| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library |
Vedic Reader (excerpts) IntraText - Concordances (Hapax - words occurring once) |
bold = Main text
Chapter, Paragraph grey = Comment text
1501 Intro, 1 | separated from the Iranians much sooner than 1300 B.C. But, according
1502 Intro, 7 | or Yatudhana (primarily 'sorcerer') alternates with Raksas,
1503 2 | he drives away demons and sorcerers. He observes fixed laws;
1504 17 | probability their origin is to be sought in a very early pre-Vedic
1505 16 | their activities. He is the soul or guardian of all that
1506 28 | became the chief of the souls of the departed. He goes
1507 21 | admixture (asír): milk (gó), sour milk (dádhi), and barley (
1508 23 | sacrificial grass to the south, and drink the pressed draught.
1509 18 | samráj) The attribute of sovereignty (ksatrá) and the term ásura
1510 16 | conceived as a bird traversing space; he is a ruddy bird that
1511 18 | committed by men's fathers. He spares him who daily transgresses
1512 7 | on the negative action of sparing those whom be might slay.
1513 Intro, 8 | mythological dialogues in which the speakers are divine beings (iv. 62;
1514 28 | her dialogue with him Yami speaks of Yama as the 'only mortal',
1515 13 | beard. He carries a golden spear, an awl, and a goad. His
1516 Intro, 8 | were bows and arrows, but spears and axes were also used.
1517 9 | sun-god or a god of light specially connected with the sun.~
1518 Intro, 7 | and perhaps expresses a species. A class of demons scarcely
1519 6 | parbhíd). But the chief and specific epithet of Indra is 'Vrtra-slayer' (
1520 Intro, 9 | lament (x. 34) is a fine specimen of pathetic poetry. One
1521 Intro, 8 | a dozen hymns consist of speculations on the origin of the world
1522 29 | supplies a comparison for the speed of the gods or of mythical
1523 17 | divinities. They are the speediest deliverers from distress
1524 19 | vii. 103], intended as a spell to produce rain, is a panegyric
1525 Intro, 7 | are augury (ii. 42. 43) or spells directed against poisonous
1526 Intro, 7 | Sunrta, 'Bounty', Asuniti, 'Spirit-life', and Nirrti, 'Decease',
1527 Intro, 8 | to the gods. Two kinds of spirituous liquor were made: Soma was
1528 Intro, 8 | wheel of order with twelve spokes, revolving round the heavens,
1529 1 | sacrifice; and his flames are spoons with which he besprinkles
1530 Intro, 7 | x. 146). Others are only sporadically mentioned. The wives of
1531 3 | that are ruddy or tawny, spotted, swift as thought. They
1532 Intro, 7 | celestial water-nymph, the spouse of a corresponding genius
1533 Intro, 7 | Agnayi, Indrani, Varunani, spouses of Agni, Indra, and Varuna
1534 Intro, 1 | Buddhism, which began to spread in India about 500 B.C.,
1535 6 | names of udder (údhar), spring (útsa), cask (kávandha),
1536 16 | far-seeing, all-seeing, the spy of the whole world; he beholds
1537 Intro, 7 | Wrath', and one (x. 161) to Sraddha, 'Faith'. Anumati, 'Favour (
1538 6 | coming out of their dark stalls. Thus when the dawns went
1539 8 | appearance, and colour. Standing in the highest place, he
1540 26 | dark, but as the bright starlit night. Decked with all splendour
1541 Intro, 7 | class of these seems to have started from epithets which were
1542 Intro, 7 | mortal is implied in the statement that they acquired immortality
1543 9 | steps by the laws of Mitra: statements indicating that Mitra regulates
1544 16 | of all that moves or is stationary. His car is drawn by one
1545 1 | heads, three bodies, three stations. This threefold nature of
1546 Intro, 10| results already achieved that steady adherence to the critical
1547 Intro, 5 | Classical Sanskrit, was stereotyped by the grammar of Panini
1548 1 | production from the two kindling sticks (aránis), which are his
1549 21 | emphasized by the poets is the stimulus it imparts to Indra in his
1550 Intro, 9 | Sarama and the demons who stole the cows (x. 108), and that
1551 6 | He is also said to have stopped the steeds of the Sun, apparently
1552 3 | representing the mottled storm-cloud). They are further said
1553 3 | indicates that the Maruts are Storm-gods. The name is probably derived
1554 Intro, 8 | the earliest form of the story which much more than a thousand
1555 Intro, 9 | the world in an exalted strain of poetry. Some of the mythological
1556 21 | passes through a woollen strainer, and flows into wooden vats,
1557 Intro, 7 | in spite of its name is, strange to say, sometimes conceived
1558 15 | the rainy skies and the streaming waters. They bedew the pastures
1559 Intro, 5 | been changed not only to a stress accent, but has shifted
1560 6 | mountains and plains. He stretches out heaven and earth like
1561 Intro, 7 | cars to partake of on the strew of grass prepared for their
1562 18 | shining foot. He sits on the strewn grass at the sacrifice.
