Brihaddevata 4.87

4.87.1

vaiśvadevī maitrāvaruṇī dvitīyā tisro'śvibhyāṃ tata aindrī tato'gneḥ .
mārutyekā tata aindrāgnyanantarā bārhaspatyā cottamā stauti devān .. 9 . .
ṛṣīnṛṣirvā stauti dadhyaṅha me'syām ātmānaṃ vā teṣu śaṃsansvajanma .
tasmādasyāṃ vipravadanti kecid indrāgnī tasyāṃ tu nipātabhājau .. 10 ..
dvāvucathyabṛhaspatī ṛṣiputrau babhūvatuḥ .
āsīducathyabhāryā tu mamatā nāma bhārgavī . . 11 ..
tāṃ kanīyānbṛhaspatir maithunāyopacakrame .
śukrasyotsargakāle tu garbhastaṃ pratyabhāṣata .. 12 ..
ihāsmi pūrvasaṃbhūto na kāryaḥ śukrasaṃkaraḥ .
tacchrukrapratiṣedhaṃ tu na mamarṣa bṛhaspatiḥ .. 13 ..
sa vyājahāra taṃ garbhaṃ tamaste dīrghamastviti .
sa ca dīrghatamā nāma babhūvarṣirucathyajaḥ .. 14 ..
sa jāto'bhyatapaddevān akasmādandhatāṃ gataḥ .
dadurdevāstu tannetre tato'nandho babhūva saḥ .. 15 ..
sa vediṣada ityastoc caturbhirjātavedasam .
samiddha āpriyo'ntyaindro tamityagneḥ parāṇi ṣaṭ .. 16 ...
stutau tu mitrāvaruṇau sūktairmitramiti tribhiḥ .
mitraṃ maitrīṃ vadanyetām ā dhenavaśca śaṃsati .. 17 ..
aditiṃ vāthavāpyagniṃ tathā rūpaṃ hi dṛśyate .
agniṃ mene'ditiṃ tveva kutse ceha ca śaunakaḥ . . 18 ..
ṛṣiratra prasaṅgādvā darśanādvānukīrtayet .
biṣṇornu kamiti trīṇi vaiṣṇavāni parāṇyataḥ .. 19..
pra vaśca tisṛbhirṛgbhir indrāviṣṇu saha stutau .
gṛhāṇi vā vaiṣṇavāni tā vāmityṛci kāṅkṣati ..20..
jīrṇaṃ tu dīrghatamasaṃ khinnāstatparicāriṇaḥ .
dāsā baddhvā nadītoye dṛṣṭihīnamavādadhuḥ .. 21 ..
tatraikastraitano nāma śastreṇainamapāhanat .
śiraścāṃsāvuraścaiva svayameva nyakṛntata .. 22 ..

128 some proclaiming his own origin among them. For this reason b disagree in regard to this (stanza, saying), that Indra-Agni are at the same time (tu) incidentally praised (nipata-bhaj) in it. dadhyan ha me hd, dadhyan ga m', dadhyan me 1, daha me bfk - ssyamatmanam va tesu, syamatmayam va tesu bfk, vatharvanah stauti Am'. - sasamsa janma Am', samsa svajanma b, samsa- ntvajanma 1, samsatvajanma fk - tasyam tu bfkr, sveva hdm'r'r+r° (one syllable short). - The end of the varga is here marked by 2 in hd bfkm1. 1146 b Tasmad a The reading of A appears to be a corruption because the first pada here has eleven syllables ending with an iambic, atharvanah is nominative, and this name does not occur in the stanza, and the perfect sasamsa is used along with the present stauti. seems to mean: since no deity appears if the seer is described as proclaiming his ancestry, others say Indra-Agni are the deities of the stanza. The Sarvanukramani simply states Indra-Agni to be the deities of the stanza.

11. There were (once) two seers' sons, Ucathya and Brhaspati. Now Ucathya's wife was Mamata by name, of the race of Bhrgu a. a This and the next four slokas (11-15) are quoted in the Nitimanjari on Rg-veda i. 147.3. 12. Brhaspati, the younger (of the two), approached her for sexual intercourse. Now at the time of impregnation the embryo addressed him: kaniyan hm'r'r±r', yaviyan br, abravid ikn. - pratyabhasata Am', pratyasedhata fkrn, pratyasevata b. 13. 'Here am I previously engendered; you must not cause a commingling of seed.' Brhaspati, however, could not brook this remonstrance about the seed. tacchukrapratisedham hm' 1, tam sukrapratistanamh ', tam sukrapratighatam bn, te sukram patijnanam ik.- na mamarsa brhaspatih hm' 1, brhaspatiramarsayat fkr¨n, vrhaspatiraryaman b. 14. (So) he addressed the embryo: 'Long darkness shall be your lot.' And (hence) the seer, Ucathya's son, was born with the name Dirghatamas (Long Darkness). tam garma hdm'r, garbha tam bfkn.

i. 152 15. He when born distressed the gods, having become suddenly blind. The gods, however, gave him (the use of) his eyes (tannetre); so he was cured of his blindness. r, bhyatapaddevan hm'r*bfkr", bhyavadaddevan rr'17 n, Styatapallokan . - akasmad hm' r 3 b fkr±r°n, etasmad r. - tannetre m', tam netre hdb, vannete fk, (deva stu ) ta metreh, tasyaci r1r'r.-: hdbfk, m', r.-The end of the varga is here marked by 3 in bf, not in hdm1k. 4. Hymns revealed to Dirghatamas: Rg-veda i. 140-156. 16. With four a (hymns beginning) 'To him seated on the altar' (vedisade: i. 140) he praised Jatavedas (Agni). 'Kindled' (samiddhah: i. 142) is an Apri hymn, its last (stanza) being addressed to Indra (i. 142. 13). The six (i. 145-150) following (beginning) 'Him' (tam: i. 145. 1) are to Agni. tamityameh parani sat br, sadbhih tvagnim tamityatah 1111, prastavameh parani ca hm' r 3. As all the MSS. have, i. e. 140-144 (deducting 142, the Apri hymn), the reading of B (and ) must be right; that of A (A, 143, and, 143-150) would include 143, 144, which have already been mentioned.-16 ab is omitted in f, the whole of 16 and 17 in k. a * That is, i. 140, 141, 143, 144. An Apri hymn, when interrupting a series of hymus, is similarly left out of account in v. 12 and other passages below. 17. But Mitra-Varuna are praised with the three (151-153) hymns (beginning) 'A Friend' (mitram: i. 151). 'A Friend (mitram: i. 151. 1) expresses that this (stanza) is addressed to Mitra (only). May the kine' (a dhenavah: i. 152. 6) lauds suktair br, sukte fm', sukte hd. - maitrim m', maitri hbfr, mitri d. - 18. either Aditi or Agni; for (its) character is evidently such a. Saunaka, however, thought that both in Kutsab and here Aditi means Agni only c. fafa aª hdm1r, faefd are: brº17, faa ary fk (i.e. the reading of B is MM: for tveva in A).- kutse ceha hm'rb, kutse veha fk, kutso veha r'17. - 18&=v. 878, vi. 94", viii. 62 d. That is, the form of the name appearing in the stanza is Aditi, but it means Agni according to Saunaka's view stated in the next line: hence 'Aditi or Agni.' b That II. S

