Volume 6 : English translation of Rig Veda Samhita, Mandala I, Suktas 20 - 32 (with commentaries) by T. V. Kapali Sastry
Volume 6 : English translation of Rig Veda Bhashya - commentaries on Rig Veda Samhita, Mandala I, Suktas 20 - 32 by T. V. Kapali Sastry
In the seventh Section, there are five hymns. There, the first hymn tvamagne prathama etc. is of eighteen Riks dedicated to Agni. The Rishi is Hiranyastupa Angirasa. The eighth, sixteenth and eighteenth Riks are in the Trishtubh metre, the rest are in Jagati.
This is the first Rik.
O agne Agni, tvam thou prathamaḥ the first angirāḥ named Angira, the originator of all Angiras rșiḥ seer, devaḥ thyself God devānām of all the gods śivaḥ auspicious sakhā companion abhavaḥ becomest, Imperfect in the sense of Present. tava vrate in thy deed, by reason of the act performed by thee marutaḥ gods indicated as maruts ajāyanta were born or are born. Of what kind? kavayaḥ seers vidma- nāpasaḥ they whose apāmsi acts are vidmanāni conscious, according to Sayana, Maruts of knowledgeable action. ’Whose acts are by knowledge’ is appropriate (vid to know, the suffix mak makes it vidma then instrumental vidmanā, Aluk compound) bhrājadrştayaḥ They who have shining weapons, that is luminous-armed. Interchange of participle in bhrājat. It is said that Agni is the first born of the Angiras and by the greatness of his deeds the Maruts of the said characteristics were born. Discussion about Angiras is done in detail elsewhere. By that the truth about Angiras will become clear.
Tr. O Agni, thou art the first Angiras, seer, god, the auspicious companion of gods. By thy deed were born the Maruts, of shining arms, the seers acting by knowledge.
This is the second Rik.
O agne Agni, tvam thou prathamaḥ first angirastamaḥ superbly Angiras, that is excellent amongst the Angiras. It is to be noted that though the usage of the word angiras is fixed by convention as the name of a person, its employment with the termination tama to denote quality reminds one of its derivative significance. kaviḥ being the seer of the objects beyond the ken of the senses devānām of the other gods vratam deed pari bhūşasi adorn alround. Again thou viſvasmai for all bhuvanā ya the world to bless it vibhuḥ become special or in many ways (the termination u on the root bhū with the prefix vi) medhiraḥ possessed of wisdom dvimātā measurer, constructor of the two worlds, that is, Agni establishes in the sacrificer a vast knowledge denoted by the word consciousness, of dual form, of heaven and of earth. If we split as one whose mothers are heaven and earth, Agni is born at the communion of the two consciousness; of the two sacrificial fagots, araņi say the ritualists. Such thou art āyave for man katidhā cit in how many ways śayuḥ lie, dwell in men? The meaning is, as many as there are men, so many are thy modes in them. śayuḥ-siñn to sleep; on this the termination u. āyave- termination u on i to go.
Tr. O Agni, thou art the first, the superb Angiras, seer; thou adornest alround the deed of gods. Variously manifesting for all the world, wise thou measurest the two. In how many ways, thou dwellest in man!
This is the third Rik.
