1. To the earth.
Found also in Pāipp. xvii. (excepting vss. 62, 63). Many of the verses are used by the Kāuç., as also the whole hymn (which is also by itself an anuvāka), under the name bhāuma, '[hymn] to earth': so at 38. 12, 16, in a ceremony for giving firmness to buildings; at 98. 3 (with vi. 87, 88), for safety from earthquake; and in 8. 23 it is (with iii. 12, vi. 73, 93) reckoned a vāstoṣpatya hymn. The first 7 verses (Kāuç. 24. 27) and the first 9 (? 24. 31, 35) are used in the āgrahāyaṇī ceremony. ⌊Further, cf. Keç. to 70. 8, 9.⌋ In Vāit., vss. 1, 13, 27, 30, and others are quoted. ⌊The whole hymn is prescribed in Nakṣ. Kalpa, 18, in a mahāçānti called pārthivī: see SPP. iii. 2025.⌋
Translated: by Charles Bruce, Journal of the Royal Asiatic Society, Old Series, xix. 321 ff. (with comparisons from Greek writers); Ludwig, p. 544; Henry, 179, 215; Griffith, ii. 93; Bloomfield, 199, 639.
1. Great (bṛhánt) truth, formidable right, consecration, penance, bráhman, sacrifice sustain the earth; let her for us, mistress of what is and what is to be—let the earth make for us wide room (loká);—
Found also in MS. (iv. 14. 11), which reads yajnā́s in b, and bhúvanasya (for bhávyasya) in c. The Anukr. does not heed that pāda a is jagatī. The verse (unless more of the hymn is meant to be included with it) is, according to Vāit. 12. 6, to be repeated by one who relieves on the ground the needs of nature. It is quoted by Kāuç. 24. 24 in the āgrahāyaṇī ceremony; also in the comm. to 24.35 (cf. above); and it, with vs. 38, is reckoned (see note to Kāuç. 19. 1) among the puṣṭika mantras.
2. Unoppressedness in the midst of men (mānavá). Whose are the ascents (udvát), the advances (pravát), the much plain (samá); who bears the herbs of various virtue (nā́nāvīrya)—let the earth be spread out for us, be prosperous for us.
The mss, vary in a between badhyatás and madhyatás (Bp.P.M.I. have ba-), but only the latter can be right, and the translation adopts it; the former (which Ppp. also has, and mānaveṣu) seems to have come in under the influence of -bādham. ⌊Correct the edition.⌋ As the text stands, pāda a can only be an adjunct to vs. 1, and so Ppp. reckons it, and begins our b with asyās. But MS. (iv. 14. 11) reads asambādhā́ yā́ madhyató mānavébhyo; it also has mahát for bahú at end of b, and nā́nārūpās and bibhárti in c. This time the Anukr. notices that b has 12 syllables. Kāuç. 137. 16 quotes the verse ⌊in the preparation of the vedi⌋.
3. On whom [are] the ocean and the river (síndhu), the waters; on whom food, plowings, came into being; on whom quickens this that breathes, that stirs—let that earth (bhū́mi) set us in first drinking.
That is, doubtless, give us precedence over others (but MS. reads pūrvapéyam: see note to vs. 5). Ppp. reads for b yasyāṁ devā ’mṛtam anvavindan; and for second half-verse it has our 4 c, d, giving our 3 c, d as second half of vs. 5, with the easier reading jīvati, ⌊followed by⌋ viçvam ejāt in c. We should expect kṛṣáyas in b.
4. Whose, the earth's, [are] the four quarters; on whom food, plowings, came into being; who bears manifoldly what breathes, what stirs—let that earth (bhū́mi) set us among kine, also in inexhaustibleness (? ánya).
Ppp. reads in a yasyām and pṛthivyām, and in b gṛṣṭayas ⌊cf. note to ii. 13. 3⌋. As second half-verse it has our 5 c, d, giving our 4 c, d as 3 c, d, reading (after bahudhā) prāṇine jan̄gano bhūmir goṣv açveṣu pinve kṛṇotu, thus relieving us of the difficult ánye. Kāuç. (137. 17) uses the verse next after vs. 2, in connection with making the sacrificial hearth four-cornered. The description given by the Anukr. of this and the two following verses is so wholly wrong that we cannot help suspecting a corrupt text. This verse is, if we make no resolutions in d, a regular triṣṭubh.
5. On whom the people of eld (pūrvajaná) formerly spread themselves (? vi-kṛ); on whom the gods overcame the Asuras; the station
(? viṣṭhā́) of kine, of horses, of birds (váyas)—let the earth assign us fortune (bhága), splendor.
