A STUDY OF RGVIDHANA OF SAUNAKA WITH TEXT AND TRANSLATION
M.S. BHAT
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SHRI JAGADGURU VISHWARADHYA JNANAMANDIR (LIBRARY) JANGAMAWADIMATH, VARANASI
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VEDIC TANTRISM
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M.S. BHAT
VEDIC TANTRISM
A Study of Rgvidhàna of Saunaka with Text and Translation
CRITICALLY EDITED IN THE ORIGINAL SANSKRIT WITH AN INTRODUCTORY STUDY AND TRANSLATED WITH CRITICAL AND EXEGETICAL NOTES
MOTILAL BANARSIDASS Delhi Varanasi Patna Madras
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PREFACE
It is a great pleasure to me to present before the scholarly world a critical edition of the Revidhana with a translation and critical and exegetical notes, to which a thorough study of thesame work is prefixed. So far as I know, the text of the Revidhana with a Latin introduction was brought out by R. Meyer in 1878 and a translation of the same text with notes by J. Gonda in 1951. Another work of Saunaka, viz., Brhaddevata was critically edited and translated by Prof. A.A. Macdonell in 1904. Under the circum- Stances a new critical edition of the Rgvidhdna based on the hither- to unutilized manuscript material of the text and the commentary available in all the parts of India was highly desirable, nay positive- ly welcome.
The Rgvidhüna of Saunaka enjoins the aspirant to utilize the Mantras of the Rgveda for the attainment of *the four aims of human life’ (Purusartha) and promises quick results, rather magical, without resorting to the elaborate and tedious sacrifices. The analysis of the contents and the subject-matter of the Rgvidhüna yields a fairly good picture of the superstitions, taboos, religions and magica] practices of that post-Brahmana period of which we have, unfortunately, few records.
Acknowledgements are due to the authorities of the Bombay University Library, Baroda Oriental Institute and Tanjore Sarasvati Mahal Library for permitting me to utilize the manus- cripts in their possession.
I must express my gratitude to my late revered teacher Dr. N.J. Shende, M.A., Ph.D., D. Litt. who was a source of inspiration to me for a fairly long period.
M.S. BHAT
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CONTENTS Preface v Part I, RGVIDHÁNA : A Study Introduction 3-6 CHAPTER I : VIDHANA LITERATURE " 1. The Brahmanas and the Vedangas 7-10: 2. The Vedangas 10-13 3. The Anukramanis and the Vidhanas 14-15 4. The Vidhanas 15-16 5. Commentaries on the Vidhanas 17 6. Parallel or abridged versions of the Vidhanas and other late Compendia 17-18 7. The Contents 18 8. The Date 18-19
CHAPTER II : CONTRIBUTION OF THE RGVIDHANA TO THE RITUAL LITERATURE AND MYTHOLOGY
1. Analysis of the Contents 21-86 2. Analysis of the Subject-matter 87-117 3. Mythology 117-125
CHAPTER III : LANGUAGE AND COMPOSITION OF THE RGVIDHANA
1. Phonology 128-129 2. Euphonic Combination 129 3. Morphology 129-132 "4. Syntax 132-139 3. Vocabulary 139-140 6. Metre 140-144
CHAPTER IV : AUTHORSHIP AND DATE
1. Saunaka, the author of Rvidhüna and other Works 145-148
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viii CONTENIS
2. Date of the Rvidhana 3. Mátrsünu, the commentator of the Rvidh
CHAPTER V: THE MATERIALS FOR THE EDITION OF THE TEXT 1. The Manuscripts 2. Printed Edition or Translation 3. Relationship of the manuscripts : two recensions 4. Constitution of the text 5. Testimonia 6. Emendations 7. Rgvidhana and its sources
CHAPTER VI : RÉSUMÉ Appendix A Appendix B
Part Il, RGVIDHANA : Text and Translation Text Apparatus Criticus Translation & Notes
Bibliography
Abbreviations
Index of verses in Rgvidhana Index
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148-153 153-154
155-159 159-161
161-163 163-164 164-191 191-192 192-197
199-200 201-205 206—209
213-260 261-280 281-417
419-421
423 425-434 435-437
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PART
I
Revidhana: A Study
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INTRODUCTION
It is perhaps difficult to exaggerate the importance of the Rg- vidhana attributed to Saunaka from the point of view of the ritual literature in general and the Vidhana literature in particular. The Vidhana texts are important in the history of Vedic literature for more than one reason. They mark a new period of literature and a new outlook in the religious life of India, since they were written with a practical object in view, to wit: the simplication of the complicated and burdensome ceremonies treated in the Srauta and Grhya Sutras, and this was achieved by adjusting the mat- ters, with the help of magic, in such a way that observances be- came easier in practice. Saunaka and Katyayana who are men- tioned as the authors of the Rg- and Yajur- Vidhanas respectively have distinguished themselves in branches of the Post-Vedic lite- rature, particularly in the Anukramanis and Pratisakhyas. Finally these works which serve as a connecting link between the Brah- manism and the Puránic Hindu Religion contribute to our know- ledge of that age of literary activity among the Brahmanas which preceded the rise of Buddhism.
Revidhdna describes the magical effects produced by the reci- tation of hymns of the Rgveda. The editio princeps of this work was brought out by Dr. Rudolf Meyer in 1878. It was published at a time when Sanskrit scholarship in Europe was making a headway into the Vedic literature. The bulk of the Vedic Sari- hitàs and Brahmanas was no doubt available in print. But the case was entirely different with the secondary works like the Brhaddevatà, the Parisistas of the AV etc. which were accessible in manuscripts only. The existence of the Kashmir Collection of Rgvedic Khilas was not known. Taking these facts into consi- deration Dr. Meyer's achievement is remarkable. But it is, how- ever, obvious that a work edited under such circumstances hun- dred years ago shows some defects. First of all, his materials— the three Berlin MSS.—from whichthetext was prepared were extremely faulty. Secondly, the then prevailing method of textual
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4 VEDIC TANTRISM
criticism was possibly responsible for the introduction of an ele- ment of eclectism in his edition. In Dr. Meyer’s text, there is practically no distinction between the additional passages in the longer recension and those passages whose authenticity is open to doubt, since both of them are put within brackets. This practice of Dr. Meyer is misleading and he himself realised the difficulty later on.! Thirdly, a formidable number of emendations in his text. There are, according to my reckoning, about forty-eight emendations, many of which are unnecessary.
The editions of the Rvidh which appeared later are useless from the textual point of view, since the editor of the Bombay edition did not mention the manuscript or manuscripts utilised in the constitution of his text and the editor of the Lahore edition gave a Devanagari version of Dr. Meyer’s text.
Of recent years the position has changed. The MSS of the Rvidh are now available in some of the best manuscript libraries inIndia. Further, the discovery of a unique commentary on Rvidh by Mátrsünu has provided us with further means for the critical examination of the Rvidh. Finally, we have the parallel or abri- dged versions of the Rvidh in the Visnudharmottara- and Agni- Puranas. The availability of so much fresh material makes a new edition of the Rvidh both possible and highly desirable. I have on these grounds undertaken to edit the Rvidh afresh.
Lately, the translation of the Rvidh by Prof. Gonda has been made accessible to scholars. As I had an occasion to consult it, I must record my impression of that rendering here. His render- ing, on the whole, is inaccurate and at times absurd. The trans- lation which I have given is meant to be a close one in which every word of the text is accounted for. To the text and the translation I have prefixed a study which discusses all aspects of the Rvidh. It is for the first time such an exhaustive study on the Rvidh has been undertaken.
The present work consists of two parts: the first contains the study dealing with various aspects of the Rvidh; the second, the Sanskrit text, the apparatus criticus and the translation with notes which discuss many difficulties of the text.
First Part is divided into the following six chapters:—
1. Rvidh. Praefatio, p. viii.
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INTRODUCTION 5
Chapter 1 traces the beginnings of the Vedanga literature in the Brahmanas. Next it takes up the six Vedangas, one by one, giving out at the same time some of the important works which represent them. Then it takes up the Anukramanis and the Vidhanas briefly indicating the relationship which exists between them on one hand and with the Vedangas on the other hand. Finally, it treats of the extant Vidhanas, their characteristic features, the relative chronor logy of these works etc. and this brings us to the end of the Chapter I.
Chapter II takes up the characteristic features which the Rvidh shares in common with other Vidhànas. This is followed by de- tailed analysis of the contents and of the subject-matter of the Rvidh. The analysis of the contents treats of the three parts into which the Rvidh can be divided on the basis of the actual presen- tation of the matter. They are: the introductory part, the main body of the work and the concluding part. The introductory part consists mainly of classification of Vedic mantras along with their magical properties and objects, followed by an enumeration of purificatory hymns, austerities and vows. The main body of the work relates to the employment of Rks for all sorts of magical and superstitious purposes. The concluding part treats of Vastu- Samana and Daksina followed by Phalasruti, the apocryphal character of which is self-evident. The analysis of the subject- matter treats of various charms and rites which are prescribed for obtaining various objects of desire. The last section is devoted to mythology of the Rvidh.
Chapter YII takes up the peculiarities of the language of the Rvidh. They are considerable and very remarkable also. They are classed under six heads: I Phonology: II Euphonic Combination; III Morphology; IV Syntax; V Vocabulary; and VI Metre. The Rvidh has not got much to offer under the head Phonology, but in the case of others we have enough words and forms which are both against Vedic usage and against Panini’s rules. The occur- rence of so many irregularities in so small a treatise as the Rvidh is, proves clearly that Saunaka did not follow Panini’s grammar and makes it very unlikely that he ever knew it at all. On the linguistic grounds it seems to me that Saunaka cannot be placed later than fifth century B.C.,
Chapter IV discusses the problem of authorship and of the date
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6 VEDIC TANTRISM
on the basis of external and internal evidence. A short account of Mátrsünu, the commentator of Rvidh, is given at the end of this Chapter.
Chapter V is devoted to the description of manuscripts and other materials upon which my edition of the Rvidh is based. To the text and the commentary manuscripts which I have directly collated, I may add the three manuscripts collated by Dr. Meyer and three more manuscripts collated by Prof. Gonda. Thus dir- ectly or indirectly, the evidence of altogether ten manuscripts was available to me in the constitution of the text. Next it takes up the external evidence bearing on the text of the Rvidh. Finally, the emendations carried out in the text and the sources utilised by the author of the Rvidh are treated.
Chapter VI is a resumé of the results hitherto gained.
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CHAPTER I
VIDHANA LITERATURE
The remarkable thing about Saunaka’s literary activity is the unity of purpose that underlies all of them. They have been writ- ten with the express purpose of preserving the Rgvedic tradition. Saunaka’s Anukramanis give details about seers, deities, metres, Anuvakas and Süktas. His other two works, viz. Brhaddevata and Rgvidhàna give respectively the legends concerning the deities and the magical effects produced by the recitation of Rgvedic hymns or verses. All these works are intimately connected with Lhe Ved- anga literature which had its germs in the Brahmanas.
1. The Brahmanas and the Vedangas
The Brahmanas have been variously defined. The tradition? distinguishes their twofold contents: vidhi and arthavada; but this gives only an incomplete picture of these works. The Brahmanas originated from scholastic controversies or opinions of individual Rsis, some of which relate to the description of the rites; and some to the verses of the Samhitàs; and the texts which have come down to us are rather the last series of such works, the earlier ones be- ing either entirely supplanted and effaced or lost. Suffice it to say that they represent one of the early attempts in the direction of a dogmatic commentary on the Sambitas to which they belong. The main purpose of the Brahmanas, then, is to explain the Rk, the Yajus, or the Saman as the case may be and to enjoin the proce- dure of the sacrificial ritual by indicating the connection between the Rk, the Yajus etc. and the ritual. An example or two will illustrate this.
(a) “Yajfiena yajfiam ayajanta deva [RV.1.164.50a = 10.90.16a] ityuttamaya paridadhati, iti | yajtiena vai tad devi yajtiam aya-
1. Müller, ASL (Reprint), 1926, pp. 179 ff. 2. Sayana’s intro. to the RV (VSM), Vol. I, p. 9. 3. Winternitz, HIL, Vol. I, p. 189.
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8 VEDIC TANTRISM
janta / yad agnina’ gnim ayajanta te svargam lokam ayan, iti / “tani dharmaniprathamany Asan | te ha nakarh mahimanah sac- anta yatra pürve sadhyah santi devi” [RV.1.164.50bcd = 10.90.16 bcd) iti, iti / chandarhsi vai sadhyà devas te’ gre'gninà' gnim aya- janta te svargarh lokam ayan, iti / aditya$ caiveha’sann Angirasa$ ca te’ gre’ gninà' gnim ayajanta te svargarn lokam ayan, iti / saisa svargahutir yad agnyahutir yadi ha và apy abrahmanokto yadi durukto yajate’tha haisa” hutir gacchaty eva devinna papmana samsrjyate, iti / gacchaty asya” hutirdevàn nasyahutih papmana sarhsrjyate ya evam veda iti //4
(b) *Agnir deveddha” [RV.Ki.v.5.1] iti Samsaty asau và agnir deveddha etam hi devi indhata etam eva tad etasmir loka ayata- yati, iti / “agnir manviddha" iti Sarnsaty ayam và agnir manv- iddha imam hi manusya indhate’ gnim eva tad asmim loka ayata- yati, iti / “agnih susamid" iti §arhsati vàyur và agnih susamid vayur hi svayam àtmànam samindhe svayam idam sarvam yad- idam kifica vàyum eva tad antariksaloka ayatayati, iti / “hota devavrta" iti $amsaty asau vai hota devavrta esahi sarvato devair vrta etam eva tad etasmim loka ayatayati iti / *hota manuvrta" iti Sarhsaty ayam và agnirhotà manuvrto’ yamhi sarvato manus- yair vrto’ gnim eva tad asmim loka ayatayati, iti / “pranir yajiia- nām” iti Sarnsati vayur vai pranir yajfianarh yada hi prànity atha yajtio’thagnihotrarh vàyum eva tad antariksaloka àyatayati, iti / "rathir adhvaranam" iti Sarhsaty asau vai rathir adhvarànàr esa hi yathaitac carati rathir ivaitam eva tad asmith loka ayatayati iti / "atürto hota” iti Sarnsaty ayam và agnir atürto hotemar ha na kascana tiryaficarh taraty agnim eva tad asmirh loka atatayati, iti / “tirnir havyavad" iti §amsati vayur vai türnir havyavad vayur hidarh sarvarh sadyas tarati yad idar kim ca vayur devebhyo hav- yam vahati vàyum eva tad antariksaloka ayatayati, iti / “adevo devàn vaksad” iti Sarnsaty asau vai devo devàn àvahaty etam eva . tad etasmiin loka ayatayati, iti / “yaksad agnir devo devàn" iti Sarhsaty ayam va agnir devodevàn yajatyagnimeva tad asmith loka ayatayati, iti / “so adhvara karati jataveda” iti garnsati vayur vai Jatavedà vayur hidarh sarvarh karoti yad idarh kirnca vayum eva tad antariksa loka àyatayati, iti "b
4. 42 1.3.5. 5. AB 2.5.2.
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VIDHANA LITERATURE 9
These above extracts from the AB are sufficient to show that there is much valuable information to be gathered from this work. Being primarily intended for the Hotr-priest whose duty it was to form a Sastra out of the hymns or verses of the RV, the Brahmanas of the RV do not strictly adhere to the sequence of the hymns as they occur in the RV. But the Brahmanas of the other Vedas and especially those of the Yajus school closely fol- low the ritual, being based upon Sarihitis which are more or less adapted to the proper order of the ritual. Thus the first nine books of the Satapatha-brahmana can be considered as a running com- mentary on the first eighteen sections of the Vajasaneyi-Samhita.§ Besides paraphrases of verses, we notice the prevalance of remark- able comparisons, or a web of identifications, symbolism of fig- ures, etymological explanations and the mystical explanations of metres in the Brahmanas. An example under each head will suffice. j
(a) Ghrte carum nirvape ta yo'pratisthito manyeta, asyam vava sa no pratitisthati yo na pratitisthati / tad yad ghrtar tat striyai payo ye tandulas te pumsas tan mithunam mithunenainar tat prajaya pasubhih prajanayati prajayati / prajayate prajaya pasu- bhir ya evarh veda //?
(b) saptadasa samidhenir anubriyat / saptadaso vai prajapatir- dvàda$a masah pancartavo hemantasisirayoh samanena tavan samvatsarah samvatsarah prajapatih / prajapatyayatanabhir eva" bhiradhnoti ya evam veda //8
(c) Ahütayo vai nàmaità yad ahutaya etabhir vai devin yaj- mano hvayati tad àhütinam ahititvam iti) ütayah khalu vai tà nama yabhir devà yajamanasya havam àyanti ye vai panthano yah srutayas tà và ütayas tà u evaitat svargayana yajamanasya bhavanti, iti //?
(d) Atho paficaviryarn và etac chando yad virat | yat tripada tenosnihagayatryau yad asya ekadasaksarani padani tena tristub yattrayastriméad aksara tenanustumnava ekenaksarenacchamda- गड viyanti na dvabhyàm yad virat tat paticamam / sarvesàm
Winternitz, op.cit., p. 192. AB 1.1.1.
Ibid., 1.1.1.
Ibid., 1.1.2.
SOE टना हे
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10 VEDIC TANTRISM
chandasarh viryam avarundhe sarvegám chandasàám viryam aś- nute saryesam chandasarh sayujyam sariipatarh salokatam asnute' nnado’nnapatir bhavaty asnute prajaya’nnadyam ya evam vid- van virajau kurute, iti //!9
Finally, the Brahmanas contain cosmogonic myths, ancient, legends, and narratives which though unconnected with the ritual are brought in connection with the explanation or justification of some sacrificial ceremony or other. Thus the Brahmanas which carry discussions on matters of etymology, metrics, grammar, etc. along with the explanations of the ritual matters presuppose the beginnings of the Vedanga literature.
2. The Vedangas
In the preceding section we have seen that most of the Vedangas had their origin in the Brahmanas, and we may rightly include the Aranyaka portions of those Brahmanas where along with the theosophical and philosophical explanations of the sacrifice, we find discussions on Samhita, Pada- and the Krama-pathas, Siksa, etc. which in course of time were pursued more independently and systematically as Vedangas. Sadvirisa-brahmaya refers to the four Vedas and the six Angas without enumerating them.!? The oldest enumeration of the six Vedángas occurs in the Mundaka- Upanisad where the Aparavidya is said to consist of Rgveda, Yajurveda, Samaveda, Atharvaveda, Siksa, Kalpa, Vyakerana, Nirukta, Chandas and Jyotisa. The exegetical Vedangas, viz., Siksa, Vyakarana, Nirukta, and Chandas are meant as aids to the correct reciting and understanding of the Vedas, whereas the ritual Vedangas, viz. Kalpa and Jyotisa deal with the public and domestic rites as well as with the customary law and the proper
time for performing them. Now, I shall take up these, one by one, in the above order.
(a) Siksa
Several brief treatises bearing the title Siksa have come down to us; but they are only late productions of the post-Vedic period.
10. Jbid., 1.1.6.
11. Vide AA 3; TA 1.1. 12. Sad-Br 4.7.
13. Mu Up 1.1.5.
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VIDHANA LITERATURE 11
These works contain directions for the recitation and correct pronunciation of the Vedas. If compared with the Pratisakhyas, these texts represent a stage of intense popularisation. The trea- tises which really represent the Vedanga Siksa are the Pratisa- khyas. As is well known, the Aitareyaranyaka™ is aware of the three principal modes in which the Veda is recited, viz. the Sam- hità-, the Pada-, and the Krama-pathas. The main object of these Pratisakhyas is to determine the relation of the Sathhita and Pada- pathas to each other, to teach how to form the Pada-patha out of the Sarhhita-patha and vice versa, and to lay down definitions of technical terms and rules in regard to quantity etc. They furnish us with a systematic account of Sandhi and metrics. These texts are of utmost importance for the linguist and for the interpreter of the Vedas.
(b) Vyakarana
Unfortunately, the Vedanga text on grammar has not come down to us and its place might have partly been usurped by the Pratigakhyas which though connected with the correct recitation of the Vedas, also deal with the grammar proper to some extent. The tradition has raised the grammar of Panini to the status of a Vedàüga text which it hardly deserves since it superficially treats of the Vedic language and moreover it does not belong to any Vedic school.1¢
(८) Nirukta
The Vedàüga Nirukta is represented by one work, the Nirukta of Yàska. It is in reality a Vedic commentary?” and is based on the Nighantus “glossaries”, a collection of rare or obscure words which occur in the hymns of the RV. The Nighantus consist of five lists of words which are divided into three sections, viz. the Naighantuka-kanda, the Naigama-kanda and the Daivata-kanda. The first three lists constitute the Naighantuka-kanda, in which groups of synonyms are found. The Naigama-kanda which is also
14. Winternitz, op.cit., p. 285. 15. 443.
16. Winternitz, op.cit., p. 289. 17. Ibid., p. 69.
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12 VEDIC TANTRISM
known as Aikapadika-kanda contains a list of isolated and spe- cially difficult words, while the Daivata-kanda gives a classification of the Vedic gods. The work of Yaska is a series of etymological analyses of the words given in these lists and while analysing he adduces as examples a large number of Rgvedic verses in which those words occur. The first Adhyaya which isa sort of intro- duction deals with the principles of grammar and Veda-exegesis. The second and the third Adhyayas comment on the Naighantuka- kanda; Adhyayas IV-VI, on the Naigama-kanda; and Adhyayas VII-XII on the Daivata-kanda. The Vedangas so far treated sup- ply a good deal of information on the growth of the grammatical science in India.
(d) Chandas
Allusion to metres are fairly common in the Brahmanas. The Brahmanas have developed a mysticism of the syllable and of the verse to such an extent that it is next to impossible to find a syste- matic account of metres in them. However, we have some chap- ters on metre at the end of the Revedapratisakhya® and one section of the Sankhayanasrautasütra?? is also devoted to metres. The Sütras of Pingala, the Chandahsiitra, on metrics existing in two slightly different recensions is regarded as a Vedanga on metre of the RV and YV. The Vedic portion of the Chandahsitra lays down the rules of prosody, expounds “the metres of the gods" and “the metres of the Asuras” etc. and treats of the seven normal metres and several others which have either complex or aberrant forms. Though claimed as a Vedanga it is a late supplement which reflects ancient teachings on the subject. For the metres of the SV, we have the Nidhana-sütra which treats metrics and other component parts of the S .29
5 (6) Kalpa ; The Vedanga on Kalpa is represented by a vast literature on ritual and is the most complete amongst the Vedangas. During the Brahmana period, the ritual has grown to very D propor-
18. RY Prati, Patalas, 16-18. 19. SSS 7.27. 20. Winternitz, op.cit., p. 288.
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VIDHANA LITERATURE 13
tions and naturally with the ritual the sacrificiants officiants had increased until sixteen or seventeen are enumerated as taking part in the principal sacrifices.?! The sacrifice which was originally sup- plicatory in character has now given rise to a belief that it, if properly done, exercises compulsion over the gods to grant the wishes of the worshipper. The profound and beneficial efficacy of these elaborate ceremonies had a peculiar charm to the people of that age and a need to condense and systematise the ritualistic contents of the Brahmanas was felt and the result of all this was the Kalpa-sütras. The Kalpa-sütras are divided into (a) The Srauta-sütras which present us in the rationalised form, the great sacrificial rites, at which a number of priests were employed; (b) the Grhya-sütras which deal with the household rituals and other duties performed by the householder with or without the assist- ance ofa priest; and (c) the Dharma-sütras which deal with the customary law prevalent at that time. The ritual literature does not come to an end here, for, we find numerous other works like Sraddha-kalpa, Pitrmedhasütras, Parisistas, Prayogas and Kari- kas.22
(f) Jyotisa
Of the Vedanga Jyotisa we possess only texts of rather late date. However, the two recensions (both metrical: 36 Slokas in that of the Rk-school and 43 in that of the Yajus-school) which have come down to us belong to the Rgveda and Yajurveda res- pectively. It has its beginnings in the Brahmanas where allusions to astronomical subjects are fairly frequent. A need for drawing up a ritual calendar to fix proper seasons for sacrifices was felt very early, though no work representing astronomy has survived from the Vedic period. The work which is before us gives the position of the moon and the sun at solstices and other related matters. A work bearing the title of Atharvana-Jyotisa™ exists. It sets forth the divisions of time, the names of Naksatras, etc. and gives auspicious time for conception.