O agne Agni, tvam thou mātariśvane for Vayu prathamaḥ important. Before the play of the glory of Vayu in the sacrificer, the manifestation of Agni, the seer-will is necessary. Therefore, Agni is important for Vayu. vivasvate for the sacrificer doing service (as per Sayana) in order to bless him sukratuyā being endowed with desire for good action āvirbhava become manifest. Or else it is appropriate to say ‘manifest vivasvate for one shining by the desire for good action hotịvūrye in the rite chosen by the sacrificial caller, when the sacrifice is begun, which has to be chosen by Agni who becomes the sacrificial caller rodasi heaven and earth, the higher divine consciousness, the lower earthly consciousness, both denoted by them arejetām trembled. It is to be noted that the tremor is in the sense of denoting the initial play in the sacrificer of the two consciousness benumbed and seemingly sleeping when Agni is elected as the sacrificial caller. Such is the greatness of Agni, the caller, bhāram the burden of managing the sacrifice asaghnoủ thou endured. O vaso becoming the riches for all the world, mahaḥ the great gods ayajaḥ thou hast worshipped in sacrifice. mātari- śvane—The sky is māta the cause of measurement, the midregion, there he breathes. The word mātari- śvan is derived with the termination an as in svan, ukșan; sukratuyā—one who desires good actions for oneself. Termination à in noun form, feminine. vivasvate-vivas in the sense of shining or doing service. hotȚvūrye is chosen by the caller u is Vedic. asaghnoḥ-şagh to injure, here the meaning is endure. mahaḥ elision of at in mahataḥ-Vedic.
Tr. O Agni, thou art important for Vayu. Manifest for the shining one desiring good deeds. Heaven and earth trembled. In the elective sacrifice of the caller, thou endurest the burden. O wealth, thou worshipped the great ones.
This is the fourth Rik.
tvamagne manave dyāmavāśayaḥ purūravase sukṛte sukṛttaraḥ śvātreņa yatpitrormucyase paryā tvā pūrvamanayannāparam punaḥ tvam agne manave dyām avāśayaḥ purūravase su’krte sukṛt’taraḥ śvātrena yat pitroḥ mucyase pari ā tvā purvam anayan ā aparam punariti.
O agne Agni, tvam thou manave for Manu, mentor, that is to bless the man who has attained the skill in thinking dyām heaven-world, that is divine station avāśayaḥ sounded, manifested, that is, thou hast proclaimed that the high divine station has to be attained and can be attained. Likewise sukſte for the doer of auspicious acts purūravase for purūravas who cries, makes noise much, for the man, in the form of the master of sacrifice who laments much to reach the high station sukřttaraḥ becoming superbly the doer of auspicious acts,—thou sounded the heaven is the connection. yat when pitrah of Heaven and earth denoted by araại, of the forces that are the particular consciousness in the higher and lower places śvātrena by quick churning pari mucyase art released on all sides; thou art born from the churning of force, then thus born tvām thou pūrvam in front ānayan having brought established in front. punah again, afterwards aparam behind ā brought. The sense if they first made the Ahavaniya fire, placed in front and then made the Garhapatya fire, the overlord of inner regions standing behind avāśayaḥ vāșr to sound. purūravase lengthening is imposed on the first word, ru to sound the termination as of uņādi class. sukſte kļî on sukarma, pāpa and others, then t.
Tr. O Agni, thou sounded the Heaven for the thinker, superb doer of good to the doer of good of much lament. Thou art released alround by quick churning of the parents. They brought thee in front and behind.
This is the fifth Rik.
O agne Agni, tvam thou vrşabhaḥ showerer of desired things pușțivardhanaḥ increaser of sacrificer’s nourishment udyatasruce for him who had lifted the vessel which pours the ghee, the sense is for the master of the sacrifice endowed with the equipment for the flow of illumination embedded in thought, for favouring him śravāyyaḥ fit to be praised, by calls in the form of Mantras is understood bhavasi becomest. yaḥ who, sacrificer āhutim the act of offering in fire which has for its purpose the main invocation pari around, on all sides veda knows, what kind of offering? vașațkrtim wherein the act of vașaț is prescribed, the speciality about the word vaşaț in offering to the gods is famous in Srauta rites; in accordance with that it is to be noted that in the inner sacrifice also, after the invocation made by the sacrificer when offering to the gods takes place the word vașațkāra is potent and gives the firmness. He says that whoever knows to fulfill by every means such offering with vașațkāra, Lord Agni makes him first possessed of light and afterwards through him others as well. Here by mention of the word yat, we have to infer tam, that is form of the word tat. ekāyuḥ one without a second āyuḥ a living person, O Agni thou art the sole man, the collective entity of all men. agre first him āvivāsasi makes him shine then viśaḥ other men, make them shine is the connection. Here the word yat in the thrid foot of the Rik can be taken as referring to Agni. Then this is the meaning : That Agni who from men pari veda gets on all sides the offering with vașațkāra, he is thou O Agni, the one person etc. as before. ekāyuḥ -we have to bear in mind what is said in the second Rik viz. ’how many ways to the man. Living severally Agni is said to be one person. ekāyuḥ is the main food according to Sayana, unbroken life, immortal says Venkata Madhava. Vayu himself is Ayuḥ the elision of va is Vedic, so Sayana gives an aliter. The, termination u on the guña taken by the root i to go. In the Veda, the word āyu is well-known to mean a living being generally and in particular a man, the word āyu is in neuter gender, the conventional meaning is life; derived from i to go. āvivāsati generally employed in the Veda in the sense of light. In some places the meaning ‘act of service’ fits in.
