. 1351 note *.
71]
ii.
140

:
[-RV.
i.
9 (sarasvati sarayuh 8 (sarasvati sddhayanti dhiyam). The latter passage could not have been meant, as Sarasvati is here one of the If sarasvati is three sacrificial goddesses along with Ila and Bharatl in an Apr! hymn.
sindhuh),
ii.
There are three padas in the RV. beginning Sarasvati vi. 52. 6 (sarasvati sindhubhih pinvamana), and
x. 64.
3.
meant to represent two

it is
pratlkas, the second passage can hardly be objected to because

is
ii.
only the second pada of a stanza, since drsadvatydm in the same line d This stanza is expressly stated by Yaska (Nirukta pada of a stanza.
the third
23) to be
addressed to Sarasvati as a river:
athaitan nadivat.
138. Aitara a regarding this (stanza) as a sacrificial text (ydjyd) for the victim offered to Sarasvati (sdrasvata) in the Maitrayaniya
b because the oblation is (here) the chief thing (Samhita) stated (that it is addressed) to Vac d
,
.
c
,
has
2 6 3 4 o^TCT hr r fbkr r
^TT m 1
1 3 4 2 5 ^T^TT hr r m br r
*HHT
fk.
The anus vara

b,
must have dropped out owing

f,
to the following fl.

fkiv.
^fcmJ
hm
T r,
fl[f%W
|f3re
a
k.
l$d'0 hdn^rb, Hft*lO

name
is
This
is,
not found elsewhere.

d
14. 7
That
not the
regarded from the point of view of the
sacrifice,
;
(among the yajyanuvakyd texts). the goddess would be addressed,

vii.
river.
That
is,
Sarasvati
= Vac
cp.
Nirukta
i.
23,
where Sarasvati
is
the only one of the fifty-seven names of vac (Naighantuka
n)
discussed.
139. (The hymn) 'Doer of fair deeds' (surupakrtnum i. 4) is addressed to Indra, as well as seven others after it (5-11). Six
:
successive stanzas (beginning) Then according to their wont aha svadhdm anu 6. 4-9) are addressed to the Maruts.
*
:
'
(dd
t: fk,
Û*TU
[?!: r .
4 qtfU^g bfr
is
here marked by
^C
in bfk,
^WT^f kr 1 not in hdm

,
2
,
29.
Indra associated with the Marnts in BY.

' :
i.
6.
140. One (of them), What is firm (yllu cit 6. 5) is sung honour of Indra with the Maruts. But the latter hemistich of the (stanza) next but one to this (i. e. 6. f] a is addressed to
in
two
deities.
hdm 1
*ftJ bfkr, lft$

fl
3
,
f^
1
,
ftW r TT^ r 6
,
jO^'t V.Î'HMÎ^J hm ^ liniflÎt^ fbk.^ 4 5 r r vJxtWft h, ^nH^Wtr, ^Wtb, ^pWt

,
f^flU Lm^bfkrM, 1 ^4tJT Wt dm
f,
brfkr4 r6 ti&qiC
,
m1
ff ^HfJ
hd.
That
is,
the third pada, this being a gayatrl stanza.
RV.
i.
6-]
BRHADDEVATl
it
is
ii.
141
[72
to the host of the
141.
'
For while
chiefly addressed
'
Maruts, Indra is at the same time intended to be distinguished thus both glad (and) equal in brilliance (mandu samdnavarcasd) ; or (this means) with him who is glad (and) of equal
:
'
brilliance a ,
'
hm j r,
b,
r.
nsTHft
fk,
f,
VT*ft
b.
^?zf ÎJ^
k,
4
6
,
?E
m1
ffar %'^T
2
hrVm^^b,
bfk.
a
;
f*W r fk. ing: ,*^:
^V
fa?) 'Sfof
r
2 3 4 r r r ,
tWIiqHNl
(=KV.),
^S hdr m
8
1
,
These alternative explanations are based on INirukta iv. 12 mandu madisnu yuvani api vd manduna teneti syat, samanavarcasety etena vyakhyatam.
:
142. Those to
to
two
(the hemistich appears to be) addressed deities a , explain (the final vowel of) mandu as not liable
whom
One (however) who to phonetic combination (pragrhnanti)^. from his study (of it) recognizes the pada to have only one deity, deserves a hearing;
hdr,
VK b,
k,
fkr
2
.
TpH^TWllidhfk,
*n^rVr r 1 ^J?^ m
,
fl
6
.
%qTT hinVrVb, ^MIM
r,
The two
deities
Translation b
of the
Rig-veda on
would be the host of the Maruts and Indra; but cp. Griffith, i. 6. 7, and Graasmann, Worterbuch, under mandu.
Mandu
is
treated as pragj-hya in the Padapatha.
143. as Rodasi in the Atharva-veda (atharvdhgirasa) is (regarded as one) of the wives of the gods a This praise is by the teachers regarded as chiefly addressed to the host of the Maruts b
. .
hrm 1 ^M^lf^vi
,
b,
^l^l'lMJ
f,
^l^^TT^
k.
143^
is
omitted in
a
rVr
6
.
In BY. v. 46. 8 r6dasl
accented rodasi).
is treated as pragrhya in the Padapatha (doubtless because not This stanza also occurs in the Atharva-veda vii. 46. 8. It is commented
who, however, explains rtfdasi here as rudrasya patni. Cp. b That the praise of the Maruts is predominant here, is the six (stanzas) dd aha (6. 4-9) are supported by the wording of the Sarvanukraman!
46),
'
on by Yoska (Nirukta xii. Sayana on EV. v. 46. 8.
addressed to the Maruts, vilu cid
(6. 5),
indrena
(6. 7)
are also addressed to Indra.'
73]
144.
ii.
148
[-RV.
i.
13
host of the Maruts is chiefly addressed, Indra same time intended to be distinguished. For the entire host of the Maruts is considered to share (in sacrifice) equally
is
As the
at the
(samdmdam) with the great Indra.
*^5^T hdr, 1 1 r (r ?)bfk, 4âufl^<a *TOTO 1TOTW m ^RHf hm ^ ÛTtf 1 4 e 1 4 6 The end of the *P*liW hm ^ ?JTW r ! ! ^TTOWT bfk. *T*rnt b, ^WTO r r r k. 1 varga is here marked by ^<J. in hm bfk.
:
,
hrVbfkr 2 ftftfacVKl
4 6 2 r ! ! ! ,
1
1
r.
JT^lHlf
f,
3O.
The
deities of
'
RV.
i.
12, and of the Apr!

:
hymn
i.
13.
The hymn Agni' (agnim i. 12) has Agni as its divinity. In it one verse, by Agni Agni is kindled (agnindgnih sam idhyate 6 a), is addressed to two deities they mean Nirmathya and
145.
'
'
Ahavaniya
a.
b,
1 fo^ntf hm !, ^|Sf
^TOV fk.
r r
1
f^^HT
hbfk, ft^T?f:
mVrV (Sarva^TT-
nukramam irf^ffft).
fa^wu
1 4
fk Sarvanukramam,
e 1 (^4*^1 hdr m b.
^hdm^b,
a
fire.
o^T^TJk, o^mJlr
4 6 ! , **lf3f r .
Two forms of Agni, the
Cp. Sarvanukramam on liV.
one being the fire produced by friction, the other the oblation i. 12: pado dvyagnidaivato nirmathydhavaniyau.
146.
Now
hymn
second
as to the deities which, stanza by stanza, in the of twelve stanzas (i. 13), are praised along with
Agni, hear their names from me. 1 U hm bfk, ^441* TfT: r.
% hm
reads:
^ ^R?l
b,
q%
T 4 6 r r r fk.
hm^b, fain
fk.
In
1 4 6 r r r
146^
147. In the first (stanza) Fuel a (idhma) is praised, in the second Tanunapat, Naraâmsa in the third, but in the fourth
Ila is praised
;
hm1 rb,
a
4^W?l
f k,
tlfJ^^^J
1 4 6 r r r .
4|7)
facto!
hm 1
On
the Apr!
hymns, see Roth, Erlauterungen, pp. 122-124.
the Litter (barhis) in the fifth, then the Divine Doors with another (6), Night and Morning (naktosdsd) in the
148. but
seventh, while in the eighth are praised together

II.
RV.
i.
13]
BRHADDEVATA
:
ii.
149
t.
[74
*
the SarvSnukramanl has the Vedic form
hm
rfb,
HTUT
6
,
^HTT kr
2
.
*pg?ft
Hf hmV, ^*ft
JJ$ (^ being omitted) b,^J?ft
^
as
(the preceding four syllables
*tBU|j
^ being
omitted) f k,
^ ^ft *ff
r r
fi
7
,
ij
^ft *ff r.
149. the
two 'Divine*
Sacrificers;
in the ninth stanza are

is
praised the Three Goddesses; praised in the tenth.
but Tvatr
to be
known
^n^hmV ^HT^fkr
of the varga
is
2 5 r ,
^*TT^
in
b.
1
^JHt
bfk.
hm 1 ^
?Sff7T: b,
^l fk.
The end
here marked by
$0
hdm
31.
The eleven AprI hymns.
150. In the eleventh (stanza) of the hymn one should Vanaspati to be praised, but in the twelfth one should
know know
the divine 'Svahakrtis' to be praised.

^pt
mV, ^T b, *T fk,
f?f
hdr.
^\
hm
1
,
^^
bfk,
hmVbfk,
151.
Now
as
to the deities
celebrated in this
hymn
r
(i.
3),
which, stanza by stanza, are they (occur) in all the Apris

a.
the second
*IT
ft
(deity),
however,
bfr
2
,
is
subject to option (vikalpate)
$ tyrant hr
to
3 6
*TT
f^TUft m 1 ^
ii.
^TnSlt
R(^^^
r.
As
how
this option applies, see below,
155-157.
to the Aprl hymns, including the Praisas (ritual summons), they are eleven (in number) ; or (rather) the Praisa a hymn (consists of) sacrificial formulas, while these other (hymns
152.
As
of the Ilg-veda) are ten
(in
number)
^T
^BftMl^WlR hm r r hm r 3 bfkr 2 r6 ^HTÎT

1
1
,
3 6
,
tuq^PTuf*l
r.
bfkr 2 ^RPT %?lTPf

,
r.
fl|3j<*(<
b,
TTq^
ft
hm
fkr
2 6
^nrfftr
^pf:
r.
Which
consists of twelve yajumsi, that

(scil.
Yaska (Nirukta viii. 22) as praisikam

ten Apri
suktam), and included by
Apri hymns (tdny etdny ekadasaprisuktani).
is referred to by him among the eleven b The Cp. Roth, Erlauterungen, p. 122.
is,
VS.
xxi. 29-40.
This
hymns
of the Rg-veda are enumerated in the Anuvakanukramani, 10-12, p. 48
of
my
edition of the Sarv&nukramanl.
See also ASS.
iii.
2.
ff.
75]
153.
ii.
155
[RV.
i.
13
mam
there are three (Apr! hymns) relating to the Sautrasacrifice (sautrdmandni) a one to Prajapati (prdjdpatya)^
,
Now
c (dvamedhika) and the one d these (employed) in the human sacrifice (purusasya medhe) (make) six (special additional Apr! hymns) in the Yajur-veda (yajuhsul).
and one used at the
horse-sacrifice
JPFTOf
3 hml HVHfl
is,
^ rbfk.
(cp.
q^Z^fa r, tl^Qq hn^bfk.

16
IfTPf
^ hmV
19
bfkrV,
a
xxi.
first
That
VS. xx. 36-46

/B. xii. 9. 3
14
).
SB.
b
xiii. 9.
3
10
note);
xxvii.
12-22
16
).
(cp.
That
is,
VS.
55-66 (cp. S'fi. xii. 8. 2 ); 11-22 (see commentary on the

12
).
xx.
stanza and cp. SB.
vi. 2.
1
ff.,
especially
and note on
VS.
xxix.
i-n
(cp.
&B.
xiii. 2.
Referred to in Sankh. SS. xvi. 12. 8 as beginning agnir
mj-tyuJi.
154.
Here only the Praia hymn (VS.

;
xxi. 29-40)
need be
that (which has been referred to beyond this) in the Yajur-veda (yajuhsu) need not be troubled about (here). Of those (eleven) the hymn relating to the Praisas a and that
(considered)
,
which Dlrghatamas sang

T 4 6 r r r
(i.
142),
ftanf
hm
5
3
,
^TTO?f bfkr.
is
fkr
2
,
ÊRJ only b,
^TO
?W
r r
7
.
here marked by
in
hm l bfk.
Apr! stanzas belonging to (-gata) or turned into (-tyta) Praisas, the expression being equivalent toYaska's praisika, consisting of Praisas*'
a
That
is,
32. Tanonapat and Naraâmsa in Apr! hymns.
Idhma a form
of Agni.
in (the collection of) b Medhatithi (i. 1 3) only these three contain both (Tanunapat and Narasamsa). Both that which is mentioned in (the collection
155.
and that which has been mentioned

a
:
of)
Grtsamada a
ItaTflrot
(ii.
3)
7
,
and
in (that of)
2
,
VadhryaSva
a
(x. 70),
m1
hmVr^p %VTft^ fkr %^TTf?fW r. o*rfS?f g Vft fWR^ hm l rVr7 Hfi|j(^H<fr bfkr. WTH
t
hrbfk,
f,
^r^rei
k,
-arrgw
b.
^ hrWb,
^r fk,
g r.
b
14, 15.
ity
a
cp.
Which would
viii.
constitute a fsi-tukta according to
i.
Ubhayavanti ;
ubhayavanti; cp. Roth,
Nirukta
22: maidhatitham dairghatamasaqi praisikam
Erlauterungen,
p.
122; see also
my
Introduction to the Sarvanukramam, p. xiv.
RV.
i,
13. i-]
BRHADDEVATA
ii.
156
[76
was revealed
dagni
a
156. both (the hymn) of Atri (v. 5) and that (vii. 2) which to the son of Urva& (Vasistha), contain NaraSaipsa. Tanunapat (appears in that) which Agastya (i. 188) and Jama(x.
no) sang, 7 Tfor hm'frWr ^SfcTb.^% * k, ^f^r. V r. 1WI hmVbrV, l3q<tj r, no particle in
,
^ ^hmVbfkrW,^
k.
SW^fMJg
r,
4HIK^M^T
b,
r r
7
,
1 8 qi*i^S^ hdm !
There
is
is
a lacuna in fk between 3R5H and
The reading
There
of
is
hdn^r 3
vamadevah,
doubtless a corruption of the incorrect reading
no AprI hymn by Vamadeva, while that of Jamadagni is particularly jamadagnak. the whole of it being commented on by Yaska (Nirukta viii. important, 4-21) ; cp. Both,
Erlauterungen, p. 122, and Sarvanukramam, Introduction, p. xiv.
157.
and that which the seer ViSvamitra

(ix. 5)
(iii.
4)
and Asita
the son of KaSyapa
sang.
as to the twelve deities which have been stated a (to belong) to the stanzas of Medhatithi (i. 13. 1-12),
Now
Above,
ii.
146-150.
158. learn the
manner (sampadam)
is
in
which they represent
(sampadyante) Agni. The Fuel (idh-ma)

(Agni)
is
is
made
for this everything kindled (sam-idhyate) a as fuel. Or this form (i-dhma) from the root dhmd\ for fuel is kindled when blown
is
;
the Agni
who
(dhmdtah).
:
hr
mWr
7
,
^HITf^ *T. bf k,
,
r.
5 7 ^JT: hm^'r !
^Wr
b,
^^
.
r,
r r
3 4
Wl^^fHWT^b, ^TT^flfn^fk, tflT^^W^r. WTHft r, Vfnt bfk, 3 5 7 r r r The end of the varga is here marked by hdm 1 ^HJT: hn^rbfk, f a in hm fk. The last pada is repeated in b only.
i
,
This etymology corresponds to the only one given by Yaska (Nirukta idhmah samindhandt.
viii.
4)
77]
iii.

Tanunapat. Varaiamsa.
Ila.
[-RV.
i.
13.
1.
Barhis.
1.
Now
this
same Agni
'
'
is (also)
Agni) extends They say that Napat is of this one (asya) is from that one (amutas) d
(celestial
b his (yachati)
a Tanunapat by name. That body (tanum). a descendant and that the origin
,
.
r.
TT^hmVrVr ^ftf^hmVbfkrVr
ÎWWft
*
7
,
7
,
Op. above,
ii.
26
ayam tanunapdd
b
agnih.
iti.
Op. ibid. : asau hi tanandt tanuh.
Cp.
agnih,
ii.
27
anantardm prajdm dhur napdd

26
,
Cp. ibid.: napdd amusya caivdyam
and
ii.
2.
Now
some say that Narasamsa here
is
Agni
a.
Again (atha
(saying)
b vd) others (use the term) in (the sense of) sacrifice , all men (nardh) utter praise (Samsanti) seated at it.
'
1
hmVbfkrVr 7
fk,
^f^^
b,
?J
r.
^ff*l(^m^^n^
r r
7
,
i$3 ^r TC:
a
bk, ^f?i
^ ii<;:
f,
This
:
is
the opinion of Sfokapuni according to Yaska, Nirukta
viii.
agnir
:
iti
jdkapunir
naraih prajasyo bhavati.

:
This
is
the view of Katthakya, ibid.
nara-
samso
yajfta iti kdtthakyo
nard asminn dstndh famsanti.
Others say he is Agni, because he is Narafiamsa as the a and object of pfaise (prasasya) by men seated at the sacrifice so also say the ritualists (rtvijo narah) b
3.
;
.
in^f
hdb,
HTH5 fk, mt^f m 1

viii.
hr 3 bfrW,
a
The
previous sloka states two views corresponding to those stated in Nirukta

is (i)
6,
that Narasamsa
Agni: naraih prafasyah (Sakapuni); (2) yajfta: nard asminn aslndh narair tamsanti (Katthakya). The third here added is a combination of the other two
:
dstnair adhvare
prahsyah ;
b
it is
identical with the explanation given in

is
ii.
28
yajfte
yac
chasyate nrbhih.
ydjftikdh, so often
This expression
doubtless meant to be equivalent in sense to
used by Yaska.
4.
Ila is
id,
a form made by the Bishis a and

,
(is
derived) from
('
the root
expressing praise
Agni
is
called ildvdn
possessing
i.
13.
5-]
')
BRHADDEVATA
iil 5
[78
refreshment
increase d.
either from that (root) or from the root id, expressing
fJQKgfMafl
hdm
1
,
VSRtflftSRJ V4^}ft94 fk, l.Mf^fMaTt 3 hr r. brV, t^ST <*|ft**4ui: t#^8T ^ft^Hi: f^lfafdBUi
b,
,
,
rVr7
f,
ui:
kr
a
,
f,
^H^lfM^
r
6
,
r.
ff%TT
i
fb, ^rflnfT k,
b,
|j\mi
r.
qHSqi^mi
fk,
qpttafi^
hmV, lfiw\ r5 r 7 hmV, {H|W$mi r 7

,
qT<a(ifcnA<m
*
is
The meaning
of tbis reading (fsi-krtam rupam) I take to be this
the form
IJa, it
true, does not occur in the
Bg-veda
nevertheless
'
it is
Vedic, being abstracted by the
Bishis from the various forms of the verb
t<f,
to praise,' which occur in the AprI stanzas
addressed to I]a (cp. Roth, Erlauterungen,

'
p. 118).
I was at
reading iji-kftaipt
i<f) ;
made from
the root
is
'
(= i(f,
cp.
first inclined to adopt the Grassmann, Worterbuch, sub voce
the next
but this seemed incompatible with the following ide ca (not ider va) and tena in. line, which points to a single antecedent etymology, while Yaska makes no
b
reference to a root if in his explanation of IJa (see next note).

viii.
7) derives ifa from either id or idh

9
ttfeh
stutikarmaâ indhater va.
Yaska (Nirukta Our author
has to say *Agni is called ilavan, because i{a itself does not occur in the Eg-veda, d The preceding va in vokto shows that the vardhi- of the MSS. must also contain vd
(that
is,
vd
f-ddhi-).
The dropping
of the
in the
MSS.
is
doubtless due to confusion
with vardhin and other derivatives of the root vrdh, which happens to have the same
meaning as fdh.
it
Again, this Agni is the Litter (barhis), for the whole of a or because, (sarvam) is furnished (paribrmhitam) with food when sacrificed to, he (Agni) is furnished (paribrmhitah)^ with
5.
,
fuel
hm 1 r 3 r4 r 6 MRijTl
,
fk,
M(X<g$
b,
^RfJ^
r.
The end
of
the varga
*
is
here marked by ^ in dbfk, not in

is,
1
.
That
the oblations are laid on

viii.
b
it.
The
etymological explanation
is
similar
to that of
Yaska (Nirukta
8)
barhih paribarhanat.
2.
6.
The Divine Boors.
Night and Morning.

are called, are the
The Divine Doors, as they

gods)
a
;
wives of
(follows)
all (the
they follow Agnayi, and so also
Agnayi
Agni
b.
79]
P,
i.
iii.

î^tg
[-RV.
i.
13. 7
fl[T^?r b,
hm 1 r s fkr2 r 5 r7
form in
r.
i.
(on this corruption cp. critical note on
92).
The MSS. have the

,
correct
K hdm1
* This
*q?RI b, ^fiS^: fk,
HRFC
IftWT omitted in fk. 107 and ii. 148, cd 6 follows the reading of hn^rbfk:
pj
is
r r r
4 6
.
doubtless suggested by
KV.
x.
no. 5 (commented on
b
in Nirukta
is
viii.
10)
vi frayantam patibhyo
na
devebhyo bhavata suprayanah.
This remark
intended
to
show the
identity of the devyo dvdrah with
Agni
(cp.
i.
107)
being the wives of the

all
gods they represent Agnayl, the wife of Agni,

(see
i.
who comprehends
the terrestrial deities

:
105, 106).
iti
Sakapuni, in Nirukta
;
viii. 10, identifies
them with Agni
yajfie gf Aa-
dvdra
katthakyah
agnir
iti
Jakapunih.
7. Now being firmly established in Agni they are praised in combination with Agni. In their case also there is a predominance of Agni, both in praises and oblations a
.
hrbfk,
VjqifWeUTf
1 4 6 r r r .
*R$*tft
hmVbfkrV,
<gf<wq
f.
hr 3 r 5 r 7 ,
*jf?fl%
1
,
^jfct^^
r,
^fd^^S
b,
r,
ff3 ^
a
h,
ff^TJ ^f bfk.
deities, are
Because they, as well as the other Apr!
regarded only as forms of Agni.
two goddesses, Night and Dawn (naktosasau), a they too are regarded as related to Agni. For the Dark (fydw) is related to Agni b while Dawn is, as it were, a sixteenth portion
8.
And
as to the
(kald) of that time
(kdla).
r,
hrWfkrW, ^rtT *T ^ ^
bfr
6 7
ifottiH b
r
2
.
IBT^T^t hm 1
iÎNt
bfkr,
^HedHiH
r d,
mHUflifl
r,
*Ucmfr4\
V^ft
k,
^MlH^l
hdm
a
1
.
Sffft
the
first
hb,
?R%
^ ?J fk,
7[
n^r,
Syavl
b
i.
is
of the twenty-three names of night enumerated in
Thus Syavi Night occurs in the first stanza of an Agni hymn (i. 71. i). Usas is, being a part of Syavl would also be related to Agni. Op. Nirukta ii. 18 l 4 6 rdtrer aparah kalah. The reading of r r r is doubtless a corruption of kalavamd, (usah) i.e. Usas is 'the last portion' of that time.
7.
That
a (usas) lightens (uchati) the darkness, Night (naktd) b anoints (anakti) her with drops of dew (hima) c ; or else this (form) from the root anc d be the
9.
Dawn
might
(nan)
(derived)
e
,
(and)
f.
mean
the
indefinite -coloured
preceded by one
negative
'
(avyakta-
varnd)
RV.
i.
13.
8-]
f:
BRHADDEVATA
hn^rb, ff
iii.
10
(Nirukta
viii.
[80
10:
ftfir:
fk.
^fo *rW hn^r
f,
(f
*J*f ?)
%5 r
18
2
,
*f
f4^
:
k.
This sloka
b
is
omitted in
viii.
rVr 6
Cp. Nirukta
ii.
18:
;
usdfr
kayrnddt uchatlti.
ii.
Nirukta
10: nakteti
:
anakti bhutdny avaydyena

9
cp.
on
rdtri
rater va sydd
is
ddnakarmanah
pradiyante
here substituted for the plural expresd sion avafydyd(i twice used by Yaska in connexion with night. That is, naktd=z
sydm avajydydh.
t
Hima-bindu, in the plural,
an-aktd
vy-akta
as far as the
itself)
meaning is concerned, the derivation from anj (from which comes would have been more natural but the author doubtless wanted a root
;
different
from the one he had already used in his

This
first
Miira,
vefr
who has
the corrupt reading purvdni ver, refers to

is
etymology (anakti). Rajendralala RV. i. 72. 9, where the word

e
occurs.
indeed verification gone wrong.
An
*
early occurrence of the

viii.
technical form of the negative prefix as used
by Panini.
Cp. Nirukta
10
api
va naktaavyakta-varnd.
10.
she
is
she becomes Gloaming (dosa) a at midnight Darkling (tamasvati), and before the rising of the Sun
For at
first
she becomes
Dawn
6
,
(usas)
by name.
f*nft$ *T
hmWr
bfkr,
is
*PfaT fkr.
3 2
hmVbrW, f*nfto ^T f k, ?T$ 1^

.
H^fe^ hr
io
r r r
5 7
,
cmfa5\ m 1
i.
I have preferred WRtjg'cft, since
it
the form which occurs in Naighantuka ab 2

b,
7 as one of the
;
names
of night.
1
thTT
hm 1 r,
^Tffkr
comes
first in
hm 1 r 3 bfkr 2 r6
^
inr
(=r
4 6 r r )
cd io comes before
10
'The end of the varaa

f,
is
here marked by
in b,
looking like $, in
R
by $ in
k, not at all in
hdm 1
This sloka
by a figure meant for ^, but is numbered $00 in hd.

in
Dosa and Tamasvati, as well

Ratri.
as S'yavi
and Nakta, occur
Naighanjuka
i.
7 as
synonymns of
3.
The Two Divine
Sacriflcers.
The Three Goddesses.
Tvastr.
11.
Now
the
Two
of)
Divine Sacrificers are the terrestrial and
the middle (forms

celestial
Agni
;
a
.
For they were born from the

celestial
(divya)
Agni
they are therefore

2
.
(daivya)
by
in
birth.
^4[|^b m
8 (Sarvanukramam), ^H|^( h d r fkr
Tffl\ h
m 1 r3 r 5 r7 ^ft b, omitted
,
fk,Wt r.
i.
^tftff
hm^'bfkrVr
7
,
^g
r.
|^ft
r r r r
a
mH,
.
^:
hdr,
^ft fk;
cp.
above,
a
108.
^^Pinn
hm ^ mi^T
1
bfk, **w(<\
2 5
This agrees with Yaska's explanation in Nirukta
viii.
II
daivyau hotdrav ay am
cdgnir asau ca
madhyamah.
ii.
That
is,
daivya
is
treated as a patronymic formation
from divya
cp.
26.
81]
12.
iii.
15
[-RV.i.
13.
10
they who are called the Three Goddesses are here simply (representative of) Speech (Vac) in the three spheres. She is spoken of by a threefold name a as abiding in the three
lights
a
Now
b.
qf$0 hm 1 !, *nWt fbk.

On
the three forms of Vac, see above,
b
ii.
72
ff.
Op. above,
i.
90.
13. Ila follows a (the terrestrial) Agni, Sarasvatl b is attached
to (prdptd), the middle one, while that (celestial form of Vac) becomes Bharati as occupying that (celestial) world.
*pte5T
hdm 1
7
,
o*ptefT
r,
J%*TT
,
rVr 6 ogtWT
,
hdr bfkr
2 6
r r
f
hm x rb
a
r. ^Hf TTHPH m *T$ 6 rVr f^nfo^TN f^RTT *?^%
$^
iii.
^
b
b,
*jSfaT fkr
6
,
2
.
?H2T UTflT
hdrmWr ^bfk.
Wff?f
f^RTrf^
fk.
hm 1
76.
*Rf
d, *T*nft fk,
Anugd
cp. anuvartate, above,
6.
Op. above,
ii.
same Vac is threefold (as) in heaven and in air and here (on earth). Both when individual and combined she a b belongs (bhajati) to all these (three) Agnis
14.
Now
this
mH, d, TW fk, 1 bfkr, WHcH^hin

f
TPTj.
*ra^T
^RTT
bfkr,
5Hf^R| r.
hm
1 4 r r rbfk,
^TRft hdrbfk,
a
IJil,
Op. jrita in
i.
108, anuga in
iii.
13,
and anuvartate
in
iii.
6.
all
Thus not only does

the 'Three goddesses'
the terrestrial form of Vac, belong to the terrestrial Agni, but

(i.
belong to the terrestrial Agni
108), as well as to the other
two forms of Agni.
as to Tvastr, there is praise (of him) as this same a or (it may be said) there are stanzas b to him Agni as terrestrial, and there is one stanza also in the (hymns) to the
15.
terrestrial
;
Now
seasons (addressed) to (him as) one or other (kasydpi, form of Agni) d

iftw:
hmV
^
(OT^CO
t*) t 7
,
^
7
,
^^^
f,
r,
^rm^r rVr
kr.
,
7
,
^fir:
hm^^r^^
qiîT^cQ
1
^f?f:
^f?r:
^f
.
^: hdb
line has the
hdm 1 ^
4 6 r r .
r r
2 qif^liqlt^ fkr
^rnfg
hdrm 1 fkr 2 r 6 r7 b, ^(^4^^

4
6
:
rVr 6
qTl^llHl^ b, The whole
following modified form in r r r
Mlf^q^
end of the varga

II.
is
here marked by
in
^fTW% ^ dm T bfk.
îTl
RV.
i.
13. 10]
BRHADDEVATA
in
iii.
16
[82
That
is,
Aprl hymns
iti
in Nirukta
viii.
14 (agnir
our author agreeing with the view of S'akapuni quoted jdkapunih), as well as with the view represented by the
;
Naighantuka, where Tvasfr

the atmospheric deities
is first
(v. 4),
mentioned among the Aprl deities (v. 2), secondly, among and thirdly, among the celestial deities (v. 6). According
:
hymns belongs to the middle group mddhyamikas tvasfaity ahuh, madhyame ca sthdne samamndtah (Nirukta viii. 14). He is stated below (iii. 25) to belong to the middle group, when rupakartd. Cp. Sieg, Sagenstoffe, p. 14. * That is, in the stanzas of the Aprl hymns addressed to him, he represents the terto the view of others, Tvastr in the Apr!
restrial
ii.
Agni.
The
third stanza in two of the three

iii.
hymns
to the Seasons
(i.
15;
36
on
ii.
37 see below, d
36)
is
addressed to Tvastr, though the

to the Seasons
name
occurs in
ii.
36. 3 only.
That
is,
in the
hymns
Agni
any one of the three forms of

:
Agni may be meant.
The
general sense of the second line I take to be

only, but in the
Tvastr in the
Aprl hymns represent one of Agni's other forms.

interpreted this passage correctly.
represents the terrestrial
hymns
to the Seasons he
may
I am, however, somewhat doubtful whether I have
4.
The
celestial Tvastr.
Story of Dadhyanc and the Mead.

tvis or
16. (Tvastr)
may
be (derived) from
'
from
a
,
means) 'he quickly (turnam) obtains (o&wte)' b therefore he obtains this name. (ut-tdrana) in works (karmasu)
:
tvaks, or (it or 'he assists
<5f^4r hr br
7
,
'4^7)4 1
1
,
fkr Tjftft *JT TFT
2
,
fjjcfl
TT
r.
hm
IT
(cp.
Nirukta
viii.
13),
^RT^T
r.
TT
r r
3
,
bfk,
^(jjq^ft
f k,
^TT
<4^TlKUft
<?Hîui %flfT
r.
5 3 %fif hr br
^^d
T^f
,
rV,
r r
2
^4^riHUFt %f^T
7
,
R^
iti
These three etymologies are derived from Nirukta viii. 13 : tvasta turnam afnuta In connairuktdh; tviser vd sydd diptikarmanas, tvaksater vd sydt karotikarmanah. ' nexion with tvisi-tas, from the root Ms? Mitra gives one of his marvellously irrelevant
'
references to the Rg-vecla, x. 84. 2
thou art
brilliant (Msitas),
Manyu,
like fire.'
This additional etymology may have been suggested by Yaska's (tvaksateh) karotikarmanah. The suffix -tar would bo accounted for by tdrana, while tvas would be explained by transposition of letters (as in Yaska's parjanya from trp) from ut and karmasu. This
is
certainly going
beyond even Yaska's wonderful achievements
in etymology.
17.
as well
The thousandfold ray of the sun which abides in the moon, as the mead (madhu) which is above ( param) and on earth
(who
7R?t
1
(iha) 9 also (abides) in the Tvastr

hr s mV,
is)
Agni
fk,
a.
r.
hm'rb,
^^MlRjflr
fk,
^ ^^Rt
?Rt
b,
*W
8
.
*flffa^
f%W:
r ! !
^ft hr'in^rVr
7
,
rfq fk,
83]
iii.
21
hr 3
[RV.i.
,
13.
10
mW,
r.
*TTfo: br,
o^T^r
7
,
fk.
%f ^
fr
2
,
hr 8
*T
fbkr
a
2
,
^f
^f r
7
,
*% ^
^J^[ hrmVr
who
is
?f
*lj
7f
^ ^ mV,
Soma
(cp.
k.
This
is
the celestial Tvastr
the guardian of the heavenly

is
my
'
Vedic Mythology/ pp.52 and 116), the abode of which

also a guardian of
the
moon
(op. cit., p. 112).
Agni
is
as replenishing the
p. 112).
Soma (op. cit., p. 90), and in the later mythology the sun is regarded moon when caused to wane by the gods drinking up the Soma (op. cit.,
stated Tvas^r's connexion with the heavenly
Having thus
mead, the author goes
on
to relate the story of
how
the Asvins obtained
it
from Dadhyafic.
18. a Well-pleased (with him, Indra)
bestowed on the son of

;
Atharvan (Le. Dadhyanc) even that spell (brahma)*> seer became more brilliant by means of the spell.
1 3 *5TTft hr m bfkr
and the
r r n(g),
*SH
r r
5 7
,
r,
r.
fl^l4<q: hr
bfkr
4JÛ(4
2 5 7 1 3 Îfr*^'^ hr m bfkr r r
,
iS
ed
n(m), (gwO^T^Hfan n(g). is omitted in n.

a
The
is
story of Dadhyafic, as far as related in the following six slokas (18-23, excepting
i.
i8
cd
),
i.
quoted in the Nitimafijaii on RV.
116. 12.
It is also told
by Sayana (on
see Sacred
RY.
1 1 6. 12),
who
It
is
states that
it
is
narrated at length in the S'atyayanaka and the
Vajasaneyaka.
to be found in the Satapatha
Brahmana
(xiv. 1. 1
18 "* 25
;
Books of the East,
vol. xliv,
pp. 444
f.).
Which
reveals the abode of
Soma.
Indra forbade the sage (saying), 'Do not speak anywhere for if this mead is proclaimed (to of the mead thus (revealed)
19.
;
any
one), I will not let
you escape
1
alive/
r,
hn^bn,
7f
,
*}fa n(m), Tflffo fk, fl4jfM^

JTsft"
5T^p^r
r r
6
,
a 4 6 r r r .
20.
Now
;
the divine Asvins asked for the
mead
in secret
said.
from
the seer
and he told them what the Lord of $acl had

hr
1
mVr
7
,
foftf^b, ft^%^ f
f,
WflK
of
k,
in
hm rbn(g), ^^N'S hm 1 bf, not k.

5.
?l^l^%
n.
The end
f*rf>WCr, fJT^nft n. the varga is here marked by
The
horse's head of Dadhyanc.

'
:
The middle Tvastr.
Do you quickly make us To him the Nasatyas spake two receive the mead by means of a horse's head; Indra shall
21.
not slay you for that/
RV.
i.
13.
io-]
BRHADDEVATA
(g), 6
,
iii.
22
[84
fk,
hr 3 r5 r 7 Sayana, ^riJlT
^T%f m
1
,
^R%M
1
,
ÊJ%M
b.
hn^bfkn, $*TO?^r.
b,
tTOFS
r.
t4l$5Uqi hrMr 44l^4t3(i m *nj, ?mni ?t ^ n. %?& br'rW, Hl
i3<q<3l
:
^ f k,
5f
^ f,***^ m\
f,
hd
?TT ^f^TlTiaJ
hmVrVr wf
7
,
qqlnn:
b,
^f SRfaW
?lt
22. Because Dadhyafic had told (the secret) to the two ASvins with the horse's head, Indra took off that (head) of his ; (but) his own head they (the A6vins) put on (again) a.
W^fr mVr
bfkr
2
7
,
^RT^T
hr 3 m 1
n(g),
W%f hrbfk.
r7
.
n.
n^^^
r,
hm^fk, d<^l4)^0
,
f^7
3 hm *, 7T^ r r 't bf, fK^M T^ n(g),

eft
l
r,
^\^Tf
fT^W
r r
HnTOT^m 51^7^11
,
r,
2
,
3 5 7 'H&RT'R.hr ! !- ,
and
a
5>B.
:
Vlill*0.
^Mldl*l,n(m)n(g), ^\fi?!TH,n (Sayapa has the forms 3 2 6 ^f^C: hr bfkr r r 7 n,

tell
The SB. and Sayana

athansya svam
iira,
f
the story only as far as the replacing of the head; cp.

;
ahrtya tad dhaasya prati dadhatuh
iirah pratyadhattam.
The 8 B.
uses the expression afoyam sirah,
Sayana svaktyani manusayi and the verbs chid and

:
apa-ni-dha.
the horse's head of Dadhyafic, severed by the boltbearer with his bolt, fell in the midst of a lake on Mount
23.
And
Saryariavat.
<^fNrg
f k,
hmVbrV,
3
3pfrre
fk,
^ft^ST^ r.
xTO
r,
hm 1
(^vWi^RK ^) ^RJ n.
W!
MSS. and
24. Rising
on living close of the cosmic age (yuga).

1
up from the waters (and) bestowing manifold boons beings, it lies submerged in those same waters to the
Iim
3 2 6 7 r r r r ,
2 5
HfîdJ
r.
r,
IT^RI bfk.
o|^f hm 1
!,
H^%
bfk.
fTO^rfTT
hm 1 ! 8
bfkr
r r
7
,
RW^m
That Tva^tr, who is in the group of the middle sphere (madhycmika)*, is a modifier (vikartr)* of forms. He too is praised c incidentally a hymn to him does not exist
25.
;
.
hm
bfk.
rbfk, f*HJT^ ^T r r
6
.
?P5f
f
in
r,
IT^T
1
^ bm
1
,
?TO
(no particle)
The end
marked by M
hm
bfk.
85]
a
iii.
29
viii.

14
:
[-RV.i.
13. 13
Op. Nirukta
is
Tvastr
often spoken of in the

'
madhyamikas tvasfaity ahur, madhyame ca sthane samamnatah. RV. as a fashioner of forms, and is called rupakrt in
See op.
cit.,
the TS. &c.;
cp.
my
Vedic Mythology,' p. 116.
p. 116,
B, line
5.
6.
Vanaspati.
The Svahakrtis.
is
26.
Now
he
whom
they proclaim as Vanaspati
Agni woods as
a as
Lord of the
Wood
for this (Agni) is
this (ayam) lord (pati) of
(their) protector (paid), or
because he guards (pdlayati)
them b .
m
a
;
1 4 e r r r bfk, MlH*l<{lfil
r.
Vanaspati as an Apr! deity is here (RV. i. 13. n) identified with the terrestrial but above (i. 66), where the three forms of Agni are distinguished, Vanaspati represents b vananam pdtd the middle Agni, as Jatavedas does in i. 67. Cp. Nirukta viii. 3
Agni
vd pdlayitd vd.
27. This (ay am) Agni is also lauded as mada in the third (stanza) a of the hymn ii. 37), which contains six stanzas.
p
Vanaspati by GrtsaEnjoy (mandasva

'
'
ljftfT*ft
hm 1 oqfaqg
,
bfkr.
f*W:
b, *fit7T: fk,
T
*f%7f:
f
hml r.
3
.
bfkr,
a
^^fTf ^ hmWrV-JRT bfkr,

This stanza
IH
1
,
^ hr
commented on by Yaska (Nirukta

(viii.
viii.
3) as
an example for Vanaspati.
He
10;
quotes four others

iii.
17-20) in connexion with Vanaspati as an Apr! deity (x.
no.
8. i
and two stanzas not from the RV.)
occasional (prasangajd) praise of him (Vanaspati), as a sacrificial post a and as a tree, with the whole b hymn, They
28.
But an
'
anoint' (anjanti
iii.
8), is (to
be found) in the third Mandala.
b,
tl*lq
iv.
r.
Op. below,
viii.
too.
Yaska
:
in his
(Nirukta
x.
iti
16) regarding Vanaspati

viii.
agnir
iti
comment on EV. But jakapuyift.

vanaspatih?
iii.
8. I
merely remarks
in
commenting on RV.
iti
no. 10 (Nirukta
sakapunih.
17)
he observes:
tat ko
yupa
kdtthakyah, agnir
29.
As
is
various.
which
the views of the learned have been a conclusion that all that (viz, certain is, however, a meant by the term) is simply (a form of) this Agni b
to the Svahakrtis
It
,
RV.
i.
13.
2-]
BRHADDEVATA
1
,
iii.
30
r.
[86
r*br
7
,
^TO
hro
3\W
r,
omitted in
f k.
tt
Op. the various explanations of the term given in Nirukta
viii.
20.
Cp.
*
YSska's remark (Nimkta viii. 22) after stating the various deities with which the pray aj as and the anuyajds had been identified dgneyd iti tu sthitih, bhaktimatram itarat, it is,
:
however, certain that they represent Agni
everything else
is
merely an attribute.'
the maker (kartd) of oblations (svdhd) the making (krti) of them, (that is to say,) here is of a single nature a it is he who is the source (ekaja) (prasuti) of living beings,
30.
For he
is
the imperishable (source) of

ff qnfr
r.
all
of them.
mWrV, f ^tfT hbfk,

SrfTRTT^r.
is
^nfr
r.
m<Hr hmVbfkrW, |TRt

,
glfVtJaitii^hbfk, *JT
3 2 6 7 'f^MI^ hr bfkr r r
?J TfrTR^r.
The end
of the varga
a
is
here marked by
^
is
in
hdm 1 bfk.
by kartr: while there are many
all
In
this
etymology
krti is explained
svdhtis,
there
only one maker of them, that
Agni, the source of
beings (cp.
i.
61).
7*
Tannnapat and Naraamsa.
Deities of
BV.
i.
14 and
15.
31.
Both the second
(stanza) with
Tanunapat and that which

.
contains Naraâmsa, are combined as applicable (prayoktavye) in b a only three (hymns) which (thus) contain both
r,
qrf^ hdm^fk.
2
,
**n
5
,
^ hr
fb,
bfkr 2 r 5 r 7
^T ^
r.
^TT
r.
rbfk, 1RT
f,
tl*l^ hmVkr U^^jc)

f k,
3 0^51 hr
.
^^^7}
7
,
6 7 r r , 4JJJ<jft
7 ^?5 m^b^r
7J
hm
br
^ fk,
b
^r
f^ r.
Tanunapat and Naras'amea.
See above,
ii.
155, note
b
.
That
is,
32.
may who may

b,
a (stanza) containing Naraâmsa, as well as the second , be (applied in behalf) b of those wanting children, (of him) desires strength or who desires food, as well as (of him) who
The
wish for prosperity.

^rrf fr, *n ^rr bk, '^TOT hr v, 1 3 2 6 7 r. OTTRft *TT hm r bfkr r r
,
*rr
^r
^175
1
.
2 6 7 3 o*n ^r hr fkr r r 0% (no)

,
^f
br
2 5
W\ 1R ^JTf
^Tftl
r.
qflflft<*||fM ^l
hm1
r r
7
,
JJTffiftF
is,
cf^Tft ^t
fk,
^Rf^^rd
W
b
r.
That
the stanza containing Tanunapat.
That
is,
apart from their usual
sacrificial application as
Apr! stanzas.
87]
33.
iii.
36

*
[-RV.
i.
15
The hymn,
a is
is
invoking Agni
(vaifoadeva),
Hither with these' (aibhih: i. 14), which spoken of here as addressed to the All-gods
recited (fasyate) among the hymns to the Allgods, because, being composed in the gayatrl metre, it contains the characteristic 'All (visva) b .
1
h,
ftJlfM
iii.
mVfrVr 7
flftf*^
k, ^f?I
ilT^Rp
r.
hm'rb, ?rR5l?Hk.
a
33^=11. 128*.
Agni
is
the only
with the characteristic gods

(in
god invoked in the vocative in this hymn ; hut the gods, thrice vive, are several times mentioned in it, as well as several individual
b
iii.
3 and 10).
Cp. below,
51.
Op.
iii.
43,
and
ii.
128, 133, 134.
34.
As
to the
of twelve stanzas, in it seven deities b in their respective stanzas, together with the
,
hymn, 'Indra, drink Soma' (i. 15), consisting and addressed to the Seasons a (the seer) praises
Season
(rtu).
hmV,
a
ft?%<fo?
rVr 7
fni<flJ
bf,
V^W
29.
ij
*l
VÎW^ MSS.,
That
is,
the deities of the Rtuyajas; cp.
AB.
ii.
Enumerated below, 37, 38.
35. There (the deities) are characterized in the plural and in the singular, in six stanzas (1-6) 'with Rtu' (rtund), in four with the Rtus (rtubhih), then again in two (i i, 12) ' with Rtu' a .
The end
a
of the varga
is
here marked by
in
dm
bfk, by
in h.
This statement
is
only approximate as regards this

;
hymn
of the
BV.
(rtund occurs
in 1-4
and
6, while
;
5 contains rtunr
ftubhih occurs in 9
it is
ii.
and 10
only,
and no form of
fin in 7
for the
and 8
rtund in
n and 12)
TS.
vi. 5.
but
Rtu
offerings; see
3;
AB.
an exact description of the twelve Praisas 12 29. 2-4, and Haug, vol. ii, p. 135, note
.
8.
Hymn
to the Seasons
BV.
i.
15.
36.
The Etus
so
it
is
both in the
are here incidentally praised with the deities : hymn of summons (praia) for offerings to
the Rtus, and in the
hymn
of Grtsamada a also.
fk, JITflfo^fil ^f b, 1llri}jJ^y
^ hdm
1
.
35, 36 omitted in
rVr 6
RV.
i.
15]
That
is,
BKHADDEVATA
EV.
ii.
iii.
37
;
Prolegomena, one hymn).
p.
8 see also Oldenberg, 36 ; cp. AB. v. 9. 6, Haug, vol. ii, p. 336, note of BV. i. two relation to ii. and on the 15 36 really constitute 37 (which 193,
with the first a (stanza) he (the seer) praised Indra, the Maruts with the second, Tvatr b with the third, and Agni with the fourth
37.
;
l
Now
^ mVbr2 ^wfl
,
^lfalq
^ hd, ^z| fllfM*)^ ^f fk,

b
With mukhyaya, compare mukhe

iii.
tu ya, v. I.
On
Tvasfr in the Rtu hymns,
cp. ahove,
15.
Sakra (Indra) again, the two gods who delight in truth (Mitra-Varuna) with the sixth, and with the four a beginning with the seventh (7-10) Agni Dravinodas.
38. with the fifth
hdn^r, MÛll bfk.
a
ii.
Caturbhih, agreeing with saptamyadyabhih, clearly used as a feminine
cp. ahove,
44.
divinity of the formulas of the Bg-veda is to be known from authoritative statement a (dded), not from its characteristic mark (lingo) ; for it is not possible to know actually
39.
(tattvena) the divinity of these (stanzas)
The
from
its
characteristic
mark
hm^hfk,
?J
faf*:
6
.
rW.lTRrt hbfkrW, ^Wt m
1
,
Unwt r.
hrn^bfk,
*
r'rS
* That is, Agni is not mentioned by his actual name, Op. below, iii. 109. but only by the attributive Dravinodas, which might designate another god (though it is a well-known epithet of Agni; cp. i. 106; ii. 25; but see iii. 61).
eleventh (he praises) the Nasatyas (Asvins), with the twelfth this Agni again. Rathltara, however, says that this a hymn consists of single separate praises .
40.
U^l^Jfll hdn^fr, li^l^^j bk.
the vary a
*
is
With the
<^fl^:
1
,
hrbf,
2 ^B||*K: kr
The end
of
here marked by
in
bfkm
not in hd.
In other words that

;
it
is
a pfthakstuti, one of the three kinds of hymns to the
All-gods
cp. below, 43.
89]
iii.
44
[RV.
i.
15
9.
Three kinds of hymns to the All-gods.

in (a
41.
For where,
is
13
,
each deity
hymn) with many deities or two deities, a praised singly (ekaikd) or by qualities arising from
they regard that (hymn) as one containing
(vibhaJcta-stuti).
!-,
its activities
dis-
tributed praise
f
hm 1
TOqT)
^
r,
; '
bfkr 2 qjr
,
rlr4jt6 ?f
TS(*i<fiff! Tf"
fWTfraTfrfr
fk,
(qim(ni
82
;
b,
hdm 1
a
1 4 6 2 r r r r' (?) *1*lf^ttj(7i cf^T
cp. v.r. below,
iii.
fa+lfHl*jj(7i
in Nirtikta
vii. 8.
Cp. below,
vi. 69,
iii.
82, where ekavat

c
in the singular
vii. 8,
is
used.
b
x. 17.
Cp. below,
on RV.
via. 29.
Yaska, in Nirukta
gives
RV.
3 as an example
of vibhaktistutih (where Piisan and Agni are praised separately in the singular) as opposed
to a samstava or 'joint-praise.'
42.
Now
the
hymns
is
kinds
that which
to the All-gods (vaivadeva) are of three provided with joint-praise of the Sun
(surya-samstava),
(vi&va-lihga),
that which contains the characteristic 'All' and that which contains separate praise (prthak-stuti).
1
hm
in
^ f^ftVT
b,
f^^TT
% fk.
Û|cHgjf<l h,
O f?f:
dm
bfkr
(cp.
40 and
in 43). ^J*?lfit
43. That which is called 'Separate praise' (prihak-stuti) one should recognize as addressed to many divinities that which is All (vi$va-lihga) a is the one in which (the characterized by
;
'
'
gods are praised) with their universal (vidva)* qualities arising from their activities c
.
hn^bfk,
b.
f?f
r.
?fi^t^t: hm^bfk,
a
The term vi&alinga occurs

that only such
in Nirukta xii. 40, where
Yaska
states the
view of
vtfve.
Sakapuni
hymns
p. 167.
are vatfvadeva as contain the characteristic
word
See Roth, Erliiuterungen,
Cp. above,
ii.
134.
Cp.
vi.
69.
That which with reference to the All-gods frequently praises the Sun, (and) at the same time praises the gods themselves, they call a joint-praise of the Sun (surya-samstava).
44.
^flptf
^5 rm
1
,
<3f^?T
f,
hm
bk,
^ff ^f?f
^TT^
^ ^R
hdb, (fo^f) iJ^ST *T|

1 4 6 r r r .
f,
f^ra^ k,
II.
RV.
i.
15]
BRHADDEVATA
(the
b
,
iii.
45
[90
term a does) not (apply) at the beginning of the hymn to Bhaga nor in hymns to Usas, nor in the hymn to d Savitr, 'I invoke' (hvaydmi: i. 35), nor in the Surya (hymn) e in (regard to) oblation (and) sacrifice (makha)
45.
But
*rnR!
SO.
fflTRft
*fta%H
J
hdmVbfkrVr 7 *TRt O^ffll^t r6 qTOt<f4|^ftl<1[ r 5 *T br *far%g TT hmV, o^f%5 ^fT f k, fr ^) wfaftS ^T

,
,
(cp.
r.
?T%
hdmV bfr\
a
?J^t rk.
The end
b
of the varga
is
here marked by Q. in
hdm 1 bfk.
That
is,
vaitfvadeva.
vii.
it
first
stanza of
mentioned, but
Bhagasya suktadau=zbhagasya suktasyaadau: in the 41 (the only hymn to Bhaga in the RV.) a number of other gods are is not vaitvadevi. In the first stanza of this hymn Savitr is
it is
associated with several other deities, but

first
not vaitivadevi.
e
RV.
x. 85, to
:
the
stanza of which a similar remark applies.
This, I suppose,
means
nor are
stanzas from these
hymns
treated as addressed to the All-gods
when
applied sacrificially.
10.
How
to ascertain the deity of a
hymn.
46. nor, similarly, in any other formulas (which are) statements * (pravdddh)*, or where the word 'associated' (sajosdh) or together'
juh)
may
be (used).
hmVbfkrV,
That is, when names are merely mentioned and do not imply an invocation. Which, governing the accompanying name in the instrumental case, put it in a subordinate
position. a
47.
But the
old
Lamakayana
a states
even that (hymn) to be

(deities) are celebrated
addressed to the All-gods, in which
many
even incidentally (prasangdf).
^b, MfV*lfi!d*ifk.
a
WR^TRFn hd,
vol. xiii, p. 426.
^Tl^^l^^:
rn r,
^faWTRW bfkrV.
See Indische Studien,
48.
The
a
where
(in
whether praised or not, (but) indicated somethe hymn), the seers adore with formulas. That b (deity)
divinity,
of.
one learned in scripture (astra) should take note
hmVbfkrV,
b,
^Tf^r
^[
fk,
(cp.
81).
r r
1
?TI
l^R
rU^MUn
r.
g^
dr,
f^Tf h,
91]
iii.
51

b.
[RV.
48
fl6
i.
15
m1
a
g%f?f
iii.
fk,
3%
.
HT^rf^;
hmVbfkrW, JTHSW
b
r.
is
nearly
identical with
8i
a6
also
22.
Op. the next s'loka
i.
The feminine
tarn is
used as
if
devata, not
daivatam preceded.
though not designated by their agents are nevertheless indicated b somewhere at the and in the and the at in individual and end, middle, beginning,
49.
a
,
For the actions
(of the gods),
passages (prthaJctvesu).
f,
^
a
^$\
^T
f? n^bfk, vn<\
?J r,
*n\<\
hd
1
,
^T% ^ hd, nk[ ^

r.
,
*n^ ^ Tp*% hilrV, 7 hr^^^r ^^l kr*T*Wf%Stf*t hbf fk, fWTf^f Jfjfli: 1 m <ilMf^STf! r, ^tMf^^l(l k. g\R< hm rbfk,
*ri?tlj
r.
,
(no particle).
?fiifr
TRt ^ b,
That is, though the names of tho gods who perform those actions may not be * mentioned at the same time (as in RV. viii. 29). That is, are connected with the
deity of
whom
they are characteristic.
50.
The very
action b
:
action itself in the Nivid to

since
by the
the cow, the courser,

c
Savitr a praises and the ox are
(called) milker, swift, or carrier

SfilN fTRcfl tft ^4 \
b.
1 ^T hm r
(respectively).
hm
1
!-,
^fflfa
TfTT 4Jlfa^JYî fk,
î^T
cTT^T
(^f
m1
is
i.
),
TT
a
b.
The end
of the varya
here marked by
;
^0
in
hdm l bfk.
b
The Nivid
i.
to Savitr is
RV.
24. 3
cp.
AB.
v. 17. 7.
Op. below,
iii.
78;
see also
7:
;
stutis tu
karmana &c.
In VS.
xxii.
iii.
22: dogdhri dhenur vodhdnadvdn
afufr saptih
quoted below, with a slight variation,
79.
11.
Hymn-owning and
incidental deities.
seer)
Seers of VaiSvadeva hymns.
51.
Inasmuch as (the
to
a
praises
Agni and others
in the
Bhaga (vii. 41), Mitra and others in the panegyric hymn of the horse (i. 162)^, and adores Agni in (the hymn) to the c Hither with these (aibhih, i. 14) All-gods
* '
fk.
rVrV,
^q^lrn
f,
(f^)^l^l^l<ft
h.
$fa^ bfkr,
^t hd.
RV.
i.
15]
That
is,
BRHADDEVATA
in the first stanza
;
iii.
52
b
[92
That
;
see above,
.
.
iii.
45.
is,
in the first stanza.

iii.
See above,
iii.
33
agneyam suktam
vai&adevam ihocyate
cp. below,
141.
52. as to that, they say that, while for the most part employa ing in his praise (stuvari) other stanzas at the beginning and b end (of a hymn) , he (the seer) from association (pratiyogdt) G or on occasion (prasangdt) praises another deity at the same
time d
f,
TT *n
*3F*T^
*
h,
*TT
^pfp^:
1
,
*TT:
^ff^*
3 5 7 r r r ,
That
is,
stanzas in other metres than those employed in the body of the
hymn
thus the
tristubh
;
first
stanza of the
first
hymn
to
Bhaga
(vii.
41)
(i.
is
the
and
last of the
hymn
the
to Savitr
composed in jagatl, the 35), mentioned above (45)

b
rest in in this
connexion, are also in jagatl, the rest in tristubh.

v. 171.
Cp. above,
i.
22,
and below,
The reading
of
some of
MSS., prataryogat, 'through association with

first
the early morning,'

(vii.
may
be due to the influence of the
which begins prdtar aynim, prdtar indram &c. stanzas of a hymn often show diversity of both metre and
41),
stanza of the hymn to Bhaga d That is, the first and last
deity.
53.
The deity
to
whom
be
he addresses statements of an object

;
as hymn-owning (sukta-bhdginl) (arthavaddn) but the one whom he praises on occasion (prasangena) is to be
b recognized as incidental (nipdtinl)
1
,
a is to
known
(3[Tc^f,
fkm
1
.
6 ^Nfjn q^^^mî: rVr

,
d
.
53
omitted in
Op. arthatn bruvantam in
b
i.
9.
Cp. above,
i.
17, 18.
In four ways a (caturdhd), it may be said (vd), the hymnowning (deity) is mentioned (bhanyate) in that hymn in which a seer who praises all the royal Eishis or (divine) Rishis b is
54.
indicated (nirdista)
6
.
3 TT hdr
^f
^TT b,
^fc
ab
r.
fo
is
omitted in n^fk.
hfk.
^H^^hm^b, ^ft^fk.
^TWft:
hdr,
f^ft
f,
That
:
is,
as a whole
see the remark on the nature of a Vaisvadeva
I suppose, if the term vitve occurs iu a line, hemistich, stanza, or a hymn b hymn above, ii. 133. This,
93]
I suppose,
till
ili.
56

This word does not occur
is
meant
for a paraphrase of vifvdn devan.
The thirty-seven names (except 56, and may possibly be a corruption (see 56, note ). Nabhaka see 56, note *) enumerated in 55-59 are those of the reputed seers of Vaisva:
deva hymns.
the previous
Of the twenty-four masculine names occurring

list
in 55-57, seventeen occur in
of twenty seers of Vais'vadeva hymns,
ii.
129-131.
The
additional ones
are Vasukarna, Svastyatreya, Nabhaka, Kasyapa, Vamadeva, Madhuchandas, Partha.
55. as Medhatithi a ,
Agastya
1
,
b
,
Brhaduktha
1
Manu d Gaya e
,
Rjisvan
f
,
Vasukarna
Saryata* Gotama
1
',
Lu3aJ;
1
SfalfdfVHrbfk, ofWT'mH
hm hm 1
f^
bf kr.
fk,
2 5
qtj4<sta
of^^h. o^RTghm ^ o*remibf krV. hdm ^ SîuNl fkr, 4<gqt<^ b. U|l4in)

,
r,
Ull^ldl
3
*ju4l*ft
7
.
b.
*fteT*ft
*pH
;
(=r
4 6 r r ),
4JM41
*T hn^bfk,
*JH*ft i5W
r r r r
could not be right,
have adopted the reading of r r 4 r because (i) by itself with elsewhere as that name occurs bolow (58) never occurs ^f?f (2)
I
1
,
^W
the patronymic HI*!*!?

easily be corrupted to
but only with q^f^sffft as the name of a seer

,
(3) ^ftafTlt
could
would almost inevitably lead to the following seems to me a corruption of ^RJ) ; (4) though word becoming f ^Jt (the reading a of there is no reason to add the patronymic (as thero is +lliqt ^(l^nd? patronymic is in the case of Agni below, 58), but the fact of its existence would have made the corthis
*U*fn, and
^R
ruption of *J\fj*J\ easy.
The MSS.
^flffa in
r r
have in several previous cases been shown to

i.
have alone preserved the correct form of names in similar enumerations (%*f in
in ^5$jr
i.
126,
127,
^q<$i and
is
ii.
129);
The end
a
of the varga
i.
here
b
marked by
Seer of
i.
^
f
the present I regard as another instance.

in
hbfk, not in
1
.
Seer of
14.
186.
Seer of x. 56.
Seer of
*
d
8
Seer of
viii.
27-30.
Seer of x. 63, 64.

*
vi.
49-52.
Seer of x. 65, 66.
Seer of x. 92.
Seer of
i.
89, 90.
Seer of x. 35, 36.
12.
Seers of Vaisvadeva
hymns
(continued).
,
Kakslvat the son of Gathin and the son of Urva6i (Vasistha) 6 Nabhaka f (Visvamitra) 11 DuvasyuS, and the son of Mamata (Dirghatamas),
56. Svastyatreya a ,
d
,
Paruchepa
fk,
r r
6 7
.
mfaOÎ* hdm 1
TTft^TlÛn must be the

(seer
correct reading, because there

i,
is
no
seer
named
but only *ufaV.

a dvandva, just as
a
of
iii.
20.
5),
viii.
and the two patronymics would naturally form

70.
i.
ufaT*li<MlV
b
in
Seer of
v. 50, 51.
Seer of
139.
Seer of
i.
121, 122.
d
e
Seer
Seer
;
of
i.
3.
7-9;
x. 137.
no
entire
hymn
f
to the All-gods is attributed to him.
of
vii.
34-37, 39, 40, 42, 43.
All the
MSS. and
read nabhakat caiva nirdis$o
RV.i.i 5]
but Nabhaka (seer of
viii.
BRHADDEVATA
39-42)
is
iii.
57
hymn
is
[94
or stanza to the All-gods
;
not credited with any
on the other hand, Nabhanedistha, who (and not Nabhaka)

(ii.
129-131) as among the seers of Vaisvadeva hymns, is This suggests that in nirdisto (peculiar enough in this place) we (x. 61, 62). h g Seer of x. 100. Seer of i. 164. may have a corruption of nedisjho.
All-gods
mentioned in a previous list the author of two hymns to the
he who is Avatsara d Vamadeva 6 Madhuchandas f name Parthas, Aditi, daughter by of Daksa h

57.
Vihavya
, ;
the seer
,
Kayapa b and
,
i:
bm 1 ^
fqêq hdfk.
IRQR 4|fi|^hm
V
qWM^tf^ brVr
r r
4
7
,
f,
*cTrf?[f7tt
b
r,
^cfjtnif^rd*
r.
viii.
a
29.
Seer of
x. 128.
Seer of
d
x. 137. 2,
and
(as
an alternative to Manu) of
Rajendralala Mitra, reading namayah, has here one of e Seer his marvellous references to the IIV., i. 139. 9, where the word nabhayah occurs.
Seer of v. 44.
f
of
is,
iv.
55.
Seer of
i.
3.
7-9.
8 That
;
is,
Tanva Partha,
seer of x. 93.
;
That
Aditi DaksayanT, alternative seer of x. 72
cp.
Sarvanukramani
Arsanukramani
x. 29.
58.
Juhu a and the

, , ;
divine Seven Rishis
Grtsamada b and those who are the Yama d Agni Tapasa 6 Kutsa f
seer
, , ,
and Trita h
m
;
k,
^ro TMÎM^ b, ît ftrerR^r: b, ^fif ^r ^msr fk. TTRît^^ftt r, ^Wt f^RTR^C* hdr 3 m 1 r 5 r 7 I have preferred
.
f,
the reading
is
Bhauma;
because (i) the patronymic Tapasa could not be connected with Atri, who (2) Tapasa, as the patronymic of three Kishis (Agni, Gharma, Manyu), would
not be used alone to designate one of them without any indication to show which was meant (3) Agni Tapasa is the seer of a hymn to the All-gods. On the other hand,
;
Atri,
who
occurs in the previous
list (ii.
129-131), thus disappears from the present one.
From some
of the preceding notes
it will
be seen that something may be said in favour

list,
of each of the three
names of the previous

list,
Qathin, NabhSnedistha, Atri, reappearing
in the present longer
where they are absent in

b
my
text.
a
x.
Seer of x. 109.
Seer of
e
ii.
29, 31.
Seers of x. 137.
Seer of
14 and part of x. 10. g Seer of of i. 105.
Seer of
x.
141.
Seer of
i.
106, 107, alternative seer

i.
viii.
h
83.
Seer of
x. 1-7, alternative seer of
105.
59. also the four brothers,

(prthak)**,
,
Bandhu and the

,
rest a separately
is
and Visnu c and Nejamea d and he who
Samvanana 6
by name.
95]
iii.
62

t>,
[RV.i. 15
1
hdn^r, *J*jHSmq^H
a
^jUBnTOT%*f
fk.
- ^ffHSf m
i.e.
rbfk,
Seers of
their
v.
24 and
x.
57-60.
That
is,
in v.
24; cp. Arsanukramani
v. ii,
where
names
d
of one stanza.
and they are stated to be ekarcak, These statements are repeated in the Sarvanukramam.
are enumerated,
each the seer
The
seer
of x. 184.
The
seer of the khila after x. 184.
The
seer of x. 191.
have praised (him) in separate hymns with his universal (vi&vaili) qualities arising from his (asya) activities
60. All these
ft
,
(whether those qualities are mentioned) collectively or individually.
^
hma r,
a
hm'rbfk, *$T
bfk.
rVr 6
.
"STO
^ hm
^ ^RT ^T
is
f k,
V* TT
br
7
.
^r^
^nftf
60^=43
The end
of the varga
here marked by
1 în hdm bfk.
That
is,
the seers of Vaisvadeva

i.
hymns
praise Agni in those
hymns with
the attributes
of the All-gods, as in 11V.
14; cp. above,
iii.
33 and
ii.
134.
13.
61.
Explanation of Dravinodas.
Deities of E.V.
i.
16-18.
the Dravinoda, who has been asserted above (iii. 38) a because of his the terrestrial Agni, some call Indra (to be) b being the giver of strength and wealth
,
.
Now
TTrf^Wt drn^fk,
xnf^%
hb.
^fwt^t
fk.
fa:
brVr 6
'^Tfo: hdrn^fk
(cp.
the
various readings in 62 and 65).

i:
^.irjOl^l hdm'r, <îfn<?Hl^l bfk.
b,
q^qTtTit
where
a
is
Cp. Nirukta
viii. a,
it is
Indra, and where that opinion

ii.
is
refuted;
stated to be Kraustuki's opinion that Dravinodas b see Both, Erlauterungen, p. 115. Cp.
calls
above,
25,
where
this is stated to
bo the reason why Kutsa

is
Agni Dravinodas.
of strength
62. This (terrestrial) b

;
Agni
Dravinoda a
for
he
is
the giver
(mathyati)
produced by strength, (that the sacrifice. at seers the by
and he
is
is)
rubbed
m s b, *^lft^ m m 2 rf k.
1
The
five lines,
2
62^-64, are to be found
in t)fkr r r
not
till
3 1 3 4 6 r (r r r r ) only; they are omitted in hdm here (after 350 slokas) that the divergence, as to length, of from
6
7
(=B) and
= A.
B
It is
A
,
begins.
fk,
b.
q^îq^^
r r r
2 5 7
Here the value of
m1
in constituting the text of the passages peculiar to
at once
begins to
show
itself.
RV.i.i5-]
a
BEHADDEVATA
and
in 61, as
iii.
63
we have
the nom.
pi.)
[96
of the
I take Dravinodah here,
the nom. (in 63
alternative form dravinoda used for metrical reasons instead of dravinodas (the
nom. of
b
dravinodas), which is otherwise employed here
(i.
106;
iii.
65;
ace.,
ii.
25).
Op.
above,
ii.
25.
Cp. Nirnkta
viii.
balena mathyamano jay ate.
the oblations wealth (dravina)*, because it is produced from the oblation now the sacrificers (rtvij) are givers hence they themselves are wealth-givers of them b (oblations)
63.
They
call
(dravino-da)
c.
r r r
2 5 7
.
ffa^ft
rVr 7 f fa^ft
,
b,
f4<8\
fk,
f*Nt m
1
.
Cp.
ii.
25 and Nirukta
viii. I.
Cp. Nirnkta
viii.
rtvijo 'tra
dravinodasa
i.
ucyante haviso ddtarah.

uses the form dravinodas only.
The
plural of dravinoda occurs in
RV.
i.
53.
Yaska
Dravinodasa because he appears from (such expressions as) the son (connected) with them (esam) of the seers a (and) O child of strength b or because he was produced from the middle (Agni).
64.
Or he
'
(Agni)
is
(called)
'
'
^<nui
*pl br (Nirukta
viii. 2),
<w4\y^
fk,
-<eft^
m1
^?^t
I)fkr r r
7
,
m m x bfk.
a
1
.
?Jf^[ TT|t m^k, *fflft

5^lfqtq\^t<5
fr
6
,
Wt
b,
.
^fqiql^tl*
yatho etad :
*
m1 bkr 2 r7
Cp. Nirukta
.
.
viii.
agnim dravinodasam
'
aliaiti
rtvijo 'tra dravino-
cainam janayanti, rsmdm putro adhirdja esa ity api nigamo bhavati. 2 The words rsindm putrah occur in VS. v. 4. Erlauteruugen, p. 116, note
dasah
te
.
Cp. Roth, b
2
:
Agni
is
often addressed in the
RV.
an
sahaso yaho,'
i.
26.
10 &c.
Cp. Nirukta
viii.
balena
mathyamano jay ate, tasmdd enam aha sahasas putram, sahasah sunum, sahaso yahum.
expression sahaso yaho
is
The
used
in
explanation of fsindm putrah, as the priests produce
Agni by means of strength

from Dravinodas
jdyate.
;
(see above, 62).

viii. 2
:
That
is,
he
is
Dravinodasa as derived
:
cp. Nirukta
athapy agnim dravinodasam aha
esa punar etasmdj
65. It is
;
this (terrestrial)
Agni who
called
'
is
wealth-giver (dravi' :
noda)
it is only in Dravinodas b to addressed that mention of Dravinodas (hymns) Agni appears
it is
then
that he
is
m
,
1
!-.
*||v|t)ft
^|% hr
:
m,
1 2 3 ^n hdm m m T?qi^l^fq r (Nirukta viii. 2 UTI^T ^Tf'TOt^Tt). This sloka 3 T 4 6 The varga would therefore (65) is found in A MSS. only, hdr r (presumably p r r
).
97]

s'lokas in
is
iii.
69
[-RV.
i.
18
have only three and a half
them.
As
the varga without 65 would have the normal
number
lines in
of five slokas,
a later addition.
very tautological immediately after 62 , it is probably This sloka follows the Nirukta even more closely than the preceding five
and 65
do.
is,
:
*
iti
That
when he
is terrestrial.
to
Cp. Nirukta
viii.
ay am evagnir dravinodd
jdkapunir
dgneyesv eva hi suktesu drdvinodasdh pravddd bhavanti.
66.
Here
(i.
(the
hymn) which
'
follows that of nine stanzas a to

(i.
i.
Indra
to
is
it
16) is addressed to
'
Indra -Varuna
17).
1
The one next

Brahmanaspati
?ft
is
The Soma-presser
|<|4i<jU ^fT b,
*J
(somdnam
iqcit<3r
8)
praised
hm 1 ^ hm 1 t
,
fl[T
6 7 r r ,
*TCTO
f,
^f
WT
k.
is
here marked by
in
r *t bfm 1
,
4 6 r r r ,
1
^^
2
b,
.
f?f fk.
not in hdni
just where the varga would have the
The omission of the figure in A here, abnormal number of three and a half slokas, is striking,
and of 15 (which contain the normal number)
m3
especially as the ends of the preceding varga (12)
are indicated (cp. note on 71).

*
The reading
14.
of
gives the pratlka of
i.
16 (a
tvd).
Deities of
first five
BY.
i.
18.
;
Eight names of Prajapati.

in (the next) three (6-8) Sadasas(9)
67. in
the
in
stanzas
pati
and
the last stanza
Naraâmsa
Soma-Indra are
incidentally praised (nipdtita)

68. in
the
fourth
Soma and
Indra,
and Dakîna as well
(adhikd), in the fifth.
On occasion the relationships (sambandhdh) of sphere and world a are proclaimed by the seer.
:
hmr, ^ftq^giicTt: bfk.

deities are occasionally
(I ok a)
That
is,
mentioned together because they are related in
sphere (sthdna) or world
as either terrestrial, or atmospheric, or celestial.
(a name) of Prajapati (prdjdpatyam) might be a on this principle (iti) two names of his b are Indra (meant for) mentioned here. There are six others as well Prajapati is the
69.
Thus
first
IT.
of them.
RV.
i.
18-]
BRHADDEVATA
hmr, Jij<*m<4|t
b,
ill
70
[98
HOHMdlf
fk.
r,
TTOT
Wtfa
bfk.
a*
6g
reads thus in
rV:
Tjqf
r r
7
.
TJ^f
^TOT bdm,
^w\:
r,
%*ff ^fT^H
6 7 r r k,
?faf
For four of the eight names here stated to belong to Prajapati,

Ka, Prajapati, occur in the
b
list
viz.
Brahmanas-
pati, Vacaspati,
of deities belonging to Indra's sphere in
Naighantuka
v. 4.
That
is,
Brahmanaspati in 66, and Sadasaspati in 67.
a The remaining names I will next state (B) Satpati Ka, Kama, and Sadasaspati 1 1 s 4 6 is wanting in A (hdr r r r it seems almost necessary as a transition and m 70
70.
from 6y
to 70
r,
and without
*f?f fk.
it
the varga has only four and a half slokas.
hdn^b, ^{Tf^:
a
W9 hm^b, ^f fk.
in the
Satpati does not occur in the Naighantuka;
EV.
it is
predominantly an
epithet of Indra (cp. above, 69).
Six of these
names
of Prajapati end in pati.
71. Ilaspati, Vacaspati, then Brahmanaspati: the third a and the last b (belong) to a hymn c , as well as the first d and the fifth e ;
,
S^RTf?f bk, f^^fdi,
fr
^^fn^ r
1
1
.
?T^ hm
f.
,
!,
fk.
g<ft^|% <J hm
of the von/a
is
^^^^^
(i.
bk,
^^^ ^
hymn
1T*m
hm1
a
!*.
The end
here marked by
2 ^8 in fbdm
not in
m a k.
Ka.
That
is,
is,
Ka.
The BD. mentions one stanza only
24. i) as addressed to
That
Brahmanaspati, to
whom
(or Brhaspati) several

'
hymns
are addressed.
The
genitive suktasya
must be used vaguely

;
to express
belonging to a
or part of a
hymn,' not as the equivalent of suktdbhaj for no hymn as a whole is attributed to either d Ka or Sadasaspati. That is, Prajapati, to whom x. 121 is addressed. The reading
of A, caturtham,
in the Rg-veda.
must be wrong,
It
as neither a
hymn nor
slip for
a stanza
is
addressed to
Kama
is
was probably caused by a
prathamam, as the ordinal
pre-
ceded by
whom
e That is, Sadasaspati, to tfttya, and immediately followed by pancamam. the throe stanzas mentioned above (67), viz. i. 18. 6-8, are addressed.
15.
Frajapati's
names
(continued).
Deities of
RV.
i.
19.
72, 73.
but under the four other (names) neither a

&
hymn
nor
a stanza belongs to (a^nute)
him.
Now
say that
certain people
all
b desirous of a correct (ete)

all
view in devotion,
.
the names of
the deities (belong) to Prajapati
99]
iii.
76
[-RV.L
19
With regard
he
is
72.
to that (others) say, this should not be so; for traditionally held (smrta) to be (the owner) of eight (only)
;
^T m^rV, ?fa hd, ?R bfkr.

bfkr,
bfkr,
hrVrS 6 ^J^
m1 m 2 m 3 ^BJ^
f
This points to
^TJ? ^|U|JJ^7|
as tbe original
,
reading of B, and
,
x
1|l4|
?||ft
ft$^[^
w ^ at
3
f A.
(but in tbe latter case <?fa

<Jk,
not
fj).
must bave been read).

73a
<^qtif*li
m 1 br, ^qtli ^ bd, ^qtlT

I^r bdr bfkr
2
^TTTf
(no
fl<MH bfm
^Tf bd.
6
,
l^f
l
r.
Used
in the sense of bhajate.
The reading
of
would mean, no hymn or stanza

those
is
mentioned with reference to bim
(tatra).
* Etc (all
viz.
with reference to tbe following word, these people, Because he is the source of eke, practically
MSS.) is used demonstratively who &c.' in sense it is

:
all;
cp. above,
i.
62.
74.
and by these (names) only are

together with the Maruts,
sacrifices
and oblations
to
offered (kalpyante) to him.
Now
who belong
the middle
sphere, this terrestrial
Agni
IP
hm
l
r,
^t^Rr
bfkrW.
^5^% m^bfkrVr
7
,
^%
*
hd.
75. is here praised
with the
hymn
of nine stanzas
To
'
this
But by reason of the association with the Maruts in this hymn addressed to Agni and the Maruts, m b k r, nftf Q^j%f b d, <>^%f r 6 r 7 ^Tf^T bm r, ^T?[T b f k r6
(prati tyam:
i.
19).
f,
76.
Yaska
one,
(is
is
thinks the middle Agni, and not the terrestrial meant). But it can only be this terrestrial (Agni), for
such
b (here) evidently (his) character (rupa).
1 5 7 ^ bra !, MlfvJ^Q^ br r MlfvJ^

,
Sftf
f,
HTf^l%
$R
k.
The end
of the
varga
*
is
here marked by
^M
in
hdm 2 m 3 bfk.
stanza of b
i.
In commenting on tbe madhyamdd evam avaksyat ?
first
19, he
remarks (Nirukta
x. 36)
kam anyam
94^
'
;
The
last
pada recurs three times
(v.
87^
vi.
viii.
62
where I bave printed tathdrupam as a possessive compound in agreement with suktam. for his Here, however, it seems better to take tathd rupam as two words, and explain
),
:
(Agni's) character appears here as such.'
RV.
i.
19] 16.
BRHADDEVATA
How
in
iii.
77
[100
to ascertain the deity of a stanza, &c.
77,
Such
(a prayer) as
'Thou art invoked to drink >a

of)
is
not
(the
(applicable)
b
(the
case
the
lightning (Agni)
so
invocation) must belong to the designation of the respective
deity
f?T
hm'fk,
$3%
*faft %fif
r r
2 6
,
r,
1Pq% Tfaft %7f^

fkr
2
ff
r r
5
hm 1 ^ %*p^ ^Wflf^flf
<llftR|
is
^^
1
^#lflR<fliS fk.
r r
5
rW.
%*p*
1
hm ^TPJ
The whole
!,
7
,
fk.
TJ^
^f
b
hm
7
.
!,
*J7ft ^jpft
of
varga
a
in
i.
16
(77-82)
omitted in b.
pitaye ca are intended to represent the actual words of the text
The words huyase

:
19. i
goplthdya pra huyase.
That
is,
we must go by the name of the
deity,
and therefore here take Agni
to be terrestrial,
and the Maruts atmospheric.
one to know the divinity a of a stanza, of a hemiAs in the Nivid to Savitr b the activity (of stich, of a verse ? the god) is praised by the (statement of his) activity
78.
is
,
How
frVr
a
7
,
TErreft k,
wftft
Agni
is
hm
l
r.
qrf
*fflfan
hra^fk,
^(Tjt rV.
The doubt
as to which
meant
(75, 76) brings
our author to the question,
how
one to be sure of the deity in stanzas or parts of stanzas, as compared with the of a whole hymn (above, 53) ? This he answers by deity saying that mention of the activity
is
(karma) peculiar to a god implies praise of that god.

in 78-80 have already been
Three of the examples of

b
this
given
mentioned in 50, 51.
RV.
i.
24.
3:
'To
see
thee,
god
:
Savitr, the disposer of boons, ever helping,
we come
for our share';

iii.
AB.
v. 17. 7
abhi tvd deva savitar
iti
savitram.
See above,
50.
'The milking cow, the carrying ox, the swift courser, the industrious (woman) a and as (in the stanzas) May Mitra be gracious to us (Sam no mitrah i. 90. 9), May Varuna b be our protector' (Varunah prdvitd bhuvat i. 23. 6)
79. (as
in)
'
*
, '
'
fk.
rVr 6
*
^ft^qT hmVrV,
This line is quoted from VS. xxii. 22, the last two words puramdhir yosa being changed, owing to the exigency of metre, to puramdhiya. It has already been alluded to b in iii. 50. That is, in these two stanzas Mitra and Varuna are practically praised
*
as
gracious* and
protector* respectively.
101]
80. (and)
'
iii.
82

:
[RV.i. 19
Hither with these, O Agni' (aibhir ague i. 14. i) (tatra) the deities have to be carefully observed in accordance with the general purport (prdyena) of the hymn.
in such cases
Connected with words (Sabda) containing two or more members b there are two deities or c (pada) many deities
,
.
hdr 3
r
5
i
îr TTW
7
,
b That is, DevaiaAlready referred to above (iii. 51) in this connexion. dvandas imply the praise of two or more gods. Dvidaiva-bahudaivatam seems to
*
be an abbreviated compound, for dvidaivata-bahudaivatam.
1 divinity not associated in praise* (asamstuta) is (to be b regarded) as though associated in praise if indicated any where
81.
Where
in a formula addressed to
two
divinities
a deity
is
spoken of in the singular (ekavat),

(cp. the v.r. in
iii.
48).
it
fflj^ft hd,
almost identical with
line,
1
,
ffl^4n
,
rfk.
8i
fl
is
possibly an early interpolation, as
is
48
as it is
it
unconnected in construction with the preceding or the following
and
as with
a
the varga has six and a half slokas,
I take the
sam
to
be significant here (which
it
does not seem to be in

b
iii.
48)
owing
to the mention of dual divinities in the preceding line.
That
is, if
association
with a deity
who
is
clearly praised
An
instance of this would be the last stanza of
the dual
vam
occurs.
Here
it
iii. 49 and i. 119). where Visnu 154, only is praised, but be that Indra is associated with Visnu, as may gathered
may
be gathered from the context (cp.

i.
the two are invoked together in
i.
155. 1-3.
82. one should

stuti)
a
;
that to contain separate praise (vibhaktaalso that in which, when there are many (divinities),
.
know
a deity is (spoken of) singly (a-bahuvat) b In benedictions (d&rvddesu), in (enumerations
of)
technical
names (samjndsu),
in leading ritual forms (karma-samsthdsu),
many
:
deities are in the plural (bahuvat) c dvipade) are associated in praise

.
where two-membered
(deities
hrfk
r r
5
(cp. v. r. in
,
iii.
41
Nirukta
^fc^
vii.
8 has f^Wfifi
1
).
qjrQc|^3<fci hn^r,
tiijl*}
q^^Js^Cd
fk.
fkrV,
<Tc^ hm ^
k.
<>Wrg hrn^r, o^TT?J
k.
hm'fk, ff
rW.
tfT^ înf^^T hdr,

,
hdm 1
0<
RV.i.2o]
BRHADDEVATA
rVr 7
r,
.
iii.
83
[102
m
^Hl 4<g<
fk.
82
a6
is
identical with v.
93^.
in
82
is
repeated
in
m1
a
after 154.
The end
of the varga
is
here marked by
iii.
^$
hdm 1 fk.
I take bahusu to be
last
See the definition of vibhakta-stuti above,
41.
parallel to dvidaivate,
and abahuvat
to ekavat.
The general meaning of the
two
lines appears to be that
singular,
and
therefore
it is
under these conditions many deities are not treated in the in this case not vibhakta-stuti. I do not, however, under.
stand the limitations stated in 82

recurs at v. 93.
That
line
may
also be
an early interpolation as
it
17.
Story of the Bbhus and Tvastr.
83. In former times a there
of Ahgiras, (viz.) Rbhu, Vibhvan, pupils of Tvastr.

