In this group of hymns, Indra and the Maruts argue over that rights to a sacrifiaal offering, this sacrifice is attributed by tradiuon to the sage Agastya, though his mime is mentioned only once in the hymns Several texts offer different versions of the myth underlying this cj'clc: (a) Agastya had dedicated a hundred dappled cows to the Maruts, but he sacrificed them to Indra The Maruts became angry’ and went to Agastya, •who sang these hymns to conciliate them (b) Indra took aavay the cows intended for the Maruts; the Maruts grabbed his thunderbolt. Then Agastya and Indra conciltatcd the Maruts with dicsc h>mns (c) Agastya took an offering that had been dedicated to India and wanted to give it to the Manus. Despite the vanations, the underlying conflict is consistent and forms a dircad through all the liytnns m the fcnes, a thread that conforms most closely to the second of the three a-arianr glosses. In the first hymn (t. 165), Indra w ishcs to go to Agastya’s 'acnficc and cncoun’crs the Maruts in heasen; as their conscrsation progresses, Indra becomes more and more confident, the Maruts more and more sub- dued; finally they refer to their former praise of him and alliv THE RIG VEDA THE RIG VEDA his anger, and they all go together to the sacrifice. In an intervening hymn not translated here (1.169), the reconcili- ation is further developed. Then (1.170) Agastya is faced with the problem of choosing between the mighty -Indra and the now somewhat chastened Maruts. Finally (1.171), Agastya apologizes to both Indra and the Maruts and prays to all of them.
1.165 Indra and the Maruts 1 \Indrai\ ‘With what shared finery have the Maruts, who are of the same youth, from the same nest, mingled together? With what intention, and from what place have they come? These bulls sing their breathless song in their desire to win riches.
2 ‘Whose chants have the young men taken pleasure in? Who has turned the Maruts to his sacrifice? With what great thought wiU we make them stop here as they swoop through the middle realm of space?’^ ^ [Marnts:] ‘Indra, where are you coming from, all alone though you are so mighty? What is your intention, true lord? Will you make a pact with us, now that you have met us in our finery? Master of bay horses, tell us what your purpose is for us.^ jf [Indra:] ‘The chants, the thoughts, the Soma-pressings are good for me. Breathlessness^ surges in me; the pressing-stone is set out for me. The hymns are long- ing, waiting for me. These two bay horses are carrying us to them.’
/ [Maruts:] ‘Because of this,® we have adorned our bodies and harnessed the self-willed horses next to the chariot; and now we have yoked does * for greater power. Indra, you have always acknowledged our independent spirit.’
^ [Indra:] ‘Where was that independent spirit of yours, Maruts, when you left me all alone in the fight with the dragon? ® J was the one, fierce and strong and mighty, who bent aside the lethal weapons of every enemy with my own weapons.’
GODS or THE STORM 7 [Mar/f/s'] ‘You did much with us as allies, with our manly powers yoked m common, O bull. For we will do much, most valiant Indra, if we set our minds and will to do It, O Maruts S [InJra.] ‘I killed Vttra, O Maruts, by my Indra-power, having grown strong through my own glonous rage. With the thunderbolt on my arm I made these all- luminous waters move well for man ’’ $ \Martits‘\ ‘No one can overcome your power, generous Indra; no one your equal is known to exist among the gods; no one being born now or already born could get such power Do the things you will do, as you have grown strong.'
JO [Indra ] ‘Even when I am alone, my formidable power must be vast, whatever I boldly set out to do, I do. For 1 am known as ternble, O Maruts, whatet'cr I set in motion, Indra himself is master of that.
11 ‘Your praise has made me rejoice, lordly Maruts, the sacred chant worthy of hearing that you made here for me - for Indra the bull, the good fighter - that you my friends made m person for me, your friend, in person.
12 ‘Tlius they shine forth facing me, the blameless band who take to themselves fame and the dnnk of ecstasy. Lumi- nous and golden Maruts, you have pleased me when I looked at you, and you will please me now.’
