READINGS FROM THE VEDA

These readings are arranged according to the deities to which they are addressed, or the special subjects to which they refer. A few explanations of proper names and allusions are given in footnotes.

The translations used are those by the late R. T. H. Griffith, published by Messrs. Lazarus & Co., Benares, but the transliteration of the proper names is that followed in the earlier parts of this book.

THE RIG-VEDA

Book ii. Hymn 27. THE ĀDITYAS

1. These hymns that drop down fatness, with the ladle I ever offer to the kings Ādityas. May Mitra, Aryaman and Bhaga hear us, the mighty Varuna, Daksha and Anśa.

2. With one accord may Aryaman and Mitra and Varuna this day accept this praise-song— Ādityas bright and pure as streams of water, free from all guile and falsehood, blameless, perfect.

3. These gods, Ādityas, vast profound and faithful, with many eyes, fain to deceive the wicked, Looking within behold the good and the evil: near to the kings is even the thing most distant.

4. Upholding that which moves and that which moves not, Ādityas, gods, protectors of all being, Provident, guarding well the world of spirits, true to eternal law, the debt-exactors.

5. May I, Ādityas, share in this your favour which Aryaman brings profit e’en in danger. Under your guidance, Varuna and Mitra, round troubles may I pass, like rugged places.

6. Smooth is your path, O Aryaman and Mitra; excellent is it Varuna, and thornless. Thereon, Ādityas, send us down your blessing: grant us a shelter hard to be demolished.

7. Mother of kings, may Aditi transport us, by fair paths, Aryaman, beyond all hatred. May we uninjured, girt by many heroes, win Varuna’s and Mitra’s high protection.

8. With their support they stay three earths, three heavens; three are their functions in the gods’ assembly. Mighty through Law, Ādityas, is your greatness; fair is it, Aryaman, Varuna and Mitra.

9. Golden and splendid, pure like streams of water, they hold aloft the three bright heavenly regions. Ne’er do they slumber, never close their eyelids, faithful, far-ruling for the righteous mortal.

10. Thou over all, O Varuna, art sovran, be they gods, Asura, or be they mortals. Grant unto us to see an hundred autumns: ours be the happy lives of our forefathers.

11. Neither the right nor left do I distinguish, neither the east nor yet the west, Ādityas. Simple and guided by your wisdom, Vasus, may I attain the light that brings no danger.

12. He who bears gifts unto the kings, true leaders, he whom their everlasting blessings prosper, Moves with his chariot first in rank and wealthy, munificent and lauded in assemblies.

13. Pure, faithful, very strong, with heroes round him, he dwells beside the waters rich with pasture. None slays from near at hand or from a distance him who is under the Ādityas guidance.

14. Aditi, Mitra, Varuna, forgive us however we have erred and sinned against you. May I obtain the broad light free from peril: O Indra, let not during darkness seize us.

15. For him the twain (i.e. heaven and earth) united pour their fulness, the rain from heaven: he thrives most highly favoured. He goes to war mastering both the mansions: to him both portions of the world are gracious.

16. Your guiles, ye holy ones, to quell oppressors, your spread out against the foe, Ādityas, May I car-borne pass like a skilful horseman: uninjured may I dwell in spacious shelter.

17. May I not live, O Varuna, to witness my wealthy, liberal, dear friend’s destitution. King, may I never lack well-ordered riches. Loud may we speak, with heroes, in assembly.

Book i. Hymn 1. AGNI

1. I laud Agni, the great high priest, god, minister of sacrifice, The herald, lavishest of wealth.

2. Worthy is Agni to be praised by living as by ancient seers: He shall bring hitherward the gods.

3. Through Agni man obtaineth wealth, yea, plenty waxing day by day, Most rich in heroes, glorious.

4. Agni, the flawless sacrifice, which thou encompassest about Verily goeth to the gods.

5. May Agni, sapient-minded priest, truthful, most gloriously great, The god, come hither with the gods.

6. Whatever blessing, Agni, thou wilt grant unto thy worshipper, That, Angiras,[^1] is thy true gift.

7. To thee, dispeller of the night, O Agni, day by day with prayer, Bringing thee reverence, we come;

8. Ruler of sacrifices, guard of Law (rita) eternal, radiant one, Increasing in thine own abode.

9. Be to us easy of approach, even as a father to his son: Agni, be with us for our weal.

Book i. Hymn 26. AGNI, THE PRIEST AMONG THE GODS

[Fire is one of the early Aryan gods. When it become customary to offer sacrifice to the gods by fire, the fire-god was recognized by the Indo-Aryans as the messenger of the sacrifice, the great Priest.]

1. O worthy of oblation, Lord of prospering powers, assume thy robes, And offer this our sacrifice.

2. Sit, ever to be chosen, as our Priest, most youthful, through our hymns, O Agni, through our heavenly word.

3. For here a father for his son, kinsman for kinsman worshippeth, And friend, choice-worthy, for his friend.

4. Here let the foe-destroyers sit, Varuna, Mitra, Aryaman, Like men, upon our sacred grass.

5. O ancient Herald, be thou glad in this our rite and fellowship; Hearken thou well to these our songs.

6. Whate’er in this perpetual course we sacrifice to god and god, That gift is offered up in thee.

7. May he be our dear household Lord, Priest, pleasant and choice-worthy; may We, with bright fires, be dear to him.

8. The gods, adored with brilliant fires, have granted precious wealth to us; So, with bright fires, we pray to thee.

9. And, O Immortal One, so may the eulogies of mortal men Belong to us and thee alike.

10. With all thy fires, O Agni, find pleasure in this our sacrifice, And this our speech, O son of strength.

Book iv. Hymn 12. AGNI

[This is one of the few hymns addressed to Agni in which sin is prominently mentioned. But the invariable reference to wealth is also introduced.]

1. Whoso enkindles thee, with lifted ladle, and thrice this day offers thee food, O Agni, May he excel, triumphant, through thy splendours, wise through thy mental power, O Jatavedas.[^1]

2. Whoso, with toil and trouble, brings thee fuel, serving the majesty of mighty Agni, He kindling thee at evening and at morning, prospers, and comes to wealth, and slays his foemen.

3. Agni is master of sublime dominion, Agni is lord of strength and lofty riches. Straightway the self-reliant, god, most youthful, gives treasures to the mortal who adores him.

4. Most youthful god, whatever sin, through folly, here in the world of men we have committed, Before great Aditi make thou us sinless: remit entirely, Agni, our offences.

5. Even in the presence of great sin, O Agni, free us from prison of the gods or mortals. Never may we who are thy friends be injured: grant health and wealth unto our seed and offspring.

6. Even as ye here, gods excellent and holy, have loosed the cow that by the foot was tethered,[^2] So also set us free from this affliction: long let our life, O Agni, be extended.

Book v. Hymn 26. AGNI

[Agni is specially addressed as the inviter of the gods to sacrifices.]

1. O Agni, holy and divine, with splendour and thy pleasant tongue Bring hither and adore the gods.

2. We pray thee, thou who droppest oil, bright-rayed! who lookest on the Sun, Bring the gods hither to the feast.

3. We have enkindled thee, O sage, bright caller of the gods to feast, O Agni, great in sacrifice.

4. O Agni, come with all the gods, come to our sacrificial gift: We choose thee as invoking priest.

5. Bring, Agni, to the worshipper who pours the juice heroic strength: Sit with the gods upon the grass.

6. Victor of thousands, Agni, thou, enkindled cherishest the laws, Laud-worthy, envoy of the gods.

7. Sit Agni Jatavedas down, the bearer of our sacred gifts, Most youthful, god and minister.

8. Duly proceed our sacrifice, comprising all the gods, to-day: Strew holy grass to be their seat.

9. So may the Maruts sit thereon, the Asvins, Mitra, Varuna: The gods with all their company.

Book x. Hymn 39. ASVINS

[The author of this hymn is Ghosha, daughter of Kakshivan. Being a leper, she was incapable of marriage. When she was grown old in her father’s house, the Asvins gave her health, youth, and beauty, so that she obtained a husband. Only the opening verses are quoted.]

1. As ’twere the name of father, easy to invoke, we all assembled here invoke this car of yours, Asvins, your swiftly-rolling circumambient car which he who worships must invoke at eve and dawn.

2. Awake all present strains, and let the hymns flow forth: raise up abundant fulness: this is our desire.

Asvins, bestow on us a glorious heritage and give our princes treasure fair as Soma is.

3. Ye are the bliss of her who groweth old at home, and helpers of the slow although he linger last. Man call you too, Nasatyas,[^1] healers of the blind, the thin and feeble, and the man with broken bones.

4. Ye made Chyavana, weak and worn with length of days, young again, like a car, that he had power to move. Ye lifted up the son of Tugra from the floods. At our libations must all these your acts be praised.

5. We will declare among the folk your ancient deeds heroic; yea ye were physicians bringing health. You, you who must be lauded, will we bring for aid, so that this foe of ours, O Asvins, may believe.

6. Listen to me, O Asvins; I have cried to you. Give me your aid as sire and mother help their son. Poor, without kin or friend or ties of blood am I. Save me, before it be too late, from this my curse (i.e. my leprosy).

Book vii. Hymn 53. DYAUS AND PRITHIVI

1. As priest with solemn rites and adorations I worship Heaven and Earth, the high and holy. To them, great parents of the gods, have sages of ancient time, singing, assigned precedence.

2. With newest hymns set in the seat of Order those the two parents, born before all others, Come, Heaven and Earth, with the celestial people, hither to us, for strong is your protection.

3. Yea, Heaven and Earth, ye hold in your possession full many a treasure for the liberal giver. Grant us the wealth which comes in free abundance. Preserve us evermore, ye gods, with blessings.

Book i. Hymn 103. INDRA

1. That highest Indra-power of thine is distant; that which is here sages possessed aforetime. This one is on the earth, in haven the other, and both unite as flag and flag in battle.

2. He spread the wide earth out and firmly fixed it, smote with his thunderbolt and loosed the waters. Maghavan with his puissance struck down Ahi,[^1] rent Rauhina[^2] to death, and slaughteredVyansa.

3. Armed with his bolt and trusting in this prowess he wandered shattering the Dasas’ cities.[^3] Cast thy dart, knowing, thunderer, at the Dasyu; increase the Arya’s might and glory, Indra.

4. For him who thus hath taught these human races, Maghavan, bearing a fame-worthy title, Thunderer, drawing nigh to slay the Dasyus, hath given himself the name of son for glory.

