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114
THE INDIAN ANTIQUARY
(APRIL, 1921
afford to press out the Soma juice with the grávans or stones of the regular Soma ritual, but only with her teeth. She prays to Indra : "Thou who goest shining, a hero, to every bouse, drink this (Soma) pressed with (my) teeth, mixed with grains and curds, with caker and songs" (8.80.2). She tbus expresses the hope of women, wronged by their husbånde, like herself—" May he (Indra) acquire strength enough, achieve enough, enrich us enough; may we, wronged by (our) husbands, unite ourselves with Indra well enough" (8.80.4).
Apâlâ's verses are simple and direct like those of Viçwavára. The repitition of the word afga, "much" or "enough," adds force to the fourth verse of the hymn, which we have just translated. There is no fixed sacrificial application of this hymn.
We should now turn to Ghosha Kakshivati (R.-V. 10. 39 and 40), who has two hymne of fourteen verses each. She is the most important of the lady poets of the Rig Veda.
Ghosh belongs to a family that has produced a generation of Vedic poets. Her genealogy is
Uchathya (R.-V. 9.50 etc.). Dirghatamas (R.-V. 1. 140 etc.).
Kakshivân (R.-V.1. 116 etc.).
Ghosha (R.-V. 10, 39 and 40).
Sauhastya (R.-V. 10. 41. Mentioned also as Ghosha in
1. 120. 5 according to Sayana). Uchathya has only a few hymns in the ninth Mandala, but his descendant, Dirgbatamas who calls himself Auchathya ("son of Uchathya") and Kakshivån, rank high among the seers of the Rig Veda. Ghosha has only two hymns and her son Sauhastys only one. Both Ghosh â and her son offer their prayers to the Açvins. In direct contrast with the hymns of Vięwavârâ and Apâlâ, Ghoshâ's verses, besides being allusive, are grave and difficult ; and in fact, Prof. Grassmann styles as obscure the last five verses of one of the hymns of Ghosha (10. 40). Ghosha has drawn almost all her allusions from the hymde to the Agvins composed by her father Kakshiven in the first Mandala (1. 116, 117, 118 particularly) as well as to a slight extent from Hymn 1. 112, also addressed to the Apvids by the sage Kutsa, to whom she refers in 10. 40. 6, and bas, in some cases, reproduced in new connections the very words of Kakshivån and Kutsa. For example, Gновні —
KAKSHIYAN
fra 478: wart cu आ तेन वातं मनसःजवीबसा स्थ
1. 117. 2. etc., 10. 39. 12.
TÜT RA:SSH, 1. 117. 15.
( T art, 1. 118. 1. w rattu: , 10. 39. 1.
= ar tùs, 1. 118. 3. बुवं च्ववानं सनयं बया रथं पुनःबुवानं = y 1
: Far awy: , 10. 39. 4.
*:, 1. 117. 13. H , 10. 39. 10
= T T 2. 118. 9. Hygie, 10. 39. 9.
= Hart 1. 11 6. 3. ..... ...TT: waff. 10. 40. 14. = ... ...T aft, l. 120. 6.
KUTSAभविना वृकस्व चित् वर्तिकाम् भंतः भास्थान एवं af uffa:......... : o f fearg , 10. 39. 13. = fi sfere w a , 1. 112. 8. Bar Fu, 10. 39. 8.
Varu, 1. 112. 8. WHETSÉG, 10. 39. 9. = WATSOE , 1 112 7
