Rigveda sources Soma from Maujavata, Indus Script Corpora references to ध्मातृ \'smelter\', अयस् ayas \'iron, metal\', धातु \'ore\'

Rigveda sources Soma from Maujavata, Indus Script Corpora references to ध्मातृ 'smelter', अयस् ayas 'iron, metal', धातु 'ore' Trade contacts between Bharatam Janam and Maujavata, are attested in Rigveda. The contacts are related to the acquisition from Mujavan miners/traders, of अंशु 'a kind of Soma' (S'Br. Samskritam) cognate with ancu 'iron' (Tocharian). This Soma mineral is subjected to smelting processes by ध्मातृ 'smelters'. Such a smelter is denoted by the hieroglyph 'strands of rope', with single, double and three strands signified on the shawl of the priest, Potr, 'purifier', who is a dhā̆ vaḍ 'smelter' This expression dhā̆ vaḍ is relatabe to a geological formation of rocks known as Dharwar rocks with iron ore and other minerals. See notes in Section: "Dharwar rocks of Bharatam". Rigveda Sukta and Ricas which attest metalwork are included in the following sections providing contextual references for the semantics of ध्मातृ , अंशु, धातु , मौजवत, अक्ष,अंशु, अयस् in the context of Soma processing by fire-priests detailed at http://bharatkalyan97.blogspot.in/2015/11/soma-was-mineral-fire-priests-of.html Soma was a mineral. Fire-priests of Rigveda, of Sarasvati-Sindhu Civiization had functions different from the Haoma priests of Avesta. Louis Renou had noted that Soma is in nuce (nut shell) the quintessential activity in Rigveda to process Soma. There are clear indications that this Soma was subjected to a smelting process in Yajna. Hence, the justification for interpreting Rishi Visvamitra's identity in Rigveda (RV 3.53.12) of the people of his times as Bhartam Janam, 'metalcaster folk'. य इमे रोदसी उभे अहं इन्दं अतुष्टवं ववश्वावमत्रस्य रक्षवत ब्रह्मेदं भारतं जनम् ya ime rodasī ubhe aham indram atuṣṭavam | viśvāmitrasya rakṣati brahmedam bhārataṃ janam || (RV 3.53.12) Translation (Sayana, Wilson): I have made Indra glorified by these two, heaven and earth, and this prayer of Viśvāmitra protects the race of Bharata. [Made Indra glorified: indram atus.t.avam-- the verb is the third preterite of the casual, I have caused to be praised; it may mean: I praise Indra, abiding between heaven and earth, i.e. in the firmament]. bharata 'alloy metal of copper, pewter, tin'. Pieces of pewter. bharath, alloy, metalcasters, philosophers of fire. bharatiyo 'metal casters' (Gujarati) भरत [ bharata ] n A factitious metal compounded of copper, pewter, tin 1

&c. भरताचें भां डें [ bharatācē mbhāṇḍēṃ ] n A vessel made of the metal भरत. भरती [ bharatī ] a Composed of the metal भरत.(Marathi) G. bharaṇ n. ʻ a filling, stuffing, application of sulphate of zinc to eyelashes ʼ(CDIAL 9395) भरत name of Agni (kept alive by the care of men)(RV); of a partic. अवि (father of भरत and भरती); a priest (= ऋत्विज् ) Naigh. iii , 18; N. of रुद्र (the मरुत् s are called his sons) RV. ii , 36 , 8; भरत-मल्लीक pl. " the descendants of भरत "(Monier-Williams, p.747). Rebus: bhārata भारत a. (-ती f.) [भरतस्येदम्, भारतान् भरतवंश्यानवधकृत्य कृतो ग्रन्थः अण् ] Belonging to or descended from Bharata. -तः 1 A descendant of Bharata; (such as ववदु र; सञ्जातहर्षो मुवनमाह भारतः Mb.3.2.8; also धृतराष्टर, अजुुन in Bg.). -2 An inhabitant of Bharatavarṣa or India. -3 An actor, -4 An epithet of the sun shining on the south of Meru. -5 Fire. -तम् 1 India, the country of Bharata; एतदू ढगुरुभार भारतं वर्षुमद्य मम वतुते वशे Śi.14.5. -2 N. of the most celebrated epic poem in Sanskrit which gives the history of the descendants of Bharata with innumerable episodes. (It is attributed to Vyāsa or कृष्णद्वै पायन, but the work, as we have it at present, is evidently the production of many hands); श्रवणाञ्जविपुटपेयं ववरवचतवान् भारताख्यममृतं यः । तमहमरागमकृष्णं कृष्णद्वै पायनं वन्दे ॥ Ve.1.4; व्यासवगरां वनयाु सं सारं ववश्वस्य भारतं वन्दे । भूर्षणतयैव संज्ां यदवितां भारती वहवत ॥ Āryā. S.31. -3 The science of music and dramaturgy founded by Bharata. -ती Speech, voice, words, eloquence; भारतीवनर्घोर्षः U.3; तमर्ुवमव भारत्या सुतया योक्तुमहु वस Ku.6.79; नवरसरुवचरां वनवमुवत- मादधती भारती कवेजुयवत K. P.1. -2 The goddess of speech, Sarasvatī; कीरानने स्फुरवस भारवत का रवतस्ते Govindarāja. -3 N. of a particular kind of style; भारती संस्कृतप्रायो वाग्व्व्यापारो नटाश्रयः S. D.285. -4 A quail. -5 The drama- tic art in general.-6 The Sanskrit speech of an actor. -7 One of the 1 orders (दशनाम) of Gosāvins, mendi- cants (Mar. दसनाम गोसावी). -Comp. -आख्यानम्, -इवतहासः, -कर्ा the story of the Bhāratas (महाभारत). मण्डिम्, -वर्षुम् India. -साववत्री N. of a stotra; इमां भारतसाववत्रीं प्रातरुत्थाय यः पठे त् Mb.18.5.64.(Samskritam. Apte) भारत [p=753,1] mf(ई)n. descended from भरत or the भरतs (applied to अवि either " sprung from the priests called भरतs " or " bearer of the oblation ") RV. &c belonging or relating to the भरतs (with युद्ध n. संग्राम m. समर m. सवमवत f. the war or battle of the भरतs ; with orscil. आख्यान n. with इवतहास m. and कर्ा f. the story of the भरतs , the history or narrative of their war ; with orscil. मण्डि n. or वर्षु n. " king भरतs's realm " i.e. India) MBh. Ka1v. &c inhabiting भरत-वर्षु i.e. India BhP. m. a descendant of भरत (also in pl. for भरतास् ) RV. &cm. (with अश्व-मेध) , N. of the author of RV. v , 27m. (with दे ववात and दे व-श्रवस् ) , N. of the authors of RV. iii , 23m. fire L.m. an actor L. (cf. भरत)m. N. of the sun shining on the south of मेरु L.n. the land of भरतs i.e. India (cf. above )n. the story of the भरतs and their wars (sometimes identified with the महा-भारत , and sometimes distinguished from it) MBh. Ra1jat. IW. 371 n. 1 and 2n. (with सरस् ) , N. of a lake S3atr. भारती f. of °रतa female descendant of भरत L.N. of a deity (in RV. often invoked among 2

the आप्री deities and esp. together with इिा and सरस्वती accord. to Nir.viii , 13 a daughter of आवदत्य ; later identified with सरस्वती , the goddess of speech) RV. &cspeech , voice , word , eloquence , literary composition , dramatic art or recitation MBh. Ka1v. &c(with वृवि) , a partic. kind of style Das3ar. Sa1h. (cf. IW. 503 n. 1)the Sanskrit speech of an actor L.N. of a river MBh. one of the 10 orders of religious mendicants traced back to pupils of शंकरा*चायु (the members of which add the word भारती to their names) W. Cat. ध्मातृ 'smelter', अयस् ayas 'iron, metal', धातु 'ore' are signified rebus on Indus Script Corppora by hieroglyphs: dhātu 'dotted circle (cross-section of a strand)'; aya 'fish'. अंशु 'fibre, filament of Soma' connotes a synonym: dhāī 'wisp of fiber'. tridhāˊtu 'three strands of rope'; S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twistedʼ, Rebus: dhāū, dhāv m.f. ʻa partic. soft red stoneʼ.