is, in Rg-veda i. 94. 15. Or according to the reading of B: 'Yaska considered Aditi to be Agni in Rg-veda i. 94. 15, and Saunaka in this passage.' Yaska in introducing Rg-veda i. 94. 15 remarks (Nirukta xi. 23) agnir apy aditir ucyate. 19. The seer may here mention (Aditi) either incidentally (prasangat) or because he saw (Agni in this form). The three (hymns) after this (i. 154-156), (beginning) Of Visnu now' (visnor nu kam i. 154. 1), are addressed to Visnu; The reading of 19 ab in the text is that of hm`r, rsirameh prasaktatvaddrstvagrinanva- kirttayat ', rsiratriprasaktatva drstvayanvakirttayat b, rsiratriprasaktatva drstva ya tvama- kirttayet fk (°prakasatva k). 20. and with the three stanzas 'Forth your' (pra vah: i. 155. 1-3) Indra-Visnu are praised together. In the stanza 'Those of you two' (ta vam: i. 154. 6) he (the seer) may be said to long for (va kanksati) the mansions of Visnu. pra vasca tisrbhir hd (ep. Sarvanukramani aindra svadyastrcah, 'the first triplet is addressed to Indra as well,' scil. as Visnu), pra vascatasrbhir mr 3, ta vam catasrbhir 1577, va ca catasrbhir bfk, pra vah pantam caturbhis (tu ) r. Here we see not only how easily catasr0 is substituted for ca tisr0, but the masc. form caturbhih for the fem. catasrbhih in the Brihaddevata- rgbhir hm'r°bfkr°17, tu . - ta vamityrci hm 'r br'r", vakyamityrci fk (°tyaci k), rsistvetyrci r. - The end of the varga is here marked by 8 in hdbfk, not in m1. - 5. Story of Dirghatamas (continued). 21. a His attendant slaves, being weary, bound the aged and blind Dirghatamas and cast him down into the waters of the river. paricarinah hm`r, paricarakah Bn. - badhva hdm' r' r' r', vatha b, atha r, - mnau fk, ami n. - avadadhuh r' 14 1° (Rg-veda 1. 158.5), apadadhuh hmifkn, upadadhuh r, adadhuh b. a The following four and a half slokas (21-25 ab) are quoted in the Nitimanjari on Rg-veda i. 18. 1 and i. 158. 5; cp. Sayana on Rg-veda i. 158. 3, 4. Cp. Rg-veda i. 158. 5: dasa yad im susamubdham avadhuh; cp. Nirukta iv. 6: tritam kupe 'vahitam. 22. One among them, Traitana by name, tried to strike him away with his sword, and (in so doing) cut to pieces (nyakrntata) his own head, shoulders and breast a.

4.87.2

hatvā dīrghatamāstaṃ tu pāpena mahatā vṛtama .
ātmāṅgānyanudaccaiva tatrodonmohnito bhṛśam .. 23 ..
aṅgadeśasamīpe tu taṃ nadyaḥ samudakṣipan .
aṅgarājagṛhe yuktām uśijaṃ putrakāmyayā .. 24 ..
rājñā ca prahitāṃ dāsīṃ bhaktāṃ matvā mahātapāḥ .
janayāmāsa cotthāya kakṣīvatpramukhānṛṣīn .. 25 ..
tuṣṭāva caiva sūktābhyām abodhītyaśvināvṛṣiḥ .
preti dyāvāpṛthivyau tu parābhyāmetaduttaram .. 26 ..
kimārbhavaṃ pare mā no medhyasyāśvasya saṃstavaḥ .
īrmāntāsa iti tvasyāṃ nīyamānaṃ praśaṃsati .. 27 ..
svayūthyāstasya caivātra bahavaḥ saṃstutā hayāḥ .
niyuktāścāniyuktāśca prasaṅgādanukīrtitāḥ .. 28 ..
saṃjñaptavadasaṃjñaptaṃ bhaviṣyaṃ cāha bhūtavat .
tasya māṃsasya sūnasya carūṇāṃ haviṣastathā .. 29 ..
vāso'dhivāsasoścātra yadviśasyaṃ ca kīrtitam .
gātrasya śūlasthūṇānāṃ svadhiteśca prakīrtanam .. 30 . .
chāgasya kīrtanaṃ cātra indrāpūṣṇoḥ saha stutiḥ .
sūktaṃ yadasyavāmīyaṃ vaiśvadevaṃ taducyate .. 31 ..
pravādā vidhidhāstatra devānāṃ cātra kīrtanam .
sūkte'syarci parokṣoktā vakṣyāmi bhrātarastrayaḥ .. 32 ..
agnistu vāmaḥ palito vāyurbhrātā tu madhyamaḥ .
ghṛtapṛṣṭhastṛtīyo'tra sapta vai raśmaya stutāḥ .. 33 ..
parāstu kathayantyagniṃ yathā varṣati pāti ca .
ahorātrāndinānmāsān ṛtūṃśca parivartinaḥ .. 34 ..
pañcadhā ca tridhā caiva ṣoḍhā dvādaśadhaiva ca .
saṃvatsaraṃ cakravacca parābhiḥ kīrtayatyṛṣiḥ .. 35 ..
kṣetrajñānaṃ ca dhenuṃ ca gaurīṃ vācaṃ sarasvatīm .
dharmaṃ pūrvayugīyaṃ ca sādhyāndevagaṇāṃstathā .. 36 ..
vividhāni ca karmāṇi agnivāyuvivasvatām .

i. 156 caitano hm'r (=Rg-veda 1. 158.5), cainato rrr, caita fk, cetano b. upahanat m', apahata fk, apataha b, apaharat n. a - apahanat hdr, Cp. Rg-veda i. 158. 5: siro yad asya traitano vitaksat, svayam dasa uro amsav api gdha. B 23. Now Dirghatamas having (thus) slain him (who had) involved (himself) in great sin, moved his limbs there (in the river), (though) excessively stupefied (unmohita) by the water (uda). - 5 mahata Bn, sahasa m'. - vrtam mr 2 rr'n, vrtam fk, vrtah b. - 0 nyanudaccaiva ' ', ', nyanu- dascaiva fkn, ॰nyanudascaiva b, ॰nyatudamscaiva m'. - tattodomohita b, tatodanmohito r 2 r'1', tatrodomnohiti (rbhrsam ) m ', tatrodonmauhiti (rbhrsam ) fk, na tu danahato n. - This sloka is omitted in hdr, but is found in bfkr2r r 7 m'n. - 24. Now the currents (nadyah) a threw him up in the neighbourhood of the Anga country. B Usij was employed b in the house of the king of Anga. Through desire of obtaining a son, tannapra b, tam nrpam rºr 7 n (g), tatrapra fn (ab), tanayam n, nadyah sarvah hdm 'r (nadyah occurs in RV.i. 158. 5). That : was in the original form of the text seems certain, and that HT: was inserted later to supply the place of syllables which had dropped out (first after J, and then the augment in samudaksipat ) is highly probable - samudacipat fkr'1'n, samudiksipat b (the plural changed to the singular probably owing to the loss of the plural :), samutkhidan hdm'r. The form udaksipan occure again below, iv. 88.- yuktam mr±r°r', yuktom b, yuktam fk, dasim n. - 24°d is wanting in hdr, but is to be found in Bm'n. a Cp. Rg-veda i. 158. 5: na ma garan nadyo matrtamah, the most motherly streams did not swallow me up.' b I have changed this acc. in order to be able to separate this from the following sloka in translation. B 25. the king dispatched (this) slave (to Dirghatamas). The great ascetic observing her to be devoted (to him), after he had come out (of the water), begat (with her) the seer Kaksivat and others. ab Tl☎i m2r2r3r2n, Tlgi bfk.-afzai zidi Haei r2r3r2, Afgai ZIDI HMT m1bfk, ufzai gan ygi n. - matva mahatapah 12-17, matva matapah b, matva matayah f, matva rame taya m', (krtva ) ramanmunih n. - 25 a b not in h dr, but in Bm'n. - janayamasa cotthaya har, so'jijanaddasa saikan bfkrr°r 7 (°kad 12177), sa ca kaksivatam jajne - 25 cd omitted in m1.-The end of the varga is here marked by 4 in hdb, by & in f, not at all in m1k. In hd the varga has only three slokas.

