CWTVKS Volume 6

HYMN 24

These are seven hymns in the sixth Section, by Shunashepa, son of Ajigarta. Of these the first kasya, etc., is of fifteen Riks. The metre of the first two Riks is tristup. Of the three Riks to Savitr, abhitvā, etc. it is gāyatri; of the rest it is trișțup only. As nothing is definitely said, the deity of the first is said to be Prajapati himself. Of the second Agni; of next three, Savitr; of the rest Varuna.

This is the first Rik of the hymn.

1. kasya nūnam katamasyāmṛtānām manāmahe cāru devasya nama, ko no mahyā aditaye punardāt pitaram ca dṛśeyam mătaram ca.
   kasya nūnam katamasya amṛtānām manāmahe cāru devasya nāma kaḥ naḥ mahyai aditaye punaḥ dāt pitaram ca drseyam mātaram ca.

amṛtānām among the gods; katamasya of which kind (the suffix tama on the word kim to query the genre amongst the several); kasya devasya cāru of which God the auspicious; nāma means for bowing -name of laud in mantra; manāmahe may we utter (man the act of worship, used for contemplating, knowing or meditating. The a is Vedic. It is said ‘uttering’ because of significance); nūnam in doubt; kaḥ which God; naḥ us; mahyai to the great; aditaye to the Infinite creator of the Universe, the mother of even the gods; punaḥ again; dāt may give (aorist for conditional in the Veda. Absence of a); by which, pitaram ca mātaram ca drseyam I may see the father and the mother. Heaven is the father, Earth the mother.

Finding himself bound in cords, Rishi Shuna-shepa asks which God shall I call by name for release, who can deliver me again to Aditi, by which giving I may behold the Mother and Father. I am born of Infinite Mother of the Universe; hence re-giving to her is proper. This is understood from the mention ‘again’. The consciousness that is predominantly of pure mind is Heaven, the Father; the consciousness that extends and is wake in the physical world, is Earth, the Mother. By regaining Aditi, the Mother of the Universe, the Infinite in form, it will be possible to gain the sight of both of them together, or the knowledge of their natural relation.

Tr. Which auspicious Name of God among the Immortals shall we call? Who is he that will restore us to the mighty Aditi that I may behold the Father and the Mother?

This is the second Rik.

2. agnervayam prathamasyāmộtānām manāmahe căru devasya nāma, sa no mahyā aditaye punardāt pitaram ca dịśeyam mātaram ca.
   agneḥ vayam prathamasya amặtānām manāmahe cāru devasya nāma saḥ naḥ mahyai aditaye punaḥ dāt pitaram ca dụśeyam mātaram ca.

Of Agni the first among the immortals—this is the connection. The rest as before. It is Agni who is born first in us. The manifestation of the other gods is thereafter. The Rishi has obtained the knowledge—for the fulfilment of the wish-that Agni is to be approached by teaching of the Guru or his command or the Grace of Prajapati.

Tr. We utter the auspicious name of Agni, the first among the Immortals; he shall render us again to Aditi the mighty, that I may behold the Father and the Mother.

This is the third Rik.

3. abhi tvā deva savitarišānam vāryāņām, sadāvan bhāgamimahe.
   abhi tvā deva savitaḥ iśānam vāryāņām sada avan bhāgam imahe.

Now, by the Grace of Agni he approaches Savitr the laudable, by the three Riks.

sadā avan O ever protected (present participle); savitaḥ deva God Savitr; vāryāņām of the excellent things to be chosen; iśānam lord; tvā towards thee; bhāgam portion appropriate to us or fit for us, the divine portion; abhi imahe we seek everywhere.

It is to be noted that the prayer for the divine portion such as ‘Bearing the portions of God’, ‘may we live the span of life allotted by the Gods’, is the ancient Vedic way. And this portion is not merely of life-span, health and wealth. Though it is indeed capable of giving life-span, etc., still, this divine portion is in fact in the hands of God. When it is desired by those who are not competent therefor or the unripe, it gives room to reproach or hindrance; otherwise it is laudable, desirable, hate cannot touch it from anywhere—this becomes clear in the next Rik.

Tr. O God Savitr, ever-guarded, lord of the precious, we seek from you all round our portion.

This is fourth Rik.

4. yaściddhi ta ittha bhagaḥ śašamānaḥ pură nidaḥ, adveşo hastayordadhe.
   yaḥ cit hi te itthā bhagaḥ śašamānaḥ purā nidaḥ adveṣaḥ hastayoḥ dadhe.

cit hi these words are for metrical exigency; O Savitr, yaḥ bhagaḥ which portion to be shared; adveşah that in which there is no hate, such one; nidaḥ of cavil; purā before (explained in the Rik uta bruvantu no nidaḥ 1.4.5.); itthā devoid of inconsistency (term for truth); śaśamānaḥ lauded (the nominative termination in accusative); te thine; hastayoḥ in hands; dadhe laid; (that part we desire-this is the link with the previous Rik-because of the mention of the word yat, the word tat has to be inferred).

