Hymns to the Mystic Fire

[28]

RV IV.6

[word] - word(s) omitted by the author or lost through damage to the manuscript that are required by grammar or sense, and that could be supplied by the editors.

1) ऊर्ध्व ऊ षु णो अध्वरस्य होतरग्ने तिष्ठ देवताता यजीयान् ।
त्वं हि विश्वमभ्यसि मन्म प्र वेधसश्चित्तिरसि मनीषां ॥

S. [Sayana:] देवताता देवास्तायंते विस्तीर्यंतेऽत्रेति देवतातिर्यज्ञः    मन्म मननीयं शत्रूणां धनं    चित् पूजायां    अभ्यसि अभिभवसि    प्रतिरसि प्रवर्धयसि

(देवताता Agni on high as Hotri of the Adhwara in the Devatati. Agni overpowers every मन्म and carries forward the intelligence of the Vedhâ.)

S. High, very high for us stand, O summoner (or, performer of offering), O Agni, a great sacrificer in the sacrifice (in which the gods are extended).

Tr. [Translation:] High, yea, very high, stand, O Flame, O offering priest of the journeying sacrifice, be very mighty for sacrifice in the forming of the gods. For thou comest over every thought and thou carriest on its way the thinking mind of the orderer of the work.

2) अमूरो होता न्यसादि विक्ष्वग्निर्मंद्रो विदथेषु प्रचेताः ।
ऊर्ध्वं भानुं सवितेवाश्रेन्मेतेव धूमं स्तभायदुप द्यां ॥

अमृरः अमूढः प्रगल्भ इत्यर्थः    मंद्रः मदनीयो मादयिता वा    मेता स्थूणा

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उप द्यां द्युलोकस्योपरि

S. The intelligent offering priest, the enrapturing Agni of great knowledge is settled among the peoples (the priests) in (for) the sacrifices; he resorts upward to his lustre like the sun; like a pillar he supports his smoke above the heaven.

Tr. The offering priest inspired of mind has taken his seat in the peoples, Agni, the rapturous, the wise thinker in the gettings of knowledge; he has risen high into light like the all-creating Sun; like a pillar he holds up his smoke against the heavens.

3) यता सुजूर्णी रातिनी घृताची प्रदक्षिणिद्देवतातिमुराणः
उदु स्वरुर्नवजा नाकः पश्वो अनक्ति सुधितः सुमेकः ॥

यता संयता सुजूर्णी शोभनजवा सुष्ठु जीर्णा पुराणी वा घृताची घृतमंचतीति
जुहूः    रातिनि रातिर्धनं हविर्लक्षणधनवती आज्यपूर्णा भवतीति उराणः उरु कुर्वाणः    प्रदक्षिणिद् प्रदक्षिणगमनः (प्रदक्षिणमेति) अकारलोपश्छांदसः स्वरुः यूपशकलः=यूपः (cf चषालवंतः स्वरवः पृथिव्यां Rv. III.8.10 etc) न समुच्चये = अपि    उदु उन्नतो भवति or उत्कृष्टः    अकः आकमिता सुमेकः सुदीप्तः सुधितः स्वधितिरित्यर्थः अनक्ति गच्छति. स्वरुणा पशु-मनक्तीति श्रुतेः

S. The (ghee-giving) flame (or ladle?) controlled and very swift (or very old) is wealthy (ie full of ghee); he (Agni or the Adhwaryu) becomes or goes (round from left) to right, widening the sacrifice; and also the new-born post becomes high; approaching, very bright, the axe(?) goes to the animals (or the post excellent etc and well placed goes to the animals).

अक्रः. Gr. ἄχρος high, or अज् moving. सुमेकः cf Gr. μῆχος = long, or bright, L. micare.

Tr. The clear-shining flame of him is reined and swift and opulent (or, delightful), he on his right hand circling widens the extension of the gods; high like a post of sacrifice, new-born, moving, firm on his base and bright he brings the (seeing) herds.

4) स्तीर्णे बर्हिषि समिधाने अग्ना ऊर्ध्वो अध्वर्युर्जुजुषाणो अस्थात् ।
पर्यग्निः पशुपा न होता त्रिविष्टयेति प्रदिव उराणः ॥

जुजुषाणः देवान्प्रीणयन् प्रदिवः पुरातनः उराणः increases (that is, though little, makes them fit for the gods) यद्वै देवैर्जोष्यते हविस्तद्गिरिमात्रं वर्धत इति श्रुतेः त्रिविष्टि पर्येति पशून् त्रिरावृत्य पर्येति

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त्रिर्हि पर्यग्निः क्रियते

S. The altar spread, the fire kindled, the leader of sacrifice pleasing the gods stands high; the offering priest ancient, greatening (the offering), goes like a herdsman thrice round (the cattle).

5) परि त्मना मितद्रुरेति होताग्निर्मंद्रो मधुवचा ऋतावा ।
द्रवंत्यस्य वाजिनो न शोका भयंते विश्वा भुवना यदभ्राट् ॥

मितद्रुः परिमितगतिः ऋतावा यज्ञवान् वाजिनः हविष्मतः न अपि or वाजिनो न = अश्वा इव

S. Limited in motion he goes round himself (in his own form), the offerer Agni enrapturing, sweet-voiced, having sacrifice; his lustres run fooded (or like horses); all beings fear when he blazes.