And the seer praised with the two (157, 158) hymns (beginning) 'He is awake' (abodhi: i. 157. 1), the two Asvins: but with the two (159, 160) following (beginning) 'Forth (pra: i. 159. 1), Heaven and Earth. That which comes next to these (etad-uttaram) tustava caiva hm'r, tustava viva bfk, tustaveti va f (sutabhyam ) : 7. vyau tu hmir, •vyau te b, °vyau ta fk, "vya ta rr 7. us' 27. (beginning) 'Why' (kim: i. 161. 1) is addressed to the Rbhus. The two (162, 163) following (beginning) 'Not us (ma nah i. 162. 1) are a laudation of the sacrificial horse. In the (stanza) Full-haunched' (irmantasah: i. 163. 10) he extols the horse as he is being led. " bfkr'r', hm1r. The former is obviously the correct reading, as both 162 and 163 are in praise of the sacrificial steed, and if were read, there would be no reference to 163 as a hymn. 28. And here also (i. 163. 10) the many steeds belonging to his troop (svayuthyah) are praised: both the yoked and unyoked are incidentally (prasangat) mentioned. svayuthyas m'r, sayudhyasa hdbf, sayupyasa k. - tasya m bfr, tatra hd. - 29. He speaks of him (though) not (yet) sacrificed as (already) sacrificed, of (his) future (state) as if past. Of his flesh (mamsa) a, of the basket (suna) b, of the pots (caru) c, and of the oblation (havis) d, - bhavisyam caha bhutavat hm' r' r' r', bhavisyamtam ca bhutavat bfk ( °tat f), havisyam caha sunavah r. - tasya m', tasyan hd, tasmin , tat bfk. - mamsasya sunasya hm'r, saunasya ca mamsasya bfkrºr' (°nasyam r°r 7). - carunam 177, caturni hm' r 3, catusam 1, varunam b, varuna fk.- havisastatha hmI r r, kva visantatha 117, krivivya bfk. a b The form occurring Cp. i. 162. 9: asvasya kravisah; see also 10, 12, 13. in the Rg-veda (i. 162. 13) is sunah; if the reading of hm1r is original, the gender has been changed, possibly because this form was taken as a masc.; but in its two other occurrences in the Rg-veda, the word, being used in the sing., is clearly fem. The reading of B, saunasya ca mamsasya would mean 'flesh collected in the baskets'; cp. Rg-veda i. 161. 10:

i. 164 mamsam..sunaya abhrtam. A's reading sunasya is, however, more in keeping with the style of the present passage, in which every object is otherwise enumerated without an attributive adjective. ° In i. 162. 13, where the form carunam occurs. form havisah occurs in i. 162. 17. a The 30. and of the robe (vasas) and upper covering (adhivasa) a, and of his body (gatra) b which is mentioned as about to be dissected (visasya) c, of the spit (sula) d and the post (sthuna)e, and of the axe (svadhiti) f there is here (atra) laudation. yadvisasyam ca kirtitam hm' r' kr", yadvisasya ca kirttanam [b, yangisasya ca kirttanam ", svadhitesca prakirttanam (by mistake from the next line). - gatrasya mulasthunanam m', gatra- sulasthunanam (no ca) hd, gatrasutyasthusanam ca : "1", gatrascalpasthyusanam ca b, gatrasulpasthu f. The end of the varga is here marked by & in m1bfk, not in hd. a Both vasas and adhivasa occur in i. 162. 16. 0 b The word occurs in the singular Cp. i. 162. 18: gatra... parus-parur in i. 162. 11, and in the plural in 18, 19, 20. .. vi sasta; cp. 19: asvasya visasta, and 20: ma te .. avisasta.. gatrany asina mithu kah. d Cp. i. 162. 11 te.. abhi sulam nihatasya. The word sthuna does not occur in the hymn, but its equivalent asva-yupa is used in i. 162. 6, and svaru in 9. word svadhiti occurs in i. 162. 9, 18, 20.

7. Deities of Rigveda I.164; The three Agnis; The year—31. There is here also mention of the goat (chaga) a (and) praise at the same time of Indra-Pusan b. " The hymn which (begins) Of this benignant' (asya vamasya: i. 164) c is stated to be addressed to the All-gods. chagasya hm'rbfkrº, bhagasya r. - saha stutih m 1, saha srutih h, ca kirtanam fkr' r', fkr2r3, ca prakirtanam b. - caca indra ° ], catrendra ° MSS. - 31 46 is omitted in d, 31 ed in f. ab * The goat is mentioned three times in this hymn, twice as aja (2, 4), and once as chaga (3). b In i. 162. 2 along with the goat. * The term asyavamiyam (suktam) is also used in Rgvidhana ii. 26. 2 and Manu xi. 251. 32. In it are various sayings (pravadah) and here (too) mention of the gods. B In the stanza 'Of this' (asya: i. 164. 1) in the hymn, three brothers a are spoken of in the third person (paroksa)-I will explain (them).

134 tatra b, tvatra r, vatra h d. - catra kirtanam hm' r, canukirtanam b. - 32 ab omitted in fk.- vaksyami bm', vacya fk - catarastrayah m', satarastrayah bfk. The next sloka and the contents of Rg-veda i. 164. I make the emendation certain.-32 cd wanting in hdr. a Another instance of the nom. being loosely used for the acc.; cp. i. 28 and Meyer, Rgvidhana, p. ix. 33. Now the benignant, grey-haired one is Agni, while the middle brother is Vayu. The third here is butter-backed (ghrtaprstha) a (his) seven rays are praised b. bhrata tu hdr, bhra tu m', bhrata ca bfk. - trtiyo'tra hm'1, trtiyoktah r', trtiyoktam bfk.-stutah hm`r, sutah bfk. a Cp. Rg-veda i. 164. 1: trtiyo bhrata ghrtaprsthah, explained by Yaska, Nirukta iv. 26, as the terrestrial Agni: ayam agnih. b The expression saptaputram in Rg-veda i. 164. 1 is explained by Yaska (ibid.) as the seven rays of the sun. 34. But the following (stanzas) tell of Agni, how he rains and protects a; and of days and nights (ahoratra), of days (dina), of months, and of revolving seasons b. pati hm`r, vati bfk, vani rr - ahoratran r', ahoratra hbfk, ahoratra ° m'r.- dinan hm'r°fk, divan b. - rtumsca hm`r, rahusva f, santaharya b, paksamsca ... parivartinah b, parivarttih fk, parivartanam hmir, parikirttanam r' - 34' = vii. 246. a b b Especially in Rg-veda i. 164. 7. The same expressions are used of Surya in vii. 24. b Yaska, Nirukta iv. 27, explains trinabhi (Rg-veda i. 164. 2) as referring to the seasons, dvadasara (RV.i. 164.11) as referring to the months, sapta satani vimsatis ca (ibid.) as referring to the days and nights in the year. Yaska does not, in his comment, use the expression dina, which, however, is here probably meant as an explanation of the three hundred and sixty spokes in the wheel of the year (i. 164. 48). 35. With the following (stanzas) a the seer celebrates the year (samvatsara) like a wheel (as) fivefold, and threefold, sixfold and twelvefold b; - ca tridha br±r", ca trbha, trividha hr. - dvadasadhaiva ca hm`r, dvadasa vapi ca bfk, dvadasadhapi va 15. • 35 ab has the following form in Sayana : tridha dvadasadha sodha pancadha saptadha tatha . - kirttayatyrsih bs, kirttayannrsih hr (fo h), kirttayatrsih f. - The end of the varga is here marked by in hdbfk, not in m1. aThat is, Rg-veda i. 164. 12-16. b This sloka is quoted by Sayana on Atharva-veda xix. 53. 2, being introduced with the words tatha ca saunako'py aha.

i. 164 8. Account of the contents of Rg-veda i. 164 (continued). 36. and knowledge of the soul (ksetra-jnana) a and the cow (dhenu)b, the buffalo (gauri) c, Vacd, Sarasvatie, and the ordinance (dharma) of former ages, the Sadhyas, and the troops of the gods f; - ksetrajnanam hdrb, ksetram jnanamh ', ksatrajnanam m' fkr. - gaurim hdr, gauri ml bfk - dharma purvayugiyam ca m'r, dharma purvayugau pamca hdr', dharmapurvayuganam ca bfkr' r' - sadhyan hdm'r, sadhyam b, sadhya fk.- devaganamsa hdm' r, devagana f, devaranam b, devarana k. aThis appears to be an abbreviated expression for ksetrajna-jnana; see below, iv. 40 and cp. ksetra-jna in the St. Petersburg Dictionary. The reference in the text is to i. 164. 16 ff., e. g. 18: manah kuto adhi prajatam? b Referred to by this name in i. 164. 26. • i. 164. 49. fi. 164. 50: devah ... dharmani prathamani.. purve sadhyah. ° i. 164. 41. d i. 164. 45. 37. and the various activities of Agni, Vayu, and Vivasvat (the Sun) a, and the mighty power (vibhuti) of Agni and Vayu in the stationary and moving world b; karmani ami ° bfk, karmani tvagni o hdr. - jagati bfkr' r', jagati hm' r. - sthastu0 br±r', sthasru ° fk, sthana ° hdm'r. b a In i. 164. 44: vapata ekah. . visvam eko abhi caste. . dhrajir ekasya dadrse na rupam. It is not clear what passage is here regarded as describing the powers of the two gods, Agni and Vayu, in contrast with those of the three, Agni, Vayu, and Vivasvat, in i. 164. 44; perhaps 47 is meant. 38. the taking (haranam) a of water (var) by the (Sun's) rays and its discharge again b. There is here also glorification of the activities of Parjanya, Agnic, and Vivasvat d (the Sun). rasmibhirviro bfkr±, rasmibhirviram r', rasmibhiscaiva hm`r. - visarga m' r, visargah hd, visarga b, visarpa fkr 2. - catra hdm' br, casya fkr 2 rr 7. a Cp. above, i. 68 b In i. 164. 51 ab: samanam etad udakam uc caity ava cahabhih. and ii. 19. (C) In i. 164. 51 cd. d In i. 164. 52. Prana is (meant 39. Now mother and son are Vac (Speech) and Prana (Breath): the mother is Vac, the son is the other (Prana). by) 'Sarasvata, while Vac they call Sarasvati b. k.-39 d= ii. 51 d. vakpranau hm`r, vakyanau bfk - prano hrrrrm', prana bfr, prana k. - 392 =

