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
The second hymn in the seventh section comprises fifteen Riks starting from indrasya nu viryāni. The Rishi is Angirasa Hiranyastupa, the metre is Trishtup and the deity is Indra.
This is the first Rik of the hymn.
This and the hymn, etāyāma etc. both are of Hiranyastupa, dedicated to Indra. Here is mentioned the story of the killing of Vritra and there about Vritra, Navagvas and others. At the close of the two hymns, the purport of both will be told in brief. In this context we shall reflect on the secret behind the story of Vritra’s killing and on the true sense of Angiras. Therefore, without contradiction to the gross meaning, we shall mention here merely the word-meanings of the Mantras. The Rishi narrates the exploits of Indra-Indrasya of the king of gods vīryāni valourous deeds pravocam nu I just tell (nu denotes speed, say the commentators, elision of a in vocam, Aorist in the sense of Present) yāni which valourous deeds prathamāni important or not performed by anybody else earlier vajri Indra having the thunderbolt cakāra did. Three such deeds are mentioned. ahim cloud (ahiḥ also denotes Vritra, serpent. The termination i on han when prefixed by ā, ā becomes short) ahan struck; anu afterwards apaḥ the waters tatarda (he) injured. Making the water fall on the ground only is injury. (tard in the sense of causing injury) parvatānām relating to the mountains, rising from them vakşaņāḥ the rivers of flowing nature (vakṣaṇā from vah to flow; name of river) prabhinat (he) broke.
Tr. I just relate the exploits of Indra, which the bearer of thunderbolt mainly performed. He struck the cloud causing injury to the waters and cleft the flowing rivers of the mountains.
This is the second Rik.
parvate in the mountain siśriyāṇam taken refuge,’hidden in the mountain’ is the sense (Participle of the Perfect of the root sriñ) ahim cloud ahan struck. With what instrument? asmai For this Indra tvașță carver, the Divine sculptor svaryam relating to svar. The sense is belonging to the luminous world of svar’. Well-impulsed, says Sayana vajram the weapon Vajra tatakşa formulated. By that Vajra of the luminous svar-world, carved out by tvaştā he struck the cloud. When the cloud was so cleft, syandamānāḥ flowing āpaḥ waters samudram to ocean anjaḥ by the straight path; this is adverb avajagmuḥ attained. An illustration is given. vāśrā iva just as with the lowing sound dhenavah the cows reach the calves, like that.
Tr. He struck the cloud hidden in the mountain. For him the divine sculptor fashioned a thunderbolt of luminous world. The flowing waters straight reached the ocean like lowing cows the calves.
This is the third Rik.
vṛṣāyamēņoủ acting like a bull, showerer, (In the padapātha the short a in vrşa is Vedic) somam soma-juice avrnita elected. trikadrukeșu The sacrificers say that the trikadrukas are the three days of infusion rites. By trikadruka are denoted the sacrifices of the names Jyotiḥ (light) Gauḥ (ray) and Ayuh (life). If so, most appropriate in the sense pertaining to inner sacrifice. In the triad of Jyotiḥ and others sutasya of the extracted soma, a portion apibat he drunk. Then maghavā rich with the drink of soma sāvakam the exterminator of foes (Noun form of so to exterminate) vajram Vajra ādatta he wielded. By that ahinām of the clouds prathamajām he first-born (The affix vit on jana and others. Then jā) enam him ahan struck. Or else enam interchange of case in the sense of instrumental; means by this Vajra.
Tr. Like one pouring he elected the soma-juice and drunk a portion in the three infusions. Opulent, he wielded the weapon Vajra and struck this first- born of clouds.
This is the fourth Rik.
O indra Indra, yat when ahinām of clouds prathamajām the cloud first-born ahan had struck (Imperfect second person singular) āt afterwards māyinam of the fraudulent māyāh uta deceptive knowledge too prāmināḥ had destroyed (min to injure. In the Veda minati becomes short) āt after that süryam sun uşasam dawn dyām and the heavenly abode janayan illumining, by destroying the covering clouds, thou art. tādītnā at that time (interchange of letters in tadānim as it is of prşodara class) satrum enemy na vivitse kila thou had not got at. kila lengthening—for the particle also’. vivitse vidlr to get, Perfect.
Tr. O Indra, when thou struck the first-born of the clouds, thou also destroyed the deceptive knowledge of the fraudulent. Then illumining the sun, dawn and the heaven thou had not got at the enemy.
This is the fifth Rik.
indraḥ Indra vrtrataram superb coverer of the world, vrtram the coverer Asura in the form of cloud vajreņa by the weapon Vajra mahatā by a mighty vadhena stroke (For han the noun form vadha) vyamsam so cut the arms as to cause loss of shoulders ahan struck. Such cutting is illustrated. kuliśena by axe vivrkņā specially cut skandhāmsi iva tree trunks fall on the ground, likewise, ahiḥ Vritra prthivyāḥ to the earth upaprk attached in proximity śayate sleeps. vivṛknā- vraśru to cut. Participle na; śayate- śayah after si absence of disappearance of affix.
