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It is submitted that the expression भारतम् जनम् Bhāratam janam used in Rigveda (RV 3.53.12) may be interpreted as a reference to 'metalcaster folk'. This semantic (attested in etyma of Indian sprachbund) is explained in the context of the entire sukta with metaphors and references related to metalwork, chariots (perhaps even to war-trumpet, vAksasarparI). The full text of the sukta is appended with translation based on Sayana (and Wilson).
It should be underscored that the expression भारतम् जनम् Bhāratam janam is the self-designation in Rigveda RV 3.53.12 indicating the life activities of the people of a maritime tract, seafaring merchants, as they were transiting from chalcolithic phase to metals age in urban living.
Bhāratam Janam, metalcasters were also seafaring people, living in a maritime tract. A gloss from CilappadikAram in Tamil explains paratavar < bharata as inhabitants of maritime tract, fishing tribes.
The sukta RV 3.53 has 24 ricas. Ricas 15,16 invoke vAk (sasarparI), ricas 17-20 invoke rathAngAni while other ricas are prayers to Indra,
The invocation to sasarparI is tough to interpret. It may be an invocation of vAk or 'war-trumpet':
वाच् ; accord. to others = " war-trumpet " , or " N. of a mystical cow ") RV.iii , 53 , 15 ; 16.
15 Sasarpari, the gift of Jamadagnis, hath lowed with mighty voice dispelling famine.
16 Sasarpari brought glory speedily to these, over the generations of the Fivefold Race. (Trans.Griffith)
The prayer of Vis'vāmitra protects Bharata ,'metalcaster' people (rica 12) is preceded by the following expression in the sukta:
vajriṇe 'wielder of the thunderbolt, Indra'(rica 13)
Apart from references to Soma and pressing of Soma with adri (stones), the following references link to work of artisans (metalworkers, in particular):
bṛhatā rathena 'spacious chariot' (rica 1)
yatrā rathasya bṛhato nidhānaṃ 'standing in vast chariot' (rica 5, repeated in rica 6)
parazu...ukhA'axe...cauldron' (rica 22)
The expression referring to kIkata: kiṃ te kṛṇvanti kīkaṭeṣu gāvo nāśiraṃ duhre na tapanti gharmam (rica 14) is explained in Nirukta 6.32 as people who do not perform worship, who are nAstika and in regions inhabited by anArya (See translation and Sayana's commentary on RV 3.53.14 appended). This expression includes a reference to gharma which is a synonym of the vessel called MahAvIra. gharma is a cauldron , boiler , esp. the vessel in which the milk-offering to the अश्विन्s is boiled RV. AV. vii VS. viii , 61 AitBr. i SBr. xiv La1t2y.(Monier-Williams). This gharma, mahAvIra vessel is shown with a face engraving.
Mahavira pot is a span high. The pot is mixed with goat's milk, ant-hill soil, Putika grass, goat's hair and iron powder.
The pot is heated, the milk of a cow and a goat is poured in. Hot milk is offered to the Asvins together with two RauhiNa cakes.Three Mahavira vessels make the head of a man. Pot is covered with a golden plate. Aitareya Brahmana notes that Mahavira yajna is performed before or after a Soma yajna.
The pot is heated, the milk of a cow and a goat is poured in. Hot milk is offered to the Asvins together with two RauhiNa cakes.Three Mahavira vessels make the head of a man. Pot is covered with a golden plate. Aitareya Brahmana notes that Mahavira yajna is performed before or after a Soma yajna.