dhāˊtu n. ʻ substance ʼ RV., m. ʻ element ʼ MBh., ʻ metal, mineral, ore (esp. of a red colour) ʼ Mn., ʻ ashes of the dead ʼ lex., ʻ *strand of rope ʼ (cf. tridhāˊtu -- ʻ threefold ʼ RV., ayugdhātu -ʻ having an uneven number of strands ʼ KātyŚr.). [√dhā] Pa. dhātu -- m. ʻ element, ashes of the dead, relic ʼ; KharI. dhatu ʻ relic ʼ; Pk. dhāu -- m. ʻ metal, red chalk ʼ; N. dhāu ʻ ore (esp. of copper) ʼ; Or. ḍhāu ʻ red chalk, red ochre ʼ (whence ḍhāuā ʻ reddish ʼ; M. dhāū, dhāv m.f. ʻ a partic. soft red stone ʼ (whence dhā̆ vaḍ m. ʻ a caste of iron -- smelters ʼ, dhāvḍī ʻ composed of or relating to iron ʼ); -- Si. dā ʻ relic ʼ; -- S. dhāī f. ʻ wisp of fibres added from time to time to a rope that is being twisted ʼ, L. dhāī˜ f.(CDIAL 6773) मौजवत [p= 836,2] mfn. coming from or produced on the mountain मूज-वत् RV. Nir. m. (said to be) a patr. of अक्ष (author of RV. x , 34). मूजवत् [p= 825,3] m. N. of a mountain VS. pl. N. of a people AV. S3Br. 3

अक्ष 2 [p= 3,1] m. ( √ 1. अश् Un2. ) a die for gambling is the patronym of Kavasha Ailusha, the Rishi of Rigveda Sukta 10.34. A note on cognates: ancu 'iron' (Tocharian) ams'u अंशु 'a kind of Soma libation'(Satapatha Brahmana):

Source: Douglas Q. Adams, 2013, A Dictionary of Tocharian B.: Revised and Greatly Enlarged, Rodopi, p.85

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aṁśú m. ʻ filament esp. of soma -- plant ʼ RV., ʻ thread, minute particle, ray ʼ.Pa. aṁsu -- m. ʻ thread ʼ; Pk. aṁsu -- m. ʻ sunbeam ʼ; A. ã̄h ʻ fibre of a plant ʼ, OB. ã̄su; B. ã̄s ʻ fibre of tree or stringy fruit, nap of cloth ʼ; Or. ã̄su ʻ fibrous layer at root of coconut branches, edge or prickles of leaves ʼ, ã̄s f. ʻ fibre, pith ʼ; -- with -- i -- in place of -- u -- : B. ã̄iś ʻ fibre ʼ; M. ã̄sī˜ n. ʻ fine particles of flattened rice in winnowing fan ʼ; A. ãhiyā ʻ fibrous ʼ.aṁśuka -- ; prāṁśu - aṁśuka ʻ *fibrous ʼ, n. ʻ cloth, garment ʼ lex. [aṁśú -- ]Pk. aṁsuya -- n. ʻ cloth ʼ; A. ã̄hu ʻ coloured thread ʼ; B. ã̄suyā ʻ fibrous, stringy ʼ, Or. ãsuā.(CDIAL 4, 5) अंशु [p= 1,1] m. a filament (especially of the सोम plant); end of a thread , a minute particle; a ray , sunbeam अंशु [p= 1,1] a kind of सोम libation S3Br. त्रि--त्रवत्रि [p= 460,2] ind. thrice RV. iv , 6 , 4 and 15 , 2 त्रि--त्रवत्रि--धातु [p= 460,2] mfn. threefold i , 102 , 8. tātu, n. < dhātu. 1. Mineral, fossil; any natural product from a mine; கனி களில் உண்டாகும் இயற் ககப்பபாருள் . 2. Metals; பபான் முதலிய உலலாகங் கள் . (பிங் .) 3. Red ochre; காவிக்கல் . (சூடா.) 4. The five elements of Nature. See பூதம் . (சூடா.) 5. The three humours of the body, viz., vātam, pittam, cilēṭ- ṭumam; வாத பித்த சிலலட்டுமங் கள் . 6. Pulse; நாடி. பிணிககளத் தாதுக்களா லறியலாம் (குமலே. சத. 38). 7. Constituent parts of the body. See சத்ததாது. (பிங் .) 8. Semen, sperm; சுக்கிலம் (பிங் .) சுேத தாது வீழ் ந்த துலோண கும் பந் தன் னில் (பாேத. வாேணா. 32). 9. Powder, dust; நீ று. (மதுகேக். 399, உகே.) 10. Pollen; பூந்தாது. தாதுண் வண்டினம் (மணி. 4, 20). 11. Petal of flowers; பூவினிதழ் . (பிங் .) 12. Blossom; மலே். கள் வாய தாபதாடு வண்டிமிரும் (பு. பவ. 12, இரு பாற் . 3). 13. Honey; லதன் தாதுலசே் கழுநீ ே் (சிலப் . 13, 119). 14. (Gram.) Verbal root; விகனப் பகுதி. தாதின் வழு (அஷ்டப் . திருலவங் கடத் தந். காப்பு.). 15. The 10th year of the Jupiter cycle; ஆண்டு அறுபதனுள் பத்தாவது. Rebus: தாடு tāṭu, n. prob. dhātu. 1. Strength; வலிகம. தாடுகடய தருமனாே் (லதவா. 17, 9). 2. Leadership; தகலகம. (அக. நி.).

1.102.08 Strong as a twice-twisted rope, you are the type of strength; protector of men, that are more than able to sustain the three spheres, the three luminaries, and all this world of beings, Indra, who have from birth ever been without a rival. 5

धमक [p= 509,3] m. " a blower " , blacksmith (as blowing the forge) Un2. ii , 35 Sch. ध्मातृ [p= 520,3] m. a blower , smelter or melter (of metal) RV. v , 9 , 5; n. a contrivance for blowing or melting ib. अयस् [p= 85,1] n. iron , metal RV. &c; an iron weapon (as an axe , &c ) RV. vi , 3 ,5 and 47 , 10; gold Naigh.; steel L. ; ([cf. Lat. aes , aer-is for as-is ; Goth. ais , Thema aisa ; Old Germ. e7r , iron; Goth.eisarn ; Mod.Germ. Eisen.]) Karakoram Highway to मूजवत् Mushtagh Ata

Mushtagh Ata

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"Baudhāyana, (c. 800 BC) was the author of the Baudhayana sūtras, which cover dharma, daily ritual, Vedic sacrifices, etc. He belongs to the Yajurveda school, and is older than the other sūtra author Āpastambha..... "The Baudhayana Shrauta Sutra is a Late Vedic text dealing with the solemn rituals of the Taittiriya school of the Black Yajurveda that was composed in eastern Uttar Pradesh during the late Brahmana period....is most important in that it clearly shows the first steps taken by late Vedic ritualists towards the Sutra style, with ever increasing degree of conciseness, culminating in the minimal style of the Katyayana Srautasutra and the short formulas of Pāṇini."....Fushimi, Makoto. Baudhayana Srautasutra: Development of the Ritual Text in Ancient India. PhD thesis, Harvard University 2007 "According to Vadhula Anvakhyana 1.1.1, yajna rituals were not performed properly before the attainment of the Gandharva fire and the birth of Ayu who ensures the continuation of the human lineage that continues down to the Kuru kings, and beyond..... "... yajña (Sanskrit: यज्; IAST: yajña, also transliterated yagya or yadnya) or yagam (Tamil: யாகம் ), is a ritual of offerings accompanied by chanting of Vedic mantras (also "worship, prayer, praise, offering and oblation, sacrifice" according to Monier-Williams) derived from the practice in Vedic times. Yajna is an ancient ritual of offering and sublimating the havana sámagri 8