21. Keith, RPV, Part I, p. 298.
22. Winternitz, op.cit., pp. 280-281.
23. Winternitz, op.cit., p. 283.
24. AJ Edited by Bhagavad Datta, Lahore, 1924.
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3. The Anukramanis and the Vidhanas
Intimately connected with the Vedangas and yet a distinct class of literature are the Anukramanis and the Vidhanas. The Anu- kramanis give lists of the hymns, the seers, the metres and the deities in the order in which they occur in the various Samhitds and the only ones which are well known are those of the Rgveda.*5 Out of the five Anukramanis which are ascribed to Saunaka, only three have been preserved. The Arsanukramani gives the seers of the RV. The Chandonukramani enumerates the metres in which the hymns of the RV are composed. The Anuvakanukramani gives the Pratikas of each of the eightyfive Anuvakas of the RV and the number of hymns contained in them. The MSS of the Devatanu- kramani and the Suktanukramani are no longer extant, though some quotations from the former work are embedded in the Vedarthadipika to the Sarv (1.165). The Sarvanukramani of Kat- yayana, a more systematic work in the satra style, combines the data contained in the Anukramanis treated above. For every hymn in the RY it gives, first of all, the Pratika, then the number of its verses, as well as the Rsi, the deity, and the metre, even for single verses.
The distinctive peculiarity of the style of Saunaka if contrasted with that of Katyayana lies in the fact that the work ascribed to the former are composed in mixed Sloka and Tristubh metres, whereas the works of Katyayana are written in aphoristic prose. Mention is to be made here regarding Saunaka's Brhaddevata which bears the most manifest traces of Saunaka’s style and which has superseded to some extent his own Devatanukramani.
Saunaka and Katyayana who are mentioned as authors of the Anukramanis and Pratisakhyas stand out also as authors of the Vidhana texts. It may be remarked now as to what is the relation between the Vidhanas and the Anukramanis as well as their con- nection with the Vedanga literature which was barely hinted ear- lier. The Vidhanas insofar as they, in spite of numerous omis- sions, follow the sequence (Anukrama) of the traditional text of the Samhitas?" to which they refer, can be regarded as part and
25. Winternitz, op.cit., p. 286. 26. Macdonell, Sary, Preface, pp. v-vi. 27. cp. Rvidh i.2: Mantrebhyo mantradrgbhya$ ca.
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parcel of the Anukramani literature with this difference, viz., that the former, while giving the Pratikas of hymns or parts of hymns, employs the hymns or even single verses for some tangible pur- pose, whereas the latter gives only a table of contents. Exception is, however, to be made in the case of Katyayana's Sarvanukra- mani which by its very title suggests that it is a “catalogue of all things” (including to some extent the Viniyoga of some rks) for the RV. Although the Anukramanis and the Vidhànas form no part of the Vedànga literature, still they are inseparable from the auxiliary literature of the Vedas on account of their close relation with the Kalpa.*8
4. The Vidhanas
The term vidhdna is interpreted in two ways: it means "sacred precept” and is synonymous with vidhi. We often find vidhana used in the sense of vidhi in the Rvidh® and in one instance the latter has replaced the former. Baudhayanas! refers to rgvidhàna in a passage which is not likely to have been interpolated, but it is not known whether he refers to the well-known work of that name or he means simply *'a prescription consisting of a RK". For our present purpose it will suffice if we statethat the use of the vidhana in the sense of vidhi is attested not only by the Rvidh itself but also by Baudhayana. Secondly, it can also mean “‘sor- cery practice", a sense which is strictly Atharvanic.?? The fact
samamnayànupürvasah / karmanam rsidrstànam vidhirn provaca Saunakah //
28. Cp. the beginning of the Sarv.: Atha Rgvedāmnāye Sakalake sükta- pratikarksankhya rsidaivatacchandathsy anukramisyimo yathopadésam | na hy etaj jfiánamrté $rautasmàrtakarmaprasiddhih //
29. (a) i.26cd: tatah Sesarh vidhanena $ucir bhuiijita vagyatah // (b) iii.28cd: anenaiva vidhannea sadbhir varsair pramucyate // (c) iii.155cd: vaksye Purusasüktasya vidhanam tvarcanam prati || (d) iii.161cd: yatha dehe tatha deve nyasarh krtvà vidhanatah // (e) iii.230cd: muktyaikamargapratibodhanaya drs{va vidhanarh tviha Nirodoktam // 30. Phalasruti st.13: Tusyanti devatih sarvah sampadyante vibhütayh / duradhayah pranasyanti nityam Regvidhi-pathinam // 31. Bau DS 1.7.10. : 32. Cp. Vidhanakalpa, one of the names of the Angirasakalpa vide Bloom- field, Hymus of the Atharvaveda (SBE XLII) intro. p. xix.
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that we find some such practices in the course of our work leads us to assume that the Rvidh partakes of both the characteristics, viz., the characteristics of a vidhi as well as of Vidhüna. In this connection, it is worthwhile to quote Barth who observes:3 “A whole class of writings, the vidhanas, the origin of which is be- sides very ancient, have no other object than to direct in the obser- vance of a kind of cultus at a reduced rate, which should procure the same advantages as the great sacrifices."
To the RV belongs in the first place the Rgvidhana composed in the mixed Sloka and Tristubh metre. There are two recensions of this work: the shorter one, which is also incidently the earlier, is entitled the Kanistha-Revidhana or simply Revidhana and the longer one in the typical Puránic style is entitled the Jyestha- (or as some MSS style it Brhad-) Rgvidhdna.3 The shorter one with which we are concerned here consists of four Adhyayas. It des- cribes the magical effects produced by the recitation of hymns or even single verses of the RV. It is ascribed to Saunaka. Corres- ponding to the above rear vidhanam we have samnam vidhanam, to wit: the Sdmavidhdna-brahmana which, in spite of its erro- neous title “Brahmana”, belongs to the Vidhana literature. It con- sists of three Prapathakas and is somewhat similar to the above mentioned Rvidh. To the Suklayajurveda belongs the Suklaya- Jurvidhanasiitra®’ of Katyayana. It consists of seven Adhyayas in the best recension preserved of that text. The earlier edition of this work was unfortunately designated as Yajurvidhana-siksa and was included among Siksas, There is no corresponding work to the Atharvaveda. The Kausikasiitra, which deals with the magi- cal and other practices in addition to the Srauta and Grhya cere-
monies can be regarded as representing the Vidhana text proper for this Veda.
33. Religions of India, tr. by Rev. J. Wood, 5th Ed., 1921, pp. 96-97. 34. The editio princeps of the Rvidh was brought out by Rudolf Meyer and published at Berlin in the year 1878. : 35. For this see Keith, Catalogue of Skt. & Prakrit Mss in the Li : * 5 s te Library of India Office, Vol. II, Part I, No. 4254; Des. Cat. of Skt. Mss. in the TMSSML, Vol. III, Nos. 1721-30. Printed at Ganpat Krishnaji Press, Bombay, 1890. = Um pii Sāyaņa’s commentary by A.C. Burnell London, 1873 - Yvidh with the commentary entitled “Yaj Bjari" 1 and Sstri Vare, Bombay, 1943. OE AURA र
38. “A Collection of Sikshas by Yairi i १ ajiavalkya and others” YugalakiSora Vyasa, Benares, 1893, pp. 327-361. Fai od:
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5. Commentaries on the Vidhanas
The Vidhànas were made the subject of commentaries in the course of the Medieval Period. The earlier ones, if existed, have not come down to us. We are happily in possession of an unique commentary entitled the Regvidhana-pada-paficika on the Rvidh. It is written by Matrsiinu about whom we know next to nothing. Matrsiinu has commented creditably on the first few stanzas, but his comments become shorter and shorter as the work advances. The existence of this commentary was known as early as 1925,3 but it has not so far attracted the attention of the scholars. The Samavidhana-brahmana was commented upon as early as the later half of the fourteenth century A.D. by Sāyaņa. A com- mentary entitled Yajurmafijari on the Yvidh has been published. It is claimed to have been written by Maharaja Mahibhuj* with the assistance of Kalanatha-bhatta,‘* son of Svayambhü-bhatta. We have as yet no means to determine the date of either Matr- sünu or Maharaja Mahibhuj, though in the case of latter we possess a long genealogical list of rulers who possibly ruled some parts of Punjab during the thirteenth century A.D.**
6. Parallel or abridged versions of the Vidhanas and other late Compendia f
The Vidhana texts treated so far do not exhaust the literature on the Vidhànas for, we find some chapters devoted to the Rg-, Yajur-, Sama- and Atharva- vidhünas in the Visnudharmottara-and Agni-Püranas.49 It is more than likely that most of these versions, as I call them, are based on homonymous works, some of which have not survived. In the case of Rvidh we find that the versions
39. Descriptive Catalogue of Mss. in the Central Library, Vol. Y: Vedic, Baroda, 1925, p. 24.
40. Vide supra f.n. 36.
41. Vide supra f.n. 37. >
42. Cp. the final colophon: iti Sti Vagharakulabhisanamaharajamahibhuja krtina / viracitàyàm ajani Yajurmafijaryarh pallavas turiyo’ yam Il
43. Cp. the introductory St. 25: vivicya bhasydn vividhams ca kalanetasya tosaya muda vyatanit / bhattasvayambhütanayo'tra vidvan Srikalanathah sahakaribhavam //
44. Yvidh. pp. 51-54. See Ep. Indo. Mos. 1913-14, p. 41.
45. Visnudharmottara-Puraua, Khanda II, Chapters 124-127, Agni-Puraua, Chapters 259-262.
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preserved in the Visnudharmottara- and Agni-Purdnas are, more or less, successive abridgements of the original Rvidh. More of this later. The Rvidh is followed up by a number of works bearing titles like Revidhanakarika,9 Rgvidhanasamksepa and Rgvidhi. These works are, at best, late compendia.
7. The.Contents
If now we take a comprehensive view of the class of literature which we have just examined, we find some characteristic features in them. All these works begin with the description of various penances, expiatory practices etc.andtheindividual vidhana texts differ only in matters of detail or scope. Thus thedescription ofthe preparatory restraints or austerities in the Rvidh is somewhat more detailed than the Svidh which contains few of them, but the latter work has a number of expiatory practices which are totally absent in the former. The Yvidh stands on a different footing altogether for its merely alludes to penances without so much as elucidating them. All these works relate in the strictest manner to Vedic Samhitas to which they belong and from which they draw Mantra- material in the form of Pratikas. The pratikas, then, along with the rules (Vidhàna) and the desired results (Phala) constitute another characteristic feature of these works. The rules (Vidhàna) formulate Japa or Homa or both. Finally the sum and substance of these works is to lay down in respect of each hymn or verse, the Kàmya ceremonies i.e. ceremonies which are intended to se-
cure the attainment of various benefits and which are mostly of a magical nature.
8. The Date
Itisno more possible to date the Rvidh than the other Vidhànas. If account is taken of internal indications, borrowings, linguistic features etc., the relative chronology of the Vidhanas can be fixed
46. Descriptive Catalogue of Goyt. collections of M; ite Deccan College, Poona, Vol. I, 1916, p. 44. jo e QN
47. Alphabetical Index of Skt. Mss. in ८ eo: * Trivandrum, Vol. T, 1957, p.104, — ^ University Mss, Library,
48. Tatra karmakarane tulàpurusacandrà adibhi
k arane ti rayanakrcchradibhih pūtaśarīreņa karmapeksaya dvadasaratrarh sadratram trirátram ekaratram iti ET prayascittani karyani | Yvidh, pp. 1-2.
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VIDHANA LITERATURE 19
with some certainty. The Rvidh is older than all the other known Vidhàna texts because it does not presuppose any of them. That Rvidh preceded the Svidh is proved by the fact that the formers? is aware of the Amrta, Pitrya, Vasavi, Raudra, Aditya and Vaisva- devi Sarhhitas, whereas the latter*? knows of the Madhucchandasi, Vaisnavi, Vainàyaki and Skandi Sarhitàs, besides Amrtà, Pitryà and Raudri Samhitàs. Moreover, some of the ceremonies of the latter work betray its late character. Comparing the linguistic features and the style of the Rvidh with the Svidh we find that the former definitely appears to be an older work.? The Yvidh is definitely more recent as its author, Katyayana, was a grand disciple of Saunaka according to Sadgurusisya. There is every likelihood that these works must have been composed between 500 and 300 B.C.
Having determined the position occupied by the Vidhanas in the Vedic literature, it remains for me to state the possible origin of these works. The following hypothesis may, however, be ad- vanced. It was the pious duty of every Brahmana to learn the Veda and its Angas. The Anti-Vedic scepticism of Kautsa and others who derided the Vedas as mere conglomeration of words without any sense may have led to a reaction among the orthodox to meet the new challenge.5t Saunaka as a champion of the orthodox school wrote numerous works to preserve the Rgvedic tradition. The Rgvidhana in particular was written by him with the purpose of proving the efficacy of the Rgvedic mantras in the accomplish- ment of various objects of desire with least effort. In the next chapter these are examined in detail.
49. Rvidh iv. 127-131.
50. Svidh i.4.12-20.
51. Cp. Svidh 2.6.11 which lays down the procedure for the vaSikarana of prostitutes and (Buddhist?) nuns. For the Svid/t, Burnell has assigned a date between Sth century B.C. and 7th century A.D. (vide Svidh, intro. p. x).
52. Meyer, Rvidh, Preface, p. xi.
53. Vide Sayana’s intro. to RV (VSM), Vol. I, p. 21: brahmanena niskarano dharmah sadango vedo’ dhyeyo jňeyaś ca tad vidhih /
54. Nirukta, 1.15.
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CHAPTER II CONTRIBUTION OF THE RGVIDHANA TO THE RITUAL LITERATURE AND MYTHOLOGY
In Chapter I, I have dealt with the characteristic features which the extant Vidhana texts share in common. In this chapter I pro- pose to give detailed analysis of the contents and of the subject- matter of the Rgvidhdna. The analysis gives us an insight into superstitions, taboos, religious and magical practices of that early period of which we have, unfortunately, few records.
1. Analysis of the Contents
The Rvidh is divided into four Adhyayas and each Adhyaya in its turn is divided into Vargas generally of five Slokas.1 Adhyaya Ihas thirty-one Vargas; Adhyaya II, thirtyfive Vargas; Adhyaya III, fortythree Vargas; and Adhyaya IV, twentyseven Vargas. Adhyaya IV is followed by the Phalasruti, consisting of three Vargas or thirteen Slokas, called Adhyàya V in Dr. Meyer's edi- tion. From the point of view of the actual presentation of the matter we can divide the Rvidh into three parts: the introductory, the main body of the work and the concluding part.
The work, which is before us; begins with an invocation add- ressed to the self-existent Brahma, the protector of the World, and to the seers of Mantras. It promises to expound the ancient precept concerning the Rks in the order of the Samamnaya i.e. the Rgveda and refers to the precept of rites which were formerly determined by the Rsis and which relate to pacification (Santi) and prosperity (Pusti). More of this later on. This leads us to the categories Stutyadayal which are barely hinted at in our work and which are further incorrectly designated as modifications (Vikarah). Fortunately forus, the Brhaddevata? has preserved
1. Vide Appendix A. 2. BD i.35-39ab.
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them. They are stutih (praise), praśarısā (laudation), ninda (blame), sam$ayah (doubt), paridevand (plaint), sprha (desire), 488 (prayer), katthand (boasting), yaciia (request), prasnah (ques- tion), praisah (summons), pravalhika (enigma), niyogah (commis- sion), anuyogah (injunction), ślāghā (vaunt), vilapitam (lament), acikhyasa (narration), samlapah (conversation), pavitrakhyanam (purifying narrative), Ghanasya (lascivious verses), namaskarah (obeisance), pratiradhah (obstacle), samkalpah (resolve), parlapa (prattle), prativakyam (reply), pratisedhah (prohibition), upadesah (admonition) pramadal (intoxication), apahnavah (denial), upa- praisah (invitation), samjvarah (agitation), vismayah (wonder), akrosal (abuse), abhistavah (eulogy) ksepah (invective) and Sapa (curse). To these categories Rvidh adds arthavada.
Next it refers to the fourfold objects of desire, viz., ayus (long life), svargah (heaven), dravinam (wealth) and siinavah (sons) and. states that hundreds of desires are incidently indicated by sages who praised the gods. The mantras when perfected by the correct method and employed according to the precept impart the desired result to the Brahmana. Truth, self-control, tranquillity, endu- rance, freedom from envy and equanimity are the means of ach- ieving them. A twice-born person is asked to engage himself in muttered prayers (Japa) and burnt-offerings (Homa) which are the only means of overcoming miseries in his case. Next it gives a further list of objects, viz., vidvesanam (the causing of hostility), samvananam (propitiating), visaghnam (counteracting poison) and roganüsanam (removing of disease). A twice-born person is also asked to perform the Prajapatya-krechra before undertaking the commencement of the Vedic study and he is further requested to cut the hair on his head, beard and body, to trim his nails, to take a bath and to stand during the day and sit during the night. He must mutter the purificatory verses, the Vyahrtis, the syllable om, the famous verse addressed to the Sun (RV 3.62.10), the hymn beginning with Apo hi stha (RV 10.9) and the other hymns i.e. RV 1.89.6 or 5.51.11-15; 7.35; 8.95. 7-9; 9.1-67 or RV Kh 11.10; and RV 10.190. He must perform tarpana to the acaryas, the seers, metres and deities and must wait upon the god Rudra with hymns addressed to him. A consecrated person must not talk with non-Aryans, Südras, censured people, menstruating woman, outcasts, low-born people, nor with those who dislike gods, Brah-
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CONTRIBUTION OF THE RGVIDHANA 23
manas, dcdryas, elders and parents. After a period of twelve days, he should offer sthalipaka to Agni, Soma, Agni-Soma, Visve- devah, Rudra, Avasdnasya Pati, Anumati, Dhanvantari, the Gan- dharvas, the Apsarases, Brahmanaspati, Brahma, Sarasvati, Visnu and Agni Svistakrt accompanied by the preliminary and terminal oblations of clarified butter. He must feed the Brahmanas and partake of the remnants
We come now to the enumeration of Krcchras? followed by an eulogy of Krcchras.*
1. Prajapatya Krcchra.5 It consists of four periods of three days each following the other in which there is respectively eating once only in the morning, once only in the evening, eating once only without asking for it and observing complete fast.
2. Atikrcchra.9 This penance is constituted by eating only one morsel of food for three days in the morning only, for three days in the evening only, for three days eating one morsel got without asking for it and observing a complete fast for the next three days.
3. Sarhtapana Krcchra. It lasts for two days: onthe first one drinks cow’s urine, dung, milk, curds, ghee and kusa water, and on the second day fasts altogether, whereas the Mahasarhtapana. lasts for 21 days, each of the six ingredients being taken for three days and a fasting being observed for three days. The Sisusàmtapana? consists in fasting for seven days. Possibly the latter is same as the Mahasamtapana in Yaj 3.315. It con- sists in drinking separately for six days in succession the six ingredients and fasting on the next day i.e. imall 7 days.
4. Taptakrcchra.? It comprises four periods of three days each. In this one drinks hot water, hot milk, hot ghee, for three days each and then for three days there is a complete fast when he inhales hot vapour.
Rvidh i.27-28ab. ibid., 1.28cd-32. ibid., 1.33. ibid., 1.34. Rvidh 1.35. ibid., 1.36. ibid., 1.37.
SES EAS Ei
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24 VEDIC TANTRISM
5. Yatikrcchra. It is same as the Prajapatya Krcchra, water being substituted for food.
6. Paraka Krcchra. This penance is constituted by not taking any food for twelve days while one controls one's senses and remains vigilant.
7. Candrayana Vrata. There are two varieties. If one begins the Vrata on the first lunar day of the dark fortnight, then one must reduce one morsel on the 1st. i.e. takes 14 morsels on that day, 13 on the second lunar day and so on. On the 14th of the dark fortnight one must eat one morsel but on the Amavasya one must not eat anything. Then on the first lunar day of the bright fortnight one must take one morsel and goes on increasing the intake till on the Paurnamàsi one takes 15 morsels, The second one is as follows: on the first lunar day of the bright fortnight only one morsel of food is taken, on the second lunar day two and 50-01. On the Paurnamasi 15 morsels are taken but on the first day of the dark fortnight 14 morsels, one being reduced on each succeeding day. So on the fourteenth lunar day of the dark fortnight one morsel is eaten and on the Amavasya day there is a complete fast.
8. Sigucdndrayana Vrata.?? It consists in eating four mouthfuls in the morning and four after sun-set.
9. Yaticandràyana Vrata.4 It consists in eating eight mouth- fuls of sacrificial food only once in the noon.
10. There is another Candrayana Vrata!? which consists in eating 240 morsels of sacrificial food in a month of 30 days distri- buting them according to one's own inclination.
11. Yàvaka [krcchra]* It consists in partaking of barley gruel for one week. The performer has to mutter purificatory verses
and must remain standing during the day and sitting during the night.
10. ibid., 1.38. 11. ibid., i.39. 12. ibid., i.40-41. 13. Rvidhi42. 14. ibid., 1.43. 15. ibid., 1.44. 16. ibid., 1.46.
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CONTRIBUTION OF THE RGVIDHANA 95
12. There is yet another Krcchra!? which consists in consuming consecutively broken grain, cil-cake and butter-milk.
Saunaka states that the rites that are declared henceforth are meant for a person who has duly purified himself with these pen- ances. A fast for three days or eating food at night for three days must invariably be undertaken before the commencement of all rites. When this has been finally disposed off, in vss 53-55, we come again to those purificatory verses which have already been dealt with above but which are here meant to be muttered in a forest after a bath with clothes on. Then it provides for varying numbers (3, 6, 8 and so on upto a hundred) of Pranayamas and finally extols the value of Pranayama in the removal of blemishes.
From now onwards the rules regarding the commencement of Vedic study follow. One must commence the Vedic study after mentally revolving the syllable or, the three Vyahrtis and the famous verse addressed to Savitr (RV 3.62.10) and must recite it in a low tone in the morning, in a high tone at midday and in the afternoon. One is further asked to get up atthe hour sacred to Brahma, to immerse in water thrice and to recite the Veda after having resorted to the mode of reciting in a medium speed, neither too quickly, nor too slowly. Besides, one must perform the morn- ing, the midday and the evening Samdhya and must not utter a word, nor desist from the recitation of the Veda. Exception is, however, to be made in the case of a Brahmana who has arrived at one’s house, but the Vedic study must immediately cease at the approach of a Südra. With this we come to the end of the intro- ductory part of the Rgvidhana.