1563 Intro, 8 | One of these (x. 34) is a striking poem, being a monologue
1564 6 | representing the lightning stroke, is his exclusive weapon.
1565 7 | of heaven. He is exalted, strongest of the strong, swift, unassailable,
1566 Intro, 6 | metres. The latter type of strophe is called Pragatha and is
1567 Intro, 6 | their construction. The strophes in them consist either of
1568 Intro, 6 | caesura as well. In their structure the Vedic metres thus come
1569 Intro, 10| earlier period of Vedic studies, commencing about the, middle
1570 Intro, 10| supplied by the historical study of the Vedic language in
1571 Intro, 7 | deities called Adityas, often styled 'sons of Aditi'. This expression
1572 Intro, 3 | length, each of which is subdivided into eight Adhyayas or '
1573 6 | 000 of the black race. He subjected the Dasyus to the Aryan,
1574 Intro, 5 | very frequently uses the subjunctive, which as such has entirely
1575 Intro, 10| founder of Vedic philology, substituted the critical method of interpreting
1576 10 | without him sacrifice does not succeed. His song goes to heaven,
1577 7 | name of Rudra's historical successor in post-Vedic mythology.~
1578 17 | The Asvins are typically succouring divinities. They are the
1579 21 | but much oftener sukrá, or súci bright; it is offered almost
1580 6 | individual protégés, such as king Sudas, against terrestrial foes.~
1581 21 | Soma is sometimes called suddhá pure, but much oftener sukrá,
1582 Intro, 7 | from the bonds of physical suffering and moral guilt. She, however,
1583 5 | and misfortune. They are sufficiently personified to be called
1584 Intro, 7 | an agent (formed with the suffix tr or tar), such as Dhatr '
1585 21 | suddhá pure, but much oftener sukrá, or súci bright; it is offered
1586 Intro, 3 | books' (lit. 'cycles') and Suktas or 'hymns'. The latter method
1587 13 | given by the gods to the Sun-maiden Surya as a husband. He is
1588 17 | and Surya. Their car is sunlike and, together with all its
1589 Intro, 7 | Aramati, 'Devotion', Sunrta, 'Bounty', Asuniti, 'Spirit-life',
1590 17 | morning, but also at noon and sunset. They dispel darkness and
1591 1 | son of strength' (sáhasah sunúh). Being produced every morning
1592 Intro, 9 | addressed to Dawn, equal if not superior in beauty to the religious
1593 6 | chiefly those of physical superiority and rule over the physical
1594 18 | transgresses his laws when a suppliant, and is gracious to those
1595 3 | father Rudra, they are also supplicated to bring healing remedies.
1596 29 | shine. His swiftness often supplies a comparison for the speed
1597 Intro, 8 | scattered throughout the hymns supply a good deal of information
1598 Intro, 7 | Disposer', Dhartr, the 'Supporter', Tratr, the Protector',
1599 1 | the erector of a post he supports the sky with his smoke. '
1600 Intro, 8 | religious ceremonies only, while Sura, extracted from some kind
1601 Intro, 7 | features of the earth's surface as well as artificial objects
1602 1 | and is once even said to surpass that of the other gods.
