Chapter II: Section I: The Cow and the Bull in the Vedic Hymns (2)

But sometimes the alienation the sun and the aurora, the young husband and wife, is not due to evil propensities in themselves, but the decree of fate working through the machinations of monsters. The two beautiful ones are at bottom united by love and reciprocal gratitude; for now it is the sun who delivers the aurora, and now the aurora who liberates the sun; and we have already seen the aurora making the ambrosial milk drop for the sun from her cows, and the sun drawing up and delivering the cows of the aurora. There is a hymn in which the divine girl, the aurora, comes up in the east, with a lascivious air, smiling, fresh, uncovering her bosom, resplendent, towards the god who sacrifices himself,[107] that is to say, towards the sun, towards _Çunahçepas_ (the sun), who, in three verses of another hymn,[108] invokes her, the well-known legend of which, narrated in the _Âitareya-Brâhmanam_, I shall briefly relate. The aurora has also the merit of having, with her pure and purifying light, opened the gates of the gloomy cavern, discomfited the enemies, the shades of night, and exposed to view the treasures hidden by the darkness (and here we have Medea again, but this time in a benignant form); she awakens to activity the sleepers and everything with life (and therefore, among the living sleepers, the sun, her son, whom one of the hymns represents as sleeping profoundly in the bosom of the darkness of night); she is the saviour of mortals,[109] that is to say, she protects mortals from death, and resuscitates them; she sees and foresees everything.[110] The awakener is also the awakened; the illuminator is also the illumined, or the wise; and the illumined or luminous one is also the beautiful one. From being small, she is become large[111] (the heroes and heroines of mythology are only small at birth, and pass at once into fulness of stature); from being infirm and sombre-visaged, by the grace of Indras and of the Açvinâu, she is cured and restored to strength and clearness.[112] But why was she dark at first? Because her mother, the night, is the black one; she, the white one, is born of the black one.[113]

During the night, the young girl was blind, and she recovers her sight by the grace of a wise one, one who, protected by Indras, another shape of Indras, has become enamoured of her. We have seen above that it is the Açvinâu who, with the aurora, give back to the sun his sight; here it is the sun who makes the aurora see, it is the sun who gives her light; and she who, having been blind, recovers her sight, becomes the protectress of the blind and preserver of vision,[114] like St Lucia, virgin and martyr, in the Christian Mythology. Physical truth and the mythical narration are in perfect accordance.

The night is now the mother, now the sister of the aurora; but the gloomy night is sometimes her step-mother, sometimes her half-sister. There is a riddle which celebrates the luminous night and the aurora, as two diversely beautiful ones who go together, but of whom one goes while the other comes.[115] Another hymn sings of them thus: "The brilliantly-decked one approaches, the white aurora comes; the black one prepares for her her rooms. The one immortal having joined the other, the two appear alternately in the heavens. One and eternal is the path of the two sisters; they follow it, one after the other, guided by the gods; they do not meet, and they never stand still--the two good nurses, night and aurora, one in soul yet different in form."[116] The two good nurses, night and aurora, whose hues alternate eternally, nourish between them one and the same child (the sun).[117] But the _Rigvedas_ itself tells us that the night is not always the legitimate sister of the aurora; the latter "abandons now the one that is, now the one that is not, properly its sister."[118] Here probably we must understand by the proper sister of the aurora the luminous or moonlight night, and by the half-sister, the gloomy night, the night without a moon. This is the sister whom, in a hymn, the aurora removes, sends far away from her, while she shines to be seen of her husband;[119] and her half-sister, the night, is obliged to resign her place to her elder or better sister,[120] the word _gyeshthas_ meaning not only the eldest, but the best. We have already seen that the aurora is the first to appear; as such, and as she who in the evening precedes the night (the evening aurora), she is the first-born, the eldest, the most experienced, the best; while, from another point of view, she is represented to us as the little one who becomes great, and, in this case, as younger sister of the night (the morning dawn). The dawns, or auroras, are saluted with the epithet of workwomen,[121] just as the good sister, with respect to the bad one, is always she who works, doing wonderful work, that is, spinning or weaving the rosy cloth. But the auroras are not only the workers, they are also the pure purifying and cleansing ones;[122] hence one can understand how one of the tasks imposed upon the youngest sister was that of purifying, purging, or separating the grain during the night, taking from it all that is impure, in which task she is assisted sometimes by a good fairy, sometimes by the Virgin Mary, who, according to all probability, is the moon.