The main body of the work, commencing with the sixtysixth stanza of the Adhyaya I, treats of charms and rites intended to produce some benefit or other to the performer by means of the recitation of each hymn or even of single verses of the RV. It follows a definite order. First, we have the Pratika, i.e. the first words of the Rgvedic hymn, then the vidhana which consists in Japa or Homa and finally the Phala; i.e. the desired result. As a rule, the Pratika and the vidhüna of the hymn precede those of its Rks, but once it is otherwise. At one place? we have the Pra-
17. Rvidhi.49. ° 18. Rvidh., 1.99-104; 127-128; ii.4-9ab. 19. ibid., ii.Ocd-11. 20. ibid., ii.78.
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tika and the vidhana without any Phala whatsoever and at an- other! we have Phala only. Quotations of Rgvedic hymns or verses are made in 4 ways: 1, by quoting the first words in the hymi (e.g. Apo hi stheti süktam, Rvidh i.16) and in few instances the first words are abbreviated (e.g. Anobhadriya, Asyavamiya etc. Rvidh 1.108, 141); 2, by mentioning the seer or the deity add- ressed (e.g. Aghamarsanam, Raudrath mantraganam etc. Rvidh 1.16, 19); 3, by indicating the key-words with possessive suffixes (e.g. Suddhavatyah, Rvidh i.55)., by mentioning the subject dealt with (e.g. Pavamanyah, Rvidh 1.16, 55). An attempt is made in the following pages to examine whether there is any connection between the charms and rites prescribed by the Rvidh and the respective hymns either by way of similarity of word, sound or idea.
1. RV 1.1-11. Hymn 1 is addressed to Agni and is ascribed to
` Madhucchandas. Its contents are: Agni, the domestic priest, the shining ministrant of sacrifices, is asked to conduct the gods to the sacrifice (vss 1-2); one obtains wealth and heroes only through Agni’s good offices (vss 3-4); Agni, the invoker, the true, the shining guardian of order, is asked to come with the gods and to abide with the worshipper for his well-being (vss 5-9): Hymn 1 forms the Gayatri portion of the Agni sec- tion and is used at the Prataranuvaka (ASS.4-13; SSS.6.4.1); at the Agnistut ekaha ($SS.14.52.1); and at the Adhyayo- pakarana (AGS.3.5.6; SGS.4.5.6).
Hymn 1 is intended to secure the attainment of wealth (Rvidh 1.66); and it reappears in the Agni-sadhana (Rvidh i.79-83). There is hardly anything in the hymn itself to indicate that it is meant for such a purpose.
Hymn 2 consists of three tristiches: the first addressed to Vayu, the second to Indra and the third to Mitra and Varuna. Like the preceding, this hymn is also ascribed to Madhucchandas. Its con- tents are: Vayu, Indra and Vayu, Mitra and Varuna are alter- natively asked to come and drink libations of the Soma juice and they are further requested to vouchsafe Strength and action (vss
21. ibid..i.153cd-154ab.
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1-9). Hymn 3 consists of four tristiches: the first addressed to Aévins, the second to Indra, the third to the Vigvedevas and the fourth to Sarasvati. Its contents are: Asvins are asked to accept the prayer and the pressed Soma juice (vss 1-3); Indra is likewise asked to do the same (vss 4-6); the Visve devas, who protect, che- rish and reward men, are asked to accept the Soma draught (vss 7-9); Sarasvati is praised as the goddess of sacred speech in vss 10-11 and as the river-goddess in vs 12. Hymns 2-3 are used at the Praüga-Sastra of the Agnistoma (ASS.5.10; SSS.7.10.9), and of the Abhiplava-sadaha (SSS.11.9.3).
In Rvidh, hymns 2-3 are intended to secure the attainment of numerous benefits (i.84); further with Hymn 1 they are directed to be muttered before the partaking of.a meal (ii.165-166).
Hymn 4 is addressed to Indra and is ascribed to Madhucchan- das. Its contents are: Indra, the doer of fair deeds, is asked to come and partake of the Soma draught so that the worshipper may get acquainted with his innermost benevolence (vss 1-3); Indra is the best friend and protector, let others say what they like (vss 4-6); the worshipper wishes to obtain wealth through the help of Indra (vss 7-10). Hymn 5 is addressed to Indra and is ascribed to Madhucchandas. In this hymn, Indra is invoked to stand by the worshipper in the hour of his need and to protect him (vss 1-10). Hymn 6 is addressed to Indra and the Maruts. In this hymn, Indra surrounded by the Maruts is invoked to help the worshipper (vss 1-10). Hymn 7 is addressed to Indra. In this hymn he is invoked to raise the sun in heaven, to break open the mountain for the sake of cows, to help the worshipper in the mighty battles as well as in the lesser ones and to rule over the five-fold race (vss 1-10). Hymn 8 is, like the preceding, addressed to Indra. In this hymn, he is invoked to bestow wealth, to assist in battles, to conquer foes, and to protect the worshipper with his mighty powers (vss 1-10). Hymn 9 is also addressed to Indra. In this hymn, he is invoked to bestow manifold bounty, fame etc. (vss 1-10). Hymn 10 is addressed to Indra and is ascribed to Madhucchandas. In this hymn Indra is invoked to bestow wealth, abundant kine and thousandfold aid in battles and to prolong the life of the worshipper (vss 1-12). Hymn 11 is addressed to Indra and is ascribed to Jetr, the son of Madhucchandas: In this hymn, Indra is invoked to sustain every sacred rite and to bestow pre-
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cious gifts in thousands (vss 1-8). At the Abhiplava-sadaha, hymns 4-10 are inserted for the sake of over-recital by the Bràh- manaccharhsin-priest at the morning pressing of Soma (ASS.7.5). Hymns 1-10 with the Mahanamni-verses at the end are regarded by Rvidh as constituting the Amrtà-samhità, by means of which the gods attained immortality (iv.127cd-128). Cp. Svidh 1.4.8. Hymns 1-11, which are vaguely referred to by the Rvidh as re- presenting the whole Rgveda—of which they are the beginning— are intended to secure the attainment of the Rgveda-sarnhitaphala and of various other benefits (i.67-69). In all these applications there is nothing that suits the real character of the hymns.
2. RV 1.18.6. This verse is addressed to Sadasaspati and is attri- buted to the seer Medhatithi. Its paraphrase would be: the worshipper waits upon the wondrous Sadasaspati who is Indra's lovely friend and who gives wisdom (Medha) with a prayer. This verse is used in the Dhisnyopasthàna (SSS 6.13.3) and in the Anupravacaniya-homa (AGS 1.22.13; SGS 2.8.1).
` Rvidh directs it to be muttered by one desiring wisdom (1.85).
3. RV 1.22.15; 22.17-21. The verse 15 is addressed to the god-~ dess Prthvi, who is invoked to spread wide and to vouchsafe a broad and sure shelter for the worshipper. It is used on the Mahanamni-vrata, whilst touching the earth (ASS 8.14) and in the Pratyavarohana ceremony (AGS 2.3.7; SGS 4.18.5).
Used by the Rvidh in a charm for obtaining large tracts of land (1.86) and in another for obtaining release from the Bhümipasa (11.149).
Verses 17-2] are addressed to Visnu and their paraphrase would be: Visnu strode through all this world planting his foot thrice and none can deceive him (vss 17-18); Visnu’s works and holy ways are to be visualised by the worshippers: [then] they will per- ceive the most sublime abode of Visnu (vss 19-21). The verse 17 is employed as an inviting-verse at the Vaisnavopàm$uyaga and at the Darsapirnamasa (ASS 1-6; SSS 1-8-8). It is also used in the consecration of ponds (SGS 5.2.6).
In the Rvidh, verses 17-21 accompany the plunging of the thumb into the food in a Sraddha ceremony (i.87), and further the vs 20 Is meant to expiate the sin of eating forbidden food (1.88). All
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these applications are evidently imposed upon these verses from the RV, not contained in them.
4. RV 1.23.16-24. These verses are addressed to the waters. They are asked to speed forth the worshipper's sacrifice, to accept oblations, to protect the worshipper, to remove sins, evils etc. and to give offspring and a long life (vss 16-24). At-the Agni- stoma, vss 16-17 are used in the Aponaptriya rite (ASS 5.1); vs 22 in the sprinkling ceremony of a sacrificial victim (ASS 3.5) and in the final purificatory bath (ASS 6.13). Vss.16-19 are reckoned by Kaus (7.14) to the apam süktani, applied (19.1)
in a healing rite for sick kine and (41.14) in a ceremony for good fortune.
Rvidh regards vss 16-24 as Sprinkling verses which are con- ducive to long life and. health (1.89) and further vss 22-24 are meant to expiate the sin of cohabiting with forbidden women (11.153).
5. RV 1.24-30. Hymn 24 is addressed to Agni, Savitr and Var- una. It is ascribed to Sunahsepa. Its broad contents are ben- evolence of Agni and Savitr (vss 1-5); Varuna’s might (vss 6-8) which is followed by a request for release from sins and fetters (vss 9-15). Vs 11 is employed as an offering-verse at the Varunapraghasa (ASS 2.17) and vss 14-15 are employed as the inviting- and offering-verses in the final purificatory bath (ASS 6.13). Hymn 25 is addressed to Varuna. In this hymn, Varuna is invoked to condone the violations committed daily by the worshipper, to prolong the worshipper's life and to un- loosen his bonds (vss 1-21). At the Abhiplava-sadaha this hymn is inserted at the Hotrkasastra (ASS. 7.5). Hymn 26 is addressed to Agni. In this hymn, Agni is invoked to officiate at the sacrifice, to hear the songs and to find pleasure in the sacrifice offered by the worshipper (vss 1-10). Hymn 27 is also addressed to Agni. In thishymn, Agni is invoked to bestow gifts on the worshipper, and to protect him in battles (vss 1-13). Hymn 26-27 constitute the Gayatri-portion of the Agni-section and are used at the Prataranuvaka (ASS 4.13). Hymn 28 is addressed to Indra and its broad contents are: Indra is asked
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to drink with eager thirst the Soma-droppings which are shed by the mortar (vss 1-4); the praise of mortar and pestle (vss 5-8); the Soma remnants are taken into the vessels and. then filtered (vs 9). AB (7. 17) employs vss 1-4 in the Afijabsava and the rest in the Abhisava. Hymn 29 is also addressed to Indra. In this hymn, Indra is invoked to bestow thousands of horses, kine etc. on the worshipper (vss 1-7). At the Prsthya-sadaha, this hymn is inserted at the Hotrkasastra (ASS 7.11). Hymn 30 is addressed to Indra, A&vins and Usas and its broad con- tents are; Indra is asked to heed to the worshipper’s call and to bestow various benefits on him (vss 1-16); the Aé§vins are invoked to give riches to the worshipper (vss 17-19) and finally the goddess Usas is also requested to give riches to the wor- shipper (vss 20-22). Vss 17-19 of this hymn forms the Gaya- tri-portion of the Aévin-section and are used at the Prataranu- vāka (ASS 4.15). Likewise vss 20-22 form the Gayatri-portion of the Usas-section and are used at the Prataranuvaka (ASS 4.14). Further, Sayana understands that hymns 24-30 are meant to be communicated to the newly consecrated king on the Abhisecaniya-day of the Rájasüya and quotes ASS 9.3 and AB 7.18.
In the Rvidh, hymns 24-30 are directed to be muttered by a person desiring release from fetters, diseases, etc. (1.90) and fur- ther hymns 28-29 are directed to be repeated by one desiring permanent benefits (i.91).
6. RV 1.32. This hymn is addressed to Indra and is ascribed to Hiranyastipa Angirasa. In this hymn, Indra’s deeds like slay- ing the dragon, releasing the waters, etc. are recapitulated in a vivid manner (vss 1-15). At the midday pressing of Soma this hymn is used as an intercalatory Nivid-hymn at the Niskevalyagastra of the Agnistoma (ASS7.15; SSS 7.20.8) and further is used in the Visuvant (ASS 8.6).
Used by Rvidh (1.92) in a charm for driving away the enemies.
7. RV 1.35.2.11. The hymn is addressed to Savitr and is ascribed to Hiranyastipa Angirasa. The paraphrase of Vs 2 is: advan- cing through the dark space, laying to rest the immortal and
the mortal, on his golden chariot god Savitr comes seeing all
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creatures. The paraphrase of vs 11 is: thine ancient path, O Savitr, the dustless, the well-established in the air [going] by those paths easy of travel, protect us today and speak for us O God! On the fourth day of ihe Abhiplava-sadaha, this, intercalatory Nivid-hymn meant for Savitr is recited at the Vaisvadeva-sastra (ASS. 7.7).
Rvidh employs vs 2 in a ceremony for health and long life (i.93- 94) and vs 11 while setting out on a journey and further it is inten- ded to secure a healthy housewife (i.95).
8. RV 1.42. The hymn is addressed to Piisan and is ascribed to Kanva Ghaura. In this hymn, Piisan is invoked to drive away wolf, robber etc. to make the path pleasant and fair to tread upon and to lead the worshipper to grassy meadows (vss 1-10). It is directed to be recited by a person setting out on a dan- gerous way (AGS 3.7.10). But KGS (i.18.4) employs it in the Niskramanikà ceremony.
Rvidh (i.96) designates it as *adhvanya" (the speeding up of the journey) and regards it as a destructive charm against robbers.
9. RV 1.43. The hymn is addressed to Rudra and is also ascribed
‘to Kanva Ghaura. In this hymn, Rudra is invoked to grant
health to steeds, rams, ewes, men, women etc. (vss 1-9). Used
by SSS (4.20.2) in the Sülagava ceremony and by AGS (4.9.
21-22) to accompany the homage to quarters in sacrifices offered to Rudra.
Rvidh employs it in a rite for appeasing Rudra's anger (i.97) and further in a Kamya-rite by one desiring power (1.98).
10. RV 1.50. This hymn is addressed to Sürya and is ascribed to Praskanva Kanva. Its broad contents are: bright rays bear Sürya up aloft so that all may look on him and the constel- lations pass away before the all-beholding sun (vss 1-2); Sür- ya's rays are seen afar and he illumines all the radiant realm (vss 3-4); Sürya looks upon the race of men and further sees all things that have birth (vss 5-7); Sürya has yoked seven
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steeds to his chariot and goes forth (vss.8-10); Sarya is invoked to remove the heart-disease and to transfer it to parrots, star- lings, etc. (vss 11-12); and the worshipper finally requests Sürya to hand over his enemy to him (vs 13). Vss 1-9 of this hymn constitute the Gayatri-portion of the Sürya-section and are recited at the Agvina-éastra (ASS.6.5). Used by SGS (4.6. 4) in the Utsarga ceremony. Sarv (1.50) designates vss 11-33 as “rogaghna upanisat".
Rvidh understands the complete hymn to be destructive of heart-disease (1.99); further vss 11-13 are directed to be muttered for the sake of health (1.101); vs 1300 is designated as “dvisad- dvega" and is employed as a charm to make an evil-doer odious (i.100, 102-104); and further the same half-verse reappears in a sorcery-rite (iv.52).
11. RV 1.65-73. These hymns are addressed to Agni and are ascribed to Parasara the son of Sakti. Hymns 65-67 treat of the flight of Agni and are, besides, full of comparisons which at times are unintelligible. In hymn 68, Agni is invoked to vouchsafe wealth and progeny to the worshipper (vs.1-5). In hymn 69, Agni is invoked to grant audience to chieftains and to remember the worshipper always (vss 1-5). In hymn 70, Agni is asked to regulate the acts of worship and to protect the worshipper (vs 1-6). In hymn 71, Agni is invoked to pros- per the worshipper, to protect cattle and not to break the an- cestral friendship between him and the worshipper (vss 1-10). In hymn 72, Agni is invoked to grant all immortal bounties, to guard the life of plants and cattle and to send abundant food to the worshipper (vss 1-10). In hymn 73, Agni is invoked to give food, to prosper the worshipper’s dwelling, to grant a long life to the rich worshippers and to lead the worshipper on to riches (vss 1-10). ASS (8.12) designates hymns 65-70 as **dvaipadam" and directs them to be recited at the Vaisvadeva $astra on the tenth day. Hymns 71-73 forms the Tristubh-
portion of the Agni-section and are used at the Prataranuvaka (ASS 4.13).
In the Rvidh, hymns 65-73 are intended to destroy enemies, but
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no sufficient indication of such value is to be found in these hymns. :
12. RV 1.84.16,18. These verses are addressed to Indra and are ascribed to Gotama Rahiigana. The fact that these verses are in the form of questions may perhaps explain their designation “adhyatmikih” and their inclusion in the Revidhana. In the Isti entitled Sarvaprstha, vss 16 and 17 are respectively used as the inviting- and the offering-verses of the oblation for Prajapati (ASS 4.12). Used by Svid: (1.8.1) among expiatory rites. 5
In the Rvidh, these verses are intended to secure the attainment of the highest abode (i.107).
13. RV 1.89. This hymn is addressed to the Visvedevas and is ascribed to Gotama Rahiigana. In this hymn, the Visvedevas are invoked to lengthen the worshipper’s life, to grant felicity and to promote the increase of wealth (vss 1-10). In the Agni- stoma this intercalatory Nivid-hymn (except vs 10) meant for the Vigvedevas is recited at the Vaisvadeva-gastra (ASS 5.18; SSS 8.3.16). It is also used in the Visvajit (SSS 11.15.9) and in the Vajapeya ;SSS 15.3.1).
Rvidh declares that this hymn to be conducive to long life (i. 108) and further vs 6 of this hymn is designated as and included. among “Svastimatyah” and is used at the beginning and end of all rites (i.16,53).
14. RV 1.90.6-8. This hymn is also addressed to the ‘Visvedevas’. The worshipper implores wind, rivers, etc. for remaining al- ways sweet. Used by AGS (1.24.14) in the respectful reception of Rtviks.
But Rvidh (i.109) employs them in the Sraddha ceremony. 15. RV 1.91. This hymn is addressed to Soma. In this hymn,
Soma is invoked to guide the worshipper, to guard him and to bestow milch-cow, steed, etc. (vss 1-23). Vss 1 and 2 of this
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hymn form the inviting-verses of vapa and purodasa respec- tively to the victim immolated to Soma (ASS 3.7). The first verse alone is used for a similar purpose in the Prayaniyesti (ASS 4.3; SSS.5.5.2).
In the Rvidh, this hymn is intended to secure the release from three-fold miseries (i.110-111) and the attainment of the abode of the moon (i.112)—all artificial uses, having no relation to the . above hymn.
16. RV 1.92. This hymn (except vss 16-18 which are addressed to A&vins) is addressed to Usas and is ascribed to Gotama Rahi- gana. In this hymn Usas and Aśvins are invoked to bestow all felicities, strength etc. on the worshipper (vss 1-18). Vss 1-4 of this hymn form the Jagati-portion of the Usas-section and are used at the Prataranuvaka (ASS 4.14; SSS.6.5.9-12); further vss 5-12 form the Tristubh-portion of the Usas-section and are used at the Prataranuvaka and Agvina-gastra (ASS 4.14); fur- ther vss 13-15 constitute the Usnih-portion of the Usas-section and are used at the Prataranuvaka and Aévina-gastra (ASS 4.14); and finally vss 16-18 form the Usnih-portion of the A$vin-section and are used at the Prataranuvaka and A§vina- Sastra (ASS 4.15).
Used. by Rvidh (i.113) in a charm for obtaining wealth.
17. RV 1.94. This hymn is addressed to Agni and is ascribed to Kutsa Angirasa. In this hymn, Agni is invoked to prolong the life of the worshipper and to release him from every sin (vss 1-26). Vss 1-14 of this hymn form the Jagati-portion of the Agni-section and is used at the Prataranuvaka and A§vina Sastra (ASS 4.14); further this intercalatory Nivid-hymn meant for Jatavedas is recited at the Agnimarutagastra (ASS 7.7; SSS 10.8.15) and further this hymn is used in the Anvadhana rite (SSS 4.2.10). .
Used by Rvidh in a rite for prolonging life and for surmounting adversities (i.114-115ab).
18. RV 1.97. This hymn is also addressed to Agni. In this hymn,
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Agni is invoked to bestow wealth, fields etc. and to chase with his brilliance the sin of the worshipper (vss 1-8). Used by SSS (4.2.9) in the Anvadhana rite. The AGS (4.7.18) uses it in the Pretakarma, whereas the SGS (4.17.5) employs it in the Pratyavarohana rite. This hymn is designated as “‘apa- gham” and is used in the Strikarma (Kaus 36.22), in an ex-
piatory ceremony for seeing bad sights (42.22) and in the Pre- takarma (82.4).
' But Rvidh designates it as “aghapaham” and employs it in a expiatory ceremony (i.115cd-117ab).
19. RV 1.99. This hymn which consists of one single verse is ascribed to Kasyapa Marica. Its paraphrase would be: Agni is invoked to consume the slanderer's wealth and to help the worshipper to surmount all his troubles. On the second and other series of sacrificial days this verse is recited at the Agni- maruta-sastra before the intercalatory Nivid-hymn to Jàta- vedas (ASS 7.1).
This verse is used in Rvidh (i.117cd-118ab) as a benediction while setting out upon a dangerous path; it is also directed to be muttered when one is in dangerous situations (i.118cd-1 19) or
when one sets out on a business journey or when one sees evil dreams (i.120-122).
20. RV 1.101.1. This verse is addressed to Indra. In this verse, Indra is invoked to drive away dark aborigines (Krsnagarbha) and to remain in friendly terms with the worshipper. On the ninth day of the ten-day-period, the complete hymn, except perhaps the last verse, is used at the Marutvatiya-sastra (ASS 8.7; SSS 10.11.6). The first-verse of this hymn is designated as “garbhasravinyupanisat” by Sarv (i.101).
Rvidh (1.123) employs it in a charm for safe delivery. This appli- cation has nothing to do with the text of the verse, except for the word Krsnagarbha which occurs in the latter and which possibly misled both Sary and Rvidh. i
21. RV 1.105. This hymn is addressed to the Viśvedevās. In this
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hymn, the seer Trita implores Heaven and Earth for releasing him from distress (vs 1-19). Not noticed in any of the ritual texts of the RV.
Rvidh directs it to be muttered when one is in difficulties or when one desires all kinds of benefits (i.124ab).
22. RV 106. This hymn is addressed to the Visvedevas. In this hymn, the Vi$vedevàs are invoked to aid the worshipper and to rescue him from distress (vs 1-7). Not noticed in any of the ritual texts of the RV.
Used by Rvidh (i.124cd-125ab) in a rite for securing release from all distress.
23. RV 1.112. This hymn is addressed to the Aśvins. In this hymn, Aávins are invoked to rescue the worshipper just as they did in the case of Rebha, Vandana, etc. and to protect him always (vss 1-25). This hymn is used at the laud (Abhi- stava) in the Pravargya ceremony (ASS 4.6; SSS 5.9.24). Moreover, it forms the Jagati-portion of the Asvin-section and is used at the Prataranuvaka (ASS 4.15; SSS 6.6.12).
Rvidh designates it as “Sarntatiya” and employs it in a rite for obtaining prosperity as well as for obtaining release from infir- mities (i.125cd-126).