Tr. Indra dealing a mighty blow struck the superb coverer Vritra with his thunderbolt cutting his shoulders. The vile one lay dormant close to the earth like tree trunks specially cut with axe.
Thus ends the thirty-sixth Group in the second Chapter of the first Eighth.
This is the sixth Rik in the hymn.
ayoddhā-iva as one who has no combatant durmadaḥ having wicked pleasure because of haughtiness mahāvīram the great warrior tuvibādham the oppressor of plenty of enemies rjīşam the remover of foes indram Indra ā juhve hi (Vritra) challenged. asya of Indra’s vadhānām samſtim impact of blows nātārīt was unable to parry, that one of wicked pleasure. He indrasatruḥ having Indra as his foe, Vritra rujānāḥ the rivers sampipişe ground to a halt. Sayana says that because of the fall of Vritra’s body that covered all the worlds, the stones etc. there broke to pieces. “By rujānāḥ, are not the necks mentioned? He had ground portions of his own neck. The meaning is that he was powdered hit by the blows”. This is Skandaswamin. rjīşam The termination işan on arja and rja. “The left-over of the purified Soma is rjīşam, one who has that says Sayana. rujānāḥ ruj to break. Participle interchanged. pipișe pişlr to grind to powder. Perfect Tense by interchange.
Tr. Like one who has no combatant, he of evil joy challenged the great warrior, the oppressor of several, the remover. Having Indra as foe, he could not parry the impact of blows. He ground to a halt the rivers.
This is the seventh Rik.
apāt devoid of feet (The elision of the ending in the word pāda in Bahuvrihi compound is Vedic) ahastaḥ devoid of hands in this way his limbs cut in all manner, Vritra indram towards Indra aprtanyat desired encounter, did not leave the battle. asya of this Vritra sānau in the lofty place adhi above vajram Vajra, Indra ājaghāna threw in confrontation. An illustration is cited for the incapable Vritra desiring battle. vadhrih one whose testicles are castrated, that is bereft of masculinity vrsnah (vrș to sprinkle) of one skilled in sprinkling, that is possessed of masculinity pratimānam like form bubhūşan desiring to become; that is, like a eunuch desiring to become equal to a virile male; he vſtraḥ Vritra purutrā in many limbs (the termination trā in the sense of locative) vyastaḥ particularly thrown about, that is with limbs all shattered aśayat lay, fell on the ground (sin to sleep, interchange of Parasmaipada. Absence of disappearance of termination, in the Veda).
Tr. Bereft of feet and hands, he still desired encounter with Indra (who) struck him at the crown. Like a eunuch desiring to act virile, Vritra lay, his limbs shattered.
This is the eighth Rik.
amuyā with these characteristics śayānam fallen Vritra āpaḥ waters ati yanti flow passing over. amuyā in this earth, says Sayana. Here is an illustration. bhinnam nadam na like a river that has broken the banks in many places; just as in rains waters overflow by breaking the river banks, in the same manner they flow over the dead Vritra. This is the meaning. Of what kind are the waters? mano ruhānāḥ mounting the minds of men (interchange of participle of the root ruh. The rest is Vedic). It is said that when the dead Vritra lay under the waters like this, the waters mount the mind. Elsewhere when we discuss the hidden sense, the purport has to be looked into. He says that Vritra lay fallen at the very feet of those waters whose coverer and therefore restrainer he was. vſtraḥ Vritra mahinā by his greatness yāḥ cit which very waters paryațișthat stood surrounding them ahiḥ Vritra tāsām those waters patsutaḥ śiḥ lying under the feet babhuva became (the substitution of pad for the word pādā; the appendage su is Vedic; indeclinable in the sense of locative, then the termination i on śay).
Tr. Like a river breaking the bank the waters flow over Vritra thus lying, mounting the mind. The serpent Vritra lay at the very feet of those whom he besieged with his might.
This is the ninth Rik.
vrtraputrā she whose son is Vritra, Vritra’s mother nicāvayāḥ she whose arms are down, vayāh name of a branch, as arms are in the position of branches, with arms hanging abhavat was. The sense is that when Vritra was struck, to prevent the blows on him she stood like that asyāḥ of Vritra’s mother ava below, over Vritra vadhaḥ Vajra the instrument of striking (substitution of vadha for han) jabhāra struck. (bha for hr and grah) then sūḥ one who gives birth (noun form) dānuḥ uttarā was standing above putraḥ the son Vritra adhraḥ was standing below. She too sahavatsā accompanied by the calf dhenurna like the cow saye lay asleep. What is this Puranic story? We have to seek the truth.
Tr. Vritra’s mother lowered her arms, Indra flung the striking weapon below her. The mother was above, the son below. She lay like a cow with the calf.
