Hymns to the Mystic Fire

Foreword

In ancient times the Veda was revered as a sacred book of wisdom, a great mass of inspired poetry, the work of Rishis, seers and sages, who received in their illumined minds rather than mentally constructed a great universal, eternal and impersonal Truth which they embodied in Mantras, revealed verses of power, not of an ordinary but of a divine inspiration and source. The name given to these sages was Kavi, which afterwards came to mean any poet, but at the time had the sense of a seer of truth,—the Veda itself describes them as kavayaḥ satyaśrutaḥ, "seers who are hearers of the Truth" and the Veda itself was called śruti, a word which came to mean "revealed Scripture". The seers of the Upanishad had the same idea about the Veda and frequently appealed to its authority for the truths they themselves announced and these too afterwards came to be regarded as Sruti, revealed Scripture, and were included in the sacred Canon.

This tradition persevered in the Brahmanas and continued to maintain itself in spite of the efforts of the ritualistic commentators, Yajnikas, to explain everything as myth and rite and the division made by the Pandits distinguishing the section of works, Karmakanda, and the section of Knowledge, Jnanakanda, identifying the former with the hymns and the latter with the Upanishads. This drowning of the parts of Knowledge by the parts of ceremonial works was strongly criticised in one of the Upanishads and in the Gita, but both look on the Veda as a Book of Knowledge. Even, the Sruti including both Veda and Upanishad was regarded as the supreme authority for spiritual knowledge and infallible.

Is this all legend and moonshine, or a groundless and even nonsensical tradition? Or is it the fact that there is only a scanty element of higher ideas in some later hymns which started this

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theory? Did the writers of the Upanishads foist upon the Riks a meaning which was not there but read into it by their imagination or a fanciful interpretation? Modern European scholarship insists on having it so. And it has persuaded the mind of modern India. In favour of this view is the fact that the Rishis of the Veda were not only seers but singers and priests of sacrifice, that their chants were written to be sung at public sacrifices and refer constantly to the customary ritual and seem to call for the outward objects of these ceremonies, wealth, prosperity, victory over enemies. Sayana, the great commentator, gives us a ritualistic and where necessary a tentatively mythical or historical sense to the Riks, very rarely does he put forward any higher meaning though sometimes he lets a higher sense come through or puts it as an alternative as if in despair of finding out some ritualistic or mythical interpretation. But still he does not reject the spiritual authority of the Veda or deny that there is a higher truth contained in the Riks. This last development was left to our own times and popularised by occidental scholars.

The European scholars took up the ritualistic tradition, but for the rest they dropped Sayana overboard and went on to make their own etymological explanation of the words, or build up their own conjectural meanings of the Vedic verses and give a new presentation often arbitrary and imaginative. What they sought for in the Veda was the early history of India, its society, institutions, customs, a civilisation-picture of the times. They invented the theory based on the difference of languages of an Aryan invasion from the north, an invasion of a Dravidian India of which the Indians themselves had no memory or tradition and of which there is no record in their epic or classical literature. The Vedic religion was in this account only a worship of Nature-Gods full of solar myths and consecrated by sacrifices and a sacrificial liturgy primitive enough in its ideas and contents, and it is these barbaric prayers that are the much vaunted, haloed and apotheosized Veda.

There can be no doubt that in the beginning there was a worship of the Powers of the physical world, the Sun, Moon, Heaven and Earth, Wind, Rain and Storm etc., the Sacred Rivers and a

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number of Gods who presided over the workings of Nature. That was the general aspect of the ancient worship in Greece, Rome, India and among other ancient peoples. But in all these countries these gods began to assume a higher, a psychological function; Pallas Athene who may have been originally a Dawn-Goddess springing in flames from the head of Zeus, the Sky-God, Dyaus of the Veda, has in classical Greece a higher function and was identified by the Romans with their Minerva, the Goddess of learning and wisdom; similarly, Saraswati, a river Goddess, becomes in India the goddess of wisdom, learning and the arts and crafts: all the Greek deities have undergone a change in this direction—Apollo, the Sun-God, has become a god of poetry and prophecy, Hephaestus the Fire-God a divine smith, god of labour. In India the process was arrested half-way, and the Vedic Gods developed their psychological functions but retained more fixedly their external character and for higher purposes gave place to a new pantheon. They had to give precedence to Puranic deities who developed out of the early company but assumed larger cosmic functions, Vishnu, Rudra, Brahma—developing from the Vedic Brihaspati, or Brahmanaspati,—Shiva, Lakshmi, Durga. Thus in India the change in the gods was less complete, the earlier deities became the inferior divinities of the Puranic pantheon and this was largely due to the survival of the Rig Veda in which their psychological and their external functions co-existed and are both given a powerful emphasis; there was no such early literary record to maintain the original features of the Gods of Greece and Rome.

This change was evidently due to a cultural development in these early peoples who became progressively more mentalised and less engrossed in the physical life as they advanced in civilisation and needed to read into their religion and their deities finer and subtler aspects which would support their more highly mentalised concepts and interests and find for them a true spiritual being or some celestial figure as their support and sanction. But the largest part in determining and deepening this inward turn must be attributed to the Mystics who had an enormous influence on these early civilisations; there was indeed almost

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everywhere an age of the Mysteries in which men of a deeper knowledge and self-knowledge established their practices, significant rites, symbols, secret lore within or on the border of the more primitive exterior religions. This took different forms in different countries; in Greece there were the Orphic and Eleusinian Mysteries, in Egypt and Chaldea the priests and their occult lore and magic, in Persia the Magi, in India the Rishis. The preoccupation of the Mystics was with self-knowledge and a profounder world-knowledge; they found out that in man there was a deeper self and inner being behind the surface of the outward physical man, which it was his highest business to discover and know. "Know thyself" was their great precept, just as in India to know the Self, the Atman became the great spiritual need, the highest thing for the human being. They found also a Truth, a Reality behind the outward aspects of the universe and to discover, follow, realise this Truth was their great aspiration. They discovered secrets and powers of Nature which were not those of the physical world but which could bring occult mastery over the physical world and physical things and to systematise this occult knowledge and power was also one of their strong preoccupations. But all this could only be safely done by a difficult and careful training, discipline, purification of the nature; it could not be done by the ordinary man. If men entered into these things without a severe test and training it would be dangerous to themselves and others; this knowledge, these powers could be misused, misinterpreted, turned from truth to falsehood, from good to evil. A strict secrecy was therefore maintained, the knowledge handed down behind a veil from master to disciple. A veil of symbols was created behind which these mysteries could shelter, formulas of speech also which could be understood by the initiated but were either not known by others or were taken by them in an outward sense which carefully covered their true meaning and secret. This was the substance of Mysticism everywhere.

It has been the tradition in India from the earliest times that the Rishis, the poet-seers of the Veda, were men of this type, men with a great spiritual and occult knowledge not shared by

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ordinary human beings, men who handed down this knowledge and their powers by a secret initiation to their descendants and chosen disciples. It is a gratuitous assumption to suppose that this tradition was wholly unfounded, a superstition that arose suddenly or slowly formed in a void, with nothing whatever to support it; some foundation there must have been however small or however swelled by legend and the accretions of centuries. But if it is true, then inevitably the poet-seers must have expressed something of their secret knowledge, their mystic lore in their writings and such an element must be present, however well-concealed by an occult language or behind a technique of symbols, and if it is there it must be to some extent discoverable.It is true that an antique language, obsolete words,—Yaska counts more than four hundred of which he did not know the meaning,—and often a difficult and out-of-date diction helped to obscure their meaning; the loss of the sense of their symbols, the glossary of which they kept to themselves, made them unintelligible to later generations; even in the time of the Upanishads the spiritual seekers of the age had to resort to initiation and meditation to penetrate into their secret knowledge, while the scholars afterwards were at sea and had to resort to conjecture and to concentrate on a mental interpretation or to explain by myths, by the legends of the Brahmanas themselves often symbolic and obscure. But still to make this discovery will be the sole way of getting at the true sense and the true value of the Veda. We must take seriously the hint of Yaska, accept the Rishi's description of the Veda's contents as "seer-wisdoms, secret words", and look for whatever clue we can find to this ancient wisdom. Otherwise the Veda must remain for ever a sealed book; grammarians, etymologists, scholastic conjectures will not open to us the sealed chamber.

For it is a fact that the tradition of a secret meaning and a mystic wisdom couched in the Riks of the ancient Veda was as old as the Veda itself. The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of consciousness and contained this secret knowledge. The words of the Veda could only be known in their true meaning by one who

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was himself a seer or mystic; from others the verses withheld their hidden knowledge. In one of Vamadeva's hymns in the fourth Mandala (IV.3.16) the Rishi describes himself as one illumined expressing through his thought and speech words of guidance, "secret words"—niṇyā vacāṁsi—"seer-wisdoms that utter their inner meaning to the seer"—kāvyāni kavaye nivacanā. The Rishi Dirghatamas speaks of the Riks, the Mantras of the Veda, as existing "in a supreme ether, imperishable and immutable in which all the gods are seated", and he adds "one who knows not That what shall he do with the Rik?" (I.164.39) He further alludes to four planes from which the speech issues, three of them hidden in the secrecy while the fourth is human, and from there comes the ordinary word; but the word and thought of the Veda belongs to the higher planes (I.164.45). Elsewhere in the Riks the VedicWord is described (X.71) as that which is supreme and the topmost height of speech, the best and the most faultless. It is something that is hidden in secrecy and from there comes out and is manifested. It has entered into the truth-seers, the Rishis, and it is found by following the track of their speech. But all cannot enter into its secret meaning. Those who do not know the inner sense are as men who seeing see not, hearing hear not, only to one here and there the Word desiring him like a beautifully robed wife to a husband lays open her body. Others unable to drink steadily of the milk of the Word, the Vedic cow, move with it as with one that gives no milk, to him the Word is a tree without flowers or fruits. This is quite clear and precise; it results from it beyond doubt that even then while the Rig Veda was being written the Riks were regarded as having a secret sense which was not open to all. There was an occult and spiritual knowledge in the sacred hymns and by this knowledge alone, it is said, one can know the truth and rise to a higher existence. This belief was not a later tradition but held, probably, by all and evidently by some of the greatest Rishis such as Dirghatamas and Vamadeva.

The tradition, then, was there and it was prolonged after the Vedic times. Yaska speaks of several schools of interpretation of the Veda. There was a sacrificial or ritualistic interpretation,

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the historical or rather mythological explanation, an explanation by the grammarians and etymologists, by the logicians, a spiritual interpretation. Yaska himself declares that there is a triple knowledge and therefore a triple meaning of the Vedic hymns, a sacrificial or ritualistic knowledge, a knowledge of the gods and finally a spiritual knowledge; but the last is the true sense and when one gets it the others drop or are cut away. It is this spiritual sense that saves and the rest is outward and subordinate. He says further that "the Rishis saw the truth, the true law of things, directly by an inner vision"; afterwards the knowledge and the inner sense of the Veda were almost lost and the Rishis who still knew had to save it by handing it down through initiation to disciples and at a last stage outward and mental means had to be used for finding the sense such as Nirukta and other Vedangas. But even then, he says, "the true sense of the Veda can be recovered directly by meditation and tapasya", those who can use these means need no outward aids for this knowledge. This also is sufficiently clear and positive.

The tradition of a mystic element in the Veda as a source of Indian civilisation, its religion, its philosophy, its culture is more in consonance with historical fact than the European scouting of this idea. The nineteenth-century European scholarship writing in a period of materialistic rationalism regarded the history of the race as a development out of primitive barbarism or semi-barbarism, a crude social life and religion and a mass of superstitions, by the growth of outward civilised institutions, manners and habits through the development of intellect and reason, art, philosophy and science and a clearer and sounder, more matter-of-fact intelligence. The ancient idea about the Veda could not fit into this picture; it was regarded as rather a part of ancient superstitious ideas and a primitive error. But we can now form a more accurate idea of the development of the race. The ancient more primitive civilisations held in themselves the elements of the later growth but their early wise men were not scientists and philosophers or men of high intellectual reason but mystics and even mystery-men, occultists, religious seekers; they were seekers after a veiled truth behind things and not of

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an outward knowledge. The scientists and philosophers came afterwards; they were preceded by the mystics and often like Pythagoras and Plato were to some extent mystics themselves or drew many of their ideas from the mystics. In India philosophy grew out of the seeking of the mystics and retained and developed their spiritual aims and kept something of their methods in later Indian spiritual discipline and Yoga. The Vedic tradition, the fact of a mystical element in the Veda fits in perfectly with this historical truth and takes its place in the history of Indian culture. The tradition of the Veda as the bed-rock of Indian civilisation—not merely a barbaric sacrificial liturgy—is more than a tradition, it is an actual fact of history.

But even if an element of high spiritual knowledge, or passages full of high ideas were found in the hymns, it might be supposed that those are perhaps only a small factor, while the rest is a sacrificial liturgy, formulas of prayer and praise to the Gods meant to induce them to shower on the sacrificers material blessings such as plenty of cows, horses, fighting men, sons, food, wealth of all kinds, protection, victory in battle, or to bring down rain from heaven, recover the sun from clouds or from the grip of Night, the free flowing of the seven rivers, recovery of cattle from the Dasyus (or the Dravidians) and the other boons which on the surface seem to be the object of this ritual worship. The Rishis would then be men with some spiritual or mystic knowledge but otherwise dominated by all the popular ideas proper to their times. These two elements they would then mix up intimately in their hymns and this would account at least in part for the obscurity and the rather strange and sometimes grotesque jumble which the traditional interpretation offers us. But if on the other hand a considerable body of high thinking clearly appears, if there is a large mass of verses or whole hymns which admit only of a mystic character and significance, and if finally, the ritualistic and external details are found to take frequently the appearance of symbols such as were always used by the mystics, and if there are many clear indications, even some explicit statements in the hymns themselves of such a meaning, then all changes. We are in the presence of a great scripture of

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the mystics with a double significance, one exoteric, the other esoteric; the symbols themselves have a meaning which makes them a part of the esoteric significance, an element in the secret teaching and knowledge. The whole of the Rig Veda, a small number of hymns perhaps excepted, becomes in its inner sense such a Scripture. At the same time the exoteric sense need not be merely a mask; the Riks may have been regarded by their authors as words of power, powerful not only for internal but for external things. A purely spiritual scripture would concern itself with only spiritual significances, but the ancient mystics were also what we would call occultists, men who believed that by inner means outer as well as inner results could be produced, that thought and words could be so used as to bring about realisations of every kind,—in the phrase common in the Veda itself,—both the human and the divine.

But where is this body of esoteric meaning in the Veda? It is only discoverable if we give a constant and straightforward meaning to the words and formulas employed by the Rishis, especially to the key-words which bear as keystones the whole structure of their doctrine. One such word is the great word, Ritam, Truth; Truth was the central object of the seeking of the mystics, a spiritual or inner Truth, a truth of ourselves, a truth of things, a truth of the world and of the gods, a truth behind all we are and all that things are. In the ritualistic interpretation this master word of the Vedic knowledge has been interpreted in all kinds of senses according to the convenience or fancy of the interpreter, "truth", "sacrifice", "water", "one who has gone", even "food", not to speak of a number of other meanings; if we do that, there can be no certitude in our dealings with the Veda. But let us consistently give it the same master sense and a strange but clear result emerges. If we apply the same treatment to other standing terms of the Veda, if we give them their ordinary, natural and straightforward meaning and give it constantly and consistently, not monkeying about with their sense or turning them into purely ritualistic expressions, if we allow to certain important words, such as śravas, kratu, the psychological meaning of which they are capable and which

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they undoubtedly bear in certain passages as when the Veda describes Agni as kratur hṛdi, then this result becomes all the more clear, extended, pervasive. If in addition we follow the indications which abound, sometimes the explicit statement of the Rishis about the inner sense of their symbols, interpret in the same sense the significant legends and figures on which they constantly return, the conquest over Vritra and the battle with the Vritras, his powers, the recovery of the Sun, the Waters, the Cows, from the Panis or other Dasyus, the whole Rig Veda reveals itself as a body of doctrine and practice, esoteric, occult, spiritual, such as might have been given by the mystics in any ancient country but which actually survives for us only in the Veda. It is there deliberately hidden by a veil, but the veil is not so thick as we first imagine; we have only to use our eyes and the veil vanishes; the body of the Word, the Truth stands out before us.

Many of the lines, many whole hymns even of the Veda bear on their face a mystic meaning; they are evidently an occult form of speech, have an inner meaning.When the seer speaks of Agni as "the luminous guardian of the Truth shining out in his own home", or of Mitra and Varuna or other gods as "in touch with the Truth and making the Truth grow" or as "born in the Truth", these are words of a mystic poet, who is thinking of that inner Truth behind things of which the early sages were the seekers. He is not thinking of the Nature-Power presiding over the outer element of fire or of the fire of the ceremonial sacrifice. Or he speaks of Saraswati as one who impels the words of Truth and awakes to right thinkings or as one opulent with the thought: Saraswati awakes to consciousness or makes us conscious of the "Great Ocean and illumines all our thoughts." It is surely not the River Goddess whom he is thus hymning but the Power, the River if you will, of inspiration, the word of the Truth, bringing its light into our thoughts, building up in us that Truth, an inner knowledge. TheGods constantly stand out in their psychological functions; the sacrifice is the outer symbol of an inner work, an inner interchange between the gods and men,—man giving what he has, the gods giving in return the horses of power, the

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herds of light, the heroes of Strength to be his retinue, winning for him victory in his battle with the hosts of Darkness, Vritras, Dasyus, Panis. When the Rishi says, "Let us become conscious whether by the War-Horse or by the Word of a Strength beyond men", his words have either a mystic significance or they have no coherent meaning at all. In the portions translated in this book we have many mystic verses and whole hymns which, however mystic, tear the veil off the outer sacrificial images covering the real sense of the Veda. "Thought", says the Rishi, "has nourished for us human things in the Immortals, in the Great Heavens; it is the milch-cow which milks of itself the wealth of many forms"—the many kinds of wealth, cows, horses and the rest for which the sacrificer prays; evidently this is no material wealth, it is something which Thought, the Thought embodied in the Mantra, can give and it is the result of the same Thought that nourishes our human things in the Immortals, in the Great Heavens. A process of divinisation, and of a bringing down of great and luminous riches, treasures won from the Gods by the inner work of sacrifice, is hinted at in terms necessarily covert but still for one who knows how to read these secret words, niṇyā vacāṁsi, sufficiently expressive, kavaye nivacanā. Again, Night and Dawn the eternal sisters are like "joyful weaving women weaving the weft of our perfected works into the form of a sacrifice." Again, words with a mystic form and meaning, but there could hardly be a more positive statement of the psychological character of the Sacrifice, the real meaning of the Cow, of the riches sought for, the plenitudes of the Great Treasure.

Under pressure of the necessity to mask their meaning with symbols and symbolic words—for secrecy must be observed—the Rishis resorted to fixed double meanings, a device easily manageable in the Sanskrit language where one word often bears several different meanings, but not easy to render in an English translation and very often impossible. Thus the word for cow, go, meant also light or a ray of light; this appears in the names of some of the Rishis, Gotama, most radiant, Gavishthira, steadfast in the Light. The cows of the Veda were the Herds of the Sun, familiar in Greek myth and mystery, the rays of the Sun of Truth

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and Light and Knowledge; this meaning which comes out in some passages can be consistently applied everywhere yielding a coherent sense. The word ghṛta means ghee or clarified butter and this was one of the chief elements of the sacrificial rite; but ghṛta could also mean light, from the root ghṛ to shine, and it is used in this sense in many passages. Thus the horses of Indra, the Lord of Heaven, are described as dripping with light, ghṛta-snu,¹—it certainly does not mean that ghee dripped from them as they ran, although that seems to be the sense of the same epithet as applied to the grain of which Indra's horses are invited to partake when they come to the sacrifice. Evidently this sense of light doubles with that of clarified butter in the symbolism of the sacrifice. The thought or the word expressing the thought is compared to pure clarified butter, expressions like dhiyaṁ ghṛtācīm, the luminous thought or understanding occur. There is a curious passage in one of the hymns translated in this book calling on Fire as priest of the sacrifice to flood the offering with a mind pouring ghrita, ghṛtapruṣā manasā and so manifest the Seats ("places", or "planes"), the three heavens each of them and manifest the Gods.² But what is a ghee-pouring mind, and how by pouring ghee can a priest manifest the Gods and the triple heavens? But admit the mystical and esoteric meaning and the sense becomes clear. What the Rishi means is a "mind pouring the light", a labour of the clarity of an enlightened or illumined mind; it is not a human priest or a sacrificial fire, but the inner Flame, the mystic seer-will, kavi-kratu, and that can certainly manifest by this process the Gods and the worlds and all planes of the being. The Rishis, it must be remembered, were seers as well as sages, they were men of vision who saw things in their meditation in images, often symbolic images which might precede or accompany an experience and put it in a concrete form, might predict or give an occult body to it: so it would

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be quite possible for him to see at once the inner experience and in image its symbolic happening, the flow of clarifying light and the priest god pouring the clarified butter on the inner self-offering which brought the experience. This might seem strange to a Western mind, but to an Indian mind accustomed to the Indian tradition or capable of meditation and occult vision it would be perfectly intelligible. The mystics were and normally are symbolists, they can even see all physical things and happenings as symbols of inner truths and realities, even their outer selves, the outer happenings of their life and all around them. That would make their identification or else an association of the thing and its symbol easy, its habit possible.

Other standing words and symbols of the Veda invite a similar interpretation of their sense. As the Vedic "cow" is the symbol of light, so the Vedic "horse" is a symbol of power, spiritual strength, force of tapasya. When the Rishi asks Agni for a "horse-form cow-in-front gift" he is not asking really for a number of horses forming a body of the gift with some cows walking in front, he is asking for a great body of spiritual power led by the light or, as we may translate it, "with the Ray-Cow walking in its front".³ As one hymn describes the recovery from the Panis of the mass of the rays (the cows,—the shining herds, gavyam), so another hymn asks Agni for amass or abundance or power of the horse—aśvyam. So too the Rishi asks sometimes for the heroes or fighting men as his retinue, sometimes in more abstract language and without symbol for a complete hero-force—suvīryam; sometimes he combines the symbol and the thing. So too the Rishis ask for a son or sons or offspring—apatyam—as an element of the wealth for which they pray to the Gods, but here too an esoteric sense can be seen, for in certain passages the son born to us is clearly an image of some inner birth: Agni himself is our son, the child of our works, the child who as the Universal Fire is the father of his fathers, and it is by setting the steps on things that have fair offspring that we create or

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discover a path to the higher world of Truth. Again, "water" in the Veda is used as a symbol. It speaks of the inconscient ocean, salilam apraketam, in which the Godhead is involved and out of which he is born by his greatness; it speaks also of the great ocean—maho arṇas, the upper waters which, as one hymn says, Saraswati makes conscious for us or of which she makes us conscious by the ray of intuition—pra cetayati ketunā. The seven rivers seem to be the rivers of Northern India but the Veda speaks of the seven Mighty Ones of Heaven who flow down from Heaven; they are waters that know, knowers of the Truth—ṛtajñaa—and when they are released they discover for us the road to the great Heavens. So too Parashara speaks of Knowledge and universal Life, "in the house of the waters". Indra releases the rain by slaying Vritra, but this rain too is the rain of Heaven and sets the rivers flowing. Thus the legend of the release of the waters which takes so large a place in the Veda puts on the aspect of a symbolic myth. Along with it comes the other symbolic legend of the discovery and rescue, from the dark cave in the mountain, of the Sun, the cows or herds of the Sun, or the Sun-world—svar—by the Gods and the Angiras Rishis. The symbol of the Sun is constantly associated with the higher Light and the Truth: it is in the Truth concealed by an inferior Truth that are unyoked the horses of the Sun, it is the Sun in its highest light that is called upon in the great Gayatri Mantra to impel our thoughts. So too the enemies in the Veda are spoken of as robbers, dasyus, who steal the cows, or Vritras and are taken literally as human enemies in the ordinary interpretation, but Vritra is a demon who covers and holds back the Light and the waters and the Vritras are his forces fulfilling that function. The Dasyus, robbers or destroyers, are the powers of darkness, adversaries of the seekers of Light and the Truth. Always there are indications that lead us from the outward and exoteric to an inner and esoteric sense.

In connection with the symbol of the Sun a notable and most significant verse in a hymn of the fifth Mandala may here be mentioned; for it shows not only the profound mystic symbolism of the Vedic poets, but also how the writers of the Upanishads

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understood the Rig Veda and justifies their belief in the inspired knowledge of their forerunners. "There is a Truth covered by a Truth," runs the Vedic passage, "where they unyoke the horses of the Sun; the ten hundreds stood together, there was That One;⁴ I saw the greatest (best, most glorious) of the embodied gods."⁵ Then mark how the seer of the Upanishad translates this thought or this mystic experience into his own later style, keeping the central symbol of the Sun but without any secrecy in the sense. Thus runs the passage in the Upanishad, "The face of the Truth is covered with a golden lid.OPushan, that remove for the vision of the law of the Truth.⁶ O Pushan (fosterer), sole seer, O Yama, O Sun, O Child of the Father of beings, marshal and gather together thy rays; I see the Light which is that fairest (most auspicious) form of thee; he who is this Purusha, He am I." The golden lid is meant to be the same as the inferior covering truth, ṛtam, spoken of in the Vedic verse; the "best of the bodies of the Gods" is equivalent to the "fairest form of the Sun", it is the supreme Light which is other and greater than all outer light; the great formula of the Upanishad, "He am I", corresponds to That One, tad ekam, of the Rig Vedic verse; the "standing together of the ten hundreds" (the rays of the Sun, says Sayana, and that is evidently the meaning) is reproduced in the prayer to the Sun "to marshal and mass his rays" so that the supreme form may be seen. The Sun in both the passages, as constantly in the Veda and frequently in the Upanishad, is the Godhead of the supreme Truth and Knowledge and his rays are the light emanating from that supreme Truth and Knowledge. It is clear from this instance—and there are others—that the seer of the Upanishad had a truer sense of the meaning of the ancient Veda than the mediaeval ritualistic commentator with his gigantic learning, much truer than the modern and very different mind of the European scholars.

There are certain psychological terms which have to be taken consistently in their true sense if we are to find the inner or

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esoteric meaning. Apart from the Truth, Ritam, we have to take always in the sense of "thought" the word dhī which constantly recurs in the hymns. This is the natural meaning of dhī which corresponds to the later word Buddhi; it means thought, understanding, intelligence and in the plural "thoughts", dhiyaḥ. It is given in the ordinary interpretation all kinds of meanings; "water", "work", "sacrifice", "food" etc. as well as thought. But in our search we have to take it consistently in its ordinary and natural significance and see what is the result. The word ketu means very ordinarily "ray" but it also bears the meaning of intellect, judgment or an intellectual perception. If we compare the passages in the Veda in which it occurs we can come to the conclusion that it meant a ray of perception or intuition, as for instance, it is by the ray of intuition, ketunā, that Saraswati makes us conscious of the great waters; that too probably is the meaning of the rays which come from the Supreme foundation above and are directed downwards; these are the intuitions of knowledge as the rays of the Sun of Truth and Light. The word kratu means ordinarily work or sacrifice but it also means intelligence, power or resolution and especially the power of the intelligence that determines the work, the will. It is in this latter sense that we can interpret it in the esoteric rendering of the Veda. Agni is a seer-will, kavi-kratu, he is the "will in the heart", kratur hṛdi. Finally the word śravas which is constantly in use in the Veda means fame, it is also taken by the commentators in the sense of food, but these significances cannot be fitted in everywhere and very ordinarily lack all point and apposite force. But śravas comes from the root śru to hear and is used in the sense of ear itself or of hymn or prayer—a sense which Sayana accepts—and from this we can infer that it means the "thing heard" or its result, knowledge that comes to us through hearing. The Rishis speak of themselves as hearers of the Truth, satyaśrutaḥ, and the knowledge received by this hearing as Sruti. It is in this sense of inspiration or inspired knowledge that we can take it in the esoteric meaning of the Veda and we find that it fits in with a perfect appositeness; thus when the Rishi speaks of śravāṁsi as being brought through

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upward and brought through downward, this cannot be applied to food or fame but is perfectly apposite and significant if he is speaking of inspirations which rise up to the Truth above or bring down the Truth to us. This is the method we can apply everywhere, but we cannot pursue the subject any further here. In the brief limits of this foreword these slight indications must suffice; they are meant only to give the reader an initial insight into the esoteric method of interpretation of the Veda.

But what then is the secret meaning, the esoteric sense, which emerges by this way of understanding the Veda? It is what we would expect from the nature of the seeking of the mystics everywhere. It is also, as we should expect from the actual course of the development of Indian culture, an early form of the spiritual truth which found its culmination in the Upanishads; the secret knowledge of the Veda is the seed which is evolved later on into the Vedanta. The thought around which all is centred is the seeking after Truth, Light, Immortality. There is a Truth deeper and higher than the truth of outward existence, a Light greater and higher than the light of human understanding which comes by revelation and inspiration, an immortality towards which the soul has to rise. We have to find our way to that, to get into touch with this Truth and Immortality, sapanta ṛtam amṛtam,⁷ to be born into the Truth, to grow in it, to ascend in spirit into the world of Truth and to live in it. To do so is to unite ourselves with the Godhead and to pass from mortality into immortality. This is the first and the central teaching of the Vedic mystics. The Platonists, developing their doctrine from the early mystics, held that we live in relation to two worlds,—a world of higher truth which might be called the spiritual world and that in which we live, the world of the embodied soul which is derived from the higher but also degraded from it into an inferior truth and inferior consciousness. The Vedic mystics held this doctrine in a more concrete and pragmatic form, for they had the experience of these two worlds. There is the inferior truth here of this world mixed as it is with much falsehood and error, anṛtasya bhūreḥ,⁸

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and there is a world or home of Truth, sadanam ṛtasya,⁹ the Truth, the Right, the Vast, satyam ṛtaṁ bṛhat,¹⁰ where all is Truth-conscious, ṛtacit.¹¹ There are many worlds between up to the triple heavens and their lights but this is the world of the highest Light—the world of the Sun of Truth, svar, or the Great Heaven. We have to find the path to this Great Heaven, the path of Truth, ṛtasya panthāḥ,¹² or as it is sometimes called the way of the gods. This is the second mystic doctrine. The third is that our life is a battle between the powers of Light and Truth, the Gods who are the Immortals and the powers of Darkness. These are spoken of under various names as Vritra and Vritras, Vala and the Panis, the Dasyus and their kings. We have to call in the aid of the Gods to destroy the opposition of these powers of Darkness who conceal the Light from us or rob us of it, who obstruct the flowing of the streams of Truth, ṛtasya dhārāḥ,¹³ the streams of Heaven and obstruct in every way the soul's ascent. We have to invoke the Gods by the inner sacrifice, and by the Word call them into us,—that is the specific power of theMantra,—to offer to them the gifts of the sacrifice and by that giving secure their gifts, so that by this process we may build the way of our ascent to the goal. The elements of the outer sacrifice in the Veda are used as symbols of the inner sacrifice and self-offering; we give what we are and what we have in order that the riches of the divine Truth and Light may descend into our life and become the elements of our inner birth into the Truth,—a right thinking, a right understanding, a right action must develop in us which is the thinking, impulsion and action of that higher Truth, ṛtasya preṣā, ṛtasya dhīti,¹⁴ and by this we must build up ourselves in that Truth. Our sacrifice is a journey, a pilgrimage and a battle,—a travel towards the Gods and we also make that journey with Agni, the inner Flame, as our path-finder and leader. Our human things are raised up by the mystic Fire into the immortal being, into the Great Heaven, and the things divine come down into us. As the doctrine of

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the Rig Veda is the seed of the teaching of the Vedanta, so is its inner practice and discipline a seed of the later practice and discipline of Yoga. Finally, as the summit of the teaching of the Vedic mystics comes the secret of the one Reality, ekaṁ sat,¹⁵ or tad ekam,¹⁶ which became the central word of the Upanishads. The Gods, the powers of Light and Truth are powers and names of the One, each God is himself all the Gods or carries them in him: there is the one Truth, tat satyam,¹⁷ and one bliss to which we must rise. But in the Veda this looks out still mostly from behind the veil. There is much else but this is the kernel of the doctrine.

The interpretation I have put forward was set out at length in a series of articles with the title "The Secret of the Veda" in the monthly philosophical magazine, Arya, some thirty years ago; written in serial form while still developing the theory and not quite complete in its scope or composed on a preconceived and well-ordered plan it was not published in book-form and is therefore not yet available to the reading public.¹⁸ It was accompanied by a number of renderings of the hymns of the Rig Veda which were rather interpretations than translations and to these there was an introduction explanatory of the "Doctrine of the Mystics". Subsequently there was planned a complete translation of all the hymns to Agni in the ten Mandalas which kept close to the text; the renderings of those hymns in the second and sixth Mandalas are now published in this book for the first time as well as a few from the first Mandala.¹⁹ But to establish on a scholastic basis the conclusions of the hypothesis it would have been necessary to prepare an edition of the Rig Veda or of a large part of it with a word by word construing in Sanskrit and English, notes explanatory of important points in the text and justifying the interpretation both of separate

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words and of whole verses and also elaborate appendices to fix firmly the rendering of key-words like ṛtam, śravas, kratu, ketu, etc. essential to the esoteric interpretation. This also was planned, but meanwhile greater preoccupations of a permanent nature intervened and no time was left to proceed with such a considerable undertaking. For the benefit of the reader of these translations who might otherwise be at a loss, this foreword has been written and some passages from the unpublished "Doctrine of the Mystics" have been included.²⁰ The text of the Veda has been given for use by those who can read the original Sanskrit. These translations however are not intended to be a scholastic work meant to justify a hypothesis; the object of this publication is only to present them in a permanent form for disciples and those who are inclined to see more in the Vedas than a superficial liturgy and would be interested in knowing what might be the esoteric sense of this ancient Scripture.

This is a literary and not a strictly literal translation. But a fidelity to the meaning, the sense of the words and the structure of the thought, has been preserved: in fact the method has been to start with a bare and scrupulously exact rendering of the actual language and adhere to that as the basis of the interpretation; for it is only so that we can find out the actual thoughts of these ancient mystics. But any rendering of such great poetry as the hymns of the Rig Veda, magnificent in their colouring and images, noble and beautiful in rhythm, perfect in their diction, must, if it is not to be merely dead scholastic work, bring at least a faint echo of their poetic force,—more cannot be done in a prose translation and in so different a language. The turn of phrase and the syntax of English and Vedic Sanskrit are poles asunder; to achieve some sense of style and natural writing one has constantly to turn the concentrated speech of the Veda into a looser, more diluted English form. Another stumbling-block for the translator is the ubiquitous double entendre marking in

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one word the symbol and the thing symbolised, Ray and Cow, clear light of the mind and clarified butter, horses and spiritual power; one has to invent phrases like the "herds of the light" or "the shining herds" or to use devices such as writing the word horse with a capital H to indicate that it is a symbolic horse that is meant and not the common physical animal; but very often the symbol has to be dropped, or else the symbol has to be kept and the inner meaning left to be understood;²¹ I have not always used the same phrase though always keeping the same sense, but varied the translation according to the needs of the passage. Often I have been unable to find an adequate English word which will convey the full connotation or colour of the original text; I have used two words instead of one or a phrase or resorted to some other device to give the exact and complete meaning. Besides, there is often a use of antique words or turns of language of which the sense is not really known and can only be conjectured or else different renderings are equally possible. In many passages I have had to leave a provisional rendering; it was intended to keep the final decision on the point until the time when a more considerable body of the hymns had been translated and were ready for publication; but this time has not yet come.

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The Doctrine of the Mystics

This excerpt is reproduced from the 1946 edition of Hymns to the Mystic Fire. The complete essay which appeared in the Arya is published in The Secret of the Veda with Selected Hymns, Part Three.—Ed.

The image of this sacrifice is sometimes that of a journey or voyage; for it travels, it ascends; it has a goal—the vastness, the true existence, the light, the felicity—and it is called upon to discover and keep to the good, the straight and the happy path to the goal, the arduous yet joyful road of the Truth. It has to climb, led by the flaming strength of the divine will, from plateau to plateau as of a mountain, it has to cross as in a ship the waters of existence, traverse its rivers, overcome their deep pits and rapid currents; its aim is to arrive at the far-off ocean of light and infinity.

And this is no easy or peaceful march; it is for long seasons a fierce and relentless battle. Constantly the Aryan man has to labour and to fight and conquer; he must be a tireless toiler and traveller and a stern warrior, he must force open and storm and sack city after city, win kingdom after kingdom, overthrow and tread down ruthlessly enemy after enemy. His whole progress is a warring of Gods and Titans, Gods and Giants, Indra and the Python, Aryan and Dasyu. Aryan adversaries even he has to face in the open field; for old friends and helpers turn into enemies; the kings of Aryan states whom he would conquer and overpass join themselves to the Dasyus and are leagued against him in supreme battle to prevent his free and utter passing on.

But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we are given also

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many specific names. Vritra, the Serpent, is the grand Adversary; for he obstructs with his coils of darkness all possibility of divine existence and divine action. And even when Vritra is slain by the light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi fights man by his weaknesses, and others too assail, each with his proper evil. Then there are Vala and the Panis, miser traffickers in the sense-life, stealers and concealers of the higher Light and its illuminations which they can only darken and misuse,—an impious host who are jealous of their store and will not offer sacrifice to the Gods. These and other personalities—they are much more than personifications—of our ignorance, evil, weakness and many limitations make constant war upon man; they encircle him from near or they shoot their arrows at him from afar or even dwell in his gated house in the place of the Gods and with their shapeless stammering mouths and their insufficient breath of force mar his self-expression. They must be expelled, overpowered, slain, thrust down into their nether darkness by the aid of the mighty and helpful deities.

The Vedic deities are names, powers, personalities of the universalGodhead and they represent each some essential puissance of the Divine Being. They manifest the cosmos and are manifest in it. Children of Light, Sons of the Infinite, they recognise in the soul of man their brother and ally and desire to help and increase him by themselves increasing in him so as to possess his world with their light, strength and beauty. The Gods call man to a divine companionship and alliance; they attract and uplift him to their luminous fraternity, invite his aid and offer theirs against the Sons of Darkness and Division. Man in return calls the Gods to his sacrifice, offers to them his swiftnesses and his strengths, his clarities and his sweetnesses,—milk and butter of the shining Cow, distilled juices of the Plant of Joy, the Horse of the Sacrifice, the cake and the wine, the grain for the God-Mind's radiant coursers. He receives them into his being and their gifts into his life, increases them by the hymns and the wine and forms perfectly—as a smith forges iron, says the Veda—their great and luminous godheads.

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All this Vedic imagery is easy to understand when once we have the key, but it must not be mistaken for mere imagery. The Gods are not simply poetical personifications of abstract ideas or of psychological and physical functions of Nature. To the Vedic seers they are living realities; the vicissitudes of the human soul represent a cosmic struggle not merely of principles and tendencies but of the cosmic Powers which support and embody them. These are the Gods and the Demons. On the world-stage and in the individual soul the same real drama with the same personages is enacted.

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To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth,—truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things—for creation is out-bringing,

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expression by the Truth and Will—and the father, fosterer, en-lightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood,—and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses,—this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour,—this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering,—this is Bhaga. These four are powers of the Truth of Surya.

For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver

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of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for theDeva is bothMale and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truth-consciousness,—Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu,master of life, links them together by the mid-air, the region of vital force. And there are other deities,—Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels,—in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming

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of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being.

Three great Gods, origin of the Puranic Trinity, largest puissances of the supreme Godhead, make possible this development and upward evolution; they support in its grand lines and fundamental energies all these complexities of the cosmos. Brahmanaspati is the Creator; by the word, by his cry he creates—that is to say he expresses, he brings out all existence and conscious knowledge and movement of life and eventual forms from the darkness of the Inconscient. Rudra, the Violent and Merciful, the Mighty One, presides over the struggle of life to affirm itself; he is the armed, wrathful and beneficent Power of God who lifts forcibly the creation upward, smites all that opposes, scourges all that errs and resists, heals all that is wounded and suffers and complains and submits. Vishnu of the vast pervading motion holds in his triple stride all these worlds; it is he that makes a wide room for the action of Indra in our limited mortality; it is by him and with him that we rise into his highest seats where we find waiting for us the Friend, the Beloved, the Beatific Godhead.

Our earth shaped out of the dark inconscient ocean of existence lifts its high formations and ascending peaks heavenward; heaven of mind has its own formations, clouds that give out their lightnings and their waters of life; the streams of the clarity and the honey ascend out of the subconscient ocean below and seek the superconscient ocean above; and from above that ocean sends downward its rivers of the light and truth and bliss even into our physical being. Thus in images of physical Nature the Vedic poets sing the hymn of our spiritual ascension.

That ascension has already been effected by the Ancients, the human forefathers, and the spirits of these great Ancestors still assist their offspring; for the new dawns repeat the old and lean forward in light to join the dawns of the future. Kanwa, Kutsa, Atri, Kakshiwan, Gotama, Shunahshepa have become types of

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certain spiritual victories which tend to be constantly repeated in the experience of humanity. The seven sages, the Angirasas, are waiting still and always, ready to chant the word, to rend the cavern, to find the lost herds, to recover the hidden Sun. Thus the soul is a battlefield full of helpers and hurters, friends and enemies. All this lives, teems, is personal, is conscious, is active. We create for ourselves by the sacrifice and by the word shining seers, heroes to fight for us, children of our works. The Rishis and the Gods find for us our luminous herds; the Ribhus fashion by the mind the chariots of the gods and their horses and their shining weapons. Our life is a horse that neighing and galloping bears us onward and upward; its forces are swift-hoofed steeds, the liberated powers of the mind are wide-winging birds; this mental being or this soul is the upsoaring Swan or the Falcon that breaks out from a hundred iron walls and wrests from the jealous guardians of felicity the wine of the Soma. Every shining godward Thought that arises from the secret abysses of the heart is a priest and a creator and chants a divine hymn of luminous realisation and puissant fulfilment. We seek for the shining gold of the Truth; we lust after a heavenly treasure.

The soul of man is a world full of beings, a kingdom in which armies clash to help or hinder a supreme conquest, a house where the gods are our guests and which the demons strive to possess; the fullness of its energies and wideness of its being make a seat of sacrifice spread, arranged and purified for a celestial session.

Such are some of the principal images of the Veda and a very brief and insufficient outline of the teaching of the Forefathers. So understood the Rig Veda ceases to be an obscure, confused and barbarous hymnal; it becomes the high-aspiring Song of Humanity; its chants are episodes of the lyrical epic of the soul in its immortal ascension.

This at least; what more there may be in the Veda of ancient science, lost knowledge, old psycho-physical tradition remains yet to be discovered.

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Mandala Two

SUKTA 1

त्वमग्ने द्युभिस्त्वमाशुशुक्षणिस्त्वमद्भघस्त्वमश्मनस्परि ।
त्वं वनेभ्यस्त्वमोषधीभ्यस्त्वं नृणां नृपते जायसे शुचिः ॥१॥

1) O Fire, thou art born with thy lights, flaming out on us in thy effulgence; thou art born from the waters and around the stone, thou art born from the forests and born from the plants of the earth. Pure art thou in thy birth, O Master of man and his race.

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तवाग्ने होत्रं तव पोत्रमृत्वियं तव नेष्ट्रं त्वमग्निदृतायतः ।
तव प्रशास्त्रं त्वमध्वरीयसि ब्रह्मा चासि गृहपतिश्च नो दमे ॥२॥

2) O Fire, thine are the call and the offering, thine the purification and the order of the sacrifice, thine the lustration; thou art the fire-bringer for the seeker of the Truth. The annunciation is thine, thou becomest the pilgrim-rite:¹ thou art the priest of the Word and the master of the house in our home.

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त्वमग्न इन्द्रो वृषभः सतामसि त्वं विष्णुरुरुगायो नमस्यः ।
त्वं ब्रह्मा रयिविद् ब्रह्मणस्पते त्वं विधर्तः सचसे पुरन्ध्या ॥३॥

3) O Fire, thou art Indra the Bull of all that are and thou art wide-moving² Vishnu, one to be worshipped with obeisance. O Master of the Word, thou art Brahma, the finder of the

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Riches: O Fire, who sustainest each and all, closely thou companionest the Goddess of the many thoughts.³

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त्वमग्ने राजा वरुणो घृतव्रतस्त्वं मित्रो भवसि दस्म ईडयः ।
त्वमर्यमा सत्पतिर्यस्य संभुजं त्वमंशो विदथे देव भाजयुः ॥४॥

4) O Fire, thou art Varuna the king who holds in his hands the law of all workings and thou art Mitra the potent and desirable Godhead. Thou art Aryaman, master of beings, with whom is complete enjoying; O Godhead, thou art Ansha who gives us our portion in the winning of the knowledge.

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त्वमग्ने त्वष्टा विधते सुवीर्यं तव ग्नावो मित्रमहः सजात्यम् ।
त्वमाशुहेमा ररिषे स्वश्वयं त्वं नरां शर्घो असि पुरुवसुः ॥५॥

5) O Fire, thou art Twashtri and fashionest fullness of force for thy worshipper; thine, O friendly Light, are the goddess-Energies and all oneness of natural kind. Thou art the swift galloper and lavishest good power of the Horse; thou art the host of the gods and great is the multitude of thy riches.

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त्वमग्ने रुद्रो असुरो महो विवस्त्वं शर्षो मारुतं पृक्ष ईशिषे ।
त्वं वातैररुणैर्यासि शंगयस्त्वं पूषा विधतः पासि नु त्मना ॥६॥

6) O Fire, thou art Rudra, the mighty one of the great Heaven and thou art the army of the Life-Gods and hast power over all that fills desire. Thou journeyest with dawn-red winds to bear thee and thine is the house of bliss; thou art Pushan and thou guardest with thyself thy worshippers.

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त्वमग्ने द्रविणोदा अरंकृते त्वं देवः सविता रत्नघा असि ।
त्वं भगो नृपते वस्व ईशिषे त्वं पायुर्दमे यस्तेऽविधत् ॥७॥

7) O Fire, to one who makes ready and sufficient his works thou art the giver of the treasure; thou art divine Savitri and a founder of the ecstasy. O Master of man, thou art Bhaga

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and hast power for the riches; thou art the guardian in the house for one who worships thee with his works.

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त्वामग्ने दम आ विश्पतिं विशस्त्वां राजानं सुविदत्रमृञ्जते ।
त्वं विश्वानि स्वनीक पत्यसे त्वं सहस्त्राणि शता दश प्रति ॥८॥

8) O Fire, men turn to thee the master of the human being in his house; thee they crown, the king perfect in knowledge. O strong force of Fire, thou masterest all things; thou movest to the thousands and the hundreds and the tens.

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त्वामग्ने पितरमिष्टिभिर्नरस्त्वां भ्रात्राय शम्या तनूरुचम् ।
त्वं पुत्रो भवसि यस्तेऽविधत् त्वं सखा सुशेवः पास्याधृषः ॥९॥

9) O Fire, men worship thee with their sacrifices as a father and thee that thou mayst be their brother by their achievement of works when thou illuminest the body with thy light. Thou becomest a son to the man who worships thee; thou art his blissful friend and guardest him from the violence of the adversary.

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त्वमग्न ऋभुराके नमस्तस्त्वं वाजस्य क्षुमतो राय ईशिषे ।
त्वं वि भास्यनु दक्षि दावने त्वं विशिक्षुरसि यज्ञमातनिः ॥१०॥

10) O Fire, thou art the craftsman Ribhu, near to us and to be worshipped with obeisance of surrender; thou hast mastery over the store of the plenitude and the riches. All thy wide shining of light and onward burning is for the gift of the treasure; thou art our instructor in wisdom and our builder of sacrifice.

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त्वमग्ने अदितिर्देव दाशुषे त्वं होत्रा भारती वर्धसे गिरा ।
त्वमिला शतहिमासि दक्षसे त्वं वृत्रहा वसुपते सरस्वती ॥११॥

11) O Divine Fire, thou art Aditi, the indivisible Mother to the giver of the sacrifice; thou art Bharati, voice of the offering, and thou growest by the word. Thou art Ila of the hundred

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winters wise to discern; O Master of the Treasure, thou art Saraswati who slays the python adversary.

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त्वमग्ने सुभृत उत्तमं वयस्तव स्पार्हे वर्ण आ संदृशि श्रियः ।
त्वं वाजः प्रतरणो बृहन्नसि त्वं रयिर्बहुलो विश्वतस्पृथुः ॥१२॥

12) O Fire, when thou art well borne by us thou becomest the supreme growth and expansion of our being, all glory and beauty are in thy desirable hue and thy perfect vision. O Vastness, thou art the plenitude that carries us to the end of our way; thou art a multitude of riches spread out on every side.

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त्वामग्न आदित्यास आस्यं त्वां जिह्वां शुचयश्चकिरे कवे ।
त्वां रातिषाचो अध्वरेषु सश्चिरे त्वे देवा हविरदन्त्याहुतम् ॥१३॥

13) O Fire, the sons of the indivisible Mother made thee their mouth, the pure Gods made thee their tongue; O Seer, they who are ever close to our giving are constant to thee in the rites of the Path; the Gods eat in thee the offering cast before them.

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त्वे अग्ने विश्वे अमृतासो अद्रुह आसा देवा हविरदन्त्याहुतम् ।
त्वया मर्तोसः स्वदन्त आसुतिं त्वं गर्भो वीरुधां जज्ञिषे शुचिः ॥१४॥

14) O Fire, all the Gods, the Immortals unhurtful to man, eat in thee and by thy mouth the offering cast before them; by thee mortal men taste of the libation. Pure art thou born, a child of the growths of the earth.

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त्वं तान्त्सं च प्रति चासि मज्मनाऽग्ने सुजात प्र च देव रिच्यसे ।
पृक्षो यदत्र महिना वि ते भुवदनु द्यावापृथिवी रोदसी उभे ॥१५॥

15) O Fire that hast come to perfect birth, thou art with the Gods and thou frontest them in thy might and thou exceedest them too, O God, when here the satisfying fullness of thee becomes all-pervading in its greatness along both the continents, Earth and Heaven.