Tr. O Agni, thou art the showerer, increaser of nourishment, thou becomest praise-worthy to the one with luminous clarity of thought. The sole person, thou first maketh the one who knows to call on every side with vașaț possessed of light, then all other men.
Thus ends the thirty-second Group in the second Chapter of the first Eighth.
This is the sixth Rik.
O vicarṣaṇe one of special vision, all-seer agne Agni tvam thou vrjinavartanim whose path is the crooked one, to be avoided, the traveller on the crooked path (affix ina on vrj, aniḥ on vịt) naram person sakman fit to be conjoined, united (şac to unite, the affix manin) vidathe in the place to be reached by knowledge. Elsewhere Sayana says vidatha are places to be known (VI.51.2.) (in the act, the sacrifice say the ritualists. The inner sacrifice also is said to be vidatha, a form of knowing. The affix atha on vid in the sense of knowledge) piparși make full or protect. The sense is thou takest thy devotee away from the crooked path, lead him to the divine place that has to be known, denoted by the word vidatha, protect and fulfill his desires. yaḥ thou śūrasātā where the valourous resort, to be got by the valourous persons paritakmye to be gone on all sides, to be got at by an alround effort (tak to go) dhane for the purpose of wealth, when the divine wealth to be got by the effort of those endowed with valour becomes the purpose for attainment; like ‘he kills the tiger for the purpose of hide.’ dabhrebhiḥ cit little by strength or by number, by thy devotees though inferior samſtā in the meet, the sense is when there is a test of strength of the inferiors with those superior in number and in strength (samſtiḥ—ļ to go with the prefix sam) bhūyasaḥ the superiors in number and strength hamsi killest. Thy grace on thy devotees is to such an extent that when the divine wealth has to be acquired by thy devotees, even though of inferior strength, by conquering and fighting with the obstructors, the foes of thy devotees though superior in every way get humiliated.
Tr. O Agni, all-seer, thou fulfillest the man on the crooked path with the united place of knowledge. For the wealth to be got at by effort by the volourous, in the meet with the inferiors, thou killest the superiors.
This is the seventh Rik.
O agne Agni, tvam thou tam thy devotee of such a kind martam mortal man uttame in the excellent, amṛtatve law of immortality dadhāsi estalishest, that is thou establishest the man of mortal nature in the excellent station devoid of death. For what purpose? dive dive daily śravase for the wealth of hearing, that is, for hearing the divine inspirations. For food, say the ritualists. For getting food daily, it is necessary for a person to have place in high immortality! If it is said that śravase means for fame, for celebrity, then the ritualistic interpretation will not suffer. yah who, the sacrificer ubhayāya for two-fold janmane to get here itself at one place the two kinds of birth, human and divine tatrșāṇaḥ thirsts very much (âni trșā to thirst, Perfect participle) to him sūraye to the wise mayaḥ happiness prayaḥ ca and pleasure (explained already in prayobhih etc. 1.2.4) äkrņoși createst from all things. In the mortal birth itself thirst is expressed for a divine birth that is possible of accomplishment. That is why, here in ubhayāya janmane a divine birth after the passing away of a person is not wanted. ’For getting the bipeds and the quadrupeds’, say the ritualists.