4.87.3

vibhūtimagnervāyośca jagati sthāsnujaṅgame .. 37 ..
haraṇaṃ raśmibhirvāro visargaṃ punareva ca .
karmānukīrtanaṃ cātra parjanyāgnivivasvatām .. 38 ..
mātāputrau tu vākprāṇau mātā vāgitaraḥ sutaḥ .
sarasvantamiti prāṇo vācaṃ prāhuḥ sarasvatīm .. 39 ..
śarīramindriyairyuktaṃ kṣetramityabhidhīyate .
veda tatprāṇa evaikas tasmātkṣetrajña ucyate .. 40 . .
medhe śakastasya dhūmaḥ salilaṃ vāsa eva vā .
soma ukṣā bhavantyasya pāvakāśca trayo'dhipāḥ .. 41 ..
gaurīrantaṃ vaiśvadevam upari syātpṛthakstutiḥ .
indraṃ mitramime sauryau saurī vāntyā sarasvate ..42..
sūktamalpastavaṃ tvetaj jñānameva praśaṃsati .
pravādabahulatvācca tataḥ salilamucyate .. 43 ..
mārutaindrastu saṃvādaḥ kayeti paramaḥ smṛtaḥ .
marutāmayujastvaindrayo yugmāḥ sarvāḥ sahāntyayā .. 44. .
ekādaśī prathamā ca mārutastṛca uttaraḥ .
tṛcasyaiva tu tatroktaṃ kartṛtvamitarasya tu .. 45..
itihāsaḥ purāvṛtta ṛṣibhiḥ parikīrtyate .
samāgacchanmarudbhistu caranvyomni śatakratuḥ .. 46..
dṛṣṭavā tuṣṭāva tānindras te cendramṛṣayo'bruvan .
teṣāmagastyaḥ saṃvādaṃ tapasā veda tattvataḥ .. 47..
sa tānabhijagāmāśu nirupyaindraṃ havistadā .
marutaścābhituṣṭāva sūktaistannviti ca tribhiḥ ..48...
mahaściditi caivendraṃ sahasramiti caitayā .
niruptaṃ taddhaviścaindraṃ marudbhyo dātumicchati .. 49..
vijñāyāvekṣya tadbhāvam indro neti tamabravīt .
na śvo nādyatanaṃ hyasti veda kastadyadadbhutam ..50 ..
kasyacittvarthasaṃcāre cittameva vinaśyati .
kiṃ na ityabravīdindram agastyo bhrātarastava .. 51 ..

136 Cp. a In ii. 51 Sarasvat is one of the names of the Middle Agni or Indra. Sarasvantam is here a quotation from the text of Rg-veda i. 164. 52 d: sarasvantam avase johavimi. ii. 51, where Sarasvati is identified with Vac in the same words. 40. The body joined with the organs of sense is designated ksetra. Prana alone knows it: hence he (Prana) is spoken of as 'he who knows the body' (ksetra-jna). ksetram hrbfk, ksatram m ' . - ksetrajna bfkr, ksetra hd. - The end of the varga is here marked by in hdm1bfk. 9. Rg-veda i. 164 (concluded). Rg-veda i. 165: Indra and the Maruts. B 41. Saka is (used) in (the sense of) cloud a; its dhuma is water b or garment c. The bull d is Soma; and the three lords e (adhipa) are his purifiers f. * Cp. c That is, as the e That meghe m'kr', medhe f, megha b, meghah 1. - dhumah 1, dhuma b, dhume m 2 fkr 2. - vasa, yasa f, Pra b, a k-f: m1br, ofcT fk.-41 and 42 are not found in hdr1r2 (r3 ?)rr 6. a This is meant as an explanation of sakamayam dhumam in Rg-veda i. 164. 43. Meghaduta 5: dhuma-jyotih-salila-marutam samnipatah meghah. envelope of the cloud; cp. op. cit. 61. d That is, in Rg-veda i. 164. 43°. is, the trayah kesinah in Rg-veda i. 164. 44. As the present varga contains eight slokas, the presumption is that three of them are later additions. That 41 is one of these is highly probable, because in the first place it has the general appearance of a gloss, and, secondly, because, after the consideration of the individual stanzas of Rg-veda i. 164 has been concluded, it refers back to an earlier stanza. B 42. That (part of i. 164) which ends with (the stanza) 'The buffalo' (gaurih: i. 164. 41) is addressed to the All-gods a; afterwards there may be (said to be) separate praise (prthak-stuti). The two (stanzas: 46, 47), 'Indra, Mitra' (indram mitram: i. 164. 46), are addressed to Surya b; the last (stanza) to Sarasvat (i. 164.52). may optionally (va) be addressed to Surya c. syat m'r, sya bfk.° stutih mbr, sruti, sruti k- me sauryo ', imau sauryo r, ime sauryo b, ame sauryo fk - sauri vantya mb, sauri cantya, sori caratya f, sauram caratya k. a Cp. Sarvanukramani: gaurir iti. . etad-antam vaisvadevam. kramani: indram mitram sauryau. s b Cp. SarvanuCp. Sarvanukramani: antya sarasvate suryaya va. This and the two preceding quotations show that this sloka was known to the author of the Sarvanukramani, and it must therefore belong to the original text of the Brihaddevata

i. 165 : A 43. Now this hymn contains little praise a it lauds knowledge. And because it contains many statements, water (salila) b is (also) mentioned (in it) c. alpastavam tvetaj rr±1 air°m', alpastavamtyetaj _hd. - jnanameva r' r 2 r 4 r°m', jnanamevam hd. r2 must in R's note on this line be a mistake for r3, for bfk, with which r2 regularly agrees, omit this sloka, while hr1rre, with which r3 otherwise agrees, have it. a The Sarvanukramani has the same words, alpastavam tv etat, adding atra prayena jnana-..-prasamsa ca. Hence 43 ab must have belonged to the original text. b Salilani occurs in i. 164. 41. The meaning is: it is not surprising that among its multifarious contents this statement should also occur. °43°d looks like a later addition. cd 44. (The hymn) 'With what?' (kaya: i. 165) is traditionally held to be the chief (parama) b dialogue of the Maruts and Indra. The odd (stanzas) are (the speech) of the Maruts c, all the even ones, including the last d, are Indra's, marutaindrastu fk, marutaivastu b, marutendrastu hdm' r. - paramah smrtah hm'r, paramastatah fkr2r3, q fa: b.- sarvah hmir, tatra bfkr". samhamtyaya b. - sahantyaya bm'r, sahatyaya dfk, b a Slokas 44-55 are translated by Sieg, Sagenstoffe, pp. 108 f. Sieg translates parama by 'following' ('das folgende Lied'); but para only (not parama) has this sense in the Brihaddevata, and, as far as I know, elsewhere also. The meaning appears to be that this is the most important dialogue in the Rg-veda between Indra and the Maruts, though there are other hymns of a similar character (e. g. i. 170). Cp. Sarvanukramani: trtiyadyayujo marutam vakyam. That is, the last of the dialogue, the twelfth stanza; the last three stanzas not being regarded as part of the dialogue, but as addressed by the seer to the Maruts (see next sloka). d C 45. (as well as) the eleventh and the first. The next triplet (i. 165. 13-15) is addressed to the Maruts. B But the authorship (kartrtvam) a of the triplet there b is attributed to anotherd. marutastrca hm`r, marutyastisra r' ', matyastisra b, marutastira fk.- uttarah hm±r 3, uttarah brºr 7, uttasah f, uttamah kr (ep. Sarvanukramani, antyastrcah ). a With kartrtvamarsakam cp. krtva= drstva in the obviously spurious line above, ii. 77 b At the end of Rg-veda i. 165. * The authority here vaguely indicated is probably the Arsanukramani, i. 25, 26, where the Rishi of the even stanzas is stated to be Indra, the seers of the odd ones (trtiyadyayujam) the Maruts, while Agastya is the seer II. T

