52 E. W. Hopkins, 



to Indra. Them Rahas3'u, a (demoniac) god-robl^er {devamalimhic). 

 killed at a place called Saints' Death ivmnijitarana). The gods 

 said to him (Indraj, ' What has become of your seers ? ' He tried 

 to hunt them up but could not find them. (Then) with one stream 

 (at once) he clarified these worlds i and found them at Saints' Death. 

 With this (Vaikhanasa) Saman he revived them ; for this verily was 

 then his desire. The (Vaikhanasa) Saman grants wishes and with it one 

 gets one's wish.'' Compare also ib. 9. 29, " Puruhanman, a Vaikahnasa, 

 by means of this (Pauruhanmana Saman) straightway saw heaven " 

 (etc., stereotyped phrase, as in 12. 3. 23, and other passages). The 

 Vaikhanasa vSaman is mentioned TS. 7. 1. 4. 3, in connection with 

 the Ailgirasas Havismat, Haviskrt (below), and Puruhanman is said 

 to have been an Ailgiras (author of a Vedic hymn). A saint un- 

 known but " dear to Indra " was also Gara, who " by means of the 

 Gara Saman delighted Indra," 9. 2. 16 (on RV. 8. 2. la). 



More remotely connected with Indra is the " son of the man whom 

 Indra helped." Aindrota, whose own name was Drti (S. Drta). He 

 is fifth after Indra in the line of succession and called Saunaka, JUB. 

 3. 40. 2. In quite the st^le of the Upanisad he is addressed by 

 Abhipratru'in, a king-seer: "O Drti Aindrota, thus verily spoke (the 

 Kuru, JUB. 1. 59. 1) Abhipratarin Kaksaseni, w^here do those go 

 to, who ascend to the top of a great tree ? (Answer) : O king, those 

 that have wings fly forth : down come those that have no wings '" ; 

 (and the application) : " Those who have wisdom have wings ; those 

 that have no wisdom ha\'e no wings," 14. 1. 12 and 15 (cf. JUB. 

 3. 13. 9). The same speaker appears again in 10. 5. 7 : " O Girik- 

 sit, son of Uccaman3'u (thus said A.K.), how is it with the twelve- 

 day rite ? " (He answered) : " As the tire surrounds the spokes, so the 

 Gayatrl metre surrounds it. that it may not fall apart. As spokes 

 are fastened in the hulj, so in this Gayatrl is fastened the twelve- 

 da}' rite." On the story of the son of Abhipratarin, which shows 

 that propert}^ was divided in the lifetime of the father, seeJB. 3. 156 

 in JAOS. 26. 61. In the JUB. 3. 1. 21 and in the Chandogya the 

 father is associated with a Kapeya (Ch.U. 4. 3. 5. f.), and of this 

 clan it is said in the Great Brahmana that " the Kape3-as caused 

 Citraratha to sacrifice with this (two-night ceremony) and made him 

 the only beholder of food. Hence the first (one) of the Caitrarathins 



^ Compare our " first sliot," etc., but, as the stream may be dimlj' 

 t'onnected in the mind with the clarifj'ing process, it is as well to leave 

 the original sense : tan praisam dicchat tan nd ''vmdat^ sa imCui lokdv 

 ekiicihdreua 'piinut. etc. With the " god-robber," cf. " sacrifice-robber,'' 

 rtiji~t(imi(!}. TS. 8. 5. 4. 1. 