One of the singular qualities of the younger sister is that she displays her beauty only before the eyes of her husband. The wife aurora manifests herself in the sight of her husband;[123] united, in her splendour, with the rays of the sun,[124] like a wife she prepares the dwelling of the sun.[125] Very brilliant, like a wife cleansed by her mother, she uncovers her body;[126] like a bather who shows herself, the shining one unveils her body;[127] she adorns herself like a dancer, uncovering, like a cow, her breast;[128] she displays her luminous garments;[129] all-radiant, with beautiful face, she laughs;[130] and he who has made the aurora laugh, her, the beautiful princess, who, at first, that is, during the night, did not laugh, espouses her; the sun espouses the aurora.

The celestial nuptials take place, and the ceremony is minutely described in the 85th hymn of the 10th book of the _Rigvedas_. But the marriage of the two celestials is never consummated except under conditions; these conditions are always accepted and afterwards forgotten, and it is now the husband who, by forsaking his wife, now the wife who, by abandoning her husband, violates the promise given. One of these estrangements, these temporary alienations of husband and wife, is described in the _Rigvedas_ by the poetical myth of the dawn _Urvaçî_ and her husband _Purûravas_, one of the names given to the sun. Urvaçî says of herself, "I have arrived like the first of the auroras;"[131] thereupon Urvaçî suddenly abandons her husband Purûravas, because he breaks an agreement made between them. We shall see further on in this chapter what this agreement was. Besides, having given him a son before her departure, she consoles him by permitting him to come and find her again in heaven, that is, by endowing the sun with the immortality she possesses herself. In the morning the aurora precedes the sun; he follows her too closely, and she disappears, but leaves a son, _i.e._, the new sun. In the evening the aurora precedes the sun; he follows her again, and she loses herself, now in a forest, now in the sea. The same phenomenon, a divorce of husband from wife, or a separation of brother and sister, or the flight of a sister from her brother, or again, that of a daughter from her father, presents itself twice every day (and every year) in the sky. Sometimes, on the other hand, it is a witch, or the monster of nocturnal darkness, who takes the place of the radiant bride, or the aurora, near the sun; and in that case the aurora, the beauteous bride, is spirited away into a wood to be killed or thrown into the sea, from both of which predicaments, however, she always escapes. Sometimes the witch of night throws the brother and sister, the mother and son, the sun and the aurora, together into the waves of the sea, whence they both escape again, to reappear in the morning.

All these alternative variations of a mythical representation become each in turn a legend by itself, as we shall see again more in detail, when the study of the different animals that take part in them shall furnish us with opportunities of doing so. In the meantime, we have here finished our enumeration of all that in the hymns of the _Rigvedas_ refers in any way to the bull and the cow,--to the wind, moon, and sun bulls, to the cow-cloud, moon, spring and aurora,--leaving it, however, to be understood how natural it is to pass from the bull to the handsome hero-prince, and from the cow to the beautiful girl, the rich princess, the valiant heroine, or the wise fairy. For though in the mythical hymns of the _Rigvedas_ we have little more than hints or foreshadows of the many popular legends which we have thus referred to, often without naming them, these are so many and so precise that it seems to me to be almost impossible not to recognise them. To demonstrate this, however, it will be necessary for me to show further what form the mythological ideas and figures relating to the animals dispersed in the Vedic hymns afterwards assumed in the Hindoo traditions.

FOOTNOTES:

[1] Mâ gâm anâgâm aditim vadhishta; _Rigv._ viii. 90, 15.

[2] Gomâtarah; _Rigv._ i. 8, 1, 3.--Aditis, called "mâtâ rudrânâm;" _Rigv._ viii. 90, 15.

[3] Tubhyam (to Vâyus, to the wind), dhenuh sabardughâ viçvâ vasûni dohate aganayo maruto vakshanâbhyah; _Rigv._ i. 134, 4.