Tr. He encompasses with himself in his measured motion, the Flame, the offering priest, rapturous, honey-worded, master of truth; his lustres run like horses; all the worlds are in awe when he blazes forth.

6) भद्रा ते अग्ने स्वनीक संदृग् घोरस्य सतो विषुणस्य चारुः ।
न यत्ते शोचिस्तमसा वरंत न ध्वस्मानस्तन्वी रेप आ धुः ॥

विषुणस्य सर्वतो व्याप्तस्य भद्रा स्तुत्या कल्याणी वा मूर्तिः संदृक् संदृष्टिः सम्यग्दृश्या भवतीत्यर्थः

S. O fair-flaming Agni, the delightful, praisable (or auspicious image) of thee terrible, pervading on every side, is full-seen, because they (the nights) do not stop thee with darkness nor the destroyers put (create) sin in thy body.

Tr. O thou Flame of great force (or, fair of face), though thou art terrible as thou goest abroad over the regions, happy and beautiful is the vision of thee; for the nights envelop thee not with darkness nor have the destroyers cast sin into thy body.

7) न यस्य सातुर्जनितोरवारि न मातरा पितरा नू चिदिष्टौ ।
अधा मित्रो न सुधितः पावकोऽग्निर्दीदाय मानुषीषु विक्षु ॥

जनितुः creator of rain सातुः सनिः पश्वादिलक्षणं दानं दीप्तिर्वा इष्टौ प्रेषणे नू चित् क्षिप्रमेव न प्रभवतः अधा अपि च सुधितः सुतृप्तः

S. Of whom, father (of rain), his giving (or, lustre) is not

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stopped (by anybody); and in whose sending the father and mother (heaven & earth) do not quickly prevail, the purifier like a well-pleased friend shines among the peoples of Manu.

Tr. The gettings of this begetter of things (or the light of this begetter and getter of things) cannot be shut in; nor our Father and Mother when he urges. Then shines the purifying Flame as the Friend, well-based, in the human peoples.

8) द्विर्यं पंच जीजनन्त्संवसानाः स्वसारो अग्निं मानुषीषु विक्षु ।
उषर्बुधमथर्यो न दन्तं शुकं स्वासं परशुं न तिरमम् ॥

S. Whom the ten sisters coming together (the fingers) bore, Agni, among the peoples of Manu, like women (अथर्यः, स्त्रिय इव), the waker at dawn, the eater (of offerings), bright, fair-faced, like a sharp axe (killing the Rakshasas).

Tr. Twice five sisters who dwell together gave birth to this Flame in the human peoples; they like women(?) gave birth to the brighter eater who awakes with dawn, whose face is beautiful; and he is like a keen axe.

9) तव त्ये अग्ने हरितो घृतस्रा रोहितास ऋज्वंचः स्वंचः ।
अरुषासो वृषण ऋजुमुष्का आ देवतातिमह्वंत दस्माः ॥

अहूंत आहूयंते घृतस्नाः नासापुटादिस्थानेभ्य उदकं क्षरंतः वृषणः युवानो वर्षितारो वा ऋतुमुष्काः साधनमुष्काः दस्माः दर्शनीयाः

S. Those horses of thine, Agni, streaming water, red, straight-moving, well-going, shining, young (or rainers), well-formed and beautiful, are called to the sacrifice.

Tr. Those bright steeds of thine, O Flame, who stream clear brightness (ghrita), and are red and straight and fair of motion, shining potent stallions, are called in their power to the extending of the godheads.

10) ये ह त्ये ते सहमाना अयासस्त्वेषासो अग्ने अर्चयश्चरंति ।
श्येनासो न दुवसनासो अर्थं तुविष्वणसो मारुतं न शर्धः ॥

दुवसनासः परीचरणीयाः     श्येनासः अश्वाः

S. Those rays of thine, O Agni, overcoming, moving, bright, to be served, go like horses to their goal; they are great-sounding like the Marut host.

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Tr. Those illuminings of thee,OFlame, they overpower, they travel, they are keen in brightness, they are active, they move like eagles to the goal, they are many-voiced like the host of the Life-gods.

11) अकारि ब्रह्म समिधान तुभ्यं शंसात्युक्थं यजते व्यू धाः ।
होतारमग्निं मनुषो नि षेदुर्नमस्यंत उशिजः शंसमायोः ॥

शंसं शंसनीयं

S. O thou who art being kindled, for thee the praise is made; one (the Hota) speaks the praise, one (the Yajamana) sacrifices; give (wealth).Men desiring (wealth) serve worshipping Agni the caller of the gods speakable (praisable) of man.

Tr. The soul-thought is formed, O kindling Flame, for thee; for thee one speaks the word and sacrifices; ordain. Men, the desirers, take refuge in the flame, the priest of sacrifice, with obeisance to the expresser of the human being.