1603 8 | fuel in the waters which surround and nourish him. Clothed
1604 5 | mother'. They have made and sustain all creatures; they are
1605 Intro, 7 | Bïas) and the Sutudri (Sutlej), sister streams of the
1606 Intro, 7 | the Vipas (Bïas) and the Sutudri (Sutlej), sister streams
1607 16 | Súrya is a derivative of svàr light, and cognate with
1608 Intro, 7 | who seize his cows; and Svarbhanu, who eclipses the sun. There
1609 21 | frequently termed mádhu or sweet draught, but oftenest called
1610 21 | with milk, by which it is sweetened. The verb mrj cleanse is
1611 17 | has three wheels. It is swifter than thought, than the twinkling
1612 18 | his occult power they pour swiftly into the ocean without filling
1613 4 | activity of the sun, the swiftly-moving luminary that with vast
1614 8 | The epithet asu-héman swiftly-speeding, applied three times to
1615 29 | the dawns to shine. His swiftness often supplies a comparison
1616 18 | apart. He made the golden swing (the sun) to shine in heaven;
1617 Intro, 6 | quantity of every single syllable in the line is fixed. Usually
1618 Intro, 8 | propounded in mystical and symbolic language. Thus the wheel
1619 Intro, 10| of oblations, priest', 'taker away of breath', 'expeller
1620 | taking
1621 21 | incantations chanted over the tangible Soma, while the stalks are
1622 Intro, 8 | other vessels of metal. The tanner prepared the skins of animals.
1623 Intro, 7 | formed with the suffix tr or tar), such as Dhatr 'Creator',
1624 6 | is also tawny-haired and tawny-bearded. His arms are especially
1625 6 | hári) in colour, he is also tawny-haired and tawny-bearded. His arms
1626 19 | repeating the lessons of their teacher.~
1627 21 | is heavenly, drawn by a team like Vayu's. He is also
1628 1 | sharp jaws, and golden teeth. Mention is often made of
1629 Intro, 4 | emerge. As to matter, a tendency to abstract ideas and philosophical
1630 24 | large tree called vibhidaka (Terminalia bellerica), which is still
1631 Intro, 8 | were composed occupied the territory roughly corresponding to
1632 Intro, 10| the theological and ritual texts of the Brahmanas and Satras,
1633 Intro, 2 | stanzas of the Rigveda. Thanks to these various precautions
1634 | Thence
1635 Intro, 10| guides. in explaining the theological and ritual texts of the
1636 17 | also have suggested several theories. The two most probable are
1637 Intro, 10| with its own particular theory. Yaska's own interpretations,
1638 | therefore
1639 26 | worshippers from the wolf and the thief, guiding them to safety.
1640 2 | worshippers who desire to think of the glory of god Savitr.