[4] Imâs ta indra priçnayo ghritam duhata âçiram; _Rigv._ viii. 6, 19.--Trir asmâi sapta dhenavo duduhre satyâm âçiram pûrvye vyomani; _Rigv._ ix. 70, 1.--Trîni sarânsi priçnayo duduhre vagrine madhu; _Rigv._ viii. 7, 10.--In the _Râmâyanan_, i. 48, the Marutas also appear in the number of 7.

[5] Pra çansâ goshv aghnyam krîlam yac chardho mârutam gambhe rasasya vâvridhe; _Rigv._ i. 37, 5.

[6] Ime ye te su vâyo bâhvogaso 'ntar nadî te patayanty ukshano mahi vrâdhanta ukshanah dhanvan cid ye anâçavo girâç, cid agirâukasah sûryasyeva raçmayo durniyantavo hastayor durniyantavah; _Rigv._ i. 135, 9.

[7] Riksho na vo marutah çimîvân amo dudhro gâur iva bhîmayuh; _Rigv._ v. 56, 3.

[8] Te syandrâso nokshano 'ti shkandanti çarvarîh; _Rigv._ v. 52, 3.

[9] Tvam vâtâir arunâir yâsi; _Tâittiriya Yagurvedas_, i. 3, 14.--Angibhir vy ânagre ke cid usrâ iva stribhih; _Rigv._ i. 87, 1.

[10] Vrishâ vrishabhih; _Rigv._ i. 100, 4.--Grishtih sasûva sthaviram tavâgâm anâdhrishyam vrishabham tumram indram; _Rigv._ iv. 18, 10.--Sa mâtarâ na dadriçâna usriyo nânadad eti marutâm iva svanah; _Rigv._ ix. 70, 6.

[11] Vrishâyamâno vrinita somam; _Rigv._ i. 32, 3.--Pitum nu stosham maho dharmânam tavishîm yasya trito (Tritas, as we shall see, is an _alter ego_ of the god Indras) vy ogasâ vritram viparvam ardayat; _Rigv._ i. 187, 1.

[12] Pibâ vardhasva; _Rigv._ iii. 36, 3.

[13] Indro madhu sambhritam usriyâyâm padvad viveda çaphavan name goh; _Rigv._ iii. 39, 6.

[14] Trî yac chatâ mahishânâm agho mâs trî sarânsi maghavâ somyâpâh kâram na viçve ahvanta devâ bharam indrâya yad ahim gaghâna; _Rigv._ v. 29, 8.

[15] Vasoh kabandhamrishabho bibharti; _Atharvavedas_, ix. 4, 3.

[16] Sruvati bhîmo vrishabhas tavishyayâ çriñge çiçâno harinî vicakshanah; _Rigv._ ix. 70, 7.

[17] Yas tigmaçriñgo vrishabho na bhîma ekah krishtîç cyâvayati pra viçvâh; _Rigv._ vii. 19, 1.--Idam namo vrishabhâya svarâge satyaçushmâya tavase 'vâci; _Rigv._ i. 51, 15.

[18] Çiçîte vagram tegase na vansagah; _Rigv._ i. 55, 1.

[19] Abhy enam vagra âyasah sahasrabhrishtir âyatârcano; _Rigv._ i. 80, 12.

[20] Sahasraçriñgo vrishabho yah samudrâd udâcarat; _Rigv._ vii. 55, 7.

[21] Vi tigmena vrishabhena puro 'bhet; _Rigv._ i. 33, 13.

[22] Priyâ indrasya dhenavo vagram hinvanti sâyakam vasvîh; _Rigv._ i. 84, 10, 11, 12. The root, HI, properly signifies to _distend, draw out_; here, to _draw out_ the arm of Indras seems to me to mean to elongate it, to render it as fine as a thread--to sharpen it (in Italian, _affilare_); the cows that sharpen (It. _affilanti_), are a variety of the cows that _spin_ (It. _filanti_).

[23] Yugam vagram vrishabhaç cakra indro nir gyotishâ tamaso gâ adukshat; _Rigv._ i. 33, 10.

[24] Çiçîte çriñge rakshase vinikshe; _Rigv._ v. 2, 9.--Catvâri çriñgâ trayo asya pâdâ dve çîrshe sapta hastâso asya; _Rigv._ iv. 58, 3.--Tapurgambho vana â vâtacodito yûthe na sâhvân ava vâti vansagah abhi vragann akshitam pâgasâ ragah sthâtuç caratham bhayate patatrinah; _Rigv._ i. 58, 5. In this stanza, however, _Vansagah_ may probably signify rather _the stallion_ than _the bull_, as we find in the second stanza this same Agnis already compared to a radiant horse (atyo na prishtham prushitasya rocate).

