[1] Mâ gâm anâgâm aditiṁ vadhishṭa; Ṛigv. viii. 90, 15.
[2] Gomâtaraḥ; Ṛigv. i. 8, 1, 3.—Aditis, called "mâtâ rudrâṇâm;" Ṛigv. viii. 90, 15.
[3] Tubhyaṁ (to Vâyus, to the wind), dhenuḥ sabardughâ viçvâ vasûni dohate aǵanayo maruto vakshaṇâbhyaḥ; Ṛigv. i. 134, 4.
[4] Imâs ta indra pṛiçnayo ghṛitaṁ duhata âçiram; Ṛigv. viii. 6, 19.—Trir asmâi sapta dhenavo duduhre satyâm âçiram pûrvye vyomani; Ṛigv. ix. 70, 1.—Trîṇi sarâṅsi pṛiçnayo duduhre vaǵriṇe madhu; Ṛigv. viii. 7, 10.—In the Râmâyaṇan, i. 48, the Marutas also appear in the number of 7.
[5] Pra çaṅsâ goshv aghnyaṁ krîḷaṁ yać ćhardho mârutam ǵambhe rasasya vâvṛidhe; Ṛigv. i. 37, 5.
[6] Ime ye te su vâyo bâhvoǵaso 'ntar nadî te patayanty ukshaṇo mahi vrâdhanta ukshaṇaḥ dhanvań ćid ye anâçavo ǵirâç, ćid aǵirâukasaḥ sûryasyeva raçmayo durniyantavo hastayor durniyantavaḥ; Ṛigv. i. 135, 9.
[7] Ṛiksho na vo marutaḥ çimîvâṇ amo dudhro gâur iva bhîmayuḥ; Ṛigv. v. 56, 3.
[8] Te syandrâso nokshaṇo 'ṭi shkandanti çarvarîḥ; Ṛigv. v. 52, 3.
[9] Tvam vâtâir aruṇâir yâsi; Tâittiriya Yaǵurvedas, i. 3, 14.—Ańǵibhir vy ânaǵre ke cid usrâ iva stṛibhiḥ; Ṛigv. i. 87, 1.
[10] Vṛishâ vṛishabhih; Ṛigv. i. 100, 4.—Gṛishṭiḥ sasûva sthaviraṃ tavâgâm anâdhṛishyaṃ vṛishabhaṁ tumram indram; Ṛigv. iv. 18, 10.—Sa mâtarâ na dadṛiçâna usriyo nânadad eti marutâm iva svanaḥ; Ṛigv. ix. 70, 6.
[11] Vṛishâyamâṇo vṛiṇita somam; Ṛigv. i. 32, 3.—Pituṁ nu stosham maho dharmâṇam tavishîm yasya trito (Tritas, as we shall see, is an alter ego of the god Indras) vy oǵasâ vṛitram viparvam ardayat; Ṛigv. i. 187, 1.
[12] Pibâ vardhasva; Ṛigv. iii. 36, 3.
[13] Indro madhu sambhṛitam usriyâyâm padvad viveda çaphavan name goḥ; Ṛigv. iii. 39, 6.
[14] Trî yać ćhatâ mahishâṇâm agho mâs trî sarâṇsi maghavâ somyâpâḥ kâraṁ na viçve ahvanta devâ bharam indrâya yad ahim ǵaghâna; Ṛigv. v. 29, 8.
[15] Vasoḥ kabandhamṛishabho bibharti; Atharvavedas, ix. 4, 3.
[16] Sruvati bhîmo vṛisḥabhas tavishyayâ çṛiñge çiçâno hariṇî vićakshaṇaḥ; Ṛigv. ix. 70, 7.
[17] Yas tigmaçṛiñgo vṛishabho na bhîma ekaḥ kṛishṭîç ćyâvayati pra viçvâḥ; Ṛigv. vii. 19, 1.—Idaṁ namo vṛishabhâya svarâǵe satyaçushmâya tavase 'vâći; Ṛigv. i. 51, 15.
[18] Çiçîte vaǵraṁ teǵase na vaṅsagaḥ; Ṛigv. i. 55, 1.
[19] Abhy enaṁ vaǵra âyasaḥ sahasrabhṛishṭir âyatârćano; Ṛigv. i. 80, 12.
[20] Sahasraçṛiñgo vṛishabho yaḥ samudrâd udâćarat; Ṛigv. vii. 55, 7.
[21] Vi tigmena vṛishabheṇa puro 'bhet; Ṛigv. i. 33, 13.
[22] Priyâ indrasya dhenavo vagraṁ hinvanti sâyakaṁ vasvîḥ; Ṛigv. 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] Yuǵaṁ vaǵraṁ vṛishabhaç ćakra indro nir ǵyotishâ tamaso gâ adukshat; Ṛigv. i. 33, 10.