The reading
of 83
were three sons of Sudhanvan, son and Vaja b and they became
;
in the text is that of
hm^r,
'*<|tl
*j'M*
c1 vl!
rVr
b.
7
,
WQ T&faRP'n
*J^Hfl*l
îf*l^^
.
fk,
1 ^nrsnST hm !, mg^f
bfkr
The
following story about the
Rbhus making the cup of Tvastr

b
i.
into four is related

i.
as an introduction to the
fbhur vibhvd vaja
iti
Rbhu hymn 20. Cp. Nirukta xi. 16 (on RV. sudhanvana ahgirasasya tray ah putra babhuvuh.
no.
4)
84. Tvastr instructed
them
in
master
a
(tvdstra).
The
All-gods,
who were thoroughly

.
every art of which he was a versed in
the arts (parinithita-karman), challenged them a

That
is,
to
show
their skill in the arts they
had acquired.
They then made for all (the gods) vehicles and weapons. They made the nectar-yielding cow the draught of im85.
is
?f
mortality (amrta)
called nectar (sdbar)

b,
r r
6 7
.
hdm ?J
a6
1
,
bfkr.
fk,
85
comes
b.
after
ab a
S$
in
r,
r.
and
r),
^^r^ri
;
*if?f
8p
in
Bm
only.
Brhaspati then for the Asvins a divine car with three also what (they did) seats, and for Indra his two bay steeds through Agni who had been dispatched (to them) by the gods a
86. of
;
.
103]
iii.
89
[RV.i.ao
fk. *
fi$*U bfkr,
[filflcHl
1
.
That
is,
the four cups which they
made out
of Tvastr's one, at the

i.
command
of
the gods
who
sent Agni as their messenger (see
RV.
161. 1-3).
'
:
87.
When
he had said
'
One cup (make

,
into four
RV.
i.
1 6 1. and when they had conversed in heaven (with the stanza), 2), 'The eldest said' (iv. 33. 5) a they fashioned the (four) cups as had been said, gladdened by him b
.
b,
^
,
^T
*Rf*T3pfr
kr, TRf ^[ ^HfT

b,
f,
ipf UljftftlXltft
1
.
m
r.
^WT
is
5*t*J ^||ê|^l f^f% n^fr, ^fTT k, êfHJ| b.
end of the varga

is
here marked by
?fa
1
,
Iff
""
r,
If b, If
fk.
The
in
^ by
in
b (because the sixteenth varga
omitted).
a
Where the
eldest
Bbhu recommends
That
i.
the youngest, of four.

sacrifice
is,
the making of two, the second, of three, and by the promise of making them participate in
with the gods (RV.
161. 2).
18.
Deities of
RV.
i.
20-22.
88.
And
Tvastr,
all
summoning
^Pm*J
a
b,
god of gods, Prajapati, the gods, bestowed immortality (on the Rbhus) a
.
and
Savitr, (and) the
%*T bfk, tft
r.
^^r:
^T^[
r.
ra
^ %*(^
*
kfr.
*W*l ^F5 m
1
,
**&(
fk,
Q ^T^5T
iv.
Cp. RV.
33. 3, 4,
and see
my
Vedio Mythology,' pp. 132, 133.
There appears (in the RV.) praise of them in the plural a (bahuvat) with the name of the first and the last
89.
.
In the third pressing (savana) a share c (tesdm)** with those (All-gods)

.
is
prescribed for
them
bfk, î<l|fi<<V
b,
r,
^l<qnTl
xi.
1
.
^Jfr^<*^J
f,
^^f ^prn m
is,
(cp.
Nirukta
16
That
these three deities are mentioned either as rbhavah or vajah, but not in
;
the plural form of Vibhvan
cp.
Nirukta
xi.
16
tesa/n
prathamottamabhyaqi bahuvan
p. 148,
nigamd bkavanti, na madhyamena.
Both, in his Erlauterungen,

'
seems to have
mistaken the force of bahuvat when he translates
es gibt viele Textstellen,
wo der
erste
RV.
mid
i.
20-]
BRHADDEVATA
iii.
90
:
[104
'
thus genannt Bind, nicht so der mittlere.' Yaska goes on to say there are many (bahuni) hymns in the ten books (of the RV.) with the plural (bahuvacaThe remark nena) of Rbhu and praise in connexion (sanistava) with the cup (camasd)'
letzte derselben
made
triad
is
'
'
in
is
my
b
Vedic Mythology
'
'
that
the plural of each of their names
may
iii.
designate the
somewhat misleading, as the plural of the forms vibhu or vibhu

Cp.
only, not vibhvan,
used.
RV.
i.
20. 8
abhajanta bhdgam devesu yajniyam\ also

;
AB.
30 regarding
their share in the evening libation

1.
see
Sayana on RV.
i.
20.
Vedic Mythology,' p. 132,

devan) in
16.
The word
taih
would
refer to sarvan devan
(=vivan
(88
),
but to vifoesam ($5*) in A, as
85-89
are omitted in the latter.
90.
And
Indra drank
this
Soma with them a

'
(the
'
pressing. follows a
Now
and
hymn
(beginning)
This
Rbhus) at that (ayam i. 20), which

:
consists of eight stanzas,

*ff hd.
is
their praise.
^
7
!,
rVr ^R^bfkr.
,
^H^hrV^br5
^ff hn^bfk, VC&Kf, ^Nl k,

'
That
is,
which follows the one
last
mentioned
(i.
19) in 75 (suktena navakena
prati
tyam ').
91. (In)
praised.
'Here (iha i. 21) the two gods Indra- Agni are The beginning of the third a (hymn praises) the Asvins
:
and then the next four (stanzas)
'
The golden-handed
'
(hiranya-
pdnim
i.
22.
5-8) are addressed to Savitr.

1
hm
Tt f k.
6 7 ^ '^f^cftif^ft' fkbr r
r r
7
,
^rfr^
frT^nsfTOff ^rrncr* br,
The Sarvanukramam has both tufa"*<
and ^cf^CJ
cp.
Sadguru-
sisya.
That
i.
is, i.
22, the third
hymn mentioned
after the digression
(iii.
78-89), the
first
being
20.
(9) is (addressed) to Agni, but two (10, n) to the Goddesses in the twelfth (stanza) the wives of the gods, IndranI and Varunani and Agnayi, are praised separately.
92.
One a
;
ffaf
b,
hdm
this
1
,
ICTT^
f k.
?J
^TRT
is
r,
TTVT^[
^ ^fNf r
in
7
,
TpHT^ft
<(qu%
^^qfir
There
this marginal note
mantra-ling a-
viruddham
etat, that
is,
statement contradicts the evidence of the
text.
The order
of the words so as to give the correct sense should be "3f?fa[
^<|\n*lIU
The Sarvanu-
kramam
has
^Pfaftl; ^H*f |*tal.
<
4I^WJ
b,
^r< a|t
fk,
a ^T^Wt hdm r.
105]
r r r
2
6
iii.
95

m1
,
[-RV.
i.
23
7
,
^
We
^(^41
hdr, "qiMt^Jl
SIMITl
fk,
tUMl*4l b
(the last four contract the
initial
vowel with the
6 br 2 r r 7 .
end of the preceding pada). The end of the varga is here marked by ^K in
at the
^ ^JfJ hm
bf,
7TT
not in
hm m 2 m 3 dk,
l
^H$
have to choose here between an actual mistake in the text (which ought to
state that 9, 10 are addressed to Agni,
and 11 to the Goddesses) and a misleading trans-
position of the words from their natural order on account of the metre.
As a
similar
case has already occurred in
ii.
13, the latter
is
perhaps the more probable assumption.
19.
93.
B.V.
i.
22
(continued).
BY.
i.
23 Pusan Aghrni.
:
And two
c
(stanzas, 13, 14, praise)

:
Heaven and Earth; the

16)
is
stanza
Earth.
Soft
'
(syond
5)
should be held to be addressed to

thence'
(atah:
(stanza) 'From optionally (vd) to the gods; addressed to Visnu.
The
(addressed)
the rest of the
hymn
m1
,
(17-21)*
is
b,
Hf^ f.
hfr
5
,
^^*gm h,
Jjfaql
$Tft<jl
cTT: b,
hrbfk,
a
Owing
to the va, 16 is also optionally addressed to Visnu.
94.
To Vayu
(belongs)
Mighty'
(tivrdh:
;
two, Indra-Vayu, there
is a couplet (2, 3) to Mitra-Varuna triplet (4-6), also (one) for Indra accompanied
23. i) ; for the after that there is

i.
by the Maruts
(7-9)
hrW,
95. (then)
for
flTOT bfrV.
ItTRhdr,
bfk.
r r r
3 5 7
,
f^Rt hbfk,
a triplet for the All-gods (10-12) and a triplet

is
Pusan Aghrni (13-15). (He is thus named,) for there

:
attached (a-saktd) to his car
a ghrni
a skin
3
full
of curds a
r
:
rVmV, f^ft hbfk.

.
hm
is
WQ&t
^nHlft
k.
r,
^|^flf>
b,
^Wmt m^fr,
b, ijjf
^*!!^ ^ bfkr ^: ^fWT

2
,
fk, tjlir?
^ft T^f
ipft
J$
r, Tjjsf
^?f:
^ ^
f,
r,
b.
r r
7
.
The four
lines 95'
to 97 a
are wanting in A.
Aghryi
explained by Yaska, Nirukta v. 9, simply as agata-tyni, the meaning of
hrni not being stated.

II.
RV.
i.
23-]
BRHADDEVATA
he
is
iii.
96
[106
96. Therefore (tat)
(ribhyate)
by
b
.
singers
praised as A-ghrni; hence he is lauded For as their skin (drtfy is full (kiri)*.
of mead, the suppliant (arthin) also approaches the Asvins (in the
same way)
f k,
<*HÛ|^b, "Sfp^ftR^
r-
*^pn m
<*|7l
k,
1
,
7T<*rq: f kb,
cfSJrf:
r.
r.
^ftf^ft
*frf*T
f?C^
cfff:
m 1 bfkr 2
b. TJTJff r, tjlfr fk, tjlf 2
^f?n;
r.
r,
fkr
^T*frf?r b, II 4ft ft
a
Jftrt,
being a Vedic word otherwise found exclusively in the RV., has been corrupted
in
all
the
MSS. but
1
.
It is
one of the stotrndmani in Naighantuka

;
iii.
16.
The verb
is also otherwise limited to Vedic texts
Geldnor, Vedische Studien,

filled
cp. b
RV.
vii.
is,
76. 7
iii.
p. 176.
That
Cp. Pusan, having a skin (ghrni=.dfti)

:
usd ribhyate vasisthaik.
with curds on his car,
is
prayed to as the Asvins are
who have a
skin (drti)
filled
with
mead on
their car.
The skin itself appears in (the passage) Refresh the track with mead' a (a vartanim madhuna: iv. 45, 3'). Seven and a half (stanzas) are to be known as (belonging) to the Waters (16-2 3 ab) the last in addition to the (preceding) half
97,
'
d
,
24) has Agni as
its deity.
R ^Sf^f bfr,^T T^ft*

bfkr
2
m
3
1
,
^ firHY
k.
^(\q m
fkr,
^(\c|
I
b.
^nzHfr-
5
,
^^4lWl
hr
(^fimT^jMT
SarvanukramanT).
have hero assumed
a corruption by the transposition of i and e in ^7tf\*( f r ^f^f^f ( C P ^> note 6 ) ft s the former reading seems to make no possible sense. The end of the varga is here marked
by ^Q.
in hd,
a
in The numbering is thus resumed after the omission of where these three vargas (17-19) have an aggregate of nine slokas only.
hdm 1 bfk.
^ ^
and
That
is,
in the fourth
pada of
x. 45.
d^tirri
vahethe
madhumantam a&ina.
20.
98.
Deities of
BV.
i.
24-30.
i.
But
(in)
'Of whom now 5 (kasya nunami
24) the first
(stanza) is addressed to
Ka
:
(i),
there
is
(then) a stanza addressed

'
to
Agni (2), a triplet (next) to Savitr (3-5), gods' (bhagorbhahtasya 5), being optionally Bhaga.
Bestowed by the
addressed to
1
(va)
What
(yac
cit
:
follows (6-15), as well as (the next i. 25), is addressed to Varuna.
hymn)
Whatever
107]
iii.
102

,
[-RV.i. 3 o
hdrn 1
fk.
tRTOT^TT
^fl^î
b,
r,
^RTOT^TT^^^
Tit
b,
r.
I?t ff
^W bmV,
1ft *rf^ff
trt
f^W fk,
i.
^fTf
'Do thou put on 9 addressed to Agni (26, 27)

99.
(vasisvd hi:
;
two (hymns) but the stanza 'Thou that knowest

26) are
' :
lauds' (jardbodha: to the Middle Agni

1
i.
27. 10) is to be recognized as (belonging) the last (stanza) Obeisance ' (namah i. 2 7.
3) is

nPTi
A,
%^^cq^^:
b,
^^cqi*i5*i:
'
f,
100.
are
(in)
The following four (stanzas), Where ' (yatra i. 28. 1-4), a and praise of Indra and the Mortar, (so) think Yaska
:
Katthakya, but Bhaguri (thinks) of Indra

f
(alone).
b,
^Hlcft
hm
1
,
'
bfkrV.
a
There
is
no statement
as to the deity of these four stanzas in tho Nirukta.

it
Tho
Sarvanukramam
follows Bhaguri, as
is
makes no statement about these four stanzas (which
means that Indra
the deity:
asya suktasyaanadefa indro dcvatd, Sadgurusisya).
101. 'If indeed* (yac cid dhi: i. 28. s) a are two (stanzas in praise) of the Mortar (5, 6), the two following (7, 8) are (in praise) of the Pestle also b the last (stanza) lauds the skin used in
;
pressing (adhisavaniya) or Sorna

fcl *fT
b,
hdr
(Sadgurus'isya, Sayana),
^"rf^TW^^
hn^r
(^T
?) r
5
,
^4^f^M*i% f k.
bk,
^ff qfwr
"R
f.
inpEft?!
(Sadgurusisya, Sayana),
îmi(e<T
*
Yaska quotes
it.
this stanza (Nirukta ix. 21) as
commenting on
an example for Ulukhala, but without According to a marginal note in h, tu has here the sense of
ca : tu$ cdrthe : tena cotukhala-samuccayah : mantra-ling a-samvadat. The Sarvanukramam has yac cid dhy aulukhalyau, pare (7, 8) mausalyau ca. There is no reference to Soma in the Sarvanukramam, where Prajapati Hariscandra or the skin is stated to bo
lauded
This is based on the comprajdpater hariJcandrasyaantya carmaprafarpsa vd. bined statements of the Brhaddevata (omitting Soma) and the DevatanukramanI : see
:
Sadgurusisya (on
i.
28),
who remarks
is
that the praise of
Soma
in this
stanza
i.
is
implied
by AB.
vii.
17.
I.
ioi
cd
quoted by both Sadgurusisya and Sayana on RV.

'
28.
True One (yac cid dhi satya i. 29) is though, addressed to Indra as well as the following (i. 30). After the
102.
'
:
What
RV.i. 3 o-]
triplet 'Hither,
BRHADDEVATA
iii.
103
[108
Agvins' (a&vina*: i. 30. 17-19), addressed to the Agvins, the next (uttara) triplet 'Who of thee' (has te: 20-22), addressed to Dawn, is the last (triplet).
MSS. and
r.
fk.
W Umghd, W ^ftW
exact pratlka asvinau
it is
hr,
^|fV*U$<a<!
r
5
i
1
,
6 7 îf^lcgTI^ bfr r
The Sarvanukramanl has the form \3q<g here: tpjj gt|jqife|0~ 1 The end of the varga is here marked by ^0 in m bfk.
ft
Confusion has been caused in the readings of the
MSS. owing
to the pratlka of
the triplet being aafvinau and the triplet being described as 'addressed to the As'vins/
afvina.
The
is
here represented by atvind, which I have preferred
to read before treat, as

ablative.
better that uttarah should be immediately preceded by its
21.
Deities of
KV.
i.
31-40.
:
103. Being praised (with the stanza) 'For ever' (&asvat i. 30. a 1 6), he (Indra) rejoiced in mind gave to Sunahsepa (the seer) a celestial car all made of gold.
Indra being the deity of the
hymn
according to 102.
104.
dressed to Agni
'
Then 'Of Indra' (indrasya:
The (hymn) which (begins) 'Thou' (tvam: i. 31) is adand (then come) two (32, 33) addressed to Indra. Even thrice (tri& cid i. 34) is addressed to the A6vins
;
'
:
i.
32) lauds the action (of Indra) without
a (any) statement of an object (artha-vada),
hr 3 fkrVr 7 -^Tf^b,
,
f^r.
$^\$
i.
^^br,llri^1[b,
$(^fd g
hr,
hrb,
*
^ffft
1 ^TT^ m
^
'
f.
Sn)
II V.
fk.
j(îfSfc| b,
^T
^f fk.
That
is,
the whole of
32
is
concerned with the myth of Indra's conflict with

Artha-vada, meaning
expression of
Vrtra, containing
no prayers addressed to the god.

:
a want,' has already occurred above (53)
yasyant (devatayam) vadaty artha-vadan.
105. (In) 'I invoke' (hvaydmi i. 35) one verse (i a ) the next (i 6) is addressed to Mitra-Varuna, the third
:
is (i
to Agni,
c
is (in)
praise of Night, (while) the (whole) to Savitr.
hymn
is
stated to be addressed
109]
iii.
109
TTT^

1
[-RV.i. 43
fk.
r,
'cnft h, trnfl *frft

1
,
ml
m^
b,
trr^
b,
wr*
hdr, <pft^ Trf^Nrr^: m

i
^rfa ^pn
g<Tltii
*r
f.
the sage, the son of Angiras b after he had seen them, sang, on gaining the position of Hiranya106. These five
hymns
(3
1-35)
stupa and eternal friendship with Indra.

1 M|fUfa hdm
,
qf*rrf?r bfkr.
b
7 ffT hmVbfkrVr f^TT

,
r.
TTTO
hr,
T^l
bfkr
5
.
Cp.
Arsanukramam
i.
II.
Loc.
cit.:
angirasah sutah.
107. 'Forth' (pra: i. 36) is addressed to Agni; the three (37-39) following this (beginning) 'Sporting' (krilam: i. 37) are ' Stand up (ut tistha i. 40) is addressed to to the Maruts a
' .
:
Brahmanaspati.
rbi
'Whom
f,
<PT
they protect' (yam raJcsanti:

:
i.
41)
is
(composed of) three triplets

'npt
k.
^35 hdm
1
,
tSffi
r,
T^Tf
fk,
gf^ r 7
^gr^Tf
b.
B,
^tn*J^
by
hm
.
!:
I have preferred the former reading because the Sarvanu-
kramam
in
has ^jpf!
fllQJ^^HCtl+to
The end
of the varga
is
here marked by
hm
a
fk,
in b.
The
correction of
marutam to marutam
is
.
rendered necessary by the sense and the

.
construction.
The Sarvanukramam has krilam

is
marutam
'
'
hi,
that
is,
krilam
(i.
37), as
well as the two following,

'three').
addressed to the Maruts
(hi by the
paribbasa meaning
22.
Deities of B.V.
i.
108. (the
first,
1-3,
and the
f
third, 7-9, being addressed) to

'
Varuna, Aryaman, and Mitra, (while) the middle one (4-6) has the Adityas for its divinities. Pusan (sam pusan Shorten, i. 42) is addressed to Pusan. (Then come) six (stanzas) addressed
:
to
Rudra
(i.
43. 1-6), the third, however, not exclusively.
b.
109. There
is
here
(i.
43. 3) praise (of
Rudra) along with Mitra,
Varuna, and the All-gods. It has already been said before a by the seer b that without an authoritative statement (ddesa) the divinity
RV.i.43-]
BRHADDEVATA
hm
bfk.
1
iii.no
[110
!,
q<tU)l|<d B.
^faW
hfk,
fk,
WC
b,
^faV
-
$*JI*U
A;
r,
llW
.
.
.
^tlW b
r.
five lines
III are wanting in

a
has them as well as B.

b
.
That na Jakyam lingato jnatum. This way of referring to the is, by Sfaunaka, the reputed author of the present work. author of the previous passage as different from that of the present one, certainly gives
In
iii.
39
adefad daivatam jfieyam
the latter the appearance of being a later addition.
110. cannot be
known from
:
its
characteristic
mark
a
:
yet in some places (Jcvacit) it (the deity) Js stated 'Thou, Agni' (tvam ague i. 45. i) the Adityas, Vasus, Eudras are praised at the same time b (with Agni).
(lingo) (thus) in
:
This seems to mean, that even though there

as to the deity
is
may be no
authority for
it,
state-
ment
occasionally
all
made
in this
i.
work from the occurrence of the name

;
b
(Uhgat).
These names
occur in
45.
but the Sarvanukramanl says nothing
about them.
111. (Then come) three (stanzas) addressed to Soma (i. 43. 7-9). '0 Agni' (ague i. 44. i) are two (hymns) addressed to Agni (44, With a Pragatha couplet a the Asvins are (here) b praised 45). with Dawn who bears her characteristic mark (linga-bhdj) c
:
'
Here
is
Soma,
bounteous ones
'
(ay am somah
suddnavah
i.
45.
bm 1
*
but
(gSfJ,
f?ra: ÊTteft fk, <J^: ulej\ r. The Sarvanukramam has being in accordance with its phraseology, would naturally have been
,
substituted for fTf^f:.

b,
V Û^t b, ^f ^Sftfo HTnfafa % f^ft" ^cft

b.
r,
H^
m^k.
fk,
Ml^lîrn*)
^ f^Pft ^?ft" m
b
1
.
mHkr, tWJpTT^t
a
i.
That
;
is,
a couplet consisting of a brhatl and a satobphatT.
That
she
is
is,
in
44. i, 2
cp.
Sarvanukramam
looks as
iisrah
ddyo dvfco '4vy-usasani
ca.
That
is,
men-
tioned by
name
(as well as the ,Asvins

if it
and Agni).
the sloka
is
As
his pratika seems to be
necessary, and ill (see critical note on
had been known to the author of the Sarvanukramam

b
),
and note
probably genuine.
a hemistich which has the gods for two following (hymns, beginning) 'She here' addressed to the Asvins (46, 47).
112.
is
its deities a .
The
(eso
i.
46. i) are
Ill]
iii.
114

is
:
[-RV.i.5i
Yaska b thinks the Sun (dditya)
praised at the same time in

i.
(the stanza)
With
in
oblation
1
.
'
(havisd
'*U<3lt
r,
46. 4).
b,
)
H2
is
cd
is
wanting
A and m
U*S\
^Tf
in
fk.
,

not at
all in
here marked by
a
^
RV.
in bfk, after the next line (113

:
m1
hd.
;
vanukramam
Cp. Sayana, Introduction to i. 45 ardharco 'ntyo daivah.

:
ayam soma
ity
ardharco devadevalyah
v. 24,
Sar-
In Nirukta
whore
adit yah occurs in
the explanation of
i.
46. 4.
23.
RV.
i.
48-60. Story of Savya.
The
'
S'atarcins.
Together with' (saha: i. 48. i) are two (hymns) addressed to Dawn (48, 49) then Upward him (ud u tyam i. 50) a i. is addressed to Surya 50. 6) Varuna (in) Wherewith (yena the last triplet connected with Heaven (dyubhakti) is praised
113.
'
c
'
'
(50. 11-13)
is
1
,
destructive of disease (rogaghna) b

*ftg\M*J bfkr.
in the
hdm
a
<jfl: bfk,
Sarvanukramam about the
:
There
i.
is
no statement
b
deity of this stanza ; cp.
Sayana on
50. 6.
Cp. Sarvanukramani
antyas trco rogaghna upanisat.
114.
With
the
:
first
i.
two
50. n, 'Rising' (udyan while in a hemistich b (of the last stanza) there is hostility to foes c Among the Satarcins is Savya d who is a form of Indra
,
.
(stanzas) in the last triplet (beginning) a 12) there is driving away of disease
(aindra).
"
b,
r. 1
,
q^
^^ruaa
r,
M
5
,
hm
bfk,
b,
(^T^
f,
^)
irf^
i.
^r
^ ^^r ^t ^r k.
f^^q^
5
.
Cp. Sayana's introduction to the triplet
50. 11-13, where he quotes the following
sloka from Saunaka:
The second hemistich according to Egvidhana

smrtah;
several
i.
19. 4
uttamas tasya cardharco dvisaddvesa
add antyo 'rdharcak 6atrughna6 ca. The BD. takes no notice of the khila which comes after RV. i. 50, and is printed by Aufrecht and Max Miiller. It is the first in the Kashmir collection, but the first pada
iti
MSS.
of the Sarvanukramani
there is different
saw
ait
tisyordhvamahasa (ddityena sahlyasa &c.).
Savya being
the seer of the group of seven

are
still
now
alluded to here in
hymns i. 51-57 (see Arsanukramam this way only. The allusion to the
i.
13), these seven
hymns
is
deity of these
hymns
more remote
in Savya's attribute aindra.
RV.i. 5 i-]
115.
BRHADDEVATA
iii.
115
[112
sage Angiras who wished for a son like Indra, the Bolt-bearer himself became the son a , having assumed the form
Of the
of Savya in consequence of the seer's asceticism.
hm1
b.
^fifcSft b, flfcft f k,
I^*ft
taf
r,
A,
*ft m
:
1
,
^Sfa hm *Rft **pf f k.

1
r.
r,
^RRI
^[ fk,
Cp. SarvanukramanI
ahyira indratulyam putram ichann abhyadhydyat: savya itindra
evdsya putro 'jayata.
116.
Now
;
the seers in the
first
6atarcins
in the last, as seers of short
book are to be known as hymns and of long hymns

;
.
in the middle ones, as

,
middlemen (madhyama) a
hr, SarvanukramanI,
SarvanukramanI, ^S^tJTfil *Jt3ltJjni
1
,
Arsanukramani,
8arvanukramani,
v. r.
V&
I :
^T%
b,
^T^
fk.
*J^HC hm^bfk,
Arsanukramam, ^1^4^
SarvanukramanI, AGS.
iii.
4. 2
Cp. SarvanukramanI, Introduction

*
ii.
Arsanukramam
i.
2;
ii.
x. i:
cp.
BD.,
vol.
i,
p.
146
see
Roth, Zur
Litteratur, p. 26.
117.
'Now
addressed to Jatavedas
:
indeed' (nu cit: i. 58), containing nine stanzas, is while the hymn which (begins) Branches
c
'
i. the following one, (vaydh 59) is addressed to Vaisvanara 'Bearer' (vahnim i. 60), is addressed to Agni.
;
:
f,
f
a6
foS
f k.
fkr
r r
7
,
-*u3q
<?RfJ
1c
T?^r.
cd
ii7
and
n8
are wanting in hd.
The end of the
varga
is
here marked by
^
i.
in bfk, after the next line in
1
.
24.
BV.
61-73.
Eleven Khilas.
c
RV.
i.
74-89.
118.
Then (come) three

' ;
dressed to Indra
nine
(61-63), To him* (asmai: i. 61), adFor the manly host (vrsne Sardhdya i. 64) is
' :
addressed to the Maruts

first of)
'With a cow' (pasvd:
i.
65)
is
(the
hymns
(65-73) addressed to Agni;
'Ever indeed
of you' (&asvad dhi
vdm)
b,
bk,
TB
113]
iii.
121

;
[-RV.L8 5
119. are ten addressed to the ASvins a
(imdni:
viii.
59)** is (in) praise
hymn) 'These' of Indra-Varuna. But whatever

(the
(other deities) belong to the Sauparna
hymns
hd,
are praised inci-
dentally (nipdtastutisu).
b.
m 1 nf^^r^^^d
,
fi
f^?* fkb
(op.
Sarvanukramanl on
viii.
59:
Instead of this line r r 7 read:
hbf k, ^proNlT^J m 1
fifMJff
a
3 5 7 *n: GTf^Pl>r bfr r *JHfllPy

,
k,
hr, f^nTRTT b, fl4l<ftl k,
fr^tm?
fr r
7
.
Here we have a
collection
of eleven Khila hymns, ten addressed to the Aa'vins,

is
and one to Indra-Varuna,

latter
is
The
text of the former
known
RV.
in
one MS. only, but the

59), the seer of which,
identical with the eleventh Valakhilya

is
*
hymn
of the
(viii.
according to the Sarvanukramum,

is
Suparna and the deity Indra-Varuna.

ten As'vin
This collection
'
spoken of in the Rgvidhiina

dhi
i.
20. 3 as the eleven purifying Sauparna
hymns
(sauparnani
pavitrani suktdny ekadaJa).
Of the
hymns we know only
the pratikas of two, viz.
$avad
iii.
vam (the
first)
and of one of the

viii.
others,
op.
pra dhara yantu madhuno gliftasya (AGS.
12. 14
and Sayana on AB.

first
10. 4)
MS., the
has fourteen stanzas, the
first line
Meyer, Rgvidhana, p. xxiv. In the Kashmir being fa&van nasatyd yuvayor mahitvam.
The second has seven stanzas, and begins with the lino pra dhdrayantu madhuno ghj-tasya. b The eleventh hymn of the collection (imdni) addressed to Indra-Varuna (referred to as sauparna in AB. vi. 25. 7), is passed over below, vi. 86 (see note on that passage). Cp. on
,
the sauparna khilas, Oldenberg, Prolegomena, p. 508.
I supply devatah hero,
and
take the meaning to be
whatever
deities, except the Asvins and Indra-Varuna, aro
mentioned
fgbhaj).
Sauparna hymns are only incidental seems to be a derivative of sauparna. Sauparneya
in these eleven
(nipatini,
not suktabhaj or
120.
:
The following
yantah i. 74. i), golden locks, of air' to the middle Agni.

H
121.
r,
(74-79), Going forth (upapraare addressed to Agni ; but the triplet With
six
hymns
'
'
'
(liiraiiyakeso rajasah
i.
79, 1-3) is (addressed)
^J7IUU
hm
b,
^WMI^l
:
f k.
i. 80. (itthd i) are five (80-84) addressed to Indra; in the (stanza) Whatever' (yam: i. 80. 16) Dadhyaftc, Manu, and Atharvan are incidentally mentioned a Then 'They who forth (pra ye: i. 85. i) are addressed to the Maruts,
'
.
'
Now
'
Thus'
II.
RV.
i.
85-]
hd, ^3%f?T
BRHADDEVATA
b,
iii.
122
r.
[114
l^fd
k,
xii.
hm
1
.
IT
$ TOT! hrf,
IT
^rfff:
fkr
2 6
r r
7
,
^f?f
80. 16)
:
cT7|: b,
This follows Nirukta
33, 34 (on
i.
dadhyan
atharvd
manuh
tesam nipdto bhavaty aindrydm rci.
'To us' (a nah: i. 89. i) are two 122. being four (85-88). a (hymns) to the All-gods (89, 90) ; two (stanzas here) are regarded ' as (in) praise of the gods (in general), both To us, the auspicious
'
(a no lhadrdh:
*
again
What
is
'Of the gods* (devdndm: i. 89. 8) up to auspicious (bhadram

i.
89. i),
89. 2),
and
'
'
i.
(ydvat)
A
fb,
hundred' (&atam
i.
89. g)
b.
.
2 t hbr, ^<3|t}lMl fkr

6
^^% hm ,^^ r,%^%^ k,%^%

1
2
.
\ ^rTff
r,
^jrcl^B hd,
1 4 e 2 r r r r ,
bfk,
<^TRf ^jfd^Tl
*J|4|^d
of the varga
is
\ ^TRT ^jfd4<!T ^ (\ fk) \ ^TRt ^jf?f f^[t m H^

r, 1
.
r,
hm
r
1
fk,
^^ b.
*IN^d
hfk,
*JN^d
b.
I22
cd
and I2^
ab
arc omitted in
1
4 c r r .
The end
here marked by ^{J in hbfk, but in
after 123
is
a I supply rcau here, and take punah to indicate a repetition of dve no reference to these four stanzas in the Sarvanukramam.
^
(rcau).
There
25.
E.V.
i.
90-93.
Order of hymn-groups in Mapdala
i.
74-164.
"The winds waft mead' (madliu vdtdh: a the 90. 6) supreme (paramo) mead is also (api) desired but in the (stanza) 'Aditi is Heaven* (aditir dyauh i. 89. 10) the of Aditi is told. majesty
123. In the triplet
i.
;
:
5%
hdm 1
.
Dr
fk *
g'q^hm
r
'|v|M4<)
r,
^fî^lfk,
*i^n^ b,
1
After 123
adds the following line (omitted in
Am
bfk):
^nn
R
hm'r,
is,
q&ft
br 2 i 5 i 7
That
while the triplet
is
addressed to the All-gods, the heavenly

triplet)
is
mead (madhu,
which word occurs in every stanza of the
prayed
for.
Soma' (tvam soma: i. 91) is addressed to Soma 'These Dawns (eta u tydh: i. 92) is addressed to Dawn; the triplet '0 A6vins' (avind i. 92. 16-18), to the A^vins. Agni and Soma'
124. 'Thou,
'
(agnlsomau
i.
93)
is
(in)
praise of
Agni associated with Soma.
115]
b,
iii.
127

1
[-RV.i. 94
^ftw^ hm
f k,
^ imtg*^
fkr
2
,
6 TH^R. rVr
*Kift*gll
hdm 1
of Usij (Kakslvat comes: the seer 116-126) Paruchepa (127-139) follows Kutsa a (94-115); after Kutsa, Dirghatamas (140-164): always (savat) b these two (sets respectively); in this order (evam) is read (the text of the Rg-veda).
;
125. After
Gotama (74-93) the son
after
jftfWT^' hdr, jfVclHT^

follows
:
bfk, Anuvakanukramam.
In
1 4 r ! !
a&
,
I25
reads as
b,
^^^^^TT^^l^
hm
1
^^^l^*!! ^^ 414^
1
k.
The end
of
the varga
a
is
here marked by ^t| in

is,
bfk.
is
That
while the order of the S'akalas
Gotama, Kutsa, Kakslvat, Paruchepa,
Gotama, Kakslvat, Paruchepa, Kutsa, Dlr: thus Kutsa instead of second comes fourth. This is the order of the ghatamas coming as shown the form in which this sloka Baskalas, appears in the Anuvakanukramam (see by
Dirghatamas, that laid
in the
is
down
BD.
BD.,
vol.
i, i,
p. 146)
kutsad dirghatama ity esa tu baskaldkah kramaft. See

b
p. 496.
Kuhn,
in Indische
Studion,
I
p.
115, and Oldenberg, Prolegomena,
Owing
to the dual neuter
supply sultte, that is, rsisukte (collections by one seer; cp. i. 14): the collections of each of these five seers should be coupled successively in this order in reading the
Rg-veda.
26.
BV.
i.
94-111.
Seers of hymns with refrains.
Khilas of Kasyapa.
126. Kutsa, son of Angiras, saw 'This' (imam: i. 94): he uttered (this hymn) containing sixteen stanzas (and) addressed to
Jatavedas a
Three verses (8 a6c ) of the stanza Foremost, O Gods (purvo devdh i. 94. 8) have the gods as their deities then half of the
'
'
last (stanza
i.
94. 16)
ti
bfkr 5 r 7
1 ^cto^^hdm M^|4
,
r,
^35*fV^
f,
126
is
found in
hm ^
but
is
omitted in bfkr r
7
.
The second pada
of 126 has one syllable too
many.
127.
either
belongs to the same deity
(i.e.
Agni) as the
(addressed) to
(whole)
hymn which
precedes
it
(tatpurva), or it
is
RV.
i.
94-]
BRHADDEVATA
rest,
iii.
28
[116
the six deities, Mitra and the

ft
who
are here referred to (pra-
Jcrta)
cd 94. i6 ) is (addressed) optionally (vd) to the six (deities) praised, whereas in 'Foremost' (purvah i. 94. 8) the gods (in general) are praised with three verses.
The
last hemistich
(i.
lid,
r
afH$ro
n^r.
*rre
hm1 ^
a*
in
<gm**i
r r
4
,
^JdlJt
6
.
7J
^TF
f k,
5
5 7 r , *raff
^ b (one syllable short),

b,
*Wff hrc^rf (two

I2>j
syllables short).
HT<^ $fW
bfkr 5 r 7 ).
MI^^J ^fif
hm'r. tn^.' **jfdf*n
hn^r
(wanting in
In r r
7
,
the four padas of the tristubh stanza 126

lines as follows
:
and 127
have been turned into four anustubh
II
These
a
since
MSS.
also insert 125
between the
first
and second of the above

b
lines.
There can bo no doubt that I2(f

they merely amplify 127
and I2f
has in
are a later addition of the
MSB.,
which
common
with
B;
they also give the
yarga six w'lokas instead of the normal five.
128. a In Bharadvaja, Grtsamada, Vasi^tha b Nodhas c, Agastya d , Vimada Nabhaka f, Kutsa^ there are no similar (samdnadhar,
minah) refrains in (hymns) addressed to in those addressed to two gods.
many
1
,
divinities, also (not)
hm
hbfk,
a
i.
r r
6
,
^ft^
1
.
bfkr.
*13?^n^|
ftt^ m
^*||*1MfÛi:
last
hm ^|^ dbr, ^ntj f hm^^fkr^^r 7 ^M^qV^j: r.

,
In connexion with the
hemistich (the refrain of
94) mentioned in the preceding sloka, the author
now
i. 94-96, 98) of Kutsa's hymn goes on to enumerate eight seers
The meaning seems to be, that no refrain whose hymns are characterized by refrains. >f a similar character to this one of Kutsa's (that is, a refrain containing the names of
several deities) occurs in
any of the hymns of those
seers addressed to
many
deities or
two deities.
character,
None
of the refrains of these seers (except Kutsa's) appear to have this
even in hymns addressed to a single deity; but this point would have to be
b more closely examined. The first three names are those of seers of whole Mandalas, in which refrains are Seer of i. 58-64 58, 60-64 end with the same refrain. frequent. 1 e Seer of i. 166-168 which end with the same refrain. Seer of x. 21 and 24: all
:
the stanzas of the

yivaksase.
f
former and half of those of the

viii.
latter contain the refrain vi vo
made
Seer of
39-41, through the whole of which runs the refrain nabhantdm
117]
anyake same.
iii.
130

spelt
[-RV.i. 100
viii. 10; g Seer of
The name, properly
Nabhaka
(above,
iii.
56; Arsanukramani
Sarvanukramani), has the

i.
first syllable
shortened owing to the metre.
94-98,
all
of which end with the same refrain except 97, which has a refrain of its
own
running through the whole hymn.
129.
'Two
'
unlike*
(dve
'
virupe:
'
i.
95)
is
a
:
hymn
i.
to
to
Ausasa,
He
,
in the ancient
*
Dravinodas
way (sa pratnathd Of Vaisvanara (vaUvdnarasya i.

:
to Vaisvanara
but the one before this

l
(i.
97)
is
96) 98) is addressed to Agni uci a

.
is
Agni Agni
hd, û milH
5 b,
bfk,
^Dmii3^
129
97.
is
1
.
$(fqnn<0t
*T?C fk
*NnlV&ffl
r fk,
^^l*f<^|Rt
1
hdr 3 omitted
,
in b.
a
has ^clUâfter^lÛ*!^^*^.
omitted in r
first
4 6 r r .
Cp. Sayana, introduction to

;
RV.
i.
The
two pSdas of
this stanza
have
twelve syllables ending iambically

cally also.
the fourth, though having eleven syllables, ends iambi-
130.
Some say
that the thousand
hymns addressed
to Jata-
vedas (which come) before (the hymn) addressed to Indra (i. 100) have Kasyapa as their seer a the first hymn of these is 'For Jatavedas (jdtavedase i. 99). oakapuni thinks that they increase
: '
:
b by one
(in the number of their stanzas)
k, ^tfi^l
m 1 br, ^^1414 b.
is
3TC?RT^
m1
2
:
(Sarvanukramani),
^^mp^M
5
)
b,
6
7
)
fk.
130
omitted in A.
After 130 Mitra adds from one

or
(r
or two (r r
of his
MSS.
three lines not found in
bf kr
The
text of the
Sarvanukramani on RV.
Cp.
vol.
i,
i.
99
is clearly
based on
this stanza,
which
must
therefore be original.
lines in
R cp. the slokas

is
in Sadgurusisya
Appendix vi, p. 148. on Sarvanukramani
With the three

99,
interpolated
i.
where the
total
number
of the stanzas (calculated as an arithmetical progression) contained in the 1000

attributed to Kasyapa
hymns
first,
stated to be 500, 500 less one (i.e. subtracting one for the
:
RV.
seer
i.
99,
which
is
not a khila)
cp.
my
explanatory note, SarvSnukramanT, p. 159.
When
ISadgurusisya states that

'
'Skunaka himself has referred
to these khilas in indexing the
(rsyanukramane) the allusion must be to the above passage of the BD., as the Arsanukraman! makes no mention of them. Padas acd, though ending like tristubhs,
have twelve
syllables.
RV.
i.
loo-]
BRHADDEVATA
who'
(sa
iii.
131
i.
[118
100)
;
131. 'The mighty one

of) five
yo vrsd:
(hymns) addressed to Indra (ioo-iO4)

'
:
(the first there are (then)

is
three (105-107) addressed to the All-gods, (beginning) 'The Moon* That which, O Indra -Agni' (ya indrdgnl (candramds i. 105. i). two addressed to Indra -Agni (108, 109); i. 1 is first 08) (the of)
:
the two following (no,
in)
'I wrought' (tatami
i.
no.
i)
are
addressed to the Rbhus.

The end
a

states
marked by 3$
in
hm 1 bfk.
and
in
The Sarvanukramani
i.
RV.
i.
101. I
to be garbhasrdviny upanisat,
Rgvidhana
23. 3
it is
described as garlhapramocam.
27.
BV.
i.
105: Story of Trita.
132.
Trita,
The cruel sons of the she-wolf (sdldvrki)* having cast who was following the cows, into a well b carried off all the
,
cows from thence
hmVr 5
hm'r, ?n: *T$7^Br
ft
Sp^TT
r>
b,
f^36T
h<*
f (cp.
RV.
3
.
TFTR^rfin;
:
^^W
c
^Tft
m 1 V3TQ bfk,
,
TFTRl
b
r r
7
.
Cp.
RV.
:
i.
105. 18
aruno
ma
sakrd vrkah pathd yantam dadarja
hi.
Cp.
RV.
i.
105. 17
tritah kupe 'vahitah.

iii.
On
the story of Trita in the well cp. Geldner,
Vedische Studien,
170
ff.
133. He, the best knower of formulas among all knowers of such, pressed Soma there and summoned all the gods Brhaspati
:
heard that
(call)
a.
bf kr
5
7
.
The words
tac chufrava brhaspatih occur in
RV.
i.
log. 17.
134.
*
Now
on
seeing
them coming, he reproached
(them),
saying, Where, indeed, abides, the all-seeing of this Varuna and of Aryaman \
power (sarvadrktva)
^
f
m
1
,
7ft b,
lHra\ f
1
,
7TT fk,
?f?Wr
^||
b,
?T?TO
r.
r,
?TS
fk.
^5f m m ^^TW
r,
fb,
?T^Tff
k,
n^fk,
b,
.
qn^l^l^Û
m1
134, 135 wanting in A.
119]
iii.
139

wounded by the
[-RV.i.u 5
135.
'My
limbs were
all
bricks of the well.
Having seen
them) sees
(the gods) I praise (them), even though not one (of
(me).'
r,
cjft
^Hifr m
b,
fk,
sjifr
gflnfinj
b.
^fam^'i^Hi^^^
1
.
r,
3J(f*lt3iiX*ta
k.
bf,
*nf
W^^nH f k, SUM M lMî\qM*^*f m 3t 1 Wfif bfkr,
The three troops a of the All-gods, urged on by Brhaspati, went to that sacrifice of Trita and took shares of it together.
136.
hdm 1
bfkr 2 r 5 r 7
a
.
The
end of the varga
is
here marked by
Ô in
bfk, not in
;
hdm 1
*
As belonging
to the three spheres of heaven, air,
and earth
cp.
my
Vedic
Mythology,' p. 19.
28.
Deities of
RV.
i.
112-121.
137.
a
As a
seer Brhaspati declared the

'
ment of Trita here displayed

i6-i8)
of the
hymn
knowledge and discernwith the last triplet (i. 105. (etat) (beginning) 'That (asau i. 105. 16).
:
fl
rVr 8
$<*K)fcia4)nci
f,
b.
^TfTÎ
hm^fk,
RV.
i.
It is important to note that this statement ignores the existence of
105. 19,
which, according to Grassman,

first
RV.
Translation, vol.
ii,
p. 446, is
an interpolation.
The
pada of
this
stanza
is,
however, quoted by Yaska, Nirukta v. II, to illustrate the
word ahgusa.
138. (The verse) 'I praise (lie: i. 112. i a ) 6 Earth, the next verse (i ) is addressed to Agni
'
is
;
to
Heaven and
the remainder of
the
hymn
.
(112.
1^-25) should be (regarded

i.
as)
addressed to the
ASvins a
'This' (idam:
113)
is (in)
praise of Night and
Dawn.
fk,
:
hdm 1 %|^^f*f
,
fk.
TTRt: m
^ ^t
fk,
h,
î^MMi
*
b.
:
Cp. the quotation in Sadgurus'isya (p. 93) from the DevatanukramanI
tie
dyava-
prthivyor adyah pddah paro ''gnaya

c
dMnam
114)
115),
tac ca suktam.
139.
These (imdh:
'
i.
i.
is is
'The
brilliant' (citram:
addressed to Rudra; the next, addressed to the Sun. Then
RV. i. 1 16-]
(come) five
(i.
BRHADDEVATA
:
iii.
140
[120
116-120) addressed to the ASvins (beginning) 'For the Nasatyas' (ndsatyabhydm i. 116. i) the last (stanza) in the
:
last
(hymn
i.
20.
2)
is
destructive of evil dreams.
lit 'ffHf
f k,
hmVrV, TTPH ^Hf bfkr.

The reading of
Rgvidhana
i.
W& WT Am
i.
1
,
^S|[
^T\Hx r,
:
W^ ^TSpfi
antya duk-
?t% Vpif^b.
;
is
;
supported by the SarvanukramanI
svapnanatim
i,
cp. also
25. 1
Sayana on
120. 12
Pischel, Vedische Studien,
p. I.
*Trf|pft Ak,
*Uln
fb.
140.
*
'When?' (kadi
i.
121)
is
addressed
to
Indra,
Forth' (pra: i. 122) is addressed to the All-gods. (123, 124) next (beginning) 'Broad' (prthuh: i. 123.
addressed to Dawn (ausase). In 'At morn' (prdtah: seer lauds the gift of Bhavya a
.
and The two

i)
are
i.
125) the
1 ^VtiX hdm
jfafa
fk.
a
a^tlX
bfkr 6 n.
r>
Ir3^ :
1 ^T hm ^
& ^^HM%
b,
Pf
RV. i. 126. 7. The following story 140^-150 to show under what circumstances RV. i. 125 and 126 were revealed to KaksTvat. The name Bhavya, which occurs in RV. i. 126. i, is hero meant as an equivalent of
are quoted in the Nltimafijari on
is told
Bhavayavya, by which
it is
explained in Nirukta
ix. lo.
141.
'When, indeed?' (kad
itthd:
i.
121),
hymn
of Kaksivat
which
is traditionally held to be addressed to Indra, is indicated as a indirectly addressed (paroJcsa) to the All-gods in the Svarasamans
,
hdm1
omitted in n.
SR^faRf ^rf^TrfTf
i4i
5
.
rVr4 r 6
cd
^l^l^rf ^TTf^^
ab
b,
and i^2
omitted in fk; 141
^V^ hdr,
i\\^
br
The end
marked by
^C
in
hdm j b,
a
but after 141^ in fk.
It is
mentioned as paroksavaifvadeva in the Kausltaki Brahmana xxiv. 9 (one of

;
the sections on the Svarasamans)
cp. below, v. 44, 45.
29.
Story of Kaksivat and Svanaya.

his spiritual teacher a
142.
Having acquired knowledge from
(and) going home, as
we
are told
(kila),
Kaksivat fatigued on the

142-153 wanting in
way
(142
*
fell
asleep within the forest.
*9 f*HH <j hdbr, ^f
f^RI n.
fRW hdm 1
Iffif br.
rVr6
and 153 both end with the word
That
is,
having completed his apprenticeship in Vedic study.
121]
143.
as
iii.
147
[-RV.
i.
125
Him a king, Svanaya by name, the son of Bhavayavya, he went along to amuse himself, accompanied by his retinue, his wife, and his domestic priest.
saw
d n(ab). The reading ?pft is supported by Sayana (on RV. i. 125. i, where the story of Kaksivat is told), who calls The unanimity of the MSS. in writing ?Ri^l^f has caused Svanaya îq4q^| IJ^t | a lapse from consistency, which requires fflidblH in the text.
.
144.
Then on seeing him endowed with beauty (and) resembling
the son of a god, he thought of bestowing his daughter (on him), if there were no objection on the score of caste and family.
145.
family, I am of the race of Angiras

7HT:
Then and so
1
,
after
wakening him he inquired as to his caste, forth. The youth replied to him saying, O king,
*
hdm
'
TT^T bfkr, Tl^rr
n.
cd
I45
and I46a6 are omitted
in r
5
.
146.
O king/ with ornaments a

f k,
is
1
a son of the seer Dirghatamas, son of Ucathya, Thereupon he (Svanaya) gave him ten maidens decked
,
am
^3J
TR^Wf^TT! r
in
6
,
(^Îtl^tU^fanif^hdn^r.
The reading S^RTf

(interpreted as
preferable, as apparently based
on the words
i.
q^Hn\ ^1
^|W
and because the reading in the next line ') (common to A and B) ni^fl^ X^l^ implies a previous statement of number. Svanaya intends to give his daughter (^Wt) to Kaksivat, but in the meantime presents him with
ten chariots with maidens
126. 3,
RV.
ten maidens along with the chariots, &c.

in bf, not in a
The end
of the varga
is
here marked by ^<
hm 1 k.
Or, according to A, '(his) daughter decked with heavenly ornaments' (see critical
note).
30.
Story of Kakfivat and Svanaya (continued).
and the same number of chariots, strong-bodied bay steeds going in teams of four, for the purpose of conveying the b maidens*, money and (utensils of) inferior metal goats and sheep.
147.
,
b,
r,
Vî^t^l
r n,
<î^l^
i.
fk,
easily
\<nf^*Hv
ml
(^
c wor<*
tlltHlj
occurring in
RV.
126. 3,
would
II.
RV.
i.
126]
:
BRHADDEVATA
cp. b.)
iii.
148
%!
5
.
[122
r n,
5
be corrupted
^ft^l !
^ him
r,
1
!,
i.
1*!%^
b, SEtftpft
is
^Mft %:
f k.
i.
(The word vidvahga does not occur in RV.

118. 9.)
WfJWi
as A.)
hdn^fk, \FTJN9
126. 3, but
an epithet of ava in RV.
JTO bn,
\spf
(I have preferred
this reading occurs
V*T3W in B as well
*
in
as a dvandva owing to the following
H^lftqi*^, and because
The expression vadhundm vahanarthaya was doubtless suggested by vadhumantali

i.
RV.
126. 3.
Op.
critical
note on Jcanya dafa above, 146.
b
is
similar distinction
to these,
between dhana and Impya is found in Manu vii. 96. to sheep and goats, in the text of the hymn.
There
no reference
nor
Further he gave (him) a hundred necklets and a This is told in the next hymn with (the hundred bulls. a 'A hundred' (satam: i. 126. 2) and so forth stanza)
148.
.
bfk,
b,
^cw'SUli
r n.
1 ^n$TH7h*T hdm r,
b,
position in
and
n, but in
and
m
:
Ê|^
1
fk,
"g^7|
n.
The
line 148*** occupies this
it
comes
after 150, its place at
148
being taken
by
the following line in
and
This line must be spurious, as it repeats the sense of 149 , which is common to A and B. Its inclusion would, moreover, give five and a half slokas to the varga instead of five.
The
line 148*
is
more appropriate
referred to
here, as
2,
it
interrupts the sense after 150,

s'loka,
Having thus
RV. i. 1 26.
3 the author, in the following
enumerates
the gifts over again in close adherence to the wording of those two stanzas.
149.
hundred
horses,
with
maidens, (steeds) going in
a hundred necklets, ten chariots teams of four, and a thousand
and sixty cows a

br,
hfr,
iqi^*l hn^fk.
149, I 5
MHimf^ftJ^n.
a
omitted in
d.
The
.
text of the
hymn
. .
(i.
126. 2, 3) has niskaft chat am a Joan
vadhumanto data ratha-
sah
satfifi
sahasram
gavyam.
150.
Kaksivat,
who
obtained a
(all this)
from Svanaya Bhava-
yavya, both praised (him) after receiving (it) and recited (the hymn) 'At morn' (prdtah: i. 125) to his father.
123]
URtt
not in hd.
*
iii.
154

6 r n.
[RV.
$0
in
i.
126
hm1 rbfk, 7W
The end
of the varga
is
here marked by
bfkm1
The
accusatives in 149 are of course governed
by
this verb.
31;
Gifts of Icings.
Narasamsi stanzas. Opinions regarding
i.
126.
6, 7.
here (in 125) the rewards (of liberality) are for the most part set forth to him. The father, however, saw the second (stanza), which begins Possessed of many kine (suguh
151.
'
'
Now
125.
2).
three slokas 151-153 are found in
The
an
hdr s m 1
is
only.
They
are in
all
probability
it
interpolation.
The matter
is
superfluous (nor
there any reference to
in the
SarvanukramanT), and the style is suspicious (e.g. ucyate). here no argument in favour of the genuineness of the lines.
chapters has fewer than the normal
The length of the varga is The last varga of two other

for in his
number
of slokas
chapter v having three, and vi only

;
two. These three slokas appear, however, to have been
known to Sayana
his father
comment
all
on
i.
125.
he remarks that Kakslvat went and told

i.
Dirghatamas of
he had
received, and, on
125. 2,
he goes on to say that in this stanza Kaksivat's father, being
pleased with the wealth Kakslvat
had brought, blessed the king abundantly.
The revered Saunaka says that the whole (hymn) is Kaksivat's. But as to this (stanza), how could it, according to the
152.
indications
(it contains),
have been seen by Dirghatamas?
hdr.
153. The answer is, that when 'At morn* (prdtah: i. 125. i) had been uttered (by Kakslvat), he (Dirghatamas) was delighted by the gift to his son, and then uttered a prayer for the king with
l
(the stanza)
Possessed of
1
,
many
kine' (suguh:
i.
125.
2).
m
154.
great, called
(is
The stanzas in which the deeds of kings and their gifts, small, and middling, are told, should be understood to be
'
a as the praise of kings (ndrdsamsl) b expressed) by them in the ten books (of the Rg-veda)
Laudations of
Men
'
^TTfit:
r r
5
hm'r,
^rrf^f hfk.
^TUji hn^r, TTSfT hkr

b.
5
.
Hrfl^l^ hdfr,
7
,
HT<f| 1(1*1 k, TfT
mffaT
b,
^npffsftg hdr, ^TI[?rf^

fk.
1
,
$*(0*l
RV,
a
i.
n6-]
BRHADDEVATA
'
iii.
155:
[124
latter to
p.
Otherwise called
stanzas
cp.
Praise of Gifts
Bloomfield,
'
(ddnastuti)
on the relation of the
Narafl'amsl
Hymns
of the Atharva-veda,
SBE,
xlii,
688
f.
After 154
adds the following three lines (=iii, 82):
155,
The
five (stanzas)
'Lively' (amanddn:
i.
126. 1-5) are
a song (in praise) of Bhavayavya. With a couplet (6, 7) there a is a conversation of a husband and wife Sakapuni thinks these two stanzas are a conversation of Indra and the king with
.
KomaSaA
hroVrV,
:
^^
1RT^:
fk,
1
.
ft$\
WTT^:
b,
r.
^JRT^
r,
*fal^ bfk,
qWtf$ hdm
WWT^bfk,
ft
Cp. Pischol, Vedische Studien, vol
b
i,
p. i.
iii.
I55îv. 3
are quoted in the
Nltimafijarl on
RV,
i.
126, 6, 7.
156. Sakatayana thinks that in this couplet there
is
a story
of a husband and wife
a
(in
connexion) with Indra.
Brhaspati
gave
his
daughter
b
,
Eomaâ by name,
b,
to king Bhavayavya.
|n^
pada
is
hd,
r,
[{fiR^
ft^f^t
b,
r.
156
is
omitted in
1
,
fk.
k.
is
^cft
hm ^ V
ITt fkr r
fk.
5
,
^ ?li n. "(tW
last
ÎH hdfm ÎT

The end
of the varga
TJ%hrb,
\T^
The
repeated in b only.
here marked by
in
n^bfk, by ^
in hd.
After
(hdr)
*
Wjn
is
added
in bfk.
According to the SarvanukramanI,

cp.
i.
126. 6, 7 are a colloquy of

i.
Bbavayavya and
7.
Romasa, husband and wife;

b
Sayana on
126, introduction, and on stanzas 6 and
SSyapa
also,
on
i.
126. 7, states that
Romasa was
the daughter of Brhaspati.
125]
1.
iv.

RV.
i.
[-RV.
i.
i3a
Xioma&a and Indra.
127-136.
Praise in the dual.
1.
Then the Lord of Bays, the Companion of Saci
(Indra)
becoming aware of that affair, (and) desirous of seeing his dear friend Svanaya, quickly went to him. The king joyfully honoured him with due ceremony.
Bn.
*H4J1^
6
hm 1
!-,
*rRTO
hfkn.
^fnT* hn^bfk,
?i b,
1
fk,
rV
(osr b),
H^P^ntfl^ n, JWfiJcftj^ft foftRi ^r TTtrr
r r
7
.
fof^Nf TTWT hm
!,
fafa*tr
the daughter of the Angiras (Brhaspati) came there Indra then in a friendly way rejoicing she adored their feet.
2.
:
And
said to her,
'Have you hair or have you not, rVr 7 ffT bfkn ^[^ hdfk, ^
,
O
r,
Queen?'
b.
She in a childlike way then addressed him, 'Feel me closely a The king having soothed (upopa me: i. 126. 7), Mighty One' She then her with the previous (stanza: i. 126. 6), rejoiced. followed her husband as a devoted wife.
3.
.
hdfr, TT^T
bk.
cf
hbk,
?ff
r.
sf*TR[
^M\M
1
,
r,
^l*!l^lftM
6
,
% hdm
b,
1
,
%
fk,
b,
f,
^rTrift ^frt
r.
% b.
^rr
^rrw hdm
^TT^T
rVr
o^nr
irN
T^
U^f^Tn^nnT
the hiatus
^tlHI^^^^^r. The A MSS. appear to have endeavoured to remove by inserting a syllable, while the B MSS. changed Hft^Tk into H^l^, which
f,
leaves the sentence without a verb.
^TTEf
hm 1 !
4 8 ! !
^ftf
fkr.
^f7f
hm'r
4 6 ! ! ,
* line (3
The quotation from the BD.

fl6
in the Nitimafijarl
on BV.
i.
126, 6, 7 ends with this
).
4.
Next
follow
two hymns
(127,
128)
addressed to Agni
There are (then) five (129(beginning) 'Agni' (agnim: i. 127). to Indra addressed 'Which' 133) (yam: i. 129). Here (beginning)
the stanza 'Forth this* (pro, tad:
i.
129. 6)
is
addressed tolndu,
'
while Indra-Parvata are praised together (in) Ye him (yuvam tarn: i. 132. 6). Yaska here considered Indra to be predominant.
'
RV.
i.
134-]
BRHADDEVATA
hdbfkrV
OI
iv. 5
[126
!-,
IR hm 1
( as
<>IT r5 r7
*
,
f'
<J
bfkr,
ftp* g
rW
^fr bfkr
OTJ^TT
hdml
P art of the pratika).
f^T
f%^f b, hm 1 fi
,
lm TO
*TRir:
hmVrV, tfr *n^ fk, %%
STRUT
b,
Ift
5.
For in
and when
(certain) stanzas (Indra's) bolt is praised as Parvata, there is praise (of the two) in the dual (dvivat-stutau)
is
predominant. (Beginning with) 'Hither thee' (a tvd: i. 134. i) there are nine a (stanzas: i. 134. 1-6, 135. 1-3) to Vayu, (then) five (i. 135. 4-8) to Indra -Vayu, (then)
they say that Indra
one
(i.
135. 9) to
Vayu.
The next (hymn:

r,
i.
136) has
two
pre-
dominant
(deities).
r:
hmVrV,
ItTSfrnJ
?T^f
a6
b,
omitted in fk.
b,
,
hd, ^J?ft f%f|[ ^Rjt
hd,
t
b,
%^RTRf
r.
^HT
3
,
WT
in
f^qc^nt 4l*iUf4
b.
b,
-^J^*H^ bdm ^ ^T TT
^T ?n
1 4 6 r r r ,
1
.
bdr
varga
*
stirnarri
is
^T
^
m4TKl
^n^ ^ro m
:
The end
of the
here marked by
hdbfk, not in
that nava
m
'
1
.
The Sarvanukramani shows
must be read
a tvd sad vayavyam tu

;
nava, caturthyddydh pancajiindryaf ca t

t
a tvd has six stanzas
it,
as well as the
following (tu)
is
addressed to Vayu; stirnam (136) has nine stanzas; the five stanzas
(as
beginning with the fourth (4-8) are addressed to Indra as well
V5yu).'
2.
Distributed praise.
B.V.
i.
137-139.
Vaisvadeva hymns.
6.
There
five (stanzas:
;
i.
136. 1-5)
(i.
have Varuna and Mitra

1
for their
gods
the following two

a
,
36.
6, 7)
are (addressed)
Dyaus and the rest. Couples (of dve dve\ including the Two Worlds (rodasl), are praised together (samstute)^, (each) in a verse (pada), and the gods (are aV cd praised) with a hemistich (j ) the rest (? ) is distributed (in
to the (deities) mentioned
deities
:
praise)
d.
r
ft
5
.
^4( hbk,
bfkr,
Xfigf
*POT
1
.
finT
T^^ hdm
^^
;
r.
1
fÊfrflp^: hdr,
hm ^^
bfk.lt
f^r: bfk, ^T (^?fr)
5
.
Divddibhyah kathitdbhyafr pare dve
the Sarvanukramani has antye lingoktadevatye.
This does not mean, as the text of the
hymn
shows, praise in the dual (sanistuti) aa
127]
iv.
10

(cp.
[-RV.
That
in 6
is,
i.
139
opposed to vibhdkta-stuti
(dual) in
is,
Nirukta
,
vii. 8,
and above,
C
,
i.
117).
Bodas!
d
6,
Mitra, Varuna in 6
Indra, Agni in 6
d
.
Aryaman, Bbaga
That
Agni, Mitra, Varuna are praised separately (vibhakta-stuti).
7.
The hymn 'We have pressed'
(i.
137)
is
addressed to Mitra'
Varuna. 'Forth, forth' (pra-pra: i. 138) is addressed to Pusan, Let it be heard the third (i. 1 39) is addressed to the All-gods. (astu rausat i. 1 39) is the third hymn addressed to the All-gods. A hymn to the All-gods may be (included) among those which
:
contain
many
summing
deities a
5
,
bfkr *T^J ^ffaz

kramani,
TnT(*nft
km
1
!-.
^ftg
hn^rfk,
^Dj
b.
The Sarvanuetat.
up the contents of this hymn, remarks: vaifvadevam
The
etat,
however, does not seem to

a
me
to suffice for deciding in favour of the reading of

ii.
hm1 r.
It has been stated above,
132, 133, that
hymns addressed
to
many
deities are
to be regarded as
hymns to the
All-gods.
8.
There are variously (bahusah),

stanzas, verses, hemistichs
in
a
,
(hymns) addressed to the

stanzas with two verses
All-gods,
(dvaipaddh) or with three (traipaddh): (such) Vaigvadeva (formulas) have two predominant (deities) or one predominant (deity) or many predominant (deities).
n
hmVrV, WT.
4 6 r r r
1
f.
r,
*faTC bfk.
tH^tl
bfk,
m^T
^Hf hd,
hm 1 ^
to
and
^R\Hr
r (both without tJT3[T).
î^^T^f
Cp. above,
the All-gods.
ii.
133
pddam va yadi vdrdharcam ream va with
reference to
hymns
9.
There
(2) is
second
addressed to the All-gods, the addressed to Mitra -Varuna three (3-5) are to the
is
(one:
i.
139.
i)
Afivins, then (one) is addressed to Indra Agni (7), one is addressed to the Maruts
;
(6),
then
(one)
to
is
(8),
then (one)
addressed to Indra-Agni (9) and the next is addressed Brhaspati (10) the last (stanza) praises the gods (n).
;
to
10.
The
me:
i.
seer in the (stanza) Dadhyanc of me (dadhyan a 139. 9) praises either the (ancient) seers or himself
'
'
ha
by
RV.
i.
140-]
BRHADDEVATA
own
iv. 11
[128
proclaiming his
For this reason b some origin among them. c disagree in regard to this (stanza, saying), that Indra Agni are at the same time (tu) incidentally praised (nipdta-bhdj) in it.
f%
TT
r,
hd,
^T
*I
m1
<?HBF1F
r,
1
.
^f %
Jflft
bfk.
<3i+U<uii
1
,
*ff
r,
?t*J
bfk, qi(4l<lj:
^ftfTf Am
BPIf Am
ifa
^HPK b,
The
*Ujifl3|4| fk.
is
7TCRT 7J bfkr, I^Sf
hdmVrV
.
(one syllable short).
end of the varga

*
here marked by
of
in
hdbfkm 1
The reading
appears to be a corruption because the

is
first
pada here has eleven
syllables ending with an iambic, atharvanah
nominative, and this
name does not occur

b
in the stanza,
seems
to
and the perfect Jajamsa is used along with the present stauti. mean since no deity appears if the seer is described as proclaiming
:
Tasmdd
his ancestry,
others say Indra- Agni are the deities of the stanza.

states
The SarvanukramanI simply
Indra-Agni to be the deities of the stanza.
3.
Story of the birth of Dirghatamas.

seers' sons, Ucathya and Brhaspati. was Mamata by name, of the race of Bhrgu a
11.
There were (once) two
Now
a
'47- 3-
Ucathya's wife
This and the next four slokas (11-15) are quoted in the Nltimafijarl on RV.
i.
12. Brhaspati, the
sexual intercourse.
younger (of the two), approached her for Now at the time of impregnation the embryo
fkn.
addressed him
HWTRcT Am 1
IRiftWT fkrn,
b.
Here am I previously engendered you must not cause a commingling of seed.' Brhaspati, however, could not brook this remonstrance about the seed.
13.
c
;
5
,
7!
^Hfn^m bn, ^ *pft ^f?itlTi

'
f k.
14. (So) your lot/
he addressed the embryo Long darkness shall be And (hence) the seer, Ucathya's son, was born with
:
the
name Dirghatamas (Long Darkness).

hdm 1 ^
*fi| 7!
bfkn.
129]
15.
blind.
iv.
[-RV.i.i 5 2
netre)
born distressed the gods, having become suddenly gods, however, gave him (the use of) his eyes (tanso he was cured of his blindness.
He when
The
Vbfkr 2
fkr 2 r 5 n,
r r r
1
Itnttl^
^81
r.
<flf|%
m
r.
1
,
?f
^%
hdb, qTft
fk,
is
8
.
hdbfk,
^m
1
,
here marked by $ in bf, not in
hdm'k.
4.
Hymns
revealed to Dirghatamas
RV.
i.
140-156.
(hymns beginning) 'To him seated on the altar' (vedisade: i. 140) he praised Jatavedas (Agni). 'Kindled' i. is an its last (samiddhah: Aprl hymn, 142) (stanza) being addressed to Indra (i. 142. 13). The six (i. 145-150) following (beginning) 'Him' (tarn: i. 145. i) are to Agni.
16.
nf*i*4^l
With
four a
As
of
all
the
6 mjf*U R[ D*I SfiWS FfftC TffiWflJ r r*r Hisiq^ M^lRj ^ hm r MSS. have '^JWf, i.e. 140-144 (deducting 142, the Aprl hymn), the reading
1E
(ffH.
and *T?) must be right ; that of
143, 144, which have already been mentioned.
(U, 143, and ^sTl, 143-150) would include a is omitted in f, the whole of 16 and i6
17 in k.
*
is
That
is, i.
140, 141, 143, 144.
An
similarly left out of account in v. 12
Aprl hymn, when interrupting a and other passages below.
series of
hymns,
17.
But Mitra-Varuna
(beginning)
:
hymns
'A
(mitram i. 151. i) Mitra (only). 'May the kine' (a dhenavah

r^ br, ^J%
are praised with the three (151-153) Friend' (mitram: i. 151). 'A Friend' expresses that this (stanza) is addressed to
:
i.
152. 6) lauds
d.
fm 1 ^j% hd.
,
SNfa^m
1
,
fhft hbfr, ft^Tl
18.
either Aditi
or
Agni;
.
for
(its)
character
is
evidently
Saunaka, however, thought that both in Kutsa b and here Aditi means Agni only c 6 7 fk (i.e. the reading of B is u<sn: f^fff ^*f hdn^r, f^fif ^TRiTJ br r flpft
such a
. ,
W^
for
viii.
^T
62
ft
in A).
d
.
J^ ^Tf hrn^b, J^ %f fk,

the form of the
Jc^t
%f r
6 7 r .
i8
=v.
87^, vi.
94
That
is,
name appearing
S
in the stanza
'
:
is
Aditi,
but
it
means Agni
b
That,
according to Saunaka's view stated in the next line

II.
hence
Aditi or Agni.'
RV.
is,
i.
154-]
i.
BRHADDEVATA
c
i.
iv.
19
'
:
[130
in
RV.
94. 15.
to be Agni in
RV.
94.
YSska considered Aditi Or according to the reading of B in introducing RV. i. aunaka in this and Yaska passage.' 15,
xi. 23)
:
94. 15 remarks (Nirukta
agnir apy aditir ucyate.
here mention (Aditi) either incidentally (prasangai) or because he saw (Agni in this form). The three
19.
The
seer
may
(hymns) after this
'
(i.
nu
kani
i.
154.
i),
154-156), (beginning) are addressed to Vi?nu

hn^r,
Of Visnu now
(visnor
The reading
of 19
in the text is that of
fk
and with the three stanzas 'Forth your' (pro, vah In the stanza 1-3) Indra-Vinu are praised together. of you two (td vdm i. 1 54. 6) he (the seer) may be for of Vinu. the mansions (vd kdnkati) long
20.
'
:
i.
'
155.
Those
said to
(cp.
SarvanukramanI
^^ Q
r.
*
[
'
<f|
%| "^
the
first triplet is
addressed
6 7 r r
to Indra as well,'
scil.
as Visnu), IT
^"qTWfH^ mV,
Here we
7TT
^t ^TfWfiT^
how
fern,
7
,
bf k,
is
*H irn?f
^Jfi?^ (^)
see not only
easily
in
substituted for
frt%, but the masc. form

7
,
^tjW
is
for the
^ft^fift
the
BD.
^fhflj hm^'bfki^r g r. The end k), ^f^r^Êrf^ r.

1
7H ^f*n|f^ hin^^r^
of the vary a
here
^T^f*T?gf^ marked by 8 in hdbfk, not
fk
in
1
.
6.
Story of Dirghatamas (continued).

slaves, being weary, bound the aged and him down b into the waters of the
21. a
His attendant
blind Dirghatamas and cast

river.
:
Bn.
*rai hdm
r r r
6
,
^fT b, ^RT r,
r,
"
^h" fk,
b.
n. a
Wmf$:
and
i.
4 6 r r r
l
(RV.
i.
158. 5),
*RT^j: hm^kn, ^qj^:

)
^T^:
i.
The following four and a

18. i
half slokas (21-25
are qnoted in the Nitimafijarl
on
BV.
yad
i.
158. 5;
cp.
;
i'n
susamubdham avadhuh
Sayana on RV. i. 158. 3, 4. Cp. RV. tritam kupe 'vahitam. cp. Nirukta iv. 6
:
158. 5
dasa
22. One among them, Traitana by name, tried to him away with his sword, and (in so doing) cut to
strike
pieces
(nyakrntata) his
own
head, shoulders and breast a
131]
v 25
.

i.
[-RV.
i.
156
hm 1 ! (=EV.
fk, *
158. 5),
b,
^Nflt
rVr 6
Sfaf fk, Sftf^t b.
iiHin*
Itro
Cp.
BY.
i.
158. 5
yad asya traitano
vitaksat,
svayam dasa uro amsdv api gdha.
23.
Now
Dirghatamas having (thus)

sin,
slain
him (who had)
involved (himself) in great

river),
moved
his limbs there (in the
(though) excessively stupefied (unmohita) by the water (uda).

*tfST
JTfTTT Bn,
1
.
ftf
mWr
n, |?rf fk, *pf: b.
*J3^N r'rV,
*iinj7
,
fkn,
*ll<l^^
t
b,
Pl
is
H^^^'ffB b, flfllUftfi{<ft rVr m ^^"iffRf *P fk, f ^ ^l^lffH n. This s'loka
o^^^H
1
,
ml -
is
omitted in hdr, but
found in bfkr
2 6 7 r r
n.
24.
Now
the
currents
(nadyah)* threw him up
in
the
B tMj
neighbourhood of the Anga country. was employed b in the house of the king of Anga. Through desire of obtaining a son,
,
7f 1JXJ r r
n(g),inW
fn (ab), Tf^HJ n,
*W: Â[\ hdm 1 !
(*&[ occurs in RV.
i.
*58 5)
That
T^H
was in the original form of the text seems certain,

(first
inserted later to supply the place of syllables which had dropped out
and that ^RfTt was 7f after ?J, and then
the augment in ^*j^f^M<t.)

(the
is
highly probable.
^*J^H^
in
fkr
5 7
r n,
plural
changed to the singular probably owing to the loss of the plural The form ^^f^R^ occurs again below, iv. 88. m 1 r 2 r6 r 7 , J7H f
Cp. RV. i. 158. 5 not swallow me up.'

this
a
:
24
is
wanting
hdr, but
1
is
to bo found in
Bn^n.
na
tna
garan nadyo matrtamah,
tl\Q
I have
changed
this ace. in order to
most motherly streams did be able to separate
from the following sloka
in translation.
25. the
king dispatched
(this) slave (to
Dirghatamas).
The
had and
great ascetic observing her to be devoted (to him), after he come out (of the water), begat (with her) the seer Kakîvat
others.
r
W, 1^^
:
f,
THTT
1
,
(WST)
1
.
i^'Wf*!* n.
2
25*
r r
6 7
not in hdr, but in

a 8 7 r r r ),
BmV
in
f,
hdr,
^^gf^r^T tRT1 bfkr

m
The end
(**|T
is
^T
not at
omitted in
all in
of the varga
here marked by M in hdb, by
k.
In
hd
the varga has only three s'lokas.
i.
157-]
BRHADDEVATA
6.
iv.
26
[132
Deities of
BV.
i.
157-163.
the seer praised with the two (157, 158) hymns Asvins: (beginning) 'He is awake' (abodhi: I 157. i), the two but with the two (159, 160) following (beginning) 'Forth'
26.
And
(pra: i. 159. i), Heaven and Earth. these (etad-uttaram)

a
6
That which comes next to
fl fk,
**IT
fl r r
7
.
27. (beginning)
'Why'
(kim:
i.
161. i) is addressed to the
The two (162, 163) following (beginning) 'Not us' Rbhus. (ma nah: i. 162. i) are a laudation of the sacrificial horse. In the (stanza) Full-haunched (irmdntdsah i. 163. 10) he extols the horse as he is being led.
'
' :
t}^ bfkr
to 163 as a
7
,
TJT
hm1
!-.
The former
is
obviously the correct reading, as both 162 and

if
163 are in praise of the sacrificial steed,
and
were read, there would be no reference
hymn.
28. And here also (i. 163. 10) the many steeds belonging to his troop (svayuthydh) are praised both the yoked and unyoked
:
are incidentally (prasahgdt) mentioned.

hd.
29.
He
speaks of him (though) not (yet) sacrificed as (already)
sacrificed, of (his) future (state) as if past. b of the of the basket
Of
c
,
his flesh
(mdmsa)
a
,
(suna)
pots (earn)
and of the oblation
(havis)
d
,
m
bfkr
5
1
,
?fÎ^hd,
5 7 r r ).
flfifl^r, <T?^ bfk.
('TOf
^?^
r r
7
,
^T hmV, ^lrf
7
,
r,
^Wt
b
b,
hm^'r, 3f
*
ftmtWI
;
r r
fftlfq^r bfk.
see also 10, 12, 13.
Cp.
in the
i.
162. 9:
afvasya kravisah;
if
The form occurring

the gender has been
its
EV.
(i.
162. 13) is sundh
the reading of
hn^r
is
is original,
;
changed, possibly because this form was taken as a masc.

rences in the EV., the word, being used in the sing.,
but in
two other occur-
clearly fern.
taunasya ca mamsasya would
mean
'flesh collected in the baskets';
The reading of B, cp. EV. i. 161. 10:
133]
sndmsam
.
iv.
32

A's reading sunasya
is,
[-RV.
i.
164
sunayaabhftam.
however, more in keeping with the
style of the present passage, in
attributive adjective.
which every object is otherwise enumerated without an d The In i. 162. 13, where the form caruqam occurs.
form havisah occurs in
i.
ifo. 17.
and upper covering (adhivdsa)*, and of his body (gdtra)^ which is mentioned as about to be dissected (vi$asya) G of the spit (sula)& and the post (sthuna)*, and of the axe (svadhiti)* there is here (atra) laudation.
30.
and of the robe
(vdsas)
(by mistake from the next line).
(no ^f) hd,

f.
it^^^^llilH
is
^T r r
2 5
,
m^^^^l^l ^
in
b,
The end
of the varga
here marked by
in
i.
m 1 bfk,
:
not in hd.
in the singular
. .
Both vdsas and adhivasa occur and
162. 16.
The word occurs

162. 18
.
.
in
.
i.
162. II,
;
in the plural in 18, 19, 20.

:
Cp.
:
i.
gatrd
parus-parur
vi tasta
cp. 19
:
afoasya visasta, and 20

,
ma
te
avis as id
gdtrdny asind mithu kah.

in
'
d
Cp.
i.
162. ii
te
abhi fulam nihatasya.

is
The word sthund does not occur

i.
the hymn, but
its
equivalent afva-yupa
i.
used in
162. 6,
and svaru
in 9.
The
word
svadhiti occurs in
162. 9, 18, 20.
7.
Deities of
is
BY.
i.
164: the three Agnis; the year.
here also mention of the goat (chdga)* (and) b praise at the same time of Indra-Pusan
31.
There
The hymn which

i.
'
(begins)
Of
'
this benignant
(asya vdmasya
64)
is
stated to be addressed to the All-gods.
Vbfkr 5 HTÎ
,
r.
*?
ft:
!,
^f
is
f?T: h,
MSS.
*
a6
3i
omitted in
d,
31^
in
f.
The goat
b
(3).
is
mentioned three times in

i.
this
hymn, twice
251.
as aja (2, 4),
and once an
(suktam)
chaga
In
162. 2 along with the goat.

ii.
The term asyavdmiyaqi
is also
used in Rgvidhana
26. 2
and Manu
xi.
32. In it are various sayings (pravdddh)
and here
(too)
mention
of the gods. B In the stanza 'Of this' (asya: i. 164. i) in the hymn, three brothers a are spoken of in the third person (paroksa) I will
explain (them).
RV.
i.
164]
r,
BRHADDEVATA
*HI hd.
'EfTW
iv.
33
[134
sfafa^hm
1
,
r,
^ ffljfW^b.
32^
32* omitted in
wanting in hdr.
i.
fk.
bin
of
1
,
*TOT f k.
make
*l?l<J0W m
*I*HtjJW bf k. The next sloka and the
contents
RV.
*
i.
164. I
the emendation <M T*KH certain.
Another instance of the nom. being loosely used

p. ix.
for the ace.; cp.
28 and Meyer,
Egvidhana,
the benignant, grey-haired one is Agni, while the middle brother is Vayu. The third here is butter-backed (ghrta33.
:
Now
(his)
seven rays are praised b

1
,
bfk.
a
5 hdr, arr 3 m *rnrr 1 n: hm ^ *rn bfk.