The portion has been described already. This is the sense : This divine portion when sought for or obtained by the unfit or the immature is open to cavil by the jealous who hate the welfare of others—human or non-human; beyond the reach of such criticism above the range of such cavil and hence above hate, devoid of inconsistency, lauded, this portion is laid in the hands of Savitr. That portion we pray for.

Tr. The share, free from hate, beyond cavil, as is true, lauded, laid in thy hands.

This is the fifth Rik.

5. bhagabhaktasya te vayamudasema tavāvasă, mūrdhānam rāya â’rabhe.
   bhaga’bhaktasya te vayam ut asema tava avasa mürdhānam rāyaḥ à’rabhe.

O Savitr; te thine; vayam Rishis, or those like me—says Rishi Shunashepa; tava by thy doing; avasā by our increase; udasema may we attain above (as to pervade; a by transmutation) increased by thee, may we reach above; why? bhagabhaktasya resorted to by the God Bhaga, by thee Savitr in the form of the share; rāyaḥ of the wealth (note that this wealth of Savitr is a divine wealth); mūrdhānam the highest step, excellence; ārabhe to begin to enjoy. (Termination é for infinitive of purpose).

Tr. May we of Thine, increased, attain high to enjoy the excellence of the wealth partaken by Bhaga.

Thus ends the thirteenth Group in the second Chapter of the first Eighth.

This is the sixth Rik in the hymn.

6. nahi te kșatram na saho na manyum vayașcanāmi patayanta āpuḥ, nemā āpo animişam carantirna ye vātasya praminantyabhvam.
   nahi te kșatram na sahaḥ na manyum vayaḥ cana ami iti patayantaḥ āpuḥ na imāḥ āpaḥ ani’mişam carantiḥ na ye vātasya praʼminanti abhvam.

From now on up to the end of the hymn follow Riks addressed to Varuna. He lauds Varuna by the grace of Savitr, the all-impeller. He describes the greatness of the unsubduable might of Varuna.

O God Varuna! ami the visible in the world; patayantaḥ soaring in the skies (tenth conjugation present participle); vayaścana even the birds; te thine; kșatram brave might; nahi āpuḥ do not attain; so sahaḥ have not attained the strength of endurance; manyum have not attained either the rush of fury; animişam ceaselessly; carantiḥ going, flowing; imāḥ apaḥ these rivers (have not attained); ye and which; vātasya the stormy velocities of the ever- moving wind; they also abhvam thy powerful might (abhva means might); na praminanti do not affect (minj to inflict pain; root of the 9th conjugation). Thy powerful might exceeds whatever is distinguished in the world by its speed or strength.

Tr. The soaring birds approach not thy valorous strength; nor do they attain the strength of endurance nor thy rush of fury. Neither do these waters flowing incessant, nor the speeds of wind affect thy might.

This is the seventh Rik.

7. abudhne rājā varuņo vanasyordhvam stūpam dadate pūtadakṣaḥ, nicināḥ sthurupari budhna eşāmasme antarnihitāḥ ketavaḥ syuḥ.
   abudhne rājā varunaḥ vanasya urdhvam stūpam dadate pūta’dakṣaḥ nicināh sthuḥ upari budhnaḥ eșām asme iti antaḥ nihitāḥ ketavaḥ syuriti syuḥ.

abudhne in the sky without prop, that which has no base; rājā the resplendent lord; pūtadakṣaḥ of pure understanding, skill and strength; vanasya of delightful enjoyable light-radiance; stūpam mass; ūrdhvam in the above region; dadate holds aloft; so also the rays of the mass of delight stationed above; nicināḥ downwards; sthuḥ stand; eșām of these rays; budhnaḥ base, support; upari is above; hence these ketavaḥ rays of knowledge, above-based, downward- looking, flowing towards us; asme in us; antaḥ within us; nihitāḥ set established; syuḥ are, or may they be—is the hope of the seer.

dadate : 3rd conjugation. In the Veda 1st conjugation.

nicināḥ : substitution ina on the form of anc with prefix ni.

sthuḥ : aorist. Absence of a is Vedic, in the sense of present.

asme : substitution é in locative sense.