[24] Çiçîte çṛiñge rakshase vinikshe; Ṛigv. v. 2, 9.—Ćatvâri çṛiñgâ trayo asya pâdâ dve çîrshe sapta hastâso asya; Ṛigv. iv. 58, 3.—Tapurǵambho vana â vâtaćodito yûthe na sâhvân ava vâti vaṅsagaḥ abhi vraǵann akshitam pâǵasâ raǵaḥ sthâtuç ćaratham bhayate patatriṇaḥ; Ṛigv. i. 58, 5. In this stanza, however, Vaṅsagaḥ 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 pṛishṭham prushitasya roćate).
[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 Râmâyaṇam, 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. Râmâyaṇam, iii. 3, 5, and the chapters of this work which treat of the Horse, the Bear, and the Monkey.
[26] Vraǵam gaćha gosthânam; Tâittir. Yaǵúr. i. 1, 9; cfr. Çatapathabrâhmaṇam, i. 2, 3, 4.
[27] Kṛishṇo nonâva vṛishabhaḥ; Ṛigv. i. 79, 2.—Vâçreva vidyun mimâti vatsaṁ na mâtâ sishakti; Ṛigv. i. 38, 8.
[28] Açmânaṁ ćit svaryam parvataṁ girim pra ćyâvayanti yâmabhiḥ; Ṛigv. v. 96, 4.
[29] Pavyâ rathânâm adrim bhindanty oǵasâ; Ṛigv. 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] Vîraḥ karmaṇyaḥ sudaksho yuktagrâvâ ǵâyate devakâmaḥ; Ṛigv. iii. 4, 9.
[31] Ayaṁ çṛiṇve adha ǵayann uta ghnann ayam uta pra kṛiṇute yudhâ gâḥ; Ṛigv. iv. 17, 10.—Viḷu ćid âruǵatnubhir guhâ ćid indra vahnibhiḥ avinda usriyâ anu; Ṛigv. i. 6, 5.—Tvaṁ valasya gomato 'pavar adrivo bilam; Ṛigv. i. 11, 5.—Vi gobhir adrim âirayat; Ṛigv. i. 7, 3.—Ukshâ mimâti prati yanti dhenavaḥ; Ṛigv. ix. 69, 4.—Yad anyâsu vṛishabho roravîti so anyasmin yûthe ni dadhâti retaḥ; Ṛigv. iii. 55, 17.—Pûshaṅvân vaǵrint sam u patnyâmadaḥ; Ṛigv. i. 82, 6.
[32] Indrâgnî navatim puro dâsapatnîr adhûnutam sâkam ekena karmaṇâ; Ṛigv. iii. 12, 6; Tâitt. Yaǵurv. i. 1, 14. Cfr. chap. on Serpent.
[33] Devâsa âyan paraçûṅr abibhran vanâ vṛiçćanto abhi viḍbhir âyan ni sudrvaṁ dadhato vakshaṇâsu yatrâ kṛipîṭam anu tad dahanti; Ṛigv. x. 28, 8.
[34] Cfr. the chapter on the Bear and the Monkey.
[35] Vṛikshe-vṛikshe niyatâ mîmayad gâus tato vayaḥ pra patân pûrushâdaḥ viçvam bhuvanam bhayâte; Ṛigv. x. 27, 22.—Tvam âyasam prati vartayo gor divo açmânam; Ṛigv. i. 121, 9.
[36] Brihaspatir govapusho valasya nir maǵǵânaṁ na parvaṇo ǵabhâra; Ṛigv. x. 68, 9.
[37] Gâurîr mimâya salilâni takshaty ekapadî dvipadî sâ ćatushpadî—ashṭâpadî navapadî babhûvushî sahasrâksharâ parame vyoman; Ṛigv. i. 164, 41.
[38] Utâdaḥ parushe gavi sûraç ćakraṁ hiraṇyayam; Ṛigv. vi. 56, 3.
[39] Dâsapatnîr ahigopâ atishṭhan niruddhâ âpah paṇineva gâvaḥ; Ṛigv. i. 32, 11.
[40] Vishaṁ gavâṁ yâtudhânaḥ pibantu; Ṛigv. x. 87, 18. The same passage can, however, be also translated: "The demons of the cows may drink the poison."
[41] Ṛigv. iii. 12, 6; x. 27, 22.
[42] Ṛigv. ix. 70, 1.
[43] viii. 6, 19. Cfr. the chapters on the Horse and the Cuckoo.
[44] Vi raçmibhiḥ sasṛiǵe sûryo gâḥ; Ṛigv. vii. 36, 1.
[45] Ta vâm (the gods Vishṇus and Indras) vâstûny uçmasi gama-dhyâi yatra gâvo bhûriçṛiñgâ ayâsaḥ; Ṛigv. 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 Ekaçṛiñgâs 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; Ṛigv. viii. 80, 1, 3.
[47] Indrâsomâ tapataṁ raksha ubǵataṁ ny arpayataṁ vṛishaṇâ tamovṛidhaḥ; Ṛigv. vii, 104, 1.—The following stanzas reproduce and develop the same argument.
[48] Pańćokshaṇo madhye tasthur maho divaḥ—Te sedhanti patho vṛikaṁ tarantaṁ yahvatîr apaḥ; Ṛigv. i. 105, 10, 11.
[49] Vasavo gâuryaṁ ćit padi shitâm amuńćatâ yaǵtrâh; Ṛigv. iv. 12, 6.