The parallel of an artifact which matches the Mahavira pot is seen from Zarif Karuna near Peshwar. On many epigraphs of Indus Script Corpora, human face is a component hieroglyph in hieroglyp-multiplexes (hypertexts), say, of composite animals. muha 'mouth'(Prakritam) mũhũ m. ʻ face, mouth, opening ʼ(Sindhi) Rebus: muhã̄ 'the quantity of iron produced at one time in a native smelting furnace (Santali)![]()
Urn from Zarif Karuna, near Peshawar, with a human-like face including a big nose. Gandhara grave culture (Ghalegay V Period). Islamabad museum.Hieroglyph: múkha n. ʻ mouth, face ʼ RV., ʻ entrance ʼ MBh.Pa. mukha -- m.; Aś.shah. man. gir. mukhato, kāl. dh. jau. °te ʻ by word of mouth ʼ; Pk. muha -- n. ʻ mouth, face ʼ, Gy. gr. hung. muy m., boh. muy, span. muí, wel. mūīf., arm. muc̦, pal. mu', mi', pers. mu; Tir. mū ʻ face ʼ; Woṭ. mū m. ʻ face, sight ʼ; Kho. mux ʻ face ʼ; Tor. mū ʻ mouth ʼ, Mai. mũ; K. in cmpds. mu -- ganḍ m. ʻ cheek, upper jaw ʼ, mū -- kāla ʻ having one's face blackened ʼ, rām. mūī˜, pog. mūī, ḍoḍ. mū̃h ʻ mouth ʼ; S. mũhũ m. ʻ face, mouth, opening ʼ; L. mũh m. ʻ face ʼ, awāṇ. mū̃ with descending tone, mult. mũhã m. ʻ head of a canal ʼ; P. mū̃h m. ʻ face, mouth ʼ, mū̃hã̄ m. ʻ head of a canal ʼ; WPah.śeu. mùtilde; ʻ mouth, ʼ cur. mū̃h; A. muh ʻ face ʼ, in cmpds. -- muwā ʻ facing ʼ; B. mu ʻ face ʼ; Or. muhã ʻ face, mouth, head, person ʼ; Bi. mũh ʻ opening or hole (in a stove for stoking, in a handmill for filling, in a grainstore for withdrawing) ʼ; Mth. Bhoj. mũh ʻ mouth, face ʼ, Aw.lakh. muh, H. muh, mũh m.; OG. muha, G. mɔ̃h n. ʻ mouth ʼ, Si. muya, muva. -- Ext. -- l<-> or -- ll -- : Pk. muhala -- , muhulla -- n. ʻ mouth, face ʼ; S. muhuro m. ʻ face ʼ (or < mukhará -- ); Ku. do -- maulo ʻ confluence of two streams ʼ; Si. muhul, muhuna, mūṇa ʻ face ʼ H. Smith JA 1950, 179.; -- -- ḍ -- : S. muhaṛo m. ʻ front, van ʼ; Bi. (Shahabad) mohṛā ʻ feeding channel of handmill ʼ. -- Forms poss. with expressive -- kkh -- : seemúkhya -- . -- X gōcchā -- s.v. *mucchā -- .mukhará -- , múkhya -- , maukhya -- ; *mukhakāṣṭha -- , *mukhaghāṭā -- , mukhacandra -- , *mukhajāla -- , *mukhanātha -- , mukhatuṇḍaka -- , *mukhatuttikā -- , *mukhadhara -- , mukhaśuddhi -- , *mukhahāra -- , mukhāgra -- , *mukhāñcala -- , *mukhānta -- , *mukhāyana -- ; amukhá -- , abhimukhá -- , āmukha -- , unmukha -- , *nirmukha -- ; adhōmukha -- , ūrdhvamukha -- , kālamukha -- , gṓmukha -- , caturmukha -- , *paścamukha -- , valīmukha -- , śilīmukha -- , saṁmukhá -- , *sāṁmukha -- , sumukha -- .Addenda: múkha -- : WPah.kṭg. (kc.) mū̃ (with high level tone) m. (obl. -- a) ʻ mouth, face ʼ; OMarw. muhaṛaü ʻ face ʼ.(CDIAL 10158)
Rebus: mũh ‘ingot’ (Munda) mũh ʻ opening or hole (in a stove for stoking, in a handmill for filling, in a grainstore for withdrawing) ʼ (Bihari)(CDIAL 10158)mleccha-mukha (Skt.) = copper; milakkha (Pali) mu~hu~ = face (S.); rebus: mu_ha ‘smelted ingot’ [mũh opening or hole (in a stove for stoking, in a handmill for filling, in a grainstore for withdrawing)(Bi.)] ![]()
kIkaTa as anArya is a reference to those people who do not follow the discipline/traditions of yajna: किं ते कृण्वन्ति कीकटेषु गावो नाशिरं दुह्रे न तपन्ति धर्मम् Rv.3.53.14 कीकटा नाम देशो$नार्यनिवासः Nir. void of Āryas
kIkaTa may be a reference to Magadha, the region also linked with kirāṭa 'merchants'.