24. RV 1.114. This hymn is addressed to Rudra. In this hymn, Rudra is invoked to remain gracious to the worshipper, to repel the anger of the gods and to grant protection, shelter, etc. (vss 1-11). Used by SSS (4.20.2) in the Sülagava cere- mony and by AGS (4.9.21.22) to accompany the homage to quarters in sacrifices offered to Rudra. SGS directs it to be muttered when a disease has befallen to someone (5.6.2).
In the Rvidh, this hymn is intended to secure the attainment of long life, knowledge, wealth, progeny and a healthy housewife (127, 129-130); further vss 7-8 are employed in a remedial rite to counteract impurity of one's own self perpetrated on heroic sons, grandsons and cowpen (1.128).
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25. RV 1.115. This hymn is addressed to Sürya. In this hymn Sürya is invoked to deliver the worshipper from trouble and dishonour (vs 1-6). This hymn is recited at the Agvina-sastra just before the actual sun-rise (ASS 6.5; SSS 9.20.21). Vss 1-3 of this hymn are respectively the inviting-verses of the vapd, purodasa and havis for the victim immolated to Siirya and further vss 4-5 are respectively the offering-verses of vapd and Purodasa (ASS 3.8; cp. SSS 11.13.9).
In the Rvidh this hymn is intended to secure the attainment of wealth and long life (i.131-132).
26. RV 1.120.12. The wealth of a rich man is compared to a dream. Sarv (i.120) designates it as *Duhsvapnanàsinr. Used by SGS (1.4.2) in the Utsarga ceremony.
In the Rvidh, this verse is intended to avert the bad effect of dream and the fear by reason of fasting (i.133).
27. RV 1.133. This hymn is addressed to Indra who is invoked to drive sorceresses, to strike demons and to bestow wealth on the worshipper (vss 1-7). Not noticed in any of the ritual texts of the RV.
In the Rvidh, this hymn is intended to destroy demons, rivals, etc. (1.134).
28. RV 1.139.11. The paraphrase of this verse is: the thrice eleven gods living respectively in heaven, earth and waters are re- quested to accept the sacrifice with pleasure. On the sixth day of the ten-day-period, this verse is the second one in the tris- tich addressed to the Vi$vedevàs and is used at the Praüga- Sastra (ASS 8.1). Used by SGS (2.14.16) in the Vaisvadeva ceremony.
In the Rvidh, this verse is intended to secure the attainment of all objects of desire (i.135). .
29. RV 1.154.1-3. These verses recapitulate the deeds of Visnu.
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At the third pressing of Soma, this hymn is recited for the sake of over-recital by the Acchavaka-priest (ASS 7.9); fur- ther vss 1-2 are the inviting and the offering verses in the Atithyesti (SSS 5.7.3); and further the complete hymn is re- cited over the victim immolated to Visnu (SSS 6.11.5). Used by Kaus (59.19) in a Kamya-rite by one desiring all kinds of benefits
In the Rvidh, these verses are intended to secure the attainment of dharma, knowledge, etc. and the eternal abode (i.136-137).
30. RV 1.158.5. The paraphrase of this verse is: the rivers are asked not to devour the worshipper who is thrown into them. Not noticed in any of the ritual texts of the RV.
In the Rvidh, this verse is intended to repel incendiaries, tigers,
etc. (i. 138-140)—an artificial employment, having no relation to the above verse.
31. RV 1.164. The hymn consisting of fifty-two verses is rather an enigmatic one in the form of questions, doubts, etc. and is, besides, addressed to various deities. The major part of this hymn is used in the Mahavrata (SSS 18.22.7; cp. AB 5.3.2). Used by Kaus (18.25) in a ceremony for prosperity.
In the Rvidh, this hymn is meant to expiate the sin of stealing gold (i.141) and further it is intended to secure the attainment of a kingdom (1.142).
32. RV 1.165. This samyada hymn is ascribed to Agastya who brings about a reconciliation between Indra and the Maruts (vss 1-15). In the Samsaya and in the Caturvirhéa day, this hymn is recited at the Marutvatiya-sastra before the intercala- tory Nivid-hymn (ASS 6.6; 7.3; SSS 13.5.15; 11.2.4).
In the Rvidh, this hymn is meant to expiate the sin of calumny (1.143) ;
33. RV 1.179.5-6. The paraphrase of these verses is: the wor-
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shipper asks Soma for forgiving his sins (vs 5); Agastya nourished both Kama and Tapas and won fame thereby (vs 6). Not noticed in any of the ritual texts of the RV.
In the Rvidh, these verses are intended to secure the attainment of all objects of desire (i.144).
34. RV 1.187. In this hymn, food is invoked to protect the wor- shipper (vss 1-11). Not noticed in any of the ritual texts of the RV. Sary (i.187) designates it as *annastuti".
Used. by Rvidh (i.145-148ab) as a charm against poison and. diseases arising out of food.
35. RV 1.189. In this hymn, Agni is invoked to lead the wor- shipper along good paths, and to protect him always (vss 1-8). It forms the Tristubh-portion of the Agni-section and is used. at the Pritaranuvaka and Aévina-gastra (ASS 4.13). Vss 1-4 are used by AGS (2.1.4) in the Sravanà-karma.
Rvidh directs the hymn to be muttered by a person when he
loses his way or when he commits an ignominous deed (i.148cd- 150ab).
36. RV 1.190. In this hymn, Brhaspati is invoked to punish the spiteful and to bestow kine and horses on the worshipper (vss 1-8). On the third day of the Prsthya-Sadaha, this hymn is meant for the Brahmanacchathsin-priest (SSS 12.12.8); fur- ther vss 2 and 7 are respectively the offering-verses of the vapü and purodasa for the victim immolated to Brhaspati (ASS 3.7). `
In the Rvidh, this hymn is intended to secure the attainment of heroes, wealth and high fame (i.150cd-1 5180).
37. RV 1.191. According to Sarv (i.191), this hymn is said to have been recited by Agastya when he suspected that he had been poisoned. Vss 4 and 9 are used by Kaus (31.8) in a remedial rite against demons; further vs 16 is used by AGS (3.5.7) and
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SGS (4.5.8) in the Adhyayopàkarana and Utsarga ceremonies. The complete hymn is used by Rvidh (i.151cd-153ab) ina reme- dial charm against venomous bites of snakes etc. and poison.
38. RV 2.12. In this hymn which is ascribed to Grtsamada, Indra’s deeds are recapitulated and he is, finally, invoked to aid the worshipper in his battles (vss 1-15). In the Samsava and on the third day of the Abhiplava Sadaha, this hymn is recited at Niskevalya-Sastra before the intercalatory Nivid- hymn (ASS 6.7; 7.7; SSS.13.5.16; 11.9.5).
Used by Rvidh (i.153cd-159ab) with RV 2.21.6, in an extended rite for obtaining dharma, intelligence, etc.
39. RV 2.23. In this hymn, which is also ascribed to Grtsamada, Brhaspati is invoked to chase revilers, to crush enemies and to prosper the worshipper's progeny (vss 1-19). Used at the laud in the Pravargya rite (ASS. 4.6; SSS.5.9.18).
In the Rvidh, this hymn is intended to secure the destruction of enemies and the attainment of wealth, prosperity and all kinds of benefits (i.159cd-161ab).
40. RV 2.28.10. The paraphrase of this verse is: Varuna is in- voked to afford protection from a threatening friend or a kinsman, wolf or robber seen in slumber. Used by SGS (1.4.2) in the Syadhyaya ceremony.
But AGS (3.6.6) and Rvidh (i.161cd-162ab) employ it in a rite to avert the bad effect of dreams.
41. RV 2.32.4-8. In these verses, Raka and other female deities are invoked to give a heroic son, wealth and progeny to the . worshipper. Vss 4-5 and 6-7 are respectively the inviting and offering verses in the Patnisarhyaja-offerings (45S 1.10; SSS 1.15.4). AGS (1.14.3) employs vss. 4-5 in the Simantonnayana ceremony, whereas SGS (1 -22.12) prescribes vss.4-6 in the self- same ceremony.
In the Rvidh, these verses are intended to procure the birth of a ' magnificent progeny (i.162cd-164ab).
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42. RV 2.33. In this hymn, Rudra is invoked to prolong the life of the worshipper, to ward off all attacks of mischief-makers, to bestow healing and blessing on the worshipper and to re- main merciful to his children and descendants, (vss 1-13). Re- garding the ritual use of this hymn see under (9) above.
Used by Rvidh (i.164cd-167ab) in a remedial rite against a fatal disease. s
43. RV 2.41.16. In this verse, Sarasvati is invoked to bestow re- nown on the worshipper. On the first day of the ten-day- period, this verse is used at the Praüga-sastra (ASS 7.11).
Rvidh directs this verse to be muttered by a person who has been accused falsely (i.167cd-168ab).
44. RV 2.42-43. In these hymns, Indra who has assumed the form of a Kapiiijala is invoked to bring happy tidings and to proclaim good luck in all directions.
Hymns 42-43 are employed in AGS (3.10.9) and Rvidh (i.168cd- 170) against birds of ill-omen, and further they reappear in a charm for successful home-return in the latter work (ii.1-2).
45. RV 3.26.7. According to Sary (iii.26), this verse as well as the next are designated as “atmastutih”. In the Agnicayana, this verse is employed while praising a kindled fire (ASS 4.8). Used by Rvidh (1.3) in a remedial charm against diarrhoea.
46. RV 3.33. This hymn which is a dialogue between the sage Visvamitra and the twain rivers, Vipāś and Sutudri, has no liturgical significance.
However, SGS (i.15.20) directs vs 13 to be muttered while cross- ing a river, whereas Rvidh (ii.4-6) prescribes the complete hymn for selfsame purpose. Further in the latter work, vs 5 is directed to be muttered while crossing a swollen river (ii.7ab); vs 9, while in the midst of waters (ii.7cd-8ab); and vs 13 while crossing the river with a chariot (ii.8cd-9ab).
47. RV 3.45. In this hymn, Indra is invoked to bring wealth for
2
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the worshipper. Vs 1 is employed in a laud for Sodasin drau- ght of Soma (SSS 9.5.9); further on the third day of the Abhi- plava-sadaha vss 1-3 are the corresponding tristich for the Hot- rkas (SSS 12.9.11). The first verse of this hymn is found as a single-versed hymn in AV.7.117 and is used by Kaus (59.14) in a rite for welfare. The first verse of this hymn is employed by AGS (3.10.5) in the Samavartana ceremony.
Rvidh directs this hymn to be muttered while setting out on a business journey (ii.9cd-10ab). Cp. Svidh 2.4.1.
48. RV 3.53. In this hymn, Indra and Parvata are invoked to drink a draught of well-pressed Soma and to give Prama- gandha’s wealth to the worshipper and incidentally goddess Sasarpari is also invoked to dispel ignorance and to bestow new vital power on the worshipper. The later part of this hymn however, deals with the consecration of chariot and its different parts and the last four verses contain a strongly- worded imprecation against an enemy. In AGS (2.6.7), vs 17 accompanies the touching of the various parts of a chariot in the Ratharohana rite and further vs 19 is used by SGS (1.15. 10) in a rite to repair the damage caused to a chariot.
In the Rvidh, the complete hymn is intended to secure the attain- ment of long life and wealth (ii.11cd); further vs 14 reappears in a charm against a miser (ii.10cd-11ab); vss 15-16 in a rite for the retention of knowledge (ii.12-13); vss 17-20 are directed to be muttered while travelling in a cart (1.14); vss 19-20 recur in a rite to repair the damage caused to the axle (ii.15); and finally
vss 21-24 reappear in a witchcraft ceremony against enemies (ii. 16-20).
49. RV 3.55. In this hymn the mysteries of the godly rule are clothed in a sundry, unusual allegory and paradox. Possibly this fact explains the reason of its inclusion in the Rvidh. In the Vajapeya, hymns 54-55 which are designated as “honey- comb-cell” are employed at the Vai$vadeva-$astra after inter- twining them (SSS 15.3.2).
Rvidh designates hymn 55 as “adhyatmika” and employs it in a charm for obtaining all benefits (1.21).
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50. RV 3.62.4-18. This hymn consists of six tristiches: the first addressed to Indra, the second to Brhaspati, the third to Püsan, the fourth to Savitr, the fifth to Soma and the sixth to Mitra and Varuna. Here we are not concerned with the first tristich which is addressed to Indra. Contents: Brhaspati, beloved of all gods, the bull among men, who can change his shape at will, is invoked to bestow wealth and power on the worshipper (vss 4-6); Piisan is invoked to protect the worshipper (vss 7-9); Savitr is invoked to stimulate the prayers and bestow pros- perity on the worshipper (vss 10-12); Soma is invoked to give salutary food to bipeds and quadrupeds (vss 13-15); and fin- ally Mitra and Varuna are invoked to take their seats in the sacrificial assembly (vss 16-18). Vs 4 is the inviting-verse in the Soma rite connected with Cayana (SSS.9.27.2). In the. Agnihotra, vs 10 accompanies the pouring out of libations into the Daksinagni (SS'S.2.10.2); further it is the inviting verse to Savitr in the Prayaniyesti (SSS.5.5.2); and further it is em- ployed in the Savitranuvacana (SGS 2.5.12), inthe Anuvacana . (SGS 2.7.19) and in the pacificatory rite (SGS 64.8). On the second day of the Abhiplava-sadaha and Prsthya, vss 10-11 which form the first two verses in the beginning tristich are used at the Vaisvadeva-sastra (ASS 7.6) and further on the sixth day of the ten-day-period, vss 10-11 which form the second and third verses in the beginning-tristich are used at the Vaigvadeva-sastra (ASS 8.1). On the fifth day of the ten- day-period, vss 10-12 are the Anucara-tristich and are used at the Vai$vadeva-sastra (SSS 10.6.17). Vss 13-15 are employed in the Agnisomapranayana (ASS 4.10; SSS 5.14.15). In the morning of the Agnistoma vss 16-18 are the laud-tristich and are employed at the Maitravaruna-sastra (ASS 5.10; SSS 7. 11.2). Vss 16-18 are used by Svidh (2.2.23) in a Kamya-rite.
Vss4-18 are used by Rvidh (ii.22-24) in a rite for obtaining gems, progeny, cattle, festivities and a long life. Vs 10 is em- ployed in a number of rites: as a purificatory verse (i.15, 18); in the introduction to the study of Veda (i.61); in a pacificatory rite for obtaining prosperity, wealth, etc. (i.72-74); in a sorcery rite for the death of one's enemies (i.75-78); and finally in the various
Kamya-rites for those intended to secure the attainment of various
benefits (1125-62).
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51. RV 4.4. In this hymn, Agni is invoked to transfix the fiends, to vouchsafe a dominion to the worshipper, and to destory Raksas (vss 1-15). Vss 1-5 are used at the laud (Abhistava) of the Pravargya ceremony (ASS 4.6; SSS 5.9.11).
In the Rvidh it is intended to destory enemies and Raksas (ii. 63).
52. RV 4.9.8. In this verse, Agni is invoked to protect the wor- shipper. At the Agnyadheya, this verse is employed in the Agnyupasthàna (SSS 2.12.7).
In the Rvidh, this verse is intended to secure protection from Agni (1.64).
53. RV 4.25. In this hymn, Indra is invoked to drink the pressed. dregs of Soma and to protect the worshipper (vss 1-8). At the midday-pressing of Soma on the fourth day of the ten-day- period, this hymn is inserted for the sake of over-recital at the Maitravaruna-sastra (ASS 7.12).
In the Rvidh, this hymn is intended to secure boons from Indra (1.65).
54. RV 4.31. In this hymn, Indra is invoked to approach the worshipper with hundred aids, and to bestow kine, steed, etc. on the worshipper (vss 1-15). At the midday-pressing in the Agnistoma, and in the Caturvithéa day, vss 1-2 are the Stotra- tristiches for the Maitravaruna-priest (ASS 7.4; cp. SSS 7.22. 2); further vs 1 is the inviting-verse of the oblation to Praja- pati in the Varunapraghasa (ASS 2.17). SGS (1.16.6) employs vss 1-3 in the post-marriage rite to accompany the touching of bride’s tresses. Svidh designates this hymn as “Kayaniya” and directs its use in expiations (1.6.7; 8.8) and in Kamya- rites (2.3.3; 4-5).
Used by the Rvidh (1.66) as a benediction for the night.
55. RV 4.40.5. In this verse, Sürya is compared to Hamsa dwel-
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ling in light, the Vasu in the mid-air, the priest near the altar, the guest in the house, the dweller in the noblest place amidst men, in Rta, in sky, etc. At the third-pressing on the third day of the the ten-day-period it is used at the Maitravaruna-sastra (ASS 8.2); but SSS (11.14.14) employs it in the Visuvant. Used by SGS (1.4.2) in the Brahmayajiia.
In the Rvidh, this verse is intended to secure the highest abode of Brahma (1.67).
56. RV 4.57. In this hymn, Ksetrapati ‘Sundsrira’ and Sita are respectively invoked to provide nourishment to kine, to sprin- kle the earth with heavenly milk and to bless the worshipper. In the Aptoryama, vss 1-2 are the closing-verses at the Atiri- ktokthya and are recited before the Asvina-Sastra (ASS 9.11); further vs 3 is the closing verse at the Atiriktokthya for the Brahmanacchathsin-priest (9.11); and further vss 5 and 8 are the inviting- and offering-verses of the oblation to ‘Sunasira? in the Sundsiriya rite (2.20; cp. SSS 15.8.18). The complete hymn is employed in the Krsikarma (AGS 2.10.4; SGS 4.5.8). Vss 4-8 are found in the AV 3.17.4-8 with a changed verse- order and are used by Kaus (20.1 ff) in a rite for success in ploughing.
Rvidh (ii.68-72) employs vss 4-8 in a sacrifice to deities whose characteristic marks are found in them; further vss 1-3 are in- tended to secure the attainment of a pre-eminent field (ii.73). All these rites are followed by a feeding of the Brahmanas and by expiations (ii.75-77).
57. RV 4.58. Sarv (iv.68) offers a choice of deities: Agni or Sürya, waters, cow orGhrta, but the contents reveal that it is in praise of Ghrta. It is the Ajya-sükta in the Visuvant (ASS 8.6; SSS 11.13.11). SGS (4.18.4) employs vs 1 in the Sarpabalikarma.
Rvidh (1.78) fails to give the Phala. Matrsinu understands it to be “the attainment of all desires."
58. RV 5.2.9. In this verse, Agni is invoked to conquer the god- less, to ward off enchantments and to destroy Raksas.
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Used by Rvidh (1.79) in a rite for obtaining good fortune and wealth.
59, RV 5.4.9-10. In these verses, Agni is invoked to help the worshipper to surmount all woes and dangers, and to vouch- safe high renown. Vs 10 is used in the Putrakamesti (ASS 2.10) and in the Anvadhana (SSS 4.2.9).
In the Rvidh, these verses are intended to overcome adversities and to secure renown (ii.80).
60. RV 5.24. In this hymn, Agni is invoked to give wealth to the worshipper and to keep him away from the sinner (vss 1-4). In the Mahapitryajiia, this hymn it muttered by Rtviks while proceeding towards the Ahavaniya fire (ASS 2.19); and. fur- ther at the third-pressing in the sixth day of the ten-day-period vss 1-2, & 4 are the Stotra-tristich for the Maitravaruna-priest (ASS 8.2; cp. SSS 12.11.2-3). Used by Svidh (i.8.13) in an expiatory rite.
In the Rvidh, this hymn is intended to secure the attainment of wealth and long life (1.81).
61. RV.5.38. In this hymn, Indra is invoked to bestow splendid wealth and heroic strength on the worshipper (vss 1-5). Used by SSS (18.18.7) in the Mahavrata.
In the Rvidh, this hymn is, intended to secure the attainment of manifold wealth and inherent power (ii.82).
62. RV 5.46.7-8. In these verses, the wives of gods are invoked to grant protection to the worshipper and to bestow progeny on him. These verses form the inviting- and offering-verses in the Patnisarhyaja-offerings (ASS 1.10). Verses occur as a sep- arate hymn in AV 7.4.9. Kaus ignores this hymn.
According to Matrstinu on Rvidh (ii.83-85ab), these verses are employed in a Kamya rite by one desiring progeny.
63. RV 5.50-51. In these hymns, the Vi$vedevàs are invoked to
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drive away the foes, to afford shelter to the worshipper, to drink the pressed Soma juice, to keep the worshipper away from calamity and to bestow prosperity on him. Vs 1 of hymn 50 is the beginning-tristich at the Vaigvadevaéastra on the first day of the Prsthya and Abhiplava-sadaha, but in the latter it . is also used for a similar purpose on the second, fourth and sixth day (ASS 7.6); and further it is the beginning-tristich at the Vaisvadeva-sastra on the second day of the ten-day-period (SSS 10.3.11). In the Agnistut ekaha vss 1-3 of hymn 51 con- stitute a tristich for the Visvedevas at the Praüga Sastra (SSS 14.52.5). On the sixth day of the Prsthya-sadaha, vss 11-13 are used at the Vaigvadeva-Sastra (ASS 8.1); and further in the Brhaspatisava, these verses are inserted at Vaigvadeva- Sastra (ASS 9.5). Vss 13-15 are inserted at the Vaigvadeva- $astra in case a Diksita is sick on that day (ASS 6.9) and the same verses are inserted at the end of the Vaisvadeva-sastra on the sixth day of the ten-day-period (SSS 10.8.17). Vss 11- 15 are designated as “Svastyātreya” and are used by AGS (3. 11.2) in the Sarvatobhaya-homa, whereas SGS employs them in the Svadhyaya (1.4.2) and in the post-marriage rites (1.15. 12).
Rvidh designates hymns 50-51 as *'Svastyatreya" and directs them to be muttered for the sake of a friend or a relative who goes forth (11.86); further it designates vss 11-15 of hymn 51 as *Svastimatyal? and employs them as purificatory verses at the beginning and end of all rites (1.16, 53; cp.AGS 2.3.12, where, according to the commentary, they are also designated as “‘Svas- tyayanàni"); and further it employs vs 15 of hymn 51 as a bene- diction while setting out on a journey (ii.87ab).
64. RV 5.78.5. In this verse, the rescue of Saptavadhri by Asvins is recapitulated. Not used in any of the ritual texts of the RV.
Used by Rvidh in a charm for driving away one's enemy (ii. 87cd-89ab) and in a charm for safe delivery (ii.89cd-902b).
65. RV 5.83. In this hymn, Parjanya is invoked to lay the seed of germination in plants, to smite the trees and the wicked and
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to pour down the flood of rain (vss 1-10). Used by ASS (2.13) in the Digupasthana at the Kariri sacrifice.
Rvidh (ii.90cd-92) employs it in a Kamya-rite by one desiring rain. *
66. RV 6.2.11. In this verse, Agni is invoked to bring weal from heaven and to help the worshipper to overcome the foe’s malign oppressions. Not used in any of the ritual texts of the RY. s
Used by Rvidh as a charm for conquering enemies and for surmounting difficulties (ii.111).
67. RV 6.28. In this hymn, cows are invoked to bring prosperity to the worshipper (vss 1-8). Used by ASS (8.10) in a homage to cows. The first seven verses occur in AV 4.21 and are used by Kau$ (10.1) in a rite for sick kine and further in a rite for the prosperity of kine (21.8). AGS designates this hymn as *aeaviya" and directs it to be muttered when cows return from pasture. Used by SGS in the Gostha-karma (3.9.3) and in the Agvayuji-karma (3.16.3).