[50] Takshan dhenuṁ sabardugham; Ṛigv. i. 20, 3.—Niç ćarmaṇo gâm ariṇîta dhîtibhiḥ; Ṛigv. 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 ṛibhavaḥ sarvavîram â takshata vṛishaṇo mandasânâḥ; Ṛigv. iv. 35, 6.
[53] Rayim ṛibhavas takshatâ vayaḥ; Ṛigv. iv. 36, 8.—Here again we have the cow in relation to the birds, since the riches given by the Ṛibhavas consist above all in cows. (Ye gomantaṁ vâǵavantaṁ suvîraṁ rayiṁ dhattha vasumantam purukshuṁ te agrepâ ṛibhavo mandasânâ asme dhatta ye ća râṭiṁ gṛiṇanti; Ṛigv. iv. 34, 10.)
[54] Çayave ćin nâsâtyâ çaćibhir ǵasuraye staryam pipyathur gâm; Ṛigv. i. 116. 22.—Yâ ǵarantâ yuvaçâ tâkṛiṇotana; Ṛigv. i. 161, 7.
[55] Ǵyeshṭha âha ćamasâ dvâ kareti kanîyân trîn kriṇavâmety âha kanishṭha âha ćaturas kareti tvashṭa ṛibhavas tat panayad vaćo vaḥ; Ṛigv. iv. 33, 5.
[56] Vâǵo devânâm abhavat sukarmendrasya ṛibhukshâ varuṇasya vibhvâ; Ṛigv. iv. 33, 9.
[57] Te vâǵo vibhvân ṛibhur indravantaḥ; Ṛigv. iv. 33, 3.
[58] Ṛibhur vibhvâ vâǵa indro no aćhemaṁ yaǵńaṁ ratnadheyopa yâta; Ṛigv. iv. 34, 1.—Pibata vâǵâ ṛibhavo; Ṛigv. iv. 34, 4.
[59] Dvâdaça dyûn yad agohyasyâtithye raṇann ṛibhavaḥ sasantaḥ sukshetrâkṛiṇvann anayanta sindhûn dhanvâtishṭhann oshadhîr nimnam âpaḥ; Ṛigv. iv. 33, 7.—Cfr. Ṛigv. i. 161, 11-13.
[60] Yamena dattaṁ trita enam âyunag indra eṇam prathamo adhy atishṭhat; Ṛigv. i. 163, 2.—Asi yamo asy âdityo arvann asi trito guhyena vratena asi somena samayâ vipṛikta âhus te trîṇi divi bandhanâni trîṇi ta âhur divi bandhanâni trîṇy apsu trîṇy antaḥ samudre; Ṛigv. i. 163, 3, 4.
[61] Vishṇus the three-faced is already spoken of in the Ṛigvedas and in the Yaǵurvedas. The third step of Vishṇus is taken among the cows with the great or many horns: Gamadhye gâvo yatra bhûri-çṛiñgâ ayâsaḥ atrâ 'ha tad urugâyasya vishṇoḥ paramam padam ava bhâti bhûreḥ; Tâittiriya Yaǵurv. i. 3, 6.
[62] Ṛigv. i. 187, 1, the passage already cited, when speaking of the water of strength.
[63] Na mâ garan nadyo mâtṛitamâ dâsâ yad îm susamubdham avâdhuḥ çiro yaḍ asya trâitano vitakshat; Ṛigv. i. 158, 5. We shall have occasion to return more than once to an analogous myth referring to Indras.
[64] Tritas tad vedâptyaḥ sa ǵâmitvâya rebhati; Ṛigv. 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 nivṛitaṁ sitam adbhyaḥ; Ṛigv. i. 112, 5.
[66] Tritaḥ kûpe 'vahito devân havata ûtaye tać ćhuçrâva bṛihaspatiḥ kṛiṇvann aṅhûraṇâd uru; Ṛigv. i. 105, 17.
[67] Nîtimańǵarî, quoted by Wilson, Ṛigvedas-Saṁhitâ, vol. i.
[68] Â gâ âǵad uçanâ kâvyaḥ saćâ; Ṛigv. i. 83, 5.
[69] Patir gavâm abhavad eka indraḥ; Ṛigv. iii. 31, 4.
[70] Ǵaǵâna sûryam ushâsam; Ṛigv. iii. 32, 8.
[71] Sasânâtyâṅ uta sûryaṁ sasânendraḥ sasâna purubhoǵasam gâm; Ṛigv. iii. 34, 9.
[72] Mahi ǵyotir nihitaṁ vakshaṇâsu âmâ pakvaṁ ćarati bibhratî gâuḥ viçvaṁ svâdma sambhṛitam usriyâyâm; Ṛigv. iii. 30, 14.
[73] Indraḥ sîtâm ni gṛihṇâtu tâm pûshânu yaćhatu sâ naḥ payasvatî duhâm uttarâm-uttarâṁ samâm; Ṛigv. iv. 57, 7.
[74] Mṛidha ushṭro na; Ṛigv. i. 138, 2.