Cp.
^f bfk.
TpfaiUî hm'r,
RV.
i.
164. I
:
tftiyo bhrdtd ghrtaprsjhah, explained
by Yaska, Nirukta
iv.
26,
as the terrestrial
is
Agni explained by Yaska
ay am agnih.
(ibid.) as
The
expression saptaputram in
EV.
i.
164. I
the seven rays of the sun.
But the following (stanzas) tell of Agni, how he a and of days and nights (ahordtra), of days protects b months, and of revolving seasons
34.
;
rains
and
(dina), of
HTf?f
hm
*
1
!-,
TrfTf bfk, *rrf*r
rV.
^mftTTTT^
1 1
5
,
ÎjHMr
6
.
h bfk, ^TfVTT^
b,
!.
f^TPthmVfk,
b,
f^BfT^b.
"WJ^ hm ^ "5^1^^ ^T'ff^

^ Trf^fft^T^r
6
^^f
6
.
H(\^fl|j
fk,
i.
Hfv^l^hm
164. 7.
34 =vii. 24^.
vii.
Especially in
EV.
The same expressions

i.
are used of Surya in
24.
Y5ska, Nirukta
i.
iv. 27,
explains trindbki (EV.
164. 2) as referring to the seasons, (fvaviqifatiti
datdra (EV.
to the days
164.11) as referring to the months, sap fa iatdni

in the year.
ca (ibid.) as referring
and nights
Yaska does
meant
(i.
dina, which, however, is here probably

sixty spokes in the wheel of the year
as
comment, use the expression an explanation of the three hundred and

not, in his
164. 48).
35.
With
the following (stanzas) a the seer celebrates the year

(as) fivefold,
(samvatsara) like a wheel twelvefold b ;
and
threefold, sixfold
and
brV,
ÎT r
6
.
*f
3*T
a6
f,
ftftVT
ffN:
hr.
3[T^nfa
hr
in
is
^ hm
($
j
r,
?fR[lT
*Tft
^ bfk,
The
35
has the following form in Sayana:

bs,
f^TT ^T^^^T Tfol
4\^fM:
hdbfk, not
b
h),
end of the varoa

a
is
here marked by
i.
^^gfM:
f.
in
1
.
That
is,
RV.
164. 12-16.
This sloka
quoted by Sayana on AV. xix.
53.
2,
being introduced with the words tatha ca tiaunako'py aha.
135]
8.
iv.
39

i.
[RV.
i.
164
Account of the contents of BV.
164
(continued).
and knowledge of the soul (ksetra-jndna)* and the cow Vac d Saras vatl e and the ordinance f (dharma) of former ages, the Sadhyas, and the troops of the gods
36.
b (dhenu) the buffalo (gauri)
,
*J
hdr
r,
b,
%^| ITHfr
5
,
l^HI*!
3
,
fkr.
*fW hdr, ^ffaft m

^T bfkr r
b,
2 5
.
bfk.
\rtf
^jpft
*fa hdr
1
W^tJJU'U
f,
^lUU^hd
k.
iv.
is
b,
W*n
fk.
^ÎÛIJ^hdm ^ <^HUI
^qM<!)i
The
b
^qîMji
This appears to be an abbreviated expression for ksetrajtla-jftana ; see below,

reference in the text
40
to
and
i.
i.
cp. ksetra-jfta in the St. Petersburg Dictionary.
164. i6ff., e.g. 18:

164. 26.
. .
manah Huto adhi prajdtaml

d
c
i.
Eeferred to by this name in

f
i.
i.
164. 41.
. .
164. 45.
i.
164. 49.
164. 50: devdfr
dharmdni prathamani
purve sadhydh.
and the various activities of Agni,Vayu, and Vivasvat (the Sun) and the mighty power (vibhuti) of Agni and Vayu in the b stationary and moving world
37.
a
,
bfk, ^R^rftr Wf^?
hdr.
2 *Rlft bfkr r
br 2 r 6 ^fT
,
fk,
i.
In
164. 44:
vapata ekah
visvam eko abhi caste

is
dhrdjir ekasya
dadê na
rupam.
It
is
not clear what passage
here regarded as describing the powers of
the two gods, Agni and Vayu, in contrast with those of the three, Agni, Vayu, and Vivasvat,
in
i.
164. 44
perhaps 47
is
meant.
a (haranam) of water (vdr) by the (Sun's) rays b and its discharge again There is here also glorification of the activities of Parjanya, Agni and Vivasvat d (the Sun).
38. the taking
bfkr
b,
fotff fkr
i.
2
.
1 TfarfMTU r ,TfarfMN hm ^ ^nr hdn^br, ^TO fkrW.

5
,
f^Tif
m^f^f:
Op. above,
hd,
In
19.
164. 51
samdnam etad udakam uc

164.
caity ova cdhdbhih.
i.
68
and
ii.
In
i.
51^.
In
i.
164. 52.
mother and son are Vac (Speech) and Prana (Breath) the mother is Vac, the son is the other (Prana). Prana is (meant b a while Vac by) 'Saras vat they call Sarasvatl
39.
:
Now
'
bfk.
UTCft
hrVrVra 1
PTniTT bfr,
1TTO
k.
39*=
RV.
i.
164-]
ii.
BRHADDEVATA
is
iv.
40
[136
ft
In
51 Sarasvat
is
ii.
here a quotation from the text of EV.

51,
one of the names of the Middle Agni or Indra. Sarasvantam b i. 164. 52*: sarasvantam avase johavimi. Op.
where Sarasvati
is
identified with
Vac
in the
same words.
ksetra.
1
The body joined with the organs of sense is designated Prana alone knows it hence he (Prana) is spoken of as he who knows the body (ksetra-jfla).
40.
:
'
%*} hrbfk, ^f^ C in hdn^bfk. by

9.
1
.
^HJ
bfkr,
%^f hd.
is
here marked;
BV.
i.
164
(concluded).
BV.
i.
165
Indra and the Marnts.
aka is (used) in (the sense of) cloud ft ; its dhuma is 41. The bull d is Soma; and the three lords water b or garment
.
(adhipa) are his purifiers

2 Ifa m'kr %3f
,
f.
f,
5te
b,
5te: T.\j*T.
r,
^R
b,
m'fkr 2
TJTO
1
r,
*ITO
?)r r
4
f,
JJTO
b,
HTST k
This
is
ftnrn
br,
f%nn
fk.
41 and 42 are not found in hdr

in
6
.
meant
as an explanation of
takamayam dhumam
.
RV.
b
i.
164. 43.
Cp.
is,
meyhah. Meghaduta5*. dhuina-jyotih-salila-marutan samnipatah d That is, in RV. i. 164. envelope of the cloud; cp. op. cit. 61.
.
That
43".
as the
e
That
is,
the trayah
Minah
is
in
RV.
f
i.
164. 44.
As
the present varga contains eight slokas,
the presumption
that three of
first
them are
it
probable, because in the
place
later additions. That 41 is one of these IB highly has the general appearance of a gloss, and, secondly,
because, after the consideration of the individual stanzas of

it refers
RV.
i.
164 has been concluded,
back to an
earlier stanza.
42. That (part of i. 164) which ends with (the stanza) 'The buffalo' (gaurih: i. 164. 41) is addressed to the All-gods a ; after-
wards there may be (said to be) separate praise (prthak-stuti). The two (stanzas 46, 47), 'Indra, Mitra' (indram mitram i. 164. 46),
:
:
are addressed to Surya
may
the last (stanza) to Sarasvat c optionally (va) be addressed to Surya

;
.
(i.
164. 52)
bfk.
gf?r:
fk.
br,
^|f?f
f,
3jf?|
1
k.
f5f
^5f m
r,
1
,
lift' *ft*TC
f,
farf
k.
a
*ftft
*nwr m ^
.
*frft *n*wi
^trt ^TWT
b
Op. Sarvanukramam
:
gaurir
iti
etad-antam vaifvadevam.
:
Cp. Sarvana-
kramam
indram mitram saury au. Cp. Sarvanukramam ant yd sarasvate suryaya va. This and the two preceding quotations show that this s'loka was known to the author of the
Sarvanukramani, and
it
must therefore belong to the
original text of the
BD.
137]
iv.
45

little praise a
:
[~RV. i.i65
43.
Now this hymn contains

it
And
because
contains
c.
it lauds knowledge. water many statements, (salila)* is (also)
mentioned
2
(in it)
d, r
e 111*11)4 r r r r
1
2 4
m 1 VTf^f hd.
,
must in K's note on
this line
be a mistake for
1
3
,
for bfk, with
which
regularly
agrees, omit this sloka, while

*
jftana.
hr
4 6 ! ! , with
which
otherwise agrees, have
it.
The Sarvanukramam has the same words, alpastavam tv etat, adding must have belonged to the original text. -prafamsa ca. Hence 43
.
atra prdyena b Salilani multifarious
occurs in
i.
164. 41.
The meaning
is:
it
is
not surprising that among
its
contents this statement should also occur.
43^
looks like a later addition.
hymn) 'With what?' (kayd: i. 165) is traditionally held to be the chief (paramo) b dialogue of the Maruts and Indra. The odd (stanzas) are (the speech) of the Maruts all the even
,
44. a (The
d ones, including the last , are Indra's,
hdn^r.
fkrV, q^Rf f^nt:

a
b.
^3i:
hm ^ ?R
1
bfkr 6
tt^'lttr^l bn^r, *n|TI*raT dfk,
Slokas 44-55 are translated by Sieg, Sagenstoffe, pp. 108 f. Sieg translates ' das Lied but para only (not paramo) has this sense parama by following (* ') ; folgende
'
in the
is
BD., and, as
far as I
know, elsewhere
the most important dialogue in the
The meaning appears to be that this RV. between Indra and the Maruts, though there
also.
i.
are other
hymns
yadyayujo marutam vakyam.

seer to the
of a similar character (e.g. d
170).
Cp. Sarvanukramani
tfti;
That
is, the last of the dialogue, the twelfth stanza
the last three stanzas not being regarded as part of the dialogue, but as addressed by the
Maruts
(see next sloka).
(i.
45. (as well as) the eleventh and the 165. 13-15) is addressed to the Maruts.
first.
The next
triplet
But the authorship (kartrtvam)*

to another d
.
of the triplet
there b
is
attributed
r r
7
,
^K^ftflM
b,
tf^ftf^K
fk.
1 3 ^f^: hm r
br
a
ii.
7
,
^'HrW
f,
ViWi: kr
(cp.
Sarvanukramani,
77.
With kartrtvam=zarsakam b At the end of KV.

i.
cp. krtvd
i.
= drstva
in the obviously spurious line above,

is
165.
The authority here vaguely indicated

is
probably the ArsanukramanT,
25, 26,
where the Rishi of the even stanzas
stated to
is
be Indra, the seers of the odd ones (trtlyadyayujam) the Maruts, while Agastya
II.
the seer
RV.
i.
165-]
BRHADDEVATA
I regard 45
iv.
d
46
That
is,
[138
to one
of the last triplet (suktasydntye t?ce 'gastya fsih).
who
is different
from those of 1-12.
as a later supplementary addition, both on account of
the wording (kartrtva) and because there was no special reason for mentioning the seer
here in an index of
deities.
46.
A
b
.
story of ancient events (purdvrtta)

.
is
(here) proclaimed
fell
by the Satakratu (Indra), while roaming in the sky,

Maruts
b
as the reading of b.
seers a
in
with the
I^njTO SVigT!
trf^wlfefa n^b,
2
5
.
m 1 fkr.
Sieg, p. 108, note

f,
8
,
gives
^|\qlll^^
M(\fll1^
k,
hm
*
r,
4f^ffl<8 bfkr r
),
This line (46
as an introduction to the story of the relation of Agastya to Indra
and the Maruts

of the
in the series of
hymns
is
i.
165-178,
may be
a later addition, as the author

i.
BD.
usually begins a story without any introduction, and,
165 having already
been described as a dialogue, there

or possibly five, lines (41, 43
,
no
)
special reason for any introduction.
Thus
four,
45
46
in this varga are, in all probability, later additions.
these deductions, the varga would still have a whole s'loka, or half a s'loka, beyond ^ the normal number. The text of 46 -54 has been printed by Oldenberg in ZDMG.
With
xxxix (1885), pp. 63, 64.
seeing addressed Indra.
47.
On
them Indra praised them, and they
as seers
By
it
the aid of austerity Agastya became fully

1
(tattvatah) aware of their dialogue.

?l
^BPl r
,
rW,
%^ hdm ^ ^^
,
b,
Tflf^ f k.
^ hdm
1
!-,
*ftfa
fr r r
59).
^ftfa bk
(the former
<Trfff:
f,
is
probably the better reading; cp. ftf^<5H (TMtll below,
*raw
hdk,
48. He quickly went to them after having prepared (nirupya) an oblation to Indra, and he praised the Maruts a also with the three hymns (i. 166-168) 'Now that (tan nu i. 166. i).
7
:
hm f*t%4{
1
,
dr,
ff^f
fk,
ftVISlft
4 6
!-
b.
fkr,
:
|f^(7|
b.
^f f^ffiTt bfkr,
g f^rfH: r^
tnjfif:
hm1 r 3 (Sarvanukramam
reading was probably caused by the syllable f^ dropping The end of the varga is here marked by (> in out and being wrongly replaced by tj.
AJ
latter
= three).
dm 1
.
The
hbfk, not in
a
That
is,
with the last
triplet of
165 as well as with the following three hymns.
139]
10.
49.
iv.
51

RV.
i.
[-RV.
i.
170
Indra, the Marats, and Agastya:
169, 170.
:
'Even from great' (mahas cit i. 169) he and with the (stanza) A thousand (sahasram (praised) Indra, a i. 167. i) he wishes to give the oblation which he had prepared b (niruptam) for Indra to the Maruts
(with)
'
And
'
m
1
f,
^ v^*ft^
2
b,
7
,
qVj<5
rVr 7
^^
|^
<1
,
fk.
hm !, ^T^f cf ^JTT 3TS r r r *f^f * ^*tt *ti fb, *%& ?T hm 1 ^ f<%H faî b, f*nrt? k, R^4 (^Rffo:) n. ^ff?T hdm
W^
1
k.
!,
l^TH
fbr
7 r n,
f^(
kr
2
.
Siog, p. 109, note
2
,
prefers the
it
reading
but
it is
not clear to
me
how he would
a
170. I.
construe this genitive, as
cannot depend on the following tad-bhavam,
which already contains a genitive in sense ('his intention').
The
four and a half slokas, 49-53, are quoted in the Nitimafijarl on RV. i. b Cp. Nirukta i. 5 agastya indraya havir nirupya marudbhyah sarnpraditsdm
'
cakara; sa indra etya paridevaydm cakre.
50. Indra
recognizing
(aveksya)
his
'
intention
(tad-blidvam)**
'
said to
is,
him regarding
it,
indeed, not (anything for) that which has not been (adbhutam)
i. 1 70. i ) (na nor for to-morrow, to-day

: '
Not
f :
there b
who knows
c ?
^Jftf
Bhdm 1
closely follows the wording
i.
Cp. below,
i.
vi.
38
viditvd tasya tarn

asti,
bhavam.
50
of
RV.
170.
na nunam
no foah: kas tad veda yad adbhutam? cp. Nirukta

t :
6,
where nunam
p. 6.
'
explained by adyantanam and 4vas by svastanam see Roth, Erlauterungen, Yaska, loc. cit., explains adbhutam by abhutam; cp. Oldenberg, op. cit., p. 61.
is
51.
But the intention

of
itself (cittam eva) of

c
'
(artha-samcdre), said to Indra, Agastya (then) Why, us ? b they (the Maruts) are thy brothers
*
'
uncertainty
purpose
any one, in the comes to naught
X
;
(kim nah
i.
70. 2)
rVr ^t^f^^^ti'qfV m 1 hd (^5f hd),

7
,
b,
n(abgm),
a
cp.
is
RV.
i.
170. i,
cittam Jtasya cit=anyasya, cittam eva In Nirukta arthasamcare~abhi i. 6 utaadhttain, samcarenyam, vinafyati=.vi nafyati.
5i
a paraphrase of
RV.
i.
170.
cd
ddhitam
is
explained by adhyatam
= abhipretam.
Bhrataras
fai;a
= RV.
i.
170. 2:
bhrataro marutas tava.
RV.
i.
170-]
'
BRHADDEVATA
;
iv.
52
[140
52.
a Agree with the Maruts

'
slay us not, Satakratu'k.

'
But
70. 3)
in the (stanza)
Why us,
(cp.
brother ?
(kim no bhrdtah
i.
Indra reproached Manya c (Agastya).

4M*<$H<<
tt
fkrVn
*f
f,
RV.
i.
170. 2,
qi<9<0,
^fif
tt^*W3
:
b,
tJ^qiT^ta
hdm 1 !.
n.
br
2 6 7 r r n,
RV.,
T k, ^ hdn^r.
;
^RTT hn^rfk,
2
fJ?T c|^|i b,
lM*ili
b
ma na\
Marudbhih samprdkalpasva cp. RV. i. 170. cp. RV. ibid.: ma nab samarane vadhih.
;
tebhih kalpasva sadhuya.
Vadhtr
Manya,
7.
'
as the
name
of the poet,
occurs in
RV.
i.
165. 14, 15.
Cp. Sieg, p. 108, line
53.
But Agastya
in
the (stanza)
'
Ready
(aram
.
i.
70. 4)
After propitiating him, pacified the agitated (k$ubdha) Indra. he made over the oblation to them (the Maruts) a
i
hm
i.
rfk,
<nJ*lffHn
tan
b,
^< +*<%Tl4l
s
n.
^pKfl^hm ^ ^5^*^ b,
7
,
br
r n,
IWWfr^ r H^lîl^fk
TMB.
xxi. 14.
:
(cp.
TB.
.
.
ii.
7.
n on RV.
165
kayajubhiyenaas'amayatam, and
vol. v, p. 498).
tenayfamayat, quoted by Ludwig,
5 agastyo Further passages in Sieg, pp. no,

of the varga
is
in.
*iq*t^ brn, ^TCR
fk,
JJ^Wf
Am
m
1
1
.
Tho end
^0
in hdf,
by
here marked by
in b, not at all in
k.
The second
is
line (53***) is probably
meant
to refer to the contents of
RV.
i.
170. 5,
though Indra
there invoked to taste the oblations, not the Maruts.
11.
54.
RV.
i.
171-178.
Agastya and Lopamndra: RV.

pressed, Indra
i.
179.
Then when the Soma had been
made them
Therefore one should (the Maruts) drinkers of Soma (with him). understand that in (hymns) addressed to Indra the Maruts are
incidentally praised.
*r B,
^ hm
l f.
fSnrnta itts
fam33g hdm^fk, fani^ ^t

?)
7
.
Before
54,bfkr(rVr
add the following sloka (wanting
in
hr 1 r 4 r 6 m 1 )
r:
a
r,
k,
tlic^qif^j^ f, tli^qiR(${1 k, T%^ b. The correct form of the

}
ttl^qi^t b.
first line
(i.
b
r,
was probably
'with the previous stanza
170. 4) Agastya conciliated Indra from a desire
of his affection.'
This sloka
is
clearly a later addition, being simply a repetition of the
previous
oiie,
the second line being almost identical even in form with 53
141]
55.
iv.
59

'
'
[-RV.
i.
179
Pleased at heart the seer praised the Maruts again a separately in the two (171, 172) hymns, To you (prati i. 1 7 1. i),
:
but Indra with the six following ones (173-178).
m^dr, cffhmHfk.
hdr,
iftfflf k.
Sp*g^bkrW,
*n^J W
tpf:
T^hm
1
!-.
Tffa
fbm 1 ^fa
,
f^
172.
ISrfW:
hdm ^
4l<4<H4fcW *HlMf?j: B
(*ITO*l.r r r
2 5 7
).
That
is,
by themselves, without Indra, the repetition of prthak indicating the two
hymns 171 and
Indra in the four (stanzas) 'Praised' (stutdsah i. 173. a Wherever Indra was with the 3-6) is praised with them was he Marutvat Maruts, (attended by the Maruts).
56.
: .
And
This s'loka appears in bfkm but is wanting in IS^l k. hdr (Mitra having no note on the omission). It must be original, as the statement of the Sarvanukramam, catasro 'ntya marutvatiyah, is based on it.
*R|
b,
JET?
fm 1
Op. Sarvanukramam
marutvams tv indro devata.
seer a began, from desire of secret union, to talk to his wife, the illustrious Lopamudra, when she had bathed after her courses (ftau) b
57.
The
êrft
bfkrVr
8
,
^<J hnA.
The end
b
^jf^
hrbfk,
is
W^ m
i.
1
.
M^MIÎ
^^
in
I
has been
misprinted <flVH*JS^r.
a
of the varga
here marked by
hdbfk.
That
is,
Agastya.
The
Nitimafijari
on RV.
179.
quotes slokas 57-60;
Oldeuberg prints
them
in
ZDMG.
xxxix, p. 68; Sieg, Sagenstoffe, p. 120, translates them.
12.
Agastya and Lopamudra.

'
BV.
i.
180-191.
' :
58.
i,
She with the two stanzas
During many (purvih
i.
79.
Then Agastya, desiring to enjoy 2) expressed her purpose. himself, satisfied her with the two (3, 4) following (stanzas).
59.
The
disciple (of the seer)
a becoming aware by austerity
of the whole condition of these
two
desiring to enjoy themselves,

,
b (but) thinking he had committed a sin (enas) in listening (rutva) sang the last two (stanzas 5, 6).
:
^7fc^r no doubt as to ^(4*1* having been the

.
*f n^f f faf fk, f
r,
hbk
5
^^t m ^*T rfr

1
,
rV),
*T
^T:
hd,
^^
b
.
b,
IT^H r 2 r 3
The evidence
of the
Sarvanukramam
(cp. also Sayana) leaves
original reading;
see note
RV.
i.
179-]
Cp.
iv.
BRHADDEVATA
: :
iv.
60
.
.
[142
tadbhavam.
b
ft
47
Sarvanukramam
samvadam tapasa veda, and iv. 50 vijfidya samvadam frutvagntevasl brahmacdrtantye

:
Cp.
apafyat; and Sayana on
RV.
i.
179. 5
sambhogasamldpam jrutvd tatprayafaittam cikirsur uttardbhydm, aha.
60. The preceptor and his wife (guru) lauding and embracing him kissed him on the head, and smiling both of them said to
him,
'
You
are sinless, son a

'
b,
4|jj<|fli fk.
J^:
r,
*p[ m'bfk,
5hd.
Am
a
1
.
RV.
i.
179
is
treated as a whole
by Oldenberg,
ZDMG.
xxxix, pp. 65-68, and
by
Sieg, Sagenstoffe, pp. 120-126.
61.
Then with the
five
hymns
:
(i.
through the regions' (yuvo rajdmsi i. A6vins but with the following/ Which of the two'? (katard:
;
180-184), 'Your (coursers) 180. i), Agastya praised the

i.
185),
hdr
4 6 r r ,
Wf^TJt
T^J m
1
,
îfftTir (only) b,
^R
<*fftlir rfk,
62.
7
(he praised)
:
Heaven and Earth

:
with the
hymn
'
To
our (d nah
4
the dwellers in the sky (visvdn divaukasah)*; 'Kindled' (samiddhah: (with) The draught' (pitum i. 187), Food
i.
186), all
i.
i.
88)
is
an AprI
hymn
and
'
(with)
Agni, lead' (ague nay a
189), (he praised)
Agni.
^rf*T?ft^<iJlf^
bf,
W
a
r,
^RT hm^fk.
*rfiT?t
:
2 5 7 îfM^H kr r r
br, tif*1i5l**jl d, tllf*1^|vn
m1
fi
(cp.
7
Sarvanukramam
:
hm 1 !, ^ ^f f^TR%bf kr 2 r
That
is,
(Sarvanukramam
b
the All-gods (vifvan devan).

i.
statement as to
According to the reading of A, this 188 must be taken parenthetically, the following agnim being governed
by tusjava in 6l
c
.
The reading
of
is
is
irregular in its Sandhi (samiddhapryah=zsamiddha

'
apryah), while in
the pratika
imperfect: ague ca naya for
ague nay a
ca.
63. 'The resistless' (anarvdnam: i. 190) is to Brhaspati. The following (hymn), Venomous creature (Itahkatah i. I9i) a b Some consider this to be a is of esoteric import (upani$at) praise of Waters, Grass, and the Sun c
' '
:
*,
TUT:
b,
UTT
fkr r
7
.
iffi hdrk,
ft
b,
143]
a
iv.
66

(as in the preceding y'loka:
[-RV.
ii.
10
Another case of irregular Sandhi

b
kahkatopanisatkahkata
upanisat).
On
the meaning of upanisat as used here, cp. Sadgurusisya on
RV.
i.
50.
Cp. Sarvanukramam:
prabravit.
kankatah
upanisad
ap-trna-sauryam visafankavan agastyah
Or Agastya, in fear of poison a saw this (hymn) as an The last couplet here of the hymn, however, contains antidote. no distinct name (adrstakhya) and its character is obscure b
64.
,
(nastarupa)
c. B.
^5
is
M<s?Tl
r.
hm a B,
^:
*4|f gj^ft
r.
B,
fq^^n: hm
k, lIT^n
r.
!.
flKHiqpTt
hm
1
!*,
ff^TT^t
1
,
3 gT^C hdr
hf,
1
.
fy^K
here marked by
in
bfk, not in
hdm
Op. the quotation from the Sarvanukramam in note

of
;
on the preceding
s'loka.
any deity appears in this couplet and as to the only two names of living things, kusumbhaka and vrfcika, which occur in it, the sense of the former is quite uncertain, while that of vrscika, though meaning scorpion in later Sanskrit, is somewhat doubtful. The
expression nasfarupa seems to
stanzas themselves
:
No name
mean
that the sense
is
not obvious from the form of the

is
cp. the expression tathd rupam hi drfyate which
used several times in not indicate
the
BD.
(iii.
76 &c.).
The
fact that varga 12 contains seven slokas does

;
here that some of them are later additions

in the
for as the
the
BD. with the end of a varga, normal number of five s'lokas
the latter
end of a mandala always coincides has sometimes more, sometimes less, than
v.
(cp. iv. 18,
exception, as slokas 102, 103 there are
25; v. 28; vi. 6, 25, 29; an introduction to mandala vi).
19
is
no
Mandala
13.
65.
ii.
Deities of
BV.
ii.
1-12.
Grtsamada, Indra, and the Daityas.

:
'
Grtsamada praised Agni (with) 'Thou' (tvam With sacrifice (yajnena ii. 2) and Agni kindled
'
ii.
'
i).
Then
(samiddho
:
agnih
ii.
stanzas.
3) are (respectively) addressed to Jatavedas and Apr! Then with the seven (hymns 4-10) I call (huve ii. 4)
*
'
(he praised) Agni.

b.
Having applied himself to austerity, he, with (bibhrat) a great body like that of Indra (aindra), in a moment appeared in heaven and air and here (on earth).
66. a
RV.
ii.
12]
BKHADDEVATA
.
iv.
67
[144
a 6 7 hn^rns, ^fcftnf bfkr i r
The
Nitimafijari on
KV.
ii.
12. i
quotes 66-69
SSyana quotes 66-68, besides
giving two other versions of the story.
the two Daityas of terrible prowess, Dhuni and Cumuri, thinking him to be Indra, both fell upon him armed.
67.
Now
IS^ftft
1
hm 1
f!B[ ff?f bfks.
^f^fT
*J
hn^rks, *T^T
bu,
Bm
ns,
%^f hdr.
68.
The
seer becoming
evil,
two bent on
'
aware of the intention (bhdva) a of these proclaimed the deeds of Indra with the hymn
(yo
Who when
a
born
:
'
jdtah
. .
ii.
2).
Op. above, 59
viditva
tay or bhdvam.
69.
The deeds of Indra being
(thus) declared, fear

'
quickly
entered them.
struck
Now
Indra (saying)
6
.
This
is
(my) opportunity/
them down
more
(nibarhayat).
1 Ht^T^Tg f^f%^ f hdm ^ ^rft
ii.
3ft$ hrn^fb,
(the latter
^8fg rVr
in
l
,
^MrJ<r Bn
The end
of the
reading
is
keeping with RV.
15.
svapnenabhyupya cumurim dhunim

>
ca jaghantha).
f^l^f^hdm
in
^^|^^ r,
*TOfi|Êffi( b,
?5R^(f^f.
varga
is
hero marked by ^
hdbf, not
in k.
14.
Grtsamada and Indra.
Having smitten them down, 6akra addressed Grtsamada Look upon me, friend, as one beloved for you have the seer become dear to me
70.
'
:
'
hm
.
r,
T3[t>r
firSRt
:
^ hm^fkr
5
ff
f^r
k>
:
;tf
hn^bfk,
^RT rr !-^
6
.
qijjhm^bfk,
flT^[^
4 6 rr r r (Mitra thinks the correct reading of this

!
passage should bo
*TW % ^81 fifW=l*lJ
).
1 UT1<ft hm ^ ^TRTft bf k,
'Ask a boon of me; and may your penance never fail/ For us, O chief of Bowing down the seer replied to him
71.
'
:
speakers
a
,
m ^ ^TJ^bfk.
1
^ Am
1
,
^R[: bfkr.
The
seer uses this
form of address in support of one of the boons he asks/ speech
that
stirs the heart.'
145]
iv.
75
[RV.
ii.
12
72. let there

stirs
the heart.
be both security for our bodies and speech that Let us abound in heroes a and wealth. We,
;
b Indra, turn our thoughts (dhlmahe) to thee
hdm
a
1
,
TCn$
5
*
TO
Vfarf?
r,
2 TJTRt kr
f^T TW|
f,
The expressions suvirah and vak castu hrdayamgama were doubtless suggested by the last pada of RV. ii. 12. 15: suvtraso vidatham a vadema, and by ii. 21. 6 (dhehi) b The evidence of the MSS. posam raymam arisfim tanunam, svadmanam vacah.
:
t
points to the form dhi-mahe (which I take to be the
i.
plur. pres.
middle of dhl to think)

t
dhimahi in
R is
and
doubtless due to the influence of that form in the SSvitri (RV. in. 62. 10).
73.
thee,
'
Indra,
we
;
my
heart
is
fixed on thee
discern in every birth a and this thou art the better go not away
,
:
chariot-fighter
(rathltarah)
h n^r b,
^f Ml\^tTl^
is,
f k.
<Hnfa
^Hlrf'T br, îrf^f
Hl(Pf
1
f,
hdr1 r 3 r4 r 6 m l
slip of the copyist of the
('^TWf'f perhaps due to a transposition of
syllables
by a
archetype of A, that
^l^lpf for SRrf^T).
tsad^hm
rb, ?jf
hd r,
a
This being a reason for Indra remaining with Grtsamada to assist him in his conflicts with Daityas ; cp. the words used of Indra in RV. i. 84. 6 nakis \md rathltarah.
is,
That
probably, in every form thou assumest.
This choice (made by Grtsamada) is explained in the stanza (of RV. ii. 2 1), Indra, the best (indra sre$thdni) he chose all this as a boon. The Lord of 6aci hearing that a
74.
final (6)
c
'
is
not
%OT" 4lfH. f TT^^b, ^'nf^m ^TT^r. TTf^tm 1 f This sloka m k. ^9il(Mlint|^l ^yil(Mî^^l b, r, îft "tll^^J found in A, but bfkm 1 ! have it. The end of the sloka is here marked by ^8 in
br,
flf^Jfk,
>
bfk, not in
a
m1
is,
That
the prayer of Grtsamada stated in 72, 73.
15.
Story of Indra and Grtsamada (oontinned).
Conqueror (turdsdt) agreeing, grasped (him) by the right hand, and the seer, through his friendship for him, touched Indra's hand with his own.
1 $\m\ N hdm ^TPf
,
75. the Swift
B.
?J
ii.
Bhdm 1 ?srf r. u
,
Wft^KJI
hrn^fb,
^ fWRT k.
RV.
ii.
is-]
BRHADDEVATA
iv.
76
[146
thus they went together to great Indra's abode. There the Destroyer of Forts (puramdara) himself affectionately
76.
And
honoured him,
%8f
hm 1
!-,
7ft
^ bfk.
*r
hm 1 !, H*R
brW,
and paid reverence a to the seer with ceremony prescribed b And because of his friendship the Lord of Bay Steeds by rule (harivdhana) again addressed him
77.
.
:
<1*lR
^T^^^rVrVcl,?!^^
f^T^W
?),
is
(transposition for
a
Cp. below, v. 79, whore the same verb (puj)
used of a king receiving a seer.
Cp. the same expression below, v. 24.

'
best of seers, with your praise (grnan) a b delight (mddayase) us, therefore, being the son of Sunahotra ,
78.
Since you,
you
shall be (called)
Grtsamada by name c 1 b, S^R^Tf hdm ^rant (for

.
,
the three words
Cp. Yaska's etymology, Nirukta ix. 5 : grtsa iti medhavindma grnateh stutikarmanak. aurasah &mahotrasya ; and Sadgurusisya on SarvSnukramanT, Cp. Arsanukramam ii. 2
:
introduction to Mandala
ii
junahotraputrah.
reference
Cp. Sadgurudisya, ibid.

*
pascad
indrenoktagrtsamadanama.
The
he makes to the
Rsyanukramana can only be

ii.
'
intended for a paraphrase of the corresponding passage in the Arsanukramam,
2-3
'
79.
Then with the twelve

ii.
(ii.
1-22)
hymns
(Srudhi:
ii. i) the seer praised Indra.
(beginning) Hear' And just as he was
praising (him) he
saw Brahmanaspati
1
there.
of the varga
is
hdm
in
!,
WJPPjrf?H
bfk.
The end
here marked by
hbfk, not in
1
.
16.
Deities of
RV.
ii.
23-30.
80.
Now
he praised Brhaspati also

a
in those (stanzas) in
which
also b
(that form of) the name (lingo) with the four (hymns) after this
appears.
(ii.
He
praised
him
23-26)
ÊTf fk (cp.
Sarvanukramam on
ii.
23
I1^CMI^ f sRlf !)
Cl*flfa bf r,
147]
k,
iv.
83

ofSrf^cf
[-RV.
7
,
ii.
28
TTTOf**
l
hdmVrVr 7
b.
kr5 *fi?fTf?Tr 3
,
'firf^
hd, 'fif^lr
m
as
fr,
'fin?*
The Sarvanukramam has the same word

:
drsfalinffa,
which fadgurus'isja explains

bfhaspatidevatydfr.
follows
tatra
brhaspate
devanida
ityadi-dTSta-brhaspati-sabddd
:
Brabmanaspati as well as Indra C is parenthetical. 79 because 80

is,
That
tarn api referring
hack to brahmanaspatim in
in the (beginning) 'Of the hosts' (gandndm: ii. 23. i) 'All' ii. Indra and 24. 12) (stanza) (viSvam Brahmanaspati
81.
together.
Or a
(he praised) Brhaspati incidentally (prasangdt)

strictly
and Brahmanaspati
bfkrV
a
is
speaking (eva)
!*$< <41 <U<?1
b.
f7f
hrbfk,
W*
dm
r
1
.
Uttf 1^1
hm a r,
Hft?ta
xf
hn^bfk, *trf?!^f TT
of stating
6
.
As an
alternative
way
what has been
said in
80
suktabhaj, while Brhaspati is rgbhaj (So) or nipdtabhaj (Si).

ii.
that b
is,
Brahmanaspati
The Sarvanukramani
gives the deity of
23-26 as Brahmanaspati, adding bdrhaspatyas tu
82.
He
praised the different power of the

a
.
two by
(lauding)
one and the same deed
To
it
Mitra, Varuna, Daksa,

hdr
3
,
Amsa, Tuvijata b Bhaga, Aryaman,

,
^8ft:
is,
?f^t:
r.
S2
ab
is
not to be found in
bfkrV
(doubtless also r
7
),
that
belongs to
only.
As the varga has
six slokas with this line included, the latter
is
probably a later addition.

a
Cp. note on 83^.
in these
is, though praised under different names, their activity cannot be distinguished b Though this word is an epithet of Varuna in RV. ii. 27. I where hymns. the names of the Adityas are enumerated, it appears here to be meant as a proper name so as to make up seven Adityas. In this the author doubtless had Nirukta xii. 36 in
That
his eye,
where tuvijatah
is
explained as bahujataf ca dhata.
In BD.
vi. 147,
148
(B)
twelve Adityas are enumerated, including Dhatr.
83. the Adityas, belongs
the
hymn
(The hymn) 'This' (idam: ii. 28) is Varuna. (The stanza) addressed to Varuna beginning a 'Who me (yo me ii. 28. 10) is destructive of evil dreams and the like b
'
:
(imdh: ii. 27). stated to be addressed to
'These
bfkr 5 r 7
TWlft hdmV.
1
fTITRT h d m
it is
3
,
^^TT brV
^WTO
bfk,
occurs here in
hdm
^, but
in the
B MSS.
found after 92, where with reference to
RV.
EV.
ii.
a 9 -]
is
BRHADDEVATA
iv.
84
[148
ii.
41. 20 it
the vary a five slokas quite out of place, but where its presence gives
(a matter of no importance there : cp. above, iv. 64, note ). Its present position is necessary, though its inclusion gives the varga one line beyond the normal number of five slokas.
If
Sl
ed
any of the other lines are later additions, they are probably 82 which could be spared from the text with advantage, though it
,
found in
found in
A
all
only,
and
is
the
MSS.
The reading
to Varuna.'
of the
B MSS. would mean: 'The
(stanza)
"Who me"
in (this)
hymn
ndgha
to have been the original

' ,
seem more likely vi. 78 makes b The reading of m 1 looks like duhsvapone than varum. Some MSS. of the Sarvanukramani add the the sin (caused) by evil dreams.'
The comparison of
this reading vdrune
words upantya duhsvapnana&rii, and the Rgvidh&na,

duhsvapnafamani.
i.
30. I, describes
this
stanza as
84. 'Upholders of law' (dhrtavratah ii. 29) is addressed to the All-gods, but that which follows, Right (rtam ii. 30), is addressed to Indra. In the (stanza) His power indeed (pro, hi
:
'
'
'
'
kratum
xn;
ii.
30. 6)
Indra-Soma are praised together.

br 6 Tit <m:
,
g ^hm'r, qt an:
f,
^t
^?r: r
8
,
nt
*ra: k.
'
85.
ii.
But
in the hemistich
'
ii.
al 30. 8 ) the Middle Vac 30. 9) is (in) praise of Brhaspati
Sarasvati, thou (Sarasvati 'Who us' (yo (is praised).

;
tvam nah
(tarn
vah
ii.
30. ii) is (in)
the stanza 'That of yours' praise of the Maruts.

fkr 2
.
^ ^ hdm
b, î
1
^Mlfd^jfd*Tf
a
^
?
b,
r.
?^^ hn^r
in
the reading of the
B MSS.
is
supported by the
Sarvanukramani: yo no barhaspatya
tani
.
vo maruti.
The end
of the
varga
is
here
marked by ^$
in
hbf k, not
17.
dm
Deities of
ii.
RV.
ii.
31-35.
86.
'Our' (asmdkam:
;
31) should be (regarded as) addressed
to the All-gods
'
Of this*
and the stanza at the beginning of (the hymn) (asya: ii. 32. i) belongs to Heaven and Earth the two
;
following
^(T^
f,
it
(ii.
6 7
,
32.
2,
3) are addressed either to Tvastr or to Indra.

r.
t>fkr r
^STRthmV, 3
r r
5
^JPTT
^Wf ^nf^WR5
7
,
^(ÎStgfn ^PSf *J b, 3 fiiîst^ ^T?f ^^5 r

,
hd, ^7TU<^<Rtg ?^|j
m1
îmi^(gTl*l^
r,
1}
r.
1 ^tjfll^ft m
q^t^[5}^ hdr
b.
2
,
^^T
r r*r
8
,
(WT^r) *rf%
FTT^
br
! !
have
149]
iv.
89

3
[-RV.
ii.
34
the beginning of the line before ^TPTT

line).
(instead of at the end of the preceding

d,
^^TO^feft
1
,
^TO^feft
h,
TTO^feft
f,
TPZf ^*$lt
(cp.
Sarvanukramani
^fnttftthll
b,
87.
(6, 7),
(stanzas) each belong to Raka (ii. 32. 4, 5) and Sim vail while with the last (8) the six (goddesses) Guhgu and the
:
Two
rest (are praised)
preceded by these (stanzas

'
tatpurve) there are
two stanzas
(beginning) to Kuhu.
Kuhu I
'
(kuhum aham)
traditionally held (to belong)
d),
^ff *f*n<?IT^
b,
hm'rbfk,
are found in
a
^?raT
n:
T 4 6 r r r .
only, not in
Am
1
.
In TS.
Hi. 3.
the two stanzas to Raka
(=RV.
ii.
32. 4, 5) are followed

iii.
by the
3'4
above two stanzas to Kuhu, and are preceded by others to Anumati (TS. 2 3 these are again preceded by four to Dhatr (TS. iii. 3. ).
3. ii
);
'
(taduttare) there are two, anu nah (and) anv it traditionally held to belong to Anumati. At the beginning in the same place there are four (stanzas) to Dhatr (beginning)
88. Followed
y
by these
'
May
the Creator grant us wealth
'
(dhdtd daddtu no
rayivri).
fk,
f k,
% f?T^^ b
89.
'
iniTft
frW,
'
cf^T^T
k,
^mf
b.
^Trf?f ^t
a 6 7 r r r ,
Now To
'
thee
(d te
ii.
33) is addressed to
'
Eudra
ii.
the following, Maruts.
Delighting in
showers
(dhdrdvardh
(and) 34) to the
Seeing a beast (mrgam)* on his

in fear (bibhyad etya) b ,
left,
the seer himself approaching
qwWg
bfkr
f,
hm1 !
in
4 6
!
,
^(1^^^
33.
b,
^fTR^g
fk,
^TR^'ft
r.
*pf
hm 1
3
!
,
r*r
(^t
two
'
EV.
ii.
n).
(the last
*
syllables
'
come from the following
1 4 6 line) r r r .
Or
beasts
according to six
MSS.
'
Or
afraid of
them
'
according to
several
MSS.
RV.
ii.
33-]
BRHADDEVATA
in
:
iv.
90-
[150
90.
(stuhi
praised the same
trutam
ii.
33.
1),
the (stanza) 'Praise the famous' propitiating him. Then in the following
:
hymn (beginning) 'Unto' (upa

b,
ii.
35)
f,
Apam
napat
7
.
is
praised.
ab
is is
1
!*.
?J7T:
by VO
in
tf^ hdr, ^ni: 1 bfk, not in hdm
^ W^
br
T
,
.
^f
^l^jft
^*H*n<trVr
The end
$o
omitted in
fk
of the varga
here marked
18. 91.
Deities of
RV.
ii.
36-43.
Indra as a Kapinjala.
There are two hymns (ii. 36, 37) addressed to the Seasons (beginning) 'To thee' (tulhyam: ii. 36. i). After one addressed to
Savitr (38) follows one to the ASvins (39). With the last (stanza 6) of (the hymn) to Soma-Pusan (40), Soma, Pusan, and Aditi as well, are praised.
:
hbk,
fcr%
f,
WTH % r.
tfftrRfr
b,
hm
92.
(^T|*HH|^H*^ Sarvanukramani).
And
(at
to
Vayu
(i, 2),
the beginning of ii. 41) there are two (stanzas) one to Indra -Vayu (3); next (come) five triplets
.
a The stanza 'Forth' (4-18) addressed to the Prauga deities the two Soma carts: Agni is there incidental (pra: 19) praises
(nipdta-bhdj).
and Earth
Heaven and Earth (dydvd 20) (praises) Heaven then follow (21) the two Soma carts b
'
: .
'
A,
hrfk,
a
îft^^
b.
On these deities cp. above, ii. 27-35; also Sarvanukramani on EV. i, 3 and ii. 41. According to the Sarvanukramani, the whole of the last triplet (19-21) is addressed to
Heaven and Earth or the two Soma
carts, while
either
Agni
is
optional in 19.
Indra again desiring praise, became a francoline partridge, and taking up a position on the right quarter of the c seer as he was about to set out b uttered a cry (vavdsa)
93.
, .
Now a
hm 1
a
7f
bfkr 2
f.
Cp. Nirukta
This and the following sloka are quoted by Sadgurusisya (p. 104) on RV. ii. 43. ix. 4 : grtsamadam artham abhyuttkitarp kapittjalo 'bhivavafe, cp. Sarvanu-
151]
kramam on RV.
iv.
96
43;

Rgvidhana
i.
[-RV.
vol.
ii,
iii.
6
8.
ii.
31. 3, 4;
Max
Muller,
RV. 2
p.
Though, according to Roth, Erlauterungen, p. 125, the passage of the Nirukta quoted b The in note is an interpolation, it was evidently known to the author of the BD.
stanza which Yaska goes on to quote for kapiftjala
is
the
first
of the khila after
RV.
ii.
43.
94.
He
(ii.
(Indra) in the form of the bird, praised

'
(Grtsamada), with the eye of a seer, recognizing him him in the two following
hymns
42, 43),
1
With
repeated cry' (kanikradat

bfk.
ii.
42.
i).
is
here marked by
hm r, H?W*en*ffiT s, M^T^tfilft 1 ^^ in bfk, not in hdm

.
The end
of the varga
Mandala
19.
iii.
The seer Visvamitra.
Deities of
RV.
iii.
1-6.
95.
The son of Gathi a who,
by penance
after ruling the earth b , attained to the position of a Brahman seer (brahmarsi) and
,
'
c uttered the (obtained) a hundred and one sons hymn which is addressed to Agni, Of Soma me' (somasya md iii. i), and the two
:
following
(iii.
2, 3)
f.
hm
rb, J**i(<3
b,
*TT
*I^b,
5 7
HW^
r,
TRT
f.
fk,
T2pT^r
.
WT^
iii.
qrMi
^T
hm 1 ^
qrM\f?f
TT
f,
*I(<RRT ^T
b,
r r 'r
7
.
That
is,
Visvamitra, seer of Mandala
different
and more detailed account of Visvamitra.
Sadgurusisya (p. 104) gives a somewhat * This remark of course refers to

class.
Visvamitra having originally belonged to the warrior
Cp. AB.
vii.
18. i.
96. addressed to Vaisvanara.

iii.
With every
log' (samit-samit
an Aprl hymn (dpryah). There follow here two hymns 4) addressed to Agni Heaven and Earth, the Dawns a the (iii. 5, 6) Waters, the Gods, the Fathers, and Mitra are incidentally mentioned deities (nipdtdh) b
is
:
,
fkrVr 7 3^ll\V^
,
pratika of
iii.
3).
I have omitted the
1 b, ^VRT^tffl ^^HÎ^fTf hdm is redundant after syllable ^ because

r,
'
(the
it
and because
it
would give the pada thirteen
syllables according to the reading of the
MSS.
K's reading
q ^|
*l ft
is
impossible, while that of
hdm
'*JfM<,
I regard as a corruption: a d to be changed to
^Jr^X
having become ^|fH^ ^, the following

This reading gives both a wrong and an
^^H^|lft.
RV.
iii.
6-]
'
BRHADDEVATA
:
iv.
97
"
[152
"
(is
incomplete sense
the following also
(iii.
2)
beginning
is
vaisvdnaraya
iii.
addressed to
Agni, instead of Vais'vanara),' and no account
then taken of
3.
^|tuq\ hd, 4||^Tt

?t h,
m1
r
3
"Unit
r,
-itftt
bfrW, WftTOT k.
1
Vftft
k.
hm l r, ^ ^ %
\^^
,
f k,
s.
^^
hm ^
3TOf
bfrVr 7 ?,
fIMlflr fb,
(cp.
cT^f
krVr 7 îqi^fa^l ^tH

,
ftrsft
r r r
2
fi
?J
.
PtMl'Wl^ll^r,
adgurusisya
^ N lyf^îgMfTt f^MldT m 1 1 v.r.). f^5T^^ hm rs, ft<flnct^^T
3
i'
bfk
On
;
the Sandhi
5TT
^*^t
see introduction to Sarvanukramanl, p. x, and footb

.
note
Aufrecht, Aitareya Brahraana, p. 427, last
Nipdta
is
here usedr=w^?a/in.
The
last three
padas of 96 are quoted by Sadgurusisya, p. 105.
97. In (hymns) addressed to Agni, Vaisvanara, Varuna, Jatavedas are seen to be praised a Wherever (here) one (of them) may be praised or there is no (actual) praise b one should know that they are intended to be incidental or to serve as a comparison.
.
3)f5tarr
m
1
,
r,
w&ftft
B.
^rngf^T h m
r,
TfTRnsjf?Htr B.
f k,
hdm
a
M^|Vl}|^
r,
The
first
is
pSda has only ten
b
syllables.
That
is,
when the
deity
is
not invoked,
but the name
merely mentioned, as in a simile.
98.
The
a royal seers
the Grtsamadas, the Vasisthas, the
Bharadvajas, the Kuîkas, and the Gotamas, the All (gods), the b the Asvins, the Angirases, the Atris, Aditi, the Bhojas Kanvas,
,
the Bhrgus, the

^f^fif
fk.
Two Worlds
hdm ^
1
,
(rodasl), the
Regions (disah)
c
,
bfk, gifilj^
1 W13T m
^Fld^lî hd, *fH*li^ n^bfkr.

b,
qro^T hdr, ^^TT

class or group, like
^^TT
krVr 7 36&H
,
f.
Mentioned as a
all
the following names except the Asvins,
RodasI, and Aditi.

x. 107).
That
is,
liberal patrons, here

(viii.
spoken of as a class
(as in
RV.
Mentioned below also
128) as incidental in
hymns
to the All-gods.
a or middle of a hymn, praised at the beginning, end in (hymns) addressed to Savitr, Soma, the ASvins, or the Maruts, to Indra or Agni, to Rudra, Surya, or lisas, do not interfere
99.
when
(vydghnanti) with the deities

B.
O
who own
the
hymn
(sulctdbhdj)
b.
hd, *^nfai%lj
1
,
^^%^
2 6 7 r r r ,
153]
iv.
102

f.
[-RV.
or
iii.
26
b, tftuftM**)*!
1 ^TT^f hm
!-,
<gtil<4i:
r r
7
,
no
<J
7TH
in
bfk.
hm
5
.
The end
i.
of
, ^f?IT tflMTfi|ft bfk, the varga is here marked by ^Q.
in
bfkd.
a
deities
Cp. above,
iii.
52; also
22 and below,
v. 171.
That
is,
such incidental
do not interfere with one particular god being the chief deity of the hymn.
20.
Deities of
BV.
iii.
7-29.
The seventeenth Adhyaya (RV. iii. 7-29) is Agni's. Stand erect to aid us' (urdhva u su na utaye i. 36. 13, 14) these two stanzas of Kanva are addressed to the sacrificial post (yaupi), and the five (beginning) They anoint thee' (anjanti tvd*
100.
c
:
iii.
8.
1-5).
ji d,
The
correct pratika
is
tvam, but tvd (tveti) has been substituted for the sake of
the metre.
rest a (are addressed) to many posts, while the eighth stanza is addressed to the All-gods ; the last (stanza) of this (hymn) is that which is said to be concerned with cutting (the
101.
The
post)
The sixth (hymn

fkr, StTSTWt
iii.
12)
is
said to be addressed to
Indra-Agni.
^(^fjfrft) bd,
6
,
^NPt însft m
r r
6
3
,
'ij^t
^|TWjt
b.
TSfT ^?TT bf kr
hdr,
a
îfT: 3fif
r r
6 7
,
7
,
^f^ft ^tffiT r.
TO$fk -
l)
1*11
"^^ IM*J^
^^|^îq b^^lvTllPtJ
:
That
is, all
but the eighth and the eleventh stanzas, which are excepted ; according
the eighth is optionally excepted b
afijanti yupastutih
:
to the
Sarvanukramam
has
is,
sasthyadyabhir
(also
bahavo^ntyd vrasciny, astaml vaifvadevi vd.

Sayana)
vrafairii,
The
text of the
lyuf)
Sarvanukramam
but Sadgurusisya (adhikarane

of the
must have read
vrafaani.
That
the sixth
hymn
Adhyaya
(cp. 100).
1
is
102. (The stanza) 'Agni, addressed to the All-gods
Dawn (agnim usasam:

;
:
iii.
20.
i)
(stanza)
'Dadhikra'
(they are) also (invoked) with the But the stanza iii. 20. 5). (dadhikrdm
iii.
'Agni and Indra' (agna indraS ca:

Agni-Indra. to Vaisvanara.
n.
25.
26.
4) is
addressed to
is
The following
triplet
(iii.
1-3)
addressed
RV.
iii.
25-]
BRHADDEVATA
,
iv.
103
r
:
[154
the latter reading
is
hdmVrVr'bfkr2 ^qfolftflmi
Sarvanukramam
*$f?f
fkr,
:
doubtless a correction owing to the metrical irregularity of a pada of nine syllables (cp.
agnim usasam adyantye vaifvadevyau).

b.
^fc^llmid
Am
^f\Wrt%f?T
TO^$
'
rV,
l&siR
b,
f^W
f,
hdbfk,
Let them go forth' (pro, yantu iii. 26. a The last (stanza), 'With 4-6) is addressed to the Maruts a hundred streams (atadhdram iii. 26. 9), is (in) praise of Forth your food (pro, vo vdjdh iii. 27. i) praises a preceptor b
103.
(the triplet)
*
:
And
'
the seasons
'Rub ye' (manthata: iii. 29. 5) 1 ^fa^T nHfa hd, UV1~i Bhm *U^n!*^
;
,
praises the priests.
r.
br
2 c 7 r r ,
^Bf^RR
b
f k.
IRnf hdm^k, ^BRf:
br.
:
Cp. Sarvanukramam:
trcau vaifvanariya-marutau
the last word
is
explained by
iii,
Sadgurusisya with dvitiyasya (trcasya) maruto *gnih.

p. 1 60.
See Geldner, Vedische Studien,
Cp. op.
cit.,
pp. 159, 160.
in the (stanza) 'Misty' (purisydsah lauds the fires on the altar (dhisnya). (the seer) there to be recognized as the Divine Sacrificers.
2 %*TT%*r hdbr, *Jtn%*C f kr
is
.
104.
But
iii.
22. 4)
he
Now
they are
<r*| (J
hm 1 r, TR f
bfkr 2 r 5
here marked by
^0
in
bdm
iii.
^ not
in k.
21.
Deities of
BV.
30-33.
Visvamitra, Sudas, and the Rivers.

after this (beginning) 'They But in the Indra.
105.
desire'
The twenty-three* (hymns)

(ichanti:
iii.
:
30) are addressed to

iii.
hymn
Forth
'
(pro,
33) Visvamitra
and the Rivers engaged

ft^Tf^"^
r
3
in a dialogue
*>.
WtH'ffl
hd,
a
bm 1 ^
RV.
iii.
l^fSff
^T
bk, fjwt?f
^T
f.
bfkr 2 r 7 n,
That
v.
is,
30-53, not 30-52, because

b
iii.
33
is
excepted ; for similar state-
ments cp.
iii.
12 and 105.
105* and 106
are quoted in the Nltimafijarl on
EV,
33- I-
106. The seer going with Sudas being his domestic priest for the sake of sacrifice to the confluence of the Vipafi and the Sutudrl
addressed these two (rivers) with (the words) 'Be propitious' (am).
155]
4J (ft 4*11$
iv.
109
(m),
f,

tift*M3
*SJ f k,
[-RV.
iii.
33
km 1
^f*nTT$
b, *f
,
V*4lF
n.
tj^ltll
b,
*ROT TO
,
*J*(ft:
*RTO
f,
*li|fM:
b,
hdm
hdm 1
*( fattfa r,
^*iS)r|
^Wtsft
Iftft
k.
107. In that (hymn) there appear statements (pravdddh) in the dual, plural a and singular: in the hemistich 'Unto' (acha: a6 in the (successive) padas (pacchah) 'Down to thee' iii. 33. 3 ) or
,
(ni te
d 10, io
n
^
a
),
in the singular (eJcavat) in (reference to) the
rvers
b
T
bdr,
irefc
r.
*n
m
b
1
,
qgi
b,
t^
*T
f,
if
k.o^fg
33. io
?*
hdm 1
bfk, o^fSff
a
Cp. Nirukta
ii.
24.
Which speak
in the plural in
a
.
iii.
a hemistich
108. in the dual (dvivat) in the first distich (iii. 33. i, 2) besides cd a (3 ), the speech (being that) of Vi^vamitra according
Or (on the other hand) the rivers to the sacred text (sruteh)^. addressed the seer in the plural (bahuvat) with these (following)
stanzas,
b,
rr
f,
*r^
b,
iii.
fk.
TprctwiwT
hd,
iprrf*r^fw?T
r,
TprrfwW^T
a
4,
According to the Arsanukramam
7 (followed
by the Sarvanukramam) stanzas
6, 8, 10 are spoken by the rivers (nadivacah), the remaining nine by the seer (vi&vd-
mitravacamsi).
Arsanukramanl.
The Sarvanukramam has in b The same expression

is
this
passage clearly borrowed from the
(jruteh) is used in the
stating that Vis'vamitra
optionally the author of
RV.
iii.
31 (see
Sarvanukramam in AB. vi. 18. 2) the

;
Arsanukramanl
(iii.
5)
has the expression yatha 6rutih with regard to that
hymn
(cp.
Sadgurus'isya, p. 106).
with the sixth, the eighth, the fourth, and the the rest (itardh) are the seer's. The two gods who are tenth in the seventh in the sixth a stanza and celebrated
109.
;
(viz.)
dm 1 SWl*qi
,
b,
is
hdm 1 ^
^?|W{T
<Ûi*qi rbk.
all in
here
marked by ^0
in
m1
by
*
in hdf, not at
bk.
Indra and Savitr are mentioned in the sixth, and Indra in the seventh.
:
The
Sarvanukramani says
saslhisaptamyos tv indrastutih.
RV.
iii.
33-]
BRHADDEVATA
iii.
iv.
no
[156
22.
RV.
31
an adoptive daughter.
Viivamitra and Sakti.
In the last 110, 111. are to be recognized as incidental. b addressed to Indra-Parvata. a there is How (a stanza) (hymn) one makes a daughter what is called an adoptive child (putrika)
or in that sense (tatha) impregnates her c , that
4 '
is
'
told in the (hymn)

:
Teaching (dsat
iii.
3 1)
d
.
In the stanza Not (na

'
iii.
31.2) the
giving of inheritance to a daughter
is
forbidden
e.
1
^ft
hm
a
iii.
'
T
r,
hdr,
%ft %
b)
^prfto
fk.
*TPR
fkrW, TTRJ b, ?mft hdm

bfr
5 r
7
!.
HI.
<TOT bfk.
"^cft
TT hdm'r, T7?faT
1
f.
,"^<ft$U
k.
H^feTUf^Rl
b.
flc^f^fd
That
I.
iii.
b, flttrraf^ffl
3?f?Tf*rei%
hm ^ UfW^rfH fk,
iii.
^(Tft^Rf
b
is,
of the series of twenty-three (above, 105), viz.

Siftcati reto is
53.
rfijan in
That
31.
iii.
is,
53.
meant
for the equivalent of

iii.
sekam
e
RV.
c
iii.
BV.
;
31. I
is
commented on by Yaska, Nirukta

iii,
4; cp. Sayana on
RV.
31.
I, a
see Geldner, Vedische Studien,

iii.
pp. 34, 35.
RV.
iii.
31. 2 is
commented
,on
by Yaska, Nirukta
6.
112.
she)
is
(the seer) says that her son a brother like an eldest (brother) a
.
And
(who
is)
younger (than
Gathi's
At a
great
d
sacrifice
of
Sudas,
by
akti b
son
(Vi6vamitra)
^!%^
bfk.
a
A.
^Jcfl^m
*pim
the rest.
irfllfflT
hmVrVr 6
*rrf^T
hdm
1
,
Trf^l
bfkr.
he inherits property from his grandfather through his mother, just as I take jyesthavat to be much as if he had been an eldest brother of the latter. b Son of Vasistha. The form Gathi (not Gadhi) jyesthani (bhrdtaram) iva.
is,
That
is
supported by the AB. and SarvanukramanI, introduction to Mandala

a
d
iii.
112
n6 are quoted by Sadgurusisya on RV. iii. 53, the first two lines, however, only in an adapted form; cp. Indische Studien, i. 119 f.; Muir, Sanskrit Texts, i. 343.
He sank forcibly deprived of consciousness. a down unconscious. But to him the Jamadagnis gave Speech called Sasarpari, daughter of Brahma or of the Sun b having
113, 114.
was
brought her from the dwelling of the Sun. Then that Speech d dispelled the Ku6ikas' loss of intelligence (a-matim)
.
bfk, tj^loi
J
rVr 7
^TT%^
hn^r,
WT%?n
b,
fk,
2 5 r r *l1tn4: r 257
157]
hdr 1 !4
BV.
.
iv.
117

!?, *lt$ff ^f
[-RV.
iii.
53
ql^jT
?J
Km
bfk.
n$
ed
and 114 are quoted by Sayana on
iii.
53. 15 (IT 2
and
H3
being paraphrased by him as well as Sadgurusisya).

f k,
s.
^% hm
!-,
1
!,
7ft
^5
?
r r r
2 5
7
,
^^f
s,
^^
b,
'J
fk,
?fj
b.
^TRf?f frT*nnJ3[<t
is
^WfJf
Hmsi^d
The end
a
of the varga
iii.
here
1 6.
marked by
b
in
hdbfk, not
in
1
.
Op. RV.
is,
53. 15,
Sasarpaii
is called
suryasya duhita in
RV.
iii.
53. 15.
That
Sakti.
the other Kusikas, as well as Visvamitra, had been rendered unconscious by d The word occurs in EV. iii. 53. 15 (sasarparir amatim badhamana).
23.
Visvamitra and Vac Sasarparl.
Spells against the Vasisthas.

'
115.
And
the
in the (stanza)
Hither (upa
iii.
53.
1)
Visvamitra
restored
Kusikas
to
consciousness
(anubodhayat}.
And
gladdened at heart by receiving Speech he paid homage to those seers (the Jamadagnis),
r r
4
,
xs^fd
^\m\
b,
^f?T ^TTWf
B.
hd,
^t?f ^1^1
1
r,
f,
(the fuller pratika)

:
gqV'N^n.bm
the latter two readings probably stand for ^%(5^|r^, as
EV.
iii.
53. ii contains the form

syllable <J
%7fZf^R^.
I have corrected tJfaTOct. to

J
*pfaTOc{, as the
could only be accounted for by

in the
(not ^), and unaugmented forms are not
uncommon
BD.
(e.g. above, 113, avasidat).
&g14t hm^s, HPiKicm
b,
116. himself praising Speech with the
two stanzas
c
'
'
Sasarparl
:
(sasarparlh
iii.
53.
(With the stanzas) Strong' (sthirau the 17-20) (he praised) parts of the cart and the oxen, as
:
iii.
53. 15, 16).
he started for home.

ii6
has
a6
comes before 115^ in bfk.

:
W^Sf bfkr 5 *TOf ^ hm^ (EV.

,
iii.
53. 18
^T<*>w)
though
!,
all
the
MSS. have
^f, consistency requires
35
in the text.
m
the line
:
{[KI'SH'l
b, ^[f
lAm^f.
After
n6ed bfkm'r
(not
hdr x r 3 r4 ) add
117.
And
then going home he deposited (them a there) in
person (svaarirena).
RV.
iii.
53-]
four
BRHADDEVATA
iv.
118
53.
[158
21-24) are
But the
stanzas which follow
(iii.
ditionally held to be hostile to the Vasisthas

bf kr, <&SFQ
b.
r,
.
hdm 1
4fll(0^ll bfk,
^^0< ^T
*T
after
hd
f.
(=lsrHO<)
added
in
^t SlfVt ^ hdm 1 ^f ^RHI f <S^*<m f

r,
b,
The following
line is
km
r,
o^tt ^ b.
that which appears in

respectively follow,
bn^fk, M<l<% r. This line and seem to be corruptions of the lines which they 1 and which are common to A and B. In m , 116 and 117 appear
b r, ^*H$
116
f
,
m1
V& k.
after
as follows (117
thus having three forms in this MS.):
That
*
is,
the cart,
its parts,
and the oxen.

unyoke.'
Cp. RV.
b
iii.
53. 20
a grhebhyah
vimocanat,
i.
until
we reach home and

i,
On 117^-119
ii.
cp. Indische Studien,
120; Muir, Sanskrit Texts,

iii.
p.
344; lloth, Zur Littoratur, pp. 107, 108; Sayana on
BV.
vol.
53. 21
Sadgurusisya
(p. 108),
who
quotes Rgvidhana
4.
2;
Max
Miillor,
RV. 2
ii,
p. 23.
They were pronounced by Vi^vamitra; they are ditionally held to be 'imprecations' (dbhitidpa). They
118.
a pronounced to be hostile to enemies incantations.
fli:
tra-
are
and magical (abhicdrika)
3?tWT bfk,
?J
iftWT
1 8 4 e 2 r r r r r , ^TT: TPrtfT
hm^
(cp.
Sarvanukramam
îrfiT-
The
reading of
n8
cd
in the text
is
that of
B;
instead of
b,
it
has:
6
.
ftirT
%rrf5fqrfw:
b,
fosri trrr^rrft:
f.
The end of
the varga
a
is
here marked by
i.
^
i.
in
hdbfk.
Cp. Rgvidhana
19. 4;
20. i.
24.
BV.
iii.
53. 21-24.
Deities of
BV.
iii.
54-60.
This is the 119. The Vasisthas will not listen to them. unanimous opinion of their authorities (dcdryaka)* great guilt arises from repeating or listening (to them) b
:
159]
iv.
123
b,

*rfT*
[-RV.
iii.
60
g *T fk.
is
hdmHk,
4
.
*TfT*lbr.
T9 *TTq^ hd,
bfkr.
a
U9
fld
omitted in r*r
That
is,
the authorities
of these stanzas on the Vasisthas.

position of a teacher
is,
'
;
among the Vasisthas are unanimous on the injurious effect The word deary alia is quoted only in the sense of the
*
'
here
it
must have some such sense as body
of teachers.'
That
on the part of Vasisthas.
120. By repeating or hearing (them) one's head is broken into a hundred fragments the children of those (who do so) perish therefore one should not repeat them a
;
.
SR\f?$^*!
hbr s,
in h.
is
|(fl*sl!
1
,
*fibr^N
f k,
margin
a
to
^fH
^1 bfkrs, jijfa hdm

the sloka
;
1
,
corrected on
This sloka
quoted by Sadgurusisya to show why the Vasisthas do not listen to

p. 108, cites
these stanzas.
p. 23.
Both, Zur Litteratur,
cp.
Max Muller, BV. 2
vol.
ii,
121.
The
seer praised the All-gods with

:
the four (hymns)
'To him' (imam
iii.
54-57).
all
B He
I2i
cd
praised them
with his whole
soul,
thinking of the
highest Abode,
is
found in
and
only.
'
Great is that unique mysterious power of the gods' (^devdndm asuratvam tad ekam mahat) l\
122. while he uttered
The ASvins, Mitra, the Rbhus

'The milch-cow
1
1
are (the respective deities of)

c
(dhenuh:
'
iii.
58),
:
Mitra' (mitrah:
60).
iii.
59),
and
Here, here, of you

a
(iheha vah
iii.
iii.
That
is
is,
the refrain of
I22
found in
and
m1
only.
55 slightly altered (mahad devandm asuratvam ekam). This and the preceding line may very well be later
If
and I24 the two vargas, 24, have formed one varga only.
,
additions as they contain a6
no new statement.
25, have only
five
we deduct them,
as well as
123*
(A)
and a half s'lokas. They may thus
originally
123.
(The
stanza)
iii.
addressed
a
,
to
Mitra,
'To Mitra
five'
(mitrdya panca:
to the All-gods b
.
59. 8)
should be recognized as addressed
But the
is
last triplet here in the
hymn
to the
Rbhus (iii.
60. 5-7)
addressed to Indra and the Rbhus.
RV.
iii.
60-]
in all
BRHADDEVATA
MSS. and
r.
iv.
124
b, *J7fi
[160
^11
fk,
*J7tf
is
^rW hd, ^Tff ^rW

(after
r.

by
marked by ^8 here
in
m 1 bfk at
a
the end of the next line (after
^TfWt) in h ($\\ in d), but *i^*tt*0' where the number of the sloka is
also given
as M
(=
it
:
The All-gods
are mentioned in
sa devan vifvan bibharti.
There
is
no reference
only, being
to this statement in the
Sarvanukramam.
123
is
found in
hdm T r
omitted in
bkr 2 r 5
25.
Deities of
RV.
(iii.
iii.
61, 62.
124. In the preceding couplet

'
'
60. 3, 4)
:
Indra
is
incidental.
After
a Usas, with strength (uso vdjena iii. 61) the fifth (hymn), which is addressed to Dawn, there follow in the final
:
(hymn
(1-3) to Brhaspati
fl6
is
iii. 62) six triplets addressed to separate deities the first addressed to Indra -Varuna, and the following one (4-6)
:
I24
tf^S *f
is
*1
found in bfkn^r, but

1
,
is
omitted in
hdrVr 2 (?).
tj5f
1
,
|% br, tj^f %
'
f.
M, r
WT*t m
r
2
tflSfTc^ b f k.
"4lM4U<^b, ^f)M<3U
iii.
m ^q^cqi^
hd,
f k,
^3m$U^
T:
(SarvanukramanT on RV.
1
61
Am
wn: m n ^r^rcrr fk, ^TH: vftw:

1
!-
(<>?n:
),
%:
r.
?t*rr
1 ^T hdm
3
!
,
cf?r:
m;:
r,
This must
mean the
fifth
hymn
of the group
iii.
mitra, while the seer of the preceding three (54-56)

It
is
57-62, the seer of which is VisvaPrajapati Visvamitra or Vacya.

is
could not
mean
'the fifth
hymn
to Usas,' as
iii.
61
the sixth
hymn
in the
KV.
addressed to that deity.
and (then come three respectively) addressed to Pusan Savitr (7-9), (10-12), Soma (13-15), while the last (16-18) is addressed to Mitra -Varuna. And with that (final triplet) Jama125.
dagni
praised the
:
two gods who delight
in
5
law (rtavrdhau)
.
hin'r, M<i!l*{4t|<
^P^ bf kr
in bf, not in
f^T9T A,
fq
B.
The
end of the varga

a
is
here marked by
^M
hdk.
alternative seer of this triplet.
According to the Arsanukramam, followed by the Sarvanukramam, Jamadagni is the * This epithet of Mitra -Varuna occurs in RV. iii.
as rtdvfdha.
62.
18
161]
iv.
129

26.
[~RV.lv. 15
Mandala iv. Deities of BV. iv. 1-15.
126. He (Vamadeva) for whom, when he cooked the entrails of a dog for the sake of honouring the Gods, the Seers, and the Fathers, the "Vrtra-slayer (Indra), in the form of an eagle, brought the mead a
,
Am
1
,
Bn.
r>
hm 1 ^
o^
r r r
n
2
b,
* r r
7
,
Cp. RV.
iv. 18.
13
suna antrani pece

p. 79.
Mann
x.
106; Siog, Sagenstoffo,
126
is
adha me fyeno madhu a jabhara. Cp. quoted by the Nltimafijari on RV. iv.
18. 13.
Agni with fifteen 'Thee' iv. and Indra with the (tvdm: 1-15), hymns (beginning) a Hither iv. (a: following sixteen, i6-32)
'
'
127. that seer, descendant of Gotama, praised
3 4 1 ^MTf?T 5 hr r m b, ^ftf?f
^r
7
,
^drfl^fd
^ b,
cfjft^f^ ^T fk,
^j\^^
;
r.
The
iv.
series,
being interrupted by
iv.
above,
105, and below, v. 12, 105.
27 (syenastuti, below, 136), extends to 32 cp. 126 and 127 are translated by Sieg, Sagenstoffe,
PP. 78, 79-
128. In the three a (stanzas) 'As such, thy brother' (sa bhrdtaram iv. i. 2-4) Agni is incidental (nipdtabhdj) others say
:
that (the seer) praises the incidental
(nipdtin)
Agni together
1
.
with Varuna b
1
<aW(ap'^ bfk,
<sTlfn
^TF^
f*imfdIHx ni br,
a
^R% fiftrrfiW^hd,
^Hnln*^ hd, ^f?f 8rnn m ^T^ f^lMI'dî f*TOT?!% k.

f,
^r%
This must be an old mistake for catasrsu (often confused in

(iv.
i.
MSS. with
ca tisrsu),
as the vocative ague occurs in all the four stanzas
2-5),
and the SarvanukramanI
has upddyat catasrah.

or Agni and
Hence the statement of the SarvanukramanI that Agni alone

deities of iv.
i.
Varuna are the
2-5.
129.
Some
iv. 13,
(say)
that the two
14) are addressed to the divinities But their characteristic names (lingoktadaivata) a
agnih:
hymns 'Agni, upon' (praty mentioned by with the two

.
(stanzas)
'He noted
only.
'
(bodhat:
iv.
15.
7,
8)
the seer praises
Somaka
II.
RV.
iv.
15-]
BRHADDEVATA
hm 1 !, JTWfaf^lJ^
b,
:
iv.
130
*
5
,
[162
After I2$
HOffofvg^
HCdfMÎ^ f k.
bf k have the following corrupt
s'loka
hm l r,
marked by
a
iEfaT^JJlf?^ hi ^,
1
.
qf?f: fk.
The end
in
hbfkm
Cp. Sarvanukramam
lingoktadaivatam, tv eke.
27.
RV.
iv.
18-30.
Xudra's birth and fight with Vamadeva.
And with a view to (long) life for him the ASvins are Her with the two following (stanzas: iv. 15. 9, 10). praised unborn child (garbham) who said, 'I will not be born in the
130.
'
straightforward
way
1
,
(anjasa)
r.
a
,
Î^Mt^TO Bhm f ^5RT ^ ^fPf^^f 1[3ftn Am ÎHIT m

f,
^l^^m
r,
1
^WT f Wf^f f hm
4 6 r ! ! ,
1
^^\ f ^f^
b,
2
,
grfrSTT*
^TOTO
b,
3
.
W^THI hrfk, gTHJI

f.
r n,
ml
ipf kr, tRlflta
W^ff
On
^ Ar
rT^bkn.
Cp. RV.
179
f.;
iv. 18. 2
ndham
d
ato nir aya durgahaitat.
stoffe, p.
cp. also Pischel,
Vedische Studien,
ii,
pp. 42-44.
130-132 cp. Sieg, SagenThe Nitimafijarl on
RV.
iv. 18.
13 quotes
iyf
and 131"*.
131. (that
welfare,
is),
admonished (anvasat)^.
bf k,
her son Indra, Aditi, anxious for her own But he (Indra), as soon as born,
1 W^TTT^J, ^^mtt hdm 'iwrrf n.
,
challenged the seer to fight.
hm l
ft
That
is,
in
RV.
iv. 18. I
,
ma mdtaram amuya
pattave kah.
'
Dr. Si eg, Sagenstoffe,

;
p. 80, line I,
but this
and 82, note 4 would read anvagat in the sense of 'yielded' (nachgeben) ' would bo like using the German sie ging ihm nach in the same sense.
132.
Vamadeva, engaging him,

a (the seer) , for
after he (Indra)
had thus done
violence to himself
ten days and nights, vanquished
him with might.
^Rl^hm
f,
!,
^N^r
^T bk,
4 6 2 r r r (?),
^TTÎ^fk, ^TPR^b.
\\JflH
r,
^"Hf ta
Trf^9 m
a
1
,
ll-aftjl
'<T^^
A.
That
is,
after violence
had thus been done to him by Indra

a
= indrena baldtkrtah.
133.
(stanza)
Gautama,
'Who
selling this' (ka
him
in the
iv.
assembly of seers in the

24.
10),
imam:
himself for that
163]
iv.
138
[-RV.
iv.
30
purpose (tena)*> praised (him with the stanza), 'None, (nakir indra iv. 30. i)
:
Indra'
hm
*
3
,
yq*l*U krV,
iv. 24.
^l^T (^rfif
f,
^ft*!
b,
Cp. Sayana on RV.
Sieg, Sagenstoffe, pp. 90-96.
I take
tenet
to
refer to
it is
vikrman; Dr. Sieg, however (who translates 132-134), Sagenstoffe, p. 95, takes with the pratika of iv. 30, =tena suktena, 'with the whole hymn iv. 30'; against this
the fact that the
hymn
as a
whole has already heen mentioned (127) as one in praise of
Indra, that the author in the present passage otherwise refers to single stanzas,
it is
and that
contrary to the style of the
BD.
to refer with tena to a following pratika instead of
saying nakir indrety anena or etena,
134.
iv. 30. 7)
and
in the (stanza)
'
What
a
then art thou
'
(Jcim
his (Indra's)
he halfway (ardhe) dispelled his wrath. form and heroic deeds, his valiant exploits,
dd utasi Then the seer

:
Am
The end of
*
1
,
2 JrarSt bfkr
*W *Tf
r.
SNfajl^lfU!
km
!,
^^qiT^frfor fbk,
,
4 6 ftt r r .
irpflft:
the varga
is
here marked by ^5) in

is
hm hm
1
r,
1
6 TfT^ft: bfkr ^Tf^^
r r r
4 6
.
b, not in k.
The reading madhye
probably an explanation of ardhe.
iv.
'I* (aham: 135. and his various deeds proclaimed to Aditi. 26) is self-praise in a triplet for there is praise (in it) as if of
:
him
(Indra)
a
.
dm
b,
3
!
,
^m^bfkr
f^f
r
.
6
.
^f?fft^T^f tf rV, ^jf?r*&TO ff hdr,
4f^fttH$(
fkr
That
is,
the seer praises himself as
if
he were Indra;
cp.
Sarvanukramani
iii,
indram
3
,
ivdtmanam
rsis tustavendro
vatmanam.
Cp. Geldner, Vedische Studien,

8
.
p. 160, note
and
Sieg, Sagenstoffe, pp. 87
and 95, note
136. With the following nine stanzas (beginning) 'Before all birds this' (pro, su so, vibhyah iv. 26. 4-7; 27. 1-5) there is ' praise of the eagle. In the hymn of five stanzas Thee (tvd iv. 28)
:
'
Indra
is
praised together with Soma.
br,
^f m
1
,
hrV,
,
fk.
^1^%^: ^f: ^f bkr,

1
3 ff hdr
to
iv.
Soma
30.
137, 138. Kraustuki regards this praise to be chiefly addressed while with the triplet Even of the Sky (diva cid ;
*
'
6-1
1)
the teacher Sakatayana considered the middle
Dawn
RV.
iv.
30-]
BRHADDEVATA
And
24) Bhaga, Ptisan,
iv.
139
'
[164
to be praised with Indra.
in the stanza here
Good wealth
:
'
(vdmam
b.
iv. 30.
and Aryaman are praised

t^KT
t^T Am 1
rVr
8
.
'ETFta
f br,
^T^f k.
rVr 7 $
,
.
fT^hm
bfkr,
TT
138. ?J%
HHI&
is
bfk, ?fa ^Sn
wn h a, mw. b, *w: k,
'
*w: *w: f.
according to aVedic text (sruti)^ he is 'toothless/ A^valayana says that (the stanza) 'Of us most excellent' (asmdkam uttamam iv. 31. 15) praises
139.
Pusan
(here) called
'
Karulatin
the Sun c
fkr,
k.
^^^Ttffl
fl
b.
is
J$n<Y\)ftUt5T
r,
^Holîfl
b,
This
s'loka (139)
not found in A.
probably owing to I38
The end
after
a
of the varga is hero

in
and 139 ending similarly in bf, marked by
m 1 omits 138^ iH^^T^ft and

after
as well as 139,
SJV^ZT'^W
a6
(is8
in
1
,
138^
hd, not at
occurs in
all in k.
The word
;
RV.
iv. 30. 24,
which
is
b
30, 31
cp.
vi.
Roth, Erlauterungen, pp. 96, 97.

31.
That
commented on by Yaska, Nirukta vi. 7 is, SB. i. 7. 4 quoted by Y&ska,

,
Nirukta
There
is
no reference
to this statement in the
Sarvanukramanl.
29.
The steeds of the various
gods.
140.
The
horses of Indra are

;
Bays
(hari),
the horses of Agni
are
those of
Ruddy Vayu Teams

^Î m
1
ones (rohit)
those of Surya are Fallows (harit), and

a.
f,
(niyut)
IT^ft "SI^T hm^b, fTTTT 1T9T
^[ hdr,
a
(cp.
^fTTÎ in
v.r.
fT^n ^n3T k. ^V^l^J r r r bfkr r x on $R<H%1 hm r, ^f^cf: iftWT B. 107).

i
4 6
2 6
i.
This and the following two
s'lokas closely follow
Naighantuka
i.
15.
with the Asvins, and Goats are the steeds (vajin) of Pusan, but Dappled mares (prsatl) are the horses of the Maruts, while ruddy (arum) Cows are those of the Dawns.
141.
is
The Ass a
associated
(sahita)
fkr
but the
2 6 7 r r
m ^T^fthdr 3 ?TRWT
1
,
br (the Naighantuka has

'
7ft before
3
,
$f^P9T^
in all the
MSS. seems
,
decisive in favour of
(this is
tlf^n^hdm^
*fff?tV fk, 4^f^flt r r r
2 6 7
^(tf^ht br
an evident substitution
B.
in r
,
order to get a plural agreeing with
TTWTO*
^^5^1
hm^, y,M^|
"g^Wt br
5 7
165]
f,
_iv. 144
$H*lWI
*
[-RV.
iv.
32
k,
Naighantuka).
a
Cp.
my
Vedic Mythology/
p. 50.
142.
The steeds of Savitr

a
is
are
Duns
(sydvdh)
the Multiform
too are
(visvarupd)
praised with
these (the steed) of Brhaspati. b but seldom. otherwise (their) deities,
Now
hn^rf, 3^T*IT
f
rVr 6
^ncTT bk.
1 ^qnlf+1j hm !, ^qAtfVTO
B.
hm
3
,
lfl*j*|jtzn^
;
rVr
6
,
t^ûH
br
Conceived as a cow
is,
cp. above,
iii.
85,
86 (the nectar-yielding cow of Brhaspati).
That
when mentioned
alone, without being associated with the gods.
143. (The god) whose weapon and vehicle appear here in for that a laudation should be recognized as the one praised a (god) is in many ways the soul (dtman) of it
;
.
br, ?|%<T ?T hd,
c|%^ (no ?|)
fk.
1 fo*UTH$U hm !,
That
*
is,
manifests himself in the weapon or vehicle

' :
cp. above,
i.
73, 74.
144.
of the
Two hymn a
small girls (kanmakd iv. 32. 23, 24), the remainder b is here called a praise of the two Bays (of Indra)
.
And
vidradhe (and the rest) are to be recognized as liable to phonetic combination (apragrhydni)^. 1 6 l\*fa bfkr, r, f^T fk,>2n5^ hmV, ^?T r !^
:
^
.
the four (words) after
it c , (viz.)
r,
f^r:
b,
f*T%m
f,
f^C: k.
The
last
pada
is
repeated in f k as follows
of the varga
is,
The end
a
is
fn*J^lf'f f^TJ II *|J4^jg[|fr fq^qt (f^^[t k) N 3T 1 here marked by ^<i in hm bf, and by $0. in k.
:
That
an Indra hymn, and of which these are the last two stanzas. a&vayoh samstavah, and Sarvanukramam antydbhyam indrafoau
:
the hyrnn which as a whole has already been stated (above, 127) to be b Cp. Nirukta iv. 15 :
stutau.
The
h'st
of the
steeds of the gods given in 140-142 32, 23, 24.

is,
is
Atah, that
is,
after the
by way of introduction to the statement about iv. d word kamnakd in the text of iv. 32. 23. That
the four words vidradhe nave drupade arbhakc are to be taken not as duals, but as
locatives singular, in
agreement with the Pada text and Sakapuni's opinion stated by Yaska
in Nirukta iv. 15 (on

candnlti tidkapunih.
p.
RV.
iv.
32. 23)
banyayor adhisthanapravacanani saptamyd ehavaiii,
Cp. Vedische Studien,
p. 88,
note
2
;
Oldenberg, Prolegomena,
144, Meyer, Bgvidhana,
after
532 (middle).
Owing
to the corrupt readings of
b in BD.
iv.
p. xxvi,
was erroneously led to suspect the existence of a khila
RV.
iv.
32.
RV.
iv.
33-]
BRHADDEVATA
1.
v.
[166
Deities of
BV.
iv.
33-52.
(With) 'Forth' (pra: iv. 33. i) begins a group of five hymns addressed to the Rbhus (iv. 33-37). Following that are three (hymns) addressed to Dadhikra (iv. 38-40) but the stanza which is at the head of the hymns addressed to Dadhikra (iv. 38. i)
1.
;
praises
Heaven and Earth.

hdb, <^fa*U<uir
3 5 r ,
^lfa!U<x!ji
r,
^lfa*lto<m
f,
îfa*l4i)
k,
6
,
*H hmVr,
the
(UmO
cj
The reading ^J%

Sarvanukramam
:
^ft tf TR.
*JSM1
iii.
(pratlka of iv. 38. i)
br
(cp.
37) seems to be favoured by
indirect (paroksa) expressions (vac) and names the three, Agni, Vayu, Surya, are praised in the stanza, The Swan dwelling in light (hamsah Sucisat iv. 50. 5).
2.
Then with
'
'
^^jlft dr, ÎJ^T

preceding
m1
^|*jn^^ hb, ^^j<ll1^ fk
(the "^ IB doubtless
due to that of the

br, M<*ff*C
nO^
f k.
an(* the following
*TrfW^).
*il*ffif^( hd,
ii^fi^|
m1
Wt^ A, WWT
B.
J
(hamsah iv. 40. 5) a for its Now as (there follow) deity having Surya prescribed two hymns addressed to Indra-Varuna (iv. 41, 42), then three ? addressed to the ASvins (beginning) (kah (iv. 43-45)
:
B
is
3.
In the Aitareya (Brahmana) The Swan

'
.
'
Who
41.
'
iv.
43-
i)-
1 ^K hm !,
ÎJ^T^bfk,
1
^fT^r
1
fl
(this represents
the pratlka of
iv.
i,
^JT).
of^nf'T W.
fk.
3 4 r ! !
!^!
2
,
o^fTf^
:
^hdm
1
,
f^rrf*n:(!)r.
it
d 3
is
is
omitted in
though found in Bm statement of the SarvSnukramam

3
,
only, is probably original, as
supported by the
^fqi ûT^
Without
first
it
the varga would have an

first
odd
line
with
it
the varga has six slokas, like the
varga of the
and of the
second adhydya.
*
In AB.
iv. 20.
5 this stanza
is
connected with the sun (hamsa).
4.
In the (hymns) 'The best' (agram:

iv.
:
iv.
46.
i),
'O Vayu'
47. i), 'Enjoy' (vihi (vdyo: declared to be addressed to Vayu

'
iv.
;
48. 1-5) seven stanzas are and nine are addressed to
Indra-Vayu, (viz.) With a hundred (satena

'
'
Indra' (indrah
:
iv.
47. 2-4) being three, (and)
iv.
46. 2-7) being six.
167]
v. 7

r r
5
[-RV.
l
iv.
57
hd m 1 r, fcrftaTUT: b, fq$U<jgn
7
.
fk
omit 4
abc
.
5.
'
'
This
(idam
iv. 49),
addressed to the deities mentioned
the last couplet (10, n) of 'He who has propped' tastambha: iv. 50) these eight stanzas b are traditionally (yas held to be (in) praise of Indra -Brhaspati.
b,
init a, (and)
<TO5tewft
m1
cTO^ffinft
lidr
(*ft
3
),
^Wtwft
n.
fk,
7J
That
is,
Indra and Brhaspati.
That
is,
49. 1-6
and 50.
10,
That a hymn, however, is addressed to Brhaspati the two next (beginning) 'That' (idam: iv. 51, 52) are addressed to lisas.
6.
;
In the triplet Surely that king b (sa id raja iv. 50. 7-9) of of of the function the laudation priests (purodhdtuh) appointer
* :
'
is
expressed.
r.
In most of the MSS. the
syllable
7f^ has dropped out
after
?J,
partly
perhaps owing to a misunderstanding of the following
^^;
in the reading of
iv. 102).
1
.
the
words have been transposed to normalize the metre

trt
h, in(; d.
f,
(cp. above,
tpctar<j: br,
h.
iv.
iv.
yOîg
b
^^'iltlt
a
^4Û|l
is,
-The end of
50.
50. 7.
m HTfatTTj hd, ^ft^ng: the varga is here marked by ^ in hbf k, not

^k,
in
m1
That
KV.
RV.
Cp.
AB.
viii.
24-26, especially 26. 2
also Sayana,
introduction to
2.
7.
Deities of
RV.
iv.
53-58.
There are two hymns addressed to Savitr (beginning) 'That'

'
;
:
Who?' (kah iv. 55) is addressed to the Allthat while which follows (viz.) The mighty (mahi iv. 56) gods, But (in the hymn) Of the is addressed to Heaven and Earth.
(tat: iv. 53, 54)
'
' :
'
(ksetrasya iv. 5 7) the (first) three (stanzas) are addressed to the Lord of the Field, while the next stanza, Prosperously the
field
:
'
'
'
steers
(Sunam vahah
iv. 57. 4),
has Suna as
its
god.
br, f7n?tt
%^WT
t
f k,
Q^^W^^^J hdm
me
(%r
3
):
the reading of the SarvanukramanI
has decided
in favour of the reading adopted in the text (cp. above,
RV.
iii.
iv.
57-]
The
<J
BRHADDEVATA
which has dropped out
after
v.
[168
syllable short) I
,
in).
fttat^ (making the pada one
have restored from the reading <J^nSJ-
7 1 ^l^ql hm ^ ^pf^ brVr
*fi
fk.
m
8.
1
,
cSlpTTTT
2 5 7 fr r r ,
R*|TKl
k,
^pffTH
*>,
^Tl+ll
:
r,
o|Tlll
hd.
una here is Vayu, Sira is Surya (for) they say that Suna and Sira are Vayu and Surya. Yaska, however, considered &unasira to be Indra a (and) Sakapuni thinks those two (Suna and Indra b Sira) to be Surya and
,
.
hmlr
'
a in 8
His view, in Nirukta

Junastrau:
ix.
40, agrees not with this, but with the explanation given
a
:
4uno vayuh (6u ety antarikse), sira adityah sarandt.

b
Yaska does not

iv.
quote Sakapuni's view.