[25] _Adris_ and _parvatas_ properly mean mountain, but, in the Vedâs, often cloud; and among their many meanings there is also that of tree; _agas_ (properly that which does not move) expresses equally tree and mountain. Hence perhaps the Italian proverb: _Le montagne stanno ferme, ma gli uomini s'incontrano_, Mountains stand still, but men meet; hence the cry of Râmas in the _Râmâyanam_, ii. 122, that the Himâlayas would move before he should become a traitor; hence the assurance with which Macbeth, after the celebrated prophecy of the witches, can say: "That will never be; who can impress the forest; bid the tree unfix his earth-bound root?" _Shakespeare_ (_Macbeth_, iv. 1.) Nevertheless the forest moved, as it not unfrequently does in the myths, where the tree-clouds walk, and fill all with terror wherever they go, where heroes and monsters often fight, by unrooting the trees of a whole forest. Cfr. _Râmâyanam_, iii. 3, 5, and the chapters of this work which treat of the Horse, the Bear, and the Monkey.

[26] Vragam gacha gosthânam; _Tâittir. Yagúr._ i. 1, 9; cfr. _Çatapathabrâhmanam_, i. 2, 3, 4.

[27] Krishno nonâva vrishabhah; _Rigv._ i. 79, 2.--Vâçreva vidyun mimâti vatsam na mâtâ sishakti; _Rigv._ i. 38, 8.

[28] Açmânam cit svaryam parvatam girim pra cyâvayanti yâmabhih; _Rigv._ v. 96, 4.

[29] Pavyâ rathânâm adrim bhindanty ogasâ; _Rigv._ v. 52, 9. _Pavis_, in general, is the iron part, the iron end (of a dart, or a lance); here it would appear to be the iron tire of the chariot's wheels, which, driving furiously over the mountain, break it,--thunder, in fact, often suggests the idea of a noisy chariot making ruin in heaven.

[30] Vîrah karmanyah sudaksho yuktagrâvâ gâyate devakâmah; _Rigv._ iii. 4, 9.

[31] Ayam çrinve adha gayann uta ghnann ayam uta pra krinute yudhâ gâh; _Rigv._ iv. 17, 10.--Vilu cid ârugatnubhir guhâ cid indra vahnibhih avinda usriyâ anu; _Rigv._ i. 6, 5.--Tvam valasya gomato 'pavar adrivo bilam; _Rigv._ i. 11, 5.--Vi gobhir adrim âirayat; _Rigv._ i. 7, 3.--Ukshâ mimâti prati yanti dhenavah; _Rigv._ ix. 69, 4.--Yad anyâsu vrishabho roravîti so anyasmin yûthe ni dadhâti retah; _Rigv._ iii. 55, 17.--Pûshanvân vagrint sam u patnyâmadah; _Rigv._ i. 82, 6.

[32] Indrâgnî navatim puro dâsapatnîr adhûnutam sâkam ekena karmanâ; _Rigv._ iii. 12, 6; _Tâitt. Yagurv._ i. 1, 14. Cfr. chap. on Serpent.

[33] Devâsa âyan paraçûnr abibhran vanâ vriçcanto abhi vidbhir âyan ni sudrvam dadhato vakshanâsu yatrâ kripîtam anu tad dahanti; _Rigv._ x. 28, 8.

[34] Cfr. the chapter on the Bear and the Monkey.

[35] Vrikshe-vrikshe niyatâ mîmayad gâus tato vayah pra patân pûrushâdah viçvam bhuvanam bhayâte; _Rigv._ x. 27, 22.--Tvam âyasam prati vartayo gor divo açmânam; _Rigv._ i. 121, 9.

[36] Brihaspatir govapusho valasya nir maggânam na parvano gabhâra; _Rigv._ x. 68, 9.

[37] Gâurîr mimâya salilâni takshaty ekapadî dvipadî sâ catushpadî--ashtâpadî navapadî babhûvushî sahasrâksharâ parame vyoman; _Rigv._ i. 164, 41.