[75] Yat saṁvatsam ṛibhavo gâm arakshan yat saṁvatsam ṛibhavo mâ apiṅçan; Ṛigv. iv. 33, 4.
[76] Ushâ nâ râmîr aruṇâir aporṇute maho ǵyotishâ çućatâ goarṇasâ; Ṛigv. ii. 34, 12.
[77] Dhenuḥ pratnasya kâmyaṁ duhânântaḥ putraç ćarati dakshiṇâyâḥâ dyotaniṁ vahati çubhrayâmoshasaḥ stomo açvinâv aǵigaḥ; Ṛigv. iii. 58, 1.
[78] Ṛitâya dhenû parame duhâte; Ṛigv. iv. 23, 10.
[79] Gavâm mâtâ; Ṛigv. v. 45, 2.
[80] Areṇâvas tuǵa â sadman dhenavaḥ svaranti tâ uparatâti sûryam; Ṛigv. i. 151, 5.
[81] Ud apaptann aruṇâ bhânavo vṛithâ svâyuǵo arushîr gâ ayukshata; Ṛigv. i. 92, 2
[82] Yenâ navagve añgire daçagve saptâsye revatî revad ûsha; Ṛigv. iv. 51, 4.—The sun is also said to be drawn by seven fair horses; Ṛigv. i. 50, 9.—Cfr. the following chapter.
[83] Ta usho adrisâno gotrâ gavâm añgiraso gṛiṇanti; Ṛigv. vi. 65, 5.
[84] Ṛiteṇâdriṁ vy asan bhidantaḥ sam añgiraso navanta gobhiḥ çûnaṁ naraḥ pari shadann ushâsam; Ṛigv. iv. 3, 11.
[85] Praty u adarçy âyaty ućhantî duhitâ divaḥ—Ud usriyâḥ sṛiǵate sûryaḥ saćâ; Ṛigv. vii. 81, 1, 2.
[86] Vahanti sîm aruṇâso ruçanto gâvaḥ subhagâm urviyâ prathânâm apeǵate çûro asteva çatrûn bâdhate; Ṛigv. vi. 64, 3.
[87] Ruǵad dṛiḷhâni dadad usriyâṇâm prati gâva ushasaṁ vâvaçanta; Ṛigv. vii. 75, 7.
[88] Gâvo na vraǵaṁ vy ushâ avar tamaḥ; Ṛigv. i. 92, 4.
[89] Yo açvânâṁ yo gavâṁ gopatiḥ; Ṛigv. i. 101, 4.
[90] Yuñkte gavâm aruṇânâm anîkam; Ṛigv. i. 124, 11.—Esha gobhir aruṇebhir yuǵânâ; Ṛigv. v. 80, 3.
[91] Avishk Kṛinvânâ tanvam purastat ṛitasya panthâm anv eti; Ṛigv. v. 80, 4.
[92] Apaçyam gopâm anipadyamânam â ća parâ ća pathibhiç ćarantaṁ sa sadhrîćîḥ sa vishûćir vasâna â varîvarti bhuvaneshv antaḥ; Ṛigv. x. 177, 3.
[93] Apâd eti prathamâ padvatînâṁ kas tad vâm ćiketa; Ṛigv. i. 152, 3.
[94] Ratham ye ćakruḥ suvṛitam; Ṛigv. iv. 33, 8.—Takshan nâsatyâbhyâm pariǵmânaṁ sukhaṁ ratham; Ṛigv. i. 20, 3.
[95] Yuvo rathaṁ duhitâ sûryasya saha çriyâ nâsatyâvṛiṇîta; Ṛigv. i. 117, 13.—Â vâm rathaṁ duhitâ sûryasya kârshmevâtishṭhad arvatâ ǵayantî viçve devâ anv amanyanta hṛidbhih; Ṛigv. i. 116, 17.
[96] Yuktvâ ratham upa devân ayâtana; Ṛigv. i. 161, 7.—Pṛithû ratho dakshinâyâ ayogy âenam devâso amṛitâso asthuḥ; Ṛigv. i. 123, 1.—Devî ǵirâ rathânâm; Ṛigv. i. 48, 3.—Çataṁ rathebhiḥ subhagoshâ iyaṁ vi yâty abhi mânushân; Ṛigv. i. 48, 7.
[97] Ǵânaty ahnaḥ prathamasya; Ṛigv. i. 123, 9.
[98] Anu dvâ ǵahitâ nayo 'ndhaṁ çroṇaṁ ća vṛitrahan; Ṛigv. iv. 30, 19.
[99] Sakhâbhûd açvinor ushâḥ; Ṛigv. iv. 52, 2.—Parâvṛiǵam prandhaṁ çroṇaṁ ćakshasa etave kṛithaḥ; Ṛigv. 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 Ṛigvedas," pp. 22 and 24, to the effect that the hero Pâravṛiǵ 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 vidvâṅ apagohaṁ kanînâm âvir bhavann udatishṭhat parâvṛik prati çronaḥ sthâd vy anag aćashṭa; Ṛigv. ii. 15, 7.
[101] Ṛigv. v. 48, 1.