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ये स्तोतृभ्यो वोअग्रामश्वपेशसमग्ने रातिमुपसृजन्ति सूरयः ।
अस्माञ्च तांश्च प्र हि नेषि वस्य आ बृहद् वदेम विदथे सुवीराः ॥१६॥

16) When to those who chant thee, the luminous Wise Ones set free thy gift, O Fire, the wealth in whose front the Ray-Cow walks and its form is the Horse, thou leadest us on and leadest them to a world of greater riches. Strong with the strength of the heroes, may we voice the Vast in the coming of knowledge.

SUKTA 2

यज्ञेन वर्धत जातवेदसमग्निं यजघ्वं हविषा तना गिरा ।
समिधानं सुप्रयसं स्वर्णरं द्युक्षं होतारं वृजनेषु धूर्षदम् ॥१॥

1) Make the Fire that knows all things born to grow by your sacrifice; worship him with thy offering and thy body and thy speech. Worship in his kindling Fire with whom are his strong delights, the male of the sun-world, the Priest of the Call, the inhabitant of Heaven⁴ who sits at the chariot yoke in our battles.

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अभि त्वा नक्तीरुषसो वबाशिरेऽग्ने वत्सं न स्वसरेषु धेनवः ।
दिव इवेदरतिर्मानुषा युगा क्षपो भासि पुरुवार संयतः ॥२॥

2) The Nights and the Dawns have lowed to thee as the milch-cows low towards a calf in their lairs of rest. O Fire of many blessings, thou art the traveller of Heaven through the ages of man and thou shinest self-gathered through his nights.⁵

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तं देवा बुध्ने रजसः सुर्दससं दिवस्पृथिव्योररतिं म्येरिरे ।
रथमिव वेद्यं शुकशोचिषमर्ग्नि मित्रं न क्षितिषु प्रशंस्यम् ॥३॥

3) The Gods have sent into the foundation of the middle world this great worker and pilgrim of earth and of heaven, whom

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we must know, like our chariot of white-flaming light, Fire whom we must voice with our lauds like a friend in the peoples.

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तमुक्षमाणं रजसि स्व आ दमे चन्द्रमिव सुरुचं ह्वार आ दधुः ।
पृश्न्याः पतरं चितयन्तमक्षभिः पाथो न पायुं जनसी उभे अनु ॥४॥

4) They have set in the crookedness, set pouring his rain like gold in the beauty of his light,⁶ in the middle world and in his own home, the guardian of the dappled mother who awakens us to knowledge with his eyes of vision, the protector of our path along either birth.

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स होता विश्वं परि भूत्वध्वरं तमु हव्यैर्मनुष ऋञ्जते गिरा ।
हिरिशिप्रो वृधसानासु जर्भुरद् द्यौर्न स्तृभिश्चितयद्रोदसी अनु ॥५॥

5) Let Fire be the priest of your call, let his presence be around every pilgrim-rite; this is he whom men crown with the word and the offering. He shall play in his growing fires wearing his tiara of golden light; like heaven with its stars he shall give us knowledge of our steps along both the continent-worlds.

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स नो रेवत्समिधानः स्वस्तये संददस्वान् रयिमस्मासु दीदिहि ।
आ नः कृणुष्व सुविताय रोदसी अग्ने हव्या मनुषो देव वीतये ॥६॥

6) O Fire, opulently kindling for our peace, let thy light arise in us and bring its gift of riches. Make Earth and Heaven ways for our happy journeying and the offerings of man a means for the coming of the Gods.

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दा नो अग्ने बृहतो दाः सहस्त्रिणो दुरो न वाजं श्रुत्या अपा वृधि ।
प्राची द्यावापृथिवी ब्रह्मणा कृधि स्वर्ण शुकमुषसो वि दिद्युतुः ॥७॥

7) O Fire, give us the vast possessions, the thousandfold riches; open to inspiration like gates the plenitude; make Earth and

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Heaven turned to the Beyond by the Word. The Dawns have broken into splendour as if there shone the brilliant world of the Sun.

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स इधान उषसो राम्या अनु स्वर्ण दीदेदरुषेण भानुना ।
होत्राभिरग्निर्मनुषः स्वध्वरो राजा विशामतिथिश्चारुरायवे ॥८॥

8) Kindled in the procession of the beautiful Dawns, he shall break into roseate splendour like the world of the Sun. O Fire, making effective the pilgrim-rite by man's voices of offering, thou art the King of the peoples and the Guest delightful to the human being.

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एवा नो अग्ने अमृतेषु पूर्व्य धीष्पीपाय बृहद्दिवेषु मानुषा ।
दुहाना धेनुर्वृजनेषु कारवे त्मना शतिनं पुरुरुपमिषणि ॥९॥

9) O pristine Fire, even thus the Thought has nourished our human things in the immortals, in the great Heavens. The Thought is our milch-cow, of herself she milks for the doer of works in his battles and in his speed to the journey the many forms and the hundreds of the Treasure.

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वयमग्ने अर्वता वा सुवीर्यं ब्रह्मणा वा चितयेमा जनौं अति ।
अस्माकं द्युम्नमधि पञ्च कृष्टिषूच्चा स्वर्ण शुशुचीत दुष्टरम् ॥१०॥

10) O Fire, let us conquer a hero-strength by the War-Horse, or let us awake to knowledge beyond men by the Word;⁷ let our light shine out in the Five Nations high and inviolable like the world of the Sun.

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स नो बोधि सहस्य प्रशंस्यो यस्मिन्त्सुजाता इषयन्त सूरयः ।
यमग्ने यज्ञमुपयन्ति वाजिनो नित्ये तोके दीदिवांसं स्वे दमे ॥११॥

11) Awake, O forceful Fire, one to be voiced by our lauds; for thou art he in whom the luminous seers come to perfect

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birth and speed on their way. O Fire, thou art the sacrifice and to thee the Horses of swiftness come there where thou shinest with light in the eternal son and in thy own home.

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उभयासो, जातवेदः स्याम ते स्तोतारो अग्ने सूरयश्च शर्मणि ।
वस्वो रायः पुरुश्चन्द्रस्य भूयसः प्रजावतः स्वपत्यस्य शग्धि नः ॥१२॥

12) O Fire, O God who knowest all things born, may we both abide in thy peace, those who hymn thee and the luminous seers. Be forceful for the opulence of the Treasure with the multitude of its riches and its many delights and its issue and the offspring of the Treasure.

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ये स्तोतृभ्यो गोअग्रामश्वपेशसमग्ने रातिमुपसृजन्ति सूरयः ।
अस्माञ्च तांश्च प्र हि नेषि वस्य आ बृहद् वदेम विदये सुवीराः ॥१३॥

13) When to those who hymn thee the luminous Wise set free, O Fire, the gift in whose front the Ray-Cow walks and whose form is the Horse, thou leadest us on and leadest them to a world of greater riches. Strong with the strength of the Heroes, may we voice the Vast in the coming of the knowledge.

SUKTA 3

समिद्धो अग्निर्निहितः पृथिव्यां प्रत्यङ् विश्वानि भुवनान्यस्थात् ।
होता पावकः प्रदिवः सुमेधा देवो देवान् यजत्वग्निरर्हन् ॥१॥

1) The Fire that was set inward in the earth is kindled and has arisen fronting all the worlds. He has arisen, the purifying Flame, the priest of the call, the wise of understanding, the Ancient of Days. Today let the Fire in the fullness of his powers, a god to the gods, do sacrifice.

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नराशंसः प्रति धामान्यञ्जन् तिस्त्रो दिवः प्रति मह्वा स्वर्चिः ।
घृतप्रुषा मनसा हव्यमुन्दन् मूर्धन् यज्ञस्य समनक्तु देवान् ॥२॥

2) Fire who voices the godhead, shines revealing the planes, each and each; high of ray he reveals, each and each, the triple heavens by his greatness. Let him flood the oblation with a mind that diffuses the light and manifest the gods on the head of the sacrifice.

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ईळितो अग्ने मनसा नो अर्हन् देवान् यक्षि मानुषात् पूर्वो अद्य ।
स आ वह मरुतां शर्धो अच्युतमिन्द्रं नरो बर्हिषदं यजध्वम् ॥३॥

3) O Fire, aspired to by our mind, putting forth today thy power do sacrifice to the gods, O thou who wast of old before aught that is human. Bring to us the unfallen host of the Life-Gods; and you, O Powers, sacrifice to Indra where he sits on the seat of our altar.

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देव बर्हिर्वर्धमानं सुवीरं स्तीर्णं राये सुभरं वेद्यस्याम् ।
धृतेनाक्तं वसवः सीदतेदं विश्वे देवा आदित्या यज्ञियासः ॥४॥

4) O Godhead, strewn is the seat on this altar, the hero-guarded seat that ever grows, the seat well-packed for the riches,⁸ anointed with the Light. O all Gods, sit on this altar-seat, sons of the indivisible Mother, princes of the treasure, kings of sacrifice.

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वि श्रयन्तामुर्विया हूयमाना द्वारो देवीः सुप्रायणा नमोभिः ।
व्यचस्वतीर्वि प्रथन्तामजुर्या वर्णं पुनाना यशसं सुवीरम् ॥५॥

5) May the divine Doors swing open, wide to our call, easy of approach with our prostrations of surrender; may they stretch wide opening into vastnesses, the imperishable Doors purifying the glorious and heroic kind.

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साध्वपांसि सनता न उक्षिते उषासानक्ता वय्येव रण्वािते ।
तन्तुं ततं संवयन्ती समीची यज्ञस्य पेशः सुदुधे पयस्वती ॥६॥

6) Milch-cows, good milkers, pouring out on us may Night and Dawn, the eternal and equal sisters, come like weaving women full of gladness, weaving out the weft that is spun, the weft of our perfected works into a shape of sacrifice.

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दैव्या होतारा प्रथमा विदुष्टर ऋजु यक्षतः समृचा वपुष्टरा ।
देवान्यजन्तावृतुथा समञ्जतो नाभा पृथिव्या अधि सानुषु त्रिषु ॥७॥

7) The two divine Priests of the call, the first, the full in wisdom and stature, offer by the illumining Word the straight things in us; sacrificing to the Gods in season, they reveal them in light in the navel of the Earth and on the three peaks of Heaven.

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सरस्वती साधयन्ती धियं न इळा देवी भारती विश्वतूर्तिः ।
तिस्त्रो देवीः स्वधया बर्हिरेदमच्छिद्रं पान्तु शरणं निषद्य ॥८॥

8) May Saraswati effecting our thought and goddess Ila and Bharati who carries all to their goal, the three goddesses, sit on our altar-seat and guard by the self-law of things our gapless house of refuge.

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पिशङ्गरुपः सुभरी वयोधाः श्रृष्टी वीरो जायते देवकामः ।
प्रजां त्वष्टा वि ष्यतु नाभिमस्मे अथ देवानामप्येतु पाथः ॥९॥

9) Soon there is born a Hero of golden-red form, an aspirant to the Godheads, a mighty bringer of riches and founder of our growth to wideness. Let the Maker of forms loosen the knot of the navel in us, let him set free the issue of our works; then let him walk on the way of the Gods.⁹

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वनस्पतिरधसृजन्नुप स्थादग्निर्हविः सूदयाति प्र धीभिः ।
त्रिधा समक्तं नयतु प्रजानन् देवेभ्यो दैव्यः शमितोप हव्यम् ॥१०॥

10) The Plant is with us streaming out the Wine. Fire speeds the oblation by our thoughts. Let the divine Achiever of works, understanding, lead the offering triply revealed¹⁰ in his light on its way to the Godheads.

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घृतं मिमिक्षे घृतमस्य योनिर्धृते श्रितो घृतम्वस्य धाम ।
अनुष्वधमा वह मादयस्व स्वाहाकृतं वृषभ वक्षि हव्यम् ॥११॥

11) I pour on him the running light; for the light is his native lair, he is lodged in the light, the light is his plane. According to thy self-nature, bring the Gods and fill them with rapture. O Male of the herd, carry to them our offering blessed with svāhā.¹¹

SUKTA 4

हुवे वः सुद्योत्मानं सुवृक्तिं विशामग्निमतिथिं सुप्रयसम् ।
मित्र इव यो दिधिषाय्यो भूद् देव आदेवे जने जातवेदाः ॥१॥

1) I call to you the Fire with his strong delights and his splendours of light, Fire who strips all sin from us, the guest of the peoples. He becomes like a supporting friend, he becomes the God who knows all things born in the man with whom are the Gods.¹²

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इमं विधन्तो अपां सधस्थे द्वितादधुर्भृगवो विक्ष्वायोः ।
एष विश्वान्यभ्यस्तु भूमा देवानामग्निररतिर्जीराश्वः ॥२॥

2) The Bhrigus worshipping in the session of the Waters set him a twofold Light in the peoples of Man. May he master all planes prevailing vastly. Fire the traveller of the Gods with his rapid horses.

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अग्निं देवासो मानुषीषु विक्षु प्रियं षुः क्षेष्यन्तो न मित्रम् ।
स दीदयदुशतीरुर्म्या आ दक्षाय्यो यो दास्वते दम आ ॥३॥

3) As men who would settle in a home bring into it a beloved friend, the Gods have set the Fire in these human peoples. Let him illumine the desire of the billowing nights, let him be one full of discerning mind in the house for the giver of sacrifice.

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अस्य रण्वा स्वस्येव पुष्टिः संदृष्टिरस्य हियानस्य दक्षोः ।
वि यो भरिभ्रदोषधीषु जिह्वामत्यो न रथ्यो दोधवीति वारान् ॥४॥

4) Delightful is his growth as if one's own increase, rapturous is his vision as he gallops burning on his way. He darts about his tongue mid the growths of the forest and tosses his mane like a chariot courser.

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आ यन्मे अभ्वं वनदः पनन्तोशिग्भ्यो नामिमीत वर्णम् ।
स चित्रेण चिकिते रंसु भासा जुजुर्वाँ यो मुहुरा युवा भूत् ॥५॥

5) When my thoughts enjoying him chant his mightiness, he shapes hue of kind as if to our desire. He awakes to knowledge in men that have the ecstasy by the rich diversity of his light; old and outworn he grows young again and again.

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आ यो वना तातृषाणो न भाति वार्ण पथा रभ्येव स्वानीत् ।
कृष्णाध्वा तपू रण्वश्चिकेत द्यौरिव स्मयमानो नभोभिः ॥६॥

6) Like one who thirsts he lifts his light on the forests; his roar is like the cry of waters on their path, he neighs like a chariot war-horse. Black is his trail, burning his heat; he is full of rapture and awakes to knowledge: he is like Father Heaven smiling with his starry spaces.

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स यो व्यस्थादभि दक्षदुर्वीं पशुर्नैति स्वयुरगोपाः ।
अग्निः शोचिष्माँ अतसान्युष्णन् कृष्णव्यथिरस्वदयन्न भूम ॥७॥

7) He starts on his journey to burn through all wide earth and moves like a beast that wanders at will and has no keeper; Fire with his blazing light and his black affliction assails the dry trunks with his heat as if he tasted the vastness.

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नू ते पूर्वस्यावसो अधीतौ तृतीये विदथे मन्म शंसि ।
अस्मे अग्ने संयद्वीरं बृहन्तं क्षुमन्तं वाजं स्वपत्यं रयिं दाः ॥८॥

8) Now in our mind's return on thy former safe-guarding, our thought has been spoken in the third session of the knowledge. O Fire, give us the treasure with its children; give us a vast and opulent plenitude where the heroes assemble.

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त्वया यथा गृत्समदासो अग्ने गुहा वन्वन्त उपराँ अभि ष्युः ।
सुवीरासो अभिमातिषाहः स्मत् सूरिभ्यो गृणते तद् वयो धाः ॥९॥

9) To the luminous Wise Ones and to him who voices thee, O Fire, be the founder of their growth and expansion, that the Gritsamadas strong with the strength of the Heroes and overcoming the hostile forces may conquer the higher worlds by thy force and take delight of¹³ the secret inner spaces.

SUKTA 5

होताजनिष्ट चेतनः पिता पितृभ्य ऊतये ।
प्रयक्षञ्जेन्यं वसु शकेम वाजिनो यमम् ॥१॥

1) A conscious Priest of the call is born to us; a father is born to his fathers for their safeguard. May we avail to achieve by sacrifice the wealth that is for the victor,¹⁴ and to rein the Horse of swiftness.

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आ यस्मिन्त्सप्त रश्मयस्तता यज्ञस्य नेतरि ।
मनुष्यद् दैव्यमष्टमं पोता विश्वं तदिन्वति ॥२॥

2) The seven rays are extended in this leader of sacrifice; there is a divine eighth that carries with it the human. The Priest of the purification takes possession of¹⁵ That All.

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दधन्वे वा यदीमनु वोचद् ब्रह्माणि वेरु तत् ।
परि विश्वानि काव्या नेमिश्चकमिवाभवत् ॥३॥

3) When a man has firmly established this Fire, he echoes the Words of knowledge and comes to¹⁶ That: for he embraces all seer-wisdoms as the rim surrounds a wheel.

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साकं हि शुचिना शुचिः प्रशास्ता कतुनाजनि ।
विद्वाँ अस्य व्रता ध्रुवा वया इवानु रोहते ॥४॥

4) Pure, the Priest of the annunciation is born along with the pure will. The man who knows the laws of his workings that are steadfast for ever, climbs them one by one like branches.

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ता अस्य वर्णमायुवो नेष्टुः सचन्त धेनवः ।
कुवित् तिसृभ्य आ वरं स्वसारो या इदं ययुः ॥५॥

5) The milch-cows come to and cleave to the hue of Light¹⁷ of this Priest of the lustration, the Sisters who have gone once and again to that Supreme over the three.¹⁸

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यदी मातुरुय स्वसा घृतं भरन्त्यस्थित ।
तासामध्वर्युरागतौ यवो वृष्टीव मोदते ॥६॥

6) When the sister of the Mother comes to him bringing the yield of the Light, the Priest of the pilgrim-sacrifice rejoices in her advent as a field of barley revels in the rain.

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स्वः स्वाय धायसे कृणुतामृत्विगृत्विजम् ।
स्तोमं यज्ञं चादरं वनेमा ररिमा वयम् ॥७॥

7) Himself for his own confirming let the Priest of the rite create the Priest; let us take joy of the laud and the sacrifice, for then it is complete, what we have given.¹⁹

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यथा विद्वाँ अरं करद् विश्वेभ्यो यजतेभ्यः ।
अयमग्ने त्वे अपि यं यज्ञं चकृमा वयम् ॥८॥

8) Even as one who has the knowledge let him work out the rite for all the lords of the sacrifice. On thee, O Fire, is this sacrifice that we have made.

SUKTA 6

इमां मे अग्ने समिधमिमामुपसदं वनेः ।
इमा ऊ धु श्रुधी गिरः ॥१॥

1) O Fire, mayst thou rejoice in the fuel I bring thee, rejoice in my session of sacrifice. Deeply lend ear to my words.

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अया ते अग्ने विधेमोर्जो नपादश्वमिष्टे ।
एना सूक्तेन सुजात ॥२॥

2) O Fire, who art brought to perfect birth. Child of Energy, Impeller of the Horse, we would worship thee with this oblation, we would worship thee with this Word well-spoken.

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तं त्वा गीर्भिर्गिर्वणसं द्रविणस्युं द्रविणोदः ।
सपर्येम सपर्यवः ॥३॥

3) We would wait with our Words on thy joy in the Word; O Treasure-giver, we would wait on the seeker of the Treasure. Let us serve thee, all whose desire is thy service.

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स बोधि सूरिर्मघवा वसुपते वसुदावन् ।
युयोध्यस्मद् द्वेषांसि ॥४॥

4) O Wealth-Lord, Wealth-giver, awake, a seer and a Master of Treasures; put away from us the things that are hostile.

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स नो वृष्टिं दिवस्परि स नो वाजमनर्वाणम् ।
स नः सहस्त्रिणीरिषः ॥५॥

5) For us, O Fire, the Rain of Heaven around us! for us, O Fire, the wealth immovable,²⁰ for us, O Fire, the impulsions that bring their thousands.

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ईळानायावस्यवे यविष्ठ दूत नो गिरा ।
यजिष्ठ होतरा गहि ॥६॥

6) O Messenger, O youngest Power, come at our word for him who aspires to thee and craves for thy safeguard; arrive, O Priest of the call, strong for sacrifice.

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अन्तर्ह्यग्न ईयसे विद्वाञ्जन्मोभया कवे ।
दूतो जन्येव मित्र्यः ॥७॥

7) O Fire, O seer, thou movest within having knowledge of both the Births;²¹ thou art like a messenger from a friendly people.²²

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स विद्वाँ आ च पिप्रयो यक्षि चिकित्व आनुषक् ।
आ चास्मिन्त्सत्सि बर्हिषि ॥८॥

8) Come with thy knowledge, O Conscious Fire, and fill us; perform the unbroken order of the sacrifice. Take thy seat on the sacred grass of our altar.

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SUKTA 7

श्रेष्ठं यविष्ठ भारताऽग्ने द्युमन्तमा भर ।
वसो पुरुस्पृहं रयिम् ॥१॥

1) O Fire, O Youngest Power! Fire of the Bringers, Prince of the Treasure, bring to us a wealth, the best, made all of light and packed with our many desires.

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मा नो अरातिरीशत देवस्य मर्त्यस्य च ।
पर्षि तस्या उत द्विषः ॥२॥

2) Let not the Force that wars against us master the God and the mortal;²³ carry us beyond that hostile power.

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विश्वा उत त्वया वयं धारा उदन्या इव ।
अति गाहेमहि द्विषः ॥३॥

3) And so by thee may we plunge and pass beyond all hostile forces as through streams of rushing water.

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शुचिः पावक वन्धोऽग्ने बृहद्वि रोचसे ।
त्वं घृतेभिराहुतः ॥४॥

4) O cleansing Fire, thou art pure and adorable; vast is the beauty of thy light fed with the clarities.

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त्वं नो असि भारताऽग्ने वशाभिरुक्षभिः ।
अष्टापदीभिराहुतः ॥५॥

5) O Fire of the Bringers, thou art called by²⁴ our bulls and our heifers and by our eight-footed Kine.²⁵

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द्रवन्नः सर्पिरासुतिः प्रत्नो होता वरेण्यः ।
सहसस्पुत्रो अद्भुतः ॥६॥

6) This is the eater of the Tree for whom is poured the running butter of the Light; this is the Desirable, the ancient, the Priest of the call, the Wonderful, the son of Force.

SUKTA 8

वाजयन्निव नू रथान् योगाँ अग्नेरुप स्तुहि ।
यशस्तमस्य मीळ्हुषः ॥१॥

1) As if to replenish²⁶ him chant now the chariots of Fire and his yokings, Fire the lavish and glorious Godhead.

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यः सुनीथो ददाशुषेऽजुर्यो जरयन्नरिम् ।
चारुप्रतीक आहुतः ॥२॥

2) He brings his perfect leading to the man who has given; he is invulnerable and wears out with wounds the foe. Fair is the front of him fed with the offerings.

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य उ श्रिया दमेष्वा दोषोषसि प्रशस्यते ।
यस्य व्रतं न मीयते ॥३॥

3) He is voiced in his glory and beauty at dusk and dawn in our homes. Never impaired is the law of his working.

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आ यः स्वर्ण भानुना चित्रो विभात्यर्चिषा ।
अञ्जानो अजरैरभि ॥४॥

4) He shines rich with diverse lustres like the heavens of the Sun²⁷ in his illumining splendour, shines wide with his ray, putting forth on us a revealing light with his ageless fires.

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अत्रिमनु स्वराज्यमग्निमुक्थानि वावृधुः ।
विश्वा अधि श्रियो दधे ॥५॥

5) Our words have made the Fire to grow, made the Traveller to grow in the way of self-empire; he holds in himself all glory and beauty.

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अग्नेरिन्द्रस्य सोमस्य देवानामूतिभिर्वयम् ।
अरिष्यन्तः सचेमह्यभि व्याम पूतन्यतः ॥६॥

6) May we cleave to the safeguardings of the Fire and Soma and Indra and of the Gods, meeting with no hurt overcome those that are embattled against us.

SUKTA 9

नि होता होतृषदने विदानस्त्वेषो दीदिवाँ असदत् सुदक्षः ।
अदब्धव्रतप्रमतिर्वसिष्ठः सहस्त्रंभरः शुचिजिह्नो अग्निः ॥१॥

1) The Priest of the call has taken his seat in the house of his priesthood; he is ablaze with light and vivid in radiance, he is full of knowledge and perfect in judgment. He has a mind of wisdom whose workings are invincible and is most rich in treasures: Fire with his tongue of purity is a bringer of the thousand.

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त्वं दूतस्त्वम् नः परस्पास्त्वं वस्य आ वृषभ प्रणेता ।
अग्ने तोकस्य नस्तने तनूनामप्रयुच्छन् दीद्यद् बोधि गोपाः ॥२॥

2) Thou art the Messenger, thou art our protector who takest us to the other side; O Bull of the herds, thou art our leader on the way to a world of greater riches. For the shaping of the Son and the building of the bodies²⁸ awake in thy light, a guardian, and turn not from thy work, O Fire.

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विधेम ते परमे जन्मन्नग्ने विधेम स्तोमैरवरे सधस्थे ।
यस्माद् योनेरुदारिथा यजे तं प्र त्वे हवींषि जुहुरे समिद्धे ॥३॥

3) May we worship thee in thy supreme Birth, O Fire; may we worship thee with our chants in the world of thy lower session: I adore with sacrifice thy native lair from which thou hast arisen. The offerings have been cast into thee when thou wert kindled and ablaze.

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अग्ने यजस्व हविषा यजीयाञ्छ्वष्टी वेष्णमभि गृणीहि राधः ।
त्वं ह्यसि रयिपती रयीणां त्वं शुकस्य वचसो मनोता ॥४॥

4) O Fire, be strong for sacrifice, do worship with my oblation; swiftly voice my thought towards the gift of the Treasure. For thou art the wealth-master who hast power over the riches, thou art the thinker of the brilliant Word.

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उभयं ते न क्षीयते वसव्यं दिवेदिवे जायमानस्य दस्म ।
कृधि क्षुमन्तं जरितारमग्ने कृधि पतिं स्वपत्यस्य रायः ॥५॥

5) Both kinds of wealth are thine, O potent Godhead and because thou art born from day to day, neither can waste and perish. O Fire, make thy adorer one full of possessions; make him a master of the Treasure and of wealth rich in progeny.

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सैनानीकेन सुविदत्रो अस्मे यष्टा देवाँ आयजिष्ठः स्वस्ति ।
अदब्धो गोपा उत नः परस्पा अग्ने द्युमदुत रेवद् दिदीहि ॥६॥

6) O Fire, shine forth with this force²⁹ of thine in us, one perfect in knowledge, one who worships the Gods and is strong for sacrifice. Be our indomitable guardian and our protector to take us to the other side; flame in us with thy light, flame in us with thy opulence.

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SUKTA 10

जोहूत्रो अग्निः प्रथमः पितेवेळस्पदे मनुषा यत् समिद्धः ।
श्रियं वसानो अमृतो विचेता मर्मृजेन्यः श्रवस्यः स वाजी ॥१॥

1) Fire is to us as our first father and to him must rise our call when he is kindled by man in the seat of his aspiration. He puts on glory and beauty like a robe; he is our Horse of swiftness full of inspiration to be groomed by us, he is the immortal wide in knowledge.

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श्रूया अग्निश्चित्रभानुर्हवं मे विश्वाभिर्गीर्भिरमृतो विचेताः ।
श्यावा रथं वहतो रोहिता वोतारुषाह चके विभृत्रः ॥२॥

2) May Fire in the rich diversity of his lights, the immortal wide in knowledge, hearken to my cry in all its words. Two tawny horses bear him or two that are red or ruddy in glow: one widely borne has been created.

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उत्तानायामजनयन्त्सुषूतं भुवदग्निः पुरुपेशासु गर्भः ।
शिरिणायां चिदक्तुना महोभिरपरीवृतो वसति प्रचेताः ॥३॥

3) They have given him birth in one laid supine who with happy delivery bore him; the Fire became a child in mothers of many forms. This thinker and knower by the greatness of his lights dwells³⁰ even in the destroying Night unenveloped by the darkness.

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जिघर्म्यग्निं हविषा घृतेन प्रतिक्षियन्तं भुवनानि विश्वा ।
पृथुं तिरश्चा वयसा बृहन्तं व्यचिष्ठमन्नै रभसं दृशानम् ॥४॥

4) I anoint the Fire with my oblation of light, where he dwells fronting all the worlds; wide in his horizontal expansion and vast, he is most open and manifest by all he has fed on, seen in the impetuosity of his force.³¹

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आ विश्वतः प्रत्यञ्चं जिघर्म्यरक्षसा मनसा तज्जुषेत ।
मर्यश्रीः स्पृहयद्वर्णो अग्निर्नाभिमृशे तन्वा जर्भुराणः ॥५॥

5) I anoint him where he moves fronting all things on every side; let him rejoice in That with a mind that withholds not the riches.³² None can touch the body of the Fire where he plays in his desire of the hues of light,³³ in his strong and glorious beauty.

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ज्ञेया भागं सहसानो वरेण त्वादूतासो मनुवद् वदेम ।
अनूनमग्निं जुह्वा वचस्या मधुपृचं धनसा जोहवीमि ॥६॥

6) Mayst thou take knowledge of thy portion putting forth thy force with thy supreme flame; may we speak as the thinking human being with thee for Messenger. I am one who would conquer the Treasure and I call to the Fire with my power of speech and my flame of offering, Fire in whom is no insufficiency and he brings to us the touch of the sweetness.³⁴

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Mandala Six

SUKTA 1

त्वं ह्यग्ने प्रथमो मनोताऽस्या धियो अभवो दस्म होता ।
त्वं सीं वृषन्नकृणोर्दुष्टरीतु सहो विश्वस्मै सहसे सहध्यै ॥१॥

1) O potent Fire, thou wert the first thinker of this thought and the Priest of the call. O Male, thou hast created everywhere around thee a force invulnerable to overpower every force.

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अधा होता न्यसीदो यजीयानिळस्पद इषयन्नीड्यः सन् ।
तं त्वा नरः प्रथमं देवयन्तो महो राये चितयन्तो अनु ग्मन् ॥२॥

2) And now strong for sacrifice, thou hast taken thy session in the seat of aspiration, one aspired to, a flamen of the call, an imparter of the impulse. Men, building the godheads, have grown conscious of thee, the chief and first, and followed to a mighty treasure.

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वृतेव यन्तं बहुभिर्वसव्यैस्त्वे रयिं जागृवांसो अनु ग्मन् ।
रुशन्तमग्निं दर्शतं बृहन्तं वपावन्तं विश्वहा दीदिवांसम् ॥३॥

3) In thee awake, they followed after the Treasure as in the wake of one who walks on a path with many possessions, in the wake of the vast glowing visioned embodied Fire that casts its light always and for ever.

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पदं देवस्य नमसा व्यन्तः श्रवस्यवः श्रव आपन्नमृक्तम् ।
नामानि चिद् दधिरे यज्ञियानि भद्रायां ते रणयन्त संदृष्टौ ॥४॥

4) Travellers with surrender to the plane of the godhead, seekers of inspired knowledge, they won an inviolate inspiration,

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they held the sacrificial Names and had delight in thy happy vision.

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त्वां वर्धन्ति क्षितयः पृथिव्यां त्वां राय उभयासो जनानाम् ।
त्वं त्राता तरणे चेत्यो भूः पिता माता सदमिन्मानुषाणाम् ॥५॥

5) The peoples increase thee on the earth; both kinds of riches of men increase thee. O Fire, our pilot through the battle, thou art the deliverer of whom we must know, ever a father and mother, to human beings.

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सपर्येण्यः स प्रियो विक्ष्वग्निर्होता मन्द्रो नि षसादा यजीयान् ।
तं त्वा वयं दम आ दीदिवांसमुप ज्ञुबाधो नमसा सदेम ॥६॥

6) Dear and servable is this Fire in men; a rapturous Priest of the call has taken up his session, strong for sacrifice. Pressing the knee may we come to thee with obeisance of surrender when thou flamest alight in the house.

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तं त्वा वयं सुध्यो नव्यमग्ने सुम्नायव ईमहे देवयन्तः ।
त्वं विशो अनयो दीद्यानो दिवो अग्ने बृहता रोचनेन ॥७॥

7) O Fire, we desire thee, the god to whom must rise our cry, we the right thinkers, the seekers of bliss, the builders of the godheads. O Fire, shining with light thou leadest men through the vast luminous world of heaven.

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विशां कविं विश्पतिं शश्वतीनां नितोशनं वृषभं चर्षणीनाम् ।
प्रेतीषणिमिषयन्तं पावकं राजन्तमग्निं यजतं रयीणाम् ॥८॥

8) To the seer, the Master of creatures who rules over the eternal generations of peoples, the Smiter, the Bull of those that see, the mover to the journey beyond who drives us, the purifying Flame, the Power in the sacrifice, Fire the Regent of the Treasures!

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सो अग्न ईजे शशमे च मर्तो यस्त आनट् समिधा हव्यदातिम् ।
य आहुतिं परि वेदा नमोभिर्विश्वेत् स वामा दधते त्वोतः ॥९॥

9) O Fire, the mortal has done his sacrifice and achieved his labour who has worked out the gift of the oblation with the fuel of thy flame and wholly learned the way of the offering by his prostrations of surrender; he lives in thy guard and holds in himself all desirable things.

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अस्मा उ ते महि महे विधेम नमोभिरग्ने समिधोत हव्यैः ।
वेदी सूनो सहसो गीर्भिरुक्थैरा ते भद्रायां सुमतौ यतेम ॥१०॥

10) O Fire, O son of Force, may we offer to thy greatness that which is great, worshipping thee with the obeisance and the fuel and the offering, the altar and the word and the utterance. For we would work and strive in thy happy right thinking, O Fire.

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आ यस्ततन्थ रोदसी वि भासा श्रवोभिश्च श्रवस्यस्तरुत्रः ।
बृहद्भिर्वाजैः स्थविरेभिरस्मे रेवद्भिरग्ने वितरं वि भाहि ॥११॥

11) O thou who art filled with inspiration and a passer of barriers, O thou who has extended earth and heaven by the wideness of thy light and thy inspired discoveries of knowledge, shine wider yet in us with thy large and solid and opulent amassings, O Fire.

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नृवद् वसो सदमिद् धेह्यस्मे भूरि तोकाय तनयाय पश्वः ।
पूर्वीरिषो बृहतीरारेअघा अस्मे भद्रा सौश्रवसानि सन्तु ॥१२॥

12) O Prince of Riches, fix always in us that in which are the Gods, settle here many herds for the begotten son. In us may there be the happy things of true inspiration and the multitude of the large impulsions from which evil is far.

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पुरुण्यग्ने पुरुधा त्वाया वसूनि राजन् वसुता ते अश्याम् ।
पुरुणि हि त्वे पुरुवार सन्त्यग्ने वसु विधते राजनि त्वे ॥१३॥

13) O King, O Fire, let me enjoy by thee and thy princehood of the riches many riches in many ways; for, O Fire of many blessings, there are many treasures for thy worshipper in thee, the King.

SUKTA 2

त्वं हि क्षैतवद् यशोऽग्ने मित्रो न पत्यसे ।
त्वं विचर्षणे श्रवो वसो पुष्टिं न पुष्यसि ॥१॥

1) O Fire, thou travellest like a friend to the glory where is our home. O wide-seeing Prince of the Treasure, thou nurturest our inspiration and our growth.

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त्वां हि ष्मा चर्षणयो यज्ञेभिर्गीर्भिरीळते ।
त्वां वाजी यात्यवृको रजस्तूर्विश्वचर्षणिः ॥२॥

2) Men who see aspire to thee with the word and the sacrifice. To thee comes the all-seeing Horse that crosses the mid-world, the Horse that no wolf tears.

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सजोषस्त्वा दिवो नरो यज्ञस्य केतुमिन्धते ।
यद्ध स्य मानुषो जनः सुम्नायुर्जुह्वे अध्वरे ॥३॥

3) The Men of Heaven with a single joy set thee alight to be the eye of intuition of the sacrifice when this human being, this seeker of bliss, casts his offering in the pilgrim Rite.

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ऋधद् यस्ते सुदानवे धिया मर्तः शशमते ।
ऊती ष बृहतो दिवो द्विषो अंहो न तरति ॥४॥

4) The mortal should grow in riches who achieves the work by the Thought for thee, the great giver; he is in the keeping of the Vast Heaven and crosses beyond the hostile powers and their evil.

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समिधा यस्त आहुतिं निशितिं मर्त्यो नशत् ।
वयावन्तं स पुष्यति क्षयमग्ने शतायुषम् ॥५॥

5) O Fire, when mortal man arrives by the fuel of thy flame to the way of the oblation and the sharpening of thy intensities, he increases his branching house, his house of the hundred of life.

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त्वेषस्ते धूम ऋण्वति दिवि षञ्छुक आततः ।
सूरो न हि द्युता त्वं कृपा पावक रोचसे ॥६॥

6) The smoke from thy blaze journeys and in heaven is outstretched brilliant-white. O purifying Fire, thou shinest with a flame like the light of the sun.

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अधा हि विक्ष्वीड्योऽसि प्रियो नो अतिथिः ।
रण्वः पुरीव सूर्यः सूनुर्न त्रययाय्यः ॥७॥

7) Now art thou here in men, one to be aspired to and a beloved guest; for thou art like one delightful and adorable in the city and as if our son and a traveller of the triple world.

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कत्वा हि द्रोणे अज्यसेऽग्ने वाजी न कृत्व्यः ।
परिज्मेव स्वधा गयोऽत्यो न ह्वार्यः शिशुः ॥८॥

8) O Fire, thou art driven by the will in our gated house like a horse apt for our work; thou art by thy nature like a far-spreading mansion and like a galloper of winding ways and a little child.

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त्वं त्या चिदच्युताऽग्ने पशुर्न यवसे ।
धामा ह यत् अजर वना वृश्चन्ति शिक्वसः ॥९॥

9) O Fire, thou art like a beast in thy pasture and devourest even the unfallen things; the lustres of thy blaze tear to pieces the woodlands, O ageless Flame.

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वेषि ह्यध्वरीयतामग्ने होता दमे विशाम् ।
समृधो विश्पते कृणु जुषस्व हव्यमङ्गिरः ॥१०॥

10) O Fire, thou comest a Priest of the call into the house of men that do the Rite of the Path. Make us complete in the treasure, O Master of men! O Angiras flame-seer, rejoice in our oblation.

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अच्छा नो मित्रमहो देव देवानग्ने वोचः सुमतिं रोदस्योः ।
वीहि स्वस्तिं सुक्षितिं दिवो नृन् द्विषो अंहांसि दुरिता तरेम ता तरेम तवावसा तरेम ॥११॥

11) O Fire, O friendly Light, O Godhead, turn to the Godheads, mayst thou speak for us the true thought of Earth and Heaven; move to the peace and the happy abode and the men of Heaven. Let us pass beyond the foe and the sin and the stumbling; let us pass beyond these things, pass in thy keeping through them safe.

SUKTA 3

अग्ने स क्षेषदृतपा ऋतेजा उरु ज्योतिर्नशते देवयुष्टे ।
यं त्वं मित्रेण वरुणः सजोषा देव पासि त्यजसा मर्तमंहः ॥१॥

1) The mortal who longs for the Godhead shall take up his home with thee, O Fire, he is born into the Truth and a guardian of the Truth and comes to thy wide Light,—he in whom thou being Varuna takest with Mitra a common delight and thou guardest that mortal, O God, by thy casting away from him of evil.

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ईजे यज्ञेभिः शशमे शमीभिर्ऋधद्वारायाग्नये ददाश ।
एवा चन तं यशसामजुष्टिनाँहो मर्तं नशते न प्रदृप्तिः ॥२॥

2) He has sacrificed with sacrifices, he has achieved his labour by his works, he has given to the Fire whose boons grew

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ever in opulence. And so there befalls him not the turning away of the Glorious Ones; evil comes not to him nor the insolence of the adversary.

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सूरो न यस्य दृशतिररेपा भीमा यदेति शुचतस्त आ धीः ।
हेषस्वतः शुरुधो नायमक्तोः कुत्रा चिद् रण्वो वसतिर्वनेजाः ॥३॥

3) Faultless is thy seeing like the sun's; terrible marches thy thought when blazing with light thou neighest aloud like a force of battle. This Fire was born in the pleasant woodland and is a rapturous dweller somewhere in the night.

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तिग्मं चिदेम महि वर्पो अस्य भसदश्वो न यमसान आसा ।
विजेहमानः परशुर्न जिह्वां द्रविर्न द्रावयति दारु धक्षत् ॥४॥

4) Fiery-sharp is his march and great his body,—he is like a horse that eats and champs with his mouth: he casts his tongue like an axe to every side, like a smelter he melts the log that he burns.

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स इदस्तेव प्रति धादसिष्यञ्छिशीत तेजोऽयसो न धाराम् ।
चित्रध्रजतिररतिर्यो अक्तोर्वेर्न द्रुषद्वा रघुपत्मजंहाः ॥५॥

5) He sets like an archer his shaft for the shooting, he sharpens his powers of light like an edge of steel. He is the traveller of the night with rich rapid movements; he has thighs of swift motion and is like a bird that settles on a tree.

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स ईं रेभो न प्रति वस्त उस्राः शोचिषा रारपीति मित्रमहाः ।
नक्तं य ईमरुषो यो दिवा नृनमर्त्यो अरुषो यो दिवा नृन् ॥६॥

6) This friendly Light is like a singer of the word and clothes himself with the Rays, he rhapsodises with his flame. This is the shining One who journeys by night and by day to the Gods, the shining Immortal who journeys through the day to the Gods.

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दिवो न यस्य विधतो नवीनोद् वृषा रुक्ष ओषधीषु नूनोत् ।
घृणा ना यो ध्रजसा पत्मना यन्ना रोदसी वसुना दं सुपत्नी ॥७॥

7) The cry of him is like the voice of ordaining Heaven;¹ he is the shining Bull that bellows aloud in the growths of the forest. He goes with his light and his race and his running and fills Earth and Heaven with his riches; they are like wives happy in their spouse.

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धायोभिर्वा यो युज्येभिरर्कैर्विद्युन्न दविद्योत् स्वेभिः शुष्मैः ।
शर्धो वा यो मरुतां ततक्ष ऋभुर्न त्वेषो रभसानो अद्यौत् ॥८॥

8) He flashes like the lightning with his own proper strength, his own founding and helpful illuminations. As if heaven's craftsman he has fashioned the army of the Life-Gods and lightens ablaze in his exultant speed.

SUKTA 4

यथा होतर्मनुषो देवताता यज्ञेभिः सूनो सहसो यजासि ।
एवा नो अद्य समना समानानुशन्नग्न उशतो यक्षि देवान् ॥१॥

1) O Son of Force, O Priest of the call, even as always in man's forming of the godhead thou sacrificest with his sacrifices, sacrifice so for us to the Gods today, O Fire, an equal power to equal powers, one who desires to the Gods who desire.

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स नो विभावा चक्षणिर्न वस्तोरग्निर्वन्दारु वेद्यश्चनो धात् ।
विश्वायुर्यो अमृतो मर्त्येषूषर्भुद् भूदतिथिर्जातवेदाः ॥२॥

2) He is wide in his light like a seer of the Day; he is the one we must know and founds an adorable joy. In him is universal life, he is the Immortal in mortals; he is the Waker in the Dawn, our Guest, the Godhead who knows all births that are.

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द्यावो न यस्य पनयन्त्यभ्वं भासांसि वस्ते सूर्यो न शुकः ।
वि य इनोत्यजरः पावकोऽश्नस्य चिच्छिश्नथत् पूर्व्याणि ॥३॥

3) The heavens seem to praise his giant might; he is robed in lustre and brilliant like the Sun. Ageless the purifying Fire moves abroad and cuts down even the ancient things of the Devourer.²

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वद्मा हि सूनो अस्यद्यसद्वा चके अग्निर्जनुषाज्मान्नम् ।
स त्वं न ऊर्जसन ऊर्जं धा राजेव जेरवृके क्षेष्यन्तः ॥४॥

4) O Son, thou art the speaker, thy food is thy seat; Fire from his very birth has made his food the field of his race. O Strength-getter, found strength in us! Thou conquerest like a king and thy, dwelling is within, there where there comes not any render.

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नितिक्ति यो वारणमन्नमत्ति वायुर्न राष्ट्रद्यत्येत्यक्तून् ।
तुर्याम यस्त आदिशामरातीरत्यो न ह्रुतः पततः परिह्रुत् ॥५॥

5) He eats his food and sharpens his sword of defence; he is like the Life-God a master of kingdoms and passes beyond the nights. O Fire, may we pierce through the foe, O thou who breakest like a galloping steed all that battle against thy appointings, hurting around thee our hurters as they fall upon us.

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आ सूर्यो न भानुमद्भिरर्कैरग्ने ततन्थ रोदसी वि भासा ।
चित्रो नयत् परि तमांस्यक्तः शोचिषा पत्मन्नौशिजो न दीयन् ॥६॥

6) O Fire, thou art like the Sun with thy splendid illuminations and hast wide extended Earth and Heaven with thy light. Smeared with lustre,³ rich in brilliance he shepherds away the darkness and like a son of the desire of the Gods rushes onward in his march.

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त्वां हि मन्द्तममर्कशोकैर्ववृमहे महि नः श्रोष्यग्ने ।
इन्द्रं न त्वा शवसा देवता वायुं पृणन्ति राधसा नृतमाः ॥७॥

7) We have chosen thee most rapturous with the flaming lights of thy illuminations; O Fire, hear for us that which is great. O Godhead of Fire, the most strong Gods fill thee like Indra with might and like the Life-God with riches.

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नू नो अग्नेऽवृकेभिः स्वस्ति वेषि रायः पथिभिः पर्ष्यंहः ।
ता सूरिभ्यो गृणते रासि सुम्नं मदेम शतहिमाः सुवीराः ॥८॥

8) O Fire, thou journeyest happily to the treasures by paths where the wolf rends not, and carriest us beyond all evils. These high things thou givest to the luminous wise; thou lavishest the bliss on him who voices thee with the word. May we revel in rapture, strong with the strength of the Heroes, living a hundred winters.

SUKTA 5

हुवे वः सूनुं सहसो युवानमद्रोधवाचं मतिभिर्यविष्ठम् ।
य इन्वति द्रविणानि प्रचेता विश्ववाराणि पुरुवारो अध्रुक् ॥१॥

1) I call to you by my thoughts, Fire, the youngest of the gods in whose words is no bale, the Youth, the Son of Force. He is a mind of the knowledge free from all that hurts; his gifts are many and he journeys to the riches where all boons are.

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त्वे वसूनि पुर्वणीक होतर्दोषा वस्तोरेरिरे यज्ञियासः ।
क्षामेव विश्वा भुवनानि यस्मिन्त्सं सौभगानि दधिरे पावके ॥२॥

2) O Priest of the call, Priest with thy many flame-forces,⁴ in the night and in the light the Lords of sacrifice cast on thee their treasures. As in earth are founded all the worlds, they founded all happinesses in the purifying Fire.

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त्वं विक्षु प्रदिवः सीद आसु कत्वा रथीरभवो वार्याणाम् ।
अत इनोषि विधते चिकित्वो व्यानुषग्जातवेदो वसूनि ॥३॥

3) Thou art the Ancient of Days and hast taken thy seat in these peoples and becomest by the will their charioteer of desirable things. O Conscient, O thou who knowest all births that are, thou walkest wide for thy worshipper in unbroken order to the Treasures.

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यो नः सनुत्यो अभिदासदग्ने यो अन्तरो मित्रमहो वनुष्यात् ।
तमजरेभिवृंषभिस्तव स्वैस्तपा तपिष्ठ तपसा तपस्वान् ॥४॥

4) O Fire, O friendly Light, O most burning Power, the enemy who is hidden and would destroy us, the enemy who is within us and would conquer, leap fiery-forceful with thy affliction of flame and consume him with thy male and ageless fires.

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यस्ते यज्ञेन समिधा य उक्थैरर्केभिः सूनो सहसो ददाशत् ।
स मर्त्येष्वमृत प्रचेता राया द्युम्नेन श्रवसा वि भाति ॥५॥

5) When man gives to thee with the sacrifice and the fuel and with his spoken words and his chants of illumination, he becomes, O Immortal, O Son of Force, a mind of knowledge among mortals and shines with the riches and inspiration and light.

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स तत् कृधीषितस्तूयमग्ने स्पृधो बाघस्व सहसा सहस्वान् ।
यच्छस्यसे द्युभिरक्तो वचोभिस्तज्जुषस्व अरितुर्घोषि मन्म ॥६॥

6) Missioned create that swiftly, O Fire. Force is thine, resist with thy force our confronters. When revealed by thy lights, thou art formulated by our words, rejoice in the far-sounding thought of thy adorer.

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अश्याम तं काममग्ने तवोती अश्याम रयिं रयिवः सुवीरम् ।
अश्याम वाजमभि वाजयन्तोऽश्याम द्युम्नमजराजरं ते ॥७॥

7) O Fire, may we possess in thy guard that high desire,—possess, O Lord of the treasures, that Treasure and its heroes, possess replenishing thee thy plenitude, possess, O ageless Fire, thy ageless light.

SUKTA 6

प्र नव्यसा सहसः सूनुमच्छा यज्ञेन गातुमव इच्छमानः ।
वृश्चद्वनं कृष्णयामं रुशन्तं वीती होतारं दिव्यं जिगाति ॥१॥

1) Man turns with a new sacrifice to the Son of Force when he desires the Way and the guard. He arrives in his journeyings to the heavenly Priest of the call, the Priest shining with light, but black is his march through the forests he tears.

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स श्वितानस्तन्यतू रोचनस्था अजरेभिर्नानदद्भिर्यविष्ठः ।
यः पावकः पुरुतमः पुरुणि पृथून्यग्निरनुयाति भर्वन् ॥२॥

2) He grows white and thunderous, he stands in a luminous world; he is most young with his imperishable clamouring fires. This is he that makes pure and is full of his multitudes and, even as he devours, goes after the things that are many, the things that are wide.