That is, to one who is different of the last triplet (suktasyantye trce 'gastya rsih). from those of 1-12. I regard 45°d as a later supplementary addition, both on account of the wording (kartrtva) and because there was no special reason for mentioning the seer here in an index of deities. B 46. A story of ancient events (puravrtta) is (here) proclaimed by the seers a. Satakratu (Indra), while roaming in the sky, fell in with the Maruts b. - itihasa puravrtta b, itihasam puravrttam mfkr. Sieg, p. 108, note 8, gives itihasah as the reading of b. - parikirtyate m 'b, parikirttyaye f, parikirttaye k, parikathyate marudbhistu hm'r, marudbhisca bfkr 2 r". 1. * This line (46 ab), as an introduction to the story of the relation of Agastya to Indra and the Maruts in the series of hymns i. 165-178, may be a later addition, as the author of the Brihaddevata usually begins a story without any introduction, and, i. 165 having already been described as a dialogue, there is no special reason for any introduction. Thus four, or possibly five, lines (41, 43°, 45°, 46 ab) in this varga are, in all probability, later additions. With these deductions, the varga would still have a whole sloka, or half a sloka, beyond the normal number. b The text of 46 cd-54 has been printed by Oldenberg in Zeitschrift der deutschen morgenländischen Gesellschaft xxxix (1885), pp. 63, 64. 47. On seeing them Indra praised them, and they as seers addressed Indra. By the aid of austerity Agastya became fully (tattvatah) aware of their dialogue. - te caindram r±rr॰r', te vaindram hdm', te vendram b, taccemdram fk - veda hdm 'r, bodhi fr2ror, af bk (the former is probably the better reading; cp. faf at below 59).-tatvatah hdk, tattatah f, tattvatah, na tu tah b. 48. He quickly went to them after having prepared (nirupya) an oblation to Indra, and he praised the Maruts a also with the three hymns (i. 166-168) 'Now that' (tan nu: i. 166. 1). - niruyaindram hm', nirupyendra dr, nirupaidra fk, nirunyami b. afafa hdm'r3r 1 r 4 r 6, taditi fkr, vaditi b. - ca tribhih bfkr, tu tribhih rrr", pancabhih hm`r (Sarvanukramani: HT : hi three). The latter reading was probably caused by the syllable f dropping out and being wrongly replaced by .-The end of the varga is here marked by e in hbfk, not in dm3. a That is, with the last triplet of 165 as well as with the following three hymns.

49. And (with) Even from great' (mahas cit: i. 169) he (praised) Indra, and with the (stanza) 'A thousand' (sahasram: i. 167. 1) he a wishes to give the oblation which he had prepared (niruptam) for Indra to the Maruts b. - iti caivendram hm'r, ityanenendram b, ityanenendram r`r',', ityanenemdra fk.-sahasramiti caitaya hm`r, sahasram ta rca vyayam 1217, sahasram ta ruva vayam fb, sahasra ta ruva cayam k. - niruptam hm'r, niruptam f, nirupam b, niruktam k, nirupya (yaddhavih ) n. - duchati hdm'r, chatah fbrr 7 n, kr2.-Sieg, p. 109, note 2, prefers the reading :, but it is not clear to me how he would construe this genitive, as it cannot depend on the following tad-bhavam, which already contains a genitive in sense ('his intention'). cd a The four and a half slokas, 49-53, are quoted in the Nitimanjari on Rg-veda i. 170. 1. Cp. Nirukta i. 5: agastya indraya havir nirupya marudbhyah sampraditsam b cakara; sa indra etya paridevayam cakre. 50. Indra recognizing his intention (tad-bhavam) a said to him regarding (aveksya) it, 'Not' (na: i. 170. 1): 'there b is, indeed, not (anything for) to-morrow, nor for to-day: who knows that which has not been (adbhutam)' c? tadbhavam bfr±r'r', tanhavam k, taddhavyam hdm' 1. - indro Bhdm', vindro . - vit hdm'r, tato'bravit Ba. a b Cp. below, vi. 38: viditva tasya tam bhavam. 50ºd tamabra closely follows the wording of Rg-veda i. 170. 1: na nunam asti, no svah: kas tad veda yad adbhutam? cp. Nirukta i. 6, where nunam is explained by adyantanam, and svas by svastanam: see Roth, Erlauterungen, P. 6. Yaska, loc. cit., explains adbhutam by abhutam; cp. Oldenberg, op. cit., p. 61. C 51. 'But the intention itself (cittam eva) of any one, in the uncertainty of purpose (artha-samcare), comes to naught'a, Agastya (then) said to Indra, 'Why, us?' (kim nah: i. 170. 2); 'they (the Maruts) are thy brothers' b. kasyacittvarthasamcare rrr', kasyacinvarthasamcare b, kasyacitvarthasamsare fk, kasyacittvathasam- care 1, kasyacittvathasamsare m'hd (°tvatha ° hd), kasyacinnarthasamcaro 2, kasyacittarthasamcaro n(abgm), cp. Rg-veda 1. 170. 1, abhi samcarenyam . a 51 ab is a paraphrase of Rg-veda i. 170. 1 cd: kasya citanyasya, cittam eva cittam uta adhitam, arthasamcare=abhi samcarenyam, vinasyati=vi nasyati. In Nirukta i. 6 adhitam is explained by adhyatam = abhipretam. bhrataro marutas tava. b Bhrataras tava=Rg-veda i. 170. 2:

i. 164 8. Account of the contents of Rg-veda i. 164 (continued). 36. and knowledge of the soul (ksetra-jnana) a and the cow (dhenu)b, the buffalo (gauri) c, Vacd, Sarasvatie, and the ordinance (dharma) of former ages, the Sadhyas, and the troops of the gods f; - ksetrajnanam hdrb, ksetram jnanamh ', ksatrajnanam m' fkr. - gaurim hdr, gauri ml bfk - dharma purvayugiyam ca m'r, dharma purvayugau pamca hdr', dharmapurvayuganam ca bfkr' r' - sadhyan hdm'r, sadhyam b, sadhya fk.- devaganamsa hdm' r, devagana f, devaranam b, devarana k. aThis appears to be an abbreviated expression for ksetrajna-jnana; see below, iv. 40 and cp. ksetra-jna in the St. Petersburg Dictionary. The reference in the text is to i. 164. 16 ff., e. g. 18: manah kuto adhi prajatam? b Referred to by this name in i. 164. 26. • i. 164. 49. fi. 164. 50: devah ... dharmani prathamani.. purve sadhyah. ° i. 164. 41. d i. 164. 45. 37. and the various activities of Agni, Vayu, and Vivasvat (the Sun) a, and the mighty power (vibhuti) of Agni and Vayu in the stationary and moving world b; karmani ami ° bfk, karmani tvagni o hdr. - jagati bfkr' r', jagati hm' r. - sthastu0 br±r', sthasru ° fk, sthana ° hdm'r. b a In i. 164. 44: vapata ekah. . visvam eko abhi caste. . dhrajir ekasya dadrse na rupam. It is not clear what passage is here regarded as describing the powers of the two gods, Agni and Vayu, in contrast with those of the three, Agni, Vayu, and Vivasvat, in i. 164. 44; perhaps 47 is meant. 38. the taking (haranam) a of water (var) by the (Sun's) rays and its discharge again b. There is here also glorification of the activities of Parjanya, Agnic, and Vivasvat d (the Sun). rasmibhirviro bfkr±, rasmibhirviram r', rasmibhiscaiva hm`r. - visarga m' r, visargah hd, visarga b, visarpa fkr 2. - catra hdm' br, casya fkr 2 rr 7. a Cp. above, i. 68 b In i. 164. 51 ab: samanam etad udakam uc caity ava cahabhih. and ii. 19. (C) In i. 164. 51 cd. d In i. 164. 52. Prana is (meant 39. Now mother and son are Vac (Speech) and Prana (Breath): the mother is Vac, the son is the other (Prana). by) 'Sarasvata, while Vac they call Sarasvati b. k.-39 d= ii. 51 d. vakpranau hm`r, vakyanau bfk - prano hrrrrm', prana bfr, prana k. - 392 =