[Thf poet;] Who has celebrated you here,® Maruts? Journey as friends to }our friends. Shining brightly, inspire thoughts Be witness to these truths of mine.
14 [hidra']^ ‘Since the wisdom of Manja*® brought us here, as the hope of gifts bnngs the singer to one who gi\c5, therefore turn to the inspired seer. Let the singer chant tlicsc sacred words for >ou, Maruts ’ 1} [The port.] This praise is for sou, Maruts, this song of the poet Mundarja Manp Ixt him ohuin siial strength for his body through the nourishing and in- spiring drink. Let us find a welcoming circle of sacn- fleers who shower us with gifts.
THE RIG VEDA NOTES 1. Indra wishes to conceive an idea so ‘attesting* that it will stop the Maruts in their tracks as they fly between sky and earth.
2. Here, as in verse i, breathlessness indicates the excitement of combat.
3. That is, because the sacrifice is ready and the Maruts want to have it themselves.
4. The gazelles ate yoked in front, in addition to the horses right next to the chariot.
5. Indra mocks the Maruts for their ‘independence’ and accuses them of remainmg uncommitted when he fought Vftra. Cf. 4,18.11.
6. Here the speaker is addressing the other Maruts, as if to elicit their support in his boast to Indra.
7. A reference to the episode in which, after killing Vftra and releasing the waters, Indra led Manu to safety on the flood waters.
8. The poet asks what sacrificer here (i.e. on earth, rather than in heaven where the conversation has been taking place) has attracted the Maruts.
9. This verse also makes sense in the mouth of the poet, who has come to the sacrifice in hope of being given gifts, or even in the mouth of the Maruts, one of whom would be addressing the others, as in verse 7.
10. This may, be a name of Agastya or of his son.
1.170 jA-gastyci and ths Maruts Indra is silent during this conversation, but both grouos of speakers address most of their remarks to him. ° \Agastja:\ ‘Today is nothing and tomorrow is noth* Who understands the mystery? If one depends ^ someone else’s intention, all that one wished \l^larutsi\ ‘Why do you want to destroy The Maruts are your brothers; treat them well* kill us in a violent clash-,. ' tiot ^ ^ though GODS OF THE STORM you arc our fncnd? For wc know what is in your mind: you do'^not wish to give us anything.’* 4 [Agaslya ] ‘Make ready the altar; kindle the fire m front of It. In it® we two^ will spread a memorable sacrifice for you, the immortal.® / ‘Lord of riches, you rule over riches. Lord of friend- ship, you arc the best reconciler of friends. Speak m agreement with the Maruts, Indra, and cat the oblations at the right ritual moment.’
NOTES T. Agastya seems to be apologizing to the Maruts for making the offering to Indra, he argues that Indra took away what Agastya bad intended for the Maruts, and he is helpless to prevent it 2 This IS an indirect answer to Agastya’s apology m verse i; they argue that he did not even intend to sacrifice to them, and mdeed he then speaks to Indra alone 3, In the fire, or perhaps in the altar.
4 Perhaps Agastya together with another pnest, his son (cf.
5. Here Agastyra speaks only to Indra, though he goes on to ask Indra to concihttc the rejected Maruts.
r I come to you with this homage, and uath a hymn I beg for the kindness of the mighty * Vvillingly and knowingly lay aside your spiteful anger, Maruts, unharness your horses - j This praise and homage fashioned in the hcan and in the mind was made for you, Maruts, for you v-ho arc gods Come and enjoy it uitli your mind, for you arc the ones V ho make homage grou. j Let the Maruts ha\c mercy on us when they hate l>ecn praised and the generous and most beneficent one* has l>ecn praised. I.ct our smootli v ood' * riand up and ready all our days, O iMaruts, tlirough out desire to conquer.