[102] Etad ghed uta vîryam indra ćakartha pâuṅsyam striyaṁ yad durhaṇâ yuvaṁ vadhîr duhitaram divaḥ divaç ćid ghâ duhitaram mahân mahîyamânâm ushâsam indra sam piṇak aposhâ anasaḥ sarat sampishṭâd aha bibhyushî ni yat sîm çiçnathad vṛishâ; Ṛigv. iv. 30, 8-11.
[103] The two arms of Indras are said to vanquish the cow (or the cows); Goǵitâ bahû; Ṛigv. i. 102, 6.
[104] Vy ućhâ duhitar divo mâ ćiraṁ tanuthâ apaḥ net tvâ stenaṁ yathâ ripuṁ tapâti sûro arćishâ; Ṛigv. v. 79, 9.—Cfr. the chapter which treats of the Spider.
[105] Bhadro bhadrayâ saćamâna âgât svasâraṁ ǵâro abhy eti paçćat; Ṛigv. x. 3, 3.
[106] Cfr. Ṛigv. x. 17, and Max Müller's "Lectures on the Science of Language," second series, 481-486.
[107] Kanyeva tanvâ çâçadânâṅ (arepasâ tanvâ çâçadânâ; Ṛigv. i. 124, 6), eshi devi devam iyakshamâṇam saṁsmayamânâ yuvatiḥ purastâd âvir vakshâṅsi kṛiṇushe vibhâtî; Ṛigv. i. 123, 10.
[108] Ṛigv. i. 30, 20-22.
[109] Vy û vraǵasya tamaso dvâroćhantîr avran ćhućayaḥ pâvakâḥ; Ṛigv. iv. 51, 2.—Apa dvesho bâdhamânâ tamâṅsy ushâ divo duhitâ ǵyotishâgât; Ṛigv. v. 80, 5.—Spârhâ vasûni tamasâpagûḷhâ âvish, kṛiṇvanty ushaso vibhâtîḥ; Ṛigv. i. 123, 6.—Sasato bodhayantî; Ṛigv. i. 124, 4.—Viçvaṁ ǵivaṁ ćarase bodhayantî; Ṛigv. i. 92, 9.—Martyatrâ; Ṛigv. i. 123, 3.
[110] Viçvâni devî bhuvanâbhićakshyâ; Ṛigv. i. 92, 6.—Praǵânatî; Ṛigv. i. 124, 3.
[111] Arbhâd îshate na maho vibhâtî; Ṛigv. i. 124, 6.
[112] As to Ghoshâ, cured by the Açvinâu (Ṛigv. i. 117, 7), and Apalâ, cured by Indras (Ṛigv. viii. 80), see the same subject discussed more in detail in the chapter which treats of the Hog.
[113] Çukrâ kṛishṇâd aǵanishṭa çvitîćî; Ṛigv. i. 123, 9.
[114] Yasyânakshâ duhitâ ǵâtvâsa kas tâṁ vidvâṅ abhi manyâte andhâm kataro menim prati tam mućâte ya îm vahâte ya îm vâ vareyât; Ṛigv. x. 27, 11.—Vṛitrasya kanînikâ 'si ćakshushpâ asi; Tâittir. Yagurv. i. 2, 1.
[115] Apânyad ety abhy anyad eti vishurûpe ahanî saṁ ćarete; Ṛigv. i. 123, 7.
[116] Ruçadvatsâ ruçatî çvetyâgâd ârâig u kṛishṇâ sadanâny asyâḥ samânabandhû amṛite anûćî dyâvâ varṇaṁ ćarata âminâne samâno adhvâ svasror anantas tam anyânyâ ćarato devaçishṭe na methete na tasthatuḥ sumeke naktoshâsa samanasâ virûpe; Ṛigv. i. 113, 2, 3.
[117] Naktoshâsâ varṇam âmemyâne dhâpayete çiçum ekaṁ samîćî; Ṛigv. i. 96, 5.
[118] Nâǵâmiṁ na pari vṛiṇakti ǵâmim; Ṛigv. i. 124, 6.
[119] Vyûrṇvatî divo antân abodhy apa svasâraṁ sanutar yuyoti praminatî manushyâ yugâni yoshâ ǵarasya ćakshasâ vi bhâti; Ṛigv. i. 92, 11.
[120] Svasâ svasre ǵyâyasyâi yonim ârâik; Ṛigv. i. 124, 8.
[121] Nârîr apasaḥ; Ṛigv. i. 92, 3.
[122] Çućayaḥ pâvakâh; Ṛigv. iv. 51, 2.
[123] Yoshâ ǵârasya ćakshasâ vibhâti; Ṛigv. quoted above, i. 92, 11.
[124] Yatamânâ raçmibhiḥ sûryasya; Ṛigv. i. 123, 12.—Vyućhantî raçmibhiḥ sûryasya; Ṛigv. i. 124, 8.
[125] Ritasya yoshâ na minâti dhâma; Ṛigv. i. 123, 9.
[126] Susaṁkâçâ mâtṛimṛishṭeva yoshâvis tanvaṁ kriṇushe dṛiçe kam; Ṛigv. i. 123, 11.