1641 Intro, 10| pranetarau), while Yaska himself thinks it may mean 'nose-born' (
1642 1 | prominent one in the RV. Thirdly, a celestial origin of Agni
1643 23 | They are fond of Soma, and thirst for the libations prepared
1644 18 | have broken his laws by thoughtlessness. There is in fact no hymn
1645 2 | besought to stimulate the thoughts of worshippers who desire
1646 18 | sun. He is far-sighted and thousand-eyed. He treads down wiles with
1647 21 | hand; he wields a bow and a thousand-pointed shaft. He has a car which
1648 23 | goods. Arriving in their thousands they range themselves on
1649 Intro, 7 | Visvarapa, son of Tvastr, a three-headed demon slain by both Trita
1650 Intro, 8 | with sickles, being then threshed and winnowed. Wild animals
1651 13 | derived from pus, cause to thrive. The evidence, though not
1652 16 | skin, or which his rays throw off like a skin into the
1653 Intro, 10| giver of breath or water', 'thrower of oblations, priest', '
1654 Intro, 8 | are especially valuable as throwing direct light on the earliest
1655 Intro, 7 | all creatures; no one can thwart their ordinances or live
1656 Intro, 2 | gradually brought together till, with successive additions,
1657 9 | marshals men and watches the tillers with unwinking eye. He is
1658 Intro, 8 | Province, and the Panjab of to-day. The references to flora
1659 6 | an historical basis, are told of Indra's having fought
1660 Intro, 8 | however, is quite secular in tone, and gives more information
1661 Intro, 1 | Jacobi, the separation took place before 1500 B.C. In
1662 | towards
1663 Intro, 7 | formed with the suffix tr or tar), such as Dhatr '
1664 Intro, 7 | the aid of the dog Sarama, tracks and releases the cows hidden
1665 Intro, 8 | purpose of crossing rivers. Trade was known only in the form
1666 Intro, 8 | value in exchange. Certain trades and crafts already existed,
1667 20 | hymn [viii. 29] though traditionally regarded as meant for the
1668 Intro, 7 | the greatest consisted in transforming the bowl of Tvastr into
1669 18 | He spares him who daily transgresses his laws when a suppliant,
1670 Intro, 10| and is represented by the translation of the RV., begun by H.H.
1671 Intro, 8 | winnowed. Wild animals were trapped and snared, or hunted with
1672 Intro, 7 | Dhartr, the 'Supporter', Tratr, the Protector', and Netr,
1673 11 | opened paths for Surya to travel; she brings the eye of the
1674 16 | passages conceived as a bird traversing space; he is a ruddy bird
1675 Intro, 6 | of three stanzas (called trca) in the same simple metre,
1676 18 | far-sighted and thousand-eyed. He treads down wiles with shining
1677 29 | prolongs life; for he has the treasure of immortality in his house.
1678 11 | darkness. She discloses the treasures concealed by darkness, and
1679 3 | worlds to tremble; they rend trees, and, like wild elephants,
1680 10 | chief of the later Hindu triad.~
1681 21 | rain. The sound made by the trickling Soma is often alluded to
1682 1 | represents the earliest Indian trinity.~The universe being also
1683 Intro, 7 | They are a deft-handed trio, who by their marvellous
1684 1 | Hence Agni comes to have a triple character. His births are
1685 3 | Pusan (vi. 54). They form a troop (ganá, sárdhas), being mentioned
1686 Intro, 7 | divisions of the Universe. Troops of deities, such as the
1687 Intro, 1 | practically unchanged for the truly immense period of over 3000
1688 21 | probably refer to three tubs used in the ritual.~Soma'
1689 Intro, 7 | a few divinities of the tutelary order, guardians watching
1690 Intro, 4 | group in the same book has twenty-one, the last only four stanzas.
1691 Intro, 7 | Aditi, with whom she, is twice mentioned.~Godesses play
1692 17 | represented either the morning twilight, as half light and half
1693 17 | swifter than thought, than the twinkling of an eye. It was fashioned
1694 Intro, 6 | which together furnish two-thirds of the total number of stanzas
1695 Intro, 3 | poems of Homer.~There is a twofold division of the RV. into
1696 17 | fertility on her.~The Asvins are typically succouring divinities. They
1697 Intro, 4 | belonging to the sphere of the Udgatr or chanting priest, and
1698 6 | under the names of udder (údhar), spring (útsa), cask (kávandha),
1699 28 | bond of Varuna. The owl (úluka) and the pigeon (kapóta)
1700 Intro, 7 | Liberation', 'Freedom' (lit. 'un-binding'), whose main characteristic
1701 24 | lament of a gambler who, unable to resist the fascination
1702 Intro, 2 | in their original form as unaffected by the rules of Sandhi,
1703 7 | strongest of the strong, swift, unassailable, unsurpassed in might. He
1704 Intro, 8 | them non-sacrificers and unbelievers, as well as 'black-skins'
1705 Intro, 1 | languages remained practically unchanged for the truly immense period
1706 6 | the God of Victory, though unconnected with Indra. Thus it seems
1707 21 | independently. He is a victor unconquered in fight, born for battle.
1708 7 | probable that the phenomenon underlying his nature was the storm,
1709 Intro, 10| considerations, while he undervalued the evidence of native tradition.
1710 Intro, 10| hurler away of what is undesired', 'giver of breath or water', '
1711 8 | place, he always shines with undimmed splendour. Steeds, swift
1712 13 | cattle, bringing them home unhurt and driving back the lost.