kirāṭa किराटः A merchant; पणयिष्यन्ति वै क्षुद्राः किराटाः कूट- कारिणः Bhāg.12.3.35. kirātḥ
किरातः [किरं पर्यन्तभूमिं अतति गच्छतीति किरातः] 1 N. of a degraded mountain tribe who live by hunting, a mountaineer (Apte. Samskritam)
kirāṭa m. ʻ merchant ʼ Rājat., kirīṭa -- 2 m. BhP., kírāta- m. ʻ a degraded mountain tribe ʼ VS., cilātī -- f. ʻ woman of this tribe ʼ YogH. [Alternance of k -- and c -- , -- ṭ -- and -- t<-> suggests Drav. origin, EWA i 211. Perh. same as kilāta -- ʻ dwarf ʼ]Pa. kirāṭa -- m. ʻ fraudulent merchant ʼ (kirāṭa -- , °āta<-> m. ʻ man of a jungle tribe ʼ see kilāta -- ); Pk. kirāḍa -- , °āya -- , cilāa -- m., f. °āī -- , °āiyā -- ʻ a non -- Aryan tribe, slave ʼ, cilāī -- f.; S. kirāṛu m. ʻ Hindu shopkeeper ʼ; L. kirāṛ, karāṛ m., kirāṛī f. ʻ member of a tribe of Hindus (also called aroṛā) who act as traders and moneylenders ʼ; H. kirāṛ m. ʻ merchant ʼ. -- Deriv. Pa. kērāṭika -- , °iya<-> ʻ false ʼ (cf. kirāsa -- ʻ fraudulent ʼ); -- L. kirṛakkā ʻ connected with Hindus ʼ.(CDIAL 3173) किराट [p= 283,3] m. a merchant Ra1jat. viii , 132 (cf. किरीट.) (cf. . किरीटcrown found in Nahal Mishmar)
Given the contextual references to artisanal work (metalwork, in particular), it is reasonable to infer that the expression Bhāratam Janam may be a reference to 'metalcaster people' as inferred from the following etyma of Indian sprachbund. The expression ima indra bharatasya putrā'sons of bharata'(rica 24) need NOT refer to a particular person named 'bharata' but to a metalcaster, bharata, in general, as a collective designation.
Roots of Bhāratam Janam have to be traced from the banks of Rivers Sarasvati and Sindhu identifying their life-activity as metalworkers, metalcasters who made भरत (p. 603) [ bharata ] n A factitious metal compounded of copper, pewter, tin &c. भरताचें भांडें (p. 603) [ bharatācē mbhāṇḍēṃ ] n A vessel made of the metal भरत. 2 See भरिताचें भांडें.भरती (p. 603) [ bharatī ] a Composed of the metal भरत. (Marathi. Moleworth).
Cognate etyma (semantics of alloy) of Indian sprachbund: bhāraṇ = to bring out from a kiln (G.) bāraṇiyo = one whose profession it is to sift ashes or dust in a goldsmith’s workshop (G.lex.) In the Punjab, the mixed alloys were generally called, bharat (5 copper, 4 zinc and 1 tin). In Bengal, an alloy called bharan or toul was created by adding some brass or zinc into pure bronze. bharata = casting metals in moulds; bharavum = to fill in; to put in; to pour into (G.lex.) Bengali. ভরন [ bharana ] n an inferior metal obtained from an alloy of coper, zinc and tin. baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)
Roots of Bhāratam Janam have to be the mission, focus of attention of archaeological researches. The roots have to be found by delineating the cultural mores of the people as they evolved over time and tracing the formation and evolution of ancient Indian languages. Indus Script Corpora are an essential primary resource for this mission.
Dr. BR Mani and Dr. KN Dikshit have provided (2013) this illustration of the map of Indian civilization with archaeological evidences tracing back to the 8th millennium BCE. This provides a spatial framework for analysing the formation of all ancient Indian languages.