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वि ते विष्वग्वातजूतासो अग्ने भामासः शुचे शुचयश्चरन्ति ।
तुविम्रक्षासो दिव्या नवग्वा वना वनन्ति धृषता रुजन्तः ॥३॥

3) O Fire, thy lights range wind-impelled on every side, pure as thou art pure. Many things they violate and break in their rashness and enjoy the forests of their pleasure, heavenly lights, seers of the ninefold-ray.

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ये ते शुकासः शुचयः शुचिष्मः क्षां वपन्ति विषितासो अश्वाः ।
अध भ्रमस्त उर्विया वि भाति यातयमानो अधि सानु पृश्नेः ॥४॥

4) O Fire of the burning purities, pure and flaming-bright are these thy horses that loosed to the gallop raze the earth. Then wide is thy wandering and its light shines far as it drives them up to the dappled Mother's heights.

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अध जिह्वा पापतीति प्र वृष्णो गोषुयुधो नाशनिः सृजाना ।
शूरस्येव प्रसितिः क्षातिरग्नेर्दुर्वर्तुर्भीमो दयते वनानि ॥५॥

5) Then the tongue of the Bull leaps constantly like the thunder-bolt loosed of the God who fights for the herds of the Light. The destruction of Fire is like the charge of a hero; he is terrible and irresistible, he hews the forests asunder.

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आ भानुना पार्थिवानि ज्रयांसि महस्तोदस्य धृषता ततन्थ ।
स बाधस्वाप भया सहोभिः स्पृधो वनुष्यन् वनुषो नि जूर्व ॥६॥

6) Thou hast spread out the earthly speed-ranges by thy light and the violence of thy mighty scourge. Repel by thy forceful powers all dangerous things; turn to conquer those who would conquer us, shatter our confronters.

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स चित्र चित्रं चितयन्तमस्मे चित्रक्षत्र चित्रतमं वयोधाम् ।
चन्द्रं रयिं पुरुवीरं बृहन्तं चन्द्र चन्द्राभिर्गृणते युवस्व ॥७॥

7) O rich in thy brilliances. Fire with thy manifold luminous mights, rivet to us the rich and various treasure, most richly diverse, that awakens us to knowledge and founds our expanding growth. O delightful God, to him who voices thee with delightful words the vast delightful wealth and its many hero-keepers!

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SUKTA 7

मूर्धानं दिवो अरतिं पृथिव्या वैश्वानरमृत आ जातमग्निम् ।
कविं सम्राजमतिथिं जनानामासन्ना पात्रं जनयन्त देवाः ॥१॥

1) Head of heaven and traveller of the earth a universal Power was born to us in the Truth, a Guest of men, a seer and absolute King; the Gods brought to birth universal Fire and made him in the mouth a vessel of the oblation.

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नाभिं यज्ञानां सदनं रयीणां महामाहावमभि सं नवन्त ।
वैश्वानरं रभ्यमध्वराणां यज्ञस्य केतुं जनयन्त देवाः ॥२॥

2) All they together came to him, a navel knot of sacrifice, a house of riches, a mighty point of call in the battle. Charioteer of the Works of the way, eye of intuition of the sacrifice, the Gods brought to birth the universal Godhead.

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त्वद् विप्रो जायते वाज्यग्ने त्वद् वीरासो अभिमातिषाहः ।
वैश्वानर त्वमस्मासु धेहि वसूनि राजन्त्स्पृहयाय्याणि ॥३॥

3) O Fire, from thee is born the Seer, the Horse and of thee are the Heroes whose might overcomes the adversary. O King, O universal Power, found in us the desirable treasures.

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त्वां विश्वे अमृत जायमानं शिशुं न देवा अभि सं नवन्ते ।
तव कतुभिरमृतत्वमायन् वैश्वानर यत् पित्रोरदीदेः ॥४॥

4) O Immortal, all the Gods come together to thee in thy birth as to a new-born child. O universal Power, they travelled to immortality by the works of thy will when thou leapedst alight from the Father and Mother.

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वैश्वानर तव तानि व्रतानि महान्यग्ने नकिरा दधर्ष ।
यज्जायमानः पित्रोरुपस्थेऽविन्दः केतुं वयुनेष्वह्नाम् ॥५॥

5) O Fire, universal Godhead, none could do violence to the laws of thy mighty workings because even in thy birth in the lap of the Father and the Mother thou hast discovered the light of intuition of the Days in manifested things.⁵

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वैश्वानरस्य विमितानि चक्षसा सानूनि दिवो अमृतस्य केतुना ।
तस्येदु विश्वा भुवनाधि मूर्घनि वया इव रुरुहुः सप्त विस्त्रुहः ॥६॥

6) The heights of heaven were measured into form by the eye of this universal Force, they were shaped by the intuition of the Immortal. All the worlds are upon his head; the seven far-flowing rivers climbed from him like branches.

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वि यो रजांस्यमिमीत सुकतुर्वैश्वानरो वि दिवो रोचना कविः ।
परि यो विश्वा भुवनानि पप्रथेऽदब्धो गोपा अमृतस्य रक्षिता ॥७॥

7) The Universal mighty of will measured into form the kingdom of middle space; a Seer, he shaped the luminous planes of Heaven. He has spread around us all these worlds; he is the guardian of immortality and its indomitable defender.

SUKTA 8

पृक्षस्य वृष्णो अरुषस्य तू सहः प्र नु वोचं विदथा जातवेदसः ।
वैश्वानराय मतिर्नव्यसी शुचिः सोम इव पवते चारुरग्नये ॥१॥

1) Now have I spoken aloud the force of the brilliant Male who fills the world, the discoveries of knowledge of the god who knows all things that are. A new and pure and beautiful thought is streaming like sacramental wine to Fire, the universal Godhead.

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स जायमानः परमे व्योमनि व्रतान्यग्निर्व्रतपा अरक्षत ।
व्यन्तरिक्षममिमीत सुकतुर्वेश्वानरो महिना नाकमस्पृशत् ॥२॥

2) Fire is the guardian of the laws of all workings and he kept safe the laws of his action and motion even in the moment of his birth in the supreme ether. The Universal mighty of will measured into shape the middle world and touched heaven with his greatness.

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व्यस्तभ्नाद् रोदसी मित्रो अद्भुतोऽन्तर्वावदकृणोज्ज्योतिषा तमः ।
वि चर्मणीव विषणे अवर्तयद् वैश्वानरो विश्वमधत्त वृष्ण्यम् ॥३॥

3) The Wonderful, the Friend propped up earth and heaven and made the darkness a disappearing thing by the Light. He rolled out the two minds like skins; the Universal assumed every masculine might.

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अपामुपस्थे महिषा अगृभ्णत विशो राजानमुप तस्थुर्ऋग्मियम् ।
आ दूतो अग्निमभरद् विवस्वतो वैश्वानरं मातरिश्वा परावतः ॥४॥

4) The Great Ones seized him in the lap of the waters and the Peoples came to the King with whom is the illumining Word. Messenger of the luminous Sun, Life that expands in the Mother brought Fire the universal Godhead from the supreme Beyond.

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युगेयुगे विदभ्यं गृणद़्भयोऽग्ने रयिं यशसं धेहि नव्यसीम् ।
पव्येव राजन्नधशंसमजर नीचा नि वृश्च वनिनं न तेजसा ॥५॥

5) Found for those who from age to age speak the word that is new, the word that is a discovery of knowledge, O Fire, their glorious treasure; but cut him in twain who is a voice of evil, cast him low by thy force of light like a tree with the thunderbolt, imperishable⁶ king.

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अस्माकमग्ने मधवत्सु धारयाऽनामि क्षत्रमजरं सुवीर्यम् ।
वयं जयेम शतिनं सहस्त्रिणं वैश्वानर वाजमग्ने तवोतिभिः ॥६॥

6) O Fire, uphold in our masters of the treasure their indestructible⁷ hero-force and unbending might of battle. O universal Fire, may we by thy safe keepings conquer the plenitude of the hundreds and the plenitude of the thousands.

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अदब्धेभिस्तव गोपाभिरिष्टेऽस्माकं पाहि त्रिषधस्थ सूरीन् ।
रक्षा च नो ददुषां शर्धो अग्ने वैश्वानर प्र च तारीः स्तवानः ॥७॥

7) O our impeller,⁸ holder of the triple session, shield our luminous seers with thy indomitable guardian fires. Keep safe, O Fire, the army of those who have given, O Universal, hearing our hymn to thee deliver to its forward march.

SUKTA 9

अहश्च कृष्णमहरर्जुनं च वि वर्तेते रजसी वेद्याभिः ।
वैश्वानरो जायमानो न राजाऽवातिरज्ज्योतिषाग्निस्तमांसि ॥१॥

1) A day that is black and a day that is argent bright, two worlds revolve in their different paths by forces that we must know. Fire, the universal Godhead, like a king that comes to birth has thrust the Darknesses down by the Light.

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नाहं तन्तुं न वि जानाम्योतुं न यं वयन्ति समरेऽतमानाः ।
कस्य स्वित् पुत्र इह वक्त्वानि परो वदात्यवरेण पित्रा ॥२॥

2) I know not the woof, I know not the warp, nor what is this web that they weave moving to and fro in the field of their motion and labour. There are secrets that must be told and of someone the son speaks them here, one highest beyond through his father lower than he.

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स इत् तन्तुं स वि जानात्योतुं स वक्त्वान्यृतुथा वदाति ।
य ईं चिकेतदमृतस्य गोपा अवश्चरन् परो अन्येन पश्यन् ॥३॥

3) He knows the warp, he knows the woof, he tells in their time the things that must be spoken. This is the guardian of immortality who wakes to the knowledge of these things; walking here below he is one highest beyond who sees through another.

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अयं होता प्रथमः पश्यतेममिदं ज्योतिरमृतं मर्त्येषु ।
अयं स जज्ञे ध्रुव आ निषत्तोऽमर्त्यस्तन्वा वर्धमानः ॥४॥

4) This is the pristine Priest of the call, behold him! this is the immortal Light in mortals. This is he that is born and grows with a body and is the Immortal seated and steadfast for ever.

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ध्रुवं ज्योतिर्निहितं दृशये कं मनो जविष्ठं पतयत्स्वन्तः ।
विश्वे देवाः समनसः सकेता एकं कतुमभि वि यन्ति साधु ॥५॥

5) An immortal Light set inward for seeing, a swiftest mind within in men that walk on the way. All the Gods with a single mind, a common intuition, move aright in their divergent paths towards the one Will.

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वि मे कर्णा पतयतो वि चक्षुर्वीदं ज्योतिर्हृदय आहितं यत् ।
वि मे मनश्चरति दूरआधीः किं स्विद्वक्ष्यामि किमु नू मनिष्ये ॥६॥

6) My ears range wide to hear and wide my eyes to see, wide this Light that is set in the heart; wide walks my mind and I set my thought afar; something there is that I shall speak; something that now I shall think.

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विश्वे देवा अनमस्यन् भियानास्त्वामग्ने तमसि तस्थिवांसम् ।
वैश्वानरोऽवतूतये नोऽमर्त्योऽवतूतये नः ॥७॥

7) All the gods were in awe of thee when thou stoodest in the darkness and bowed down before thee, O Fire. May the Universal Godhead keep us that we may be safe, may the Immortal keep us that we may be safe.

SUKTA 10

पुरो वो मन्द्रं दिव्यं सुवृक्तिं प्रयति यज्ञे अग्निमध्वरे दधिध्वम् ।
पुर उक्थेभिः स हि नो विभावा स्वध्वरा करति जातवेदाः ॥१॥

1) When the pilgrim-rite moves on its way, set in your front the divine ecstatic Fire, place him in front by your words, the Flame of the good riddance;⁹ he is the Knower of all things born; his light shines wide, and he shall make easy for us the progressions of the sacrifice.

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तमु द्युमः पुर्वणीक होतरग्ने अग्निभिर्मनुष इधानः ।
स्तोमं यमस्मै ममतेव शूषं घृतं न शुचि मतयः पवन्ते ॥२॥

2) O Fire, kindled by man's fires, Priest of the call who comest with thy light, Priest of the many flame-armies, hearken to the anthem our thoughts strain out pure to the godhead like pure clarified butter,¹⁰ even as Mamata chanted to him her paean.

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पीपाय स श्रवसा मर्त्येषु यो अग्नये ददाश विप्र उक्थैः ।
चित्राभिस्तमूतिभिश्चित्रशोचिर्व्रजस्य साता गोमतो दधाति ॥३॥

3) He among mortals is fed on inspiration, the illumined who gives with his word to the Fire, the seer whom the Fire of the brilliant illuminations settles by his luminous safeguardings in the conquest of the Pen where are the herds of the Light.

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आ यः पप्रौ जायमान उर्वी दूरेदृशा भासा कृष्णाध्वा ।
अध बहु चित् तम ऊर्म्यायास्तिरः शोचिषा ददृशे पावकः ॥४॥

4) Fire of the blackened trail in his very birth has filled wide earth and heaven with his far-seeing light. Now has Fire that makes pure been seen by his bright flame even through much darkness of the billowing Night.

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नू नश्चित्रं पुरुवाजाभिरुती अग्ने रयिं मघवद़्भयश्च धेहि ।
ये राधसा श्रवसा चात्यन्यान्त्सुवीर्येभिश्चाभि सन्ति जनान् ॥५॥

5) Found, O Fire, for us and the masters of plenty by thy safe-guardings packed with the plenitudes a treasure of richly brilliant kinds; for these are they who surpass all others in their opulence and inspiration and hero-mights.

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इमं यज्ञं चनो धा अग्न उशन् यं त आसानो जुहुते हविष्मान् ।
भरद्वाजेषु दधिषे सुवृक्तिमवीर्वाजस्य गध्यस्य सातौ ॥६॥

6) O Fire, yearn to the sacrifice that the bringer of the offering casts to thee; found the rapture. Hold firm in the Bharadwajas the perfect purification; guard them in their seizing of the riches of the quest.

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वि द्वेषांसीनुहि वर्धयेळां मदेम शतहिमाः सुवीराः ॥७॥

7) Scatter all hostile things, increase the revealing Word. May we revel in the rapture, strong with strength of the Heroes, living a hundred winters.

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SUKTA 11

यजस्व होतरिषितो यजीयानग्ने बाघो मरुतां न प्रयुक्ति ।
आ नो मित्रावरुणा नासत्या द्यावा होत्राय पृथिवी ववृत्याः ॥१॥

1) Missioned and strong to sacrifice, offer the sacrifice, Priest of the call; O Fire, put away from us as if by the applied force of the Life-gods all that opposes. Turn in their paths towards our offering Mitra and Varuna and the twin Lords of the journey and Earth and Heaven.

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त्वं होता मन्द्रतमो नो अध्रुगन्तर्देवो विदथा मर्त्येषु ।
पावकया जुह्वा वह्निरासाऽग्ने यजस्व तन्वं तव स्वाम् ॥२॥

2) To us thou art our priest of the invocation, harmless and perfect in ecstasy; thou art the god within in mortals that makes the discoveries of knowledge; thou art the carrier with the burning mouth, with the purifying flame of oblation. O Fire, worship with sacrifice thy own body.

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धन्या चिद्धि त्वे धिषणा वष्टि प्र देवाञ्जन्म गृणते यजध्यै ।
वेपिष्ठो अङ्गिरसां यद्ध विप्रो मधु च्छन्दो भनति रेभ इष्टौ ॥३॥

3) In thee the understanding is full of riches and it desires the gods, the divine births, that the word may be spoken and the sacrifice done, when the singer, the sage, wisest of the Angirasas chants his honey-rhythm in the rite.

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अदिद्युतत् स्वपाको विभावाऽग्ने यजस्व रोदसी उरुची ।
आयुं न यं नमसा रातहव्या अञ्जन्ति सुप्रयसं पञ्च जनाः ॥४॥

4) He has leaped into radiance and is wise of heart and wide of light; O Fire, sacrifice to the largeness of Earth and Heaven. All the five peoples lavish the oblation with obeisance of surrender and anoint as the living being Fire the bringer of their satisfactions.

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वृञ्जे ह यन्नमसा बर्हिरग्नावयामि स्त्रुग्धृतवती सुवृक्तिः ।
अम्यक्षि सद्म सदने पृथिव्या अश्रायि यज्ञः सूर्ये न चक्षुः ॥५॥

5) When the sacred grass has been plucked with prostration of surrender to the Fire, when the ladle of the purification full of the light-offering has been set to its labour, when the home has been reached in the house of Earth and the sacrifice lodged like an eye in the sun,—

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दशस्या नः पुर्वणीक होतर्देवेभिरग्ने अग्निभिरिधानः ।
रायः सूनो सहसो वावसाना अति स्त्रसेम वृजनं नांहः ॥६॥

6) O Son of Force, O Fire, kindling with the gods thy fires, Priest of the call, Priest with thy many flame-armies, dispense to us the Treasures; shining with light let us charge beyond the sin and the struggle.

SUKTA 12

मध्ये होता दुरोणे बर्हिषो राळग्निस्तोदस्य रोदसी यजध्यै ।
अयं स सूनुः सहस ऋतावा दूरात् सूर्यो न शोचिषा ततान ॥१॥

1) In the midmost of the gated house Fire, the Priest of the call, the King of the sacred seat and the whip of swiftness, to sacrifice to Earth and Heaven! This is the Son of Force in whom is the Truth; he stretches out from afar with his light like the sun.

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आ यस्मिन् त्वे स्वपाके यजत्र यक्षद् राजन्त्सर्वतातेव नु द्यौः ।
त्रिषधस्थस्ततरुषो न जंहो हव्या मघानि मानुषा यजध्यै ॥२॥

2) When a man sacrifices in thee, O King, O Lord of sacrifice, when he does well his works in the wise and understanding Fire like Heaven in its all-forming labour, triple thy session; thy speed is as if of a deliverer, when thou comest to give the sacrifice whose offerings are man's human fullnesses.

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तेजिष्ठा यस्यारतिर्वनेराट् तोदो अध्वन्न वृधसानो अद्यौत् ।
अद्रोघो न द्रविता चेतति त्मन्नमर्त्योऽवर्त्र ओषधीषु ॥३॥

3) A splendour in the forest, most brilliant-forceful is the speed of his journeying; he is like a whip on the path and ever he grows and blazes. He is like a smelter who does hurt to none; he is the Immortal who wakes of himself to knowledge: he cannot be turned from his way mid the growths of the earth.

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सास्माकेभिर्रेतरी न शूषैरग्निः ष्टवे दम आ जातवेदाः ।
द्रृन्नो वन्वन् कत्वा नार्वोस्त्रः पितेव जारयायि यज्ञैः ॥४॥

4) Fire, the knower of all things born, is hymned by our paeans in the house as if in one that walks on the way. He feeds on the Tree and conquers by our will like a war-horse; this shining Bull is adored by us with sacrifice like a father.

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अध स्मास्य पनयन्ति भासो वृथा यत् तक्षदनुयाति पृथ्वीम् ।
सद्यो यः स्पन्द्रो विषितो धवीयानृणो न तायुरति धन्वा राट् ॥५॥

5) And now his splendours chant aloud and he hews with ease and walks along the wideness of the earth. He is rapid in his race and in a moment is loosed speeding to the gallop: he is like a thief that runs; his light is seen beyond the desert places.

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स त्वं नो अर्वन् निदाया विश्वेभिरग्ने अग्निभिरिधानः ।
वेषि रायो वि यासि दुच्छुना मदेम शतहिमाः सुवीराः ॥६॥

6) O War-Horse, us from the bondage deliver, kindling, O Fire, with all thy fires; for thou travellest to the Riches and scatterest the forces of affliction and sorrow. May we revel in the rapture, strong with the strength of the Heroes, living a hundred winters.

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SUKTA 13

त्वद् विश्वा सुभग सौभगान्यग्ने वि यन्ति वनिनो न वयाः ।
श्रुष्टी रयिर्वाजो वृत्रतूर्ये दिवो वृष्टिरीड्यो रीतिरपाम् ॥१॥

1) O felicitous Fire, of thee are all felicities and they grow wide from thee like branches from a tree. For quickly come, in the piercing of the Python adversary, the Riches and the desirable plenty and the Rain of Heaven and the flowing of the Waters.

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त्वं भगो न आ हि रत्नमिषे परिज्मेव क्षयसि दस्मवर्चाः ।
अग्ने मित्रो न बृहत ऋतस्याऽसि क्षत्ता वामस्य देव भूरेः ॥२॥

2) Thou art Bhaga of the felicities and thou pourest on us the ecstasy and takest up thy house in us, a pervading presence and a potent splendour. O divine Fire, like Mitra thou art a feeder on the vast Truth and the much joy and beauty.

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स सत्पतिः शवस हन्ति वृत्रमग्ने विप्रो वि पणेर्भर्ति वाजम् ।
यं त्वं प्रचेत ऋतजात राया सजोषा नप्त्रापां हिनोषि ॥३॥

3) O Fire born of the Truth, O thinker and knower, when consenting with the Child of the Waters thou takest pleasure in a man and speedest him with the Treasure, he becomes a master over beings and in his might slays the Python adversary and becomes a seer and carries out with him the riches of the Dweller in the Cave.

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यस्ते सूनो सहसो गीर्भिरुक्थैर्यज्ञैर्मर्तो निशितिं वेद्यानट् ।
विश्वं स देव प्रति वारमग्ने धत्ते धान्यं पत्यते वसव्यैः ॥४॥

4) O Son of Force, the mortal who has reached to the intensity of thee by the word and the utterance and the altar and the sacrifice, draws to him sufficiency of every kind of wealth, O divine Fire, and walks on the way with his riches.

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ता नृभ्य आ सौश्रवसा सुवीराऽग्ने सूनो सहसः पुष्यसे धाः ।
कृणोषि यच्छवसा भूरि पश्वो वयो वृकायारये जसुरये ॥५॥

5) O Fire, O Son of Force, found for men that they may grow, happy riches of inspiration with strength of its hero-keepers,—many herds, thy creation in thy might, but now a food for the wolf and the foe and the destroyer.

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वद्मा सूनो सहसो नो विहाया अग्ने तोकं तनयं वाजि नो दाः ।
विश्वाभिर्गीर्भिरभि पूर्तिमश्यां मदेम शतहिमाः सुवीराः ॥६॥

6) O Son of Force, become the vast speaker within us; give us the Son of our begetting, give us all that is packed with the plenitudes; let me enjoy by my every word satisfaction of fullness. May we revel in the rapture, strong with the strength of the Heroes, living a hundred winters.

SUKTA 14

अग्ना यो मर्त्यो दुवो धियं जुजोष धीतिभिः ।
भसन्नु ष प्र पूर्व्यं इषं वुरीतावसे ॥१॥

1) When mortal man by his musings comes to take pleasure of work and thought in the Fire, he shines with light and is one supreme; he receives the impulsion that leads him to safety.

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अग्निरिद्धि प्रचेता अग्निर्वेधस्तम ऋषिः ।
अग्निं होतारमीळते यज्ञेषु मनुषो विशः ॥२॥

2) The Fire is the thinker and knower, the Fire is a mightiest disposer of works and a seer. To Fire the Priest of the invocation the peoples of men aspire in their sacrifices.

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नाना ह्यग्नेऽवसे स्पर्धन्ते रायो अर्यः ।
तूर्वन्तो दस्युमायवो व्रतैः सीक्षन्तो अव्रतम् ॥३॥

3) Of many kinds are they who seek thy safeguard and strive

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with the Fire for his riches; men breaking through the Destroyer seek to overcome his lawless strength by the order of their works.

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अग्निरप्सामृतीषहं वीरं ददाति सत्पतिम् ।
यस्य त्रसन्ति शवसः संचक्षि शत्रवो भिया ॥४॥

4) The Fire gives to man a Master of beings, a Warrior who overbears the charge of the foe and wins the Waters; the enemies are afraid at his very sight and scatter in panic from his puissance.

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अग्निहि विद्मना निदो देवो मर्तमुरुष्यति ।
सहावा यस्यावृतो रयिर्वाजेष्ववृतः ॥५॥

5) The Fire is the godhead who rescues mortal man by knowledge from the Binder. A forceful thing is the treasure of his riches, unencircled by the adversary, unbesieged in its plenitudes.

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अच्छा नो मित्रमहो देव देवानग्ने वोचः सुमतिं रोदस्योः ।
वीहि स्वस्तिं सुक्षितिं दिवो नृन् द्विषो अंहांसि दुरिता तरेम ता तरेम तवावसा तरेम ॥६॥

6) O Fire, O friendly Light, O Godhead turn to the Godheads, mayest thou speak for us the true thought of Earth and Heaven; march in peace to the happy abode and the Men of Heaven. Let us pass safe beyond the foe and the sin and the stumbling.

Let us pass beyond these things, pass in thy keeping through them safe.

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SUKTA 15

इममू षु वो अतिथिमुषर्बुधं विश्वासां विशां पतिमृञ्जसे गिरा ।
वेतीद्दिवो जनुषा कच्चिदा शुचिर्ज्योक् चिदत्ति गर्भो यदच्युतम् ॥१॥

1) Thou must crown with the word the guest who wakes from sleep with the dawn, Master of all these peoples. He is pure from his very birth and surely he comes to us from heaven in his time; long too, a child from the womb, he feeds on all that is unfallen.

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मित्रं न यं सुधितं भृगवो दधुर्वनस्पतावीड्यमूर्ध्वशोचिषम् ।
स त्वं सुप्रीतो वीतहव्ये अद्भुत प्रशस्तिभिर्महयसे दिवेदिवे ॥२॥

2) The Bhrigus set in the Tree the godhead of our aspiration with his high flame of light like a friend well-confirmed in his place. And now, O Wonderful, well-pleased in him who has cast to thee the offering, thou art magnified by wordings of thy power from day to day.

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स त्वं दक्षस्यावृको वृधो भूरर्यः परस्यान्तरस्य तरुषः ।
रायः सूनो सहसो मर्त्येष्वा छर्दिर्यच्छ वीतहव्याय सप्रथो भरद्वाजाय सप्रथः ॥३॥

3) Be in us the one whom the wolf cannot rend, the god who makes grow the discernment, makes grow the supreme inner Warrior who delivers.¹¹ O Son of Force, extend in mortals the Riches, the wide-spreading House, for the caster of the offering, for Bharadwaja the wide-spreading House.

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द्युतानं वो अतिथिं स्वर्णरमग्निं होतारं मनुषः स्वध्वरम् ।
विप्रं न द्युक्षवचसं सुवृक्तिभिर्हव्यवाहमरतिं देवमृञ्जसे ॥४॥

4) Crown must thou the guest shining with light, the Male of the Sun-world, the Priest of man's invocation who makes perfect the Rite of the Path. Crown with your acts of purification the Seer whose speech has its home in the Light,¹² the Carrier of offerings, the Traveller, the Godhead of Fire.

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पावकया यश्चितयन्त्या कृपा क्षामन् रुरुच उषसो न भानुना ।
तूर्वन् न यामन्नेतशस्य नू रण आ यो घृणे न ततृषाणो अजरः ॥५॥

5) He shines with the light that makes pure, the light that awakens to knowledge, shines in beauty on the earth as if with a splendour of Dawn. He is as if one hewing his way in the march and battle of the shining Horse; he is like one athirst and luminously blazing, the ageless Fire.

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अग्निमग्निं वः समिधा दुवस्यत प्रियंप्रियं वो अतिथिं गृणीषणि ।
उप वो गीर्भिरमृतं विवासत देवो देवेषु वनते हि वार्यं देवो देवेषु वनते हि नो दुवः ॥६॥

6) Fire and again Fire set to work with your fuel, chant with your speech the dear, the beloved Guest. Approach and set the Immortal alight with your words; a god he enjoys in the gods our desirable things,—a god, he enjoys our works in the gods.

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समिद्धमग्निं समिधा गिरा गृणे शुचिं पावकं पुरो अध्वरे ध्रुवम् ।
विप्रं होतारं पुरुवारमद्रुहं कविं सुम्नैरीमहे जातवेदसम् ॥७॥

7) I chant the Fire that is kindled with the word for fuel, the Fire that is pure and makes pure; Fire that is steadfast for ever and marches in front in the Rite of the Path. We desire with his felicities the Illumined, the Priest of the call, the harmless, rich with many blessings, the Seer who knows all births that are.

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त्वां दूतमग्ने अमृतं युगेयुगे हव्यवाहं दधिरे पायुमीड्यम् ।
देवासश्च मर्तासश्च जागृविं विभुं विश्पतिं नमसा नि षेदिरे ॥८॥

8) O Fire, they have set thee here the Messenger, the Immortal in generation after generation, the Carrier of offerings, protector of man and the Godhead of his prayer. Gods alike and mortals sit with obeisance before the all-pervading Master of the peoples, the ever-wakeful Fire.

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विभूषन्नग्न उभयाँ अनु व्रता दूतो देवानां रजसी समीयसे ।
यत् ते धीतिं सुमतिमावृणीमहेऽघ स्मा नस्त्रिवरुथः शिवो भव ॥९॥

9) O Fire, according to the laws of thy works thou pervadest either race; thou art the messenger of the Gods and rangest both the worlds. Since we have accepted thy thinking and the right understanding that is thine, be to us our triple armour of defence and benignant helper.

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तं सुप्रतीकं सुदृशं स्वञ्चमविद्वांसो विदुष्टरं सपेम ।
स यक्षद् विश्वा वयुनानि विद्वान् प्र हव्यमग्निरमृतेषु वोचत् ॥१०॥

10) May we who know not come into touch with this great knower with his true front and just walk and perfect vision. May he who knows all manifested things¹³ do sacrifice for us, may Fire voice our offering in the world of the Immortals.

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तमग्ने पास्युत तं पिपर्षि यस्त आनट् कवये शूर धीतिम् ।
यज्ञस्य वा निशितिं वोदितिं वा तमित् पृणक्षि शवसोत राया ॥११॥

11) O heroic Fire, thou guardest and bringest safe to the other side the man who has reached to the Thought for thee the Seer and achieved the intensity of the sacrifice or its ascending movement; thou fillest him with might and riches.

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त्वमग्ने वनुष्यतो नि पाहि त्वमु नः सहसावन्नवद्यात् ।
सं त्वा ध्वस्मन्वदभ्येतु पाथः सं रयिः स्पृहयाय्यः सहस्त्री ॥१२॥

12) O Fire that hast the Force, guard us from fault, guard from one who would subject us. May there come to thee along the path full of destructions the thousandfold delectable treasure.

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अग्निर्होता गृहपतिः स राजा विश्वा वेद जनिमा जातवेदाः ।
देवानामुत यो मर्त्यानां यजिष्ठः स प्र यजतामृतावा ॥१३॥

13) Fire, the Priest of the invocation, is a king and the Master in our house; all the births he knows, he is of all things born the Knower. He is strong to sacrifice and the Truth is in him; let him do sacrifice for gods and mortals.

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अग्ने यदद्य विशो अध्वरस्य होतः पावकशोचे वेष्टवं हि यज्वा ।
ऋता यजासि महिना वि यद् भूर्हव्या वह यविष्ठ या ते अद्य ॥१४॥

14) O Fire, O Light that makest pure, O summoning Priest of man's sacrifice, today when thou comest as a doer of worship, today when thou growest all-pervading in thy greatness and offerest the things of the Truth for sacrifice, today carry with thee our offerings, O ever-youthful Fire, even the truths that are thine.

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अभि प्रयांसि सुधितानि हि ख्यो नि त्वा दधीत रोदसी यजघ्यै ।
अवा नो मघवन् वाजसातावग्ने विश्वानि दुरिता तरेम ता तरेम तवावसा तरेम ॥१५॥

15) Open thy manifesting eye on our firm-based pleasant things; let a man set thee within him to sacrifice to Earth and Heaven. Protect us, O King of Riches, in our conquest of the plenitudes; O Fire, may we pass safe through all the stumbling-places.

Let us pass beyond these things, pass in thy keeping through them safe.

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अग्ने विश्वेभिः स्वनीक देवैरुर्णावन्तं प्रथमः सीद योनिम् ।
कुलायिनं घृतवन्तं सवित्रे यज्ञं नय यजामानाय साधु ॥१६॥

16) O Fire with thy strong armies of flame, sit with the gods, first of them all, in the wool-flecked lair where the Nest is ready and the light-offering; lead for the doer of the rite, for the presser of the wine rightly on its paths the sacrifice.

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इममु त्यमथर्ववदग्निं मन्थन्ति वेधसः ।
यमङ्कूयन्तमानयन्नमूरं श्याव्याभ्यः॥१७॥

17) This is that Fire whom the ordainers of works churn out like Atharvan of old; a Power unbewildered, they led him in his zigzag walk from the dusky Nights.

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जनिष्वा देववीतये सर्वताता स्वस्तये ।
आ देवान् वक्ष्यमृताँ ऋतावृधो यज्ञं देवेषु पिस्पृशः ॥१८॥

18) Be born to us in our all-forming labour for the coming of the Gods, for our peace. Bring the gods to us, the Immortals, the builders of the growing Truth; give to our sacrifice touch on the gods.

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वयमु त्वा गृहपते जनानामग्ने अकर्म समिधा बृहन्तम् ।
अस्थूरि नो गार्हपत्यानि सन्तु तिग्मेन नस्तेजसा सं शिशाधि ॥१९॥

19) O Fire, O man's master of the house, we have fed thee with our fuel and made thee a vastness; let the works of the house-master be unhalting, make us utterly keen with thy intense force of light.

SUKTA 16

त्वमग्ने यज्ञानां होता विश्वेषां हितः ।
देवेभिर्मानुषे जने ॥१॥

1) O Fire, thou art set here in all as the Priest of the call in the sacrifice, set by the gods in the human being.

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स नो मन्द्राभिरध्वरे जिह्वाभिर्यजा महः ।
आ देवान् वक्षि यक्षि च ॥२॥

2) Offer worship with thy rapturous tongues in the Rite of the Path to the Great Ones. Bring the gods to us, do them sacrifice.

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वेत्था हि वेधो अध्वनः पथश्च देवाञ्जसा ।
अग्ने यज्ञेषु सुकतो ॥३॥

3) O ordainer of works, mighty of will, by thy revealing light¹⁴ in the sacrifice thou knowest the tracks of the gods and their highways.

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त्वामीळे अध द्विता भरतो वाजिभिः शुनम् ।
ईजे यज्ञेषु यज्ञियम् ॥४॥

4) Now has the Bringer of the Treasure with his horses of swiftness aspired to thee for a twofold bliss; he has sacrificed in the sacrifices to the king of sacrifice.

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त्वमिमा वार्या पुरु दिवोदासाय सुन्वते ।
भरद्वाजाय दाशुषे ॥५॥

5) O Fire, for the Servant of Heaven¹⁵ who presses the wine, for Bharadwaja the giver of the offering, the multitude of these desirable things!

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त्वं दूतो अमर्त्य आ वहा दैव्यं जनम् ।
शृण्वन् विप्रस्य सुष्टुतिम् ॥६॥

6) Thou art the Immortal messenger; lend ear to the laud of the seer and bring the Divine People.

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त्वामग्ने स्वाध्यो मर्तासो देववीतये ।
यज्ञेषु देवमीळते ॥७॥

7) Men deeply meditating aspire to thee that the godheads may come to them; mortals they aspire to the God in the sacrifice.

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तव प्र यक्षि संदृशमुत कतुं सुदानवः ।
विश्वे जुषन्त कामिनः ॥८॥

8) Bring into sacrifice thy perfect sight and thy will; rich are thy gifts and in thee is the joy of all who desire.

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त्वं होता मनुर्हितो वह्निरासा विदुष्टरः ।
अग्ने यक्षि दिवो विशः ॥९॥

9) Thou art the Priest of the call set here in thinking man, his carrier with mouth of flame wiser in knowledge than he. O Fire, sacrifice to the people of heaven.

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अग्न आ याहि वीतये गृणानो हव्यदातये ।
नि होता सत्सि बर्हिषि ॥१०॥

10) Come, O Fire, for the advent; voiced by the word, come for the gift of the oblation: sit, the Priest of our invocation, on the grass of the altar.

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तं त्वा समिद्भिरङ्गिरो घृतेन वर्धयामसि ।
बृहच्छोचा यविष्ठ्य ॥११॥

11) O Angiras, we make thee to grow by our fuel and our offering of the clarity; flame into a vast light, O ever-youthful Fire.

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स नः पृथु श्रवाय्यमच्छा देव विवाससि ।
बृहदग्ने सुवीर्यम् ॥१२॥

12) O God, O Fire, thou illuminest towards us a wide light of inspired knowledge and the vastness of a perfect force.

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त्वामग्ने पुष्करादध्यथर्वा निरमन्थत ।
मूर्ध्नो विश्वस्य वाघतः ॥१३॥

13) O Fire, Atharvan churned thee out from the Lotus,¹⁶ from the head of every chanting sage.

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तमु त्वा दघ्यङ्ङृषिः पुत्र ईघे अथर्वणः ।
वृत्रहणं पुरंदरम् ॥१४॥

14) And Dadhyang too, the Seer, Atharvan's son, kindled thee a slayer of the Python adversary and shatterer of his cities.

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तमु त्वा पाथ्यो वृषा समीधे दस्युहन्तमम् ।
धनंजयं रणेरणे ॥१५॥

15) Thee the Bull of the paths set full alight, most mighty to slay the Destroyers, a conqueror of riches in battle upon battle.

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एहयू षु ब्रवाणि तेऽग्ने इत्थेतरा गिरः ।
एभिर्वर्आस इन्दुभिः ॥१६॥

16) Come to me and let me voice to thee, O Fire, true other words; for thou growest by these moon-powers of the Wine.

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यत्र क्व च ते मनो दक्षं दधस उत्तरम् ।
तत्रा सदः कृणवसे ॥१७॥

17) Wheresoever is thy mind and thou plantest that higher discernment, there thou makest thy house.

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नहि ते पूर्वमक्षिपद् भुवन्नेमानां वसो ।
अथा दुवो वनवसे ॥१८॥

18) O Prince of Riches, the fullness of thy treasures meets not the eye and it is for the few;¹⁷ take then joy in our work.

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आग्निरगामि भारतो वृत्रहा पुरुचेतनः ।
दिवोदासस्य सत्पतिः ॥१९॥

19) Fire of the Bringers is approached by us, the slayer of the Python adversary conscious with a multiple knowledge, the Servant of Heaven's Fire, master of beings.

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स हि विश्वाति पार्थिवा रयिं दाशन्महित्वना ।
वन्वन्नवातो अस्तृतः ॥२०॥

20) This is he that unconquered, unoverthrown shall by his greatness win and give to us a treasure beyond all earthly things.

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स प्रत्नवन्नवीयसाऽग्ने द्युम्नेन संयता ।
बृहत् ततन्थ भानुना ॥२१॥

21) O Fire, by a new illumination like the old and joining it, thou hast stretched out the Vast with thy light.¹⁸

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प्र वः सखायो अग्नये स्तोमं यज्ञं च घृष्णुया ।
अर्च गाय च वेधसे ॥२२॥

22) O friends, offer to the impetuous violence of Fire the hymn and the sacrifice; sing the illumining verse, chant to the Ordainer of works.

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स हि यो मानुषा युगा सीदद्धोता कविकतुः ।
दूतश्च हव्यवाहनः ॥२३॥

23) This is he that must sit through the human generations, man's Priest of the call with the seer-will, the Messenger, the Carrier of the oblation.

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ता राजाना शुचिव्रताऽऽदित्यान् मारुतं गणम् ।
वसो यक्षीह रोदसी ॥२४॥

24) O Prince of the Treasure, do worship here with sacrifice to the Two Kings who are ever pure in their works, to the sons of the Indivisible Mother, to the company of the Life-Gods, to Earth and Heaven.

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वस्वी दे अग्ने संदृष्टिरिषयते मर्त्याय ।
ऊर्जो नपादमृतस्य ॥२५॥

25) O Fire, O Child of Energy, full of riches is thy vision for the mortal, the vision of the immortal, and it imparts to him its impulse.

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कत्वा वा अस्तु श्रेष्ठोऽद्य त्वा वन्वन्त्सुरेक्णाः ।
मर्त आनाश सुवृक्तिम् ॥२६॥

26) Let the giver be the best by work of the will; today winning thee let him become one overflowing with affluence: a mortal, he shall taste the perfect purification.

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ते ते अग्ने त्वोता इषयन्तो विश्वमायुः ।
तरन्तो अर्यो अरातीर्वन्वन्तो अर्यो अरातीः ॥२७॥

27) These are thy men whom thou guardest, O Fire, and they find the speed of thy impulse and move to universal Life, fighters piercing through the armies of the enemy, fighters conquering the armies of the enemy.¹⁹

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अग्निस्तिग्मेन शोचिषा यासद् विश्वं न्यत्रिणम् ।
अग्निर्नो वनते रयिम् ॥२८॥

28) Let the Fire with his keen energy of light overwhelm every devourer; Fire conquers for us the riches.

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सुवीरं रयिमा भर जातवेदो विचर्षणे ।
जहि रक्षांसि सुकतो ॥२९॥

29) O wide-seeing Fire, God who knowest all births that are, bring to us the treasure with its strength of the Heroes; O mighty of will, slay the demon-keepers.

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त्वं नः पाह्यंहसो जातवेदो अधायतः ।
रक्षा णो ब्रह्मणस्कवे ॥३०॥

30) O God who knowest all births that are, guard us from sin and from him that worketh calamity; O Seer of the Word, protect us.

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यो नो अग्ने दुरेव आ मर्तो वधाय दाशति ।
तस्मान्नः पाह्यंहसः ॥३१॥

31) The mortal of evil movements who gives us over to the stroke, guard us, O Fire, from him and his evil.

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तवं तं देव जिह्वया परि बाधस्व दुष्कृतम् ।
मर्तो यो नो जिघांसति ॥३२॥

32) O God, repulse on every side with thy tongue of flame that doer of wickedness; oppose the mortal who would slay us.

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भरद्वाजाय सप्रथः शर्म यच्छ सहन्त्य ।
अग्ने वरेण्यं वसु ॥३३॥

33) O forceful Fire, extend to Bharadwaja the peace²⁰ with its wideness; extend to him the desirable riches.

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अग्निर्वृत्राणि जङ्घनद् द्रविणस्युर्विपन्यया ।
समिद्धः शुक आहुतः ॥३४॥

34) Let Fire the seeker of the treasure kindled and brilliant and

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fed with our offerings slay with his flame of illumination the encircling Adversaries.

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गर्भे मातुः पितुष्पिता विदिद्युतानो अक्षरे ।
सीदन्नृतस्य योनिमा ॥३५॥

35) Let him become the father of the Father in the womb of the Mother; let him break out into lightnings in the Imperishable, let him take his seat in the native home of the Truth.

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ब्रह्म प्रजावदा भर जातवेदो विचर्षणे ।
अग्ने यद् दीदयद् दिवि ॥३६॥

36) O wide-seeing Fire, God who knowest all births that are, bring us the Word with its issue, the Word whose light shines in Heaven.

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उप त्वा रण्वसंदृशं प्रयस्वन्तः सहस्कृत ।
अग्ने ससृज्महे गिरः ॥३७॥

37) O thou who art made by our force, we come to thee of the rapturous vision bringing our offerings for thy pleasure and let forth towards thee, O Fire, our words.

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उप च्छायामिव घृणेरगन्म शर्म ते वयम् ।
अग्ने हिरण्यसंदृशः ॥३८॥

38) Like men that take refuge in the shade, we have arrived to the refuge of thy peace, there where thou blazest with light and art a vision of gold, O Fire.

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य उग्र इव शर्यहा तिग्मशृङ्गो न वंसगः ।
अग्ने पुरो रुरोजिथ ॥३९॥

39) Thou art like a fierce fighter shooting arrows and like a sharp-horned Bull; O Fire, thou breakest the cities.

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आ यं हस्ते न खादिनं शिशुं जातं न बिभ्रति ।
विशामग्निं स्वध्वरम् ॥४०॥

40) They bring him like a beast of prey, like a new-born child they bear him in their hands, Fire that effects the Rite of the Path for the peoples.

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प्र देवं देववीतये भरता वसुवित्तमम् ।
आ स्वे योनौ नि षीदतु ॥४१॥

41) Bring to us this great discoverer of riches, bring the god for the coming of the gods; let him take his seat in his own native home.

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आ जातं जातवेदसि प्रियं शिशीतातिथिम् ।
स्योन आ गृहपतिम् ॥४२॥

42) In the felicitous Fire that knows all things born the Master of your House is born to you; sharpen to his intensity the beloved guest.

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अग्ने युक्ष्वा हि ये तवाऽश्वासो देव साधवः ।
अरं वहन्ति मन्यवे ॥४३॥

43) O God, O Fire, yoke those horses of thine that do well the work and can bear thee sufficient for our passion.

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अच्छा नो याह्या वहाऽभि प्रयांसि वीतये ।
आ देवान्त्सोमपीतये ॥४४॥

44) Come to us, bear towards us the Gods that they may eat of²¹ our pleasant offerings and drink our Soma wine.

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उदग्ने भारत द्युमदजस्त्रेण दविद्युतत् ।
शोचा वि भाह्यजर ॥४५॥

45) O Fire of the Bringers luminously lightening with thy incessant flame upward burn; spread wide thy light, O ageless²² power.

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वीती यो देवं मर्तो दुवस्येदग्निमीळीताध्वरे हविष्मान् ।
होतारं सत्ययजं रोदस्योरुत्तानहस्तो नमसा विवासेत् ॥४६॥

46) Let the mortal who would serve with his works the God in the advent, aspire bringing his offering to the Fire in the Rite of the Path; let him with uplifted²³ hands and with obeisance of surrender make shine the summoning Priest of Earth and Heaven, the fire of true sacrifice.²⁴

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आ ते अग्न ऋचा हविर्हृदा तष्टं भरामसि ।
ते ते भवन्तूक्षण ऋषभासो वशा उत ॥४७॥

47) We bring to thee, O Fire, by the illumining word an offering that is shaped by the heart. Let there be born from it thy impregnating bulls and thy heifers.

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अग्निं देवासो अग्रियमिन्धते वृत्रहन्तमम् ।
येना वसून्याभृता तृळ्हा रक्षांसि वाजिना ॥४८॥

48) The Gods kindle, most strong to slay the Python adversary, the supreme Fire, the Horse of swiftness by whom the Riches are brought and pierced the demon keepers.

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Mandala One

SUKTA 65

पश्वा न तायुं गुहा चतन्तं नमो युजानं नमो वहन्तम् ।
सजोषा धीराः पदैरनु ग्मन्नुप त्वा सीदन् विश्वे यजत्राः ॥१॥

1) He hides himself like a thief with the cow of vision in the secret cavern, he takes to himself our adoration, and thither he carries it.¹ The thinkers take a common joy in him, they follow him by his footprints; all the Masters of sacrifice come to thee, O Flame, in the secrecy.

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ऋतस्य देवा अनु व्रता गुर्भुवत् परिष्टिर्द्यौर्न भूम ।
वर्धन्तीमापः पन्वा सुशिश्विमृतस्य योना गर्भे सुजातम् ॥२॥

2) The Gods follow after him the law of the workings of Truth. He stands encompassing all as heaven the earth. The Waters make him grow increasing in his bulk by their toil,² the Flame well-born in their womb, in the abode of the Truth.

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पुष्टिर्न रण्वा क्षितिर्न पृथ्वी गिरिर्न भुज्म क्षोदो न शंभु ।
अत्यो नाज्मन्त्सर्गप्रतक्तः सिन्धुर्न क्षोदः क ईं वराते ॥३॥

3) He is as if a delightful thriving, he is like the earth our wide dwelling-place. He is enjoyable like a hill and bliss-giving like fast-running water. He is like a charger in the battle rushing to the gallop and like a flowing river,³ who shall hedge in his course?

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जामिः सिन्धूनां भ्रातेव स्वस्त्रामिभ्यान्न राजा वनान्यत्ति ।
यद् वातजूतो वना व्यस्थादग्निर्ह दाति रोमा पृथिव्याः ॥४॥

4) He is the close comrade of the Rivers as is a brother of his sisters. He devours the earth's forests as a king his enemies. When driven by the breath of the wind he ranges around the forests, the Flame tears asunder the hairs of Earth's body.

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श्वसित्यप्सु हंसो न सीदन् ऋत्वा चेतिष्ठो विशामुषर्भुत् ।
सोमो न वेधा ऋतप्रजातः पशुर्न शिश्वा विभुर्दूरेभाः ॥५॥

5) He breathes in the Waters like a seated swan. Waking in the dawn he has power by the will of his works to give knowledge to the peoples. He is like the God of the Wine, born of the Truth and a creator. He is like a cow with her new-born. He is wide-spreading and his light is seen from afar.

SUKTA 66

रयिर्न चित्रा सूरो न संदृगायुर्न प्राणो नित्यो न सूनुः ।
तक्वा न भूर्णिर्वना सिषक्ति पयो न धेनुः शुचिर्विभावा ॥१॥

1) He is like a wealth richly diverse and like the all-seeing of the Sun. He is as if life and the breath of our existence, he is as if our eternal child. He is like a galloper bearing us. He clings to the forests: he is like a cow with her milk. He is pure-bright and wide is his lustre.

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दाधार क्षेममोको न रण्वो यवो न पक्वो जेता जनानाम् ।
ऋषिर्न स्तुभ्वा विक्षु प्रशस्तो वाजी न प्रीतो वयो दधाति ॥२॥

2) He holds all our good like a pleasant home; he is like ripe corn. He is a conqueror of men and like a chanting Rishi; there is word of him among the folk: he is as if our exultant steed of swiftness; he upholds our growth.

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दुरोकशोचिः कतुर्न नित्यो जायेव योनावरं विश्वस्मै ।
चित्रो यदभ्राट् छ्वेतो न विक्षु रथो न रुक्मी त्वेषः समत्सु ॥३॥

3) He is light in a house difficult to inhabit;⁴ he is as a will ever active in us; he is like a wife in our abode and sufficient to every man. When he blazes wonderfully manifold, he is like one white in the peoples: he is like a golden chariot; he is a splendour in our battles.

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सेनेव सृष्टामं दधात्यस्तुर्न दिद्युत् त्वेषप्रतीका ।
यमो ह जातो यमो जनित्वं जारः कनीनां पतिर्जनीनाम् ॥४॥

4) He is like an army running to the charge and puts strength in us: he is like the flaming shaft of the Archer with its keen burning front. A twin he is born, a twin he is that which is to be born: he is the lover of the virgins and the husband of the mothers.