[127] Eshâ çubhrâ na tanvo vidânordhveva snâtî dṛiçaye no asthât; Ṛigv. v. 80, 5.
[128] Adhi peçâṅsi vapate nṛitûr ivâporṇute vaksha usreva barǵaham; Ṛigv. i. 92, 4.
[129] Bhadrâ vastrâ tanvate; Ṛigv. i. 134, 4.
[130] Smayate vibhâtî supratîkâ; Ṛigv. i. 92, 6.
[131] Prâkramisham ushasâm agriyeva; Ṛigv. x. 95, 2.
[132] I must, however, observe that competent authorities, such as Professor Weber, consider the phallical worship of Çivas to have originated in the beliefs of the indigenous tribes of Dravidian race.
[133] Ṛigv. i. 123, 8.
[134] Vidique saepe, sed cumprimis anno 1785 in Malabaria ad flumen templo celebri Ambalapushe proximum, extra oppidum Callureàta in silvula, sententia regis Travancoridis Ráma Varmer, quinque viros arbori appensos et morti traditos, quod, contra regni leges et religionis præscripta, voluntarie unicam vaccam occiderint; Systema Brahmanicum, illustr. Fr. Paullinus a S. Bartholomæo, Romæ, 179.—Cfr. Mânava-Dharmaçâstram, xi. 60, and Yâgńavalkya-Dharmaçâstram, iii. 234.
[135] ii. 1, 8.
[136] Pańćagavyaṁ piban goghno mâsam âsîta saṁyataḥ goshṭreçayo go 'nugâmî gopradânena çudhyati; Dharm. iii. 263.
[137] Dharm. xi. 166.
[138] Ibid. iii. 271.
[139] Ka imaṁ daçabhir mamendraṁ krîṇâti dhenubhiḥ; Ṛigv. iv. 24, 10.
[140] Dharm. iii. 27.
[141] Gṛihyasûtrâṇi, i. 8, 9.—It was, moreover, on the occasion of a marriage, the custom to give cows to the Brâhmans; in the Râmâyaṇam, i. 74, the King Daçarathas, at the nuptials of his four sons, gives 400,000 cows.
[142] Â naḥ praǵâṁ ǵanayatu praǵâpatiḥ; Ṛigv. x. 85, 43.
[143] Goćarmavasano hariḥ; xiii. 1228.
[144] Cfr. Böhtlingk u. Roth's, Sanskrit Wörterbuch s. v. goćarman.
[145] Âçvalây. Gṛihyasû. iv. 3.
[146] Gṛihyasû. i. 13.—The commentator Nârâyaṇas, quoted by Professor Stenzler, in his version of Âçvalâyanas, explains how the two beans and grain of barley express by their form the male organs of generation.
[147] Gṛihyasû. i. 14.
[148] Gṛihyasû. ii. 10.—The St Antony, protector of animals, of the Vedic faith was the god Rudras, the wind, to whom, when the cattle were afflicted by a disease, it was necessary to sacrifice in the midst of an enclosure of cows.—Cfr. the same, Âçvalây. iv. 8.
[149] Yać ća goshu dushvapnyaṁ yać ćâsme duhitar divaḥ tritâya tad vibhâvary âptyâya parâ vahânehaso va ûtayaḥ suûtayo va ûtayaḥ; Ṛigv. viii. 47, 14.
[150] Payaḥ kṛishṇâsu ruçad rohiṇîshu; Ṛigv. i. 62, 9.—Cfr. Ṛigv. i. 123, 9.
[151] Gṛihyasû. iv. 3.
[152] Âçvalây; Gṛihyasû.
[153] v. 4, 23.
[154] Indro vâi vṛitraṁ hatvâ viçvakarmâbhavat; iv. 3, 22.
[155] iii. 2, 37.
[156] Ushase ćaṛuṁ yoshâḥ sâ râkâ so eva trishṭup gave ćarum ya gáuḥ sâ sinîvâlî (the new moon) so eva ǵagati; iii. 2, 48.
[157] Abhûd ushâ ruçatpaçur ityushaso rûpam; i. 2, 18.—Gobhiraruṇâir ushâ âǵimadhâvat tasmâd ushasyagatâyâm aruṇam ivaeva pra-bhátyusḥasorûpam; iv. 2, 9.—Abhûd ushâ ruçatpaçur ityushaso rûpam; i. 2, 18.
[158] Âit.-brâhm. vi. 4, 24.
[159] Âit.-brâhm. iv. 3, 17.
[160] iii. 8080.
[161] Cfr. Weber's Über die Kṛishṇaǵamâshtamî, Berlin, 1868; L'Inde Française, par Eugène Burnouf, Paris, 1828; The Hindoos, London, 1834, vol. i.
[162] iv. 3, 20.
[163] i. 3. 22.
[164] Mahînâm payo 'sy oshadhînáṁ rasaḥ; Taittir. Yagurv. i. 1, 10.—Kshîrodaṁ sâgaraṁ sarve mathnîmaḥ sahitâ vayaṁ nâuâushadhîḥ samâhṛitya prakshipya ća tatastataḥ; Râmây. i. 46.—Cfr. Kuhn's Die Herabkunft des Feuers und des Göttertranks, Berlin, 1859.