9.
This eloka
is
quoted by Sadgurusisya on RV.
57.
Now
(stanza:
shares'
iv. 57. 5),
these two, Suna and Sira, are praised in the fifth while there are two (6, 7), the sixth and the
The verse (pada) 'Prosperously our Sita. a nah iv. 57. 8 ) praises agriculture; phdldh (sunam & 'Prosperously the ploughers' (sunam kinaxd/i: iv. 57. 8 ), men who live by agriculture. 1 A, ?ft <J ^ctltl T^tfli m tTl(tTt} Wt ^f^T bfkr (^ b, ^ <J *ft<n$
seventh (stanzas), to
:
Parjanya is here praised in the third verse (iv. 57. 8 ), while the seer pronounced the last (verse) with a desire of wealth d Or (it may be said) the whole hymn praises 57. 8 ). (iv.
10.
agriculture.
'From the ocean* (samudrdt
iv.
58) belongs to
the Middle Agni.
Am
hd,
1
,
*J*T trn^
4 6 r r r ,
T
^rirt bfkr.
^ wfir
<ftfft: k.
6
.
m1
^SRcRTRt
*U^4gfM^
r'r !
4
,
3
,
m^l'^jf^
bfkr.
^jft:
bfr,
hm
3
,
^fiRIT^r
Srfif
Tf hrbfk,
&$&% rVr
11.
either
As mentioned in a Brahmana it is indicated as addressed to the Sun (aditya) or to Agni for it appears as an Ajya
;
hymn
a
;
or
some speak of
it
as
(in)
of Ghee,
(or)
as addressed to Cows,
praise of Waters or (in) praise b (or) to Surya

.
Am
f,
1
!).
'Ml^l^^h
b.
ff
TjlS
Am ^
1
irf^HJ^
fkr' r r
7
.
169]
v.

^jf
k,
[-RV.
f,
v. i
Am
^TT
1
,
*PTT
*TT
^jro*ln^fn
^jf?t ^f T^TT
r,
<ra
^jf?T
TT ^Jflfl^Pfl
b.
^J7nVa^!rl
^
^ft
^H*iei^frt
The end
of the
varga
a
is
here marked by
iv.
in
hm
bfk.
v. 16. 6 is stated to be the Ajya Sastra of the seventh day: 3 saptamasydhna djyam bhavati. (The reading of hdr alludes to AB. b 1 I diti v. 6. ca praiti ca tat saptamasydhno rupam.) yad va Cp. Sarvanukramam samudrad dgneyam saury am vdpam vd gavyam vd ghrtastutir vd.
KV.
58 in AB.
.
samudrad urmir
:
iti
Handala
3.
v.
Deities of
BV.
v.
1-28.
Story of
Tryamna and Vra
Jana.
The Atris having dispelled the eclipse of the sun decreed (drstam) by Svarbhanu, praised Agni with the twenty-seven hymns He has awoke (abodhi v. 1-28) a
12.
'
'
: .
1 ^tfl^lS hm rbfk,
^ll^S
r r r
7
.
^J1M5?M
hm 1
^J ^Rf7T
r,
b,
That
on
is,
including 28, because the Apr! hymn,
v. 5,
is
left
out of account
cp.
note
iv. 16.
13. Traivrsna (Tryaruna), Trasadasyu, A^vamedha, Rnamcaya may be observed as objects of praise in various passages in the
a (hymns of the) Atris
.
^
comes
*P?nft*
2
m 1 ^ xH^VJ
^1*
r.
hd.
^(j^lî:
hdm 1
also in
bfkr 2 r 5 (where
is
this sloka
later),
B(bfkr
6
),
hdr, Ô'^tl" m1 ^ but occurs after 28 in the following form:

^f?J
M0^l
This sloka
omitted here by
(also r) has this sloka,
both here with the reading of A, and afterwards with that of
B, viz.:
The general remark made
in this sloka serves as an introduction to the story of

2
,
Tryaruna.
I do not agree with Sieg, Sagenstoffe, p. 74, note

after 28, nor in reading ?ff?T
this
in thinking this sloka
more appropriate
having
II.
five.
ÎJt instead of ^qjxi^;.
In
my
text,
however, the third varga in
way has
six s'lokas
and the sixth only
four, instead of
both
RV.
v.
i-]
BRHADDEVATA
a
v.
14
[170
Tryaruna, son of Trivrsna, of the race of Iksvaku, was riding in his chariot, and his domestic priest, Vrsa, the son of Jana, took the horses' reins.
14.
King
b.
n.
S3RTT MSS.,
fkr flft hrb, ftff

ft
2
.
is quoted in the Nitimafijarl on RV. v. 2. It is also given 9. in two as metrical derived from the on EV. v. forms, 5. i, by Sayana Satyayana and the whole is The examined Brahmana. by Sieg, Sagenstoffe, pp. 64-76. Op. story Tandya
This story (14-23)
Hillebrandt,
ZDMG.
366
ff.
xxxiii, pp.
;
248
ff.;
Geldner, Festgruss an Roth, p. 192;

iv, p.
Oldenberg,
SBE.
xlvi, pp.
Ludwig, Kg-veda,
324.
The chariot, as it went along, cut off the head of a Brahman boy, and the king said to his domestic priest, You are guilty.' 1 xfa hm !, %*f bfkn. <jS|<n A, \tn~l ?! B.
15.
c
16.
He
(VrSa) having
had revealed to him Atharvan

life, left
spells
and having (with them) brought the boy back to in anger and betook himself to another country.
A,
?f
the king
bfn,
7f k.
4|4|^?j
hm 1 fkn,
TSFQ
%$
br.
In consequence of the departure of the seer, the heat of his (the king's) fire also disappeared, for none of the oblations cast on the fire were (any longer) cooked.
17.
hm 1 r 3 fkr 2 r5 r 7 n(ab),
Ab,
1
l<nuiT<0l ^
I'lTlinr
,
r,
1
itl^l^
r r*r
6
.
u(c).
^fk,
jft:
r r n.
fi
Tn^Trf*!
2
,
hm^bfkr^ 5
b,
HiH(f*<
5
M^ltR
,
1 4 6 r r r , \l{<Wlf*l
fkr
^l<WlR
^*J*^
m ÎM^^t
b,
c||^^7) fkr
2
,
5 r n.
Hl^lf^
r n.
*f4H*<em
hdr 1 !4 /',
here marked by
The end
of the varga
is
in hbf, not in
n^k.
4.
Story of Tryaruna (continued).
Hence the king distressed went to VrSa Jana, propitiated and brought him back, and again made him his domestic priest.
18.
^ft
1
hbfkn, wanting
bfkn.
in
r.
?T^hm
3 5 7 r r r n,
hm ^ Wft^l
RV. 2
vol.
îf ^TPT hdr,
^ WR m
^T^b,
1
,
7f (?)f,
TH^k,
fkn,
Sarvanukrainani and the Tandya

ii,
Brahmana have
tho form
^J^Tnt 5Û TPI
^lTl<?Hl ^ b: the ^TR ^f

r.
( se ^
Max
Miiller,
p. 35, near bottom).

(sic).
Mitra, however, has the marvellous note:
171]
19.
v.
23
[-RV.
v.
Vrsa being propitiated sought for the heat a of the fire the king's house, and he found a Pisaci as a wife of the king.
(no
in
^)
m\
%ijjfitn n, ^r *fT?t
fk.
f,
*r *?<?t k.
7TT r
3
ftuuxJY
br
6 7
f,
fM3jr*JY
r,
ftujltfl
^ hd,
fa^lR^* m
word
t
1
.
I take this
word (haram)
it
'
for the neuter
haras,
heat,' irregularly
*
used as a
'
masculine.
Sieg, p. 68, regards
as another
word (hara
masc.), meaning robber (Eauber).

'
This does not seem
likely, especially as
haras again occurs
(in 21) in
the sense of
heat.'
Having seated himself with her upon the cushion on he addressed her with the stanza, Whom do you here ? stool, (kam etam tvam v. 2. 2).
20.
'
'
:
m
rn(c),
k,
f^nsr%: b,
k.
f^r^f:
^f^f?f
f,
f*F?ro: kn.
1 ^T hm ^
^RRWT hm^nCab), îra^j

b,
f,
^T^l^j
^ J^MI
^ ^(T
r n,
a Speaking of the heat (haras) in the form of a boy he And when he had uttered the (stanza) addressed her (thus). 'Far with light' (vi jyotisd v. 2. 9) the fire suddenly flamed up,
21.
fT: hm^bfkn,
a
1 4 6 -iHC: r ! ! .
W^.r
1
t
n,
WECbfk,
f^hdr, Tpj^m
1
.
Sieg, SagenstofiPe, p. 70, note
compares agni kumara, giving references.
22. repelling
(sahamdna) him who approached and illuminating

;
what was (already) bright and it burned the Pisaci where she
is
sat.
,
r r r
2 6
7
,
WT 131*1 frVr 7 4JKI|jci bk. 1 7ft ^ hdr, cft^ m <H ^ bkn, TWnT^c^ b, JWHW^ f k. J} hbr, ^R T?faf?$*[ Tl ^TW t%%Î n(c), ^R ^Hf f^PTnT n(abm).
in
only
(bfkrVr
).
cf
f.
*>
The end
of the varaa
is
here marked by
in bfk, not in
hm
1
.
5.
References to BV.
v. 2. 2,
9 in other works. Deities of RV.
v.
29-40.
23. This couplet a is
mentioned (pardmrsta) in the Brahmana
of the Bhallavins
the Vedic passage (sruti) (quoted), in the work entitled Nidana of the Samavedins b (chandoga).
such
is
RV.
v.
a-]
b,
BRHADDEVATA
^KHRUIglUn
r
5
,
v.
24
2
,
[172
9u<aql*l$|<!TV
n(g).
*T9lf+l*r$|4ul[ fkr
n(c),
is
4J*ftl$|Ul
n(ab),
*rafW3T% n(h), *irafkll<i)

^f?f 3jf?n
:
found in
n.
and
only, being wanting in A.
bfm 1 !,
?^f?f
^jf?U
k,
^f*H
*
That
is,
the two stanzas
v. 2. 2
and
b
9.
That
is,
the Nidana book contains
a quotation mentioning these stanzas from the Bhallavi Brahmana. If the Nidana-sutra see Sieg, is meant, the quotation in question cannot be traced in the published text
:
Sagenstoffe, p. 65.
them) is probably (bhaved eva) with for exoteric (bdhya)* reference to this hymn (as a whole) formulas are to be found enjoined by the requirements (drsta) of a ceremonial rule (vidhi).
24.
(of
;
The mention
H%^T hm
k.
1
!,
tf^T
1
,
b,
lft^J[
fk.
3Fta*lT
hm
7 ^ f^R^TF bfrVr t^ra^n

,
TrWI^Mi ff Am
syllables
line
1
TRTT ff
in B,
bfk,
TRrr ^^r
f%f^T?%T
fi? r(r r r
?):
this looks as if
two
had dropped out
and
*ft5|T
had been supplied
in
some of the MSS.
from the following

bfk.
*
if
(qtQI^ *J^t).
bfr.
Am
1
,
tHf^fll
Am ^ ^fâi:
That
is,
a Brahmana sometimes applies mantras from a Veda other than
its
own,
the ritual necessitates their use.
I am, however, very doubtful about the emendation
bahyah, which
may
entirely vitiate the sense of the line.
25. Formulas (thus) appear in a Brahmana pointed out in a particular passage (ekade$a) so the Apr! stanzas of Jamadagni a and the stanzas relating to the drops of ghee (stoklya)^ in the
:
Aitareya.
hm 1 ^
^qtÛ|
h,
fk,
1^(1^1
b.
^|(i<*<q\
^rrfJW
iii.
r,
MTi^tyV ^TnfaK
*
ii.
That
is,
RV.
x.
no, quoted
b
37.
in
TB.
i.
6.
as well as in
iii.
VS. xxix. 25
iii.
cp. above,
1
156,
and below,
ii.
viii.
RV.
75 and
21,
quoted in TB.
6.
as well
as in
AB.
12. 3, 6 (cp.
commentary, Aufrecht,
p. 258).
26. Now the fifth hymn here is (made up of) the Apr! stanzas The stanza 'To the well-kindled* (susamiddhdya v. 5. i). & 'Thereon' (edam: v. 26. 9) is optionally (va) addressed to the b 2 7. 6) All-gods, and the last (stanza) in the last hymn but one (v.
:
is
addressed to Indra-Agni.
173]
j; f kr,
f,
v.
30

hdm 1
r.
,
[-RV.v. 4o
1
îfocj; b, ^|V4t
a
,
Wî rVrV.
VWT
r,
V*l ?J hm ^ ^rf^[
k.
B.
0<H.kr
*J^*lb, TPT^
*TT
^TWT hfb, ^TOT
The Sarvanukramani has antyd

antyd vaifvadevi vd.
*
lingoktadevata, but the
commentator Jagannatha
explains:
Op. above,
v. 13.
There are twelve hymns addressed to Indra (beginning) 'Three' (trl v. 29-40) but here Ufiana is praised with the verse v. 29. 9) and also with that (which (pada) 'U6ana' (uana
27.
:
'
begins)
When
5 7
.
together to you two (sam ha

b,
'
yad vdm
v. 31.
3 d).
r r
^f^
Am
2
,
*re bfkr.
A, XTT^t
is
^ ^ f ^[t ^T^ *K B
hdm 1
.
1 ^H%f?T ^ hm !, ^Î^T
^ bfk.
The end
(M^îC
r r
7
).
of the
here marked by M in bfk, not in
6.
Atri's praise of gifts.

*
:
the (stanza) Indra and Kutsa (indrakutsd is with Indra Kutsa and in the five stanzas 5. 31. 9) praised When thee, O Surya (yat tvd surya v. 40. 5-9) the feat of the
28.
And
in
'
Atris
a
is
celebrated
a.
2
After this
(bfkr
6
)
and
add the sloka which in

v. 13).
forms an introduction
to the story of Tryaruna (see note
on
In a the (hymn) addressed to Agni, 'With a wagon' (anasvantd: v. 27), the seer Atri himself, pleased with his gifts, b c proclaimed these (kings) as royal seers so say some (authorities).
29.
,
The following seven and a
half slokaa (29-36

in
v.
are not found in A.
Refer-
ring to the four
kings mentioned
13,
which in
immediately precedes the
present
sloka. Rnamcaya, however, does not appear in this hymn (cp. below, 33). This must mean that Atri merely introduces the subject of their gifts to him, but that
the three kings are the seers of the

authorities.
hymn
as a whole, according to the view of
some
According to the main statement of the Sarvanukramani the three kings are
the seers of the
hymn
Trasadasyu are the seers of v. 27. 1-3,
and according to the ArsanukramanT, and Asvamedha of 4-6.
v.
13, 14,
Tryaruna and
There also appears (here) a prayer to Agni a on their behalf Ten (ebhyah) in consequence of (their) request (adhyesandt}*. c thousand, three hundred and twenty kine
30.
,
RV.
v.
40-]
BRHADDEVATA
t b,
v. 31
[174
%F br,
5
fq m'k.
f^ft b,
RV.
fq^ft: n^rfk.
b
In EV.
is
v. 27. I, a, 3. v. 27. 4.
That
is,
to the seers to officiate for

v. 27. i, 2
:
them; the
.
.
reference
probably to
Cp. RV.
dasabhih sahasraih
6ata ca vimtatim ca gonam.
31. (and) a golden wagon with two oxen a , king Tryaruna gave And A^vamedha (gave) a hundred oxen, Trasadasyu to Atri.
much
m
r
1
.
wealth.
k,
?&ro
fkr,
e b.
<jpt$^R>
b.
r,
gH^TI^l
b,
]H\Til
f b,
fk,
1|^*)q:
v. 27.
1
,
^raâl
^Rl^f
x|VlNli
1
,
xftWT
^\ÎT
k,
in
(RV.
IIÎ*
^WUH).
The end
of the varga
is
here marked by
bfk, not
in
1
,
nor of course in hd.

Cp. RV.
v. 27. I
:
anasvanta
gava.
7.
Xlnaxncaya's gifts to Babhrn.
Deities of
BY.
v.
41-51.
32. Others Bay that he (Atri) addressed this hymn to the a kings, for one cannot give to oneself , (and) the seer received
(the gifts) from (each) king.
m1
f^<AlCNt
r.
bfk.
r,
^m^lfJH^îfa
uWl bm m1 ^^î^l^cfV ?ft

-*U<n t^
1
,
^|<^| ff TT^R%
k,
f,
'W^T^f^rf ^fî:
Mt b.
a
This alternative view, that Atri
is
the seer of the whole hymn,
is
stated on the
same ground by both the Sarvanukramam (natmatmane dadydd iti sarvdsv atrim kecit) and in the Arsanukramam (v. 14, 15): or Atri Bhauma alone is here the seer; for in
*
the act of giving (read dandkriyayam) one and the same person cannot be proclaimed (na
Jasyate) as both giver
and
receiver.'
Cp. Sadguruaisya, p. 115.
B
as
Rnamcaya chose the seer Babhru son of Atri, to officiate priest at a Soma sacrifice in which a thousand sacrificial fees
33.
,
were bestowed.
So he (Babhru)
sacrificed for
him (Rnamcaya) b
bfkm 1
Gaurivlti (the reading of

in question
is
bfm 1
cannot be right, as he
is
the seer of
v.
29, while
the
hymn
together
stutah.
(v.
30. 14) b
33-36
30 (see 36), in which Rnamcaya and Babhru are mentioned babhrur : rnamcayo 'py air a raja cp. Sarvanukramani on v. 30 are quoted in the Nltimafijari on RV. v, 30. 15.
v.
:
175]
v.
37
[-RV.v. 4I
34.
four
the king of the Ruamas a (rauâma) gave him thousand four hundred (cows) b and a golden caldron
And
(mahdvira).
n,
m1
a
(cp. note
v. 30.
*).
Cp. EV.
14
j-namcaye rdjani rujamanam.
b
v. 30.
Cp. KV.
:
v. 30.
. .
12
gavam
catvdri dadatah sahasrd rnamcayasya.

vrje
.
Cp. EV.
15
gharmah
taptahpra-
ayasmayah.
received golden caldrons a for the Pravargya And having received (them), the seer as he went along rites. was questioned on the way by the Middle Agni as well as by
35, 36.
And he
Indra b
and he related
(all)
this
with the four (stanzas) This good

'
'
(bhadram: v. 30. 12-15). The next eleven d (hymns) after this (beginning) Who pray of you two ? (ko nu vdm v. 41-51) are addressed to the All-gods.
'
'
b,
ITGpfg fkr.
1
TTf^ST
1 ^ft^ m nr,
J4tt*{4l*!ft^
b, b,
fk.
36.
Tfc^fbm ^ ^kn. ^q'|fr T^RT r, ^ql^ TPRT 1 hm hr1 bfkrV. The end !, q^lfiJl M<|UH4:
.
of
the varga
is
here marked by
in dbf, not in
m 1 k.
In
the varga would have only
one
line.
Mahavira, otherwise gharma,
is
a kettle for heating milk at the Pravargya or

b
introductory ceremony of the
Soma
sacrifice.
This
is
to explain
how Agni
is
addressed in stanzas 12, 13, 15 of EV. v. 30, which is a hymn addressed to Indra. That the preceding passage (29-36 ) belonged to the original text of the BD. is, in the first
place, supported
kramani
for the
by the fact that it must have been known to the author of the Sarvanuremark natmatmane dadyat is clearly borrowed from 32 (atma hi ndtmane
(rqjflah prati
dadydt) while the words sarvasv atrim kecana are probably due to 32
tat
ca
suktam babhdsa
iti
kecana).
In the second
place, the four vargas 6-9 have, in hd,
only six slokas (instead of the normal number, twenty), and yet the end of the ninth
varga is indicated in the same place (after 45^) and with the same figure in d vaifvadevatn vai tad (vai Cp. Sarvanukramam 5, tad=z6).
:
hd
as in b.
8.
Detailed account of
BV. 41-43.
a
(Then come) ten (hymns) addressed to the Maruts (beginning) 'Forth' (pra: v. 52-61). Ila, however, is praised in the stanza 'To* (abhi: v. 41. 19).
37.
RV.
v.
42-3
BEHADDEVATA
(ut
:
v.
38
(is
[176
praised),
In the third stanza 'Up'

said.
r,
v. 42. 3) Savitr
1 ^pn m
Saunaka
74facfc>i*njfa
*j
hd, "&tflU!4)<*[fa
f.
7J *H*J(1I
cd[
37
in
Bm
only.
is
3
,
Udl^llfir
f ^RT
f,
^pTT
br 2 r 6 r 7
the whole line in

v.
and f^clqiî
tat
ul*lt^5iqn^
in b.
Cp. Sarvanukramam on
52: marutam ha
1
(Aa=4, tatz=6).
38.
The
;
triplet
'Invoke
(upa:
(v.
v.
is
42. 7-9)
is
addressed to
;
Brhaspati
the next stanza
42. 10)
But
J4),
'Praise him' (tarn in the stanza
u
'
stuhi: v. 42.
n)
addressed to the Maruts is addressed to Rudra.

'
Forth the
fair praise
(pro, sustutih
v.
42.
hm x bfk
syllable short
^filfVf
:
have no ^ft (the pratlka of
v. 42. 10),
which makes the

gtjl.
first
pada one
has dropped I conjecture that ?J

^ft,
out before
The reading of R,
qi^tycqtfl^l
makes the
first
pada end in the middle of
A,
39. the deity is variously stated
Sakapuni (considered)
39
is
ijaspati,
there
is
by Saunaka and other teachers. Galava Parjanya-Agni,

to
it
found in
it).
bfkm
only:
no reference
in
(though some of his
MSS. must have
1 f^fF m ^
f?7fT* bf.
^db^fn:
hd,
v^nr: r
40.
Yaska a thought Pusan, Saunaka Indra to be

15)
is
is
:
praised,
Bhaguri Vai^vanara. 'This' (esah: v. 42. the Maruts; 'Together' (sam v. 42. 18) A6vins b
.
addressed to
addressed to the
Am
*
bfk,
b
RV.
v. 42.
14
is
not commented on in the extant text of the Nirukta.

details
The
Sarvanukramanl gives no
about RV.
v.
42 except on stanza
n:
ekadati raudri.
v. 43. 'Adhvaryus' (ddhvaryavah 3) is addressed to 'The ten' v. is to Soma, while addressed 43. 4) (da&a: Vayu that which follows (v. 43. 5) is addressed to Indra. B The following (6) They deck (anjanti 7) (praise respectively) Agni (and) the Kettle (gharma), and the stanza Hither (acha 8)
41.
'
'
'
'
praises the A^vins.
177]
*J
v.
44

b,
[-RV.
v.
44
f,
*TT
hm l r, ^^RTTf'rf?! rV, 71^*^1 ft ^
k (^P&Tfa
r,
is
the pratika of v. 43.
5).
^rff
it^pl n^b, Îf fkr.
*Trf%
tr^Tis
M4J*40| bfk,
tfî^rfrf
1
.
41*
in
Bm1
only.
here
marked by
in bfk, not in
hdm
1
.
9.
Deities of
'
RV.
v.
43
(continued), 44, 45.
B
the
42.
'
Forth
(pro,
v. 43. 9)
(praises)
Vayu and Pusan.
In
a6 (of) 'Hither' (a: v. 43. io ) Agni is here cd mentioned, and in the second (io ) the celestials (divaukasaK)*
first
hemistich
are praised.
T
r,
TTfTf
TT
b,
^7f TT
1
,
fk, TT ff^nj:
1
.
^^GHIf
^s^f
r,
b,
k,
g^
îvj^f m
is
^
bfk,
tJTSRI ^TT
%^l^W
1
r.
^pTT
Tlt?f
^dlHffd
m1
a
.-
This sloka
found in
Bm
only,
(cp. iv. 62)
:
This probably means the All-gods
the expression in the text of
RV.
v. 43. 10 is vi&ve marutah.
43.
'Hither'
(12),
(a:
'
v.
a
,
43.
n)
praises the Middle Vac, then

v.
'
another
Brhaspati
is
'
The higher one
(jyaydmsam
(dditya).
v. 44. 4).
a6
Vayu
here spoken of
a6
.
(in)
praises the Forth to you (pro,

44.
8)
'
Sun
vah
:
43
a
in
m1
follows 4 5
The Sarvanukramam
gives no details for v. 43.
44.
either
'Him as of old' (tarn pratnathd: v. 44. i) a is addressed to Soma (or) the Gods, or Indra, (or belongs) to Prajapati.
Kausitaki himself b has spoken of this (hymn) as one in which the All-gods are indirectly addressed (paroksa).
TT
|5
TT
1
.
r,
*t*
^JSjjO TT
bfkr,
fk (TT k), *
1
.
TT
br,
$
^
TT
b,
TT
a
ITWn^:
H^l^ m
^^^0^:
q^Hln^
fk.
There
is
no statement about
this stanza in the
Sarvanukramam.
That
is,
Kausitaki Brahmana xxiv. 9, where it is stated that three hymns, RV. i. 122; v. 44; i. 121, which are indirectly addressed to the All-gods (and, not having any deity specified,
belong to Prajapati) are inserted in place of others

vaifvadevany avadhiyante.
II.
prajapatyany aniruktani paroksa-
Aa
RV.
v.
47-]
BRHADDEVATA
these
'
v.
45
:
[178
it
45.
Among
'
the (hymn) In the couplet

v. 47. 7, 8),
a after spoken of as the third x. 66) b I invoke the gods (devdn huve
it is
'
:
comes
The Spouses of the Gods
'
(devdndm patnlh
'f^ft
the spouses of the gods are praised.
m
of the varga
*
in
is
1
.
"ftft
<J
hm 1 !,
RV.
:
^ bfk.
b
The end
here marked by Q. in hbf, not in

I suppose, according to
its
k.
it is
).
That
is,
position in the
second in the order
which the Brahrnana enumerates them
(see above, 44, note
That
is,
Kausi-
afterwards (in xxiv. 9) enumerates three hymns which are directly (pratyaksam) addressed to the All-gods, viz. RV. x. 65; x. 66; x. 36: x. 66 corresponding to v. 44.
taki
10.
46.
v. 51.
Deities of
RV.
v.
51-6O.
'
And
with three a of the four
(beginning)
d
This
'
(ay am
1
4-7) Indra-Vayu
v. 51. 5)
:
are praised, while
'O Vayu, come (vdyav
d ydhi:
car
'
the stanza 'The whose here praised Rodasi, (husbands) (ratham the Maruts she being the spouse of the Rudras are praised f (in the whole hymn)
(praises)
is
Vayu
(only)
With
v. 56. 8)
hd in
fk,
1
,
qiq<Jinf?f
1
,
b,
^l*tf?T r, ^T% ^B^fft

^^TT hr, ^fTT
fkd,
f,
^T^[
1
.
Tlfn k.
?g^T
b,
^^TT
6
r,
of this trisûbh i^r^r
m hd. ^jfqf have a sloka, which
g^
^TiTR^hm
it:
Instead
has in addition to
[%]
For
tisfbhi/i.
For catasrnam.
The
iti
should follow ayam, not caturnam.

of his marvellous references
Hero
to the
R has in connexion with his corrupt reading rkkaiti one

RV.
(vii.
37. 4,
where the word p&va

e
d
occurs).
f
The Sarvanukramam makes
no statement about these stanzas.

statement about this stanza.
Cp. 47.
The Sarvanukramam has no
47.
But
v. 57. i)
the (stanza) Rudras (a rudrdsah Hither, the host of the Rudras is praised a Now this is the
in
. :
'
name of the host of the Maruts

4lflfli*i
*
they are called Rudras.

o
,
Abk,
no
^?i
*ffa[
f,
^?rar
^^
nimt
B. ^'yrj A, ^TTTJ
There
is
reference to this stanza in the Sarvanukramanl.
179]
48.
v. 5 o

this,
(viz.)
[-RV.
v.
61
Now
that Agni and
both the middle and the

v. 60. 8) a
terrestrial Agnis, are praised with the Maruts in the (stanza)
'O Agni, with the Maruts' (ague marudbhih:

1
br 5 r 7
O fa\18f fk, fof^l hd,
ftf<*n
r.
^faft FT hdr,
TfaTR
bf,
in the text follows the reading of 4& has the following form:
r r
.
cd
Am
(b,
1
;
in
(also
1 )
the line
%
"
m'fkr)
Or according
to
the reading of
'in the triplet
Whether
in the highest
"
(yad uttame:
v. 60. 6-8),
and
in
"I
praise
Agni"
(lie
\jnim: v. 60. i) in a hemistich (in

'
each of these four stanzas), being (thus) addressed in (altogether) two stanzas (dvrce : i. e. i 6 ,7 8 Agni being mentioned in these four hemistiehs ; but Vais'vanarais also
,
,
mentioned
has
:
in 8^, so that this statement

vd,
i.
would not be quite
correct).
The Sarvanukramanl
dgneyam ca
e.
the Maruts, or the Maruts and Agni.
(may be) middle, (may be middle), and every male

.
49.
Vac
all
female
(deity
may
goddesses (striyah) be) middle, as well as

according
all
groups (gana), (such as) the Maruts, respectively to their different qualities a
m
only.
after
1
!-,
??TEI*rr b, *f6f 5fT fk.
This sloka
is
not found in A, but in

;
Bm

*nST*ft
*
(48^), after
is here marked by ^0 in bf k, not in hd in which that MS. adds the B form of 48^.
it is
marked
This general remark
is
evidently suggested by the preceding sloka where the middle

is
Agui, an specially connected with the Maruts,
distinguished from the terrestrial Agni.
11.
Story of SyavaSva.
There was a royal seer famous by the name of Rathaviti Darbhya. That king being about to sacrifice went to Atri and
50.
propitiated
him a
^tff
Muller,
all
MSS. and
ii,
n,
^T^9
?T7n
Sarvanukramanl, Sadgurusisya, n(gh);

1
cp.
Max
RV.
vol.
,
p. 45.
hm
rns,
3jf?f:
fk.
bfkr
r>
n(gh).
m1
a
<Jlfi$l
is
n, "^T^lfti^ br,
^T^'^
This story
quoted in the Nitimafijaii on 11V.
v. 61. 17,
and by Saclgurusisya on
with the omission of occasional slokas, from here to the end (50-79). Sayana, introduction to RV. v. 61, telly the story in another metrical form. Sieg, Sagenstoffe,
v. 61,
RV.
pp. 50-64, treats of the story as a whole

p. 51,
he also states the relation of
its
various forms,
note
3
.
RV.
v.
61]
BRHADDEVATA
as
v.
51
[180
51.
And making known

,
his identity
and the object he had

chose
in
view,
he stood with folded hands, he
the
seer
a Arcananas, the son of Atri

ifl|5^V$
a
to officiate as (his) priest.

f%: f^fcf: fkr,
hm
?,
ÎT^Rf bfkrV.
v.
f%
flffcn
hm^bs.
Sayana on KV.
61 speaks of him as atri-kula-nandana.
He, accompanied by his son, went to the king for the performance of the sacrifice. Now the son of Arcananas, Atri's
52.
son,
was Syava^va,
hm 1 frs,
n.
c<*
fcf'l^fi
is
bkn.
afllÛ^Î
hm l r îqi^j^T
t
f,
5a
omitted in
br^r 6
53.
who had been
with their members Then Arcananas having gone with his son, performed the
for the king.
This
s'loka is
gladly taught by his father all the Vedas (aiiga) and subordinate members (updnga).
sacrifice
omitted in b and r
4
!*
6
.
54.
And
as the sacrifice
daughter of the king. princess might become his daughter-in-law.

hdn^rbfkn, ^n^J^f Sadgurusisya
(one
was in progress, he saw the illustrious The thought occurred to him that the
MS.
55.
Then the heart of SyavaSva

king/
too became fixed on her

*
:
and
so he said to the institutor of the sacrifice
Ally yourself with
me,
55
ls
omitted in b and r
is
1
!-
4 6 ! ,
while the whole sloka
is
of the varga
here marked by
&
)>
repeated in
m1
The end
in
in b, not in
hdm
fk.
It is
marked by
h (not
in d) after 9f(4<<T (59
and
after
58 in
f.
12.
Story of
yavava
his
(continued).
56.
The king wishing to give

'
:
daughter to Syava^va, said

?
to his royal consort the girl to Syavasva.
What
is
your opinion
I (desire to) give
181]
M
*ff|+lt$
_v
59

m1
r.
,
[RV.
v.
61
Sadgurusisya, u (and, I believe,

<f
reading of that MS.),
IHJJf^
in b.
fk,
*J'^4|\J
but I have not specially noted the 56-58 (three and a half slokas) are
original text of the
wanting not only in
A but
That they were an addition to the
BD.
is also
indicated by their general character, by their being unnecessary to the nar-
rative,
slokas.
and by the fact that without them the varga would have the normal length of five But that they were a comparatively old addition is proved by Sadgurusisya having
them.
For a son of Atri a would be no contemptible (adurbala)^ son-in-law for us/ She on her part said to the king: *I have been born in a family of royal seers
57.
;
n^fkrs,
*
Strictly speaking, 'a
grandson of Atri/ according to the correction of the Nitithe avagraha, durbalo

is
mafijari
MSS.
As the MSS. do not use

it
ambiguous
in form,
but the context shows that
stands for adurbalo.
58. one
who
is
not a seer should not be our son-in-law
this
:
Let the girl be given to a seer (youth) has not seen formulas. she would thus become a mother (ambd)^ of the Veda; for a
b (certain) seer regards
one
who
sees formulas as a father of the
Veda'.'
'H
<J
m T n s, n
*TT),
f?
fkr.
have ^qf$|i
four
11
<^t^$(i
xjsî ^TT m ^T f, ^[Wf TT k.

*uft^
made
;
rn,
all
MSS. of Sadgurusisya but two (which
?TOT
s,
MSS.
of Sadgurusisya.
^ffft
f km, three MSS. fkm 1 ^Tpt rn.

,
of Sadgurusisya,
This emendation, which I

b
52,
2
,
in
only possible one.

p. 177.
Vasukarna
Sadguruhisya (in 1886), still appears to cp. my explanatory note on Sadgurusisya,

Op. Sadgurusisya, p. 58, note
me
the
I. 3,
Sieg,
p.
note
would read ysim mantradrfam, but the two words in
agreement would be tautological.
The king, (saying), 'No one

59.
after
is
conferring with his wife, refused him worthy to be (our) son-in-law who is not
seer.'
r r r
2 5 7
,
H1T\^Î^[
f,
JU*N^
k,
H * ^T
*f b
the whole line in Satlgurusisya runs
hm^ 3
?,
^T
^f?f
H^*t ^jm
HferHT? ^f*t
^J
|.
brn, *ft
fk.
RV.
v.
61]
BRHADDEVATA
;
v.
60
[182
The seer, being rejected by him, returned, when the but the heart of Syavasva returned not from sacrifice was over
60.
the
girl.
hrs,
TS
H^f
1
,
*TlJ
*|% bfkn.
qillU hdm 1 <*UÎ

, ,
bfkrns.
b.
hd, *f
7 *H ftqcfa fkrVr
T ?f
fafTqiicl
61.
B
hd,
So these two returned they both met &a61yasl and Taranta and king Purumllha.
;
Am 1
?nra
7ft bn,
tFTrTC
rft fk, TfrTt
ft r
7
.
^dl^
r,
frqn?f Bn.
The emendation
facfnfl't'H
*8
hased on the reading of B, on the
necessity of a dual middle form,

out,
for
in A the second 7f dropped and that f^f^nl<*J became corrupted to fa^Cql^JJ, as a gerund seemed required often used thus (soe index of words sub YOCO a6u). the construction, and ^HPJ
and the assumption that
Then
^t
jqqj
became 7TT%^T*(
is
which
the simple gerund

f k,
also clearly
wrong.
is
very pleonastic after
Tn
7J
the causative for

n,
pTT^fanTm
b,
^Wlq^jfiT
61
.
Trf^TfTTfH
in
bfkn;
in
hdm 1 r. 6i a is altogether different in Sadgurus'isya. A this line appears at 80 where it is repeated in m 1

,
is
found here
is
6i
cd
not in
Sadgurus'isya.
62.
Now
two
sons of Vidada^va.
to the
seers.
rn,
the two kings Taranta and Purumllha were seers, These two kings themselves paid homage
qwq\ fk,
1
the form of the

elsewhere.
J^^
1
qÛ<o*T\ bf^^^fo'ft Am name in the EV. is ^^R|, while

1
the SarvanukramanI has
^^f^Jîs
not found
hr,
tpfTi; hr
r k,
63.
And
;
consort
the king (Taranta) showed the seer's son to his royal and with Taranta's approval she gave manifold wealth,
:
bfkrVn.
1
?K*1 15*1*1 %^T

b.
Am 1 (3 hd),
of the varga
is
bfk.
Hl<^l^
fkrns,
by
in bfk, not in
^^1^ hdm
.
hd, ^HIÎ^
The end
here marked
13.
64. goats
Story of SyavaSva (continued).
and sheep, cows and horses, to Syavasva, did oasiyasi. Father and son, (thus) honoured by the institutors of the
sacrifice,
went to
their hermitage to Atri.
183]
v. yi

'
[RV.
v. 61
65.
dour.
they saluted Atri, the great seer, of brilliant splenBecause I have not seen (any) (But) yavasva thought
:
And
formula,
66. I have, alas
not obtained the maiden beautiful in
all
her
limbs.
Could I but become a seer of formulas,
my
joy would
be great/
TP*f
n^fk,
*nf*nTf
r,
*JFEJ ?ff Sadgurusisya.
IWf
r,
Sadgurusisya,
m1
V5T
67.
f k.
To him
as he thus reflected in the forest the host of the
Maruts appeared. He saw standing at

:
his
(dtmanah)
2
,
side, quite (iva) similar in

rns.
form
Am
bfkr
cd
rj<$l^Hl*<t|ICfl<ri:
64
ab
-6>j
are not found
in the Nltimafijaii.
and equal in age, the Maruts, with gold on their breasts. the Seeing gods similar in age, with the figures of men,
68.
68
is
not found in Sadgurusisya.
69. Syava^va, astonished, then asked the Maruts,
'Who
are
Then, however, he became aware that i). ye?' (Joe they were the divine Maruts, the sons of Budra.
stha
:
v. 61.
% %f?f hd,
br,
htf?f bfkr.
fk.
^S^^JM^^ZTcf A,
^ fa
70.
<3
l*l^g^<1
(this), he also praised them with the ride v. 61. n). For the that (stanzas) 'They (ya Im vahante seer considered it a great transgression on his part,
Having observed
iVr4 r 6 ÔTfa^cnr hdm 1 îf^fii^H

,
s,
ri^fcf: b,
rngTr:
s,
fk,
?!Tfft:
?.
^fcfi*!
?f
f^fw: TSrf^W: rs, ^rf^w b, ^f^^rt

have not noted whether
bfrk.
hdm 1 fk.
or
c!
^%
'tsfq^
?f
?|%
f^
hd,
^% m
(I
f*n),
<1t^*fl
bfkr.
he had seen them, he did not praise them, and that he asked them, Who are ye ? Being praised and being the Prsni with their sons of praise, delighted (the Maruts) as they
71. that, as soon as
*
'
went
along,
RV.
v.
61-]
BRHADDEVATA
.
v.
72
c
[184
a
,
*W bfkrs, *jfa A.
ed
>ji
6g
>jo t >ji
omitted in n.
^f[ 7RTT hbfk,

is
<gtt||*!4U
end of the varga
here marked by
S$
in
m m 1 bfk,
T
r.
omitted in Sadgurusisya.
The
not in hd.
14.
Story of 6yavaiva (continued).
72. taking off the gold
Now
from their breasts, gave it to him. when the Maruts had gone thence, the illustrious SyavaSva
2n r
5
,
fkr
n,
^P^ *&F\
after
b.
The
line in
Sadgurusisya runs:
bkn,
jJ
nss,
1 tiîq^t! hrn r, tJ*i^lHHlt B.
Sadgurusisya has an additional line after
a&
72
and Sayana another

a
cd
*]2
.
Sayana on KV.
v. 61.
cd
17 quotes ^2
-^
ab
.
thought to the daughter of Rathavlti. He only a a seer wishing to declare himself to Rathavlti, just (sadyah)
73.
went
in
hdrk, Sadguru&sya (w
1
),
^ ^T ^rf^
is
f,
^ ^C ^ft^
f,
b,
*C
Sieg, p. 53, note
7
,
wishes to read rsim, but this
against the
MS.
evidence,
and
unnecessary.
commissioned Night on a message with the two (stanzas) This my song of praise (etam me stomam v. 6 1 17, 1 8) and to her (Night) who did not see a Rathavlti, he discerning (him) with the eye of a seer,
74.
'
'
:
.
WWf A nss,
r r
2
5
s,
fc[TOri
f,
b,
f^fY f^^ k. 2 6 hm^s, ^M^ni s, ^M5Wnffbr r ÎM^d)

b,
,
(^for)*ITOrf
f,
(^fT)^pWT
fk.
k.
1 ^tf hm rns,
Cp. Sieg,
p. 53,
note
9
,
and
p. 57, line 2.
75. said,
'Here he dwells' (esa
kseti: v. 61. 19)
'on a delightful
after
ridge of the
Himavat'
a.
Urged by the goddess Night,

n. ipftf^rf: b, iniftflpff:
.
.
learning his instructions,
^%
a
bfk, TJB hnv'r.

v. 61.
U^f^fl: hrfkss,
esa kseti rathavitih
.
Cp. RV.
19:
parvatesv apafritah.
185]
v.
81

girl
[-RV.
v.
7*
76. the son of
Darbha, taking the

clasping his
Arcananas, and
after
feet,
with him, approached standing bent forward

The end
with folded hands,

<^n5 hrfk, ^TOT
of the varga is
1 f^ftt hdm ^ 1*8(^1 Bnss. ^|<r3f s, Î3*i ns * 1 here marked by ^}J in bfk, not in hdm
b,
15.
Story of &yavadva (concluded).
he announced his name (saying), 'I am Rathaviti, son inasmuch as I refused you formerly when you desired an alliance with me,
77.
of
Darbha
1
,
*i*flJ|<bfkns.
JTW^fftl ^T^
s,
jjiftjj^ ^R^ hd, Sadgurusisya
four Sadgurusisya
MSS.,
TCWTf^f^n^ two
MSS.
not,
78. forgive
me
for that.
pay homage to you
and do
You are the son of a seer, adorable one, be wroth with me. a seer yourself, you are, adorable one, the father of a seer.
*TT
^ % hn^rks, V % ^ % *TT ^ ns. ^: ^^ qf^ hn^rnss, ^R| ^fS(l kr

b,
2
Bss,
?$:
n,
W^TT: hn^r.
r r
f,
fkn,
Come, accept this (girl) as a daughter-in-law/ So said the king, and himself honouring him with water to wash his feet (padya), with the water of hospitality (aryhya) and with a
79.
mixture of honey (madhuparka)

SHn^brs, ^jTCrrf*T5falns,
cf
a
,
bfkr,
^r4*lHl
^TT %^f^f?f
:
B.
^R|<3I ^?| hdm
1
,
4 6 5J r r r .
1
79
appears in a modified form in Sadgurusisya
the better reading there
is
padyarghyamadhuparkam (instead of padyarghyani madhuparkam) because padya and arghya

are different honorific gifts
;
cp.
AGS.
i.
24. 7
vistarah,
padyam, arghyam, dcamaniyam,
madhuparko, gauh.
80, 81. and giving him a hundred white (&ukla)* steeds, he dismissed him to his home. And the seer, on his part, having
'praised SaSIyasi,
and Taranta, and king Purumllha with the six she gain' (sanat v. 61. 5-10), departed to his abode. (stanzas) 'May Now the following eleven b (hymns beginning) With law
:
'
'
(rtena: n.
v.
62-72) are addressed to Mitra -Varuna.
B b
RV.
v.
73-]
BRHADDEVATA
8o
cd
occurs as 6i
v.
82
[186
cd
f.
in B.
It
to the original text in both places, because with
seems not improbable that the line belonged it both varga 12 and varga i (cp.note on 56)
would have the normal number of
five s'lokas,
and
in the prenent position it
would, in
keeping with the epic style of the passage, come in somewhat like a refrain at the end 1 of the story. The end of the varga is here marked by ^l| in hbfkm
Sieg, p. 54, note
5
,
wishes to read
:
to be no necessity for the correction
Mkam for fuhlam, but there seems to me 6Ma is quite appropriate as an attribute of horses
is
(=Vedic
dukra, which one
MS.
has)
while there
iulka should have been changed to fukla.
no reason why a familiar word like Cp. Sarvanukramanl on RV. v. 62 :
maitravarunaip vai tat (001=5, tat~6).
16. 82.
RV.
v.
73-78.
Story of Saptavadhri.
There are six (hymns) addressed to the A6vins (v. 73-78). There is (here) a mystic (upanisat) praise consisting of five a stanzas (v. 78. 5-9) with a view to childbirth.
n>kr.
a
Cp. Sarvanukramam:
antyah paftca garbhasraviny upanisat.

is
Sadgimisisya, with
five
reference to this, remarks (p. 122) that upanisat
used in the singular because the
stanzas are specified as an aggregate (paftcarcasamuddyopadistatvdt). According to Sayana
the last three stanzas only (7-9) are garbhasraviny upanisat.

'
Aufrecht, in his abstract of

'
the SarvannkramanI, has
'
5-7
this should
be corrected to
5-9.'
82 cci-81.
There
is
a sacred tradition (ruti) that the seer a
after incurring seven failures (aparadhdn)^ was appointed (again) by (king) Asvamedha of the race of Bharata, his wedlock being
the eighth failure, however, the king casting him, in a trough (made) of a tree (vrksadrorii)^, into a chasm (rbisa) Q kept him down (in it) when he leapt up at night. (Then) the
childless.
On
seer praised the Lords of Light (tiubhaspatl) with the
hymn Ye
'
ASvins
82
C<J
.
'
(a&vinau
*TH
v. 78).
,
6 1 8 WSTRTTOT^T rVr ^TO^^^nCTVT^ hdm ! TT% g b, âw^ti^TT^ g fk. 83. ^ft: wit
,
r,
^rf*c ^rarr
WWT r 3
A,
^Bft'Wrflf fkr
r,
7
,
7f7fUE%
7f?fY
^rf^WTFfT Q
b,
b.
^f?f: hdr,
k.
TfifTlfa
f,
-rTTHn?
84.
f b, ^^^ f fk, ^B^t hm rfk, f^W b, ^T^ (TT^)

l
5 7 r r ,
1
^B
% f hi,
^Bflf
%f d,
*Bffi
%f m 1
4 6 r r r .
187]
*
v.
87

RV.
v. 78.
[-RV.
v.
78
That
is,
Saptavadhri, the seer of

'
This being an explanation of
the seer's name, Sapta-vadhri, as
seven times impotent.'
That
is,
commissioned
according to the custom of niyoga\ the verb kr being used as above in d This is an attempt to explain the situation in EV. v. 78. kayi kr). Asvins are described as releasing Saptavadhri by rending a tree (vrksa).
occurs in the preceding stanza
in a
(v. 78. 4),
iv.
no
(putri-
5, 6, e
where the
This word
where the Asvins come to the rescue of Atri
chasm
(rbtsa).
85, 86.
They, raising him
out
'
productive again.
v. 78.
is
The
triplet
that (chasm), made him Like the wind (yathd vdtah

of
' :
with a view to a child (garbha) for himself who like 7-9) a child (in the womb) slept (in the tree) a but the other two b stanzas are to be known as for the Asvins B This is also recognized (drstam) as a consecrating prayer for
;
.
children issuing from the

85-
womb
(sravatdm)
r.
d.
1
,
^RfSf hn^bk, ^g^STf,
*rgiT3r
f*nrareta
hm'rb,
*pr:
^fam
hdm
1
,
^( ^ffa hd,
5
r
7
.
7
.
wlitf
86.
.
*rtfnf bfkr
^TOR^r TOTRt
,
f,
cTOf^k.
viii.
i|%
JSflRilTffflf^
is
l 1j^( hm r,
B.
in
86
C<I
66
a&
is
This line
wanting in A, but
is
found
as well as B.
(as the line
is
The end
wanting
of the varga
here marked by
^$
in bfk,
not in
or
hd
*
in these
two MSS.).
The
versified story told
from the above.
Here the
intercourse with his wife,

is, v.
by Sayana, in his introduction to RV. v. 78. 5, is different box at night by enemies and kept from b but is rescued from his confinement by the Asvins. That
seer is placed in a
five specified in 82.
ii.
78. 5, 6, the first
two of the
d
The Asvins
,
are invoked in
p. 123.
these two stanzas.
Cp. Rgvidhana,
17.
-4
quoted by Sadgurusisya,
17.
Deities of
RV.
v.
79-87.
Khilas.
87.
But
it a
may
:
likewise (tadvat) be (regarded as) concerned

y
with the evolution of becoming (bhdva-vrtta) b for it evidently has such a character that it has this character (rupa) is evident from the two words afterbirth (jardyu} c and embryo (garbha)^.
1
,
dTusuc^
62
d.
b,
dmar
fk,
TTtrsrrctr.
1
,
î<i^
bm 1
it.
<mjtj
fk,
;
riv.
T^
6
s s'loka is
viii.
as well as B, has
87 =iii. 76
i8
6
;
vi.
94
is,
That
this aggregate of five stanzas (tad in 86^).
That
is, it
has also a
in
more general sense ; see bhdvavrtta in the index of words. d Which occurs in RV. v. 78. 7. 78. 8.
Which occurs
RV.
v.
RV.
v.
79-]
BRHADDEVATA
'
'
*
'
v.
88
:
[188
The two (hymns) To great (make v. 79, 80) are addressed to Dawn the two They yoke (yunjate v. 81, 82) are addressed to Savitr. Unto' (acha v. 83) Parjanya is praised but in (In)
88.
;
:
'
'
'
Verily
(bat
v. 84)
the Middle Earth a

fljfdbfil
is
praised.
B.
TfT B, 7
deities of the
A, ^TEfT
*
B.
^ff^Pl A,
<
^t35^f?f
TT^S A.
middle
In Nirukta
xi.
37 (on
:
EV.
xi.
v. 84.
i) Pjrthivl is
;
one of the
v. 5.
sphere (madhyasthand striyah
22-50)
see
Naighantuka
89.
:
The
savitah
'
(stanza) 'For us to-day, god Savitr' v. 82. 4) destroys evil dreams.

'
:
'
(adyd no deva
addressed
:
Forth to the sovereign lord (pra samrdje The following one O Indra-Agni to Varuna. is addressed to Indra-Agni.
*
v. 85) is
(indrdgnl
v. 86)
fk,
k,
q ^T^ b.
89
is
not found in A, but
1
,
as well as B, has
it.
The following hymn 'Forth' (pra: v. 87), the last (of the Mandala), is addressed to the Maruts while making incidental
90.
mention of Visnu (vimu-nyanga).
B
na
:
It
is
called
piirvaka)
b in
being the antecedent (pratithe (case of the) Indra hymn As Heaven (dyaur
Evayamarut
'
'
vi. 20).
1
^ *FJf hrfk, fq^tt<*i dbfkr. ^JT %^ %^

fo
fb,
k, a
d,
r.
fo^f *M m f^^j^ b. 1 90^ is not found in A or m

1
,
hymn. must be the meaning of the word (which has not been noted elsewhere) appears from AB. vi. 30. 15 and the comment, on that passage, of Sayana, who remarks that, at the midday libation, instead
b
Because this word

is,
is
the refrain in the second pada of every stanza of the
That
the
hymn
for which another
may
be substituted.
That
this
of the
Evayamarut hymn an Indra hymn,
dyaur na
(vi. 20),
which makes mention of
Visnu (visnu-nyanga), should be substituted.
91.
But the hymn of Fortune
(srisukta)* is
a benediction
.
the
b are following six
connected with fortune and sons

d
Or that
Agni
is
(hymn)
may
be (regarded as) meant to banish

(nipdtabhdj) in
it.
ill-luck.
incidentally praised
189]
v.
92

ÎT^bkr
(2)
.
[-RV.
v.
87
hm
r r r r r
1
l r,
2
,
*TRft
<^t ^T
f,
*T^TO
<J
1
i
r r
7
.
^g^Tlrt
Abf,
1
!-,
6
,
TO <pRlÛI|i kr a bfkr (no <T^). 4gigU

,
,
bfkr'rVrV,
5 r
7
.
hdr.
r>
Mf!U|M^H hm
,
WTB[T hm 8 W^nrtMff^ rVr

A,
^ bf, *mTlf
of the varga
a
is
2 M^*ff^ kr
lTWlrfMrf^ r
bfkm 1
2
<rTO
?R B.
The end
here marked by
v.
S^
87
in
is
not in hd.
This khila after RV.
printed by Aufrecht,
RV. 2
p. 676,
where
it
it
has
twenty-three stanzas,
and by Max
Miiller,
RV.
vol. iv, pp.
523-528, where
ii.
has twenty-
nine stanzas, the
first fifteen
with a commentary.
In Rgvidbana
18. I it is stated to
consist of fifteen stanzas (the sloka in
which
this is stated reappears in the khila itself,

;
sixteen in
Max
Miiller,
twenty -two in Aufrecht)
this statement
(ii.
of the
hymn
in the
Kashmir MS.
collection of khilas
confirmed by tbe text has only fifteen which 6-8),

is
stanzas, agreeing with the first fifteen in Aufrecht and Max Miiller. Cp. Meyer, Rgvidhana, b This must refer to the six khilas which follow the trisukta in the Kashmir pp. xxi, xxii.
MS.
(5) *
of the khilas, viz. (i) ya
anandam samavifat
(four stanzas), (2)
ciklito
yasya nama
stanzas),
(five stanzas), (3)

te
mayi Meso ma vadhth
(five stanzas), (4)
sam sravantu
roartif a# (five
garbho yonim (seven stanzas),

khila in the collection
is
(6) agnir etu
prathamo devatanam
(five stanzas).
The next
tbat which comes after

last
RV.
vi.
45
(= viii
in Aufrecht),
beginning caksu ca.

s'loka (92),
The
d
three of these six khilas are mentioned in the next

for tbe prosperity of cattle, a te
sam sravantu being charms
and agnih
for the
attainment of sons.
Under
the
name
of Jatavedas.
18.
The Khilas
92.
of Prajavat and Jivapntra.

of)
Employment
b
of formulas.
and Jlvaputra (may be) used together as praise (samstutau) in the ceremony of pregnancy (garbhakarman). (In the hymn) Flow together (sam
Prajavat
4
Or a the two (hymns
'
sravanti) together.
various
kinds
of females
having milk
are praised
1
I
3 4 6 r r r
bfkr 2 M<m<nn .^n cfa^

,
y
r,
r
I
i.
5
.
*pn
I believe to be due to a misunderstanding of the following
Tr.
have decided on the dual because of

13. 6 has the dual.
ti^JfU
at the
b,
end of the
fk,
line,
and because AGS.
Mlf^q:
tl*lin\f?f k,
r,
M*jfejE(
Mfa*I
4jm(^J4j;
hrnVr 2
T
hdm
a
rf,
^^^<ftft
b.
92-102
cp.
are omitted in r r r
4 6
.
That
is,
they
;
may have
its
this
special application;
;
AGS.
i.
13. 6:
prajdvaj-
jlvaputrabhyam haike
khila, called
cp. Stenzler's note, p. 34
Meyer, Rgvidhana,
p. xxv.
This
is
by the name of
is
author, has seven stanzas in the
Kashmir MS., and
there described thus in the

first
Anukramam:
'a
te t
>
sapta, prajavan, garbharthasistutih.
Its
stanza
quoted by Stenzler in his
critical notes,
AGS.,
p. 48.
This khila,
also called after its author,
coming immediately after that of Prajavat in the Kashmir MS.,
RV.
v. 87]
is
BKHADDEVATA
thus described in the
is
v.
93
'
[190
agnih? paftca, jivaputra agnit
has five stanzas, and

varunam.
Anukramam:
first is
The
first
stanza
quoted by Stenzler,
i.
critical notes, p.
48
and the
first
two
almost identical with AV. iii. 23. 2. 5. d v. Indische As all the MSS. agree xxi; Studien, 315. Cp. Meyer, Rgvidhana, p. in reading sani sravantijti, this may be a various reading of the pratika, and not a corare quoted in Paraskara GS.
u.
The
ruption of sam sravantv

as
iti;
but the Kashmir
MS.
of this khila has
sam sravantu as well
AV.
ii.
26. 3,
which
is
almost identical with this stanza.
The
five stanzas of this khila

i,
occur in
AV.
ii.
26. 1-5, the first three in a different order (2
= AV.
= AV. 2).
in (enumerations of) technical names, , b a deity is incidentally mentioned (nipdtain leading ritual forms bhdj). One familiar with formulas should here observe (it) carefully
,
93. In
benedictions a
from the statement of
its characteristic
name
(lingo).
hdr 3 fkr 2
a
a&
.
93
=m.
82
a6
.
Such
iii.
as the trisukta, in which
Agni
is
incidental (see above, 91).
Cp.
above,
82.
94.
(In the case) of the application of a
formula and the
formula (itself), the application is the more important. There should be careful observation of the rule (vidhi) regarding the The formulas should be (regarded as) making (only) statetwo.
ments (abhidhdyaka)*.
V
:
br,
JTn^qVl+i^lî:
"
fk, *f*nntT\*l*1*t3|Uli
hdm
1 !
3
.
\SrT-
br,
WT8RT:
is,
2
,
o^TT
2T:
f,
VnraT
k,
o\Trf%^T:
hdm
3
.
That
they merely contain statements about deities, but give no rule (vidhi) as
(viniyoya), as the
to their
employment
Brahmanas and Sutras
do.
95. Hence (there may be) a disagreement of the formulas with the (application). But the words (pada) occurring in them (the formulas), which have a generally understood meaning (sam-
vijndna),
may
express what
C<i
is
secondary
r-
95
is
omitted in k.
in
For instance, Jatavedas might
but the specific sense might be the primary one in the

tu samvijftana-bhutam syat pradhanya-stuti.
a formula be generally understood to mean Agni, ritual. Cp. Nirukta vii. 13: yat
191]
96. deities
v.
loo

this
is (to
[RV.
v.
87
The formulas being secondary and the
rites primary, the
may
be primary or secondary a
r,
be) understood.
is
marked by
a
^
is,
TnTRJ^JcTT
5 hdbf.
here
in hbf, not in
dk.
That
according as they are applied in the ritual or are mentioned in the formulas.
19.
Story of the birth of Bhpgn, Angiras and Atri.

,
97. Prajapati a desirous of offspring, offered
a sessional
sacrifice
(sattra) lasting three years, accompanied by the Sadhyas and the All-gods, we are told (iti).
MSS.
a
fq^^cj*
JJ^f?f
ABn, ft 5%*^ fit

RV.
f W|*^ Sadgurusisya.
J
The
following story, as an introduction to
vi, is
quoted in the Nltimailjari
(97-102) and by Sadgurusisya (97-101).
98. Thither
initiation.
On
in bodily form to the ceremony of her there seeing simultaneously Ka's (Prajapati's)
came Vac
and Varuna's
hdm 1 rfk.
99.
will.
semen was effused. Vayu scattered it in the fire at his Then from the flames Bhrgu was born, (and) the seer
Angiras among the coals (ahgara)*.
^ ^ TTW
3
fkr 2
ITRf
b,
3TRT
iii.
r.
f^ft hdm^fks,
f^Hrf
b,
XNFj['<l
kr 2
*
hdm^ 3 ?
,
(Nirukta
f.
17),
^fft^jflFTT
rn
î*n^îfi|î
17 and
Cp. Nirukta
iii.
AB.
iii.
34. i (ye 'ngara dsams te 'ngiraso 'bhavan).
to Prajapati be (born) to
100. Vac, on seeing the two sons, herself being seen, said May a third seer also, in addition to these two,
'
:
me
as a son/
n,
H^HMffl
7
s
b,
bfrn,
ffT fE
(two MSS.),
f^T $OT
(one MS.),
f?T
^T
k,
hdm
1
.
*TO? hni^bfkn,
RV.
vi.
i-]
BRHADDEVATA
v.
101
' '
[192
101. Prajapati (thus) addressed, replied So be it to Bharatl Then the seer Atri was born, equal in splendour to Sun (Vac).
and
Fire.
:
JJ
IWTpSfcf bfkrn, *imt|4!ji 7J s, hrbfkn, ftC^ffiT m 4f*)<tyTf s. 1 The end of the varga is here marked by ^<i in m bfk, not in d. hdm 1
1
,
.
Hfltandala vi.
20.
Origin of Bharadvaja.
Deities of
BY.
vi.
1-46.
102. Brhaspati the coals (Angiras).
was the son of the

Brhaspati's (son)
who was born from Bharadvaja who is called

seer
tt
,
Vidathin,
V
a
fq^vflftj hdrk.
As the account
of the sixth
Mandala
really begins with the
mention of
its
seer,
we have
here no exception to the rule that the beginning of a
Mandala coincides with the
beginning of a varga in the BD.
103.
the grandson of Angiras.

his
and who was a preceptor among the Maruts, was (thus) Now this sixth Mandala is stated to be
.
and
his sons' a
fk,
bdm
*
1
,
*ppfer fbk, g<t^^(
r r
3
,
^jqt|^
r !
6
.
*HW ^ 7f%^ fbkr,

of
Bharadvaja
is
the seer of the great majority of the
hymns
Mandala
vi;
a few
hymns
are also attributed to six seers with the patronymic Bharadvaja.
104.
In
'
it
there are
thirteen
c
hymns addressed
:
to
Agni
Agni' (tvam hy ague (beginning) there are three (beginning) The head (murdhdnam Agni Vai^vanara.
'
Thou,
vi.
1-6, 10-16), while

:
vi.
7-9) to
105. After this
(i.e.
vi. 16)
there are here exactly twenty-nine

'
addressed to Indra (beginning) Drink' (piba vi. 17. i). The two gods who (occur) in the (stanza) Agni, he dwells
(hymns)
'
(ague sa kse$at
vi. 3. i)
are incidentally mentioned (nipdtita).

b
bdr, I(4l^f^l(l7!^^
1
.
ft"
^ ^
A,
îfaR;*!!^
E^
B.
fkr
2
,
193]
a
-^v.
08
[-RV.vi. 45
This makes vi. 46 the last of the Indra hymns (allowing for vi. 28 as gavam stuti), thus leaving the deity (Indra) of the greater part of vi. 47 unspecified. It would therefore
have been more correct to say thirty instead of twenty-nine.
But these two stanzas Bring to aid' (protaye vi. 21. 9), 'Now my' (nu me: vi. 21. u) a are traditionally held to be addressed to the All-gods. The hymn 'Hither' (a: vi. 28) is (in) praise of cows, the second stanza (vi. 28. 2) and the last verse
106.
'
:
(vi.
28.
8**)
b being addressed to Indra

b,
f,
^% hdr, M * mVrV, ^ * ^ *
io6
c is
3f
is
V k.
here
omitted in fk.
is
The end
of the varga
vi.
qgft fk, 7J$ marked by ^0 in b, not in

,
^
21
br 5
hm 1 ^ hdm 1 fk.
21. li),
a
iti
is
1 06
quoted by Sayana on RV.

:
24. 5 in the following

(vi.
form
protaye 'nyad
tv ete vaifvadevyav rcau smrte
that
is,
the stanza any ad
24. 5) not nu
me
(vi.
stated to be addressed to the All-gods.

this reading,
There
is
nothing in the
vi.
MSS.
of the
BD.
to
support
while the
Sarvanukramam on RV.
makes
b
the express statement
navamyeJcadafyau vatfvadevyau, saying nothing about

dvitiyaindri vaantyas ca pddah.
vi. 24. 5.
Cp. Sarvanukramam:
21.
Deities of
RV.
vi.
37, 44, 45, 47.

:
' 107. In the (stanza) Bringing hither' (dsasrdndsah a Vayu and Indra are praised together
.
vi.
37. 3)
B Or
else
Indra
is
here predominantly praised, while

br 6 r 7 .
6
Vayu
*
is
incidental (nipdtabhdj).
lo**
1
omitted in k.
br,
^|t|
a
ma
f,
omitted in k.
ed
io>j
is
found in
and
only.
There
is
no reference to
this stanza in the
Sarvannkramanl.
which
triplet 'This god' (ayam devah: vi. 44. 22-24), addressed to Soma, some say is addressed to Indra a But the triplet Above' (adhi: 31-33) of the (hymn) 'Who
108.
The
is
'
brought' (ya dnayat: vi. 45) 1 a6 is found in B and m io8 only.

b,
is
(in)
praise of
Brbu c
^^
,
fk).
^(M^f^Rf ^RT A, Aml 5t^V epU*f?f
f^^
f,
1
k.
^?f:
r,
g%
7rrf?r
yfli^jfd:
ft%
^rnr
î^fn:
b
'
:
The SarvanukramanT makes no mention
of this triplet.
The reading of
(is
(fartram cciksur ity asyarn, tree 'dhiti brbustutih) would

II.
mean
The body
praised) in
C C
RV.
vi.
47-]
"The eye"
BRHADDEVATA
(caksuh), in the triplet
v.
109
[194
the stanza
"above"
(adki) there is praise of Brbu.'
Cdksuh
it
is
the pratlka of the khila which precedes
EV.
vi.
45.
In Aufrecht's RV.
(ii.
(p.
contains three stanzas.
But
in
the Kashmir collection of khilas
15)
it
676 f.) has only
one stanza (identical with the
first in
Aufrecht), followed by the words ya dnayat para-
vatah (the pratlka of RV. vi. 45); and in the Anukramanl at the beginning of Adhyaya ii it is described with the words caksur, akd (=ekd), dtmastutih. Op. SarvanukramanI :
:
tfce
ntye brbus
tdkd daivatam.
109.
And
triplet.
amyu
The
praises his father in the last verse (pada)
of the
this'
five
:
stanzas (beginning) 'Sweet, indeed,

vi.
is
(svddus kildyam b hymns) are addressed to

kr,
47. 1-5) which follow

.
(the Indra
Soma c
3J*J4U
ft?TT hb,
ftrTR;: d.
hm ^
1
hdr,
1
,
^fl^RT B. ^f^ B, *$7tT: q^H: *far in TT

RV.
is
^^
is
fk. jftj^f b, Sffapj

1
1
.
hdm
'ft
The
seer of
vi.
44-46, 48
there
nothing in the
last
pada of 45 to indicate
Samyu's praised. Sadgurus'isya, however, remarks that according to a Vedio b That is, the group of Indra Brbu a was relative (bandhu) of Samyu. authority v. The with vi. above, reading of A agrees in matter hymns ending 46 105. cp.
that
father
;
with the SarvanukramanI, which makes no mention of Indra as an alternative deity

for 47. i-g;
on the other hand the wording of

:
(etdh
partcafcah saumyah) agrees
more
closely with that of the SarvanukramanI
partcaadau saumyah.
B
is
110.
Or
else
Indra
is
here predominantly praised, while

a
Soma
incidental;
for in
the Aitareya (Brahmana)
they are stated
to be
Anupaniya stanzas addressed to Indra.

is
1 10
nearly identical with 107
r.
4ji^f) b,
a
;|
1 55J% m fkr.
no
is
found in
B and
m1
only.
In AB.
iii.
38. I
it is
stated that the four stanzas

:
as anupdnlyd stanzas to Indra

riiydh tamsati.
RV. vi. 47. 1-4 are to be repeated svddus kildyam madhumdn utdyam itlndrasyaindnr anupd-
111. (In) Destitute of pasture' (agavyuti: vi. 47. 20) one verse (pada) praises the Gods, the next one (the second) the Earth a the third b Brhaspati, the last verse (pada) Indra.
,
g<TU<g
f^J^hmVrV, gfl^J^dtf^^bfk, g^^ti^f^pJT^r.

is
The
end of the varga
here marked by
in
bfm 1
not in hdk.
195]
a
v.
ill
ii4

b
[-RV.
vi.
48
The reading quoted by Sadgurusisya on BV. vi. 47. indram furnishes a clear case of a particle inserted to avoid the hiatus.
is
tjrtlyas
tu tv
22. 112.
in
Deities of
(verse)
BV.
vi.
47
(continued) and vi. 48.

'
The
which
follows,
vi.
Lord of Wood, be firm
body' (vanaspate vldvangah:
47. 26), the teachers state
to be evolutionary (bhdvavrtta). But the (whole) three stanzas a while the three here (26-28) relate to the stroking of the car
,
(beginning) 'Forth' (upa
29-31) are
(in)
praise of the
k.
Drum.
hdm 1
,
hdm
b,
1
,
tj^[
^TrT
b,
<s|e<c|<3
fofjn fk.
^ffl ^TîJ fota^J *ltm<s With 112 begins a lacuna of fifteen s'lokas (112-126)
in
cp. Sieg, Sagenstoffe, p. 39.
See
AB.
vii. 9.
2;
AGS.
ii.
6.
5; Sadgurusisya on EV.
vi.
47.
113.
And
the
:
hemistich
(sam aSvaparndh
cd is vi. 47. 3i )
'Together, winged with addressed to Indra a

.
steeds'
The ten
to Prsni
(stanzas) at the beginning of the Trnapani hymn are to Agni ; the following triplet (11-13) in (this)
is
b
(vi.
48. i-io)
hymn
addressed to the Maruts, and, again, the following couplet (14, 15) is addressed to the All-gods.
The
text of 113
corruption of these six padas in

ii
and 114 follows the reading of bfk owing to the confusion and hd and m 1
:
*rp$?n bfk. 113. 7^[i "trft b, <3T3" H^t fk. ^HMÎ b, yfe^h f, *jf^5~ 1 In hdm the whole pada reads ^nf^dTk TT ^Mlf^teTV TT *npTI ^fa^Th ^j% being taken from 114*.
k.
I
113^.
l^T*
T'Tt b,
^^TT tnft
:
II
f k.
%V^T ^ b, ?Nl^f k.
In
hdm 1
this
pada reads
There
is
22
ff.
see below, v. 140.
no statement as to the deity of vi. 47. 6-19 and 215 cp. above, log on b Cp. Sarvaimkramanl trnapayikatri pj-Jnisuktam ; ee Sad;
:
f guru& isya on
RV.
v.
49 and
vi.
48.
addressed to the Adityas or to the Maruts a The four (stanzas) To me, O Pusan' (a md Pusan vi. 48. 16-19) one should know to be addressed to Pusan, (and) the following
114.
Or
it
maybe
'
couplet there (20, 21) to be addressed to the Maruts; the last
RV. vL 48-]
(stanza)
is
BRHADDEVATA
v.
1 1
5
is
[196
(meant) for
a celebration of Heaven and Earth or

b.
fb, *TT
Pr&ni (22)
114"
TT ^TRf
^RT
k.
This pada in
hdm 1
reads
W IT
b,
*Jjrf*f
% MIUU4I f?RK
C
.
k.
This piida in
fq<3JT<? b.
hdm1
reads
H4
cPI
f^WR^fk, THf
This pada in
hdm 1
reads
^ ^T
^15*= 114b,
H4
d
.
^WT^4t:
in
gaj??t:
reads
f,
gwt:
k.
II
^ fk.
is
This pada
hdm 1
hore marked by
*
^*WI ^J^jftfiW ^^Tl TF
The end
of the varga
in hbf, not in dk.
The only
practical difference
between the above statements about RV.
vi.
48 and
those of the Sarvanukramani
stanza 13.
Cp.
BD.
vol.
i,
is, that in the latter the option of lingoktadevata includes b 6 Sadgurusisya remarks that the wording of p. 122, note
.
the Sarvanukramani, antyd dyavabhumyor va prsner va,
is
.
in imitation of another
Anu-
kramani: the passage meant
is
undoubtedly BD.
v.
114
23.
Deities of
BY,
vi.
49-62.
c
'
115, 116. After this the four

5 2) are
hymns
:
I praise
(stuse
vi.
49-
addressed to the All-gods (vi. 49. 2) fifth the and then the fourth (49. 5) (49. 4) Vayu, (praises) Agni, the ASvins, but the seventh here praises Vac (49. 7), the eighth
49. 8) Pusan, the ninth (49. 9) Tvastr,
'
the second stanza
Of the world (bhuvanasya

talr^qwqlvft fk
'
49. 10) Iludra, then the

116.
,
two next
1
,
(49. ir, 12)

b,
<*n^J<!$
3 *N*^ hdm
vi.
<flV<tyeQ
4iql^q\
1
the pratika of
49. 7).
*ffaf^
hdm ^
'
117. are addressed to the Maruts.

vi.
*
(With)
'
Who
a.
:
the spaces'
49. 13) the seer sang of Visnu (yo rajamsi: vi. 50. 6) is addressed to Indra, and Hither (a
'To' (abhi:
ad-
vi. 50. 8) is
dressed to Savitr.
(9)
There is one to RodasI (vi. 50. 5), one to Agni as well as to the Asvins (10) (beginning) 'And' (uta vi. 50.
:
9, io)
b.
t
hd, *nV*Tl ^ft b,

b,
Î^wTi^ftm
f,
1
,
^|^*t
k.
(no ^ft) fk.