140 52. 'Agree with the Maruts a; slay us not, Satakratu' b. But in the (stanza) 'Why us, O brother?' (kim no bhratah: i. 170. 3) Indra reproached Manya c (Agastya). s samprakalpasva fkr 2 rn (cp. Rg-veda 1. 170.2, kalpasva ), samsrakalyasva b, samprakalpyasva hdm'r. - nah br±r°r 7 n, Rg-veda, nam f, na k, ca hdm' r. - iti tvasyam hm' rfk, iti nvasyam b, ityetasyam n. Marudbhih samprakalpasva; cp. Rg-veda i. 170. 2: tebhih kalpasva sadhuya. ma nah; cp. Rg-veda ibid.: ma nah samarane vadhih. occurs in Rg-veda i. 165. 14, 15. Cp. Sieg, p. 108, line 7. C b Vadhir Manya, as the name of the poet, 53. But Agastya in the (stanza) 'Ready' (aram: i. 170. 4) pacified the agitated (ksubdha) Indra. After propitiating him, he made over the oblation to them (the Maruts) a. n. - tvaramityasyam hm'rfk, tvaramitprityam b, tvaramapritya ksubdham hmir, ksudram b, kruddham fkr¨rºr 7 n.-prasamayat hmir, prasadayat br' r'n, prasadhayat 17, prasadayan fk (ep. Taittiriya Brahmana ii. 7. 11 on Rg-veda i. 165: tan.. kayasubhiyena asamayatam, and TMB. xxi. 14. 5: agastyo .. tena asamayat, quoted by Ludwig, vol. v, p. 498). Further passages in Sieg, pp. 110, III. - samvananam brn, savanam fk, samgamanam Am'. - The end of the varga is here marked by 90 in hdf, by 99 in b, not at all in m1k. - * The second line (53 cd) is probably meant to refer to the contents of Rg-veda i. 170. 5, though Indra is there invoked to taste the oblations, not the Maruts.

4.87.4

marudbhiḥ saṃprakalpasva vadhīrmā naḥ śatakato .
kiṃ no bhrātariti tvasyām indro mānyayupālabhat ..52..
agastyastvaramityasyāṃ kṣubdhamindraṃ praśāmayat .
prādātsaṃvananaṃ kṛtvā tebhya eva ca taddhaviḥ ..53 ..
sute cakāra some'tha tānindraḥ somapīthinaḥ .
tasmādvidyānnipātena sendreṣu maruta stutān .. 54 ..
prītātmā punarevarṣis tāṃstuṣṭāva pṛthakpṛthak .
marutaḥ prati sūktābhyām indraṃ ṣaḍbhiḥ parastu saḥ .. 55 ..
stutaścatasṛbhiścendra stutāsa iti taiḥ saha .
marudbhiḥ saha yatrendro marutvāṃstatra so'bhavat .. 56...
ṛtau snātāmṛṣirbhāryāṃ lopamudrāṃ yaśasvinīm .
upajalpitumārebhe rahaḥsaṃyogakāmyayā .. 57. .
dvābhyāṃ sā tvabravīdṛgbhyāṃ pūrvīriti cikīrṣitam .
riraṃsustāmathāgastya uttarābhyāmatoṣayat ..58..
viditvā tapasā sarvaṃ tayorbhāvaṃ riraṃsatoḥ .
śrutvainaḥ kṛtavānasmi brahmacāryuttame jagau ..59..
praśāsya taṃ pariṣvajya gurū mūrdhnyavajaghratuḥ .
smitvainamāhatuścobhāv anāgā asi putraka . . 6 0..
yuvo rajāṃsīti tataḥ sūktaiḥ pañcabhiraśvinau .
agastya eva tuṣṭāva katareti pareṇa tu .. 61 . .
dyāvāpṛthivyau sūktena ā no viśvāndivaukasaḥ .
pitumannaṃ samiddhāpryo agnimagne nayeti ca . . 6 2..
bṛhaspateranarvāṇaṃ kaṅkatopaniṣatparam .
apāṃ tṛṇānāṃ sūryasya kecidetāṃ stutiṃ viduḥ . . 63 . .
dadarśa tadagastyo vā viṣaghnaṃ viṣaśaṅkayā .
adṛṣṭākhyo naṣṭarūpaḥ sūktasyānayo'tra tu dvṛcaḥ .. 64..
astaudgṛtsamado'gniṃ ca jātavedasyamāpriyaḥ .
yajñenātha samiddho'gnir ato'gniṃ saptabhirhuve . .65. .
saṃyujya tapasātmānam aindraṃ bibhranmahadvapuḥ .

54. Then when the Soma had been pressed, Indra made them (the Maruts) drinkers of Soma (with him). Therefore one should understand that in (hymns) addressed to Indra the Maruts are incidentally praised. tha B, ca hm' r. - nipatena aindresu, nipatenaindresu hdm' bfk, nipatesu aindresu . 7. - marutah stutan m', maruta stutan hd, marutastu tan , marutah stutah brr", maruta stutih k, Hat: f. Before 54, bfkr (r 2 r 5 r 7?) add the following sloka (wanting in hr1rrem1): purvaya samtvayannindro ' hyagastyam snehakamyaya | a evam samvananam krtva pradattebhyah sa taddhavih || , samtvayadidro, samtvayadimdro , samtvayadvamdro b. r, °gastya sneha ° f, ° gastya steya0 k, ॰gasteha b. The correct form of the first line was probably purvaya santvayadindramagatsyah , with the previous stanza (i. 170. 4) Agastya conciliated Indra from a desire of his affection.' This sloka is clearly a later addition, being simply a repetition of the previous one, the second line being almost identical even in form with 53.

i. 179 55. Pleased at heart the seer praised the Maruts again separately a in the two (171, 172) hymns, 'To you' (prati: i. 171. 1), but Indra with the six following ones (173-178). airr 7, hm'r. tams dr, tam hm'bfk - prthakprthak bkr' r' r', punah prthak hm' r. - prati fbm', preti hdr, proti k. - indram sadbhih paraistu sah hdm'r, gayatsadbhih sacipatih B (gayan rrr'). a That is, by themselves, without Indra, the repetition of prthak indicating the two hymns 171 and 172. B 56. And Indra in the four (stanzas) 'Praised' (stutasah: i. 173. 3-6) is praised with them a. Wherever Indra was with the Maruts, he was Marutvat (attended by the Maruts). taih saha b, te saha fm', te saha k. - This sloka appears in bfkm 1, but is wanting in hdr (Mitra having no note on the omission). It must be original, as the statement of the Sarvanukramani, catasro 'ntya marutvatiyah, is based on it. & Cp. Sarvanukramani: marutvams tv indro devata. 57. The seer a began, from desire of secret union, to talk to his wife, the illustrious Lopamudra, when she had bathed after her courses (rtau) b. rtau bfkr`r+r', rtu ° hm'r. - rsir hrbfk, rser m'. - lopamudram has been misprinted i.-The end of the varga is here marked by 99 in hdbfk. a That is, Agastya. b The Nitimanjari on Rg-veda i. 179. I quotes slokas 57-60; Oldenberg prints them in Zeitschrift der deutschen morgenländischen Gesellschaft xxxix, p. 68; Sieg, Sagenstoffe, p. 120, translates them. 12. Agastya and Lopamudra. Rg-veda i. 180-191. 58. She with the two stanzas 'During many' (purvih: i. 179. 1, 2) expressed her purpose. Then Agastya, desiring to enjoy himself, satisfied her with the two (3, 4) following (stanzas). 59. The disciple (of the seer) becoming aware by austerity a of the whole condition of these two desiring to enjoy themselves, (but) thinking he had committed a sin (enas) in listening (srutva) b, sang the last two (stanzas: 5, 6). sarvam m'fr, sarve hbk.-srutvainam m', utkainam r(r' r'1'), na tvainah hd, na tvaitat b, natvenah r air", kar'r'. The evidence of the Sarvanukramani (cp. also Sayana) leaves no doubt as to : having been the original reading; see note b.