(herbal preparations) in the fire. The sublime meaning of the word yajna is derived from the Sanskrit verb yaj, which has a three-fold meaning of worship of deities (devapujana), unity (saògatikaraña) and charity (dána). An essential element is the ritual fire – the divine Agni – into which oblations are poured, as everything that is offered into the fire is believed to reach God. The term yajna is linguistically (but not functionally) cognate with Zoroastrian (Ahura) Yasna. Unlike Vedic Yajna, Zoroastrian Yasna has "to do with water rather than fire".(Drower, 1944:78; Boyce, 1975:147-191)".... http://en.wikipedia.org/wiki/Yajna#cite_ref-1

Dharwar rocks of Bharatam

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"This system derives its name from the rocks first studied in the Dharwar district of Karnataka where such rocks are found in abundance. The Dharwars include some of the highly metamorphosed rocks of both sedimentary and igneous origin. According to Wadia, the Dharwar System is the most ancient metamorphosed sedimentary rocksystem of India, as old as, and in some cases older than, the basement gneisses and schists. He further adds that the weathering of the pristine Archaean gneisses and schists yielded the earliest sediments which were deposited on the bed of the sea, and formed the oldest sedimentary strata, known in the geology of India as the Dharwar system. 10

Some of the metamorphosed rocks of the igneous origin are also included in this system. Most rocks of the Dharwar system are so metamorphosed that they are practically indistinguishable from their primitive formations. The major rocks of the Dharwar system are hornblende, schists, quartzites, phyllites, slates, crystalline limestones and dolomites. These rocks were deposited in three major cycles, the earliest one is over 3,100 million years old and the latest one about 2,300 million years. They were metamorphosed around 1,000 million years ago. The Dharwar system is very well developed in the Dharwar-Bellary-Mysore belt of Karnataka. It also occurs in Jharkhand (Ranchi, Hazaribagh), Madhya Pradesh (Balaghat, Rewa), Chhatisgarh (Bastar, Dantewara, and Ranker), Orissa (Sundergarh, Keonjhar) and in the Aravalis between Jaipur and Palanpur. In the extra-Peninsular region, the Dharwar system is well represented in the Himalayas both in the central and northern zones as well as in the Meghalaya plateau. The Dharwars are economically the most important rocks because they possess valuable minerals like high grade iron-ore, manganese, copper, lead, gold, quartzites, slates, mica, etc." http://www.shortparagraph.com/rocks/paragraph-on-archaean-rock-system-of-india/827

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r.s.i: bharadva_ja ba_rhaspatya; devata_: Agni; chanda: tris.t.up 6.003.01 The offerer of sacrifice, born for religious rites, who lives devoted, Agni, to you, obtains abundant light, and is a man whom you, sympathizing in satisfaction with Mitra and Varun.a, protect by your shield from iniquity. [By your shield, tvajasa_: tva_Janasa_dhanena a_yudhena, by a weapon which is the instrument of causing abandonment or escape]. 6.003.02 He who has presented (oblations) to Agni, the possessor of desired (wealth), sacrifices with (all) sacrifices, and is sanctified by (all) holy acts; him, the wand of excellent (posterity) does not afflict, nor does sin or pride affect a mortal. 6.003.03 When the fearful flames of you, whose appearance is (as) faultless as (that of) the sun, spread on every side as (if they were) the lowing heifers of the night, then this Agni, the asylum of all, generated in the woods, is everywhere beautiful. [Spread on every side...: hes.asvatah 15

s'urudho na ayam aktoh kutra_ cid ran.vah: s'urudhah = obstructors, or removers of sorrow, i.e., cows; s'okasya rodhayitr. ga_h; aktu = night; pur = night-walkers, ra_ks.asas ra_ks.asa_deh svabhu_ta_ dada_ti: she, night, gives them their properties; ran.vah = an epithet of ayam, this, Agni, raman.i_ya = agreeable, beautiful]. 6.003.04 Sharp is his path, and his vast body shines like a horse champing fodder with his mouth, darting forth his tongue like a hatchet, and burning timber to ashes, like a goldsmith who fuses (metal). [Like a goldsmith: dravir na dra_vayati da_ru dhaks.at = as a melter causes to melt, he burns the timber; yatha_ svarn.aka_rah svarn.a_dikam dra_vayati tatha_gnir vanam bhasmasa_t karoti, as a goldsmith fuses gold and the res, so Agni reduces the wood to ashes; this may imply something more than mere fusion of metals; the alchemical calcining or permutation of the metals would be more akin to the burning of timber, or reducing the metals to ashes.] 6.003.05 He casts (afar his flames) as an archer (his arrows), and sharpens when about to dart his radiance, as (a warrior whets) the edge of his metal (weapons), he who, variously moving, passes through the night, like the light-falling foot of a bird perched upon a tree. [The edge of his metal: ayaso na dha_ra_m]. 6.003.06 Like the adorable sun, he clothes himself with brilliant (rays); diffusing friendly light, he crackles with (his fame); (he it is) who is luminous by night, and who lights men (to their work) by day; who is immortal and radiant; who lights men by day. 6.003.07 Of whom a sound is heard when scattering his rays like (that) of the sun; the brilliant showerer (of benefits) clamours among the (burning) plants; he who, moving not with a shifting, variable motion, but, humbling (our foes), fills the well-wedded earth and heaven with wealth. [Fills the well-wedded: a_ rodasi_ vasuna_ supa_tni_, s'obhanapatika_ dya_va_ pr.thivyau dhanena pu_rayati = he fills with wealth heaven and earth, both having a brilliant husband or lord; may be a reference to Agni or Indra]. 6.003.08 He who (goes) with sacred (rays), as if with self-harnessed, well-governed (steeds), who shines like lightning with his own scorching (flames), who impairs the vigour of the Maruts, he glows radiant and rapid as the wide-shining sun. [r.bhur-na = uru bha_sama_na su_rya iva, i.e. as the wide-shining sun...]

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RV_6,047.01a svāduṣ kilāyam madhumāṃ utāyaṃ tīvraḥ kilāyaṃ rasavāṃ utāyam | RV_6,047.01c uto nv asya papivāṃsam indraṃ na kaś cana sahata āhaveṣu || RV_6,047.02a ayaṃ svādur iha madiṣṭha āsa yasyendro vṛtrahatye mamāda | RV_6,047.02c purūṇi yaś cyautnā śambarasya vi navatiṃ nava ca dehyo han || RV_6,047.03a ayam me pīta ud iyarti vācam ayam manīṣām uśatīm ajīgaḥ | RV_6,047.03c ayaṃ ṣaḷ urvīr amimīta dhīro na yābhyo bhuvanaṃ kac canāre || RV_6,047.04a ayaṃ sa yo varimāṇam pṛthivyā varṣmāṇaṃ divo akṛṇod ayaṃ saḥ | RV_6,047.04c ayam pīyūṣaṃ tisṛṣu pravatsu somo dādhārorv antarikṣam || RV_6,047.05a ayaṃ vidac citradṛśīkam arṇaḥ śukrasadmanām uṣasām anīke | RV_6,047.05c ayam mahān mahatā skambhanenod dyām astabhnād vṛṣabho marutvān || RV_6,047.06a dhṛṣat piba kalaśe somam indra vṛtrahā śūra samare vasūnām | RV_6,047.06c mādhyandine savana ā vṛṣasva rayisthāno rayim asmāsu dhehi || 18