^J b,
^RTTft: hd,
5RT*ff*n
^Rt^f:
^3faftf7!
197]
f,
v.
120

>
[-RV.vi.66
b,
Wts^lft
a
^k
^rfwi hml
k,
^rfll
<HlfllgW*ll
1
.
fllf%|4\ hdf,
0^llil*Jnifa4\
gives
0^^l^*jnif^l^ m
details for
The Sarvanukramani
no
RV.
vi. 49.
Both
go. 9
it
and
go. 10
begin with uta, and as this pratika
is
placed between agneyl and dsvini,

to
is
probably
meant
dehali-dipa-nyayena
is
to
refer
both.
There
is
no pratika
for raudasi, for
as RodasI
mentioned
in g only, the pratika a (50. 4,
8 as well as 6) would not apply
here
also.
The Sarvanukramani
gives no
details for vi. go.
vi. 52. i6) Parjanya' (aynlparjanyau and two to the those two stanzas belongs (deities), Upward that' (ltd u tyat: vi. 51. i, 2) are addressed to Surya b 'We'
:
118.
'0 Agni and
'
(hymns) addressed to Puan, as (vayam well as that which comes next (58) to the one addressed to
:
vi.
53-56) are four
Indra-Pusan
(57).
^Wf ^frf SIf b, ^ff ^|

follows
hdm
to
1
,
^ftwrf^ ^ ^^^(\<^\^mî\^\^\
probably
fk,
^5f
^ft^ BR?
b,
hdm 1
The
f,
*
text of
^RJ fiuU^-H*T
^flTl*ft k, that
is,
" Pusan beginning We (g3~g6, Indra-Pusan.' The meaning would thus be
=^| ^Wrf'T ^%[rTT]3j^l*Tl*uqHll1*<*^,

"
58), the last
there are five
hymns
a
but one (gy) being addressed to
identical with that of the reading in the text. b
No
reference to this stanza in the Sarvanukramani.
The Sarvanukramani
makes no mention of these two stanzas.
119.
Some
declare the stanza
'Him
:
braided hair' (rathltamam kapardinam

to Rudra.
'
:
chief of charioteers, with vi. 55. 2) to be addressed
I will now proclaim' (pro, nu vocd vi. 59, 60) are two hymns addressed to Indra-Agni. 'She' (iyam vi. 61) is addressed to I praise (stuse Sarasvatl vi. 62)
:
'
'
119
is
found in
bfkm 1
not in hd.
*JlJÎ^ bfk,
THÎM
hd.
The end of the
varga
is
here marked by
in bfh, not in dk.
24.
Deities of
RV.
vi.
63-74.
The seven
treasures.
;
120. are
also
two
(62, 63)
addressed to the Asvins
two (64, 65) addressed to Dawn; (vapur nu vi. 66) is addressed to the Maruts. B And in the couplet 'Unto' (upa)* he (the
:
and there are but 'A wonder now'

proclaims
seer)
adoration of the Asvins.
RV.
vi.
67-]
BRHADDEVATA
b,
v. 121
[198
rt%
cd
in
^ fk.
nly-
2 <*
b,
bfk
Mll fk
ft
(cp. vii. 44).

is
There
no stanza beginning with upa

is
in or near
RV.
vi. 66.
121. There
one to Mitra -Varuna,

*
:
(viz.)
'Among
'
all
beings
'
your' (vUvesdm vah satdm vi. 67). Obediently' (6rmtl: vi. 68) the following one, Together (sam is addressed to Indra -Varuria vi. 69) is addressed to Indra -Visnu.
;
hd,
SRT^T
b,
*rT$3TT
f.
tT^hdm
1
,
cfcfl
bfk.
Savitr (71), Indra-Soma (72), Brhaspati (73) are respectively praised in the following hymns ; Soma and Rudra (somdrudrd vi. 74) those two (gods) (in)
122.
(70),
*
'
:
Heaven and Earth
are praised.
bfk.
fk,
eft
?ft b, <fT
4J^fit
hdm
(cp.
118).
B 123. Discus, car, jewel, wife, territory, horse, and elephant these are the seven treasures of all emperors (cakravartin) a
.
Tln,b.
is
This sloka
found in
note).
a
not in hd, nor presumably in the other , hut end of The the varga is here marked by ^}J in bfk.
is
bfkm 1
A MSS.
(cp. ahove, 112,
This sloka
meant
to explain the expression sapta ratna in
RV.
vi.
74. I,
and
serves at the
same time to introduce the story of the conqueror Abhyavartin.

vi.
25.
RV.
75
Story of Abhyavartin and Prastoka Sarnjaya.

a Cayamana and Prastoka, son
124. Abhyavartin
having been conquered in fight by d Bharadvaja

.
of Srnjaya b the Vara6ikhas c came to

,
,
f,
HT^^
>
TWK
1
k,
*1l^}q:
b.
kn,
Î^M+tfJ
f,
^l^*(al
n,
b,
^rf*l^l**l(J^
syllables).
b.
qTlfi($^
RV.
RV.
qTfVTil^l^
hdm (this would make a pada of nine hdm 1 Hlfi|^^ ^KfillTl k, al\fi(5l
,
f,
gfa hdm^,
a
gftf fk,
g%
b.
Cp.
vi. 27. 5, 8.
vi.
b
27. 45.
Cp. BV.
d
vi. 27.
7;
vi. 47.
22, 25.
is
This
is
the
form of the name in RV.

mafijari on
vi. 27. 4.
This varga (124-128)
quoted
in the Niti-
199]
125.
their
v.
130

'
[-RV.vi.75
Having approached and propitiated him and mentioning names, the two said to him Brahman, know that we
:
have been vanquished by the Varasikhas

1
in fight.
7J
k,
^fc*(*r
^nj*j<sl
n<Pl*n b.
b,
^ hm 1 b,
fk,
fkn.
HtlNl hn^bfk,
n,
^fTTtt[
qif\lVsl},
hdm 1
126.
With you
warriors (ksatrabandhuri)'
as our domestic priest we could conquer the That is to be recognized as Jcsatra
(warrior caste) which protects the everlasting

caste).
brahma
b.
(priestly
hdm 1
127.
'
%Wk, %^f, ^Hqr

'
'
Make
7ft"
seer saying yes to them, addressed his son these two kings unassailable to their enemies/
The
Payu
k,
<J
hdm 1
<J
eft
bfkrn.
cp^cH hdmV
fcp^Tft
bfr,
gi^cTl
128. Saying 'yes' to his father, he consecrated their implements of war individually with the hymn c Of a thunder cloud
'
(jlmutasya
vi. 75).
3 bkrn, *T\4d<iH hdr
,
fkn, tJ*T^
of the varga
b.
is
TT*t*in5|qc^ brn,
here marked by
tiifq*<t5|t4c^ hd,
01
5fT
Êf
^^^(^ fk.
The end
^M
in bfk, not in hd.
26.
Deities of B.V. vi. 75 in detail.
129.
The
first (stanza)
of this
is
coat of mail
(i),
the second
praises the warrior in his a (in praise) of the bow (2), the third
hymn
consecrates the bowstring (3) b

A, \ig ^ftfa B.
b.
ffcffar
1 $ hm
!-,
f^cTl^l
bfk.
44(^(in Afk,
The
genitive dhanusah
it
would here, as often in the BD., mean 'belongs

quoted in the Nitimafijari on RV.
to,' 'is
connected with,' or
jydbhimantrini.
may
possibly be governed by abhimantrini to be supplied from

is
vi.
This varga (129-133)
75. I.
130.
The fourth stanza
praises the ends of the
bow
(4),
the
fifth praises
the quiver (5). With half of the sixth the charioteer, with the (other) half the reins are praised (6).
RV.
vi.
75]
BRHADDEVATA
A, wffii
v.
131
[200
^rwf
^
k.
Bn.
*i^di:
^Kfa* hdn^rbfn, OTTfa
hm 1 !,
?J
^pTT: bn,
7f
^JTIT: k,
f.
131.
The seventh
(8),
praises
the
horses
(7),
arsenal
the ninth the guards of the car

*
the eighth the the (9), the tenth
deities of battle (10).
hm 1
132.
!-,
^JgJMc^b, ^rat
fk.
^ftf?T
rn,
^Hcen
hdm 1
nTicen
fk.
praises the arrow (n), the twelfth is a praise of the cuirass (12), the thirteenth praises the goad (13),
The eleventh
the fourteenth the handguard
(14).
r'r'r
6
,
hm
1
!
3
,
^N Ml<lD
^îl<^
bfkr.
arrow
of
133. In the first verse of the fifteenth (stanza) the poisoned in the second (i5 6 ) the iron-tipped is praised (15),
in
ed
).
(arrow), but
the following half (of the stanza) the missile
Varuna
(i5
hdr 3
f^T
b,
f^g
f,
ft^ k.
TT^J^r.
^:
cf: r,
hdr 3 r 5 k,
*$
b,
k,
^^J^J
6
.
if^
hdm 1 bfkr 2
The end
of the varga
is
here marked
by
in
n^bf, by
in k, not at all in hd.
27.
KV.
vi.
75
(continued).
(stanza) of this hymn the arrow from the in the seventeenth (there bow is praised (16) discharged is praise) of the beginning of the fight (17), while the eighteenth is to be known as (in) praise of the mail of him who ties it on the last (19) is (in) praise of him who is about to (badhyatah) fight; and in the last verse (19**) the seer utters prayers on his
; ;
134, 135. In the sixteenth
own
behalf.
134-
^SB^TT
k,
B,
cftdb^T A.
ÊT^
^^
fk,
,
g^T^: hdm
<j
r,
hdb,
*ta^r
<j
^3^1 rVr fk, î^[4sa ^
6
,
*fr?T^:
5
,
r.
^srTn A,
m ^^RT b,
1
,
'RRTT
*WH^r.
k.
i
135-
fkr
r>
^fn^T|n Am ^yyn*ll r, ^fajTll| bf, ^Rj|Tl*H hdr. fi| %|^M ^lR(q: hdm'r, ^dfilWfilW bfk.
1
201]
_v. 1 40 TRANSLATION
AND NOTES
this
[RV. vL 75
praised the forth again
136. a Now
the seer having with
hymn
implements of battle of these two (kings), sent against the VaraSikhas.
them
This and the following two
s'lokas
(136-138) are quoted in the Nitimafijari on
RV.
vi. 27. 4.
B
vi.
137.
With
the four stanzas
'
This here of thee
'
(etat tyat te
27. 4-7) Bharadvaja praised (Indra) from a desire of aiding the king (Cayamana). Pleased thereby the Fort-destroyer,
1
bfkrn(aghm),
fTTCPft n(bc).
vi. 75),
fkr (Sarvanukramam on
o^RTI^nn n^bfkn, îT^rr r. This and the ft T^TR b, ff TpTR n.
following sloka are not found in A, but only in
and
1
.
138. the Lord of Saci, coming to Abhyavartin on the
bank
of the Haryuplya river, slew

m^bfkn, Îttl^T
r.
them
f,
in
- îTlî
vi. 27. 5).
;
company with Cayamana.

o
b,
f^41m
âJlHÎT
r,
^^^fttrT
k,
m (^R^^J
1
b,
S|^rf^*H
n.
here marked by
in f k,
<m*l*lU\ n^rnCm), f3lMll*IK The end of the varga is ^^TlMf^: bn, Ill^Mfflt fkr. 1 in m it is marked by ^>, but at the end of in b by
RV.
fk >
136
(after Iffa).
28.
Story of Cayamana and Prastoka (concluded).
Abhyavartin and Sarnjaya, having conquered the Varaikhas, gave manifold wealth to their pretwo,
ceptor Bharadvaja.
*ft 7J
139. a Now these
Am 1
ipf Bn.
flift
Am^fk,
m^r,
f,
wanting in
b.
n.
?[<<jf4f*l^
*
hm^bfk,
fr
"
n.
vi.
This and the following sloka are quoted in the Nltimafljarl on RV.
47. 22.
140. Bharadvaja
*
proclaimed that gift (and) Prastoka' (prastokah:
and Garga a being seen by Indra on the road, with the (stanzas) b 'Two* (dvaydn vi. 27. 8)
,
vi.
SFTTÂm
II.
1
,
$(
^T B.
7f1[
A,
^D
47. 22).
B.
RV.
vi.
75-]
BRHADDEVATA
v.
141
[202
vi.
is stated by the Sarvanukramani to be the seer of RV. of EV. vi. 75; agreeing with the Arsanukramam, of and son Bharadvaja, Payu, 47,
Garga, son of Bbaradvaja,

b
vi. 6, 8.
Though the number
of stanzas
is
not mentioned, the plural abhih, together

vi.
with the contents of the passage in the BV., indicates that
47. 22-25 (cp. Sarvanu-
kramanl) are meant.
(Cayamana), himself proclaiming what had been given (by him) with the one
'
141.
The
seer
on
his part praised the gift of that
stanza, 'Two,
This
s'loka is
Agni
not found in
(dvaydn ague
vi. 27. 8).

2
or
1
,
but only in bfkr
r r
7
:
after it
bfk repeat
140,
thus making up
five slokas for
the varga.
142.
The
deities
who
in this
hymn
b a are occasionally
(pra-
sahgdt) celebrated, Rathltara regarded as in praise (stutau) c ,

f A, HtHfifos
b,
hymn-owning
f,
(suktabhdj)
ir^f iRf^
TOirtwf
in
t,
hdmVrV,
r.
rected to
a

hd.
is
here marked by
^
b
fk,
by ^0
cor-
in b, not at all in
That
is,
RV.
c
vi.
75, as the one
under discussion.
That
is,
Heaven and
Earth, Pusan (10), Soma, Aditi (12), Parjanya (13), Brahmanaspati, Aditi (17), Soma,
Varuna
(18).
On
a somewhat similar use of stutau cp.
vi.
16 and
viii.
100.
Mandala
29.
vii.
Pedigree of Vasistha.
Kasyapa's wives.
143. a The son of Prajapati was Marici, Marlci's son was the He had thirteen divine wives, the daughters sage KaSyapa. of Daksa
:
tt
The
following passage (143-155)
is
quoted in the Nltimafijari on RV.
vii.
104. 16.
144.
Aditi a
Diti,
Danu,
1
Kala,
Krodha, ViiSva arid Varistha, Surabhi

r,
Danayu, Simhika, and Vinata,

k,
Muni,
^g^T^ri
m ^prrai
,
f,
<^siîi
r^Nî
a
b,
m,
b,
k.
ftrff^rrf^fi' n(g).
^ffârr bkrn(gh),
qftMiqyji
r,
af^rr
^r fm
n, *iftrr
f,
g^rr
k,
b,
Wf^HT
n.
*JTf^
bn, grfit^
^^
203]
v.
148

This sloka and 145
[-RV.
vii. i
1
.
fq*l<lT
bn, fqdciT fk.

1
.
are wanting in A, but they are
found in
a
and
The names of the thirteen daughters of Daksa enumerated in 144 and 145* are the same as those given in Mahabharata i. 2520, with the exception of VaristhS and Surabhi,
instead of which Pradha and Kapila appear in the epic, where the corresponding passage
reads as follows
aditir ditir
danuh Mid dandyuh simhikd
tathd,
krodhd pradhd ca vifvd ca vinatd kapild munih,

Ttadruf ca.
Thus the
first line
(excepting the last word)
is
identical in both, while the second

lines originally
is
and
same word. The question whether these three to the text of the BD., or were interpolated from the Mahabharata,
third begin with the
belonged
of
critical
importance.
Without them the varga would have only three and a half Sanskrit Texts, i. 122 and i. n6f.
s'lokas.
Op. Muir, Original
145.
and Kadru by name
(these) daughters he (Daksa)
gave
to Kasyapa.
From them the Gods and

the Raksasas,
bm'n,
d
Asuras, the Gandharvas, the Serpents,
^%%f?T
ftlTfk
I45 =vii. 68
^tftfo 6
.
kr.
'*FO%*
hm'r,
fCK ftl* bn
*ftf
146. Birds, Piâcas,
Now among
twelve sons.
and other classes (of beings) were produced. these (daughters) the one goddess Aditi produced
hm
1,
*TR f kn,
^R
b.
^TÎT Bn, ?*$$$
A.
Aryaman, and Am6a, Mitra and Varuna, Dhatr and Vidhatr, and Vivasvat of great brilliance,
147. (These were) Bhaga,
^*rnnj
only.
r,
îf|^
fk,
is
^1^^
m^n.
This sloka
is
found
in
and
m1
The end
is
of the varga
here marked by ^Q. in bfk, not in
(nor in hd, as the
sloka
wanting in these MSS.).
30.
Story of Mitra-Vamna and Urva6i.
148. Tvastr, Pusan,
(Thus) that pair
and also Indra; the twelfth is called Vi?nu. was born of her Mitra and Varuna.
*
hm 1 ^ oiijui hi 5 ^T%i^T n, ^Hlt^^ fk. f*R^f q^<H^ f hdm 1 ft%9 ^Vff: *Tf f*%^r f^T 9f k, frftm
,
rn,
b,
f,
1E
^% ^
2
i
3
.
RV.
vii.
i]
BRHADDEVATA
a
v.
149
[204
two Adityas, when they saw the nymph It fell Urva61 at a sacrificial session, the semen was effused b
149.
Of
these
into a jar containing water that stood overnight.
^
a
ns,
*% ABm
1
1
.
**$% hrWns, IK
fkr 2 r
5
$$ m
k, <f
$$
f,
?TOr$
b,
$$ $
r.
*JMfl<
hm
rs,
SJH<1^
r n,
<*JHn^
is
b.
The
following passage (149-155^)

f.).
lated by Sieg, Sagenstoffe, p. 105
quoted by Sayana on RV. vii. 33. II (transb Op. Nirukta v. 13 tasyd darfanan mttra:
varunayo retai caskanda
also
Sarvanukramam
i.
166
mitravarunayor diksitayor urvafim

v. 99.
apsarasam dfsfva vasativare kumbhe reto 'pat at.
Cp. above,
150.
seers
a
Now
at that same
tt
moment two
vigorous ascetics, the
Agastya
On
and Vasistha, there came
into being.
the story of the birth of Agastya see Sieg, Sagenstoffe, pp. 105-108.
the semen having fallen in various ways in a jar, the sage Vasistha, best of seers, was in water, on the ground a produced on the ground
151.
;
Now
MftH T$R m^fkn, ^rf^f*^:
bs.
qtûU^l
f.
m1 bkr, qi^ ^
is
s.
^3JTf
^fo
only.
1
,
tl^^l Pi
As
this
n,
?BF
^JJlf5* bk,
^f
^(f4
This sloka
found in
B and
these three lines (151, I52
does not agree with 149 and 155, we probably have a later addition in a6
).
152. while Agastya was produced in the jar, (and) of great brilliance, in the water.
Matsya
a
,
Then Agastya, of great

a peg (Gamya).
i*igfn: brs,
Bns.
152
is
glory, arose
1 wpUfT^ m
being the length of
f3ijfi: found in B and
n,
?n:
only.
fk,
JTfreirn A, *I$T?IHI:
is
The end
2
.
of the varga
here marked by
$0
in
hn^fk, not
a
in bd.
Cp. Sieg, Sagenstoffe, p. 106, note
31.
Birth of Agastya and Vasistha.

called
.
was meted with a measure, he is here or else (because) the seer was born from a jar b Manya measurement is made with a jar also
153. Because he
a
;
:
For
ff tfcft
hm 1 rfks, JflffaRl b, (j^ TPft)f
41^ rVr
8
.
ed
ifc
is
omitted in n.
205]
a
v.
In
157

appears to be a b
[RV.vii.
RV.
8
vii.
33. 13
Mana
name
of Agastya; cp. Sieg, Sagenstoffe,
That is, Agastya was called Manya either because p. 106, note , and p. 108, top. he was samyamatra or because he was produced from a jar which is used as a measure
of capacity.
by 'jar (Jcumbha) the designation of a measure of capacity (parimdna) is indicated. Then, as the waters were being taken up (grhyamdna), Vasitha was (found) standing on a lotus (puskara)^
154.
<J
'
hm^bfkn, o^pr^Ts.
SHOT* brVr'ns,
W^
fk,
This
is
analogous to the lotus of Brahma.
on every side the All-gods supported the lotus a Arising out of that water he (Vasistha) then performed great
155. There
.
austerity.
^J*N <PFT <TO

fifs.
a
v.
Am
1
,
*rafa: ijqrt; iTO
r,
q$Kl tpRT
TO bfkn,
qfal
TJ^
fl
Cp. RV.
vii.
33.
n:
vifve devdh puskare tvadadanta
explained by Yaska, Nirukta
14, with the
words: sarve devdh puskare tvaadharayanta ; cp. Both, Erlauterungen,
p. 64.
156. His name arose, with reference to his virtue (gunatah), from the root vas expressive of pre-eminence for he once upon a time, by means of austerity, saw Indra who was invisible to
:
(other) seers.
br 5 r 7
^
'
fk.
The Lord of Bay Steeds (Indra) then proclaimed to him he should receive) shares in Soma. (that B For this appears from the Brahmana (passage) The seers (saw a not) Indra (rsayo vd indram)
157.
'
.
I 57
i8
found in
Am 1 ?fMi|ii<(m^ B. B and m only. The end

,
^lîUlTtRl
of the varga
is
^ qi^Mil
7ff|[
bfk.
in
here marked by
b,
by $0
a
hd
(as the last line is

tatri
TS.
. .
iii.
5. 2
1
:
rsayo vd indrani pratyaksam ndpasyan;
vasisthah pratyaksam
apasyat
tasmai etdnt stomabhdgdn abravlt.
RV.
vii.
i-]
BRHADDEVATA
Ms
descendants.
v.
158
[206
32.
Vasistha and
Deities of
BV.
vii.
1-32.
158. Vasistha
the
office
of
Brahman
and the Vasisthas thus (became) Brahmans in a most priest worthy of fees in all rites
,
at sacrifices.
B,
r.
qfag|^| ^fogj^f
Am
1
.
flQiqwRl hn^bfk,
*nJ!J hm
1
!-,
^(^g
b,
^Rtg
:
fk.
^fq<iTlqo*1
im*U
Am
1
,
fk,
Cp. RV.
vii.
1
33. II
:
jdtah
TS.
iii.
5. 2
utaasi maitravaruno vasisthayrvafyd brahman manaso 'dhi tasmdd vdsistho brahmd Jtaryah.
159. Therefore one should honour with fees all such descen-
dants of Vasistha
at any time even to-day be present at a sacrificial assembly, so (says) a sacred text of the Bhallavins.
1 ^j^nfo Am
,
who may
^rerrfo B.
^î: ^pg
1
,
A,
sr^nfî
B.
<*fi|R^
1
,
AI>,
fkr.
:
^^^
B.
hdr,
^J^ m ^l^f
B.
*rT^Tl ^fhf^H^f^ Am
the seer, the son of Mitra-Varuna (Vasistha), with the following sixteen a hymns (beginning) 'Agni (agnim vii. i. i) (jusasva nah: vii. 2) here are Apr! praised Agni; 'Enjoy our
160.
7
:
Now
stanzas.
hdm ^ îPM^
1
fk,
^|5<4^|
b.
That
is,
vii.
1-17, deducting
iv.
vii.
2 as
an AprI hymn
on
this
method of
stating
the figures, cp. above,
16
v. 12,
105 &c.
'
Forth to Agni' (prdgnaye: vii. 5), Forth of the sovereign lord' (pro, samrdjah: vii. 6), the second 'Forth to Agni (prdgnaye vii. 1 3) which consists of three stanzas these
161.
' :
Then
are addressed to VaiSvanara.
Then those which
In thee, indeed'
(tve
ha
vii.
follow, (beginning) are addressed to Indra, 18),
162. being fifteen

is
hymns
(vii.
18-32)
*
praise of the
'
Maruts
(nakih
incidental (in them).

:
suddsah
vii.
32. 10)
is
In the (stanza) No one Sudas's the gift of Paijavana (Sudas)

here marked by
The end
of the varga
in
n^bfk, not
in hd.
207]
v.
66

33.
Deities of
[-RV.vii. 3 7
BV.
vii.
33-38.
a proclaimed by Vasistha, as well as in the four (stanzas) 'Two from the grandson' (dve naptuh: vii. 18. 22-25). White-
163.
is
robed' (foityancah vii. 33) they pronounce to be a dialogue or a hymn addressed to Indra.
:
-qgfi$g A,
fkr 2
,
^<j^fw:
6
r 7
.
B.
tiqi^jimnA
tJq i^l
^TT^ShK^ r
f,
fAy<*H^ hd,
fa$fa^J
^jw^hdm rVrV, f^fMd^J
b,
*afil**l k.
The masc.
caturbhih, as in several other passages, being used for the fern, catasr-
bhih (see index of words under catur).
164. Here is proclaimed a dialogue of Vasistha and Agastya with their sons and also with Indra, and (their) greatness, birth,
and action
165.
(are celebrated).
:
' Forth' (pro, vii. 34-37) following four (hymns) are addressed to the All-gods. There, however, the stanza 'Born
The
in the waters'
(abjdm
'
vii.
34. 16) praises

:
there
of the
'
May
us not
(md nah
vii.
34.
the Dragon (ahi), and 7) (praises) the Dragon
Deep (ahi budhnya)*. Bhdm 1 *nfr r. *rff TR hm ^

1
,
^rff
bfk.
fk.
n
The reading adopted
in the text
is
supported by the Sarvanukramanl
'
abjdm
aher t ardharca uttaro 'hirbudhnyaya.
B
in
for
The Dragon (ahi) strikes (dhanti) the clouds, or he goes a the midst among them. The Dragon is of the deep (budhnya),
166.
he
is
born in the deep (budhna), the air b
^rfi'<TljPcl
fk.
b,
I[f?f
m^r,
^rfft ^^ftl fk.
- %^TT^
1
.
r,
%^rNf
r,
b,
tHifc
TT
bkr, TJ^fTT
TT
bf,
.
f,
lidlfll
^^g
r,
^H2R:
%[
1
.
^reWJ
1
,
3*WMMt f k.
a
g%
"
ff
ff
k,
<JVtf?f
in A, but only in
B and
ii.
m1
17
^\& f^ m
*
This sloka
is
not found
Ahi in Nirukta
. .
.
is
derived from ayana,

b
going,' or
x.
ahanti:
ahir
ay anad
etigntarikse
nirhrasitopasarga ahanfiiti.
tannivasat.
Cp. Nirukta
44
yo'hih sa budhnyo:
budhnam antariksam,
RV.
vii.
38-]
'
BRHADDEVATA
:
v.
167
[208
high that' (ud u syah vii. 38) is a hymn of Savitr. Here the couplet Blessed for us' (sam nah: vii. 38. 7, 8) has Steeds as its divinities, and the hemistich On Bhaga the mighty
167.
' '
'
On
(bhagam ugrah
text (states).
vii.
cd 38. 6 ) is
addressed to Bhaga, so a sacred
hm 1 !,
in r reads *l^*f
$fr bfkiV.
r.
hmVB, ifcfer *TT^

end of the varga
is
^ni: hdm *^T: B, '^RTf: r 3 ffif srfTt: rn^rW, tf^T 3HT: hdr ffa ^fn:
,
.
bk.
line.
167*
lU*ff^f
^JW
by confusion with the second pada of the next
The
here marked by
in
bf, not in
hdk.
34.
Deities of
RV.
vii.
38-43.
168.
And
the third verse in the

'
fifth (stanza)
'
here
(vii.
38.
5)
has the Dragon for its divinity. B As the hemistich On Bhaga the mighty (bhagam ugrah cd cd so also is 'Now Bhaga (nunam bhagah vii. 38. i ) b vii. 38. 6 ),
1
:
hm 1 !,
<nTii^f
r.
bfk.
is
M^*<4
bfk,
H|*f|^T^f^ ^?T
ft
i6S
cd
wanting
l*l^sn: 1 in A and m
Am
.
1
,
iT'ft
m
b
r,
^nf
latter
That is, the p&da in the Sarvanukramanl. hemistich as well as the former is addressed to Bhaga as a form of Savitr (cp. next
There
is
no reference
to this
filoka).
169. according to (the stanza) 'May that Savitr produce treasures >a (RV. v. 82. 3), he (Savitr) may (vd) be (regarded as)
,b
'Upright' (urdhvah: vii. 39. i) is (the first of) five (hymns) addressed to the All-gods (vii, 39-43). Bhaga is the divinity of the five stanzas
brk,
T:
*4
H
1
f.
1H|Y*i:
,
Am
.
2
,
Vjt^
r,
r,
H^tf
b,
t^jf
b,
f,
lfcn
k.
Am
n^-qt wf^?rr*
HÎÎ wr^rrt
M-m-4i
WI^TJT
fk.
a
i6g
is
wanting in
in
and
The whole pada
RV.
v. 82.
is
sa hi ratnani daJuse suvati savitd bhagah.
It is
perhaps owing to this remark that the Sarvanukramam states the deity of
to be Savitr or
RV.
vii.
38. 6
Bhaga
bhagam
iti
bhago vardharcah.
209]
v.
172

'
[-RV.
:
vii.
43
170. (beginning)
Winning at morn (prdtarjitam
'
The
last (stanza) is addressed to
Dawn
(vii.
vii. 41.2-6). a prayer a or else 41.7),
for the seers (drastr)* is here (expressed). Some, however, pronounce Bhaga only to be (the deity) in the (stanza) At morn
*
'
(prdtah:
kramani),
vii. 41. i) c .
,
hm 1 ^xgitgicqi b, lîceu ^<lgi<^| k (^wlmsn ^TOt^^T ^T n<T\ b, TTftf^ ^(ftR^ TT j(*4\

f,
Sarvanu-
r.
f,
brVr 7
fk.
Afir for afir on account of the metre.
'
Cp. na usasah
uchantu,
may
the
Dawns
shine on us,' in
RV.
vii.
;
41.
cp.
be addressed to the All-gods
Whereas according to 169 this stanza would 7. Sarvanukramam adya lihgoktadevata.

:
171.
Now
the seers at the beginning and end
(of
hymns)
:
a proclaim (deities) in an occasional manner (prasangatah) (thus) in this hymn there are some deities (here) and others (there) in
that place (tatra)^.
g hd, ^R^[T^% ^ m ÎWT^tJ r

1
,
7
,
WSIU^ fk,
ÎgJ^JJ
2 6
7
b,
f,
Bhm
a
3
!
,
^feg
iii.
r.
^TOT Bhn^r 3 1f[*n

,
r.
- V*TRR
fki
r r r
3
,
b, *tl"Mi^Cl^
r,
^*t(T^^ hdm
1
.
Op. above,
52 (note also the
v. r. there,
prataryogat).
That
is,
at the
beginning and end of the

naspati,
deities of the
hymn
Agni, Indra, Mitra, Varuna, Asvins, Pusan, Brahmain the first stanza,
Soma, Rudra, as well as Bhaga, occur

refrain
and Usas, besides the

as a whole
is
yuyam pdta,
in the last stanza of this
hymn, which
addressed to Bhaga.
172. Other deities are proclaimed because they belong to the
same world or because they are associated a or

,
else
again because
they share praise (samstavdt], because of the sphere of (their accompanying) troop (gana)^, or because of a (common) attribute
(bhaktitah)*.
B.
.
;
*t<U4SH*n
hdm 1 !,
fk.
l<ij<gi*u
b,
Hf7ff?ft
is
hm ^
vii.
3Tfiff?ft b,
Hfofft
end of the varga

a
here marked by ^{{ in

,
1 *THg hm ^ ^1^
bfk.
The
fk,
by 3$
is
in b, not at all in hd.
172 =i. i9 Maruts. Cp.

II.
98;
i.
b
144*,
Thus Indra
associated with the troop of the
73, 76, 77.
E e
RV.
vii.
44-]
BKHADDEVATA
35.
Deities of
v.
173
44-49.
[210
BY.
vii.
173.
one to
Next (come) one (hymn) addressed to Dadhikra (vii. 44), Savitr (vii. 45), one to Rudra (vii. 46) in succession. But
first (stanza)
the deities proclaimed as belonging to the hymn) addressed to Dadhikra (vii. 44. i)
^Tftril hdbr,
b, ^ftfifc
of (the
^njl
r.
fk.
l^l^hdr,
Kq*{|J|4g
(
.
3[^bf, 'Ifj^k.
1
,
^Tf^ft hd,
n^fk,
c^fosftT
Am
^*1iqi
<J
B.
a Waters' (dpah vii. 47) should recognized be (regarded as) addressed to the Waters. The first triplet (of the next hymn) is addressed to the Ebhus (vii. 48. 1-3). The last
174.
may be
(stanza:
vii.
48. 4) is
pronounced to be addressed either to the
All-gods or to the Rbhus.
^ft
a
*TT
hdn^rbfk, *%q\
by
their
<J
rVr 6
174** is
omitted in
cp.
r*rV.
Sarvanukramam
:
That
is,
names occurring
in
the stanza;
ddyd
lingoktadevatd.
175.
For
Kbhus
'
is
Whose
thus that this entire (hymn) addressed to the chanted on the tenth day in the litany to the All-gods a chief the sea (samudrajyesthah vii. 49) is (in) praise
it is
. '
of the Waters.
hm 1
V\\$(
3
,
^1%
f,
^f%
1 4
k,
6
,
V(&
br.
1 ^RTO hm
tl*inf
bfkr.
c
k. 175 tt*j5^lfc^Hi bf, tl*j5^ lfc(cq^| 1 8 in The r^r^r omitted end of the varga is here marked by ^l| in bfk, not in hd. The last pada is not repeated here in either b or f.
hr, tt*J5^^1i"Scqm r r r
.
See AS'S.
viii.
12. 24,
quoted by Sayana on EV.
vii.
48. 4:
dafame 'hni vaifradevacp. below, vi. 108.
dastra arbhavanividdhdnam ; sutryate hi: jrbhuksana ity drbhavam
t/t;
211]
vi.

1.
[-RV.
vii.
59
Deities of
BY.
vii.
50-66.
(a
1.
Now
with the
hymn 'Guard me*

:
mam:
vii.
50) the
deities are praised in successive stanzas
Mitra-Varuna
(4).
r,
(i),
and Agni
I
(2),
the (All)-gods
(3),
as well as
the Rivers
*T3Rm
It
<R3Rfb, STO^k.
,
is
not found in A, but only in
and
m1
it
must be
original as the detailed statement of the
SarvanukramanI
is
founded on
mam
maitravaruny agneyi, vaifoadevi, nadistutih.
have the Adityas for their deities. The triplet which (begins) Forth (pro, vii. 53. 1-3) is to the Two Worlds (rodasi). There are (then) four (stanzas vii. 54. 1-3, 55. i)
2.
Two
triplets
(vii.
51, 52)
'
'
the seven (following: addressed to Vastospati a to be held lullaby stanzas traditionally

;
vii.
55. 2-8) are
bfkdr, o^TOft
m
k.
1
,
^qTl
h.
1
,
~q||<QW<e||'\ hd,
qita\^(e||:^
b,
^<TO^ Am
^TFSRI
fkr,
^?W
*:
b.
B
:
A
vii.
*
Cp. SarvanukramanI on
of
55
astau
vastospatyadya
*
6esah prasvapinya upanisat.
The reading
is
too vague, there are stanzas traditionally held to be lullabies,' while

first stanza,
the reading of
would include the
eight are traditionally held to be a lullaby.'

' :
The reading
be a lullaby.'
of
alone gives the correct sense clearly
seven are traditionally held to
^Tflf
perhaps dropped out owing to the following syllables TTC3T,
^TCT being
described as
then supplied in
and
^?^
in B.
In Rgvidhana
ii.
26.
this
hymn
is
prasvapanam.
3.
After this there are four

'
hymns addressed
;
to the
Maruts
the last stanza of (beginning) Who, pray?' (ka lm\ vii. 56-59) these (vii. 59. 12) praises Tryambaka a , the divine father.
tit;
Am
1
,
?i?f:
B.
in the
There
is
no mention of Tryambaka
SarvanukramanI, which describes this
stanza as raudri mriyuvimocani.
4.
With
the seven
hymns beginning When

;
:
'
(yat
vii.
60-66)
Mitra-Varuna are praised but with the following eight (beginning) 'To meet your' (prati vdm vii. 67-74) the divine Asvins.
br,
ft fl fk,
^pft
?ft
hm
1
.
q^ Am
1
,
ft B.
RV.
vii.
60-]
BRHADDEVATA
vi.
[212
to-day' (yad adya: vii. 60) one (i), (in) 'Aloft the sun' (ut suryah: vii. 62) three (1-3), (in) 'Aloft he goes' (ud v eti vii. 63) four and a half (1-5 ab) are addressed to Surya, while
5.
(In)
'When
'
(in)
That eye'
(tac
caksuh
vii.
66. i6) a the eye (of the sun) is
sung
as the deity.
hm^fk
r,
(*nr^
iffi
fk),
^^ftc
l^f f?ra
7J)
r.
tTi4<l
.
hdm 1
TTCfTj
is
bfrVr
is
7
,
7R[7[
k.
hdr, fJ?T (no
bfkrVrV
The end of
the varga
a
here marked by ^ in
bfk, not in hd.
There
no statement about
2.
this stanza in the
Sarvanukramam.
Cp. below
(9).
Deities of
BV.
vii.
66-85.
'
6.
Saunaka has stated that the two stanzas

c
Thus of you
:
to-day* (tad vo adya: vii. 66. 12, 13) belong to the Adityas, while all the other stanzas, When to-day' (yad adya vii. 66. 4-11) and the rest, are proclaimed (by him) a to be addressed to Surya.
"5RTT!
^$T ^^: *fHl
br,
^RBTT *Nh ^R^V ^TpJ
fk,
R(TT ^B^: tf^T^TT

of
(the plural of ?JT\T would be more consistent with 5 and 9 than that and the following three slokas (6-9) are found in B and m 1 only.
tMMl)
This
Op. below
(8),
where
it is
stated that these stanzas
are traditionally held to be
addressed to the Adityas.'
'
7.
These chastisers (ime cetdrah
'
vii.
60. 5)
and the
rest
these nine are traditionally held to belong to Aryaman, Mitra, and
Varuna.
Of the second pda consisting probably of J?f %<!TK fkm r, ^5^ %<TIT*^ b. pratikas only, I have been able to make nothing. The readings of the MSS. are as follows
t
f,
^^
f*nft
k,
*r
%f
f*Rt
b,
firit
r,
f*Rt
1
.
m 1 bfk,
8.
The ten stanzas beginning 'When to-day the

:
adya surah
the Adityas
vii.
;
sun's' (yad 66. 4-13) are traditionally held to be addressed to
or else Savitr, Aditi, Mitra, Varuna,

r
Aryaman, Bhaga
(=r
7
).
9.
are praised.
The three stanzas which then

'
'
'
follow,
Aloft
that' (ud u tyat: vii. 66. 14-16), are addressed to Surya. The teacher Saunaka has stated the stanza That eye (tac caksuh
:
vii.
66.
6) to
be a prayer
a.
213]
*
vi.
13

(8,
[-RV.vii. 85
That these two slokas
9) belonged to the original text

is clearly
is
supported by the fact that

sura ityddyd
the wording of the Sarvanukramam

dafdditydh,
based on them:
;
BD. yad adya
Sarvanukramam
catur thy adya da âdityah
and both have
tisrah saury ah.
10.
Now Dawn
:
(is
Dawn* (vy usdh vii. '0 Indra and Varuna' (indrdvaruna

of Indra- Varuna.
n^rbfk, itf*: hd.
whole
is
praised) with the seven (hymns) 'Forth the 75-81); but the four hymns following these,
:
vii.
82-85), are
(in)
praise
?[T^^%f?f
in
Am
1
,
^nWWt
b,
'j^Wrf*!
The end
r; the
line is
'xf <e(f
here marked by
f, ^^|(f\s\ ^Y^\<|^V ^[f^t ^f?J 1 ^ in bfk, not in hdm

.
in k.
of the varga
3.
Vasistha and the dog of Varuna

'
BV.
vii.
86-89.
:
In the hemistich 'Aloft the light (ud ujyotih vii. 76. i ab) the Middle (Agni) is praised. a b During the night Vasistha in a dream approached the house
11.
of
Varuna c
n
a
a6
is
not found in
s
or
m1
but only in B.
n(b),
fkn(cgh),
Ii
^H*f|-q\n bn(am)s,
ab
^^PHT^l
cd
-I5
55. 3.
on EV.
vii.
are quoted in the Nltimafijari on b
RV.
p.
vii.
55. 2;
and Ii
c<
*-i3 * n Sayana
:
See Vedische Studien,

;
ii,
:
svapnaf caned anrtasya prayotd
and
vii.
88. 5
56 (cp. 55). Cp. RV.vii. 86. 6 brhantam mdnam, varuna, sahasra.

.
dvaram jagama grham
te.
then entered. A dog there ran at him, barking. B Pacifying the hound which was making a din and running a (up) with intent to bite, he lulled him to sleep (vyasusvapat) with the two (stanzas) When, one bright (yad arjuna vii.
12, 13.
He
'
'
55- 2, 3).
He
sleep
cf
sent
him b as well
as the other attendants of
Varuna
cd
to
c.
THf bfkrns,
cj
hd,
^ cf^ m
B
and
1
.
o^ren^RT
only.-
Am1
Wpflfa Bns.
I2
and
13
are not found in A, but in

.
13.
3[WT
n^bfks, f^f^t rn.
m n(h)s, ^J^fk, ^[^*^ b, 1 m ^MM^ bfr, *lî|< k, i|^(|qd^ n,

1
^g*^
bfrn,
M^lM^l^lî
k,
RV.
vii.
86-]
BBHADDEVATA
is
vi.
14
RV.
[214
vii.
The anomalous form vyasusvapat

svapa.
of
evidently based on the refrain of
55-
2-4, b
ni su
I was
therefore
tempted to make the emendation nyasusvapat.

cd
2
.
The reading
evam connects i^
ii,
with i$
al
t
that of
$a tarn, 13
cd
with 12
a6
.
Cp. Vedische Studien,
p. 56,
note
14, 15.
Then king Varama bound a him with his

'The wise (dhird:
'
'
fetters.
Bound
next
(thus)
he
(Vasistha) praised his father (Varuna) with the

vii.
(itah)* following four (hymns) his father released him.
86-89).
Then
:
A
vii.
As soon
88. 7)
(dhruvdsu tvd c the fetters had been uttered, dropped (pramocire)
as the (stanza)
Thee
in the fixed
'
from him.
Am
? r'rV,
instead of
it,
(irfTf
),
^TIÎl^l^W^^
n\mr^qT
n.
Bn.
^t
^jf
hm a rfkn,
*r
i^rr
b.
1
f5rfc?r hdr, ofSn^r bfk.
15. ?HTi ftfflT
hm
bf,
'W
Bm
f^Trr k,
1
cd
I5
is
the reading of
Am
1
;
but after 14^,
read:
frVr7
*fc ^TT
k, 7R[:
b.
r r r
2 6 7
,
qng)ft
b,
^T)|f?f
fk.
m
v.
Both forms of the a6 1

,
line are omitted in n.
The end
cd
after i5
(pita) in
bfk
(as the
form of i^
of the varga is here marked by $ in comes before I5 a& ), not at all b hd.
;
Here the root bandk is conjugated as an Atmanepada of the fourth class cp. b and vi. 23 (duhyati in A). That is, after the group 82-85 mentioned in 10. 134 The anomalous form pramocire must be meant for the 3. plur. perfect passive (by false
analogy from forms like pecire).
The whole
line has
been adapted from RV.
vii.
88. 7
dhruvdsu tvaasu
Jtsitisu Jcsiyanto
vy asmat pafam varuno mumocat.
The reading of
fetters of
would
mean
*
:
In the stanza dhruvasu tvd he appears bound with the
Varuna.'
4.
Deities of
BY.
c
vii.
90-96.
Forth with longing for the heroes' (pro, vlrayd vii. 90-92), are addressed to Vayu. Now in this praise those (stanzas) are addressed to Indra-Vayu in which there is praise in the dual (dvivaf)^.
16.
:
The next three hymns,
Am
a
1
,
<rrt
B.
See Sarvanukramam on
EV.
vii.
90
aindryat ca yd
dvivad uktah
cp. also
Sadgurusisya.
215]
vi.
20

'
[-RV.
:
vii.
96
Forth with longing for the heroes (pro, mrayd vii. 90. i) is spoken of in the Aitareya (Brahmana) a as a stanza addressed to Vayu belonging to the Praliga litany (prdilgl) the predominance of Vayu is (thereby) expressed in contravention (vyatyayam krtvd) of one of its verses (pada)^.
17.
:
'
TRWT
*
n^bfk, Treîr:
is,
r.
uro*ft o
b
mV
is,
nr*pft
first
b, jn*j*ft
fkr
2
.
That
AB.
v. 20. 9.
That
the
pada of
vii.
90. I contains the
dual form vam, so that judged by this the whole stanza would be addressed to Indra as
well as Vayu.
18.
'
These with true'
(te
satyena
vii.
90. 5-7) being
triplet,
'As long as strength' (ydvat tarah:

' :
vii.
91. 4-7), again, being
a quatrain, 'Eager' (ufantd: vii. 91. 2), being one, and the stanza 'Forth the presser (pra sotd vii. 92. 2) these are traditionally held to be the nine (stanzas) belonging to the two (Indra- Vayu) a
.
IT
*fafT ^P^br,
vi. 7
.
If
^tcTT
f,
U ^TT ^
n^k.
The words T^TT *Rf : ^F1T
occur above,
a
17, 18 are not
found in A, but in
and
m1
only.
The
details given iu this sloka are not
mentioned in the Sarvanukramam.
The two (hymns) 'The pure (3ucim vii. 93,94) are addressed to Indra- Agni the two following, Forth (pra vii. 95, 96), are
19.
:
*
'
'
addressed to Sarasvatl.
'
Sarasvat
(is
praised) with the

'
stanza
'
He
'
(sah
vii.
:
95. 3)
and with the three

2
,
Longing
for wives
(janlyantah
vii.
96. 4-6).
B
preferred the reading of
(% bfkr
vii.
1[^nr r r
7
),
^pT%3 tli^J Am
for
1
.
I have
(with the emendation

95, 96
:
^wî
[^T) because
it is
supported
by the Sarvanukramam on RV.

r:
hdr 3, ^refiTJ
is
mWr ^^:
6
,
r,
^JH%
1
.
b,
<qcjtf%
fk.
The end
of the varga
here marked by
in bfk, not in
hdm
5.
Story of Nahnsa and Sarasvatl
BV.
vii.
95, 96.
self for
in former days wishing to consecrate hima thousand years, travelled over this (earth) with a single chariot, saying to all streams
20.
:
a King Nahusa
RV.
vii.
96-]
BRHADDEVATA
r.
vi.
21
[216
"*^lf*fat
hdr,
f k.
3J^
*
r,
3jpl?t
hd,
yf^ fk, ?R^1 b.

briefly referred to
The
'
story of
Nahusa and Sarasvatl is
by Sayana on RV.
vii.
95. 2.
21.
am
about to
offer sacrifice
either in pairs or singly/
The
shares (for it), How rivers replied to the king

;
bring
me
can we,
who have but very

br5 f?r
,
little
power,
arnrr%
fk,
tnnr
6
,
rW,
-^^ hdmV.
b.
hdmV,
k, *rr: *rfr: r
*n:
^T
^rtflNw:
Am
2
,
k),
22. bring
for you,
you
?
all
the shares for a
sacrificial session lasting

:
thousand years
Resort to the Sarasvatl
she will bring
them
Nahu?a/
|tJl
hdm 1
k,
*ft*IT1j4l*cl
2
r,
hdn^rb,
:
l4îl!<?l^l r r
6
,
^ ^^^
^T**fl*ri%
fk.
bfk.
^%
all
MSS. and
VfJ|fl|
r.
B, ^TT A.
hdf, ^rrarTr:
'
.w. b.
he quickly went to the river Sarasvatl and she received him and yielded (duduhe) (him) milk (and) ghee.
23.
Saying So be
1
it/
Am ^TPRTO
,
B.
^rnrof A, MiqiY
23
i fl
fc
(b,
*ri
fkm 1 ).
more
closely follows
all
but
1
,
wbicb bas ^RJ^TTI,'

is
be reading of
lrf?f3Rn^[ ^TT %*f ^TO*

it
^fn^ Ûf^f
the words of
that of
vii.
Am
:
1
.
I have preferred the former as
KV.
95. 2
1|7T
towards the king, the son of Varuna (Vasistha) proclaimed with the second (stanza) of the first (of the two hymns, viz. vii. 95. 2).
No MS. marks
viz.
24. This exceedingly marvellous act of the Sarasvatl
the end of the varga
but that
,
it
ends here
is
indicated by the fact

similarly,
that the figure M is in b placed after 26
which
in that
MS. by mistake ends
M*4+1<g gn||t(| (see
critical
note on 26).
6.
Deities of
'
RV.
:
vii.
97-104.
;
In the sacrifice (yajne vii. 97) is addressed to Brhaspati (then comes) a (hymn) addressed to Indra (vii. 98) but the two following (99, 100) after that are addressed to Visnu, and the
25.
;
'
217]
vi.
28
*

*
[-RV.vii.io4
three (stanzas) Wide (urum as) addressed to Indra as well.

(tisrah:
vii.
99. 4-6) should
The two next (hymns)
be (regarded Three
' '
101, 102) are addressed to Parjanya.
^ b (no ^%), \
7RH ^ B.
3l|m5l
T& *T
1
r,
^
:
*l%
f^:
6 ffr rVr
<J
TfcTt
Am
1
,
N3v)"54^|
hm (^ffffiHU^
$[T3I
f.
f?ren ^J* br,
fW ^
f,
S), ^rf^'sTO T fd^l^ lidm k.
^3*8.131
26.
Now
the
first (stanza)
here a
(vii.
97. i) praises Indra, the
second and the rest (2, 4-8) (praise) Brhaspati. B In 'At the sacrifice' (yajne vii. 97) the first (stanza) praised Indra alone, but the last both Indra and Brhaspati.
a
26
is
the reading of
Am
1
;
instead of this line
has
R
The
first
k,
W
1
b.
is probably a corruption of 26 (the last five syllables being practically while the second seems to be due to a confusion with 24 identical),
pada hero
26 is not found in A, but in B and m 26 is redundant, as stanzas 2, 4-8 only. a would already be addressed to Brhaspati by 25; while 26 repeats the statement of 26 on the other hand 26 is necessary to the sense (cp. Sarvantikraniani). The original reading of 26 thus seems certainly to have consisted of the single line
; :
p.
Sarvanukramani on
vii.
97
27.
The third and the ninth

a
'
(vii.
97. 3, 9) praise
'
Indra and
:
For a year (samvatsaram vii. 103) Brahmanaspati. (The hymn) the but which follows (vii. 104) is addressed that frogs; (praises) to Indra-Soma.
Am
A.
1
,
êf^BTT
B.
4jOÂ|^ bfkSs, *npTT^
1
,
*ni^RT
rVr 7
I have preferred the former reading as being supported by the Sarvanu-
kramani
a
+
a&
27
and 28 are quoted by Sayana in

seer,
his introduction to
RV.
vii.
104.
hundred sons had been slain by the followers of Sudas, full of pain and overwhelmed with grief for his sons, saw (this hymn) for the destruction of demons a
28.
The
when
his
II.
Ff
RV.
vii.
104-]
BRHADDEVATA
1
vi 29
28
,
[218
,
Vm
hdr
3
r r r
br
(but omitted here in
riS, s (v.r.\ l 1 4 6 r r r ), is
\^\^
hrfks.
occurring here in
B and
repeated at 34
with ^fftlBl (A) in place of

is
4f|^jtl (B). 1 bf, not in
Trf^F^hd,
Win
Bs.
The end
of the varga
here marked by
in
hdk.
is
ft
28
quoted in the Nltimafijarl on RV.
vii.
104. 16.
7.
Detailed account of
'
RV.
vii.
104.
:
the simple (ye pdka$amsam vii. 104. 9) is addressed to Soma; the next (10) after that is addressed to Agni the eleventh is addressed to the All-gods (i i) the couplet
29.
;
;
The stanza
Who
'
which follows
it (12,
13)
h,
is
addressed to Soma.
T
b,
vii. 104. 30. The stanza 'As if I' (yadi vdham 14) is addressed to Agni, while Who me (yo ma 1 6) is traditionally held to be addressed to Indra; 'She who strides forth' (pra yd
:
'
'
jigdti:
out
'
(vi
addressed to the pressing stones, while 'Spread tisthadhvam 1 8) is addressed to the Maruts.
17) is
:
b,
3{\\
'
f,
^?
k.
31. Five (stanzas, beginning)
'
Hurl forth (pra vartaya

'
vii.
104. 19-22, 24) are addressed to Indra, while the last stanza is addressed to Indra-Soma. In the stanza May not the demon
us
'
(md no raksas
a 23) the seer invokes a blessing

f,
hdm 1
ft
f^
hdr,
?f^
bfk,
it
I have preferred the reading atisam to
aisah because
is
supported by the
Sarvanukrauiani on
asih.
RV.
vii.
104
pra vartayeti paftcaindryo
md no
raksa ity rser atmana
32.
and protection
'
in
heaven and earth on his own

vii.
'
.
behalf.
'The owl-fiend
(ulukaydtum:
104. 22)
(prays)
'Slay these
1
a night-walkers of various forms
^
fk.
hdin 1
f^^T%^
s
br,
f^fa^Jqf fk.
'qp5rfH
bkr, Mt^Cft^hd.
^f%Rf ^f hdm TgfWT? br, \5<||(j rs (and RV. vii. 104. 22),
,
219]
all
vi.
36

r
[-RV.viii.
i
.
the
MSS. (*i(n
9
,
7
)
except r
5
.
This sloka
is
omitted in
8
r*i
ft
according
to R, p. 163, note
but this statement contradicts his preceding note

vii.
in
is quoted by Sayana on RV. 32 any of the MSS. of the BD.
104. 22,
who adds a
line
which
is
not found
33.
Now
in the fifteenth
and
in the eighth (stanza) of the
hymn
his soul being
the son of Varuna (Vasistha), while as it were lamenting, overwhelmed with pain and grief, utters a curse.
hd, (^f?)
T*W\
1 s 4 6 r r r r ,
4tt<3l&U|i
m 1 fk,
flt<j||<JJtirf b,
34. Vasistha
was at that time pained, as

;
his
hundred sons had
been slain by Sudasa a who, in consequence of a curse, had been transformed into a demon (raksas) such is the sacred tradition.
hdr,
k.
|t
TrfWl m
1
,
^\
B.
f tf^TW^T
,
Am 1
ft
^rTR^B.
hrbfk, ^:f^ff: The end of the varga
^tWt hdm1 r *hÎ'<; a6 cd 1 (cp. 34 = 28 *^J m

f .
b,
^[T%^
f,
v.r. there).
%
dm1
.
is
here marked by
^ in
bfk, not in
For Sudas,
as above, iv. 106, 112.
Mandala
8.
viii.
Story of Ka^va and Pragatha.
35. a
Kanva and Pragatha were two
sons of Ghora.
When
they had been dismissed by their preceptor they dwelt together

in the forest.
J!
hdr,
^JT
^Mf^
b,
^rTTfT
^
a
fk.
).
It
would have been more con-
sistent to print
a
l|Tcn WBf^[
(cp. iv.
96* and note
The
following four alokas (35-38) are quoted by the Nitimafijari on

f.)
EV.
viii. I.
Sadgtirusisya (p. 136
gives a metrical form of the story which is differently worded.
36.
Kanva
while these two dwelt there the younger (brother) of his head while asleep (svapat}* (i.e. Pragatha), having placed
wife, did not awake.
b,
Now
on the lap of Kanva's

rn,
fr n,
2
W^\
^Wc^k, (ftpCt) d, qiUSl^ b,

7
,
q^Mo^l 1 4 6 ^Tc^n, WTct r r r

MfikJi: fk,
,
qi<!SHr*2U
br.
q|H5l
d),
hdm
1
.
1 3 ^Rc^ hdm r
,
^^
k,
ch^^cMÎ hm 1
^C^*J
n,
1 4 6 r r r n,
H<!3l<cHt
f,
<^CM<J
1
r r r
^4s^^jj[M\r. n wâm
f,
lT^3in hdm (<n

2 5 7 r r r ,
ITI^cf
RV.
viii.
i-]
BRHADDEVATA
for
t,
vi.
37
[220
The MS. evidence
that
is
for the neuter participle agreeing with tiros, is
overwhelming, though svapan would be more natural.
Kanva, enraged by suspicion of a sin (and) wishing to curse him, awakened him with his foot, as though about to consume him with his fiery energy.
37.
hrbfk,
k,
Now
!3nqH*1*5j
n.
MlHlf*1*J^;^l
hm 1 rb,
Tlqqi*im
k,
MlMlfdU|cq^
b,
f,
tintfllajcn^T n.
1
,
*jYM<iT*uti hdrn,
hd, fovi^jfaq
f,
fk.
f^mfiHI m
fi(ftfq
\l^pf
f^^q
father.
b.
38. Pragatha,
becoming aware of
HTO 3
fk.
his intention a , stood
with
folded hands and chose the couple

?!
for his
mother and
b.
HTO
hrb,
f,
?i
*rr d,
irara: hdrk, TT*PR:
uiwftr fwn: bk,
urofa
a
f^TPf:
Hiyf%: f^ra: hdr.

iv. 50,
Cp. above,
59.
a being (thus) the son of either Ghora or Kanva saw, in company with many other members of his family, the
39.
The
seer,
eighth Mandala.
hm l T
tft^ft bfk,
^Tt
r'r ! !
2 4
8
.
^lUsH
hdf,
hdm
! (7f:
r),
^f$?U ^f^
b,
^lR(f^Jf^
f,
^f^ftf^Pl
k.
The end
of the vanja
is
here marked by
a
in bfk, not in hd.

viii. I
:
Cp. Sarvanukramani on 11V.
sa yhaurah san bhratuh kayvasya putratdm
agat
Arsanukramam
viii.
pragatho ghorajo minify, sa hi ghorasya kanvasya bhrdta san
putratain gat ah.
9.
Deities of
RV.
viii.
1-21.
'
There are four hymns addressed to Indra (beginning) Not at all' (md cit: viii. 1-4) in the stanza Downward his mighty* (anv asya sthuram: viii. i. 34), oa^vatl, daughter of Angiras, b c a praised her husband living (vasanti) as his wife (narl)
40.
'
:
hdm ^ ^nft
a
kr
2
,
^îlft bfr
6
.
That
is,
living with
him as
his wife, though he

ii.
had been turned
into a
woman.
;
On
SasvatI and ndri, see above,
83 and note.
Cp. Sarvanukramani
patrii
casyagngirasi fatvatl punistvam upalabhyajnam pritayntyaya tusfava.
221]
41.
_vi. 44

'
[~RV.viii. 4
a
i.
man
seer turned that Asanga, who had been a woman, into a With the four b stanzas Praise (stuhi viii. (again) 30-33) his own gift (to the seer) is proclaimed (by Asanga).
The
'
dm 1
*TTO ira
all
n*iitr^: <gnqivr,
?f
*nti
<
wrer^
k.
^?j
:
A, ?rej B.
Op.
tit hay e
MSS. (^ff *p\f?I ^cf?^f: S). Sarv&nukramam on RV. viii. i dsahgo yah
stuhi stuhiti catasrbhir
viii. I. I
stribhutvd
tusfdva.
ddnam dattvd
dtmdnam
pumdn abhut sa medhydThe story of Asanga is
related
Asanga, son of king Playoga, was, he relates, owing to a curse of the gods, turned into a woman, but afterwards was, by the favour of
34.
by Sayana on RV.
and
Medhyatithi, restored to
much
as
manhood by the power of penance. He consequently bestowed wealth on the seer (30-33) and was praised by his wife S'asvati, daughter of Angiras b Though caturbhih (34). See also Sadgurus'isya, p. 137 ; Sieg, Sagenstoffe, pp. 40, 41.
we have
seen, frequently used alone as
rgbhiti caturbhih
is,
an alternative
for catasrbhih (cp. next bloka),
it
seems hardly possible that
could have been the original reading.
was
therefore
much tempted
to
emend
the
reference to this passage
(RV.
viii. I.
MSS. reading to catasrbhih praklrtitam. With 30-33) the Sarvanukramam has catasrbhih, the Nltiand the Arsanukramani ream catasrndm.
In the
maSjaii
rgbhis' catasrbhih (Sieg, p. 41),
Ramayana, however, caturbhih occurs

(see St.
in juxtaposition
and agreement with a feminine noun
Petersburg Dictionary, under catur).
41, 42) that of Vibhindu, king of Kai (kdsya}*>, is proclaimed, while with the four b (stanzas) Which' (yam: viii. 3. 21-24) the (gift) of the
42.
But with the two stanzas 'Bestow'

'
(tiksa:
viii. 2.
liberal
Pakasthaman
1
is
d,
praised.
TRiS4ini<?J
qu*g<3 hbr, qii<34g

fk.
a
qu*l<3f fk.
b,
hm ^
1
^|V^|^ brV,
WP^f
ddnam
Ht^Rf hm ^ ^^T^
Ht^ra
f,
^%^
2
:
k.
tustdva.
Op. Sarvanukramam on RV. b See note b on 41.
viii.
antydbhydqi
medhdtithir
vibhindor
couplets (beginning) Forth (pro, viii. a Galava, 4. 15-18) âkatayana thinks are addressed to Pusan the former (15, 16) is addressed to Indra only, however, (thinks)
43.
:
The two pragatha
'
'
the latter (17, 18) to Pusan.
^ hm
a
rs,
is
B.
xftK^hm'r, ^"H<l*ib, ^rfRHfkr

viii. 4.
5
.
a6
43
quoted by Sadgurusisya on RV.
44. In the last triplet of the last of the Indra

(viii.
hymns here
4.
*
words)
19-21), the gift of king Kurunga is praised (with the Abundant wealth' (sthuram rddhah: 19).
RV.
viii.
5-]
BRHADDEVATA
hm
l
vi.
45
[222
b.
r,
Hri f^n? k,
OT f^R[
P
f,
WT
f^
The end
of the varga
is
here marked by
Q, in
bfk, not in hd.
10.
Deities of
RV.
viii.
5-18.
*
45.
viii. 5),
In the
fl<i
hymn
addressed to the A^vins,
From
'
afar
(durdt
the thirty-seventh stanza, (that is) the hemistich 'As' (yathd: 37 ), and the final couplet (38, 39) are traditionally held to be (in) praise of the gifts of Ka6u a
.
b,
fÎrnft
1
f,
R*ld*n
k,
g^<Wl
hd,
hm ^
1
-Wftl
1
'^Tf),
b,
omitted in fk, ^Rcfl

viii.
hm
r.
Cp. Sarvanukramam on RV.

c
antydh paftcardharcas caidyasya kasor danastutifi.
46.
Great
(mahdn:
viii.
6) is addressed to
'
'
Indra
:
in
(the
ancient a (pratna viii. 6. 30), stanza) containing (the word) âkapuni, as well as Mudgala, son of BhrrnyaSva, thinks Agni
Vai^vanara
is
praised.
br,
(M^T^H^^: ^ff:
Am
1
.
a6c
46
is
omitted in fk.
r.
'4f{{ftq
r
6
,
Am
a
1
,
*i^H^
^qcmn.
f,
b,
^îr^tnl^^qcei*^
V(T4^^^
WI
k.
The
eleventh as well as the thirtieth stanza contains the word, but the latter only
can be meant.
hundred (&atam viii. 6. 46-48) the a Forth (pro, viii. 7), the following is recorded. gift of Tirindira to the Maruts and the three Hither to us (hymn), is addressed
47.
But
in the triplet
'
'
'
'
'
(a
nah
viii.
8-10) are addressed to the Asvins.

l
<
f
hdm
r,
%f^f?[t bfk.
%f?f ^HT
r,
^SH hdm
bfk.
B.
:
Cp. Sarvanukramani
c
trco 'ntyas tirindirasya
parjavyasya danastutih.
Thou' (tvam: viii. n) is addressed to Agni. 'Which, Indra (ya indra viii. 1 2. i) are six (i 2-1 7) addressed to Indra
48.
'
:
but in a hemistich of the last (stanza) but one of the last a6 i4 ) the god Vastopati is praised.
(viii.
7.
223]
49.
'
vi.
52

:
[-RV.viii.ig
:
has the Adityas as its deities with three (of its stanzas), the sixth, the fourth, and the seventh, Aditi is praised the eighth stanza, And (uta), is addressed to
This
'
(idam
;
viii.
8)
'
'
the A^vins.
is
hd, ^3Sn ^<J**l*IH**(H m ^WT 1 here marked by ^0 in m bfk, not in hd.

1
,
^cJ^H 4
B.
The end
of the varaa
The Sarvanukramam does not
specify these three stanzas.
11.
BY.
viii.
19: praise of Trasadasyu's

:
gifts.
50. (In)
'
Blessing' (3am
Sun
(siirya),
Wind
9) the three (gods) Fire (agni), (anila)* are (respectively) praised in successive
viii. 18.
'
:
verses (pac-chaJi).
34, 35) is (in)
A,
The pragatha couplet Whom' (yam praise of Varuna, Aryaman, and Mitra
b.
:
viii.
19.
M^\*$U*ir, MÎ^H^f, ^HTOt^k, TTT^T^t^
f*i^|iqi
r>
Am
:
finrn^
bfk.
r
3
.
Hit^TV
Am M*U^
1
,
B.
tf?r
^^
ifa ^piT B
>
hdm
a
1
,
^f?f ?T^T
Cp. Sarvanukramam on EV.
viii.
18
para
(9) agnisuryanilanam.
51. a in the
viii.
19.
has given (addt stanzas of the royal seer are (two 36, 37) in) praise
(hymn) addressed to Agni.
He
'
Trasadasyu.
B He
cows,
gave
fifty
maidens b and three herds of seventy (saptatih)
hdr, ^f?f bfk. *TT<: br, *TT* 1 not found in A, but in B and only.
fk, ^T?f?i:
m 1RW n$i o
1
,
-tf
are
The
following six
and a
half slokas (51-57

viii.
)
.
.
are quoted in the Nltimaffjarl
on
RV.
viii.
19. 37.
Cp. RV.
19.
36
adat
paftcatiatam trasadasyur vadhunam.
52. horses,
and camels, and he

bull,
also (gave) various garments,

.
jewels, a brown
the lord that led those (herds) a

b.
m
r.
fkrn,
fkr,
^^M^l<m
n^qitH
1
.
1
,
q^qittTl
b,
n^^T^t
n,
fkn,
^W
k
-
^f
1
b,
fofo^ m
1 ^TR m n(m), TfN
^fRf n(h),
bfr, ârfa
^%^t m
frn(a),
^[%^t
kr
2
,
^^t
b,
Îtjtl^ n.
^f?TH
r,
fkr n, lrf%T b.
RV.viii.ai]
*
BRHADDEVATA
viii.
vi.
53
.
.
[224
diydndm patih\ cp. the
See
EV.
19.
37: tisfndm saptafinani
yavah pranetd
enumeration of
gifts in
RV.
viii.
46. 22, 23.
53.
Having wedded, the
seer as he
went on
his
way proclaimed
viii.
and with the hymn 'We' (vayam: (all) this to Indra, Pleased thereby the Lord of Sad (praised) akra.
lfa ^T n^bfkn,
jfa
21)
r.
^* ^
all
MSS.
and n
(cp. v. 137).
bfkr,
Ht^T
n
'
(cp. v. 137^).
B
to
54.
(said),
*
seer,
choose a boon/
Humbly
the seer replied
I (will) enjoy, Lord, simultaneously the fifty b of the race of Kakutstha ,

:
him
maidens a
br, *ljft*t,
fm 1
(flj<Jl*^
k.
Wjir^l
rn,
ÎTgWP
b, k.
qi^r^t
is
k,
f,
^RT:
1
,
Wni^
54
frn,
,
^Wr:
(frlll'^ b,
.
ifa
^*^l^
^^ bfkrn(h),
here marked
m
by
a
^Jf^T n.
7 55 omitted in r
The end
of the varga
qcj in bfk.
the nom. paftcafat used for the ace.
This most probably refers to the paRcafatani vadhunam mentioned above (51). Note b This word is printed by Mitra as a vocative,
is
but
it
impossible
that this patronymic should be applied
to Indra.
The word
is,
however, probably used in the text owing to the close association of Kakutstha with Indra
(see St. Petersburg Dictionary,
under kakutstha).
12.
The boons chosen by the
seer.
Story of Sobhari and Citra.
55. (and choose) the assumption of
many
forms at
,
will,
youth,
and everlasting enjoyment, the conch treasure a the

always remaining in
n^bfkr,
a
lotus treasure b
my
house.
a
gWlV- *Tt^ m
r,
*^M
n,
Pt^f
ii.
fk,
b.
3950.
Prosperity departs with its disappearance: cp. Paflcatantra, b That is, 100,000,000 pieces of money.
10
Indische Spriiche,
the famous (asau) Visvakarman fashion (for me) of gold by thy favour, and a flower garden with celestial palaces trees for (each of) those (spouses) separately
56.
May
k.
^4(tTV
m
f,
bfkr,
3R^T
n.
giqTff
r.
bn,
fk,
qpfr
r.
*rnft
fk,
^m
kn,
^RTf
TTZt
b,
^ldl^
fl<*ii:
1
.
225]
vi.
61

among
[RV.
viii.
31
57.
and
let
there be no co-wife rivalry

'
these
(fifty
he (Indra) said, 'All this shall be (fulfilled)/ spouses)/ Come hither (a ganta viii. 20) is a hymn addressed to the Maruts the next one, 'We' (vayam: viii. 21), is addressed to
:
And
Indra.
58, 59.
When a
Sobhari, son of Kanva,

in Kuruksetra, rats
was
sacrificing
(his)
with
members of his family

various oblations.
Sarasvati,
devoured
corn and
(So) he (Sobhari) praised Indra, Citra, (and)

c
'
with the stanza Or Indra (indro vd

.
viii.
21. 17),
proclaiming
b (Citra's) power of giving
*ftR%q Am
bfk
59.
1
,
OTJETC
sffaf^hr
r,
B.
*r*n*i
w^ m ^
1
*rn wg^
ha, *ref
.
^n
&cd

in bfk.
a
C< C
1 is ÎWRi: Bn, ^P ^ Am ogg|7|4 hdbfk. 1 B and m only. The end of the varga is here marked by c^
58 *-62
are quoted in the NItimafljari on

it,
BV.
in
viii.
21.
1 8.
59^
seems
necessary, as
danastuti (cp.
without
there
:
is
no reference
to stanza 17 being part of the
Sarvanukramam
antye dvrce).
13.
Story of Sobhari and Citra (continued).
BV.
viii.
22-25.
self-
60.
And
the king of the
rats,
rejoiced at
heart, from
satisfaction himself,
Citra, being praised like a god, gave, to the seer, of
cows a
hmVfkrVr 7
r r n,
5
*T
*tfft
r.
f^f^B^ ?J TTT ^ft hm

b
>
^ f^pft *l^<1
1^
k).
f^Tft
^^
B
TT
^l\^
f^tt
<^R[t TR
f^ fk
ddnastutih,
The wording
of the
to favour the reading of
Sarvanukramam, antye dvrce citrasya (citro yad dadau tad dvrcena ha).
would seem
Praising (him) the seer accepted (the And rejoicing in heart (Citra) addressed the seer, I do not gift). deserve the praise of a seer,
61.
a thousand myriads.
II.
Gg
RV.
viii.
ai-]
hbr,
BRHADDEVATA
*R^f
5 n.
<J
vi.
62
[226
n.
hdnr'r, Jlfal^ br
^f^: hdr, *&
rc^b, ^rf^" n, f^f (^jfo) fk.
This sloka
is
omitted in fk with the exception of thethree syllables f^"
gfd
(sic).
having been begotten in an animal womb. Do you (rather) And (yet) with the last (stanza, viii. 21. 18) he praise the gods.' And with the hymn Hither that him again. (the seer) praised
62.
'
'
(o tyarn,
viii.
a 22) (he praised) the A6vins

1
,
fIJJrdtfl
Am
U*]j|rl1
Bn.
^4dH
b,
^Tfi:
n,
^Wt
hd
(doubtless
aJ)
due
to the preceding
TOt),
^PTH
?ft r
3
,
f,
<îni:
.
k,
^qdl
r,
1 ^qi\ m
Instead of
62* and 6%
as given in the text (according to
hdm 1 rbfk),
a 4 6 r r r read:
II
hd, but not
1
,
add these three padas after those
in the text (which they
have
also),
marking the lacuna of one pada by six (h) and eight (d) short horizontal strokes at the top of the line. These padas are probably based on a marginal gloss with reference to 62
With 62* and 63
a
cp.
Sarvanukramam
o tyam atvinam
tlisva
agneyam.
The (hymn) 'Laud thou' (llisva: viii. 23) is addressed and the next one O friends (sakhdyah viii. 24) is addressed to Indra, but the last triplet, 'As to Varo-susaman a (yatha varo susdmne viii. 24. 28-30), is addressed to Dawn
63.
to Agni,
'
'
'
hdbfk
a
(^t
fk),
The Sarvanukramani
says nothing about this triplet being addressed to Usas, but
states that it is a danastuti of
Varu Sausamna, of which nothing
is
said here.
64.
Now
it is
these eight deities altogether
who
a
,
cleft
Vala
Usas and Indra and Soma, Agni, Surya, Brhaspati

:
hdbfk,
H^lVSJlfM:
r (cp. r in vi. 33).
This remark
is
suggested by the mention of Vala in the last stanza of
RV.
viii.
24.
Angiras and Sarama. Now at the beginning of the next as such (td vdm viii. 25) there are nine (stanzas) addressed to Mitra-Varuna, but the next twelve a
65.
hymn You two

'
'
227]
The end
a
vi.
68

is
[-RV.viii.27
of the varga
here marked by
in
m T bfk,
not in hd.
According to the Sarvanukramam only 10-12 (not 10-21) are addressed to the
All-gods.
14.
Deities of
BV.
viii.
26-31.
viii.
29
is
prthak-karma-stuti.
and the wealth which king Varu gave to the seer is proclaimed in the triplet A bay from a Uksanyayana (rjram uksanydyane: viii. 25. 2 2-24)
66. are addressed to the All-gods
'
'
hn^r,
k.
^b,
ab
^gf
r
fk.
*H9KI$
hm'r, *I^<1
b,
After 66
adds (apparently from
rVr 6
the line:
which
is
not found in
.
hdm 1 bfk
The
nor in
r r r
3 5
,
and which
R
fk,
""
already has (with slight
variations) as 59
vi. 59).
line in that place is
found in
and
only (see note
on
b.
eflfjffl <J
<J^
(^R^) hm
b.
qjftîT
cff^
m
k,
bfk, Trf^P^r.
^^*J^^lq^
hdr, ^^*J<5M
^^
^ftf^raWf^
f,
N%
-"fe^tj^^q^l
pratika
The
must bo read with vyuha, rjram uksanijiyane on account of the metre.

t
The Sarvanukramam makes no mention
of a danastuti here.
67.
(What) the Asvins, being pleased, bestowed on Susaman,

a
:
is
told here
'
(viz.)
J
Of you two
b
'
(yuvoh
viii.
26)
is
addressed to the ASvins
t
:
Do
thou yoke (yuksva: viii. 26. 20-25) (and) the (stanzas) which next are addressed to Vayu. (come)
?if^\w
r.
br,
dl fulfil
fk,
1 nifq^^ m
fJMmfuj
f,
tjqi*ifiii b,
67
1
,
is
B and
of
only.
26. i).
"
tjcJ^tjTî
bin
jTK
a
h ^ (^ e
û êr pratika
viii.
47^1 <*IT ^tl<l^j ^TH
hdm
!,
stanza.
This must refer to the following hymn Susaman is mentioned in the second * The pratika yuksva is necessary in A, as there would be no clue to the
:
stanzas
trcau
is,
meant
cp.
Sarvanukramam vimfyadya vayavyah.
The reading
of B, uttarau
however, more definite.
68,
Manu, as he was named, whom Savarna a obtained as a son

,
from Vivasvat b uttered the
five
hymns (27-31) addressed
to the
RV.
viii.
37-]
BRHADDEVATA
vi.
69
[228
All-gods (and beginning) 'Agni at the laudation' (agnir ukthe:

viii.
27).
1
bfkrs,
of 6S
cd
^HC^hdm
<R*JlRall MSS.,
;
r (s, v.r.),
x
1f%
:
MTR
s.
The
text
follows the reading of
hdn^rbfk
the reading
4 6 of r r r is
I have followed B in reading savarna, as this is supported by Sadgurusisya, p. 139 : manur nama vivasvatah savarnayam saranyuchayayam jdtah ; the metronymic, too, of Manu a6 b is sdvarni. is quoted by Sadgurusisya on RV. viii. 27. 68 Cp. BD. vii. I.
69.
'
Brown
is
one' (babhrur ekah:
viii.
29)
these are ten
dvipadas with characteristic marks (lingatah)

deities are praised, each separately,
by
for in them the ; their activities a

.
^TTT
*
hmVB,
iii.
^rf^T^r.
40-43.
Un*J
^Pt: hm^bfk, ^TWt
*RfH:
r r r
4 6
.
Op. above,
70.
Now
and
actions
deities are praised by their respective qualities, there is what is called separate praise of
where the
action (prthak-karma-stuti).
All-gods.
*J^|
Such a (hymn)
ed
is
addressed to the
?Hf
hm 1 bfk,
^Hf T^F
r.
>jo
Am
is
1
;
the reading of
is
^g$4l*$jol^fll
fo^ T^^RT^.
here marked by
^#
in bfk, not in hd.
15.
71.
29. i) is
Detailed account of BY.
viii.
29, 31.
Deities of
viii.
32-34.
Now
;
of these (dvipadas) the first 'Brown' (babhruh: viii. addressed to Soma, but the next stanza (2) is addressed
Agni (then comes) one addressed to Tvastr (3), and Indra (4) and Rudra (5), Pusan (6), Vinu (7), a stanza addressed to the
to
Agvins
(8)
addressed to Mitra-Varuna (9), the tenth And in connexion with the the Atris a of stanza (in) praise institutor of the sacrifice (in) 'Who' (yah: viii. 31) the sacrifice
72. the
is
ninth
is
is
here praised.
m1
finraw b,
229]
vi.
75

b,
[-RV.viiL 3 *
,
hm1 !,
r,
1T>SflTj
MtJH
b, ^rifr
<J
fk.
1 ^TIR ^ft ^pfT hdm
iEf%
*THI Hflf3dl
*TR Mq^fricu
viii.
fk.
The
deities in the text of
comment
they are the Atris.

*
EV. 29. 10 are in The readings mitra and
the plural: according to Sayana's

afvi are
undoubtedly corruptions
b
of atri, every letter of which occurs in one or other of the corruptions.

9
The
conjecture
ya
ijyaatra
.
.
is
supported by the Sarvanukramam, which describes the
thus: yo yajati
atraijydstavo yajamdnaprasamsd ca.
The reading
trayi stutd
hymn may be
a corruption of prakirtitd.
In the couplet Who sacrifices' (yo yajati viii. 31. i, 2) In the couplet Glorious akra, the Lord of sacrificers, is lauded. his (tasya dyumdn 3, 4) the sacrificer (is praised), also in the
73.
'
'
four (stanzas) 'Swiftly* (maJcsu: 15-18).

,
tttUWT^n^fk.
b, ^Tf^rfTf fk,
^^T
r,
^J^TF^b,
.
^[ m
is
1
,
^RTT
f,
^TT
k.
r,
tlfcir^
m t^fîfJt
'
This sloka
and
only.
B
*
The couple who (yd dampatl viii. a as sacrificers. 31. 5-9) are (in praise) of husband and wife Hither protection' (a sarma: 10) is a prayer. The two follow74.
The
five stanzas
'
ing 'May hither come' (aitu: n, 12) are addressed to 1 while (in) Since (yathd 3) Mitra, Aryaman,
'
' :
Puan b
br, *ifîy<; fk, ^rarnjV^
1
.
^r
<*nft T&S:
r,
*
^r:
f,
^n
3f*nft
k.
^JT
k).
r.
ai4i*T^g
w ^pfrr^Tf^ ^
ift^t ^fr ml f
m in ^r
1
,
m\ ^^^Tfii^Hl
k.
1
,
fk (*ft
inûTl ^nc b,
found in
*
^f^Hti^n bfkm fiT^T^T 1 A, but in B and m only.
^TT
bfkr, 7n?T
m1
This sloka
is
not
Cp. Sarvanukramam, yaityadi pafica dampatyoh, which

b
is
probably based on the

in
above, dampatyoh paftca yd dampati fcaA.
Pusan
is
mentioned
(aitu),
but
not in
12.
B
is
75.
and Varuna, the Adityas, are praised

'
'
'
Agni (agnim
'
14)
to Agni. The three following hymns after this, Forth the deeds krtdni viii. 32-34), are addressed to Indra.
:
(pra
The
bfk, *g?HJfl^l r. only. 75^ is not found in A, but in B and has only two and a half end of the varga is here marked by ^Jj in hdbfk.
1
m1
s'lokas in this varga.
RV.
viii.
33-]
BRHADDEVATA
sister.
:
vi.
76
[230
16.
76.
Indra and Vyamsa's
Deities of
BV.
viii.
35-46.
In 'Downward* (adhah viii. 33. 19) a girl addressed Indra a for the (who appeared) with the characteristics of a woman chastiser of Paka (Indra) made love to that Danava maiden b
;
r,
^w îsnr
<J
b,
^n^nsr
T^rw
ft,
^ro i^rn?
l
hdm
1
.
f,
IHSjrf
hdm
k.
1
.
^fa^l^^stc^ hdm
br,
by a Danavl to Indra who has assumed the form According to Sayana on RV. viii. 33. 19 this stanza is addressed to b And had assumed the Asanga Playogi when he was a woman (cp. above, vi. 41). disguise of a woman because Vyaipsa was his enemy.
That
is,
this stanza is addressed
of
woman.
77. the eldest sister of
Vyamsa, by reason of
his
(Indra's)
youthful desire (yuva-kdmya)*. a hymn addressed to the A^vins.
'By Agni' (agnind: Then follow two hymns

*&%
f,
viii.
35) is
(36, 37)
addressed to Indra.
rVr 6
hm
T
3$^
d.
b,
3^9
k,
1
3 ^T^ hdm^
2 fkr r 6 r 7 ,
br,
TT^T
f,
?T^te
1
k,
?f^^
^311*^1 hdm
!',
gq^K*^^l
79).
'
b,
^feWIU|*U r(=r
a
r r
4 6
).
THC ?HT:
hdm 1
Tffil
tf^ bfk
(cp. vi.
25 and
:
because of his r, tasyaiva badhakamyaya, seems more natural his of desire to or because (Indra's) desire to slay possibly, (Vyainsa's) slay (Indra),' a in that case, rase. (Vyamsa) ; his making love to the sister being, Kdmyd at the end of a compound in the BD. otherwise governs the preceding word in an objective sense
of
' '
The reading
(=' desire
for
').
The
original reading here was, therefore, perhaps
yuddhakdmyaya.
78.
The following
(39),
to
Agni
addressed to Indra- Agni, (then) one one to Indra- Agni (40) the following two (41, 42)
(38) is
;
are addressed to
last triplet
*
Varuna
but in the latter (42) Varuna

'
hymn
the
Hither you two
(d
vdm
viii.
42. 4-6)
is
addressed
to the Asvins.
Am
fkr.
1
,
"lUîMtft
b,
7i^M*HTc^
,
fkr.
.
T^TR Aml
'
"SHu*!!? b
1 4 6 1 TT^r m bfkr r r
3 TT^WT bdr
79.
viii.
The two hymns, These' (ime viii. 43), With the two which then 44), are addressed to Agni
' :
fuel* (sam-
follow after
these (45, 46) are addressed to Indra.
Now what
Kanlta PrthuSravas gave to Vaga Agvya a
231]
vi.
84
[-RV.
viii.
56
hdn^bfkr,
<J
^ql^t)
Am
viii.
1
.
q;m<4l*tf414
cd
*j$
ss,
^[îqi^Nl^
rVr 6 lj IRC tf^ B, hdm 1 !, q?liq|tg||4 bf, q*ll*l(*3(t(

.
k.
and 80
are quoted by Sadgurusisya on
RV.
viii.
46 and by Sayana on EV.
46. 21.
Hither he' (a sa: viii. 46. 21-24). The two pragatha couplets 'Hither to our' (a ndh 25-28) are addressed to Vayu as well as the last (stanza) but one of the hymn (32).
80. as
gift is
here praised in the (stanzas) beginning
*T
k.
I^faTT
hmY
1
*C
H?N*?T
ss,
ito|qii
of the varga
b,
is
^^j ^^)
1
f,
?J
îS^*fT
in
f|[fiTJ
Am
? s,
f^*!T B.
The end
here marked by
^$
bfk,
not in hd.
17.
Deities of
*
BV.
viii.
47-56.
Well led indeed' (sunltho gha: viii. 46. 4, 5), Mitra-Aryaman (and) the Maruts are praised. Pleased by (the hymn) containing forty-two stanzas (viii. 45) the Fort-destroyer (Indra), after cutting through the mountain with his bolt, gave to Trisoka the cows which had been carried off by the Asuras. The seer has stated this himself in the (stanza),
81, 82. In the couplet
'Who
m
1
.
clave' (yah Jcrntat:

^f
r,
viii.
45. 30).
"
fitT|<fllRHll4l fk, " "
f^rflC f*f
k.
*pfart
82.
tJiWt
f?n:
^ n^bfk.
firfT
r,
f^WfOlW^ br,
f^wcq
b,
f5rft
1 f*raW m ^
flrfT
1
.
fM
f,
bfk.
im
*
bfk,
1
.
fcH^m
1
^ft
^HTO^
r,
81, 82 are not found in A, but
in
B and m 1
only.
83.
In (the hymn)
Great
(mahi:
is
Adityas are the deities, Aditi
47), of which the with the ninth (stanza). praised

viii.
'
14-18) should be (considered as addressed) well (api) a Of the sweet (svddoh viii. 48) is traditionally held to be addressed to Soma.
last five (stanzas:
The
to
Dawn
as
'
hdm 1
a
f^<q^qB
fbr,
fc(rt|<^dl
k.
1 tsi^ftjn Jfl^ hm
!-,
The Sarvanukramam has borrowed
the words antydh paftcosase'pi*
84.
Now
ardent
the following eight hymns (viii. 49-56), by seers of a but the twentybrilliance, are addressed to Indra
;
RV.
viii.
56-]
BRHADDEVATA
(viii.
vi.
85 addressed to
[232
sixth pragatha couplet here

deities.
cj
f,
54. 3, 4) is
many
Am
1
,
tncrftr ^rnft B.
frtfBWIt
:
k.
7l5.I<*H
r.
hdm1 l^l^fn
,
b,
^^(^RT kr,
first
hdm
bfk, ^JT^^ri:
In the reading aindrdny
abhi, the latter
word
a
.
is
of course the pratika of the
Valakhilya
hymn
(viii.
49).
Cp. below, 86, note

'
85.
The
to
last stanza,
;
Agni has appeared
'
(acety agnih
(viii.
viii.
a 56. Agni the last verse (pada) sang of Surya Whatever wealth Praskanva gave to Prsadhra,
5), is
56. 5*).
hm
f,
1
!-,
WTÊf
b,
f
WHte
hm
fk.
a
fcnwt
In
r r
1
^ rV,
85
b,
6).
H*4+l<!li
b,
^tti+1<^M<^l k,
^5*1 TOH^l
^1
hd.
to
r.
4 6 (?)r r
reads:
f,
tp^j
^^tj
5f
k,
(on the corruption of

b,
and
cp.
i.
92
iii.
f r,
^^^
1
<4^tJ
m 1 ^S^
,
The end
of the varga
is
here marked by
Ô
in
bfk, not in hd.

a
*
Or, with A,
with the last verse
ever,
is
not elsewhere used in the
BD.
' pad, howpad) he (the seer) sang of Surya with this sense, while pada is often so used.
18.
Deities of
RV.
viii.
60-67.
c
86. all that is here praised
with the two hymns Great indeed'

to
a
(bhurlt
viii.
55, 56).
A Now
61-66).
after (a
hymn) addressed
here six addressed to
Agni (viii. 60) there follow Indra (beginning) Both (ubhayam viii.
'
'
Bhaguri says that the stanza The giver to me (data me viii. 65. 10) (contains) incidental mention (nipdta) of the Gods;
' '
hdl
B.
r r
fi
86
7
,
is
not found
b.
2 5 in bfkr r .
t1HTf|*fTt5
hm ^ t^niWrTT^
1
fkr
2
,
f^Hini^^
a
(viii.
iii.
It is to
be noted that the This

is in
BD. makes no mention
of the last Valakhilya
hymns
agreement with the Kashmir Khila collection, which (Adhyaya 1-14) only contains the first eight (viii. 49-56), introduced with the words balakhilyah
57-59).
:
pare'stau
(ii.
19): 'in the following (adhyaya) the eight Valakhilya
hymns
(are given).'
233]
The
eleventh
vi.
90

hymn
(viii.
[-RV.viii.6 7
(iii.
Valakhilya
sixth)
59) has already been referred to above
119)
as one (the
of
the eleven
in these
SarvanukramanI used by two MSS.
me
Only two of the MSS. of the notice the Valakhilya hymns, and viii. 58 is omitted even
Suparna hymns.
Yaska, however, considers this triplet (viii. 65. 10-12) to be addressed to the All-gods. But the hymn which here 'Now nu: these* viii. follows, 67), has the Adityas as its (tydn
87.
divinities.
f
?W hdm
?j k,
3
,
*lH*^*Qflr,
fk
*n^fU^\f cj^ %*T r5

ttllfeqtm
r,
(f^
k).
<*|lfc(<*H
hdm1
b,
omfarci
(HiR
Wl
f.
Fishermen, having by chance seen fish in the water of the a Sarasvati, cast a net, caught them, and threw them upon the dry land out of the water.
88.
r,
m 1 ^W(
,
"îf^lM^
1
f,
T^T
îf^l^c^
k,
Î^T^f^ l il
l
b.
06
SS-po
are not found in A,
but in
*
B and m
only.
:
Udaksipan
cp. samudaksipan in iv. 24.
they, frightened by the fall of their bodies, praised the sons of Aditi. And they (the Adityas) then released them,
89.
And
and graciously conversed with them
(the fishermen),
90. (saying) fishermen, shall obtain heaven.