THE RIG VEDA THE RIG VEDA 4 I slirank away from liiis mighty Indra, trembling in fear, O Maruts. It was for you that the oblations were laid out, but we set them aside.® Forgive us I / The fame by which the Manas® became distinguished for their power in the daybreaks of all the successive dawns - give us that fame, O strong and terrible bull with the terrible Maruts, giver of overpowering strength.'^ 6 Protect your men from those who could overpower them by force, O Indra; ® make the Maruts give up their spiteful anger, for they bring good omens; you have been made the overpowermg conqueror. Let us find a welcoming circle of sacrificers who shower us with gifts.
NOTES 1. In the plural, addressing the Maruts, as the rest of the verse makes clear.
а. That is, stop here and accept our sacrifice.
3. Indra.
4. Perhaps a metaphor for the fire-sticks, the spear, or the phallus.
5. That is, we gave them to Indra, instead, because he frightened us.
б. Perhaps the name of generous patrons, who gave the cows of dawn to the priests. Cf. the patron Manya in 1.165. 14- 15.
7. Indra is the terrible, overpowering bull, here asked to over- power the Maruts.
8. Having apologized to the Maruts in T.170, Agastya now asks Indra (who is supposed to be on Agastya ’s side, having accepted his sacrifice) to protect his men (i.e. his worshippers) from those who are more powerful (the Maruts).
5 •83 Varjanyaj the Bull Only. three hymns are dedicated to Parjanya, who is the personification of the rain-cloud, often represented as a male animal. Closely associated with thunder and lightning, he inspires vegetation and produces fertility in cows, mares, and women. So rich is the abundance with which he re- GODS OF THE STORM spends to the poet’s plea that at the end of the hymn he is begged not to send too much ram.
1 Summon the powerful god with these songs; praise Parjanya; win him over with homage. The bellowing bull, freely flowing with lusaous drops, places his seed m the plants as an embrj'o.
2 He shatters the trees and slaughters the demons; he strikes terror into every creature with his enormous deadly weapon.* Even the sinless man gives way before the god bursting with seed hke a bull, when the tliundcr- ing Parjanya slaughters those who do evil.
y Like a chanotcer lashing his horses with a whip, he makes his messengers of ram appear." From the distance arise the tliunder-pcals of a lion, when Parjanya makes the sky full of ram-clouds.
jf The winds blow forth, the lightnings fly, the plants surge up, the sky swells, the sun overflows ’ The sap of life quickens in every creature w'hcn Par)anya refreshes the earth with his seed / By your law, the earth bends low% by your hw’, all animals with hoofs quiver, by your law, plants of all forms bloom. B) these powers, Parjan)!, grant us safe shelter.
€ Gis e us ram from heaven, O Manns Make the streams of tlic seed-bearing stallion oserflow as the) swell. Come here wnth your thunder, pouring down waters, for )ou arc out father, the bright si )-god y Bellow and thunder, lay ) our seed FI) in arclcs around the world m )our cliariot full of water. Drag the leather watcr-lng upside down, untied Let the hills and the a-allcvs become level.'* t Draw- up the enormous bud ct and pour it dov n. ]jcl the streams flow forth, set free. Drench heasen and canh w ith butter Ixt Uicre be a good dnnl ing-placc for the cow s.
f Parjama, when )ou twllow loudly and thunder and THE RIG VEDA slaughter those who do evil, everything that exists upon the earth rejoices, 10 You have sent the rain; now hold it back. You have made the deserts easy to cross over- You have made the plants grow so that there is food, and you have found inspired poetry for living creatures.
NOTES 1. The thunderbolt.
2. Clouds foretelling rain, or the Maruts. He drives them as the charioteer drives horses.
3. According to Indian theory, during the rainy season the sun dows with the water that it has drawn up during the preceding hot season. Here, at the very brink of the storm, the sun begins to pour 4. The water rises so high that both hills and valleys are covered. Cf, 1.85,5, for the leather bag.
7.101 Tarjanya, the Cow The poet addresses the rain-cloud, Parjanya, whose three voices are lightning, thunder, and rain. Though he is a bull full of seed, his udder is the cloud milked of rain, and his calf is the fire born of lightning. The three lights may be the lights of the three worlds, or fire, sun, and moon (or wind). The stenle (i.e. milkless) cow is the cloud that does not give rain; the cow that brings forth is the cloud that rains. The mother, earth, receives the milk, rain-water, from the father, the sky; the sky thrives on the rain and the son (the group of creatures on earth) thrives on water.
