Gods and Saints of the Great Bralunaiia. 53 



is born as a satrap, Ksatrapati, while the second is hke a depen- 

 dant " {aiiHlainba; of. 18. 9. 16), 20. 12. 5. hi the epic, Citraratha 

 is king of Ailga as well as king- of the Gandharvas (Gita, 10. 26). 

 The Drti mentioned above may be he of 25. 3. 6 : " Drti and Vatavat 

 verily entered on this rite in Khaudava. At the completion of the 

 Mahiivrata, .Vatavat closed the session ; but r3rti completed (the 

 twelvemonth course, ayandjA Hence the Vatavats are thinner ('or 

 fewer), the Darteyas are fatter (or more numerous)."' 



The god's attitude toward the saints is that of an honored but 

 critical diner. Just as Prajapati is feasted in silence " since it would 

 be improper for servants to discuss the food while waiting on a 

 great man, for blame of the food would be like knocking into the 

 road the offering brought to a distinguished man for his journe}-,'" 

 15. 7. 3—4, so Indra has his favorite cooks, though they must h& 

 ready on time, for •' those who come lirst win Indra, as those who 

 first enter the water win the ford," 9. -t. 12.- He prefers the Soma 

 as prepared by Turasravas with the Triurasravase (two) Siimans, 

 and by Jamadagni with the viliavya. 9. 4. 10 and 14. "The more 

 the ceremony, the dearer to Indra,' yo vui bhilyaii yajnakratuli sa 

 indrasya priyali , ib. 15 (cf. TS. 3. i. 7. 3). He was deficiently 

 praised by all beings till Rsya discovered the omitted form, a/iga, 

 and by praising with it '• reached Indra's dear place," 5. 4. 

 14.3 



Turasravas was favored by Indra carrying off from the Jumna for 

 him the offering of the rival Paravatas on the Jumna (9. 4. 10). He 

 is not again mentioned: 1:)ut Jamadagni is more important. He 

 (above) was a rival of the seers (in TS. with Visvamitra he is a 



1 visii7'ati vatavdn ii/fh/si//,it/ siiiiidpdyati drfi'li. The verbs are all in the 

 present tense. 



- Yd vdi pCirTdh pmsiidnti tdlb pnri'ds Urthaui jayanti, pdrirt (T'c ' udriini 

 drabhaiite. Compare TS. •>. 4. 8. 3, yasya pflrvasya iuliiuiti\ sa era bhavati, 

 jayuti tarn sa]n<rrdinain. Tlie ford-crossing wlieu there is no good bottom 

 is made by " holding on to each other,'' yutlnl \ia ugrat^-ddJie vyatii^ajya 

 i^uliaiitc^ evidently a proverb, 14. 8. 4 and 8 and 15. 2. (i. and 9 (cf. KV. 

 10. 53. 8. asinanvatl rlyate snm rabkadhvam')^ like its mate, " who enters 

 ocean without a boat does not return to shore," both being applied to 

 the " saving verses " of the year-sacrifice and the metre, 5. 8. 5 and 14. 

 5. 17 (explained 11. 10. 16); cf. 5. 3. 3, meti'e as a •'hairy sea;"" also 

 TS. 5. 3. 10. 1. 



* Cf. Ar. S., 4. 9, for the Bsya Samau. The next section of the Brrdi. 

 tells how " shame," /iritaiimkha, may be obviated in the recitation [praty- 

 (d-^(7 not paroisa)^ ib. 15. 