Tr. O Agni, thou establishest for daily inspiration the mortal man in high immorality. Thou createst for him, the wise who thirsts for the two-fold lives, happiness and pleasure.
This is the eighth Rik
O agne Agni, tvam thou naḥ us, interchange of case, in the sense of ’me’, or the genitive case to indicate the relationship, our inner self (according to Skandaswami) yaśasam endowed with fame kārum author of lauds, that is, lauder krnuhi do. The sense is, make me or our inner self a glorious lauder. For what purpose? dhanānām sanaye for the gain of divine wealth. Of what kind art thou? stavānaḥ being lauded (termination ānac on stū rdhyāma may we attain prosperity by thy grace navena by new, not performed before apasā act naḥ karma this our worship devaih with other gods, O dyāvāpſthivi the deities Heaven and Earth prāvatam increase excellently.
Tr. O Agni, thou being lauded, make me famous lauder for gain of wealth. May we prosper by new acts. May Heaven and Earth with other gods increase well our deed.
This is the ninth Rik.
anavadya unsullied Oagne Agni, deveșu amongst all the gods jāgrviḥ wakeful devāḥ god (jāgę end of sleep Noun form) tvam thou pitroḥ of the parents Heaven and Earth, of both the divine and earthly consciousness upasthe in the proximity (Form of sthā with prefix upa) ā seated, remaining naḥ of our tanūkſt maker of new body, here it is to be noted that Agni is capable of fashioning a new body, fit for divine birth, for the sacrificer. bodhi awake, grace itself is the awakening. kārave for the lauder pramatisca of excellent knowledge be. O kalyāna of auspicious form, tvam thou viś vam all vasu wealth opise sowest in the sacrificer (tu vap to extend the seed Perfect in the sense of Present, Vedic).
Tr. O Agni unsullied, the wakeful god amongst gods, seated near the parents awake, make our body. Be of excellent knowledge to the lauder. O Auspicious thou sowest (in the sacrificer) all wealth.
This is the tenth Rik.
O agne Agni, tvam thou pramatiḥ one of excellent knowledge naḥ our pitā’si protector vayaskrt he who makes the strength, physical and mental (The root veti of 2nd conjugation has many meanings like movement, extension etc. vayaḥ is also used in the sense of life; here Sayana’s commentary says giver of life, maker of foods by means of cooking, says Skandaswami) vayam we worshippers tava jāmayaḥ (are) thy relations. O adābhya unassailable by anybody, of irrefutable strength; tvā thou satinaḥ rāyah riches of hundred numbers samyanti attainest well, likewise sahasriņaḥ thousand riches attainest well, is the connection. Of what kind art thou? suvīram whose heroes are auspicious, that is endowed with auspicious valour, also vratapām him who protects the divine act.
Tr. O Agni, thou art of excellent knowledge, thou art our protector, bestower of strength. We are thy relations. O unassailable, riches in hundreds and in thousands reach thee of auspicious valour, the protector of the divine act. Thus ends the thirty third Group in the second Chapter - of the first Eighth.
This is the eleventh Rik.
O agne Agni, devah gods āyave for the man, dative in the sense of purpose. nahușasya of the man vispatim king prathamam important or first āyum man, the living being akļņvan did. yat when mamakasya of mine pituḥ of the protector, of the person in the heavenly station putrah his portion jāyate is manifest is man, then thou Agni alone manușasya of man sāsanim instructress iļām seeing word akşnvan did, doest in the sense of Present is appropriate. āyum from i to go-already said. nahușasya affix uşa on nah to tie. manuşasya—affix ușa on man to know. śāsanim it is instructed by her śāsani form in the instrumental sense. mamakasya- The form mamaka on the word asmat. Absence of lengthening.