RV_6,047.07a indra pra ṇaḥ puraeteva paśya pra no naya prataraṃ vasyo accha | RV_6,047.07c bhavā supāro atipārayo no bhavā sunītir uta vāmanītiḥ || RV_6,047.08a uruṃ no lokam anu neṣi vidvān svarvaj jyotir abhayaṃ svasti | RV_6,047.08c ṛṣvā ta indra sthavirasya bāhū upa stheyāma śaraṇā bṛhantā || RV_6,047.09a variṣṭhe na indra vandhure dhā vahiṣṭhayoḥ śatāvann aśvayor ā | RV_6,047.09c iṣam ā vakṣīṣāṃ varṣiṣṭhām mā nas tārīn maghavan rāyo aryaḥ || RV_6,047.10a indra mṛḷa mahyaṃ jīvātum iccha codaya dhiyam ayaso na dhārām | RV_6,047.10c yat kiṃ cāhaṃ tvāyur idaṃ vadāmi taj juṣasva kṛdhi mā devavantam || RV_6,047.11a trātāram indram avitāram indraṃ have-have suhavaṃ śūram indram | RV_6,047.11c hvayāmi śakram puruhūtam indraṃ svasti no maghavā dhātv indraḥ || RV_6,047.12a indraḥ sutrāmā svavāṃ avobhiḥ sumṛḷīko bhavatu viśvavedāḥ | RV_6,047.12c bādhatāṃ dveṣo abhayaṃ kṛṇotu suvīryasya patayaḥ syāma || RV_6,047.13a tasya vayaṃ sumatau yajñiyasyāpi bhadre saumanase syāma | RV_6,047.13c sa sutrāmā svavāṃ indro asme ārāc cid dveṣaḥ sanutar yuyotu || RV_6,047.14a ava tve indra pravato normir giro brahmāṇi niyuto dhavante | RV_6,047.14c urū na rādhaḥ savanā purūṇy apo gā vajrin yuvase sam indūn || RV_6,047.15a ka īṃ stavat kaḥ pṛṇāt ko yajāte yad ugram in maghavā viśvahāvet | RV_6,047.15c pādāv iva praharann anyam-anyaṃ kṛṇoti pūrvam aparaṃ śacībhiḥ || RV_6,047.16a śṛṇve vīra ugram-ugraṃ damāyann anyam-anyam atinenīyamānaḥ | RV_6,047.16c edhamānadviḷ ubhayasya rājā coṣkūyate viśa indro manuṣyān || RV_6,047.17a parā pūrveṣāṃ sakhyā vṛṇakti vitarturāṇo aparebhir eti | RV_6,047.17c anānubhūtīr avadhūnvānaḥ pūrvīr indraḥ śaradas tartarīti || RV_6,047.18a rūpaṃ-rūpam pratirūpo babhūva tad asya rūpam praticakṣaṇāya | RV_6,047.18c indro māyābhiḥ pururūpa īyate yuktā hy asya harayaḥ śatā daśa || RV_6,047.19a yujāno haritā rathe bhūri tvaṣṭeha rājati | RV_6,047.19c ko viśvāhā dviṣataḥ pakṣa āsata utāsīneṣu sūriṣu || RV_6,047.20a agavyūti kṣetram āganma devā urvī satī bhūmir aṃhūraṇābhūt | RV_6,047.20c bṛhaspate pra cikitsā gaviṣṭāv itthā sate jaritra indra panthām || RV_6,047.21a dive-dive sadṛśīr anyam ardhaṃ kṛṣṇā asedhad apa sadmano jāḥ | RV_6,047.21c ahan dāsā vṛṣabho vasnayantodavraje varcinaṃ śambaraṃ ca || RV_6,047.22a prastoka in nu rādhasas ta indra daśa kośayīr daśa vājino 'dāt | RV_6,047.22c divodāsād atithigvasya rādhaḥ śāmbaraṃ vasu praty agrabhīṣma || RV_6,047.23a daśāśvān daśa kośān daśa vastrādhibhojanā | RV_6,047.23c daśo hiraṇyapiṇḍān divodāsād asāniṣam || RV_6,047.24a daśa rathān praṣṭimataḥ śataṃ gā atharvabhyaḥ | RV_6,047.24c aśvathaḥ pāyave 'dāt || RV_6,047.25a mahi rādho viśvajanyaṃ dadhānān bharadvājān sārñjayo abhy ayaṣṭa || RV_6,047.26a vanaspate vīḍvaṅgo hi bhūyā asmatsakhā prataraṇaḥ suvīraḥ | RV_6,047.26c gobhiḥ saṃnaddho asi vīḷayasvāsthātā te jayatu jetvāni || RV_6,047.27a divas pṛthivyāḥ pary oja udbhṛtaṃ vanaspatibhyaḥ pary ābhṛtaṃ sahaḥ | RV_6,047.27c apām ojmānam pari gobhir āvṛtam indrasya vajraṃ haviṣā rathaṃ yaja || RV_6,047.28a indrasya vajro marutām anīkam mitrasya garbho varuṇasya nābhiḥ | RV_6,047.28c semāṃ no havyadātiṃ juṣāṇo deva ratha prati havyā gṛbhāya || RV_6,047.29a upa śvāsaya pṛthivīm uta dyām purutrā te manutāṃ viṣṭhitaṃ jagat | RV_6,047.29c sa dundubhe sajūr indreṇa devair dūrād davīyo apa sedha śatrūn || RV_6,047.30a ā krandaya balam ojo na ā dhā ni ṣṭanihi duritā bādhamānaḥ | 19

RV_6,047.30c apa protha dundubhe ducchunā ita indrasya muṣṭir asi vīḷayasva || RV_6,047.31a āmūr aja pratyāvartayemāḥ ketumad dundubhir vāvadīti | RV_6,047.31c sam aśvaparṇāś caranti no naro 'smākam indra rathino jayantu || r.s.i: garga bha_radva_ja; devata_: indra, 1-5 soma, 20 devabhu_mi, br.haspati-indra, 22-25 sa_m.rjya prastoka (da_na stuti), 26-28 ratha, 29-30 dundubhi, 31 dundubhi and indra; chanda: tris.t.up; 14 br.hati_; 23 anus.t.up; 24 ga_yatri_, 25 dvipada_ tris.t.up; 27 jagati_ 6.047.01 Savoury indeed is this (Soma); sweet is it, sharp, and full of flavour; no one is able to encounter Indra in battles after he has been quaffing this (Soma). 6.047.02 The savoury Soma, drunk on this occasion, has been most exhilarating; by drinking of it Indra has been elevated to the slaying of Vr.tra, and it has destroyed the numerous hosts of S'ambara and the ninetynine cities. [dehyah = dehih; digdhah = smeared or plastered, implying purih, cities, as if thy consisted of stucoed or plastered houses]. 6.047.03 This Soma inspires my speech; this develops the desired intelligence; this sagacious (Soma) has created the six vast conditions, from which no creature is distinct. [Six vast conditions: heaven, earth, day, night, water, and plants]. 6.047.04 This it is which formed the expanse of the earth, the compactness of the heaven; this Soma has deposited the ambrosia in its three principal (receptacles), and has upheld the spacious firmament. [Three principal receptacles: plant, water and cows; has upheld the spacious: Soma as the moon and Soma as a product; cf. svamima_ os.adhi_h vis'va_stva_mapo ajanayastvam ga_h tvama_ tatanthorvantariks.am: RV 1.091.22]. 6.047.05 This makes known the wonderfully beautiful and inspiring (solar) radiance) at the appearance of the dawns, whose dwelling is the firmament; this mighty (Soma) has sustained the heaven with a powerful support, th sender of rain, the leader of the winds. 6.047.06 Hero, Indra, who are the slayer of foes in contests for (the acquisition of) treasures, drink boldly from the pitcher; drink copiously at the noonday rite; receptacle of rices, bestow riches upon us. 6.047.07 Like one who goes before us, Indra, (on the road), look out, bring before us infinite wealth; be our conductor beyond the bounds (of want), convey us safely over (peril); be our careful guide, our gude to desirable (affluence). [Look out: pra n.ah pura eteva pas'ya, like one who is preceding us, look; look after the travellers under the charge of the ma_rgaraks.aka, the protector of the road, an escort, or perhaps, the leader of a ka_fila_]. 6.047.08 Do you, Indra, who are wise, conduct us to the spacious world (of heaven), to a blessed state of happiness, light, and safety; may we recline in the graceful, protecting, and mighty arms of you the ancient one. 6.047.09 Place us, possessor of riches, in your ample chariot, (behind) your powerful horses; bring to us from among all viands the most excellent food; let not, Maghavan, any opulent man surpass us in wealth. 6.047.10 Make me happy, Indra; be pleased to prolong my life; shapen my intellect like the edge of a metal sword; whatsoever, desirous (of propitiating) you, I may utter, be pleased by it; render me the object of divine protection. 6.047.11 I invoke, at repeated sacrifice, Indra, the preserver, the protector, the hero, who is easily propitiated, Indra, the powerful, the invoked of many; may Indra, the lord of affluence, bestow upon us prosperity. 6.047.12 May the protecting, opulent Indra be the bestower of felicity by his protections; may he, 20