Ppp. reads in a nicakrire, and in b atyavartayan; also in c (found as ⌊its⌋ 4 c) vayasayya ⌊?⌋. MS. has a verse made up of our 5 a, b (without variant), 4 c (accenting bibhárti), and 3 d (with pūrvapéyam). The verse is mixed triṣṭubh and jagatī. ⌊In Ppp. this verse precedes our 4.—The sequence of the half-verses of the Vulgate as they stand in Ppp. seems therefore to be as follows: 3 a, b, 4 c, d, 5 a, b, 3 c, d, 4 a, b, 5 c, d.⌋
6. All-bearing, good-holding, firm-standing, gold-backed (-vákṣas), reposer of moving things (jágat), bearing the universal (vāiçvānará) fire, let the earth (bhū́mi), whose bull is Indra, set us in property.
The verse is found also in MS. (iv. 14. 11), which reads, in a-b, purukṣúd dhíraṇyavarṇā jágataḥ pratiṣṭhā́; and in d dráviṇam (the editor also admits in his text the bad reading índra ṛṣabhā́). It is quoted in Kāuç. 137. 28. ⌊I do not see why W. has preferred 'gold-backed' to 'gold-breasted' here and in vs. 26.⌋ ⌊By 'reposer' he means 'bringer-to-rest.'⌋
7. She the earth (bhū́mi pṛthivī́), whom the gods, sleepless, defend all the time without failure—let her yield (duh) to us honey, what is dear; then let her sprinkle us with splendor.
The verse is found also in MS. (iv. 14. 11), which reads in c ghṛtám instead of priyám.
8. She who in the beginning was sea (salilá) upon the ocean (arṇavá); whom the skilful (manīṣín) moved after with their devices (māyā́); the earth whose immortal heart covered with truth is in the highest firmament (vyòman)—let that earth (bhū́mi) assign to us brilliancy, strength, in highest royalty.
The verse is properly 11 + 12: 11 + 11; 8 + 8 = 61 syllables, and not very well described by the Anukr. The last two clauses perhaps have independent construction: '[assign] to us brilliancy [and] strength, [and] set [us] in highest royalty.'
9. On whom the circulating waters flow the same, night and day, without failure—let that earth (bhū́mi), of many streams (-dhā́rā) yield (duh) us milk; then let her sprinkle [us] with splendor.
The Anukr. does not heed that c is jagatī pāda. ⌊In Ppp., this verse precedes our 7.⌋
10. Whom the Açvins measured; on whom Vishṇu strode out; whom Indra, lord of might (çacī-), made free from enemies for himself—let that earth (bhū́mi) to us, a mother to a son, release (vi-sṛj) milk ⌊to me⌋.
Some of the mss. read in d -trā́ṅ chácī-, and Bp. has accordingly -trā́n. Ppp. also has cakrā ”tmane ‘namitrāṅ cchacī-; and, at the end, naṣ payaḥ. ⌊Ppp's repetition of nas is more tolerable than the harsh change from pl. to sing, which W. seems to have overlooked.⌋
11. Let thy hills (girí) [and] snowy mountains (párvata), let thy forest-land (áraṇya), O earth, be pleasant (syoná); upon the brown, black, red, all-formed, fixed (dhruvá) earth (bhū́mi), the earth guarded by Indra—I, unharassed, unsmitten, unwounded, have stood upon the earth.
Ppp. reads in b āraṇyaṁ corrected to ar-, and naḥ after astu; also in c lohinīṁ, and in f adhi ṣṭhāṁ, which is better. ⌊Roth's Collation has in fact addhi.⌋ The verse (11 + 11: 11 + 11: 8 + 8 = 60) should be called atiçakvarī rather than virāḍ aṣṭi. Verses 11 and 12 are reckoned to the svastyayana gaṇa (see note to Kāuç. 25. 36).
12. What is thy middle, O earth, and what thy navel, what refreshments (ū́rj) arose (sam-bhū) out of thy body—in them do thou set us; be purifying (pū) toward us; earth (bhū́mi) is mother, I am earth's son; Parjanya is father—let him save (fill? pṛ) us.
Ppp. reads at end of a yaç ca nādyā.
13. On what earth (bhū́mi) they enclose the sacrificial hearth; on what [earth] men of all works extend the sacrifice; on what earth are set up (mi) the sacrificial posts, erect, bright, before the oblation—let that earth (bhū́mi), increasing, make us increase.
Ppp. reads in b viçvakarmaṇaḥ, and in d reads and combines çukrā ”hutyā pur-. All the mss. accent at the end vardhamānā́. In Vāit. 15. 8, the verse is used to accompany the enclosing of the sacrificial hearth. In virtue of one jagatī pāda (b), the verse is a full çakvarī (56 syll.).