5. See this abundant wealth that he possesses, and put your trust in Indra’s hero vigour. He found the cattle, and he found the horses, he found the plants, the forests, and the waters.

6. To him the truly strong, whose deeds are many, to him the strong bull let us pour the soma. The hero watching like a thief in ambush goes parting the possessions of the godless.

7. Well didst thou do that hero deed, O Indra, in waking with thy bolt the slumbering Ahi. In thee, delighted dames divine rejoiced them, the flying Maruts and all gods were joyful.

8. As thou hast smitten Susna, Pipru, Vritra and Kuyava, and Sambara’s[^4] forts, O Indra. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

Book i. Hymn 175. INDRA

[The following hymn to Indra, asking him to destroy the Dasyus, the aborigines, and give food and a camp with running water, bears internal evidence that it was composed at a time when the Aryans were invading India.]

1. Glad thee: thy glory hath been quaffed, lord of bay steeds, as ’twere the bowl’s enlivening mead. For thee the strong there is strong drink, mighty, with countless powers to win.

2. Let our strong drink, most excellent, exhilarating, come to thee, Victorious, Indra! bringing gain, immortal, conquering in fight.

3. Thou, hero, winner of the spoil, urgest to speed the car of man. Burn, like a vessel with the flame, the lawless Dasyu, conqueror!

4. Empowered by thine own might, O sage, thou stolest Surya’s chariot wheel. Thou bearest Kutsa with the steeds of Wind to Susna as his death.[^1]

5. Most mighty is thy rapturous joy, most splendid is thine active power, Wherewith, foe-slaying, sending bliss, thou art supreme in gaining steeds.

6. As thou, O Indra, to the ancient singers wast ever joy, as water to the thirsty, So unto thee I sing this invocation. May we find food, a camp with running water.

Book ii. Hymn 42. INDRA IN THE FORM OF A KAPINJALA

1. Telling his race aloud with cries repeated, he (Kapinjala) sends his voice out as his boat a steerman. O bird, be ominous of happy fortune: from no side may calamity befall thee.

2. Let not the falcon kill thee, nor the eagle; let not the arrow-bearing archer reach thee. Still crying in the region of the Fathers,[^2] speak here auspicious, bearing joyful tidings.

3. Bringing good tidings, bird of happy omen, call thou out loudly southward of our dwellings,[^3] So that no thief, no sinner may oppress us. Loud may we speak, with heroes, in assembly.

Book iii. Hymn 48. INDRA

1. Soon as the young Bull (Indra) sprang into existence he longed to taste the pressed-out soma’s liquor. Drink thou thy fill, according to thy longing, first, of the noble mixture blent with soma.

2. That day when thou wast born thou, fain to taste it, drankest the plant’s milk which the mountains nourish. That milk thy mother[^4] first, the dame who bare thee poured for thee in thy mighty father’s dwelling.

3. Desiring food he came unto his mother, and on her breast beheld the pungent soma. Wise, he moved on, keeping aloof the others, and wrought great exploits in his varied aspects.

4. Fierce, quickly conquering, of surpassing vigour, he framed his body even as he listed. E’en from his birth-time Indra conquered Tvastri, bore off the soma and in beakers drank it.

5. Call we on Maghavan (i.e. the liberal one), auspicious Indra, best hero in the fight where spoil is gathered; The strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.

Book iii. Hymn 62. INDRA AND OTHERS

[The tenth verse of this hymn is the Gayatri or Savitri.]

1. Your well-known prompt activities aforetime needed no impulse from your faithful servant. Where, Indra, Varuna, is now that glory wherewith ye brought support to those who loved you?

2. This man, most diligent, seeking after riches, incessantly invokes you for your favour. Accordant, Indra, Varuna, with the Maruts, with Heaven and Earth, hear ye mine invocation.

3. O Indra, Varuna, ours be this treasure, ours be wealth, Maruts, with full store of heroes. May the Varūtris[^1] with their shelter aid us, and Bhāratī[^2] and Hotrā with the mornings.

4. Be pleased with our oblations thou loved of all gods, Brihaspati:[^3] Give wealth to him who brings thee gifts.

5. At sacrifices, with your hymns worship the pure Brihaspati— I pray for power which none may bend—

6. The Bull of men, whom none deceive, the wearer of each shape at will, Brihaspati most excellent.

7. Divine, resplendent Pūshan, this our newest hymn of eulogy By us is chanted forth to thee.

8. Accept with favour this my song, be gracious to the earnest thought, Even as a bridegroom to his bride.

9. May he who sees all living thing, sees them together at a glance,— May he, may Pūshan be our help.

10. May we attain that excellent glory of Savitar the god: So may he stimulate our prayers.[^4]

11. With understanding, earnestly, of Savitar the god we crave, Our portion of prosperity.

12. Men, singers worship Savitar the god with hymn and holy rites, Urged by the impulse of their thoughts.

13. Soma who gives success goes forth, goes to the gathering-place of gods. To seat him at the seat of Law.

14. To us and to our cattle may Soma give salutary food, To biped and to quadruped.

15. May Soma, strengthening our power of life, and conquering our foes, In our assembly take his seat.

16. May Mitra, Varuna, sapient pair, bedew our pasturage with oil, With meath the regions of the air.

17. Far-ruling joyful when adored, ye reign through majesty of might, With pure laws everlastingly.

18. Lauded by Jamadagni’s[^5] song sit in the place of holy Law:[^6] Drink Soma, ye who strengthen Law.

Book v. Hymn 57. THE MARUTS

1. Of one accord, with Indra, O ye Rudras, come borne on your golden car for our prosperity. An offering from us, this hymn is brought to you, as, unto one who thirsts for water, heavenly springs.

2. Armed with your daggers, full of wisdom, armed with spears, armed with your quivers, armed with arrows, with good bows, Good horses and good cars have ye, O Prisni’s sons: ye, Maruts, with good weapons go to victory.

3. From hills and heaven ye shake wealth for the worshipper: in terror at your coming low the woods bow down. Ye make the earth to tremble, sons of Prisni, when for victory ye have yoked, fierce ones! your spotted deer.

4. Impetuous as the wind, wrapped in their robes of rain, like twins of noble aspect and of lovely form, The Maruts, spotless, with steeds tawny-hued and red, strong in their mightiness and spreading wide like heaven.

5. Rich in adornment, rich in drops, munificent, bright in their aspect, yielding bounties that endure. Noble by birth, adorned with gold upon their breasts, the singers of the sky have won immortal fame.

6. Borne on both shoulders, O ye Maruts, are your spears: within your arms is laid your energy and strength. Your manliness on your heads, your weapons in your cars, all glorious majesty is moulded on your forms.

7. Vouchsafe to us, O Maruts, splendid bounty in cattle and in steeds, in cars and heroes. Children of Rudra, give us high distinction: may I enjoy your godlike help and favour.

8. Ho! Maruts, heroes, skilled in Law, immortal, be gracious unto us, ye rich in treasures, Ye hearers of the truth, ye sage and youthful, mightily waxing with loud-resonant voices.

Book v. Hymn 83. PARJANYA

1. Sing with these songs thy welcome to the mighty, with adoration praise and call Parjanya. The Bull, loud roaring, swift to send his bounty, lays in the plants the seed for germination.

2. He smites the trees apart, he slays the demons: all life fears him who wields the mighty weapon. From him exceeding strong flees e’en the guiltless when thundering Parjanya smites the wicked.

3. Like a car-driver whipping on his horses, he makes the messengers of rain spring forward. Far off resounds the roaring of the lion what time Parjanya fills the sky with rain-cloud.

4. Forth burst the winds, down come the lightning-flashes; the plants shoot up, the realm of light is streaming. Food springs abundant for all living creatures what time Parjanya quickens earth with moisture.

5. Thou at whose bidding earth bows low before thee, at whose command hoofed cattle fly in terror, At whose behest the plants assume all colours, even thou Parjanya, yield us great protection.

6. Send down for us the rain of heaven, ye Maruts, and let the stallion’s streams descend in torrents. Come hither with this thunder while thou pourest the waters down, our heavenly lord and father.

7. Thunder and roar: the germ of life deposit. Fly round us on thy chariot water-laden. Thine opened water-skin draw with thee downward, and let the hollows and the heights be level.

8. Lift up the mighty vessel, pour down water, and let the liberated streams rush forward. Saturate both the earth and heaven with fatness, and for the cows let there be drink abundant.

9. When thou, with thunder and with roar, Parjanya, smitest sinners down, This universe exults thereat, yea, all that is upon the earth.

10. Thou hast poured down the rain-flood: now withhold it. Thou hast made desert places fit for travel. Thou hast made herbs to grow for our enjoyment: yea, thou hast won thee praise from living creatures.

Book i. Hymn 42. PUSHAN

1. Shorten our ways, O Pūshan, move aside obstruction in the path: Go close before us, cloudborn god.

2. Drive, Pūshan, from our road the wolf, the wicked inauspicious wolf,[^1] Who lies in wait to injure us.

3. Who lurks about the path we take, the robber with a guileful heart: Far from the road chase him away.

4. Tread with thy foot and trample out the firebrand of the wicked one, The double-tongued, whoe’er he be.

5. Wise Pūshan, wonder-worker, we claim of thee now the aid wherewith Thou furtheredst our sires of old.

6. So, lord of all prosperity, best wielder of the golden sword, Make riches easy to be won.

7. Past all pursuers lead us, make pleasant our path and fair to tread: O Pūshan, find thou power for this.

8. Lead us to meadows rich in grass: send on our way no early heat: O Pūshan, find thou power for this,

9. Be gracious to us, fill us full, give, feed us, and invigorate: O Pūshan, find thou power for this.

10. No blame have we for Pūshan; him we magnify with songs of praise: We seek the mighty one for wealth.

Book i. Hymn 20. RIBHUS

1. For the celestial race this song of praise which gives wealth lavishly Was made by singers with their lips.

2. They who for Indra, with their mind, formed horses harnessed by a word, Attained by works to sacrifice.

3. They for the two Nāsatyas[^1] wrought a light car moving every way: They formed a nectar-yielding cow.

4. The Ribhus with effectual prayers, honest, with constant labour made Their sire and mother young again.

5. Together came your gladdening drops with Indra by the Maruts girt, With the Adityas, with the kings.

6. The sacrificial ladle, wrought newly by the god Tvashtar’s hand— Four ladles have ye made thereof.

7. Vouchsafe us wealth, to him who pours thrice seven libations, yea, to each Give wealth, pleased with our eulogies.

8. As ministering priests they held, by pious acts they won themselves, A share in sacrifice with gods.

Book vii. Hymn 46. RUDRA

1. To Rudra bring these songs, whose bow is firm and strong, the god of heavenly nature, with swift-flying shafts. Disposer, conqueror whom none may overcome, armed with sharp-pointed weapons: may he hear our call.