Used by Rvidh (ii.112) in a charm for obtaining cows.
68. RV 6.46. In this hymn, Indra is invoked to bestow kine, steeds, manly powers, etc. and to protect the worshipper and his family (vss 1-14). Vs 1 of this hymn is the laud-Pragatha in the Niskevalya-sastra (ASS 5.15; SSS 7.20.4).
Used by Rvidh (ii.113) in a rite for obtaining wealth.
69. RV 6.47.29.31. In these verses, the presiding deity of the kettle-drum is invoked to drive enemies and to assign strength and vigour to the worshipper. These verses occur in AV 6.126 and are applied by Kaus (16.1) in a battle-rite. AGS (3.12.7) directs these verses to be muttered while consecrating the kettle-drum.
Used by Rvidh (ii.114) in a charm for obtaining vigour and strength and for destroying enemies.
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70. RV 6.48. In this hymn, various deities are invoked to bestow wealth, and to protect the worshipper (vss.1-22). Vs.1 of this hymn is the laud-Pragatha in the Agnimaruta-sastra (ASS 5.20; SSS 8.6.5).
Used by Rvidh (ii.115-17) in a charm against Raksas, Dasyus and enemies.
71. RV 6.51.16. In this verse, the Vi$ve-devàs are invoked to help the Rsi in evading robbers and in collecting wealth. ASS (2.5) directs it to be muttered by one who has returned from abroad, whereas SGS (3.6.3) prescribes it for one who goes forth.
Rvidh directs this verse to be muttered while setting out on a business journey (ii.118).
72. RV 6.52.15. In this verse, the Vigve-devas are invoked to vouchsafe a long life to the worshipper. It is the offering- verse to the all-gods in the Agrayana-rite (ASS 2.9). It is also the offering verse to the victim immolated to the Vigve-devas (SSS 6.10.6).
Used by Rvidh (ii.119) in a rite for prolonging life.
73. RV 6.53. In this hymn, Püsan is invoked to bring wealth to the worshipper to scatter enemies and to bestow kine, horses, etc. on the worshipper (vss.1-10). SSS (3.5.7) directs the first verse to be muttered by one going abroad, whereas AGS (3. 7.8) prescribes the hymn to be muttered by one setting out on a business journey.
In the Rvidh, this hymn is intended to secure the attainment of wealth (ii.120).
74.RV 6.54. In this hymn, Püsan is invoked to guide the wor- shipper to recover lost articles (vss.1-10). AGS(3.7.9) directs it to be muttered when something is lost or has strayed.
Used in Rvidh (ii.121) in a charm for recovering lost things, either a cow, men or wealth.
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75. RV 6.61. In this hymn, Sarasvati is invoked to bestow pros- perity, to guard the worshipper from hate and to guide him to glorious treasure (vss.1-14). On the sixth day of the Prs- thya-sadaha vss.1-3 which constitute a tristich to Sarasvati are used at the Praüga-Sastra (ASS 8.1) and further the same ver- ses are used for the above purpose on the fourth, fifth and sixth day of the ten-day-period (SSS 10.5.4; 6.6; 8.3).
In the Rvidh, this hymn is intended to secure the attainment of eloquence (ii.122).
76, RV 6.69. In this hymn, Indra and Visnu are invoked to grant riches to the worshipper (vss.1-8). On the third-pressing of the Ukthya, the hymn is used at the Acchavaka-sastra (ASS 6.1; SSS 9.4.6).
Used by Rvidh (ii.123) in a charm for obtaining all benefits.
77. RV 6.73. In this hymn, Brhaspati’s deeds like rending as- under the mountains, breaking of forts, etc. are recapitulated. On the third pressing of the Abhiplava-sadaha 910 Ukthya, this hymn is recited for the sake of over-recital at the Brah- manaccharhsi-sastra (ASS 7.9; cp. SSS 9.3.3).
In the Rvidh, this hymn is intended to destory enemies (ii.124).
78. RV 6.74. In this hymn, the twin deities Soma-Rudra are invoked to drive away sickness, to provide medicines and to release the worshipper from Varuna’s fetters (vss.1-4). Not employed in any of the ritual texts of the RV.
In the Rvidh, this hymn is intended to secure release from wick- edness and from Varuna’s fetters (ii.125-126).
79. RV 6.75. Its broad contents are: the first verse praises the coat of mail the second, the bow; the third, the bow-string; the fourth, the ends of a bow; the fifth, the quiver; the sixth, the charioteer and the reins; the seventh, the horses; the eighth, the chariot; the ninth, the chariot-attendants; the tenth, vari-
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ous deities; the eleventh and twelfth, the arrow; the thirteen, the whip; the fourteenth, the brace; the fifteenth and six- teenth, again the arrow; the seventeenth, the battle-ground; Brhaspati etc.; the eighteenth, the coat of mail, Soma etc.; and the nineteenth, the gods. Used by AGS (3.12.3-11) in the Ràjasamnàhana-rite.
Rvidh (ii.127-129) employs the hymn to accompany, the con- secration of chariot-parts, chariot horses, etc. in a battle-rite.
80. RV 7.1. In this hymn, Agni is invoked to bestow wealth of wisdom, wealth of brave sons, etc. to drive away pain and sickness and to pour blessings and ample riches on the chiefs and nobles (vss.1-25). In the Visvajit and on the fourth day of the Caturvira sacrifice this hymn is used at the Ajya-sastra . (ASS 8.7; 10.2) and further the same hymn is used at Ajya- Sastra in the Mahavrata (SSS 17.8.2). Used by Svidh (3.7.9) in a rite for success in subduing spirits, etc.
Used by Rvidh in a Kàmya rite by one desiring progeny, long life, etc. (11.130); and further it is directed to be muttered before the partaking of a meal (ii.165).
81. RV 7.5-7. In the hymn 5, Agni Vaigvanara is invoked to rend asunder castles, to drive Dasyus and to bestow riches on chiefs and nobles (vss.1-9). Not employed in any of the ritual texts of the RV. In hymn 6, Agni’s deeds like destroying of forts, chasing Dasyus, etc. are recapitulated. On the fourth day of the ten-day-period this hymn is used at the Agnimaruta- gastra (SSS 10.5.24). In hymn 7, Agni is invoked to come and help the worshipper and to bring food to singers and nobles (vss.1-7). Not employed in any of the ritual texts of the RV. *
Used by Rvidh (ii.131) in a charm against Raksas, besides it is - intended to secure the attainment of wealth. 82..RV 7.32.22-23. This verse contains a गळ of I iB Y | RADHYA verse is a laud Pragatha and is used at उतर p. N WA
in the Jyotistoma (ASS 5.15; SSS 7.20.3)NANA SIMHASAN JNANAMANDAL LIBRARY
Jangamwadi Math, Varanasi ACC No... edem
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In the Rvidh, these verses are intended to secure the attainment of good fortune, wealth and long life (ii.132).
83. RV 7.35. In this hymn, the Vi$ve-devàs are invoked to remain favourably disposed towards worshippers (vss.1-15). Used by the ASS (8.14) in the Mahanamnivrata and further vs.1-13 of this hymn are used in a healing rite (SSS 16.13.6). Sarv (vii.35) designates the hymn as “Santih?” whereas AGS designates it as *Samtàtiya" and employs it in Vastukarma (2.8.11; 9.7) and in the Sülagava sacrifice (4.8.39, 43). Used by SGS (5.10. 3) in expiatory rites.
Rvidh designates it as *Samvatyah"" and directs it to be mut- tered at the beginning and end of all rites (1.16,53) and further it reappears in a charm against Raksas, Bhütas and diseases (1i. 133).
84. RV 7.41. In this hymn, various deities are invoked to guide the worshipper, to bestow wealth on him and to shower all abundance (vss.1-7). It occurs in AV 3.16 and is used by Kaus (10.24) in the Medhajanana and in certain other ceremonies.
Used by Rvidh (11.134) in a charm for obtaining a Nivesa (sett- ling in life).
85. RV 7.46. In this hymn Rudra is invoked to heal all sickness, not to harm the worshipper’s sons or progeny (vss.1-4). Re- garding the ritual use of this hymn see under (9) above.
A person who mutters this hymn suffers 10 harm in respect of progeny, wealth and self (Rvidh ii.135).
86. RV 7.49. In this hymn, waters are invoked to protect the worshipper (vss. 1-4).
Rvidh directs this hymn to be muttered while crossing a stream (11.136). Cp. SGS 4.14.5.
87. RV 7.51-52. In these hymns, the Adityas are invoked to de- clare the worshipper sinless, to protect him, to release him
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from every bond, and to afford protection to his seed and offspring. Vs.1 of hymn 51 is the inviting verse of the Vapa of a victim immolated to Adityas (ASS 3.8); and further the same verse is inviting-verse of the Soma draught for Adityas (5.17). Hymn 52 is not employed in any of the ritual texts of the RV.
Used by Rvidh in a charm against enemies and diseases (ii.137).
88. RV 7.54. In this hymn, Vastospati is invoked to bring pros- perity to men and animals (vss.1-3). Used by AGS (2.9.9) in the Vastusanti and by SGS (2:14.5) to accompany the offering to Vastu in the Vai$vadeva ceremony.
Rvidh directs this hymn to be muttered after the Vaigvadeva ceremony (ii.138).
89. RV 7.55. Its broad contents are: Vastospati is requested to remain friendly with the worshipper (vs.1); Sarama’s son is asked to retrace his steps and to go to sleep (vss.2-4); the rest a sleep-charm (vss.5-8). The first verse of this hymn is used by SGS (3.4.8) in the Grhapravesa ceremony. Vss.5-8 occur in AV 4.5 and are used by Kaus (36.1 ff) for putting to sleep a woman and her attendants in order to approach her safely. Sary (vii.55) designates this hymn as “‘prasvapinyupanisat.”
In the Rvidh, the complete hymn is intended to put all living beings to sleep (ii.139); and further vss.2-8 are directed to be muttered in case of distress in any inaccessible defile, etc. (ii.139- 14180). But Saunaka holds that the complete hymn should be muttered even in the aforesaid instances (ii.141cd).
90. RV 7.59.12. In this verse, Rudra is invoked to release the worshipper from death. Not employed in any of the ritual texts of the RV.
Rvidh employs this verse in a rite to prolong life (ii.142-143).
91. RV 7.66.16. In this verse, Sürya is invoked to prolong the life of the worshipper. In the Pitryesti, SSS (3.17.6) directs
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54 VEDIC TANTRISM
this verse to be muttered while looking at the sun. Used by SGS (3.8.7) in the Agrayana-rite and in the pacificatory rite (6.6.1).
In the Rvidh, this verse is intended to prolong long life (ii.144).
92. RV 7.75-80. In these hymns, Usas is invoked to vouchsafe manifold and splendid riches; to grant food and bounty rich in chariots, kine etc. to being wealth that keeps the worshipper happy; to distribute treasures to the pious; and to shine forth with wealth of kine. Hymns 75-80, which constitutes the Tristubh-portion of the Usas-section are used at the Prataranu- vāka and Asvina£astra (ASS 4.14).
In the Rvidh, these hymns are intended to secure theattainment of manifold wealth consisting in gold etc. kine, horses, corn, etc. (i1.145-146).
93. RV 7.88. In this verse, Varuna is invoked to unite the bond that binds the worshipper, Not employed in any of the ritual texts of the RV.
In the Rvidh, this hymn is intended to secure release from all fetters. (ii. 147-148).
94. RV 7.89.5. In this verse, Varuna is invoked not to punish the worshipper for whatever offence he, as a human being, might have committed against the heavenly host. In the Devasii- offerings, this verse is the offering verse of the Havis to Varuna. (ASS 4.11). Used by SGS (5.2.6) in the consecration of ponds, etc. C
In the Rvidh, this verse is meant to expiate the sin of cohabiting with forbidden women (ii.150-152) and in (ii.153) it is used along with RV 1.23.22-24 for the above purpose.
95. RV 7.99-100. In these hymns, the deities Indra and Visnu are
invoked to accept the offerings and to bestow splendid wealth and spacious dwellings. Vs.1-3 of hymn 99 form respectively
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the offering-verse, the inviting-verse and the offering-verse. of the Purodasa, Vapa and Havis to the victim immolated to Visnu (ASS 3.8). In the Ukthya, hymn 100 is recited at the Acchavaka-Sastra (ASS 6.1).
Used by Rvidh (ii.154) in a rite for obtaining power. This appli- cation is evidently imposed upon the hymns, not contained in them.
96. RV 7.101-102. In these hymns, Parjanya is invoked to vouch- safe triple shelter to the worshipper and to provide pasturage for the worshipper. Hymn 101 is not employed in any of the ritual of the RV. In the Anvarambhaniya-isti for Vai$vanara and Parjanya, vs. 1 of hymn 102 is the inviting verse of the Caru to Parjanya (ASS 2.15; SSS 3.13.4).
Used by Rvidh in a charm for obtaining rain (ii.155-156).
97. RV 7.104. In this hymn, the deities Indra and Soma are in- voked to destroy demon foe, evil beings, an adversary who accuses the worshipper; etc. and to cast their weapon at fiends and sorcerers (vss.1-25).
In the Rvidh, this hymn is intended to secure release for a per- son who is either seized or falsely accused by enemies (ii.157-158).
98. RV 8.11. In this hymn, Agni is invoked to guard the sacred rites and to come and help the worshipper in battles (vss.1-10). This hymn (except the last verse) constitutes the Gayatri-por- tion of the Agni-section and it used at the Prataranuvaka (ASS 4.13); and further vs.1 of this hymn is the inviting verse to Agni Vratapati (ASS 3.13; SSS 2.4.8).
In the Rvidh, this hymn is meant to expiate the sin arising out of a breach of vow (ii.159). Cp. SGS 5.1.91.
99. RV 8.16. In this hymn, Indra is invoked to give happiness, to fight foes and to lead the worshipper towards felicity (vss. 1-12). In the Atiratra, this hymn is used at the second Paryaya (sec- tion) of the Acchàvakasastra (ASS 6.4).
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Rvidh (ii.160-161) uses the hymn in a charm for overcoming an adversary in a dispute and for overthrowing enemies.
100. RV 8.18.9. In this verse, the worshipper implores Agni to bless him, Sürya for warming him, Vata for moving auspi- ciously and for chasing foes. Not employed in any of the ritual texts of the RV.
Used by Rvidh in a charm or obtaining relief from a great calamity (ii.162),
101. RV 8.21.18. This verse is in praise of Citra’s liberality. Not employed in any of the ritual texts of the RV.
In the Rvidh, it accompanies the offering of rice-mess to the King of Moles (ii.74). For the story of Citra, see BDv i.58-62.
102. RV 8.30. In this hymn, the Vi$vedevàs areinvokedto defend the worshipper and to give wide protection to him (vss.1-4). On the ninth day of the ten-day-period, vs.1 of this hymn is employed at the Vaisvadeva-Sastra (SSS 10.11.8).
Used by Rvidh (ii.163) in a charm against fear.
103. RV 8.32-45. In hymn 32 Indra's deedsare recapitulated and further he is invited to drink the pressed Soma-juice and. to afford wide protection (vss.1-30). In hymn 33, Indra is in- voked to come and drink the Soma draught (vss.1-19). In hymn 34, Indra is invoked to bestow riches in hundreds and thousands, but vss.16-18 of this hymn celebrate the muni- ficience of Vasurocis.
In the Rvidh, vss.16-18 are intended to secure the attainment of all conceivable objects of desire (ii.164).
In hymn 35, the Asvins are invoked to drink the Soma draught, to bring strengthening food, and to bestow vigorous strength on the worshipper (vss.1-24). In the Aptoryàma this hymn is the additional laud of the Hotr-priest (ASS 9.11).
Used by Rvidh (ii.168-169ab) in a charm for obtaining supreme power, wealth, etc.
In hymn 36, Indra is invited to drink the pressed Soma-juice
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and to help the worshipper (vss.1-7). On the fifth day of the ten- day-period, this hymn is used at the Marutvatiyasastra (ASS 7-12; SSS 10.6.9). In hymn 37 also, Indra is invoked to bring success (vss.1-7). In the Mahavrata this hymn is used at the Niskevalya- Sastra (ASS 7.12), but SSS (10.6.16) employs it on the fifth day of the ten-day-period. In hymn 38, Indra and Agni are invoked to hear the hymn of praise and to bestow felicity on the worship- ` per (vss.1-10). At the morning pressing of the Prsthya and Abhi- plava-sadahas, this hymn is inserted at the Acchavakagastra (ASS 7.5) and further vss.1-3 of this hymn are the Stotra-tristich for the Acchavaka-priest on the sixth day of the ten-day-rite (SSS 12.1. 5). In hymn 39, Agni is invoked to deck the thirty-three gods _ and to bestow all vital power etc. on the worshipper (vss.1-10). Not employed in any of the ritual texts of the RV. In hymn 40, Indra and Agni are invoked to aid the worshipper, to guard him with triple shelter and to bestow a store of riches on him (vss. 1-12). In the Mahavrata, this hymn is used at the Niskevalya- Sastra (AA 5.3.1). In hymn 41, Varuna is invoked to guard the worshipper's thoughts and to support the world of life (vss. 1-10). At the mid-day-pressing on the Caturvirnga day vss.3-5 or vss.4-6 of this hymn are recited at the Maitravaruna-Sastra before the Arambhaniya-rite (ASS 7.2). In hymn 42, Varuna and the Asvins are invoked to vouchsafe protection (vss.1-6). Vs.11 of this hymn is the offering-verse of the Havis to the victim immolated to Varuna (ASS 3.7). In hymn 43, Agni’s deeds are recapitulated and he is further invoked to bestow choicest wealth. This hymn as well as the next one constitute the Gayatri-portion of the Agni- section and are used at the Prataranuvaka (ASS 4.13; SSS 6.4.1) and Asvinasastra (ASS 4.13). In hymn 44, Agni is invoked to bring the gods and to prolong the worshipper’s life (vss. 1-30). For the ritual use, see under the preceding.
Rvidh (ii.169cd-170) employs hymn 44 in a rite for obtaining long life and. unequalled success.
In hymn 45, Indra's deeds are recapitulated and further he is invoked to destroy enemies and to bestow wealth on the wor- . Shipper (vss.1-42).
In the Rvidh, hymn 45 is intended to destroy rivals (ii.170cd- 17180). Hymn 32-45 with others are directed to be muttered be- fore the partaking of a meal (ii.164-166).
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104. RV 8.46-47. In hymn 46, Indra is invited to drink the Soma juice, to bestow wealth, excellent treasures, etc. on the worshipper and to stir his thoughts (vss.1-33). Vss.1-20 of this hymn are used at the Niskevalya-sastra in the Mahavrata (AA 5.2.5). Svidh employs the complete hymn in a Kamya-rite by one desiring long life (2.1.5). In hymn 47, Adityas are in- voked to afford protection in the earlier verses, but in the later ones Usas, is invoked to remove the bad effects of dreams (vss. 1-18). Vs.1 of this hymn belongs to the isolated verses and is recited during the twelve-day-period (SSS 12.2.14).
In the Rvidh these hymns are intended to regain health (ii.172 cd); and further vss.14-18 of hymn 48 are intended to avert the evil dreams and to destroy sins (ii.173ab).
105. RV 8.48.4-5. In these verses Soma is invoked to lengthen the worshipper's life. Vs.4 is directed to be muttered while touch- ing the heart after the partaking of the Soma dregs from the bowl (ASS 5.6; SSS 7.5.15).
Rvidh (ii.173cd-174ab) employs these verses to accompany the touching of the heart in a charm for prolonging life.
106. RV 8.61.13-18. In these verses, Indra is invoked to give the worshipper, security from whichever [object or direction] he is afraid of and to protect him from all directions. At the midday pressing on the Caturvirnsa day vss.13-15 are option- ally the Stotra-tristich at the Acchavakasastra (ASS 7.4), and further the same verses are used in the Dhisnyopasthàna (SSS 6.13.3). Vss.13-18 are used by AGS (3.11.2) in the Sarvato- bhaya-homa, but SGS employs vs.13 only in the Brahma- yajtía (1.4.2).
Rvidh (i.174cd-176ab) employs these verses in a ceremony against danger from any direction.
107. RV 8.64. In this hymn, Indra is invited to drink the Soma-
juice and to drive off enemies (vss. 1-12). Used by Svidh (3.6.6) in a battle rite.
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Rvidh (ii.176cd-177ab) employs it in a witchcraft rite against enemies.
108. RV 8.67. Inthis hymn, the Adityas are invoked to release the worshipper from fetters, to rescue him from wolves, etc. and to dispel sins (vss.1-21) In the Consecration of the high altar, vs.1 of this hymn is the-inviting verse of the Havis to the Adi- tyas (SSS 9.24.3).
In the Rvidh, this hymn is intended to secure release from impri- sonment (ii.177cd-178ab).
109. RV 8.70.5-6. In these verses, Indra is invokedto help the worshipper to win a stable full of kine. On the third day of the ten-day-period, vss. 5-6 are the Stotra-pragithas at the Niskevalya-Sastra (ASS 7.10); and further the same verses occur in the corresponding-tristich of the Marutvatiya-sastra (SSS 11.13.22).
In the Rvidh, these verses are intended to secure the attainment of fame and all objects of desire (ii.178cd-179ab).
110. RV 8.71. In this hymn, Agni is invoked to guard the wor- shipper from malignity and to bestow wealth, kine, precious gifts, etc. (vss.1-15). Vss.1-9 of this hymn constitute the Gaya- tri-portion of the Agni-section and are used at the Prataranu- vāka and Agvinagastra (ASS 4.13).
Used by Rvidh (ii.179cd-180ab) in a rite for winning wealth through the Agni's assistance.
. 111. RV 8.81. In this hymn, Indra is invoked to help the worship- per to gather the spoil (vss.1-9). Vss.1-3 of this hymn are the Stotra-tristich in the middle-round of the Maitravaruna-sastra (ASS 6.4; SSS 9.12.1). Used by Svidh (1.4.18) in a rite for obtaining all benefits.
In the Rvidh, this hymn is intended to secure the attainment of wealth (ii.180cd-181ab).
112. RV 8.91. In this hymn, Apala implores Indra to drink the
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Soma-juice out of her mouth and to unite with her and the rest of the hymn describes the boons given to her by Indra (vss.1-7). Not employed in any of the ritual texts of the RV.
Used by Rvidh (ii.181cd-182ab) in a healing charm against skin- disease. For the story of Apala, see BD vi.99-107.
113. RV 8.93.4. In this verse, the greatness of Indra isextolled. . In the Aptoryama, this verse as well as the succeeding two ; verses which form the Stotra-tristich are recited by the Maitra- varuna-priest for the sake of over-recital (ASS 9.11). Used by Svidh (2.4.8) in a blessing ceremony.
Rvidh (ii.182cd-183ab) employs it for destroying sin and for subjugating the world.
114. RV 8.95.7-9. In these verses, Indra is glorified with a pure Saman and he is invoked to drink the pure milky draught and to enrich the worshipper. Used by Svidh (1.5.13) in an expiatory rite.
Rvidh designates these verses as "$uddhavatyah" and directs them to be repeated at the beginning and end of all rites (1.16, 55.)