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तं वश्चराथा वयं वसत्याऽस्तं न गावो नक्षन्त इद्धम् ।
सिन्धुर्न क्षोदः प्र नीचीरैनोन्नवन्त गावः स्वर्दशीके ॥५॥

5) We by your movement, we by your staying, come to him when his light is kindled as the cows come home to their stall. He is like a river running in its channel and sends in his front the descending Waters: the Ray-Cows move to him in the manifesting of the world of the Sun.⁵

SUKTA 67

वनेषु जायुर्मर्तेषु मित्रो वृणीते श्रुष्टिं राजेवाजुर्यम् ।
क्षेमो न साधुः कर्तुन भद्रो भुवत् स्वाधीर्होता हञ्यवाद् ॥१॥

1) He is the conqueror in the forests; in mortals he is a friend: he chooses inspiration as a king an imaging councillor. He

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is as if our perfect welfare;⁶ he is like a happy will just in its thinking and becomes to us our Priest of the call and the bearer of our offerings.

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हस्ते दधानो नृम्णा विश्वान्यमे देवान् धाद् गुहा निषीदन् ।
विदन्तीमत्र नरो धियंधा हृदा यत् तष्टान् मन्त्राँ अशंसन् ॥२॥

2) He holds in his hands all mights: sitting in the secret cave he upholds⁷ the gods in his strength. Here men who hold in themselves the Thought come to know him when they have uttered the Mantras formed by the heart.

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अजो न क्षां दाघार पृथीवीं तस्तम्भ द्यां मन्त्रेभिः सत्यैः ।
प्रिया पदानि पश्वो नि पाहि विश्वायुरग्ने गुहा गुहं गाः ॥३॥

3) As the unborn he has held the wide earth, he has up-pillared heaven with his Mantras of truth. Guard the cherished footprints of the Cow of vision; O Fire, thou art universal life, enter into the secrecy of secrecies.⁸

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य ई चिकेत गुहा भवन्तमा यः ससाद धारामृतस्य ।
वि ये चृतन्त्यृता सपन्त आदिद् वसूनि प्र ववाचास्मै ॥४॥

4) He who has perceived him when he is in the secret cave, he who has come to the stream of the Truth, those who touch the things of the Truth and kindle him,—to such a one he gives word of the Riches.

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वि यो वीरुत्सु रोधन्महित्वोत प्रजा उत प्रसूष्वन्तः ।
चित्तिरपां दमे विश्वायुः सद्मेव धीराः संमाय चकुः ॥५॥

5) He who in the growths of earth holds up his greatnesses, both the progeny born and what is in the mothers, he is Knowledge in the house of the Waters, and life universal; the

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thinkers have measured and constructed him like a mansion.

SUKTA 68

श्रीणन्नुप स्थाद् दिवं भुरण्युः स्थातुश्चरथमक्तून् व्यूर्णोत् ।
परि यदेषामेको विश्वेषां भुवद् देवो देवानां महित्वा ॥१॥

1) The carrier, burning, he reaches heaven. He unravels the nights and uncovers the stable and the moving; for this is the one God who envelops with himself the grandeurs of all the Gods.

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आदित् ते विश्वे कतुं जुषन्त शुष्काद् येद् देव जीवो अनिष्ठाः ।
भजन्त विश्वे देवत्वं नाम ऋतं सपन्तो अमृतमेवैः ॥२॥

2) All cleave to⁹ thy will of works when, O God, thou art born a living being from dry matter. All enjoy the Name, the Godhead; by thy movements they touch Truth and Immortality.

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ऋतस्य प्रेषा ऋतस्य धीतिर्विश्वायुर्विश्वे अपांसि चकुः ।
यस्तुभ्यं दाशाद् यो वा ते शिक्षात् तस्मै चिकित्वान्नायिं वयस्व ॥३॥

3) He is the urgings of the Truth, the thinking of the Truth, the universal life by whom all do the works. He who gives to thee, he who gains from thee,¹⁰ to him, for thou knowest, give the Riches.

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होता निषत्तो मनोरपत्ये स चिन्न्वासां पती रयीणाम् ।
इच्छन्त रेतो मिथस्तनूषु सं जानत स्वैर्दक्षैरमूराः ॥४॥

4) He is the priest of the sacrifice seated in the son of Man: he verily is the lord of these riches. They desire the seed mutually in their bodies; the wise by their own discernings come wholly to know.

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पितुर्न पुत्राः ऋतुं जुषन्त श्रोषन् ये अस्य शासं तुरासः ।
वि राय और्णोद् दुरः पुरुक्षुः पिपेश नाकं स्तृभिर्दमूनाः ॥५॥

5) Those who listen to his teaching, those who are swift to the journey, serve gladly his will as sons the will of a father. He houses a multitude of riches and flings wide the doors of the Treasure. He is the dweller within who has formed heaven with its stars.

SUKTA 69

शुकः शुशुक्वाँ उषो न जारः पप्रा समीची दिवो न ज्योतिः ।
परि प्रजातः कत्वा बभूथ भुवो देवानां पिता पुत्रः सन् ॥१॥

1) Blazing out brilliant as the lover of the Dawn, filling the two equal worlds¹¹ like the Light of Heaven, thou art born by our will and comest into being all around us; thou hast become the father of the Gods, thou who art the Son.

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वेधा अदृप्तो अग्निर्विजानन्नूधर्न गोनां स्वाद्मा पितूनाम् ।
जने न शेव आहूर्यः सन् मध्ये निषत्तो रण्वो दुरोणे ॥२॥

2) The Fire having the knowledge is a creator¹² without proud rashness; he is as if the teat of the Cows of Light, the sweetener¹³ of the draughts of the Wine. He is as one blissful in a man, one whom we must call in; he is seated rapturous in the middle of the house.

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पुत्रो न जातो रण्वो दुरोणे वाजी न प्रीतो विशो वि तारीत् ।
विशो यदह्वे नृभिः सनीळा अग्निर्देवत्वा विश्वान्यश्याः ॥३॥

3) He is born to us as if a son rapturous in our house; like a glad horse of swiftness he carries safe through their battle the peoples: when I call to the beings who dwell in one

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abode with the Gods,¹⁴ the Flame attains all godheads.

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नकिष्ट एता व्रता मिनन्ति नृभ्यो यदेभ्यः श्रुष्टिं चकर्थ ।
तत् तु ते दंसो यदहन्त्समानैर्नृभिर्यद् युक्तो विवे रपांसि ॥४॥

4) None can impair the ways of thy workings when for these gods¹⁵ thou hast created inspired knowledge. This is thy work that yoked with the Gods, thy equals, thou hast smitten,¹⁶ that thou hast scattered the powers of evil.

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उषो न जारो विभावोस्त्रः संज्ञातरुपश्चिकेतदस्मै ।
त्मना वहन्तो दुरो व्यृण्वन् नवन्त विश्वे स्वर्दृशीके ॥५॥

5) Very bright and lustrous is he like the lover of Dawn. May his form be known and may he wake to knowledge for this human being, may all bear him in themselves, part wide the Doors and move into the vision of the world of the Sun.¹⁷

SUKTA 70

वनेम पूर्वीरर्यो मनीषा अग्निः सुशोको विश्वान्यश्याः ।
आ दैव्यानि व्रता चिकित्वाना मानुषस्य जनस्य जन्म ॥१॥

1) May we win the many Riches, may the Fire, flaming high with his light, master by the thinking mind, take possession of all things that are, he who knows the laws of the divine workings and knows the birth of the human being.

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गर्भो यो अपां गर्भो वनानां गर्भश्च स्थातं गर्भश्चरथाम् ।
अद्रौ चिदस्मा अन्तर्दुरोणे विशां न विश्वो अमृतः स्वाधीः ॥२॥

2) He is the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in

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the stone he is there for man, he is there in the middle of his house,—he is as one universal in creatures; he is the Immortal, the perfect thinker.

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स हि क्षपावाँ अग्नी रयीणां दाशद् यो अस्मा अरं सूक्तैः ।
एता चिकित्वो भूमा नि पाहि देवानां जन्म मर्तांश्च विद्वान् ॥३॥

3) The Fire is a master of the nights, he gives of the Riches to him who prepares for him the sacrifice with the perfect words. O thou who art conscious, guard, as the knower, these worlds, and the birth of the Gods, and mortal men.

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वर्धान्यं पूर्वीः क्षपो विरुपाः स्थातुश्चरथमृतप्रवीतम् ।
अराधि होता स्वर्निषत्तः कृण्वन् विश्वान्यपांसि सत्या ॥४॥

4) Many nights of different forms have increased him, the Fire who came forth from the Truth, who is the stable and the moving: the Priest of the call, he is achieved for us, seated in the sun-world,¹⁸ making true all our works.

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गोषु प्रशस्तिं वनेषु धिषे भरन्त विश्वे बलिं स्वर्णः ।
वि त्वा नरः पुरुत्रा सपर्यन्पितुर्न जिव्रेर्वि वेदो भरन्त ॥५॥

5) Thou establishest word of thee in the Ray-Cow and in the forests; it is as if all were bringing the sun-world as offering. Men in many parts serve thee and gather in knowledge as from a long-lived father.

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साधुर्न गृध्नुरस्तेव शूरो यातेव भीमस्त्वेषः समत्सु ॥६॥

6) He is like one efficient in works and hungry to seize, heroic like one shooting arrows, terrible like an assailant charging, he is a splendour in our battles.

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SUKTA 71

उप प्र जिन्वन्नुशतीरुशन्तं पतिं न नित्यं जनयः सनीळाः ।
स्वसारः श्यावीमरुषीमजुष्प्रञ्चित्रमुच्छन्तीमुषसं न गावः ॥१॥

1) The Mothers who dwell in one abode, desiring came to him who desired them and gave him pleasure as to their eternal spouse: the sisters took joy in him as the Ray-Cows in the Dawn when she comes dusky, flushing red, then shining out in rich hues.

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वीळु चिद् दृळ्हा पितरो न उक्थैरद्रिं रुजन्नङ्गिरसो रवेण ।
चकुर्दिवो बृहतो मातुमस्मे अहः स्वर्विविदुः केतुमुस्त्राः ॥२॥

2) Our fathers by their words broke the strong and stubborn places, the Angiras seers shattered the mountain rock with their cry; they made in us a path to the Great Heaven, they discovered the Day and the sun-world and the intuitive ray and the shining herds.

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दधन्नृतं धनयन्नस्य धीतिमादिदर्यो दिधिष्वो विभृत्राः ।
अतृष्यन्तीरपसो यन्त्यच्छा देवाञ्जन्म प्रयसा वर्धयन्तीः ॥३॥

3) They held the Truth, they enriched the thought of this human being; then indeed had they mastery and understanding bearing wide the Flame; unthirsting, the powers at work go towards the gods making the Birth to grow by delight.

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मथीद् यदीं विभृतो मातरिश्वा गृहेगृहे श्येतो जेन्यो भूत् ।
आदीं राज्ञे न सहीयसे सचा सन्ना दूत्यं भृगवाणो विवाय ॥४॥

4) When the Life-Breath borne pervadingly within has churned him out in house and house he becomes white and a conqueror. Then indeed he becomes the Flaming Seer and companioning us goes on an embassy as for a powerful king.

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महे यत् पित्र ईं रसं दिवे करव त्सरत् पृशन्यश्चिकित्वान् ।
सृजदस्ता धृषता दिद्युमस्मै स्वायां देवो दुहितरि त्विषिं घात् ॥५॥

5) When he had made this sap of essence for the great Father Heaven, he came slipping downward, one close in touch, having knowledge. The Archer loosed violently on him his arrow of lightning, but the god set the flaming energy in his own daughter.

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स्व आ यस्तुभ्यं दम आ विभाति नमो वा दाशादुशतो अनु द्यून्।
वर्धो अग्ने वयो अस्य द्विबर्हा यासद् राया सरथं यं जुनासि ॥६॥

6) He who kindles the light for thee in thy own home and offers obeisance of surrender day by day and thy desire is towards him, mayst thou in thy twofold mass, increase his growth, he whom thou speedest in one car with thee, may he travel with the riches.

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अग्निं विश्वा अभि पृक्षः सचन्ते समुद्रं न स्त्रवतः सप्त यह्वीः ।
न जामिभिर्वि चिकिते वयो नो विदा देवेषु प्रमतिं चिकित्वान् ॥७॥

7) All satisfactions cleave to the Fire as the seven mighty rivers join the ocean. Our growth of being has not been perceived by thy companions, but thou who hast perceived, impart to the gods thy knowledge.¹⁹

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आ यदिषे नृपतिं तेज आनट् छुचि रेतो निषिक्तं द्यौरभीके ।
अग्निः शर्घमनवद्यं युवानं स्वाध्यं जनयत् सूदयच्च ॥८॥

8) When a flame of energy came to this King of men for impelling force, when in their meeting Heaven was cast in him like pure seed, the Fire gave birth to a might,²⁰ young and faultless and perfect in thought and sped it on its way.

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मनो न योऽध्वनः सद्य एत्येकः सत्रा सूरो वस्व ईशे ।
राजाना मित्रावरुणा सुपाणी गोषु प्रियममृतं रक्षमाणा ॥९॥

9) He who travels the paths suddenly like the mind, the Sun, ever sole is the master of the treasure: Mitra and Varuna, the Kings with beautiful hands, are there guarding in the Rays²¹ delight and immortality.

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मा नो अग्ने सख्या पित्र्याणि प्र मर्षिष्ठा अभि विदुष्कविः सन् ।
नभो न रुपं जरिमा मिनाति पुरा तस्या अभिशस्तेरधीहि ॥१०॥

10) O Fire, mayst thou not forget²² ancient friendships, thou who art turned towards us as the knower and seer. As a mist dims a form, age diminishes us; before that hurt falls upon us, arrive.²³

SUKTA 72

नि काव्या वेधसः शश्वतस्कर्हस्ते दधानो नर्या पुरुणि ।
अग्निर्भुवद् रयिपती रयीणां सत्रा चकाणो अमृतानि विश्वा ॥१॥

1) He forms within us the seer-wisdoms of the eternal Creator holding in his hand many powers²⁴ of the godheads. May Fire become the treasure-master of the riches, ever fashioning all immortal things.²⁵

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अस्मे वत्सं परि षन्तं न विन्दन्निच्छन्तो विश्वे अमृता अमूराः ।
श्रमयुवः पदव्यो धियंधास्तस्थुः पदे परमे चार्वग्नेः ॥२॥

2) All the immortals, the wise ones, desired but found not in us the Child who is all around; turning to toil on his track,

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upholding the Thought, they stood in the supreme plane, they reached the beauty of the Flame.

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तिस्त्रो यदग्ने शरदस्त्वामिच्छुचिं घृतेन शुचयः सपर्यान् ।
नामानि चिद् दधिरे यज्ञियान्यसूदयन्त तन्वः सुजाताः ॥३॥

3) When for three years, O Fire, they worshipped thee, the pure ones thee the pure, with the clarity of the light, they held too the sacrificial Names, their bodies came to perfect birth and they sped them on the way.

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आ रोदसी बृहती वेविदानाः प्र रुद्रिया जभ्रिरे यज्ञियासः ।
विदन्मर्तो नेमधिता चिकित्वानग्निं पदे परमे तस्थिवांसम् ॥४॥

4) The masters of sacrifice discovered and in their impetuous might bore the Vast Earth and Heaven, then the mortal knew them and by his holding of the upper hemisphere²⁶ perceived the Fire, standing in the supreme plane.

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संजानाना उप सीदन्नभिज्ञु पत्नीवन्तो नमस्यं नमस्यन् ।
रिरिक्वांसस्तन्वः कृण्वत स्वाः सखा सख्युर्निमिषि रक्षमाणाः ॥५॥

5) Utterly knowing him they with their wives came and knelt before him and adored with obeisance the adorable. They made themselves empty and formed their own bodies guarded in his gaze, friend in the gaze of friend.

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त्रिः सप्त यद् गुह्यानि त्वे इत् पदाविदन्निहिता यज्ञियासः ।
तेभी रक्षन्से अमृतं सजोषाः पशूञ्च स्थातृञ्चरथं च पाहि ॥६॥

6) When the masters of sacrifice have found hidden in thee the thrice seven secret planes, by them they guard with one mind of acceptance Immortality. Protect the Herds, those that stand and that which is mobile.

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विद्वाँ अग्ने वयुनानि क्षितीनां व्यानुषक् छुरुधो जीवसे धाः ।
अन्तर्विद्वाँ अध्वनो देवयानानतन्द्रो दूतो अभवो हविर्वाट् ॥७॥

7) O Fire, thou art the knower of our knowings, ordain for the people an unbroken succession of strengths that they may live. The knower within of the paths of the journey of the gods, thou hast become a sleepless messenger and the carrier of the offerings.

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स्वाध्यो दिव आ सप्त यह्वी रायो दुरो व्युतज्ञा अजानन् ।
विदद् गव्यं सरमा दृळ्हमूर्वं येना नु कं मानुषी भोजते विट् ॥८॥

8) The seven mighty Rivers from Heaven, deep-thinking, knowers of the Truth, knew the doors of the treasure; Sarama discovered the mass of the Ray-Cow, the strong place, the wideness, and now by that the human creature enjoys bliss.

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आ ये विश्वा स्वपत्यानि तस्थुः कृण्वानासो अमृतत्वाय गातुम् ।
मह्वा महाद्भिः पृथिवी वि तस्थे माता पुत्रैरदितिर्धायसे वेः ॥९॥

9) These are they who set their steps on all things that have fair issue, making a path towards immortality. Earth stood wide in greatness by the Great Ones, the Mother infinite with her sons came to uphold her.

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अधि श्रियं नि दधुश्चारुमस्मिन् दिवो यदक्षी अमृता अकृण्वन् ।
अध क्षरन्ति सिन्धवो न सृष्टाः प्र नीचीरग्ने अरुषीरजानन् ॥१०॥

10) When the immortals made the two eyes of Heaven, they set in him the splendour and the beauty. Then there flow as if rivers loosed to their course; downward they ran, his ruddy mares, and knew, O Fire.

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SUKTA 73

रयिर्न यः पितृवित्तो वयोधाः सुप्रणीतिश्चिकितुषो न शासुः ।
स्योनशीरतिथिर्न प्रीणानो होतेव सद्म विधतो वि तारीत् ॥१॥

1) He is like an ancestral wealth that founds our strength, perfect in his leading like the command²⁷ of one who knows, he is like a guest lying happily well-pleased, he is like a priest of invocation and increases the house of his worshipper.

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देवो न यः सविता सत्यमन्मा कत्वा निपाति वृजनानि विश्वा ।
पुरुप्रशस्तो अमतिर्न सत्य आत्मेव शेवो दिधिषाय्यो भूत् ॥२॥

2) He is like the divine Sun true in his thoughts and guards by his will all our strong places; he is like a splendour manifoldly expressed, he is like a blissful self and our support.²⁸

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देवो न यः पृथिवीं विश्वधाया उपक्षेति हितमित्रो न राजा ।
पुरःसदः शर्मसदो न वीरा अनवद्या पतिजुष्टेव नारी ॥३॥

3) He is like a God upholding the world and he inhabits earth like a good and friendly king: he is like a company of heroes sitting in our front, dwelling in our house; he is as if a blameless wife beloved of her lord.

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तं त्वा नरो दम आ नित्यमिद्धमग्ने सचन्त क्षितिषु ध्रुवासु ।
अधि द्युम्नं नि वधुर्भूर्यस्मिन् भवा विश्वायुर्धरुणो रयीणाम् ॥४॥

4) Such art thou, O Fire, to whom men cleave, kindled eternal in the house in the abiding worlds of thy habitation. They have founded within upon thee a great light; become a universal life holder of the riches.

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वि पृक्षो अग्ने मधवानो अश्युर्वि सूरयो ददतो विश्वमायुः ।
सनेम वाजं समिथेष्वर्यो भागं देवेषु श्रवसे दधानाः ॥५॥

5) O Fire, may the masters of wealth enjoy thy satisfactions, the illumined wise Ones givers of the whole of life: may we conquer the plenitude from the foe in our battles²⁹ holding our part in the Gods for inspired knowledge.

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ऋतस्य हि धेनवो वावशानाः स्मदूघ्नोः पीपयन्त द्युभक्ताः ।
परावतः सुमतिं भिक्षमाणा वि सिन्धवः समया सत्रुरद्रिम् ॥६॥

6) The milch-cows of the Truth, enjoyed in heaven,³⁰ full-uddered, desiring us, have fed us with their milk: praying for right-thinking from the Beyond the Rivers flowed wide over the Mountain.

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त्वे अग्ने सुमतिं भिक्षमाणा दिवि श्रवो दधिरे यज्ञियसः ।
नक्ता च चकुरुषसा विरुपे कृष्णं च वर्णमरुणं च सं धुः ॥७॥

7) O Fire, in thee praying for right-thinking, the masters of sacrifice set³¹ inspired knowledge in heaven: they made night and dawn of different forms and joined together the black and the rosy hue.

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यान् राये मर्तान्त्सुषूदो अग्ने ते स्याम मधवानो वयं च ।
छायेव विश्वं भुवनं सिसक्ष्यापप्रिवान् रोदसी अन्तरिक्षम् ॥८॥

8) The mortals whom thou speedest to the Treasure, may we be of them, the lords of riches and we. Filling earth and heaven and mid-air thou clingest to the whole world like a shadow.

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अर्वद्भिरग्ने अर्वतो नृभिर्गृन् वीरैर्वीरान् वनुयामा त्वोताः ।
ईशानासः पितृवित्तस्य रायो वि सूरयः शताहिमा नो अश्युः ॥९॥

9) O Fire, safeguarded by thee may we conquer the war-horses by our war-horses, the strong men by our strong men, the heroes by our heroes; may our illumined wise ones become masters of the treasure gained by the fathers, and possess them living a hundred winters.

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एता ते अग्न उचथानि वेधो जुष्टानि सन्तु मनसे हृदे च ।
शकेम रायः सुधुरो यमं तेऽधि श्रवो देवभक्तं दधानाः ॥१०॥

10) O ordainer of things, O Fire, may these utterances be acceptable to thee, to the mind and to the heart; may we have strength to control with firm yoke thy riches, holding in thee the inspired knowledge enjoyed by the gods.³²

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Mandala One

SUKTA 127

अग्निं होतारं मन्ये दास्वन्तं वसुं सूनुं सहसो जातवेदसं विप्रं न जातवेदसम् ।
य ऊर्ध्वया स्वध्वरो देवो देवाच्या कृपा ।
घृतस्य विभ्राष्टिमनु वष्टि शोचिषाऽऽजुह्वानस्य सर्पिषः ॥१॥

1) I meditate on the Fire, the priest of the call, the giver of the Treasure, the son of force, who knows all things born, the Fire who is like one illumined and knowing all things born.

The Fire who perfect in the pilgrim-sacrifice, a God with his high-lifted longing¹ hungers with his flame for the blaze of the offering of light, for its current poured on him as an oblation.

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यजिष्ठं त्वा यजमाना हुवेम ज्येष्ठमङ्गिरसां विप्र मन्मभि र्विप्रेभिः शुक मन्मभिः ।
परिज्मानमिव द्यां होतारं चर्षणीनाम् ।
शोचिष्केशं वृषणं यमिमा विशः प्रावन्तु जूतये विशः ॥२॥

2) Thee most powerful for sacrifice, as givers of sacrifice may we call, the eldest of the Angirases, the Illumined One, call thee with our thoughts, O Brilliant Fire, with our illumined thoughts, men's priest of the call,² who encircles all like heaven, the Male with hair of flaming-light whom may these peoples cherish for his urge.

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स हि पुरु चिदोजसा विरुक्मता
दीद्यानो भवति द्रुहन्तरः परशुर्न द्रुहन्तरः ।
वीळु चिद् यस्य समृतौ श्रुवद् वनेव यत् स्थिरम् ।
निष्षहमाणो यमते नायते धन्वासहा नायते ॥३॥

3) Many things illumining with his wide-shining energy he becomes one who cleaves through those who would hurt us, like a battle-axe he cleaves through those who would hurt us, he in whose shock even that which is strong falls asunder, even what is firmly fixed falls like trees; overwhelming with his force he toils on and goes not back, like warriors with the bow from the battle he goes not back.

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दृळ्हा चिदस्मा अनु दुर्यथा विदे
तेजिष्ठाभिररणिभिर्दाष्टयवसेऽग्नये दाष्टभवसे ।
प्र यः पुरुणि गाहते तक्षद् वनेव शोचिषा ।
स्थिरा चिदन्ना नि रिणात्योजसा नि स्थिराणि चिदोजसा ॥४॥

4) Even things strongly built they give to him as to one who knows: one gives for safeguarding by his movements of flaming-power, gives to the Fire that he may guard us. Into many things he enters and hews them with his flaming light like trees, even things firmly fixed he tears by his energy and makes his food by his energy even things firmly fixed.

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तमस्य पृक्षमुपरासु धीमहि
नक्तं यः सुदर्शतरो दिवातरादप्रायुषे दिवातरात् ।
आदस्यायुर्ग्रभणवद् वीळु शर्म न सूनवे ।
भक्तमभक्तमवो व्यन्तो अजरा अग्नयो व्यन्तो अजराः ॥५॥

5) We meditate on³ that fullness of him on the upper levels, this Fire the vision of whom is brighter in the night than in the day, for his undeparting life brighter than in the day. Then does his life grasp and support us like a strong house

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of refuge for the Son,—ageless fires moving towards the happiness enjoyed and that not yet enjoyed, moving his ageless fires.

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स हि शर्धो न मारुतं तुविष्वणि-
रप्नस्वतीषूर्वरास्विष्टनिरार्तनास्विष्टनिः ।
आदद्धव्यान्याददिर्यज्ञस्य केतुरर्हणा ।
अध स्मास्य हर्षतो
हृषीवतो विश्वे जुषन्त पन्थां नरः शुभे न पन्थाम् ॥६॥

6) He is many-noised like the army of the storm-winds hurrying over the fertile lands full of our labour, hurrying over the waste lands.⁴ He takes and devours the offerings, he is the eye of intuition of the sacrifice in its due action; so all men follow with pleasure the path of this joyful and joy-giving Fire, as on a path leading to happiness.

---

द्विता यदीं कीस्तासो अभिद्यवो
नमस्यन्त उपवोचन्त भृगवो मथ्नन्तो दाशा भृगवः ।
अग्निरीशे वसूनां शुचिर्यो धर्णिरेषाम् ।
प्रियाँ अपिधीँर्वनिषीष्ट मेधिर आ वनिषीष्ट मेधिरः ॥७॥

7) When in his twofold strength, bards with illumination upon them, the Bhrigu-flame-seers have made obeisance and spoken to him the word, when they have churned him out by their worship,—the Flame-Seers, the Fire becomes master of the riches, he who in his purity holds them within him, wise he enjoys the things laid upon him and they are pleasant to him, he takes joy of them in his wisdom.

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विश्वासां त्वा विशां पतिं हवामहे
सर्वासां समानं दम्पतिं भुजे सत्यगिर्वाहसं भुजे ।
अतिथिं मानुषाणां पितुर्न यस्यासया ।
अमी च विश्वे अमृतास आ वयो हव्या देवेष्वा वयः ॥८॥

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8) We call to thee, the Lord of all creatures, the master of the house common to them all for the enjoying, the carrier of the true words for the enjoying,—to the Guest of men in whose presence stand as in the presence of a father, all these Immortals and make our offerings their food—in the Gods they become their food.

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त्वमग्ने सहसा सहन्तमः
शुष्मिन्तमो जायसे देवतातये रयिर्न देवतातये ।
शुष्मिन्तमो हि ते मदो द्युम्निन्तम उत कतुः ।
अध स्मा ते परि चरन्त्यजर श्रृष्टीवानो नाजर ॥९॥

9) O Fire, thou art overwhelming in thy strength, thou art born most forceful for the forming of the Gods, as if a wealth for the forming of the Gods; most forceful is thy rapture, most luminous thy will. So they serve thee, O Ageless Fire, who hear thy word serve thee, O Ageless Fire!

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प्र वो महे सहसा सहस्वत
उषर्बुधे पशुषे नाग्नये स्तोमो बभूत्वग्नये ।
प्रति यदीं हविष्मान् विश्वासु क्षासु जोगुवे ।
अग्रे रेभो न जरत ऋषूणां जूर्णिर्होत ऋषूणाम् ॥१०॥

10) To the Great One, the Strong in his force, the waker in the Dawn, to Fire as to one who has vision, let your hymn arise. When the giver of the offering cries towards him in all the planes, in the front of the wise he chants our adoration, the priest of the call of the wise who chants their adoration.

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स नो नेदिष्ठं ददृशान आ भराऽग्ने देवेभिः सचनाः सुचेतुना
महो रायः सुचेतुना ।
महि शविष्ठ नस्कृधि संचक्षे भुजे अस्यै ।
महि स्तोतृभ्यो मधवन्त्सुवीर्यं मथीरुग्रो न शवसा ॥११॥

11) So, becoming visible, most near to us bring, O Fire, by thy perfect consciousness, the Riches that ever accompany the Gods, by thy perfect consciousness the Great Riches. O most

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strong Fire, create for us that which is great for vision, for the enjoying; for those who hymn thee, O Lord of plenty, churn out a great hero-strength as one puissant by his force.

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Madhuchchhandas Vaishwamitra

Early 1940s

SUKTA 1

अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम् ।
होतारं रत्नघातमम् ॥१॥

1) The Fire I pray, the divine vicar of the sacrifice and ordinant of the rite, the Summoner (or, priest of the offering) who most founds the ecstasy.

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अग्निः पूर्वेभिर्ऋषिभिरीड्यो नूतनैरुत ।
स देवाँ एह वक्षति ॥२॥

2) The Fire, desirable to the ancient seers, so even to the new,—may he come to us with the gods.

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अग्निना रयिमश्नवत् पोषमेव दिवेदिवे ।
यशसं वीरवत्तमम् ॥३॥

3) By the Fire one obtains a wealth that increases day by day, glorious and full of hero-powers.

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अग्ने यं यज्ञमध्वरं विश्वतः परिभूरसि ।
स इद् देवेषु गच्छति ॥४॥

4) O Fire, the pilgrim sacrifice which thou encompassest on every side, reaches the gods.

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अग्निर्होता कविकतुः सत्यश्चित्रश्रवस्तमः ।
देवो देवेभिरा गमत् ॥५॥

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5) Fire, priest of the call, the seer-will rich in brilliant inspirations, may he come to us, a god with the gods.

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यदङ्ग दाशुषे त्वमग्ने भद्रं करिष्यसि ।
तवेत् तत् सत्यमङ्गिरः ॥६॥

6) O Fire, the happy good that thou wilt create for the giver, is That Truth of thee, O Angiras.

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उप त्वाग्ने दिवेदिवे दोषावस्तर्धिया वयम् ।
नमो भरन्त एमसि ॥७॥

7) To thee, O Fire, day by day, in the dawn and in the dusk, we come bringing to thee by the thought our obeisance,

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राजन्तमध्वराणां गोपामृतस्य दीदिविम् ।
वर्धमानं स्वे दमे ॥८॥

8) To thee, who rulest the sacrifices of the Way, the shining Guardian of the Truth, growing in thy own home.

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स नः पितेव सूनवेऽग्ने सूपायनो भव ।
सचस्वा नः स्वस्तये ॥९॥

9) O Fire, be easy of access to us like a father to his son; cleave to us for our weal.

Medhatithi Kanwa

[note] - situations requiring textual explication; all such information is printed in italics.

SUKTA 12

अग्निं दूतं वृणीमहे होतारं विश्ववेदसम् ।
अस्य यज्ञस्य सुकतुम् ॥१॥

1) We choose Agni, the summoner, the all-knowing, the messenger, the will effective of this sacrifice.

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अग्निमग्निं हवीमभिः सदा हवन्त विश्पतिम् ।
हव्यवाहं पुरुप्रियम् ॥२॥

2) To the Lord of the creatures, the bearer of our offerings, the beloved of Many, to every flame the sacrificers ever call with hymns that summon the Gods, One in whom are many dear things.

---

अग्ने देवाँ इहा वह जज्ञानो वृक्तबर्हिषे ।
असि होता न ईड्यः ॥३॥

3) O Fire, thou being born hither bear the Gods for the sacrificer who spreads the holy seat, thou art our desirable summoning priest.

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ताँ उशतो वि बोधय यदग्ने यासि दूत्यम् ।
देवैरा सत्सि बर्हिषि ॥४॥

4) O Fire, when thou goest as our envoy, awaken them up who desire our offerings. Take thy seat with the Gods on the holy grass.

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घृताहवन दीदिवः प्रति ष्म रिषतो दह ।
अग्ने त्वं रक्षस्विनः ॥५॥

5) O Fire, thou who art called by the offerings of clarity, thou shining one, do thou oppose and burn down the haters that confine.

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अग्निनाग्निः समिध्यते कविर्गृहपतिर्युवा ।
हव्यवाड् जुह्वास्यः ॥६॥

6) By the Fire is the fire perfectly kindled, the seer, the lord of the house, the youth, the bearer of offering whose mouth receives the offerings.

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कविमग्निमुप स्तुहि सत्यधर्माणमध्वरे ।
देवममीवचातनम् ॥७॥

7) To the divine Flame, the seer, him whose law of being is the Truth, the shining one, the destroyer of all evils, approach and chant the hymn of praise.

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यस्त्वामग्ने हविष्पतिर्दूतं देव सपर्यति ।
तस्य स्म प्राविता भव ॥८॥

8) O Flame, O divine messenger, the lord of the offerings who waits on thee, of him become the protector.

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यो अग्निं देवदीतये हविष्माँ आविवासति ।
तस्मै पावक मृळय ॥९॥

9) He who with the offerings approaches the divine force, for the Birth of the Gods, O Purifier, on him have grace.

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स नः पावक दीदिवोऽग्ने देवाँ इहा वह ।
उप यज्ञं हविश्च नः ॥१०॥

10) O shining Flame, thou who purifiest, hither bear the Gods to our offerings and to our sacrifice.

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स नः स्तवान आ भर गायत्रेण नवीयसा ।
रयिं वीरवतीमिषम् ॥११॥

11) Thou adored by our fresh Gayatri rhythms bring for us the felicity and force full of hero's strength.

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अग्ने शुक्रेण शोचिषा विश्वाभिर्देवहूतिभिः ।
इमं स्तोमं जुषस्व नः ॥१२॥

12) O Fire, with thy lustres white, and all thy divine hymns that summon the Gods, come and accept this hymn that we affirm.

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SUKTA 13

सुसमिद्धो न आ वह देवाँ अग्ने हविष्मते ।
होतः पावक यक्षि च ॥१॥

1) O Fire! perfectly kindled, bear the gods to him who has the offerings, O Thou who purifiest! Thou summoner! sacrifice to the gods.

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मधुमन्तं तनूनपाद् यज्ञं देवेषु नः कवे ।
अद्या कृणुहि वीतये ॥२॥

2) O Son of the body! Now make the sacrifice honied for the gods (or full of honey among the gods) for their enjoyment, O seer.

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नराशंसमिह प्रियमस्मिन् यज्ञ उप ह्वये ।
मधुजिह्वं हविष्कृतम् ॥३॥

3) Him, the beloved, I call hither to this sacrifice, he who creates the offerings, possessed of honied tongue.

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अग्ने सुखतमे रथे देवाँ ईळित आ वह ।
असि होता मनुर्हितः ॥४॥

4) O Fire! Thou who art adored, bring here the gods in thy happiest car; (for) thou art the summoner established by man.

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स्तृणीत बर्हिरानुषग् घृतपृष्ठं मनीषिणः ।
यत्रामृतस्य चक्षणम् ॥५॥

5) O Thinkers! spread you the holy seat continuous and true in order, sprinkled with clear offerings (of clarified butter), to where is the vision of immortality.

[Incomplete]

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SUKTA 14

ऐभिरग्ने द्रुवो गिरो विश्वेभिः सोमपीतये ।
देवेभिर्याहि यक्षि च ॥१॥

1) With all these gods, O Agni, thou who art the activity of speech, arrive and do thy work.

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आ त्वा कण्वा अहूषत गृणन्ति विप्र ते धियः ।
देवेभिरग्न आ गहि ॥२॥

2) On thee, O Agni, the Kanwas have called, for thee, O master of wisdom, their movements of understanding become articulate; arrive, O Agni, with the gods.

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इन्द्रवायू बृहस्पतिं मित्राग्निं पूषणं भगम् ।
आदित्यान् मारुतं गणम् ॥३॥

3) On Indra and Vayu, Brihaspati, on Mitra and Agni, Pushan, Bhaga, the Adityas and the Marut host.

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प्र वो भ्रियन्त इन्दवो मत्सरा मादयिष्णवः ।
द्रप्सा मध्वश्चमूषदः ॥४॥

4) For you the nectar streams are filled in, rapturous and maddening, dripping sweetness, into their vessel they settle down.

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ईळले त्वामवस्यवः कण्वासो वृक्तबर्हिषः ।
हविष्मन्तो अरंकृतः ॥५॥

5) Thee the Kanwas protected adore, when they have manifested the Flame, hold the offering and have set their array.

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घृतपृष्ठा मनोयुजो ये त्वा वहन्ति वह्नयः ।
आ देवान्त्सोमपीतये ॥६॥

6) Shining of flank, yoked to the mind, the bearers that bear thee and bear to us the gods to drink the Soma-wine.

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तान् यजत्राँ ऋतावृधोऽग्ने पत्नीवतस्कृधि ।
मध्वः सुजिह्व पायय ॥७॥

7) Make them active to the Yajna, O Agni, they increase by truth, they have with them their female powers; make them drink the sweetnesses, O keen of tongue.

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ये यजत्रा य ईड्यास्ते ते पिबन्तु जिह्वया ।
मधीरग्ने वषट्कृति ॥८॥

8) Those that are active to Yajna, those that are adorable, let both of them drink with thy tongue, O Agni, the heady sweetness of the wine.

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आकीं सूर्यस्य रोचनाद् विश्वान् देवाँ उषर्बुधः ।
विप्रो होतेह वक्षति ॥९॥

9) From the world of the lustre of the sun the seer, the priest of the offering bringeth the gods that wake to the dawn.

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विश्वेभिः सोम्यं मध्वग्न इन्द्रेण वायुना ।
पिबा मित्रस्य धामभिः ॥१०॥

10) With all of them, O Agni, drink thou the sweetness of the Soma-wine, with Indra and Vayu and Mitra's lustres.

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त्वं होता मनुर्हितोऽग्ने यज्ञेषु सीदसि ।
सेमं नो अध्वरं यज ॥११॥

11) Thou, the priest of the oblation, thinker and friend, sittest, O Agni, at the Yajnas, therefore do thou set thyself to this action of sacrifice of ours.

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युक्ष्वा ह्यरुषी रथे हरितो देव रोहितः ।
ताभिर्देवाँ इहा वह ॥१२॥

12) Yoking, O God, in thy chariot the rosy and the green and the crimson, by these bear hither the gods.

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Shunahshepa Ajigarti

SUKTA 26

वसिष्वा हि मियेध्य वस्त्राण्यूर्जां पते ।
सेमं नो अध्वरं यज ॥१॥

1) Gird on thy robes, O thou adorable one,—master of all abounding mights, conduct this our oblation.

---

नि नो होता वरेण्यः सदा यविष्ठ मन्मभिः ।
अग्ने दिवित्मता वचः ॥२॥

2) Settle down,—for thou art the supreme offerer of sacrifice, O young, strong and brilliant Agni,—by the thoughts of my meditation into my speech.

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आ हि ष्मा सूनवे पिताऽऽपिर्यजत्यापये ।
सखा सख्ये वरेण्यः ॥३॥

3) Because he doeth sacrifice as a father for his son, as a lover for his lover, as a comrade for his comrade, therefore is he the supreme offerer.

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आ नो बर्ही रिशादसो वरुणो मित्रो अर्यमा ।
सीदन्तु मनुषो यथा ॥४॥

4) May the destroyers of the foe, Varuna,Mitra and Aryaman, sit down on the sacred rushes as human friends might sit.

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पूर्व्य होतरस्य नो मन्दस्व सख्यस्य च ।
इमा उ षु श्रुधी गिरः ॥५॥

5) Oancient Priest of the offering, rejoice in this our friendship, hearken to these my words.

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यच्चिद्धि शश्वता तना देवंदेवं यजामहे ।
त्वे इद्धूयते हविः ॥६॥

6) For whatsoever with lasting substance we sacrifice to god and god, always 'tis on thee that the offering is cast.

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प्रियो नो अस्तु विश्पतिर्होता मन्द्रो वरेण्यः ।
प्रियाः स्वग्नयो वयम् ॥७॥

7) May this master of the peoples be dear to us, the delightful and supreme offerer of sacrifice, and to him may we be dear and full of the strengths of Agni.

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स्वग्नयो हि वार्यं देवासो दधिरे च नः ।
स्वग्नयो मनामहे ॥८॥

8) For when the gods are full of the strengths of Agni, then they hold firmly for us the supreme good; full of the strengths of Agni may we be in our meditation.

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अथा न उभयेषाममृतमर्त्यानाम् ।
मिथः सन्तु प्रशस्तयः ॥९॥

9) Then should both exchange their full expressions of being, the immortals giving to mortal men, man to the deathless gods.

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विश्वेभिरग्ने अग्निभिरिमं यज्ञमिदं वचः ।
चनो धाः सहसो यहो ॥१०॥

10) O Agni, enrich with all thy strengths and confirm, thou masterful user of force, this my sacrifice, this my speech, this delight.

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SUKTA 27

अश्वं न त्वा वारवन्तं वन्दध्या अग्निं नमोभिः ।
सम्राजन्तमध्वराणाम् ॥१॥

1) As the swift strength that bringeth blessings I adore thee with obeisances, the strong Agni, supreme and king over all below.

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स घा नः सूनुः शवसा पृथुप्रगामा सुशेवः ।
मीढ्वाँ अस्माकं बभूयात् ॥२॥

2) May he be always full of loving kindness to us, auspicious, happy, moving out by his flashing brilliance far and wide.

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स नो दूराच्चासाच्च नि मर्त्यादघायोः ।
पाहि सदमिद् विश्वायुः ॥३॥

3) Far and near do thou protect us continuously by the universal vitality from mortal sickness of our life.

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इममू षु त्वमस्माकं सनिं गायत्रं नव्यांसम् ।
अग्ने देवेषु प्र वोचः ॥४॥

4) Speak forth perfectly, O Agni, among the gods this our chant new-framed of saving power.

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आ नो भज परमेष्वा वाजेषु मध्यमेषु ।
शिक्षा वस्वो अन्तमस्य ॥५॥

5) Cleave to us in our higher stabilities and in our middle, teach us thy utmost reach of being.

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विभक्तासि चित्रभानो सिन्धोरुर्मा उपाक आ ।
सद्यो दाशुषे क्षरसि ॥६॥

6) O richly-lustred, thou art he who dwellest over against the swelling waters of the ocean and distributest them, thou flowest down immediately on the giver.

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यमग्ने पृत्सु मर्त्यमवा वाजेषु यं जुनाः ।
स यन्ता शश्वतीरिषः ॥७॥

7) Whomso, though a mortal, O Agni, thou impellest in his struggles, whomso in his holdings, he attaineth to enduring masteries.

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नकिरस्य सहन्त्य पर्येता कयस्य चित् ।
वाजो अस्ति श्रवाय्यः ॥८॥

8) O god of force, there is a substance of plenty that is of the Inspiration and it embraces in its circuit any plane whatsoever of being;

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स वाजं विश्वचर्षणिरर्वद्भिरस्तु तरुता ।
विप्रेभिरस्तु सनिता ॥९॥

9) Therefore do thou, the universal strength that labours, bring by thy strong fighters that richness of plenty to its goal (of fullness) and by thy wise seers hold it safe.

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जराबोध तद् विविडि्ढ विशेविशे यज्ञियाय ।
स्तोमं रुद्राय दृशीकम् ॥१०॥

10) O thou who awakenest to thy wooers, do thou pervade towards Rudra to whom one doeth all sacrifice, for each and every people, a hymn full of vision.

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स नो महाँ अनिमानो धूमकेतुः पुरुश्चन्द्रः ।
धिये वाजाय हिन्वतु ॥११॥

11) May he be to us great and boundless, passionate in perception, wide and full of charm,—so may he favour our understanding and the plenty of our substance.

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स रेवाँ इव विश्पतिर्दैव्यः केतुः शृणोतु नः ।
उक्थैरग्निर्बृहद्भानुः ॥१२॥

12) May he, as one full of impetuosity, the master of these peoples who is divine perception, hearken to us, even Agni who burneth into greatness with the prayers of our desire for his fuel.

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नमो महद़्भयो नमो अर्भकेभ्यो नमो युवभ्यो नम आशिनेभ्यः ।
यजाम देवान् यदि शन्कवाम मा ज्यायसः शंसमा वृक्षि देवाः ॥१३॥

13) Obeisance to the Great Gods! obeisance to the lesser! obeisance to the young! obeisance to them who are (old?) keen and swift! may we do sacrifice to the gods to the utmost of our capacity, may our self-expression not be mutilated, O ye elder-gods.

Kanwa Ghaura

[ ] - blank left by the author to be filled in later but left unfilled, which the editors were not able to fill.

SUKTA 36

प्र वो यह्वं पुरुणां विशां देवयतीनाम् ।
अग्निं सूक्तेभिर्वचोभिरीमहे यं सीमिदन्य ईळते ॥१॥

1) The master of many peoples who labour towards the godhead, we seek for you with words of perfect expression, Agni whom others also everywhere desire.

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जनासो अग्निं दधिरे सहोवृधं हविष्मन्तो विधेम ते ।
स त्वं नो अद्य सुमना इहाविता भवा वाजेषु सन्त्य ॥२॥

2) Men hold Agni in them as the increaser of strength. With offerings we dispose the sacrifice for thee, do thou then become today to us perfect-minded and our keeper here in our havings, O thou who art of the truth of being.

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प्र त्वा दूतं वृणीमहे होतारं विश्ववेदसम् ।
महस्ते सतो दि चरन्त्यर्चयो दिवि स्पृशन्ति भानवः ॥३॥

3) Thee we choose out for our messenger, the priest of offering who hast universal knowledge; when thou art greatened in thy being thy flames range wide, thy lustres touch the heavens.

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देवासस्त्वा वरुणो मित्रो अर्यमा सं दूतं प्रत्नमिन्धते ।
विश्वं सो अग्ने जयति त्वया घनं यस्ते ददाश मर्त्यः ॥४॥

4) The gods even Varuna and Mitra and Aryaman light thee utterly, the ancient messenger; all wealth that mortal conquers by thee, O Agni, who to thee has given.

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मन्द्रो होता गृहपतिरग्ने दूतो विशामसि ।
त्वे विश्वा संगतानि व्रता ध्रुवा यानि देवा अकृण्वत ॥५॥

5) Thou art the rapturous priest of the sacrifice and master of this house and the envoy of creatures; in thee are met together all the steadfast laws of action which the gods have made.

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त्वे इदग्ने सुभगे यविष्ठ्य विश्वमा हूयते हविः ।
स त्वं नो अद्य सुमना उतापरं यक्षि देवान्त्सुवीर्या ॥६॥

6) It is in thee, O Agni, young and mighty, because thou art rich in joy that every offering is cast, therefore do thou today and hereafter, perfect of mind, offer to the gods perfected energies.

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तं घेमित्था नमस्विन उप स्वराजमासते ।
होत्राभिरग्निं मनुषः समिन्धते तितिर्वांसो अति स्त्रिधः ॥७॥

7) He it is, whom as the self-ruler men who have attained submission adore; by the greatness of the oblation men light entirely Agni when they have broken through their opposers.

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ध्नन्तो वृत्रमतरन् रोदसी अप उरु क्षयाय चकिरे ।
भुवत् कण्वे वृषा द्युम्न्याहुतः कन्ददश्वो गविष्टिषु ॥८॥

8) They smite Vritra the coverer and pass beyond the two firmaments, and they make the wide kingdom their home. May the mighty One become in Kanwa a luminous energy fed with the offerings, the Steed of Life neighing in the pastures (stations) of the kine.

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सं सीदस्व महाँ असि शोचस्व देववीतमः ।
वि घूममग्ने अरुषं मियेध्य सृज प्रशस्त दर्शतम् ॥९॥

9) Take thy established seat; wide art thou, shine in thy purity revealing utterly the godhead; pour forth, O thou of the sacrifice, thy red-active smoke of passion, thou wide-manifested, that full of vision;—

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यं त्वा देवासो मनवे दधुरिह यजिष्ठं हव्यवाहन ।
यं कण्वो मेध्यातिथिर्घनस्पृतं यं वृषा यमुपस्तुतः ॥१०॥

10) Even thou whom the gods have set here for man most strong for the sacrifice, O bearer of the offering, whom Kanwa Medhyatithi has established as a seizer for him of his desired wealth, whom the mighty Indra and all who establish him by the song of praise;

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यमग्निं मेध्यातिथिः कण्व ईध ऋतादधि ।
तस्य प्रेषो दीदियुस्तमिमा ऋचस्तमग्निं वर्धयामसि ॥११॥

11) Even that Agni whom Medhyatithi Kanwa has kindled high upon the Truth, may his impulses blaze forth, him may these fulfilling Words, him, even Agni, may we increase.

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रायस्पूर्धि स्वधावोऽस्ति हि तेऽग्ने देवेष्वाप्यम् ।
त्वं वाजस्य श्रुत्यस्य राजसि स नो मूळ महाँ असि ॥१२॥

12) Complete our felicities, O thou who hast the self-fixity; for with thee, O Agni, is effectivity in the gods; thou rulest over

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the wealth of inspired knowledge. Show thou then favour to us, great art thou.

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ऊर्ध्व ऊ षु ण ऊतये तिष्ठा देवो न सविता ।
ऊर्ध्वो वाजस्य सनिता यदञ्जिभिर्वाघद्भिर्विह्वयामहे ॥१३॥

13) Utterly high uplifted stand for our growth, like the god Savitri; 'its from these heights that thou becomest the saviour of our store when we call on thee with [ ]

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ऊर्ध्वो नः पाह्यंहसो नि केतुना विश्वं समत्रिणं दह ।
कृधी न ऊर्ध्वाञ्चरथाय जीवसे विदा देवेषु नो दुवः ॥१४॥

14) High-raised protect us from the evil by the perceiving mind, burn utterly every eater of our being; raise us too on high for action, for life; distribute among the gods our activity.