1713 6 | passive and peaceful sway, who uniformly applies the laws of nature,
1714 Intro, 10| passages are still obscure or unintelligible. This was already the case
1715 Intro, 7 | She, however, occupies a unique position among the abstract
1716 22 | the highest heaven. Here, uniting with a glorious body, he
1717 Intro, 8 | of religious and racial unity, contrasting the aborigines
1718 7 | the world. By his rule and univeral dominion be is aware of
1719 Intro, 10| Vedic hymns we obscure, unmeaning, and mutually contradictory.~
1720 21 | flowing clear. This purified (unmixed) Soma is sometimes called
1721 7 | strong, swift, unassailable, unsurpassed in might. He is young and
1722 18 | penitent. He removes sin as if untying a rope. He releases even
1723 11 | appears in the east and unveils her charms. Rising resplendent
1724 9 | watches the tillers with unwinking eye. He is the great Aditya
1725 18 | Varuna is mainly lauded as upholder of physical and moral order.
1726 15 | immortal gods. They are upholders and cherishers of order.
1727 6 | the laws of nature, who upholds moral order, and whose character
1728 Intro, 8 | consisted usually of an upper and a lower garment, which
1729 2 | creatures, on a downward and an upward path. Shining with the rays
1730 4 | exclusive epithets 'wide-going' (uru-gayá) and 'wide-striding' (uru-kramá).
1731 4 | uru-gayá) and 'wide-striding' (uru-kramá). With these steps he traverses
1732 21 | generally in hyperbolical usage, with verbs meaning to roar
1733 Intro, 9 | and simple, free from the use of compounds of more than
1734 Intro, 10| exemplifications of the usefulness of these aids to interpretation.
1735 Intro, 5 | the RV. very frequently uses the subjunctive, which as
1736 24 | bellerica), which is still utilized for this purpose in India.~
1737 6 | of udder (údhar), spring (útsa), cask (kávandha), pail (
1738 9 | appears somewhat indefirite.~Uttering his voice, he marshals men
1739 29 | connected with forms of the root va, blow, from which it is
1740 Intro, 7 | as parts of others, and Vac, 'Speech' (x, 71. 125).
1741 13 | Mandala. His individuality is vague, and his anthropomorphic
1742 Intro, 7 | distinctive attributes. This vagueness is further increased by
1743 6 | derivatives of vájra, such as vájra-bahu bearing the bolt in his
1744 10 | as maghávan bountiful and vajrin welder of the bolt he shares.
1745 6 | the bolt in his arm and vajrín wielder of the bolt are
1746 Intro, 8 | drum (dundubhi), the flute (vana), and the lute (vina). Singing
1747 21 | he is a lord of the wood (vánaspáti), and has generated all
1748 Intro, 7 | the order of nature and vanquish the potent powers of evil.
1749 6 | of the thunderstorm who vanquishes the demons of drought or
1750 Intro, 3 | of the latter consists of Vargas or 'groups' of five or six
1751 Intro, 9 | different hymns naturally varies a good deal, but the average
1752 Intro, 5 | exhibits a much greater variety of forms than Sanskrit does.
1753 Intro, 10| asura, 'divine being', is variously rendered by him as 'expeller
1754 17 | Their revolving course (vartís), a term almost exclusively
1755 18 | VÁRUNA~Beside Indra (ii. 12) Varuna
1756 Intro, 7 | such are Agnayi, Indrani, Varunani, spouses of Agni, Indra,
1757 11 | is derived from the root vas, to shine, forms of which
1758 Intro, 7 | is the rarely mentioned Vastospati, 'Lord of the Dwelling',
1759 29 | rain-storm in the dual form of Vata-Parjanyá, while Vayu is often similarly
