(iO(fs and Saints of the Great Brahniaua. 61 



Still another Kauva, Devatithi, invented the Daivatitha Siiman, 

 ' and by it turned pumpkins into cows, as he and his st)n were 

 wandering half starved in the desert, 9. 2. 19, which leads to the 

 obsei'vation that the desert life of the saints is not always matter 

 of accident. The same sectarian hatred appears here as was noticed 

 above in the attack of one set of priests on another. No other his- 

 torical foundation than that of present possibilit}- underlies stories 

 such as that in 8. 5. 9 : " As Syavasva, the son of Arcananas was 

 conducting- a sacrificial session, they T" other priestly sacrificers," says 

 the commentator; dragged him off to the desert. He (in his thirst) 

 beheld the (Syavasva) Saman and Ijy its means produced rain and 

 so got a firm support (foundation) and found a refuge (gfittt). 

 Verily this Sriman is one that finds a refuge for the worshiper)." 

 The two seers an Vedic worthies, AV. 18. 3. 15. 



But there is worse to record of these good saints. " As Nrme- 

 dhas (sic) the Ailgirasa was in sacrificial session, they set dogs on 

 him: but he took refuge with Agni ('Protect us, O Agni,' RV. 8. 

 GO. 9) and (Agni) Vaisvanara appeared to him [paryudatisthat). Then 

 verily he got a firm support, then he found a refuge (in the Nar- 

 medha Saman)," 8. 8. 22. i The same expression is used in 15. 3. 7 

 of Bharadvaja " finding a refuge " by means of the Saman called 

 Bharadvaja's adarasrt. His patron was Divodasa and when this 

 king was hard beset by several peoples, he entreated Bharadvaja, 

 his chaplain, " O seer, find me a refuge." He invented the adarasrt 

 (meaning, as explained, " we have not got into a hole "), and there- 

 by brought the king to safety (the Saman is gatiwit).'^ 



One of these Ailgirasa saints, Yuktasva, exchanged ^ two children 

 at birth. Hence his mantra (Vedic knowledge) left him. But it 

 returned after he had practiced austerity and discovered the Yauktasva 



wliicli has magical effect, producing seed, etc. 8. 7. IB ; jaiam (aguim) hiu- 

 karoti. 12. 10. 13 ; sakvd dhmkvteiia sirasa pdrucd stttvatc {iidgutdi-al})^ 5. 1. 5 ; 

 dvir avanarded tiihkurydt trt'iyam . . hiiikdro I'di gdyatrasya pratilidrnl}^ 7. 1. 2. 

 It is tlie '• tenth breath," 6. 8. 3 ; equal to Prajapati, 6. 8. 5. 



1 In TS. 2. 5. 8. 3 (above), JSrmedlia (sic) is not so fortunate with 

 lire as is his rival Paruccliepa (he cannot kindle it). 



- The Bliaradvajfiyanas are cited as sacrificial authorities, 10. 12. 1. 

 •• They asked the Bh. what they made (did, gained), on each of the 

 six days of a rite, and the reply is in mystic words, prdfva/'ma ; avasam 

 <Td 'kiirmahi-^ pary evd, 'plavdmuhi \ satdi'va sad apyadadhina [got the 

 reward of (established ?) the rite by knowledge] ; prdndn era vi cchindanta 

 (I /'ma ; /dam evd 'gacchdma. 



^ S. renders v/paryaharat by vddhitavdu, " caused to be killed."" 