who is all-knower of felicity by his protections; may he, who is all-knowing, foil our adversaries; may he keep us out of danger, and may we be the possessors of excellent posterity. 6.047.13 May we continue in the favour of that adorable (deity) even in his auspicious good-will; may that protecting and opulent Indra drive far from us, into extinction, all those who hate us. 6.047.14 To you the praises and prayers of the worshipper hasten like a torrent down a declivity; and you thunderer, aggregate the immense wealth (of sacrificial offerings), copious libations, and milk, and the Soma. [apo ga_h yuvase samindu_n: apo = vasati_vari_ which is said by Ka_tya_yana Su_tra 8.9.7-10 to be portions of water taken from a running stream on the evening previous to the ceremony, and kept in jars in different parts of the sacrificial chamber, to be mixed with the Soma; cf. Taittiri_ya Yajus. , Prapa_t.haka III. Anuva_ka XII). 6.047.15 Who may (adequately) praise him? Who may satisfy him? Who offer worthy adoration? Since Maghava is daily conscious of his own terrible (power); by his acts he makes first one and then the other precede and follow, as (a man) throws out his feet (alternately in walking). [Make first one and then: that is, Indra, at his pleasure, makes the first of his worshippers the last, and the last the first]. 6.047.16 The hero Indra is renowned; humiliating every formidable (foe), and repeatedly changing the place of one (worshipper) with that of another; Indra, the enemy of the arrogant, the soverign of both (heaven and earth), calls again and again (to encourage) the men who are his worshippers. 6.047.17 Indra rejects the friendship of those who are formost (in pious acts), and, depositing them, associates with (their) inferiors; or (again) shaking off those who neglect his worship, Indra abides many years with those who serve him. 6.047.18 Indra, the prototype, has assumed various forms, and such is his form as that which (he adopts) for his manifestation; Indra, multiform by his illusion, proceeds (to his many worshippers), for the horses, yoked to his car are a thousand. [Indra has assumed: Indra presents himself as Agni, Vis.n.u, or Rudra, or any other deity who is the actual object of worship, and is really the deity tobe adored; he is identifiable with each; Horses yoked: Indra's chariots and horses are multiplied according to the forms in which he manifests himself; Indra is here identified with Parames'vara, the supreme first cause, identical with creation]. 6.047.19 Yoking his horses to his car, Tvas.t.a_ shines in many places here in the three worlds; who (else), sojourning daily among his present worshippers, is their proector against adversaries? [In this r.ca,Tvas.t.a_ is an appellative of Indra, the ancient artificer!]. 6.047.20 We have wandered, gods, into a desert where there is no track of cattle; the vast extant earth has become the protectress of murderers; direct us, Br.haspati, in our search for cattle; show the path, Indra, to your votary being astray. [Garga, the author of this su_kta, is said to have lost his way in a desert; he repeated this r.ca to Br.haspati and Indra, who enabled him to regain his road; no track of cattle: agavyu_ti ks.etram = gosan~cararahitam des'am, a place devoid of the grazing of cattle]. 6.047.21 Indra, becoming manifest from his abode (in the firmament), dissipates, day by day, the resembling glooms, (so that he may distinguish) the other portion, (or the day); and the showerer has slain the two wealth-seeking slaves, Varcin and S'ambara, in (the country of) Udavraja. [udavraja, des'a vis'es.ah, a sort of country, one into which the waters flow, udaka_ni vrajantyasmin]. 6.047.22 Prastoka has given to your worshipper, Indra, ten purses of gold, and ten horses, and we have accepted this treasure from Divoda_sa, the spoil won by Atithigva from S'ambara. [Ten purses of gold: das'a kos'aih suvarn.a pu_rn.am das'akos'a_n, the ten bags or chests full of gold; 21

atithigva: prastoka, divoda_sa and atithigva, are different names of the same person, a ra_ja_, the son of Sr.n~jaya]. 6.047.23 I have received ten horses, ten purses, clothes, and ample food and ten lumps of gold from Divoda_sa. 6.047.24 As'vattha has given to Pa_yu ten chariots with their horses, and a hundred cows to the priests. [To the priests: atharvabhyah = r.s.is of the atharvagotra; pa_yu is the brother of Garga; As'vattha = Prastoka]. 6.047.25 The son of Sr.n~jaya has reverenced the Bharadva_jas who have accepted such great wealth for the good of all men. 6.047.26 (Chariot made of the) forest lord, be strong of fabric; be our friend; be our protector, and be manned by warriors; you are wrapped with cow-hides; keep us steady; and may he who rides in you be victorious over conquered (foes). [Be manned by warriors: suvi_ro bhava = s'u_rabhat.t.aih putra_dibhir va_ yuktah, joined with warriors, or with sons and the rest; you are wrapped with cow-hides: gobhih sannaddhosi = you are bound together by cow; govika_raih, by what are formed from cattle; in the next r.ca, gobhira_vr.tam = carmabhih parita aves.t.itam, encompassed round with hides, as if the exterior of the war-chariot especially were so strengthened; or, encompassed with rays of light, or with splendours, gobhih, tejobhih]. 6.047.27 Worship with oblations the chariot constructed of the substance of heaven and earth, the extracted essence of the forest lords; the velocity of the waters; the encompassed with the cow-hide; the thunderbolt (of Indra). 6.047.28 Do you, divine chariot, who are the thunderbolt of Indra, the precursor of the Maruts, the embryo of Mitra, the navel of Varun.a, propitiated by this our sacrifice, accept the oblation. [The precursor of Maruts: maruta_m ani_kam mitrasya garbho varun.asya na_bhih: ani_kam = agrabhu_tam, being before, out-stripping in speed; or, mukhyam, principal or leader; garbha of Mitra: the car is said to be contained by Mitra, the ruler of the day, as moving by day; na_bhi of Varun.a: it is a fixed point or centre for the deity ruling over the night, when the car of Indra or Su_rya stands still; another interpretation: garbha is from gr., to praise; mitrasya garbha = su_ryen.a stu_yama_na, to be praised by the sun; na_bhi is from na_bh, to injure; hence, the weapon of Varun.a]. 6.047.29 War-drum, fill with your sound both heaven and earth; and let all things, fixed or moveable, be aware of it; do you, who are associated with Indra and the gods, drive away our foes to the remotest distance. 6.047.30 Sound loud against the (hostile) host; animate our prowess; thunder aloud, terrifying the evil-minded; rapid, drum, those whose delight is to harm us; you are the fist of Indra; inspire us with fierceness. 6.047.31 Recover these our cattle, Indra; bring them back; the drum sounds repeatedly as a signal; our leaders, mounted on their steeds, assemble; may our warriors, riding in their cars, Indra, be victorious. [Yajus. 29, 55-57 has this and thr preceding two r.cas]. r.s.i: gaya a_treya; devata_: agni; chanda: anus.t.up, 5,7 pan:kti