[38] Utâdah parushe gavi sûraç cakram hiranyayam; _Rigv._ vi. 56, 3.

[39] Dâsapatnîr ahigopâ atishthan niruddhâ âpah panineva gâvah; _Rigv._ i. 32, 11.

[40] Visham gavâm yâtudhânah pibantu; _Rigv._ x. 87, 18. The same passage can, however, be also translated: "The demons of the cows may drink the poison."

[41] _Rigv._ iii. 12, 6; x. 27, 22.

[42] _Rigv._ ix. 70, 1.

[43] viii. 6, 19. Cfr. the chapters on the Horse and the Cuckoo.

[44] Vi raçmibhih sasrige sûryo gâh; _Rigv._ vii. 36, 1.

[45] Ta vâm (the gods Vishnus and Indras) vâstûny uçmasi gama-dhyâi yatra gâvo bhûriçriñgâ ayâsah; _Rigv._ i. 154, 6. Here all the stars or cows together form _many horns_; but perhaps each star or cow in itself was supposed to have but _one horn_; for the stars, like the moon, shed but one ray of light, but one light. This, it appears to me, may be inferred from the name of _Ekaçriñgâs_ or _unicorns_, given, in the later mythology of the Indians, to an entire order of Mani, of whom the stars are represented as the supreme habitations, and even purest forms.

[46] Kanyâ vâr avâyatî somam api srutâvidat astam bharanty abravîd indrâya sunavâi tvâ çakrâya sunavâi tvâ.--Indrâyendo pari srava; _Rigv._ viii. 80, 1, 3.

[47] Indrâsomâ tapatam raksha ubgatam ny arpayatam vrishanâ tamovridhah; _Rigv._ vii, 104, 1.--The following stanzas reproduce and develop the same argument.

[48] Pancokshano madhye tasthur maho divah--Te sedhanti patho vrikam tarantam yahvatîr apah; _Rigv._ i. 105, 10, 11.

[49] Vasavo gâuryam cit padi shitâm amuncatâ yagtrâh; _Rigv._ iv. 12, 6.

[50] Takshan dhenum sabardugham; _Rigv._ i. 20, 3.--Niç carmano gâm arinîta dhîtibhih; _Rigv._ i. 161, 7, e, iv. 36, 4.

[51] This interesting particular is more fully developed in the chapters which treat of the Wolf, the Pig and the Wild Boar, _q. v._--To avoid useless and troublesome repetitions, I must observe here that the myths of morning and evening are often applied to spring and autumn, and the myths of night to winter.

[52] Rayim ribhavah sarvavîram â takshata vrishano mandasânâh; _Rigv._ iv. 35, 6.

[53] Rayim ribhavas takshatâ vayah; _Rigv._ iv. 36, 8.--Here again we have the cow in relation to the birds, since the riches given by the Ribhavas consist above all in cows. (Ye gomantam vâgavantam suvîram rayim dhattha vasumantam purukshum te agrepâ ribhavo mandasânâ asme dhatta ye ca râtim grinanti; _Rigv._ iv. 34, 10.)

[54] Çayave cin nâsâtyâ çacibhir gasuraye staryam pipyathur gâm; _Rigv._ i. 116. 22.--Yâ garantâ yuvaçâ tâkrinotana; _Rigv._ i. 161, 7.

[55] Gyeshtha âha camasâ dvâ kareti kanîyân trîn krinavâmety âha kanishtha âha caturas kareti tvashta ribhavas tat panayad vaco vah; _Rigv._ iv. 33, 5.

[56] Vâgo devânâm abhavat sukarmendrasya ribhukshâ varunasya vibhvâ; _Rigv._ iv. 33, 9.

[57] Te vâgo vibhvân ribhur indravantah; _Rigv._ iv. 33, 3.

[58] Ribhur vibhvâ vâga indro no achemam yagnam ratnadheyopa yâta; _Rigv._ iv. 34, 1.--Pibata vâgâ ribhavo; _Rigv._ iv. 34, 4.

[59] Dvâdaça dyûn yad agohyasyâtithye ranann ribhavah sasantah sukshetrâkrinvann anayanta sindhûn dhanvâtishthann oshadhîr nimnam âpah; _Rigv._ iv. 33, 7.--Cfr. _Rigv._ i. 161, 11-13.

