Gods and Saints of the Great Bnihiuaija. 47 



refuge in the Anustubh metre, after he tore it apart [z>yni(/iat), i and 

 crept down into its middle. He who knows this and praises Indra 

 with the proper Samans (7) in this metre, W'Orships in Indra's 

 "house of refuge" and stands in securit}', 15. 11. 9. Which the 

 expression I'lidragr/ic 'bliaye, " Indra's house of refuge," compare 

 10. 5. 15—16 : ■■ As men enter the world, so the divinities enter the 

 Dvadasaha ceremony. This is the home of the gods, oko devanam ; 

 it is their house, gr/inh. One who practices this rite need not fear 

 that he will be without a home," Jia 'gr/iataya bhayyant. 2 The 

 beginning of this tale is found AB. 3. 15. 1. Cf. devapur, above. 



One more tale of this character, like TS. 2. 1. 4. 5, but differing 

 in the means of escape from the " Evil," and without notice of the 

 •• cows of Videha " from Vrtra's head (cf. ib. 5. 4. 5. 4.) Vrtra, on 

 being attacked by Indra, involved him in sixteen coils (so MS. 3. 

 8. 7, but in 2. 5. 3 in seven), from which Indra released himself 

 only by discovering an appropriate padastobha. Even then " the 

 evil" still clung to him; but he removed that also by the same 

 means, 13. 5. 22 f. This common motive, already referred to, 

 implying that, of necessit}-, the slain haunts the sla^'er, is best 

 known b}' the tale of Namuci. " Verily Indra and the demon Namuci 

 agreed together (saying), • Of us two not (one) shall smite (kill the 

 other) by night or day, with (what is) wet or dry.' " Indra cut off" 

 his head at dawn before sunrise with foam of water, (thinking) 

 •■ this verily which is at dawn before sunrise is ' not b}' day or 

 night ' ; this which is foam is neither ' wet nor dry.' " This head, 

 a greater evil, speaking a word to him followed him (sa3-ingi 

 •• Slayer of heroes, thou hast injured the innocent," vlrahaun, adniho 

 dniha {Hi). Not by sacred verse or chaunt could he destroy it : 

 but (at last) by the Harivarnasya nidhana he destroyed it," 12. 6. 

 8-9 (cf. TB. 1. 7. 1. 7, luitradhntg, iti, freed by apamargas; SB. 

 12. 7. 3. 1, a later form; paplyam (sic), cf. Mbh. 2. 64. 3, papJyas, 

 v. 1. papJyani, and PB. 13. 5. 23, papma vava sa tain agrhnat.). 



The cry of the accuser in the Great Epic, 9. 43. 37, is mitrahan 

 papa, and here the guilty god is purified by bathing in the Aruna 



1 See, on this '• Avomb " metre, 11. 5. 17: and nd ' niriyri/umt/ {rniKshtbham 

 iJianddhsi)., 6. 1. 11 ('Siidi'a metre). 



- Cliildi-en and cattle are also a man's home. Cf. 2. 3. 2 ; progeny is 

 a nest, kuldyam^ and so are cattle ; 19. 15. 1, kitldyam is the same as 

 gyhdli appUed to a one-day ceremony called the " Indra and Agni kulaya," 

 whereby one " gets to a home," kuldyam eva hhavati. A man's home. 

 nkas.^ is where " he is familiar with eveiything," sarvam asmdi divd bhavatL 

 5. 8. 9=9. 1. 11 (cf. Ch. Up. 3. 11. 3). 