In this Mantra, the words āyu, nahușa and manușa synonymous with manuşya man are of significance and help in the understanding of the purport. Although in this hymn names like yayāti and nahușa well-known in legendary lore are mentioned, although it is possible to take a superficial view that historical personages have been indicated, also although such hymns have been commented upon somehow by the ancients by citing Puranic stories and have become as though proofs to the lofty sense in Puranic stories, even then the purport becomes easy when the sense of Mantra is discussed understanding the derivating sense of the synonymous words like nahușa and manuşa. The gods employed in managing the affairs of the world, being manifestations of the Supreme Lord make Agni the first living being of Pranic strength of man endowed with Pranic strength or for his purpose. ’For āyu the first āyu’, if dative is in the sense of genitive, like prāṇaḥ of prāna living being of living being, Ayu of Ayu. Then they make him king of man who is endowed with mutual ties of friendship ’nahușasya viśpatim’. When the bond of friendship is forged between Agni and man, then he (Agni) himself becomes the leader and the lord. Here it has to be seen that in explaining the sense of the word nahușa Sayana’s has been used (1.122.8). When in man Agni, the son born from the portion of the Divine Father takes birth, they make that Agni himself the seeing word, ilā of the man of knowledge, manuşah. Agni himself becomes iļā of the man in whom knowledge has dawned. In the Apri hymn to distinguish between iļā and sarasvati, the strength of vision of iļā had been mentioned there. The iļā vāk is famous in the Veda. It has to be understood that it is the seeing word. mamakasya pituḥ—here one notices the personal relation and the special devotion of the Rishi in his dealing with the Divine Father, the Father of all the world himself, as his own Father.
Tr. O Agni, the gods made thee the first man of men, the king of men. When my father’s son is born, they made him the seeing word, the instructress of man
This is the twelfth Rik.
O vandya fit to be lauded agne deva god Agni, maghonaḥ magham is the name for wealth, possessed of wealth naḥ us tava thy pāyubhiḥ protections rakṣa protect, tanvasca bodies as well, related to us protect. (jas for sas in tanvaḥ) tava vrate in thy eternal act, thou, remaining in thy divine act that has to be done animeșam winkless, without break rakşamāṇaḥ protecting everything that has to be protected from enemies gavām of riches of rays of consciousness denoted by the word go, tokasya of the offspring tanaye of his son (locative in the sense of genitive), the particular progeny arising from him trātā asi protector becomest. Not merely the protection of divine wealth or physical protection is prayed for, in the divine acts of Agni, continuous extension of the cattle wealth that are the rays of consciousness is also protected. Thus the glory of God Agni is extolled.
Tr. O god Agni fit to be lauded, by thy protections guard our wealth and bodies. Continuously guarding in thy act thou art the protector of the rays of consciousness and their successive offsprings.
This is the thirteenth Rik.
O agne Agni tvam thou yajyave for the purpose of the sacrificer, dative to denote purpose, affix yu on yaj, pāyuḥ protector (u on kļ vā pā and ji) antaraḥ intimate, the sense is very close protector of the sacrificer anişangāya for whom there is no intense company, for the purpose of that sacrificer, thou caturakṣaḥ one who has four eyes; in the triple worlds and the fourth station Agni has an eye on the sacrificer, being such idhyase shinest forth. The gross interpretation is that he is in flames in all the four quarters with the idea that the eyes of Agni in the form of flames and his gazes denoted by them fall in the four quarters. yah who, sacrificer rātahavyaḥ by whom oblations are given; to whom? avrkāya for the uninjuring (Noun form of vị to cut, affix ka) dhāyase for thou the nourisher (yu on the root dhā Vedic form) whosoever is the sacrificer like this kire” cit of himself the lauder (kirih name for lauder) tam relating to him mantram thine in the form of laud manasā by heart, that is, in secret vanoși entreat.