14. Whoso shall hate us, O earth; whoso shall fight [us]; whoso shall vex [us] with mind, who with deadly weapon—him, O prior-acting earth
(bhū́mi), do thou put in our power.
'Prior-acting,' i.e., apparently, 'getting the start of him'; we should expect a nom. rather than a vocative case. Ppp. reads instead pūrvakṛtvane; also, in b, ‘bhimanyā tāindanamā dhanena. Read in our text pṛtanyā́d yò (an accent-sign omitted); one of our mss. ⌊and five of SPP's authorities, and his text!⌋, however, read yó. According to the usual nomenclature of the Anukr., the verse is a virāḍ gāyatrī (11 + 11: 12 = 34, hence bhurij). ⌊Dr. Ryder suggests that the mahābṛhatī here intended is one of 3 jāgata pādas (see Ind. Stud. viii. 243-4). Both this vs. and 17 may be scanned as 12 + 12: 12—cf. under vs. 17.⌋
15. Born from thee, mortals go about upon thee; thou bearest bipeds, thou quadrupeds; thine, O earth, are these five [races] of men, for whom, mortals, the rising sun extends with his rays immortal light.
Ppp. reads in b ca instead of the second tvam.
16. Let those creatures, without exception (samagrá), together yield fruit (duh) to us; the honey of speech, O earth, do thou assign unto me.
Té for tā́s at the beginning, allowing us to regard prajā́s as accus., would be a welcome emendation.
17. The all-producing (-sū́) mother of herbs, the fixed earth (bhū́mi), the earth maintained by ordinance, the auspicious, the pleasant, may we go about over always.
This verse (10 ⌊properly 11⌋ + 12: 12 = 34 syll.) is overlooked by the Anukr.; it nearly accords in structure with vs. 14, above. ⌊Dr. Ryder observes that the dual (mahābṛhatyāu) of the Anukr.-text suggests the possible falling out of the pratīka of this verse. See under vs. 14.⌋ ⌊There is a play of words in dhármaṇā dhṛtā́m which cannot easily be reproduced in translation.⌋
18. Thou hast become great, a great station (sadhástha) great is thy trembling, stirring, quaking; great Indra defends thee unremittingly. Do thou, O earth (bhū́mi), make us to shine forth as in the aspect (saṁdṛ́ç) of gold; let no one soever hate us.
Ppp. reads vīryeṇa for apramādam in c, and from e ⌊samdṛçi⌋ passes directly on to our 19 c (agnir antaṣ pur- etc.): probably an accidental omission. The verse (12 + 11: 8 + 8 + 8 = 58) lacks two syllables of a full atiçakvarī.
19. Agni is in the earth (bhū́mi), in the herbs; the waters bear Agni; Agni [is] in the stones (áçman); Agni is within men; in kine, in horses are Agnis.
This and the two following verses are quite out of connection here, and seem to be an intrusion. They are quoted together in Kāuç. 2. 41 as accompanying the feeding of the fire with fuel; in 120. 5, in a ceremony against the cleaving open of the ground; and in 137. 30 (each singly) to accompany the strewing of the sacrificial hearth in the ājyatantra. The first part of the verse (as noted above) is wanting in Ppp.
20. Agni sends heat from the sky; the wide atmosphere is god Agni's; mortals kindle Agni [as] oblation-bearer, ghee-lover.
Ppp. combines in a divā ”tapaty.
21. Let the earth, fire-clad, black-kneed, make me sharpened, brilliant (tvíṣīmant).
This verse is quoted by pratīka in GB. i. 2. 9. As to the ritual uses of it and of vs. 20, see the note to vs. 19. Ppp. reads tviṣīvantaṁ in b.
22. On the earth (bhū́mi) they give to the gods the sacrifice, the oblation, duly prepared; on the earth (bhū́mi) mortal men (manuṣyà) live by svadhā́, by food; let that earth (bhū́mi) assign us breath, life-time; let earth make me one who attains old age.
The verse (8 + 8: 8 + 8: 11 + 11 = 54) should be called by the Anukr. svarāj instead of virāj. Ppp. reads in a juhvati instead of dadati.
23. What odor of thine, O earth, came into being, which the herbs, which the waters bear, which the Gandharvas and Apsarases shared—with that do thou make me odorous; let no one soever hate us.
Ppp. adds, after bhejire, yas te gām açvam arhati; and it reads for our d tenā ’smān surabhīṣ kṛṇu, and, in our e, dvakṣata. The verse (11 + 11: 12: 8 + 8 = 50) is as well described by the Anukr. as the latter's system admits. Verses 23-25 ⌊so the schol.⌋ are called in Kāuç. 13. 12 and 54. 5 gandhapravādās (likewise in the comm. to 24. 24); they are also reckoned as belonging to the second varcasya gaṇa (see note to Kāuç. 12. 10).