The word vana means, according to the root—sense and by usage, desirable delight applied to plant, water, light, etc., to be explained according to the context.

stūpa is undoubtedly mass. By significance it is to be taken as mass of light. And this mass of light with its above is borne by Varuna who pervades all but himself stands above, by the son of Aditi of Truth-Light. “The mass of Light of this character is full of consciousness, whence spread the ‘rays’ of knowledge. These radiances are life-giving; that is why they face downward, they come towards the earth, towards us, the beings of earth. And hence they are set within ourselves.

Tr. Varuna of hallowed understanding, skill and strength, shining in the baselsss firmament; holds aloft a mass of life-giving radiance, the rays of which stream downwards with their base above. May these rays sink deep and set within us.

This is eighth Rik.

8. urum hi rājā varuņaścakāra sūryāya panthamanvetavā u, apade pādā pratidhātave’karutāpavaktā hṛdayāvidhaścit.
   urum hi rājā varuṇaḥ cakāra sūryāya panthām anu ’etavai ūm iti apade pădā prati’dhātave akaḥ uta apa’vaktā hrdaya’vidhaḥ cit.

Though the solar Person of Truth-Light is only one and celebrated as Lord Aditya, the Sun-God, yet, due to the difference in function, there is the distinction of the personalities of Surya, Mitra, Varuna, Bhaga bringing forth the varied glory of the manifestation of his special features. This must be borne in mind. Thus the relevance is to be noted first that Varuna prepares the way for the Surya.

hi well-known; rājā lord; varuṇaḥ the God who stands enclosing all; sūryāya for Savitr the impeller of all; anvetavai u for going in order; urum wide; pantham the way (Vedic); cakāra prepares (Perfect for Present); apade in the untrodden, that is in inaccessible place; pādā steps; pratidhātave to place; akaḥ prepares the way (anvetavai, pratidhatave : here terminations tavai, tave, to denote the infinitive of purpose); uta and again; hṛdayavidhaścit he who assails the heart, even of such a one; apavaktā refuter, is Varuna.

This is the purport.

The heart is the dwelling place of the inner self of man. Even that is struck by the evil enemy with the strength of darkness obstructing light. And Varuna, supremely sacred, of pure discernment and the like, repels this foe of light opposing the spread of the rays of the Sun of consciousness. Not merely does he effect an ordered way for the entry of the all-sustaining Sun but also into the unlit regions of the human by preparing the great path.

Tr. The regal Varuna prepares the spacious pathway for the Sun to follow; in the untrodden he prepares for the treads of his feet. And he is also the repeller of whatever afflicts the heart.

This is the ninth Rik.

9. śatam te rājan bhișajaḥ sahasramurvi gabhirā sumatişte astu, bādhasva dūre nirņtim parācaiḥ kṛtam cidenaḥ pra mumugdhyasmat.
   śatam te rājan bhișajaḥ sahasram urvī gabhira su’matiḥ te astu bādhasva dūre nih’ṛtim parācaiḥ kṛtam cit enaḥ pra mumugdhi asmat.

rājan O Sovereign, lord Varuna; te thy; bhișajaḥ physicians (denoting the means for curing the suffering of the afflicted, in the keeping of Varuna); śatam are many; sahasram are extremely plentiful; hence regarding us te thy; sumatiḥ auspicious thought of grace; urvi extended; gabhira and profound; astu be; nirtim the deity of evil or of death; parācaiḥ by retreats, that is by making him turn back; dūre bādhasva put far and remove; krtam done by us; enaḥ cit even sin; asmat for us; pramumugdhi free superbly.

mumugdhi muclſ to release, 3rd conjugation is Vedic; dhi for hi is Vedic.

Nirriti is the universal deity of death active in the world-movement, root of all evil; sin is what is done knowingly or unknowingly contrary to the law of Truth, action physical or mental or verbal. Elimination of both is possible by the grace of Varuna. He is capable in every way to effect the purification.

Tr. Innumerable are thy healers, O Lord, a hundred, a thousand; may thy gracious thought flow wide and deep towards us. Turn away and remove far from us Nirriti, the Demon of Sin and Death; liberate from us even the sin we may have committed.

This is the tenth Rik.

10. ami ya ļkṣā nihitāsa uccā naktam dadựśre kuhaciddiveyuḥ, adabdhāni varuṇasya vratāni vicākaśaccandramā naktameti.
    ami iti ye řkṣāḥ ni’hitāsaḥ uccā naktam dadřśre kuha cit divā iuyh adabdhāni varuṇasya vratāni vi’cākaśat candramāḥ naktam eti.