1
'
be not afraid of hunger/ and

67), Aditi,
Ye
In that
(Adityas),
hymn
is
(tatra
viii.
the mother of these

(uta
:
praised
with
the
triplet
'And'
viii.
67.
10-12).
b,
T k,
^WnfT m
,
1
.
\<Hll m
bfkr, 1%
fk.
1
-
^W^
1
.
TT
r,
'ft br,
"^^
1
,
^TT
^t
^tf
^m
is
^3f
fk,
f,
b.
hdm 1 %^TT
bfk, not; in hd.
II.
br,
%^Ml
The end
of the varga
here marked by
Vs in
RV. viii. 68-]
BRHADDEVATA
19.
vi.
91
68-75.
[234
Deities of
BV.
viii.
91. Because she
is
their
mother she
may
'
praise of them owing to (this) connexion. to Indra (a tvd ratham viii. 68-70) are three hymns addressed
:
be praised in every Hither thee as a car

'
(the stanza) 'Near to
me
six'
(upa
ma
sat:
viii,
68. J4)
praises
4
,
the seasons b
hdr 3 îfHtm^l
,
m1
^fntiq^H
rV, rfi
b,
tiqtil
r.
f,
^rf5fWT
hd, JgttftaJ
k,
[4||g<fl| omitted]
,
3[faPCT
b,
*p*CT^
m1
<tjqr*Hi
rV, <g4flMl
*t b, ^jflrtu^+l, fk.
* The Sarvanukramanl owing to the metre for upa ma sal iti. in the danastuti stanza in of the viii. but that Rtus RV. 68. includes says nothing 14, as Devatanukramam the the due to (quoted Sadgurusisya explains discrepancy (14-19).
a
Upa maiti
sat
by him, p. 141), which includes 14 a6 and 92 (on RV. viii. 68).
in the danastuti.
In this connexion he quotes 91
five following (stanzas) in this hymn (atra) are of the gifts of Rksa and ASvamedha (viii. 68. 15-19). (in) praise The first hemistich (n a6) of the couplet 'He has drunk' (apdt
92, 93.
The
viii.
69.
n,
(i
i
12)
cd
,
is (in)
praise of Indra, Agni, and the All-(gods);

its divinity.
*
the rest
is
12)
has Varuna as
Thou' (tvam
viii.
71, 72) are
two (hymns) addressed to Agni;

ck^
S),
or the latter
hymn
(72)
(in) praise of oblations,
^l
xncr ftp.
b,
î^M^j^vrrq93.
f.
TTÎI
hdm 1 bs,
b,
^MiQ^ts hm
k,
r,
^t
t;
^ûj^â: hdbfk, Ipft

1
,
<ivii3<i<i: r3rnlr2r6 *
f,
Am
TO9T^
tin*lTi\
;
IRTT^
94.
and of milk,
kine,
and plants
viii.
'
for it evidently (drSyate)

is
'
has
73) 'Up' (ut: The two following hymns, Of every house (wo-viiah
this character.
addressed to the ASvins.

:
viii.
74, 75),
5
;
are addressed to Agni.
TO^nfartftaf
viii.
^ hm
6 \fNt TT bfkr 2 r
6
.
94
=:iii.
76^;
iv.
i8
v.
87*;
62^.
95.
With the two
stanzas 'I' (aham:
viii.
74. 13, 14)
the seer
praises himself.
235]
vi.
98

himself,
in
[-RV.viii. 9 o
B
is
Having praised
ed
ab are not found and g6 here marked by ^Q. in bfk. g$

*
c<i
he praises the gift of Srutarvan a 1 The end of the A, but in B and m only.
the author of the
varga
95
tisrah
.
.
was probably known
to
Sarvanukramanl
cp. antyds
irutarvano ddnastutih.
20.
Deities of
BV.
viii.
76-90.
B 96. and the great river Paruijn! in connexion with received (dddna) a . With the following (stanza he praises) the Parusnl b
Indra with the three hymns,
T
f,
'
what he has
(viii.
74.
5);
Now
.
this
'
(imam nu
viii.
76-78).
bfkr, ^{I<*m*U
k,
m1
IR^TT *rre*SYfii$(
TJ^ft* IR^fT
b
M<*U Mv^f^T An^b, ^l T. t^Tfil r, f?9rf?| hdbfk.

seems very redundant and
is
This line considered in connexion with the next
probably a later addition.
of the
Parusnl here.
97.
'
This active
'
(ay am krtnuh
viii.
79)
is
addressed to Soma.
:
The three following
this (beginning) 'Truly not' (nahi
viii.
80-82)
'
are addressed to Indra.
In the
:
has exalted' (avlvrdhat
10) is
of these (80) the stanza addressed to the All-gods.

first
He
hmH, ^^l^^lftr
b,
Trf'f
7J
r.
^J^^ft^W^ hdr,
1
,
^^^q^*fcnc^
'
Of the gods' (devdndm viii. 83) is to the Gods the next, The dearest (pretham viii. 84), is addressed to Agni. Hither
98.
' :
'
'
to
'
my
(a
'
me
:
viii.
viii.
Him
(tarn
85-87) are three addressed to the Agvins, and 88-90) are similarly (iti) (three) addressed
^(tffa
to Indra.
hm x rbfk,
the reading of
'
Am
1
;
?Rf:
Wl ^r
4 6 ! .
The
text of
the reading of B,
itself.
'
^^lf^*f if*! ^Tf*T
W T fygjfU!
98^ follows
If
seems preferable in
similarly' (that
in bfk, not in
is,
'three
The second f^Tf in A must be intended to mean 'so,' 7^7 in B). The end of the varga is here marked by ^0
is
hd.
It is to
be noticed thai the varga has, even in B, the abnormally small

probably due to the intention of beginning the story of
number of three
slokas.
This
Apala with a new varga.
RV.viii.9i-]
BRHADDEVATA
21.
vi.
99
[236
Story of Apala.
99. a
There was once a
girl
Apala, daughter of Atri,

fell
who suffered
from skin-disease.
With her Indra
in love,
having seen her in
the lonely hermitage of her father.

hdr, <34<fjM<lfl
a
b,
tqU^fMUfl
is
:
fk
IfT
hrbfk, ^fSH
rVi 8
The
following passage (99-106)

viii.
quoted in the Nltimafijari on RV.

see
viii.
91. 7
and
Sadgurusisya on RV.
troduction to
91 (pp. 142 f.)
BD.
vol.
i,
p. 135.
Cp. Sayana
in his in-
RV.
viii.
91, where he gives a prose version of the story,' besides quotations
RV.
from the Satyayana Brahmana in his comment on RV. viii. 91. i, 3, 5, 7 See also M. M., 2 vol. iii, pp. 33-38, where extracts from the BD., Sadgurusisya and the Nltimanjarl are
vol. iv, p.
i ff.
quoted; Aufrecht, Indische Studien,
quotes and translates this
BD.
passage.
100.
Now by penance she became aware of all Indra's intentions.

wrn? OT
ioo
od
b, trr<j
Taking a water-pot she went to fetch water.
SRTO
T^R-FT n,
comes
after
103*
in
A;
it is
omitted in fk.
B 101. Seeing Soma at the edge of the water, she praised him with a stanza in the forest. This matter is related in the (stanza)
'
A maiden to
s,
the water' (kanyd vdh

?f:
is
viii.
r.
91.
i).
is
or
but in
n^fn, RftRf and n ioi ed

;
bk, cfifaft:
fj;
This sloka
not found in
in
also.
She pressed Soma in her mouth B and having pressed it she invoked Indra with the Thou that goest (asau ya esi viii. 91.2); and Indra drank it from her mouth,
102.
; '
' :
(stanza),
T'BT^
n)
bfkns, f^^^j A.
102

.
only.
Sadgurusisya has two entirely different padas in place of 102
103. after he
had eaten cakes and meal from her house.

(viii.
And
she praised him with stanzas, but with a triplet addressed him (saying),
91. 4-6) she
237]
vi.
107
[-RV.
viii.
93
Sadgurus'isya has these two lines in the following considerably modified form:
The
by
last
pada here
is
nearly the same as 104
The end
of the varga
is
here
marked
in bfk, not in hd.
22.
Story of Apala (concluded).
Deities of
BV.
viii.
92, 93.
Sakra, to have abundant hair, (and) to be faultless-limbed, (and) fair-skinned/ B Hearing this speech of hers, the Fort-destroyer was pleased
104.
'Make me,
with
it.
g^xfj^hn^ns,
in
or
s,
but in
Bm
^C^t
1
br, tj^-qi
f.
%f m
bfkr,
cf^
n.
io<f
is
not found
only.
Sadgurusisya omits 104
also,
but has 104
in a slightly
modified form (see note on 103).
passing (praJcsipya) her through the carriage a drew her aperture (between the body) of the car and the yoke Then she became fair-skinned. forth three times.
105. Indra
,
MSS.,
and n(hm),
Without a knowledge of the construction of cars at the period when this passage was written, the exact meaning must be uncertain, but the wording indicates that the
two genitives express the two parts between which there was an aperture (ratha-chidra).
106.
Her
(salyaka),
was cast off became a porcupine but the next became an alligator (godhd), and the last
first
skin which
a chameleon (krkaldsa).
106
Am
1
;
the reading of
Bn
is:
fPSTf
^f^
^ftcrreT *$^rt
W^JWRU (*4
:
bfkn,
r)
The reading
of
is
favoured by that of Sadgurusisya
Yaska and Bhaguri call this hymn a story a (itihdsa), A maiden' (kanya viii. 91) a (hymn) while Saunaka calls b as well as the two which come next addressed to Indra
107.
C
:
(beginning) 'As one who drinks' (pdntam:
viii.
92, 93).
RV.
viii.
93-]
BKHADDEVATA
Am
1
,
vi.
108
[238
1
ifflgmfiW
B.
U4gi*Hj|0
Am
(<thd,
of^:
mWrV),
hmV,
7m: *n; bf kr.

Cp. Vedische Studien, statements in describing the
a
b
i,
p.
292
f.
The Sarvanukramam combines the two
hymn
as an itihasa aindrah.
(stanza) of the latter (viii. 93.34) is pronounced in the Aitareya (Brahmana) a to be addressed to the Rbhus ; for on the third Chandoma (day) b this hymn is chanted (asyate) as one addressed to the Rbhus c
108.
But the last
r.
\3T|^4!n\*i3l br,
Qji(tp|e
only.
b,
Km
This sloka
is
1 ?),

in bfk.
B and m 1
:
The end
of the vary a
is
here
marked by
*
AB.
v. 21.
12; cp.
St.
Sarvanukramam
b
antyaindrdrbhavl.
;
See chandoma and
chdndomika in the
Petersburg Dictionary
in the smaller Dictionary Bohtlingk accepts
the reading chandogika here
= Chandogya
Brahmana.
Cp. BD. v. 175.
23.
Story of Soma's flight from the gods.

'
'
The following hymn, The cow the following addressed to the Maruts
109.
;
viii. (gauh 94), is Hither to thee six,

:
*
'
(a tvd
95-100), are addressed to Indra. In the second hymn of these (96) they say there
:
viii.
is
a story
(itihasa)
a
Soma, oppressed by fear of Vrtra,
fled
from the gods

b.
"^T
br,
fJT
only.
An^fk.
<faf5Ttl fkr,
^f^^T^K
B.
cd
io$
is
not found in
Am
RV.
iii,
1
,
but in
^M*!*^
7J
Am
s,
^(M^^T^
is
a
i.
The
following passage (109^-115)

cp. var. lect.,
2 M.M., RV.
quoted by Sayana on RV.

iii,
viii.
96. 13 (cp.
130. 8):
vol.
p.
39
f.
See Vedische Studien, vol.
p.
49
f.
The
story refers to
RV.
viii.
96. 13-15.
110.
b
,
and he betook himself to a

the Kurus.
,
river
named Am6umati a
in
(the country of)
Him
(cft*)
approached, with Brhaspati
only
the slayer of Vrtra c
rVrVn,
TP^t^r,
n.
1
,
TR
0<
s.
gp^rr
ns,
gWI^ b,
b,
Am
1
.
0<
^T
,
Wrm^
r,
îll4^qi<5 hdm
^^r^rr
n.
%4'M4I^
^M|<3*J|
f,
/r 7 î^RiT
s,
239]
*
vi.
14

:
[-RV.
b
viii.
96
:
Cp.
EV.
viii.
96. 13
ava drapso amfamatlm

;
atisthat.
Cp.
viii.
96. 15
brhaspatina yujendrafr sasahe

sloka
is
cp.
AB.
vi. 36.
14
brhaspatinaiva yuja.
This
quoted by the Nitimafijari on RV.
viii.
95. 7.
111. being about to fight a in company with the greatly rejoicing Soma, seeing them apMaruts, armed with various weapons.
proaching, stood in array with his forces,

l
rV.
a
9IMI|fl:
^Rt
hdrb,
hdrbk, mqHijM
rW.
Soma was
The
accusative yotsyamanam cannot be right, as this would imply that
already about to
fight, and that he was accompanied by the Maruts, while drsjvd tan ayatafr would then become unintelligible. The situation appears to be this. Indra, accompanied
by Brhaspati alone among the gods whom Soma had left, approaches the latter, while on a warlike expedition in association with his allies the Maruts. Soma, on seeing Indra's host, takes it for Vrtra's army and assumes the defensive. Brhaspati then comes forward
and explains that
it is
Indra with his Maruts.
112. thinking Vrtra was approaching with a hostile host, intent To him, arrayed and ready with his bow, on slaying (him).
Brhaspati spoke
hdn^rbfk, *H^Tif 4^+J|4JI7f
r r r
4 6
.
113. 'This
is
the Lord of the Maruts,
Soma; come back
to
the gods,
Lord/
Hearing the speech of the preceptor of the gods, which was unavailing because he believed it was Vrtra,
ifrR Tjff
is
r,
5^t%ff hdfb, ^ftSfcrff
k,
^T $ff rVrV,
^qij
b.
tffa? itff
s.
113**
is
Bm
only.
"^PT^f kr,
The end
of the varga
here marked by
a later addition
is five and a half slokas, but 113 probably both superfluous and omitted not only by Sayana but also by m 1 which almost invariably has the additional readings of B.
in bfk.
The varga has
for it is
24.
Story of Soma'0
'
flight (continued).
114. he replied No/ (So) the force, went to the gods in heaven.
in
mighty 6akra, taking him by The celestials (then) drank him
due form.
RV.viii. 9 6-]
BRHADDEVATA
b,
vi.
115
f.
[240
41414(1*1
44^N
AmV
br,
And having drunk (him) they slew in battle nine times All this is related in the triplet Down (ava demons. ninety b viii. 96. 1 3-15) 6 hdm 1 Êpf rr, s,
115.
a
'
'
j^ fl*|
B.
a
Cp.
vi.
51
vii.
b
51.
109^-115
is
translated in Vedische Studien, vol.
iii,
p. 50.
a 116. (The seer praises) Indra, and the Maruts, and also Brhaspati for these are the deities of the âunaka that Indra
:
triplet
says
alone
(is the deity). 1 1 TO[ ^ bfkm '[WfTn^bkm

.
*lfil
n6
6
is
found in
bfkm 1
only.
^TT hmVB, ?TO

a
r.
In connexion with the following line, Ii6 a& seems necessary. Mitra makes no reference to it, though it must be in his B MSS. also. As the names are in the
accusative in the MSS., I have assumed the ellipse of stauti, which has frequently to be supplied in the BD. though hardly ever in so forced a way as here.
f
117.
But
in the Aitareya
(Brahmana)
viii.
a it (the triplet) is said
to be addressed to Indra-Brhaspati. With the triplet 'Here I' (ay am:
100. 1-3)
c.
only.
Nema, son of
Bhrgu, praised
m
*
bfk,
Indra without seeing him ^HffT r. nf b is found in B and m 1

BTf
cj^^'l^ hrbf k,
?J%-
hdn^bf,
b
TIW^ cf^
5 7 r r ,
fl
.
*|M*ji7j k,
c
AB.
vi.
36. 12.
Tusfava from
n8
Apafyams
tarn is necessary
because
it is
Nema who
does not see Indra.
118.
And Indra
(then) with a couplet (4, 5) (says),
'
Here
I am,
also
behold me, seer a/
For Nema, being alone (eka) while praising said, There is no Indra
*
(Indra),
had
1
,
^W^
^ffil
RV.
viii.
r,
ffi
b,
f,
^fltHlffl îftfd hd.
nScd
is
found in
B and
is
only.
^ppfa
:
^je|5H
m *$^q
,
f k.
The end
of the varga
here
marked by
Cp.
astlti
^tf in bfk.
loo. 4
ayam asmi jaritah pafya majha.
Cp.
ibid,,
nendro
nema u tva
aha.
241]
_v
25.
i.
I23

RV.
viii.
[-RV.viii.ioo
Details regarding
100.
Visnu helps Indra.
119. Indra, on hearing that, praised himself with two stanzas a (4, 5) as he showed himself The seer on seeing him was greatly rejoiced, and in the couplet b viii. 100. 'All this of thee' ta te
.
(visvet
b.
6, 7)
r,
^S(qc^
119
,
are found in
?!
and
only.
^ttfoni
1 ^RT hdm
flfT
*
r,
7f
$gft?^
brVr 7
SSlf^
f.
$$\$\
hdr, <AH\<\\
f k,
ttnlnl
b.
is probably original, as it appears to have been Though somewhat redundant 119 known to the author of the SarvSnukramani; cp. the statement there: ay am iti dv?b This and the further details (119 -124 ) as to cenaindra atmanam astaut.
RV.
viii.
100 are passed over in the Sarvanukramam.
120. lauds both the gift of Indra and his various deeds. (the stanza) Swift as thought (manojavdh: viii. 100. 8)
*
But
is
:
ad9)
is (in)
dressed to the Bird (suparna), while praise of the Bolt.

1
'
In the ocean
'
(samudre
rb,
MH^fk.
'ÛdfT
hm 1 ^
s tffal^T bfr r\ fH^fo!
k.
121. In the couplet 'When Vac' (yad vak: seer) praises the divine all-pervading Vac.
10,
u)
he (the
(un-
a Having tormented these three worlds Vrtra remained assailable) by reason of his fury.
^SfRTt A, f5jÎ^r r r fStof ^PTT hdm a, ^REt r, ^1 bf, ?TO k.

,
2 5
f,
frftTf
b,
|iE)iIT k,
ofttaTt
s.
a
cp.
The following three

2
s'lokas (i2i
-124
are quoted by Sayana on RV.viii. 100. 12:
M. M., RV.
vol.
iii,
p. 41.
*
Indra could not slay. Going to Visnu he said, wish to slay Vrtra stride forth to-day and stand at my side.
122.
;
Him
7!
irrui^^n*vhds,
7f
THIÎf^r, npu^g^b,
B.
cl^l^î
fk.
123.
bolt.'
May Dyaus make room

'
(antara) for
my
outstretched
Saying Yes/ Visnu did
so,
and Dyaus gave him an opening

-
(vivard).
m1
in fk.
II.
1 4 6 U<*ldlN hdr r r
^nT^T ?[ bfrs ^3HW 3 k

I
i
I2 3*
is
omitted
The end
of the varga
is
here marked by
^l| in bfk, not in hd.
RV.
viii.
TOO-]
26.
BRHADDEVATA
vi.
124
[242
viii.
Details regarding the deities of

is
RV.
'
101.
'
124. All this
visno:
viii.
'
proclaimed in the stanza Friend Visnu (sakhe But the first four stanzas of the hymn 100. 12).
Specially' (rdhak
;
:
(beginning)
viii.
101. 1-4) are addressed to
Mitra -Varuna
BS,
f,
^R A.
^jntff ^nw
b,
A,
*n
^jqr ^
'
B,
*r%
f^n*f*rfi? fcrf^
and the three verses a of Forth (pra 5 a6c) are to Mitra b d c Aryaman, and Varuna the fourth (5 ) is to all the Adityas such
125.
'
is
(here) the praise.

A, t?T3[
*) m\
bfk
.
rhd, ^TT Ill'^^bfk. T^rgg^J: hdbk, ^ro^: f, n
*
is
The MS. evidence favours the

'pra
is
singular (pada
ca),
but this with the following tray ah
very forced:
a verse to Mitra, (and one) to Aryaman, (and one) to Varnna,

b
(altogether) three.'
The
dative mitrdya
is
probably used beside the genitives
aryamnah and varunasya because the stanza begins with pra mitraya. According a to the Sarvanukramam, Mitra and Varuna only. The name of Aryaman occurs in 5
.
126.
'
But the following stanza (6) has the Adityas
as its deities.
;
a couplet addressed to the A^vins (a there are (then) two addressed to Vayu (9, 10), two to Surya a (n, 12), one toUsas (13), or (the seer here praises) the light of
:
Hither to
me
'
me
7, 8) is
the sun and moon.
hm 1 r,
for iffi) k,
TCnfTR[W
3
b,
^ <Wrf^W
S,
f.
'^^^
r.
m1
^Mf (dual of ^^) ^t^n rW, ^RT hdr

hr B,
3
,
^
a
'Sftrf?;
r.
(^f^)
^S (wrong sandhi ^WT bfS,

;
(3ft3\)
WT
*CT r bfr r r
2 6 7
,
1WT
hd,
TWT
tt
^TTT: k,
JWT
*rr*t
m (yiî^(ft4i
1
s).
Another instance of the
elliptical
use of the accusative (prabham) governed by
stauti to
be supplied: cp. note on
n6
'Generations truly' (prajd ha: 14) is addressed to Pavamana, while with the two stanzas The mother (mdtd 15, 16) ' the Cow is praised. Thou, Agni, great (tvam ague brhat
127.
'
'
:
'
243]
viii. 1 02,
vi.
131

But
[-RV.
ix.
67
103) are two hymns addressed to Agni. of the latter (pare) is praised Agni,
128. the Middle, together with the Maruts
'
in a stanza
and Rudras, (viz.

'
in)
Come,
Agni' (dgne ydhi

is
viii.
'
103, 14).
Or
in the first hemistich,
Generations truly
(prajd ha
viii.
101. 14),
Agni
r,
here named,
1
^f ^5JJ?t
in
TT?t
hdm
fk,
^t
b.
128
and 129 are not found
in
or
1
,
but
only.
129. in the third verse (pdda), the Sun (dditya), and in the fourth the Middle (Agni) is praised a for so it has been explained in the esoteric Brahmana b also.
:
(rahasya) Aitareya
bfk.
r,
e||<34iril
The end
marked by
^
b
in
bfk.
is,
The SarvanukramanI makes no

ii. i.
reference to this alternative of B.
That
in the Aitareya Aranyaka,
x.
27.
Deities of
BY.
is
'
ix.
1-86.
130.
Now Soma Pavamana

a.
praised
here in the
:
ninth
Mandala
(In the hymn)
'
Kindled
(samiddhah
.
ix. 5)
the Apr!
deities (dpryah) are praised like
Pavamana b
B, *raft 4(iy^f^fif:
Am
2
.
(hdr
3
;
%iffi?:
r r r
1 ).
om:
MSS.,
?r: r.
*
as
if
Op. SarvanukramanI
navamam manfalam pavamanam saumyam.
That
is,
they were forms, not of Agni, but of
Soma Pavamaua.
*
'
131.
And
in the three stanzas

is
'
Agni,
life
(agna dyumsi
ix.
66. 19-21),
Agni 'Our protector

*
incidental (nipdtabhdj), while in the triplet a ix. 67. 10-12) he (avitd nah (Pavamana) is
:
praised together with Pusan.

Pusan
is directly
mentioned in
10, indirectly as kapardin in

, .
n,and
aghrni in 12
ay am somah pavate occurs in

tisrah
n,
ay am
pavate in 12; cp. SarvanukramanI:
avitd nas
pausnyo
va, that
is,
the three stanzas 10-12 are addressed to Pusan or Pavamana.
RV.
ix.
67-]
BRHADDEVATA
:
vi.
132
'
[244
(atra),
'
which of thee' (yat te ix. 67. 23, 24), are addressed to Agni By both of these (ubhdbhydm 25) is addressed to Savitr; the next stanza and Savitr a (26) is addressed to Agni
132.
7
Then two
later stanzas in this
hymn
^Tfa4\ ^ffa
r,
with yellow pigment),

(also
hm ^Tft-*ufo d (but the a of îfq^H^l bfk. The SarvanukramanT has

tufa-a^fo
1
,
O<
2TT
is
obliterated
'
in
Sayana's quotation), but *3Erf%[
is
probably a misprint, as
my
index has
dgnisdvitri.
According to the Sarvanukramam the deity of 25
is
Agni or
Savitr, of 26,
Agni
or Agni and Savitr.
purify me' (punantu ma: ix. 67. 27) is addressed to the All-gods, while the stanza 'Near to the friend'
133.
'May they
:
(upa priyam
'Who'
addressed to Agni, and the two next, a (yah: 31, 32), are (in) praise of the student of recitation
29)
is
(svddhydyddhyetf).
hr 3 ^Hrf^
,
^ l^ffi d, MTHJ ^ ^SHC
r,
^jftrfTT
^ 1&HI
in 133
B.
Cp. Sarvanukramam
:
te
pavamany-adhyetf-stuti (RV.
ix. 67. 31,
32 begin with the

cp.
words
yah pavamdnlr adhyeti).
With regard to the reading of the B MSS.
Meyer, Bgvidhana,
p. xxiii (middle).
134. In the
c
'
hymn 'At
:
the rim' (srakve:

b
ix. 73),
when
inter-
(is spoken of), and preted (nirukte)*, the demon-slaying Agni The filter (pavitram ix. 83) is called a praise of the Kettle (gharma) as (representing) the Sun (surya) and the Soul
(dtman)
c.
finnfc
hdm 1 ^ PnjW
1 is
b,
ftrir
fk.
6
),
^{ftr
r,
1 Îtfa hdm
3% ^
bf, ^fifc
'iSWTfr
Am (^Tft?
i^r^r
'Wl B.
in
'ft^ hm ^
1
^P^ bk.
'
The
end of the varga

*
here marked by
^>
is
bfk, not in d.
in the
I was for a long time inclined to adopt the emendation niruktah, meaning
sralcve the
hymn
is
demon-slaying Agni
explained (as the deity)

as giving
'
;
but I have retained
nirultte as
the reading of the best
MSS. and
an adequate sense.
There
no mention of Agni raksohan here in the Sarvanukramam ; but Sayana on BV. ix. tvacam asiknlm by raksasam There is apaghnanti. 73* 5 explains apa dhamanti
. . . .
no reference to
gharma
is
Cp. Nirukta one of the concrete (bhuta) names of the Great Soul (dtman).
this
statement in the Sarvanukramam.
xiv.
n, where
245]
vi.
137

Deities of
[-RV.
ix.
na
28.
RV.
ix.
87, 96, 112.
B 135. The verse 'Deft, wise' (rbhur dhirah: ix. 87. 3^) should Now three gods are here b be held to be addressed to Kbhu a mentioned incidentally (nipdta) in three verses (pdda) c
.
fk,
b.
r,
îq<g m îTq<g b. ^H*fU ni l *fl4H ff?C

1
,
tf^rMT^
bf k.
fr,
*^<W!<
k,
r,
fIMH ^TST^n^fk, fJiMicHmSMÎit^bm

is
1
.
f^5\f^<ui bfkr, t^|\^tJ

b
m1
135
found in
and
only.
to this
There
is
no reference
pada
in the
Sarvanukramanl.
This line must be
an introduction to what follows iu regard to RV. ix. 96. 6, stating in a more general way what is said in 136 It is not clear to me of what 135*, according to the reading of
.
bfkm 1
(which
is
one syllable short),
is
a corruption.
That
is,
RV.
ix. 96.
a&<J
.
136. three (deities) are mentioned a with these three (verses), each containing a couplet b (beginning) 'The Brahman of the
,
gods (brahmd devdndm

is
ix. 96.
6 aZ>0 )
(here) praised as (representing) the

i
or rather it is Soma who Sun and the Soul c

; .
hd, ffH?TlHU
b, tflîfaif fk.
ftfVNJ^fc
kr,
1
,
1
,
f^T^^
b,
h,
gfi^% G
fk.
d,
fafW^
,
b,
^T
^
;
f.
hdm 1%: f^T c c
^^^-qi
^
a
t^^l^q^lfH hd, ^S^Î^q^lfH 1 ^T Am ^tf ôeifM B. 136^ = 134.

cp.
i.
r^^r 6
Tisroktah irregularly contracted for tisra ulddh
50;
iii.
94, &c.
:
I under-
mean that each pada here consists, as it were, of a couplet brahmd devdndm, padavlh kavmdm ; rsir viprdndqi, mahiso mrgdndm j fyeno grdhrandm, svadhitir vandnam. RV. ix. 96. 5, 6 are commented upon in the Nirukta Parisista, ii. 13, 14, where Soma is explained as the Sun (surya) and the Soul (dtman). The Sarvanukramanl
stand this to
makes no reference
to
RV.
ix. 96. 6.
137.
Now
asked
a (the) seers
while a drought was prevailing, the Lord of oacl *In this great time of distress, by what
,
activity do you
qtf*(Ui hdr,
a
live b ?'
f,
|"wlqi
ê<T
;
k, ^licff b.
sffaW
:
b,
^H^MIT
b
fk,
oH<*^ hdr.
is
That
is
probably, the seers of the ninth Mandala

ix,
cp. 141.
This
is
meant
as
an introduction to RV.
to a drought in the
112
but
it
misrepresents the situation, as there

vi.
no reference
kena
hymn.
Cp. Nirukta
India rsin papracha,
durbhikse
jivatlti; tesdm ekah pratyuvdca.
RV.
ix.
112]
BRHADDEVATA
cart,
vi.
138
[246
138.
'A
field,
kine, tillage,
away (asyandana)*, a forest, the sea, these means (evam) we live
water that does not flow a mountain, a king by
br,
f
?|W^
kr
2
.
m ^R^bfm
1
,
^
1
fkr
(SfW^ Nir.).
V^j
all
bm^Nir.), 4|l<<i
Nir.
fr f
r(Nir.),
^T^kr
2
.
WPfcl
MSB., ^[ftj:
brNir.,
5ft.
V&1R
This
fk.
In place of Tpf
not found in A.
bf|qi^ TEIH,
the Nirukta has
s'loka is
I take asyandanam to be a noun, as, according to the reading of the Nirukta, nine b This is, of course, the answer of the means of livelihood are here enumerated. 1 b The context indicates that this s'loka, though found in seers; cp. 137, note .
Bm
only,
is
appropriate here, while
its
obviously un -Vedic character shows

little
it
to be out of place
in the Nirukta.
this is
Hence there can be

than that
it
doubt that
it is
an interpolation from the BD. ;

Cp. Indische Studien,
more
likely
should have been introduced into both works from some

the sloka.
ii.
other
158.
common
source.
Durga does not comment on

found in
cp. the
Somewhat
similar enumerations are

iii.
Manu
x.
116 (data jivanahetavah)
and Yajflavalkya
42 (apattau jivanani)
Mitaksara on this passage.
139. In praising (Indra) the seer SiSu, son of Angiras, declared ' Variously (ndndnam ix. 1 1 2) in (this) to him with the hymn
'
:
the presence of the (other) seers.
Am
b,
1
,
TOT
R,B.
1
^jft4, fk, f^ft
b,
54^1^1*1^ hm
not in d.
r.
Iff Am f^
1
,
B.
The end
of the varga
is
here marked
by
^C
in bfk,
29.
Indra and the seers.
Value of penance.
*
140.
Now to all of them Indra said

;
penance
for
Do ye perform very severe without penance this distress cannot be removed/

:
Am
1
,
<3441<îM.
bfk,
(3r:)
1
,
J ftlfT hd, *T IJJ^

r.
TfWT
^W ^TTT m
hm
]
^T
ffarPTOT ^FR f^TTT
1 3 4 6 r r r r
Wfl[ bfk, W(Tji
r.
141.
Now
all
of them, desirous of obtaining heaven, performed
in consequence of fierce austerity they pronounced penance. stanzas relating to (Soma) Pavamana (pavamam).
h in
1
Then
r,
5R^ b,
247]
142.
vi.
146

is
[RV.
ix.
112
not envious, is studious, obedient, and practises penance, purifies ten ascendants and descendants as
well as himself.
One who
And whatever sin he has committed with mind, speech, and food purified from all that, he enjoys the fruit of Vedic body,
143.
a
study
bfk.
4iJî*ft4A:
6
.
r,
*qi<^tital:
f,
hdr
B,
a
3
,
r^r qT*<^f$^l[ ^W
<u4l4Mi^*lc|
A,
^n^<*T|qtn lfa4 ic^
m1
Or, according to the reading of B,
will attain to the
same world
as seers.'
The
reading of
reference to
somewhat favoured by that of the Rgvidhana (iii. 2. 5), which with the Pavamani verses says svadhyayapunyam atulam putah prapnoti caksayam.
is
:
144.
The Pavamani Gayatr!s a are the supreme Brahma, the

.
b bright, eternal light restraining his breath
He who
,
here at his latter end (ante),
intent on them,
is
%m
*
v. 2, 3.
^
b
hd.
This a'loka
iii.
not found in B, but in
and
m1
only.
Cp. Rgvidhana
Cp.
iii.
I. I
svadisthayeti gayatrih pdvamariir japed dvijah; cp. Nirukta

:
RV.
:
ix.
113. 6, 7
yatra brahma
yatra jyotir ajasram.

iii.
Cp.
4. 2, 3.
Rgvidhana
3.
pranan ayamya ca dhydyed ante devan pitrn rsin; cp. also
and he who should meditate on Pavamana, the Fathers, the Gods, and Sarasvati a to his fathers milk, melted butter, honey, and water will flow (upavarteta).
145.
fk,
3!TSfar9
b.
0<
^tWf^ hbfkr, ^MOJ 9^

iii.
5 7 r r .
Cp. Pgvidhana
iii.
3.
6: sarasvatim car cay it a payo 'rnbumadhusarpisd; and
2.
3:
aksayyam ca bhaved dattam pitrbhyah
paramam madhu.
and fourteen hymns,

bfkr.
146. This Mandala, addressed to Soma, containing one hundred is called 'Pavamana/ and seven lessons
it)
(anuvdJca) are (contained in
a.
2
.
HTWnfl^r,
is
WT^bfkr
^<J. in bfk.
HfJ^|cft|^J fkr,
^TTO
b.
The end
of the varga
here marked by
RV.
x.
*
i-]
is
BRHADDEVATA
not found in
vi.
147
Nevertheless
it is
[248
probably
This sloka
or
m1
but in
only.
original, as the wording of the introduction to the ninth
Mandala
in the Sarvariukramani
appears to be based on
at the close of a
navamam mandalam pavamanam saumyam. As the varga comes it Mandala the abnormal number of seven slokas is hardly sufficient to
:
throw doubt on the genuineness of some of the latter. (Cp. above, any of them is a later addition, 144 is the most likely to be such.
v. 102,
note
a
.)
If
Mandala
30.
Deities of
x.
RV.
x. 1-8.
Triiiras and Indra.
147. Trita
saw seven hymns addressed

' '
to
Agni
(beginning),
'Before' (agre: x. 1-7), but
hymn
(beginning)
Triîras, son of Tvastr, the next Forth with his banner (pro, ketund x. 8).
:
hn^r, <5||*t
f,
OT*
k>
<*f^ b
148.
(x. 8.
Now
six (stanzas) of this
(hymn) are addressed to Agni

:
i~6), while with the triplet which follows, 'Of him' (asya: such is our sacred 7-9), he praised Indra at the end of a dream
tradition.
hdr,
?PE?f
br 5
This sloka
is
omitted in fkr
2
.
149. Triîras, who could assume all forms being the son of a sister of the Asuras, became the domestic priest of the gods from a desire of (rendering) a service (to the former) a
.
hm
b,
rb, *T
f f krV.
r.
'
fTTftjqU**l*IF
Am
1
,
>W4i|tt|in B.
^^ hdm
f k,
^rg<^
Or, according to B,
from a desire for their (the gods') destruction.'
Indra became aware that the seer (Triiras) had been sent by the Asuras among the gods. He then with his bolt quickly struck off a those three heads of his.
150.
bfr,
Now
n*|R
irfflft k,
n^V^Rnt^r
hm ^ t%f%^
1
,
4 6 r r ,
^f^ntl.r
4ll3|l*|
rf
^?l[
hdr 3
f,
bfk.
hdbk,
f^îRj
^^(^1^
r,
The expressions used
in
RV.
x. 8.
9 are
avalhinat and tri$i slrsd para varh.
249]
151.
vi.
155
[-RV.
x.
14
The mouth with which he drank Soma became a

;
franco-
line partridge (kapinjala)
a sparrow (kalavinka) a partridge (tittiri)*.

in
that with which he drank Sura (became) while that with which he ate food became
1
r.
The end
of the varga
is
here marked by
$0
hmbfk, not
a
in d.
cp.
For similar transformations
what became of the skins of ApalS

vii.
(above, vi. 106)
and of the members of Agni (below,
78-80).
31.
Deitiea of
BV.
z.
9-14.
:
(brdhml) Speech (vac) addressed Thou art a Brahman-slayer, Lord of a hundred powers (Satakratu), since thou hast slain ViSvarupa who sought refuge (prapanna) with
152.
Him
(Indra) divine
'
averted face a /
hrn^bfk, TfaT
a
rVr 6
WT^ hn^rbfk, ^^ rVr

and did not
attack.
6
.
That
is,
who was
defenceless
153.
Him
a (Indra) the seer Sindhudvipa himself besprinkled,

'
to the accompaniment of the hymn (suktena) x. 9), for the removal of that unpropitious sin. ^jfo^ bfkr, \UfM^
T^f^tT above,
a
iii.
Waters (dpah
'
Am
1
.
*t*J<^*J
MSS. and
r (cp. various readings of
\\*u-
114).
;
Alternative seer of KV.x. 9
see
Arsanukramam
x. 3
Sarvanukramam on EV. x. 9.
rejects Yarn! who solicits him with a view to sexual the dialogue, 'Hither, indeed' (o cit x. 10), of those two children of Vivasvat is (descriptive of) that.
154.
Yama
:
intercourse
Am
1
,
^5Jt
f^<M<4l<4 (the
fuller pratlka) B.
155. The two (hymns beginning) 'The bull' (vrsd x. u, 12) are addressed to Agni. In the hymn (atra) I yoke for you (yuje vdm x. 1 3) the two oblation carts are praised together. In Him
: (
' ' :
who has
is
passed away' (pareyivdmsam
x. 14)
the Middle
Yama a
praised.
B, ^g^fcfifa
Am1 OprSt rVrV).

d,
MXRmi^fÂI^
II.
iRfiuM Kk
if^m
1
.
I 55
bfkr, iftt^fd a6fl I 56 , and

,
RV.
x.
14-]
BRHADDEVATA
in
x 4 6 r r r (doubtless
vi.
156
[250
in
156^ are omitted
because 155^ begins with
^|%
and 156*
begins with ^NgÎ%).

a in
Cp. Nirukta
x. 15. 1,
xi. 18,
:
where Yaska, in commenting on the words madhyamah pitarah
BV.
remarks
madhyamiko yama
ity ahus,
tasman mddhyamikan pitfn many ante*
156.
Then the Atharvans, the Bhrgus, the Angirases, the
Fathers are praised together in the sixth (stanza) there (x. 14. 6), as groups of gods (devagana) connected with heaven (dyubhaJcti).
fjfi^t (IHH:
ftRfT:
fk.
hdm1
in
(this is the order in
RV.
x. 14. 6),
ftftO^flfK^
1
.
hr,
R'd'O
Sf
hdir^bfk,
Î
r.
WH
hdkr, W*t bfm
The end
of the varga is
here marked by
$^
hm
bf,
not in kd.
32.
Deities of
BV.
x.
14
(continued), 15, 16.
Three Agnis.
frequently seen praised with the Fathers and the Angirases in the formulas for in the verse Vivasvat (vivasvantam x. 14. 5) he (himself appears as) a Father.
157.
is
'
Yama
:
'
1
.
157-159
are found in
B and
m m1
1
.
only,
Yama is praised deceased man who is to

158.
with the Fathers in conjunction with the be hallowed (samskdrya). In the three
(stanzas) 'Go forth, go forth' (prehiprehi: x. 14. 7-9) prayers for the deceased man are uttered.
B
the
159.
The god Yama

(sukta-bhdf).
is
Lord of the Fathers

1
therefore he
owns
hymn
a
In the triplet 'Run past

dogs
(are
:
(ati
drava:
x. 14.
10-12) the two

arise'
praised).
x.
1
The following (hymn) 'Let them

addressed to the Fathers b
.
(ud Iratdm
5)
is
Op. Sarvanukramam
b
:
trcafr
fvabhyam.
Cp. Sarvanukramani
udtratam
pitryam.
160.
But with the
following
hymn
(the seer) proclaims the rite
in the
burning ground. There were three Agnis belonging (respectively) to the Fathers,
251]
vi.
63

:
[-RV.x.i;
the Gods, and the Asuras the two who hear oblations (havya) and food offerings (kavya) and he who is called Saharaksas a
.
^fKUT
presumably
r
cj
hm 1 r 3
if^^^f
r,
r.
l6o
a6
is
found in
fk,
Am
b.
only, not in bfkr r
2 5
(nor
7
).
W> ^ * hd, ^TR TR* m R[ A, 4*3 v^

^
9 !!
1
.
*TR
*fW
*fT* HI B,
That
is,
havyavdhana
is
the Agni of the gods
kavyavahana, of the Fathers
and
saharaksas, of the demons.
161.
Now with
:
(mainam
(kavya).
regard to these (tatra) the (hymn) 'Not him 1 is x. 6) (in) praise of the bearer of food offerings Other (hymns), however, are (in) praise of the divine
(Agni), not of this one (connected with the Fathers), nor of the
demoniac one (dsura).

!
Am
kr.
1
,
^fTf
o;
^^Wnpl'fa
<3
(?J
bfk,
^ rVr
7
).
hm 1 r 3
is
^TCJf br here marked by

f,
5
,
^T*S
in
5X7?f ^T
not in d.
Am
1
,
f|\*?| 7J
B.
The end
of the varga
hm 1 bfk,
33.
Story of Saranyn: BY,
z.
!?
162. Tvastr a
had twin
1
He
himself gave Saranyu
children, Saranyu as well as Triîras. in marriage to Vivasvat.
** hm
s(AV.).
B
bfks(RV.),
('3*0 (^(11^1(41
n,
*%$ ^ 5
rVr 6
^n^rs(KV.), *R^BJ hds(AV.),

vi.
The
following story,
i6a-vii. 6, is quoted in the Nltimafljari
on RV.
i.
116. 6
and
by Sayana on RV.
the Nitimafijarl in
vii. 72. 2 as well as
AV.
xviii. i.
;
53
(cp.
iii,
the quotations from the BD. and

p.
M. M.'s RV. 2
vol. iv, p. 5
i,
cp. vol.
n).
Kuhn
prints the text of
the passage in Kuhn's Zeitschrift, vol.

Sanskrit Texts, vol. v, p. 228.
p. 442.
xii. 10,
Cp. Nirukta
by Muir, Original II on tbe story of Saranyu, and Roth,
It
is
also translated
Erlauterungen,
to
p. 161.
Sayana also gives a prose version of the story in his introduction
RV.
x. 17.
Cp. Lanman, Sanskrit Reader, notes, p. 381.
Then Yama and Yarn! were begotten on Saranyu by And these two Îso were twins, but the elder of the two was Yama, 1 7 41 VIM s, 411*1411 brVr *H<J^ m 4K<WH STT^bd, *H?<8[ n. 1 ?ft 'MlUjjft hn^rbfk, niqj*ft ^nSffft hm rbfkn (Nirukta xii. 10), 3TI?! ^
163.
Vivasvat.
f,
s.
s.
^nFlf^f MSS.
rs,
*nft ^(Tdi
(Ulâi
(AV.).
*W hm^s, ^^ bfk.
is
The
is
last
pada in
Sayana (RV.) reads:
^*qi
The
^f
^TR5.

repeated in b, not in
f.
here marked
by
in bfk, not in
m 1 bd.
last
pada
RV.
x.
17]
BEHADDEVATA
1.
vii. i
[252
Story of Saranyu (continued).
Saranyu having created, in the absence of her husband, a female similar (to herself) and having entrusted to her the pair (of children), turned herself into a mare and departed.
1.
Now
^n?T
1
,
îrr bfk,
}jt^mx(fi|i+t
^fT
bd, ^ffT ns(AV.),
Î rVr
(cp.
6
.
f*?*pf
xii.
MSS.
rs,
s(AV.).
bfkrn, ^JcTT
TF%W
Nirukta
10:
hdr^'r'm1
2.
But Vivasvat,
(substitute).
brilliance.
He
in ignorance (of this), begot Manu on that (Manu) became a royal seer, like Vivasvat in
(Vivasvat) had become aware that Saranyu had departed in the shape of a mare, he quickly went after the daughter of Tvastr, having turned himself into a horse
3.
When, however, he
with similar characteristics
(to hers).
m
fk,
br, HlTBIIUI
hdr
3
,
foWRTO
f.
Hl^^fMUlY bbrs
(AV.),
hdr 8 ,
Saranyu, recognizing Vivasvat in the form of a steed, approached him for sexual intercourse, and he covered her there.
4.
And
Am
Bns.
1
,
tivw<j? Bn,
1
*K<W^
s,
tiv*$<a
A V.).
7
.
ftf<^^
fk.
Am
1
,
^T^fW^bm
b,
rfks,
fT^fW^b, frf^fPW^r
2 6 7 r r r ,
T ^^ÎtTiM^^l^ hm r,
fJiîqi^^lfllTT
fa^l^M-qqU*!
in their agitation the semen fell on the ground. the mare, through desire of offspring, smelt the semen.
5.
Then
And
MSS.rs, *fi3fr
bfr,
(AV.).
^*
fkdrns,
^JT hm's
fl^fW
is
(AV.),
^Blb.
d,
^MRlU^ hdk, RJT hm s (AV.)

1
VJMRuWffl
1 4 e r r r s (AV.).
rns,
'itfgti
cT^ftVi b,
The end
of the varga
here marked by ^ in bfk, not
in
hdm 1
253]
2.
6.
vii.
[RV.
x. 17
Story of Saranyn (concluded).
Deities of E.V. z. 17.
Now
.
into being
from the semen which had just been smelt there came two youths, Nasatya and Dasra, who are praised as
rnf (i
k,
'Asvins' a
f),
*u<*t^4firEI
b,
JTHl^ÛT
h,
*ft
<J
m^s (AV.),
The quotation ends here
in
Sayana (RV. and AV.), but the Nitimafijari quotes
a6
7
also.
7.
Yaska regards
this
as a story a of Vivasvat
x.
17.
i,
together in the couplet Saranyu for its deity.
'Tvatr' (tvasta:
2)
and Tvastr which has
|% hdm^bfk,
a
*ft
5 7 r r .
Yaska,
who comments on both
stanzas
and
2 of
RV.
x. 1 7,
remarks in Nirukta
xii.
10
tatretihasam acaksate.
The two verses (beginning) 'Pusan' (pusd x. 17. addressed to Pusan, but the two next (3 cd) to Agni
8.
:
a6
3
a
; ;
are
even
and optionally (vd) b the other three (stanzas) which follow (4-6) are also (addressed to him).
the third
(3')
may
be addressed to
Puan
6 7 r r ,
^T-qi<4C
fk,
^TT*
hd.
M^ûfni^Îî: MlJ
:
^l-ut4l<^ b, hm a r, ^^!J ^Tl^tl^tT

r r r
2
5
MMf^4t
b,
f,
XJfasj:
M^^^riîM-q:
7
.
ft
addressed to Agni.
also
The Sarvanukramani says nothing about the last two padas ^ The reading of B is somewhat more explicit
optionally be addressed to
of x. 17. 3 being
'
The
third
p5da
may
is
Pusan
the triplet which follows (para) that (third
stanza)
addressed to Pusan.'
(stanza) in this hymn (atra\ which follows the triplet addressed to Sarasvati (7-9), is (in) praise of the Waters ' 11-13), Soma (10), while in the next triplet, The drop (drapsah
9.
But one
'
is
praised indirectly (parok$a).

hr,
g*nl
d, 7J
n^*l
b, ?J
Tf^WT
5 7 r r ,
%BT
fkr
2
.
RV.
x.
18]
BEHADDEVATA
'
vii.
10
'
:
[254
(stanza), the waters for its deities or
10.
But the next
Rich in milk (payasvatl 14)*, has The (next) four b is a benediction.
(stanzas: x. 18. 1-4) are (in) praise of Death c (klpta) in the funeral (antyd) ceremony
.
and are applicable

b,
Wr, *|%qU bfkrW.

lid,
,
*m^ *CT hm'r, 'TTf:

î^H
of the varga
is
*TT^: fk.
^(tfH^
f
r,
*Hlft: ^TRft b, Jplft
f.
5 hd, fo}U<g br fWJ^f^J
The end
here marked by
in bfk,
not in
a
hdm
The
;
1
.
correct pratika
iv. 6. 10.
is
b
payasvatth.
Cp. Sarvanukramam
*
catasro mrtyu-
devatah
AGS.
Cp. below,
vii.
15
antyaharmani.
3.
Detailed account of the funeral
hymn
XIV. x. 18.
life for
11.
The
:
(stanza) 'These' (ime

;
x. 18. 3)
*
prays for long

'
those
who have escaped death

(for it)
jlvebhyah 4) again prays the barrier (paridhi)*.

n^fk,
For the living this (imam for them in the ceremony with
fft "ft
only.
iv. 6. 9.
^lîm
s'loka is
br.
3fffaTv r,
b,
1^
b.
^ftW ^jf^fvi^f^l br,
fkm 1
a
This
4
:
found in
B and
RV.
x. 18.
imam
jivebhyafr paridhiqi
dadhami; cp. Sayana; AGS.
x. 18. 5) is addressed to Dhatr; the next to with then another (7), 'These wives' (imdh), he (the Tva?tr (6), seer) utters a prayer for the women in the ceremony with collyrium
12.
'As (yathd:
(aftjana)
a
.
u B,
7TOT Mf\f*l*fi<inU
-A-i
the latter reading
is
probably due to
a clerical error repeating the last word of the preceding sloka, which in that case (though
occurring in
only)
must have been
original.
The preceding
sloka mentions the stanza
which refers to the paridhi, the present sloka mentions the one which refers to anjana.
This sloka
a
is
wanting in
x. 18. 7
:
1
.
Cp.
RV.
ima narir
. .
agftjanena sarpisd sant vtiantu;

1
AGS.
iv. 6.
n,
:
12.
13.
1 8.
With the
(stanza) 'Rise up,
woman (ud lrva
ndri
x.
.
the wife ascends (the funeral pyre) after her dead (husband) a The younger brother of the departed, repeating (the stanza),
8)
prohibits (her).
255]
vii.
16

rn hd,
[RV.
x. 18
fk,
*pf Tfi^f <J\^[<fV
b,
*pJ*n^n5Ttff?f
rVr 6
fo*l<3f
m1
3 fa|<5U hdr
rVr 8
a
Had
the
MS. evidence not been

'
so strongly in favour of anurohati, I should have

:
been inclined to adopt the corrected reading of b m^rtam patriim tu rohatim, as giving with RV. x. 18. 8 he prohibits the wife mounting the (funeral pyre a better construction
:
of the) dead
man
'
;
cp.
Rgvidhana
vii.
iii.
8.4: devaro 'nvaruruksantim ud

surydm arohatim patim
;
irsveti nivartayet
and with rohatim
cp. below,
130
AGS.
iv. 2. 18.
The Hotr ought to perform this rite, should there be no brother-in-law, because a Brahmana enjoins that (the widow)
14.
a.
This sloka
a
is
should not follow the departed (husband)

and
only.
That
is,
by
burning herself with
him on
the funeral pyre.
On
the whole history
of Sail see Jolly, Recht
und
Sitte, in Buhler
ff.
;
Research, vol.
ii,
part 8, p. 67
cp.
and Kielhorn's Encyclopaedia of Indo- Aryan also Lanman, Sanskrit Reader, notes on RV. x. 18.
15.
This law regarding
women may
or
may
not apply to the
other castes.
In taking the bow (from the hand) of the departed man, one should mutter (the stanza) The bow (dhanuh x. 18. 9) a for the
'
'
:
sake of averting evil. And because these (stanzas) are employed on the burning ground at the funeral ceremony,
The
of
first line
of 15
is
found
is
:
in
and
only.
The second
line follows the reading
the reading of
Am
I have preferred the former, as
it
follows the text of the

sense.
t4t9U<^<ttT?
RV.
and as W?ff
in
A seems
).
to
make no
Am
1
:
cp.
1
next sloka.
3 4 8
M4;mt ^TTWWTftT
20.
is
B,
(=5^0 B, l MlUlh^H^cM 5JAm

$
(*c|nw
hdm 1
o^^fo
a
r r r r
here marked by
in bfk, not in hd.
Cp.
AGS.
iv. 2.
4.
Formulas in which no deity
in
mentioned.
one should state the deity of this triplet (x. 18. 7-9) a to be Death (mrtyu). For in the formulas (in which it is) not expressly
16.
mentioned b one should state the deity from the ceremony.

,
RV.
x.
18-]
r,
BRHADDEVATA
^$nî
bfk,
vii.
17
JJEf^
r,
[256
1 ^TTT ^TRf^ hdm
,
-qt$Utg
Am
1
.
^frf
b,
I have preferred the reading trcasya to

(in
dvrcasya, because, the deity of stanza 6

(7-9)
having been stated
12), the next three stanzas
have been discussed with

states
The reference to their contents (in 12-15). b * be pitrmedhdh. on i. 20. note Cp.
17.
Sarvanukramam
RV.
x. 18.
7-13 to
lack (of a deity) from the (evidence of the) formula and the ceremony as well, Prajapati is (the deity) a
When
there
is
as to the following four (stanzas: x. 18. 10-13) here, ' Approach' (upa sarpa 10) is addressed to the Earth.
:
Now
rVr 6
a
Cp.
saaniruktd;
Sarvanukramam on the
last
stanza of RY. x. 18
antyd
prdjdpatyd vd
on which Sadgurusisya remarks: sd cqaniruktd: aprakdfadevatdlhidhdnd. See his further discussion on the word aniruktd and my explanatory note, p. 183.
18, 19. Their application is in the
bones
a
1
of the departed.
Now
ceremony of collecting the with the last (stanza) 'In the
future
(pratlclne: x. 18. 14) he (the seer) expresses a prayer (in
saying),
'As having taken away (my) other days, the Fathers

life
placed (me) in (past) days, B (so) they also restored me, about to die (prayantam), to
in
days to
i8
cd
come
'
Am
(^Tf*f
^R
r,
fT^R hdm
).
The reading of
is:
19.
^KJ Am ^T^ fkrW, ^Tf^f b.

1
,
(RV.
f,
x. 18.
14:
Mcn^^l *n^^f^f
1
.
^t).
unrrfiTT:
2
,
^T^T%
b,
1
,
^^
r,
f,
r !
4 6
!,
^^ hdrbfk
ffcM*}l'% b,
^wnrr% Am
19
is
^qifum:
r,
?rf rf (RV.), *TT

^l<^ k.
*
bk.
TT^cf: fkr
mW
?gtrrfip[:
b 5 Îcf: r,^?f:
1
.
found in
B and m
b
only.
is
Op.
of
is
AGS.
:
iv. 5. 7.
RV.
x. 1 8
prattcine
it
mdm
an attempt to interpret the obscure last stanza ahanijsvdh parnam ivad dadhuJi, &c. If the reading of A
This
'
:
taken by
itself,
probably means
days,
The
Fathers, having as
it
were (yathd) taken
In that case the have placed me in (future) days.' away (my) (past) additional line of B would look like an explanation of this. I have preferred the reading dadhuh because it is the form used in the RV. itself.
other
257]
20.
vii.
23

'
[-RV.
:
x. 27
Now
a.
>
the (hymn)
;
Turn back'
:
(ni
vartadhvam
x. 19) is (in
praise) of Cows some regard it as (in praise) of the Waters. The latter hemistich of the first (stanza i cd) is, however, addressed to
Agni-Soma 1^4 3 A VlW 3 ml *

end of the varga
*
is
^
8
WM*ll*ll^
in d.
Am
1
,
Uq*J|<U<i| B.
The
here marked by
:
in
hbfk, not
.
Cp. Sarvanukramani
apani
gavyam vd
agnisomiyo dvifiyo 'rdharcah.
5.
Deities of
is
BY.
x.
19-27.
(x. 19. 6),
21.
The
sixth (stanza)
addressed to Indra
while in
the second both the gods a are incidentally mentioned (2). Now the hymn which contains a line of ten syllables b (x. 20. i) is described
as intended to avert evil (and) as connected with
mind (manasa).
Am
a
*
Both the gods (ubhau devau) is rather vague the two mentioned in the second stanza are Indra and Agni. The Sarvanukramani makes no reference to the deities of
:
'
KV.
x. 19. 2
and
6.
as a whole
hymn.
Meyer, Rgvidhana, p. xxviii, thinks this line is here regarded This hymn begins with a single verse instead of a stanza
:
bhadram no api vataya manah.
The Sarvanukramani remarks
adyaekapada, pada eva

511.
va jantyarthah. On this pada cp. Oldenberg, Prolegomena, a iii. 8. 6 ; cp. the whole sloka there :
dafaltsaram tu jantyartham bhadram na
nityam
iti
p.
2i=RgvidhSna
samsmaret;
japec chucir bhutvd
manasam vindate sukham.
22.
Now
here after two
hymns addressed
to
'
Agni
(x. 20, 21)

:
there follow three addressed to Indra (beginning) Where?' (kuha Now in the last of the hymns to Indra there is one x. 22-24).
'
triplet
Ye two (yuvam
'
x. 24.
4-6) addressed to the Asvins.
m
23.
*
b,
^1*^ f k,
x. 26) is
Happy' (bhadram:
:
indeed' (pra hi
addressed to Soma; Forth addressed to Pusan. The three following

x. 25) is
:
(beginning) 'It shall be' (asat x. 27-29) are addressed to Indra: with the first (27) of these (Indra), being exhilarated, proclaims his deeds
;
f,
RV.
x.
27-]
BRHADDEVATA
vii.
24
[258
24.
is
told
how he moves among beings, how he rains and protects a Thou in this hymn with the eight stanzas (beginning)
'
becamest' (dbhur u:
x. 27.
o
7~i4)
Am
a
1
,
*rrft B.
fi*iKifiTT: B,
fas4^ g Am
1
.
ajf$f?r
Am
1
,
Op. above,
iv.
34
paras tu Jcathayanty agnim yatha varsati pati
ca.
The
details regarding x. 27 given in this
and the following
si okas
(24-29) are altogether passed
over in the Sarvanukramanl.

peculiar to
This indicates that the mention of details in passages
cannot be used as an argument to prove that such passages are later
additions because
unknown
to the author of the Sarvanukramanl.

'
Seven' (sapta x. 27. 15) praises the Maruts, next the stanza (16) praises the Bolt; (the stanza) 'The fatted ram (plvdnam mesam 1 7) adores Agni, Indra and Soma
25. (The stanza)
'
:
T^Tf ^HfJl hdbfk,

of the varga
is
*T5?i: ttftfrl
r.
^ffl ^T*l
A, t^fal
^[^
9 B.
The end
here marked by M in f only.
6.
RV.
x.
27
(continued).
is)
BY.
x.
28: Dialogue of Indra and Vasukra.

a6
:
26. (that
its first
hemistich (does so
i7
),
while
its
second
one (adores) Parjanya with Vayu (17*). 'Crying aloud' (vi kroSanasah 18) (praises) Agni, but the next (stanza) Surya (19).
:
1
.
^^T 3 Am ^H^fd
1
, :
B.
c
'
27.
'
These two of mine (etau me

:
'
'
x. 27. 20)
(ayam yah 21) these two (stanzas) are (in) the Bolt ; and To every tree' (vrkse-vrkse 22) (praises) the of Indra. But (in) Of the Gods (devdndm 23) the three
:
and This which praise of Indra and
Bow
'
'
27
hm 1 rbfk;
the reading of r r r
is:
TpTT
bfp,
k,
H^
Qmfqfn
r
3
,
%^ (^)f^f hd, ^ff
28. bestowers of cold, heat,
and
rain,
Parjanya,
:
Wind
(anila),
d
)
and Sun (bhdskara), and in the last verse (pada Sun and Wind are praised together.
bfk.
x. 27. 2 3
both
11
r,
^q^ ^
X|
bfk,
hm rVr
l
7
.
259]
vii.
33

'
'
[-RV.
x.
3o
29. In the (stanza) 'This is thy life' (sd tejwdtuh: 24) either Indra or Surya (is praised). But Every other (vifoo hy anyah x. 28) is a dialogue of the seer and of Sakra (Indra).
:
IF*
a TT hm rb,
^h&
TpT
^T
fk.
f*H?t
f,
*Hj
Am
k,
1
,
fTift ffan? bfk,

b.
tl'q^l *p|
fJ|l^ *pt:
akra's,
30.
The even
(stanzas) are to be recognized as

.
the other
stanzas as Vasukra's a
The daughter-in-law of Indra b seeing the gods had come, but Sakra had not come
,
30
follows the reading
of*
the reading of
Am
is
^nTT ^^ft b, '3RTT the vary a is here marked by

,
^^ fk.
$
:
30^-32
are found in
and
only.
The end
of
in bfk, not in
1
.
Op. Sarvanukramam
jistandm vasvkrah.
ream
...
indrasya yujah, tista rseh ; Ar&anukramanl x. 12 indro yujam * Cp. Arânukramam x. II : indrasnusa vasukrasya paint;
:
Sarvanukramam: indrasya
snusa.
7.
Deities of
BV.
x.
30-33.
31. to the sacrifice, addressed (him) in the third person (paroa should he father-in-law has not come k$avat) (saying)
'
My
come, he would eat grain and would
drink Soma b .'
m
&
bfk ^rij
l
r.
on 30* and 3i
Gp. Sarvanukramam indrasya snusa paroksavad indram aha. a b both found in B only. Cp. EV. x. 28. I
:
This
:
is
clearly based
. .
mama
vauro nd
jagdma : jaksiydd dhdnd uta somam paptydt.
The Bolt-bearer on hearing this speech of hers, came that very moment, and standing on the northern altar (uttara vedi),
32.
said aloud
'
:
He
bellowing loud
'
(sa roruvat
x. 28. 2).
In the praise of Waters (beginning) Forth to the gods' x. 30) the Middle Agni is praised by the name of (pro, devatra
33.
:
RV.
'
x.
31-]
BRHADDEVATA
'
vii.
34
[260
Child of Waters
(apdm napdt) with the third and the fourth

g<nt3f
fk.
(stanza).
*Jdl*j*ll
hm 1
r.
!-,
gti)3)<JI b,
^Qil
hn^rbf, ^fsSj
k.
hm
r B,
fa:
34.
Now
(the
hymn) which
;
(begins)
'Hither' (a:
*
x.
'
31) is
:
addressed to the All-gods the one next to that, Forth (pro, x. 32), is addressed to Indra. One (stanza) 'Onward me' (pro, md x. 33. i) is addressed to the All-gods the following couplet
:
'
Together
me
f,
'
(sam
md
2, 3) is
addressed to Indra.
7J
hm j
H?ft b, TR[^
k, Trf?f r.
%9^
Am
1
,
^ftffi
Wrbfk, war^jfr rW.

35.
B-
^TCI Am
.
1
,
hr 3 f?: m^bfk, ipr:
The following two

5)
a.
syava (x. 33. 4, the following

:
On
KuruSravana Trasadathe death of king Mitratithi, the seer with

(stanzas) adore
1
.
b,
^nfrn
rW, *HN fk "T^r Am

>
if^lt
Wrbfk,
hdm 1
.
^TT:
,
TO
?T
TTT-
r.
The end
of tbe varga is here

:
marked by Ô
in bfk, not in
Op. SarvanukramanT
8.
The hymn of Dice
x. 34.
Deities of
RV.
x.
35-44.
36. four a (stanzas beginning) 'Of (yasya: x. 33. 6-9) The hymn consoled his (Mitratithi's) grandson Upama&ravas b
.
whom
:
'
which
(begins)
'The
lively'
(prdvepdh
x. 34) is called
the praise
of Dice.
bfkr,
a
M^îl %f?f
hdm 1
ihi.
The Sarvanukramam has the former

t
pratlka.
Another instance of caturbhih=zcatas{bhih

:
x. 33. 7
r&jfti
.
upamajravo napan mitratither

fsir
Tan-nap at am from 35. Cp. KV. See also Sarvanukramam mfte mitratithau
:
upamajravasam putram asya (kurufravanasya)
vyatiokayat.
Here the twelfth (stanza) praises the Dice, the ninth, the and the seventh (x. 34. i, 7, 9, 12). first, A The thirteenth a praises tillage (13) and admonishes the
37.
gambler.
But the remaining
b (stanzas) blame the Dice
Two (hymns
261]
vii.
40
[-RV. x.44
beginning) 'They are awake' (dbudhram: x. 35, 36) are addressed to the All-gods.
1
s.-^/
ss,
in Sayana reads
^rnsr B.
^rr^rwfiT
2 5 in bfkr r .
hm ^
f,
-q
13*11 fa
s.
cd
i37
,
&c.)
is
found in
hdm
rss only, not

it
^sT^ji^ ^j^TT
1 fa^fn hdm
A ^nftî tt^n^w
The
first
four padas of 37 are quoted by Sadgurusisya, while the

:
by him
as follows
tistabhir navdbhis tv aksah kitavaf caiva nindyante.
expanded Sayana also quotes

2
fifth is
these lines in his introduction to EV. x. 34; cp. var. lect. in M. M., RV. vol. iv, p. n. b The Sarvanukramani gives no details as to the deities of EV. x. 34, simply remarking:
aksakrsiprasamsa caksakitavanindd ca.
38.
Some
Agni' (maho teachers âunaka, Yaska, and Galava (consider) the stanza (to be such) a
:
' consider the praise at the end (para), Of the great agneh x. 36. 12-14), to be addressed to Savitr the
;
last
(14)
This sloka
a
is

in the
B and
only.
last three stanzas of
There
is
no reference
Sarvanukramani to the
RV.
x.
36
nor does the Nirukta mention them.
39.
'
Obeisance' (namah:
:
x. 37)
is
addressed to Surya, 'In
this
(asmin x. 38) to Indra. But (the deities) who are praised in the sixth (stanza) of the hymn to Surya (x. 37. 6) are incidental at the end of this (atra) hymn there is a couplet addressed to the
(x. 37.
All-gods
n,
i2)
a.
bhd,
tflj^
f.
"qTRfT
<J
*TT
f.
hdr,
fiiHlfd^
WTt
.
m1
fiiMifai^n:
B.
^WT%
B,
Am
is
1
.
^4|^4t
B,
1 ^^<4\ Am
The form
%^C|
q^Sf^'fl
though used in the Nirukta,

extremely common.
It
found in no other passage of the BD., while
is
may
be due here to the end of the preceding word in A: ^rnkqpu*

a
There
is
no reference in the Sarvanukramani to the
deities of
RV.
x. 37. 6,
n,
12.
40.
Now
'
there are three
hymns addressed
x.
'
to the Afivins
are
'
(yah: (beginning) addressed to Indra (beginning)
Which
'
39-41), and there
(three)
As the
archer far
(asteva su
RV.
x.
45-]
x. 42-44),
BRHADDEVATA
but in a hemistich
(4 2-44)
a
vii.
41
)
[262
of the last stanza of
pra-
(n
a6
the Indra
hymns
b is Brhaspati praised.
hdbfk.
t
TI*ltH^
5
),
^pj
.
r,
Tf*liti<g
Am
(?^5
a
hdm1
C<*
).
4O
is
and 41 in
The end
b
of the varga
is,
here
m 1 come after 48 (at the end of the story 1 marked by ^ in bfk, not in hdm
Brhaspati in the refrain of
of Ghosa).
That
in the last stanza of each of these three
hymns, that stanza being a
refrain.
The SarvanukramanI does not mention

9.
RV.
x.
42-44.
Deities of
RV.
x. 45, 46.
Story of Ghosa.
41.
The two following (hymns), 'From heaven'
(divas pari:
addressed to Agni, but with the last hemistich of the former (x. 45. i2 cd ) Heaven and Earth (12') and the Allx. 45, 46), are
(gods
<*)
are praised in the respective verses (pacchah) a

*TT*n
<J
Tl%*f
a
<J
B,
*n
Am
1
.
t^ft
BhmV,
tRJJo
of this hemistich.
42. a Gho?a,
daughter of Kaklvat, was disfigured by an
evil
disease.
In the days of old she remained in her father's house
for sixty years.
fm 1
B
TGrf|[
bkrn.
42-48 are not found in A, but in

is
and
m
i.
only.
117. 7.
following story (42-47) quoted author here goes back to the Asvin hymns (39-41) mentioned in 40.
The
in the Nitimafijari
on BV.
The
She fell into great grief (thinking), Without son or husband I have reached old age in vain I (will) therefore resort to the Lords of Light (subhaspatl).
43.
l
;
*J<SflY
b,
f^fft fn^bn, *npft

ffc,
f^TT
r,
*fft f%f7TT
k.
JR% ^ m 1 rn(g),
OTt f
MHHlf
n.
44. Since
life,
my
father,
by
propitiating them, obtained youth,
long
health, power, poison for slaying all beings,
m
"
rn(g),
^Tnt
fk,
t|||n^
r,
b,
<&<\\
b,
n.
4J|+l<Mdld
fk,
m 1 bfkrn(g),
TTRf n.
ÎMÎSIM
cd
.
îîîqlq
^|\i^TfR
n(g).
tyei*ll fkr,
&c.) omitted in n.
44
(W*PCT
26 3]
vii.
48
[-RV.
x.
47
B
if
45.
I,
to
me
a
also
his daughter, (would obtain) were revealed formulas in
beauty and good fortune, which the ASvins shall be
praised
by me/
^T rn,
n.
^M^Tii
and
r,
^M<=WJ
<tTl6)r|
b,
^XTfTT
^faf
f,
^Mdl %*f
nflSfa
r.
n^k.
JTT$**
MSS.
fWT!
bfkn, ^ft ^ft^ft

is
1
,
tfc
*^lf^*ft bfrn(g),
kn.
a
The end
of the vary a
here marked by Q. in bfk, not in
m1
Owing
to the dropping of visarga before st in the
MSS.
the reading
is
ambiguous,
yai stosyete or yais tosyete; but the future being
the verb stu being constantly used with reference

that stosyete
is
more appropriate than the present and to deities, but never tus, I feel no doubt
.
.
the form intended (cp. 46
stutau
atvinau
pritau).
10.
Story of Ghoaa (concluded).

thus, she
x. 39,
46, 47.
'
encircling
As she reflected (yo vdm pari:
saw the two hymns Your The two divine A6vins 40).
'
being praised, were pleased. Entering her organ (bhaga) they made her ageless, free from disease, and beautiful (subhaga). They
gave her a husband and the sage Suhastya as a

46.
son.
ftr ^ft^rr b.
47-
Wll<im m
bfkrn(g) <
k>
1^1^X1*11 *l\ m(g),
fq^<lO*tC
b.
ftl^lO*IT
bf,
m1
^trqtjft
1jf*m m^fkr,
*
5Q%: n, THlt: r n(g).
Nasatyas by means of their two winged steeds (suparnabhydm)* gave to Ghosa, daughter of Kakslvat, is proclaimed by the (stanzas), 'Not of that (na tasya x. 40. n) (and)
48.
What
the
'
'
Of her
that grows old at home' (amdjurak

r.
x. 39. 3).
^ril^5lf?f
m^r,
MlflSf?!
fk,
f,
kr 2
qil(4()
bfk,
f,
^f<f^
r.
<*H^^5l
^rar
:
r,
qu^Ycmi
<i<giu^\V
r
5
)
m i
1
,
b, TPSTT
^ô^TT
2 6 7 (r r r )
this
TTOT *fi^0 ^wr kr r r reading must be a conjecture of Mitra's

,
2 6 7
for
according to his note (p. 197, note
his
MSS.
3 4 6 (r r r r )
1
do not contain the passage,

This
is
and
his three
BD.
have the reading f Ct$H passage in which I have found evidence of a reading in
B MSS.
HÔ$l"*lt.
r
the only
which has no MS. authority.
This
is
probably meant to express that the Asvins granted Ghosa's prayer at once.
RV.
x.
47]
BRHADDEVATA
vii.
49
[264
49.
name.
There was an Asuri, daughter of Prajapati, Vikuntha by She, desiring a son like Indra, performed very severe
.
austerities a
hm'fk, %^5?ft
b.
(|^*fl
S).
*J*1*T(M: hm'rk,
tJJ^MfW
f,
The end
of the varga
is
here marked by
^0
in f only.
It
would have been more
natural after the preceding

the beginning of a varga.
four slokas each.
a
tepe.
but the beginning of a story need not coincide with this division the tenth and the eleventh vargas contain By
s'loka,
Op. SarvanukramanI
vikunt ha namdsur'iindratulyam putram ichanti mahat tapas
11.
50.
Story of Indra Vaiknntha.
She then obtained from Prajapati her desires (in the form And Indra himself was born of her a as he of) various boons. wished to slay the Daityas and Danavas.
,
r r
r.
flf^'*rr'^T Cr?l,ni bfk, ^pT^JrRT*

;
(probably an erroneous repetition of the
end of the preceding

a
line).
f|<$|j
hdm
rb,
^^r*^fk(S).
jajfte.
Op. SarvanukramanI
tasyah svayam evendrah putro
51. Once he was engaged in battle with the Danavas. he slew nine nineties a and seven groups of seven.
1
Of them
is
1 the reading of hdfk hdfk, H*fi<^H*i: m T^R^ ^1*1^: br ! the more probable, because the one ^T would easily drop out before the other (as iu
t
, !:
4 6
1
),
and
to write tptFST
f' b,
would be an obvious way of replacing the lacking
syllable.
^|f4ra<R<*t fk,
WRHSfTf r, tuftuwifilhdm
1
.
x ^Tjf hm r,
%^ft bfk.
?J?T-
B,
ft
^?n*T
Am
1
.
Vfithjaghdna tesdtn navatirnava, cp. RV. i. 84. i^:jaghana navatir nava the latter words recur in Mahabharata, ii. 24. 19 (see Hopkins, JAOS., xxii, p. 389). Op. BD. vi.
;
&*,
"5-
Having shattered with the might of his arm their citadels of gold, silver, and iron, (and) having slain all (of them) in their respective spheres (yathdsthdnam), as arrayed on earth and in the
52.
other (two worlds).
265]
r,
:
vii.
56

f%reCT
[RV.
bfk.
x.
47
f^T hdmH,
1
,
fkrW.
,
^niTir
hd.
hm'r,
^fSR
Bm
%*nrarr*Rft:
1
rVr 6 ^*uiuu*un
diviava
)
f^r
hdrfk, fie^r
b.
hdm
correction
bfk,
yf^cqif^^^
(i. e.
yfaH
is
f^l*!
Mr. A. B. Keith suggests the very neat r. owing to ijfoctU and f^f^T in 53. I have,
however, retained the reading given in the text, because no used in an analogous passage
is
MS. has an
52
*
anusvara, because
(vi.
in, 112), and the distributive sense of

^fitq|[^.
*8
well explained by the ^Hllc^ in
1 4 8 wanting in r r r
earth he exterminated both the Kalakeyas and the race of Puloma, the archers, and in heaven the notorious (tan)
53.
offspring of Prahlada.
On
hdm 1
f k.
H^STT^
f kr,
inET^
:
b,
"ffST^
hd.
f^fa Am ^rft r, *&fo b

1
,
fk
omit
it is
two
syllables in the last
pada
H^lÔ^ffa.
Owing
This sloka in
comes
after 55,
but
evidently in the right place here.
marked by
to this transposition the

it is
end of the varga

all in
is
in
bfk
12.
after the next sloka (54);
not marked at
hdm 1
Story of Indra Vaiknntha (continued).
Having obtained sovereignty among the Daityas (and) puffed up with pride by reason of his might, he began to harass the gods, being infatuated by the craft of the Asuras. hm 1 fk, JJ&i 1TR r, <|^ b. This and the following s'loka are
54.
omitted in r r r r
1 3
6
.
while they were being harassed by that same Asura of unlimited power, they fled for succour to Saptagu, most excellent
55.
Now
of seers, in order that (the latter) should admonish
him
f,
(Indra)
a.
hdm 1
1
qi^lll^jj
b,
<nq*U<>ll<g
bfkr,
?l ^f
.
m %
,
?JT**^ hd.
^f^RTTH^ ^fM^MT^J k. n<Kt%<|4J r, nfMq^l^ b, fl^lV*TO fk,

r,
hdm1
a
Cp. $a buddhvd caatmanam in 57.
56.
Now the
,
with the (hymn), We have grasped (jagrbhma (so) he praised him a as he took him by the hand. x. 47)
*
seer called Saptagu
was a dear
friend of his,
'
and
:
Op. Sarvanukramam
jagrbhma
saptagur vaikuntkam indram tustava.
ii.
RV.
x.
4 8-]
BRHADDEVATA
vii.
57
[266
to (buddhvd) himself (and) rejoiced at the with the three a (hymns) 'I was' praise of Saptagu, praised himself
57.
Then he coming
:
(aham bhuvam
flTC
x.
48-50)
fkr
,
* hrn^b,
2 5
W!^[
r r
7
.
1J3T
k.
:
r,
fJTfk, âfT
hdm 1
^TTT
TJSTOTf
hn^bf, 7JETO
*
7 ^Tf rVr
iJETO *TTf
Cp. Sarvanukramani on RV. x. 47
sa saptagustutisamhfsâ
dtmanam
uttarais
t rib his
tusfava.
which he performed in days of yore, and how he made king Vyamsa of Videha lord of Soma a
58. proclaiming his deeds,
fk.
k.
3TO hdn^fr, 3TO
r r*r
6
,
*H *| lift*
a
hmV 4ft*lf?r<; rVr ^t ^rf?f b,

6
,
The end
of the varga
is
here marked by
^ft ^Wf?f (?^) fk, 1 in bfk, not in
hdm
There seems to be no distinct reference to any such myth in these three hymns.
13.
Story of Indra Vaiknntha (concluded). Story of Agni and his brothers BV. x. 51-53.
:
by the curse of Vasistha he in former days had become king of Videha, and by the favour of Indra he sacrificed with sessions a (sattra) on the Saras vati and others
59.
^ff hm %^f r
,
3
,
fa^ft
b.
bfkr.
f^f ^f
Am |$
1
,
?I bfkr.
hm
rfk,
a
tt^cD
fi[f7i:
This stanza gives a parenthetical explanation about Vyamsa, the construction
running on from 58 to 60. The curse of Vasistha, it appears, relegated Vyamsa to a remote Eastern region (Tirhut) beyond the pale of orthodox Brahmanism, but the
favour of Indra afterwards enabled him to perform sacrifices on the SarasvatI and so to
*
become a
lord of Soma,' like himself (somapati being an epithet of Indra).
power and his injury to foes, and his sovereignty among all men and his lordship in the worlds but in the (stanza) Forth to your great (pra vo make
60.
and
(praising) his great

'
'
x. 50. i) his
own
imperishable might.
b,
^ftitKcil
rn
1
,
1
,
Nt<fan*V
r-
fk.
Aml
fa
^^
^r, faU!tffa
b.
Am ^nrw%(^r) B.
267]
61. a
vii.
64

brothers b VaiSvanara, Agni
[-RV.
x.
51
When
call,
b,
the
Yavistha, Pavaka, and Agni Sahahsuta
Grhapati and had been shattered by

r. vii.
the
Vaat
n,
1 3 2 %lT^lT hdm r r
*JT?pRff
(cp. v.
Il6:
b,
*R: and
*rft) fk,
^h" ^
,
rp, Iflft
hdmVr 2
a
(p.
^Tf^T
g
r
6
,
r r
(^fT^ S). q%$: ^pft r,

),
^^p*
p,
*lf
fk,
R8$^
n.
(p) of
The
following passage (61-81
as quoted
by an old MS.
Sadgurusisya
Parts
184) on
BV.
x. 51,
has been published by
me
in the
JRAS., 1894, pp. 11-22.
of the story are also quoted by the Nitimanjari on RV.x. 51. 8. 2 b to RV. x. 51 (with var. lect. in M. M., RV. vol. iv, p. 16).
in the
Cp. Sayana's introduction
My expectation,
expressed
JRAS.,
p. 19,
that
when more MS.

in the
material
had been
is
collated, the correct reading of
the text of the

(s)
BD. would
is
prove to be bhratrsv agnau,
here confirmed.
Only one
letter
of that reading
wanting
MSS., and
if
we take
into consideration the reading

syllables without alteration
:
of the
Sarvanukramam (which borrows a whole pada and three

is
vasatkarena vrknesu bhratrsu), not a single letter
wanting.
;
Judging by the story

but here we have
five
:
m TS.
ii.
6. 6,
one would expect the names of three brothers only
Vaisvanara, Agni Grhapati, Agni Yavistha, Agni Pavaka, and Agni Sahasafy suta (shortened for the sake of metre to the compound form Sahahsuta). The last four are mentioned
together in the
Sarvanukramam on RV.
;
viii.
102
agnih pavakah, sahasah sutayor vagnyor
grhapati-yavisthayor vaanyatarah
according to
Sadgurusisya, Agni Grhapati and Agni
Yavistha are sahondmnah putrau.
62.
Agni Saucika departed from the gods,
(relates).
He
so a Vedic text on departing entered the seasons, the waters a (and)

,
the trees.
Bn, ^Hfij^lFR
BS, *I^T^(M^
a
Am 1
faH B,
tTi^^ Am 1
Am
p.
:
Cp. Sarvanukrarnani
sauciko 'gnir apah pravifya.
Then the Asuras appeared, when Agni the had vanished. The gods, having slain the Asuras
63.
oblation-bearer
in fight, looked
about in quest of Agni.
MSS., jftfT^
n.
1faFtr br,
b.
1 ^FrT hdm
%^RT
fbn.
0<
f,
%TW
p.
^fT
f^fT-
^f%I
hrm
p, iffi
The end
of the varga is
here marked by
^$
in
hm
1
,
after the preceding line in b, not at all in dfk.
14. 64.
Story of Agni's flight (continued).

afar.
and Varuna a espied him from them, taking him with them, went to the gods.
Now Yama
Both of
RV.
x.
51]
BRHADDEVATA
vii.
65
[268
b.
^Wrt'f Arr^p, ^ft" %^T bn.

of vision, cp. above,
iii.
On Varuna's powers
134.
65.
On
seeing
him the gods

a
said:
'0 Agni, bear our
oblations,
and accept boons attend upon us

;
from us
do thou,
brilliantly shining one,
do thou thyself graciously make the paths trodden by the
gods easy to traverse/
1K$W
b,
r.
hdrp, 3g|**)ii
^f, ^f^k.
1
,
Am 1 m ^TRhn^bn, ^TK %*T fk. -qHHTI^hn^np, ^T^TT\b, ÎWI< fk,

1
,
^^TPn^ni
l
b.
<^^li|t^f, o^TRT^k, ^qqilt bn. The third line of 65 is found in bfkm'n, but not
1 t|ntHi: fm
in
hdr.
The reading varan seems
preferable to varam, because several boons are asked by

is
Agni
(73, 74),
and especially because the expression sarvan eva varan daduh

'
:
used in 76.
66.
Agni then answered them

I will
What
all
ye gods have said

priesthood'
a
to
me
do
but
let
the five races enjoy
my
^ hrbk,
hdr 3
,
f?T% ^cf
^
B.
^ d^lfM*$rK.p. fa% ^TT m^bfkn, ^^1*1^1 rVr6 p^|^ ^THR^ b, ^5T ^?T fk,
,
r r r
4 6
'|||T|
TR, P. ^^T'*ll^ hdr

r.
3
,
ft^f
5
:
hdm 1 r 3 pB, ^\^
Cp. RV.
x. 53.
paftca jana
mama hotram
jusantdm.
67.
now the
is
,
that which
at the entrance of the shed (sdldmukhya), brought forward (pramta)*, the son of the Lord
fire
fire,
of the House b the northern and the southern
these are held
by
here
tradition (smrta) to be the five races.