24. What odor of thine entered into the blue lotus; which they brought together at Sūryā's wedding—the immortals, O earth, [what] odor in the beginning—with that do thou make me odorous; let no one soever hate us.
Ppp. has again tenā ’smān surabhīṣ kṛṇu, and dvakṣata. ⌊To the definition of the⌋ verse (11 + 11: 11 + 8 + 8 = 49) ⌊should be added "bhurij"⌋.
25. What odor of thine is in human beings (púruṣa); in women, in men, [what] portion, pleasure; what in horses, in heroes, what in wild animals and in elephants; what splendor, O earth (bhū́mi), in a maiden—with that do thou unite us also; let no one soever hate us.
Or, in d, mṛgeṣu hastiṣu may mean simply 'elephants' (lit. 'wild beasts having a hand'). Ppp. reads yas te bhāume puruṣeṣu...rucir yo vadhūṣu: yo goṣv açveṣu yo mṛgeṣu:...yad bhāume abhi sāṁ sṛja; and in g dvakṣata. If the verse contains an uṣṇih pāda (namely c, the resolution aç-u-eṣu being rejected), it is nicṛt as a çakvarī.
26. Rock [is?] earth (bhū́mi), stone, dust; this earth (bhū́mi) [is] held together, held; to that earth, gold-backed (-vákṣas) have I paid homage.
Ppp. reads, in a-b, pāṅsv aryā bhūmi stṛtā dhṛtā, and omits c, d. ⌊Cf. note to vs. 6.⌋
27. On whom stand always fixed the trees, the forest trees (vānaspatyá), the all-supporting earth that is held [together] do we address.
Ppp. reads for d bhūmyāi hiraṇyavakṣasi dhṛtam acchāv-. Vāit. 2. 8 quotes the verse to accompany the laying down of the enclosing sticks.
28. Arising (ud-īr), also sitting, standing, striding forth, with right and left feet, let us not stagger upon the earth.
The Anukr. seems to assume the resolution -kṛ-ā- in b. This verse and 33 below are quoted in Kāuç. 24. 33 to accompany the taking of three steps, while looking around, in the āgrahāyaṇī ceremony.
29. The cleansing (vimṛ́gvan) earth do I address, the patient (kṣamá) earth (bhū́mi), increasing by worship (bráhman); may we sit down, O earth (bhū́mi), upon thee, that bearest refreshment, prosperity (puṣṭá), food-portion, ghee.
Ppp. reads at the beginning vimargvāya, in b vāvṛdhānaḥ, in c puṣṭiṁ, in d bhāume. The verse is quoted four times in Kāuç.: in 3. 8; 24. 28; 137. 40, to accompany a sitting down in different ceremonies; and in 90. 15, when causing a guest to stand upon a cushion.
30. Let cleansed (çuddhá) waters flow for our body; what mucus (? syédu) is ours, that we deposit on him we love not (ápriya); with a purifier (pavítra), O earth, do I purify myself.
Part of the pada-mss. (Bp. ⌊and one of SPP's⌋) accent mā́ in c. Ppp. has mā for nas in a; and, in b, yo me sehnur. The verse is quoted in Kāuç. 58. 7 (and at second hand under 24. 24) in connection with rinsing the mouth after spitting; also in Vāit. 12. 6 in connection with easing nature.
31. What forward directions are thine, what upward, what are thine, O earth (bhū́mi), downward, and what behind, let those be pleasant to me going about; let me not fall down [when] supported (çri) on creation (bhúvana).
The verse is found also in MS. (iv. 14. 11), which reads, for b, yā́ç ca bhūmy adharā́g yā́ç ca paçcā́; also çivā́s for syonā́s in c. Ppp. has in b bhāume ‘dharād, and in d çuçriyāṇe. This and the following verse are reckoned to the svastyayana gaṇa: see note to Kāuç. 25. 36.
32. Do not push (nud) us behind, nor in front, nor above and below; become thou welfare for us, O earth (bhū́mi); let not the waylayers find [us]; keep very far off the deadly weapon.
The directions 'forward' etc., in this and the preceding verse, are also equivalent, as elsewhere, to 'eastern' etc. Pāda d occurs below as xiv. 2. 11 a; e was found above as i. 20. 3 d etc. Ppp. reads mā for nas in a, omits b, reads in c bhāume me kṛṇu, and makes d and e change places, reading also vāyas for varīyas ⌊and vidhan for vidan⌋. The verse (11 + 8: 8 + 8 + 8 = 43) is curiously defined by the Anukr.
33. How much of thee I look forth upon, O earth (bhū́mi), with the sun for ally (medín), so far let my sight not fail (mī), from one year (sámā) to another.