115. RV 8.110.10-11. In these verses, Goddess Vakis invoked to yield food and vigour. Vs.10-11 are respectively the inviting and offering-verses of the Vapa and Havis to the victim immo- lated to Vak (ASS 3.8; cp. SSS 9.28.6). Vs.ll is used by AGS (3.10.9) in a rite against the disagreeable voices of birds.
In the Rvidh, these verses are intended to secure the attainment of polished speech (ii.183cd-184ab).
116. RV 8.101.11-16. Their broad contents are: the greatness of Surya and the far-spreading unconquerablelight is extolled (vss. 1-12); Usas clothed in red colours is seen advancing towards the ten regions of the world (vs.13); mortal generations, past and present are described (vs.14); goddess cow who is identi- fied with Aditi, etc. is invoked not to injure the sinless (vs.15)
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and finally goddess cow speaks of herself as skilled in elo- quence (vs.16). With vss.11-12 the Hotr priest, desiring to re- cite Asvina-Sastra, offers oblations into the fire (ASS 6.5)
In the Rvidh, vss.11-12 are meant to avert the consequences arising out of uttering falsehood (ii.184cd-185ab). Rvidh (ii.185cd- 186ab) employs vs.13 in a charm for splendour and also for good eyesight; vs. 14 is intended to cbtain release from rebirth (ii 186cd)
Vs. 15 is used by SSS (4.21.24) and by AGS (1.24.32) at the respectful reception to a guest
Rvidh (ii.187ab) employs vs.15 in a charm for obtaining kine.
Vs.16 is the offering-verse of the Havis to a cow (SSS 9.28.15).
Rvidh (ii.187cd) employs vs.16 in a charm for gracious speech.
117. RV 9.1-67. In hymn 1, Soma is invoked to flow onward to Indra who after drinking it pours wealth on the worshipper (vss.1-10). In hymn 2, Soma is invoked to rush to the purifying cloth and then into Indra who wins kine, heroes, etc. for the worshipper (vss.1-10). In hymn 3, Soma is asked to settle down in the vats of wood and then flow to the straining-cloth. Soma is invoked to bestow rich gifts on the worshipper (vss.1-10). In hymn 4, Soma is invoked to win heavenly light, strength, etc. to drive away foes, and to better the lot of the worshipper by bringing wealth in steeds (vss.1-10). In hymn 5, Soma is requested to send forth his rays on every side, to shine mightity and to anoint the sacri- ficial stake (vss.1-11). In hymn 6, Soma is asked to flow on to the woollen sieve and to flow onward to Indra (vss.1-9). In hymn 7, Soma is asked to flow for the upkeep of Law, and to win wealth, treasures etc. for the worshipper (vss.1-9). In hymn 8, Soma is invoked to bestow heroic strength on the worshipper and to drive his enemies (vss.1-9). In hymn 9, Soma is invoked to bestow high renown, kine, etc. on the worshipper (vss.1-9). In hymn 10, Soma is requested to bring about the union between the gods in heaven and the wor- shipper (vss.1-9). In hymn 11, Soma is invoked to bring wealth, flow on to Indra who wins spoil for the worshipper (vss.1-9). kine, etc. (vss.1-9). In hymn 12, Soma is requested to bring wealth to the worshipper (vss.1-9). In hymn 13, Soma is asked
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to flow on to Indra who wins spoil for the worshipper (vss.1-9). In hymn 14, Soma is asked to come as a faithful friend of the worshipper and to bestow treasures on him (vss.1-8). In hymn 15, Soma is invoked to bring forth abundant food (vss.1-8). In hymns 16-17, Soma is requested to-flow into the sieve and then hasten to the pitchers (vss.1-8). In hymn 18, gods are invoked to come and drink Soma (vss.1-7). In hymn 19, Soma is invoked to bring wondrous treasure to the worshipper and ‘to bring down the might of the foe (vss.1-7). In hymn 20, Soma is invoked to subdue enemies and to bestow lofty glory on the worshipper (vss.1-7). In hymn 21, Soma is asked to drive away foes and to bestow vital force on the worshipper (vss.1-7). In hymn 22, Soma is asked to bring the niggard's wealth in kine (vss.1-7). In hymn 23, Soma is requested to bring wealth of the miser (vss.1-7). In hymn 24, Soma is asked to flow onwards to Indra and to rule the mankind (vss.1-7). In hymn 25, Soma is requested to flow. on to gods and to shine with them (vss.1-6). In hymn 26, Soma is invoked to support the heaven and to flow on to Indra (vss. 1-6). In hymn 27, Soma is asked to flow to the purifying cloth and then to Indra (vss.1-6). In hymn 28, Soma is asked to run to the woollen straining-cloth and then to the wooden. vats (vss.1-6). In hymn 29, Soma is invoked to win precious things and to protect the worshipper “from the godless" (vss. 1-6). In hymn 30, Soma is invoked to bestow heroic sons on the worshippers (vss.1-6). In hymn 31, Soma is asked to give wealth and might to the worshipper (vss.1-6). In hymn 32, Soma is invited to bestow illustrious fame on the worshipper (vss.1-6). In hymn 33, Soma is asked to give riches to the worshipper (vss.1-6). In hymn 34, Soma is requested to flow onwards to Indra and other gods (vss.1-6). In hymn 35, Soma is invoked to bestow abundant wealth on the worshipper and to aid him in subduing enemies (vss.1-6). In hymn 36, Soma is invoked to bestow all treasures of the heaven, earth and the mid-region on the worshipper (vss.1-6). In hymn 37, Soma is asked to run forth to the luminous realm of heaven (vss.1-6). In hymn 38, Soma is asked to rush through the woollen filter and then to Indra (vss.1-6). In hymn 39, Soma is invoked to consecrate the worshipper who is unconsecrated and to bring
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a store of food to him (vss.1-6). In hymn 40, Soma is asked to bestow heroic strength and riches on the worshipper (vss. 1-6). In hymn 41, Soma is invoked to drive the black skin, to quell the riteless Dasyu and to bestow wealth in kine, etc. on the worshipper (vss.1-6). In hymn 42, Soma is asked to bring all desirable things, abundant store of food, etc. (vss.1-6). In hymn 43, Soma is invoked to bestow heroic power on the worshipper (vss.1-6). In hymn 44, Soma is invoked to win strength and high renown for the worshipper (vss.1-6). In hymn 45, Soma is asked to flow onwards to Indra for his drink (vss.1-6). In hymn 46, Soma is asked to strengthen Indra and to bestow opulence on the worshipper (vss.1-6). In hymn 47, Soma is invoked to win riches for the worshipper (vss.1-5). In hymn 48, Soma is invoked to gladden the worshipper, to crush the bold ones, to rule with a mighty sway and to destroy a hundred forts (vss.1-5). In hymn 49, Soma is asked to bes- tow a ample store of wholesome food on the worshipper and to drive off the Raksasas (vss.1-5). In hymn 50, Soma is re- quested to flow on to the fleece and then to Indra for his drink (vss.1-5). In hymn 51, Soma is invoked to give strength and fame to the worshipper (vss.1-5). In hymn 52, Soma is re- quested to bring down the vigour of foes (vss.1-5). In hymn 53, Soma is invoked to crush the fiends and to chase the foes (vss.1-4). In hymn 54, Soma is compared to the sun (vss.1-4). In hymn 55, Soma is invoked to bestow all felicities on the worshipper (vss.1-4). In hymn 56, Soma is requested to slay the fiends and to guard the worshipper from distress (vss.1-4). In hymn 57, Soma is asked to bring all the treasures of heaven and earth (vss.1-4). In hymn 58 Soma is repeatedly invoked to rescue his worshippers from sin (vss.1-4). In hymn 59, Soma is asked to bring wealth with progeny to the worshipper (vss.1-4). In hymn 60, Soma is requested to flow onwards to Indra as his drink (vss. 1-4). In hymn 61, Soma is invoked to flow to different gods, to bestow blessings on kine, to kill foes, to win booty, to strengthen Indra in order to kill Vrtra . and to guard and worshipper from every foe (vss.1-30). In hymn 62 Soma is invoked to bring all felicities and to bestow glories and heroic strength on the worshipper (vss.1-30). In hymn 63, Soma is invoked to vouchsafe renown to the wor-
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shipper, to find wealth for him, to drive away Raksasas and to bestow all desirable boons on the worshipper (vss. 1-30). In hymn 64, Soma is invoked to pour forth all treasure from heaven, earth, etc. on the worshipper and to guard him (vss. 1-30). In hymn 65, Soma is invoked to bring might and speed to the worshipper (vss.1-30). In hymn 66, Soma is asked to bring food and to bestow splendour and heroic strength on the worshipper (vss.1-30). In hymn 67, Soma is invoked to bring wealth in steeds, cattle, etc. to drive away danger and io strengthen the solemn rite (vss.1-32). In SSS (4.15.3). hymn 4 accompanies the ablution of the bereaved persons in the funeral ceremonies of a Ahitagni. Hymn 5 is an Aprisükta attributed to Kasyapa (ASS 3.2.com). Vs.4 of hymn 8 is used by ASS (5.12) in a laud to the pressing-stones. Hymn 8 is used by Svidh (2.6.6) in a charm to subdue a woman and to make her docile. Hymn 37 is used by Svidh (2.1.5) among Kamya-rites. Vs.1 of hymn 54 is used by SSS (2.11.2) in the Agnyupasthàna during the Agnyàdheya. Hymn 58 is used by Svidh (2.1.7) among Kamya-rites. ASS (5.12) possibly desig- nates hymns 1.67 as *pàvamànyab" inserts them in a laud to the pressing stones and directs them to be recited before Arbuda's hymn (i.e. RY 10.94).
Rvidh also designates them as “pavamanyah” and directs them to be muttered at the beginning and end ofall rites (1.16,55). More- over, they are intended to secure the attainment of Brahma’s abode and to conquer the fear of death (iii.1-6, 12-14ab). Rvidh desig- nates, hymn 11 as “‘trivrta rcah’” and includes among Ayusya rites (i.53); further it designates hymn 58 as “taratsamandiya” and directs its employment in expiatory practices (iii.7, 14cd-15ab); and lastly it (iii.10-11) directs hymns 66-67 to be muttered by one incapable of reciting the complete text of the Pavamani-verses (i.e. RV 9.1-67).
118. RV 9.83. In thishymn, Soma is invoked to flowon to Brah- manapati’s filter which is spread in the heaven, to sustain all living beings, to guard the generation of the gods and to accomplish the sacrifice (vs.1-5). Vss.1-2 of this hymn are used. as a laud (ASS 4.6). In the Svidh, this hymn is intended to secure the attainment of various desires (1.4.19).
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Rvidh, however, designates it as “adhyatmikarn süktam" and employs it in a rite for prosperity and for attainment ofa favourite refuge (iii.17cd-18ab).
119. RV 9.112-115. In hymn 112, the seer states that thoughts, plans and ways of mankind are diverse, though all strive for wealth and follow desires like a cow (vss.1-4). In hymn 113, Soma is invoked to flow on to Indra, to place the worshipper in that deathless undecaying world and to make him immortal in that realm (vss.1-11). In hymn 114, Soma is invoked to guard the worshipper in a such a way that no malignity nor any evil may harm him (vss.1-14). Vs.4 of hymn 114 is used by AGS (3.5.7) and by SGS (4.5.8) in the Upakarana ceremony.
Rvidh directs hymns 112-114 to be muttered by one desiring highest abode and immortality (ii.18cd-19ab); and further the complete ninth Mandala is directed to be muttered whilst holding a bunch of Darbha and a gold piece in hand (ii.188).
120. RV 10.1-5. In hymn 1, Agni is invoked to comealong with the gods (1-7). In hymn 2, Agni is asked to fix rites and sea- sons and to correct the faults and failings of the worshipper (vss.1-7). In hymn 3, Agni is invoked to bestow ample wealth on the worshipper (vss.1-7). In hymn 4, Agni is invoked to protect the worshipper's children, descendants, etc. (vss.1-7). In hymn 5, Agni is identified with all beings, particularly with the Sun and Prajapati (vss.1-7). Hymns 1-5 (as well as the succeeding hymns 6-8 after omitting the last tristich of hymn 8) form the Tristubh-portion of the Agni-section and are used at the Prataranuvaka and A$vinasastra (ASS 4.13) but SSS (6.4.5) prescribes hymns 1-7 only and further vs. 1 of hymn 2 is the inviting-verse for Agni Svistakrt (ASS 1.6; SSS 1.91).
Rvidh directs hymns 1-5 with others to be muttered before par- taking of a meal (ii.165).
121. RV 10.9. In this hymn, waters are invoked to bestow energy,
health, etc. on the worshipper and to remove whatever sin or evil committed by him (vss.1-9). Vss.1-3fof this hymn are
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used at the Agnimarutagastra (ASS 5.20; SSS 8.6.7). Vss.1-3 of this hymn are used by AGS in the Vastukarma (2.8.12;9.8) and in the Pretakarma (4.6.14). SGS designates this hymn as “Apohistiya” and employs itin the Saptapadi ceremony (1.14.8) and in the Samavartana rite (3.1.5). The first seven verses of this hymn occur in AV 1.5-6 and are used by Kaus (43.12) in the house-building ceremony. Svidh (1.2.5) prescribes its use in the preliminary restraints.
Rvidh designates this hymn as “abvatyah” and employs it at the beginning and end of all rites (1.16, 55); further it directs its use in the expiation of Brahmahatya, and other Patakas (iii.19cd- 33) and finally in a charm for obtaining rain (iv.127ab).
121. RV 10.14. In this hymn, Yama is invoked to lead thedepar- ted one to the abode of the fathers, to bestow a place of rest and a long life amongst the gods (vss.1-16). In the Mahà- pitryajfia, the vs. 1 of this hymn is the inviting verse in the Yamayaga (ASS 219), but SSS (15.9.5) employs vss.1-5 at the midday-pressing in the Yamayaga.
Rvidh (111.34-38) employs this hymn in a rite for long life.
123. RV 10.18. In this hymn, Mrtyu is invoked not to touch the offspring nor to injure heroes (vss.1-4); then Dhatr is invoked to fashion the lives and deaths of mankind in such a way that men born later will not die before those born earlier (vs.5); then Tvastr is invoked to lengthen the days of existence for all beings (vs.6); the next three verse deal with women and with the removal of a bow from the hand of the departed one (vs. 7-9), and finally Earth is invoked to preserve the departed one (vss.10-14). Vss.1-4 and 8 are used by AGS in the Pretakarma (4.6.10; 2.18).
In the Rvidh, this hymn is intended to secure the attainment of long life and success in controlling death, diseases, etc. (iii.39-42) and further vs. 8 of this hymn is used in the Niyoga (iii.43-44).
124. RV 10.20.1. In this verse, Agni is invoked to bestow a good
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and a happy mind on the worshipper. Not employed in any of the ritual texts of the RV.
In the Rvidh, this verse is intended to secure the attainment of mental peace, benefits and supernormal powers (ii.45-48).
125. RV 10.30. Its broad contents are: a priest is asked to appro- ach the celestial waters and Adhvaryus are asked to be ready with oblations for worshipping Apàm napat (vss.1-3); Apam napat is invoked to bring waters rich in mead (vss.4-7); the rivers are invoked to hear the worshipper’s call and Sarasvati in particular, is invoked to grant a full life to the worshipper (vss.8-12) and finally waters are asked to bestow wealth on the worshipper (vss.13-15). The Complete hymn (except vs. 12) is used in the Aponaptriya-rite (ASS 5.1; SSS 6.7.1).
Used by Rvidh (iii.49) in a charm for obtaining water in a desert.
126. RV 10.34. Sarv (x.34) describes the hymn as follows: Aksa- krsi-prasamsà caksakitavanimda ca. This hymn which is secu- lar in character is not employed in any of the ritual texts of the RV.
Used by Rvidh (iii.50-53) in a charm for success in gambling.
127. RV 10.35-36. In these hymns, all-gods are invoked to bestow felicity, to keep the worshipper free from distress and to bes- tow gracious favour, victorious, wisdom, fame, etc. In the Abhiplava-sadaha, hymn 35 is used at the Vaisvadeva-Sastra (SSS 11.9.7) and hymn 36 is also meant to serve the same purpose (ASS 7.7; SSS 11.9.10).
Rvidh (iii.54ab) employs them in a blessing ceremony.
128. RV 10.37. Inthis hymn, Sürya is invoked to guard the wor- shipper on all sides, to drive away disease, evil dreams etc., to to bestow varied riches, to vouchsafe protection to bipeds, quadrupeds etc. and to condone sins committed by the wor- shipper (vss.1-12). ASS (6.5) and SSS (9.20.23) direct it to be recited when the sun has arisen
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Used by Rvidh (iii.54cd) possibly fora benedictory purpose and further vs.12 of this hymn is used in a rite for obtaining release from sin (iii.55).
129. RV 10.45. In this hymn, Agni is invoked to bestow supreme fortune, glory, etc. on the worshipper and gods are requested. to give wealth with heroic children to him (vss.1-12). This hymn (except vs.12) with hymn 4 is used at the Prataranuvaka and Asvinasastra (ASS 4.13).
Used by Rvidh (iii.56) in a charm for obtaining religious faith.
130. RV 10.57. In this hymn, the Visve-devàs are implored to help the worshipper in keeping to the right path and fathers are invoked to return to the lifeless one, the spirit of his which wandered to the other world, so that he, be blessed with long- lived children (vss.1-6). ASS directs it to be recited by one setting out on a journey (2.5).
Rvidh prescribes the hymn for a person who has gone astray and for obtaining happiness (iii.57).
131. RV 10.58. Sary (x.58) designates this hymn as “mana avarta- nam” i.e. recalling the mind or spirit. In the Purusamedha, vss.1-3 of this hymn are addressed to the consort of the sacri- ficer while she rests near the victim (SSS 16.13.14).
In the Rvidh, this hymn is employed with RV 10.9 in a rite for long life for a friend whose life is drawing to a close and also for others possibly with RV 10.59.4 and RV 10.60.7-12 (iii.58-61).
132. RV 10.61.1. This verse is intentionally and most successfully obscure and this fact alone explains its inclusion in our work. I append here the English rendering of Prof. Oldenberg’s German translation: “This Brahman filled with the essence of Rudra is duly performed through his insight by the famous speaker at the competition about the priestly ability, which Brahman staying effectively in the sphere of generosity may bring to its goal on the day of trial, his fathers and seven
=
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hotrs". On the sixth day of the Prsthya-sadaha, the complete hymn as well as others are used at the Vaisva-deva-sastra in- stead of RV 10.36 (ASS 8.1).
Used by Rvidh (iii.62-67) among Kamya-rites or those intended to secure the attainment of various desires like, food, wealth, etc.; further, that verse accompanies the preparation and binding of an amulet made of three metals, iron, copper and gold in a ritef or obtaining a thousand followers (iii.68-69).
133. RV 10.63. In this hymn, the Visve-devas are invoked to pro- tect the worshipper from malignant injury and to vouchsafe blessings to him (vss.1-17). On the third day of the Prsthya- and Abhiplava-sadahas, this intercalatory Nivid-hymn for the Vigve-devas is used at the Vaigvadevasastra (ASS 7.7; cp. SSS 11.9.14).
Used by Rvidh in the blessing ceremony for a Snataka and in a charm for obtaining heaven (iii.70).
134. RV 10.71. Sarv (x.71), describes this hymn as follows: brhas- pate brhaspatir jianam tustava navami jagati. Its broad con- tents are: Vak’s first and early utterances lead to the creation of the language (vss.1-3); Vak favours few wise people, but a laggard wanders on in the profitless illusion (vss.4-6); the value of learning and duties of the four sacrificial priests (vss.7-11); vs.l of this hymn is the inviting-verse for Brhaspati at the Devasü-offerings (ASS 4.11).
In the Rvidh, this hymn is intended to secure the attainment of knowledge and good fortune (1.71).
135. RV 10.73.11. Inthis verse, the sages implored Indra for dis- pelling darkness and releasing them from snares. In the Agni- stoma, this intercalatory Nivid-hymn is used at the Marutva- tiya-Sastra (ASS 5.14). This verse is meant to expiate the sin of adopting a Vaisya livelihood (Svidh 1.7.13).
Used by Rvidh (iii.72-74) in a charm for warding off misfortune and for attaining good fortune.
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136. RV 10.82.7. In this verse, the creation of Visvakarman is extolled. Not employed in any of the ritual texts of the RV.
In the Rvidh, this verse is intended to secure the attainment of Brahma’s world (ii.75).
137. RV 10.83-84. In these hymns, Manyu is invoked to aid the worshipper in conquering Arya and Dasa tribes, to chase foes, to slay them and to give their wealth. In the Ajira sacrifice, these intercalatory Nivid-hymns are employed for the sake of success in witchcraft (ASS 9.7), and further in the one-day- sacrifices: Vinuti, Abhibhüti and Vajresu, these hymns are recited at the Marutvatiya-and Neskevalya-sastras (ASS 9.8; cp. SSS 14.22.4-5). These hymns occur in AV 31-32 (trans- posed with few variants) and are used by Kaus (14.26ff) in the ceremonies for success in battle, etc.
In the Rvidh (iii.77-78), these hymns accompany the binding on of an amulet made of iron and are also used in a rite of sor- cery for the death of one’s rivals.
138. RV 10.85. According to the Sary (x.85), vss.1-5 are addressed to Soma, vss.6-16 are a self-praise of Süryà regarding her wed- ding; vs.17 is addressed to gods ; vs.18 to Soma and the Sun; vs.19 to the moon; vss.20-28 are marriage-mantras ; vss.29-30 are intended to avert evil consequences arising out of touching a bride's garment; vs. 31 is directed against consumption; and finally vss.32-47 are addressed to Süryà. In ASS, vs.19 of this hymn is the offering-verse in the sacrifice to the moon (9.8); and further vs.24 accompanies the ungirding rite of the sacrificer's wife (1.11). In AGS, vs.26 is directed to be mut- tered when the bride mounts a chariot in the post-marriage ceremony (1.8.1); vs.27 is employed in connection with the bride's entering her new abode (1.8.8); vs. 32 is directed to be muttered when the bridal train starts off from home (1.8.6); vs.36 accompanies the seizing of bride's hand in the marriage ceremony (1.7.3; $GS 1.13.2); vss. 43-46 are used in a sacri- fice to accompany the bride's stepping forward into the house (1.8.9); and vs.47 is used in the post-marriage ceremony when .
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the spouses eat the curds or when they anoint one another’s hearts with the residue of an oblation (1.8.9).
A marriageable girl is made to hear the complete hymn in order to obtain a suitable husband (Rvidh iii.115cd-116ab); further vs. 45 is intended to attain a long life for both the spouses (iii.116cd- 117ab); and further vs.46 is a charm to command respect from parents-in-law, brother-in-law-etc. (iii.118ced-119ab).
139. RV 10.86. According to the Sarv (x.86) this hymnis a dia- logue between Indrani and Indra who assumed the form of a Vrsakapi. On the sixth day of the Prsthya sadaha this hymn is used at the Ukthya-sastra by the Brahmanacharhsin-priest (ASS 8.3; SSS 12.6.13ff).
Vss.1-9 of this hymn are used by Rvidh (iii.124cd-125) in the sprinkling ceremony of a bride, further the complete hymn (ex- cept vss.16-17) accompanies bridal bath (iii.119cd with 126cd) and. finally vss.16-17 are used in a charm for restoring virile power (iii. 127ab). .