2. He through his lordship thinks on beings of the earth on heavenly beings through his high imperial sway. Come willingly to our doors that gladly welcome thee and heal all sickness, Rudra, in our families.

3. May thy bright arrow which, shot down by thee from heaven, flieth upon the earth, pass us uninjured by. Thou, very gracious god, hast thousand medicines: inflict no evil on our sons or progeny.

4. Slay us not, nor abandon us, O Rudra: let not thy noose, when thou art angry, seize us. Give us trimmed grass[^1] and rule over the living. Preserve us evermore, ye gods, with blessings.

Book vii. Hymn 45. SAVITAR

1. May the god Savitar, rich in goodly treasures, filling the region, borne by steeds come hither, In his hand holding much that makes people happy, lulling to slumber and arousing creatures.

2. Golden, sublime, and easy in their motion, his arms extend unto the bounds of heaven. Now shall that mightiness of his be lauded: even Sūra[^1] yields to him in active vigour.

3. May this god Savitar, the strong and mighty, the lord of precious wealth, vouchsafe us treasures. May he, advancing his far-spreading lustre, bestow on us the food that feedeth mortals.

4. These songs praise Savitar whose tongue is pleasant, praise him whose arms are full, whose hands are lovely. High vital strength, and manifold, may ye grant us. Preserve us evermore, ye gods, with blessings.

Book ix. Hymn 1. SOMA PAVAMANA

1. In sweetest and most gladdening stream flow pure, O Soma, on thy way, Pressed out for Indra, for his drink.

2. Fiend-queller, friend of all men, he hath with the plank[^1] attained unto His place, his iron-fashioned home.

3. Be thou best Vritra-slayer, best granter of bliss, most liberal: Promote our wealthy princes’ gifts.

4. Flow onward with thy juice unto the banquet of the mighty gods: Flow hither for our strength and fame.

5. O Indu,[^2] we draw nigh to thee, with this one object day by day: To thee alone our prayers are said.

6. The daughter of the Sun[^3] by means of this eternal fleece makes pure Thy Soma that is gushing forth,

7. Ten sister maids[^4] of slender form seize him amid the press and hold Him firmly on the final day.

8. The virgins[^5] send him forth: they blow the skin[^6] musician-like, and fuse. The triple foe-repelling meath.

9. The inviolable milch-kine round about him blend, for Indra’s drink, The fresh young Soma with their milk.

10. In the wild raptures of this draught, Indra slays all the Vritras: he, The hero pours his wealth on us.

Book ix. Hymn 112. SOMA PAVAMANA

[This hymn appears to be an old popular song transformed into an address to Soma. The reference to the Brahman in the first verse proves that the priesthood already formed a profession when this hymn was finally composed.]

1. We all have various thoughts and plans, and diverse are the ways of men. The priest (Brahman) seeks one who pours the juice,[^1] wright[^2] seeks the cracked, and leech the maimed. Flow, Indu, flow for Indra’s sake.

2. The smith with ripe and seasoned plants,[^3] with feathers of the birds of air, With stones and with enkindled flames, seeks him who hath a store of gold. Flow, Indu, flow for Indra’s sake.

3. A bard am I, my dad’s[^4] a leech; mammy[^5] lays corn upon the stones. Striving for wealth, with varied plans, we follow our desires like kine. Flow, Indu, flow for Indra’s sake.

4. The horse would draw an easy car; gay hosts attract the laugh and jest. The male desires his mate’s approach; the frog is eager for the flood. Flow, Indu, flow for Indra’s sake.

Book i. Hymn 115. SURYA

1. The brilliant presence of the gods hath risen, the eye of Mitra, Varuna, and Agni. The soul of all that moveth not or moveth, the Sun hath filled the air and earth and heaven.

2. Like as a young man followeth a maiden, so doth the Sun the Dawn, refulgent goddess: When pious men extend their generations, before the auspicious one for happy fortune.

3. Auspicious are the Sun’s bay-coloured horses, bright, changing hues, meet for our shouts of triumph. Bearing our prayers, the sky’s ridge have they mounted, and in a moment speed round earth and heaven.

4. This is the godhead, this the might of Surya; he hath withdrawn what spread o’er work unfinished. When he hath loosed his horses from their station, straight over all Night spreadeth out her garment.

5. In the sky’s lap the Sun this form assumeth for Mitra and for Varuna to look on. His bay steeds well maintain his power eternal, at one time bright and darksome at another.

6. This day, O gods, while Surya is ascending, deliver us from trouble and dishonour. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

Book ii. Hymn 28. VARUNA

1. This laud of the self-radiant wise Aditya shall be supreme o’er all that is in greatness. I beg renown of Varuna the mighty, the god exceeding kind to him who worships.

2. Having extolled thee, Varuna, with thoughtful care may we have high fortune in thy service, Singing thy praises like the fires at coming, day after day, of mornings rich in cattle.

3. May we be in thy keeping, O thou leader, wide-ruling Varuna, lord of many heroes. O sons of Aditi, for ever faithful, pardon us, gods, admit us to your friendship.

4. He made them flow, the Aditya, the sustainer: the rivers run by Varuna’s commandment. These feel no weariness, nor cease from flowing: swift have they flown like birds in air around us.

5. Loose me from sin as from a bond that binds me: may we swell, Varuna, thy spring of Order. Let not my thread, while I weave song, be severed, nor my work’s sum, before the time, be shattered.

6. Far from me, Varuna, remove all danger: accept me graciously, thou holy sovran. Cast off, like cords that hold a calf, my troubles: I am not even mine eyelid’s lord without thee.

7. Strike us not, Varuna with those dread weapons which, Asura, at thy bidding wound the sinner. Let us not pass away from light to exile. Scatter, that we may live, the men who hate us.

8. O mighty Varuna, now and hereafter, even as of old, will we speak forth our worship. For in thyself, infallible god, thy statutes ne’er to be moved are fixed as on a mountain.

9. Wipe out what debts I have myself contracted; let me not profit, king, by gain of others. Full many a morn remains to dawn upon us: in these, O Varuna, while we live direct us.

10. O king, whoever, be he friend or kinsman, hath threatened me affrighted in my slumber— If any wolf or robber fain would harm us, therefrom, O Varuna, give thou us protection.

11. May I not live O Varuna, to witness my wealthy liberal, dear friend’s destitution. King, may I never lack well-ordered riches. Loud may we speak, with heroes, in assembly.

Book v. Hymn 85. VARUNA

1. Sing forth a hymn sublime and solemn, grateful to glorious Varuna, imperial ruler, Who hath struck out, like one who slays the victim, earth as a skin to spread in front of Surya.

2. In the tree-tops the air he hath extended, put milk in kine and vigorous speed in horses, Set intellect in hearts, fire in the waters, Surya in heaven, and Soma on the mountain.

3. Varuna lets the big cask, opening downward, flow through the heaven and earth and air’s mid-region. Therewith the universe’s sovran waters earth as the shower of rain bedews the barley.

4. When Varuna is fain for milk he moistens the sky, the land, and earth to her foundation. Then straight the mountains clothe them in the rain-cloud: the heroes (i.e. the Maruts), putting forth their vigour, loose them.

5. I will declare this mighty deed of magic, of glorious Varuna the lord immortal; Who standing in the firmament hath meted the earth out with the sun as with a measure.

6. None, verily, hath ever let or hindered this the most wise god’s mighty deed of magic,[^1] Whereby, with all their flood, the lucid rivers fill not one sea wherein they pour their water.

7. If we have sinned against the man who loves us, have ever wronged a brother, friend, or comrade, The neighbour ever with us, or a stranger, O Varuna, remove from us the trespass.

8. If we, as gamesters cheat at play, have cheated, done wrong unwittingly or sinned of purpose, Cast all these sins away like loosened fetters, and Varuna, let us be thine own beloved.

Book x. Hymn 124. THE PASSING OF VARUNA

[This hymn is remarkable as indicating the passing of Varuna out of the popular religion and the exaltation of Indra.]

Indra speaks:

1. Come to this sacrifice of ours, O Agni, threefold[^1] with seven threads[^2] and five divisions.[^3] Be our oblation-bearer and preceder: thou hast lain long enough in during darkness.

Agni speaks:[^4]

2. I come a god foreseeing from the godless[^5] to immortality by secret pathways, While I, ungracious one, desert the gracious, leave mine own friends and seek the kin of strangers.[^6]

3. I, looking to the guest of other lineage,[^7] have founded many a rule of Law and Order. I bid farewell to the great god, the Father,[^8] and, for neglect, obtain my share of worship.

4. I tarried many a year within this altar.[^9] I leave the Father, for my choice is Indra. Away pass Agni, Varuna, and Soma. Kingship alternates: this[^10] I come to favour.

Indra speaks:

5. These Asuras[^11] have lost their powers of magic. But thou, O Varuna, if thou dost love me, O king, discerning truth and right from falsehood, come and be lord and ruler of my kingdom.[^12]

6. Here is the light of heaven, here all is lovely: here there is radiance, here is air’s wide region. Let us two slaughter Vritra. Forth, O Soma, Thou art oblation: we therewith will serve thee.

7. The sage[^13] hath fixed his form by wisdom in the heavens: Varuna with no violence let the waters flow. Like woman-folk, the floods that bring prosperity, have caught his hue and colour as they gleamed and shone.

8. These wait upon his[^14] loftiest power and vigour: he dwells in these who triumph in their godhead; And they, like people who elect their ruler, have in abhorrence turned away from Vritra.

9. They call him swan,[^15] the abhorrent flood’s companion, moving in friendship with celestial waters. The poets in their thought have looked on Indra swiftly approaching when the Anustup[^16] calls him.