1760 29 | concrete way than his doublet Vayú, who is celebrated in one
1761 9 | often referred to in the Veda, the term must in the beginning
1762 Intro, 7 | thought in the form of the Vedanta philosophy.~The Vedic gods
1763 Intro, 8 | clarified butter, grain, vegetables, and fruit. Meat was eaten
1764 12 | producer and nourisher of vegetation. He also produces fertility
1765 21 | which it is sweetened. The verb mrj cleanse is used with
1766 Intro, 5 | gerunds. It is, however, in verbal forms that its comparative
1767 21 | hyperbolical usage, with verbs meaning to roar or bellow,
1768 6 | that of a demon; the term verethraghna (=Vrtrahán) is also found
1769 Intro, 7 | directed against poisonous vermin (i. 191) or disease (x.
1770 Intro, 7 | name is employed in a late verse of the tenth book to designate
1771 Intro, 8 | and made kettles and other vessels of metal. The tanner prepared
1772 24 | nuts of a large tree called vibhidaka (Terminalia bellerica),
1773 25 | sacrifice in which Purusa is the victim, the parts when cut up becoming
1774 21 | Soma independently. He is a victor unconquered in fight, born
1775 6 | god of battle who aids the victorious Aryan in overcoming his
1776 Intro, 7 | moon. More rarely occur Vidhatri the 'Disposer', Dhartr,
1777 Intro, 7 | is kasmai devaya havisa vidhema? 'to what god should we
1778 3 | all the five compounds of vidyút in the RV. are almost exclusively
1779 25 | four castes. The religious view is moreover different from
1780 Intro, 9 | gods, often depict with vigorous imagery the phenomena of
1781 Intro, 8 | subject of Kalidasa's drama Vikramorvasi. The other (x. 10) is a
1782 13 | called 'son of deliverance' (vimúco nápat). He follows and protects
1783 Intro, 8 | flute (vana), and the lute (vina). Singing is also mentioned.~
1784 14 | moral guilt, the sins of violence, cursing, and lying. They
1785 6 | world. He is energetic and violent in action, an irresistible
1786 Intro, 7 | x. 75, 2. 4. 6), and the Vipas (Bïas) and the Sutudri (
1787 1 | often called priest (rtvíj, vípra) domestic priest (puróhita),
1788 Intro, 2 | analysed. This text, which is virtually the earliest commentary
1789 4 | most probably derived from vis be active, thus meaning '
1790 6 | for man, he placed the sun visibly in the heavens. The sun
1791 16 | epithet 'all-creating' (visvá-karman) is once applied to him.
1792 Intro, 7 | Similarly, the epithet Visvakarman, 'all-creating', appears
1793 Intro, 7 | whose cows Indra drove out; Visvarapa, son of Tvastr, a three-headed
1794 Intro, 7 | There are, finally, the Visve devas (p. 147), who, invoked
1795 Intro, 9 | the rain-storm with great vividness. The hymns in praise of
1796 19 | described as raising their voices together at the commencement
1797 Intro, 3 | text would fill an octavo volume of about 600 pages of thirty-three
1798 Intro, 2 | by which, in particular, vowels are either contracted or
1799 18 | be derived from the root vr cover or encompass.~
1800 6 | Indra is 'Vrtra-slayer' (Vrtra-hán), owing to the essential
1801 6 | specific epithet of Indra is 'Vrtra-slayer' (Vrtra-hán), owing to the
1802 6 | period a god resembling the Vrtra-slaying Indra of the RV. The etymology
1803 6 | the term verethraghna (=Vrtrahán) is also found there as
1804 29 | the gods. Like Rudra he wafts healing and prolongs life;
1805 21 | blind to see and the lame to walk. Soma also stimulates the
1806 18 | mentioned. He moves his arms, walks, drives, sits, eats, and
1807 28 | Yama. They watch men and wander about among the peoples
1808 Intro, 7 | independent value as the want of a god exercising the
1809 Intro, 8 | Indo-Aryans were still engaged in war with the aborigines, many
1810 3 | Hence they are implored to ward off the lightning from their
1811 Intro, 8 | occupations of the Indo-Aryan was warfare. He fought either on foot
1812 11 | with a uniform hue, she wastes away the life of mortals.
1813 9 | voice, he marshals men and watches the tillers with unwinking
1814 Intro, 7 | tutelary order, guardians watching over the welfare of house
1815 Intro, 10| and 'rain-water' or 'a water-discharging cloud'! In short it is clear
1816 Intro, 7 | an Apsaras, a celestial water-nymph, the spouse of a corresponding
1817 12 | He flies around with a watery car, and loosens the water-skin;
1818 1 | flames are like roaring waves, and his sound is like the
1819 Intro, 10| method Roth attached too much weight to etymological considerations,
1820 10 | maghávan bountiful and vajrin welder of the bolt he shares. He
1821 25 | In the following one, the well-known Purusa-sukta or hymn of
1822 14 | with the priests that bring well-pressed Soma for Indra, Soma (viii.