The laud in the form of Mantra of such a lauder-sacrificer is so dear so thee that thou thyself prayest for that.
Tr. O Agni, thou art the intimate protector of the unattached sacrificer, Four-eyed, thou flamest forth. Thou thyself entreatest in secret the Mantra- laud of the lauder who has made over the oblations to thee, the unhurting protector.
This is the fourteenth Rik.
O agne Agni, tvam thou urusamsāya for the extensive lauder vāghate for the intelligent one, (It is listed amongst the names of Ritwiks as those managing the sacrifice) for him spārham desirable (relating to desire, this of desire, so affix an) paramam supreme yat reknah (ricir in the sense of purge, Vedic form with nu) wealth is there (it is clear that it is not worldly wealth as it is supreme) tat that wealth vanoși desirest. Thou desirest for the intelligent great lauder the supreme wealth so that he should attain it ādhrasya cit of the sacrificer, though weak, to be sustained in everything (dhrai to be satisfied, to instruct etc. is the root. The affix ka prefix ā) pramatiḥ of excellent knowledge pitā protector, thus ucyase thou art said, by the knowing ones is understood. pākam that which has to be cooked is pāka, the sense is one of immature knowledge. That is why a child is pāka, him praśāssi make instructed viduștaraḥ thou superbly learned ’(tara on the word vidvat, change of semivowel to vowel Vedic) diśaḥ all the directions pra superbly instruct on things to be learned from every-where, denoted by the term ’directions’.
Tr. O Agni, thou desirest for the intelligent great lauder that desirable supreme wealth. Thou art extolled as the protector of excellent knowledge for the weak sacrificer. Superbly knowing thou instructest the immature in all directions.
This is the fifteenth Rik.
O agne Agni, tvam thou prayatadakșiņam by whom prayatā tied up (yam to tie up) is the dakșiņā the act of gift proceeding from discrimination of propriety and impropriety; gift is the abandoning of money in favour of a fit recipient and it is to be noted that the recipient is the representative of the deity. That is why it is said that a gift is sacred, pleasing to the deity; then such a one viſvatah from all pari pāsi protectest. An illustration is cited. varmeva syūtam like an armour sewn, made ready without any chink (siv to tie). As an armour protects a man’s body thou protectest that man from all things yaḥ who, the sacrificer svādukșadmā. The sense is that having tasty food he pleases the guest with tasty food. Agni is famous as the guest in the Veda. vasatau in one’s dwelling house (in the inner sacrifice one’s house is the body) syonakrt doer of happiness, to the guests is understood. ’Dormant happily like a guest pleasing this Mantra phrase elsewhere also has to be borne in mind (1.73.1) and who jīvayājam yajate the worship in the course of life (absence of ku is Vedic) throughout life performs the worship or jīvayāja means where the living beings are worshipped, that he performs saḥ the sacrificer divaḥ of the heaven-world upamā becomes neighbour, here itself becomes very close to heaven. upamā is the name for closeness. Sopamā elision of s in the Samhita text is for metrical exigency. upamā is upamānam illustration of Heaven is some people’s comment. Commentators in the external sense say that jīvayājam is sacrifice with animals, jiva.
Tr. O Agni, thou protectest the man who gifts properly like a sewn armour. The sacrificer who gives happiness to the guest in his place by giving tasty food, carries worship throughout life is close to heaven.
Thus ends the thirty fourth Group in the second Chapter of the first Eighth.
This is the sixteenth Rik.
