[24] Çiçîte çṛiñge rakshase vinikshe; Ṛigv. v. 2, 9.—Ćatvâri çṛiñgâ trayo asya pâdâ dve çîrshe sapta hastâso asya; Ṛigv. iv. 58, 3.—Tapurǵambho vana â vâtaćodito yûthe na sâhvân ava vâti vaṅsagaḥ abhi vraǵann akshitam pâǵasâ raǵaḥ sthâtuç ćaratham bhayate patatriṇaḥ; Ṛigv. i. 58, 5. In this stanza, however, Vaṅsagaḥ may probably signify rather the stallion than the bull, as we find in the second stanza this same Agnis already compared to a radiant horse (atyo na pṛishṭham prushitasya roćate).
[25] Adris and parvatas properly mean mountain, but, in the Vedâs, often cloud; and among their many meanings there is also that of tree; agas (properly that which does not move) expresses equally tree and mountain. Hence perhaps the Italian proverb: Le montagne stanno ferme, ma gli uomini s'incontrano, Mountains stand still, but men meet; hence the cry of Râmas in the Râmâyaṇam, ii. 122, that the Himâlayas would move before he should become a traitor; hence the assurance with which Macbeth, after the celebrated prophecy of the witches, can say: "That will never be; who can impress the forest; bid the tree unfix his earth-bound root?" Shakespeare (Macbeth, iv. 1.) Nevertheless the forest moved, as it not unfrequently does in the myths, where the tree-clouds walk, and fill all with terror wherever they go, where heroes and monsters often fight, by unrooting the trees of a whole forest. Cfr. Râmâyaṇam, iii. 3, 5, and the chapters of this work which treat of the Horse, the Bear, and the Monkey.
[26] Vraǵam gaćha gosthânam; Tâittir. Yaǵúr. i. 1, 9; cfr. Çatapathabrâhmaṇam, i. 2, 3, 4.
[27] Kṛishṇo nonâva vṛishabhaḥ; Ṛigv. i. 79, 2.—Vâçreva vidyun mimâti vatsaṁ na mâtâ sishakti; Ṛigv. i. 38, 8.
[28] Açmânaṁ ćit svaryam parvataṁ girim pra ćyâvayanti yâmabhiḥ; Ṛigv. v. 96, 4.
[29] Pavyâ rathânâm adrim bhindanty oǵasâ; Ṛigv. v. 52, 9. Pavis, in general, is the iron part, the iron end (of a dart, or a lance); here it would appear to be the iron tire of the chariot's wheels, which, driving furiously over the mountain, break it,—thunder, in fact, often suggests the idea of a noisy chariot making ruin in heaven.
[30] Vîraḥ karmaṇyaḥ sudaksho yuktagrâvâ ǵâyate devakâmaḥ; Ṛigv. iii. 4, 9.
[31] Ayaṁ çṛiṇve adha ǵayann uta ghnann ayam uta pra kṛiṇute yudhâ gâḥ; Ṛigv. iv. 17, 10.—Viḷu ćid âruǵatnubhir guhâ ćid indra vahnibhiḥ avinda usriyâ anu; Ṛigv. i. 6, 5.—Tvaṁ valasya gomato 'pavar adrivo bilam; Ṛigv. i. 11, 5.—Vi gobhir adrim âirayat; Ṛigv. i. 7, 3.—Ukshâ mimâti prati yanti dhenavaḥ; Ṛigv. ix. 69, 4.—Yad anyâsu vṛishabho roravîti so anyasmin yûthe ni dadhâti retaḥ; Ṛigv. iii. 55, 17.—Pûshaṅvân vaǵrint sam u patnyâmadaḥ; Ṛigv. i. 82, 6.
[32] Indrâgnî navatim puro dâsapatnîr adhûnutam sâkam ekena karmaṇâ; Ṛigv. iii. 12, 6; Tâitt. Yaǵurv. i. 1, 14. Cfr. chap. on Serpent.
[33] Devâsa âyan paraçûṅr abibhran vanâ vṛiçćanto abhi viḍbhir âyan ni sudrvaṁ dadhato vakshaṇâsu yatrâ kṛipîṭam anu tad dahanti; Ṛigv. x. 28, 8.