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5.009.01 Mortals bearing oblations glorify you, Agni, the divine; I praise you, Ja_tavedas, for that you convey successively oblations (to the gods). [Ja_tavedas: the name seems to imply, he whom all know to be identical with all that exists; or, Vedasmean wealth, when it will signify, he from whom all wealth is generated]. 5.009.02 Agni, is the invoker of the gods (on behalf of) him, the donor (of the oblation), the abode (of the fruit of good works), by whom the sacred grass has been strewn; (he) in whom congregate all sacrifices securing food and fame. 5.009.03 He (it is) whom the two sticks have engendered like a new-born babe; the supporter of men and descendants of Manu, the fit object of sacrifice. 5.009.04 You are laid hold of with difficulty like the young of tortuously-twining (snakes); you who are the consumer of many forests, as an animal is of fodder. [Like the young of tortuously twining snakes: putro na hva_rya_n.a_m, like the son of the crooked-going, like a young snake, ba_la sarpah; or it may mean the colt of rearing and plunging horses, of those not broken in a as'iksi.ta ba_las'vah]. 5.009.05 Of whom smoke-emitting, the flames intensely collect; then, when diffused in the three regions, Agni inflates himself in the firmament, like the blower of a bellows, and sharpens (his flames), as (the fire blazes from the blast) of the blower. [When diffused in the three regions: yadi_m aha trito divi upadhama_ti = tris.u stha_n.esu vya_ptah, spread in the three regions; or, tria_i stha_na_ni ati_tya, having gone beyond the three regions; a_tma_nam upa vardhayati, he blows up or enlarges himself; as the fire blazes from the blast of the blower: the text has s'is'i_te dhma_tari, he sharpens as in a blower; i.e., like the fire, which in the proximity of one blowing with a bellows, blazes up, so Agni sharpens his flames,or of himself adds to their intensity]. 5.009.06 By the protections of you, Agni, the friend (of all), and by our praises (of you), may we pass safe from the evil acts of men, as if from malignant (enemies). 5.009.07 Powerful Agni, bestow upon us the institutors (of pious rites), that wealth (which we desire); may he discomfit (our foes); may he cherish us; may he ever ready to bestow upon us food; and do you, Agni, be present in battles for our success. 23

r.s.i: kutsa a_n:girasa; devata_: indra; chanda: jagati_, 11 tris.t.up

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1.102.01 I address to you, who are mighty, this excellent hymn, because your understanding has been gratified by my praise; the gods have successively delighted that victorious Indra with the power (of praise), for the sake of prosperity and wealth. [para_cais = abhimukham eva, as if present; are in combination with: the sun and fire are the lustre of Indra; fire combines with the sun (sam.pr.cyate) in the day; the sun combines with fire in the night]. 1.102.02 The seven rivers display his glory; heaven, and earth, and sky display his visible form; the sun and moon, Indra,perform their revolution, that we may see, and have faith in what we see. [Ahi and Vr.tra are differently-formed clouds. Rauhina = an asura, possibly, a red cloud]. 1.102.03 Maghavan, despatch your chariot to bring us wealth; that victorious car which, Indra, who are much praised by us in time of war, we rejoice to behold in battle; do you, Maghavan, grant happiness to those who are devoted to you. 1.102.04 May we, having you for our ally, overcome our adversaries in every encounter; defend our portion; render riches easily attained by us; enfeeble Maghavan, the vigour of our enemies. [na_ma bibhrat: na_ma, strength, that which is the bender or prostrator of foes; fr. nam, to bwo down; or, processing a name; manus.ema yuga_ni = these mortal yugas, kr.ta, treta etc., which Indra successively evolves, in the character of the sun]. 1.102.05 Many are the men who call upon you for your protection; mount your car to bring wealth to us, for your mind, Indra, is composed, and resolved of victory. 1.102.06 Your arms are the winners of cattle, your wisdom is unbounded, you are most excellent, the granter of a hundred aids in every rite; the author of war, Indra is uncontrolled; the type of strength; wherefore men, who are desirous of wealth, invoke him in various ways. 1.102.07 The food, Maghavan, (which is to be given by you) to men, may be more than sufficient for a hundred, oor for more, even, than a thousand; great praise has glorified you, who are without limit, whereupon you destroy your enemies. 1.102.08 Strong as a twice-twisted rope, you are the type of strength; protector of men, that are more than able to sustain the three spheres, the three luminaries, and all this world of beings, Indra, who have from birth ever been without a rival. 1.102.09 We invoke you, Indra, the first among the gods; you have been the victor in battles; may Indra put foremost in the battle this our chariot, which is efficient, impetuous, and the uprooter (of all impediments). 1.102.10 You conquer, and withhold not the booty; in trifling or in serious conflicts, we sharpen you, fierce Maghavan, for our defence; do you, therefore, inspirit us in our defiances. 25

1.102.01 May Indra daily be our vindicator, and may we, with undiverted course, enjoy abundant food; and may Mitra, Varun.a, Aditi--ocean, earth, and heaven, preserve it to us. r.s.i: va_madeva gautama; devata_: agni; chanda: tris.t.up

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4.006.01 Agni, ministrant of the sacrifice, do you who are entitled to worship, be above usin this offering to the gods; for you prevail over all that is desirable; you inspire the praise of the worshipper. [Prevail over all that is desirable: vis'vam abhyasi manma: manma = manani_yam s'atru_n.a_m dhanam abhibhavasi, you conquer the desirable wealth of foes. 4.006.02 The unperplexed, the sagacious, exhilarating Agni, the ministrant priest, has been placed among men for (the celebration of) sacrifices; like the sun, he spreads light above, and props the smoke above the sky like a pillar. 4.006.03 The ladle filled (with butter) is prepared; prompt (in act), opulent (with the oblation), the multiplying (priest), conducting (the worship) of the gods, circumambulates (the fire); the newly-trimmed post is set up, the impending shining axe falls upon the victims. 4.006.04 When the sacred grass is strewn and the fire is kindled, the Adhvaryu rises, propitiating (the gods), and Agni, the offerer of the oblation, ancient and multiplying (the offering), thrice circumambulates (the victim) like a keeper of cattle. [Thrice circumambulates: paryagnistrives.t.yeti, Agni goes round, having thrice returned, trir a_vr.tya paryeti, or trirhi paryagnih kriyate, Agni is thrice made around, which would imply that the fire was thrice circumambulated; the next stanza, however, clearly shows that it is Agni who goes round, either the altar or the victim; perhaps, it is the latter: parito gacchati pas'um]. 4.006.05 Agni, the sacrificer, the exhilarator, the sweet-spoken, the object of sacrifice, moving measuredly, circumambulates (the victim) of his own (accord); the bright (rays) of him (fed) with (sacrificial) food, spread around; all the regions are alarmed when he blazes. [Bright rays: asya va_jino na s'oka_ = as'va iva di_ptayo dravanti, his rays spread fast like horses]. 4.006.06 Bright-shining, Agni, beautiful and auspicious is the semblance of you who are terrible and wide-spreading, for (the nights) hide not your splendour with darkness, nor do the malignant (spirits) inflict any injury on your person. 4.006.07 Of whom, progenitor (of mankind), the benevolence is never checked; whose parents need not urge him to exertion; so that the well-satisfied, purifying Agni shines like a friend among men, the descendants of Manu. [Whose parents need not urge: na ma_tara_ pitara_ nu_ 27

cid is.t.au, nor mother and father, i.e., heaven and earth, are quickly powerful in urging him; yasya pres.an.e ks.ipram eva na prabhavatah; descendants of Manu: ma_nus.is.u viks.u, may mean only human beings]. 4.006.08 Agni, whom the twice five sisters dwelling among men, the descendants of Manu, have engendered, like females, (awaking) him at dawn, feeding on oblations, brilliant of goodly aspect, and shharp as an axe. [Twice five sisters: the fingers employed in producing fire by attrition]. 4.006.09 Your horses, Agni, breathing foam, red-coloured, straight-going well-placed, brightshining, vigorous, well-membered, and of graceful form, are summoned to the worthy of the gods. 4.006.10 Those, your rays, Agni, triumphant, wide-spreading, radiant, adorable, go like hawkfaced horses (to their goal), loud-sounding like the company of the Maruts. 4.006.11 Well-kindled Agni, for you the prayer has been composed; may (the priest) propitiate (you) by (his) praise; the (sacrificer) offers worship; bestow upon us manifold (wealth); desiring (riches), men sit down adoring Agni, the invoker of the gods, the glorifier of mankind. [The prayer has been composed: aka_ri brahma + the prayer or praise has been made].