Decipherment of Indus Script Corpora based on an Indo-European language may lead to redefining the Proto-Indo-European studies. Baudhāyana-Śrautasūtra provides indications of movements ofBhāratam Janam out of Sarasvati river valley eastwards towards Kashi and westwards towards Sumer/Mesopotamia.
BB Lal provides evidences of migrations of Proto-Indo-Aryans out of India in this map citing Baudhayana Srautasutra evidence. Parpola has ignored this evidence from a primary source. Thus, all the arguments he provides about BMAC and other Eurasian cultures with exquisite pictures of horses and wheeled vehicles are empty and based on a faith in what Emeneau referred to as 'the linguistic doctrine' of Aryan invasion/migration to explain the peopling and languages of India. The directions of movements of Proto-Indo-Aryans could have been OUT OF India and NEED NOT be construed as movements INTO India.
See: Inaugural Address delivered by BB Lal at the 19th International Conference on South Asian Archaeology at University of Bologna, Ravenna, Italy on July 2–6, 2007 'Let not the 19th century paradigms continue to haunt us!' http://archaeologyonline.net/artifacts/19th-century-paradigms.html
Baudhāyana-Śrautasūtra 18.44 :397.9 sqq. notes:
pran ayuh pravavraja. tasyaite kuru-pancalah kasi-videha ity. etad Ayavam pravrajam. pratyan amavasus. tasyaite gandharvarayas parsavo‘ratta ity. etad Amavasavam. “Ayu went eastwards. His (people) are the Kuru-Pancala and the Kasi Videha. This is the Ayava migration. (His other people) stayed at home in the West. His people are the Gandhari, Parsu and Aratta. This is the Amavasava (group)...”
That the original location of these peole (who split into two groups and migrated) was in Sarasvati river valley is proved by the next sutra which identifies Kurukshetra. Ayu went eastwards, Amavasu went westwards towards Parsava. So begins the journey of Indo-Europeans into Proto-Indo-Aryan, Proto-Indo-Iranian language forms. This framework demolishes the Aryan invasion/migration theories based on textual evidence which is attested by archaeological evidence. Just as it is impossible to delineate directions of borrowings of words in languages, it is also impossible to delineate directions of movements of people. It appears that the presence of Indus Script hieroglyphs in Ancient Near East and the gloss ancu in Tocharian attest the movement of Proto-Prakritam speaking Bhāratam Janam into Bactria-Margiana Cultural Complex and into Tushara (Tocharian speaking region of Kyrgystan on the Silk Road).
r.s.i: vis'va_mitra ga_thina; devata_: indra, 1 indra and parvata, 15,16 va_k (sasarpari_), 17-20 ratha_n:ga, 21-24 indra and abhis'a_pa; chanda: tris.t.up,10,16 jagati_, 13 ga_yatri_, 12, 20,22 anus.t.up, 18 br.hati_
RV_3,053.01a indrāparvatā bṛhatā rathena vāmīr iṣa ā vahataṃ suvīrāḥ |
RV_3,053.01c vītaṃ havyāny adhvareṣu devā vardhethāṃ gīrbhir iḷayā madantā ||
RV_3,053.02a tiṣṭhā su kam maghavan mā parā gāḥ somasya nu tvā suṣutasya yakṣi |
RV_3,053.02c pitur na putraḥ sicam ā rabhe ta indra svādiṣṭhayā girā śacīvaḥ ||
RV_3,053.03a śaṃsāvādhvaryo prati me gṛṇīhīndrāya vāhaḥ kṛṇavāva juṣṭam |
RV_3,053.03c edam barhir yajamānasya sīdāthā ca bhūd uktham indrāya śastam ||