1 Raise the three voices with light going before them, voices that milk the udder that gives honey. ^ The bull created the calf, the embryo of the plants, and roared as he was born.
2 The god who causes the plants to increase, and the waters, who rules over the entire world, may he grant GODS OP THE STORM US triple refuge and comfort, the triple light that is of good help to us.
/ Now he becomes a barren female, now one who gives birth; he takes whatever body he wishes The mother receives the milk of the father; with it the father in- creases and prospers, and with it the son thrives,® 4 All worlds rest on him - the triple skies and the triple flowing waters. The three vats that drench pour forth in all ^ccuons the overflowing honey.® / I^ct this speech reach close to the heart of Parjonja who rules by himself, and let him rejoice in it. Let Lfc- giving rains come to us, and let the plants guarded by the gcJds beat good berries.
6 He is the bull who places the seed m all plants; in him is the vital breath of what moves and what is still. Let this truth protect me for a hundred autumns, protect us always widi blcssmgs.
NOTES I. On another level, the subject of the verse may be Soma, the three voices arc the chants when the Soma is pressed, and the udder tlwt gives honey is the Soma plant (while, in the cosmic metaphor. It IS the rain-cloud, the udder of the heavenly cow) I. In this verse, the ritual level vould mal-c Soma the son* the rain enters the Soma plant and later returns to the cloud (as evapo- ration), or, more likely, to heaven (the gods) in the form of a Soma oblation, j. Again, the three aats arc clouds full of ram or Soma vessels full of Soma, to.t68 T/jf Gale ITnid Tins hymn is to Vuta, a particularly violent and concrete form of the wind.
I O, the power and glory o*" the diario; of the galcl It breaks things into pieces as it patscs by, making a tound lilc thunder. Touching the skj as a moves, it THE RIG VEDA makes red streaks;^ passing along the earth, it scatters the dust.
2 The tempests 2 race together after the gale; they come to him like women to a rendezvous. Yoked with them to a single chariot, the god who is the king of this whole universe passes by.
^ Moving along his paths in the middle realm of space, he does not rest even for a single day. Friend of the waters, first-born keeper of the Law, where was he born? What was he created from?
^ Breath of the gods, embryo of the universe, tliis god wanders wherever he pleases. Piis sounds are heard, but his form is not seen.^ Let us worship the gale with oblation.
NOTES 1. The fed streaks may be the redness of the sky during rain, or the chestnut horses of the wind; the term is also used of the clouds at dawn, especially when there is thunder, and of the ruddy hue of lightning.
2. These are the ‘extensions’ or companions of the wind, whirl- winds or downpours, feminine beings, SOLAR GODS In the nineteenth century, Max Muller conceived and popular- ized the theory that all the gods of the Rig Veda were aspects of the sun. Solar mythology has now been eclipsed, bur it is certainly true that many of the Vcdic gods have some con- nection with the sun, that many of the creauon hymns involve the discovery of the sun, and that many of the closing benedictions include a plea that the worshipper may continue to sec the sun Vi^nu is a particularly solar god (cf. 1.154), and Agm and Soma have strong solar characteristics; other gods are more vaguely solar, being described as shining or golden and dwelling in the sky.
There is, in addition, a group of gods connected with the sun in various concrete ways. Dawn is incarnate as a goddess closely associated unth tlie ASvins (1.91), who arc themselves tlie sons of Viv,asvan, the sun. The Aivins arc given credit for accomplishing many acts of benefit to mankind, par- ticularly the rescue of people in danger (i.i 16), many of these remain obscure, but one, tlie rescue of Atri, is described at length (5.78). Atn, in turn, is said to have found the lost sun (5.40), an act that may be seen as a variant of the original act of creation itself, the making or finding of the sun (usually attributed to Indr.a), or merely surviving the danger of an eclipse.