140. RV 10.87. In this hymn, Agni it invoked to protect the wor- shipper from evil and to destroy demons, Yatudhinas, etc. (vss.1-15). This hymn (except vss.24-25), occurs in AV 8.3 and is reckoned by Kaus (8.25) to the Catana hymns and is em- ployed in the Vasasamana ceremony (44.16).
Used by Rvidh (iii.127cd-129ab) in a rite against Raksas.
141. RV 10.88. In this hymn, Agni is invoked to sustain the world, to drive away darkness, etc. and the rest of the hymn deals with the paths of fathers and gods and other matters of mystic import (vss.1-19). On the fifth day of the ten-day-period, this intercalatory Nivid-hymn for Agni Vaisvanara is used at the Agnimarutasastra (ASS 8.8; SSS 10.6.19).
In the Rvidh, this hymn is meant to expiate the sin of eating forbidden food (iii.129cd-130) and is also intended to secure the attainment of supernormal power and Vaisvanari-vidya (iii.131- 132).
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142. RV 10.89. In this hymn, Indra’s deeds are recapitulated at first and he is invoked to aid the worshipper in battles, to slay the Vrtra etc. (vss.1-18). In the one-day-sacrifice Stiryastut this intercalatory Nivid-hymn is used at the Neskevalyasastra (ASS 9.8; SSS 14.24.4).
In the Rvidh, this hymn is intended to destroy enemies (iii.133).
143. RV 10.90. This hymnis addressed to Purusa, the Primordial Being, by sacrificing whom as a victim the world came into being (vss.1-16). Used by SSS (16.13.1) in the Purusamedha. This hymn (except. vs.16) occurs in AV 19.6 (with a different verse order) and is employed by Vait (37.19) in the Purusa- medha to accompany the release of a human victim.
Used by Rvidh in a Kamya-rite by one desiring progeny (iii. 134-148); in the Visnu-worship (iii.149-173) and in one for obtain- ing the highest bliss and all benefits (iii.186-223).
144. RY 10.97. In this hymn, herbs are invoked to release the patient from disease, pain, grief, curse etc. and to subject the evil-doer to the worshipper's control (vss.1-23). This hymn accompanies the sprinkling of the consecrated persons (Dik- sitas) in case they fall ill (ASS 6.9). Vs.1 and 10 are respec- tively the inviting-and the offering-verses for herbs in the Anu- bandhya-rite (SSS 9.28.7).
Used by Rvidh as a benediction (iii.231), in a rite for curing diseases in general and diarrhoea (iv.1) and in one for obtaining herbs from an enemy’s herbal field (iv.2-3).
145. RV 10.98. In this hymn, Brhaspati and other gods are in- voked to send rain, to bestow lucid and vigorous speech on the worshipper etc. and Agni is invoked to drive away foes, troubles, etc. (vss.1-12). Not employed in any of the ritual texts of the RV.
Used by Rvidh (iv.4-5) in a rite for obtaining abundant rain.
146. RV 10.103. In this hymn, Indra’s deeds are recapitulated side
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by side with an invocation for aid and victory in battle (vss. 1-13). When the fire is being carried around, this hymn is recited by the Brahman-priest who accompanies it at the south- side (ASS 1.12; 4.8). Most of the verses (except vss. 10 and 12-13) occur in AV 19.13. Vait designates it as “Apratiratha hymn” and directs the Brahman-priest to recite it (1.18). Used by AGS (3.12.13) in the Rajasarhnahana-rite.
Rvidh employs it in a battle-rite (iv.6-8) and further it is directed to be muttered at the benediction for the path (iv.9).
147. RV 10.106. In this hymn, the A$vins are invoked to taste banquet, and to bestow vigour, kine, etc. on the worshipper (vss.1-11). In the Aptoryima this hymn is used at the over- recital by the Acchavaka-priest (ASS 9.11).
Used by Rvidh (iv.10-16ab) in a ceremony for obtaining pro- geny.
148. RV 10.117. Sarv describes this hymn as follows: Na và u bhiksur dhanannadanaprasarhsa dve jagatyau. Not employed in any of the ritual texts of the RV.
Rvidh directs it to be muttered by one desiring food or release from sin (iv.16cd-18ab).
149. RV 10.125. Sarv (x.125) describes this hymn as follows: Aham astau vàgambhrni 4tmanam tustava dvitiya jagati. For a vic- tim immolated to Vàk, vss.1-3 of this hymn are respectively the inviting-verses for the sacrifice of the omentum, of the cake, and of the animal offering (SSS 6.11.11). It occurs in AV 4.30 and is used by Kaus in the Medhajanana rite; further in the same rite as forming part of the Upanayana ceremony (57.31), and finally in the Utsarjana ceremony (139.15).
Used by Rvidh (iv.18cd-19ab) in a Kamya-rite by one desiring eloquence.
150. RV 10.126. In this hymn, the Vi$ve devas are invoked to
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guard the worshipper, to help him in surmounting troubles, foes etc. (vss.1-8). Not employed in any of the ritual texts of the RV.
In the Rvidh intended to secure the attainment of the abode of the Vigve-devas (19cd-20ab).
.151. RV 10.127. In this hymn, goddess Night is invoked to pro- tect the worshipper from the wolf and the thief (vss.1-8). Used by AA (3.2.4) in a rite to avert evil dreams. For the victim immolated to the goddess Night, vss.1-3 are respectively the inviting-verse for the sacrifice of the omentum, of the cake, and of the animal offerings and vss.4-6 are the offering verses for the same occasion (SSS 6.11.6). Used by SGS in a rite to ward of the evil consequences of bad dreams.
Used by Rvidh (iv.20cd-28) in an intricate rite for obtaining release from rebirth and sins.
152. RV 10.128. In this hymn, the Visve-devas are invoked to assist the worshipper in battles, to bestow riches and freedom on him and to drive away his foes (vss.1-9). In the Sarnsava, this hymn is used at the Vaigvadeva-sastra (ASS 6.6; SSS 13.5.17); further in the Samavartana ceremony, it accom- panies the laying of fuel by the prospective Snataka (AGS 3.9.2) and further in the Brahmayajüa, ४७.1 of this hymn is used SGS 1.4.2). All verses of this hymn occur in AV 5.3 (with a different verse-order) and is variously employed by Kaus in the Parvan sacrifices (1.33); in rites for glory (12.10) and for prosperity (22.14), etc.
In the Rvidh, this hymn is intended to secure the attainment of all benefits (iv-29).
153. RV 10.129. In this hymn, the origin of this world as evolution of the existence from the non-existence is explained. Not employed. in any of the ritual texts of the RV.
In the Rvidh, this hymn is intended to secure the attainment of Prajapati’s abode (iv.44cd-45ab).
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154. RV 10.137. In this hymn, the Vigvedevas are invoked to restore again to life the man who has committed sin, to drive away disease and to heal the diseased person (vss.1-7). In the Purusamedha this hymn with others is used by SSS (16.13.4) in the healing ceremony of a sacrificer who has been ins- trumental to man-slaughter. All verses (except vs.6) occur in AV 4.13 and is used by Kaus (58.3.11) in the ceremonies for long life that follow the initiation of: a Vedic student.
Used by Rvidh (iv.45cd-48) in a remedial rite against a disease.
155. RV 10.141. In this hymn, the Visvedevas areinvoked to bes-
. tow wealth on the worshipper, to aid him and to urge the donors to bestow their wealth on the worshipper (vss.1-6). Not employed in any of the ritual texts of the RV. But all verses occur in AV 3.20.2-7 and is used in Kaus in the Nirrti-karma (18.13); again in the Agnyudvasana (40.11); and with others in a rite for success in winning wealth.
Used by Rvidh in a Kàmya-rite by one desiring wealth (iv.49- 51) and with RV 1.50.13cd in a rite of sorcery to bring about the death of one's enemy in order to obtain his wealth (iv.52.53).
156. RV 10.142. In this hymn, Agni is invoked to keep away his destructive flame from the worshipper and to spare his house from conflagration (vss.1-8). Vs.7 is used in the Pavitresti (ASS 2.12). Vss.7-8 of this hymn occur in AV 6.106.1-2 and is used by Kaus (52.5) in a rite for preventing conflagration of the house.
Used by Rvidh in a rite against fire (iv.54) and further vs.7 is directed to accompany the carrying of a continuous stream of water around the thing to be protected (iv.55-56ab).
157. RV 10.145. Sary (x.145) designates this hymn as “Sapatni- badhana” i.e. a charm intended to get rid off a co-wife. Not employed in any of the ritual texts of the RV. But this hymn occurs in AV 3.18 and is used by Kaus (36.19-21) ina charm for outwitting a rival.
Used by Rvidh in a rite for getting rid of one’s co-wife and for winning exclusive affection of the husband (iv.56cd-69ab).
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158. RV 10.146. This hymn addressed to the goddess Aranyani unfolds the feelings of a person stranded in a darkening forest. Not employed in any of the ritual texts of the RV.
In the Rvidh, this hymn is intended to secure release from a wild forest (iv.59cd-70ab).
159. RV 10.151. In this hymn, the value of religious faith (Srad- dha) is extolled. Not used in any of the ritual texts of the RV.
Rvidh directs it to be muttered by one desiring Sraddhà (iv. 70cd); further it is used with RV Kh 4.8 in a rite for obtaining Religious faith, intelligence etc. (iv.71-75); and finally it accom- panies the first feeding of a new-born infant (iv.96ab).
160. RV 10.152. In this hymn, Indra is invoked to drive away Raksasas, foes, etc. (vss.1-5). Used by AGS (3.12.13) in the Rajasarnnahana-rite. It is variously employed by SGS: in the Samavartana ceremony (3.1.13) to accompany the mounting ofa chariot; in the Utsarga ceremony (4.6.5) to accompany the homage to quarters by throwing mud-balls in four direc- tions; and finally vs.1 accompanies the homage to eastern direction in the pacificatory rite (6.5.6). Verses of this hymn occur in AV 1.20.21 and are with AV 1.19 reckoned by Kaus (14.7) among the battle hymns.
Rvidh (iv.75cd-77ab) in a battle-rite for victory over a hostile army and for destroyingen emies.
161. RV 10.155. Sary (x.155) designates this hymn as “Alaksmi- ghnam". In this hymn Brhaspati is invoked to drive away malevolent she-fiends etc. (vss.1-5). Not employed in any of the rituals texts of the RV.
Used by Rvidh (iv.77cd-80) in a rite against misfortune.
162. RV 10.161. Sar» designates this hymn as “Rajayaksmagh- nam". In the Purusamedha, this hymn with others is used by
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SSS (16.13.4) in the healing ceremony of a sacrificer who has been instrumental in causing manslaughter. Used by AGS (3.6.4-5) in a rite for relief from disease, consumption etc. Verses of this hymn occur in AV 3.11 and 8.1.20 and are used by Kaus in a general healing ceremony (27.32-33); and in a rite for length of life (58.11).
Rvidh (iv. 81-85) employs it in a remedial rite against consump- tion.
163. RV 10.162. Sarv (x.162) designates this hymn as “Garbha- $ràve prayascittam”. In this hymn, Agni is invoked to drive the evil malady that has attacked the womb in labour that which kills the baby at birth, and that which destroys the pro- geny. Used by SGS (1.21.2) in the Garbharaksana-rite to accompany the offering of cooked rice-mess into the fire.
Used by the Rvidh in à remedial rite against abortion, still- births, etc. (iv.86-88) and in one for successful delivery of a male child in which the binding on of a triple amulet made of Nya- grodha-shoot accompanied by Svastyayana ceremonies is pres- cribed.
164. RV 10.163. Sarv (x.163) designates this hymn as “Yaksma-
` ghnam". In the Purusamedha, this hymn with others is used by SSS (16.13.4) in the healing ceremony of a sacrificer who has been instrumental in causing manslaughter. Used by SGS (1.21.3) in the Garbharaksana rite to accompany the anointing of limbs with clarified butter. Most of the verses of this hymn occur in AV 2.33 and are used by Kaus (27.27) ina healing ceremony.
Rvidh (iv.98cd-101ab) employs it in a remedial rite against con- sumption.
165. RV 10.164. Sary designates this hymn as “Duhsvapnagh- nam". Its broad contents are: the spirit of evil dreams is asked to depart and to vanish far away (vss.1-2); Agni and Brhaspati are respectively asked to drive all evil doings to dis-
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tant places and to prevent the foes from troubling the wor- shipper (vss.3-4); evil thoughts are asked to take possession of a person who hates the worshipper (vs.5). Used by SGS in the Brahmayajfia (1.4.2).
In the Rvidh, this hymn is intended to ward off evil dreams (iv. 101cd). :
166. RV 10.165. Sarv (x.165) designates this hymn as “Kapotopa- hatau prayascittam”. It is meant to expiate the pollution brought about by a dove, owl etc. (AGS 3.7.1; SGS 5.5.2).
Verses of this hymn occur in AV 3.27-29 and are used by Kaus (46.7) in a rite against birds of ill omen.
Rvidh (iv.102) directs it to be muttered when a dove excretes on a house.
167. RV 10.166. Sarv (x.166) designates this hymn as “Sapatna- ghnam”. In this hymn, Vácaspati is invoked to put down foes and rivals and to help the worshipper in excelling others in thought and strength (vss.1-5). It is directed to be muttered whilst attacking an opponent in an assembly (AGS 2.6.13).
In the Rvidh, this hymn is intended to destroy rivals (iv.103ab).
168. RV 10.169. This hymn is addressed to the cows. Its broad contents are: Vata, Rudra and Parjanya are respectively n- voked to send healing wind over the cows, to be gracious towards them and to vouchsafe protection to them (vss.1-2). Cows have offered their bodies to the gods (vs.3); Prajapati is invoked to bestow auspicious cattle on the worshipper (vs.4). In AGS (2.10.5), vss.1-2 accompany the consecration of cows proceeding to pasture but in SGS (3.9.5), the complete hymn accompanies the consecration of cows proceeding to cow- stall, and further in the latter work, the hymn is used in the Vrsotsarga ceremony (3.11.15).
Used by Rvidh (iv.104cd-105) in the Gosthakarma to accom- pany the blessing ceremony for cows.
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169. RV 10.173. In this hymn the king is asked toremain stead- fast and to hold the kingship in tact (vss.1-4). Indra and Agni are asked to keep the realm steadfast (vss.5-6). Used by AGS (3.1222) in the Rajasarnnahana rite when a king as about to mount a chariot. Verses of this hymn occur in AV 6.87-88 and are used by Kaus in a Kamya rite by one desiring fixity (59-13); and in a rite of expiation for earth-quakes (98.3).
Used by Rvidh (iv.106-1 14) in the consecration ceremony of a king.
170. RV 10.177. Sary (x.177) designates thishymn as “Mayabhe- dam”. In the Pravargya-rite vss.1 & 3 of this hymn are used at the laud (ASS 4.6) and vs. 2 is the inviting verse for the sactifice of the cake to the victim immolated to Vak (3.8). The complete hymn is used by SSS in the Pravargya-rite (5. 9.14) and in the Visuvant (11.14.17).
In the Rvidh, this hymn is intended to destroy sorcery and illusions (iv:115-116).
171. RV 10.178. This hymn is addressed to Tarksya. On the second and the subsequent series of sacrificial days, this hymn is re- cited before the hymns belonging to the Niskevalyasastra (ASS 7.1) but in the Visuvant this hymn is recited at the end of the hymns belonging to the Niskevalya-Sastra (8.6) (SSS 11.14.28), however, inserts this hymn before RV 10.177 in the Visuvant. Vs.1 of this hymn which forms a single-versed hymn in AV 7.85 is reckoned to Svastyayana-gana and is employed by Kaus (59.14) with AV 7.86 & 117 in a rite for general welfare. Used by Svidh among Kamya-rites (2.1.5) and in one for attaining sovereignty over three worlds (3.9.3).
Rvidh, however, employs it in the blessing ceremony (iv.1 1740).
172. RV 10.184. Sarv (x.184) designates this hymn as “Garbhar- thasih”. Vs.1 of this hymn is used by SGS (1.22.12) in the Simantonnayana ceremony. Vss.1-2 of this hymn occur in AV 5.25 and are used by Kaus (35.5) in the ceremony for conception of a male child.
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In the Rvidh, this hymn is intended to ensure conception for a woman advanced in years (iv.117cd-118ab).
173. RY 10.185. In this hymn the Adityas are invoked to bestow heavenly favour and eternal light on the worshipper (vss.1-3). Used by AGS (3.10.7-8) in the Simantonnayana ceremony but used by Svidh among the Kamya-rites (2.1.5).
In the Rvidh, this hymn is directed to be muttered at the bene- diction for the path (iv.118cd).
174. RV 10.186-191. In hymn 186, Vata is invoked to give strength and to prolong the days of his worshipper’s existence (vss. 1-3). In the Purusamedha this hymn is used in the healing rite of the sacrificer who has been instrumental in causing man- slaughter (SSS 16.13.4). Used by Svidh (3.5.4) in a rite against various portents. In hymn 187, Agni is repeatedly invoked to overcome the worshipper’s enemies (vss.1-7). This hymn as well as the next one constitute the Gayatri-portion of the Agni- section and are used at the Prataranuvaka and A$vina-$astra (ASS 4.13) and further SSS employs hymn 187 in the Agnyu- pasthina (4.2.10) and at the Prataranuvaka (6.4.1).
In the Rvidh, hymn 187 is intended to do away with enmity (iv.119ab).
In hymn 188, Agni Jatavedas is invoked to promote the sacri- fice (vss.1.3). For the ritual use of this see under the preceding. In hymn 189, Sürya or Sarparajiii is referred. to (vss.1-3). This hymn is used in the funeral ceremonies of a consecrated person (ASS 6.10; SSS 13.11.2.5). Found in AV 6.31 and is used by Kaus (66.14) in the Savayajfias.
Rvidh (iv.119cd) uses hymn 189 in a rite against serpents—an artificial application imposed upon the hymn.
In hymn 190, the creation is explained as emanating from Tapas (vss.1-3). Used by SGS (1.4.2) in the Brahmayajiia.
Rvidh directs hymn 190 to be repeated at the beginning and end of all rites (i.16,55) and further it is intended to destroy all sins (iv.120-122ab).
In hymn 191, Agni is inyoked to bring all good things and the
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subject of the rest of the hymn in unanimity (vss.1-4). Verses of this hymn occur in AV 6.63-64 and are used by Kaus (12.5) in a tite for harmony.
Rvidh (iv.123cd-124ab) uses hymn 191 in a rite for concord. Hymns 186-191 are directed to be muttered before the partaking of a meal (ii.165).
It is evident from the foregoing that the Rvidh presupposes the vulgate text of the RV, because of the overwhelming majority of the hymns of this Samhità are quoted in Pratikas. Now I shall take up the Khila hymns treated in the Rvidh. At the outset, I may state that the term Khila does not occur in the Rvidh, but there is every likelihood that the Khilas were regarded as simply Süktas?? or Rks? and that were not differentiated from the regu- lar Süktas or Rks of the RV. A definite position is, however, accorded to these Khila hymns in the text of the RV. Normally it is indicated in the Kashmir Khila collection by the appended Pratika of the Rgvedic hymn which immediately follows. Of the total of twenty-six Khilas treated in our work, the eleven Sau- parna-Khilas occur after RV 1.73; the Srisiikta and the Khila *Agniretu" occur at the end of the fifth Mandala; the Khila “Samvatih” after RV 7.34; the Khila “Pavamanih” after RV 9.67; the remaining eleven being scattered through the latter half of the tenth Mandala.
175. RV Kh i.2-12. Hymn 2 is addressed to the ASvins and other deities and is ascribed to Suparna, son of Tàrksa. Hymn 3 is also addressed to the A$vins and is ascribed to two seers, Nisat and Upanisat, sons of Brahma. Hymn 4 is addressed to the A§vins and other deities and is ascribed to Bharadvaja. Hymn 5 is addressed to the Asvins and is ascribed to 16188. Hymn 6 is addressed to Indra and Varuna (=RV 8.59). Hymn 7 is addressed to the Agvins and is ascribed to Retr, son of Ganga. Hymn 8 is addressed to the ASvins and is ascribed to Yamuna’s son. Hymn 9 is addressed to the Aśvins and is as- cribed to Yajfiavatsa. Hymn 10 is addressed to the Aégvins and is ascribed to Gauraviti. Hymn 11 is addressed to the A$vins
22. Rvidh,i .106; ii.110; iii.110; iv.43, 71, 96. 23. ibid., ii.93-94; 96-98, 100.
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and is ascribed to Caksusi. Hymn 12 is addressed to the A$- vins and it ascribed to Apadosa. The patronomic of most of these seers is, of course, Suparna. The Pratika: “upa” at the end of the hymn 12 indicates the relative position occupied by these hymns, to wit: between hymns 73 and 74 of the first Mandala of the RV. Hymn 3 is used by AGS (3.12.14) in the Rajasarnnahana ceremony. Hymn 6 is reckoned among the Hotrka-Sastras (ASS 8.2; SSS 12.11.17).
According to Rvidh (i.106) hymns 2-12 are intended to secure the attainment of sons, cattle, wealth, heaven and unimpaired eye sight.
176. RV Kh. 1.6. In this hymn, goddess Sri is invoked to destroy misfortune and to bestow fame, wealth, etc. on the worshipper. Not employed in any of the ritual texts of the RV.
The complete hymn is used by Rvidh in a Kamya-rite by one desiring fortune (ii.93-96ab; 103cd-109); further vs.3 is used in a rite for obtaining a kingdom (ii.98-99); vss.5-6, in one for obtain- ing eternal and everlasting fortune (ii.100-103ab); vs.7 accom- panies the sprinkling ceremony of a king (ii.96cd); and finally vss.10 and 11 respectively used ina Kámya-rite by one desiring cattle and progeny respectively (1.97).
177. RV Kh ii.11. This hymn is addressed to Agni and Varuna and is ascribed to Jivaputra. The Pratika: Tvarh hyagne pra- thamo manota (RV 6.1.1) at the end of this hymn indicates that this hymn as well as the preceding one were inserted at the end of the fifth Mandala. Used by AGS (1.13.6) in the Pumsavana ceremony.
Rvidh employs it in a rite for obtaining excellent progeny (ii. 110).
178. RV Kh 1.13. The Khilanukramani designates this hymn as “Santih”. The Pratika: Sam na indragni bhavatàm avobhih (RV 7.35.1) at the end of this hymn indicates that it is inserted after RV 7.34.25. Notemployed in any of the ritual texts of the RV.
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Used by Rvidh with RV 7.35 as a charm against Raksas, Bhi- tas, etc. (ii.133).
179. RV Kh: iii.10. This hymn is designated as ““Pavamanistutih” by the Khilanukramani. The Pratika: Pra devam acchà mad-
humanta (RV 9.68.1) at the end of this hymn indicates that it is inserted after RV 9.67.32.
This hymn is possibly used by Rvidh in a rite for obtaining re- lease from sins (iii. 15cd-17ab).
180. RV Kh. iii.15. This hymn which is addressed to the *Visve- devas is ascribed to Hrdya, son of Prajapati. The Khilanu- kramani designates it as “Vivaharthasih”. Vs. 1 of this hymn is used in the Upanayana ceremony (AGS 1.21.7; $GS 2.4.1).
Used by Rvidh in a long and intricate rite for bringing various types of individuals under one's control by making his image of sand, offering oblations over a metallic image, etc. (iii.79-97ab); again, in a healing rite for calf, kine etc. (iii.97cd-100ab); further in a rite to gain control over a woman by making an image of her with the rice-meal, anointing it with sesamum oil, piercing the various limbs of her image, etc. (iii.100cd-104) and finally in a charm for bringing a low woman under one's control (iii.105-110).