Though it is only the activities of the gods in the spiritual realm that are primarily regarded by the Rishi, still the authority of the gods in the movement of the universe is unshakable; without it the existence of the cosmos is impossible. This is the purport of the seers of the Mantras. In this Rik the Rishi praises the laudable Varuna, the Lord presiding over the law of Truth, as not only effecting our purification but as ordering the all-sustaining activities in the cosmos in accord with the Truth.

ye ami these patent; ľkṣāḥ stars; uccă nihitāsaḥ set high, established above; naktam at night; dadráre are seen (substitution of re in Perfect, Passive; in the Present sense); they kuhacit whereto; divā during the daytime; iyuḥ go (Perfect for Present), varuṇasya vratāni laws of Varuna; adabdhāni unafflicted, unobstructed, undeflected; hence only candramāḥ the moon; vicākaśat shining superbly; naktam at night; eti goes, sets out. Due to the overlordship of Varuna in this universe, the stars are not seen during day in the light of the sun; the moon lights up the night; the stars are held in the heights. Thus the regulations of Nature are but the play of the Truth- Light of Aditya as Varuna.

Tr. Wither do they go by day, these constellations set high above and seen by night? Undeflected are the workings of Varuna and so does the moon move on resplendent by night.

Thus ends the fourteenth Group in the second Chapter of the first Eighth.

This is the eleventh Rik.

11. tatt vā yāmi brahmaņā vandamānastadāśāste yajamāno havirbhiḥ, aheļamano varuņeha bodhyurusamsa mā na āyuḥ pra moșih.
    tat tvä yāmi brahmaņā vandamānaḥ tat à śāste yajamānaḥ haviḥ’bhih aheļamānaḥ varuņa iha bodhi uru’samsa mä naḥ āyuḥ pra moșih.

urusamsa O widely lauded (uru means extension, samsa means praise); varuņa Varuna; tvā thee; brahmaņā with mantra; vandamānaḥ lauding; tat the supreme denoted by the term that; yāmi I implore (yāmi the act of imploring—Skandasvamin); tat the same supreme state; yajamānaḥ the inner sacrificer; havirbhiḥ with objects of offerings āśāste prays; iha in our work; aheļamānaḥ undisdainful to us (hedſ to disrespect), that is giving consideration; bodhi take heed of our prayer (budh to comprehend, imperative hi for s; the rest is Vedic); naḥ our; āyuh life-span; mā pramoșih do not rob; let there be no diminution of the proper life-span (muş to rob. Aorist in the sense imperative).

This is to be borne in mind. Taking away of life is itself the stealth of life-span; sacred is the life consecrated to God. If not robbed but well- protected, it fulfills itself.

Old commentators have it as ’that’ life. ’That itself is the ‘night’, etc., is spoken of ahead. Considering that, the supreme state would be better.

Tr. Widely lauded Varuna, I implore thee with prayer adoring, that Supreme which is craved for by the worshipper with his offerings. Undisdainful understand; pray, do not let our life-span be robbed.

This is the twelfth Rik.

12. tadinnaktam taddivā mahyamahustadayam keto hrda à vicaște, sunaḥsepo yamahvadgļbhitaḥ so asmān rājā varuņo mumoktu.

tad it naktam tat divā mahyam āhuḥ tat ayam ketaḥ hrdaḥ à vi caște sunahsepaḥ yam ahvat grbhitaḥ saḥ asmān rājā varunaḥ mumoktu.

tadit that itself; naktam night; tat divā also the day i.e., that itself constantly becomes day and night; or that itself, constantly mahyam āhuḥ the Rishis speak of, the teacher has instructed me about; I am not content only by what is told by others, I myself have direct knowledge of it; hrdaḥ born of the heart; ayam this; this is the indication of what is directly perceived; ketaḥ special knowledge; tat that itself; āvicaște specially illumines from all sides; grbhitaḥ held, confined captive; sunahśepaḥ he names objectively himself in the third person; yam ahvat whom he called (aorist of hveñj substitution of a for cli and elision of ā); saḥ (in Samhita, the natural form is kept at the end of a foot; so saḥ is natural form) rājā varunaḥ Lord Varuna; asmān mumoktu may he release us from the bondage. (In the Veda, in most cases, the conjugational sign is of the 3rd conjugation.)

Tr. That itself becomes the night; that becomes the day as well; this they tell me. This too the knowledge of the heart illumines; May he whom the fettered Shunashepa invoked, the Lord Varuna sets us free.

This is the thirteenth Rik.