Ppp. has again bhāume in b. For the use of the verse in Kāuç., see note to vs. 28. It is quoted also in Vāit. 27. 7 as used by one gazing at the earth after mounting the sacrificial post. ⌊Pāda d we had at iii. 10. i; 17. 4.⌋
34. In that, lying, I turn myself about upon the right [or] the left side, O earth (bhū́mi); in that we with our ribs lie stretched out upon thee that meetest us—do not in that case injure us, O earth (bhū́mi), thou underlier of everything.
'Underlier,' lit. 'counter-lier, one whose lying answers to that of another.' In a, b, perhaps rather 'in that I turn over toward [thee] the one or the other side' ⌊cf. vii. 100. 1⌋. Our Bp. puts its sign of pāda-division between c and d before instead of after yát, and the Anukr. supports it by counting a bṛhatī element in the verse (which is properly 8 + 11: 8 + 8: 8 + 8 = 51). The verse is prescribed in Kaug. 24. 30, to accompany the act of turning over while lying down, in the āgrahāyaṇī ceremony. All the mss., with the edition, ⌊likewise SPP's mss. and ed.,⌋ accent paryā´varte; it should ht paryāvárte. Ppp. puts the verse after 35, and reads api for abhi in b; and, for d, pṛṣṭvā yad ṛdva çemahe; and bhāume both times for bhūme.
35. What of thee, O earth (bhū́mi), I dig out, let that quickly grow over; let me not hit (arpay-) thy vitals nor thy heart, O cleansing one.
'Grow over,' i.e. heal up, like a wound. Ppp. has again bhāume in a; also oṣaṁ for kṣipram in b, and arpitam in d; this time (cf. vs. 29) it agrees with our text in the peculiar epithet vimṛgvari, lit. 'wiping off.' Kāuç. (46. 51) quotes the verse to accompany an act of digging in a prāyaçcitta ceremony; and again similarly at 137. 12.
36. Let thy hot season, O earth (bhū́mi), rainy season, autumn, winter, cool season, spring—let thine arranged seasons, years, let day-and-night, O earth, yield milk (duh) to us.
One would expect in c hāyanā́s 'belonging to or constituting the year'; and Ppp., combining hāyanā ’hor-, favors that reading. Ppp. has also again bhāume in a. The irregularity of the verse (8 + 11: 10 + 11 = 40) indicates corruption; it is a pan̄kti, of course, only by the sum of syllables. It is quoted in Kāuç. 137. 9, as one approaches to measure out the sacrificial hearth. ⌊Cf. 137. 4, note.⌋
37. She who, cleansing one, trembling away the serpent; on whom were the fires that are within the waters, abandoning the god-insulting barbarians, choosing, she the earth, Indra [and] not Vṛitra, kept herself (dhṛ) for the mighty one (çakrá), the virile bull.
The first pāda is extremely obscure; it is here translated mechanically, as closely as possible to the text. Bruce understands at the beginning yā́: ā́pa (instead of the yā́: ápa of the pada-text); and that would be a natural and easy emendation, if only the resulting sense were more acceptable. Ludwig renders as if we read sárpāt ('trembling at the serpent'). The totally different reading of Ppp., ya āpas sarpan yatamānā vimṛgvari, indicates that the text is corrupt. Ppp. further reads in b agnayo ‘psv, and stops the verse at dadatī, then adding our vs. 40. Our verse (12 + 11: 11 + 11: 11 = 56) adds up as a true çakvarī.
38. On whom are the seat and oblation-holder; on whom the sacrificial post (yū́pa) is planted; on whom worshipers (brahmán) praise (arc) with verses, with the chant, knowing the sacrificial formulas; on whom are joined the priests (ṛtvíj), for Indra to drink the soma;—
Ppp. reads in e yujyante ‘syām ṛtyavas s-. The verse is quoted in Kāuç. 24. 37 to accompany an oblation ⌊and by Dārila to 24. 24, in the āgrahāyaṇī ceremony⌋. It is also reckoned with vs. 1 among the puṣṭika mantras (see note to Kāuç. 19. i). In Vāit. 15. 4, this verse and the two following are prescribed to accompany the subrahmaṇyā recitation; in 10. 8, it is used at the setting up of the sacrificial post.
39. On whom the former being-making seers sang out (ud-arc) the kine—the seven pious ones (vedhás), by their session, together with sacrifice [and] penance;—
Ppp. reads udānāt for udānṛcus in b; all our mss. accent úd ānṛcús, but the edited text has emended to udān-. Vāit. 22. 1 gives the verse as prescribed by a certain authority to be used instead of iii. 14. 2, in driving out the kine from the place of sacrifice.