The sun IS personified primaril) asSur5ai(T 50); mctaphonc- nlh, he is associated svith the sun-bird (10.177), who is in turn personified in a mvstcrious sage named Vena (jo.iij). Pujan is ihc charioteer of the sun and is therefore nsiociaicd with )oumc)s and tntcllcrs (1.4a); he is also the }>,od who presides o\cr the unharnessing of chariots at the end of the dav (6.5 5). SavitT is the 'Driver' wlio inspires and impels men to action, he, too. is invol cd not only b\ day but at lun'ct (r.}8) and at night (1.35). The dark aspect o* the sun.
THE RIG VEDA THE RIG VEDA which is manifest even in the hymns to Dawn, is balanced by a vision of the light embodied in the benevolent aspect of night (lo.izy).
I.9Z Daiv/i and the Aivins The central and recurring metaphor m this hymn to Ujas (personification of dawn) is that of harnessing tawny cows or bay horses to her chariot, in which she is to brmg all nches to the men who worship her. Tlic chariot is both a simple instrument of portage, a kind of cosmic Wells Fargo wagon, and symbohe of the victory chanot by which all nches are won The metaphor is complicated and ennehed by the fact that the hghts of dawn themselves arc regarded as cows or mothers, who come of their own accord to be milked at dawn.
1 See how the dawns have set up their banner^ in the eastern half of the sky, adormng and anointmg* them- selves with sunlight for balm. Unleashmg tliemscivcs hke impetuous heroes unsheathing their weapons, the tawny cows, the mothers, return 2 The red-gold lights have flown up freely; tlicy h.ave yoked the tawny cows who let themselves be yoked. The dawns have spread their webs m the ancient way; the tawny ones have set forth tlie glowing light } They sing like women busy at their tasks, coming from a distant place with a single harnessed team,’ bringing refreshing food da) after d.ay to the man of good aaions, the man of generosity, the man who saenfices and presses tlic Soma.
/ Like a dancing girl, she puts on bright ornaments; she uncos ers her breast as a cow reveals her swollen udder. Creating light for the vholc unnerse, Diun has opened up the darkness as cow s break out from their enclosed pen.
/ Her bnlliani flame has become v.stble once more; the spreads hcriclf out, dnving back the formless Idaek abps. As one* rets up the stal c in the lacrificc, ano nt- THE RIG VEDA ing^ and adorning it with coloured ornaments, so the daughter of the sky sets up her many-coloured light.
d We have crossed to the farther baiik of this darkness; radiant Dawn spreads her webs. Smiling like a lover who wishes to win his way, she shines forth and with her lovely face awakens us to happiness.
7 The shining daughter of the sky, bringing rich gifts, is praised by the Gotamas.® Measure out offspring and strong men as the victory prizes. Dawn, the rewards that begin with cattle and culminate in horses.
8 Let me obtain great riches of glory and heroic men. Dawn, riches that begin with slaves and culminate in heroes. Fortunate in your beauty, incited by the victory prize you shine forth with the fame of great achieve- ments.
y Gazing out over all creatures, the goddess shines from the distance facing straight towards every eye. Awaken- ing into motion everything that lives, she has found the speech of every inspired poet.® 10 The ancient goddess, born again and again dressed in the same colour, causes the mortal to age and wears away his life-span,^ as a cunning gambler carries off the stakes.
11 She has awakened, uncovering the very edges of the sky; she pushes aside her sister.® Shrinking human generations, the yoxmg woman shines under her lover’s gaze.® 12 Spreading out her rays like cattle, like a river in full flood the brightly coloured one shines from the distance. The fortunate goddess does not break the laws of the gods but becomes visible, appearing by the rays of the sun.
1^ Dawn, you who hold the victory prize, bring us that brightly coloured power by which we establish children and grandchildren.
14 Dawn, rich in cows, rich in horses, resplendent giver of gifts, shine your riches upon us here and now.
r/ Harness your red-gold horses now, O prize-giving Dawn, and bring all good fortunes to us.