13. śunaḥśepo hyahvadgrbhitastrişvādityam drupadeșu baddhaḥ, avainam rājā varuṇaḥ sasṛjyādvidvān adabdho vimumoktu pāśān.
    śunaḥśepaḥ hi ahvat grbhitaḥ trișu ādityam dru’padeșu baddhaḥ ava enam rājā varuṇaḥ sasrjyāt vidvān adabdhaḥ vi mumoktu pāśān.

gṛbhitaḥ held (captive); trișu in three, three-fold; drupadeșu in places of the tree; baddhaḥ tied; śunaḥśepaḥ Rishi Shunashepa; ādityam Varuna, son of Aditi; ahvat invoked; hi hence, therefore, vidvān knowing the means of release; rājā the lord; adabdhaḥ of irresistible power; varuṇaḥ Varuna; enam this Shunashepa; avasasrjyāt may he release free (srj to release, benedictive mood to denote prayer; interchange to 3rd conjugational sign); he describes the mode of release; pāśān the special ropes that tie; vimumoktu cut asunder and release; when the snares are cut and set free, the release of the bound person is effected.

drupadeșu : druḥ, tree, born of the earth-by this is indicated all living mass of the earth. Denoted by the term Matter, it gives rise—by evolution—to many subtle instruments of action, means for knowledge. According to their principles, they are classified triply, quadruply, or quintuply. Generally, the threefold is evident in dealings of actual experience. And that is of Matter, Life and Mind. These are the three places in the Tree. In these three, body, life and mind, is formulated the Ray of Happiness, held and bound. So the Rishi prays to Varuna for release. Though Shunashepa is the name of the Rishi, its meaning is to be noted. suna is happiness, sepa is ray. What has been said elsewhere about such significant names of the Rishi is to be kept in mind.

Tr. Held and bound to the tree in three spots, Shunahshepa invoked the son of Aditi. And may he, Lord Varuna who knows and is irresistible, deliver him; may he let loose his bonds.

This is the fourteenth Rik.

14. ava te heļo varuņa namobhirava yajñebhirimahe havirbhiḥ, kṣayanasmabhyamasura pracetā rājannenāmsi śiśrathaḥ kṛtāni.
    ava te heļaḥ varuņa namobhiḥ ava yajñebhiḥ imahe havih’bhih kşayan asmabhyam asura praceta iti pra’cetaḥ rājan enāmsi siśrathaḥ kṛtāni.

varuņa O Lord Varuna; te thy; heļaḥ disregard-regarding us—(heļ to disregard, hence noun-form), anger is the appropriate meaning thinks Sayana; namobhiḥ by obeissances; avemahe we avert (ing to move-dropping of conjugational affix); yajñebhiḥ by sacrifices; havirbhiḥ by offerings, pressings of Soma and other offerings, we avert; kşayan dwelling in us (kși to dwell, present participle); pracetaḥ O supreme knower; asura mighty, (asu life-forces; ra has possessive sense); asmabhyam for us; enāmsi sins; śiśrathah slacken, make them loose; which? kṛtāni done by us.

śiśrathaḥ : sratha in weakness, 10th group; aorist is Vedic reduplication.

Tr. Varuna, we avert thy disregard by homages, sacrifices and offerings. Dwelling in us, O Supreme knower and powerful One, loosen for us (the bonds of) our sins.

This is the fifteenth Rik.

15. uduttamam varuņa pāśamasmadavādhamam vi madhyamam srathāya, athā vayamāditya vrate tavānāgaso aditaye syāma.
    ut uttamam varuņa pāśam asmat ava adhamam vi madhyamam śrathaya, atha vayam āditya vrate tava anāgasah aditaye syāma.

Varuņa, O Varuna; uttamam the highest, the topmost; pāśam bond; asmat from us; ut śrathaya pull and loosen; similarly madhyamam the middle bond; vi śrathaya separate and loosen; atha then; āditya O son of Aditi; vayam we Shunahshepas, delightful Rays of knowledge become human; tava vrate in thy divine action; anāgasaḥ faultless, sinless; aditaye for the Mother of Gods, the infinite field of the Self; bhavema may we be.

Tr. Varuna, pray loosen from us the bond above; loosen the bond below; loosen the bond between; for then we, son of Aditi, live for Aditi faultless in thy law.

This release from the hold of bondages may be the mystery unveiled in the untying of all the knots spoken of in the Upanishads. It is the considered conclusion of the practising Vedantins that the knots are knots of ignorance, bonds of the three-fold body like the gross etc. There is no doubt whatsoever that the triple bondage corresponds to the three knots famous in Tantra Yoga under the names of Brahma, Vishnu and Rudra. Here in fact—it must be noted- the triple bondage obstructs the entry and spread of the Truth-Light in the threefold being of mind, life and body. Release from it is possible by the grace of God Varuna.³

Thus ends the fifteenth Group in the second Chapter of the first Eighth.