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पाहि नो अग्ने रक्षसः पाहि धूर्तेरराव्णः ।
पाहि रीषत उत वा जिघांसतो बृहद्भानो यविष्ठ्य ॥१५॥

15) Protect us, O Agni, from the Rakshasa, protect us from the harm of the undelighting, protect us from him who assails and him who would slay us, O Vast of lustres, O mighty and young.

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घनेव विष्वग् वि जह्यराव्णस्तपुर्जम्भ यो अस्मध्रुक् ।
यो मर्त्यः शिशीते अत्यक्तुभिर्मा नः स रिपुरीशत ॥१६॥

16) As with thick falling blows scatter utterly (or scatter like clouds to every side) all the powers of undelight, O devourer of their force (or destroyer of affliction), and him who would do us harm; whatsoever mortal being exceeds us by the keenness of his actions, may he not as our enemy have mastery over us.

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अग्निर्वव्ने सुवीर्यमग्निः कण्वाय सौभगम् ।
अग्निः प्रावन् मित्रोत मेध्यातिथिमग्निः साता उपस्तुतम्॥१७॥

17) Agni has won perfected energy for Kanwa and has won perfected enjoyment; Agni protects for him all friendly things, Agni keeps ever in safe being Medhyatithi who has confirmed him by the song of praise.

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अग्निना तुर्वशं यदुं परावत उग्रादेवं हवामहे ।
अग्निर्नयन्नववास्त्वं बृहद्रथं तुर्वितिं दस्यवे सहः ॥१८॥

18) By Agni we call Turvasha and Yadu from the upper kingdoms; Agni has led to a new dwelling Brihadratha and Turviti (or Turviti of wide delight), a power against the foe.

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नि त्वामग्ने मनुर्दधे ज्योतिर्जनाय शश्वते ।
दीदेथ कण्व ऋतजात उक्षितो यं नमस्यन्ति कृष्टयः ॥१९॥

19) Man establisheth thee within, O Agni, as a light for the eternal birth; mayest thou burn brightly in Kanwa manifested in the Truth and increased in being, thou to whom the doers of action bow down.

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त्वेषासो अग्नेरमवन्तो अर्चयो भीमासो न प्रतीतये ।
रक्षस्विनः सदमिद् यातुमावतो विश्वं समत्रिणं दह ॥२०॥

20) Impetuous, O Agni, and forceful are thy flames, terrible and not to be approached; always thou do burn utterly the powers who detain and the powers who are vessels of suffering, yea, every devourer.

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Nodhas Gautama

SUKTA 58

A hymn to Agni of the woodlands, the Flame that feeds on and enjoys the pleasant things of the earthly being and when the emotional and vital being is offered to the gods becomes a creator of the divine birth and a giver of the supreme bliss and the immortal rapture.

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नू चित्सहोजा अमृतो नि तुन्दते होता यद् दूतो अभवद् विवस्वतः ।
वि साधिष्ठेभिः पथिभी रजो मम आ देवताता हविषा विवासति ॥१॥

1) Now again he has become the envoy of the illumined one; the Immortal born of force tramples on his way and by most effective paths, the middle world has measured out into form. He illumines by the power of the food-offering in the creation of the gods.

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आ स्वमद्म युवमानो अजरस्तृष्वविष्यन्नतसेषु तिष्ठति ।
अत्यो न पृष्ठं प्रुषितस्य रोचते दिवो न सानु स्तनयन्नचिकदत् ॥२॥

2) The ageless Flame is embracing his own proper food. When he means to give increase, he stands up swiftly on the fuel. The back of the burning god shines like a galloping horse. He shouts aloud as if making to thunder the peak of heaven.

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काणा रुद्रेभिर्वसुभिः पुरोहितो होता निषत्तो रयिषाळमर्त्यः ।
रथो न विक्ष्वृञ्जसान आयुषु व्यानुषग् वार्या देव ऋण्वति ॥३॥

3) He is the doer of the work with the Rudras and the Vasus, the vicar of sacrifice and seated offering priest, the Immortal, the conqueror of treasures. The godhead shining among the peoples of these living beings is like our chariot and moves uninterruptedly to desirable things.

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वि वातजूतो अतसेषु तिष्ठते वृथा जुहूभिः सृण्या तुविष्वणिः ।
तृषु यदग्ने वनिनो वृषायसे कृष्णं त एम रुशदूर्मे अजर ॥४॥

4) Many-voiced, urged by the breath of the wind, he stands abroad easily among the trunks with the series of his mouths of flame. Black is thy trail, O ageless Flame, when swiftly thou puttest forth thy male might upon the woodlands, O wave of lustrous fire.

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तपुर्जम्भो वन आ वातचोदितो यूथे न साव्हाँ अव वाति वंसगः ।
अभिव्रजन्नक्षितं पाजसा रजः स्थातुश्चरथं भयते पतत्रिणः ॥५॥

5) He ranges like a conquering bull ranges among the herd. Impelled by the blast he is blowing like a storm down in the wood with his burning jaws even while he travels with the mass of his might the unwasted middle world. Then the winged things of heaven are afraid and all that stands and all that moves.

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दधुष्ट्वा भृगवो मानुषेष्वा रयिं न चारुं सुहवं जनेभ्यः ।
होतारमग्ने अतिथिं वरेण्यं मित्रं न शेवं दिव्याय जन्मने ॥६॥

6) The Bhrigus set thee, O Fire, among human beings like a beautiful treasure, one swift to the call of men, an offering priest and desirable guest, like a happy friend for the divine birth.

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होतारं सप्त जुह्वो यजिष्ठं यं वाघतो वृणते अध्वरेषु ।
अग्निं विश्वेषामरतिं वसूनां सपर्यामि प्रयसा यामि रत्नम् ॥७॥

7) The Flame is a priest strong for sacrifice and the seven offering energies choose him in the rites of the path for the singer of the word. He is one who wins by battle all riches. I serve him with my delight and travel to the ecstasy.

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अच्छिद्रा सूनो सहसो नो अद्य स्तोतृभ्यो मित्रमहः शर्म यच्छ ।
अग्ने गृणन्तमंहस उरुष्योर्जो नपात् पूर्भिरायसीभिः ॥८॥

8) O Son of Force, O friendly greatness, give on this day to men who hymn thee, the joys of a bliss in which there is no wound or fissure. O Flame, Child of Might, keep thy singer far from evil with thy iron walls.

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भवा वरुथं गृणते विभावो भवा मघवन् मघवद्भ्यः शर्म ।
उरुष्याग्ने अंहसो गृणन्तं प्रातर्मक्षू धियावसुर्जगम्यात् ॥९॥

9) O wide-lustrous Flame, become an armour to thy singer. King of Riches, become that bliss to the lords of the riches. Keep far from evil thy singer, O Fire. At dawn may he quickly come rich with thought.

SUKTA 59

A hymn to Agni Vaisvanara, the universal Force in all the worlds and in all beings who conducts the action of the universe and getting rid of the powers of darkness manifests to men the supreme heavenly world of light and truth and true being.

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वया इदग्ने अग्नयस्ते अन्ये त्वे विश्वे अमृता मादयन्ते ।
वैश्वानर नाभिरसि क्षितीनां ह्थूणेव जनाँ उपमिद् ययन्थ ॥१॥

1) Other flames are only branches of thy stock, O Fire. All the immortals take in thee their rapturous joy. O universal Godhead, thou art the navel-knot of the earths and their inhabitants; all men born thou controllest and supportest like a pillar.

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मूर्धा दिवो नाभिरग्निः पृथिव्या अथाभवदरती रोदस्योः ।
तं त्वा देवासोऽजनयन्त देवं वैश्वानर ज्योतिरिदार्याय ॥२॥

2) The Flame is the head of heaven and the navel of the earth

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and he is the power that moves at work in the two worlds. O Vaishwanara, the gods brought thee to birth a god to be a light to Aryan man.

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आ सूर्ये न रश्मयो ध्रुवासो वैश्वानरे दधिरेऽग्ना वसूनि ।
या पर्वतेष्वोषधीष्वप्सु या मानुषेष्वसि तस्य राजा ॥३॥

3) As the firm rays sit steadfast in the Sun, all treasures have been placed in the universal godhead and flame. King art thou of all the riches that are in the growths of the earth and the hills and the waters and all the riches that are in men.

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बृहती इव सूनवे रोदसी गिरो होता मनुष्यो न दक्षः ।
स्वर्वते सत्यशुष्माय पूर्वीर्वेश्वानराय नृतमाय यह्वीः ॥४॥

4) Heaven and Earth grow as if vaster worlds to the Son. He is the priest of our sacrifice and sings our words even as might a man of discerning skill. To Vaishwanara, for this most strong god who brings with him the light of the sun-world, its many mighty waters because his strength is of the truth.

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दिवश्चित् ते बृहतो जातवेदो वैश्वानर प्र रिरिचे महित्वम् ।
राजा कृष्टीनामसि मानुषीणां युधा देवेभ्यो वरिवश्चकर्थ ॥५॥

5) O universal godhead, O knower of all things born, thy excess of greatness overflows even the Great Heaven. Thou art the king of the toiling human peoples and by battle, madest the supreme good for the gods.

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प्र नू महुत्वं वृषभस्य वोचं यं पूरवो वृत्रहणं सचन्ते ।
वौशानरो दस्युमग्निर्जधन्वाँ अधूनोत् काष्ठा अव शम्बरं भेत् ॥६॥

6) I have spoken the greatness of the Bull to whom the Purus cling and he slays for us the covering Vritras. The universal Godhead and Flame has slain the Destroyers and hastened the waters on the way and broken down Shambara.

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वैश्वानरो महिम्ना विश्वकृष्टिर्भरद्वाजेषु यजतो विभावा ।
शातवनेये शतिनीभिरग्निः पुरुणीथे जरते सुनृतावान् ॥७॥

7) This is the universal godhead who by his greatness labours in all the peoples, the lustrous master of sacrifice, the Flame with his hundred treasures. This is he who has the word of the Truth.

SUKTA 60

वह्निं यशसं विदथस्य केतुं सुप्राव्यं दूतं सद्योअर्थम् ।
द्विजन्मानं रयिमिव प्रशस्तं रातिं भरद् भृगवे मातरिश्वा ॥१॥

1) The Lord of Life who breathes in the Mother brought to the Bhrigu like a treasure expressed by the word, a lavish felicity, a twice-born god, a glorious upholder, a thought-vision of the knowledge, a messenger who makes good advance and comes in a moment to the object of his journey.

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अस्य शासुरुभयासः सचन्ते हविष्मन्त उशिजो ये च मर्ताः ।
दिवश्चित् पूर्वो न्यसादि होताऽऽपृच्छ्यो विश्पतिर्विक्षु वेधाः ॥२॥

2) Two are the races who cling to this teacher; the gods who desire in heaven and men who are mortals bring him the food-offering. One who was before heaven has sat down as the priest of sacrifice, one to be questioned, a lord of the peoples among the peoples, a creator.

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तं नव्यसी हृद आ जायमानमस्मत् सुकीर्तिर्मधुजिह्वमश्याः ।
यमृत्विजो वृजने मानुषासः प्रयस्वन्त आयवो जीजनन्त ॥३॥

3) Our new glory-song of him enjoys the honey-tongued god in his birth from the heart of man, whom human living beings beget in the strength, delight for their offering, sacrificers in the seasons.

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उशिक् पावको वसुर्मानुषेषु वरेण्यो होताधायि विक्षु ।
दमूना गृहपतिर्दम आँ अग्निर्भुवद् रयिपती रयीणाम् ॥४॥

4) A desirable priest was set in the peoples, a desiring god, a purifying Vasu in men, a dweller in the home, a master of the house in the mansion; the Flame becomes a lord of many treasures.

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तं त्वा वयं पतिमग्ने रयीणां प्र शंसामो मतिभिर्गोतमासः ।
आशुं न वाजंभरं मर्जयन्तः प्रातर्मक्षू धियावसुर्जगम्यात् ॥५॥

5) O Flame, we the Gotamas making thee clear and bright like a swift horse who brings our plenty give expression to thee by our thoughts, to the lord of treasures. At dawn may he quickly come rich with thought.

Gotama Rahugana

SUKTA 74

उपप्रयन्तो अध्वरं मन्त्रं वोचेमाग्नये ।
आरे अस्मे च शृण्वते ॥१॥

1) As we move forward to the path of the sacrifice let us speak out the word of our thought to Agni who hears us from afar and from within.

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यः स्नीहितीषु पूर्व्यः संजग्मानासु कृष्टिषु ।
अरक्षद् दाशुषे गयम् ॥२॥

2) He who supreme (ancient, first) in the worlds of our action that pour forth the clarity meeting together (or, when our labours that drip their fruit combine together), protects for the giver his attaining (or movement).

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उत ब्रुवन्तु जन्तव उदग्निर्वृत्रहाजनि ।
धनंजयो रणेरणे ॥३॥

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3) Yea, let all creatures born (be able to) say, "Up Agni comes into being, slayer of Vritras, conqueror of our wealth in battle after battle."

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यस्य दूतो असि क्षये वेषि हव्यानि वीतये ।
दस्मत् कृणोष्यध्वरम् ॥४॥

4) He whose messenger thou art to his home, thou takest his offerings on their journey (or, takest his offerings on thy journey to be eaten by the gods, or comest to the offerings); thou makest effective his path of sacrifice.

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तमित् सुहव्यमंगिरः सुदेवं सहसो यहो ।
जना आहुः सुबर्हिषम् ॥५॥

5) Him men call the man complete in his offering, complete in his gods, complete in his base of sacrifice, O Angiras, O Son of Force.

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आ च वहासि ताँ इह देवाँ उप प्रशस्तये ।
हव्या सुश्चन्द्र वीतये ॥६॥

6) Thou bringest both those gods here that we may express them and bearest, O rich in delight, the offerings on their journey (or, to be expressed and to eat the offerings).

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न योरुपब्दिरश्व्यः शृण्वे रथस्य कच्चन ।
यदग्ने यासि दूत्यम् ॥७॥

7) No tramp is heard of the horses of thy chariot in its going when thou goest on thy embassy, O Agni.

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त्वोतो वाज्यह्रयोऽभि पूर्वस्मादपरः ।
प्र दाश्वाँ अग्ने अस्थात् ॥८॥

8) By thee fostered the horse of life goes undeviating, each one after that which preceded it, and the giver of sacrifices progresses, O Agni.

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उत द्युमत् सुवीर्यं बृहदग्ने विवाससि ।
देवेभ्यो देव दाशुषे ॥९॥

9) Yea, and thou lodgest throughout his being for the giver and his gods, O God, Agni, a vast and luminous completeness of energy.

SUKTA 77

कथा दाशेमाग्नये कास्मै देवजुष्टोच्यते भामिने गीः ।
यो मर्त्येष्वमृत ऋतावा होता यजिष्ठ इत् कृणोति देवान् ॥१॥

1) How shall we give to Agni? For him what Word accepted by the Gods is spoken, for the lord of the brilliant flame? for him who in mortals, immortal, possessed of the Truth, priest of the oblation strongest for sacrifice, creates the gods?

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यो अध्वरेषु शंतम ऋतावा होता तमू नमोभिरा कृणुध्वम् ।
अग्निर्यद् वेर्मर्ताय देवान्त्स चा बोधाति मनसा यजाति ॥२॥

2) He who in the sacrifices is the priest of the offering, full of peace, full of the Truth, him verily form in you by your surrenderings; when Agni manifests¹ for the mortals the gods, he also has perception of them and by the mind offers to them the sacrifice.

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स हि कतुः स मर्यः स साधुर्मित्रो न भूदद्भुतस्य रथीः ।
तं मेधेषु प्रथमं देवयन्तीर्विश उप ब्रुवते दस्ममारीः ॥३॥

3) For he is the will, he is the strength, he is the effecter of perfection, even as Mitra he becomes the charioteer of the Supreme. To him, the first, in the rich-offerings the people seeking the godhead utter the word, the Aryan people to the fulfiller.

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स नो नृणां नृतमो रिशादा अग्निर्गिरोऽवसा वेतु धीतिम् ।
तना च ये मघवानः शविष्ठा वाजप्रसूता इषयन्त मन्म ॥४॥

4) May this strongest of the Powers and devourer of the destroyers manifest² by his presence the Words and their understanding, and may they who in their extension are lords of plenitude brightest in energy pour forth their plenty and give their impulsion to the thought.

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एवाग्निर्गोतमेभिर्ऋतावा विप्रेभिरस्तोष्ट जातवेदाः ।
स एषु द्युम्नं पीपयत्स वाजं स पुष्टिं याति जोषमा चिकित्वान् ॥५॥

5) Thus has Agni possessed of the Truth been affirmed by the masters of light,³ the knower of the worlds by clarified minds. He shall foster in them the force of illumination, he too the plenty; he shall attain to increase and to harmony by his perceptions.

Kutsa Angirasa

SUKTA 94

इमं स्तोममर्हते जातवेदसे रथमिव सं महेमा मनीषया ।
भद्रा हि नः प्रमतिरस्य संसद्यग्ने सख्ये मा रिषामा वयं तव ॥१॥

1) This is the omniscient who knows the law of our being and is sufficient to his works; let us build the song of his truth by our thought and make it as if a chariot on which he shall mount. When he dwells with us, then a happy wisdom becomes ours. With him for friend we cannot come to harm.

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यस्मै त्वमायजसे स साधत्यनर्वा क्षेति दधते सुवीर्यम् ।
स तूताव नैनमश्नोत्यंहतिरग्ने सख्ये मा रिषामा वयं तव ॥२॥

2) Whosoever makes him his priest of the sacrifice, reaches the perfection that is the fruit of his striving, a home on a height of being where there is no warring and no enemies; he confirms in himself an ample energy; he is safe in his strength, evil cannot lay its hand upon him.

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शकेम त्वा समिधं साधया धियस्त्वे देवा हविरदन्त्याहुतम् ।
त्वमादित्यँ आ वह तान् हद्युश्मस्यग्ने सख्ये मा रिषामा वयं तव ॥३॥

3) This is the fire of our sacrifice! May we have strength to kindle it to its height, may it perfect our thoughts. In this all that we give must be thrown that it may become a food for the gods; this shall bring to us the godheads of the infinite consciousness who are our desire.

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भरामेध्मं कृणवामा हवींषि ते चितयन्तः पर्वणापर्वणा वयम् ।
जीवातवे प्रतरं साधया धियोऽग्ने सख्ये मा रिषामा वयं तव ॥४॥

4) Let us gather fuel for it, let us prepare for it offerings, let us make ourselves conscious of the jointings of its times and its seasons. It shall so perfect our thoughts that they shall extend our being and create for us a larger life.

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विशां गोपा अस्य चरन्ति जन्तवो द्विपच्च यदुत चतुष्पदक्तुभिः ।
चित्रः प्रकेत उषसो महाँ अस्यग्ने सख्ये मा रिषामा वयं तव ॥५॥

5) This is the guardian of the world and its peoples, the shepherd of all these herds; all that is born moves by his rays and is compelled by his flame, both the two-footed and the four-footed creatures. This is the rich and great thought-awakening of the Dawn within.

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त्वमध्वर्युरुत होतासि पूर्ष्यः प्रशास्ता पोता जनुषा पुरोहितः ।
विश्वा विद्वँ आर्त्विज्या धीर पुष्यस्यग्ने सख्ये मा रिषामा वयं तव ॥६॥

6) This is the priest who guides the march of the sacrifice, the first and ancient who calls to the gods and gives the offerings; his is the command and his the purification; from his birth he stands in front the vicar of our sacrifice. He knows all the works of this divine priesthood, for he is the Thinker who increases in us.

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यो विश्वतः सुप्रतीकः सदृङ्ङसि दूरे चित् सन् तळिदिवाति रोचसे ।
रात्र्याश्चिदन्धो अति देव पश्यस्यग्ने सख्ये मा रिषामा वयं तव ॥७॥

7) The faces of this God are everywhere and he fronts all things perfectly; he has the eye and the vision: when we see him from afar, yet he seems near to us, so brilliantly he shines across the gulfs. He sees beyond the darkness of our night, for his vision is divine.

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पूर्वो देवा भवतु सुन्वतो रथोऽस्माकं शंसो अभ्यस्तु दूद्यः ।
तदा जानीतोत पुष्यता वचोऽग्ने सख्ये मा रिषामा वयं तव ॥८॥

8) O you godheads, let our chariot be always in front, let our clear and strong word overcome all that thinks the falsehood. O you godheads, know for us, know in us that Truth, increase the speech that finds and utters it.

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वधैर्दुःशंसँ अप दूढ्घो जहि दूरे वा ये अन्ति वा के चिदत्रिणः ।
अथा यज्ञाय गृणते सुगं कृघ्यग्ने सख्ये मा रिषामा वयं तव ॥९॥

9) With blows that slay cast from our path, O thou Flame, the powers that stammer in the speech and stumble in the thought, the devourers of our power and our knowledge who leap at us from near and shoot at us from afar. Make the path of the sacrifice a clear and happy journeying.

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यदयुक्था अरुषा रोहिता रथे वातजूता वृषभस्येव ते रवः ।
आदिन्वसि वनिनो धूमकेतुनाऽग्ने सख्ये मा रिषामा वयं तव ॥१०॥

10) Thou hast bright red horses for thy chariot, O Will divine, who are driven by the storm-wind of thy passion; thou roarest like a bull, thou rushest upon the forests of life, on its pleasant trees that encumber thy path, with the smoke of thy passion in which there is the thought and the sight.

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अध स्वनादुत बिभ्युः पतत्रिणो द्रप्सा यत् ते यवसादो व्यस्थिरन् ।
सुगं तत् ते तावकेभ्यो रथेभ्योऽग्ने सख्ये मा रिषामा वयं तव ॥११॥

11) At the noise of thy coming even they that wing in the skies are afraid, when thy eaters of the pasture go abroad in their haste. So thou makest clear thy path to thy kingdom that thy chariots may run towards it easily.

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अयं मित्रस्य वरुणस्य धायसेऽवयातां मरुतां हेळो अद्भुतः ।
मृळा सु नो भूत्वेषां मनः पुनरग्ने सख्ये मा रिषामा वयं तव ॥१२॥

12) This dread and tumult of thee, is it not the wonderful and exceeding wrath of the gods of the Life rushing down on us to found here the purity of the Infinite, the harmony of the Lover? Be gracious, O thou fierce Fire, let their minds be again sweet to us and pleasant.

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देवो देवानामसि मित्रो अद्भुतो वसुर्वसूनामसि चारुरध्वरे ।
शर्मन्त्स्याम तव सप्रथस्तेमेऽग्ने सख्ये मा रिषामा वयं तव ॥१३॥

13) God art thou of the gods, for thou art the lover and friend; richest art thou of the masters of the Treasure, the founders of the home, for thou art very bright and pleasant in the pilgrimage and the sacrifice. Very wide and far-extending is the peace of thy beatitude; may that be the home of our abiding!

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तत् ते भद्रं यत् समिद्धः स्वे दमे सोमाहुतो जरसे मूळयत्तमः ।
दधासि रत्नं द्रविणं च दाशुषेऽग्ने सख्ये मा रिषामा वयं तव ॥१४॥

14) That is the bliss of him and the happiness; for then is this Will very gracious and joy-giving when in its own divine house, lit into its high and perfect flame, it is adored by our thoughts and satisfied with the wine of our delight. Then it lavishes its deliciousness, then it returns in treasure and substance all that we have given into its hands.

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यस्मै त्वं सुद्रवित्रो ददाशोऽनागास्त्वमदिते सर्वताता ।
यं भद्रेण शवसा चोदयासि प्रजाव्ता राघसा ते स्याम ॥१५॥

15) O thou infinite and indivisible Being, it is thou ever that formest the sinless universalities of the spirit by our sacrifice; thou compellest and inspirest thy favourites by thy happy and luminous forcefulness, by the fruitful riches of thy joy. Among them may we be numbered.

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स त्वमग्ने सौभगत्वस्य विद्वानस्माकमायुः प्र तिरेह देव ।
तन्नो मित्रो वरुणो मामहन्तामदितिः सिन्धुः पृथिवी उत द्यौः ॥१६॥

16) Thou art the knower of felicity and the increaser here of our life and advancer of our being! Thou art the godhead!

SUKTA 95

द्वे विरुपे चरतः स्वर्थे अन्यान्या वत्समुप धापयेते ।
हरिरन्यस्यां भवति स्वधावाञ्छुको अन्यस्या ददृशे सुवर्चाः ॥१॥

1) Day and Night have different forms, but are travellers to one perfect goal; they suckle alternately the divine Child. In our day he becomes the brilliant Sun and is master of the law of his nature; through our night he is visible in the purity of his brightness and the energy of his lustres.

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दशेमं त्वष्टुर्जनयन्त गर्भमतन्द्रासो युवतयो विभृत्रम् ।
तिरमानीकं स्वयशसं जनेषु विरोचमानं परि षीं नयन्ति ॥२॥

2) Ten powers of the Thought, young and sleepless goddesses, gave birth to this child of theMaker who is carried very variously and widely. They lead him abroad through the world in a flaming splendour, his keen power of light self-lustrous in all things born.

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त्रीणि जाना परि भूषन्त्यस्य समुद्र एकं दिव्येकमप्सु ।
पूर्वामनु प्र दिशं पार्थिवानामृतृन् प्रशासद् वि दधावनुष्ठु ॥३॥

3) There are three births of him that seek to come into being around us, one is in the ocean of the infinite, one is in the heavens, one is in the waters that descend from the heavens. In the supreme region of mind, the eastern direction of earthly beings, he declares the seasons of their sacrifice and ordains them in their succession.

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क इमं वो निण्यमा चिकेत वत्सो मातृर्जनयत स्वधाभिः ।
वह्वीनां गर्भो अपसामुपस्थान्महान् कविर्निश्चरति स्वधावान् ॥४॥

4) Which of you has awakened to the knowledge of this secret thing, that it is the Child who gives birth to his own mothers by the right workings of the law of his nature? Born in the womb of many waters, he comes forth from their lap a vast Seer, possessed of the law of his being.

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आविष्टयो वर्धते चारुरासु जिह्मानामूर्ध्वः स्वयशा उपस्थे ।
उभे त्वष्टुर्बिभ्यतुर्जायमानात् प्रतीची सिंहं प्रति जोषयेते ॥५॥

5) Very bright and pleasant he increases in them and is made manifest; in the lap of their crooked windings, he is straight-exalted and self-lustrous. Heaven and earth both had fear of their Maker in his birth; they are driven trembling towards the young lion and woo him to their love.

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उभे भद्रे जोषयेते न मेने गावो न वाश्रा उप तस्थुरेवैः ।
स दक्षाणां दक्षपतिर्बभृवाऽञ्जन्ति यं दक्षिणतो हविर्भिः ॥६॥

6) They woo him to their love like women and both grow full of happiness. The thoughts of the Light come voiceful to him in all their movements like lowing cows and he becomes the master of all judgments and discernings whom men anoint with their offerings on the right hand of the altar.

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उद्यंयमीति सवितेव बाहृ उभे सिचौ यतते भीम ऋञ्जन् ।
उच्छुकमत्कमजते सिमस्मान्नवा मातृभ्यो वसना जहाति ॥७॥

7) Like the creating Sun he lifts up his arms to heaven and terrible in his force, adorning both his wives, he labours working into brightness both these fields of his outpouring; he drives upward the shining veil of thought from all that is; he plucks off their new robes from his mothers.

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त्वेषं रुपं कृणुत उत्तरं यत् संपृञ्चानः सदने गोभिरद्भिः ।
कविर्बुन्धं परि मर्मृज्यते धीः सा देवताता समितिर्बभूव ॥८॥

8) When he joins himself in his seat and home to the rays of the Truth and to its streams, when he makes for himself that higher flaming form of his, then as the seer and thinker he delivers into a bright clearness that divine foundation. In our forming of the godheads, it is he that is their union and coming together.

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उरु ते ज्रयः पर्येति बुन्धं विरोचमानं महिषस्य धाम ।
विश्वेभिरग्ने स्वयशोभिरिद्धोऽदब्धेभिः पायुभिः पाह्यस्मान् ॥९॥

9) The speed of thee encompasses the wideness, the foundation, the far-shining abode of the vast Godhead. O Flame, lit into thy full height guard us with all thy universal self-illuminings, guards invincible.

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धन्वन्त्स्रोतः कृणुते गातुमृर्मिं शुकैरुर्मिभिरभि नक्षति क्षाम् ।
विश्वा सनानि जठरेषु धत्तेऽन्तर्नवासु चरति प्रसृषु ॥१०॥

10) He creates on our desert earth the stream, the moving billow, and by its shining waves of light he ascends to the heavens; he holds all old and lasting things in his bellies and moves in all new births.

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एवा नो अग्ने समिधा वृधानो रेवत् पावक श्रवसे वि भाहि ।
तन्नो मित्रो वरुणो मामहन्तामदितिः सिन्धुः पृथिवी उत द्यौः ॥११॥

11) So, O Flame, increase by the fuel that we heap for thee; and, O purifier, shine wide and opulently that we may possess inspired knowledge. That may the Lords of Harmony and Wideness increase in us, the Mother infinite and the great ocean and earth and heaven.

SUKTA 96

स प्रत्नथा सहसा जायमानः सद्यः काव्यानि बळधत्त विश्वा ।
आपश्च मित्रं धिषणा च साधन्देवा अग्निं धारयन् द्रविणोदाम् ॥१॥

1) As of old by force he is born and in his very birth infallibly he lays his hands on all seer-seeings and wisdoms; the Thought and the heavenly waters bring to perfection this friend of beings. The godheads hold the Flame that gives the treasure.

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स पूर्वया निविदा कव्यतायोरिमाः प्रजा अजनयन्मनृनाम् ।
विवस्वता चक्षसा द्यामपश्च देवा अग्निं धारयन् द्रविणोदाम् ॥२॥

2) By the supreme and original inmost knowledge of the being, the knowledge that does the works of the seer, he brought into being these children of men, the thinkers, and by his wide-shining eye of vision created heaven and its waters. The godheads hold the Flame that gives the treasure.

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तमीळत प्रथमं यज्ञसाधं विश आरीराहुतमृञ्जसानम् ।
ऊर्जः पुत्रं भरतं सृप्रदानुं देवा अग्निं धारयन् द्रविणोदाम् ॥३॥

3) Him desire and adore, for he is the first and chief who brings to perfect accomplishment your sacrifice, since he takes all offering of the Aryan peoples and makes them to shine with light; he is the son of Energy, the bringer of boons, the flood of strength. The godheads hold the Flame that gives the treasure.

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स मातरिश्वा पुरुवारपुष्टिर्विदद् गातुं तनयाय स्वर्वित् ।
विशां गोपा जनिता रोदस्योर्देवा अग्निं धारयन् द्रविणोदाम् ॥४॥

4) He is Life that swells in the mother of things, the Life-god who nurses in his bosom many blessings, finds the path for the Son of men and discovers the country of Light, protector of the peoples, father of earth and heaven. The godheads hold the Flame that gives the treasure.

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नक्तोषासा वर्णमामेम्याने धापयेते शिशुमेकं समीची ।
द्यावाक्षामा रुक्मो अन्तर्वि भाति देवा अग्निं धारयन्द्रविणोदाम् ॥५॥

5) Night and Dawn are working to shape that highest hue of things, different, they suckle one child, they are united equals; between our earth and heavens are born the widenesses of his golden light. The godheads hold the Flame that gives the treasure.

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रायो बुध्नः संगमनो वसृनां यज्ञस्य केतुर्मन्मसाधनो वेः ।
अमृतत्वं रक्षमाणास एनं देवा अग्निं धारयन् द्रविणोदाम् ॥६॥

6) He is the foundation of the opulence of the beatitude, the bringer together of its treasures; he is the conscious eye of our sacrifice who accomplishes and perfects the thought in the word of man. The godheads, guarding immortality, hold the Flame that gives the treasure.

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नृ च पुरा च सदनं रयीणां जातस्य च जायमानस्य च क्षाम् ।
सतश्च गोपां भवतश्च भूरेर्देवा अग्निं धारयन् द्रविणोदाम् ॥७॥

7) Now and of old he is the seat of all felicities, continent of all that is born and all that is coming into birth, guardian of that which is and the much that becomes,—the godheads hold the Flame that gives the treasure.

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द्रविणोदा द्रविणसस्तुरस्य द्रविणोदाः सनरस्य प्र यंसत् ।
द्रविणोदा वीरवतीमिषं नो द्रविणोदा रासते दीर्घमायुः ॥८॥

8) May this giver of treasure extend to us treasure which hastens to its home, and the treasure which is lasting and eternal; he is the giver of treasure and he shall give to us heroic energy of impulsion and lavish on us long existence.

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एवा नो अग्ने समिधा वृधानो रेवत् पावक श्रवसे वि भाहि ।
तन्नो मित्रो वरुणो मामहन्तामदितिः सिन्धुः पृथिवी उत द्यौः ॥९॥

9) So, O Flame, increase by the fuel that we heap for thee; and, O purifier, shine wide and opulently that we may possess inspired knowledge. That may the Lords of Harmony and Wideness increase in us, the Mother infinite and the great ocean and earth and heaven.

SUKTA 97

अप नः शोशुचदधमग्ने शुशुग्ध्या रयिम् ।
अप नः शोशुचदधम् ॥१॥

1) Burn away from us the sin, flame out on us the bliss. Burn away from us the sin!

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सुक्षेत्रिया सुगातुया वसूया च यजामहे ।
अप नः शोशुचदधम् ॥२॥

2) For the perfect path to the happy field, for the exceeding

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treasure when we would do sacrifice,—burn away from us the sin!

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प्र यद् भन्दिष्ठ एषां प्रास्माकासश्च सूरयः ।
अप नः शोशुचदधम् ॥३॥

3) That the happiest of all these many godheads may be born in us, that the seers who see in our thought may multiply,—burn away from us the sin!

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प्र यत् ते अग्ने सूरयो जायेमहि प्र ते वयम् ।
अप नः शोशुचदधम् ॥४॥

4) That thy seers, O Flame divine, may multiply and we be new-born as thine,—burn away from us the sin!

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प्र यदग्नेः सहस्वतो विश्वतो यन्ति भानवः ।
अप नः शोशुचदधम् ॥५॥

5) When the naming rays of thy might rush abroad on every side violently,—burn away from us the sin!

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त्वं हि विश्वतोमुख विश्वतः परिभूरसि ।
अप नः शोशुचदधम् ॥६॥

6) God, thy faces are everywhere! thou besiegest us on every side with thy being. Burn away from us the sin!

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द्विषो नो विश्वतोमुखाऽति नावेव पारय ।
अप नः शोशुचदधम् ॥७॥

7) Let thy face front the Enemy wherever he turns; bear us in thy ship over the dangerous waters. Burn away from us the sin!

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स नः सिन्धुमिव नावयाऽति पर्षा स्वस्तये ।
अप नः शोशुचदधम् ॥८॥

8) As in a ship over the ocean, bear us over into thy felicity. Burn away from us the sin!

Dirghatamas Auchathya

SUKTA 140

वेदिषदे प्रियधामाय सुद्युते धासिमिव प्र भरा योनिमग्नये ।
वस्त्रेणेव वासया मन्मना शुचिं ज्योतीरथं शुक्रवर्णं तमोहनम् ॥१॥

1) Offer like a secure seat that womb to Agni the utterly bright who sits upon the altar and his abode is bliss; clothe with thought as with a robe the slayer of the darkness who is pure and charioted in light and pure-bright of hue.

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अभि द्विजन्मा त्रिवृदन्नमृज्यते संवत्सरे वावृधे जग्धमी पुनः ।
अन्यस्यासा जिह्वया जेन्यो वृषा न्यन्येन वनिनो मृष्ट वारणः ॥२॥

2) The twice-born Agni moves (intense) about his triple food; it is eaten and with the year it has grown again; with the tongue and mouth of the one he is the strong master and enjoyer, with the other he engirdles and crushes in his embrace his delightful things.

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कृष्णप्रुतौ वेविजे अस्य सक्षिता उभा तरेते अभि मातरा शिशुम् ।
प्राचाजिह्वं ध्वसयन्तं तृषुच्युतमा साच्यं कुपयं वर्धनं पितुः ॥३॥

3) He gives energy of movement to both his mothers on their dark path, in their common dwelling and both make their way through to their child (or following their child), for his tongue is lifted upward, he destroys and rushes swiftly through and should be chosen, increasing his father.

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मुमुक्ष्वो मनवे मानवस्यते रघुद्रुवः कृष्णसीतास ऊ जुवः ।
असमना अजिरासो रघुष्यदो वातजूता उप युज्यन्त आशवः ॥४॥

4) For the thinker becoming man his swift hastening impulsions dark and bright desire freedom; active, rapid-quivering, they are yoked to their works, swift steeds and driven forward by the Breath of things.

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आदस्य ते ध्वसयन्तो वृथेरते कृष्णमभ्वं महि वर्यः करिकतः ।
यत् सीं महीमवनिं प्राभि मर्मृशदभिश्वसनत्स्तनयन्नेति नानदत् ॥५॥

5) They for him destroy and speed lightly on creating his dark being of thickness and his mighty form of light; when reaching forward he touches the Vast of Being, he pants towards it and, thundering, cries aloud.

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भूषन् न योऽधि बभ्रूषु नम्नते वृषेव पत्नीरभ्येति रोरुवत् ।
ओजायमानस्तन्वश्च शुम्भते भीमो न शृङ्गा दविधाव दुर्गृभिः ॥६॥

6) He who when he would become in the tawny ones, bends down and goes to them bellowing as the male to its mates,—putting out his forces he gives joy to their bodies and like a fierce beast hard to seize he tosses his horns.

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स संस्तिरो विष्टिरः सं गृभायति जानन्नेव जानतीर्नित्य आ शये ।
पुनर्वर्घन्ते अपि यन्ति देव्यमन्यद् वर्पः पित्रोः कृण्वते सचा ॥७॥

7) He whether contracted in being or wide-extended seizes on them utterly; he knowing, they knowing the eternal Agni enjoys them, then again they increase and go to the state divine; uniting, another form they make for the Father and Mother.

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तमग्रुवः केशिनीः सं हि रेभिर ऊर्ध्वास्तस्थुर्मम्रुषीः प्रायवे पुनः ।
तासां जरां प्रमुञ्चन्नेति नानददसुं परं जनयञ्जीवमस्तृतम् ॥८॥

8) Bright with their flowing tresses they take utter delight of him, they who were about to perish, stand upon high once more for his coming; for he loosens from them their decay and goes to them shouting high, he creates supreme force and unconquerable life.

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अधीवासं परि मातू रिहन्नह तुविग्रेभिः सत्वभिर्याति वि ज्रयः ।
वयो दधत् पद्वते रेरिहत् सदाऽनु श्येनी सचते वर्तनीरह ॥९॥

9) Tearing about her the robe that conceals the other he moves on utterly to the Delight with the creatures of pure Being who manifest the Force; he establishes the wideness, he breaks through to the goal for this traveller, even though swift-rushing, he cleaves always to the paths.

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अस्माकमग्ने मघवत्सु दीदिह्यध श्वसीवान् वृषभो दमूनाः ।
अवास्या शिशुमतीरदीदेर्वर्मेव युत्सु परिजर्भुराणः ॥१०॥

10) Burn bright for us, O Agni, in our fullnesses, henceforth be the strong master and inhabit in us with the sisters; casting away from thee those of them that are infant minds thou shouldst burn bright encompassing us all about like a cuirass in our battles.

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इदमग्ने सुधितं दुर्धितादधि प्रियादु चिन्मन्मनः प्रेयो अस्तु ते ।
यत् ते शुकं तन्वो रोचते शुचि तेनास्मभ्यं वनसे रत्नमा त्वम् ॥११॥

11) This, O Agni, is that which is well-established upon the ill-placed; even out of this blissful mentality may there be born to thee that greater bliss. By that which shines bright and pure from thy body, thou winnest for us the delight.

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रथाय नावमुत नो गृहाय नित्यारित्रां पद्वतीं रास्यग्ने ।
अस्माकं वीराँ उत नो मघोनो जनाँश्च या पारयाच्छर्म या च ॥१२॥

12) Thou givest us, O Agni, for chariot and for home a ship travelling with eternal progress of motion that shall carry our strong spirits and our spirits of fullness across the births and cross the peace.

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अभी नो अग्न उकथमिज्जुगुर्या द्यावाक्षामा सिन्धवश्च स्वगूर्ताः ।
गव्यं यव्यं यन्तो दीर्धाहेषं वरमरुण्यो वरन्त ॥१३॥

13) Mayst thou, O Agni, about our Word for thy pivot bring to light for us Heaven and Earth and the rivers that are self-revealed; may the Red Ones reach to knowledge and strength and long days of light, may they choose the force and the supreme good.

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Vishwamitra Gathina

SUKTA 1

सोमस्य मा तवसं वक्ष्यग्ने वह्निं चकर्थ विदथे यजध्यै ।
देवाँ अच्छा दीद्यद् युञ्जे अद्रिं शमाये अग्ने तन्वं जुषस्व ॥१॥

1) Bear me that I may be strong to hold the wine, O Fire, for thou hast made me a carrier flame of sacrifice in the getting of knowledge: I shine towards the gods, I put the stone to its work, I accomplish the labour;¹ O Fire, take delight in my body.

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प्राञ्चं यज्ञं चकृम वर्धतां गीः समिद्भिरग्निं नमसा दुवस्यन् ।
दिवः शशासुर्विदथा कवीनां गृत्साय चित् तवसे गातुमीषुः ॥२॥

2) We have made the sacrifice with its forward movement, may the word increase in us; with the fuel, with the obeisance they have set the Fire to its work. The heavens have declared the discoveries of knowledge of the seers and they have willed a path for the strong and wise.

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मयो दधे मेधिरः पूतदक्षो दिवः सुबन्धुर्जनुषा पृथिव्याः ।
अविन्दन्नु दर्शतमप्स्वन्तर्देवासो अग्निमपसि स्वसृणाम् ॥३॥

3) Full of understanding, pure in discernment, close kin from his birth to earth and heaven he has founded the Bliss. The gods discovered the seeing Fire within in the waters, in the work of the sisters.

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अवर्धयन्त्सुभगं सप्त यह्वीः श्वेतं जज्ञानमरुषं महित्वा ।
शिशुं न जातमभ्यारुरश्वा देवासो अग्निं जनिमन् वपुष्यन् ॥४॥

4) The seven mighty rivers increased the blissful flame,² white in his birth, ruddy glowing in his mightiness: the Mares went up to him as to a new-born child; the gods gave body to Agni in his birth.

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शुकेभिरङ्गै रज आततन्वान् कतुं पुनानः कविभिः पवित्रैः ।
शोचिर्वसानः पर्यायुरपां श्रियो मिमीते बृहतीरनूनाः ॥५॥

5) With his bright limbs he has built wide the mid-world purifying the will by his pure seer-powers; wearing light like a robe around the life of the waters he forms his glories vast and ample.

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वव्राजा सीमनवतीरदब्धा दिवो यह्वीरवसाना अनग्नाः ।
सना अत्र युवतयः सयोनीरेकं गर्भं दधिरे सप्त वाणीः ॥६॥

6) He moved all round the seven mighty Ones of heaven: undevouring, inviolate, neither were they clothed nor were they naked: here young and eternal in one native home the seven Voices held in their womb the one Child.

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स्तीर्णा अस्य संहतो विश्वरुपा घृतस्य योनौ स्त्रवथे मधूनाम् ।
अस्थुरत्र घेनवः पिन्वमाना मही दस्मस्य मातरा समीची ॥७॥

7) Wide-strewn, compact, taking universal forms are his energies in the womb of the light, in the streaming of the sweetnesses: here the milch-cows stand nourished and growing; two great and equal companions³ are the mothers of the Doer of works.

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बभ्राणः सूनो सहसो व्यद्यौद् वधानः शुका रभसा वपूंषि ।
श्चोतन्ति धारा मधुनो घृतस्य वृषा यत्र वावृधे काव्येन ॥८॥

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8) Upborne, O Son of Force, thou shinest out wide holding thy bright and rapturous bodies; there drip down streams of the light and the sweetness, there where the Bull has grown by the seer-wisdom.

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पितुश्चिदूधर्जनुषा विवेद व्यस्य धारा असृजद् वि धेनाः ।
गुहा चरन्तं सखिभिः शिवेभिर्दिवो यह्वीभिर्न गुहा बभूव ॥९॥

9) At his birth he discovered the teat of abundance of the Father, he loosed forth wide his streams, wide his nourishing rivers;⁴ he discovered him moving in the secrecy with his helpful comrades, with the mighty Rivers of Heaven, but himself became not secret in the cave.

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पितुश्च गर्भं जनितुश्च बभ्रे पूर्वीरेको अधयत् पीप्यानाः ।
वृष्णे सपत्नी शुचये सबन्धू उभे अस्मै मनुष्ये नि पाहि ॥१०॥

10) He carried the child of the father who begot him; one, he sucked the milk of many who nourished him with their overflowing. Two who have one lord and kinsman, for this pure male of the herds guard both in the human being.

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उरौ महाँ अनिबाधे ववर्धाऽऽपो अग्निं यशसः सं हि पूर्वीः ।
ऋतस्य योनावशयद् दमूना जामीनामग्निरपसि स्वसृणाम् ॥११॥

11) Vast was he in the unobstructed wideness and grew, for the waters many and glorious fed the flame; in the native seat of the Truth the Fire lay down and made his home, in the work of the companions, the sisters.

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अको न बभ्रिः समिथे महीनां दिदृक्षेयः सूनवे भाऋजीकः ।
उदुस्त्रिया जनिता यो जजानाऽपां गर्भो नृतमो यह्वो अग्निः ॥१२॥

12) Like a height upbearing all⁵ in the meeting of the great

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waters, eager for vision for the Son, straight in his lustres, he is the Father who begot the shining Ray-herds, the child of the Waters, the most strong and mighty Fire.

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अपां गर्भं दर्शतमोषधीनां वना जजान सुभगा विरुपम् ।
देवासश्चिन्मनसा सं हि जग्मुः पनिष्ठं जातं तवसं दुवस्यन् ॥१३॥

13) One desirable and blissful gave birth to him in many forms, a visioned child of the waters and a child of the growths of earth: the gods too met with the Mind the Fire, strong at his birth and powerful to act⁶ and set him to his work.

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बृहन्त इद् भानवो भाऋजीकमग्निं सचन्त विद्युतो न शुकाः ।
मुहेव वृद्धं सदसि स्वे अन्तरपार ऊर्वे अमृतं दुहानाः ॥१४॥

14) Vast sun blazings cleave like brilliant lightnings to this Fire, straight in his lustres, growing as in a secret cave within in his own home in the shoreless wideness, and they draw the milk of immortality.

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ईळे च त्वा यजमानो हविर्भिरीळे सखित्वं सुमतिं निकामः।
देवैरवो मिमीहि सं जरित्रे रक्षा च नो दम्येभिरनीकैः ॥१५॥

15) Making sacrifice with my offerings for thee I pray, and pray for thy friendship and true-mindedness with an utter desire. Fashion with the Gods protection for thy adorer and guard us with thy flame-forces that dwell in the house.

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उपक्षेतारस्तव सुप्रणीतेऽग्ने विश्वानि धन्या दधानाः ।
सुरेतसा श्रवसा तुञ्जमाना अभि व्याम पृतनायूँरदेवान् ॥१६॥

16) We who come to thee to dwell with thee in thy home, O perfect leader of the way, holding all opulent things, may we, overflowing⁷ them with the full stream of inspiration, overwhelm the hostile army of the undivine powers.

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आ देवानामभवः केतुरग्ने मन्द्रो विश्वानि काव्यानि विद्वान् ।
प्रति मर्तानवासयो दमूना अनु देवान् रथिरो यासि साधन् ॥१७॥

17) O Fire, thou becomest in us the rapturous ray of intuition of the gods that knows all seer-wisdoms; established in thy home thou settlest mortals in that dwelling-place, as their charioteer achieving their aim thou journeyest in the wake of the gods.

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नि दुरोणे अमृतो मर्त्यानां राजा ससाद विदथानि साधन् ।
घृतप्रतीक उर्विया व्यद्यौदग्निर्विश्वानि काव्यानि विद्वान् ॥१८॥

18) In the gated house of mortals the immortal sat as King accomplishing the things of knowledge: the Fire shone out in his wideness with his luminous front, knower of all seer-wisdoms.

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आ नो गहि सख्येभिः शिवेभिर्महान् महीभिरुतिभिः सरण्यन् ।
अस्मे रयिं बहुलं संतरुत्रं सुवाचं भागं यशसं कृधी नः ॥१९॥

19) Come to us in a rapid approach with thy happy befriendings, mighty, come with thy mighty protectings; in us the abundance of the delivering riches, for us our glorious high-worded portion create.

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एता ते अग्ने जनिमा सनानि प्र पूर्व्याय नूतनानि वोचम् ।
महान्ति वृष्णे सवना कृतेमा जन्मन्जन्मन् निहितो जातवेदाः ॥२०॥

20) O Fire, these are thy eternal births which I have declared to thee, ever new births for the ancient flame: great are the offerings of the Wine we have made for the mighty one. He is the knower of all births set within in birth and birth.

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जन्मन्जन्मन् निहितो जातवेदा विश्वामित्रेभिरिघ्यते अजस्त्रः ।
तस्य वयं सुमतौ यज्ञियस्याऽपि भद्रे सौमनसे स्याम ॥२१॥

21) The knower of all births set within in birth and birth is kindled by Vishwamitra, an unceasing flame; in the true

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thinking of this lord of sacrifice, in a happy right-mindedness may we abide.

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इमं यज्ञं सहसावन् त्वं नो देवत्रा धेहि सुकतो रराणः ।
प्र यंसि होतर्बृहतीरिषो नोऽग्ने महि द्रविणमा यजस्व ॥२२॥

22) O forceful God, O strong Will, establish this sacrifice of ours in the gods and take in it thy delight: O Priest of the call, extend to us the vast impulsions; O Fire, bring to us by sacrifice the great Treasure.