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r.s.i: va_madeva gautama; devata_: agni, 7-8 somaka sa_hadevya; 9-10 as'vini_kuma_ra; chanda: ga_yatri_ 4.015.01 Agni, the invoker (of the gods), like a horse (that bears a burden), is brought to our sacrifice; a deity adorable among deities. [Is brought to our sacrifice: parin.i_yate = implies a formal ceremonial, the bringing of the fire taken from the household fire wherewith to light the sacrificial fire; va_ji san = a horse, i.e., whom they load as a horse bringing a load; Agni is brought to become the bearer of the oblation, havir va_hanah (Aitareya Bra_hman.a 2.5)]. 4.015.02 Agni, thrice (a day), comes to our sacrifice like charioteer, bearing the sacrificial food to the gods. 4.015.03 The sage, Agni, the lord of food, has encompassed the oblation, giving precious things to the donor. [Yajus. 2.35; paryakrami_t = taking the offerings for conveyance to the gods]. 4.015.04 Radiant as this Agni, the subduer of foes, who is kindled on the (altar) of the cast as (he was kindled) for Sr.n~jaya, the son of Devava_ta. [Sr.n~jayas are a people in the west of India: Vis.n.upura_n.a]. 4.015.05 May the mortal who is strenuous (in worship) acquire authority over this Agni, the sharp-rayed, the showerer (of benefits). 29

4.015.06 They diligently worship him daily who is like a horse (to convey oblations), who is liberal and resplendent as the son of heaven, (the sun). 4.015.07 When the prince, the son of Sahadeva, promised (to present) me with two horses, I withdrew not when called before him. [I withdrew not: accha_ na hu_ta udaram = a_bhimukhena kuma_ren.a hu_ta san ta_vas'va_valabdi_ va_ na nirgatava_n asmi, being called by the present prince, I did not go forth without receiving the two horses]. 4.015.08 But immediately accepted those two excellent and well-trained horses from the prince, the son of Sahadeva. 4.015.09 Divine As'vins, may this prince, Somaka, the son of Sahadeva, your (worshipper), enjoy long life. 4.015.10 Divine As'vins, do you two make the prince, the son of Sahadeva, long-lived. r.s.i: kavas.a ailu_s.a or aks.a maujava_n; devata-: 1,7,9,12 aks.asamu_ha; 13 kr.s.i; 26,8,10,11,14 aks.a-kitava; chanda: tris.t.up; 7 jagati_

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10.034.01 The large rattling dice exhilarate me as torrents borne on a precipice flowing in a desert; the exciting dice animate me as the taste of the Soma of Maujavat (delights the gods). [Flowing in a desert: irin.e varvr.ta_nah: a reference to the dice; rolling on the dice-board; exciting dice: vibhi_taka, the seed of the myrobalan, used as a die; Maujavat: a mountain, where is said the best Soma is found]. 10.034.02 This (my wife) has not been angry (with me), nor was she overcome with sham; kind was she to me and to my friends; yet for the sake of one or other die, I have deserted this affectionate spouse. 10.034.03 My mother-in-law reviles me, my wife opposes me; the beggar meets no compassionate (benefactor); I do not realize the enjoyment of the gamester any more than that of a valuable horse grown old. 10.034.04 Others touch the wife of him whose wealth the potent dice covet; his mother, father, brothers say, "we know him not, take him away bound (where you will)". [Touch the wife: parimr.s'anti: they drag her by her clothes or her hair]. 10.034.05 When I relect, (then I say), "I will play no more with them". I pay attention to my friends who desert (me); and the tawny dice rattle as they are thrown; I hasten to their accustomed place as a harlot (to an assignation). 32

10.034.06 The gamester goes to the gambling table, radiant in person, and asking himself, "Shall I win?" The dice increase his passion for play as he practises the arts of (gambling) with his adversary. [Shall I win: asking what rich man is here; I shall beat him]. 10.034.07 Dice verily are armed with hooks, with goads, pricking, paining and torturing (the gamester); to the winning (player) they are the givers of sons, they are tipped with honey; slaying him in return by taking away the gambler's (all). [They are the givers of sons: by acquiring wealth through their means a family may be reared; by taking the gambler's all: barhan.a = parivr.ddhen.a sarvasvaharan.ena]. 10.034.08 The aggregate fifty-three of them are played as the divine truth, observant Savita_, (travels); the dice bow not before the wrath of any, however violent; a king himself pays them homage. [The aggregate...travels: as the sun roams (viharati) in the world, so the heap of dice moves or plays on the dice table (a_spha_re). Maybe, fifty-three dice were used, aks.ika_h pra_yen.a ta_vadbhir aks.air di_vyati, gamblers usually play with so many dice; maybe, the dice were thrown from east to west to render the comparison with the sun meaningful]. 10.034.09 Now they abide below; now they palpitate on high handless, they overpower him who has hands; cast upon the dice-board like coals from the sky, even though cold they burn the heart. 10.034.10 The deserted wife of the gamester is afflicted; the mother (grieves) for the son wandering wherever he likes; involved in debt, ever in fear, anxious for wealth, (the gambler) goes forth by night to the dwellings of others (to plunder). 10.034.11 The gamester, having observed the happy wife and well-ordered home of others, suffers regret; yet in the forenoon he puts to the tawny steeds, and at night the sinner lies down by the fire. 10.034.12 Dice, I offer salutation to him who has been the general of your great army, the chief lord of your host; I do not provide him with wealth; I raise my ten (fingers) to the east; that (which) I speak (is) the truth. [I do not provide him wealth: na dana_ run.adhmi = I do not withhold my wealth; na sampa_daya_mi]. 10.034.13 Giving serious attention (to my advie), play not with dice; pursue agriculture; delight in wealth (so acquired); there, gambler, are cows; there is a wife; so has this (visible) sovereign Savita_ declared to me. [Their: there, i.e., in agriculture]. 10.034.14 Be friends with us (dice); bestow upon us happiness; approach us not in terrible wrath; let your anger light upon our enemies; let our enemy fall under the bondage of the tawny (dice). [Let your anger light upon our enemies: let your hostile wrath against us settle down, i.e., grow calm, cease].