1 3 n hdm r bp, marked by ^8 in bfk,
3jl<giq<$|! fk, *ll<S(4j<$|t 1 not in hdm .

fire.
r.
The end
of the varaa is
That
is,
the Ahavaniya
That
is,
the Garhapatya
fire,
15.
68.
The meaning
of panca janah,
;
Men, Fathers, Gods, Gandharvas, Serpents, Demons a
(or)
Gandharvas, Fathers, Gods, Asuras,Yaksas (and) Demons b
269]
vii.
72

bfk.
[RV.
x.
51
p.
68
last
is
found in
m 1 bfk,
but not in hd, nor
is it
mentioned in
r.
The
This alternative
x. 53. 4)
two are probably meant to form one group so as to make five altogether. list represents the opinion of some ' quoted in Nirukta iii. 8 (on
'
:
RV.
are
except that the Yaksas are there omitted

(Op. JRAS., 1894, p. 20.)
gandharvdh pitaro devd asura
raksdmsiity eke.
Here
lists
;
also the last two,
meant to form one group.

:
The two
in 68
and 68
Yaksas and Raksasas, have four classes in

first
common
pitarah, devdh, gandharvdh , raksasah

in
but for manusydh and uragafr in the
we have y alts ah and asurdh
the second.
69.
Yaska a and Aupamanyava
state these to be the five races,
&akatayana thinks they are the a fifth.
(four) castes
with the Niadas as
In Nirukta
iii.
8,
Yaska does not give

)
his
own
opinion, but states the view

;
of
some (ahove,
68, note
which
is
practically the same as that of 68
while what he
.
states to
be Aupamanyava's opinion
is
is
that attributed to Sfokatayana in 69
The opinion
of the
AB. iii. 31. 5
nearly identical with that given in 68

;
(the raksasah being omitted):
devdh, manusyah, gandharvapsarasah, sarpah, pitarah
see Roth, Erlauterungen, p. 28.
$akapuni, however, thinks they are the (four) priests and the institutor of the sacrifice (yajamdna).
70.
(rtvij)
B
(
Those Brahman.
(priests)
7
they
call
'
Hotr/
'
'
Adhvaryu,'
1
,
Udgatr/ and
fkr 2
b,
1 ^TRTrar hdm rfkp.
^^nJtai o m
^^^
BffT
cTPl,b, ^5R[Tf?f
cTT^fkr
2
.
cd
*Jo
-*J2 are
2 found in bfkr
m1
but not in A.
71, 72. Eye, ear, mind, speech,
(dtmavddin).
They
and breath, say the theosophists are stated to be Gandharvas and Apsarases,
Gods, Men, Fathers, and Serpents in the sacred text of the b a Aitareya Brahmana 'and (continued Agni) whatever other terrestrial creatures
(prthivydtdh) and other divine beings (devdh) there are that
receive worship (yajniydh).
RV.
x.
51-]
BRHADDEVATA
%^ b, fllSW^N
in
vii.
73
b, *T
[270
vfc\*4\ fkr
is
72.
*TRR%
n^fkr 2
*T
*rftRT:
2
,
(cp.
,
'tifimHf?
EV.
x. 53. 4).
The end
of the varga
here
marked by ^M
in
bfm 1
not in k.
See above, 69, note
*.
67-72^
is
a parenthetical explanation of paHca jandh.
16.
Story of Agni's
flight (continued).
73.
And
let
me have
long
life,
and various
oblations,
;
and
let
my
elder brothers enjoy safety at every
sacrifice a
f,
TO^HR;
a
hm'r,
<*R^t *ft
b,
^reft
(only)
t^R^C
51
8.
kr 2
s'loka are
based on RV.
x.
the preliminary (praydja) and the final oblations (anuyaja), the ghee, and the victim in the Soma (sacrifice) have me as their divinity, and let the sacrifice (in general) have me
74.
let
and
as
its
deity/
j:
r>
hdr
3
,
^(inrf'f fkr
b,
2
,
^^cmf^f bprVr
ff
n,
6
.
^ft^^
hdr
3
.
'q
krp
f,
^?fti[ ^
'
o|TOU
^^d:
. ;
was accorded (pratydrdhi) with (the words) Thine, Agni, the sacrifice (tavdgne yajnah x. 5 1 9) and he (became)
75. This
'
:
Svistakrt (offering right sacrifice), to three hundred and nine

(^$
whom
n.
1
the three thousand,
hdrbfk,
is
TR M(:
1
TEfQ
p.
Am
5
,
WQ bfkr
2
.
75
is
found
in
hdr fkr
r n,
but
wanting in r r
rm
and thirty gods a gave all (these) boons. well-disposed, pleased, honoured by all the gods,
76.
%*T
<J
Then Agni,
hm a r,
^fa
f:
p,
%rrei
bf.
bfkn
6
;
(W
my
f).
'
Op.
EV.
x. 52.
see
Vedic Mythology,' p. 19 (middle).
77.
shaking
pleased in
office
limbs, the divine-souled oblation-bearer, with his brothers, unweariedly performed the company
off his
of Hotr (hotram) at sacrifices.
271]
vii.
81

m
1
,
[-RV.
ha,
x.
55
f^nmiR
<
k.
fTfHhdm
bk,
^j^^fr $nl
:
is
the word used in

is
KV.
x. 51. 4.
'hdr, fq^JcHT bfk.
here marked by
^$
in
bfk,
not in hd.
17.
Story of Agni's flight (concluded).
RV.
;
x.
54-57.
78.
His bone became a the Devadaru tree

;
his fat
and
flesh,
bdellium
his
;
sinew,
fragrant Tejana grass

2
)
his semen, silver
and gold
*f
hd,
*pj^
?fa*f b,
*phi
ctîn
(f?^kr
fkr
2
.
'
^TT^hdm
p,
bfr,
2 TOg: kr ,
The
earliest expression of
the notion of parts of the body being united with or
turned into something analogous in nature appears in one of the funeral hymns of the KV.,
x. 1 6.
suryam caksur gachatu vatam atma, &c.
Cp.
BD.
vi.
106, 151.
body (romani) became KaSa grass the hair of his head (kesdh), Kusa grass and his nails, tortoises and his his marrow, sand and entrails also (became) the Avaka a plant
79. the hair of his
;
gravel
fk,
1 'Wrrf'l ^ hm rbfk l^l^^l %irnj bfkr a î^lRl b. %TTOîTbfkp, ^^f9ll^q hdm r.
hd,
>
p.
JhftrfitT hdr,
<fHefe\i:
hdm 1 bf
Between the two
readings
caivapy
is
avaka (B) and Jaivalas tv eva (A), I have

the older word (which occurs in the RV.), for
decided in favour of the former, as avaka
which the later word saivala (identical in meaning) would have been substituted as more
familiar, the substitution
being probably assisted by the similar beginning (caiva
of the
original reading.
80. his blood
chalk.
*
and bile (became) various minerals, such as red Thus Agni and the Gods with the three hymns (beginning)
a
Great
'
(mahat
1
,
x. 5
1-53)
fk,
ftfWr hdm
a
fofTSP>
:
ftfoV
.
.
br.
Cp. SarvanukramanI
agnih
devaih samavadad uttarais tribhih.
81. conversed.
(tdm su
te
x. 54,
(hymns) 'That of thee 55)* after this are addressed to Indra.
Now the two following
RV
x 55-]
-
BRHADDEVATA
*
vii.
82
:
[272
x. 55. 5)
In the (stanza)
Who lonely runs

fk P>
fr
'
(vidhum dadrdnam
Sun and Moon

Tff i
d.
are praised.
b
-
(J
i
B
and
h,
8i
cd
and 82
m1
only.
On the
pratlka tarn su te see
my
note in the JEAS., 1894, p. 15, showing the constant
confusion in the
above, 61).
MSS. between
suta and stuta (cp. also the various readings of sahahsute,
The praise here also appears as of Breath and of Soul a The two (hymns) This' (idam x. 56, 5 7) are addressed to the All82.
.
'
:
gods.
In the second
(57)** there
b,
is
a triplet (3-5) to Mind (manas).

fl[?ft?U4<H<U<g^
f:
qt$ii fk.
hdr 3
f^^^^ûD
;|
fkr
2
,
f^nltjfii^tli
f?f: b.
The end
ft
of the varga
x. 55.
is
here marked by
VZ
(instead of
^)
in bfk, not at all in
hd.
g is commented on in this sense also in Nirukta xiv. 18. Cp. BD. vi. d This pada (82^) in B is identical with iO2 in A and B, and may have been due to its occupying a similar position on the following page in the original
RV.
X 34
J 36
of B.
is
In any case there
is
no mention of the Afcgirases in the text of RV.
x. 57.
Nor
there any trace of
x. 57.
3-5 ; I due to <R*Rm, by the
Aryaman in it. On the other hand manas is invoked to return iu have accordingly made the emendation ^TTO^(cp. 85 ). zfrniFîs probably
loss of
one ?T, becoming
*H^,
Iff.
the lacking syllable then being
supplied by
^$, with the
consequent change of *f to
18. 83.
Story of Subandhn
RV.
x.
57-59.
(x. 57. i),
The
(2),
first (stanza) is
addressed to Indra
the second
it
to
Agni
the last
(6)
has the
Soma
(mentioned) in
(tat)
for
its deity.
B
(in
c
This (hymn) praises the Fathers a also (and) should be recited that sense) by priests (drtvija)^. The hymn (beginning)
'
Which
(yat
x. 58),
l
coming next
hn^rbfk,
6
after that,
hdm1 rfk,
is
^gsTt+f^qnl
1
b.
8s
in
1 4 6 r r r
appears as
^|fc4^4iiH\
<J
*J^, which
practically identical with 83^.
This indicates that though
83^
does not occur in
A
b,
(but in
Bm
The
57
:
only)
f,
it
was known to the copyists of some
A MSS.
.
^lfi4<wi
a
^lfi4<*i
^ VI
kr 2 îf^î
,
^nf
m1
îfc^ t4t|^ 2 >OTl^n, bm^kr

.
pitaraft are
invoked in
x. 57. 5.
Cp. Sayana's introductory remark on
RV.
x.
mahapitryajfte *py etad ftvigbhir japyam.
Suktam belongs
to 84.
273]
vii.
87

:
[-RV.
x.
58
84.
is
it.
connected with a story
hear
it
from
me
desirous of
telling
When
he had
2
lost
consciousness from stupefaction,

3
,
having been struck down by an enemy,

fkr
b,
,
oiqik*4<3
.
b.
tI*Tkf mtiîj^ fkr

1
,
titTkigi^ fqtiii^f
.
fkr
2
^[
bfkr 8
^m
1
.
*ig<inf*i^<g m ^jifit^d^ 1 This sloka is found in B and m only.
b,
85. Subandhu's
is (in)
life is
a (here) recalled (jlvdvrtti) or (the
hymn)
,
praise of
Mind (manas).
of the race of Iksvaku b , the Kathaprostha
King Asamati,
t
cast off d (vyudasya) his
domestic priests
fk,
hm 1 !, ^\UPn b, tunJHl r. ^rf^ *TT hnAb,

br,
96).
T^nto:
a
'
<^Mldi:
x.
f,
2 <^jT|g|: kr
In order to keep 84 (B) separate from 85 I have had to change the construction ;
:
literally
The hymn
:
58
(in 84) is
who had
cp.
lost consciousness,'
&c. (84).
(meant to be) a recall of the life of Subandhu (85) b Iksvaku is mentioned in KV. x. 60. 4 ;
Sarvanukramam
d
sfhesu.
aiksvako rajasamdtih. Cp. EV. x. 60. 5: asamdtisu rathaproThis word belongs to 86 ; cp. Sarvanukramam purohitdms tydktvd.
:
86.
(v.
Bandhu and the
rest
who
in the
a.
24) are seers of
Dvipadas (dvaipaddh)
Mandala of the Atris The two crafty priests

M^l
k.
named Kirata and Akuli b

hd,
f,
m$\
b,
M^jSi
3
m1
?,
M^T
f,
fq^mig
On
these two
bkr,
ftRJrft
JWt hdm^
:
a
cp.
Si
Cp. Sarvanukramam
i.
uktd j-sayo dvaipade tv atrimandale.

2
names
B.
I.
14
and the ffatyayanaka in M. M., RV.
vol. iv, p. 167,
and
var. lect., pp. c-cvii.
87.
the best a
Asamati made his domestic priests for he considered them These two priests having become pigeons and having
; .
gone against the Gaupayanas, a qfilH hm^, |Rf^ fk. ^WT hdr, yO^^ft hm r, yO^rfl fk, ^tWJ b. 1 in b. ÎIMl^ÛlfiT hdm ^ *?lmîmff b, n\m<4n(*1^ fk. tj^l fk, wanting
<
None
*
of the
MS8. mark
the end of the eighteenth varga.

cp. Sadgurusisya,
Cp. Sarvanukramam: mayavinau sresfhatamau matvd purodadhe;
P- 153ii.
Nn
RV.
x.
58-]
BBHADDEVATl vii.
19.
88
[274
Story of Snbandhu (continued).
88.
fell
upon Subandhu with their crafty power and their
magical art (yoga).
From the
b,
b.
pain (caused) by their attack, he
swooned and
fell.
W^T?:
hdrb,
fr^:
f,
oft^
k.
& they had plucked out (dlucya) his spirit (asu) they went to the king. Then, after Subandhu had fallen lifeless to the
89.
When
b ground, the three brothers

hn^rb,
^RR^
f,
^R
k.
W*^
n^r,
4||4f|*4|
hdr3 r 6
^RT^ZT
2
,
b, *lf+f4JU| fk.
^flTtH
:
hdmV
*4lfl(\ bn, omitted in fk.

b
aciksipatufi.
subandhoh prdndn quoted in the Nitimafijarl on EV. v. 60. 12.

Cp. Sarvanukramani
89
and po
are
90. the
Gaupayanas,
all
together muttered, as a spell for good

:
luck, (the
Not (ma x. 5 7) (mana-dvartana) they had recourse to

hymn)
.
'
'
for bringing
back his soul
(abhi-yd) the
hymn Which
'
'
a (yat: x. 58)
%tj:
bm 1 !,
^: bfk. *HÛqM
:
?TO
fk.
bfk(S),
hm^b, WR:
:
Op. Sarvanukramani
ma
svastyayanam japtvd
yat
mana-dvartanam jepuh,
the following (triplet) which, (beginning) 'Let be prolonged' (pro, tdri: x. 59), they muttered with a view to remedies is it is there meant to drive the first triplet of the hymn (1-3)
91.
:
And
away (apanodana)
hd,
Dissolution (nirrti) a
x
JlwriJ m
BV.
r (cp.
RV.
x. 59.
ifanfT).
?R bdmVr 2
c^T
r,
bfk
(the pratika of
x. 59,
:
because 91
tdri
. .
is

apanodanartham jepuh.
Cp. Sarvanukramani
pra
nirjrter
the three verses 'Not at air (mo su x. 59. 4a6c) are addressed to Soma, the last (4^) to Nirrti a this whole stanza
92.
: :
Now
being addressed to
5, 6)
Soma and
Nirrti.
The following two
(stanzas
are (in) praise of Asumti.
275]
vii.
96

fMWÎIt
bf, *ft fetdtjITt k.
[-RV.
r,
x.
60
1 3 hm ^
ift
bfkr 2
o^ffir:
fo: in; h,
'^f^fo:
^
is
*> 01
^ *ifa va
first
?Ni?ft
r,
3 f*r4?ft hdr
3ftx$:
bf,
The statement
of the
Sarvanukramam
the
four stanzas they muttered for
the purpose of driving
away
Nirrti, in the fourth they praised
Soma
also.
93.
is
Now
in (this) couplet
Yaska a thinks the

bfk
d last verse (59. 6 )
addressed to Anumati.
The end
of the varga
is
here
marked by
^<J. in
is
(not at all in
hdm 1 )
five
thus
giving
five
and a half slokas to
this varga (if 91
included) and leaving
and
a half for the next.

*
Yaska comments on the preceding stanza

.
(x. 59. 5) in
Nirukta x. 39, but says
nothing about x. 59. 6
20.
Detailed account of
KV.
x. 59, 60.
Earth, Heaven, Soma and Pusan, Air, Pathya and Svasti 94. are traditionally held (to be the deities) in the stanza Again to us (punar nah x. 59. 7) for the alleviation (Sdnti)
' :
The triplet Blessing* (3am: x. 58. 8-10) is to the Two Worlds (rodasl), while in the stanza 'Together' (sam:
of Subandhu.
'
x. 59. 10)
T
the
(first)
f,
hemistich
is
addressed to Indra.
7[
bkr,
*TO
^faflj
f,
hdm
1
.
^Hf^T
^^Ttt
hdr 3 m x
r:
95.
Now
they praised the

'
'
Two Worlds
is
for the destruction of
infirmity (rapas) infirmity or (bodily) trouble a

:
stated to be a designation of sin
% hdm
a
?t bfk.
iv.
hdr, %^T
m f^Jf
1
,
b,
(55f^)f^T5[
f,
^Ra5('
k.
Op. Nirukta
21
rapo ripram
iti
papanamarii bhavatah.
96.
Then with the
four stanzas a
'
Hither' (a
x. 60. 1-4)
they
praised the scion of Iksvaku, and after praising him they uttered prayers for him with the stanza '0 Indra, dominion' (indra
Ttsatra
:
x. 60. 5).
RV.
x.
6o~]
BEHADDEVATA
vli.
97
:
[276
cp. the various readings abore,
vii.
85 and
a
v. 14.
vi.
Here we have rgbhif catasrbhik, but in
41 rgbhti caturlhih.
mother a praised the king with (the stanza) 'Of b The king, having been (thus) Agastya (agastyasya x. 60. 6). full of to the shame. went Gaupayanas praised,
97.
And
'
their
rniT
hd.
*
C{
^ hdrbf k, -*i<3eg ^5T THrfT n.
<T.*
^ bm
The
a6
,
rs, Ijfll
^ fk,
Usl^hdr,
in
j^b,
24
:
omitted in fk,
b
it
Cp. Arsanukramam
x.
svasajtgastyasya mataesam.
(97 *-ioi) is quoted Sayana on BV. x. 60. 7. also quoted in the NitimafXjari on RV. x. 60. 12.
Parts of
(97-98
following passage ab cd gg -ioo ) are
As among the Atris a they had also a dvipada hymn (dvaipada), Agni, on his part,
98.
praised Agni with * said to them, Here
within the
'
sacrificial barrier
r,
(antahparidhi)
.
b is the spirit
^Trao bfkn, îfl^

n,
^R[53
r,
n(m),
%C^[
1 ^5hTT Am 6 ^-ff^f^^ rVr

,
^M^1
il^llfM^
hm1 rfkn(h)s,
,
|^
k.
1
^5TfT^fl^[ b.
T
1 ^lfM<^^ hdm
**l^llM^9l
bfs,
s,
^*nfa\fM
the varga
a
is
MÎMtJt here marked by ^0 in bfk, not

is,
Am
5
,
M^<N14J b,
tr^?f^^fkrn.
The end of
in
hdm 1
That
in
RV.
6atyayanaka in M. M., RV.
v. 24. 3
Op. SSyana on
RV.
x.
60 and
his quotation
from the
vol. iv, p. 175.
21.
Story of Subandhu (concluded).
Deities of B.V. x. 61-66.
99. of
Subandhu
that of this scion of
Ikvaku
also has
been
guarded by
(back) his
desirous of the welfare (of both).' Having given spirit to Subandhu and saying 'Live/ the Purifier
me
(pdvaka),
:
rWbr
1
,
2
,
wUg t^rrat
r.
fk,
hdm
fk.
tjq^tj^t^ ^TîqTi
1
f^fllfviH!
hm 1 rs, ^f^tq
r,
1
!,
b,
H^FÎf
hm
r r
s 2
s,
^
fkn,
bk,
^T^
f,
*rP
^T
n,
n(hm).
^H^^nr hm^s, ^fW W?JT
^WJVT
b.
^ hm
bfk.
100.
having been praised by the Gaupayanas, went

to
back
spirit
pleased
heaven.
They,
rejoicing,
summoned
the
277]
vii.
104

'
[-RV.
x.
64
:
of Subandhu with (the stanza)

x. 60. 7).
j
He
as a mother
'
(ayam mdtd
bfkr 2
.
ITfTl
hm 1 ^
faf^f
Ipf: bfkn.
UTRf hdm
!,
HfSUff
Pointing to the body of Subandhu prostrate on the ground, they sang the remainder of the hymn for the maintenance
101.
of his consciousness (cetas) a

a
According to the
Sarvanukramam, they summoned back
his life with stanzas
7-11
parabhih subandhor jivitam ahvayan.
they individually (prthak) touched him with their hands when he had
102.
And
in the (stanza)
'
This
'
(ayam
x. 60.
2)
recovered his spirit a

'
This (idam
There are six (hymns) addressed to the All-gods (beginning) x. 61-66). In the second (62) there is praise of the
'
:
Angirases.
<?l<*Utjr, ôfciTQfk,
tfbtcki^hmM) (*l*Wi^
S).
fTH^ft
hm 1 ?, ^WTOrf bfk.
(cp. 82).
Cp. Sarvanukramam
tarn
antyaya labdhasamjftam asprfan.
103. (The seer) praises (them), proclaiming (their) birth,

activity,
a
'
'
.
and
nunam
x. 62.
and friendship with Indra May he now prosper (pra b and the rest are a 8-ii) praise of Manu, son of
.
Savarna (sdvarnya) c
UJl^ld
in r r r
1
f.
^P^^ hm
b
fr
(=RV.
is
x.
6.
9),
^fT^ff^f bk.
cd
iO3
-io6 are omitted
4 6
.-*-The end
of the varga
here marked by
^^
in bfk, not in
hdm
1
.
Op. v. 164. Sayana on RV. x. 62. 7 quotes a sloka from Saunaka, and another in his introduction to x. 62. 8 neither comes from the BD. The SarvS:
nukramam has Cp. BD. vii. I.

22.
the metronymic form savarni.
RV.
x. 62.
9 has sdvarnya and II savarni.
Details of
for the
BV.
z.
63-66.
Deities of
BY.
'
x.
67-72.
104.
And
gods
(so)
sake of long life for him the seer praises the he came upon Her that well guards (sutrdmdnam
'
x. 63. 10)
(and) 'Her that

:
is
great (mahlm u
su)
&.
'Of Daksa'
(dafyasya
x. 64. 5) is (in) praise of Aditi.
RV.
x.
63-]
:
BEHADDEVATl
hm 1 !,
VS.
vii.
105
[278
jflfliflKUAAi: bfk (% bk).
*Tf^3 hm^f,
i.
AV.
vii. 6.
xxi.
TS.
i.
5.
5
;
quoted in AB.
9.
8;
ASk
iv.
3 (cp.
Sayana on BV.
x. 63. 10).
It does not occur in the
Kashmir
collection of khilas.
105. 'The goddess of Welfare, indeed' (svastir id dhi: x. a 63. 1 6) is (in praise) of Pathya svasti ; 'Welfare to us (svasti nah: 15) is (in) praise of the Maruts b ; for it is stated in the
1
texts of the Adhvaryus (with regard to stanza addressed to the Maruts.'

trerreRf
b,
it)
'He
repeats the
MUllMftl n^fkr, M^l^faj hd.
411*44^ JJ
ffc
hdm 1 ^
f*
*
b,
otherwise Pathya and Svasti are treated as Here Pathya svasti is one goddess b two goddesses, as in Naighantuka v. 5. According to the Sarvanukramani both Maruts are mentioned in 15 and the to svasti but addressed the are 1 and 6 Pathya 15
; ;
authority
of the Yajur-veda
verse.
is
Mar ut
This
is
here adduced to show that 15 was ritually applied as evidently a passage from a Biuhmana of the Yajur-veda.
So also the Middle Vac

106.
is
in the (stanza)
'
'
The Cow that (yd gauh

' ' :
x. 65. 6)
is
;
praised
'
to Mitra - Varuna
To Mitra (mitrdya 5) is addressed from distress* (bhujyum amhasah: 12) Bhujyu

;
.
addressed to the AjSvins a

TTBprr
a
1 3 m 9n2RT ^
,
hdrfk,
^rnTT^ b.
it is
None
of these details about 65 are given in the Sarvanukramani, where
simply
stated to be vaiJvadeva.
107.
He
containing Then the two (hymns) 'This' (imam

to Brhaspati
'
'
svctsti*' (x.
also praises Manu and the 66. 14, 15).
Middle Vac in the couplet

:
x. 67, 68) are

:
addressed
Agni
line is
either,
The auspicious (bhadrdh (then comes) an Apr! hymn (x. 70).

;
x. 69) is
addressed to
*,
hdm 1
*TW
^T
HUrHH^m ^
found in hdr, not in bfk.
I assume from this that

line occurs in
it is
This q|^|44U|44|4ihd. not in Mitra's B MSS.
though he has no note. and 103^.
The
m1
alao,
not here, however, but between

*Tj[T
a6
I03
H^RTT
r,
flff hdm^bfk
T:
(one syllable short).

r,
hm1 r,
kr 2
vnfm:
279]
*
vii.
in TRANSLATION AND NOTES
[-RV.
x.
71
svasti dvfca
these stanzas,
Vac
is
appears to refer to x. 66. 14, 15, as the word svasti occurs in both mentioned and Manu might be considered to be alluded to in the
(14).
words vasis(hdh pitrvad vacam akrata
Otherwise the reference might be to x. 65. 14, 15
(the latter is identical with 66. 15), but neither svasti nor
Vac occurs
in 65. 14, though
Manu, on the other hand,

the second stanza
is
does.
Possibly both 65. 14, 15 and 66. 14, 15 are meant, as
common
to both.
108. In the first (hymn) addressed to Brhaspati (67)Brahmanacd In the hymn to the All-gods spati (appears) in a hemistich (7 ).
:
here (72) Brhaspati is also praised in a hemistich (2 a6) (that is) in the one beginning Brahmanaspati (72. 2 a6) by changing (wa kdratah) the characteristic term (linga-vakya)
'
'
These three
lines are entirely
omitted in
is
hdr
omits the second and third pada; has the lines complete.
fk omit the second pada.
Thus b
the
only
b,
MS. which
b (108
).
fafl* q
iqi||ftaK<iK
is
m1
a
The end
of the vary a
here marked by
is
in bfk.
That
is,
in both hemistichs Brhaspati
name
of Brahmanaspati.
67. 7
as well as 72. 2
praised under the substituted alternative a begins with brahmaiiaspatih.
23.
Detailed account of
BV.
z. 71.
with
That knowledge which is immortal light and by union which one attains to Brahma, Brhaspati praised next b (aiha)* with a hymn (7i)
109.
.
1
lfJpT
*
is
hdn^r,
is,
^<
bfk.
That
after the one last mentioned, the

x.
quoted by Sadgurusisya on EV.
Apr! hymn, in 107. and 71 by Sayana on x. 71. 12.
This sloka
110.
is
Now the employment of formulas for the sake of a livelihood

There appears here
for the
forbidden.
most part correct know(as
ledge of the essential meaning of the
Veda
the subject of the
hymn).
1
^ oiff^bk,^f%cff8ff.
teachers
say that there is here praise of those who are wise in speech with some (dbhih) stanzas, but with others in this hymn the man who does not know the meaning
(of the
111.
Some
Veda)
is
blamed.
RV.
x.
71-]
k,
BRHADDEVATA
^n&Ft
f k.
vii.
112
Tfen ff
r,
[280
f*F^%
1
.
bf.
*H8||fiini**l^
b, k,
hdm 1 !,
b,
2
,
TTOT
fir
Pifrfl
^ftil:
^fw f ?jfw ^fw: hdm
112.
And how
among
bfk, ^T
located
sacrifice
the seers a
the wise found that (speech) when she was and how they divided her at the
,
all this is
here told in the third (stanza

?H(*(
d.
x. 71. 3).
1
%TH^ hn^r, $
d.
fqîttfîdi
o^fq^fl m ^ 1 trcTUi, bm
,
cffc|^%
bfk,
Cp.
RV. x.
71. 3
tarn
anvavindann fsisu pravistdm;
tarn
abh^tyd vy adadhuh purutra.
113.
But
in the last stanza
the (four)
man is lauded (x. 71. 10), while he (the seer) states the distribution (mniyogd) of chief priests and of their rites at the sacrifice.
in the tenth the wise
Û(U|i bkr.
hmVf,
,
^TT hmV
of the varga
is
BpTT
b,
<pfT
fr r
in
3
.
^%
1
hm ^
1
t^tl "J b.
Tbe end
here marked by
hm
bfk, not in d.
24. Deities of
RV.
x.
72-84.
Khilas.
114.
Now
in the following
(hymn:
: .
x. 72)
Daksa
a is
praised
and
also the eight sons of Aditi b
Dhatr, Indra, Varuna, Mitra,
AmSa, Surya, Aryaman, Bhaga c hdm 1 7| W*ft ^tWT ^T^ 7J ^*ft *([i&m[\ r x r4 r 6 b, <j *rrf^fc m !, ^î^t fk, îÂi^ 1 1 4 6 r ! finPlfcin ^5fi^n hdm ^ f?R: ^Jiî^ft ^ b, fin:
,
r,
f.
f.
by which the the between as MSS. nearly always remove the hiatus of a line. The verb, stvyate, pad The conjecture ddkso cannot be said to have indicates that a nominative singular follows.
palaeographical support, but I could see no other possibility of emendation.
The corruption
of the text is here probably due to a contraction,
Daksa
is
is
mentioned in the fourth stanza

in the fifth
light
:
aditer dakso ajayata, daksdd
aditih pan
and
b
invoked
aditir
hy ajanista, daksa, yd duhitd tava.
The Sarvanukramam throws no

:
on the passage, the
hymn
astau putrdso aditer ye jdtah.
Cp. stanza 8 being simply described as daivam. Cp. the enumeration of seven Adityas in iv. 82
list
'
(where five of the above names occur) and the

these
of twelve (B) in v. 147 (where seven of
names
occur).
On
the names of Adityas cp.
my
Vedic Mythology,'
19, p. 43.
281]
115.
vii.
118

'
[-RV.
'
x.
84
sthdh
The two hymns (beginning) Thou hast been born (janibut in (the hymn) which x. 73, 74) are addressed to Indra
;
'
'
:
here follows (beginning) Let well proclaim (pro, su x. 75) the streams (sravantyah) which flow east, and west, and south
116. are praised together according to preeminence (pradha' a Hither you (a vah x. 76) natah) in seven groups of seven
*
is
to the pressing stones

:
(abhraprusah
the Maruts.
sprinkling of the cloud x. 77, 78) are traditionally held to be addressed to

;
the two
'
Of the
hm
!,
*pmW
f,
ft[HW^:
Û$4l$ kr s (r 2 ?), *J^HW

b,
fkr 3 (r 2
b.
?):
cp. v.r. vii. 61.
This was doubtless suggested by the words of RV. hi cakramuh.
x. 75. 1
pro sapta-sapta tredhd
117.
The two (beginning)

;
;
'I
saw' (apatyam:
:
x. 79, 80) are
addressed to Agni the two 'Who these' (ya ima x. 81, 82) are addressed to Vigvakarman the two Who to thee' (yas te: 83, 84) But that which follows, In my vow are addressed to Manyu.
'
* '
(mama
a
vrate)
a
,
bfk.
WT
3ft
hm 1 ^
?? ?Rt bfk.
This is the first of the
two khilas which
in the
Kashmir
collection
come between
KV.
x.
84 and 85.
It consists of 32 stanzas, chiefly in the
anustubh metre, and begins
mama vrate hrdayam te dadhdmi. It is thus described in the accompanying Anukramani: mama: prajapatyo hrdyo, vaisvadevam tu, vivahartha&s tv, dnustubham tu &c. Paraskara GS. i. 8. 8 ii. 2. 6 Op. AV. vi. 94. 2 Sfoftkhayana SS. ii. 4. i.
with the line
t
118. consisting for the most part of benedictions, praises the That which follows (beginning) ' Out (ut) a consisting All-gods. of eight stanzas, is (the hymn of) Parakadasa b (and) is addressed to
' ,
Agni.
Am
by
^}J in bfk,
1
,
M^jcuî^ ^n^)4
B.
The end
of the vargais here
marked
not in
hdm 1
This khila consists of eight anustubh stanzas and

:
is
addressed to Agni.
It begins
:
with the line
ut tudainam, gfhapate
asjau, Pardgaddsah.
and is thus described in the Anukramani ud : The hymn being designated by the name of the reputed author,
;
as
in
the case of the two khilas called Prajavat and Jlvaputra in

iii.
.92.
Cp. Egvi-
dhana
21. 4
parakadasasya vidhim, and

xxi,
iii.
22. 2
pardkaddso dvesyartham, &c.
See
Meyer, op.
II.
cit., p,
and Oldenberg, Prolegomena,
p. 507.
O O
RV.
x.
84-]
25.
BRHADDEVATA
The Surya hymn
:
vii. 1
19
lisas.
[282
BV.
x. 85.
is
Three forms of
119.
The fourth stanza there
addressed to Mitra-Varuna a
b.
while the last but one

Savitri
and Agni (x. 85. 7) is addressed to Indra and Surya are one and the same wife of Vivasvat,
f.
m
bfk.
*
:
1
,
It begins with the
pada
imam me mitravarunau.
iditah.
padas Op. Sarvanukramanl savitri surya. aindrdny to aindrdgny certain. 2 of BD. ii. forms 8-10; cp. M.M., RV. vol. iv, p. 27. Surya see
:
ancna brahmanagne tvam, ay am cendro na
It begins with the two This makes the correction of
On
the three
120.
Uas
This is praised as Vrâkapay! and is called Usas. the Lord of to divided herself into three, goes rays having
who
(gopati = surya).
Am ^rr
1
,
bfkr.
1 fwîrURf hm ^ fwwT^fii
fk,
121.
reigns,
Becoming Usas before sunrise, Surya when midday and becoming Vrakapayi at the end of days, she goes
(=BD.
H. 9),
down.
yî^îr
f,
hm
x
r.
^Hiql^f^l^hm^CrrrBD.ii.p),
hdrn 1 !,
^<fT
fr
2
,
f ^!
1
bfk.
*ft ^f
k,
^^T f<*!lf^3 hm 1 ^ ^f?f bfk.
b,
^TT f^TTfif^
f k.
b,
fîôqq|^ni
hr,
f^fi^9 1^f?f
f^l^My^fir^'ft
(x. 85. i)
^hW^ dm 1
addressed to Surya a is stated to be connected with Satya, Surya, Rta and Soma but with the following three stanzas (2-4) Soma as a plant is spoken of.
122.
The first stanza here
fk.
f.
tJjyVc} hd,
||^|^
r,
(H^^
r
3
,
bfk.
r,
^rfî: hd, ^Jfafa:
^^
x. 85.
^H1^^ hdm ^ <^^l^ I have ^rV Html

1
b,
b,
fk.
preferred the reading ^||Mf%C: because of
KV.
?|jfaf
fq7)
The SarvSnukramanT
is
describes
thin
hymn
as
atmadaivatam, and
is specified.
Sadgurusisya
explains that the deity
Surya except where any other deity
283]
123.
vii.
126
[-RV.
x.
85
But the stanza which comes next
to these (5) clearly

'
adores the
moon (candramas), while with the

:
x. 85. 6-13) singer's* (raibhl a is for Surya vrttam) expressed.
eight (stanzas) The the evolutional section (bhdvar
The end
a
is
of the varga
is
here marked by
^M
in bf, not in
hm 1 k.
iii.
The pada
suryayai bhavavrttaqi tu
is identical
with Rgvidhana
22. 3*,
where
it
stated that a father should recite suryayai lhavavrttam in order that his daughter
may
procure a suitable husband.
This was, therefore, probably a regular designation of these eight stanzas in the Brahmana style (as suryayai here seems to l>Q suryayah)', cp. Meyer,
Rgvidhana, pp. xi and
xxviii.
26.
Account of the Surya hymn (continued).

(yat
:
124.
The couplet 'When'
x. 85.
14,
15) praises
the
ASvins; the following (stanza) adores Surya (16); the seventeenth is addressed to the All-gods (17); the following one is addressed to
Sun and Moon

tMn 1^1^*1 til
l,
(18).
in bfk.
CT[ hdr, omitted

b,
^Jj^b,
^}
" *
?f (41*1 U*^ ft) fk
^5 hdm
1
!'.
1 ^(l^5^ltD hdm rfk
(this
perhaps represents an original
with vrddhi of the second member only).
125. Of the following (stanza x. 85. 19) the first two verses are addressed to the Sun (i9 a6), while the following two (iged) are to the Moon. Aurnavabha a however, thinks that in this couplet the A6vins are praised.
:
hdm 1 ^
a
7J
(in addition to the preceding
^^RNNwt gaff b, <J 551 f. word ip^ and the following

1
hdmH,
^l^^^jfft)
is
r.
125
f k.
omitted in
Cp. Nirukta
xii. I,
where, according to some, the Asvins represent
Sim and Moon.
126. For those two (Asvins) are traditionally held to be Sun and Moon, and Prana (outward breath) and Apana (downward and these two may be Day and Night, (or) these two breath) Two Worlds (rodasl)*. the (may be)
;
i|*Kl^ hdm ^ HfKrft

a
bfkr
2
:
cp.
INgKHlftSft,
Nirukta
in
xii. i.
The
first,
third,
and fourth of these explanations are given
Nirukta
xii. I.
RV.
x. 85]
BRHADDEVATA
;
vii.
127
[284
For these two permeate (a$nuvdte) the world with light and moisture and they fare (caratah), each separately, to the south and the north a
127.
.
hcWr,
Htjqft
b,
<*H(J4lr)
f.
Îqun.hdm
1
,
*|qii~3jr, Êpf bfk.
bdm
.
3
,
This
is
evidently a paraphrase of
RV.
x. 85.
18
purvdparam carato mdyayd
etau.
beings, or he instigates (vlraapportioning (samdadhat) all their functions yati) them well (su) he goes among them in order to instigate (iryatvdya) (kdrydni)
128.
Surya moves
:
(sarati)
among
them
well a
T fkr
b,
2
.
b,
^
*
<JFP^
^ k,
f^c^
is
2
.
128, 129 are omitted in A, but are found in
bfkr 2 m 1

This
here marked by
^$
in bfk.
xii. 12,
s'loka is evidently
based on Nirukta
whore surya
is
derived from sarti

follows the first
is
i.
or suvati or sviryati (suryah sarter vd suvater vd sviryater vd).
The BD.
sarati= sarti, su virayati and su tryatva (condition of one who to be well instigated) =L$ujryati. With Yaska's sulryati cp. his etymology (in Nirukta
and the third etymology
7) of vlra from virayati (probably
= vijrayati).
Contents of BV.
z. 85.
27.
Derivation of Candramas.
20-30.
The Moon (candramdh) runs (dramati) beautifully (earn) or observing (cdyan). or (uta) runs as one worthy to be observed (cdyamya) (or) the prior (member of the compound comes) from
129.
;
(the verb)
cam
b,
or (atha) he (candra) fashions (nir-md) the aggre.
a gate of beings (sam-etdni)
^TT$
^fif
r
2
.
fkr 2 ^TT^ 5[ f^Tf

,
m1
m
1
,
(TT5
^fif
Nirukta
4J4ft|ci
f,
xi. 5).
m
from TT
bf k, TT
is
^P5P^
îqll ^tffn ^T ^(4îqn

^l-lft^*jW?i
b (the
line
TRP^
2
.
here repeated),
^1^1*1^^
k,
1
,
kr
am
doubtful whether I have succeeded in restoring 129
Nirukta
xi. 5),
ÊfR
^R
b,
^%
^ ^
m
correctly.
2
.
^|5fc
1S|% fr
ftfftrffo
The above
five
etymologies of candramas are based on Nirukta
xi. 5,
where six
derivations are given: (i) cdyan dramati; (2) cdru dramati; (3) ciratp dramati; (4)
cam
:285]
(dramati);
(5)
vii,
132
[RV.x.8 5
The BD. adopts four of these candro mdtd; (6) cdndram mdnam asya. adding cdyanlyo dramati which (if my emendation is correct) is only a modifiThus Yaska's dram dramati (3) and cdndram manam asya (6) cation of cay an dramati.
(i, 2, 4, 5),
are omitted; the latter, however,
is
only a modification of candro mdtd in a passive sense.

c
130.
Now
in the (stanza)
Bright, with
Kimsuka
flowers
a
'
(su-
20) (the seer) praises Surya mounting (the car of) her husband, and in the next distich (21, 22) the Gan-
kimukam:
x. 85.
dharva Vi^vavasu.
f,
TTf*
k.
N hdm
is
^ *TT*
hfk.
The
fern,
from the weak base, arohattm,
here perhaps used on account of the
metre
(cp. v. r. vii. 13).
With the (stanza) 'Thornless' (anrk$arah x. 85. 23) (the here seer) praises the wedded couple (dampatl) who have started (yatau)*, but with the following five (24-28) the wife as she
131.
:
reaches the house (of her husband).
^
a
less
?ffr
hdmV
*n?ft
b,
2 *TT$ fkr
I have preferred the reading ydtau to you tau, because the latter is almost meaningand yd might easily have become yau owing to the influence of the following tau stau; ydtau, on the other hand, makes a very good sense (=' having started for the
husband's house
'),
as contrasted with the following grhdn

x. 85.
prapadyamdndm
reaching her
husband's house'); cp. RV.
23: anrksard rjavah santu panthd yebhih saJchdyo yanti
no vareyam.
they declare (that) the presentation by the bridegroom (vara-ddna) of (newly-married) wives a Then (30) the woman's garment, when indifference (is expressed)
132.
(in
:
And
the next
x. 85. 29)
prevails (vibhave
T
sati)*>,
<HÎ4 hdm r, <J<^1?J f, M<<f^ b. ^^TT f^TT b, ?!lff^f5^ hdr, Tf 1 x m 1 ?f?f fe^T fHJl$1 bm ^ qqM^^ h, f*KM43 fk. f^fftt hdm rf k,
,
f.
b.
Between the two padas of 132, fkr (not

:
Am
b)
add the four padas (thus giving
five
slokas to the varga)
x
i
f,
r,
n<q^l
1
.
f.
The end
*
of the varga
is
here marked by
x. 85.
^0
in
bfk, not in
hdm
Cp. the words of RV.

i.
29
para dehi fdlmulyam brahmabhyah.
See on
this,
AGS.
8. 12.
am
doubtful as to the emendation and interpretation of this line.
RV.
x.
85]
BRHADDEVATA
28.
vii.
133
[286
BV.
x. 85.
31-43.
is
except at the time of intercourse, to be taken hold of (harana) by the husband a

133. (that
is),
.
forbidden
diseases) which (ye of consumption (yak$ma) b in the couplet

:
The stanza (The

'
'
x. 85. 31) is
c
destructive
:
May not' (ma

hdm 1 ^
32, 33)
(the seer) praises the waylayers.

hdr,
Vn?ti
m $K<Q
1
,
fk,
^TW
b.
Hfoft>sft
!|f*ftt|f?f bfk.
f.
In order to keep 132 and 133 separate in translation, I have changed the con' struction, the taking hold, by the husband, of the garment,' &c. According to the
SarvanukramanI
29,
30 are applied to release from the
guilt of
touching the wife's garment:
dve vadhuvasabsanisparfamocanyau (see

b
adgurus'isya).
According to the commentator

:
Jagannatha they censure the touching of the wife's garment

Op* Sarvanukramam
:
vadhuvasahsparsanindd.
para yaksmanatini.
134.
states
But (the stanza) 'Rough is this' (trstam etat: x, what sort of man deserves (to receive) the bridal
hd, Hgctaf^fff
bfkr,
85. 34) dress a

.
And
various directions b are given to her relations
î^lfni
m Am
1
f^*fflf^frt
.
f k,
^Jlfn^^l
folflf^fa b, -aejg*) ^f^Hl (!) hm 1 ^ <3nfnl*i^| b,
f,
B
**
Cp. the text of RV.
x. 85.
Cp. the text of
BY.
x. 85.
35
surydtn yo brahmd vidyat, sa id vddhuyam arhati. 34 afasanam visasanam atho adhivikartanam.

:
135.
is
by the woman, who

'
is
bound a And evolution b

.
: J
(bhdvavrtti)
here told, in the following (stanza x. 85. 35). With the stanza I grasp thy (grbhndmi te
36), as
he then
takes her hand, prayers for wealth

f).
:
b,
55 vi*ufim:
2
,
wrcnftRt
f k.
135^^
and 136
a
are found in
bfkr 2 m 1
only.
134 in translation.
I have changed the active to the passive construction in order to separate 135 from b Cp. the words of the text : turyaydh pctfya rupdni, &c.
136. are uttered (by the husband). In the following (stanza Xt 85. 37) are also prayers for her with the object of union.
287]
vii.
138
[RV.x.8 5
With the
following (stanzas, the seer) utters prayers for the

;
two both separately and together
m
*T
1
,
2 MV*<1<1 bfkr
ljl^l^lî hdr,
1 R|îm<^ m
hdn^r,
*
'
B
'
137. in the triplet Having no evil (aghora- x. 85. 44-46) for her (alone), in Together* (5am: 47) and 'Here' (iha 42) re' Here for us (a nah 43) is to Prajapati; and spectively for both.
: '
:
'
'
Her here (imam

b.
is
'
45)
is
addressed to Indra a
the last (47)

first
is
to
Brhaspati
This sloka
found in bfkr
ma
only.
The MSS. have

H, but
the
seven syllables of
it
the second line in
common,
viz. ^HT
*K ^^tiM^t
mT fkr 2
complete
with the
first
;
corresponding part of 138, viz. *fH(^ ^Wl^l fq^^n* (which makes the end in the middle of a word, and gives the second two syllables too many)
completes
it differently, viz.
pada b alone
are:
()+il+l$^lqwi ^$4y^t. The variations

to be the first syllable of the preceding
of the
MSS.
2
.
^^fT I take
MÛH^t
The end
repeated by
of the varga
a clerical error and afterwards combined with the pratika ^tn*^. is here marked by ^^ in b, not in f.
*
The emendation imam,

b
pratika of 45,
and aindrl seem probable, as Indra
is
invoked
in that stanza.
I have
made
the best I could of the last pada from the reading
found in one (b) incorrect MS. alone. Antya brhaspateh can only be correct if the khila of one stanza beginning dhruvd (which comes between BV. x. 85 and 86 and which forms the last stanza of the longer khila of six stanzas, printed in Aufrecht, p. 682) was regarded
by the author of the BD. as the
last stanza of x. 85.
Cp. Meyer, Egvidhana, p. xxii.
29.
Remarks on the Snrya hymn
(concluded).
138.
Now
these wedding formulas are recited for
men
also,
being connected with the priests (artvijah)* and with the institutor of the rite (ydjamdnah) according to their respective form (and)
their peculiarity (viSefa).
hdr,
ftfiTOiift b.
^4i!llft hdr,
1
in
b. This eloka is omitted t|ifîii|^| b, 4^li<ll^( m r, fk excepting the end, in all the MSS. ( 1|U| %M ftlfclW, which, bwt b, has been substituted for the corresponding part of 137 cp. critical note on 137, and observe that m1 (which has these syllables here also) as well as f k has the plural
^(Qlftlf b. ^^*liltq hd.
*4|lR$4iU
hdm 1 !,
*uum
termination
ft
mandh
there.
I have corrected artvijya of the

(' office
MSS.
to artvija, as the former

is
word could only
be a neuter noun
of priest
')
while an adjective
necessary to correspond with
RV.
x.
85-]
The
BSHADDEVATA
adjective artvija occurs above,
vii.
vii.
139
it is
[288
to
yajamanah.
of eight
83, where, 83.
be noted, six out
MSS.
read artvijya; cp. critical note on
vii.
139.
And
rcam)
deities
which respectively (pratyare proclaimed, one should state the one mentioned
in those stanzas here in
state that (tarn) to be the deity or should addressed to Nara6amsa (nard&a/rnsi) a

.
(the
stanzas)
are
hdm j r, VR^flaHfr
hdn^rb,
b,
^falR* fkr
2
.
^fldl^^S *n*J
kl
*
*W
2
-
hdm'r,
^Tt
r r
3
,
%^f
7TT
f.
<^ffif ?IT*J hdr,

l
^Tjf
x. 85.
*J
b,
^f
!SJ
fk.
hdm
iii.
!.
On
Nari-usamsi stanzas cp. above,
154
cp.
RV.
raibh\asid anudeyi nara-
jamsi nyocanl.
a they declare that these stanzas addressed to lisas form as a whole (sarvathd) a (hymn) concerned with evolution b and in this hymn a verse (pdda) is also (thus) (bhdvavrtta) characterized with Surya c
140,
And
I:
b, ^jt^f^nr:
f,
1 ^rer: hm !, ^rerr:
d.
*Nfar %?rr hdr, ^Nhrr

1 !,
%m
X
bf.
WTfff
hdm
1
.
bfr,
?nt
h,
^fW d.
of 140
vii.
IT^ft hdm
is
f^nnq^
bf.
The whole
omitted in
k,
and 140
in bf.
a also
ii.
Surya being a form of Usas; cp. above,

b
79.
The
eight stanzas x. 85.
character (surydyai bhavavrttam).
119-121 on the three forms of Usas 6-13 have already been stated to have this This seems to mean that both the hymn as a whole
;
and
in
it
in particular a single
is
pada have
:
this character
when Surya
b
.
is
mentioned in
them.
The pada meant
probably 35^
cp. above, 135, note
'Away, indeed' (vi hi: x. 86) is a hymn addressed to Vrakapi for that brown (kapila) bull (vrsari) is Indra a and
141.
;
Prajapati
Indra
is
b superior to all
'
hdn^bf,
*
^R^ ^
r-
3*fT
hdm ^ ^(\
bf.
a6
I4i
is
wanting in
is
k.
Cp.
ii.
67,
where Vrsakapi
is also
explained as v?sa kapilah, and
stated to be one
of the seven
p. 27 (var.
ii.
names of Surya or the celestial form of Agni. Op. Max Miiller, RV. 2 vol. iv> b lect. on RV. x. 86). The refrain of RV. x. 86, which is also quoted above,
67.
142. (The
x. 87) is
hymn) beginning 'The demon-slayer' (raksohanam addressed to Agni. The following one, 'The oblation'
:
289]
:
vii.
145
[-RV.x. 9 i
(havih x. 88), praises the three Agnis, this (terrestrial) one, and the Middle one, and Vaisvanara a who is that (celestial) one.
f^ ^1^*1 hdr, f^
^TT^ m 1
The end
fi[
^T^t rVr 8
is
f^pfci
bfk.
^^H< ^
m
1
hdm
1
!-,
^^jH^^f
i.
bfk.
of the varga
here marked by ^Q. in
bf,
by
^K
in k, not at all in hd.

a
Cp. above,
67,
on Vaisvanara as the
celestial
form of Agni.
30.
Deities of
RV.
x.
89-93.
Story of Fnruravas and Urva6i.
143.
the
And after (a hymn: x. 89) addressed to Indra a Purusa hymn (x. 90). With the last (stanza 16)
:
(comes) of (the
in
hymn) addressed to Purusa the circumstances (artha) are told which the Sadhyas divided him for the purpose of sacrifice.
^55; hd,
T|F5[
m1
^/5[
r,
Tf^^Tc^
2
<!^RT^bkr
2
.
7^1
r,
has probably been
inserted because the pada

i
had become a
syllable short owing to the contraction cantya.

S).
hm
r,
tft^ *JW
*
bfkr
(^ft^
^f
^^^TT
,
^l^^l
hdbfk.
bfk,
a
1 yn^Kg hm ^
WTWl. r,
There
is (a
1 ^?RT^ hdm
Or, according to A,
hymn) addressed
to Indra (x. 89)
and (then) the
Purusa
hymn
(x. 90).'
'He who gives zeal when imbibed (dpdntamanyuh x. 89. 5), Soma is clearly praised. Soma is praised either because he belongs to the same world or
,
'
144. In the stanza addressed to Indra a

:
because he
b,
r.
is
(Indra's) companion.
f,
^3ri
^<ftk, TFri
a
;
2
,
i. 144 19; i. 98 v. 172 (cp. Nirukta xi. 5). the following single line instead: have bfk, which
144^ and
145"
are omitted in
I have preferred the reading aindryam to asyam, as the former seems to be supported by the Sarvanukramani, which makes the express statement : paftcamy aindrasomi.
145. Rathitara a has said that in this (stanza) Soma is incidental (nipdtabhdj) ; for in (hymns) addressed to Indra there is here (such) In Together' (sam x. 91) Agni is praised incidental mention.
*
:
by Aruna.
II.
p p
RV.
x*
92-]
bdr,
BRHADDEVATA
1 <Jn<lO m
.
vii.
146
,
[290
ifoft
l3
ftf
1 ftmciU^ Am
fft
bfkr.
a
Cp. v. 142, where BSthltara (not Rathitara)
is
quoted as stating certain deities to
be suktabhdj.
of
The same
authority
is,
therefore, perhaps
meant here
also,
and the reading
m1
may
be the correct one.
146.
'
Of your sacrifice (yajnasya vah

;
'
x. 92) are
two addressed
'
to the All-gods (92, 93) these (praite : x. 94), incarnate ;

jfa
but in that which (comes) next,
Forth
as if
Arbuda adores the Pressing-stone

Ttf?T
t^TK
<J
*Rt
hm
b,
!,
^TT^lf
f.
^fUMV b,
hm j r,
It^'^fl
cmi jf^s)
and with the two stanzas 'Forth this to Duhsima' (pro, tad duhslme x. 93. 14, 15) he (the seer) lauds the gift of kings a b Now in the days of yore the nymph UrvaSI dwelt with the and having made a compact (with him), royal seer Pururavas she lived in wedlock with him.
147.
:
a6 I47
b,
is
found in
^CITT
all
B and m 1
f.
only.
^HJM<g*W
is
JJTT
hm 1 !,
in
^^T^T ^^^fl
in a
The end
of the vary a
here marked by
hbfk, and by
^0
1
,
not at
is
in d.
this ddnastuti iu the
2
There
no reference to
is
SarvSnukramani.
The
following
passage (147
-153)
quoted by M. M., KV.
vol. iv, p.
31; cp. Sadgurusisya's version,

x.
pp. 155-158, quoted by Sayana in his introduction to

S'B. version of the story.
p. 256,
RV.
95;
Sayana also quotes the

i,
The
present passage
is
translated in Vedische Studien, vol.
by Geldner, who treats the whole story
historically, pp.
243-284.
31.
Story of Pururavas and Urvasi (concluded).
148.
And
the Chastiser of
Paka
(Indra), being jealous of his
cohabitation with her and of Brahma's a (paitdmaha) and his b (Pururavas') passion (for her) as if he (Pururavas) were Indra ,
,
1 6 4HII<H bf kr !-*!
"ff^l hm
4 6 r r r r ,
1
1
?,
^rf^RPl
b,
^rt^f^
b,
fk.
hm 1 r
T*fc*|tJnfU
^^fydlf^ ^
b
Cp. Vedische Studien, vol.
i,
p. 256,
note
2
.
By usurping
the rights of Indra,
291]
vii.
152
[-RV.
x.
94
them
do)
149. said to the bolt at his side with a view to separating bolt, the alliance of these two, if you wish (to Destroy,
'
me
a favour/
bfk.
fHf*l
r,
r.
fiff^
1
,
*RT
hr,
^ TO
hd,
r
3
,
ftf% hd, fin*
b,
fijfa fk.
*nft^
hr s bfk,
fk,
150.
'Very well/ said the
bolt,
with its craft. one distracted.
Then
hdm 1
bereft of her the king
and destroyed their alliance wandered about like
f*T?[f7|
r,
m
151.
!,
omitted in hd.
%^\ hm 1
fk.
*|+H*J<4I b, ^|4J|<qt|| fk,

b,
!-,
^tft ^t
ffaf
fk.
As he wandered, he saw
a
rupdm) maiden
Urvaî, as
it
seemed
in a lake the beautiful (abhia (iva), surrounded by five beautiful
friends at her side.

f).
hdr,
'tyftVH
b,
îfJi^MlfH^
f.
^Wfir:
,
tn^^Y
r
2
.
f'nin,
hm 1 !,
^cff
fif:
^n:
In the light of the older form of the story in the S'B.
it
seems probable that the

this conjecture
original reading in both cases

is
'
was
'
ati-rupa,
in the
form of a swan/ and
supported by the use of the words sarasi and iva.

in Schwanengestalt.'
Geldner has made this emendation,
as he translates
But she sorrowfully said, 'Come back/ answered You cannot now obtain me here the (duhkhat) king, in heaven you will obtain me again/
152.
To her he
'
m
two
1
.
Mitra combines both readings,
ni*jMi^qn: jceu bfk, adding a third pada, so as to make the

r,
following
lines:
hdr, ?TOT
b, Iff
1 fm
T^l^^
b,
HfTSJ
is
f,
?f
fT^T
k.
WTt
fk.
The end
of the varga
here marked by
in
hbfk, not in m^d.
RV.
x.
95-]
32.
BRHADDEVATA
Deities of
vii.
153
:
[292
x.
BV.
x.
96, 97.
Story of Devapi
98.
153. This reciprocal narrative (dkhydna)^ in connexion with a summons (dhvana) b, Yaska c considers a dialogue, but Saunaka
story,
,
bfkr,
^T^ffi^
Am
i.
1
.
'
Cp. the example given above,

if
53, for
narrative
'
akhyanam
tu haye jaye (x. 95).
Geldner translates as
the text had praty akhyanam ca.

first
The dhvana meant

. .
is
probably that contained in the

vahai nu.
stanza of x. 95
haye jaye
v.
vacdmsi mifrd brnavd;
This view cannot be gathered from Nirukta
13
x. 46,
47
xi.
36.
154. (that
is,
'
the
hymn
'
following one,
*
:
Forth thy
beginning) 'Ho' (haye: x. 95). The (pro, te x. 96), is addressed to Indra.

:
Which' (yah x. 97) is B In (its) employment
(in)
praise of Plants.
this
(hymn) of Bhisaj
a is applicable to
the cure of consumption (yaksma).
S).
is
-f^RSN^RRT ml
bfkm
1
>
^W^P^ ^ ft^^fl^ fk -*54

*
Cd
is
wanting in hdr, but
found in
a
(and probably in Mitra's

x.
MSS., though he has no note).

;
Op. Arsanukramam Sarvau ukrara am.
45
yd osadhis tu suktasya rsir dtharvano bhisak
see also
155. a Now Devapi, son of Rtisena, and Samtanu of the race of Kuru were two brothers b princes among the Kurus.
,
b,
^T!ft
ff
f,
^%
ff
k.
*fitv*|^N
^m 1 !,
^<^H%I b,
fkr
a
2
.
2 5 Vmrft bkr r pn
Nirukta,
*nT*ft
in
Am
a
f.
The
following passage,
vii.
155-viii. 9, is
quoted
an old MS. of Sadgurusisya and

also quoted,
has been printed by

in the Nitimafijarl
me
in the
JRAS., 1894, pp. 22-24;

its
it is
down
to
viii.
on EV.
x. 98. 8.
It has been translated, Sagenstoffe, p. 130,
by
who
has examined the whole story of Devapi in

is clearly
various versions, pp. 129-142.
Sieg, b
As
the present passage
based on Nirukta
ii.
10 and bhrdtarau occurs there, I have
preferred this reading to bhdratau.
156.
Now
;
Samtanu
the elder of these two was Devapi, and the younger but the (former) prince, the son of Rstisena, was afflicted
with skin-disease.
293]
vii.
157

b,
[-RV.
x.
98
hn^rp, ^refafffr
q|*fai^
^ fk.
b.
<J
^fe^kutJcTi rp
hdr
m ^lfstJ<U
l
,
fk,
mfs^^nlt
157.
When
:
his father
him the
sovereignty.
had gone to heaven his subjects offered Reflecting for but a moment, he replied to
l 4 6 r r r ,
his subjects
^
d.
^m
pd, ap^"
^
The
bfk,
3J^
pada
^
is
n.
*J
je*^(*<3
rbfkpn, 4J^'^f^4
is
h,
Vr
in
M(t|*im(i hrbfk,
K(e|imqc^
last
n.
^The
end of the varga
here marked by
$^
bfk, not in hd.
repeated in b only.
RV.
x.
98-]
BRHADDEVATA
1.
viii. i
[294
Story of Devapi (continued).

:
1.
'
ruler/
not worthy of the sovereignty let Samtanu be your Assenting to this, his subjects anointed Samtanu king.
line is omitted in n.
am
The second
2.
When
the scion of
to the forest.
anointed, Devapi retired did not rain in (that) realm Thereupon Parjanya
Kuru had been
for twelve years.
hm 1 rfk, ^1*1^1^
<J
^T^( b.
<
d(V*l \^
^TRTt hn^rb,
TJ
n(h),
?7ntf JUlNHIi: ^RTtt n,
n(m), 4Jail ^l^l| ^MltuJ Nirukta.

based on Nirukta
ii.
As
the present passage

to
is clearly
10, I have preferred the reading
^T^f ÎÛ|
Samtanu accordingly came with his subjects to Devapi and a propitiated him with regard to that dereliction of duty
3,
.
ft
That
is,
in passing
him over and anointing
his
younger brother.
Then, in company with his subjects, he offered him the To him, as he stood humbly with folded hands a sovereignty.
4.
,
Devapi replied
r fk,
3
%*f TTOfaF hn^rp,

innif
iN TT^t ^ bfk, Ifa ^THy ^ r r 4 r 6 7 m^nsifîn^r HE g HiîRi f^nrn b,

1
,
J?J
?J
r r r
4 6
.
Op. above, v. 76
sthitva
prahvah
krtafijalih.
5.
'I
am
not worthy of the sovereignty,

skin-disease
I will myself officiate, ; impaired by priest in a sacrifice for rain/
my O
energy being
king, as your
The end
of the varga
is
here marked by
in
hm1 bfk,
not in d.
2.
6.
Story of Devapi (concluded).
Deities of E.V. x. 99-101.
Then Samtanu appointed him to be his chaplain (puro So he (Devapi) duly 'dhatta) and to act as priest (drtvijydya).
performed the
:
rites
?I
productive of rain.
hm1 !,
ifa&l bfkpn.
* ^TO
^f% hn^rp,
VBTT
a ^ftiÎ bfkr nu
295]
7.
viii.
10
[-RV.
'
x.
101
And he
'
spati, to
sacrificed to Brhaspati with the stanzas, (6fhaspate prati x. 98. 1-3)*.

:
Brha-
B When with
the second (stanza) of this

,
hymn
.
Jatavedas b had
informed him fiodhite)

bfkrn,
U<fl<*fg<,
p,
1 Hnl^q^ Am
%*|
a6
hdr1 r4 r 6 m 1 bfkn,
*N
r.
*ftf%ft n^fr,
^Tfw!
k,
^tf%nft
b.
and 8
are found in
and
only.
a
The
contents of the
hymn
indicate that the first three stanzas are connected with
Brhaspati, while the following four are connected with the gods (cp. below, 9).
As
a messenger of Brhaspati.
(Bjhaspati) in 8
:
Sieg would read
bodhito, agreeing with the subject
'I, instructed
by Jatavedas,
will place/ &c.
8.
'
I will place brilliant speech in your
mouth a
praise the
Gods/
then he (Brhaspati) being pleased bestowed on divine Speech ; and therewith
Ûnlt br, ^T%(f?r) fkr
2
him (Devapi)
kr
2
.
7m:
a
Am
?,
^ft
of
B.
m ^T$ m 3J*nft* îRf hm^b, %ft fkp.

1
,
.
1
,
9n?f?f
b, ^*j(7t<j fr,
f^*lf?l^
^W
:
hm^p,
te
<J
bfk.
The words
RV.
x. 98. 2
only slightly modified
dadhami
dywnatlni vacam
9. he in four stanzas (x. 98. 4-7) sang (in praise of) the gods with a view to rain only, and Agni with the remainder of
the
The (8-12). addressed to Indra.
hymn
next
hymn 'Whom?
^rfq
(kam:
x. 99) is
1FT
1 3 hm ^
H*T *T bfk.
^P*
*C hd*.
bfk.
10.
Indra, stand fast

a
'
(indra drhya
x. 100) is to
the All-
(gods); the following one,
'Awake*
(ut: x. 101), is (in) praise of

is
the priests
the application of rites (viniyoga) by setting forth the powers of these (priests).
:
here proclaimed
a XHC^ hm r,
q^
bfk.
*Hl|JlHftl|i
AmHfkr 2
Wmi% fat
r.
The end of
the varga
a
is
here marked by
:
in
bf,
not in hdk.
adgurusisya,
is
Sarvanukramam
ftvikstutir
va; the option, according to

is
owing
to the statement of the

that
it is
BD.
that this
ftvikttutt, while the DevatSnukramani states
RV.
x.
io*-]
3.
BRHADDEVATA
Deities of
1
viii. 1
[296
BY.
z.
102, 103.
The Xhila of Nakula.

a considers
Mallet (dru(thinks) that it is addressed to the hymn: ghana) or to Indra; but $aunaka, that it is addressed to the
All-gods.
11. 'Forth Yaska b
(pra:
x. 102),
Sakatayana
a narrative
Am 1
^frlglM
U %
Iffi
b,
^ffl^TtJ TTHT
*W
fk,
hdrn 1 ,
Cp. Geldner, Vedische Studien,

x. 102. 9,
vol.
:
ii,
p. 2.
See Nirukta
:
ix. 23,
where Yaska
comments on BV.
beginning
drughano drumayo ghanas
tatretikdsam dcaksate.
(hymn) Mudgala Bharmya^va in a contest overcame Indra and Soma, having yoked a bull and a Mallet belonging to
12.
By this
a Indra, to his chariot
HINRif
f,
cj
fkr
2
,
^CT^^fT
?[
7
.
W^^
r
7
.
SNir.,
l|*Sl^
hdm 1
2 arnfr^ kr ,
irr^Tg
hdm
a
r (cp.
^J^T
:
S).
g^TT
^ ^
r,
b,
^rn4^
b,
fw
Tf^ fk,
rVbfkr 2 Nir.,
g3J
mudgalo bharmya&a rsir vrsabham ca drughanam ca yuktvd Cp. Nirukta ix. 23 samgrdme vyavahrtyaajim jigdya; cp. also RV. x. 102. 5: tena mudgalah pradhane jigdya. See Sarvanukramam and Sadgurusisya's metrical version of the story.
13.
Apratiratha Aindra desiring victory

swift* (ds'uh:
'
when fighting
in battle
sang (the hymn).
'The
stanza
'
x. 103)
:
is
addressed to Indra:
in the
Of those (amlsdm
r,
12)
^P5J
the goddess
1
.
Apva
f,
is
praised.
iftftfllft-
gW^
S
f
*pZT
b, *|gj
f,
*n[T
k,
3RI
kr,
^RI
^f^ b.
r,
^^ft HRKIZ} m ^
1
^^T irf^TT^ bfk.
WT^ft
v^r^ft
ix.
1W[ ^ft
a6
i3
is
W.
hdm 1
^rar f^^k, (^TTWT)

and
s.
found in
m
a
only.
This stanza
is
commented on by Yaska, Nirukta
32, as addressed to
Apva.
Cp. Sarvanukramam and Sadgurusisya.
(stanza) should be (regarded as) addressed to well as as (the stanza) 'The great one' (mahdn) Brhaspati in the hymn of Nakula b
14.
a
,
.
The fourth
297]
viii.
15
is
[-RV.
x.
103
Now
:
there
a couplet addressed to the Maruts, 'Advance'

,
' ' .
c the (preta x. 103. 13) (first stanza being) optionally addressed to Indra. which follows (begins) Brahma b (The hymn)
m1
a6
I4
is
found in
B and
That 14 is original is indicated by the recurrence of the words caturthl bdrhas^ This is the khila of ten stanzas by Nakula which patya in the Sarvanukramam. immediately precedes EV. x. 104. It is thus described in the Anukramani of the Kashmir
collection:
(astir)
:
brahma; dasa; vamadevyo ndkulas ;

etas ; saury as
sauri, gharmastutir t barhaspatya, sdvitri

4esa, jagatyah.
yharmapara
candramasasyaf ca
is
The
first
stanza
brahma jajftanam prathamam purastdt

ed.,
p. 421).
is
quoted in AB. i. 19 and elsewhere (see Aufrecht's The third stanza, beginning mahdn mahi which mentions the name of
y
Brhaspati,
also quoted in
little
AB.
i.
19 and ASS.
iv. 6.
it
occurs in TS.
6
ii.
3. I4
There can be
the
first
MBS.
doubt that the pratlka mahan is the original of the corruptions in By this couplet must be meant the last stanza of RV. z. 103, and the
described in the Sarvanukramanl as antyd[aindn] mdruti vd.
in the
of the khila of two stanzas, beginning asau yd send marutah which immediately
follows.
RV. x. 103. 13 is The stanza asau me occurs

(RV.
SV. and the AV., and
in
VS.
xvii.
47
it
immediately
follows preta
x. 103. 13).
at the beginning of the hymn, where no deity is a one stanza (i) adores the Sun, that which specified (aniruJcta) b 'Unto Savitr, while the (first) four are (begins) (dbhi: 4)
15.
In
it,
closely connected with the Caldron (gharma-pardh)

i
b,
f.
v^mcrg
^C*J\S?(ilt
r,
^4mj^
fkrV, *t$
trrr
is
^ m1
hdrb,
a
fk.
i.

brahma in
this
here marked by
is
in bfk, not in
hdm 1
In AB.
19. i
mantra
explained as Brhaspati.
This stanza
=
=
AV.
TS.
iv. i. I.
The second stanza

;
(iyatp vai pitre) is described in the

it
Anukramani of the
so described
khila collection as gharmastutfy

ii.
is=AV.
iv. i. 2.
The
third stanza (mahdn mahl

is
3.
14) has
i.
already been stated to be addressed to Brhaspati and

1
;
in the khila
Anukramani.
2.6
VS.
iv.
25; TS.
SV.
i.
464,
AV. vii. 14.1; This stanza (abhi tyam devam savitdram) 11 is in the asti metre and is referred to in SfB. xiii. v. i
This agrees with the statement of the Anukramani by AB. i. 19. 1-4 and AS'S. iv. 6. 3, where all
as an atichandas verse.
t (gharmapard etdh)-
it is
also borne out
II.
Qq
RV.
x.
104-]
BRHADDEVATA
viii.
16
[298
these four stanzas are quoted, in the same order in which they occur in the khila collection, as mantras to be repeated in the Pravargya ceremony (in which the gharma vessel
is
used).
4.
Deities of
BV.
x.
104, 105.
Bhutamsa Kalyapa
RV.
x.
106.
16.
The
six stanzas of the rest of the

a.
hymn
(adore)
Sun and
Moon
together
with the (hymn) which comes after this (beginning) 'It has been pressed' (asdvi x. 104) Astaka b praised Indra.
:
Now
hm
a
r,
*3fa
bfk.
J[NftWfl *f hm ^
xxii,
4N^*ufi *fo:
bf k.
With regard
to this khila, on the form
with certainty, cp. Meyer, Rgvidhana, p. b
and contents of which we can now speak and Oldenberg, Prolegomena, p. 364 f.
On Astaka
17.
cp. Sadgurus'isya
on KV.
x. 104.
The descendant of Kutsa, by name Durmitra a (saw) the hymn 'When, Glorious One? (kada vaso: x. 105). Sumitra may also be his name, (while) the other word (Durmitra) would
,
b express an attribute (guna)

f:
hm ^ tfifu: fk, hdm 1 r1 r4 r 6

1
ii.
qjtctf b.
,
qi^T Tflti
hm ^
1
gfJ|^ l^?f
*ll*if^| bfkr.
hdm a r
a
(cp.
73).
As
to
Durmitra
cp. Sadgurusisya
on RV.
x. 105,
and
Oertel,
The Jaiminlya
version
of the Dlrghajihvi Legend, in the Transactions of the Oriental Congress of Paris, Section b Op. Sarvanukramam kautso durmitro namnd sumitro gunatah Aryenne, p. 229.
:
sumitro vd
namnd durmitro gunatah.
18.
Now Bhutamsa Ka^yapa a

;
being desirous of offspring, in
days of old performed rites not obtained any children.
for this
most excellent of sages had

k.
bf, IT
a
^*
It is
the identical words, bhutdmtiah

to describe that
in Yaska's time.
somewhat strange that Yaska in Nirukta xii. 40, on BV. x. 106, should have Mfyapa dtvinam, which are used in the Sarvanukramam
hymn.
This looks as
if
some
sort of
Anukramani had already
existed
His wife said to BhutamSa: 'I will bear as many sons as you wish (only) praise the gods in pairs/
19.
:
299]
viii.
24

b,
[-RV.
ff
x.
107
hdn^fk, fT8$fa
ft-
îfa
r.
1 ?*%% ^jff hdm ^
WH
r,
20.
Now
all pairs
them
he did so (praise
came to him from desire of praise. Observing them in x. 106): the ASvins own the hymn
bdm 1 !,
tilT<!l bf k.
b. T
(siiktabhdgin).
hdr,
*j^J
!,
bf.
Tftf
ST^lfa
fkr
a
,
^*^lfH
hm
varga
is
*ucuWl^ *iN%
in
^|ruq^ *N%
d.
The end
of the
here marked by
hbfk, not in
5.
BV.
x.
107.
Story of Sarama and the Panis

(x.
KV.
z.
108.
106) is stated to be addressed to the ASvins because of (their) occurrence (bhdvdt) at the end. For in this hymn the characteristic (name) of the deity does not
21. This
same hymn
appear
till
the last verse a (pada).
hm 1 rfk,
b,
W^^
hm ^
1
b.
lf
hm1 rb, H
b,
FT
fk.
WHI*WI
f,
WMI*5l
k,
U(l<lll^
^8B?t M^TC^
Op. Nirukta
the
xii.
hymn
name
of the deity
40 (with Roth's Erlauterungen), where YSska is mentioned only once (ekalihga).

'
states that in this
22.
Now
:
(avir abhut
with the hymn here following, There has appeared x. 107), Daksina Prajapatya praised herself.
îfii^l^
bfk.
'
hm1 r,
23.
UlÛM(q!V!J
hm 1 ^ HT^mcqt^
bfkr 2 .
Some, however, say that the givers of sacrificial fees are here praised and that, because they are the givers of sacrificial a fees, liberal donors (bhojdh) are praised with four (stanzas)
;
.
hm
a
1
!,
^famili ff
bfk.
That
is,
in
RV.
x. 107.
8-n
option as to the deity expressed
where the rewards of the bhoja are described. The by the Sarvanukramam with the words daksindm taddatfn
vastaut is doubtless owing to the opinion of eke here stated.
24. There were demons called Panis who dwelt on the farther bank of the Kasa. These carried off the cows of Indra and hid them away carefully a
.
RV.
x.
108]
J
BRHADDEVATA
bnn^r,
viii.
25
.
[300
2 G(*IMKni4lf4M: bfkr
6
.
^f^l
fkr,
q*j^
b,
rVr
a
Cp. Sarvanukramam
panibhir asurair nigulhd gdh.
25. Brhaspati
saw
(it
was)
thus
Then the to Indra. a thither on a Sarama message. dispatched

reported
it
b.
and having seen it he Chastiser of Paka (Indra)

;
fkm 1 ^ flTO
TO
b,
is
<rn
M^Ji
hd.
t|
2 f^K*T hdmVfkr
The end of the vary a

:
here marked by
in bf, not in
hdm1
Cp. Sarvanukramam
anvestum saramdm devatunim indrena prahitam.
6.
Story of Sarama and the Pania (continued).

:
(hymn) 'What?' (kirn x. 108) the Pani demons a interrogated her with the uneven stanzas (saying) 'Whence ? To whom do fair one ? Or what you belong, (do you come) is your business here?'
26. In the
,
hd,
:
hm l r,
Tl^py:
^f
bfk.
Cp. Sarvanukramam: ayugbhih panayo mitnyantah procuh,
Then Sarama addressed them: messenger of Indra, seeking you and of Indra who is asking for them/
27.
wander about as the (your) stall and the kine

'I
m
hdm
!
1
,
Tr
r,
.
qiisiq l'Tj
b, 4ilifcqV<J fk.
:
RV.
1
x. 108. 2
fk,
5RT9T
r.
fÛ|*0 hm ^ f^^nfl
bfk.
28. On learning that she was the messenger of Indra, the wicked demons said: 'Do not depart a Sarama; be our sister
,
here b
m
*
7ft
oU^ bfk.
cp. iv. 73
With the words md yds tvam,
maapagds tvam*
vol. xix, part
ii,
Cp. Oldenberg's
pp. 97-103,
remarks,
ZDMG.,
1898, p.
414
f.,
on Oertel, JAOS.,
who
deals
301]
with
this
viii.
33
[RV.
x.
108
cd and 29 of 28
The wording legend from the BD. in connexion with the Jaimimya Brahmaâ. is based on RV. x. 108. 9 : svasdram tvd kfnavai, md punar gd, apa te
gavdm subhage bhajama.
29.
Let us divide our share of the cows

1
be not unfriendly
108. n), as well
(ahitd) henceforth again. And with the last stanza of this
hymn
,
(x.
as with the even ones throughout a

*ref
is
1
,
*Rrf b, *nraf fk.

1
,
found in
bfkm
not
hrn^r,
1 a6 f m *ftfi{flr f fk, tftffTlffe b. 29 hdr. ^jffl<g3lWtU T^T b, 4jro<3e|<c4l ^T fk, tJTO<$4 8 1 Tn<3l<nM^tth r^r J+ll(+H^l hm !, fJrtto bf,
*nfiSW
Cp. Sarvanukramani
C
sa tan yugmantyabhir
pratyacasfe.
or (your) wealth
do not desire either sisterhood (with you) but I should like to drink the milk of those cows which you are hiding there*/
30. she said,
hn^rbf, fiHlfij rVr of the varga is here marked by $ in
?J
T^n^hm ^ MHJ<i fk,

9$
'
^q^ra^b.
The end
b,
by
hdm1
Oldenberg (loc. cit.) would read yds te, which (cows) you here,' but all the MSS. and even though the cows are hidden, the tdh might have a vaguely have yds td which you have hidden over there.' demonstrative sense
;
'
7.
Story of Sarama and the Pauls (concluded).

'
The demons saying 'yes to her, then brought her the milk. She having, from natural taste and greed, drunk the demons' milk
31.
t:
hm 1 rb,
M<*tf^: fk.
32. excellent, charming, delightful, stimulating strength
then
again crossed the
Rasa which extended a hundred

3
,
leagues,
fk.
Ht bm T^:
,
hdr
is
*ft
r,
TR;* bfk.
WT*T hdn^b,
1
*?f
^Rlf
IRK
^T
^.bfk.
33.
32
repeated in b.
ft*dKIH,hm
r,
ft^TluIl^ bfk.
on the farther a bank of which was their impregnable And Indra asked Sarama, You have seen the cows, stronghold.
'
I hope?'
RV.
x.
108-]
BRHADDEVATA
^ $&<1 r
-
viii.
34
bfk.
[302
?JpfoR>db,
a
^rS hmlr
>
^*^f
That
is,
regarded from where Indra was.
34.
But
she,
'no' to Indra.
under the influence of the demons' (milk), replied He, enraged, struck her with his foot. She then,
"SrapTO bfk.
vomiting the milk,
hdm 1 ^
tj
Am 1
ff
B.
Wf:
b,
1 ^Sf hdm ^
W%
fk.
35. went, trembling
with
fear,
back again to the Panis.

his car,
The
Lord of bay Steeds a (Indra) on

followed her steps b
,
by the track which

b.
fk,
^H^qif^^T
r.
HÎj[<lllVfi(a!l
hdm 1
fkb, tf<t|<a<$<
b.
ttaWT
is
^(\n$*lt
hm ^
1
t<S*1^tU
fk,

'
here marked by
quickly.'
in b, not in
hdm 1 fk.
'
Or, according to B,
easily
and
Or, according to B,
by her
vomiting of the milk/ which made a track.
8.
Deities of
RV.
z.
109-120.
went and smote the Panis and brought back the cows. Now Brahmajaya Juhu sang a (the hymn) 'They spoke' vadan x. 109) addressed to the All-gods.
36.
:
.
(te
TRSf
?fT:
hdr, TTT^
TT
bfk.
(T fk,
r
?Hf^4q<aufti:
te
hdr,
2
).
This
is
the reading of
B;
cp.
Arsaniikramam
'vadann
iti
suktasya brahmajaya
*
juhur munih.
A's reading of the last pada (37

(x.
being here omitted)
means
(then
come) also the Apr! stanzas of Jamadagni' of an abridgement of 37.
no).
This reading has the appearance
37, 38. After it follows
the Aprl
hymn
of Jamadagni,
'
Kindled
to-day* (samiddho
'dya: x.
no).
:
The Vairupa seers simultaneously with the three hymns x. in. i) sang to (x. 111-113) 'Ye Wise Ones' (maniinah Indra as he set out against the Panis. The following hymn 'Two caldrons' (gharmd: x. 114) is addressed to the All-gods.
Some, however, think* that here are praised
303]
37-
viii.
42

fkr
2
.
[-RV.
,
x.
134
b,
^l^^fM
f
b,
*jm^fM
2
,
<*|^fM:
37
is
m1
slt <miTl
m1
lft
^H^ft*
^ll*JlfH*l
kr
found in
bfk^m
b.
1
,
not in hdr.
^PTO^
c!
hm 1 !, 3W! *J*lM<^<! fkr 2

r,
?nfa g<^H(^q
ift;:
q^pTT ^TTOf^rfH*
hdm 1
%^Miî f^fn:
,
fkr
2
.
38.
irttfW
bfkr 2 f^HftUJ
hdm1 !.
line.
^TTT^lxdr,
^f
b,
*Jp
fk.
This word
is
taken from the next
39. the
The
seer
Gods and Indra, the Metres, and the Middle Agni. Upastuta uttered (the hymn) Wondrous (citrah
'
'
x. 115)
which
is
addressed to Agni.
bfk.
hm 1 !, ^^^f4
40.
Food.
Agni.
1
'Drink' (piba: x. The next (x. 118)

'So,
'
n 6)
is
praises Indra;
'Not'^-
x. 117),
indeed'
:
(iti
That
(tat
x.
20)
is
demon-slaying (and) addressed to x. 119) is addressed to Laba a addressed to Indra the Aptyas are
vai:
.
:
incidentally mentioned
in the sixth (stanza).