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इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध ।
स्यान्नः सूनुस्तनयो विजावाऽग्ने सा ते सुमतिर्भूत्वस्मे ॥२३॥

23) O Fire, achieve at my call the Revealing Speech, the many-actioned, the lasting conquest of the Light. May there be for us a Son of our begetting pervading in his birth;⁸ O Fire, may there be created in us that true thinking of thine.

SUKTA 2

वैश्वानराय धिषणामृतावृधे घृतं न पूतमग्नये जनामसि ।
द्विता होतारं मनुषश्च वाघतो धिया रथं न कुलिशः समृण्वति ॥१॥

1) We create an understanding like pure light for the Fire that makes the Truth to grow, for the universal godhead. The priests of the word fashion twofold by the thought of the human being⁹ this priest of the call, as the saw carves a chariot, and join him into a whole.

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स रोचयज्जनुषा रोदसी उभे स मात्रोरभवत् पुत्र ईड्यः ।
हव्यवाळग्निरजरश्चनोहितो दूळभो विशामतिथिर्विभावसुः ॥२॥

2) He from his birth illumined both the firmaments, he became

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the desirable son of the Father and Mother. The ageless and inviolable Fire, firmly founded in bliss, with his riches of the Light, is the carrier of offering and the guest of the peoples.

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कत्वा दक्षस्य तरुषो विघर्मणि देवासो अग्निं जनयन्त चित्तिभिः ।
रुरुचानं भानुना ज्योतिषा महामत्यं न वाजं सनिष्यन्नुप ब्रुवे ॥३॥

3) By the will, in the order and law of a delivering discernment, the gods brought the Fire into being by their perceptions of the Knowledge. In his greatness shining forth with his blazing light I invoke him as the Horse so that I may conquer the plenitude.

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आ मन्द्रस्य सनिष्यन्तो वरेण्यं वृणीमहे अह्रयं वाजमृग्मियम् ।
रातिं भृगूणामुषिजं कविकतुमग्निं राजन्तं दिव्येन शोचिषा ॥४॥

4) To conquer the supreme bliss of the rapturous godhead, the undeviating plenitude full of the word of illumination, we accept the gift of the Flame-Seers,¹⁰ the Fire that aspires, the Seer-Will shining with heavenly light.

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अग्निं सुम्नाय दधिरे पुरो जना वाजश्रवसमिह वृक्तबर्हिषः ।
यतस्त्रुचः सुरुचं विश्वेदेव्यं रुद्रं यज्ञानां साधदिष्टिमपसाम् ॥५॥

5) Having gathered the sacred grass, stretching out the ladle of offering, men have set here in their front the Fire for the happiness, in his plenitude of inspiration, the Violent, the universal in godhead, the bright and beautiful, one who accomplishes the seekings of sacrifice of the doers of the works.

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पावकशोचे तव हि क्षयं परि होतर्यज्ञेषु वृक्तबर्हिषो नरः ।
अग्ने दुव इच्छमानास आप्यमुपासते द्रविणं धेहि तेभ्यः ॥६॥

6) O Fire, O purifying light, O Priest of the call, men in their sacrifices having gathered the sacred grass, desiring

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the work, sit around thy house which we must obtain as ours; found for them the Treasure.

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आ रोदसी अपृणदा स्वर्महज्जातं यदेनमपसो अधारयन् ।
सो अध्वराय परि णीयते कविरत्यो न वाजसातये चनोहितः ॥७॥

7) He filled the two firmaments, he filled the vast sun-world, when he was born and held by the doers of the work. He is led around for the pilgrim-sacrifice, the Seer founded in the Bliss, as the Horse for the conquest of the plenitude.

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नमस्यत हव्यदातिं स्वध्वरं दुवस्यत दम्यं जातवेदसम् ।
रथीर्ऋतस्य बृहतो विचर्षणिरग्निर्देवानामभवत् पुरोहितः ॥८॥

8) Bow down to the giver of the offering, set to his work the perfect in the pilgrim-rite, the knower of all the births who dwells in the house: for he is the all-seeing charioteer of the vast Truth, the Fire has become the priest of the gods set in front.

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तिस्त्रो यह्वस्य समिधः परिज्मनोऽग्नेरपुनन्नुशिजो अमृत्यवः ।
तासामेकामदधुर्मर्त्ये भुजमु लोकमु द्वे उप जामिमीयतुः ॥९॥

9) Triple is the fuel of the mighty and pervading Fire purified by the aspiring immortals; one of three they have set in the mortal, the fuel of the enjoyment, two have gone to that companion world.

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विशां कविं विश्पतिं मानुषीरिषः सं सीमकृण्वन्त्स्वधितिं न तेजसे ।
स उद्वतो निवतो याति वेविषत् स गर्भमेषु भुवनेषु दीधरत् ॥१०॥

10) This seer and lord of creatures human impulsions have perfected everywhere like an axe for sharpness. He goes overrunning the high and the low places; he holds the child born in these worlds.

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स जिन्वते जठरेषु प्रजज्ञिवान् वृषा चित्रेषु नानदन्न सिंहः ।
वैश्वानरः पृथुपाजा अमर्त्यो वसु रत्ना दयमानो वि दाशुषे ॥११॥

11) The male of the herds has been born in different wombs and he stirs abroad like a roaring lion, the universal god-head, the immortal wide in his might bestowing the riches and the ecstasies on the offerer of sacrifice.

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वैश्वानरः प्रत्नथा नाकमारुहद् दिवस्पृष्ठं भन्दमानः सुमन्मभिः ।
स पूर्ववज्जनयञ्जन्तवे धनं समानमज्मं पर्येति जागृविः ॥१२॥

12) Universal godhead as in the ancient days has ascended glad by high thoughts to the firmament, to the back of heaven, even as of old he creates the riches for the creature born; wakeful he travels ever over the same field of movement.

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ऋतावानं यज्ञियं विप्रमुक्थ्यमा यं दधे मातरिश्वा दिवि क्षयम् ।
तं चित्रयामं हरिकेशमीमहे सुदीतिमग्निं सुविताय नव्यसे ॥१३॥

13) The sacrificial Fire whose home is in heaven and who possesses the Truth, the illumined seer with his utterance of the word whom life that grows here in the mother has set, him with his diverse journeying, his tawny hair of flame we desire, the deep thinking Fire for a new and happy movement.

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शुचिं न यामन्निषिरं स्वर्दृशं केतुं दिवो रोचनस्थामुषर्बुधम् ।
अग्निं मूर्धानं दिवो अप्रतिष्कुतं तमीमहे नमसा वाजिनं बृहत् ॥१४॥

14) Pure-bright, rapid of impulsion in his journeying, Fire that looks upon the sun-world, heaven's ray of intuition, standing in the luminous planes, waking in the Dawn, Fire, head of heaven, whom no darkness can cover, him we desire with obeisance of surrender, the Fire of the plenitudes who is the Vast.

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मन्द्रं होतारं शुचिमद्वयाविनं दमूनसमुक्थ्यं विश्वचर्षणिम् ।
रथं न चित्रं वपुषाय दर्शतं मनुर्हितं सदमिद् राय ईमहे ॥१५॥

15) The pure and rapturous Priest of the call in whom is no duality, the dweller in the house, the speaker of the word, the all-seeing, the visioned Fire set in the thinking human being who is like a many-hued chariot in his embodiment, him ever we desire and his riches.

SUKTA 3

वैश्वानराय पृथुपाजसे विपो रत्ना विधन्त धरुणेषु गातवे ।
अग्निर्हि देवाँ अमृतो दुवस्यत्यथा धर्माणि सनता न दुदुषत् ॥१॥

1) For the universal godhead, wide in his might, his illuminations¹¹ create the ecstasies to make a path on the foundations of things: because the immortal Fire sets the gods to their work none can corrupt the eternal Laws.

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अन्तर्दूतो रोदसी दस्म ईयते होता निषत्तो मनुषः पुरोहितः ।
क्षयं बृहन्तं परि भूषति द्युभिर्देवेभिरग्निरिषतो धियावसुः ॥२॥

2) He travels as the Messenger between earth and heaven, the doer of works, man's Priest of the call, seated within him, the vicar set in his front; with his light he envelops the Vast Home, the Fire missioned by the gods, rich with the Thought.

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केतुं यज्ञानां विदथस्य साधनं विप्रासो अग्निं महयन्त चित्तिभिः ।
अपांसि यस्मिन्नधि संदधुर्गिुरस्तस्मिन्त्सुम्नानि यजमान आ चके ॥३॥

3) Ray of intuition of their sacrifices, effective means of the finding of knowledge, the illumined seers greatened the Fire by their awakenings to Wisdom; the Fire in whom his words have built into a harmony his works, in him the doer of sacrifice desires the things of his happiness.

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पिता यज्ञानामसुरो विपश्चितां विमानमग्निर्वयुनं च वाघताम् ।
आ विवेश रोदसी भूरिवर्पसा पुरुप्रियो भन्दते धामभिः कविः ॥४॥

4) The Fire is the father of sacrifice, the Mighty Lord of the wise, he is the measure and the manifestation of knowledge for the priests of the word: he enters into earth and heaven with his manifold shape, many delightful things are in him, he is the seer who has gladness of all the planes.

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चन्द्रमग्निं चन्द्ररथं हरिव्रतं वैश्वानरमप्सुषदं स्वर्विदम् ।
विगाहं तूर्णिं तविषीभिरावृतं भूर्णिं देवास इह सुश्रियं दधुः ॥५॥

5) The gods have set in this world in his beauty and glory the delightful Fire, with his chariot of delight, luminous in the way of his workings, the universal godhead, who is seated in the waters, who is the discoverer of the sun-world, who enters into the depths and is swift to cross beyond, who is rapt in his mights, who bears in himself all things.

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अग्निर्देवेभिर्मनुषश्च जन्तुभिस्तन्वानो यज्ञं पुरुपेशसं धिया ।
रथीरन्तरीयते साधदिष्टिभिर्जीरो दमूना अभिशस्तिचातनः ॥६॥

6) The Fire with the gods and creatures born builds by the thought of man the sacrifice in its many forms, he moves between earth and heaven as their charioteer bearing them to the achievement of their desires; he is the swift in motion and he is a dweller in the house who drives off every assailant.

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अग्ने जरस्व स्वपत्य आयुन्यूर्जा पिन्वस्व समिषो दिदीहि नः ।
वयांसि जिन्व बृहतश्च जागृव उशिग्देवानामसि सुकतुर्विपाम् ॥७॥

7) O Fire, come near to us in a life rich with offspring, nourish us with energy, illumine our impulsions, animate in us the expanding powers of the Vast, O wakeful Flame; thou art the aspirant strong in will for the gods and the illumined seers.

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विश्पतिं यह्वमतिथिं नरः सदा यन्तारं धीनामुशिजं च वाघताम् ।
अध्वराणां चेतनं जातवेदसं प्र शंसन्ति नमसा जूतिभिर्वृधे ॥८॥

8) Men ever with obeisance, with swift urgings, give expression for their growth, to the knower of all births, the mighty one, the lord of the peoples, the Guest, the driver of our thoughts, the aspirant in those who speak the word, the wakener to consciousness in the pilgrim-sacrifice.

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विभावा देवः सुरणः परि क्षितीरग्निर्बभूव शवसा सुमद्रथः ।
तस्य व्रतानि भूरिपोषिणो वयमुप भूषेम दम आ सुवृक्तिभिः ॥९॥

9) Fire, the wide-shining godhead, joyful in his happy chariot, has enveloped in his might our abodes;¹² with complete purification may we obey¹³ in the house the laws of work of this giver of our manifold increase.

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वैश्वानर तव धामान्या चके येभिः स्वर्विदभवो विचक्षण ।
जात आपृणो भुवनानि रोदसी अग्ने ता विश्वा परिभूरसि त्मना ॥१०॥

10) O universal godhead, I desire thy lights¹⁴ by which thou becomest, O all-seeing,¹⁵ the knower of the sun-world: born, thou hast filled the worlds and earth and heaven, thou art there enveloping them all with thyself, O Fire.

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वैश्वानरस्य दंसनाभ्यो बृहदरिणादेकः स्वपस्यया कविः ।
उभा पितरा महयन्नजायताग्निर्द्यावापृथिवी भूरिरेतसा ॥११॥

11) Fire the One Seer by his seeking for perfect works¹⁶ released out of the actions¹⁷ of the universal godhead, the Vast: the

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Fire greatening both the parents, earth and heaven, was born from a mighty seed.¹⁸

SUKTA 4

समित्समित् सुमना बोध्यस्मे शुचाशुचा सुमतिं रासि वस्वः ।
आ देव देवान् यजथाय वक्षि सखा सखीन्त्सुमना यक्ष्यग्ने ॥१॥

1) Aflame and again aflame in us awake with thy truth of mind, with light upon light grant us right understanding from the shining One. A god, bring the gods for the sacrifice; right-minded, a friend do sacrifice to the friends, O Fire.

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यं देवासस्त्रिरहन्नायजन्ते दिवेदिवे वरुणो मित्रो अग्निः ।
सेमं यज्ञं मधुमन्तं कृघी नस्तनूनपाद् घृतयोनिं विधन्तम् ॥२॥

2) O thou whom the gods, even Varuna, Mitra and the Fire, thrice in the day worship with sacrifice from day to day, O Son of the body, make this sacrifice of ours full of the sweetness, so that it may create the native seat of the light.

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प्र दीधितिर्विश्ववारा जिगाति होतारमिळः प्रथमं यजध्यै ।
अच्छा नमोभिर्वृषभं वन्दध्यै स देवान् यक्षदिषितो यजीयान् ॥३॥

3) The Thought in which are all desirable things comes to this first and supreme Priest of the call to offer our aspirations as a sacrifice, towards the mighty one to adore him with our prostrations; missioned, strong to sacrifice, may he do worship to the gods.

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ऊर्ध्वो वां गातुरध्वरे अकार्यूर्ध्वा शोचींषि प्रस्थिता रजांसि ।
दिवो वा नाभा न्यसादि होता स्तृणीमहि देवव्यचा वि बर्हिः ॥४॥

4) In the pilgrim-sacrifice a high path for you both has been made which departs to the high lustres, the mid-worlds;

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the Priest of the call has taken his seat in the navel-centre of heaven. We spread wide the sacred grass, a space of wideness of the gods.

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सप्त होत्राणि मनसा वृणाना इन्वन्तो विश्वं प्रति यन्नृतेन ।
नृपेशसो विदथेषु प्र जाता अभीमं यज्ञं वि चरन्त पूर्वीः ॥५॥

5) Accepting with the mind the seven invocations, taking possession of all that is by the Truth, they went towards their goal. Many powers born in the finding of knowledge and wearing the forms of gods move abroad to this sacrifice.

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आ भन्दमाने उषसा उपाके उत स्मयेते तन्वा विरुपे ।
यथा नो मित्रो वरुणो जुजोषदिन्द्रो मरुत्वाँ उत वा महोभिः ॥६॥

6) May night and dawn differently formed in their body be joined close and smile upon us in their gladness, so that Mitra may take pleasure in us and Varuna or with his greatness Indra too with the life-gods.¹⁹

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दैव्या होतारा प्रथमा न्यृञ्जे सप्त पृक्षासः स्वधया मदन्ति ।
ऋतं शंसन्त ऋतमित् त आहुरनु व्रतं व्रतपा दीध्यानाः ॥७॥

7) I crown the two supreme Priests of the invocation. The seven pleasures take their rapture by the self-law of their nature; the Truth they express, the Truth only they speak, guardians of the law of its action according to that law they shine.

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आ भारती भारतीभिः सजोषा इळा देवैर्मनुष्येभिरग्निः ।
सरस्वती सारस्वतेभिरर्वाक् तिस्त्रो देवीर्बर्हिरेदं सदन्तु ॥८॥

8) In unison may Bharati with her Muses of invocation, Ila with gods and men and Fire, Saraswati with her powers of inspiration come down to us, the three goddesses sit upon this seat of sacrifice.

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तन्नस्तुरीपमध पोषयित्नु देव त्वष्टर्वि रराणः स्यस्व ।
यतो वीरः कर्मव्यः सुदक्षो युक्तग्रावा जायते देवकामः ॥९॥

9) O divine maker of forms who hast the utter rapture, cast upon us that supreme transcendence cause of our growth, from which is born in us the hero ever active with wise discernment, the seeker of the gods who sets to work the stone of the wine-pressing.

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वनस्पतेऽव सृजोप देवानग्निर्हविः शमिता सदूयाति ।
सेदु होता सत्यतरो यजाति यथा देवानां जनिमानि वेद ॥१०॥

10) O tree, release thy yield to the gods; Fire the achiever of the work speeds the offering on its way. It is he who does worship as the Priest of the call, the more true in his act because he knows the birth of the gods.

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आ याह्यग्ने समिधानो अर्वाङिन्द्रेण देवैः सरथं तुरेभिः ।
बर्हिर्न आस्तामदितिः सुपुत्रा स्वाहा देवा अमृता मादयन्ताम् ॥११॥

11) Come down to us, O Fire, high-kindled, in one chariot with Indra and swiftly journeying gods; let Aditi, mother of mighty sons, sit on the sacred grass, let the gods, the immortals, take rapture in svāhā.

SUKTA 5

प्रत्यग्निरुषसश्चेकितानोऽबोधि विप्रः पदवीः कवीनाम् ।
पृथुपाजा देवयद्भिः समिद्धोऽप द्वारा तमसो वह्निरावः ॥१॥

1) The Fire is awake fronting the dawns; one illumined, he becomes aware of the paths of the seers: kindled into a wide might by the seekers of godhead, the upbearing flame opens the gates of the Darkness.

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प्रेद्वग्निर्वावृधे स्तोमेभिर्गीर्भिः स्तोतृणां नमस्य उक्थैः ।
पूर्वीर्ऋतस्य संदृशश्चकानः सं दूतो अद्यौदुषसो विरोके ॥२॥

2) Ever the Fire increases by the lauds, the words of those who hymn him by their utterances, one to be adored with prostrations; the Messenger who desires the many seeings of the Truth has shone out in the wide flaming of the Dawn.

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अघाय्यग्निर्मानुषीषु विक्ष्वपां गर्भो मित्र ऋतेन साधन् ।
आ हर्यतो यजतः सान्वस्थादभूदु विप्रो हव्यो मतीनाम् ॥३॥

3) The Fire has been set in the human peoples, child of the Waters, the Friend who achieves by the Truth; luminous,²⁰ a power for sacrifice, he has risen to the summits; he has become the illumined seer who must be called by our thoughts.

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मित्रो अग्निर्भवति यत् समिद्धो मित्रो होता वरुणो जातवेदाः ।
मित्रो अध्वर्युरिषिरो दमूना मित्रः सिन्धूनामुत पर्वतानाम् ॥४॥

4) The Fire when he has been kindled high becomes Mitra, the Friend—Mitra the Priest of the call, Varuna, the knower of the births, Mitra, the Friend, the Priest of the pilgrim-sacrifice, one rapid in his impulsions, the dweller in the house, the friend of the Rivers, the friend of the Mountains.

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पाति प्रियं रिपो अग्रं पदं वेः पाति यह्वश्चरणं सूर्यस्य ।
पाति नाभा सप्तशीर्षाणमग्निः पाति देवानामुपमादमृष्वः ॥५॥

5) He guards from hurt the beloved²¹ summit-seat of the being, mighty, he guards the course²² of the Sun; Fire guards in the navel-centre the seven-headed thought, sublime, he guards the ecstasy of the gods.

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ऋभुश्चक ईड्यं चारु नाम विश्वानि देवो वयुनानि विद्वान् ।
ससस्य चर्म घृतवत् पदं वेस्तदिदग्नी रक्षत्यप्रयुच्छन् ॥६॥

6) A skilful craftsman, a god knowing all the manifestations of knowledge, he forms the beautiful and desirable Name, the luminous seat of the being in the movement of the peace; that the Fire guards, not deviating from his work.

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आ योनिमग्निर्घृतवन्तमस्थात् पृथुप्रगाणमुशन्तमुशानः ।
दीद्यानः शुचिर्ऋष्वः पावकः पुनःपुनर्मातरा नव्यसी कः ॥७॥

7) Desiring it as it desired him, the Fire entered into that luminous native abode wide in its approach; shining forth, pure, purifying, sublime, again and again he makes new the father and the mother.

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सद्यो जात ओषधीभिर्ववक्षे यदी वर्धन्ति प्रस्वो घृतेन ।
आप इव प्रवता शुम्भमाना उरुष्यदग्निः पित्रोरुपस्थे ॥८॥

8) Suddenly born he is carried by the growths of the earth when the mothers who bore him make him grow by the light. The Fire in the lap of the father and the mother is as one who defends the waters gliding happily²³ down a slope.

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उदु ष्टुतः समिधा यह्वो अद्यौद् वर्ष्मन् दिवो अधि नाभा पृथिव्याः ।
मित्रो अग्निरीड्यो मातरिश्वाऽऽ दूतो वक्षद् यजथाय देवान् ॥९॥

9) Lauded by us mighty he shone with his high flaming in the largeness²⁴ of heaven, in the navel-centre of earth. The Fire is Mitra the Friend, the desirable one, he is life growing in the mother;²⁵ may he as our messenger bring the gods for the sacrifice.

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उदस्तम्भीत् समिधा नाकमृष्वोऽग्निर्भवन्नुत्तमो रोचनानाम् ।
यदी भृगुभ्यः परि मातरिश्वा गुहा सन्तं हव्यवाहं समीधे ॥१०॥

10) The Fire with his high flaming up-pillared, sublime, the firmament and became the highest of the luminous kingdoms,²⁶ when for the flame-seers life, that grows in the mother, kindled all around the carrier of the offerings who was hidden in the Secrecy.

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इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध ।
स्यान्नः सूनुस्तनयो विजावाऽग्ने सा ते सुमतिर्भूत्वस्मे ॥११॥

11) O Fire, achieve at my call the Revealing Speech the many-actioned, the lasting conquest of the Light. May there be for us a Son of our begetting pervading in his birth;²⁷ O Fire, may there be created in us that true thinking of thine.

SUKTA 6

प्र कारवो मनना वच्यमाना देवद्रीचीं नयत देवयन्तः ।
दक्षिणावाड् वाजिनी प्राच्येति हविर्भरन्त्यग्नये घृताची ॥१॥

1) The Doers of the work, seekers of godhead, who find expression by the thought, lead it on turned godwards; full of the plenitude, luminous, carrying the Understanding, it journeys moving forwards, bringing the offering to the Fire.

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आ रोदसी अपृणा जायमान उत प्र रिक्था अध नु प्रयज्यो ।
दिवश्चिदग्ने महिना पृथिव्या वच्यन्तां ते वह्नयः सप्तजिह्वाः ॥२॥

2) Even in thy birth thou hast filled earth and heaven, and now thou hast exceeded them, O Flame that carriest on the sacrifice ; by the greatness of earth and heaven may thy seven tongues find utterance, carriers of the word, O Fire.

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द्यौश्च त्वा पृथिवी यज्ञियासो नि होतारं सादयन्ते दमाय ।
यदी विशो मानुषीर्देवयन्तीः प्रयस्वतीरीळते शुकमर्चिः ॥३॥

3) Heaven and earth and the lords of sacrifice set thee within as the Priest of the call for the house when human beings, seeking godhead, having the delight, ask for the resplendent Ray.

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महान्त्सधस्थे ध्रुव आ निषत्तोऽन्तर्द्यावा माहिने हर्यमाणः ।
आस्के सपत्नी अजरे अमृक्ते सबर्दुघे उरुगायस्य धेनू ॥४॥

4) Mighty, he is seated steadfast in the world of his session, rejoicing between the two mightinesses of earth and heaven, the united wives of one wide moving lord, ageless and inviolate, the two milch-cows giving their rich yield of milk.

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व्रता ते अग्ने महतो महानि तव कत्वा रोदसी आ ततन्थ ।
त्वं दूतो अभवो जायमानस्त्वं नेता वृषभ चर्षणीनाम् ॥५॥

5) Great art thou, O Fire, and great the law of thy workings, by thy will thou hast built out earth and heaven; in thy very birth thou becamest the Messenger, O mighty lord, and, thou the leader of men that see.

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ऋतस्य वा केशिना योग्याभिर्धृतस्नुवा रोहिता धुरि धिष्व ।
अथा वह देवान् देव विश्वान्त्स्वध्वरा कृणुहि जातवेदः ॥६॥

6) Set under the yoke with the straps of the yoking the two maned steeds of the Truth red of hue, dripping Light: thou, O God, bring all the gods; O knower of the births, make perfect the ways of the pilgrim-sacrifice.

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दिवश्चिदा ते रुचयन्त रोका उषो विभातीरनु भासि पूर्वीः ।
अपो यदग्न उशधग्वनेषु होतुर्मन्द्रस्य पनयन्त देवाः ॥७॥

7) From heaven itself thy lights blazed forth, thou shinest in the

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wake of many outshinings of the Dawn²⁸ when, O Fire, passionately burning²⁹ in the woods, the gods set the waters³⁰ to their work for the rapturous Priest of the call.

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उरौ वा ये अन्तरिक्षे मदन्ति दिवो वा ये रोचने सन्ति देवाः ।
ऊमा वा ये सुहवासो यजत्रा आयेमिरे रथ्यो अग्ने अश्वाः ॥८॥

8) The gods who take their rapture in the wide mid-world, or those who are in the luminous world of heaven, or those lords of sacrifice who are helpful and ready to the call, them thy chariot-horses have borne towards us.

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ऐभिरग्ने सरथं याह्यर्वाङ् नानारथं वा विभवो ह्यश्वाः ।
पत्नीवतस्त्रिंशतं त्रींश्च देवाननुष्वधमा वह मादयस्व ॥९॥

9) Come down to us with them in one chariot or in many chariots for thy horses pervade and are everywhere; according to thy self-law bring here with their wives the gods thirty and three and give them to drink of the rapture.

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स होता यस्य रोदसी चिदुर्वी यज्ञंयज्ञमभि वृधे गृणीतः ।
प्राची अध्वरेव तस्थतुः सुमेके ऋतावरी ऋतजातस्य सत्ये ॥१०॥

10) He is the Priest of the call for whose growing even wide earth and heaven speak the word at sacrifice on sacrifice; facing each other, fixed like two ends of the pilgrim-way, the Truth they keep in his truth who from the Truth was born.

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इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध ।
स्यान्नः सूनुस्तनयो विजावाऽग्ने सा ते सुमतिर्भूत्वस्मे ॥११॥

11) O Fire, achieve at my call the Revealing Speech the many-actioned, the lasting conquest of the Light. May there be for

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us a Son of our begetting pervading in his birth;³¹ O Fire, may there be created in us that true thinking of thine.

SUKTA 7

प्र य आरुः शितिपृष्ठस्य धासेरा मातरा विविशुः सप्त वाणीः ।
परिक्षिता पितरा सं चरेते प्र सर्स्त्राते दीर्घमायुः प्रयक्षे ॥१॥

1) They who have climbed from the dark-backed foundation have entered the Father and Mother, have entered into the seven voices. The Father and Mother who dwell encompassing all move abroad and go forward to give by sacrifice long-extended the Life.

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दिवक्षसो धेनवो वृष्णो अश्वा देवीरा तस्थौ मधुमद् वहन्तीः ।
ऋतस्य त्वा सदसि क्षेमयन्तं पर्येका चरति वर्तनिं गौः ॥२॥

2) He reached the milch-cows that dwell in heaven, the Mares of the male, the divine rivers that carry in their flow the sweetness. The one Light moves on the way around thee when thou seekest thy dwelling in the house of the Truth.

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आ सीमरोहत् सुयमा भवन्तीः पतिश्चिकित्वान् रयिविद् रयीणाम् ।
प्र नीलपृष्ठो अतसस्य धासेस्ता अवासयत् पुरुधप्रतीकः ॥३॥

3) On every side he ascends them and they become easy to control, he awakes to knowledge and is the lord and discoverer of the riches. Fire with his blue back and many diverse faces brings them from the ever-moving foundation to a settled dwelling.

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महि त्वाष्ट्रमूर्जयन्तीरजुर्यं स्तभूयमानं वहतो वहन्ति ।
व्यङ्गेभिर्दिद्युतानः सधस्थ एकामिव रोदसी आ विवेश ॥४॥

4) The rivers energised and bear his mighty force of formation

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firmly fixed and undecaying; he shines out wide with his limbs in the world of his session and has entered earth and heaven as if they were one.

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जानन्ति वृष्णो अरुषस्य शेवमुत ब्रध्नस्य शासने रणन्ति ।
दिवोरुचः सुरुचो रोचमाना इळा येषां गण्या माहिना गीः ॥५॥

5) They knew the bliss of the ruddy-shining bull and they rejoice in the rule of the Great One; they are the lights of heaven luminously blazing and the Word of Revelation is their mighty common speech.

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उतो पितृभ्यां प्रविदानु घोषं महो महद्भयामनयन्त शूषम् ।
उक्षा ह यत्र परि घानमक्तोरनु स्वं धाम जरितुर्ववक्ष ॥६॥

6) And great by the knowledge of the great Father and Mother they led his strength in the wake of its proclaiming call, where the bull bears his worshipper round the hold of night towards its own seat.

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अध्वर्युभिः पञ्चभिः सप्त विप्राः प्रियं रक्षन्ते निहितं पदं वेः ।
प्राञ्चो मदन्त्युक्षणो अजुर्या देवा देवानामनु हि व्रता गुः ॥७॥

7) Seven illumined seers guard by the five priests of the pilgrim-rite the beloved³² seat of the being that is set within: moving forward the imperishable bulls take joy; the gods move according to the law of the workings of the gods.

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दैव्या होतारा प्रथमा न्यृञ्जे सप्त पृक्षासः स्वधया मदन्ति ।
ऋतं शंसन्त ऋतमित् त आहुरनु व्रतं व्रतपा दीघ्यानाः ॥८॥

8) I crown the two supreme Priests of the invocation. The seven pleasures take their rapture by the self-law of their nature; the Truth they express, the Truth only they speak, guardians of the law of its action according to that law they shine.

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वृषायन्ते महे अत्याय पूर्वीर्वृष्णे चित्राय रश्मयः सुयामाः ।
देव होतर्मन्द्रतरश्चिकित्वान् महो देवान् रोदसी एह वक्षि ॥९॥

9) The many Rays well governed in their course, grow passionate for the great Horse, the many-hued Bull. O divine Priest of the call, rapturous, awaking to knowledge, bring here the great gods and earth and heaven.

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पृक्षप्रयजो द्रविणः सुवाचः सुकेतव उषसो रेवदूषुः ।
उतो चिदग्ने महिना पृथिव्याः कृतं चिदेनः सं महे दशस्य ॥१०॥

10) The swift-running dawns have shone opulently bringing us our satisfactions, with their true speech, their rays of intuition. And do thou, O Fire, by the greatness of the earth cut away for the Vast even the sin that has been done.

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इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध ।
स्यान्नः सूनुस्तनयो विजावाऽग्ने सा ते सुमतिर्भूत्वस्मे ॥११॥

11) O Fire, achieve at my call the Revealing Speech, the many-actioned, the lasting conquest of the Light. May there be for us a Son of our begetting pervading in his birth;³³ O Fire, may there be created in us that true thinking of thine.

SUKTA 9

सखायस्त्वा ववृमहे देवं मर्तास ऊतये ।
अपां नपातं सुभगं सुदीदितिं सुप्रतूर्तिमनेहसम् ॥१॥

1) Mortals we have chosen thee, a god, for our comrade to protect us, the Child of the Waters, full of happiness and light, victorious,³⁴ to whom no hurt can come.

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कायमानो वना त्वं यन्मातृरजगन्नपः ।
न तत् ते अग्ने प्रमृषे निवर्तनं यद् दूरे सन्निहाभवः ॥२॥

2) When leaving the woods thou goest to thy mother waters, that retreat turns not to oblivion of thee,³⁵ O Fire, for even though thou art far thou hast come into being here.

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अति तृष्टं ववक्षिथाऽथैव सुमना असि ।
प्रप्रान्ये यन्ति पर्यन्य आसते येषां सख्ये असि श्रितः ॥३॥

3) When thou hast carried beyond the rough ground³⁶ then hast thou truth of mind: some depart,³⁷ others remain seated around thee in whose comradeship thou art lodged.

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ईयिवांसमति स्त्रिधः शश्वतीरति सश्चतः ।
अन्वीमविन्दन् निचिरासो अद्रुहोऽप्सु सिंहमिव श्रितम् ॥४॥

4) When he has passed beyond the forces that make to err, beyond those that cling perpetual, the long-lasting who have no hurt have followed and found him like a lion who has taken refuge in the Waters.

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ससृवांसमिव त्मनाऽग्निमित्था तिरोहितम् ।
ऐनं नयन्मातरिश्वा परावतो देवेभ्यो मथितं परि ॥५॥

5) As if one who of himself has sped away and utterly disappeared, this Fire Life growing in the mother led from the Beyond, churned out on every side, for the gods.

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तं त्वा मर्ता अगृभ्णत देवेभ्यो हव्यवाहन ।
विश्वान् यद् यज्ञाँ अभिपासि मानुष तव कत्वा यविष्ठ्य ॥६॥

6) This is thou upon whom mortals have seized for the gods, O carrier of the offerings, because thou guardest all sacrifices by thy will, O Flame in man, O most youthful god!

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तद् भद्रं तव दंसना पाकाय चिच्छदयति ।
त्वां यदग्ने पशवः समासते समिद्धमपिशर्वरे ॥७॥

7) O Fire, thy action covers That Bliss from the ignorant when the Animals sit together around thee, kindled against the night.

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आ जुहोता स्वध्वरं शीरं पावकशोचिषम् ।
आशुं दूतमजिरं प्रत्नमीड्यं श्रुष्टी देवं सपर्यत ॥८॥

8) Offer the oblation to the Fire intense with its purifying light, who does perfectly the pilgrim-rite, the swift messenger, with his rapid pace; wait soon upon the ancient and desirable godhead.

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त्रीणि शता त्री सहस्त्राण्यग्निं त्रिंशच्च देवा नव चासपर्यन् ।
औक्षन् धृतैरस्तृणन् बर्हिरस्मा आदिद्धोतारं न्यसादयन्त ॥९॥

9) Gods three thousand and three hundred and thirty and nine waited upon the Fire. They anointed him with streams of the clarity, they spread for him the seat of sacrifice, and seated him within as Priest of the call.

SUKTA 10

त्वामग्ने मनीषिणः सम्राजं चर्षणीनाम् ।
देवं मतसि इन्धते समध्वरे ॥१॥

1) Thee, O Fire, men who have the thinking mind kindle in the sacrifice, an emperor over those who see, mortals set alight a godhead.

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त्वां यज्ञेष्वृत्विजमग्ने होतारमीळते ।
गोपा ऋतस्य दीदिहि स्वे दमे ॥२॥

2) Thee, O Fire, they pray in the sacrifices as the sacrificant of the rite, the Priest of the call; shine out the guardian of the Truth in thy own home.

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स घा यस्ते ददाशति समिधा जातवेदसे ।
सो अग्ने धत्ते सुवीर्यं स पुष्यति ॥३॥

3) He who gives to thee with the fuel, to the knower of the births, holds the hero-energy, he ever grows.

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स केतुरध्वराणामग्निर्देदेभिरा गमत् ।
अञ्जानः सप्त होतृभिर्हविष्मते ॥४॥

4) He is the ray of intuition in the sacrifices; may he, the Fire, come with the gods, anointed by the seven priests of oblation, to him who holds the offerings.

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प्र होत्रे पूर्व्यं वचोऽग्नये भरता बृहत् ।
विपां ज्योतींषि बिभ्रते न वेधसे ॥५॥

5) Bring forward for the Fire, for the Priest of the call, the vast and supreme word³⁸ as for the creator and me who bring the lights of illuminations.

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अग्निं वर्धन्तु नो गिरो यतो जायत उक्थ्यः ।
महे वाजाय द्रविणाय दर्शतः ॥६॥

6) May our words make the Fire to grow when he is born, the Fire that carries the utterance, visioned for the great plenitude, for the treasure.

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अग्ने यजिष्ठो अध्वरे देवान् देवयते यज ।
होता मन्द्रो वि राजस्यति स्त्रिधः ॥७॥

7) O Fire, most strong to sacrifice in the pilgrim-rite, worship the gods for the seeker of the godhead; as the rapturous Priest of the call thou shinest wide, beyond the forces that make us err.

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स नः पावक दीदिहि द्युमदस्मे सुवीर्यम् ।
भवा स्तोतृभ्यो अन्तमः स्वस्तये ॥८॥

8) So, do thou, O purifying Flame, kindle in us the luminous hero-energy, to those who laud thee become most close for their weal.

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तं त्वा विप्रा विपन्यवो जागृवांसः समिन्धते ।
हव्यवाहममर्त्यं सहोवृधम् ॥९॥

9) This is thou whom the illumined seers who have the light, ever wakeful, kindle, the immortal bearer of the offering, increaser of our force.

SUKTA 11

अग्निर्होता पुरोहितोऽध्वरस्य विचर्षणिः ।
स वेद यज्ञमानुषक् ॥१॥

1) Fire is our all-seeing Priest of the call, our vicar set in front in the pilgrim-rite; he knows the uninterrupted course of the sacrifice.

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स हव्यवाळमर्त्य उशिग्दूतश्चनोहितः ।
अग्निर्धिया समृण्वति ॥२॥

2) He is the immortal, the carrier of the offering, the aspirant, the messenger settled in the rapture; the Fire joins with our Thought.

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अग्निर्धिया स चेतति केतुर्यज्ञस्य पूर्व्यः ।
अर्थं ह्यस्य तरणि ॥३॥

3) Agni wakes to knowledge companioning our Thought, he is the supreme³⁹ ray of intuition in the sacrifice; it is he who crosses through to man's goal.

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अग्निं सूनुं सनश्रुतं सहसो जातवेदसम् ।
वह्निं देवा अकृण्वत ॥४॥

4) Fire, the Son of Force, who hears the things that are eternal,⁴⁰ knower of the births, the gods created as a carrier flame.

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अदाभ्यः पुरएता विशामग्निर्मानुषीणाम् ।
तूर्णी रथः सदा नवः ॥५॥

5) The inviolable who goes in front of the human peoples the Fire is a swift chariot that is ever new.

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साह्वान् विश्वा अभियुजः ऋतुर्देवानाममृक्तः ।
अग्निस्तुविश्रवस्तमः ॥६॥

6) Overpowering all assailants the Fire is the will of the gods never crushed, filled with the multitude of his inspirations.

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अभि प्रयांसि वाहसा दाश्वाँ अश्नोति मर्त्यः ।
क्षयं पावकशोचिषः ॥७॥

7) By this bringer of delights the mortal who gives, reaches and possesses the house of the purifying light.

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परि विश्वानि सुधिताऽग्नेरश्याम मन्मभिः ।
विप्रासो जातवेदसः ॥८॥

8) May we by our thought possess around us well-established all the things of the Fire, may we be illumined seers who know all things born.⁴¹

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अग्ने विश्वानि वार्या वाजेषु सनिषामहे ।
त्वे देवास एरिरे ॥९॥

9) O Fire, we shall win all desirable things in thy plenitudes, in thee have moved towards us the gods.

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SUKTA 12

इन्द्राग्नी आ गतं सुतं गीर्भिर्नभो वरेण्यम् ।
अस्य पातं धियेषिता ॥१॥

1) O Indra, O Fire, come to the offering of the wine, by our words, your supreme desirable ether; drink of it you who are missioned by the Thought.

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इन्द्राग्नी जरितुः सचा यज्ञो जिगाति चेतनः ।
अया पातमिमं सुतम् ॥२॥

2) O Indra, O Fire, the conscious sacrifice journeys taking with it the worshipper: by this word drink of this offered wine.

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इन्द्रमग्निं कविच्छदा यज्ञस्य जूत्या वृणे ।
ता सोमस्येह तृम्पताम् ॥३॥

3) I choose by the swift impulse of the sacrifice Indra and the Fire whose pleasure is in the seer; take here your content of the Soma-wine.

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तोशा वृत्रहणा हुवे सजित्वानापराजिता ।
इन्द्राग्नी वाजसातमा ॥४॥

4) The smiters, the slayers of the coverer I call, the unvanquished, the companions in victory, Indra and the Fire, most strong to win the plenitudes.

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प्र वामर्चन्त्युक्थिनो नीथाविदो जरितारः ।
इन्द्राग्नी इष आ वृणे ॥५॥

5) Your adorers, speakers of the word, they who know the ways of the guidance hymn you: O Indra, O Fire, I accept your impulsions.

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इन्द्राग्नी नवतिं पुरो दासपत्नीरधूनुतम् ।
साकमेकेन कर्मणा ॥६॥

6) Indra and Fire shook down the ninety cities possessed by the destroyers, together by one deed.

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इन्द्राग्नी अपसस्पर्युप प्र यन्ति धीतयः ।
ऋतस्य पथ्या अनु ॥७॥

7) O Indra, O Fire, all around our work our thoughts go forward towards you along the paths of the Truth.

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इन्द्राग्नी तविषाणि वां सधस्थानि प्रयांसि च ।
युवोरप्तूर्यं हितम् ॥८॥

8) O Indra, O Fire, your mights are companions and your delights; in you is founded all swiftness in the work.

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इन्द्राग्नी रोचना दिवः परि वाजेषु भूषथः ।
तद् वां चेति प्र वीर्यम् ॥९॥

9) O Indra, O Fire, you encompass the luminous kingdom of heaven in the plenitudes; it is your strength that is manifested there.⁴²

Rishabha Vaishwamitra

SUKTA 13

प्र वो देवायाग्नये बर्हिष्ठमर्चास्मै ।
गमद् देवेभिरा स नो वजिष्ठो बर्हिरा सदत् ॥१॥

1) Sing out some mightiest hymn to this divine Fire; may he come to us with the gods and, strong to sacrifice, sit upon the sacred grass.

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ऋतावा यस्य रोदसी दक्षं सचन्त ऊतयः ।
हविष्मन्तस्तमीळते तं सनिष्यन्तोऽवसे ॥२॥

2) He is the possessor of the Truth to whom belong earth and heaven and their guardings accompany his mind of discernment; for him the givers of the oblation pray, for him for their protection when they would win the riches.

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स यन्ता विप्र एषां स यज्ञानामथा हि षः ।
अग्निं तं वो दुवस्यत दाता यो वनिता मघम् ॥३॥

3) He is the illumined seer and regent of these sacrifices, he and always he; that Fire set to his work who shall win and give the plenitude.

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स नः शर्माणि वीतयेऽग्निर्यच्छतु शन्तमा ।
यतो नः प्रुष्णवद् वसु दिवि क्षितिभ्यो अप्स्वा ॥४॥

4) May he, the Fire, give us all happy peace for our journeying there whence are rained the riches in heaven, from all the planes, in the Waters.

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दीदिवांसमपूर्व्यं वस्वीभिरस्य धीतिभिः ।
ऋक्वाणो अग्निमिन्धते होतारं विश्पतिं विशाम् ॥५॥

5) Men who have the light kindle into his flaming, incomparable, by the opulent thinkings of this being Fire, the Priest of the call, the lord of all the peoples.

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उत नो ब्रह्मन्नविष उक्थेषु देवहूतमः ।
शं नः शोचा मरुद्रुधोऽग्ने सहस्त्रसातमः ॥६॥

6) Do thou, strong to call the gods, protect us in the Word, in all our utterances; increasing the life-powers powerful to win the thousands. Flame out blissfully for us, O Fire.

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नू नो रास्व सहस्त्रवत् तोकवत् पुष्टिमद् वसु ।
द्युमदग्ने सुवीर्यं वर्षिष्ठमनुपक्षितम् ॥७॥

7) Now give us a thousandfold riches bringing the Son, bringing our growth, luminous, a hero-strength, abundant, inexhaustible.

SUKTA 14

आ होता मन्द्रो विदथान्यस्थात् सत्यो यज्वा कवितमः स वेधाः ।
विद्युद्रथः सहसस्पुत्रो अग्निः शोचिष्केशः पृथिव्यां पाजो अश्रेत् ॥१॥

1) The rapturous Priest of the call has reached the things of knowledge; he is the true, doer of sacrifice, a great seer, a creator. Fire the son of force, with his chariot of lightning and his hair of flaming light, has attained to a massive strength on the earth.

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अयामि ते नमउक्तिं जुषस्व ऋतावस्तुभ्यं चेतते सहस्वः ।
विद्वाँ आ वक्षि विदषो नि षत्सि मध्य आ बर्हिरुतये यजत्र ॥२॥

2) I come to thee, accept my word of obeisance, O master of Truth and strength, to thee who givest knowledge. As the knower, bring those who know and sit in the midst on the sacred grass, O lord of sacrifice.

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द्रवतां त उषसा वाजयन्ती अग्ने वातस्य पथ्याभिरच्छ ।
यत् सीमञ्जन्ति पूर्व्यं हविर्भिरा वन्धुरेव तस्थतुर्दुरोणे ॥३॥

3) Let dawn and night full of their plenitude come running towards thee on paths of the wind, O Fire, when all around they anoint with oblation thee the first and supreme, as if two sides of a chariot-front they enter into the gated house.

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मित्रश्च तुभ्यं वरुणः सहस्वोऽग्ने विश्वे मरुतः सुम्नमर्चन् ।
यच्छोचिषा सहसस्पुत्र तिष्ठा अभि क्षितीः प्रथयन्त्सूर्यो नृन् ॥४॥

4) To thee, O Forceful Fire, Mitra and Varuna and all the life-powers

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chant a hymn of bliss, when with thy flame of light, O son of Force, thou standest as the sun above the peoples shining wide upon men.

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वयं ते अद्य ररिमा हि काममुत्तानहस्ता नमसोपसद्य ।
यजिष्ठेन मनसा यक्षि देवानस्त्रेधता मन्मना विप्रो अग्ने ॥५॥

5) Today we give to thee thy desire, approaching thee with outstretched hands and with obeisance; worship the gods with a mind strong for sacrifice, an illumined seer, with thy unerring thought, O Fire.

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त्वद्धि पुत्र सहसो वि पूर्वीर्देवस्य यन्त्यूतयो वि वाजाः ।
त्वं देहि सहस्त्रिणं रयिं नोऽद्रोघेण वचसा सत्यमग्ने ॥६॥

6) For, from thee, O son of Force, go forth the many protections of the godhead, and his plenitudes. Do thou give us the thousandfold treasure, give by the word that betrays not the truth, O Fire.

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तुभ्यं दक्ष कविकतो यानीमा देव मर्तासो अध्वरे अकर्म ।
त्वं विश्वस्य सुरथस्य बोधि सर्वं तदग्ने अमृत स्वदेह ॥७॥

7) O understanding mind, O Seer-Will! now that all these things we who are mortals have done for thee, O god, in the pilgrim-sacrifice, do thou awake to the whole well-charioted action and taste, all That here, O immortal Fire.

Utkila Katya

SUKTA 15

वि पाजसा पृथुना शोशुचानो बाघस्व द्विषो रक्षसो अमीवाः ।
सुशर्मणो बृहतः शर्मणि स्यामग्नेरहं सुहवस्य प्रणीतौ ॥१॥

1) Flaming out in a wide mass of strength press back the hostile

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powers that hurt and afflict. May I abide in the bliss of the all-blissful Vast, in the leading of the Fire who is swift to our call.

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त्वं नो अस्या उषसो व्युष्टौ त्वं सूर उदिते बोधि गोपाः ।
जन्मेव नित्यं तनयं जुषस्व स्तोमं मे अग्ने तन्वा सुजात ॥२॥

2) Thou in the dawning of this dawn, thou when the Sun has arisen wake for us and be our protector. Take pleasure in the Son as if in an eternal birth. Accept my affirmation of thee, O Fire, perfectly born in thy body.

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त्वं नृचक्षा वृषभानु पूर्वीः कृष्णास्वग्ने अरुषो वि भाहि ।
वसो नेषि च पर्षि चात्यंहः कृधी नो राय उशिजो यविष्ठ ॥३॥

3) Thou art the male with the divine vision, in the wake of many dawns shine out luminous in the black nights, O Fire. O prince of the riches, lead and carry us over beyond the evil; O youthful god, make us aspirants for the treasure.

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अषाळ्हो अग्ने वृषभो दिदीहि पुरो विश्वाः सौभगा संजिगीवान् ।
यज्ञस्य नेता प्रथमस्य पायोर्जातवेदो बृहतः सुप्रणीते ॥४॥

4) Shine out, O Fire, the invincible male, conquering all the cities, all the felicities; thou art the knower of the births, O perfect guide on the way, thou art the leader of the first, the Vast all-protecting sacrifice.

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अच्छिद्रा शर्म जरितः पुरुणि देवाँ अच्छा दीद्यानः सुमेधाः ।
रथो न सस्निरभि वक्षि वाजमग्ने त्वं रोदसी नः सुमेके ॥५॥

5) O Fire of worship, towards homes of bliss many and without a gap, towards the gods shining out wise in understanding, like a conquering chariot bring the plenitude; O Fire, do thou make earth and heaven firmly established for us.

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प्र पीपय वृषभ जिन्व वाजानग्ने त्वं रोदसी नः सुदोघे ।
देवेभिर्देव सुरुचा रुचानो मा नो मर्तस्य दुर्मतिः परि ष्ठात् ॥६॥

6) O Bull of the herds, nourish us, move towards us with plenitudes, make heaven and earth good milk-cows for us, O Fire; O god, come with the gods glowing in the beauty of thy splendour. Let not the evil mind of mortal besiege us.

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इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध ।
स्यान्नः सूनुस्तनयो विजावाऽग्ने सा ते सुमतिर्भूत्वस्मे ॥७॥

7) O Fire, achieve at my call the Revealing Speech the many-actioned, the lasting conquest of the Light. May there be for us a Son of our begetting pervading in his birth;¹ O Fire, may there be created in us that true thinking of thine.

SUKTA 16

अयमग्निः सुवीर्यस्येशे महः सौभगस्य ।
राय ईशे स्वपत्यस्य गोमत ईशे वृत्रहथानाम् ॥१॥

1) This is the Fire that is lord of the hero-energy and the great felicity, lord of the wealth of the shining herds, and of good progeny, who has power for the slaying of the coverers.