[165] The Gandhamâdanas is especially defended by the Gandharvâs, a word which seems to be composed of gandha, perfume, and arvas, the one who goes on (and afterwards the horse), from the root arv, expansion of ṛiv; according to this, they would therefore be those who go in the perfumes, as the nymphs beloved and guarded by them are they who go in the waters (ap-sarasas). Cfr. the chapter on the Ass.
[166] Cfr. Râmây. vi. 82, 83.
[167] Böhtlingk's Indische Sprüche, 122, erster Theil; 2te Aufl. S. Petersburg, 1870.—Cfr. Mahâbhâratam, i. 1143-1145.
[168] Abhi tyaṁ devaṁ savitâram ûṇyoḥ kavikratum arćâmi satyasavasam ratnadhâm abhi priyam matiṃ; Tâittir. Yagurv. i. 2, 6.
[169] i. 46.
[170] xiii. 7034.
[171] Hariv., 12,367.
[172] Âruhya tasya çikhare so 'paçyat paramâushadîṁ dṛishṭvâ ćotpâtayâmâsa viçalyakaraṇîṁ çubhâm.—Viçalyo niruǵaḥ çîghramudatishṭhanmahîtalât; vi. 83.
[173] Sa nighṛishâñgulim râmo dhâute manaḥçilâgirâu ćakara tilakaṁ patnyâ lalâṭe rućiraṁ tadâ bâlârkasamavarṇena tena sâ giridhâtunâ lalâṭe vinivishṭhe na sasaṁdheva niçâbhavat; Râmây. ii. 105.
[174] Sîvyatu apaḥ sûćyâćhidyamânayâ dadâtu vîraṁ çatadâyam ukthyam; Ṛigv. ii. 32, 4.
[175] Tataḥ çubhaṁ sâ taruṇârkasaṁnibhaṁ gataklamâ vasrayugaṁ sadâ malaṁ sraǵo 'ñgarâgaṁ ća vibhûshaṇâni ća prasannaćetâ ǵagṛihe tu mâithilî; Râmây. iii. 5.
[176] Râmây. iv. 50-53.
[177] Pîtâirnivâsitâ vastrâiḥ krîdanto gomaye hrade; Râmây. v. 27.—Cfr. vi. 23.
[178] Sîtâmuvâća ha dîpyamânâm svayâ lakshmyâ saṅdhyâmâutpâtikîmiva; Râmây. v. 52.
[179] Samarthâ gatanaṁ gantumapivâ tvaṁ rasâtalam—Aćirammokshyase sîte; Râmây. vi. 9, 10.
[180] Sâumyaḥ somâtmagáḥ; Râmây. vi. 6.
[181] Sitaḥ kakudvâniva tîkshṇaçṛiñgo rarâǵa ćandraḥ paripûrṇaçṛiñgaḥ; Râmây. v. 11.—Cfr. v. 20.
[182] Babhâu nashṭaprabhaḥ sûryo raǵanî ćâbhyavartata; Râmây. ii. 92.
[183] Nishâdarâǵo guhaḥ sanîlâmbudatulyavarṇaḥ; Râmây. ii. 48.
[184] Sadâ vanagoćaraḥ; Râmây. ii. 98.
[185] iii. 63.
[186] Râmây. iv. 1.
[187] Sahasrâkshadhanushmadbhis toyadâiriva mârutaḥ; Râmây. v. 40.
[188] Râmây. v. 73.—In the Râmâyaṇam itself, Râmas, overpowered with grief, is compared now to a bull (v. 34), now to an elephant tormented by a lion (v. 37).
[189] Râmây. vi. 105.
[190] Râmây. vi. 102.
[191] Çâradaṁ sthûlapṛishataṁ çṛiñgâbhyâm govṛisho yathâ; Râmây. iii. 32.
[192] Râmây. v. 28.—The monster Kabandhas salutes them both with the name of Vṛishabhaskandhâu, or they who have bulls' shoulders; Râmây. iii. 74.
[193] Râmây. vii. 36-38.
[194] Râmây. v. 93.
[195] Çrantâṅstu na tapet sûryaḥ kathańćidvânarânapi abhrâṇi ǵaǵnire digbhyas ćhâdayitvâ raveḥ prabhâṁ pravavarsha ća parǵanyo mârutaçća çivo vavâu; Râmây. v. 95.
[196] Râmây. iii. 77.
[197] Râmây. iii. 23.
[198] Râmây. vi. 37.
[199] Paçya lakshmaṇa mârîćaṁ mahâçanisamasvanam sapadânugamâyântaṁ subâhuṁ ća niçâćaraṁ etâvadya mayâ paçya nîlâńćanaćayopamâu asmin kshaṇe samâdhûtâvanilenâmbudâviva; Râmây. i. 33.
[200] Çakreṇeva vinirmukto vaǵrastaruvaropari; Râmây. iii. 35.