[60] Yamena dattam trita enam âyunag indra enam prathamo adhy atishthat; _Rigv._ i. 163, 2.--Asi yamo asy âdityo arvann asi trito guhyena vratena asi somena samayâ viprikta âhus te trîni divi bandhanâni trîni ta âhur divi bandhanâni trîny apsu trîny antah samudre; _Rigv._ i. 163, 3, 4.

[61] Vishnus the three-faced is already spoken of in the _Rigvedas_ and in the _Yagurvedas_. The third step of Vishnus is taken among the cows with the great or many horns: Gamadhye gâvo yatra bhûri-çriñgâ ayâsah atrâ 'ha tad urugâyasya vishnoh paramam padam ava bhâti bhûreh; _Tâittiriya Yagurv._ i. 3, 6.

[62] _Rigv._ i. 187, 1, the passage already cited, when speaking of the water of strength.

[63] Na mâ garan nadyo mâtritamâ dâsâ yad îm susamubdham avâdhuh çiro yad asya trâitano vitakshat; _Rigv._ i. 158, 5. We shall have occasion to return more than once to an analogous myth referring to Indras.

[64] Tritas tad vedâptyah sa gâmitvâya rebhati; _Rigv._ i. 105, 9.--_Gâmitvâ_ is properly the relation of brotherhood, and also relationship in general. _Rebhas_, or the invoker, represented as a hero, is no other than our _Trita âptyas_.

[65] Rebham nivritam sitam adbhyah; _Rigv._ i. 112, 5.

[66] Tritah kûpe 'vahito devân havata ûtaye tac chuçrâva brihaspatih krinvann anhûranâd uru; _Rigv._ i. 105, 17.

[67] _Nîtimangarî_, quoted by Wilson, _Rigvedas-Samhitâ_, vol. i.

[68] Â gâ âgad uçanâ kâvyah sacâ; _Rigv._ i. 83, 5.

[69] Patir gavâm abhavad eka indrah; _Rigv._ iii. 31, 4.

[70] Gagâna sûryam ushâsam; _Rigv._ iii. 32, 8.

[71] Sasânâtyân uta sûryam sasânendrah sasâna purubhogasam gâm; _Rigv._ iii. 34, 9.

[72] Mahi gyotir nihitam vakshanâsu âmâ pakvam carati bibhratî gâuh viçvam svâdma sambhritam usriyâyâm; _Rigv._ iii. 30, 14.

[73] Indrah sîtâm ni grihnâtu tâm pûshânu yachatu sâ nah payasvatî duhâm uttarâm-uttarâm samâm; _Rigv._ iv. 57, 7.

[74] Mridha ushtro na; _Rigv._ i. 138, 2.

[75] Yat samvatsam ribhavo gâm arakshan yat samvatsam ribhavo mâ apinçan; _Rigv._ iv. 33, 4.

[76] Ushâ nâ râmîr arunâir apornute maho gyotishâ çucatâ goarnasâ; _Rigv._ ii. 34, 12.

[77] Dhenuh pratnasya kâmyam duhânântah putraç carati dakshinâyâhâ dyotanim vahati çubhrayâmoshasah stomo açvinâv agigah; _Rigv._ iii. 58, 1.

[78] Ritâya dhenû parame duhâte; _Rigv._ iv. 23, 10.

[79] Gavâm mâtâ; _Rigv._ v. 45, 2.

[80] Arenâvas tuga â sadman dhenavah svaranti tâ uparatâti sûryam; _Rigv._ i. 151, 5.

[81] Ud apaptann arunâ bhânavo vrithâ svâyugo arushîr gâ ayukshata; _Rigv._ i. 92, 2

[82] Yenâ navagve añgire daçagve saptâsye revatî revad ûsha; _Rigv._ iv. 51, 4.--The sun is also said to be drawn by seven fair horses; _Rigv._ i. 50, 9.--Cfr. the following chapter.

[83] Ta usho adrisâno gotrâ gavâm añgiraso grinanti; _Rigv._ vi. 65, 5.

[84] Ritenâdrim vy asan bhidantah sam añgiraso navanta gobhih çûnam narah pari shadann ushâsam; _Rigv._ iv. 3, 11.