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इमं नरो मरुतः सश्चता वृधं यस्मिन् रायः शेवृधासः ।
अभि ये सन्ति पृतनासु दूढ्यो विश्वाहा शत्रुमादभुः ॥२॥

2) O gods, O life-powers, you cleave to this Fire of increase, in whom are the treasures that make our happiness to grow. Through all the days they have destroyed the enemies, the evil-thoughted who attack us in our battles.

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स त्वं नो रायः शिशीहि मीढ्वो अग्ने सुवीर्यस्य ।
तुविद्युम्न वर्षिष्ठस्य प्रजाव्तोऽनमीवस्य शुष्मिणः ॥३॥

3) So do thou, O bounteous Fire, with thy many lights bestow on us the greatest and griefless wealth, full of the hero-strength, of progeny and of force.

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चकिर्यो विश्वा भुवनाभि सासहिश्चकिर्देवेष्वा दुवः ।
आ देवेषु यतत आ सुवीर्य आ शंस उत नृणाम् ॥४॥

4) He who puts forth his force and is the doer in all the worlds, he who is the doer of works in the gods, labours in the gods and in all mights and in the self-expression of men.

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मा नो अग्नेऽमतये मावीरतायै रीरधः ।
मागोतायै सहसस्पुत्र मा निदेऽप द्वेषांस्या कृधि ॥५॥

5) O Fire, deliver us not to unconsciousness, nor to the lack of the strength of the hero, nor to the absence of the Light,² nor to the bondage,³ O son of force, put away from us the hostile powers.

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शग्धि वाजस्य सुभग प्रजावतोऽग्ने बृहतो अध्वरे ।
सं राया भूयसा सृज मयोभुना तुविद्युम्न यशस्वता ॥६॥

6) O felicitous Fire, have power in the pilgrim-rite for the fruitful plenitude, for the Vast; O thou of the many lights, join us to the large and glorious riches that create the Bliss.

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Kata Vaishwamitra

SUKTA 17

समिध्यमानः प्रथमानु धर्मा समक्तुभिरज्यते विश्ववारः ।
शोचिष्केशो घृतनिर्णिक् पावकः सुयज्ञो अग्निर्यजथाय देवान् ॥१॥

1) He is kindled and blazes out according to the first and supreme laws and is united with the Rays, he in whom are all desirable things. Fire with his tresses of flame and his raiment of light, the purifier, perfect in sacrifice, for sacrifice to the gods.

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यथायजो होत्रमग्ने पृथिव्या यथा दिवो जातवेदश्चिकित्वान् ।
एवानेन हविषा यक्षि देवान् मनुष्वद् यज्ञं प्र तिरेममद्य ॥२॥

2) O Fire, as thou hast accomplished in sacrifice thy priesthood for the earth,¹ awaking to knowledge, O knower of the births, as thou hast accomplished it for heaven,² so with this oblation do sacrifice to the gods, carry yet further beyond the sacrifice with the human being today.

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त्रीण्यायूंषि तव जातवेदस्तिस्त्र आजानीरुषसस्ते अग्ने ।
ताभिर्देवानामवो यक्षि विद्वानथा भव यजमानाय शं योः ॥३॥

3) Three are thy lives, O knower of all things born, three are the dawns that are thy births, O Fire;³ by them win through sacrifice the protection of the gods, thou as the knower become for the doer of sacrifice the peace and the movement.

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अग्निं सुदीतिं सुदृशं गृणन्तो नमस्यामस्त्वेडद्यं जातवेदः ।
त्वां दूतमरतिं हव्यवाहं देवा अकृण्वन्नमृतस्य नाभिम् ॥४॥

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4) We hymn thee by our words, O knower of all things born, as the Fire perfect in light, perfect in vision, the object of our prayer and offer to thee our obeisance; thee the gods made the Messenger, the Traveller, the carrier of offerings, the navel-centre of Immortality.

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यस्त्वद्धोता पूर्वो अग्ने यजीयान् द्विता च सत्ता स्वधया च शंभुः ।
तस्यानु धर्म प्र यजा चिकित्वोऽथा नो धा अध्वरं देववीतौ ॥५॥

5) O Fire, he who was before thee and was the Priest of the call and mighty for sacrifice and was dual entity and by the law of his nature the creator of the Bliss, by his law of action carry on the sacrifice, thou who art awake to knowledge, thou establish our pilgrim-rite in the advent of the gods.

SUKTA 18

भवा नो अग्ने सुमना उपेतौ सखेव सख्ये पितरेव साधुः ।
पुरुद्रुहो हि क्षितयो जनानां प्रति प्रतीचीर्दहतादरातीः ॥१॥

1) O Fire, in our coming to thee become right-minded accomplishing our aim as a friend to a friend, as father and mother to their child; for these worlds of beings born are full of harm: burn to ashes the hostile forces that come against us.

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तपो ष्वग्ने अन्तराँ अमित्रान् तपा शंसमररुषः परस्य ।
तपो वसो चिकितानो अचित्तान् वि ते तिष्ठन्तामजरा अयासः ॥२॥

2) Wholly consume our inner foes, consume the self-expression of the enemy who would war against us, O lord of the riches, consume, conscious in knowledge, the powers of ignorance; let them range wide thy ageless marching fires.

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इध्मेनाग्न इच्छमानो घृतेन जुहोमि हव्यं तरसे बलाय ।
यावदीशे ब्रह्मणा वन्दमान इमां धियं शतसेयाय देवीम् ॥३॥

3) I desire and offer the oblation, O Fire, with the fuel, with

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the pouring of the clarity, for speed, for strength. Until I have the mastery,⁴ adoring with the Word I lift to thee for the conquest of the hundreds this thought divine.

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उच्छोचिषा सहसस्पुत्र स्तुतो बृहद् वयः शशमानेषु धेहि ।
रेवदग्ने विश्वामित्रेषु शं योर्मर्मृज्मा ते तन्वं भूरि कृत्वः ॥४॥

4) Affirmed by our lauds rise up with thy flame of light, O son of force, found the vast expansion in us who labour at the work, found opulently in the Vishwamitras the peace and the movement, O Fire. We make bright many times over thy body.

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कृधि रत्नं सुसवितर्धनानां स घेदग्ने भवसि यत् समिद्धः ।
स्तोतुर्दुरोणे सुभगस्य रेवत् सृप्रा करस्ना दधिषे वपूंषि ॥५॥

5) O conqueror of the riches, create for us the ecstasy, such thou becomest when thou art high kindled. Opulently in the gated house of thy felicitous adorer thou upholdest thy gliding bodies streaming their radiance.

Gathin Kaushika

SUKTA 19

अग्निं होतारं प्र वृणे मियेधे गृत्सं कविं विश्वविदममूरम् ।
स नो यक्षद् देवताता यजीयान् राये वाजाय वनते मधानि ॥१॥

1) Fire I choose the Priest of the call in the sacrifice, the wise, the seer, the omniscient, free from ignorance: he shall do worship for us strong for sacrifice, in the formation of the godheads; for the wealth, for the plenitude he wins all kinds of amassings.

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प्र ते अग्ने हविष्मतीमियर्म्यच्छा सुद्युम्नां रातिनीं घृताचीम् ।
प्रदक्षिणिद् देवतातिमुराणः सं रातिभिर्वसुभिर्यज्ञमश्रेत् ॥२॥

2) O Fire, I mission towards thee a power of giving bearing my oblation, luminous, full of lustres. May he come to the sacrifice with his givings, with his treasures turning round it and widening the formation of the godheads.

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स तेजीयसा मनसा त्वोत उत शिक्ष स्वपत्यस्य शिक्षोः ।
अग्ने रायो नृतमस्य प्रभूतौ भूयाम ते सुष्टुतयश्च वस्वः ॥३॥

3) So am I guarded by thee with a mind of shining energy; then do thou teach us of the riches that teach and that give us good children of our works. O Fire, may we become affirmers of thee by our lauds and rich in the power of a wealth most full of the strength of the gods.

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भूरीणि हि त्वे दधिरे अनीकाऽग्ने देवस्य यज्यवो जनासः ।
स आ वह देवतातिं यविष्ठ शर्धो यदद्य दिव्यं यजासि ॥४॥

4) For, many flame-forces they have founded in thee, O Fire, men who have the will to sacrifice to the godhead. So, bring to us the formation of the godhead, O youthful god, when thou worshippest with sacrifice the divine host today.

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यत् त्वा होतारमनजन् मियेधे निषादयन्तो यजथाय देवाः ।
स त्वं नो अग्नेऽवितेह बोध्यधि श्रवांसि धेहि नस्तनूषु ॥५॥

5) Since the gods seating thee for sacrifice have anointed thee as Priest of the call in the rite, so do thou, O Fire, awake here as our protector and found thy inspirations in our bodies.

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SUKTA 20

अग्निमुषसमश्विना दधिकां व्युष्टिषु हवते वह्निरुक्थैः ।
सुज्योतिषो नः शृण्वन्तु देवाः सजोषसो अध्वरं वावशानाः ॥१॥

1) Fire and dawn and the two riders of the horse and Dadhikravan the Carrier of the offerings calls by his words in the dawnings. May the gods full of the Light hear us; may they desire and accept with a common pleasure our sacrifice.

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अग्ने त्री ते वाजिना त्री षधस्था तिस्त्रस्ते जिह्वा ऋतजात पूर्वीः ।
तिस्त्र उ ते तन्वो देववातास्ताभिर्नः पाहि गिरो अप्रयुच्छन् ॥२॥

2) O Fire, three are thy steeds, three the worlds of thy session; three are thy tongues, O thou born from the Truth, they are many: three too are thy bodies desired by the gods, with them protect undeviatingly our words.

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अग्ने भूरीणि तव जातवेदो देव स्वधावोऽमृतस्य नाम ।
याश्च माया मायिनां विश्वमिन्व त्वे पूर्वीः संदधुः पृष्टबन्धो ॥३॥

3) Many are the names of thee, the Immortal, O Fire, O knower of the births, O god who bearest with thee the self-law of nature; all the manifold magic of the Lords of magic they have combined in thee, O all-ruler, O builder of the levels.

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अग्निर्नेता भग इव क्षितीनां दैवीनां देव ऋतुपा ऋतावा ।
स वृत्रहा सनयो विश्ववेदाः पर्षद् विश्वाति दुरिता गृणन्तम् ॥४॥

4) The Fire is as the Enjoyer the leader of the divine worlds, he is the divine guardian of the fixed time of things, and with him is the Truth. He is the slayer of the Coverer, the Eternal, the Omniscient; may he carry one who hymns him with the word beyond all the difficulty and stumbling.

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दधिकामग्निमुषसं च देवीं बृहस्पतिं सवितारं च देवम् ।
अश्विना मित्रावरुणा भगं च वसून् रुद्राँ आदित्याँ इह हुवे ॥५॥

5) Dadhikravan I call here, and the Fire, and the divine dawn, Brihaspati and the god Savitri, the two riders of the horse, and Mitra and Varuna and Bhaga, the Vasus, the Rudras, the Adityas.

SUKTA 21

इमं नो यज्ञममृतेषु धेहीमा हव्या जातवेदो जुषस्व ।
स्तोकानामग्ने मेदसो घृतस्य होतः प्राशान प्रथमो निषद्य ॥१॥

1) Found this our sacrifice in the immortals, accept these offerings, O knower of things born. O Priest of the call sitting as first and supreme, taste of the drops of understanding¹ and light.

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घृतवन्तः पावक ते स्तोकाः श्चोतन्ति मेदसः ।
स्वधर्मन् देववीतये श्रेष्ठं नो धेहि वार्यम् ॥२॥

2) O purifying Fire, full of light there drip for thee drops of understanding; give us the supreme desirable thing in thy self-law for the advent of the gods.

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तुभ्यं स्तोका घृतश्चुतोऽग्ने विप्राय सन्त्य ।
ऋषिः श्रेष्ठः समिध्यसे यज्ञस्य प्राविता भव ॥३॥

3) To thee, the illumined seer, come these drops dripping light, O right and true, O Fire; then thou blazest up as the supreme Rishi. Become the protector of our sacrifice.

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तुभ्यं श्चोतन्त्यध्रिगो शचीवः स्तोकासो अग्ने मेदसो घृतस्य ।
कविशस्तो बृहता भानुनागा हव्या जुषस्व मेधिर ॥४॥

4) On thee they fall, the drops of understanding and light,

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O unseizable² Ray! O thou with whom is the puissance! Declared by the seers of truth thou hast come with the vast light. Accept our offerings, O wise intelligence!

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ओजिष्ठं ते मध्यतो मेद उद्भृतं प्र ते वयं ददामहे ।
श्चोतन्ति ते वसो स्तोका अधि त्वचि प्रति तान् देवशो विहि ॥५॥

5) Most full of energy is the understanding held up in the middle for thee, this is our gift to thee. The drops drip over thy skin, O shining one,³ take them to thee in the way of the gods.

SUKTA 22

अयं सो अग्निर्यस्मिन्त्सोममिन्द्रः सुतं दधे जठरे वावशानः ।
सहस्त्रिणं वाजमत्यं न सप्तिं ससवान्त्सन्त्स्तूयसे जातवेदः ॥१॥

1) This is that Fire in which Indra, desiring the wine, held it in his belly; our laud rises to thee because thou hast won the thousandfold plenitude as if a steed of swiftness, O knower of all things born!

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अग्ने यत् ते दिवि वर्चः पृथिव्यां यदोषधीष्वप्स्वा यजत्र ।
येनान्तरिक्षमुर्वाततन्थ त्वेषः स भानुरर्णवो नृचक्षाः ॥२॥

2) O Fire, that splendour of thine which is in heaven and which is in the earth and its growths and its waters, O lord of sacrifice, by which thou hast extended the wide mid-air, it is a brilliant ocean of light in which is divine vision.

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अग्ने दिवो अर्णमच्छा जिगास्यच्छा देवाँ ऊचिषे धिष्ण्या ये ।
या रोचने परस्तात् सूर्यस्य याश्चावस्तादुपतिष्ठन्त आपः ॥३॥

3) O Fire, thou goest towards the ocean of the sky, thou

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speakest towards the gods who are masters of knowledge,⁴ towards the waters that abide above in the luminous world of the sun and the waters that are below.

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पुरीष्यासो अग्नयः प्रावणेभिः सजोषसः ।
जुषन्तां यज्ञमद्रुहोऽनमीवा इषो महीः ॥४॥

4) Let thy Fires that dwell in the waters joining with those that descend the slopes accept the sacrifice, mighty impelling forces, in which there is no harm nor any distress.

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इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध ।
स्यान्नः सूनुस्तनयो विजावाऽग्ने सा ते सुमतिर्भूत्वस्मे ॥५॥

5) O Fire, achieve at my call the Revealing Speech, the many-actioned, the lasting conquest of the Light. May there be for us a Son of our begetting pervading in his birth;⁵ O Fire, may there be created in us that true thinking of thine.

Devashravas and Devavata Bharata

SUKTA 23

निर्मथितः सुधित आ सघस्थे युवा कविरध्वरस्य प्रणेता ।
जूर्यत्स्वग्निरजरो वनेष्वत्रा दधे अमृतं जातवेदाः ॥१॥

1) Churned out and well-established in the house of his session, the Youth, the Seer, the leader of the pilgrim-sacrifice, imperishable in the perishing woodlands, the Fire, the knower of all things born, has founded here immortality.

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अमन्थिष्टां भारता रेवदग्निं देवश्रवा देववातः सुदक्षम् ।
अग्ने वि पश्य बृहताभि रायेषां नो नेता भवतादनु द्यून् ॥२॥

2) The sons of the Bringer, god-inspired and god-beloved, have churned out Fire of the perfect discernment. O Fire, look widely on us with the vast riches, become the leader of our impulsions throughout the days.

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दश क्षिपः पूर्व्यं सीमजीजनन्त्सुजातं मातृषु प्रियम् ।
अग्निं स्तुहि दैववातं देवश्रवो यो जनानामसद् वशी ॥३॥

3) The ten who throw the Light have brought to birth all around the Ancient One well-born in his mothers and well-beloved. Affirm with lauds, O god-inspired, the Fire lit by the god-beloved, that he may be the controller of men.

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नि त्वा दधे वर आ पृथिव्या इळायास्पदे सुदिनत्वे अन्हाम् ।
दृषद्वत्यां मानुष आपयायां सरस्वत्यां रेवदग्ने दिदीहि ॥४॥

4) One has set thee in the supreme seat of the earth, in the seat of the Word of Revelation, in the happy brightness of the days: O Fire, opulently shine in the human being, in the river of rocks, in the stream of flowing waters, in the stream of inspiration.¹

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इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध ।
स्यान्नः सूनुस्तनयो विजावाऽग्ने सा ते सुमतिर्भूत्वस्मे ॥५॥

5) O Fire, achieve at my call the Revealing Speech, the many-actioned, the lasting conquest of the Light. May there be for us a Son of our begetting pervading in his birth;² O Fire, may there be created in us that true thinking of thine.

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Vishwamitra Gathina

SUKTA 24

अग्ने सहस्व पृतना अभिमातीरपास्य ।
दुष्टरस्तरन्नरातीर्वर्चो धा यज्ञवाहसे ॥१॥

1) O Fire, overpower the hostile armies, hurl them from us; hard to pierce, pierce the enemy-powers, found thy splendour in him who carries through the sacrifice.

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अग्न इळा समिध्यसे वीतिहोत्रो अमर्त्यः ।
जुषस्व सू नो अघ्वरम् ॥२॥

2) O Fire, thou art kindled by the word of revelation, the immortal who comes to the offering, accept wholly our pilgrim-sacrifice.

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अग्ने द्युम्नेन जागृवे सहसः सूनवाहुत ।
एवं बर्हिः सदो मम ॥३॥

3) O Fire, ever-wakeful with thy light, O son of force, invoked sit on my seat of sacrifice.

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अग्ने विश्वेभिरग्निभिर्देवेभिर्महया गिरः ।
यज्ञेषु य उ चायवः ॥४॥

4) O Fire, with all thy divine fires greaten in our sacrifices the word that has sight.

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अग्ने दा दाशुषे रयिं वीरवन्तं परीणसम् ।
शिशीहि नः सूनुमतः ॥५॥

5) O Fire, give to the giver a wealth full of hero-strengths enclosing us; intensify the force in us having with us the Son.

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SUKTA 25

अग्ने दिवः सूनुरसि प्रचेतास्तना पृथिव्या उत विश्ववेदाः ।
ऋधग्देवाँ इह यजा चिकित्वः ॥१॥

1) O Fire, thou art the son of heaven by the body of the earth, the conscious knower, even the omniscient. Sacrifice to each god in turn, O thou who knowest.

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अग्निः सनोति वीर्याणि विद्वान्त्सनोति वाजममृताय भूषन् ।
स नो देवाँ एह वह पुरुक्षो ॥२॥

2) Fire the knower wins the hero-energies, wins the plenitudes striving towards immortality. So do thou bring to us the gods, O giver of the manifold plenty.

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अग्निर्द्यावापृथिवी विश्वजन्ये आ भाति देवी अमृते अमूरः ।
क्षयन् वाजैः पुरुश्चन्द्रो नमोभिः ॥३॥

3) The Fire, free from all ignorance, illumines Earth and Heaven the divine and immortal mothers of all things; possessing all he is manifold in his delights by his plenitudes and his dispensations.

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अग्न इन्द्रश्च दाशुषो दुरोणे सुतावतो यज्ञमिहोप यातम् ।
अमर्धन्ता सोमपेयाय देवा ॥४॥

4) O Fire, and O Indra, here in the gated house of the giver who offers the wine, come to the sacrifice, gods unforgetting, for the drinking of the Soma-wine.

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अग्ने अपां समिध्यसे दुरोणे नित्यः सूनो सहसो जातवेदः ।
सधस्थानि महयमान ऊती ॥५॥

5) O Fire, thou shinest high, eternal in the house of the waters, O son of force, O knower of all things born, greatening under thy guard the worlds of thy session.

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SUKTA 26

वैश्वानरं मनसाग्निं निचाय्या हविष्मन्तो अनुषत्यं स्वर्विदम् ।
सुदानुं देवं रथिरं वसूयवो गीर्भी रण्वं कुशिकासो हवामहे ॥१॥

1) We the Kushikas, bringing the offering, desiring the Treasure, call by our words Fire, the universal godhead, discerning him by the mind, as the follower of the truth, who finds the world of the sun, the great giver, the divine and rapturous charioteer.

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तं शुभ्रमग्निमवसे हवामहे वैश्वानरं मातरिश्वानमुक्थ्यम् ।
बृहस्पतिं मनुषो देवतातये विप्रं श्रोतारमतिथिं रघुष्यदम् ॥२॥

2) We call to guard us that brilliant Fire, the universal godhead, who grows in the mother, the master of the word, the speaker and the hearer, for the human being's forming of the godhead, the illumined Seer, the Guest, the swift Traveller.

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अश्वो न कन्दञ्जनिभिः समिध्यते वैश्वानरः कुशिकेभिर्युगेयुगे ।
स नो अग्निः सुवीर्यं स्वश्व्यं दधातु रत्नममृतेषु जागृविः ॥३॥

3) As if the neighing Horse by the mothers, the universal godhead is kindled high by the Kushikas from generation to generation; may that Fire wakeful in the Immortals give to us the hero-strength and good power of the Horse and the ecstasy.

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प्र यन्तु वाजास्तविषीभिरग्नयः शुभे संमिश्लाः पृषतीरयुक्षत ।
बृहदुक्षो मरुतो विश्ववेदसः प्र वेपयन्ति पर्वताँ अदाभ्याः ॥४॥

4) Let them go forward, the plenitudes with the strengths, thy Fires; they have yoked the dappled mares mingled together to reach bliss and make the mountains tremble, before them the life-gods, omniscient, pouring the Vast, inviolable.

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अग्निश्रियो मरुतो विश्वकृष्टय आ त्वेषमुग्रमव ईमहे वयम् ।
ते स्वानिनो रुद्रिया वर्षनिर्णिजः सिंहा न हेषकतवः सुदानवः ॥५॥

5) The life-gods with their glory of fire, universal in the peoples,¹ we desire as our brilliant and forceful guard; great givers are they, thunderous and terrible, clothed as if in raiment of rain, they are like roaring lions.

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व्रातंव्रातं गणंगणं सुशस्तिभिरग्नेर्भामं मरुतामोज ईमहे ।
पृषदश्वासो अनवभ्रराधसो गन्तारो यज्ञं विदथेषु धीराः ॥६॥

6) Host upon host, troop upon troop with their proclaimings of the Fire we desire the luminous energy of the life-gods; they come to the sacrifice driving their dappled horses, their achievement cannot be taken from them, they are wise thinkers in the discoveries of knowledge.

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अग्निरस्मि जन्मना जातवेदा घृतं मे चक्षुरमृतं म आसन् ।
अर्कस्त्रिधातू रजसो विमानोऽजस्त्रो घर्मो हविरस्मि नाम ॥७॥

7) I am the Fire, I am from my birth the knower of all things born; light is my eye, in my mouth is immortality; I am the triple Ray, I am the measurer of the mid-world, I am the unceasing illumination, I am the offering.

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त्रिभिः पवित्रैरपुपोद्ध्यकँ हृदा मतिं ज्योतिरनु प्रजानन् ।
वर्षिष्ठं रत्नमकृत स्वधाभिरादिद् द्यावापृथिवी पर्यपश्यत् ॥८॥

8) He has purified through the three filters the Ray, following the thought with the heart he has reached knowledge of the light; he has created by the self-laws of his nature the supreme ecstasy and his sight has embraced earth and heaven.

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शतधारमुत्समक्षीयमाणं विपश्चितं पितरं वक्त्वानाम् ।
मेळिं मदन्तं पित्रोरुपस्थे तं रोदसी पिपृतं सत्यवाचम् ॥९॥

9) He is a fountain with a hundred streams that is never exhausted, with his illumined consciousness he is the father and accorder of all that must be spoken; he takes his rapture in the lap of the Father and Mother and earth and heaven fill him full, the speaker of truth.

SUKTA 27

प्र वो वाजा अभिद्यवो हविष्मन्तो घृताच्या ।
देवाञ्जिगाति सुम्नयुः ॥१॥

1) Forward move the luminous plenitudes bearing the offering with the ladle of light; the seeker of bliss travels to the gods.

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ईळे अग्निं विपश्चितं गिरा यज्ञस्य साधनम् ।
श्रुष्टीवानं धितावानम् ॥२॥

2) I pray by the word the Fire with its illumined consciousness, who accomplishes the sacrifice, who has the inspiration, who has the firm holding.

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अग्ने शकेम ते वयं यमं देवस्य वाजिनः ।
अति द्वेषांसि तरेम ॥३॥

3) O Fire, may we have the power to rein thee, the divine steed of swiftness, may we cross through the hostile forces.

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समिध्यमानो अध्वरेऽग्निः पावक ईड्यः ।
शोचिष्केशस्तमीमहे ॥४॥

4) Fire high-blazing in the rite of the path. Fire whom we must pray, who purifies, with his tresses of flame—him we desire.

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पृथुपाजा अमर्त्यो घृतनिर्णिक् स्वाहुतः ।
अग्निर्यज्ञस्य हव्यवाट् ॥५॥

5) He is the immortal, wide in might, clothed in raiment of light; well-fed with the oblation. Fire is the carrier of the offerings in the sacrifice.

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तं सबाधो यतस्त्रुच इत्था धिया यज्ञवन्तः ।
आ चकुरग्निमूतये ॥६॥

6) Assailed by the opponent the doers of sacrifice, setting to work the ladle, keeping the true thought, have made the Fire to guard them.

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होता देवो अमर्त्यः पुरस्तादेति मायया ।
विदथानि प्रचोदयन् ॥७॥

7) The immortal, the godhead, the Priest of the call goes in our front with his mage-wisdom, impelling the discoveries of knowledge.

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वाजी वाजेषु धीयतेऽध्वरेषु प्र णीयते ।
विप्रो यज्ञस्य साधनः ॥८॥

8) He is held as the Horse in the plenitudes, he is led along in the rites of the path, he is the illumined Seer who accomplishes the sacrifice.

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धिया चके वरेण्यो भूतानां गर्भमा दधे ।
दक्षस्य पितरं तना ॥९॥

9) He was made by the Thought, one Supreme;² it held the child of beings, the father of the Understanding in the body.³

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नि त्वा दधे वरेण्यं दक्षस्येळा सहस्कृत ।
अग्ने सुदीतिमुशिजम् ॥१०॥

10) The word of revelation born from the understanding sets thee within, one supreme, O thou forcefully created, O Fire, the perfect thinker and the aspirant.

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अग्निं यन्तुरमप्तुरमृतस्य योगे वनुषः ।
विप्रा वाजैः समिन्धते ॥११॥

11) Fire the swift in motion, who crosses through the waters, the illumined seers desiring to conquer in the union with the Truth set ablaze by the plenitudes.

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ऊर्जो नपातमघ्वरे दीदिवांसमुप द्यवि ।
अग्निमीळे कविकतुम् ॥१२॥

12) I pray Fire, the Seer-Will, the Son of Energy flaming out in heaven in the rite of the path.

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ईळेन्यो नमस्यस्तिरस्तमांसि दर्शतः ।
समग्निरिध्यते वृषा ॥१३॥

13) One to be prayed, to be worshipped with obeisance, one who sees⁴ through the darkness, the Fire is kindled high, the male of the herd.

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वृषो अग्निः समिध्यतेऽश्वो न देववाहनः ।
तं हविष्मन्त ईळते ॥१४॥

14) Mighty and male the Fire is kindled high, he is like a horse that carries the gods, him they pray who bring the offerings.

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वृषणं त्वा वयं वृषन् वृषणः समिधीमहि ।
अग्ने दीद्यतं बृहत् ॥१५॥

15) Thee, mighty and male, we male and mighty kindle high, O Bull of the herds, O Fire, and thou illuminest the Vast.

SUKTA 28

अग्ने जुषस्व नो हविः पुरोळाशं जातवेदः ।
प्रातःसावे धियावसो ॥१॥

1) O Fire, accept our offering, the frontal oblation in the dawn pressing of the wine, O knower of the births, O rich in thought.

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पुरोळा अग्ने पचतस्तुभ्यं वा धा परिष्कृतः ।
तं जुषस्व यविष्ठ्य ॥२॥

2) O Fire, for thee is the frontal offering prepared and dressed, that accept, O youthful god.

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अग्ने वीहि पुरोळाशमाहुतं तिरोअन्ह्यम् ।
सहसः सूनुरस्यध्वरे हितः ॥३॥

3) O Fire, come to⁵ the frontal offering that is cast to thee with the disappearance of day; O son of force, thou art established in the rite of the path.

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माध्यंदिने सवने जातवेदः पुरोळाशमिह कवे जुषस्व ।
अग्ने यह्वस्य तव भागधेयं न प्र मिनन्ति विदथेषु धीराः ॥४॥

4) In the noonday pressing of the wine, O seer, knower of all things born, accept the frontal offering. O Fire, the wise thinkers in their discoveries of knowledge impair not thy portion, who art the mighty one.

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अग्ने तृतीये सवने हि कानिषः पुरोळाशं सहसः सूनवाहुतम् ।
अथा देवष्वध्वरं विपन्यया धा रत्नवन्तममृतेषु जागृविम् ॥५॥

5) O Fire, in the third pressing also thou hast desire of the frontal offering cast to thee, O son of force; do thou by the illumination establish in the gods the pilgrim-sacrifice full of ecstasy and wakeful in the immortals.

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अग्ने वृधान आहुतिं पुरोळाशं जातवेदः ।
जुषस्व तिरोअह्नद्यम् ॥६॥

6) O Fire, increasing accept the frontal offering, the oblation cast with the disappearance of the day, O knower of all things born.

SUKTA 29

अस्तीदमधिमन्थनमस्ति प्रजननं कृतम् ।
एतां विश्पत्नीमा भराऽग्निं मन्थाम पूर्वथा ॥१॥

1) This is the churning out, this the bringing to birth that is done; bring the Queen of the peoples, let us churn out the Fire as of old.

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अरण्योर्निहितो जातवेदा गर्भ इव सुधितो गर्भिणीषु ।
दिदेदिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ॥२॥

2) The knower of all births is set in the two tinders, like an unborn child well-placed in the womb of the mothers, Fire who is to be prayed from day to day by men wakeful and bearing their offering.

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उत्तानायामव भरा चिकित्वान्त्सद्यः प्रवीता वृषणं जजान ।
अरुषस्तूपो रुशदस्य पाज इळायास्पुत्रो वयुनेऽजनिष्ट ॥३॥

3) Waking to knowledge bring him down in her lying supine; at once penetrated she has brought to birth the male of the

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herd: a ruddy pile of strength his might shines forth, the son of the Word of revelation is born in the manifestation of knowledge.

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इळायास्त्वा पदे वयं नाभा पृथिव्या अधि ।
जातवेदो नि धीमह्यग्ने हव्याय बोळ्हवे ॥४॥

4) We in the seat of the Word of revelation, on the navel-centre of the earth, set thee within, O knower of all things born, for the carrying of the oblations.

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मन्थता नरः कविमद्वयन्तं प्रचेतसममृतं सुप्रतीकम् ।
यज्ञस्य केतुं प्रथमं पुरस्तादग्निं नरो जनयता सुशेवम् ॥५॥

5) Churn out, O men, the seer who creates no duality, the immortal thinker and knower with his fair front; Fire who is the supreme intuition in the sacrifice, the blissful one, bring to birth in your front, O men.

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यदी मन्थन्ति बाहुभिर्वि रोचतेऽश्वो न वाज्यरुषो वनेष्वा ।
चित्रो न यामन्नश्विनोरनिवृतः परि वृणक्त्यश्मनस्तृणा दहन् ॥६॥

6) When they churn him out by the strength of their arms wide he shines, he is like a horse of swiftness, he is luminous in the woodlands; he is like a richly hued chariot in the journeying of the two riders, none can impede him; burning around the rocks he tears the grasses.

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जातो अग्नी रोचते चेकितानो वाजी विप्रः कविशस्तः सुदानुः ।
यं देवास ईड्यं विश्वविदं हव्यवाहमदधुरध्वरेषु ॥७॥

7) Agni when he is born shines waking to knowledge, he is the Horse, the illumined who is declared by the seers, the great giver, whom the gods have set in the pilgrim-sacrifices as the carrier of the offerings, the one to be prayed, the omniscient.

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सीद होतः स्व उ लोके चिकित्वान्त्सादया यज्ञं सुकृतस्य योनौ ।
देवावीर्देवान् हविषा यजास्यग्ने बृहद् यजमाने वयो धाः ॥८॥

8) Sit, O Priest of the call, in that world which is thy own waking to knowledge, accomplish the sacrifice in the native seat of deeds well done; manifesting the godheads⁶ thou sacrifices to the gods with the offering,—O Fire, found in the sacrificer the vast expansion.

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कृणोत धूमं वृषणं सखायोऽस्त्रेधन्त इतन वाजमच्छ ।
अयमग्निः पृतनाषाट् सुवीरो येन देवासो असहन्त दस्यून् ॥९॥

9) O Friends, create his mighty smoke, go with unerring steps towards the plenitude; this is the Fire conqueror in the battle, by whom the gods overcame the destroyers.

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अयं ते योनिर्ऋत्वियो यतो जातो अरोचथाः ।
तं जानन्नग्न आ सीदाऽथा नो वर्धया गिरः ॥१०॥

10) This is thy native seat where is the order of the Truth whence born thou shonest forth, know it and take there thy session, then give increase to our words.

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तनूनपादुच्यते गर्भ आसुरो नराशंसो भवति यद् विजायते ।
मातरिश्वा यदमिमीत मातरि वातस्य सर्गो अभवत् सरीमणि ॥११॥

11) A mighty child in the womb he is called the son of the body; when he is born he becomes one who voices the godhead: when as life who grows in the mother he has been fashioned in the mother he becomes a gallop of wind in his movement.

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सुनिर्मथा निर्मथितः सुनिधा निहितः कविः ।
अग्ने स्वध्वरा कृणु देवान् देवयते यज ॥१२॥

12) Churned out with the good churning the seer set Within with a perfect placing,—O Fire, make easy the paths of the sacrifice, offer sacrifice to the gods for the seeker of godhead.

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अजीजनन्नमृतं मर्त्यासोऽस्त्रेमाणं तरणिं वीळुजम्भम् ।
दश स्वसारो अग्रुवः समीचीः पुमांसं जातमभि सं रभन्ते ॥१३॥

13) Mortals have brought to birth the Immortal, Fire with his strong tusk, the unfailing deliverer.⁷ The ten sisters who move as companions passion over the male that is born.

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प्र सप्तहोता सनकादरोचत मातुरुपस्थे यदशोचदूघनि ।
न नि मिषति सुरणो दिवेदिवे यदसुरस्य जठरादजायत ॥१४॥

14) He shone out from the eternal with his seven priests of the call when he blazed on the lap of the mother, in her bosom of plenty. He is full of joy and closes not his eyes from day to day, once he has been born from the belly of the Almighty One.

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अमित्रायुधो मरुतामिव प्रयाः प्रथमजा ब्रह्मणो विश्वमिद् विदुः ।
द्युम्नवद् ब्रह्म कुशिकास एरिर एकएको दमे अग्निं समीधिरे ॥१५॥

15) Fighting down the unfriendly powers like the marching hosts of the life-gods the first-born of the Word come to know all that is: the Kushikas have sent forth the luminous word, one by one they have kindled the Fire in the house.

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यदद्य त्वा प्रयति यज्ञे अस्मिन् होतश्चिकित्वोऽवृणीमहीह ।
ध्रुवमया ध्रुवमुताशमिष्ठाः प्रजानन् विद्वाँ उप याहि सोमम् ॥१६॥

16) Because here today in the going forward of this sacrifice we have chosen thee, O Priest of the call, O thou who wakest to knowledge, thou hast moved to the Permanent, thou hast achieved by thy toil the Permanent; knowing, come as one possessed of knowledge to the Soma-wine.

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Vamadeva Gautama

SUKTA 1

त्वं ह्यग्ने सदमित् समन्यवो देवासो देवमरतिं न्येरिर इति कत्वा न्येरिरे ।
अमर्त्यं यजत मर्त्येष्वा देवमादेवं जनत प्रचेतसं विश्वमादेवं जनत प्रचेतसम् ॥१॥

1) Thee, O Fire, ever with one passion the gods have sent inwards, the divine Traveller;¹ with the will they sent thee in; O master of sacrifice, they brought to birth the immortal in mortals, the divine who brings in the divinity, the conscious thinker, they brought to birth the universal who brings in the divinity, the conscious thinker.

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स भ्रातरं वरुणमग्न आ ववृत्स्व देवाँ अच्छा सुमती यज्ञवनसं ज्येष्ठं यज्ञवनसम् ।
ऋतावानमादित्यं चर्षणीधृतं राजानं चर्षणीधृतम् ॥२॥

2) Then do thou, O Fire, turn towards the godheads with the right thinking Varuna, thy brother who delights in the sacrifice, the eldest who delights in the sacrifice,—even him who keeps the truth, son of the infinite Mother who upholds seeing-men, the king who upholds seeing-men.

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सखे सखायमभ्या ववृत्स्वाशुं न चकं रथ्येव रंह्यास्मभ्यं दस्म रंह्या ।
अग्ने मृळीकं वरुणे सचा विदो मरुत्सु विश्वभानुषु ।
तोकाय तुजे शुशुचान शं कृध्यस्मभ्यं दस्म शं कृधि ॥३॥

3) O Friend, turn towards and to us in his motion the Friend as two rapid chariot-horses turn a swift wheel, for us, O strong worker, like galloping horses; O Fire, mayst thou be with us and find for us bliss in Varuna and in the Life-powers who carry the universal light; for the begetting of the Son, O thou flaming into lustre, create for us peace, for us, O strong worker, create the peace.

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त्वं नो अग्ने वरुणस्य विद्वान् देवस्य हेळोऽव यासिसीष्ठाः ।
यजिष्ठो वह्नितमः शोशुचानो विश्वा द्वेषांसि प्र मुमुग्ध्यस्मत् ॥४॥

4) Do thou, O Fire, for thou knowest, labour away from us the wrath of divine Varuna; flaming into lustre, strongest to sacrifice, mightiest to bear, unloose from us all hostile powers.

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स त्वं नो अग्नेऽवमो भवोती नेदिष्ठो अस्या उषसो व्युष्टौ ।
अव यक्ष्व नो वरुणं रराणो वीहि मृळीकं सुहवो न एधि ॥५॥

5) Do thou, O Fire, be most close to us with thy protection, be most near in the dawning of this dawn: rejoicing in us put away from us Varuna² by the sacrifice; reach the bliss, be ready to our call.

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अस्य श्रेष्ठा सुभगस्य संदृग् देवस्य चित्रतमा मर्त्येषु ।
शुचि घृतं न तप्तमघ्न्यायाः स्पार्हा देवस्य मंहनेव धेनोः ॥६॥

6) Most glorious is the vision of this Godhead, most richly bright in mortals; as if the pure and warm butter of the

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milch-cow that cannot be slain, her desirable gift is the vision of the Godhead.³

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त्रिरस्य ता परमा सन्ति सत्या स्पार्हा देवस्य जनिमान्यग्नेः ।
अनन्ते अन्तः परिवीत आगाच्छुचिः शुको अर्यो रोरुचानः ॥७॥

7) Three are they, his supreme truths, the desirable births of the divine Fire; within in the infinite he is spread wide everywhere and has come to us pure and brilliant and noble, shining in his beauty.⁴

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स दूतो विश्वेदभि वष्टि सद्या होता हिरण्यरथो रंसुजिह्वः ।
रोहिदश्वो वपुष्यो विभावा सदा रण्वः पितुमतीव संसत् ॥८॥

8) He is a messenger, a Priest of the call, whose yearning is towards all the planes, golden is his chariot, red are his horses, ecstatic his tongue of flame, beautiful his body,⁵ wide his lustre, ever is he rapturous like a banquet hall full of the wine.⁶

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स चेतयन्मनुषो यज्ञबन्धुः प्र तं मह्या रशनया नयन्ति ।
स क्षेत्यस्य दुर्यासु साधन् देवो मर्तस्य सधनित्वमाप ॥९॥

9) He makes men conscious of the knowledge and is the friend of their sacrifice; they lead him on with a mighty cord; he

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dwells in the gated house of the being accomplishing his aims; divine, he accepts companionship in the riches of the mortal.

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स तू नो अग्निर्नयतु प्रजानन्नच्छा रत्नं देवभक्तं यदस्य ।
धिया यद् विश्वे अमृता अकृण्वन् द्यौष्पिता जनिता सत्यमुक्षन् ॥१०॥

10) Let this Fire taking knowledge of all things lead us towards the ecstasy. That is enjoyed by the Gods, which all the immortals created by the thought and Father Heaven was its begetter raining the truth.⁷

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स जायत प्रथमः पस्त्यासु महो बुध्ने रजसो अस्य योनौ ।
अपादशीर्षा गुहमानो अन्ताऽऽयोयुवानो वृषभस्य नीळे ॥११॥

11) He was born first and supreme in the Rivers,⁸ in the foundation of the vast mid-world, in his native seat; without head, without feet, concealing his two ends he joins them in the lair of the Bull.⁹

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प्र शर्ध आर्त प्रथमं विपन्याँ ऋतस्य योना वृषभस्य नीळे ।
स्पार्हो युवा वपुष्यो विभावा सप्त प्रियासोऽजनयन्त वृष्णे ॥१२॥

12) He came forth with a vibrancy of light, the first and supreme force, in the native seat of Truth, in the lair of the Bull, desirable and young and beautiful of body¹⁰ and wide in lustre; the seven Beloved brought him to birth for the Bull.¹¹

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अस्माकमत्र पितरो मनुष्या अभि प्र सेदुर्ऋतमाशुषाणाः ।
अश्मव्रजाः सुदुधा वव्रे अन्तरुदुस्त्रा आजन्नुषसो हुवानाः ॥१३॥

13) Here, our human fathers went forward on their way towards the Truth desiring to possess it; they drove upwards the luminous ones, the good milk-cows in their stone (rocky) pen within the hiding cave, calling to the Dawns.¹²

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ते मर्मृजत ददृवांसो अद्रिं तदेषामन्ये अभितो वि वोचन् ।
पश्वयन्त्रासो अभि कारमर्चन् विदन्त ज्योतिश्चकृपन्त धीभिः ॥१४॥

14) They rent the hill, they made themselves bright and pure, others around them proclaimed that work of theirs; drivers of the herd,¹³ they sang the chant of illumination to the Doer of the work; they found the Light, they shone with their thoughts.¹⁴

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ते गव्यता मनसा दृध्रमुब्धं गा येमानं परि षन्तमद्रिम् ।
दृळ्हं नरो वचसा दैव्येन व्रजं गोमन्तमुशिजो वि वव्रुः ॥१५॥

15) By a mind seeking the Rays they rent the firm massed hill which encircled and repressed the shining herds; men desiring laid open the strong pen full of the Ray-Cows by the divine word.

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ते मन्वत प्रथमं नाम धेनोस्त्रिः सप्त मातुः परमाणि विन्दन् ।
तज्जानतीरभ्यनूषत व्रा आविर्भुवदरुणीर्यशसा गोः ॥१६॥

16) They meditated¹⁵ on the first name of the Milk-cow, they discovered the thrice seven supreme planes¹⁶ of the mother; That knowing the herds lowed towards it, the ruddy Dawn became manifest by the glory of the Cow of Light.

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नेशत् तमो दुधितं रोचत द्यौरुद् देव्या उषसो भानुरर्त ।
आ सूर्यो बृहतस्तिष्ठदज्राँ ऋजु मर्तेषु वृजिना च पश्यन् ॥१७॥

17) The darkness was wounded and vanished, Heaven shone out, up arose the light of the divine Dawn, the Sun entered into the fields of the Vast, looking on the straight and crooked things in mortals.

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आदित् पश्चा बुबुधाना व्यख्यन्नादिद् रत्नं धारयन्त द्युभक्तम् ।
विश्वे विश्वासु दुर्यासु देवा मित्र धिये वरुण सत्यमस्तु ॥१८॥

18) Then, indeed, they awoke and saw all behind and wide around them,¹⁷ then, indeed, they held the ecstasy that is enjoyed in heaven. In all gated houses were all the gods. O Mitra, O Varuna, let there be the Truth for the Thought.

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अच्छा वोचेय शुशुचानमग्निं होतारं विश्वभरसं यजिष्ठम् ।
शुच्यूधो अतृणन्न गवामन्धो न पूतं परिषिक्तमंशोः ॥१९॥

19) May my speech be towards the upblazing Fire, the Priest of the call, the bringer of all things, strong to sacrifice. It is as if one drank from the pure udder of the cows of light, the purified juice of the Plant of Delight poured on all sides.

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विश्वेषामदितिर्यज्ञियानां विश्वेषामतिथिर्मानुषाणाम् ।
अग्निर्देवानामव आवृणानः सुमृळीको भवतु जातवेदाः ॥२०॥

20) The indivisibility of all the gods, the guest of all human beings, may the Fire draw to us the protection of the gods and be blissful to us, the knower of all things born.

SUKTA 2

यो मर्त्येष्वमृत ऋतावा देवो देवेष्वरतिर्निघायि ।
होता यजिष्ठो मह्ना शुचध्यै हव्यैरग्निर्मनुष ईरयध्यै ॥१॥

1) He who is immortal in mortals and with him is the Truth,

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who is the God in the gods, the Traveller,¹⁸ has been set within as the Priest of the call, most strong for sacrifice, to blaze out with the might of his flame, to give men speed on the way by the power of their offerings.

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इह त्वं सूनो सहसो नो अद्य जातो जाताँ उभयाँ अन्तरग्ने ।
दूत ईयसे युयुजान ऋष्व ऋजुमुष्कान् वृषणः शुकांश्च ॥२॥

2) O Son of Force, here today art thou born for us and movest as a messenger between those born of both the Births yoking, O sublime Flame, thy males straight and massive and bright in lustre.

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अत्या वृधस्नू रोहिता घृतस्नू ऋतस्य मन्ये मनसा जविष्ठा ।
अन्तरीयसे अरुषा युजानो युष्मांश्च देवान् विश आ च मर्तान् ॥३॥

3) I hold in thought with my mind thy two red gallopers of the Truth, swiftest, raining increase, raining light; yoking the ruddy-shining pair thou movest between you Gods and the mortal peoples.

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अर्यमणं वरुणं मित्रमेषामिन्द्राविष्णू मरुतो अश्विनोत ।
स्वश्वो अग्ने सुरथः सुराघा एदु वह सुहविषे जनाय ॥४॥

4) Aryaman for them and Mitra and Varuna, Indra, Vishnu and the Maruts and the Ashwins do thou well-horsed, well-charioted, great in the joy of achievement, bring now, O Fire, for the giver of good offerings.

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गोमाँ अग्नेऽविमाँ अश्वी यज्ञो नृवत्सखा सदमिदप्रमृष्यः ।
इळावाँ एषो असुर प्रजावान् दीर्घो रयिः पृथुबुघ्नः सभावान् ॥५॥

5) O Fire, ever inviolable is this sacrifice and with it is the Cow, the Sheep and the Horse, it is like a human friend,¹⁹ and

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with it, O mighty Lord, are the word and the offspring; it is a long felicity of riches with a wide foundation, and with it is the hall.

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यस्त इध्मं जभरत् सिष्विदानो मूर्धानं वा ततपते त्वाया ।
भुवस्तस्य स्वतवाँ पायुरग्ने विश्वस्मात् सीमघायत उरुष्य ॥६॥

6) To him who brings to thee thy fuel with the sweat of his labour and heats his head with thee, be a protector in thy self-strength, O Fire, and guard him from all around that would do him evil.

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यस्ते भरादन्नियते चिदन्नं निशिषन्मन्द्रमतिथिमुदीरत् ।
आ देवयुरिनघते दुरोणे तस्मिन् रयिर्ध्रुवो अस्तु दास्वान् ॥७॥

7) He who when thou desirest thy food brings thy food to thee, who whets thy flame and sends upwards the rapturous guest, he who as seeker of the godhead kindles thee in his gated house, in him may there be the abiding and bounteous riches.

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यस्त्वा दोषा य उषसि प्रशंसात् प्रियं वा त्वा कृणवते हविष्मान् ।
अश्वो न स्वे दम आ हेम्यावान् तमंहसः पीपरो दाश्वांसम् ॥८॥

8) He who in the dusk, he who in the dawn would give expression to thee, or bringing his offering makes thee a beloved friend, as the Horse with golden trappings in his own home mayst thou carry that giver beyond the evil.

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यस्तुभ्यमग्ने अमृताय दाशद् दुवस्त्वे कृणवते यतस्त्रुक् ।
न स राया शशमानो वि योषन्नैनमंहः परि वरदघायोः ॥९॥

9) He who gives to thee, O Fire, to the Immortal, and does in thee the work outstretching the Ladle, may he not in his labour be divorced from the riches, let not the sin of one who would do evil surround him.

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यस्य त्वमग्ने अघ्वरं जुजोषो देवो मर्तस्य सुधितं रराणः ।
प्रीतेदसद्धोत्रा सा यविष्ठाऽसाम यस्य विधतो वृधासः ॥१०॥

10) He in whose pilgrim-rite thou takest pleasure and, divine, takest delight in the well-founded work of a mortal, may the Power of the Call be pleased with him, O most young Fire, of whom worshipping may we bring about the increase.

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चित्तिमचित्तिं चिनवद् वि विद्वान् पृष्ठेव वीता वृजिना च मर्तान् ।
राये च नः स्वपत्याय देव दितिं च रास्वादितिमुरुष्य ॥११॥

11) Let the knower discriminate the Knowledge and the Ignorance, the straight open levels and the crooked that shut in mortals; O God, for the riches, for the right birth of the Son,²⁰ lavish on us the finite and guard the Infinite.²¹

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कविं शशासुः कवयोऽदब्धा निधारयन्तो दुर्यास्वायोः ।
अतस्त्वं दृश्याँ अग्न एतान् पडि्भः पश्येरद्भुताँ अर्य एवैः ॥१२॥

12) Seers unconquered proclaimed the seer, they established him²² within in the gated house of the human being. Then, O Flame, mayst thou reach with thy journeying feet and, exalted, see those transcendent²³ ones who must come into our vision.²⁴

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त्वमग्ने वाघते सुप्रणीतिः सुतसोमाय विधते यविष्ठ ।
रत्नं भर शशमानाय घृष्वे पृथु श्चन्द्रमवसे चर्षणिप्राः ॥१३॥

13) O Fire, ever most young, mayst thou giving thy good leading to the singer of the word who has pressed the wine and performed the sacrifice, bring to him in his labour, luminous one, an ecstasy wide in its delight, filling the seeing man for his safeguard.

