Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 23.5

The Mahānāmnī verses are the Pṛṣṭha [stotra].

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

By means of the Mahānāmnī verses, Indra slew Vṛtra.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

when he came having slain Vṛtra, the deities approached him.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

Turning away from him at first, having retreated in fear, they stood.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

Prajāpati asked him: 'Were you able to slay [him]?'

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

'Even so indeed,' he replied unexpressedly.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

And Prajāpati is indeed unexpressed.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

That is the characteristic of Prajāpati.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

Agni asked him: 'Were you able to slay [him]?'

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

'Even so indeed, O Agni,' he replied.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

His own greatness asked him: 'Were you able to slay [him]?'

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

Having retreated from him at first in fear, it had stood.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

'Even so indeed, O Indra,' he replied.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

Pūṣan asked him: 'Were you able to slay [him]?'

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

'Even so indeed, O Pūṣan,' he replied.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

The gods asked him: 'Were you able to slay [him]?'

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

'Even so indeed, O gods,' he replied.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

These five lines are recited as the supplementary verses (purīṣa).

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

That is the boundary of the verse.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

These are indeed the Śakvarī verses.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

By means of these Indra was able (aśakat) to slay Vṛtra.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

In that by these he was able to slay Vṛtra,

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

therefore they are Śakvarīs, for they are powers (śakti).

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

'pratyasmai pipīṣate' ('To him who wishes to drink'), 'yo rayivo rayiṃtamaḥ' ('He who, wealthy, is most rich'), 'tyam u vo aprahaṇam' ('Him for you, unconquerable')—these are three triplets.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

With 'asmā asmā idandhasaḥ' ('For him, for him, of the food'), he makes a tenth [verse], a Bṛhatī.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

However, 'evā hy asi vīrayuḥ' ('For thus you are valorous') stands having a common pronunciation with the supplementary verse.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

Thus it becomes equal to, or exceeding, the stotriya.

xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the