[85] Praty u adarçy âyaty uchantî duhitâ divah--Ud usriyâh srigate sûryah sacâ; _Rigv._ vii. 81, 1, 2.

[86] Vahanti sîm arunâso ruçanto gâvah subhagâm urviyâ prathânâm apegate çûro asteva çatrûn bâdhate; _Rigv._ vi. 64, 3.

[87] Rugad drilhâni dadad usriyânâm prati gâva ushasam vâvaçanta; _Rigv._ vii. 75, 7.

[88] Gâvo na vragam vy ushâ avar tamah; _Rigv._ i. 92, 4.

[89] Yo açvânâm yo gavâm gopatih; _Rigv._ i. 101, 4.

[90] Yuñkte gavâm arunânâm anîkam; _Rigv._ i. 124, 11.--Esha gobhir arunebhir yugânâ; _Rigv._ v. 80, 3.

[91] Avishk Krinvânâ tanvam purastat ritasya panthâm anv eti; _Rigv._ v. 80, 4.

[92] Apaçyam gopâm anipadyamânam â ca parâ ca pathibhiç carantam sa sadhrîcîh sa vishûcir vasâna â varîvarti bhuvaneshv antah; _Rigv._ x. 177, 3.

[93] Apâd eti prathamâ padvatînâm kas tad vâm ciketa; _Rigv._ i. 152, 3.

[94] Ratham ye cakruh suvritam; _Rigv._ iv. 33, 8.--Takshan nâsatyâbhyâm parigmânam sukham ratham; _Rigv._ i. 20, 3.

[95] Yuvo ratham duhitâ sûryasya saha çriyâ nâsatyâvrinîta; _Rigv._ i. 117, 13.--Â vâm ratham duhitâ sûryasya kârshmevâtishthad arvatâ gayantî viçve devâ anv amanyanta hridbhih; _Rigv._ i. 116, 17.

[96] Yuktvâ ratham upa devân ayâtana; _Rigv._ i. 161, 7.--Prithû ratho dakshinâyâ ayogy âenam devâso amritâso asthuh; _Rigv._ i. 123, 1.--Devî girâ rathânâm; _Rigv._ i. 48, 3.--Çatam rathebhih subhagoshâ iyam vi yâty abhi mânushân; _Rigv._ i. 48, 7.

[97] Gânaty ahnah prathamasya; _Rigv._ i. 123, 9.

[98] Anu dvâ gahitâ nayo 'ndham çronam ca vritrahan; _Rigv._ iv. 30, 19.

[99] Sakhâbhûd açvinor ushâh; _Rigv._ iv. 52, 2.--Parâvrigam prandham çronam cakshasa etave krithah; _Rigv._ i. 112, 8.--I here explicitly abandon the hypothesis I advanced six years ago in the "Life and Miracles of the God Indras in the Rigvedas," pp. 22 and 24, to the effect that the hero Pâravrig is the lightning flashing from the dark cloud; whereas the blind-lame seems now to me the sun in the darkness of night or winter.

[100] Sa vidvân apagoham kanînâm âvir bhavann udatishthat parâvrik prati çronah sthâd vy anag acashta; _Rigv._ ii. 15, 7.

[101] _Rigv._ v. 48, 1.

[102] Etad ghed uta vîryam indra cakartha pâunsyam striyam yad durhanâ yuvam vadhîr duhitaram divah divaç cid ghâ duhitaram mahân mahîyamânâm ushâsam indra sam pinak aposhâ anasah sarat sampishtâd aha bibhyushî ni yat sîm çiçnathad vrishâ; _Rigv._ iv. 30, 8-11.

[103] The two arms of Indras are said to vanquish the cow (or the cows); Gogitâ bahû; _Rigv._ i. 102, 6.

[104] Vy uchâ duhitar divo mâ ciram tanuthâ apah net tvâ stenam yathâ ripum tapâti sûro arcishâ; _Rigv._ v. 79, 9.--Cfr. the chapter which treats of the Spider.

[105] Bhadro bhadrayâ sacamâna âgât svasâram gâro abhy eti paçcat; _Rigv._ x. 3, 3.

[106] Cfr. _Rigv._ x. 17, and Max Müller's "Lectures on the Science of Language," second series, 481-486.