181. RV Kh iii.16. This hymn which is addressed to Agni is as- cribed to Parakadàsa. The Pratika: Satyenottabhità bhümih (RV 10.85.1) indicates that this hymn as well as the preceding one were inserted after RV 10.84.7. Not employed in any of the ritual texts of the RV.
Used by Rvidh as a charm for bringing women and men under one's control (iii.111) and further with the text designated as Dvesyam in a rite of sorcery against kinsmen and for death of one's enemies by making an image of sand or husk, piercing it with a Khadira-pin, fighting a mock-battle with it (iii.112-115ab).
182. RV Kh.iv.5. The Khilanukramani designates it as “Pratyan-
krtyanasanam”. Not employed in any of the ritual texts of the RV.
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In the Rvidh, this hymn is intended to counteract witchcraft (iv.30-33); again, it is used in the blessing ceremony and in other ceremonies with which it has no apparent connection (iv.34-35); further in a rite against witchcraft in which preparation and bind- ing of an amulet made of gold is prescribed (iv.36-37); it also accompanies the preparation and binding on of an amulet made of equal parts of five metals, the consecration of the tops of stan- dards, musical instruments, etc. at the time of hostile encounters (iv.38-39); and finally it is intended to secure release from all misfortunes (iv.40-42).
183. RV Kh iv.6. The Khilanukramani designates this hymn as “Hiranyatmastutih” and ascribes it to Sanaka, Sanaka, etc. of Daksa’s family. The Pratika, “Nasad asin no sad asit (RV 10.129.1) at the end of this hymn indicates that this hymn as well as the preceding one were inserted after RV 10.128.9. It accompanies the Samavartana ceremony in which the binding on of an amulet is prescribed (AGS 3.8.21). SGS, however, employs the tying on of a gold necklace with it (3.1.7).
In the Rvidh, this hymn is intended to secure the attainment of long life, splendour, etc. (iv.43-44ab).
184. RV Kh iv.8. The Khilünukramani ascribes it to Medhà, a daughter of Manu. The pratika: Sasa itthà maham asi (RV 10.152.1) at the end of RV Kh iv.9 indicates that this hymn as well as the next one were inserted after RV 10.151.5. The vs.2 of this hymn is used by AGS (1.15.2) in the Medhajanana ceremony to accompany the first feeding of a new-born infant.
Rvidh employs it with RV 10.151 in a rite for success in obtain- ing religious faith, intelligence, etc. (iv.71-75ab); and further it is used with RV 10.151 in the Medhajanana ceremony to accom- pany the first feeding of a new-born infant (iv. 96-98ab).
185. RV Kh iv.11. The Khilanukramani designates this hymn as ““Siyasamkalpa” and ascribes it to Manu's son. The Pratika: Tubhyedam indra parisicyate madhu (RV 10.167.1) indicates that this hymn is inserted after RV 10.166.5. Not employed in any of the ritual texts of the RV.
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In the Rvidh, this hymn is intended to secure the concentration of mind (Rvidh iv.103cd-104ab).
186. RV Kh iv.13. The Khilanukramani ascribes it to Nejamesa, a son of Prajapati. The Pratika: “mahi trinàm avo'stu" (RV 10.185.1) indicates that this hymn is inserted after RV 10.184. 3. It is used in the Simantonnayana ceremony (AGS 1.14.3; SGS 1.22.7).
In the Rvidh, this hymn is intended to secure conception for a woman advanced in years (Rvidh iv.117cd-118ab).
187. RV Kh v.1. The Khilanukramani ascribes this hymn (except vs.5) to Samjilana, son of Kasyapa. Possibly this hymn comes after the tenth mandala. Used by SSS (3.6.3) in a rite for harmony when relations are in mutual disagreement; further vs. 5 of this hymn is used in the Upakarma (AGS 3.5.9; SGS 2.11.13).
In the Rvidh, this hymn is intended to being about reconci- liation among kindred (iv.124cd-125ab); and further vs. 5 of this hymn is used in the blessing ceremony (iv.125cd).
188. RV Kh v.2. The Khilanukramani describes it as ‘Sapatna- ghnarh senádáranam" and ascribes it to Nirhastya. According to Rvidh (iv.122) this hymn comes after Aghamarasana’s hymn (RV 10.190), but according to BD it is the fourth hymn from RV 10.190. See, however, under (187) and note. Not employed in any of the ritual texts of the RV.
Used by Rvidh (iv.122cd-123) as a charm for splitting an army.
24. RV (VSM), Vol. IV, p. 976 and the footnote. From the fact that the BD (viii. 93) treats of Sarnjríanam (RV Kh v. 1) immediately after RV 10.190 and the Rvidh (iv. 122) does likewise the hymn Nairhastyam (RV Kh. v. 2), one can rightly assume that the position of these hymns was not, at any time, fixed; but, in the case of the BD, the Revedasarmhita would have ended with the verse: Tacchamyora (RV Kh v. 3.7), whereas in the case of the Rvidh it would have ended with the verse: Tacharnyorà (RV Kh v. 1.5) with this differ- ence viz. that the hymn Pradhvaranam (RV Kh v. 3), except the vs. 7, formed a part of the hymn Nairhastyam (RV Kh v. 2). Cp. Mátrsünu's commentary to Rvidh iv. 122. Pro contra, Macdonell BD, Part II, p. 320.
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189. RV Kh v.4. ASS (7.12) designates the first nine verses of this hymn as *Mahànàmnyah" and the rest as *Purisapadani". On the fifth day of the Abhiplava sadaha, the first nine verses are used as the Stotra-tristich when the Sakvarasaman is the Prstha-stotra (ASS 7.12).
According to the Rvidh the Mahanamni-verses mark the proper end of the RV and further they with the syllable om, the Vyahrtis, and the first ten hymns (RV 1.1-10) constitute the Amrtà samhità by means of which immortailty is attained (iv.126, 127cd- 129ab).
190. RV Kh v.22. According to the KAhilanukramani this hymn consists of ten verses and is described as “Hotrpratigaritroh sathvadah” (cp. however, ASS 8.3). SSS designates these ten verses as “Ahanasya cah” (12.24.1).
Used by Rvidh (iii.126ab) in the sprinkling ceremony of a bride - who is likely to go astray.
The topics discussed in the third or the concluding part are not at all very important from any point of view as it is, more or less, a glorification of the work. We are told here that the syllable om, the Vyahrtis, the first ten hymns of the RV and the Maha- nàmni-verses at the end constitute the Amrta-sarhhita by means of which the gods attained immortality. By inserting hymns add- ressed to Fathers in the aforesaid collection we have the Pitryà samhità and the likewise Vàsavi-Raudri-Aditya-and Vaisvadevi- Samhitas can be compiled. This is followed by the procedure of the Vastusamana or Vastusanti which is to be performed every year in the midst of cow-stall with flowers, sandalwood paste, etc. and in which Vastospati and Brhaspati are to be worshipped with rice-mess boiled in milk and ‘balis’ are to be offered to the eight presiding deities of quarters and sacrificial fees to priests. Then the threefold classification of Vedic deities and the means of pleasing them, the success in such matters being instantaneous in the case of Rsis. Finally, the eulogy of the sacrificial fee and the work. The Phalaáruti which consists of thirteen stanzas extols the value of the Rgvidhana and further recommends its recitation for pleasing the gods, for attaining powers and for destroying mental uneasiness.
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2. Analysis of the Subject matter
In the preceding pages, I have dealt with the analysis of the contents of the Rvidh and incidentally I have discussed in detail the citations from the RV occurring therein. In the above analysis, it can be seen that the employment of the hymns of the RV in the Rvidh for the purposes shown therein has a broad justification. The hymns themselves do not seem to be primarily intended for these purposes. Their employment is arbitrary. I take up now the magical results obtained either by the recitation of the Rgvedic mantras or by the offering of a sacrifice to the accompaniment of mantras. As to the purpose to be attained by the magical charms or rites, it covers the field of possible desires: pacification, pros- perity, long life, heaven, wealth, progeny and several others, most of which have been indicated by Saunaka himself in the intro- ductory part of the Rvidh. According to him the essence of the magical operation consists in Japa and Homa and to some extent in the practices of Yoga and of asceticism. In the Purusasükta- vidhàna, for example, we come across an altogether different atmosphere from that of the Rvidh proper, though the former, as it is at present, forms a part of the latter work. The prominent features of the former are devotion and worship of a personal god. I describe now the essential features of the tenets of the Rvidh.
1. Japa
The Rvidh asks a twice-born person to engage himself with Japa (i.8ab) and he is further told that adversities can be surmounted by muttered prayers and burnt-oblations (i.91). The purificatory hymns or verses such as RV 1.89.6, 3.62.10, 5.51.11-15, 7.35, 8.95, 7-9, 9.1.67, 10.9 and 190 with the syllable or and Vyahrtis are directed to be muttered at the beginning and end of all rites (i.15- 17). Japa is to be performed sitting on a seat of Kusa grass and the Japa prescribed in the case of commencement of Vedic study is the famous Gayatri (RV 3.62.10) with syllable or? and Vyahrtis 1.59.61). Japa is of three kinds: mandra (uttered in a low tone), “upam$u” (inaudibly uttered) and ‘mānasa’ (mentally revolved); each succeeding one being ten times superior to each preceding one (i.71). Further on, we are told the Gayatri verse must be
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muttered three hundred thousand times before performing any rite (ii.27-28). Subsisting on five products of a cow for one day, fasting the next day and eating the food offered by a Brahmana is Gayatrijapa (1.58). As a matter of fact the Japa plays an impor- tant part in the Rvidh, since almost all hymns or parts of hymns are directed to be muttered for the sake of some benefit or other and rarely does the Rvidh prescribe a sacrifice for the same pur- pose. The bencfits which accrue by means of the Japa will be treated later on (p. 96 onwards), but at present I am concerned with those special benefits which are few in number to merit a separate treatment.
(1) The muttering of the first eleven hymns of the RV confers Samhità-phala (i.67cd). (2) The muttering of the Gayatri verse whilst subsisting on the five products of a cow confers the recol- lection of previous births (ii.45cd). (3) A person becomes a sid- dha, if he subsists on curds, milk and ghee and mutteres the Gaya- tri verse two million and five hundred thousand times (1.57). (4) The RV 6.48 is directed to be recited with grass in hand in order to attain the desired fruit of the hymn (ii.115). (5) The RV 8.101. 14 is directed to be muttered for the sake of release from rebirth (ii.186cd). (6) The recitation of RV 9.1-67, the recollection and the retention in memory of the same are considered meritorious and knowing them in reality one attains the highest abode of Brahma. Among the preceding three, whatever is subsequentis more effective. By recitation one becomes pure, by recollection one remembers the highest and by retention in memory one attains oneness with Brahmi and remains in His abode (iii.2cd-5ab). (7) The mutter- ing of RV 10.45 and 151 is prescribed for the sake of religious faith (iii.56; vi.70cd-71ab). (8) A person who considers himself as if covered by menta] blankness or engrossed in the self with mis- fortune is asked to mutter RV 10.71.2 (iii.73). (9) The RV Kh iv.11 is directed to be muttered for the sake of mental ease (iv.
103cd-104ab). (10) The muttering of RV 10.177 destroys illusion (iv.115ab).
2. Homa
The Rvidh asks a twice- born person to engage himself with the Homa (i.8ab) and to surmount adversities by means of it (i.9d). As the Homa is necessary in some rites, few preliminary remarks
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are called for. These rites consist mainly of small sacrifices with simple ceremonial in which the offerings are usually rice-mess. The basis of the offering is @jya, ghrta,* or sarpis®’ i.e. melted and clarified butter and when no particular substance is specified the offering into the fire is to be clarified butter. But in the case of Abhicarika and propitiatory rites, the use of mustard oil and oil of the Vibhitaka-wood is frequent. The number of ahutis may be 100, 1000 oras manyas areexpressly specified. All are similar in outline:the principal oblation (sthalipaka® or caruy? isaccompanied by the usual preliminary and terminal oblations of ghee offering (djyahuti). The oblation is thrown into the fire as the verses of the RV are recited and the remains of the oblatory butter are collected in a vessel (saripata-bhajana)* The method of offering an obla- tion is to repeat the Mantra, to put the oblation into the fire and to exclaim ‘to such a such deity’ with syaha*? at the end. The fire is maintained by means of logs, samidhs, and sometimes-by means of cow-dung cakes. The principal trees for samidhs are asvattha,** udumbara,3s khadira,® palasa”? bilva,® rohitaka,® and Sami" but the samidhs of rajavrksa,' vibhitaka!? and vyaghata*? are used onty in the Abhicarika rites. The utensils are confined to two spoons:
25. 1.85, 94, 98, 125, 129, 163; ii.93, 110, 119, 130, 154, 159, 175; iii.16, 55, 145; iv. 29, 79, 82, 86, 88, 98, 102.
26. i116, 149; ii.23, 30, 45, 78, 169, 176, 179; 11.63, 66, 77, 89, 91, 172
27. ii.100, 102, 106, 142; iv. 49.
28. 1.22, 25; ii.68, 95, 101; iii.26, 34; 1४.11, 22.
29. 1.81, 98, 163, 165; ii.74, 83-84, 142; iii.97, 134, 136-137, 169, 172, 214, 220, 222; iv.23, 25, 96.
30. i.25, 114, 166; iii.128, 129.
31. iv.83.
32. 11.37, 221.
33. ii.34; iv.105.
34. iii.144.
35. iii.63-64; iv.51.
36. 1.30, 32; 11.78, 112; iv.50, 84.
37. 1.31, 53; 1४.51, 133.
38. ii.17, 53, 55, 100-101, 106-107, iii.85; iv.51-55.
39. 19.51.
40. 1.53.
4l. ii.18.
42. 1.49; iii.50, 93; 1५.52.
43. 1.77.
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one for dipping (sruva) and the other for offering (sruk), and a camasa, all of which are made of udumbara wood in the case of Kamya rites, but in the case of Abhicarika rites, the sruk is made of Vibhitaka wood (i.77). A slight modification to the ordinary ritual results in Abhicara (i.75-78). Now let us examine these ceremonies and rites in which the Homa forms an integral part, leaving aside for the present those which are meant for Abhi- carika and propitiatory purposes.
(1) The offering of a sthalipaka with preliminary and terminal oblations of ghee offering to Agni, Soma, Agni and Soma together Visvedevàs, Rudra, Avasinasya Pati, Anumati, Dhanvantari, the Gandharvas, the Apsarases, Brahmanaspati, Brahma, Sarasvati, Visnu and Agni Svistakrt is prescribed in a ceremony before the commencement of Vedicstudy (i.22cd-25ab).(2)A Homa mustinvar- iably be performed with Gayatri verse for the accomplishment of all objects of desire (i.74). (3) The offering of a caru dedicated to Agni with the oblation of clarified butter is prescribed in the Agnisadhana (i.82-83ab). (4) The oblations of djya are offered by means of RV 1.18.6 for securing intelligence (i.85cd). (5) The oblations of clarified butter are offered by means of RV 1.35.2 for prolonging life (i.94). (6) The offering of a caru dedicatedto Rudra with the oblations of djya is prescribed ina rite for acquiring power (1.98). (7) The oblations of clarified butter are offered by means of RV 1.94 for prolonging life (i.144). (8) The oblations of ghee are offered by means of RV 1.97 for securing ritual purity (1.116). (9) The oblations of clarified butter are offered by means of RV 1.106 for securing release from sin (i.124cd-125ab). (10) The offering of udumbara fuel-sticks purified by curds, honey and ajya with the preliminary and terminal oblations of clarified butter to the accompaniment of RV 1.114.7, is prescribed in case of impurity of one’s self perpetrated on heroicsons, grandsons, cow- stalls and evil dreams (i.128-129). (11) The offering of clarified butter by means of RV 1.189 is prescribed for a person who has lost his way or has committed an ignominous deed (i.148cd-149). (12) The offering of a caru boiled in milk with oblations of djya by means of RV 2.32.4-8 is prescribed for the sake of progeny (1.163). (13) The offering of a caru with oblations of clarified butter by means of RV 2.33 is prescribed in a rite for conquering death and for securing release from diseases (i.164cd-167ab). (14)
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The offering of ghee into the fire kindled with the khdadira wood to the accompaniment of the Gayatri verse confers thousandfold gain (ii.30). (15) The offering of fuel-sticks of palasa wood anoin- ted with ghee to the accompaninment of the Gayatri verse at the conjunction of Rahu and Sürya confers thousandfold gain (1.31). (16) The offering of red sandalwood and ghee into the fire kindled with the khadira wood to the accompaniment of the Gayatri verse at the conjunction of Rahu and Sürya confers a thousand gold pieces (1.32). (17) The offering of barley corns confers horses; sesamum seeds, elephants; barley meal, she-buffaloes; and the offering of Sali grains, a virgin wife (ii.35). (18) The offering of flowers and fuel-sticks of jati, campaka, rajarka, anointed with ghee to the accompaniment of the Gayatri verse confers clothes (11.36). (19) The offering of water into the orb of the sun reflected in the water confers a thousand gold pieces and the same when offered into that of the moon confers silver pieces (1.37). (20) The offering of food into the fire confers much food (ii.46cd). (21) The offering of bilva fuel-sticks anointed with ghee into the fire confers a fortune (ii.55). (22) The offering of a caru to the wives of gods by means of RV 5.46.7-8 is prescribed for the sake of progeny. The caru must be boiled in the milk of a cow having a calf of the same colour (ii.83-85ab). (23) The offering of a sthalipaka into the fire kindled with bilva fuel-sticks is prescribed for a person desiring a fortune (ii.101). (24) The offering of obla- tions of clarified butter to the accompaniment of RV Kh ii.11 is prescribed for the sake of progeny (ii.110). (25) The offering of oblations of djya to the accompaniment of RV 6.52.15 is pres- cribed for the sake of long life (ii.119). (26) A Homa with RV 6.74 is prescribed for the sake of securing release from Varuna’s fetters (11.126). (17) The offering of oblations of clarified butter into the fire to the accompaniment of RV 7.1. is prescribed for the sake of everlasting happiness (ii.130). (28) The offering of an oblation of rice boiled in milk in honour of Tryambaka Maha- deva to the accompanment of RV 7.59.12 is prescribed for the sake of long life (ii.142-143). (29) The offering of oblation of àjya into the accompaniment of RV 8.44 is prescribed for the sake of success and long life (ii.169cd-170ab). (30) The offering of oblations of ghee to the accompaniment of RV 8.71 is prescribed for the sake of wealth (ii.179cd-180ab). (31) The offering of a
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sthalipaka into the fire is prescribed in the expiatory rite for a Brahmana killer (1.26). (32) The offering of a sthalipaka to Yama to the accompaniment of RV 10.14 is prescribed for the sake of long life (iii.34-36ab). (33) The offering of oblations of ghee at the cross-roads to the accompaniment of RV 10.61.1 is prescribed for one desiring food (iii.66). (34) The offering of a Caru to Visnu to the accompaniment of RV 10.90 is laid down for the sake of progeny (iii.134-136). (35) The offering of rice-mess con- sisting of self-procured wild grain is prescribed for the sake of supernormal vision, countless objects of desire and long life (iii. 220.223). (36) The offering of a sthalipaka to Asvins together with payasa, krsara, meat, porridge, curds, barley meal, sour gruel, dish of parched grains, fruits, garlands, fragrances and other foods and drinks is prescribed for the sake of progeny and for obtaining all objects of desire (iv.11-16ab). 3. Püjü
In the beginning of thissection I have referred to the atmosphere which prevails in the Purusasiiktavidhana (p. 87). Here we find the worship of Visnu for the first time. Considering the fact that the whole of the Purusasiiktavidhana belongs to the later stratum of- the Rvidh, it is not to be wondered if we find the worship of Visnu described therein has its correspondence in the Puranic Hindu - Religion.
Now let us see as to what our text has to say about the worship of Visnu. The highest beatitude is attained by the performance of Visnupiija (iii.149). Hari is present in water, fire, heart, sun, altar and in idols. For the ritualists, Hari is present in fire; for the intellectuals, in the heaven; for the dull-witted ones, in idols; and for the yogins, in the heart. Since water is considered to be Hari’s abode, He is always present in it and by reason of His omnipre- sence He is present in the altar. The whole universe consisting of movable and immovable beings is adored by him who offers flowers or water by means of RV 10.90, the deity of which is Pur- usa, the Rsi Narayana and the metre Anustubh (iii.150-154). With whatever object one mutters this hymn or performs a sacri- fice, Japa and Naivedya that object becomes fulfilled. Superiority among kindred, wealth, fame, highest refuge and deliverance from sin are some of the objects which can be attained
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by means of RV 10.90 (iii.213-125). The wise regularly worship Hari by means of a burnt-offering into the fire, by means of offer- ing flowers into the water, by means of meditation in the heart and by means of muitered prayers in the orb of the Sun. Hari is pleased with the offering of a bilva, Sami, bhrngaraka, Jasmine, Kusa and lotus. When anything is not readily available one must at least meditate on him for everything turns out well by the grace of Visnu. All are asked to intensify their efforts for obtain- ing release from births and deaths (iii.226-229).
The Rvidh lays down the Püjà first then Homa, Stotra and Japa. I shall take up these, one by one, in the following paragraphs.
After bathing one must face the east and perform the Aügan- yàsa with the sixteen verses of the RV 10.90 in the following way: One must direct the first verse towards the left hand; the second towards the right hand; the third towards the left foot; the fourth towards the right foot; the fifth towards the left knee; the sixth towards the right knee; the seventh towards the left hip; the eighth towards the right hip; the ninth towards the interior of the navel; the tenth towards the heart; the eleventh towards the throat; the twelfth towards the left arm; the thirteenth towards the right arm ; the fourteenth towards the mouth; the fifteenth towards the eyes and the sixteenth towards the crown of the head. In the same manner, one must perform the Nyasa on the deity and then com- mence the worship proper. One must adore the Purusottama with the sodasopacara, viz., avahana, dsana, padya, arghya, acamaniya, snana, vastra, yajiiopavita, anulepana, puspa, dhüpa, dipa, naivedya, namaskara, pradaksina and daksina with the sixteen verses of the RV 10.90. One must invariably offer water for sipping after snang, vastra and naivedya and make an offering of hymn-recital to Him after muttering it (iii.155-167).
On the right side of the deity, one must prepare a Kunda or an altar whilst muttering the very first verse of the Purusasikta (RV 10.90); sprinkle around it with water whilst muttering the second verse; deposit the fire whilst muttering the third verse; kindle it whilst muttering the fourth verse; heat the clarified butter and cook the rice-mess whilst muttering the fifth verse. Then one must meditate on the chief god amongst gods in the midst of fire and offer sandal wood paste, flower, incense, lighted lamp and food-offering. After taking leave of the principal deity, one must
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offer fuel-sticks sprinkled with clarified butter by means of the seventh and subsequent verses of the Purusasiikta (RV 10.90) and finally take leave of Agni (iii. 168-173).
In the Stotra, Visnu has been addressed as Pundarikaksa and Hrsikesa and has been further declared to be the presiding deity common to gods and demons. He is the creator and tbe annihi- lator of the universe. The wise, on attaining His refuge, cross over the ocean of existence. There is no colour, nor form, nor