40. Let that earth (bhū́mi) appoint unto us what riches we desire; let Bhaga join on after; let Indra go [as our] forerunner.
For consistency, our text should read in c -yun̄tām, as called for by Prāt. ii. 20 (see the note). As noticed above, this verse is in Ppp. joined on to 37 as a part of it; in its place, as conclusion of 39, is given here sā naṣ paçūn viçvarūpān dadhātu jaradaṣṭiṁ mā pṛthivī kṛṇotu. ⌊In d of our vs. 40, Ppp. reads indro yātu.⌋
41. On whom, the earth (bhū́mi), mortals sing [and] dance with loud noises (? vyāìlaba); on whom they fight; on whom speaks the shout (ākrandá), the drum—let that earth (bhū́mi) push forth our rivals; let earth make me free from rivals.
Yudhyánte should be emended to yúdhyante. The verse (8 + 8: 8 + 8: 11 + 11 = 54) has no kakubh element in it, but as çakvarī it is virāj. Ppp. puts the verse after our vs. 42, and reads for b: janā martyā dvāilavā; ⌊in c yudhyante ‘syām; and, for e, f, sā no bhūmiṣ pra dadhatāṁ sapatnāṅ: yo no dveṣṭy adharaṁ taṁ kṛṇotu.
42. On whom is food, rice-and-barley; whose are these five races (kṛṣṭí)—to the earth, whose spouse is Parjanya, fattened (-médas) by the rain, be homage.
With the irregular, but not infrequent, combination yásye ’mā́ḥ in b, the verse is a regular anuṣṭubh; for the epithet svarāj of the Anukr. there is no ⌊sufficient⌋ reason. Ppp. reads for b yatre ’māṣ pañca gṛṣṭayaḥ, and ends with -medhase. Kāuç. uses the verse at 24. 38 (next after vs. 38), and at 137. 24, with homage to the ⌊earth (bhūmi)⌋.
43. Whose are the god-made strongholds; in whose field [men] fall out (? vi-kṛ)—the earth, womb of everything, let Prajāpati make pleasant (ráṇya) to us, spot by spot.
⌊BR. render viçvágarbha by 'Alles im Schoosse tragend.'⌋ Ppp. reads yasyāṁ both times for yasyāḥ; also, at the end, niṣ ṭaṇotu. The Anukr. is more than usually scrupulous in calling the verse virāj. Read in b vikurváte.
44. Bearing treasure [and] good in many places hiddenly, let the earth give me jewel (maṇí), gold; giver of good, bestowing good things on us, let the divine one assign [them to us] with favoring mind.
Ppp. ⌊puts the verse after our 30, and⌋ reads at end of b dadhātu naḥ. Kāuç. quotes the verse at 24. 39, as used by one who desires jewels or gold. ⌊So Keç., p. 322: also SPP. (maṇihiraṇyādikāmaḥ) at p. 20118; but at 20126 he cites the sūtra with Bl's reading (maṇiṁ hir-); cf. Caland, p. 66.⌋
45. Let the earth, bearing in many places people of different speech, of diverse customs (-dhárman), according to their homes, yield (duh) me a thousand streams of property, like a steady (dhruvá) unresisting milch-cow.
Ppp. reads in a janaṁ yaṁ bibhratī bahuvācasaṁ, and in c nas for me. The Anukr. does not heed that the last pāda in this verse, and the last two in vs. 44, are triṣṭubh. ⌊Keç., p. 32231, couples this vs. with the preceding: cf. note to vs. 44.⌋
46. What stinging (vṛ́çcika) harsh-biting serpent of thine lies in secret, winter-harmed, torpid (? bhṛmalá); whatever worm, O earth, becoming lively, stirs in the early rainy season—let that, crawling, not crawl upon us; be thou gracious to us with that which is propitious.
Ppp. reads in a vṛçcakas, and for b ff. hemantalabdho bhramalo (!) kṛmir lisaṁ pṛthivyāi prāvṛṣī yad ejati. The treatment of krímis in c as neuter is very strange. ⌊Is it a collective neuter like Gewürm? cf. Noun-Inflection, JAOS. x. 570.⌋ In the description of the verse (11 + 12: 7 + 8 + 8 + 8 = 54) by the Anukr. there is perhaps something omitted (or we are to read virāṭ çakvarī for parāç-). The verse is used according to Kāuç. 50. 17 (with ⌊iii. 26 (see introduction thereto) and 27 and⌋ vi. 56. 1) in the removal of vermin; also, according to 139. 8, with a number of other verses about serpents and the like; and it is reckoned to the rāudra gaṇa (note to Kāuç. 50. 13). In Vāit. 29. 10 it accompanies a libation to Rudra.