RV_3,053.04a jāyed astam maghavan sed u yonis tad it tvā yuktā harayo vahantu |
RV_3,053.04c yadā kadā ca sunavāma somam agniṣ ṭvā dūto dhanvāty accha ||
RV_3,053.05a parā yāhi maghavann ā ca yāhīndra bhrātar ubhayatrā te artham |
RV_3,053.05c yatrā rathasya bṛhato nidhānaṃ vimocanaṃ vājino rāsabhasya ||
RV_3,053.06a apāḥ somam astam indra pra yāhi kalyāṇīr jāyā suraṇaṃ gṛhe te |
RV_3,053.06c yatrā rathasya bṛhato nidhānaṃ vimocanaṃ vājino dakṣiṇāvat ||
RV_3,053.07a ime bhojā aṅgiraso virūpā divas putrāso asurasya vīrāḥ |
RV_3,053.07c viśvāmitrāya dadato maghāni sahasrasāve pra tiranta āyuḥ ||
RV_3,053.08a rūpaṃ-rūpam maghavā bobhavīti māyāḥ kṛṇvānas tanvam pari svām |
RV_3,053.08c trir yad divaḥ pari muhūrtam āgāt svair mantrair anṛtupā ṛtāvā ||
RV_3,053.09a mahāṃ ṛṣir devajā devajūto 'stabhnāt sindhum arṇavaṃ nṛcakṣāḥ |
RV_3,053.09c viśvāmitro yad avahat sudāsam apriyāyata kuśikebhir indraḥ ||
RV_3,053.10a haṃsā iva kṛṇutha ślokam adribhir madanto gīrbhir adhvare sute sacā |
RV_3,053.10c devebhir viprā ṛṣayo nṛcakṣaso vi pibadhvaṃ kuśikāḥ somyam madhu ||
RV_3,053.11a upa preta kuśikāś cetayadhvam aśvaṃ rāye pra muñcatā sudāsaḥ |
RV_3,053.11c rājā vṛtraṃ jaṅghanat prāg apāg udag athā yajāte vara ā pṛthivyāḥ ||
RV_3,053.12a ya ime rodasī ubhe aham indram atuṣṭavam |
RV_3,053.12c viśvāmitrasya rakṣati brahmedam bhārataṃ janam ||
RV_3,053.13a viśvāmitrā arāsata brahmendrāya vajriṇe |
RV_3,053.13c karad in naḥ surādhasaḥ ||
RV_3,053.14a kiṃ te kṛṇvanti kīkaṭeṣu gāvo nāśiraṃ duhre na tapanti gharmam |
RV_3,053.14c ā no bhara pramagandasya vedo naicāśākham maghavan randhayā naḥ ||
RV_3,053.15a sasarparīr amatim bādhamānā bṛhan mimāya jamadagnidattā |
RV_3,053.15c ā sūryasya duhitā tatāna śravo deveṣv amṛtam ajuryam ||
RV_3,053.16a sasarparīr abharat tūyam ebhyo 'dhi śravaḥ pāñcajanyāsu kṛṣṭiṣu |
RV_3,053.16c sā pakṣyā navyam āyur dadhānā yām me palastijamadagnayo daduḥ ||
RV_3,053.17a sthirau gāvau bhavatāṃ vīḷur akṣo meṣā vi varhi mā yugaṃ vi śāri |
RV_3,053.17c indraḥ pātalye dadatāṃ śarītor ariṣṭaneme abhi naḥ sacasva ||
RV_3,053.18a balaṃ dhehi tanūṣu no balam indrānaḷutsu naḥ |
RV_3,053.18c balaṃ tokāya tanayāya jīvase tvaṃ hi baladā asi ||
RV_3,053.19a abhi vyayasva khadirasya sāram ojo dhehi spandane śiṃśapāyām |
RV_3,053.19c akṣa vīḷo vīḷita vīḷayasva mā yāmād asmād ava jīhipo naḥ ||
RV_3,053.20a ayam asmān vanaspatir mā ca hā mā ca rīriṣat |
RV_3,053.20c svasty ā gṛhebhya āvasā ā vimocanāt ||
RV_3,053.21a indrotibhir bahulābhir no adya yācchreṣṭhābhir maghavañ chūra jinva |
RV_3,053.21c yo no dveṣṭy adharaḥ sas padīṣṭa yam u dviṣmas tam u prāṇo jahātu ||
RV_3,053.22a paraśuṃ cid vi tapati śimbalaṃ cid vi vṛścati |
RV_3,053.22c ukhā cid indra yeṣantī prayastā phenam asyati ||
RV_3,053.23a na sāyakasya cikite janāso lodhaṃ nayanti paśu manyamānāḥ |
RV_3,053.23c nāvājinaṃ vājinā hāsayanti na gardabham puro aśvān nayanti ||
RV_3,053.24a ima indra bharatasya putrā apapitvaṃ cikitur na prapitvam |
RV_3,053.24c hinvanty aśvam araṇaṃ na nityaṃ jyāvājam pari ṇayanty ājau ||
3.053.01 Indra and Parvata, bring hither, in a spacious car, delightful viands (generative of) good progeny; partake, deities, of the oblations (offered)at (our) sacrifices, and gratified by the (sacrificial) food, be elevated by our praises.