[107] Kanyeva tanvâ çâçadânân (arepasâ tanvâ çâçadânâ; _Rigv._ i. 124, 6), eshi devi devam iyakshamânam samsmayamânâ yuvatih purastâd âvir vakshânsi krinushe vibhâtî; _Rigv._ i. 123, 10.

[108] _Rigv._ i. 30, 20-22.

[109] Vy û vragasya tamaso dvârochantîr avran chucayah pâvakâh; _Rigv._ iv. 51, 2.--Apa dvesho bâdhamânâ tamânsy ushâ divo duhitâ gyotishâgât; _Rigv._ v. 80, 5.--Spârhâ vasûni tamasâpagûlhâ âvish, krinvanty ushaso vibhâtîh; _Rigv._ i. 123, 6.--Sasato bodhayantî; _Rigv._ i. 124, 4.--Viçvam givam carase bodhayantî; _Rigv._ i. 92, 9.--Martyatrâ; _Rigv._ i. 123, 3.

[110] Viçvâni devî bhuvanâbhicakshyâ; _Rigv._ i. 92, 6.--Pragânatî; _Rigv._ i. 124, 3.

[111] Arbhâd îshate na maho vibhâtî; _Rigv._ i. 124, 6.

[112] As to Ghoshâ, cured by the Açvinâu (_Rigv._ i. 117, 7), and Apalâ, cured by Indras (_Rigv._ viii. 80), see the same subject discussed more in detail in the chapter which treats of the Hog.

[113] Çukrâ krishnâd aganishta çvitîcî; _Rigv._ i. 123, 9.

[114] Yasyânakshâ duhitâ gâtvâsa kas tâm vidvân abhi manyâte andhâm kataro menim prati tam mucâte ya îm vahâte ya îm vâ vareyât; _Rigv._ x. 27, 11.--Vritrasya kanînikâ 'si cakshushpâ asi; _Tâittir. Yagurv._ i. 2, 1.

[115] Apânyad ety abhy anyad eti vishurûpe ahanî sam carete; _Rigv._ i. 123, 7.

[116] Ruçadvatsâ ruçatî çvetyâgâd ârâig u krishnâ sadanâny asyâh samânabandhû amrite anûcî dyâvâ varnam carata âminâne samâno adhvâ svasror anantas tam anyânyâ carato devaçishte na methete na tasthatuh sumeke naktoshâsa samanasâ virûpe; _Rigv._ i. 113, 2, 3.

[117] Naktoshâsâ varnam âmemyâne dhâpayete çiçum ekam samîcî; _Rigv._ i. 96, 5.

[118] Nâgâmim na pari vrinakti gâmim; _Rigv._ i. 124, 6.

[119] Vyûrnvatî divo antân abodhy apa svasâram sanutar yuyoti praminatî manushyâ yugâni yoshâ garasya cakshasâ vi bhâti; _Rigv._ i. 92, 11.

[120] Svasâ svasre gyâyasyâi yonim ârâik; _Rigv._ i. 124, 8.

[121] Nârîr apasah; _Rigv._ i. 92, 3.

[122] Çucayah pâvakâh; _Rigv._ iv. 51, 2.

[123] Yoshâ gârasya cakshasâ vibhâti; _Rigv._ quoted above, i. 92, 11.

[124] Yatamânâ raçmibhih sûryasya; _Rigv._ i. 123, 12.--Vyuchantî raçmibhih sûryasya; _Rigv._ i. 124, 8.

[125] Ritasya yoshâ na minâti dhâma; _Rigv._ i. 123, 9.

[126] Susamkâçâ mâtrimrishteva yoshâvis tanvam krinushe driçe kam; _Rigv._ i. 123, 11.

[127] Eshâ çubhrâ na tanvo vidânordhveva snâtî driçaye no asthât; _Rigv._ v. 80, 5.

[128] Adhi peçânsi vapate nritûr ivâpornute vaksha usreva bargaham; _Rigv._ i. 92, 4.

[129] Bhadrâ vastrâ tanvate; _Rigv._ i. 134, 4.

[130] Smayate vibhâtî supratîkâ; _Rigv._ i. 92, 6.

[131] Prâkramisham ushasâm agriyeva; _Rigv._ x. 95, 2.