47. What many roads thou hast, for people to go upon, a track (vártman) for the chariot, and for the going of the cart, by which (pl.) men of both kinds, excellent and evil, go about—that road, free from enemies, free from robbers, may we conquer; be thou gracious to us with that which is propitious.
Ppp. reads bahudhā (for bahavas) in a, yebhiç car- at beginning of c, and panthām in d; and it omits the last pāda ⌊repeated from vs. 46⌋. The pratīka (ye te panthānaḥ), quoted in Kāuç. 50. 1, might refer either to this verse or to vii. 55. 1; the comm. to vii. 55 declares the latter to be intended.
48. Bearing the fool, bearer of what is heavy, enduring (titikṣú) the death (? nidhána) of the excellent and of the evil, the earth, in concord with the boar, opens itself to the wild (mṛgá) hog.
Ludwig understands gurubhṛ́t in a as 'bearer of the wise' (guru as antithesis of malva); the Pet. Lexx. translate nidhána as 'residence' (and so Bruce, 'abode'). Ppp. has at the beginning a very different text: sarpaṁ bibhratī surabhir; and it reads sūkareṇa in c and varāhāya in d.
49. What forest animals of thine, wild beasts set in the woods, lions, tigers, go about man-eating—the jackal (? ulá), the wolf, O earth, misfortune, the ṛkṣī́kā, the demon, do thou force (bādh) away from us here.
The translation here given agrees with its predecessors in assuming emendation of té in a to te. Some of our mss. read in c-d itá rakṣī́kām; and Bp. has after it ṛ́kṣaḥ. Ppp. gives eta rakṣīkāṁ rakṣo ‘pa bādhā mat; and, at the beginning, yatārṇyāṣ paç-; ⌊and ulaṁ in c like our text⌋. With a compare the nearly identical xi. 2. 24 a; in spite of their agreement, one can hardly help regarding mṛgās as an intruded word. The Anukr. apparently accepts the two redundant syllables as making up for the deficiency in b and d, since 14 + 11: 12 11 = 48 syllables. ⌊As to the "man-eaters," cf. note to xv. 5. 7.⌋
50. What Gandharvas, Apsarases [there are], and what arā́yas, kimīdíns: the piçācás, all demons—them do thou keep away from us, O earth (bhū́mi).
Ppp. combines in a gandharvā ’ps-, and has at the end bhāume yāvayaḥ.
51. She to whom two-footed winged-ones fly together, swans, eagles, hawks, birds; on whom the wind, Mātariçvan, goes about, making clouds of dust (? rájas) and setting in motion the trees—flame (arcís) blows after the forth-blowing, the toward-blowing, of the wind.
The second pāda is identical with xi. 2. 24 b. Upavā́m is metrically an intrusion into e: with the pāda is to be compared RV. i. 148. 4 c (which, however, casts little light upon it). Ppp. reads in c-d vātayate mātariçvā raj-; and, in e, it omits upavām, and has at the end arciṣe. The Anukr. appears to divide the last redundant pāda into two, an anuṣṭubh (8) and a kakubh (6); the whole makes two syllables more than a proper çakvarī (11 + 11: 11 + 11: 8 + 6 = 58). ⌊Hopkins, JAOS. xx.2 217, thinks that fire caused by the friction of branches is here alluded to, and cites parallels. We may add Indische Sprüche, 3759, which is very clear.⌋
52. On whom the black and the ruddy, combined, [namely] day-and-night, [are] disposed upon the earth (bhū́mi); the broad (pṛthivī́) earth (bhū́mi), wrapped [and] covered with rain—let her kindly (bhadráyā) set us in each loved abode.
Ppp. reads gṛṣṭam for kṛṣṇam in a, reads and combines saṁbhṛte ‘horātre in a-b, and reads vṛtāvṛdhā in c, and dhāmnidhāmni in e. In c is to be understood, with the pada-text, vṛtā́: ā́॰vṛtā. An accent-mark under the final tā is needed in order to indicate the acute of sā́ in the next line. The verse (11 + 12: 12 + 8 + 8 = 51)is not well described by the Anukr. ⌊A ca with syllabic value, inserted after kṛṣṇám, would be an effective, albeit cheap, means of improving the meter of a.⌋ The verse is quoted in Kāuç. 24. 41 (next after various of the preceding verses), as accompanying a mouth-rinsing and head-splashing with rainwater; and pāda c, again, in 137. 23, with a sprinkling with water.
53. Both heaven and earth and atmosphere [have given] me this expanse; fire, sun, waters, and all the gods have together given me wisdom (medhā́).