3.053.02 Tarry a while contentedly, Maghavan (at our rite); go not away; for I offer to you (the libation) of the copiously-effused Soma; powerful Indra, I lay hold of the skirts (of your robe) with sweet-flavoured commendations, as a son (clings to the garment) of a father.
3.053.03 Adhvaryu, let us two offer praise; do you concur with me; let us address pleasing praise to Indra; sit down, Indra, on the sacred grass (prepared by) the institutor of the rite; and may our commendations be most acceptable to Indra. [Do you concur with me: prati me gr.n.i_hi; the Hota_ is supposed to speak to Adhvaryu to direct their joint performance of some part of the ceremony].
3.053.04 A man's wife, Maghavan, is his dwelling; verily she is his place of birth; thither let your horses, harnessed (to your car), convey you; we prepare the Soma at the fit season; may Agni come as our messenger befor eyou. [His place of birth: ja_ya_ id astam sedu yonih: astam = gr.ham (gr.hin.i_ gr.ham ucyate iti smr.teh; na gr.ham gr.hamisya_hurgr.hi.n.o gr.hamucyate)].
3.053.05 Depart, Maghavan; come Indra; both ways, protector, there is a motive for you whether it be standing in your vast chariot, or liberating your neighing steed. [Both ways: ubhayatra te artham: Indra's wife awaits his return, the Soma libation invites his stay; protectorL bhra_ta_ = lit., brother; but here explained as pos.aka, nourisher].
3.053.06 When you have drunk the Soma, then, Indra, go home; an auspicious life (abides) pleasantly in your dwelling; in either (case) there is the standing in your car or liberating the steeds for provender.
3.053.07 These (sacrificers) are the Bhojas, of whom the diversified An:girasas (are the priests); and the heroic sons of the expeller (of the foes of the gods) from heaven, bestowing riches upon Vis'va_mitra at the sacrifice of a thousand (victims), prolong (his) life. [These sacrificers are the Bhojas: ime bhoja_ an:giraso viru_pa_: bhoja_ = ks.atriya descendants of Suda_s, suda_sah ks.atriya, ya_gam kurva_n.ah, instituting the sacrifice at which the latter, Medha_tithi, and the rest of the race of an:giras were their ya_jakas, or officiating priests; the expeller: rudra, his sons are the maruts; sacrifice of a thousand victims: sahasrasave = the as'vamedha].
3.053.08 Maghavan becomes repeatedly (manifest) in various forms, practising delusions with respect to his own peculiar person; and invoked by his appropriate prayers, he comes in a moment from heaven to the three (daily rites), and, although observant of seasons, is the drinker (of the Soma) irrespective of season.
3.053.09 The great r.s.i the generator of the gods, the attracted by the deities, the overlooker of the leaders (at holy rites), Vis'va_mitra attested the watery stream when he sacrificed for Suda_s; Indra, with the Kus'ikas was pleased. [The generator of the gods: devaja_h = the generator of radiances or energies, tejasa_m janayita_; arrested the watery stream: astabhna_t sindhum arn.avam: he is said to have stopped the current of the confluence of the vipa_s/a_ and s'utudri rivers; indra with the kus'ikas was pleased: apriyayata kus'ikebhir Indra = kus'ikagotrotpannair r.s.ibhih saha, with the r.s.is of the kus'ika lineage, or it might be rendered, pleased by the Kus'ikas].
3.053.10 Sages and saints overlookers of the leaders (of sacred rites), Kus'ikas, when the Soma is expressed with stones at the sacrifice, then exhilarating (the gods) with praises, sing the holy strain (aloud) like (screaming) swans, and, together with the gods, drink the sweet juice of the Soma.
3.053.11 Approach, Kus'ikas, the steed of Suda_s; animate (him), and let him loose to (win) riches (for the raja); for the king (of the gods) has slain Vr.tra in the East, in the West, in the North, therefore let (Suda_s) worship him in the best (regions) of the earth.