[201] Mâyâmâçritya vipulâṁ vâtadurdinasaṁkulâm; Râmây. iii. 73.
[202] Te nikṛittabhuǵaskandhâs kavandhâkṛiti ekadarçanâḥ nadanto bhâiravânnâdânnâpatanti sma dânavâs; Mbh. iii. 806.
[203] Atha tatra mahâghoraṁ vikṛitaṁ tam mahoććhrayaṁ vivṛiddhamaçirogrîvaṁ kabandhamudare mukham romabhirnićitaṁ tikshṇâirmahâgirimivoććhritam nîlameghanibhaṁ ghoraṁ meghastanitanisvanam mahatâ ćâtipiñgena vipulenâyatenaća ekenorasi dîrgheṇa nayanenâtidarçinâ; Râmây. iii. 74.—The one yellowish eye of Kabandhas reminds us of Vâiçravaṇas with only one yellowish eye (ekapinghekshaṇas), his other eye having been burnt out by the goddess Parvatî; Râmây. vii. 13.
[204] i. 49; ii. 7, et passim.
[205] Cfr. the chapter on the Wolf.
[206] iii. 40, et seq.
[207] Taruṇâdityasaṁkâçâm taptakâńćanabhûshitâṁ raktâmbaradharâm bâlâm; Râmây. vi. 103.—Of the dress of Sîtâ we read in another place that it shines "like the light of the sun upon the summit of a mountain" (Sûryaprabheva çâilâgre tasyâḥ kâusheyamuttamaṁ; iv. 58).
[208] Râmây. vi. 99.
[209] Cfr. Weber's Ueber das Râmâyaṇa, Berlin, 1870, p. 9.
[210] Ibid. p. 1.
[211] Vîryaçulkâ ća me kanyâ divyarûpâ guṇânvitâ bhûtalâdutthitâ pûrvaṁ nâmnâ sîtetyayoniǵâ; Râmây. i. 68.
[212] Râmây. vii. 104, 105.
[213] Kathâ sarit sâgaras, iii. 17.
[214] i. 3888-3965.
[215] "Apriyańća na kartavyaṁ kṛite ćâinâm tyaǵâmyaham," says Ǵaratkarus; Mbh. i. 1871.
[216] Mbh. i. 1870-1911.
[217] Indische Studien, vol. i. pp. 457-464, vol. ii. pp. 111-128.
[218] History of Ancient Sanskrit Literature.
[219] Varuṇas, the god of night, has, like the night, a double aspect; now he is the gloomy ocean, now the luminous milky ocean without a moon. He is represented under the latter aspect in the 7th book of the Râmâyaṇam (canto 27), in which the solar hero, having entered the celestial city of Varuṇas, finds the cow which always yields milk (payaḥ ksharantâm satataṁ tatra gâṁ ća dadarça saḥ), whence the white-rayed moon emerges, whence also the ambrosia and the nectar (yataçćandraḥ prabhavati çîtaraçmiḥ—yasmâdamṛitaṃutpannaṁ sudhâ ćâpi).
[220] Cfr. the chapter on the Horse.
[221] In the Râmâyaṇam, i. 63, the deliverer is Indras, who, even in the Âitareya, does much for Çunaḥçepas.
[222] Teǵasâ gharmadah sadâ—Prâsâdaçatasambâdhaṁ nirmitaṁ viçvakarmanâ çobhitaṁ padminîbhiçća kâńćanâiçća mahâdrumâiḥ nilayaḥ pâçahastasya varuṇasya mahâtmanaḥ; Râmây. iv. 43.
[223] i. 64.
[224] The Puranic-legend gives an instance of such another father in Hiraṇyakaçipus, who, persecuting his own son Prahlâdas, tries to destroy him in several ways, and finally throws him into the sea; Prahlâdas praises Vishṇus, and is delivered.—Cfr. The Vishṇu Purâṇa, translated by H. Wilson, i. 17-20. London: Trübner, 1864.
[225] Chap. xii. 13.
[226] i. 54-56.
[227] Etadeva hi me ratnametadeva hi me dhanam etadva hi sarvasvam etadeva hi ǵivitam; Râmây. 1. c.
[228] Nanâda vividhân nâdân yathâ prâvṛishi toyadaḥ; Râmây. iii. 24.
[229] Dhârayan mâhishaṁ rupaṁ tîkshṇaçriñgo bhayâvahaḥ; Râmây. iv. 9.—Further on, instead (iv. 46), the buffalo is said to be the brother of Dundubhis, and to have the strength of a thousand serpents (balaṁ nâgasahasrasya dhârayan) or elephants, for the word nâgas is equivocal.
[230] Çṛiñgâbhyâmâlikhan darpat taddvâram; Râmây, iv. 9.—Cfr. the two chapters which treat of the Horse and the Monkey.
[231] I do not insist upon this brâhmanic god, because his legend is now popular.—Cfr., for the rest, for the relationship of Kṛishṇas with the cows, the cowherds, and the cow-maiden, the whole 5th book of the Vishṇu Purâna, translated by H. Wilson, and the Gîtagoviṅdas of Gayadevas, edidit Lassen, Bonn, 1836.