Book i. Hymn 2. VAYU

1. Beautiful Vayu come, for thee these soma-drops have been prepared: Drink of them, hearken to our call.

2. Knowing the days, with soma-juice poured forth, the singers call to thee, O Vayu with their hymns of praise.

3. Vayu, thy penetrating voice goes forth unto the worshipper, Far-spreading for the soma draught.

4. Here, Indra-Vayu, is the juice; come for our offered dainties’ sake: The drops are yearning for you both.

5. Vayu and Indra, well ye know libations, rich in sacred rites! So come ye hither rapidly.

6. Vayu and Indra, come to what the soma-presser hath prepared: Soon, heroes, even with resolve.

7. Mitra, of holy strength, I call, and foe-destroying Varuna, Who make the oil-fed rite complete.

8. Mitra and Varuna, through Law, (rita) lovers and cherishers of Law, Have ye obtained your mighty power.

9. Our sages, Mitra-Varuna, of wide dominion, strong by birth, Vouchsafe us strength that worketh well.

Book i. Hymn 156. VISHNU

1. For shining, widely famed, going thy wonted way, fed with the oil, be helpful, Mitra-like, to us. So, Vishnu, e’en the wise must swell thy song of praise, and he who hath oblations pay thee solemn rites.

2. He who brings gifts to him the ancient and the last, to Vishnu who ordains, together with his spouse, Who tells the lofty birth of him the lofty one, shall verily surpass in glory e’en his peer.

3. Him have ye satisfied, singers, as well ye know, primeval germ of Order even from his birth. Ye, knowing e’en his name have told it forth; may we, Vishnu, enjoy the grace of thee the mighty one.

4. The sovran Varuna and both the Asvins wait on this the will of him who guides the Marut host. Vishnu hath power supreme and might that finds the day, and with his friend unbars the stable of the kine.[^1]

5. Even he the heavenly one who came for fellowship, Vishnu to Indra, godly to the godlier, Who, maker, throned in three worlds, helps the Aryan man, and gives the worshipper his share of holy law.

Book i. Hymn 90. VISVEDEVAS

1. May Varuna with guidance straight, and Mitra lead us, he who knows, And Aryaman in accord with gods,

2. For they are dealers forth of wealth, and, not deluded, with their might Guard evermore the holy laws.

3. Shelter may they vouchsafe to us, immortal gods to mortal men, Chasing our enemies away.

4. May they mark out our paths to bliss, Indra, the Maruts, Pushan, and Bhaga, the gods to be adored.

5. Yea, Pushan, Vishnu, ye who run your course, enrich our hymns with kine; Bless us with all prosperity.

6. The winds waft sweets, the rivers pour sweets for the man who keeps the Law: So may the plants be sweet for us.

7. Sweet be the night and sweet the dawns, sweet the terrestrial atmosphere; Sweet be our father Heaven to us.

8. Vanaspati,[^1] be full of sweets for us, and full of sweets the Sun: May our milch-kine be sweet for us.

9. Be Mitra gracious unto us, and Varuna, and Aryaman: Indra, Brihaspati, be kind, and Vishnu of the mighty stride.

Book viii. Hymn 30. VISVEDEVAS

1. Not one of you, ye gods, is small, none of you is a feeble child: All of you, verily, are great.

2. Thus be ye lauded, ye destroyers of the foe, ye three and thirty deities, The gods of man, the holy ones.

3. As such defend and succour us, with benedictions speak to us: Lead us not from our fathers’ and from Manu’s[^1] path into the distance far away.

4. Ye deities who stay with us, and all ye gods of all mankind, Give us your wide protection, give shelter for cattle and for steed.

Book i. Hymn 113. USHAS

1. This light has come, amid all lights the fairest; born is the brilliant, far-extending brightness. Night, sent away for Savitar’s[^1] uprising, hath yielded up a birthplace for the morning.

2. The fair, the bright is come with her white offspring;[^2] to her the dark one hath resigned her dwelling. Akin, immortal, following each other, changing their colours both the heavens move onward.

3. Common, unending, is the sisters’ pathway; taught by the gods, alternately they travel. Fair formed, of different hues and yet one-minded, Night and Dawn clash not, neither do they tarry.

4. Bright leader of glad sounds,[^3] our eyes behold her; splendid in hue she hath unclosed the portals. She, stirring up the world hath shown us riches: Dawn hath awakened every living creature.

5. Rich Dawn, she sets afoot the coiled up sleeper, one for enjoyment, one for wealth or worship, Those who saw little for extended vision: All living creatures hath the Dawn awakened.

6. One to high sway, one to exalted glory, one to pursue his gain, and one his labour: All to regard their different vocations, all moving creature hath the Dawn awakened.

7. We see her there, the child of Heaven, apparent, the young maid flushing in her shining raiment. Thou sovran lady of all earthly treasure, flush on us here, auspicious Dawn, this morning.

8. She, first of endless morns to come hereafter, follows the path of morns that have departed. Dawn at her rising urges forth the living: him who is dead she wakes not from his slumber.

9. As thou, Dawn, hast caused Agni to be kindled,[^4] and with the Sun’s eye hast revealed creation, And hast awakened men to offer worship, thou hast performed for gods a noble service.

10. How long a time and they shall be together—dawns that have shone and dawns to shine hereafter? She yearns for former dawns with eager longing, and goes forth gladly shining with the others.

11. Gone are the men who in the days before us looked on the rising of the earlier morning. We, we the living, now behold her brightness and they come nigh who shall hereafter see her.

12. Foe-chaser,[^5] born of Law (rita), the Law’s protector, joy-giver, waker of all pleasant voices, Auspicious, bringing food for gods’ enjoyment, shine on us here, as best, O Dawn, this morning.

13. From days eternal hath Dawn shone, the goddess, and shows this light to-day, endowed with riches. So will she shine on days to come; immortal, she moves on in her own strength, undecaying.

14. In the sky’s borders hath she shone in splendour: the goddess hath thrown off the veil of darkness. Awakening the world with purple horses, on her well-harnessed chariot Dawn approaches.

15. Bringing all life-sustaining blessings with her showing herself she sends forth brilliant lustre. Last of the countless mornings that have vanished, first of bright morns to come hath Dawn arisen.

16. Arise, the breath, the life, again hath reached us: darkness hath passed away and light approacheth. She for the Sun hath left a path to travel: we have arrived where men prolong existence.[^6]

17. Singing the praises of refulgent mornings with his hymn’s web the priest, the poet, rises. Shine then to-day, rich maid, on him who lauds thee, shine down on us the gift of life and offspring.

18. Dawns giving sons all heroes, kine and horses, shining upon the man who brings oblations— These let the Soma-presser gain when ending his glad songs louder than the voice of Vayu.[^7]

19. Mother of gods, Aditi’s form of glory, ensign of sacrifice, shine forth exalted. Rise up bestowing praise on our devotion: all-bounteous, make us chief among the people.

20. Whatever splendid wealth the Dawns bring with them to bless the man who offers praise and worship, Even that may Mitra, Varuna vouchsafe us, and Aditi and Sindhu, Earth and Heaven.

Book vii. Hymn 77. USHAS

1. She hath shone brightly like a youthful woman stirring to motion every living creature. Agni hath come to feed on mortals’ fuel. She hath made light and chased away the darkness.

2. Turned to this All, far-spreading, she hath risen and shone in brightness with white robes about her. She hath beamed forth lovely with golden colours, mother of kine, guide of the days she bringeth.

3. Bearing the gods’ own eye (the sun), auspicious lady, leading her courser white and fair to look on, Distinguished by her beams Dawn shines apparent, come forth to all the world with wondrous treasure.

4. Draw nigh with wealth and dawn away the foeman: prepare for us wide pasture free from danger. Drive away those who hate us, bring us riches: pour bounty, opulent lady, on the singer.

5. Send thy most excellent beams to shine and light us, giving us lengthened days, O Dawn, O goddess. Granting us food, thou who hast all things precious, and bounty rich in chariots, kine, and horses,

6. O Ushas, nobly-born, daughter of Heaven, whom the Vasistas with their hymns make mighty, Bestow thou on us vast and glorious riches. Preserve us evermore, ye gods, with blessings.

Book x. Hymn 72. CREATION

[The poet describes the origin of the gods and the universe.]

1. Let us with tuneful skill proclaim these generations of the gods, That one may see them when these hymns are chanted in a future age.

2. These[^1] Brahmanaspati produced with blast and smelting, like a smith. Existence, in an earlier age of gods, from non-existence sprang.

3. Existence in the earliest age of gods, from non-existence sprang. Thereafter were regions[^2] born. This sprang from the Productive Power.

4. Earth sprang from the Productive Power; the regions from the earth were born. Daksha was born of Aditi, and Aditi was Daksha’s child.

5. For Aditi, O Daksha, she who is thy daughter, was brought forth. After her were the blessed gods, born of immortal parentage.

6. When ye, O gods, in yonder deep, close-clasping one another stood. Thence, as of dancers, from your feet a thickening cloud of dust arose.

7. When, O ye gods, like Yatis,[^3] ye caused all existing things to grow, Then he brought Surya forward who was lying hidden in the sea.

8. Eight are the sons[^4] of Aditi who from her body sprang to life. With seven she went to meet the gods: she cast Martanda[^5] far away.

9. So with her seven sons Aditi ent forth to meet the earlier age. She brought Martanda thitherward to spring to life and die again.

Book x. Hymn 81. CREATION

[Visvakarman is represented as the Father, Generator and Creator of all things and the Architect of the world.]

1. He who sate down as Hotar-priest the Rishi, our father, offering up all things existing, He, seeking through his wish a great possession, came among men on earth as archetypal.

2. What was the place whereon he took his station ? What was it that supported him ? How was it ? Whence Visvakarman, seeing all, producing the earth, with mighty power disclosed the heavens.

3. He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides. He, the sole god, producing earth and heaven, weldeth them with his arms as wings,[^1] together.

4. What was the tree, what wood in sooth produced it, from which they[^2] fashioned out the earth and heaven ? Ye thoughtful men inquire within your spirit whereon he stood when he established all things.

5. Thine highest, lowest, sacrificial natures, and these thy midmost here, O Visvakarman ; Teach thou thy friends at sacrifice, O blessed, and come thyself, exalted, to our worship.[^3]

6. Bring thou thyself, exalted with oblation, O Visvakarman, Earth and Heaven to worship,[^4]

Let other men around us live in folly : here let us have a rich and liberal patron.

7. Let us invoke to-day, to aid our labour, the lord of speech, the thought-swift Visvakarman. May he hear kindly all our invocations who gives all bliss for aid whose works are righteous.

Book x. Hymn 129. CREATION

[This hymn is said to have been written by Prajāpati, the Supreme. Here says Max Müller we find the conception of a beginning of all things and of a state previous even to all existence. It is a hymn full of ideas which to many would seem to necessitate the admission of a long antecedent period of philosophical thought.—Ancient Sanskrit Literature, p. 559.]