3.053.12 I have made Indra glorified by these two, heaven and earth, and this prayer of Vis'va_mitra protects the race of Bharata. [Made Indra glorified: indram atus.t.avam-- the verb is the third preterite of the casual, I have caused to be praised; it may mean: I praise Indra, abiding between heaven and earth, i.e. in the firmament].
3.053.13 The Vis'va_mitras have addressed the prayer to Indra, the wielder of the thunderbolt; may he therefore render us very opulent. [The Vis'va_mitras: The bharatas, or descendants of Bharata, are descendants of Vis'va_mitra; Bharata is the son of S'akuntala_, the daughter of the sage, Visva_mitra (Maha_bha_rata A_diparva); Vasis.t.ha is the family priest of the Bharats and was the restorer to dominion from which they had been expelled by the Pan~ca_las].
3.053.14 What do the cattle for you among the Ki_kat.as; they yield no milk to mix with the Soma, they need not the vessel (for the libation); bring them to us; (bring also) the wealth of the son of the usurer, and give us Maghavan, (the possessions) of the low branches (of the community). [The Ki_kat.as: (Nirukta 6.32) are people who do not perform worship, who are infidels, na_stikas; in countries inhabited by ana_ryas (ki_kat.a_ na_ma des'ona_ryaniva_sah); na tapanti gharma_n.i: harmyam = a house; gharma_n.i = a vessel termed maha_vi_ra used at the rite called pragr.hya: pragr.h ya_khya_ karmopa yuktam maha_vi_rapa_tram, which the cattle do not warm by yielding their milk to it; usurer: a_ bhara pramagandasya vedas: maganda = kusidin, or usurer, one who says to himself, the money that goes from me will come back doubled, and pra = a patronymic; low branches of the community: naica_s'a_kham, that which belongs to a low (ni_ca) branch, or class (s'a_kha); the posterity born of S'u_dras and the like].
3.053.15 The daughter of Su_rya given by Jamadagni gliding everywhere and dissipating ignorance, has emitted a mighty (sound), and has diffused ambrosial imperishable food among the gods. [Given by Jamadagni: jamadagni datta_ = given by the r.s;is maintaining a blazing jamat-jvalat, fire, agni; mighty sound: the sound of thunder or the like in the sky; food among the gods: as the prayers or exclamation which accompanies the burnt offering].
3.053.16 May she, gliding everywhere, quickly bring us food (suited) to the five races of men; may she, the daughter of the sun whom the grey-haired jamadagnis gave to me, (be) the bestower of new life. [Five races of men: pan~cajanya_su kr.s.t.is.u: five distinctions are restricted to human beings; hence, the reference may be to four castes and barbarians; daughter of the sun: paks.ya_, the daughter of Paks.a: paks.a nirva_hakasya, the distributor of the parts (of the year?), i.e. su_ryasya, of the sun; bestower of new life: navyam a_yur dadha_na, having new life or food: mama kurvan.a_ bhavatu].
3.053.17 May the horse be steady, the axle be strong, the pole be not defective, the yoke not be rotten; may Indra preserve the two yoke-pins from decay; car with uninjured felloes, be ready for us. [The horses: ga_vau gaccheta iti ga_vau as'vau: ga_va_ implies those who go, or, in this place, horses; car be ready for us: Vis'va_mitra being about to depart from the sacrifice of Suda_s, invokes good fortune for his conveyance].
3.053.18 Give strength, Indra, to our bodies; give strength to our vehicles; (give) strength to our sons and grandsons; that they may live (long); for you are giver of strength.
3.053.19 Fix firmly the substance of the khayar (axle), give solidity to the s'is'u (floor) of the car; strong axle, strongly fixed by us, be strong; cast us not from out of our conveyance. [khayar and s'is'u: khadirasya sa_ram is the text; khadira = mimosa catechu of which the bolt of the axle is made; while the s'im.s'apa, dalbergia sisu furnishes wood for the floor; these are still timber-trees in common use].
3.053.20 May this lord of the forest never desert us nor do us harm; may we travel prosperously home until the stopping (of the car), until the unharnessing (of the steeds). [This lord of the forest: vanaspati, i.e. the timber of which the car is made].