S),
i:
1 4 6 r ! ! .
WT^^s, WT^bfk, ^f^hd,
mq
r.
1 ftmfiim: hm !,
hdm 1
in
^n^TT
f,
^1<*IT k,
2
.
^^
b.
^TBqf
bfkr,
is
TBJRTT h.
fkr fj^Jfll b, ^T tl^Jdl
The end
of the varga
here marked by
in bfk, not
1
.
quoted by Sadgurusisya on BV. x. 119; cp. Arsanukramam x. 53 quoted by Sadgurusisya, whose reading differs from that of the published text.
40*
is
also
9.
Deities of
BV.
x.
121-129.
Three khilas.
Then (comes a hymn) addressed to Prajapati (x. 121), one to Agni (x. 122), one to Vena (x. 123) in succession. 'To this our' (imam nah: x. 124) is (in) praise of Varuna, Indra,
41.
Agni,
Soma a
T*
?[
rW
*
*T
hm1 ^
f^5R
:
7J fk,
f^R 3
b.
.
Cp. Sarvanukramani
agni-varuna-somanam
aindry uttama.
42.
(x.
the four stanzas here at the beginning of the hymn a but Soma is 124. 1-4), Agni sang in praise of himself
;
Now
RV.
x.
134-]
BRHADDEVATA
(6)
viii.
43
[304
in three verses
praised with the sixth
and with the ninth

4ft*
bfk.
hm
!,
**\WQ
fk,
^M|^|
b.
hm
*
!,
Wt
bfk.
this,
1WT
hmV, *PWf
bfkr 2
Agni is seer and the Sarvanukramam, Varuna and Soma are

According to
deity of
KV.
x. 124. 1-4, while, according to
seers of I as well as Agiri.
43.
But the remaining three

,
(x.
while the last verse (9^ is x. 125) is a hymn to Vac. (aham:
Varuna a
are addressed to I' addressed to Indra alone b

124. 5,
7, 8)
'
.
To Aryaman, Mitra, and
Varuna belongs
m1 br,
a
f?T5r fk, Tp^f
hdr 3
"J^**^"*!*!
TR^hdm
1
,
bfkrV?)The Sarvanukramam makes no

b
:
specific statements
about RV.
x. 124. 5-8,
simply
remarking
is
&*fa yathdnipdtam.
aindry uttamd.
According to the
Sarvanukramam the whole of 9
addressed to Indra:
44.
'Not him' (na

(x.
tarn:
to
Ratri
is
'
127).
That which
'
x. 128)
addressed to
Lightning Obeisance to that which follows,

^ JJ$
bfk.
2
,
The following hymn is To me (mama: (begins) the All-gods. The hymn addressed to thee (namas te) b is a benediction. But
'
1
x. I26) a .
%^?f
?fc^
hdr,
r.
%^|
b,
%^% fk.
is
^1^1^:
bfk, ^TT-
^
a
^hn^bfkr
According to the
Sarvanukramam
this
hymn
addressed to the All-gods; but
as the three
last,
names Aryaman, Mitra, Varuna occur in all the stanzas of the hymn but the * The two khilas which come at the the statement of the BD. is more exact.
beginning of the fourth adhyaya in the Kashmir collection, and precede EV. x. 128, are here passed over. The first consists of one stanza only, beginning a yasmin devavitaye. The second consists of four stanzas, beginning a ratri parthivam, and corresponds to the
first
four stanzas in Aufrecht's xix.
After
RV.
x.
128 comes a third, which consists of a
single stanza, beginning arvdftcam indram amuto havamahe,
and corresponds
to the first stanza
of Aufrecht's xx.
Then comes
the Lightning
hymn
of four stanzas, beginning
namas
te
astu vidyute, referred to above.
Next
follows a long khila of forty stanzas, beginning
yam
kalpayanti no 'ray ah and described in the accompanying

catvarimjat, pratyah-kritya-ndfanam, dsih;
ydr,i
AnukramanI with the words

It is
iv.
ydqi:
pahUyantam.
mentioned by
its
;
pratlka
kalpayanti in Rgvidhana
iv. 6.
3 and described there,
8.4, as
Myd-suktam
xlii, p.
f.
quoted also in Kausika Sutra xxxix. 7
(cp. Bloomfield, Atharva-veda, SEE,,

xxii,
602, on
AV.
x. i).
Cp. Meyer, Rgvidhana, pp.
xxv
Oldenberg, Prolegomena, p. 506
305]
viii.
48
[-RV.
x.
135
which our foes prepare' (yam Jcalpayanti no ' of sorcery a destructive 'rayah), Bestowing length of life is of for oneself 'Neither nongold (dyusyam)^ (in) praise
45. '(The spell)
is
1 . . 1
being
(ndsat
x. 129) is to
1
!,
Parame^thin.
f,
hdm
*f ^f?f b, *rf?f
ffif k.
WRIT
m 1 !, WWT hd, SWT bfk.

*ll*Ml^f, TT^RT
<J.
hdi^r, ^*M4J**ft bfk. k. The end of the varga

ft
^T^^ndr,
is
b,
%f?f
here marked by
in bfk, not in
m1
The same
description, krtyanafanam, in the
AnukramanI of the
khila collection.
In AV.
Paris'isâ 34. 2, this
and other hymns of the same character form the fytyagana,

b
and are described
as counteracting sorcery, krtydpratiharandni.
This khila im-
It is described in the mediately follows yam kalpayanti in the Kashmir collection. Its ten . Jiiranydtmastutih. accompanying AnukramanI as ayusyam : data ; ddksdyandh
. .
stanzas (there
is
a lacuna in the
1
.
first)
agree with Aufrecht's xx. 2-115

is
;
cp.
Oldenberg,
iv. 9. i
:
Prolegomena, p. 506, note
This khila
also
mentioned in the Egvidhana

'
ayusyam ayurvarcasyam suktarp ddksdyanam cp. Meyer, p. xxiii. used in the khila AnukramanI, hiranyatmastutih, seems to mean
with gold.'
The expression
self-praise in
connexion
10.
Deities of B,V. z. 13O-137.
46.
They
'The
is
call this
next a
the
sacrifice
(hymn) evolutional (bhdvavrtta) also the which' (yo yajnah: x. 130). 'Away' (apa:
;
x. 131)
fifth
addressed to Indra; here, however, the fourth and (stanzas 4, 5) are traditionally held to be addressed
:
to the A3vins.
Ef
*TT
bfkr 2
:
Cp. Egvidhana
iv. 9. 2
bhdvavftte pare sukte.
'The sacrificed (ijdnam: x. 132) is addressed to MitraVaruna; in the first stanza Heaven and Earth are praised in the (first) hemistich (i a5), and the A6vins in the next (i c *).
47.
^f*f^
bfkr 2
.
hm x r, ^TT
bfkr 2
^ns*n
^t^
7HT
Am
1
,
^(^^11 ^Ti\*M
u: x. 133. i) are two (hymns) addressed to Indra (133, 134); but the stanza 'Never, O Gods, do we transgress' (nakir devd minlmasi: x. 134. 7) is addressed to the
48. 'Forth, well' (pro
All-gods
n.
a.
In the (hymn)
'
Under which
tree
'
(yasmin vrkse
x. 135) the celestial
Yama
is
praised.
RV.
x.
136-]
hbf, iff
BRHADDEVATA
viii.
49
[306
o
m'r.
kr.
t*p5
?J
hm'r,
'^fiTT^ b,
m
*
1
,
tgil hdbf, ^?n%
The SarvSnukramam has no statement about
this stanza.
x.
The hymn 'The Hairy One (bears) Agni' (kefy agnim: a in that which follows, 1 36) is addressed to the Hairy Ones
49.
;
Gods' (uta devdh: x. i37) b the first stanza (i) should 'And, be (regarded as) to the Gods; the following triplet (2-4) has
,
Vata as
its
r,
god.
%^jfq
S).
%%fa
^3[
k,
hd, %Snf*f
^Jfl
b,
^cf
B.
bf,
hdr, Sp?
%^TR %flPT bfk, %fip m ^4HI*M ^rTOT ^TTf

f.
A,
ÎTff
11^^^: ^l
B, c(|^QMId^
îFK: A.
As the
text of the
EV. names
Vata in these stanzas, not Vayu, and the author of the BD. that text, I have preferred the reading of B.
a
is likely
to have followed
The reading
'ketinah
would mean,
'
is
addressed to the Hairy One

'
'
;
but as the
Sarvanukramani has kai&nam and Sayana (on x. 137. i) has the explanation agnisurya' vayudevatakam, I have preferred to read kai&nam as referring to the Three Hairy Ones
b
(cp. above,
i.
95).
The Sarvanukramani gives no
details
about this hymn, de-
scribing
it
simply as vaisvadevam.
50.
is
The stanza 'May they protect* (trdyantdm:

;
x.
137. 5)
addressed to the All-gods but the remainder (of the hymn) that follows (6, 7) has the waters as its divinity. This
(hymn) may be considered as containing universal remedies or

as destructive of infirmity.
hdr, oânjf
r,
m *^p5
1
,
^rr^b,
br
2
,
^rar
Ot*r)
1
f.
t^r: hm'b,
,
^9Rf
bf.
fk.
*n;:
hm ^
^pj:
^Pf: fk.
f^raJfasif hdbr,
f^^W
fk,
î^n^ hu3qaij m ^Tqf^t TT

.
hr 3 m 1 ^Tl^
cT^f r,
end of the varga

is
here marked by
^0
in b,
by
dm 1
11. 51.
The
khila
'
Bhumih. 9
Deities of
BY.
x.
138-142.
is
is
to
The following hymn, 'The Earth' (bhumih)*, Laksa b The next hymn, Of thee (tava x. 138),
'
' .
:
addressed
addressed
139) the
to Indra.
first
In the (hymn) 'Sun-rayed (suryara&mih triplet (1-3) is addressed to Savitr.
x.
307]
bfk,
a
viii.
54

^rf^T^hm
1
!,
[-RV.
x.
14*
1 WTOT hdm !.
W^f
b,
^STF
fk.
This khila, consisting of seven stanzas and beginning bhumir ma/a, ndbhah pita,
te
aryama
pitamahah, follows
yam
b
halpayanti in the Kashmir collection.

its
The
pratika of
is
RY. x. 138 immediately RV. x. 137 and 138. The reading Idksam, not
following
last stanza indicates
that
its position
between
Idksa,
Laksa has been mentioned twice before, i. 129 and ii. 84. must be the correct one, as the BD* never mentions the
deity in the nominative case.
indirectly (paroksa)* praised by the next triplet (x. 139. 4-6): he is spoken of b incidentally either as Indra or Surya
52.
Now
his
own
self is
Gandharva
in
nO^ bm
a
a r,
H^N
<J
bfkr
2
.
^R hm ^
1
%^f
is
b,
2 ifa fkr
in 4.
mentioned in 4 and The Sarvanukramam has no reference to these two deities.
That
is,
in the third person.
Indra
6,
and Surya
53.
In this
.
hymn
;
celebrated a
Now 'O
139) these three deities only are Agni, thine' (ague tava: x. 140) is ad(x.
'
dressed to Agni
that which follows,
Agni, to
'
(us)
(ague
acha
x. I4i) b ,
bfkr,
?J
dfM Ml, b, ^fM\l*l,kr.

a
cjftfifan:
m1
<f%
^^
B
bfkr,
asw^ m
1
1
.
This sloka
is
found in
line,
and
only.
That
is,
Savitr, Indra, Surya.
This
;
which seems redundant even here, occurs
twice again in
genuine.
necessary,
may
but this is the only position in which it might be 59 and 79 ) b This line, as giving the pratlkas of x. 140, 141, which seem almost in that case the beginning of the next line, dgneyam vaifoabe original
(after
;
devam
ca,
must have a
different sense
from that required in A.
See note a on 54. a

.
54. is addressed to
Agni and to the All-gods

x. 142),
Now
in the
(hymn)
'This'
(ay am:
the four 6arngas, as seers of

b
.
couplets (dvrcdh), adored
Agni severally
f
m
hd,
the varga
a
is <j
r,
^ro^ hd, ^ro^b, (%^)Tra

b,
fk.
<
^T:
m1 ^ g
g^qr:
^5^1:
^s
g
>
^re^rr:
here marked by
i
(|^r:
s).
nf^
.
' :
r,
fr^Mss.
The end
of
in bfk, not in
hdm1
There is then a (hymn) addressed no * ge nu ne these words would mean a This would be to Agiii (140) and one to the All-gods (141)': cp. BD. vii. 143, note On in agreement with the Sarvanukramam which describes 141 simply as vativadevam.
If 53
.
Cd
the other hand, as a matter of
fact,
Agni alone
is
mentioned in the
first
and the
last
RV.
x.
143-]
BEHADDEVATA
: .
viii.
55
is,
[308
each with a couplet.
Cp.
hymn, and many gods in 2-5. Sarvanukramani ay am : astau; dvrcah tarhgah

stanzas of this
'
b
.
.
That
agneyam ; and see Sadgurusisya's
explanation of dvrca as
seer of two stanzas.'
12.
Deities of
RV.
x.
143-154.
Khila
cit:
Medhasukta.
x. 143) is
65.
The (hymn) 'Him indeed' (tyam

'
addressed
'This' (ay am: x. 144), following after that, is This (plant) I dig' (imam khanami x. 145), addressed to Indra. Indrani herself sang, which the hymn
to the ASvins.
:
56.
they declare to be an esoteric (aupaniada) evolutional

a
(bhavavrtta)
B Now
hm
in (this)
its
fk,
hymn of six stanzas. hymn she (the

extended leaves
tSTJf
.
seer) praises
the potent herb
with
1
^
1
.
^
56
ii.
b.
fl-q^ hm'r, ^f^f^W

*rref
7J
bfk.
^TUlMuf Midi
bkr
2
,
<J
m1
fkr
1
2
.
^r^rfwi
^rftî
hymn
f,
is
found in
and
only.
to be applied to this
is
a
it
Cp. above,
120, 121; v.Sy &c.
The term seems
as
contains spells connected with wives.
Otherwise the expression
used of hymns
which are more directly evolutional, that is, connected with birth or cosmogony. The Sarvamikramanl has no reference to this, but speaks of the hymn as upanisat (Sadgub
rusisya
upanisat-sawjflam).
As the name
of a plant the
word pdtha seems hitherto
to have been noted
But the Rgvidhana, in referring to this has three times the form pa(a which also occurs in AV. ii. 27. 4; (iv. 11.3; 12.1,4) hymn, and this was perhaps the original form here. The word uttdnaparnd, as an
by the lexicographers only.
t
attribute of the herb, occurs in
RV.
x. 143. 2.
57.
Now
the last stanza
(x. 145. 6) is
intended to win the love

.
to repel a rival wife a 'O Aranyanl' (aranydni: x. 146) is (in) praise of Aranyam. The next two (beginning) 'Faith' (srat x. 147, 148) are addressed
of a husband, while the rest are
meant
to Indra.
b,
:
^17lticiiT\
r
2
,
fk,
fk,
?f
m*ml
.
tfmi
h,
*T$Tl\
tfHWMllf^qu m 1 ^jtfX d, ?T^ff^ m ^

.
m1
b,
rf^ bfk.
cp.
a
iv. 12.
The Sarvanukramani has sapatnlbadhanam, with which expression

3: sapatnlm ladhate tena.
Rgvidhana
309]
viii.
60

:
[RV.
x.
155
58. 'Savitr
to Savitr.
'
idhyase
x. 151)
x.
with bonds' (savitd yantraih x. 147) is addressed Enkindled even thou art fanned (samiddhaS cit sam With faith (Sraddhayd 1 50) is addressed to Agni.
'
'
'
is
addressed to Sraddha.
(medhd-sukta)
a.
After that follows the
hymn
of
Wisdom
a
This
is
the khila which in the Kashmir collection comes next after bhumih.
It is
there identical in form with Aufrecht's xxii, except that the last two stanzas are in inverted
order.
It is
Meyer,
p. xxii,
mentioned in the IJgvidhana, iv. 14. i, by the name of medhasuktam. and Oldenberg, Prolegomena, p. 507.
Cp.
The (hymn) 'May the Father come' (a sur etu)* is addressed to Agni. Then follow two (152, 153) addressed to Indra (beginning) 'A ruler' (Sdsah: x. 152. i). The (hymn) 'Soma for some (soma ekebhyah x. 154) they declare to be evolutional.
59.
'
bf.
MSS. and
r.
U^ft hm
S^
^ q^fal
?J
bfkr
.
2
.
59
=56
6
.
The end
of the varga
is
here marked by
a
in bfk, not in
hdm 1
This
is
the khila which in the Kashmir collection immediately follows the Medha-
sukta.
Its position immediately before

after the last stanza.
it is
RV.
x.
152
is
indicated by the pratika of that
hymn being added

last
Consisting of seven stanzas composed in the

:
seven atichandas metres,
thus described in the accompanying Anukramani
a sus
sapta; dtharvanas subhesajah; dgneyam; prafytifi,
krtir, akftir, vikrtis, samltrtir, abhitytir,
utkrtayah
[utkrtih'].
Tho RV. Pmtisakhya remarks
(xvi. 25) that these
seven metres are

of a seer).
found, not in the RV., but only in Subhesaja (explained by Uvata as the
'
name
On
this
Weber, Indische Stuclien, vol.

ist
viii,
p. 132, observes:
Welcher Text damit gemeint sein

is
mag,
einstweilen nicht klar, da die dafiir angefiihrten Belegstellen als solche nicht nach-
weisbar sind.*
There
is
no longer any doubt
as to
what text
'
meant.
The Gopatha
B rah in ana,
is
v. 23, refers to
these seven metres as saubhesaja,
derived from Subhesaja,' that
the seer
vdtah) and the

in part
who composed these seven khila stanzas. Both the khila text (a sur etu paraAnukramani (a sus) have M, which appears as u in all the MSS., probably
Suk
is
owing to the metre, and in part to misunderstanding of the form.
used
of Agni in
RV.
i.
146. 5.
13.
Deities of XIV. x. 155-159.

x. 155)
'
60.
'0 Arayi'
(ardyi:
'
is
destructive of bad luck a

:
in the couplet there Driven away (catto x. 155. 2, 3) Brahmanaspati is praised either as the chief deity or incidentally ;
RV.x.155-]
fk,
BRHADDEVATA
*PT
b.
viii.
61
1
,
[310
fj?f
f^Tf
60,
bfkm
|% hdr,
tffl
?J
|% m
?|%
bfk.
Before
! insert the following s'loka:
* uwlfftu:
The second
there
is
line has already occurred as viii.

'
53
'
where
refer.
it
is
appropriate, while here
nothing to which
all,
these three deities

the
can
It
occurs
over again after

.
a6
79
in several, if not
a
B MSS.
With the
first line cp. viii.
n cd
;
The Sarvanukramani has the same
expression, alaksmighnam
cp.
Rgvidhana
iv.
15. 2: alaksmmafanartham.
61.
and Indra
'
(is
praised) in the (stanza)
'When'
(yat
x.
155. 4), the All-gods in the stanza 'Around' (pari: 5). the (hymn) Agni' (agnim x. 156) is addressed to Agni.
:
And 'Now
these indeed' (imd
nu Jcam
x.
157)
is
bfk.
is, however, here predominantly praised along with the All-gods, and the Adityas and the Maruts. For (the hymn) b evidently has this character
62.
Indra a
hdm
*
!,
JU^t*ltft
TR
b,
r.
THTR^
TR fkr
2
.
bfk.
*Hffl3| hdbk, ^fjf^^
The SarvSnukrainanl simply

b
to Indra.
describes x. 157 as vatfvadevam without any reference This pada occurs in four previous passages iii. 76 iv. 18 ; v. 87 vi. 94.
:
;
63.
Now 'May
;
to Surya Pauloml in
us the Sun' (suryo nah: x. 158) is addressed but as to the (hymn) 'Aloft that' (ud asau: x. 159),
it
lauds her
own
virtues
and
(those) of her co-wives.
bfk.
7d
hfb,
^Hf
r.
hm 1 bf k, inj^fif r.
14.
64.
is
here marked by
in bfk, not in
hdm 1
Deities of
BV.
x.
160-164.
The seer Kapota Nairpta.
'Of the potent' (twrasya: x. 160) is addressed to Indra. I release' (muncdmi: x. 161) is a remedy destructive of cona sumption (yaksma). This hymn of Prajapatya's is spoken of as b destroying royal consumption (rdja-yakma)
C
( '
311]
$ta$ti
a
viii.
68

V^W*t*3<d ml
01
>
[-RV.
x.
164
hm 1 ^
ifa^t fk, omitted in b.
5*f hdbfkr.
The
seer of this
hymn
is
stated
to be Prajapatya
Yaksmanasana.
by the Arsanukramam and the Sarvanukramam The hymn is described in the SarvSnukramam
as rajayaksmaghnam.
65.
Yaska considers that the hymn

it is
is
addressed to Indra-Agni ;
.
some, that
Now
it is
addressed to the divinities expressed by name a as to the (hymn) 'With the prayer' (brahmand: x. 162),
said to be demon-slaying
and addressed to Agni b
fk.
- U^î3qf*1<<i
viii.
f,
<J*Hy l^ft<SN
b,
hm
hrk, i|^fff b
a
r r
(cp.
v.r.
viii.
on
40),
(cp. v.r.
on
63).
9(<l){rl *J
hm 1 ^
b
^ld ^T bk,
Cp. above,
viii.
7f
f.
65^
is
quoted by Sadgurusisya on BV.
x. 161.
40.
66. This is also recognized (drstam) as
a consecrating prayer
'
for children issuing from the womb (sravatdm). a is addressed to Vena. (venas tat patyat)
Vena saw that From the eyes
'
'
(akslbhydm:
66
lit
a6
x. 163) is destructive of
d
.
consumption (yaksma)^.
3*f
=v. Sf
1
trff
1
,
t?ff Bin
ft
(fcRf
m m %f
:
1
,
3tf
kr
2
,
b,
%^f fk.
b).
^^1 î< TWc^hdr,
V[*%T\
%^f
This
is
the khila of three stanzas which comes before RV. x. 163.
It is described
thus in the Anukramani
venas : trcam ; veno ; bhavavrttam
tu.
The reading
of
refers
to this khila less definitely by the latter description.
Cp. yaksmaghnam
in the
SarvanukramanT.
Depart' (apehi: x. 164) is destructive of evil dreams: Indra and Agni a are incidental. There was a seer, Kapota Nairrta by name, who practised
67.
'
prolonged austerity.
bfk, f^f^T
hm 1 !.
<l^nHi:
m 1 r,
7niT b,
There
is
no mention of Indra and Agni here
in the
Sarvanukramam.
68.
pigeon,
:
in the
forest a
are told, placed its foot on his fire-receptacle the seer praised the pigeon, in words propitious
we
to himself,
RV.
x.
165-]
BRHADDEVATA
bfr,
viii.
69
[312
^?R
it
k.
Though
the reading akarot gives the pada

is
one
syllable too
many, I have retained
as an irregularity which
probably original, since
there are other cases in the
BD.
f^TPl
^#
3
:
bfkr, ?fan^ hd, fWsri%

i:
m1
^f
TflRtmV
1
.
bfkr, ^'Tlnl
end of the vary a

a
is
here marked by
x. 165.
in
f,
by W
^îd^l Am
The
in b, not at all in
hdn^k.
Cp. the words of RV.
as{ryarri
padam
kfnute agnidhane.
15.
Deities of
BY.
x.
165-174.
x.
69.
with the
hymn *O
gods' (devah:
a.
'
165):
'
it
is
stated
ma
is
to have the object of expiation '(Make) me a bull' (rsabham x. 166) is destructive of rivals. By which this (yenedam) b
:
addressed to
Mind (manasa).
is
In bfk, which read <^TT (^TT f, ^TP^ k, ^TT ft b) ?5foft S[^$rf?n, there a lacuna between the first two words of 69 and the last two of 70.
a
said here.
Op. Sarvanukramam praya&ittam idam, adding vaifvadevam, of which nothing is * This is a khila of thirteen stanzas which precedes RV. x. 167 and which
:
begins yenedam b hut am bhuvanam bhavisyat.

9,
Each
of its stanzas (excepting 6 and possibly

relative
where there
is
a lacuna) begins with a form of the
pronoun, and each ends

stanzas are identical
with the refrain tan me manah tivasamkalpam astu. with VS. xxxiv. i~6, except that the
first
The
first six
VS.
It is
and the fourth appear in inverted order in the described thus in the Anukramam: yena: saptona; manavah (manasah?) &va-
samkalpo; manasam.
From
the reputed author the khila is called Jivasamkalpa and regarded

ii.
as an Upanisad (see Indischo Studien,

xi.
51
ff.)
it is
quoted under this name in

its
Manu
Meyer,
251.
The Rgvidhana,
iv.
20. 3, quotes this khila
by
pratika (yenedam)
cp.
p.
xxv
f.;
Oldenberg, Prolegomena, p. 507.
The two seers Gathina (ViSvamitra) and Bhargava (Jamadagni) saw (the hymn) addressed to Indra (beginning) To thee Varuna, Vidhatr, Anumati b Dhatr, Soma, (tubhya: x. 167).
70.
a
' '
Brhaspati
ft^lini^fn^
*
hdr, fq^mi*lfn
:
m1
lacuna in bfk, cp. critical note on 69.

(
;
vi&vamitrajamadagrii Cp. Arsanukramam x. 86 b gathinabhdrgavau. 70 has one syllable too many
= Sarvanukramani)
68.
f sir [fsi]
cp.
71. these six

(x. 167. 3)
deities
are there praised in the third stanza
a.
With
the following (hymn) 'Of Vata' (vdtasya:

.
x.
b 68) Anila praised his father
313]
viii.
74
1
!.

gn)4iqi*jfa ^fTTH
[-RV.
^pIT
b
b,
x.
176
7HT hbfk,
^f m
hm 1 !, TJn^lfafo
bfk.
fa fff
*
tl^ff.
fk.
Tf^^jl^n^
:
hm ^ nX^n^n^
1
^Pt^C
b,
Ûpl% hdn^rfk.
Op. Arsanu-
Sarvanukramam
x.
t rtiyd
lingoktadevatd
cp. Sadgurus'isya.
kramani
87
vdtdyano munih suktam vdtasyety anilo jagau.
72.
The
:
seer Sahara a
x. 169).
saw the hymn which
(niayobhuh
praised
b
.
Now
(begins) 'Refreshing' various kinds of milch kine are there
r,
r:
1 ^pnft ^ftt hdm
^T^ rVr6
92.
fk,
^VTTT frfo:
of tbe seer
is
b.
?nr
bin
!, ^f^r
bfk.
72=
v.
The name
Sfabara in the
describes this
Arsanukramam and the Sarvanukramam.

as gavyam.
The Sarvanukramam simply

73.
c
'
hymn
Far-shining
(vibhrdt:
:
x.
170)
this' (tvam tyam x. 171) is ; hither' (a ydhi: x. 172) is (in) praise of Dawn; and 'Hither thee' (a tvd x. 173. i) are two hymns (173, 174) for consecrating
:
*Thou
addressed to Surya; addressed to Indra 'Come

is
a king a
who has been anointed b
a.
^r
bfkr 2 .the varga

a
is
^Mj*tt5ilij
hm 1 !,
^ftf^'R iS[^ bfk,
^rfwn^%
s.
The end of
here marked by ^l( in hbfk, not in

describes these two
d.
The Sarvanukramam
b
hymns
as rajfta stutih
x. 173.
cp.
Rgvidhana
iv. 22. 4.
73
is
quoted by Sadgurusisya on BV.
16. 74.
Deities of
BV.
z.
175-181.
(pro,
Arbudi a saw the next (hymn) 'Forth you'
vah:
x. 175) as (in) praise of the Pressing Stones. follows this (x. 1 76) is addressed to Agni
:
Now
that which
there the stanza
'Forth the sons' (pro, sunavah: Rbhus.

hd,
x. 176. i) is
addressed to the
^T^JT bfk, ?IT^ r. $f^: Wfr, *ffi[: b, $3p k, o^: 1 6 IT hm !, afcCT ^ fk, 9Î!I b. hm^fkr, HRHl rVr ^|^
.
2
.
a II.
Op. Sarvanukramam
pra vah
drbudir grdvno 'staut.
S 8
RV.
x.
177-]
BRHADDEVATA
(patamgam:
a
).
viii.
75
[314
follows,
75.
Now
1
the seer Patamga sang the

x.
it is)
hymn which
'The Bird
177); some regard
this as addressed
to Surya, while others (think that
destructive of sorcery
(mayabheda
a
iv. 22.
hdbr,
TITf^J
1
,
"
fk.
nHH\ hm
1
!,
^nM^
b,
<nqiX
cp.
f k.
The Sarvanukramam
5
:
uses the same word to describe this
hymn;
Rgvidhana
mayabhedanam
etat.
76.
In
(this
hymn) destructive of
:
sorcery,
Saunaka says that
x. 177. 2) is praised Vac, the goddess who in the second (stanza cherishes in her heart a the speech which is well known (viditam)^.
m 1 b, m^
*
m 1 4^(*Uf bfkr. ^ft fwfif m 1 WTf?r kr. *TT m bf m kr. *TR f^?ft ^dlH, b, ^ft f^fa 1 in B and m only. ^loka is found This TTTT f'ff^ff ^ft f^ff^flf ^(Tft
m
j
fkr,
JTRTT^
f,
f,
b.
^pfarnj
r.
Cp. the words of
RV.
x. 1 77- 2
patamgo vacam manasd bibharti
dyotamdndm.
164. 45
:
This perhaps alludes to the four kinds of speech spoken of in RV. vidur brahmanah . . . tuny am vdco manusyd vadanti.
5.
tdni
77.
The hymn
a
(
.
has Tarksya
for its deity,

'
(svastyayand) to Indra (179, 180), while that which follows, 'Both extension' (prathas ca x. 181), is addressed to the All-gods.
:
Forth with this' (tyam u su: x. 178), which they regard as a charm for good luck Up (ut x. 1 79) are two (hymns) addressed
'
m 1 fkr 2
hdr. The reading of the
2 (?fR kr ),
WJ3
f,
nl^J^qiteJ
b,
B MSS.
hd,
is
favoured by the Sarvanukramani, which describes the
hymn
1
as
fU*^.
^3^;
^%
m1
^^
^ %f?f
iti
^dfifa
b,
^^
r.
%^q
hdm ^ ^|êj
*
^({c^ bfk.
iv. 23. 2
%f?I
:
^ hm
<J b,
no
particle in fk.
Cp. Rgvidhana
tyam u sv
svastyayanam.
78.
In
it
the
first
three seers a have
declared their
own
power: how
chant,
the Eathamtara chant (stotra) and
how
the Brhat
fk.
J
THTSfT hrb, THRTT

of the vary a
is
fk.
Hi^<W hdr,
in bfk, not
fk,
^^tt^t(:
b.
The end
here marked by ^
in
hdm
1
.
316]
a
viii.
81
[-RV. x.i8 3
That
is,
Dhatr, Savitr, Visnu, mentioned in the third pada of each of the three
stanzas of this
hymn,
as the source
from which others (Vasistha, Bharadvaja) derived
the Bathamtara, the Brhat, and the Gharnia.
17.
Deities of
BV.
z.
182-184.
ft
79.
and how the Gharma came into being from Savitr
is
implied.
Now
is
in
the
hymn
'Brhaspati' (brhaspatih: x. 182)
Brhaspati
^fjjTft
praised.
hd, *njc!i
m1
^grit
a
br, 5&3J7TT faitf') fk.

.
^M^wl
hrbfk, ÊfR-
^Cînt
1
,
(<ll<(%)^rni
the reading of hdr,

before in
$<^ m 1 bfkr 2 have
4 6 r r r
Instead of 79*^, given in the text according to
substituted a line which has already occurred twice
B MSS.:
IF* H^fifar:
i
(3 qftfifar:
1
)
b alone further adds the
line
Cp.
KV.
x. 181.
5 suryad abharan gharmam
ete.
80,
Some
oonsider this praise (of Brhaspati) to be prayers
for the institutor of the sacrifice
The hymn (apatyam tvd

?n:
b.
(yajamdna) of Prajavat Prajapatya, which (begins) 'I saw thee'

x. 183) b ,
a.
So
ab
is
omitted in fkr
a
.
The word yajamana occurs in the refrain of the three stanzas of this hymn at hd b c karad yajamanaya 4am yoh. Arsanukramani x. 95^ except that the reading 8o there is suktam tat for yat suktam.
:
81. praises in each stanza the deities here indicated by their characteristics (linga) that is, the first (stanza) utters prayers for
:
the
man
Tt
a then desiring a son

,
MSS. and
hdr.
r.
TRHTT
is
f^tflH *frm: bf, Rl^llf^^T: kr 2 ff ^^l^ hm ^*nqi<jf^ ^|fr: b, ^^îqi

,
r,
f.
This sloka
a
omitted in r r
4 6
r
.
The
cp.
respective deities for the three stanzas are the Yajamana, his wife,
:
and the
Hotr
Sarvanukramam
anvrcam yajamanapatriihotrdtisah.
RV.
x.
184-]
BBHADDEVATA
woman
viii.
82
[316
82. the second for the
third desiring a son, while the
(expresses) self-praise of the seer.
'Visnu' (visnuh:
All-gods
a
.
x. 184)
Now the hymn which (begins) to be addressed to the declare they

r,
wr
*
^pt:
1
!,
hdmV, TOreg^
Y|$4tft bfk.
^f?5^:
hymn
bfk.
*jrjr
<j
hm l r,
*n*jw
bfk.
TT^Rt hm
The Sarvanukramanl
describes this
as lingoktadaivata.
83. In it the seer utters prayers

a
.
with a view to his wife's
following (hymn) is (obtaining) offspring b It is stated to be optionally (applicable (nejamesa} a view to offspring.
.
Now the
O Nejamesa
:
'
vd)
with
kr 2
b,
b,
%3fiftf?T
hm 1 r s kr 2
r,
%^Rfr[ f^
r.
*R?T^? ^T *T|W^ hdmVr
4 6
TO^f
83^
a in
f,
ft^J%
not at
fk.
all in
The end
of the varga
is
here marked by
in
bk, by
Ô
after
hdm 1
Owing
to the transposition of 84, 85, the figures
indicating the end of vargas 17, 18, 19 have got shifted, but
come
right again at 20.
Cp. Sarvanukraman!
b
:
garbharthasih.
collection, is
This khila of three stanzas, coming
before
KV.
x.
185 in the
Kashmir
identical with Aufrecht's xxiii.
Between
yenedam and this, the Kashmir collection has one of two stanzas beginning yasam udhas c I am uncertain as to the exact sense of vd caturlilam and coming before RV. x. 170.
here.
Perhaps
it
means that the hymn
is
addressed to Nejamesa, but
may
;
be ceremonially
applied for the purpose of obtaining offspring.
Its three stanzas are prescribed, along

:
with five others, in the ritual during pregnancy, by the Grhya Sutras e.g. AGS. i. 14. 3 This khila is also mentioned in Rgvidhana iv. 23. 3; cp. Meyer, cp. Stenzler, pp. 35-37.
p. xxiii.
It is translated
and examined with reference
to
its deity,
Nejamesa, by Winternitz,
JRAS., 1895, PP- *49- r 55-
18.
84.
'
The
khila
'
Nejamesa/
Deities of
for
RV.
x.
185-188.
To
this (wife) of
(shall
offspring
which
whole
of prayer
(first) c :
stanza he b
a son do thou grant with (this) half of the be) male' means this whole combination (yoga)
a
mine longing
bm 1 ^RH
,
r,
these two and the following three syllables (5f

b,
^) omitted
k,
in
qu+iiq
fk.
^RT^f fkr
4 6 r r , TQJfT. *f\frf b,
m ^T^T^t ^T r.
1
,
ff
all
MSS. and
r.
*Q$fT
^Tcyr^fkmVrV, i|$d+{Jib, m 1 ^3B> r, ^ff b, ^fff

,
f,
*Rft
^ft
2
.
317]
viii,
86

fk, *ffîj r
2
,
[-RV.
r. is
x.
185
the
mVrV,
only
Jft^g
The
*TT
^J
b.
T&fo
all
MSS. and
m1
is
MS.
that has this
and the following

2
1
s'loka in
)
the present position, which
obviously
the proper one.
others (bfkr r r r
4 8
have them between 130 and 131, where they

altogether.
little
are absolutely out of place,

a
hd omit them
The second and
part of the fourth pada of 84 are so corrupt that I nave

I
confidence in
is
my
restoration.
have made two assumptions
firstly, that the second pada

is
a corruption of the second half of the khila line ;

to five syllables (sarvargardhena) of the fourth
secondly, that this corruption
partly
pada having been by mistake copied into the second. The meaning of the whole sloka would then be: 'this line (asyai me * That is, Mathara, &c.) may be taken to represent the whole khila of three stanzas.'
due
whose view, in
connexion
with
the
i, if
is
Baskala
school,
is
stated
in
the
next sloka.
if
According to the rule of ASS. i. the incomplete first pada of a hymn

is
one pada
one pada is quoted the whole stanza is meant; if more than quoted the whole hymn is meant quoted, three stanzas are meant. Cp. Stenzler, AGS., p. 49, note to 9.
;
85. the traditional teaching of Mathara is that in the name a is intended to (arouse) compassion ; (Nejamesa) the letter e
while the Baskalas (say) that in the verb (ddadhe)^ the two es (ay-oh) have the meaning of a past tense (bhutakarana) in (the sense of) au (av-i) c
.
a^TCjf^f
m
1
kr,
^TRI?TOT
x
b.
ftf*3T
r.
rf,
Tft^f
k,
frf^T
b.
n^bfk.
k,
^MIÎlT)
bf kr
2
,
-*HI^Tcf
b,
(TttR<llt b,
f,
qirtHÎ
Ûl!Yrv(ci
iH^l^tTlfVrTI
^^l^^TlRfiT
k,
That is, in Nejamesa instead of the regular Naijamesa; this sloka containing b This remark refers to remarks on the use of e in both noun and verb in this khila.
the verb used in
the second stanza
:
yatheyam prthivt
garbham adadhe and to
its
interpretation by the Baskalas as the 3rd pers. sing, perfect, not present.
to
3.
For, according
them, when there are two personal endings -e, that is, adadh-e, I. sing., and ddadh-e sing., the latter form can be perfect only, not present, where we should have ddhat-te
t
3rd pers., beside ddadh-e, 1st pers.

interpretation
is
That
is,
ddadh-e
is
here
= ddadh-au.
This
very likely wrong, but I can suggest nothing better.
86.
The Mahitra (hymn) which

x. 185)
,
(begins)
'The great
(aid) of
the three' (mahi trlndm:
a Aryaman, Mitra. Adityas, Varuna
they regard as praise of the Now in very few b other
(hymns) addressed to the Adityas,
hm T r,
Wfif^f
b,
JTHPf
?J
fk.
hm^-k,
?R3 ^ bf
86
6c
i
omitted in r ! /.
RV.
x.
*
185-]
BRHADDEVATA
identical
viii.
87
is
[318
mentioned in
I have preferred this reading because Varuna, and not Surya,

b
'
RV.
iii.
185; and this a io8 and v. 50*.

x.
pada (varunaryamamitranam) has occurred twice before: ' Very fe^r is taken over from the next line*
87. except in this, are these three
hymn, according to
gods only praised. This sacred authority (srutam), is intended for
prosperity (dntyartham) and is also purifying. B It is recognized (drsta) as also benedictory in the valediction
of travellers a (ydtam).
^rn m
b,
1
,
^BTT hbfk, Tnrrr.
%
RV.
x. 185. 2
tHcwlH
*
f,
MlH*lfH
m 1 kr.
is
The emendation yatam
supported by the use of adkvasu in

iv.
and
by the words of the Rgvidhana

Cp.
23. 3
mahi trlnam avo
*tv
iti
svastyayane japet.
RV. viii. 83. 6
ksiyanto yanto adhvann a devd vrdhaya humahe.
This
hymn
is
described
as svastyayanam in the
Sarvanukramani
also.
Ula praised his father Vata a (in) 'May Vata The next (hymn) is addressed to Agni (x. 187). (vdtah x. 186). But in the ten books (of the Rg-veda) the (hymn which begins)
88. (Then)
:
'Forth' (pra: to Jatavedas b

.
x. 188)
is
the one (which
is)
clearly addressed
hdm T r,
r
3
,
^tqdft;j
h,
^T^jMl^
f.
5 hm
not at
rfk,
^ b.
hdm'k.
is
marked
at the
end of the next
s'loka in bf,
all in
See note at the end of the
preceding varga.
a
Cp. above, 71.

is
Because Jatavedas
is
the only
name here mentioned;
this
hymn
described as jdtavedasyam in the
Sarvanukramam
also.
19.
BV.
z.
189, 190.
The
khila
'
Samjnanam/
is spoken of ?is addressed to to As to the hymn addressed Agni. (really) 'Hither this bull' (dyam gauh: x. 189), Sarparajm sang of
89.
Whatever
is
elsewhere
Jatavedas a
herself (in
b
it)
hdmVbfkr 2
a
^
i.
<qtfl*l*i r
WI *nft Am
;
1
,
^pft"
^T^ B.
58. 94;
ii.
In
i.
67 Jatavedas
is
explained as the Middle Agni.

99, as jatavedasyam
Besides x. 189, the Sarvanualso

i.
kramam
b
describes only one

:
hymn,
and the BD.

t?5,
2.
Cp. SarvaDukramani
sdrparajfti; atmadaivatarri saury am
319]
viii.
93

the deity in
;
[-RV.
x.
190
90. Therefore she is

(to
be the deity).
l
it some declare Surya and the teacher Sakatayana, Mudgala, Sakapuni,
hm
rfk,
tH t$*l
*).
TRT ^ll^'dl ffa b, ^he Sarvanukramanl has tuq*^

!,
bin
W WT ^TT ^W
,
f.
but this does not appear to be
sufficient, in the
present case, to decide against the prevailing reading of the
MSS.
ma rbfk,
-qi-qi4
hd.
*liqt6iqi:
hdm 1 r 3 bkr 2
V'TlnT*
r-
91. consider that Vac, as occupying the three spheres, is (here) Next Aghamarsana saw the following praised in every stanza. evolutional (bhavavrtta)* hymn (x. i9o) b
l
W hm
1
!,
^^4'^^^^
b,
^^TO^tWt
b
f.
ft
Op. Sarvanukramam
aghamarsano ; bhavavrttam.
lines
:
With reference
to this
hymn, h has on the margin the following
II
92. to
which
a
.
no
purification
As the
superior exists horse sacrifice

b
,
either
is
for
prosperity or
the chief of offerings,

cd
1
removing every infirmity

f,
*Wn bdbk,
:
7TOT
r.
p2
93^
are wanting in r r r
4 6
.
Cp. Rgvidhana
and 93
iv. 23. 5 pavitranam pavitram tu japed evaghamarsanam. 92 appear with slight variations of reading in Rgvidhana iv. 24. 2, being there
;
introduced with the words evam tad rsir abravit
cp.
BD.
vol.
i,
p. 147.
93. so the sin-effacing (agha-marsana) prayer (brahma) removes every infirmity. As to (iti) the (hymns) which follow it (x. 190), that which (comes) next (beginning) 'Unanimity a (samjndnam) is (in) praise of knowledge.
1
fa
r,
f.
h,
<lfrf?|
d,
^|nid
fk,
?T^T^t^t
1
b,
fKfTc^f^
b,
m1
(d^l^lPl The end
rlr4r
tlHfi ÛT'lîm^*
is
hm ^ ^TIJT
hbfk
1jHtinil
of the varga
marked by ^Q.
in
after the next sloka (94), not at all
in
m1 d.
a
This
is
the
first
khila
in the fifth adhyaya of the It is separated
Kashmir
collection.
It
is
identical with Aufrecht's xxv.
stanza, anikavantam, coming before
BY.
x.
from nejamesa (83) by one khila of one 188 and identical with Aufrecht's xxiv.
RV.
x.
191]
BRHADDEVATA
Two
kMlaa.
viii.
94
stanzas.
[320
20.
94.
BV.
x.
191.
Mahauamnl
'
Of the handless fiends as to the fourth (hymn) a rivals of 'Together, together, (nairhastyam), it is destructive
.
Now
'
indeed'
Forth, of sacrifices' (sam-sam it: x. 191. i) and (prac^dhvardndm)^ are traditionally held to be two (stanzas)
.
'
addressed to Agni c
^pj
r r r
k,
1
*TrJ
T
f,
*Fc$
<J
k,
^psf SHJ
4 6
.
%<i||4)5} l^T
hdn^r,
?n^TT%% b,
^ ^T^^f%%
hd,
*%<$
b,
f.
J% hdn^frb,
This
is
the khila which in the Kashmir collection comes after samjfianam.
It
consists of three stanzas,
and begins nairhastyam senddaranam.
It
is
thus described in the
Anukramam: nairhastyam; trcamj

ifiam;
nirhastyah (nirahastya MS.); sapatnaghnam senadarait is
anustubham brhatimadhyam.
x.
1
I assume that caturtham means

(2)
the fourth, counting
from
191.
190:
(l)
aghamarsana,
sam-sam
it,
(3) samjftanam, (4)
nairhastyam.
it is
RV.
x.
(sam-sam
it) is
mentioned out of the order of the
hymn
of which
the
first
stanza,
it may be coupled with prddhvaranam as addressed to Agni. The order in which the Rgvidhana mentions these four khilas is (i) aghamarsana, (2) nairhastyam, (3) samsam it, (4) samjnanam. Cp. Meyer, Itgvidhana, p. xxvi Oldenberg, Prolegomena, p. 507.
so that
is
This khila of seven stanzas, beginning pradhvarandm pate vaso, follows nairhastyam and thus described in the Anukramam: praj saptaj kafyapo jamadagnir ; uttama jamyurj
adyaayneyt gayatri, dvitiyaupottamajisih panhtam, trttyaaksarastutis saanustup ; caturthi saumt, paficami sauri. The last stanza is identical with the last of samjRanam (tac cham
yor a vrnimahe, &c.), and
to the Baskala recension
;
is
at the
cp.
same time the concluding stanza of the EV. according Agneyyau must be Oldenberg, Prolegomena, p. 495.
the right reading, as from the above statement of the khila

of the SarvanukramanI on
Anukramam and from

first
that
RV.
x. 191:
ddyagneyi, only the
stanza of each of these
hymns, not the whole of both hymns
(agneye), is addressed to Agni.
95.
Now
I
in the first a (stanza) of
Indra, Agni,
tiij
J
and Savitr are

6
.
Unanimity/ Usana, Varuna, in the second, the ASvins. then praised,

fk.
1 ^C^lR|n hm ^ cf^lf^n
'
b,
1
1 timl hm ^
tiq^f*!
bfk.
95
is
wanting in
*
r r r
The
irregularity of declension in
prathamasydm
is
probably due to the following
trttyasydm.
96.
(and) destructive of rivals a
The third and the last two (3, 4, 5) express prayers. Indra Pusan are praised in the second stanza of (the hymn)
.
321]
*-viii.
99

TS
[RV.
x.
191
hm 1 rbfk, ^
cp. 94.
<3f?n^l^ ^T^Ht
r r r
4 8
.
96** and 97 are
wanting
a
4 6 in r r r .
1
That
is,
of nairhastyam
These two
deities are
mentioned in the second
stanza of that khila.
97.
And
the other (stanzas) which are chiefly concerned with
benedictions are pronounced to be (addressed) to the Gods.

.
They
regard 'Together, together' (sam-sam: x. 191) and 'Unanimity' a (samjndnam) to be the best (charm for) conciliation
tJqli
seer in
a
f,
Sfa*Pf
2
,
*NnH
b,
tiqi hd,
1 fjfW m is
The name
Sainvanana.
of the reputed
Arsanukramam
In Bgvidhana
x.
99 and in the SarvanukramanI 5 sam-sam

is
iv. 24. 4,
described as saubhratfkaranayi mahat, and
samjftanam as sandhikaram.
98.
The Mahanamm stanzas

:
are addressed to Indra
are mystical (guhya) and they whosoever repeats (them) obtains a day
of
Brahma which
lasts for
a thousand years a
f,
bf,
f.
iîî f*i f\qi b. ^nfTfTwJ ^B^T 1 hm ^ T^^l^l^l ^[ b, (fff) 3UT hdk. THU^fl ^t 4 6 tfr f ww^m^, ^Pr f antf b *n f tft ff arrw: ^r !
hdr,
1^
^w
2
,
mw
m1
f,
Sadgurusisya,
TCT*2nt
b loka
f
who
(p.
169, sloka 9) quotes nearly the whole

1 4 6 r r r ,
line,
has
^^Jlfj.
.
^T
this
hdm 1 ^ ^^|^7j
t^^^linTl
b,
*svm<*l
f,
2 ^|\v||Q kr
In
comes after 101.
The end
marked by ^0
in bfk,
by $0 in
h, not at all in
d.
Cp. BhagavadgTta viii. 17 sahasrayugaparyantam ahar yad brahmano viduh, which It occurs appears in Nirnkta xiv. 4 with the slight variation yugasahasraparyantam. again in Manu i. 73 in the somewhat modified form :
:
tad vai yugasahasrdntam brdhmam puny am ahar viduh.
21.
Mahanamni
ritualists
stanzas: what constitutes a hymn,
99.
The
a minimum
praise
(ydjnika) of three stanzas a

.
say that a
hymn
(sukta)
has
The
deities
c.
which appear in
It has, as is well
therein,
own the hymn
known, been stated by
aunaka that the

T t
(suktabhdj) deities
which own the
hymn
II.
are always the chief object (of praise),
Conclusion]
BRHADDEVATA
f,
viii.
100
[322
f^rotf
kr 2
2
tjro+llJ*^ fb,
tjlU3tl
,
kr 2
n^b, KfqPl
fkr
*
2
,
fr
2
.
^pft
,*!^ bfkr
b.
?^% ^TH
b
^jfll+il*:
m l f^t
r
2
.
*tt
^pBTl *n
^gTiwro
i.
1 jronfliMi bfkm ,
uw^w^
iv.
According to this BV.

see also vi.
1 6.
drfyate;
Op. 99 would not be a sukta. 99 has one syllable too many.
143
stutau yasyeha
100.
Now one
should
for
know
such
.
that the
is
Mahanamms a
are stanzas
addressed to Indra, b (drstam) in a Brahmana

;
statement that appears The term hymn does not appear

the
(applied to them) the expression (vdda) hymn (sukta) is (used) in connexion with the Nivids c , as one applies (aha) the designation of hymn to the Praias d
.
b,
Ift ^ft
b,
,
2 m'f.jfcT ^nft kr
fcqi<{
m1
2 fo*TT bfkr .
m 1 bfkr 2
*
9191%
*Ug|U| fkr
2
,
fkr 2 .
2 SfacJTfT fkr
^WTf m
vidd
1
,
^f^TTf
b.
These stanzas
collection.
= Ait. Ar. iv)

:
form the khila which follows pradhvardnam in the
Kashmir
They
begin vidd magha(va)n vidd gatum anuârjiîso disah,

:
and are
aindram pdvamdnam dnustubham, &c. in are the iv. as described constituting the end of the Eg-veda They 25, Rgvidhana, b Sainhita. Cp. Oldenberg, Prolegomena, p. 509 f. Cp. AB. v. 7. 2 : indro vd etdbhir
.
.
thus described in the Anukramani
daa ;
mahdn dtmdnam niramimtta, tasmdn mahdndmnyah

the Nivid-suktas are so called as the principal
cp. also
KB.
xxiii. 2.
That
is,
hymns which at the midday libation have

is
the Nivid inserted in the middle, or at the third libation before the last verse of the
Sastra.
Thus the Durohana hymn

is,
to
Indra -Yaruna
treated as a Nivid (AB.

;
vi. 25. 7).
d That
the praisikam suktam, which consists of twelve Praisas
see above,
ii.
152, 154.
101.
One should understand that
only) single parts of (what is as other stanzas which belong to the
these a constitute (in reality technically called) a hymn, as well
are separated
by padas
c
,
as
Kuntapa (kuntyd)^ and the AitaSa (pralapa) d and the verses

;
technically called Devanltha, &c. all that constitutes one hymn e .

mlfkr2
:
for in the
Kuntapa
fkr
2
.
(section)
^jjtaûii
^
2
,
JWT:
f*nrnrn
m1
m
1
gnan:
b,
gwr:
1
,
(*!*(i<di: b,
k,
f^npiT*
1
.
^rnjt m
2
,
2 ^^fl^Tt fkr ,
ml
r
2
,
gJWft
T&
tf
^W^ b, Tpfc fflTOC fkr
T[qp|W^
1
.
323]
*
viii.
103

is
[Conclusion
That
is
the Nivids in the Nivid-suktas and the Praisas in the praisikam suktam.
The word
kuntya, which
not found elsewhere, must mean
'
a stanza belonging to the
Kuntapa section.' The latter is defined as a hymn containing thirty stanzas (kuntapanamakam tj-mâdfcam suktam) by Sayana on AB. vi. 33. I (cp. ASS. viii. 3. 12, 13). He enumerates the constituent parts in his commentary on AB. vi. 32. 3-25. On the Kuntapa
section
(AV. xx. 127-136)

(vi.
cp. Bloomfield,
SBE.,
vol.xlii, pp.
(vi.
688
c
ff.
The AB.
states
that the Aitas'a pralapa
33. 14, 15)
and the Devamtha
35. 22) are recited (jams), like
all
a Nivid, by pad as with om after each. As the MSS. all have the prefix ni and practically ' a in the verb, I have retained the reading ni&stah, separated (see St. Petersburg Dictionary under V&s), though greatly tempted to make the correction vi-6astah
'
Separately recited'
cp.
AB.
iii.
19.
Mr
nividd suktam vifamset.
hymn Sayana
(AV. xx. 129-132) Aitas'a comm. on AB. vi. 33. I cp.. 6 and an aggregate of seventy padas AS's. viii. 3. 14) and the Devanltha (AV. xx. 135. 6-10) which he states to consist of e This seventeen padas (cp. ASS. viii. 3. 25) in his commentary on AB. vi. 34. I.
states to consist of
:
;
also takes to be included the
In the Kuntapa pralapa (which he
agrees with
Sayana's statement that the (whole) Kuntapa
hymn
includes the Aitasa
pralapa, the Devanltha, and other groups of padas.
supplementary passage (puria-pada) of these (Mahanamnl stanzas) should be (regarded as belonging) to Prajapati, (then) one is addressed to Agni, one to Indra, one to Visnu, and the fifth to Pusan.
bfkr
b,
2
.
102.
Now
the
first
hdm 1
a
These are supplementary pieces used to
fill
up
(like rubble,
purqa) in the recita-
tion of the
Mahanamnl
stanzas.
According to the reading of B, there
would only be four

(xxiii* 2),
of these, Prajapati being omitted,

are,
According to the Kausltaki
Brahmana
:
there
however, five (connected with Prajapati, Agni, Indra, Pusan, Devafo) etani paftcapadani purisam iti hsyante. According to the Anukramani of the khila collection also there are
purlsa-padany dgneya-vaisnavajtindra-pausna-daivani ; omitting Prajapati, but adding Visnu, like the BD., which omits the Devaji ; Mitra's reading, having both Prajapati and
five
:
Devab, includes
4. 12,
six deities.
vii.
On
the Purlsa-padas see further Paficaviipsa Brahmana

iv. 10. 18,
xiii.
13;
ASS.
12
LatySyana
&c.
103. To Agni belong the Prayajas and the Anuyajas, the Praias and the oblations. Now whatever may be the divinity of the oblations, must also be the divinity of the Praisas.
Conclusion]
BRHADDEVATA
^
b,
viii.
104
1 iw m
.
[324
Itaf
^^
is
fk,
Star
^f
^m
1
,
1J
r.
The end
of the varga
here marked by
in
hbf k, not
in
d.
The
fact that h marks the end of the previous varga after 98 and of the present one here, though
the twenty-first varga would thus contain only two slokas,
belonged to the original text in the tiisfubh metre.
is an indication that 99-101 a conclusion corroborated by these lines being composed
22.
Deities of Nivids, Nigadas,
and metres.
and of the Nigadas a (can be b and those ascertained) by their respective characteristic names stanzas are recited with a Nigada which are (thus employed)
104.
The
deities of the Nivids
in conformity with the ceremonial.
bfkr 2
a
hdn^rbfk,
cQ<3L(i3H
hm 1 ^
n<9(T<(!ll k, qrcm<!l
f,
q^l<
b
b.
is,
See St. Petersburg Dictionary, sub voce. That in formulas the as Nivids or deity occurring employed Nigadas.
by the name of the
105.
Now to Agni are

.
traditionally held to belong the Gayatrls,
to Savitr the U?nihs, to Brhatis a

:
Soma the Anutubhs,

,
to Brhaspati the
8 m^fr, ^ftlTfT hdr
*faW
kr 2
On
this
and the following
slokas (102-109) are based the statements regarding
the deities of metres in Katyayana's

ed. p. Iv):
Sarvanukramam of the White Yajur-veda (Weber's

Op.
gayatryd
p. 153.
agnift,
usnihah savita, anusfubhah somah, brhatya bfhaspatih.
BD.
vol.
i,
106.
entirely
The Panktis and the Tri?tubhs, one should know, belong to Indra a and all Jagatis b whatsoever belong to the
;
All-gods.
hr,
?DW
d,
f,
According to the VS. Anukramani the Pafektis belong to Varuna and the Triftubhs
b
to Indra: paftkter varuqas tritfubha indrah.
VS. Anukramani: jagatyd vifoe devdh.
a Virajes belong to Mitra, the Svarajes to Varuna . The Nicrts are declared to be Indra's, and the Bhurijes are b traditionally held to be Vayu's
107.
The
325]
viii.
no TRANSLATION AND NOTES

t
,
[Conclusion
hdm 1 ftgq: b,
d
is
r,
i*J^ft^ft:
fk.
1 *jft3T hdm
*jf^t bfkr.
varuqah.
irf
b
omitted in r ! !
1 4
6
,
Op. "VS. Anukramani: virdjo
mitrafr, svardjo
No
statement, VS. Anuk.
108. or these
two a may belong
(to
the god) in whose sphere b
c (they are), or they may (both) have Vayu for their deity . But all the Atichandas metres have Prajapati for their deity d .
lS
is
here marked by
*
hm 1 rfk, HÛMfn^snit b. ^ in bfk, not in hdm1

.
108
= 122
The end
of the varga
That
is,
nicrt
would belong to forms happened to be connected with the one or the other. This line (108 ) is 1 1 but comes after 107" in A, found in A and It has this position in , only.
b and bhurij each taken as a singular. That is, each of these Indra or Vayu according as the stanzas composed in these metrical
seems much more naturally connected with 108 as adding an alternative referring to the same two deities (Indra and Vayu), than with 107 ; and because we may infer from the silence of the VS. Anukramani about both, that the two
I have placed
it
here because
it
lines aro
thus connected.
If the alternative in 108
had any reference
to 107
it
would
probably have been mentioned in the VS. Anukramani, which makes the same statement d about the viraj and svaraj as the BD. in 107 . Op. VS. Anukramani : atichandasafr
prajapatifr.
23.
Deities of metres, Vedas, Vasatkara, Svahakrtis.
The Svaras.
109.
belong to Vayu.
all
But formulas consisting of various metres (vichandas) As for those which are measured by padas,
Dvipadas are sacred to Purua, Ekapadas are traditionally
held to be sacred to
fitM^T
Brahma a
h,
V!T
iffaq
f^M^n
^T
d,
M\^m
bfkr
2
ft^l^T*
.
V$X m l r, ft[^T
is
bfkr
2
.
WTfZI 1CT
hm
l
r,
WRfft
^R
a6
ioo,
found in
A and
m1
only.
Op. VS. Anukramani
vichandaso vayur, dvipadayafr purusa, ekapadayd brahma.
sacred to Agni a sacrificial formulas (yqjus) are sacred to Vayu, all chants (sdman) and Brahmanas are sacred to Surya b
110. All stanzas of the
Eg-veda
.
(re) are
fk, **i<*l<*l b.
fk,
^t|^tq\
hm 1 !,
:
W*)'*4( bfk.
FR
b.
:
*llflfl
fkr,
lt*flfI hd,
b
fi*fifn b.
Op. VS. Anukramani
sarva f ca agneyyafr.
Cp.
ibid.
sdmdni saurarii sarvayi
brdhmandni ca.
Conclusion]
BRHADDEVATA
9
viii.
in
'
[326
The call 'Vaat' is sacred to the All-gods, (and) the sound him (himkdra) a (The Agur formula) We who sacrifice
111.
'
'
(ye
yajdmahe)
speech.
by
a form of the thunderbolt c which The call Svaha has Agni as its deity.
is
l
'
is
preceded
hdm'r,
:
Wl
b,
TO
fk.
TRP
hm ^
1
*CT
bfk.
ft^<M: hdbr,
b
f,
mentioned with vasaftara in AB. iii. 23. 4. See Haug, Aitareya Brahmana, at the beginning of the yajya.
Hiipkara
is
The formula used

vol.
ii,
p. 133, note.
Cp. AB.
ii.
28. 5: agur vajrafr.
112.
To the Gods and the Fathers belong obeisance and

shrill
oblation (svadhd).
The
(krusta)
first
the head
^jfft
a
;
the
!-,
tone (svara) is to be recognized as in tone belongs to the palate b ,

fkr
2
.
hm 1
^fa
1 1 6.
b, ?fffaf
TrWW hm
!^ ITraTTt
f.
IRPRft
hm^r,
JRn* bkd.
11
Op. below,
Cp. below, 117.
See VS. Pratisakhya
viii.
47.
113.
But the second belongs

its
to the centre of the brows a ,
b place (samSrita) in the ear , the fourth should c be (regarded as) in the tip of the nose , the low (tone) is stated to belong to the chest d ; one pronounces the Atisvara 6
the third has
$8 formed by a protraction (karsana) of the low (tone).

*ffSRT:
fk.
hdm 1 !,
*RJ7f: b,
^*nT:
fk.
*ft *HJ
,
^TO?t hn^br,
varga
*
6
is
1 ^Jf qi^4uti|^^ m ^nqiqUjtlI^ b, 1 hdb, ^rfTl^t mWf?T hm ^ IJ 7T ftf: B. The end of the 1 in fk, also inb, but by here marked by ^ in m after 115 $$, not at all in hd.
i<J^q^<Uttjta< hdr,
f.
Cp. below, 117.
Cp. below, 118.

is
Cp. below, 118.
Cp. below, 119.
This form of the name, used also in 116,

is
not otherwise found; the usual form of

:
the name, atisvarya, drasya yuktah.
used below, 120
cp. the definition given there
vikarsena man*
24.
Deities of the tones.
114.
The Gods speak

the
first,
men
in
all
beasts
in (vadanti) the shrill (kru$ta) tone, in the second, Gandharvas and
Apsarases in the (next) tone.
327]
viii.
119
k,

f.
[Conclusion
hn^rb, *Fir
fk,
omitted in
tf^m:
TW$ <gv< hm
r.
2
,
îps: ire*:
^r^b,
*fjîf^fl\fiflf*r:
trcpc:
hdmVbfkr 2
^n:
r.
2 This and the following two slokas (114-116) come before 113 in bfkr .
115. Egg-born creatures, birds, serpents,

PiSacas, Raksases,
hdr,
r r r
l
employ the fourth;

r
2
and Asuras employ the low tone (mandra).

f,
^r)t^^
fk,
"tW^
is
b,
Mfl^
is
4 6
.
*J^
b,
*PJT
*^JT: hm'r.
u&
cd
omitted in
rVr 6
116.
But the Atisvara

shrill
peculiar to everything that
moves
or
is
stationary.
The
head,
is
(krusta) tone,
which permanently resides in the

1
sacred to the All-gods.

bfkr 2 '*lfnt3iin|r
,
4 6 r r .
1 ^HNST hm bf
r.
3^q:
117.
mMbfk,
^^q
hr.
belonging to the palate (and) peculiar to the Samans, has the Adityas for its divinities. The second tone, which has its location in the region of the brows, is confirst tone,
The
nected with the Sadhyas.

:
hm ^ îffol^W;
1
bfk,
%^!T 1W
r r r
4 6
.
hdm
fkr
2
,
^J^^^lf^d:
b,
118.
ears, is
is
third tone here, which has its location in the sacred to the A6vins ; but the fourth tone here, which
But the
nasal, is stated to be sacred to
Vayu.
^Rrf hdb,
is
rVr
b,
6
.
w5f fk, qnfr.

here marked by
W^T
1
.
fk,
f^5
rlr4l%6 '
The end
of the varga
^8
in bfk, not
in
hdm
25.
Deities of the tones (concluded). Deities of the Frastava, Vdgitha, Upadrava, Pratihara, Nidhana.
119.
But the
fifth
tone,
which
is
related to
the eyes,
is
But the sixth declared to have Surya as its divinity. tone the low (mandra) is stated to be sacred to Soma.
Saman
Conclusion]
BRHADDEVATl
m
1
,
viii.
120
-
[328
^jS^^nt
b,
lid,
K hdr, THPtt
bfkr.
a6
T|^|
6
.
b,
^5?
f|
TJ k
ri7
is
omitted in
rVr
*F*fo hdn^r, ^jfa/g:
^fitW:
fk.
formed with the protraction of the low (tone) is called Atisvarya: it is to be known as sacred to Mitra-Varuna. It is located a in the position of the low (tone).
120.
is
But that which
bmV,
k, ^TT
faqftfar
3 hd, ft^SN g fkr

f,
2
,
^}^N rVr
b.
4 6
,
6
.
gift FnsmJ hd, ^rfr f?rern$
^rft f7rerre
T
4)^^
Z
b.
^^^ll^^lffd:
r r r
bfk.
the same sense as sama/ritak in 117
ft
Samahitafr being used in

$a(
much
and 118
The reading samani
seems to be a corruption due perhaps to the following saptanam.
Saman
121. These have here been stated to be the gods of the seven But (the gods) of the other three a are the three tones.
b.
a
Lords of the World
hm
a
rbfk, f^?C ovi<*li r r
4 6 r .
Tpt
TT
l^Clf^nit
hdm a rbfk,
That
is,
of the three tones of the Rg-veda.

i.
That
is,
the three forms of
Agni, spoken of in
73 as the three chief lords of the world, lokadipatayas tray ah.
122.
is
The Prastava
;
sacred to Agni
Samans has Vac as its deity, or the Udgitha and the Upadrava are sacred
in the
for their deity.
to Indra, or they
ll
may have Vayu
hdb, <U<^<cTt n^fkr.

1
MflW
r,
1
fqT*N!
f.
hm 1 ^
^qi^^ b, ^Tf^*
(*fttj
f.
d),
b,
1TOTT:
x3snTiH^qiisui
r,
f.
TT qv^qc) hdm
n *1 ^^9^ b,
V$ VJifl^nM 5(^1^*5^ hd 1 m ^sfl^H^qi ^T^" b, ^sflv

,
j^
|7)
fk. Tbefeminine dual
^fit is perhaps
due to a mechanical repetition of the pada
4g||flt
^T îtj^qB
occurring above, 167^.
123. Now the Response (pratihdra) should be (regarded as) sacred to Surya, the Finale (nidhana) to the All-gods, by proa nouncing them with the sound him and with the sacred syllable b at the
' '
Om
(pranava)
beginning
b.
is
fSpKpf
in fk.
hm1 ^ frspf
fk,
Piqi
*JV$*IT^
hm
r,
qflf^n^b.
ed
I2^
1
is
omitted

is
here marked by ^l| in b, not in
hdm
(nor in fk as
cd I23
wanting),
329]
*
viii.
126
[Conclusion
five parts all the
In the Brahmana account of the division of the Samans into

(i)
above forms,
included
;
see
om and him, (2) udgitha, AB. iii. 23. 4; Haug, vol. ii,
(3) pratihara, (4) upadrava, (5) nidhana, are 39 ; p. 198, note cp. Sayana on AB. iii. 23. 4:
himkdrddayah pattea sdmdntjd vai&vadevdvayavdh. tavyah samna ddau him ity evam tabdo hinikarah.
b Cp. Sayana,
1. c. :
udgdtrd pathi-
26.
Various deities incidental in Vaiivadeva hymns.

deities (of the
all rites.
124
is
Rg-veda) should here consider the divinity of the individual and the collective
124.
Thus he who knows the
formulas in (their) application to

hxn
1
^ qqta*1<tUH
b.
k,
omitted in fk.
f,
^rar TO^TI
,
The Seven Seers a the Vasus, the Gods, the Atharvans, the Bhrgus, Soma, Surya, and Surya b Pathya svasti, the Two Worlds for whom formulas are stated Kuhu, Gungu, Aditi,
125.
,
Dhenu, Aghnya;
hd.
hdm^k.
a
Ttl^4u hdm^fk, tTi*1tj4l 1 iftflW^ hdm !, ^7^*1^ fk.

in this
b,
^hjt^^TT
hdfkr,
1 4 6 r ! ! .
tsiât br,
ifc
b.
With the names enumerated

i.
those contained in
125-129.
and the following three slokas (125-128) cp. b As all the other names in the line are in the plural,
I have adopted the reading somasuryah, it, Soma and Suryau, Moon and intended for a condensed compound I take this dual to be added to Rodasi in order Sun and Surya (cp. RV. x. 85). All the other names in to distinguish the dual name r6dasi from the singular rodasi.
and the MS. evidence strongly favours

assuming that
it is
the line are, however, in the singular, and Rodasi in i. 129 is also meant to be singular; moreover one stanza of the RV. (vi. 50. 5) is stated in the BD. to be raudasi (v. 117),
where the goddess is doubtless meant, the name in the text of the RV. being distinctly singular and being mentioned with the Maruts ; cp. above, ii. 143.
126. Asunlti
and
Ila a ,
the
deities for
together with the Angirases, whom formulas are stated d
Vidhatr, Anumati these should be (regarded as)
Aptyas
.
hdm 1 %l^^fJff<MI
,
r,
lUJÎ^Jfll
b,
H^ptffvwi
k,
f.
^r
II.
UU
Conclusion]
hd,
f.
BRHADDEVATA
fll**l ft^tU
viii.
127
nij*ifn*cii
k,
b,
[330
m1
b
*rfspctf*r:
*
qfan:
ii3ifn{li
k,
bm'rb, ^rffrr: *ff*r

Op.
t
^
The
d
ilPKi:
*m ^
is
f.
Op. Nirukta
xi. 48.
i.
128.
correction ha yd
supported
The meaning by the same collocation, ha yo lower down (130). tion seems to be that, though these are deities of rare occurrence, they all have formulas
of this enumera-
addressed to them, and are found, with those that follow, in Vaisvadeva hymns.
127. VaiSvanara, Suparna, Vivasvat, Prajapati, Dyaus, Sudhanb a van, Nagohya Apam napat, Aryaman, Vatajuti Ilaspati, and
,
,
Rathaspati
*:
:
f,
f,
^Rnr
"$J!T
*r
&:
k,
^pn n
1
!,
,
vfte:
2
,
q*n ^r:
^jrf^ bfk.
1 4 6 r r r ,
hdm 1 r 3
II
f,
^*T ^ft
ft
k.
(M^pl^ hdm 1 s 2 Mft^lfM hdm r r
Ilf?T%T
r,
Trf?T
That
sudhanva.
seems to
is, Agohya, the form nagohya being used probably to avoid coalescence with b This Saudhanvana and Agohya are commented on in Nirukta xi. 16. be a corruption, as there is no deity of this name anywhere ; it may stand for
the epithet of some deity, like tuvijata as the

there.
name
of an Aditya in
BD.
iv.
82; see note
and the Females (gndh) the the of the Wives Gods, Dak?a, Bhaga, Regions (diah) ; the Adityas, the Budras, the Fathers, and the Sadhyas all (these) are incidental in hymns addressed to the All-gods a .
128. the Rbhus, Parjanya, Mountains,
;
trfol *CTRI
omitted
M(lJV^
tfiSft
hdm1 bfk,
tp$7ff
it
^pRf MftH^
makes the
r,
*TT
TTT9T
H(sTl^
1 4 6 r r r .
I have
;
in the text because
line
redundant by two syllables
it
probably crept into the text as a gloss on ^TT.

line.
Besides,
,
^qifau^
occurs in the next
^cm^nr^^l
k.
ii.
br,
^ft
Hfcft
f^tq m
^q^<*Tt f^ffl^
marked by
b,
^qM(Tl
f?[f7T
f,
^Cj^nUil f^fflt
*
The end
of the vary a is here
in
bfk, not in
hdm 1
Cp. above,
130, on the character of Vaisvadeva hymns.
27;
Remark* about
deities
and knowledge of them.
The deities which own hymns and own oblations have been stated in succession, in both cases together with (thus) Whether (this) be (those which occur in) incidental mention.
129.
331]
so in both
viii.
132

the other
[Conclusion
is
ways
a or in
way b no
,
known
(pratyak$a) to
any one
1
who
*
is
formula not a seer

.
directly
fk.
3Rrr hn^r, lfTOT
b,
*nft
fk.
hm
*
vii.
1
!,
^5
bfk.
Vpffl^hm
d,
*Cf
bfk,
whether the gods here indexed own both hymns and oblations. Op. Nirukta b That is, whether they are incidental. That is, knowledge 13 ; x. 42. of the deities of a formula can only rest on sacred tradition.
That
is,
130. These deities are altogether to be adored with concentration, assiduity, self-control, intelligence,
deep learning, austerity,
and by injunctions (to others). He who knows the stanzas (of the Kg-veda) knows the gods. A He who knows the sacrificial formulas (ywjus) knows the sacrifices. He who knows the chants (sdman) knows the truth
(tattva).
^f r, ^|^<q
h hdr,
bk.
*[WT
2
,
^WT hm
f.
bfk.
*ttH*jH
hrbfk, 1J^S)*1
,
ftffft?}:
bkr
r
f5j
1 3 2 X3^$U<$U hm r bfkr
<dM|<fl4|K
r.
w.
^qiâre
omitted in fk (the lacuna being indicated
r.
The words ^^
^ ^^
f,
by
seven horizontal strokes in
and by
a space in k).
The
third line of 130 is not
found
in bfk, but in
hdm
r only.
131.
Of him who knowing the
deities of the formulas a , at
any time employs a rite, the that of him who is ignorant of

bk.
bfk,
*
deities taste the oblation, b (those) deities .

b, SflZft fk.
but not
âJM^
1
.
hm
^ ^2J
qflT<*l<3 A,
r,
TO |Tret m
loc. cit.
:
fftrtT*
hdmVrW,
I
:
ff*n$T
^f^T
bfkr 2
Cp. Sarvanukramam, introduction,
mantrariam arseyachandodaivatavit.
Op.
VS. Anukramanl,
devatdm avijftaya yo juhoti, devatas tasya havir na jus ante.
132. For
an
oblation assigned
(pradi$t&)
without
correct
knowledge a divinity would not desire (iheta). Therefore one should offer an oblation (only) after carefully a committing (samnyasya) the deity to mind
.
bfkmVrV.
^Ts^fq tf hd,
^fqV^
f m1
Conclusion]
fk,
BKHADDEVATA
b,
viii.
133
^TfiTC
r.
[332
ffqil^ll
dr,
?ftMl^frl
r.
%*F&{
f,
m ^ ^Tf^hdbf,
1
spifo
9 *resr t,
*n*f:
bfkr.
in
I have conjecturally placed

after 85,
^RRT Ô here as
ifl*N
HW
b.
1 ^nrf hdm
the end of the varga, because that figure
bfk comes
*
which occupies the position of 132 in those MSS.

loc. cit.
:
Cp. VS.
Anukramam,
samnyatya manasi devatdm
Jiavir huyate.
28.
Importance of knowing the
deities.
the divinities of the formulas, being pure, also devotes himself to study, is, like one seated at a sacrificial session in heaven, lauded even by those who are engaged in such a session b
.
133. a
He who knowing
m 1 bfk,
bfk,
1
also
h (but corrected on margin

:
to
5fa),
s.
i*H
d,
b,
f^rf^[: fk,
f^t
1
^WTO5[ftI
4 6
,
hdm 1 r 3 ^
,
r ! !
lH^
:
r,
f^W ^^f^lf^^ b,
7T^
loc. cit.
:
(w
).
This sloka
is,
is
quoted by Sadgurusisya, with a few slight variations,

cp.
p. 167, 10, II.
That
by the gods
VS. Anukramam,
svddhydyam api yo
'dhite
mantra-
daivatajftah, so
'musmin loke devair apidyate.
134. In muttered prayer
and
in offering
an oblation
this is
a necessity
the seer, the metre, and the divinity a ; and applyb ing them wrongly one is here deprived of their fruit
.
hd, -rofaee
m j r.
7f?WP^ r,
?t?RwC
hdm 1
This and the
following four slokas (134-138) are found in

*
Am
only.
Op. the adaptation of 135

b
ucyate.
in Sadgurusisya, p.
166: rsichandodaivatddi vijftdnam

i.
phalam
Cp. SarvanukramanT, introduction,
A
and
135.
to the knowledge of the seer, the metre, the divinity, the rest a , acquired (6rutam) at sacrifices and the like, it
As
should be understood that by resorting to it, the faculty seeing the Spirit (prdna) is here established (vihitd).
rs,
of
^qtflf^
hdm 1
UTJltsfiif^
2.
hdr,
1 ^l^^f^ f% m
135
is
quoted by Sadgurusisya, p. 166, sloka
333]
viii.
140

knowing the
(yoga)
a
,
[Conclusion
136.
He who
without
divinity,
and the application

hdm1 !.
the metre, the should teach or even mutter

seer,
.
(a formula), will fare
the worse (pdplydnjdyate) b
^jft hd,
^ft m
!.
^{^STR^fa, <qi| |1|ftwji d.
b This sloka is Yoga appears to be used here in the sense of prayoga. in his and M. M., introduction, by Sayana quoted by Sadgurusisya, p. 57 (bottom),
*
RV.
SB.
vol.
i,
p. 4
23 (middle). Cp. also Sarvanukraraam, introduction,
pdplydn bhavati ;
xiii. i.
137. In olden times the seers, desirous

deities a
:
with metres to the
it
is
of wealth, resorted for this reason (iti) that the
great seers mention metre in the middle.

B
This sloka was
known
to the author of the

ii.
Sarvanukramam
as
most of
it
has
been incorporated in the introduction, dhdvan cp, Sadgurusisya, p. 60.

;
arthepsava rsayo devatds chandobhir abhyd-
state the seer, next the metre, and then the deity of the formulas in regard to the rites in this order (evarri), so says a sacred text.
138.
Now
one should
first
139. Distinguishing the Self in his self as the receptacle a (ddhdra) and at the same time not the receptacle (of all things),
one
the divinities should recite (the formulas) having an eye to both the euphonic combination (samdhi) (and) the stanzas (themselves).
who knows
hm 1
d,
*(IH3i
TT VfT?nSf
1
!,
r.
fk.
i^J*H^
"
hdr, i^^lilTl
f^fTW hm^fk, f^f^RIT m ql^miufl b, q^*HM?|

1
,
-
b.
fflff*f
hm^b,
fk.
ft
hm 1 !,
^?ft bfk.
^fW^hm
%?^
f,
1
,
T?q
a
^TW
I
^f%| fk, ~
î (f^t) b
k.
Cp. Vedantasara,
atmanam akhiladharam air aye
Bhagavadglta
iv.
13
tasya
kartdram api
mam
viddhy akartaram avyayam.
140.
Such an one enters into the Brahma, the immortal, the
Conclusion]
infinite,
BKHADDEVATA
viii.
140
is
[334
not, both
the permanent source of that which is and vast and minute, the lord of all, the light supreme.
fk,
^ftPf
k.
5^B^t f*fell hm
W
1
b.
fl4g49l<!|
!,
f%^l bf,
^ hdm f^PJ ^ k.
a
r,
t^rîo|
b,
fq^fn hdm^fk,
is
b.
The
last
pada
is
repeated in
hdbfk.
The end
of the varga
here marked by
in ir^bfk, not in hd.
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THE BOOK WAS

OSMANIA UNIVERSITY LIBRARY

This book should be returned on or before the date

WITH THE COOPERATION OF VARIOUS SCHOLARS

CHARLES ROCKWELL LANMAN

PUBLISHED BY HARVARD UNIVERSITY

PART II TRANSLATION AND NOTES

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deities, stanza deities, incidental deities

......... ..... ........... .....

The Vedic Triad

18. Characteristics of 19.

The three Agnis

Indra-Vayu, and JSury a

.10 .10 .14 .15 .16 .17 .18 .19

.22 .23 .26

2. Deities of Surya's 3. Deities of Surya's

his three wives sphere sphere (concluded)

.31 .32 .34

napat, Dadhikra, Dhatr,

12. PurQravas (25),

Tarkya (20-24) The seven names of the Sun: Savitr

14. Derivation of Visnu.

18. Deity in self-laudations

and colloquies (87, 88)

Grammatical Section (89-121).

Genders Prepositions. Importance of meaning. Rules for construing

21. Analysis of words.

The Deities of the Rg-veda.

The Svahakrtis and Narasamsa in Apr! hymns. Tanunapat

to ascertain the deity of a stanza, &c.

.... .... .... ......

Story of the Rbhus and Tvastr

24-30 31-40 22. Deities of RV. i. 41-47

94-1 1 1. Seers of hymns with hymns of Ka^yapa

The thousand Jatavedas

105. Story of Trita 28. Deities of RV. i. 1 1 2-1 2 1

revealed to Dlrghatamas : 5. Story of Dirghatamas (continued) 6. Deities of RV. i. 157-163

The three Agnis.

Account of the contents of RV.

10. Indra, the Maruts,

164 (concluded). and Agastya: RV.

164 (continued) 165: Indra and the Maruts

.133 .135 .136

Story of Grtsamada, Indra, and the Daityas

143 146 148

Visvamitra, Sudas, and the Rivers

RV. iii. 54-60 of RV. iii. 6 1, 62

Indra's birth and fight with

steeds of the various gods

......... ......... .......... ........

RV. v. 43 (continued), RV.v. 51-60

11-15. Story of 6yavasva

corrected to <ni <<( h, fHflJrd(^lgvidhanai. l.i has