SOTLAR GODS i6 O Aivins^® who work wonders, turn your chariot that brings cattle, that brings gold, and with one mmd come back to us.
// You Aivins who gave a shout firom heaven^ and made hght for mankmd, bnng us strength. iS May those who wake at dawn*® lirmg here to dnnk the Soma the two gods who work wonders and give joy, movmg on paths of gold.
NOTES 1 The banner that the dawns plant in the sky, as if to stake out a territory, may be a streak of dawn light revealing the darkened universe, or it may be the sun; it is also a battle banner, as the verse goes on to liken the dawns to wamots.
2 The verb means both to anoint and to adorn, in verse i, the dawns adorn themselves vith the sun and anoint themselves with light, in verse 5 the priest anoints the stake with clarified butter and adorns it with coloured ornaments, a metaphor which also recalls the setting up of the banner in verse i 3 The phrase indicates that the team has travelled ^yojma, the distance one can traverse v ith a single 'yoking’, uithout having to change the team 4 The pnest Here Dawn is likened to a man, as she is in verse i (a varnor) and verse to (a gambler) She is a potent, sinister figure.
5 The familj of sages to whom this h)mn is attributed.
6 ‘Found’ both m the sense that she finds it for him {inspires him) and finds it m him (accepts his praise) 7 Here, and m the next verse, Dawn steals away the life-span (cf I t79 1) of mortals, while remaining young herself and acting for Uic benefit of the gods She steals our jouth as a gambler ^r- haps b) deception) tal cs awaj someone clse’s stakes (cf. 2.12.5 and 8 llic night 9 1 Icr Ids cr, as the next verse makes clear, is the sun, w hose lore Is rcflcacd in her It) Tiircc seises addressed to the Alvins ate apjoended to thU hymn, aitrancd b) the metaphor of the chiriot that brings riches and by the Ideas of awakening (rv 17-18) and dawn (v. iS) 11. Thes shout to wake people iip at sunrtte.
12 The pticats.
THE RIG VEDA 1. 1 1 6 The Deeds of the Abhis 1 For the Nasatyas ^ I offer praises, as one sets an offering on sacred grass, driving them forward as the wind drives rain-clouds; the two of them brought a wife to the young Vimada on a chariot swift as an arrow,^ 2 trusting in their horses with strong wings and swift gaits or in the incitements of the gods. Your donkey, Nasatyas, won a thousand in the prise race with Yama,® ^ Tugra had left Bhujyu in the cloud of water as a dead man leaves behind his wealth. You brought him back, Asvins, in ships that were alive, that swam through the realm of air far from the water.
/f. With birds that flew on for three nights and three days you Nasatyas brought Bhujyu to the far shore of the ocean, to the edge of the wetness, iffthree chariots with six horses and a hundred feet.^ / You did the deeds of heroes in that ocean that has no beginning, no support, no handhold, when you Alvins carried Bhujyu home after he had climbed on board your ship that has a hundred oars.
6 The white horse that you Alvins gave to the man who had poor horses, to be a joy to him for ever, this great gift of yours has become famous, and the racehorse of Pedu can still be summoned by his master.® 7 You lords of men granted the wish of Pajriya Kaksivat when he praised you: you poured forth ftom the hoof of your potent stallion a hundred pots of wine as if from a sieve.
B With snow you warded off the red-hot fire; you brought him® sustaining noiirishment. When Atri was led down into the glowing oven, you Alvins led bim and all his followers back up again safely.
9 You Nasatyas overturned the well: you made the base on the top and the rim slanting down.’ Like water for drinking, the streams flowed for riches for the thousand thirsty people of Gotama. ■ ■ SOLAR GODS 10 You Nasatyas stripped away the sheath of flesh from Cyavana when he had grown old, as if it were a cloak*® You masters stretched out his life-span when he had been abandoned and made him the husband of young girls.