3.053.21 Indra, hero,possessor of wealth, protect us this day against our foes with many and excellent defences; may the vile wretch who hates us fall (before us); may the breath of life depart from him whom we hate.
3.053.22 As (the tree) suffers pain from the axe, as the s'imbal flower is (easily) cut off, as the injured cauldron leaking scatters foam, so may mine enemy perish. [The ellipse: as the tree is cut down by the axe, so may the enemy be cut down; as one cuts off without difficulty the flower of the s'imbal, so may he be destroyed; as the ukha_ (cauldron) when struck (prahata), and thence leaking (yes.anti_, sravanti_), scatters foam or breath from its mouth, so (dves.t.a madi_ya, mantra sa_marthyena prahatah san, phenam mukha_d udgirtu), may that hater, struck by the power of my prayer vomit foam fromhis mouth].
3.053.23 Men, (the might) of the destroyer is not known to you; regarding him as a mere animal, they lead him away desirous (silently to complete his devotions); the wise condescend not to turn the foolish into ridicule, they do not lead the ass before the horse. [Legend: Vis'va_mitra was seized and bound by the followers of Vasis.t.ha, when observing a vow of silence. These were the reflections of the sage on the occasion: disparaging the rivalry of Vasis.t.ha with himself, as if between an ass and a horse: sa_yakasya = of an arrow;here explained, to destroy, avasa_naka_rin.ah; lodham nayanti = they lead the sage; lodha = fr. lubdham, desirous that his penance might not be frustrated, tapasah ks.ayo ma_ bhu_d iti, lobhena tus.n.i_m sthitam r.s.im pas'um manyama_na, thinking the r.s.i silent through his desire, to be an animal, i.e., stupid; another interpretation in Nirukta:lubdham r.s.im nayanti pas'um manyama_nah, they take away the desiring r.s.i, thinking him an animal; na ava_jinam va_jina_ ha_sayanti: va_jina = fr. vac, speed, with ina affix; interpreted as srvajn~a, all knowing; the contrary avajina = mu_rkha, a fool].
3.053.24 These sons of Bharata, Indra, understand severance (from the Vasis.t.has), not association (with them); they urge their steeds (against them) as against a constant foe; they bear a stout bow (for their destruction) in battle. [Sons of Bharata: descendants of Vis'va_mitra whose enmity to the lineage of Vasis.t.ha is here expressed; the enmity reportedly occurred on account of Vis'va_mitra's disciple the Ra_ja_ suda_s; Anukraman.ika_ states that Vasis.t.has hear not the inimical imprecations: antya abhis'aparthas ta vasis.t.adevas.in.yah na vasis.t.hah s'r.n.vanti; Niruktam: sa vasis.t.hadves.i_ r.k-aham ca kapis.thalo vasi.s.hah atas tana nirbravi_mi, this and the previous verse are inimical to the Vasis.t.has and he is of the race of Vasis.t.ha, of the Kapis.t.hala branch].
பாரதி² pārati , n. cf. பரதர்¹. Sailing vessel; மரக்கலம். (திவா.) பவப்புணரி நீந்தியாடப் பாரதிநூல் செய்த சிவப்பிரகாசக் குரவன் (சிவப். பிர. சோண. சிறப். பாயி.).பரதவர் paratavar, n. < bharata. 1. Inhabitants of maritime tract, fishing tribes; நெய்தனில மாக்கள். மீன்விலைப் பரதவர் (சிலப். 5, 25). 2. A dynasty of rulers of the Tamil country; தென் றிசைக்கணாண்ட ஒருசார் குறுநிலமன்னர். தென்பரத வர் போரேறே (மதுரைக். 144). 3. Vaišyas; வைசி யர். பரதவர் கோத்திரத் தமைந்தான் (உபதேசகா. சிவத்துரோ. 189) பாரதம்¹ pāratam , n. < Bhārata. 1. India; இந்தியா தேசம். இமயகிரிக்குந் தென்கடற்கு மிடைப் பாகம் பாரதமே (சிவதரு. கோபுர. 51)
S. Kalyanaraman
Sarasvati Research Center
August 28, 2015