सोम 1[p=1249,3] m. (fr. √3. सु ) juice , extract , (esp.) the juice of the सोम plant , (also) the सोम plant itself (said to be the climbing plant Sarcostema Viminalis or Asclepias Acida , the stalks [अंशु] of which were pressed between stones [अवद्र] by the priests , then sprinkled with water , and purified in a strainer [पववत्र] ; whence the acid juice trinkled into jars [किश] or larger vessels [द्रोण] ; after which it was mixed with clarified butter , flour &c, made to ferment , and then offered in libations to the gods [in this respect corresponding with the ritual of the Iranian Avesta] or was drunk by the Brahmans , by both of whom its exhilarating effect was supposed to be prized ; it was collected by moonlight on certain mountains [in RV. x , 34 , 1, the mountain मूज-वत् is mentioned] ; it is sometimes described as having been brought from the sky 33

by a falcon [श्येन] and guarded by the गन्धवु s ; it is personified as one of the most important of Vedic gods , to whose praise all the 114 hymns of the 9th book of the RV. besides 6 in other books and the whole SV. are dedicated ; in post-Vedic mythology and even in a few of the latest hymns of the RV. [although not in the whole of the 9th book] as well as sometimes in the AV. and in the Br. , सोम is identified with the moon [as the receptacle of the other beverage of the gods called अमृत , or as the lord of plants cf. इन्दु , ओर्षवध-पवत] and with the god of the moon , as well as with ववष्णु , वशव , यम , and कुबेर ; he is called राजन् , and appears among the 8 वसु s and the 8 िोक-पािs [ Mn. v , 96] , and is the reputed author of RV. x , 124 , 1 , 5-9, of a law-book &c ; cf. below) RV. &c Dhātu (f.) [Sk. dhātu to dadhāti, Idg. *dhē, cp. Gr. ti/qhmi, a)na/ -- qhma, Sk. dhāman, dhāṭr (=Lat. conditor); Goth. gadēds; Ohg. tāt, tuom (in meaning -- ˚=dhātu, cp. E. serf -- dom "condition of . . .") tuon=E. to do; & with k -- suffix Lat. facio, Gr. (e)/)qhk(a), Sk. dhāka; see also dhamma] element. Closely related to dhamma in meaning B 1b, only implying a closer relation to physical substance. As to its gen. connotation cp. Dhs. trsl. p. 198. -- 1. a primary element, of which the usual set comprises the four paṭhavī, āpo, tejo, vāyo (earth, water, fire, wind), otherwise termed cattāro mahābhūtā(ni): D i.215; ii.294; iii.228; S i.15; ii.169 sq., 224;iv.175, 195; A ii.165; iii.243; Vbh 14, 72; Nett 73. See discussed at Cpd. 254 sq. -- A defn of dhātu is to be found at Vism 485. -- Singly or in other combns paṭhavī˚ S ii.174; tejo˚ S i.144; D iii.227; the four plus ākāsa S iii.227, plus viññāna S ii.248; iii.231; see below 2 b. -- 2. (a) natural condition, property, disposition; factor, item, principle, form. In this meaning in var. combns & applications, esp. closely related to khandha. Thus mentioned with khandha & āyatana (sensory element & element of sense -- perception) as bodily or physical element, factor (see khandha B 1 d & cp. Nd2 under dhātu) Th 2, 472. As such (physical substratum) it constitutes one of the lokā or forms of being (khandha˚ dhātu˚ āyatana˚ Nd2 550). Freq. also in combn kāma -- dhātu, rūpa˚ arūpa˚ "the elements or properties of k. etc." as preceding & conditioning bhava in the respective category (Nd2 s. v.). See under d. -- As "set of conditions or state of being ( -- ˚)" in the foll.: loka˚ a world, of which 10 are usually mentioned (equalling 10,000: PvA 138) S i.26; v.424; Pv ii.961; Vbh 336; PvA 138; KS ii.101, n. 1; -- nibbāna˚ the state of N. S v.8; A ii.120; iv.202; Ji.55; It 38 (dve: see under Nibbāna); Miln 312. Also in the foll. connections: amata˚ It 62; bhū˚ the verbal root bhū DA i.229; ṭhapitāya dhātuyā "while the bodily element, i. e. vitality lasts" Miln 125; vaṇṇa˚ form, beauty S i.131; Pv i.31. In these cases it is so far weakened in meaning, that it simply corresponds to E. abstr. suffix -- hood or -- ity (cp. ˚hood=origin. "form": see ketu), so perhaps in Nibbāna˚=Nibbāna -- dom. Cp. dhātuka. -- (b) elements in sense -- consciousness: referring to the 6 ajjhattikāni & 6 bāhirāni āyatanāni S ii.140 sq. Of these sep. sota˚ D i.79; iii.38; Vbh 334; dibbasota˚ S ii.121, 212; v.265, 304; A i.255; iii.17, 280;v.199; cakkhu˚ Vbh 71 sq.; mano˚ Vbh 175, 182, 301; mano -- viññāṇa˚ Vbh 87, 89, 175, 182 sq. (c) various: aneka˚ A i.22;iii.325; v.33; akusala˚ Vbh 363; avijjā˚ S ii.132; ābhā˚ S ii.150; ārambha˚ S v.66, 104 sq.; A i.4; ii.338; ṭhiti˚ S ii.175; iii.231; Aiii.338; dhamma˚ S ii.56; nekkhamma˚ S ii.151; A iii.447; nissāraṇiyā dhātuyo (5) D iii.239; A iii.245, 290. See further S i.134, 196; ii.153, 248 (aniccā); iii.231 (nirodha); iv.67; A i.176; ii.164; iv.385; Dhs 58, 67, 121; Nett 57, 64 sq.; ThA 20, 49, 285, -- (d) Different sets and enumerations: as 3 under kāma˚, rūpa˚, arūpa A i.223; iii.447; Ps i.137; Vbh 86, 363, 404 sq.; under rūpa˚, arūpa˚, nirodha˚ It 45. -- as 6 (pathavī etc.+ākāsa˚ & viññāṇa˚): D iii.247; A i.175 sq.; M iii.31, 62, 240; Ps i.136; Vbh 82 sq. -- as 7 (ābhā subha etc.): S ii.150. -- 18: Ps i.101, 137; ii.230, Dhs 1333; Vbh 87 sq., 401 sq.; Vism 484 sq. -- 3. a humour or affection of 34

the body DA i.253 (dhātusamatā). -- 4. the remains of the body after cremation PvA 76; a relic VvA 165 (sarīra˚, bodily relic); Dāvs v.3 (dasana˚ the toothrelic). -- abl. dhātuso according to one's nature S ii.154 sq. (sattā sattehi saddhiŋ saŋsandanti etc.); It 70 (id.); S iii.65. -- kathā N. of 3rd book of the Abhidhamma Vism 96. -- kucchi womb Miln 176; -kusala skilled in the elements M iii.62; ˚kusalatā proficiency in the (18) elements D iii.212; Dhs 1333; -- ghara "house for a relic," a dagoba SnA 194. -- cetiya a shrine over a relic DhA iii.29; - nānatta diversity of specific experience D iii.289; S ii.143; iv.113 sq., 284; -vibhāga distribution of relics VvA 297; PvA 212. Dhātuka Dhātuka (adj.) (only -- ˚) having the nature, by nature, affected with, -- like (cp. ˚dhamma B 2a); often simply= first part of cpd. (cp. E. friend -- like=friendly=friend) J i.438 (kiliṭṭha˚ miserable), ii.31 (sama˚), 63 (badhira˚ deaf), 102 (paṇḍuroga˚ having jaundice), 114 (dhuttika˚); iv.137 (vāmanaka˚ deformed), 391 (muddhā˚); v.197 (āvāṭa˚); DhA i.89 (anattamana˚). (Pali)

Austro-asiatic languages. Pinnow's map.

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Map of Bronze Age sites of eastern India and neighbouring areas: 1. Koldihwa; 2.Khairdih; 3. Chirand; 4. Mahisadal; 5. Pandu Rajar Dhibi; 6.Mehrgarh; 7. Harappa;8. Mohenjo-daro; 9.Ahar; 10. Kayatha; 11.Navdatoli; 12.Inamgaon; 13. Non PaWai; 14. Nong Nor;15. Ban Na Di andBan Chiang; 16. NonNok Tha; 17. Thanh Den; 18. Shizhaishan; 19. Ban Don Ta Phet [After Fig. 8.1 in: Charles Higham, 1996, The Bronze Age of Southeast Asia, Cambridge University Press, p.295]. Map of bronze age sites which correlate with the Austro-asiatic Indian sprachbund map.

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S. Kalyanaraman Sarasvati Research Center November 29, 2015

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