1. Then[^1] was not non-existent (asat) nor existent : there was no realm of air, no sky beyond it. What covered in, and where ? and what gave shelter ? Was water there, unfathomed depth of water ?

2. Death was not then, nor was there aught immortal : no sign was there, the day’s and night’s divider. That One Thing,[^2] breathless, breathed by its own nature : apart from it was nothing whatsoever.

3. Darkness there was : at first concealed in darkness this All was indiscriminated chaos, All that existed then was void and formless : by the great power of Warmth was born that Unit.

4. Thereafter rose Desire[^3] in the beginning, Desire, the primal seed and germ of Spirit. Sages who searched with their heart’s thought discovered the existent’s kinship in the non-existent.

5. Transversely was their severing line extended :[^4] what was above it then, and what below it ? There were begetters, there were mighty forces, free action here and energy up yonder.

6. Who verily knows and who can here declare it, whence it was born and whence comes this creation ? The gods are later than this world’s production. Who knows then whence it first came into being?

7. He, the first origin of this creation, whether he formed it all or did not form it, Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows not.

Book x. Hymn 14. YAMA AND THE SOULS OF THE DEAD

NOTE. The verses of this hymn are used in the Hindu funeral ceremony as it is prescribed in the Sūtras. See Aśvalāyana, Grihyasūtra iv. 1-6. The hymn is a funeral address, partly to Yama, the god of the dead, and partly to the soul of the departed whose body is being consumed on the pile. Yama, it will be remembered, was originally the first man who died and so showed the souls of his successors the way to the home of the departed.

1. Honour the king with thine oblations, Yama, Vivasvān’s son, who gathers men together, Who travelled to the lofty heights, above us, who searches out and shows the path to many.

2. Yama first found for us the road to travel : this pasture never can be taken from us. Men born on earth tread their own paths that lead them whither our ancient Fathers have departed.

3. Matali[^1] prospers there with Kavyas,[^2] Yama with Angiras’[^3] sons, Brihaspati with Rikvans.[^4] Exalters of the gods, by gods exalted, some joy in praise and some in our oblation.

4. Come, seat thee on this bed of grass, O Yama, in company with Angirasas and Fathers. Let texts recited by the sages bring thee : O king, let this oblation make thee joyful.

5. Come, Yama, with the Angirasas the holy, rejoice thee here with the children of Virūpa.[^5] Seated on sacred grass at this our worship : I call Vivasvān, too, thy father hither.

6. Our fathers are Angirasas, Navagvas, Atharvans, Bhrigus[^6] who deserve the soma. May these, the holy, look on us with favour ; may we enjoy their gracious loving-kindness.

[The following verses are addressed to the spirit of the dead man whose funeral rites are being celebrated.]

7. Go forth, go forth upon the ancient pathways whereon our sires of old have gone before us. There shalt thou look on both the kings enjoying their sacred food, god Varuna and Yama.

8. Meet Yama, meet the Fathers (Pitris), meet the merit of free or ordered acts, in highest heaven. Leave sin and evil, seek anew thy dwelling, and bright with glory wear another body.

9. Go hence, depart ye,[^7] fly in all directions : this place for him the Fathers have provided. Yama bestows on him a place to rest in adorned with days and beams of light and waters.

10. Run[^8] and outspeed the two dogs, Saramā’s offspring, brindled, four-eyed, upon thy happy pathway. Draw nigh, then to the gracious-minded Fathers where they rejoice in company with Yama,

11. And those two dogs of thine, Yama, the watchers, four-eyed, who look on men and guard the pathway,— Entrust this man, O king, to their protection, and with prosperity and health endow him.

12. Dark-hued, insatiate, with distended nostrils, Yama’s two envoys roam among the people ; May they restore to us a fair existence here and, to-day, that we may see the sunlight.

[The three following stanzas are addressed to the priests :]

13. To Yama pour the soma, bring to Yama consecrated gifts : To Yama sacrifice prepared and heralded by Agni goes.

14. Offer to Yama holy gifts enriched with butter, and draw near, So may he grant that we may live long days of life among the gods.

15. Offer to Yama, to the king, oblation very rich in meath : Bow down before the rishis of the ancient times, who made this path in days of old.

16. Into[^9] the three great jars it falls: six realms, the only lofty place, The Gayatri, the Tristup, all metres in Yama are contained.

Book x. Hymn 15. THE FATHERS

[This hymn is said to have been composed by Śankha, son of Yama. It is the only one specially addressed to the Pitris. Offerings are made to them, of which they are invited to partake, and blessings are solicited.]

1. May they ascend, the lowest, highest, midmost, the Fathers who deserve a share of soma. May they who have attained the life of spirits, skilled in Law (rita), harmless, aid us when we call them.

2. Now let us pay this homage to the Fathers, to those who passed of old, and those who followed. Those who have rested in the earthly region, and those who dwell among the mighty races.

3. I have attained the gracious-minded Fathers, I have gained son and progeny from Vishnu. They who enjoy pressed juices with oblation, seated on sacred grass, come oftenest hither.

4. Fathers who sit on sacred grass, come, help us : these offerings have we made for you ; accept them. So come to us with most auspicious favour, and give us health and wealth without a trouble.

5. May they, the Fathers worthy of the soma, invited to their favourite oblations Laid on the sacred grass; come nigh and listen : may they be gracious unto us and bless us.

6. Bowing your bended knees and seated southward, accept this sacrifice of ours with favour, Punish us not for any sin, O Fathers, which we through human frality have committed.

7. Lapped in the bosom of the purple Mornings, give riches to the man who brings oblations. Grant to your sons a portion of that treasure, and, present, give them energy, ye Fathers.

8. Our ancient Fathers, who deserve the soma who came, most noble, to our soma-banquet— With these let Yama, yearning with the yearning, rejoicing eat our offerings at his pleasure.

9. Come to us, Agni, with the gracious Fathers who dwell in glowing light, the very Kavyas,[^1] Who thirsted ‘mid the gods, who hasten hither, oblation winners, theme of singers’ praises.

10. Come, Agni, come with countless ancient Fathers, dwellers in light, primeval, god-adorers, Eaters and drinkers of oblations, truthful, who travel with the deities and Indra.

11. Fathers whom Agni’s flames have tasted,[^2] come ye nigh: in perfect order take ye each your proper place. Eat sacrificial food presented on the grass: grant riches with a multitude of hero sons.

12. Thou, Agni Jātavedas,[^3] when entreated, didst bear the offerings which thou madest fragrant, And give them to the Fathers who did eat them with Svādhā.[^4] Eat, thou god, the gift we bring thee.

13. Thou, Jātavedas, knowest well the number of Fathers who are here and who are absent, Of Fathers whom we know and whom we know not, accept the sacrifice well-prepared with portions.

14. They who, consumed by fire or not cremated, joy in their offering in the midst of heaven— Grant them, O sovran lord, the life they merit, and their own body as thy pleasure wills it.

Book x. Hymn 18. THE FUNERAL HYMN

[This hymn, claimed to be written by a son of Yama, is important, as sanctioning widow marriage. Verse 8. The barbarous practice of widow burning was based upon a mistranslation of verse 7. The word Agre was altered into Agne. Max Müller describes this as perhaps the most flagrant instance of what can be done by an unscrupulous priesthood. Thousands of lives been sacrificed on the authority of a passage which was mangled, mistranslated and misapplied.]

1. Go hence, O Death,[^5] pursue thy special pathway apart from that which gods are wont to travel. To thee I say it who hast eyes and hearest: touch not our offspring, injure not our heroes.

[Verse 2 is addressed to the kinsman of the deceased.]

2. As ye have come effacing Mrityu’s footstep,[^6] to farther times prolonging your existence, May ye be rich in children and possessions, cleansed, purified, and meet for sacrificing.

3. Divided from the dead are these, the living: now is our calling on the gods successful. We have come forth for dancing and for laughter, to farther times, prolonging our existence.

4. Here I[^7] erect this ramparts for the living; let none of these, none other, reach this limit. May they survive a hundred lengthened autumns, and may they bury death beneath this mountain.

5. As the days follow days in close succession, as with the seasons duly come the seasons, As each successor fails not his fore-goer, so form lives of these, O great Ordainer.[^8]

6. Live your full lives and find old age delightful, all of you striving one behind the other. May Tvastar, maker of fair things, be gracious and lengthen out the days of your existence.

7. Let these unwidowed dames with noble husbands adorn themselves with fragrant balm and unguent. Decked with fair jewels, tearless, free from sorrow, first let the matrons pass unto their houses.

[Verse 8 is spoken by the husband’s brother, and others, to the wife of the dead man, while she is made to leave her husband’s body.]

8. Rise, come unto the world of life, O woman:[^9] come he is lifeless by whose side thou liest. Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover.

9. From his dead hand I take the bow he carried, that it may be our power and might and glory.[^10] There art thou, there; and here with noble heroes may we o’ercome all hosts that fight against us.

[Verse 10 is addressed to the body. The urn containing the ashes was buried. The earth is asked not to press heavily upon it.]

10. Betake thee to the lap of earth the mother, of earth far-spreading, very kind and gracious. Young dame, wool-soft, unto the guerdon-giver, may she preserve thee from Destruction’s[^11] bosom.

11. Heave thyself, Earth, nor press thee downward heavily: afford him easy access, gently tending him. Earth, as a mother wraps her skirt about her child, so cover him.

12. Now let the heaving earth be free from motion: yea, let a thousand clods remain above him. Be they to him a home distilling fatness, here let them ever be his place of refuge.

[Verse 13 is addressed to the urn containing the ashes.]

13. I stay the earth from thee, while over thee I place this piece of earth. May I be free from injury, Here let the Fathers keep this pillar firm for thee, and there let Yama make thee an abiding place.

14. Even as an arrow’s feathers, they have laid me down at day’s decline. My parting speech have I drawn back as ’twere a courser with the rein.

Book x. Hymn 191. THE PUBLIC ASSEMBLY

[This is the last hymn of the Rig-Veda. The subject is agreement in a general assembly (Samiti) of the people on some important occasion, such as the election of a King.]

1. Thou, mighty Agni, gatherest all that is precious for thy friend. Bring us all treasures as thou art enkindled in libation’s place.

2. Assemble, speak together: let your minds be all of one accord, As ancient gods unanimous sit down to their appointed share.

3. The place is common, common the assembly, common the mind, so be their thought united. A common purpose do I lay before you, and worship with your general oblation.

4. One and the same be your resolve, and be your minds of one accord. United be the thoughts of all that all may happily agree.