142 b Cp. a Cp. iv. 47: samvadam tapasa veda, and iv. 50: vijnaya.. tadbhavam. Sarvanukramani: samvadam srutva antevasi brahmacariantye.. apasyat; and Sayana on Rg-veda i. 179. 5: sambhogasamlapam srutva tatprayascittam cikirsur uttarabhyam aha. 60. The preceptor and his wife (guru) lauding and embracing him kissed him on the head, and smiling both of them said to him, 'You are sinless, son' a. - prasasya hm±rr', prasamsyah, prasamsta b, asamsatam fk - guru r, guru m bfk, gurur hd.- •vajighratuh hmir, °bhijighratuh bf, •bhijaghnatuh . - bhavanaga asi bfkr, °bhau hyanago 'siti Am'. a Rg-veda i. 179 is treated as a whole by Oldenberg, Zeitschrift der deutschen morgenländischen Gesellschaft xxxix, pp. 65-68, and by Sieg, Sagenstoffe, pp. 120-126. 61. Then with the five hymns (i. 180-184), 'Your (coursers) through the regions' (yuvo rajamsi: i. 180. 1), Agastya praised the Asvins; but with the following, 'Which of the two'? (katara: i. 185), katareti parena hdr'r±1, katarena parena m', katarena (only) b, suktena katarena rfk, suktena katareti 15. 62. (he praised) Heaven and Earth; with the hymn 'To our' (a nah: i. 186), all the dwellers in the sky (visvan divaukasah) a; (with) 'The draught' (pitum: i. 187), Food-Kindled' (samiddhah: i. 188) is an Apri hymn b-and (with) O Agni, lead' (agne naya: i. 189), (he praised) Agni. - suktena a r, suktena hm bfk - samiddho'dyapriyo bf, samiddho hyapriyo krror 7, samiddhappro hr, samijjaghyo d, samiddhapyo m 2 (ep. Sarvanukramani: samiddha apriyah ). nimagne nayeti ca hm'r, me ca nayamaye bfkr 2 rr 7 (Sarvanukramani : ame naya ... agneyam ). b a That is, the All-gods (visvan devan). According to the reading of A, this statement as to i. 188 must be taken parenthetically, the following agnim being governed by tustava in 61°. The reading of A is irregular in its Sandhi (samiddhapryah=samiddha apryah), while in B the pratika is imperfect: agne ca naya for 'agne naya' ca. 63. The resistless' (anarvanam: i. 190) is to Brhaspati. The following (hymn), Venomous creature' (kankatah: i. 191)a, is of esoteric import (upanisat) b. Some consider this to be a praise of Waters, Grass, and the Sun c. param hm`r, parah b, para fkr r r 7. - stutim hdrk, stutir , stuti f.

ii. 10 a Another case of irregular Sandhi (as in the preceding sloka: kankatopanisat=kankata upanisat). b On the meaning of upanisat as used here, cp. Sadgurusisya on Rg-veda i. 50. Cp. Sarvanukramani: kankatah. . upanisad. . ap-trna-sauryam visasankavan agastyah prabravit. s 64. Or Agastya, in fear of poison a, saw this (hymn) as an antidote. The last couplet here of the hymn, however, contains no distinct name (adrstakhya) and its character is obscure b (nastarupa) c. - dadarsa tadagastyo va hmir, dadarsetadgastyastu B. - sradrstakhyo hm' B, adrstasyo nastarupah B, visvarupah hmir. · suktasyantyo hm' B, suktasyamso . - dvrcah m ', dvyacah hdrs, drcah bf, dvijah k, tyrcah r. The end of the varga is here marked by 12 in bfk, not in hdm1. - a Cp. the quotation from the Sarvanukramani in note on the preceding sloka. No name of any deity appears in this couplet; and as to the only two names of living things, kusumbhaka and vrscika, which occur in it, the sense of the former is quite uncertain, while that of vrscika, though meaning scorpion in later Sanskrit, is somewhat doubtful. The expression nastarupa seems to mean that the sense is not obvious from the form of the stanzas themselves: cp. the expression tatha rupam hi drsyate which is used several times in the Brihaddevata (iii. 76 &c.). The fact that varga 12 contains seven slokas does not indicate here that some of them are later additions; for as the end of a mandala always coincides in the Brihaddevata with the end of a varga, the latter has sometimes more, sometimes less, than the normal number of five slokas (cp. iv. 18, 25; v. 28; vi. 6, 25, 29; v. 19 is no exception, as slokas 102, 103 there are an introduction to mandala vi).

Mandala ii. 13. Deities of Rg-veda ii. 1-12. Grtsamada, Indra, and the Daityas. 65. Grtsamada praised Agni (with) 'Thou' (tvam: ii. 1). Then 'With sacrifice' (yajnena: ii. 2) and 'Agni kindled' (samiddho agnih: ii. 3) are (respectively) addressed to Jatavedas and Apri stanzas. Then with the seven (hymns: 4-10) 'I call' (huve: ii. 4) (he praised) Agni. asvaud hm`r, stauti rr 7, svati, sati, vetta b. - jatavedasyam bfkr±13, jatave- dasam hd, jatavedasam mr. 66. a Having applied himself to austerity, he, with (bibhrat) a great body like that of Indra (aindra), in a moment appeared in heaven and air and here (on earth).

140 52. 'Agree with the Maruts a; slay us not, Satakratu' b. But in the (stanza) 'Why us, O brother?' (kim no bhratah: i. 170. 3) Indra reproached Manya c (Agastya). s samprakalpasva fkr 2 rn (cp. Rg-veda 1. 170.2, kalpasva ), samsrakalyasva b, samprakalpyasva hdm'r. - nah br±r°r 7 n, Rg-veda, nam f, na k, ca hdm' r. - iti tvasyam hm' rfk, iti nvasyam b, ityetasyam n. Marudbhih samprakalpasva; cp. Rg-veda i. 170. 2: tebhih kalpasva sadhuya. ma nah; cp. Rg-veda ibid.: ma nah samarane vadhih. occurs in Rg-veda i. 165. 14, 15. Cp. Sieg, p. 108, line 7. C b Vadhir Manya, as the name of the poet, 53. But Agastya in the (stanza) 'Ready' (aram: i. 170. 4) pacified the agitated (ksubdha) Indra. After propitiating him, he made over the oblation to them (the Maruts) a. n. - tvaramityasyam hm'rfk, tvaramitprityam b, tvaramapritya ksubdham hmir, ksudram b, kruddham fkr¨rºr 7 n.-prasamayat hmir, prasadayat br' r'n, prasadhayat 17, prasadayan fk (ep. Taittiriya Brahmana ii. 7. 11 on Rg-veda i. 165: tan.. kayasubhiyena asamayatam, and TMB. xxi. 14. 5: agastyo .. tena asamayat, quoted by Ludwig, vol. v, p. 498). Further passages in Sieg, pp. 110, III. - samvananam brn, savanam fk, samgamanam Am'. - The end of the varga is here marked by 90 in hdf, by 99 in b, not at all in m1k. - * The second line (53 cd) is probably meant to refer to the contents of Rg-veda i. 170. 5, though Indra is there invoked to taste the oblations, not the Maruts.

samyujya hm rns, samyojya bfkr 2 rr 7. [144 a The Nitimanjari on Rg-veda ii. 12. I quotes 66-69; Sayana quotes 66-68, besides giving two other versions of the story. 67. Now the two Daityas of terrible prowess, Dhuni and Cumuri, thinking him to be Indra, both fell upon him armed. idramiti hm`rn, indra iti bfks. - matva tu hm'rks, matva dvau bu, matva tau fr'.- cobhau Bm'ns, caiva hdr. 6 68. The seer becoming aware of the intention (bhava) a of these two bent on evil, proclaimed the deeds of Indra with the hymn Who when born' (yo jatah: ii. 12). a Cp. above, 59: viditva.. tayor bhavam. " 69. The deeds of Indra being (thus) declared, fear quickly entered them. Now Indra (saying) This is (my) opportunity,' struck them down (nibarhayat). uktesu hm`rfb, kirtyesu r r r. - bhistavasu vivesa ha hdm'r, bhitau susupatustada Bn (the latter reading is more in keeping with Rg-veda ii. 15. 9: svapnenabhyupya cumurim dhunim ca jaghantha). - nibarhayat hdm', nyavarhayat 1, nyavahiyat b, tyabarhayat f. - The end of the varga is here marked by 93 in hdbf, not in k. 14. Grtsamada and Indra. 70. Having smitten them down, Sakra addressed Grtsamada the seer: 'Look upon me, friend, as one beloved; for you have become dear to me'; - rsim hm`r, idam br' r', idam f, indra k. - mam hm bfk, ma rr 'r 4 r. -- pasya hm'rbfk, hm1bfkr, frrrr (Mitra thinks the correct reading of this passage should be : mamsam khe panyam priyastvam !! ). - hyagato hmir, yagato bfk, cagato . 71. 'Ask a boon of me; and may your penance never fail.' Bowing down the seer replied to him: 'For us, O chief of speakers a, varam hm`r, varan bfk - vara Am', varah bfkr. a The seer uses this form of address in support of one of the boons he asks,' speech that stirs the heart.'