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अधा ह यद् वयमग्ने त्वाया पडि्भर्हस्तेभिश्चकृमा तनूभिः ।
रथं न कन्तो अपसा भुरिजोर्ऋतं येमुः सुध्य आशुषाणाः ॥१४॥

14) O Fire, as we have done with our hands, with our feet, with our bodies in our desire of thee, like men who make a chariot with the toil of their two arms, so, the wise thinkers have laboured out the Truth and possess it.²⁵

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अधा मातुरुषसः सप्त विप्रा जायेमहि प्रथमा वेधसो नृन् ।
दिवस्पुत्रा अङ्गिरसो भवेमाऽद्रिं रुजेम धनिनं शुचन्तः ॥१५॥

15) Now may we be born as the seven illumined seers of the Dawn, the mother, supreme creators creating the Gods within us; may we become the Angirasas, sons of Heaven and, shining with light, break the hill that has within it the riches.

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अधा यथा नः पितरः परासः प्रत्नासो अग्न ऋतमाशुषाणाः ।
शुचीदयन् दीधितिमुक्थशासः क्षामा भिन्दन्तो अरुणीरप व्रन् ॥१६॥

16) Now, too, O Fire, even as our supreme and ancient fathers, desiring to possess the Truth, speakers of the word, reached the very purity, reached the splendour of the Light;²⁶ as they broke through the earth and uncovered the ruddy herds.

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सुकर्माणः सुरुचो देवयन्तोऽयो न देवा जनिमा घमन्तः ।
शुचन्तो अग्निं ववृधन्त इन्द्रमूर्वं गव्यं परिषदन्तो अग्मन्॥१७॥

17) Perfect in action, perfect in lustre, desiring the godhead, becoming gods, they smelted and forged the Births as one forges iron, flaming with light they made the Fire to grow, surrounding Indra they reached the wide mass of the Ray-Cows.

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आ यूथेव क्षुमति पश्वो अरुयद् देवानां यज्जनिमान्त्युग्र ।
मर्तानां चिदुर्वशीरकृप्रन् वृधे चिदर्य उपरस्यायोः ॥१८॥

18) There was seen as if herds of the Cows in an opulent place, that which, seen near, was the birth of the gods,²⁷ O Forceful Fire; they both illumined the widenesses²⁸ of mortals and were aspirants²⁹ for the growth of the higher being.

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अकर्म ते स्वपसो अभूम ऋतमवस्त्रन्नुषसो विभातीः ।
अनूनमग्निं पुरुधा सुश्चन्द्रं देवस्य मर्मृजतश्चारु चक्षुः ॥१९॥

19) For thee we worked and became perfect in our works, the Dawn shone out and illumined the Truth; we lit the unstinted Fire in the multitude of its kinds, in the fullness of his delight, brightening the beautiful eye of the Godhead.

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एता ते अग्न उचथानि वेधोऽवोचाम कवये ता जुषस्व ।
उच्छोचस्व कृणुहि वस्यसो नो महो रायः पुरुवार प्र यन्धि ॥२०॥

20) These are the utterances, O creator, O Fire, we have spoken to thee the seer, in them take pleasure. Flame upwards, make us move full of possessions; O thou of many boons, give us the Great Riches.

SUKTA 3

आ वो राजानमध्वरस्य रुद्रं होतारं सत्ययजं रोदस्योः ।
अग्निं पुरा तनयित्नोरचित्ताद्धिरण्यरुपमवसे कृणुध्वम् ॥१॥

1) Create for yourselves the King of the pilgrim-rite, the Terrible, the Priest of the invocation who wins by sacrifice the Truth in earth and heaven,³⁰ create Fire golden in his

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form for your protection before the outspreading of the Ignorance.³¹

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अयं योनिश्चकृमा यं वयं ते जायेव पत्य उशती सुवासाः ।
अर्वाचीनः परिवीतो नि षीदेमा उ ते स्वपाक प्रतीचीः ॥२॥

2) This is thy seat which we have made for thee, even as, desiring, a wife richly robed for her lord; thou art turned towards us and wide-extended around, sit here within: O once far distant Fire,³² these are fronting thee.

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आशृण्वते अदृपिताय मन्म नृचक्षसे सुमृळीकाय वेधः ।
देवाय शस्तिममृताय शंस ग्रावेव सोता मधुषुद् यमीळे ॥३॥

3) O ordinant of sacrifice, to Fire that hears, inviolate, the strong in vision, the happy, the immortal Godhead speak the Thought, the word expressing him, whom I pray as with the voice of the stone of the pressing when it presses out the honey-wine.

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त्वं चिन्नः शम्या अग्ने अस्या ऋतस्य बोध्यृतचित् स्वाधीः ।
कदा त उक्था सधमाद्यानि कदा भवन्ति सख्या गृहे ते ॥४॥

4) Thou, too, O Fire, turn towards our labour, become aware of this word, in perfect answer of thy thought, Truth-Conscious, become aware of the Truth. When shall there be thy utterances that share in our ecstasy, when thy acts of companionship in the house?

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कथा ह तद् वरुणाय त्वमग्ने कथा दिवे गर्हसे कन्न आगः ।
कथा मित्राय मीळ्हुषे पृथिव्यै ब्रवः कदर्यम्णे कद् भगाय ॥५॥

5) How dost thou blame it, O Fire, to Varuna, to Heaven, what is that sin we have done? How wouldst thou speak of us to Mitra, the bountiful, how to earth? What wilt thou say to Aryaman, what to Bhaga?

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कद् धिष्ण्यासु वृधसानो अग्ने कद् वाताय प्रतवसे शुभंये ।
परिज्मने नासत्याय क्षे ब्रवः कदग्ने रुद्राय नृघ्ने ॥६॥

6) What, O Fire, growing in thy abodes, wouldst thou say for us, what to the wind most forceful, to the seeker of the Good, the all-pervading, to the lord of the journey, to the earth? What, O Fire, to Rudra the slayer of men?

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कथा महे पुष्टिंभराय पूष्णे कद् रुद्राय सुमखाय हविर्दे ।
कद् विष्णव उरुगायाय रेतो ब्रवः कदग्ने शरवे बृहत्यै ॥७॥

7) How wilt thou speak of us to Pushan, the mighty bringer of increase, what to Rudra great in sacrifice, giver of the offering? What seed of things to wide-striding Vishnu, or what, O Fire, to vast doom?

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कथा शर्धाय मरुतामृताय कथा सूरे बृहते पृच्छयमानः ।
प्रति ब्रवोऽदितये तुराय साधा दिवो जातवेदश्चिकित्वान् ॥८॥

8) How when they question thee wouldst thou answer to the host of the Life-Gods in their Truth, or to the Sun in his vastness, to the mother indivisible, to the swift traveller? O knower of all things born, thou knowest the Heaven, for us accomplish.

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ऋतेन ऋतं नियतमीळ आ गोरामा सचा मधुमत् पक्वमग्ने ।
कृष्णा सती रुशता धासिनैषा जामर्येण पयसा पीपाय ॥९॥

9) I ask for the truth governed by the Truth, together the unripe things of the Cow of light and that of her which is sweet and ripe, O Fire. Even black of hue, she nourishes with a luminous supporting, with a kindred milk.³³

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ऋतेन हि ष्मा वृषभश्चिदक्तः पुमाँ अग्निः पयसा पृष्ठ्येन ।
अस्पन्दमानो अचरद् वयोधा वृषा शुकं दुदुहे पृश्निरुधः ॥१०॥

10) For the Fire the Bull, the Male, is inundated with the Truth, with milk of the heights: unstirred he ranges abroad establishing the wideness, the dappled Bull has milked out the bright udder.

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ऋतेनाद्रिं व्यसन् भिदन्तः समङगिरसो नवन्त गोभिः ।
शुनं नरः परि षदन्नुषासमाविः स्वरभवज्जाते अग्नौ ॥११॥

11) By the Truth the Angiras-seers broke the hill, they parted it asunder, they moved³⁴ together with the Ray-Cows; men sat happily around Dawn, the Sun-world³⁵ was manifested when the Fire was born.³⁶

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ऋतेन देवीरमृता अमृक्ता अर्णोभिरापो मधुमद्भिरग्ने ।
वाजी न सर्गेषु प्रस्तुभानः प्र सदमित् स्त्रवितवे वधन्युः ॥१२॥

12) By the Truth the divine and immortal, inviolate Waters with their honied floods, like a steed of swiftness pressing forward³⁷ in its gallopings, raced ever on to their flow.

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मा कस्य यक्षं सदमिद्भुरो गा मा वेशस्य प्रमिनतो मापेः ।
मा भ्रातुरग्ने अनृजोर्ऋणं वेर्मा सख्युर्दक्षं रिपोर्भुजेम ॥१३॥

13) Mayst thou never pass over to the Power³⁸ of one who is a thief, or of a neighbour or one intimate who would do us injury,³⁹ mayst thou not incur the debt of a brother who is crooked, may we not suffer by evil thought from⁴⁰ friend or foe.

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रक्षा णो अग्ने तव रक्षणेभी रारक्षाणः सुमख प्रीणानः ।
प्रति ष्फुर वि रुज वीड्वंहो जहि रक्षो महि चिद् वावृधानम् ॥१४॥

14) O Fire, strong in sacrifice, protect us ever guarding us with thy keepings, taking pleasure in us; burst out in flame, break the strong evil, slay the (Rakshasa) demon even when he is increasing into greatness.

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एभिर्भव सुमना अग्ने अर्कैरिमान्त्स्पृश मन्मभिः शूर वाजान् ।
उत ब्रह्माण्यङगिरो जुषस्व सं ते शस्तिर्देववाता जरेत ॥१५॥

15) O Fire, become great of mind by these hymns of illumination, by our thinkings touch these plenitudes, O heroic Flame, so take joy in the words of knowledge, O Angiras, let our speech expressing thee come close to thee, enjoyed by the gods.

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एता विश्वा विदुषे तुभ्यं वेधो नीथान्यग्ने निण्या वचांसि ।
निवचना कवये काव्यान्यशंसिषं मतिभिर्विप्र उक्थैः ॥१६॥

16) Thus have I, an illumined sage, by my thoughts and utterances spoken to thee, who knowest, O Fire, O creator, secret words of guidance, seer-wisdoms that speak out their sense to the seer.⁴¹

SUKTA 4

कृणुष्व पाजः प्रसितिं न पृथ्वीं याहि राजेवामवाँ इभेन ।
तृष्वीमनु प्रसितिं द्रूणानोऽस्तासि विध्य रक्षसस्तपिष्ठैः ॥१॥

1) Make thy mass like a wide marching, go like a king full of

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strength with his following, running in the rapid passage of thy march; thou art the Archer, pierce the demons with thy most burning shafts.

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तव भ्रमास आशुया पतन्त्यनु स्पृश धृषता शोशुचानः ।
तपूंष्यग्ने जुह्वा पतङ्गानसंदितो वि सृज विष्वगुल्काः ॥२॥

2) Swiftly rush thy wanderings; blazing up follow and touch with thy violence; O Fire, spread by thy tongue thy burning heats and thy winged sparks; unleashed, scatter on every side thy meteors.

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प्रति स्पशो वि सृज तूर्णितमो भवा पायुर्विशो अस्या अदब्धः ।
यो नो दूरे अधशंसो यो अन्त्यग्ने माकिष्टे व्यथिरा दधर्षीत् ॥३॥

3) Swiftest to act, spread abroad thy scouts to their places, and become the indomitable protector of this being: he who would bring evil by speech against us from afar or one from near, let not any such bringer of anguish do violence to thee, O Fire!

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उदग्ने तिष्ठ प्रत्या तनुष्व न्यमित्राँ ओषतात् तिग्महेते ।
यो नो अरातिं समिधान चके नीचा तं धक्ष्यतसं न शुष्कम् ॥४॥

4) Arise, O Fire, spread out towards us, consume utterly the unfriendly, O sharp-missiled Flame; O high-kindled! whoever has done enmity against us burn him down like a dry log.

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ऊर्ध्वो भव प्रति विध्याध्यस्मदाविष्कृणुष्व दैव्यान्यग्ने ।
अव स्थिरा तनुहि यातुजूनां जामिमजामिं प्र मृणीहि शत्रून् ॥५॥

5) High-uplifted be, piercing through reveal in us the things divine, O Fire; lay low what the demon forces⁴² have established: companion or single, crush the foe.

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स ते जानाति सुमतिं यविष्ठ य ईवते ब्रह्मणे गातुमैरत् ।
विश्वान्यस्मै सुदिनानि रायो द्युम्नान्यर्यो वि दुरो अभि द्यौत् ॥६॥

6) He knows thy right-mindedness, O youngest of the Gods, who hastens the journey⁴³ for the Word in its march. For him the high doer of works has made to shine about his doors all brightness of the day, all treasures and splendours of the light.

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सेदग्ने अस्तु सुभगः सुदानुर्यस्त्वा नित्येन हविषा य उक्थैः ।
पिप्रीषति स्व आयुषि दुरोणे विश्वेदस्मै सुदिना सासदिष्टिः ॥७॥

7) May he, O Fire, be fortunate and munificent who with the eternal offering, who with his utterances, seeks to satisfy thee in his own life, in his gated house; may there be for him all brightnesses of the day, may such be his sacrificing.⁴⁴

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अर्चामि ते सुमतिं धोष्यर्वाक् सं ते वावाता जरतामियं गीः ।
स्वश्वास्त्वा सुरथा मर्जयेमाऽस्मे क्षत्राणि धारयेरनु द्यून् ॥८॥

8) I make to shine thy right thought in me, may this word diffused in its peal approach close to thee. Rich in horses and chariots may we make all bright and pure for thee, mayst thou hold up thy mights in us from day to day.

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इह त्वा भूर्या चरेदुप त्मन् दोषावस्तर्दीदिवांसमनु द्यून् ।
कीळन्तस्त्वा सुमनसः सपेमाऽभि द्युम्ना तस्थिवांसो जनानाम् ॥९॥

9) Here in this world should one largely act from one's self in the presence of thee as day by day thou shinest out in morn and in dusk: right-minded may we touch thee as we play, taking our stand on the luminous inspirations⁴⁵ of men.

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यस्त्वा स्वश्वः सुहिरण्यो अग्न उपयाति वसुमता रथेन ।
तस्य त्राता भवसि तस्य सखा यस्त आतिथ्यमानुषग् जुजोषत् ॥१०॥

10) He who comes to thee, O Fire, with strong horses, with fine gold, with his chariot full of riches, thou becomest his deliverer, his friend and comrade,—he who takes joy in thy uninterrupted guesthood.

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महो रुजामि बन्धुता वचोभिस्तन्मा पितुर्गोतमादन्वियाय ।
त्वं नो अस्य वचसश्चिकिद्धि होतर्यविष्ठ सुकतो दमूनाः ॥११॥

11) I break great ones by my words, by my friendship with thee; that came down to me from Gotama, my father: domiciled in the house do thou become conscious of this word of ours, O youngest God! O Priest of the call! O strong Will!

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अस्वप्नजस्तरणयः सुशेवा अतन्द्रासोऽवृका अश्रमिष्ठाः ।
ते पायवः सध्रयञ्चो निषद्याऽग्ने तव नः पान्त्वमूर ॥१२॥

12) Undreaming, ever in movement, blissful, undrowsing, untorn, untired may thy guardian powers sitting linked together guard us, O thou untouched by ignorance, O Fire!

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ये पायवो मामतेयं ते अग्ने पश्यन्तो अन्धं दुरितादरक्षन् ।
ररक्ष तान्त्सुकृतो विश्ववेदा दिप्सन्त इद् रिपवो नाह देभुः ॥१३॥

13) Thy guardian powers, O Fire, which protected the son of Mamata from evil, for they saw and he was blind, omniscient guarded them in their good work; the foe who would have hurt them could not hurt.

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त्वया वयं सधन्यस्त्वोतास्तव प्रणीत्यश्याम वाजान् ।
उभा शंसा सूदय सत्यतातेऽनुष्ठुया कृणुह्यह्रयाण ॥१४॥

14) By thee as thy companions, guarded by thee, by thy leading, may we win the plenitudes; impel to their way both annunciations, O builder of Truth: straightway, confident, create.

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अया ते अग्ने समिधा विधेम प्रति स्तोमं शस्यमानं गृभाय ।
दहाशसो रक्षसः पाह्यस्मान् द्रुहो निदो मित्रमहो अवद्यात् ॥१५॥

15) With the fuel may we do thee worship, O Fire, accept the hymn which we utter, burn the demons who speak not the word of blessing, guard us from the doer of harm, from the censurer and his blame, O friendly Light!

SUKTA 5

वैश्वानराय मीळ्हुषे सजोषाः कथा दाशेमाग्नये बृहद् भाः ।
अनूनेन बृहता वक्षथेनोप स्तभायदुपमित्र रोधः ॥१॥

1) How should we give, one in our joy in him, vast in light,⁴⁶ to the bounteous Universal Fire? With his vast and ample upbearing he props up the firmament like a pillar.

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मा निन्दत य इमां मह्यं रातिं देवो ददौ मर्त्याय स्वधावान् ।
पाकाय गृत्सो अमृतो विचेता वैश्वानरो नृतमो यह्वो अग्निः ॥२॥

2) Blame not him who in his self-law has given this gift, divine to me the mortal, the wise to the ignorant, the immortal, the wide in consciousness, the most strong and mighty Universal Fire.

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साम द्विबर्हा महि तिग्मभृष्टिः सहस्त्ररेता वृषभस्तुविष्मान् ।
पदं न गोरपगूळ्हं विविद्वानग्निर्मह्यं प्रेदु वोचन्मनीषाम् ॥३॥

3) In his twofold mass⁴⁷ may the puissant Bull with his thousandfold seed, with his keen blaze discovering the great Possession, the deeply hidden seat of the Cow, declare to me that Mind of wisdom.

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प्र ताँ अग्निर्बभसत् तिग्मजम्भस्तपिष्ठेन शोचिषा यः सुराधाः ।
प्र ये मिनन्ति वरुणस्य धाम प्रिया मित्रस्य चेततो ध्रुवाणि ॥४॥

4) May the Fire sharp-tusked with his most burning flame of light, he who is full of felicity,⁴⁸ consume them, they who impair the domain of Varuna and the beloved and abiding things of Mitra the conscious knower.

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अभ्रातरो न योषणो व्यन्तः पतिरिपो न जनयो दुरेवाः ।
पापासः सन्तो अनृता असत्या इदं पदमजनता गभीरम् ॥५॥

5) Going they go on their way like women who have no brothers, like wives⁴⁹ with evil movements who do hurt to⁵⁰ their lord, sinful are they, untrue and full of falsehood, who brought into being this profound plane.

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इदं मे अग्ने कियते पावकाऽमिनते गुरुं भारं न मन्म ।
बृहद् दधाथ धृषता गभीरं यह्वं पृष्ठं प्रयसा सप्तधातु ॥६॥

6) For me who howso small, impair not the heavy burden of this thought, O purifying Fire, uphold with the violence of thy delight this vast and profound and mighty sevenfold plane.⁵¹

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तमिन्न्वेव समना समानमभि कत्वा पुनती धीतिरश्याः ।
ससस्य चर्मन्नधि चारु पृश्नेरग्रे रुप आरुपितं जबारु ॥७॥

7) Him now may the purifying Thought reach and possess by the will, like attaining to its like, in the movement⁵² of the peace, over the form of the dappled Mother figured out on the summit in its might and its beauty.

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प्रवाच्यं वचसः किं मे अस्य गुहा हितमुप निणिग् वदन्ति ।
यदुस्त्रियाणामप वारिव व्रन् पाति प्रियं रुपो अग्रं पदं वेः ॥८॥

8) What of this word do they say to me, what that has to be declared and is mysterious and hidden in the secrecy?⁵³ What was as if a covering defence of the rays⁵⁴ they have uncovered,—he guards the beloved form, the summit plane of the being.⁵⁵

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इदमु त्यन्महि महामनीकं यदुस्त्रिया सचत पूर्व्यं गौः ।
ऋतस्य पदे अधि दीद्यानं गुहा रघुष्यद् रघुयद् विवेद ॥९॥

9) This which is that great front of the Great Ones to which as its supreme place adheres the shining Cow, he came to know flaming in the plane of the Truth, hastening in its speed in the secrecy.⁵⁶

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अध द्युतानः पित्रोः सचासाऽमनुत गुह्यं चारु पृश्नेः ।
मातुष्पदे परमे अन्ति षद् गोर्वृष्णः शोचिषः प्रयतस्य जिह्वा ॥१०॥

10) Now shining in union with the two Parents, close to him, he perceived the beautiful and secret abode of the dappled Cow. There was the tongue of the Bull of flame intent on its action, it was near the Cow of Light, in the supreme plane of the Mother.

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ऋतं वोचे नमसा पृच्छयमानस्तवाशसा जातवेदो यदीदम् ।
त्वमस्य क्षयसि यद्ध विश्वं दिवि यदु द्रविणं यत् पृथिव्याम् ॥११॥

11) Asked with obeisance I. voice the Truth, this which I have won by thy declaring of it,⁵⁷ O knower of all things born; thou possesses all this that is, the treasure which is in heaven and that which is on the earth.

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किं नो अस्य द्रविणं कद्ध रत्नं वि नो वोचो जातवेदश्चिकित्वान् ।
गुहाध्वनः परमं यन्नो अस्य रेकु पदं न निदाना अगन्म ॥१२॥

12) What is the treasure of this Truth, what the delight of it, wholly declare to us, O knower of the births, for thou art aware. That supreme plane in the secrecy which is the highest goal of our path, which is over and above all, that we have reached, free from bondage.

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का मर्यादा वयुना कद्ध वाममच्छा गमेम रघवो न वाजम् ।
कदा नो देवीरमृतस्य पत्नीः सूरो वर्णेन ततनन्नुषासः ॥१३॥

13) What is its boundary, its manifestation of knowledge, what the joy of it towards which we must move like gallopers towards the plenitude? When have the divine Dawns, wives of the immortal, woven it into shape by the hue of light of the sun?

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अनिरेण वचसा फल्ग्वेन प्रतीत्येन कृधुनातृपासः ।
अधा ते अग्ने किमिहा वदन्त्यनायुधास आसता सचन्ताम् ॥१४॥

14) Those who live undelighted with the word that is languid and scanty, narrow and dependent on their belief, what now and here can they say to thee, O Fire? Uninstrumented let them remain united with the unreal.

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अस्य श्रिये समिधानस्य वृष्णो वसोरनीकं दम आ रुरोच ।
रुशद् वसानः सुदृशीकरुपः क्षितिर्न राया पुरुवारो अद्यौत् ॥१५॥

15) For the glory and beauty of the Bull in his high burning the flame-force of the master of riches glowed in its splendour; clothing himself with brilliance in his form of perfect vision, he has shone out full of many boons like a dwelling with its treasure.

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SUKTA 6

ऊर्ध्व ऊ षु णो अध्वरस्य होतरग्ने तिष्ठ देवताता यजीयान् ।
त्वं हि विश्वमभ्यसि मन्म प्र वेधसश्चित् तिरसि मनीषाम् ॥१॥

1) O Fire, summoner Priest of the pilgrim-rite, stand up very high for us, strong for sacrifice in the forming of the gods: thou art the ruler over every Thought and thou carriest forward the mind of thy worshipper.

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अमूरो होता न्यसादि विक्ष्वग्निर्मन्द्रो विदथेषु प्रचेताः ।
ऊर्ध्वं भानुं सवितेवाश्रेन्मेतेव धूमं स्तभायदुप द्याम् ॥२॥

2) Free from ignorance, Fire, the rapturous Priest of the Call has taken his seat in creatures, the conscious thinker in their findings of knowledge. He enters into a high lustre like a creator Sun, like a pillar he makes his smoke a prop to heaven.

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यता सुजूर्णी रातिनी घृताची प्रदक्षिणिद् देवतातिमुराणः ।
उदु स्वरुर्नवजा नाकः पश्वो अनक्ति सुधितः सुमेकः ॥३॥

3) A luminous force of giving, swift and put forth into action, he widens the formation of the gods as he turns round it; new-born he stands up high⁵⁸ like an arrow-shaft well-planted and firm⁵⁹ and shows by his light the herds.

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स्तीर्णे बर्हिषि समिधाने अग्ना ऊर्ध्वो अध्वर्युर्जुजुषाणो अस्थात् ।
पर्यग्निः पशुपा न होता त्रिविष्टयेति प्रदिव उराणः ॥४॥

4) When the sacred grass is strewn and kindled burns the flame, the leader of the pilgrim-rite stands up to high rejoicing in his work; Fire, the Priest of the call, like a guardian of the herds thrice moves round them, the Ancient of days, ever widening his circle.

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परि त्मना मितद्रुरेति होताऽग्निर्मन्द्रो मधुवचा ऋतावा ।
द्रवन्त्यस्य वाजिनो न शोका भयन्ते विश्वा भुवना यदभ्राट् ॥५॥

5) He goes round in his self-motion with measured run, Fire, the rapturous Priest of the call, sweet of word, possessing the Truth; his flames gallop like horses, all the worlds are in fear when he blazes.

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भद्रा ते अग्ने स्वनीक संदृग् घोरस्य सतो विषुणस्य चारुः ।
न यत् ते शोचिस्तमसा वरन्त न ध्वस्मानस्तन्वी रेप आ धुः ॥६॥

6) O Fire of the fair front! happy is thy vision; even when thou art terrible and adverse great is thy beauty: for they hem not in thy flame with the darkness, for the destroyers cannot set evil in thy body.

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न यस्य सातुर्जनितोरवारि न मातरापितरा नू चिदिष्टौ ।
अधा मित्रो न सुधितः पावकोऽग्निर्दीदाय मानुषीषु विक्षु ॥७॥

7) He is the begetter of things and his conquest cannot be held back, not even the father and the mother can stay him any longer in his impulsion. Now like a friend well-established, the purifying Fire has shone out in the human peoples.

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द्विर्यं पञ्च जीजनन्त्संवसानाः स्वसारो अग्निं मानुषीषु विक्षु ।
उषर्बुधमथर्यो न दन्तं शुकं स्वासं परशुं न तिग्मम् ॥८॥

8) The twice five sisters who dwell together have given birth to the Fire in the human peoples, the waker in the dawn, like a tusk of flame, brilliant and fair of face, like a sharp axe.

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तव त्ये अग्ने हरितो घृतस्ना रोहितास ऋज्वञ्चः स्वञ्चः ।
अरुषासो वृषण ऋजुमुष्का आ देवतातिमह्वन्त दस्माः ॥९॥

9) Bay-coloured are those horses of thine, dripping light, or they are red, straight is their motion, swift is their going, males, ruddy-shining, straight and massive, great in their deeds they are called to our forming of the Gods.

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ये ह त्ये ते सहमाना अयासस्त्वेषासो अग्ने अर्चयश्चरन्ति ।
श्येनासो न दुवसनासो अर्थं तुविष्वणसो मारुतं न शर्धः ॥१०॥

10) These are thy rays, O Fire, that put forth overwhelming force, moving, impetuous in their blaze, they move towards the goal like hawks in their action, with many voices of storm like an army of the life-god.

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अकारि ब्रह्म समिधान तुभ्यं शंसात्युक्थं यजते व्यू धाः ।
होतारमग्निं मनुषो नि षेदुर्नमस्यन्त उशिजः शंसमायोः ॥११॥

11) O high-kindled Fire, the Word has been formed for thee, one voices the utterance, one sacrifices,—now ordain: men set the Fire within as the Priest of the call, making to him their prostration of surrender, aspirants to the self-expression of the human being.

SUKTA 7

अयमिह प्रथमो धायि धातृभिर्होता यजिष्ठो अध्वरेष्वीड्यः ।
यमप्नवानो भृगवो विरुरुचुर्वनेषु चित्रं विभ्वं विशेविशे ॥१॥

1) This is he who was established as chief and first by the Founders of things, the Priest of the call, most strong for sacrifice, to be prayed in the pilgrim-rites,—he whom the doer of works and the flame-seers⁶⁰ set shining wide in the forests, rich in light, all-pervading, for man and man.

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अग्ने कदा त आनुषग् भुवद् देवस्य चेतनम् ।
अधा हि त्वा जगृभ्रिरे मर्तासो विक्ष्वीड्यम् ॥२॥

2) O Fire, when shall the conscious waking of thy godhead become uninterrupted? For, now mortals have laid hold on thee as one desirable in human creatures.

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ऋतावानं विचेतसं पश्यन्तो द्यामिव स्तृभिः ।
विश्वेषामध्वराणां हस्कर्तारं दमेदमे ॥३॥

3) For they see thee, possessor of the Truth and wide in knowledge like waking heaven with its stars, the smile of light of all these pilgrim-sacrifices in house and house,—

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आशुं दूतं विवस्वतो विश्वा यश्चर्षणीरभि ।
आ जभ्रुः केतुमायवो भृगवाणं विशेविशे ॥४॥

4) The swift messenger of the illumining Sun who comes to all the seeing people; men hold him as the ray of intuition and he shines as the Bhrigu-flame-seer for each being.

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तमीं होतारमानुषक् चिकित्वांसं नि षेदिरे ।
रण्वं पावकशोचिषं यजिष्ठं सप्त धामभिः ॥५॥

5) This is the Priest of the call whom they set within, who uninterruptedly wakes to knowledge, rapturous with his purifying flame, most strong to sacrifice by his seven seats.⁶¹

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तं शश्वतीषु मातृषु वन आ वीतमश्रितम् ।
चित्रं सन्तं गुहा हितं सुवेदं कूचिदर्थिनम् ॥६॥

6) Him in the many mothers linked together, wide-spread and unapproached in the forest, abiding in the secret Cave and rich with many lights, full of knowledge or moving to some unknown goal.

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ससस्य यद् वियुता सस्मिन्नूधन्नृतस्य धामन् रणयन्त देवाः ।
महाँ अग्निर्नमसा रातहव्यो वेरध्वराय सदमिदृतावा ॥७॥

7) When in the separation from sleep the Gods have joy in that udder of the Cow, in the plane of the Truth, great becomes the Fire by the offering given with prostration and journeys for the pilgrim-sacrifice and the Truth is ever with him.

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वेरध्वरस्य दूत्यानि विद्वानुभे अन्ता रोदसी संचिकित्वान् ।
दूत ईयसे प्रदिव उराणो विदुष्टरो दिव आरोधनानि ॥८॥

8) He journeys knowing the embassies of the pilgrim-sacrifice between both the firmaments, utterly awakened to knowledge. A messenger, the Ancient of days, ever widening, ever greater in knowledge, thou travellest the mounting slopes of heaven.⁶²

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कृष्णं त एम रुशतः पुरो भाश्चरिष्ण्वर्चिर्वपुषामिदेकम् ।
यदप्रवीता दधते ह गर्भं सद्युश्चिज्जातो भवसीदु दूतः ॥९॥

9) Black is the path of thy shining, thy light goes in front, a journeying ray, the one supreme of all thy bodies; when one unimpregnated bears thee as the child of her womb, in the sudden moment of thy birth thou art already the messenger.

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सद्यो जातस्य ददृशानमोजो यदस्य वातो अनुवाति शोचिः ।
वृणक्ति तिग्मामतसेषु जिह्वां स्थिरा चिदन्ना दयते वि जम्भैः ॥१०॥

10) The moment he is born his might becomes visible when the wind blows behind his flame; he turns his sharp tongue round the trunks and tears his firm food with his jaws of flame.

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तृषु यदन्ना तृषुणा ववक्ष तृषुं दूतं कृणुते यह्वो अग्निः ।
वातस्य मेळिं सचते निजूर्वन्नाशुं न वाजयते हिन्वे अर्वा ॥११॥

11) When quickly he carries his foods on his rapid tongue, this mighty Fire fashions himself into a swift messenger; consuming all he clings to the mad course⁶³ of the wind, as a driver a swift horse he sets it to gallop for the seeker of the plenitude.

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SUKTA 8

दूतं वो विश्ववेदसं हव्यवाहममर्त्यम् ।
यजिष्ठमृञ्जसे गिरा ॥१॥

1) Array with your word the messenger, the carrier of your offerings, most strong to sacrifice, the omniscient, the Immortal.

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स हि वेदा वसुधितिं महाँ आरोधनं दिवः ।
स देवाँ एह वक्षति ॥२॥

2) For, he knows the place of the possession of the riches, he knows the ascending slope of heaven, he shall bring here the gods.

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स वेद देव आनमं देवाँ ऋतायते दमे ।
दाति प्रियाणि चिद् वसु ॥३॥

3) A God, he knows for the seeker of the Truth his way of submission to the gods in the house of Truth, and he gives the beloved treasures.

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स होता सेदु दूत्यं चिकित्वाँ अन्तरीयते ।
विद्वाँ आरोधनं दिवः ॥४॥

4) He is the Priest of the call, it is he who travels between, aware of his embassy, knowing the ascending slope of heaven.

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ते स्याम ये अग्नये ददाशुर्हव्यदातिभिः ।
य ईं पुष्यन्त इन्धते ॥५॥

5) May we be of those who have given to the Fire with the gift of their offerings, who kindle him and increase.

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ते राया ते सुवीर्यैः ससवांसो वि शृण्विरे ।
ये अग्ना दधिरे दुवः ॥६॥

6) They by the treasure, by the hero-strengths have conquered

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and have heard who have upheld their work in the Fire.

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अस्मे रायो दिवेदिवे सं चरन्तु पुरुस्पृहः ।
अस्मे वाजास ईरताम् ॥७॥

7) In us may the riches move from day to day bringing the multitude of our desires, may we receive the impulsion of the plenitudes.

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स विप्रश्चर्षणीनां शवसा मानुषाणाम् ।
अति क्षिप्रेव विध्यति ॥८॥

8) An illumined seer, by the might of seeing human beings he pierces beyond like a swift arrow.

SUKTA 9

अग्ने मूळ महाँ असि य ईमा देवयुं जनम् ।
इयेथ बर्हिरासदम् ॥१॥

1) O Flame, be gracious, for great art thou who comest to the seeker of the godheads to sit on his seat of sacrifice.

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स मानुषीषु दूळभो विक्षु प्रावीरमर्त्यः ।
दूतो विश्वेषां भुवत् ॥२॥

2) He becomes manifest in human beings,⁶⁴ invincible,⁶⁵ immortal, the messenger of all.

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स सद्म परि णीयते होता मन्द्रो दिविष्टिषु ।
उत पोता नि षीदति ॥३॥

3) He is borne round the house, a rapturous Priest of the call in our heavenward urges; he takes his seat as the Priest of the purification.

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उत ग्ना अग्निरध्वर उतो गृहपतिर्दमे ।
उत ब्रह्मा नि षीदति ॥४॥

4) The Fire is the Goddess-powers in the pilgrim-rite and he is the master of the house in his home, he sits too as the Priest of the word.

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वेषि ह्यध्वरीयतामुपवक्ता जनानाम् ।
हव्या च मानुषाणाम् ॥५॥

5) Thou comest to the offerings as the speaker of the sanction for human beings when they would perform the pilgrim-sacrifice.

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वेषीद्वस्य दूत्यं यस्य जुजोषो अध्वरम् ।
हव्यं मर्तस्य वोळ्हवे ॥६॥

6) Thou comest to be his envoy to him in whose sacrifice thou takest pleasure to carry the offerings of the mortal.

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अस्माकं जोष्यध्वरमस्माकं यज्ञमङ्गिरः ।
अस्माकं शृणुघी हवम् ॥७॥

7) Take pleasure in our pilgrim-rite, in our sacrifice, O Angiras, hear our call.

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परि ते दूळभो रथोऽस्माँ अश्नोतु विश्वतः ।
येन रक्षसि दाशुषः ॥८॥

8) Let thy invincible car reach us and move round us on every side by which thou guardest the givers of the offering.

SUKTA 10

अग्ने तमद्याऽश्वं न स्तोमैः कतुं न भद्रम् ।
हृदिस्पृशमृध्यामा त ओहैः ॥१॥

1) O Fire, let us today make thee affluent with our lauds as thy

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vehicles to bear thee,—even that of thee which is as if the Horse, as if a happy will touching the heart.

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अधा ह्यग्ने कतोर्भद्रस्य दक्षस्य साधोः ।
रथीर्ऋतस्य बृहतो बभूथ ॥२॥

2) For now, O Fire, thou hast become the charioteer of a happy Will, of an all-accomplishing Discernment, of the Vast Truth.

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एभिर्नो अर्कैर्भवा नो अर्वाङ् स्वर्ण ज्योतिः ।
अग्ने विश्वेभिः सुमना अनीकैः ॥३॥

3) Become close to us, O Fire, by these hymns of illumination, right-minded with all thy flame-powers, thy light like the sun-world.

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आभिष्टे अद्य गीर्भिर्गृणन्तोऽग्ने दाशेम ।
प्र ते दिवो न स्तनयन्ति शुष्माः ॥४॥

4) Today uttering thee with these utterances may we give to thee, O Fire; thy strengths thunder forth like the heavens.⁶⁶

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तव स्वादिष्ठाऽग्ने संदृष्टिरिदा चिदह्न इदा चिदक्तोः ।
श्रिये रुक्मो न रोचत उपाके ॥५॥

5) Most sweet is thy vision, now in the day, now in the night; it shines out close to us like gold for its beauty and splendour.

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घृतं न पूतं तनूररेपाः शुचि हिरण्यम् ।
तत् ते रुक्मो न रोचत स्वधावः ॥६॥

6) Free from evil is thy body; it is like pure clarified butter, it is pure gold; that in thee is golden in its shining, for such is thy self-law.

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कृतं चिद्धि ष्मा सनेमि द्वेषोऽग्न इनोषि ।
मर्तादित्था यजमानादृतावः ॥७॥

7) Even the lasting hostility done, O thou who possessesst the Truth, thou drivest away perfectly from the mortal sacrificer.⁶⁷

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शिवा नः सख्या सन्तु भ्रात्राग्ने देवेषु युष्मे ।
सा नो नाभिः सदने सस्मिन्नूधन् ॥८॥

8) O Fire, auspicious may be all our friendship and brotherhood with you Gods. That is our centre, where is our home, where is that udder of the Cow of Light.

SUKTA 11

भद्रं ते अग्ने सहसिन्ननीकमुपाक आ रोचते सूर्यस्य ।
रुशद् दृशे ददृशे नक्तया चिदरुक्षितं दृश आ रुपे अन्नम् ॥१॥

1) Happy is that flame-power of thine, O forceful Fire; it shines close to the Sun, glowing to vision it is seen even in the night, it is as if in its beauty⁶⁸ there were an unarid feast for the eye.

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वि षाह्यग्ने गृणते मनीषां खं वेपसा तुविजात स्तवानः ।
विश्वेभिर्यद् वावनः शुक देवैस्तन्नो रास्व सुमहो भूरि मन्म ॥२॥

2) O Fire, O thou with thy many births, even as we hymn thee force open the heavens⁶⁹ with thy quivering lustre⁷⁰ for him who utters the mind of wisdom; O brilliant, O glorious Flame, what thou with all the gods hast won, that give to us, that mighty thought.

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त्वदग्ने काव्या त्वन्मनीषास्त्वदुक्था जायन्ते राध्यानि ।
त्वदेति द्रविणं वीरपेशा इत्थाधिये दाशुषे मर्त्याय ॥३॥

3) O Fire, from thee are born the seer-wisdoms, from thee the mind of knowledge, from thee the utterances that achieve; from thee come the riches that take the hero's form to the mortal giver who has the true thought.

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त्वद् वाची वाजंभरो विहाय अभिष्टिकृज्जायते सत्यशुष्मः ।
त्वद् रयिर्देवजूतो मयोभुस्त्वदाशुर्जूजुवाँ अग्ने अर्वा ॥४॥

4) From thee is born the steed of swiftness that carries the plenitude, that has the force of Truth, that makes the great approach, that has the vastness; from thee is the treasure sent by the gods that creates the bliss, from thee the rapid speeding war-horse, O Fire.

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त्वामग्ने प्रथमं देवयन्तो देवं मर्ता अमृत मन्द्रजिह्वम् ।
द्वेषोयुतमा विवासन्ति धीभिर्दमूनसं गृहपतिममूरम् ॥५॥

5) Thee, O Fire, O immortal, first and chief of the godheads, mortals who are seekers of the godheads illumine by their thoughts. Fire with the rapturous tongue who pushest away the hostiles, the one domiciled within, the master of our house untouched by ignorance.

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आरे अस्मदमतिमारे अहं आरे विश्वां दुर्मतिं यन्निपासि ।
दोषा शिवः सहसः सूनो अग्ने यं देव आ चित् सचसे स्वस्ति ॥६॥

6) Far from us all unconsciousness, sin and evil mind when thou art on guard, a benignant Power in the night, O Fire, O son of force, over him to whom thou cleavest for his weal.

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SUKTA 12

यस्त्वामग्न इनधते यतस्त्रुक् त्रिस्ते अन्नं कृणवत् सस्मिन्नहन् ।
स सु द्युम्नैरभ्यस्तु प्रसक्षत् तव कत्वा जातवेदश्चिकित्वान् ॥१॥

1) He who kindles thee, O Fire, and with his ladle in action creates food for thee thrice in the day, may he, awakened to knowledge, be ever with thy illuminations and wholly put forth his force and overcome by thy will, O knower of all things born.

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इध्मं यस्ते जभरच्छश्रमाणो महो अग्ने अनीकमा सपर्यन् ।
स इधानः प्रति दोषामुषासं पुष्यन् रयिं सचते घ्नन्नमित्रान् ॥२॥

2) He who labours and brings to thee thy fuel serving the flame-force of thy greatness, O Fire, he kindling thee every day and night ever grows and cleaves to the Treasure slaying the unfriendly Powers.

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अग्निरीशे बृहतः क्षत्रियस्याऽग्निर्वाजस्य परमस्य रायः ।
दधाति रत्नं विधते यविष्ठो व्यानुषङमर्त्याय स्वधावान् ॥३॥

3) The Fire is the master of the vast might, the Fire is master of the supreme plenitude and riches; ever young, faithful to his self-law, he founds wholly, uninterruptedly the ecstasy for the mortal who worships him.

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यच्चिद्धि ते पुरुषत्रा यविष्ठाऽचित्तिभिश्चकृमा कच्चिदागः ।
कृधी ष्वस्माँ अदितेरनागान् व्येनांसि शिश्रथो विष्वगग्ने ॥४॥

4) If at all in our humanity by our movements of ignorance we have done any evil against thee, O Fire, make us wholly sinless before the mother indivisible; O Fire, mayst thou loosen from us the bonds of our sins to every side.

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महश्चिदग्न एनसो अभीक ऊर्वाद् देवानामुत मर्त्यानाम् ।
मा ते सखायः सदमिद् रिषाम यच्छा तोकाय तनयाय शं योः ॥५॥

5) Even though our sin be great before gods and men, even though it be wide, O Fire, may we not come ever to harm from it who are thy friends and comrades; give to our Son, our begotten, the peace and the well-doing.

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यथा ह त्यद् वसवो गौर्यं चित् पदि षिताममुञ्चता यजत्राः ।
एवो ष्वस्मन्मुञ्चता व्यंहः प्र तार्यग्ने प्रतरं न आयुः ॥६॥

6) Even as that was done when the Masters of Riches, the Lords of sacrifice released the bright cow tethered by her foot, so release us utterly from evil; mayst thou carry forward our life so that it crosses beyond, O Fire.

SUKTA 13

प्रत्यग्निरुषसामग्रमख्यद् विभातीनां सुमना रत्नधेयम् ।
यातमश्विना सुकृतो दुरोणमुत् सूर्यो ज्योतिषा देव एति ॥१॥

1) The Fire facing the front of the dawns as they shine out has revealed the founding of ecstasy; the two Riders of the horse are coming to the gated house of the doer of good works; the divine Sun is rising up with its light.

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ऊर्ध्वं भानुं सविता देवो अश्रेद् द्रप्सं दविध्वद् गविषो न सत्वा ।
अनु व्रतं वरुणो यन्ति मित्रो यत् सूर्यं दिव्यारोहयन्ति ॥२॥

2) The divine creator Sun has reached his high shining, he is like a warrior seeker of the Light brandishing his flag. There is Varuna, there is Mitra, all follow the working of the Law when they make the Sun to rise up in heaven.

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यं सीमकृण्वन् तमसे विपृचे ध्रुवक्षेमा अनवस्यन्तो अर्थम् ।
तं सूर्यं हरितः सप्त यह्वीः स्पशं विश्वस्य जगतो वहन्ति ॥३॥

3) Him Whom, firm in their foundation, never ceasing from

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their aim they have made for the removing of the darkness, this Sun seven mighty brilliant mares bear as the scouts of the whole world.

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वहिष्ठेभिर्विहरन् यासि तन्तुमवव्ययन्नसितं देव वस्म ।
दविध्वतो रश्मयः सूर्यस्य चर्मेवावाधुस्तमो अप्स्वन्तः ॥४॥

4) O God, thou goest with steeds most strong to bear separating the weft woven, unweaving the black garment; the streaming rays of the Sun cast the darkness like a covering skin down within the waters.

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अनायतो अनिबद्धः कथायं न्यङ्ङुत्तानेऽव पद्यते न ।
कया याति स्वधया को ददर्श दिवः स्कम्भः समृतः पाति नाकम् ॥५॥

5) Unextended, unbound, facing downwards, facing upwards, how does he not sink? By what self-law does he go on his journey? Who has seen when he joins heaven and is its pillar and guards the firmament?

SUKTA 14

प्रत्यग्निरुषसो जातवेदा अख्यद् देवो रोचमाना महोभिः ।
आ नासत्योरुगाया रथेनेमं यज्ञमुप नो यातमच्छ ॥१॥

1) Fire, the godhead has been revealed, the knower of all things born, fronting the dawns as they gleam with the greatness of their lustres; wide-moving, lords of the journey, come moving in their chariot towards this our sacrifice.

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ऊर्ध्वं केतुं सविता देवो अश्रेज्ज्योतिर्विश्वस्मै भुवनाय कृण्वन् ।
आप्रा द्यावापृथिवी अन्तरिक्षं वि सूर्यो रश्मिभिश्चेकितानः ॥२॥

2) The creator Sun is lodged in his high Ray of intuition fashioning the light for the whole world; the Sun in his universal knowledge has filled earth and heaven and the mid-world with his rays.

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आवहन्त्यरुणीर्ज्योतिषागान्मही चित्रा रश्मिभिश्चेकिताना ।
प्रबोधयन्ती सुविताय देव्युषा ईयते सुयुजा रथेन ॥३॥

3) The Dawn bearing him has come with the Light, Dawn vast and rich in her lustres, knowing all by her rays; the divine Dawn awakening to the happy path is journeying in her well-yoked chariot.

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आ वां वहिष्ठा इह ते वहन्तु रथा अश्वास उषसो व्युष्टौ ।
इमे हि वां मधुपेयाय सोमा अस्मिन् यज्ञे वृषणा मादयेथाम् ॥४॥

4) May these horses and chariots, strong to bear, bring you both in the shining out of the dawn: for, here for you are the juices of the Wine for the drinking of the sweetness; O strong Ones, may you take rapture of them in this sacrifice.

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अनायतो अनिबद्धः कथायं न्यङ्ङुत्तानोऽव पद्यते न ।
कया याति स्वधया को ददर्श दिवः स्कम्भः समृतः पाति नाकम् ॥५॥

5) Unextended, unbound, facing downwards, facing upwards how does he not sink? By what self-law does he go on his journey? Who has seen when he joins heaven and is its pillar and guards the firmament?

SUKTA 15

अग्निर्होता नो अध्वरे वाजी सन् परि णीयते ।
देवो देवेषु यज्ञियः ॥१॥

1) The Fire is our Priest of the call in the pilgrim-sacrifice; he is led around as the horse, he is the godhead in the gods who is lord of the sacrifice.

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परि त्रिविष्टयध्वरं यात्यग्नी रथीरिव ।
आ देवेषु प्रयो दधत् ॥२॥

2) The Fire goes thrice around the pilgrim-sacrifice and is like one driving a chariot, he founds our delight in the gods.

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परि वाजपतिः कविरग्निर्हव्यान्यकमीत् ।
दषद् रत्नानि दाशुषे ॥३॥

3) The Fire moves around the offerings, a seer, a master of the plenitudes and founds for the giver the ecstasies.

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अयं यः सृञ्जये पुरो दैववाते समिध्यते ।
द्युमाँ अमित्रदम्भनः ॥४॥

4) This is he who is kindled in the front in Srinjaya, son of Devavata, he is luminous and a destroyer of foes.

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अस्य धा वीर ईवतोऽग्नेरीशीत मर्त्यः ।
तिग्मजम्भस्य मीळ्हुषः ॥५॥

5) The mortal who is a hero can have mastery over the Fire in its march, the sharp-tusked bountiful Fire.

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तमर्वन्तं न सानसिमरुषं न दिवः शिशुम् ।
मर्मृज्यन्ते दिवेदिवे ॥६॥

6) They make him bright from day to day like a conquering war-horse, like a shining babe of heaven.

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बोधद् यन्मा हरिभ्यां कुमारः साहदेव्यः ।
अच्छा न हूत उदरम् ॥७॥

7) When the prince, the son of Sahadeva, woke me with his two bay horses, though called towards him I was not ready to rise.

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उत त्या यजता हरी कुमारात् साहदेव्यात् ।
प्रयता सद्य आ ददे ॥८॥

8) Even so, I took at once from the prince, the son of Sahadeva, those two sacred horses he gave.

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एष वां देवावश्विना कुमारः साहदेव्यः ।
दीर्घायुरस्तु सोमकः ॥९॥

9) O divine Riders, here before you is the prince Somaka, son of Sahadeva; long-lived may he be!

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तं युवं देवावश्विना कुमारं साहदेव्यम् ।
दीर्घायुषं कृणोतन ॥१०॥

10) Even him the prince, the son of Sahadeva, O divine Riders, make long of life.

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