11 Manly Nasatyas, your helpful protection was worthy of praise and admiration, when, knowing how to do it, you dug out Vandana who was hidden like a treasure.® 12 As thunder announces ram, I announce - for reward - your enormous master-deed, lords: that Dadliyafic, the son of the Atharvan priest, told you about the honey through the head of a horse ij Nasatyas who enjoy many thmgs, the bnngcr of abun- dance^* called for your hands to give great help as you came to her. You heard the cry of the wife of the im- potent man as if it was a command, and you Aivins gave her a son with golden hands i^ You manly Nasatyas released the quail right out of the mouth of the wolf. You who enjoy many things gave sight to the poet when he lamented.
ij At the turning-point m Khela's race the marc broke a leg, like the wmg of a bird; nght then you gave ViSpala^* an iron leg so that she could run for the ncli prize that had been set i6 When Rjm^va earthed up a hundred rams for die shc- •VI olf, his father made him blind You Nasatyas, wonder- working healers, gave him tv. o eyes so that he saw with perfect sight.
ry The daughter of the sun mounted your chariot like a woman winning her goal widi a racehorse.^* All die gods agreed to it in their hearts. You Nasatyas arc strongly attracted to beauty.
if When )ou A^vms drove on your journey to Divodasa and to Bharadvaia, your trusty cliariot brought a treasure: n hull and a dolphin were yol cd tngcdier.’^ If Bringintt wealth with good 1 ingshtp. long life blewcd with fine children and true heroism, you Nlsatyos wiih i6j THE RIG VEDA one mind came with prizes to Jahnavld® who offered you a sacrificial portion three times a day.
20 You carried Jahusa away in the night on good paths through the realms of space when he was surrounded on all sides, and with your chariot that breaks through barriers you unageing Nasatyas drove through the mountains.
21 You A§vins helped Va^a in the battle when in one morn- ing he won thousands. With Indra at your side you bulls drove disasters and attacks away from Pithu^ravas.
22 You raised up water from the bottom of the deep well to the top for ^ara Arcatka to drink. You Nasatyas used your powers to make the barren cow swell with milk for Sa5ai when he was exhausted.
For Vi^vaka Krsmya, who needed help and praised you and was a righteous man, you Nasatyas used your powers to bring back Visnapu for him to see again, he who had been lost like a stray cow.^"^ 2jf When Rebha lay for ten nights and nine days bound by his enemy and immersed inside the waters, broken into pieces thrown in the water, you drew him out as one draws out Soma with a ladle.^® 2/ I have proclaimed your wondrous deeds, Alvins. Let me be lord over this world, with good cattle and good sons; let me see and win a long life-span and enter old age as if going home.
NOTES I. The Advins ate said to be ‘unfailing’ or ‘saviours’ or ‘bom of the nose’ (from the nostrils of their mother, Saranyu) or ‘not- untrue’, for possible glosses of Nasatyas.
z. This is the first of numerous references in this hymn to the deeds of the Alvins, some known from the Veda or other ancient texts, some obscure. Vimada was attacked when taking his btide home; the Alvins brought her to him on their own chariot.
3. The donkey is sometimes said to pull the Alvins’ chariot; here SOLAR GODS they employ him m a race, probably on the occasion of the mamage of Surya (cf 10.85.8-9, 1085 15—16).
4 Bhutyu, mentioned often in the R.g Veda, was rescued &om drowning The sUp’s hundred ‘feet* are the oars, mentioned by name in the next verse. 1 - u r 5 Pedu was given a white horse that killed snakes; before this, he had no good horse, 6 Atri was thrown by the Asuras into a fiery pit, whence the Aivins rescued him., 1, 7 The overturned well is a metaphor for the ram-cloud that saves Gotama from drought, a rescue elsewhere credited to the Maruts 8 Cyavana, often identified with Atri, was kept in a pit or box where he had no access to his wife, until the Afrvms freed him and rejuvenated him Cf 5.78 9 Vandana (perhaps yet another name for Atn?) was similarly trapped and aged, and similarly rescued by tbc Aivins 10. Dadhyaftc was given a horse-head with which he told the Aivins about Soma and the beheading of the sacrifice, India then cut off that head, and Dadhj-afte’s own head was restored by the Aivins.