O agne Agni, naḥ ours imām this as going to be mentioned śaraạim injury (sſ to injure, belongs to the unādi class, affix ani) mimrşah pardon (mrs to endure, reflexive sense, aorist in the sense of imperative). Injury is the offence committed towards God Agni. Going far away from Lord Agni by going on the wrong path not caring for him is the offence meant, in the form of omission of the act. He says that dūrāt distant place yam imam adhvānam this path agāma we have gone, that is our act of offence as being far away from thee. It becomes clear in the later half of the Rik; it is a serious misdeed when thou art in all possible ways available being beneficial to us. Thou āpiḥ one who makes us attain, relative, that is fulfiller of our wants pitā protector just like a father pramatiḥ endowed with excellent knowledge somyānām of gods eligible for Soma, of the Soma- drinkers bhrmiḥ whirler, that is, mover. As Agni calls the gods and makes them present in the sacrifice, he is their mover asi art martyānām of men rșikặt thou art the maker of vision. Agni helps the gods eligible for Soma as well as the men. Agni is endowed with the quality of the relative etc. for men somyānām who follow the prescribed rules, says Sayana. bhrmiḥ bhram to be not stationery. Vowel for semivowel and then the affix i.
Tr. O Agni, as we have gone far from thee in the path, forgive this offence. Thou art our relative, protector of excellent knowledge, mover of the gods eligible for Soma and maker of seers of mortals.
This is the seventeenth Rik.
O suce luminous añgiraḥ god of this name agne Agni, sadane in our sacrificial home (applicable to both inner and outer) accha in front the particle accha in place of abhi yāhi go. Here an illustration manușvat like of Manu or like Manu (in the genetive sense, or in the nominative case ‘tena tulyam kriyā cet vatiḥ’vat is used). This is the purport. Just as thou goest to the sacrificial house of the seer Manu, go over here as well or just as Manu, the god first amongst the thinking men goes to the sacrificial house like that go, is the sense. Likewise angirasvat like of the seer Angiras or like the god Angiras yayātivat like of seer Yayati or like the god Yayati who attained divinity pūrvavat like the ancients or like of the ancients, go is the connection. Then having gone to the sacrificial house daivyam born amongst the gods janam world āvaha bring, that is bring all the groups of gods. priyam him the dear barhiși in the spread seat āsādaya make him sit yakși ca worship, dropping of sap in the Imperative. Rest is Vedic. Here this has to be borne in mind . Manu, Yayati and Angirah, all the three are seers of Mantras. Though Yayati is famous as the king, born of Nahusa the Vedic index says that he is the seer of the triad of Riks sutāso madhumattamāh (RV.IX.101.4-6). Thus Agni is present in the sacrifice of the three seers illustrated—the vat has the genitive sense. Again, the three are gods also, or have become gods. Manu is the thinker the first god of men, Angirah is the god with the glory of Agni capable of movement. Yayati had become god. (The author of tatvabhodini says that whose yāti movement is everywhere like the speed of the chariot of Vayu; some moderns say that it is perhaps from the root yat to strive. We say that he by all means has the speed of movement, the glory of the deity and he strives). Thus all three are present in the sacrifice the vat has nominative sense.
Tr. O luminous Agni, Angiras, like Manu, Angiras, Yayati and the ancients, go in front of the house, bear the world of gods, seat the dear ones on the spread and worship.
This is the eighteenth Rik.
O agne Agni, etena by our brahmaņā Mantra indicated by the laud vavřdhasva increase, grow (vrdh to increase reduplication. Lengthening in the Samhita text, because of repetition) sakti vā by capability (Lengthening in the instrumental case) or vidā vā by knowledge yat which te thy laud cakſma we did, by that Mantra is the connection with the earlier. It is said that whatever laud we did according to our capability, according to our knowledge grow by that. The gods that are lauded grow in the lauder. uta also asmān us the lauders who have resorted to thee abhi facing vasyaḥ welfare full of superb riches praņeși thou leadest, that is thou makest us attain excellently. (ni to reach, neși dropping of sap) nah us vājavatyā by plentiful sumatyā auspicious intelligence samsrja connect.
Tr. O Agni, whatever we did acçording to our capability or knowledge grow by that Mantra. Also thou hast sent towards us the weal full of riches. Make us united with auspicious intelligence full of plenitudes.
Thus ends the thirty fifth Group in the second Chapter of the first Eighth.
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