Book viii. Hymn 69. THE CHARIOT RACE

The Hymn for success in a coming chariot race, a hymn to Indra, has been quoted in the chapter on the Social Life of the Early Aryans (p. 76).

Book x. 117. LIBERALITY

[This hymn in praise of liberality is said to have been composed by the rishi Bhikshu (the ‘beggar’) son of Angiras.]

1. The gods have not ordained hunger to be our death: even to the well-fed man comes death in varied shape. The riches of the liberal never waste away, while he who will not give finds none to comfort him.

2. The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him—even when of old he did him service—finds not one to comfort him.

3. Bounteous is he who gives unto the beggar who comes to him in want of food and feeble. Success attends him in the shout of battle. He makes a friend of him in future troubles.

4. No friend is he who to his friend and comrade who comes imploring food, will offer nothing. Let him depart—no home is that to rest in—and rather seek a stranger to support him.

5. Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway.[^12] Riches come now to one, and now to another, and like the wheels of cars are ever rolling.

6. The foolish man wins food with fruitless labour: that food—I speak the truth—shall be his ruin. He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker.

7. The ploughshare ploughing makes the food that feeds us, and with its feet cuts through the path it follows. Better the speaking[^13] than the silent Brahman: the liberal friend outvalues him who gives not.

8. He with one foot hath far outrun the biped, and the two-footed catches the three-footed. Four-footed creatures come when bipeds call them, and stand and look where five are met together.[^14]

9. The hands are both alike: their labour differs. The yield of sister milch-kine is unequal. Twins even differ in their strength and vigour: two, even kinsmen, differ in their bounty.

Book i. Hymn 126. A SAGE’S THANKSGIVING TO A KING

[The hymn writer, Kakshivan feel asleep on a journey. He was roused in the morning by Raja Svanaya who took him home and gave him at once his ten daughters in marriage, presenting him at the same time with the gifts mentioned in the hymn. The poet praises the liberality of Svanaya, here called Bhavya, from his father Bhava.]

1. With wisdom I present these lively praises of Bhavya dweller on the bank of Sindhu (the Indus); For he, unconquered king, desiring glory, hath furnished me a thousand sacrifices.

2. A hundred necklets from the king, beseeching, a hundred gift-steeds I at once accepted; Of the lord’s cows a thousand, I Kakshivan. His deathless glory hath he spread to heaven.

3. Horses of dusky colour stood beside me, ten chariots, Svanaya’s gift, with mares to draw them. Kine numbering sixty thousand followed after. Kakshivan gained them when the days were closing.

4. Forty bay horses of the ten cars’ master before a thousand lead the long procession. Reeling in joy Kakshivan’s sons and Pajra’s have groomed the coursers decked with pearly trappings.

5. An earlier gift for you have I accepted, eight cows, good milkers, and three harnessed horses, Pajras, who with your wains with your great kinsman like troops of subjects have been fain for glory.[^15]

Book x. Hymn 71. THE WISE JNANAM

[The commentator Sayana says that this difficult hymn refers to Paramabrahmajnanam, knowledge of the highest truth so that man may be united with the Supreme.]

1. When men, Brihaspati, giving names to objects, sent out Vak’s[^16] first and earliest utterances, All that was excellent and spotless, treasured within them, was disclosed through their affection.

2. Where like men cleansing corn-flour in a cribble, the wise in spirit have created language, Friends see and recognize the marks of friendship: their speech retains the blessed sign imprinted.

3. With sacrifice the trace of Vak they followed, and found her harbouring within the rishis. They brought her, dealt her fourth in many places: seven singers make her tones resound in concert.

4. One man hath ne’er seen Vak, and yet he seeth : one man hath hearing but hath never heard her. But to another hath she shown her beauty as a fond well-dressed woman to her husband.

5. One man they call a laggard, dull in friendship : they never urge him on to deeds of valour. He wanders on in profitless illusion : the Voice he heard yields neither fruit nor blossom.

6. No part in Vak hath he who hath abandoned his own dear friend who knows the truth of friendship. Even if he hears her still in vain he listens : naught knows he of the path of righteous action.

7. Unequal in the quickness of spirit are friends endowed alike with eyes and hearing. Some looked like tanks that reach the mouth or shoulder, others like pools of water fit to bathe in.

8. When friendly Brahmans sacrifice together with mental impulse which the heart hath fashioned They leave one far behind through their attainments, and some who count as Brahmans wander elsewhere.

9. Those men who step not back and move not forward,[^1] nor Brahmans, nor preparers of libations, Having attained to Vak in sinful fashion spin out their thread in ignorance like spinsters.

10. All friends are joyful in the friend who cometh in triumph, having conquered in assembly. He is their blame-averter, food-provider : prepared is he and fit for deed and vigour.

11. One plies his constant task reciting verses[^2] : one sings the holy psalms[^3] in Sakvari measures. One more, the Brahman, tells the lore of being, and one lays down the rules of sacrificing.[^4]

Book vi. Hymn 28. COWS

[The cows are the deified object of the hymn, except in stanza 2 and part of 8, where the deity is Indra.]

1. The kine have come and brought good fortune : let them rest in the cow-pen and be happy near us. Here let them stay prolific, many-coloured, and yield through many morns their milk for Indra.

2. Indra aids him who offers sacrifice and gifts : he takes not what is his, and gives him more thereto. Increasing ever more and more his wealth, he makes the pious dwell within unbroken bounds.

3. These are ne’er lost, no robber ever injures them : no evil-minded foe attempts to harass them. The master of the kine lives many a year with these, the cows whereby he pours his gifts and serves the gods.

4. The charger with his dusty brow o’ertakes them not,[^5] and never to the shambles do they take their way. These cows, the cattle of the pious worshipper, roam over wide-spread pasture where no danger is.

5. To me the cows seem Bhaga, they seem Indra,[^6] they seem a portion of the first-poured Soma. These present cows, they, O ye men, are Indra. I long for Indra with my heart and spirit.

6. O cows, ye fatten e’en the worn and wasted, and make the unlovely beautiful to look on. Prosper my house, ye with auspicious voices. Your power is glorified in our assemblies.

7. Crop good pasturage and be prolific ; drink pure sweet water at goodly drinking-places. Never be thief or sinful man your master, and may the dart of Rudra still avoid you.

8. Now let this close admixture be close intermingled with these cows. Mixt with the steer’s prolific flow,[^7] and, Indra, with thy hero might.

Book vii. Hymn 103. FROGS

[The hymn, says Max Müller, ‘which is called a panegyric of the frogs, is clearly a satire on the priests.’ It evidently belongs to a late period of Vedic poetry.]

1. They who lay quiet for a year, the Brahmans who fulfil their vows, The frogs have lifted up their voice, the voice Parjanya hath inspired.

2. What time on these, as on a dry skin lying in the pool’s bed, the floods of heaven descended, The music of the frogs comes forth in concert like the cows’ lowing with their calves beside them.

3. When at the coming of the Rains the water has poured upon them as they yearned and thirsted, One seeks another as he talks and greets him with cries of pleasure as son his father.

4. Each of these twain receives the other kindly, while they are revelling in the flow of waters, When the frog moistened by the rain springs forward, and Green and Spotty both combine their voices.

5. When one of these repeats the other’s language, as he who learns the lesson of the teacher, Your every limb seems to be growing larger as ye converse with eloquence on the waters.

6. One is Cow-bellow and Goat-bleat the other, one frog is Green and one of them is Spotty. They bear one common name, and yet they vary, and, talking, modulate the voice diversely.

7. As Brahmans, sitting round the brimful vessel, talk at the soma-rite of Atirātra.[^8] So, frogs, ye gather round the pool to honour this day of all the year, the first of Rain-time.

8. These Brahmans with the soma-juice,[^9] performing their year-long rite,[^10] have lifted up their voices ; And these Adhvaryus, sweating with their kettles (or oblations), come forth and show themselves, and none are hidden.

9. They keep the twelve month’s god-appointed order, and never do the men neglect the season. Soon as the Rain-time in the year returneth, these who were heated kettles[^11] gain their freedom.

10. Cow-bellow and Goat-bleat have granted riches, and Green and Spotty have vouchsafed us treasure. The frogs who give us cows in hundreds lengthen our lives in this most fertilizing season.

Book iii. Hymn 33. TWO RIVERS AND A SAGE

[This is a dialogue between the sage Viśvamitra and the rivers Vipas (the modern Bias) and Sutudri (the modern Sutlej). The story is that the sage sung this hymn at the confluence of the Vipas and Sutudri in order to make them fordable when he wished to cross. It may refer to the early journeys of the Aryans.]

Viśvamitra addresses the rivers :

1. Forth from the bosom of the mountains, eager as two swift mares with loosened rein contending, Like two bright mother cows who lick their youngling, Vipas and Sutudri speed down their waters.

2. Impelled by Indra whom ye pray to urge you, ye move as ’twere on chariots to the ocean. Flowing together, swelling with your billows, O lucid streams, each of you seeks the other.

3. I have attained the most maternal river, we have approached Vipas, the broad, the blessed. Licking as ’twere their calf the pair of mothers flow onward to their common home together.

The rivers speak :

4. We two who rise and swell with billowy waters move forward to the home which gods have made us. Our flood may not be stayed when urged to motion. What would the singer, calling to the rivers ?

The sage speaks :

5. Linger a little at my friendly bidding ; rest, holy ones, a moment in your journey. With hymn sublime soliciting your favour, Kusika’s son hath called unto the river.

The rivers speak :

6. Indra who wields the thunder dug our channels : he smote down Vritra, him who stayed our currents. Sa’vitar, god, the lovely-handed, led us, and at his sending forth we flow expanded.

The sage speaks :

7. That hero deed of Indra must be lauded for ever that he rent Ahi[^12] in pieces. He smote away the obstructors with his thunder, and eager for their course forth flowed the waters.

The rivers speak :

8. Never forget this word of thine, O singer, which future generations shall re-echo. In hymns, O bard, show us thy loving-kindness. Humble us not mid men. To thee be honour.

The sage speaks :

9. Listen, ye sisters, to the bard who cometh to you from far away with car and wagon. Bow lowly down ; be easy to be traversed : stay rivers, with your floods below our axles.

The rivers speak :

10. Yea, we will listen to thy words, O singer. With wain and cart from far away thou comest. Low will I bend me, like a nursing mother, and yield me as a maiden to her lover.

The sage speaks :

11. Soon as the Bharatas[^13] have fared across thee, the warrior band, urged on and sped by Indra, Then let your streams flow on in rapid motion. I crave your favour who deserve our worship.