1823 18 | the sun, and is drawn by well-yoked steeds. Varuna sits in his
1824 6 | stalls. Thus when the dawns went to meet Indra, he became
1825 Intro, 3 | now invariably followed by Western Scholars in referring to
1826 | whatever
1827 Intro, 8 | The occupations of the wheelwright and the carpenter were,
1828 | whence
1829 2 | drawn by two or more brown, white-footed horses. He has mighty golden
1830 | why
1831 18 | in heaven; he has made a wide path for the sun; he placed
1832 5 | old. They are great and wide-extended; they are broad and vast
1833 4 | his exclusive epithets 'wide-going' (uru-gayá) and 'wide-striding' (
1834 4 | wide-going' (uru-gayá) and 'wide-striding' (uru-kramá). With these
1835 22 | that in earlier times his widow and his weapons were burnt
1836 6 | bolt in his arm and vajrín wielder of the bolt are almost without
1837 18 | thousand-eyed. He treads down wiles with shining foot. He sits
1838 Intro, 10| of the RV., begun by H.H. Wilson in 1850, was considered
1839 Intro, 7 | are Arbuda, described as a wily beast, whose cows Indra
1840 6 | invoked to slay Vrtra and to win the light. When he had slain
1841 6 | sets free the waters or wing the light. He is secondarily
1842 18 | falsehood. No creature can even wink without his knowledge.~As
1843 Intro, 8 | being then threshed and winnowed. Wild animals were trapped
1844 18 | been or shall be done, he witnesses men's truth and falsehood.
1845 26 | her worshippers from the wolf and the thief, guiding them
1846 3 | the god of Wind, in the wombs of heaven and they are called
1847 17 | frequent epithets are dasrá wondrous and násatya true.~They are
1848 17 | riding on their steeds to woo the daughter of the Sun.
1849 21 | strainer, and flows into wooden vats, in which it is offered
1850 13 | clearly and at once. He is the wooer of his mother and the lover
1851 21 | the juice passes through a woollen strainer, and flows into
1852 Intro, 2 | the metre. Soon after this work was concluded, extraordinary
1853 Intro, 7 | He is the most skilful of workmen, having among other things
1854 Intro, 8 | necklaces, and earrings were worn as ornaments. Men usually
1855 1 | and was personified and worshipped as a mighty, wise, and beneficent
1856 Intro, 8 | reeds, sewed, and especially wove, but whether they ever did
1857 Intro, 2 | families by memory, not by writing, which could hardly have
1858 Intro, 10| Yaska. Hence either Yaska is wrong or Sayana does not follow
1859 Intro, 7 | The much less common term Yalu or Yatudhana (primarily '
1860 28 | YAMÁ~Three hymns are addressed
1861 9 | people, and the epithet yatayáj-jana arraying men together appears
1862 9 | great Aditya who marshals, yatayati, the people, and the epithet
1863 Intro, 7 | less common term Yalu or Yatudhana (primarily 'sorcerer') alternates
1864 21 | milk (dádhi), and barley (yáva). The admixture being alluded
1865 2 | with the rays of the sun, yellow-haired, Savitr raises up his light
1866 Intro, 8 | composed their hymns. They yield incidental genealogical
1867 15 | of rain. They have kine yielding refreshment, and streams
1868 28 | are identical with the Yima and Yimeh of the Avesta.
1869 28 | identical with the Yima and Yimeh of the Avesta. Yama himself
1870 17 | yoking Usas is born. They yoke their car to descend to
1871 17 | her in their car; at its yoking Usas is born. They yoke
1872 Intro, 7 | mother is mythologically younger than some at least of her
1873 8 | elsewhere. Brilliant and youthful, he shines without fuel
1874 17 | earliest interpreters before Yuska, who offered various explanations,
1875 17 | Greek mythology, sons of Zeus, brothers of Helena; and