The translation of a, b is doubtful; vyácas may be in apposition with antárikṣam, and the gift as in the second line. The Anukr. takes no notice of the irregular combination me ’dam in a, which is needed to make the verse a simple anuṣṭubh. Ppp. combines māi ’daṁ, and it has at the end saṁ dadhāu. Not this verse, but vi. 53. 1 (according to the comm. on the latter), is quoted in Kāuç. 10. 20, in a ceremony for wisdom; ⌊but Dārila understands our verse as the one intended⌋.
54. I am overpowering, superior by name on the earth (bhū́mi); I am subduing, all-overpowering, vanquishing in every region.
The treatment of the compounds of sah (p. also abhīṣā́ṭ, viçvāṣā́ṭ) is the subject of several rules in the Prāt. (ii. 82; iii. 1; iv. 70). ⌊Cf. above, iii. 18. 5.⌋ The verse is by Kāuç. 38. 30 prescribed to be repeated as one goes to an assembly (pariṣad).
Ppp. at the beginning puts yat before adas; it has in b sṛṣṭā instead of uktā, and mahitvā (which is better); and in c ā vāmabhūtam av-. The Anukr. does not heed the redundant syllable in a.
56. What villages, what forest, what assemblies, [are] upon the earth (bhū́mi), what hosts, gatherings—in them may we speak what is pleasant (cā́ru) to thee.
With the first half-verse may be compared VS. iii. 45 a, b. Ppp. reads for a ye grāmyā yāny araṇyāni, and for c, d teṣv ahaṁ devi pṛthvi vibhyāsaṁ mayu satva ca.
57. As a horse the dust, she has shaken apart those people who dwelt upon the earth since (yā́t) she was born—pleasing, going at the head, keeper of creation (bhúvana), container of forest trees, of herbs.
Ppp. reads at the beginning açvī ’va and is corrupt throughout; ⌊but it reads gṛbhir like our text⌋. The Anukr. calls the first pāda an atijagatī rather than admit the abbreviated form ’va for iva.
58. What I speak, rich in honey I speak it; what I view, that they win (? van) me; brilliant am I, possessed of swiftness; I smite down others that are violent (? dódhat).
The sense of b is obscure. Ppp. reads vadantu (for vananti); Bp. has vadanti, and O.s.m. (p.m.?) vahanti. Ppp. has at the end dodhata. Kāuç. quotes the verse at 24. 14 and 38. 29, each time adding mantroktam 'as expressed in the verse.' ⌊Ppp. puts this verse before our 57.⌋
59. Tranquil, fragrant, pleasant, with sweet drink in her udder, rich in milk, let earth (bhū́mi) bless me, earth together with milk.
Ppp. reads at the beginning santivā ⌊cf. iii. 30. 2, note⌋, and in c no ‘dhi (in place of adhi). The verse is quoted in Kāuç. 24. 31, among many other verses from this hymn; ⌊further, by Dārila to 3. 4, and by Keç. to 70. 8, 9⌋.
60. Whom Viçvakarman sought after with oblation within the ocean, when she was entered into the mist (? rájas); an enjoyable vessel that was deposited in secret became manifest in enjoyment (bhóga) for them that have mothers.
Ppp. reads for b yasyām āsann ugrayo ⌊intending agnayo?⌋ ‘psv antaḥ; and, in c, d, guhā çāir āvir bhor abhavan mātṛmadbhiḥ: which casts no light on the strange and obscure meaning.
61. Thou art the scatterer (? āvápana) of people, [art] a wish-fulfilling (kāmadúgha) Aditi, spreading out; what of thee is deficient, may Prajāpati, first-born of righteousness, fill that up for thee.
62. Let slanders upon thee, free from disease, free from yákṣma, be produced (prásūta) for us, O earth; awakening to meet our long lifetime, may we be tribute-bearers to thee.
The sense of upasthā́s (p. upa॰sthā́ḥ) in a is doubtful; Ludwig renders 'laps,' as if upásthās; ⌊and so Bloomfield⌋; Bruce 'that shall dwell in thee.' The verse is quoted in Kāuç. 50. 10, in a ceremony for success. The description of the Anukr. is unintelligible, as the verse is a perfectly regular triṣṭubh.
63. O mother earth (bhū́mi), do thou kindly set me down well established; in concord with the heaven, O sage (kávi), do thou set me in fortune, in prosperity (bhū́ti).
The verse is used by Kāuç. (24. 27) in connection with vss. 1-7; also by the comm. to 58. 19 in the annaprāçana ceremony. Vāit. 27. 8 prescribes it on descending from the sacrificial post (cf. note to vs. 33). ⌊For çriyā́m, the only form of its kind in the AV., see JAOS. x. 389.⌋
⌊Here ends the first anuvāka, of 1 hymn and 63 verses. The quoted Anukr. says bhāumas tryadhikā ṣaṣṭiḥ.