4.87.5

adṛśyata muhūrtena divi ca vyomni ceha ca .. 66. .
tamindramiti matvā tu daityau bhīmaparākramau .
dhuniśca cumuriścobhau sāyudhāvabhipetatuḥ .. 67 ..
viditvā sa tayorbhāvam ṛṣiḥ pāpaṃ cikīrṣatoḥ .
yo jāta iti sūktena karmāṇyaindrāṇyakīrtayat .. 68 ..
ukteṣu karmasvaindreṣu bhīstāvāśu viveśa ha .
idamantaramityuktvā tāvindrastu nibarhayat .. 69 ..
nihatya tau gṛtsamadam ṛṣiṃ śakro'bhyabhāṣata .
yatheṣṭaṃ māṃ sakhe paśya priyatvaṃ āgato'si me .. 70 ..
varaṃ gṛhāṇa mattastvam akṣayaṃ cāstu te tapaḥ .
prahvastaṃ pratyuvācarṣir asmākaṃ vadatāṃ vara .. 71 ..
tanūnāmastu cāriṣṭir vāk cāstu hṛdayaṃgamā .
suvīrā rayimantaśca vayaṃ tvāmindra dhīmahe .. 72 ..
indra tvāṃ ca vijānīmo vayaṃ janmani janmani .
tvadgatañcaiṣa me bhāvo pāpāgastvaṃ rathītaraḥ .. 73 ..
niruktaṃ tadidaṃ vāryam indra śreṣṭhānyṛcāntyayā .
vavre varamidaṃ sarvaṃ tadākarṇya śacīpatiḥ .. 74 ..
tathetyuktvā turāṣāṭ tu pāṇau jagrāha dakṣiṇe.
ṛṣiścāsya sakhitvena pāṇinā pāṇimaspṛśat . . 75 . .
sahitau jagmatuścaivaṃ mahendrasadanaṃ prati .
tatrainamārhayatprītyā svayameva puraṃdaraḥ . . 76 ..
karmaṇā vidhidṛṣṭena tamṛṣiṃ cābhyapūjayat .
sakhitvācca punaścainam uvāca harivāhanaḥ .. 77 ..
gṛṇanmādayase yasmāt tvamasmānṛṣisattama .
tasmādgṛtsamado nāma śaunahotro bhaviṣyasi . . 78 ..
tato dvādaśabhiḥ sūktais tuṣṭāvendraṃ śrudhītyṛṣiḥ .
dadarśa saṃstuvanneva tatra sa brahmaṇaspatim ..79 ..
bṛhaspatiṃ tu tuṣṭāva dṛṣṭaliṅgābhireva ca .
sa tamapyabhituṣṭāva caturbhirita uttaraiḥ .. 80 ..

ii. 12 We, 72. let there be both security for our bodies and speech that stirs the heart. Let us abound in heroes a and wealth. O Indra, turn our thoughts (dhimahe) b to thee; indra dhimahe hdm', indramimaheh ', indra dhimahi, indra vamahe kr", indra vamahe f, indra vimahe b. b * The expressions suvirah and vak castu hrdayamgama were doubtless suggested by the last pada of Rg-veda ii. 12. 15: suviraso vidatham a vadema, and by ii. 21. 6 cd: (dhehi) posam rayinam, aristim tanunam, svadmanam vacah. The evidence of the MSS. points to the form dhi-mahe (which I take to be the 1. plur. pres. middle of dhi, to think); dhimahi in R is doubtless due to the influence of that form in the Savitri (Rg-veda iii. 62. 10). 73. and thee, O Indra, we discern in every birth a, and this my heart is fixed on thee; go not away: thou art the better chariot-fighter' (rathitarah) b. tvam ca vijanimo hmirb, tvam parijanimo fk - janmani janmani br, canmani janmani f, hyajani janmani hdr r r 4 rm' (hyajani perhaps due to a transposition of syllables by a slip of the copyist of the archetype of A, that is, nmajani for janmani ). - tvadgatas hm'rb, tvam tatas r'r±r°, vahutas fk - mapagastvam m', mapagastvad hdr, mapragaca, mapragacca '1', mapacca b. b This being a reason for * That is, probably, in every form thou assumest. Indra remaining with Grtsamada to assist him in his conflicts with Daityas; cp. the words used of Indra in Rg-veda i. 84. 6: nakis tvad rathitarah. B 74. This choice (made by Grtsamada) is explained in the final (6) stanza (of Rg-veda ii. 21), 'O Indra, the best' (indra sresthani): he chose all this as a boon. The Lord of Saci hearing that a, - tadidam br, tadivam fk, tadimam m ' . - varyam 1, vayam b, cartham m', carsam 1. - srestha- nyrcantyaya 1, sresthani cantyaya m', sresthanapriyamtyaya b, sresthanaprivamntyaya fk - This sloka is not found in A, but bfkm'r have it.-The end of the sloka is here marked by 98 in bfk, not in m1. a That is, the prayer of Grtsamada stated in 72, 73. 15. Story of Indra and Grtsamada (continued). 75. the Swift Conqueror (turasat) agreeing, grasped (him) by the right hand, and the seer, through his friendship for him, touched Indra's hand with his own. turasat hdm', rathamgam B. - tu Bhdm', tvam r. - rsiscasya hm'rfb, sa visvasya k. II. U

samyujya hm rns, samyojya bfkr 2 rr 7. [144 a The Nitimanjari on Rg-veda ii. 12. I quotes 66-69; Sayana quotes 66-68, besides giving two other versions of the story. 67. Now the two Daityas of terrible prowess, Dhuni and Cumuri, thinking him to be Indra, both fell upon him armed. idramiti hm`rn, indra iti bfks. - matva tu hm'rks, matva dvau bu, matva tau fr'.- cobhau Bm'ns, caiva hdr. 6 68. The seer becoming aware of the intention (bhava) a of these two bent on evil, proclaimed the deeds of Indra with the hymn Who when born' (yo jatah: ii. 12). a Cp. above, 59: viditva.. tayor bhavam. " 69. The deeds of Indra being (thus) declared, fear quickly entered them. Now Indra (saying) This is (my) opportunity,' struck them down (nibarhayat). uktesu hm`rfb, kirtyesu r r r. - bhistavasu vivesa ha hdm'r, bhitau susupatustada Bn (the latter reading is more in keeping with Rg-veda ii. 15. 9: svapnenabhyupya cumurim dhunim ca jaghantha). - nibarhayat hdm', nyavarhayat 1, nyavahiyat b, tyabarhayat f. - The end of the varga is here marked by 93 in hdbf, not in k. 14. Grtsamada and Indra. 70. Having smitten them down, Sakra addressed Grtsamada the seer: 'Look upon me, friend, as one beloved; for you have become dear to me'; - rsim hm`r, idam br' r', idam f, indra k. - mam hm bfk, ma rr 'r 4 r. -- pasya hm'rbfk, hm1bfkr, frrrr (Mitra thinks the correct reading of this passage should be : mamsam khe panyam priyastvam !! ). - hyagato hmir, yagato bfk, cagato . 71. 'Ask a boon of me; and may your penance never fail.' Bowing down the seer replied to him: 'For us, O chief of speakers a, varam hm`r, varan bfk - vara Am', varah bfkr. a The seer uses this form of address in support of one of the boons he asks,' speech that stirs the heart.'