only. But even there it does not mean deity. In X, 24, 6, devâh devátayâ means, O gods, by your godhead, i. e. by your divine power. In X, 98, 1, bríhaspate práti me devátâm ihi, I take devátâ in the same sense as devátâti, and translate, O Brihaspati, come to my sacrifice.

In all other places where devátâ occurs in the Rig-veda it is a local adverb, and means among the gods. I shall only quote those passages in which Professor Roth assigns to devátâ a different meaning:

I, 55, 3. prá vîryẽna devátâ áti kekite.

He is pre-eminent among the gods by his strength.

I, 22, 5. sáh kéttâ devátâ padám.

He knows the place among the gods.

I, 100, 15. nâ yásya devâ´h devátâ ná mártâh â´pah kaná sâvasah ántam âpúh.

He, the end of whose power neither the gods among the gods, nor mortals, nor even the waters have reached.

Here the translation of devátâ in the sense of 'by their godhead,' would be equally applicable, yet nothing would be gained as, in either case, devátâ is a weak repetition.

VI, 4, 7. índram ná tvâ sávasâ devátâ vâyúm prinanti râ´dhasâ nrí-tamâh.

The best among men celebrate thee, O Agni, as like unto Indra in strength among the gods, as like unto Vâyu in liberality. See also devatâti, VIII, 74, 3; X, 8, 2.

Note 3. The juxta-position of gâ´yamânah and gâtáh would seem to show that, if the latter had a past, the former had a future meaning. To us, 'No one who will be born and no one who has been born,' would certainly sound more natural. The Hindu, however, is familiar with the idea as here expressed, and in order to comprehend all beings, he speaks of those who are born and those who are being born. Thus in a Padasishta of the Pâvamânîs (IX, 67) we read:

yan me garbhe vasatah pâpam ugram,
yag gâyamânasya ka kimkid anyat,
gâtasya ka yak kâpi vardhato me,
tat pâvamânîbhir aham punâmi.

Note 4. Karishyâ´ is written in all the MSS. without a

[paragraph continues] Visarga, and unless we add the Visarga on our own authority, we should have to take it as an entirely anomalous acc. plur. neut. of a passive participle of the future, karishyám standing for kâryãm, faciendum. It is much easier, however, to explain this form if we add the Visarga, and read karishyâ´h, which would then be a second person singular of a Vedic conjunctive of the future. This form occurs at least once more in the Veda:

IV, 30, 23. utá nûnám yát indriyám karishyâ´h indra paúmsyam, adyá nákih tát â´ minat.

O Indra, let no man destroy to-day whatever manly feat thou art now going to achieve.

Verse 10.