12. The warrior host, the Bharatas, fared over: the singer won the favour of the rivers. Swell with your billows, hasting, pouring riches. Fill full your channels, and roll swiftly onward.

13. So let your wave bear up the pins, and ye, O waters, spare the thongs ; And never may the pair of bulls, harmless and sinless, waste away.[^14]

Book v. Hymn 40. THE ECLIPSE

[The Hindu explanation of eclipses is that they are caused by the Asura Rahu seeking to seize the sun and moon. In the Vedas he is called Svarbhānu. The sun is supposed to be delivered by this hymn, chanted by the rishi Atri, and expresses his gratitude. The verses referring to the eclipse alone are quoted.]

The sage speaks :

5. O Surya, when the Asura’s descendant, Svarbhānu, pierced thee through and through with darkness, All creatures looked like one who is bewildered, who knoweth not the place where he is standing.

6. What time thou smotest down Svarbhānu’s magic that spread itself beneath the sky, O Indra, By his fourth[^15] sacred-prayer Atri[^16] discovered Surya concealed in gloom that stayed his function.

The sun speaks :

7. Let not the oppressor with this dread, through anger swallow me up, for I am thine, O Atri. Mitra art thou, the sender of true blessings : thou and king Varuna be both my helpers.

The sage speaks :

8. The Brahman Atri, as he set the press-stones,[^17] serving the gods with praise and adoration, Established in the heaven the eye of Surya, and caused Svarbhānu’s magic arts to vanish.

9. The Atris found the Sun again, him whom Svarbhānu of the brood Of Asuras had pierced with gloom. This none beside had power to do.

Book x. Hymn 34. THE GAMBLER

[In this hymn a gambler apparently describes his own experience.]

1. Sprung from tall trees[^18] on windy heights, these rollers transport me as they turn upon the table. Dearer to me the die that never slumbers than the deep draught of Mujavan’s own soma.[^19]

2. She never vexed me nor was angry with me, but to my friends and me was ever gracious. For the die’s sake whose single point is final mine own devoted wife I alienated.

3. My wife holds me aloof, her mother hates me: the wretched man finds none to give him comfort. As of a costly horse grown old and feeble, I find not any profit of the gamester.

4. Others caress the wife of him whose riches the die hath coveted, that rapid courser: Of him speak father, mother, brothers, saying, We know him not: bind him and take him with you.

5. When I resolve to play with these no longer, my friends depart from me and leave me lonely, When the brown dice, thrown on the board, have rattled, like a fond girl I seek the place of meeting.

6. The gamester seeks the gambling-house, and wonders, his body all afire, Shall I be lucky? Still do the dice extend his eager longing, staking his gains against his adversary.

7. Dice, verily, are armed with goads and driving-hooks, deceiving and tormenting, causing grievous woe. They give frail gifts and then destroy the man who wins, thickly anointed with the player’s fairest good.

8. Merrily sports their troop, the three-and-fifty,[^20] like Savitar the god, whose ways are faithful. They bend not even to the mighty’s anger: the king himself pays homage and reveres them.

9. Downward they roll, and then spring quickly upward, and, handless, force the man with hands to serve them.

Cast on the board, like lumps of magic charcoal though cold themselves they burn the heart to ashes.

10. The gambler’s wife is left forlorn and wretched; the mother mourns the son who wanders homeless. In constant fear, in debt, and seeking riches, he goes by night unto the home of others.

11. Sad is the gambler when he sees a matron, another’s wife, and his well-ordered dwelling. He yokes the brown steeds[^21] in the early morning, and when the fire is cold sinks down an outcast.

12. To the great captain[^22] of your mighty army, who hath become the host’s imperial leader, To him I show my ten extended fingers:[^23] I speak the truth. No wealth am I withholding.

13. Play not with dice: no, cultivate thy corn-land. Enjoy the gain, and deem that wealth sufficient, There are thy cattle, there thy wife, O gambler. So this good Savitar himself hath told me.

14. Make me your friend: show us some little mercy. Assail us not with your terrific fierceness, Appeased be your malignity and anger, and let the brown dice snare some other captive.

Book vi. Hymn 75. WEAPONS OF WAR

[Griffith says that the deified objects are the armour and warlike weapons, charioteer, chariot, horses, etc., and the tutelary deities, addressed, mentioned or invoked in the hymn. The hymn is too long for quotation. The following are some of the principal verses.]

The bow and arrows :

2. With bow let us win kine, with bow the battle, with bow be victors in our hot encounters. The bow brings grief and sorrow to the foeman: armed with the bow may we subdue all regions.

3. Close to his ear, as fain to speak, she[^1] presses, holding her well-loved friend in her embraces. Strained on the bow, she whispers like a woman[^2]—this bowstring that preserves us in the combat.

4. These, meeting like a woman and her lover, bear, mother-like, their child[^3] upon their bosom. May the two bow-ends, starting swift asunder, scatter, in unison, the foes who hate us.

5. With many a son, father of many daughters,[^4] he clangs and clashes as he goes to battle, Slung on the back, pouring his brood, the quiver vanquishes all opposing bands and armies.

6. Her tooth a deer, dressed in an eagle’s feathers, bound with cow-hide, launched forth, she flieth onward. There where the heroes speed hither and thither, there may the arrows shelter and protect us.

7. Loosed from the bowstring fly away, thou arrow, sharpened by our prayer. Go to the foemen, strike them home, and let not one be left alive.

The charioteer, chariot and his whip :

6. Upstanding in the car the skilful charioteer guides his strong horses on whitherso’er he will. See and admire the strength of those controlling reins which from behind declare the will of him who drives.

7. Horses whose hoofs rain dust are neighing loudly, yoked to the chariots, showing forth their vigour. With their forefeet descending on the foemen, they, never flinching, trample and destroy them.

8. He lays his blows upon their backs, he deals his blows upon their thighs. Thou, whip, who urgest horses, drive sagacious horses in the fray.

The hymn concludes thus:

19. Whoso would kill us, whether he be a strange foe or one of us, May all the gods discomfit him. My nearest, closest mail is prayer.

Book i. Hymn 187. ANNASTUTI, PRAISE OF FOOD

[‘According to Saunaka, this hymn should be recited by a person about to eat, when his food will never disagree with him; its repetition also, accompanied with oblations and worship, will secure him against want of food, and if he should have taken poison, its silent repetition will act as an antidote.’ WILSON.]

1. Now will I glorify Food that upholds great strength, By whose invigorating power Trita[^1] rent Vritra limb from limb.

2. O pleasant Food,[^2] O Food of meath, thee have we chosen for our own, So be our kind protector thou.

3. Come hitherward to us, O Food, auspicious with auspicious help, Health-bringing, not unkind, a dear and guileless friend.

4. These juices which, O Food, are thine throughout the regions are diffused. Like winds they have their place in heaven.

5. These gifts of thine, O Food, O Food most sweet to taste, These savours of thy juices work like creatures that have mighty necks.[^3]

6. In thee, O Food, is set the spirit of great gods. Under thy flag brave deeds were done: he slew the dragon with thy help.

7. If thou be gone unto the splendour of the clouds, Even from thence, O Food of meath, prepared for our enjoyment, come.

8. Whatever morsel we consume from waters or from plants of earth, O Soma, wax thou fat thereby,

9. What, Soma, we enjoy from thee in milky food or barley-brew, Vatapi[^4] grow thou fat thereby.

10. O Vegetable, cake of meal, be wholesome, firm, and strengthening: Vatapi,[^4] grow thou fat thereby.

11. O Food, from thee as such have we drawn forth with lauds, like cows, our sacrificial gifts, From thee who banquetest with gods, from thee who banquetest with us.

Book vii. Hymn 55. VASTOSPATI AND INDRA: THE SPELL OF THE HOUSE-BREAKER

[The hymn appears to be made up of three unconnected pieces. The first verse is addressed to Vastospati, the guardian god of the house. Verses 2-4 are addressed by the spirits of Indra’s worshippers to one of Yama’s dogs who would prevent there entering the home of the pious dead. Sarama, the hound of Indra, was the mother of the two spotted watch-dogs of Yama. Verses 5-8 form a sleep song. It was recited by thieves and house-breakers to put people to sleep.]

1. Vastospati, who killest all disease, and wearest every form, Be an auspicious friend to us.

2. When, O bright son of Sarama, thou showest, tawny-hued! thy teeth, They gleam like lances’ points within thy mouth when thou wouldest bite: go thou to sleep.

3. Sarama’s son, retrace thy way: bark at the robber and the thief. At Indra’s singers barkest thou? Why dost thou seek to terrify us? Go to sleep.

4. Be on thy guard against the boar, and let the boar beware of thee. At Indra’s singers barkest thou? Why dost thou seek to terrify us? Go to sleep.

5. Sleep mother, let the father sleep, sleep dog and master of the house. Let all the kinsmen sleep, sleep all the people who are round about.

6. The man who sits, the man who walks, and whosoever looks on us, Of these we closely shut the eyes, even as we closely shut this house.

7. The Bull who hath a thousand horns, who rises up from out the sea— By him the strong and mighty one we lull and make the people sleep.

8. The women sleeping in the court, lying without, or stretched on beds, The matrons with their odorous sweets[^1] these, one and all, we lull to sleep.

Book vii. Hymn 104. A SPELL AGAINST EVIL SPIRITS

[The hymn consists chiefly of imprecations directed against Rakshasas, demons, and Yatudhanas, a kind of goblin. These foes are supposed to go about at night, disturbing sacrifices and pious men, ensnaring and even devouring human beings, and generally hostile to the human race. The hymn is too long to be quoted in full.]

1. Indra and Soma, burn, destroy the demon foe, send downward, O ye Bulls, those who add gloom to gloom. Annihilate the fools, slay them and burn them up: chase them away from us, pierce the voracious ones.

2. Indra and Soma, let sin round the wicked boil like as a caldron set amid the flames of fire. Against the foe of prayer, devourer of raw flesh, the vile fiend fierce of eye, keep ye perpetual hate.

3. Indra and Soma, plunge the wicked in the depth, yea, cast them into darkness that hath no support, So that not one of them may ever thence return: so may your wrathful might prevail and conquer them.

4. Indra and Soma, hurl your deadly crushing bolt down on the wicked fiend from heaven and from the earth. Yea, forge out of the mountains your celestial dart wherewith ye burn to death the waxing demon race.

5. Indra and Soma, cast ye downward out of heaven your deadly darts of stone burning with fiery flame, Eternal, scorching darts; plunge the voracious ones within the depth, and let them sink without a sound.

6. Spread out, ye Maruts search among the people: seize ye and grind the Rakshasas to pieces, Who fly abroad transformed to birds, at night time; or sully and pollute our holy worship.

7. Indra destroy the demon, male and female, joying and triumphing in arts of magic. Let the fools’ gods[^1] with bent necks fall and perish, and see no more the sun when he arises.

8. Look each one hither, look around: Indra and Soma, watch ye well. Cast forth your weapon at the fiends; against the sorcerers hurl your bolt.

Book x. Hymn 145. A SPELL AGAINST A RIVAL WIFE

Sapatnibadhnam

[The hymn is a spell to rid a jealous wife of a more favoured rival. The singer is Indrani, the consort of Indra.]

1. From out the earth I dig this plant, an herb of most effectual power, Wherewith one quells the rival wife and gains the husband for oneself.

2. Auspicious, with expanded leaves, sent by the gods, victorious plant, Blow thou the rival wife away, and make my husband only mine.

3. Stronger am I; O stronger one, yea, mightier than the mightier; And she who is my rival wife is lower than the lowest dames.

4. Her very name I utter not: she takes no pleasure in this man. Far into distance most remote drive we the rival wife away.

5. I am the conqueror, and thou, thou also art victorious: As victory attends us both we will subdue my fellow-wife.

6. I have gained thee for vanquisher, have grasped thee with a stronger spell. As a cow hastens to her calf, so let thy spirit[^1] speed to me, hasten like water on its way.

Book x. Hymn 164. A SPELL AGAINST EVIL DREAMS

Duhsvapnaghnam

1. Avaunt, thou master of the mind.[^2] Depart, and vanish far away Look on Destruction[^3] far from hence. The live man’s mind is manifold.

2. A happy boon do men elect, a mighty blessing they obtain. Bliss with Vaivasvata[^4] they see. The live man’s mind seeks many a place.

3. When by address, by blame, by imprecation we have committed sin, awake or sleeping, All hateful acts of ours, all evil doings may Agni bear away to distant places.

4. When, Indra, Brahmanaspati, our deeds are wrongful and unjust, Prachetas the Angirasa[^5] present our foes from troubling us.

5. We have prevailed this day and won: we are made free from sin and guilt. Ill thoughts, that visit us awake or sleeping, seize the man we hate, yea, seize the man who hateth us.

THE SAMA-VEDA

As already mentioned, the Sāma-veda consists largely of extracts from the Rig-veda. Hymns, portions of hymns, and detached verses are transposed and rearranged without reference to their original order, and there are frequent variations from the text of the Rig-veda. The first hymn is considered a later addition. The second hymn, as translated by Griffith, is given to afford some idea of the composition of the book. The references appended to each verse show where the verse appears in the Rig-veda.

1. O Agni, God, the people sing reverent praise to thee for strength; With terrors trouble thou the foe! viii. 64. 10.

2. I seek with song your messenger, oblation-bearer, lord of wealth, Immortal, best at sacrifice. iv. 8. 1.

3. Still turning to their aim in thee the sacrificer’s sister hymns Have come to thee before the wind. viii. 91. 13.

4. To thee illuminer of night, O Agni, day by day, with prayer, Bringing thee reverence, we come. i. 1. 7.

5. Help, thou who knowest lauds, this work, a lovely hymn in Rudra’s praise, Adorable in every house. i. 27. 10.

6. To this fair sacrifice to drink the milky draught art thou called forth; O Agni, with the Maruts come! i. 19. 1.

7. With homage will I reverence thee, Agni, like a long-tailed steed, Imperial lord of holy rites. i. 27. 1.

8. As Aurva and as Bhrigu called, as Apnavāna[^6] called, I call. The radiant Agni robed with sea. viii. 91. 4.

9. When he enkindles Agni, man should with his heart attend the song: I kindle Agni till he glows. viii. 91. 22.

10. Then, verily, they see the light refulgent of primeval seed, Kindled on yonder side of heaven. viii. 6. 30.

THE YAJUR-VEDA

It is practically impossible to give a reading from the Yajur-veda as it would not be intelligible without an extensive commentary on almost every clause. The Fortieth Book of the White Yajur-veda might have been quoted, but it is not typical, being really a short Upanishad.

A verse from the ordinary matter of the book will justify the above statement.

White Yajur-veda. Book v. Verse 12

Thou[^7] art a lioness. All hail. Thou art a lioness winning Ādityas. All-hail. Thou art a lioness winning Brahmans and Nobles. All hail. Thou art a lioness that wins fair off-spring, win abundant wealth. All hail. A lioness art thou. Bring the gods hither for him who offers sacrifice. All hail. To living creatures, thee.[^8]

THE ATHARVA-VEDA

[Much of the Atharva-veda is directly derived from the Rig-veda. For instance the sixth hymn in Book xix is the Purusa Sukta, the ninetieth hymn of Book x of the Rig-veda. Such hymns are of course not characteristic of the beliefs in magic of many kinds probably largely developed by intercourse with the demon-worshipping aborigines which is one of the chief features of the deterioration of the earlier Aryan faith. A few of these spells and prayers are quoted here.]

A spell against Fever

[The tribes mentioned in these verses seem to be hostile or alien tribes who lived on the borders of the lands in which the Aryans dwelt.]

1. Hence, filled with holy strength let Agni. Soma, and Varuna, the Press-stone and the Altar, And Grass, and glowing Fuel banish Fever, Let hateful things stay at a distance yonder.

2. And thou thyself who makest all men yellow, consuming them with burning heat like Agni, Thou, Fever! then be weak and ineffective. Pass hence into realms below or vanish.

3. Go, Fever, to the Mujavans, or farther, to the Bahlikas. Seek a lascivious Sudra girl and seem to shake her through and through.

4. Go hence and eat thy kinsmen the Mahāvrishas and Mujavans. These or those foreign regions we proclaim to Fever for his home.

5. Go Fever, with Consumption, thy brother, and with thy sister, Cough, And with thy nephew Herpes, go away unto that alien folk.

6. Chase Fever whether cold or hot, brought by the summer or the rains, Tertian, intermittent, or autumnal, or continual.

7. We to Gandharis, Mujavans, to Angas and to Magadhas Hand over Fever as it were a servant and a thing of price.

Atharva-veda, v. 22. 1, 2, 7, 8, 12, 13-14.

Amulets

[An amulet is some object supposed to have magic powers, worn as a remedy or preservative against evils or mischief, such as diseases or witchcraft. Plants were often used as amulets such as Arundhati, a medicinal climbing plant; the Asvattha, the pipal, or sacred fig-tree. The horn of the roebuck was employed to drive away hereditary disease. Lead was used as a charm against diseases and sorcery. The following non-metrical formula describes the power of an amulet.]

1. Power art thou, give me power. All hail!
2. Might art thou, give me might. All hail!
3. Strength art thou, give me strength. All hail!
4. Life art thou, give me life. All hail!
5. Ear art thou, give me hearing. Hail!
6. Eye art thou, give me eyes. All hail!
7. Shield art thou, shield me well. All hail!

Atharva-veda, ii. 17.

A prayer against him who robs a Brahman of his cow

5. Of the Kshatriya who taketh to himself this Brahman’s cow and oppresseth the Brahman,

6. The glory, the heroism, and the favouring fortune depart.

7. The energy and vigour, the power and might, the speech and mental strength, the glory and duty; devotion and princely sway, kingship and people, brilliance and honour, and splendour and wealth . . .

8. All these blessings of a Kshatriya depart from him when he oppresseth the Brahman and taketh to himself the Brahman’s cow.

9. Therefore the Brahmans’ cow is held inviolable by the wise . . .

10. So, Goddess’s cow, do thou from him, the Brahman’s tyrant, criminal, niggard, blasphemer of the gods.

11. With hundred-knotted thunderbolt, sharpened and edged with razor blades,

12. Strike off the shoulders and the head.

13. Snatch thou the hair from off his head, and from his body strip the skin:

14. Tear out his sinews, cause his flesh to fall in pieces from his frame.

15. Crush thou his bones together, strike and beat the marrow out of him.

16. Dislocate all his limbs and joints.

17. From earth let the carnivorous Agni drive him, let Vayu burn him from mid-air’s broad region,

18. From heaven let Surya drive him and consume him.

Atharva-veda xii. 5

A merchant’s prayer for success in business

[The prayer is primarily addressed to the ‘Merchant Indra,’ who sells blessings to those who make offerings to him. Vaiśvānara and Jātavedas are epithets applied to Agni.]

1. I stir and animate the merchant Indra: may he approach and be our guide and leader. Chasing ill-will, wild beast, and highway robber, may he who hath the power give me riches.

2. The many paths which gods are wont to travel, the paths which go between the earth and heaven, May they rejoice with me in milk and fatness that I may make rich profit by my purchase.

3. With fuel, Agni! and with butter, longing, mine offering I present for strength and conquest; With prayer, so far as I have strength, adoring—this holy hymn to gain a hundred treasures.

4. Pardon this stubbornness of ours, O Agni, the distant pathway which our feet have trodden. Propitious unto us be sale and barter, may interchange of merchandise enrich me. Accept, ye twain, accordant, this libation! Prosperous be our ventures and incomings.

5. The wealth wherewith I carry on my traffic, seeking, ye gods! wealth with the wealth I offer, May this grow more for me, not less: O Agni, through sacrifice chase those away who hinder profit!

6. The wealth wherewith I carry on my traffic, seeking, ye gods! wealth with the wealth I offer. Herein may Indra, Savitar, and Soma, Prajāpati and Agni give me splendour.

7. With reverence we sing thy praise, O Hotar-priest Vaiśvānara (‘dear to all men’). Over our children keep thou watch, over our bodies, kine, and lives.

8. Still to thee ever will we bring oblation, as to a stabled horse, O Jātavedas. Joying in food and in the growth of riches may we thy servants, Agni, never suffer.

Atharva-veda iii. 15.

A Woman’s Love Charm

1. This is the Apsarases’ love-spell, the conquering resistless ones’. Send the spell forth, ye Deities! Let him consume with love of me.

2. I pray, may he remember me, think of me, loving and beloved. Send forth the spell, ye Deities! let him consume with love of me.

3. That he may think of me, that I may never, never think of him. Send forth the spell, ye Deities! Let him consume with love of me.

4. Madden him, Maruts, madden him. Madden him, madden him, O Air. Madden him, Agni, madden him. Let him consume with love of me.

Atharva-veda vi. 130.