This is the tenth Rik.
atișthantinām not standing, that is moving aniveśanānām niveśanānām, the place wherein enter (the people), devoid of that, bereft of habitation, flowing cāșthānām of the waters (cāsthāḥstand pervading. prşodara class) madhye in the middle nihitam placed sariram body. Whose? vſtrasya Vritra’s. How was it? niņyam hidden inside, concealed or unseen, that body immersed inside the waters (accusative) ā paḥ waters vicaranti specially trespass and flow. When Vritra’s body was thrown amidst the water like this, indraśatruḥ Vritra dirgham tamaḥ having attained death in the form of long sleep, as it would come about, in that manner āśayat fell on all counts.
Tr. Vritra’s body was deposited amidst the changing current of waters. The waters flow over the concealed. Vritra lay in prolonged sleep.
Thus ends the thirty-seventh Group in the second Chapter of the first Eighth.
This is the eleventh Rik.
dāsapatniḥthose whose master is dāsaḥ (das to diminish) dāsa is one who causes dimunition, those waters whose master is Vritra, the suppressor of the universe ahigopāḥwhose protector is ahi, Vitra āpaḥ waters (gup to protect here protection becomes curtailment). niruddhāḥ atişthan stood fettered. Who, like? paņineva by an Asura of this name, the stealer of cows confined gāvaḥ cows, as they stood likewise yat which apām bilam the opening to the hiding place or the outlet for flow apihitam āsit was obstructed vrtram jaghanvān Indra who struck Vritra (Perfect participle of han) tat that aperture apavavāra uncovered, opened the gate for the flow of the waters.
Tr. The waters subdued by Vritra, constrained by him stood fettered like the cows confined by Pani. The striker of Vritra uncovered the closed aperture of the waters.
This is the twelfth Rik.
O indra Indra, yat when tvā thou srke in Vajra weapon (srkaḥ name of Vajra, termination uk on the root sr) pratyahan Vritra struck back tat then thou aśvyaḥ born in the horse, a limb of the horse vāraḥ tail (ra optional to la) like the horse’s tail warding off flies etc. undoer of Vritra abhavaḥ became. Then ekaḥ sole, without a second devaḥ god, thou gāḥ ajayaḥgot back the confined cows, O sūra endowed with valour somam Soma also ajayaḥ got back sapta sindhūn rivers of seven numbers, the flowing waters sartave to move in the form of floods avāsrjaḥ released, that is liberated. In this Rik, devaḥ ekaḥ means the luminous Vritra, without a second, skilled in all arms, say some. Here what is the connection between the killing of Vritra, acquisition of cows, gain of Soma and liberation of the seven rivers? Or what is intended to be conveyed in such episode? We shall see later.
Tr. O Indra, when he struck thee back on the thunderbolt, thou chased him away. God absolute, thou won the cows, won the some-juice, valourous one, thou released the seven rivers to flow.
This is the thirteenth Rik.
asmai to Indra, employed by Vritra towards Indra vidyut lightning na sişedha did not reach Indra. (șidh to go, Perfect) likewise tanyatuḥ the roar (yatu on tan) na did not reach. yām which miham rain (mih to sprinkle. That which sprinkles is mit, noun form) akirat threw, which hrādunim ca thunder clap as well employed, even that did not move, did not reach Indra. yat when indraśca Indra ahiḥ ca and Vritra, both yuyudhāte were engaged in battle, then lightning and others did not reach Indra—that is the connection with the previous line. uta and also maghavā Indra aparibhyaḥfrom the other deceitful tricks done by Vritra (The word apari means ’other’) vijigye superbly succeeded.
Tr. When Indra and Vritra fought with each other, neither the lightning, the roar, nor the rains sent nor the thunderclap got at Indra. And Indra surmounted others as well.
This is the fourteenth Rik.
A doubt arose in Indra who had struck Vritra whether Vritra was dead or not. Therefore from beyond, from far off country he crossed the rivers and traversed the worlds to make sure of Vritra’s slaying. Who else other than Indra will be the slayer of Vritra? they give this meaning. Some commentators say like this : ’It is for me to kill Vritra, let not he be killed by anybody else’ with this apprehension, quickly crossing the rivers Indra proceeded, desirous of killing. Some cite legends that fear entered into Indra that he had committed sin by killing Vritra. This meaning is not acceptable to us. O indra Indra jaghnuṣaḥhaving killed Vritra (Perfect Participle of han. Skandaswami says the desiderative jighāmsu is implied).
te thy hṛdi in mind yat if bhiḥ ‘have I killed him or not’, in this form an apprehension agacchat occurred, then aheḥ of Vritra yātāram confronter, that is to say, slayer, kam apaśyaḥ whom else thou saw, there is nobody. yat by which reason nava ca navatim ca numbering ninety nine sravantiḥ rivers rajāmsi worlds as well ataraḥ thou traversed; he should not be killed by others or when struck; did he die or not, thus bhitaḥ having apprehension, thou traversed is the connection. Who like? syeno na like a strong bird capable of flying distances (syeno syen to move, Particle ina).
Tr. Who else is the slayer of Vritra, thou hast seen, that in thy slayer’s mind a doubt arose and doubting, thou traversed the ninety nine rivers and worlds like a hawk. 1.2.38] (178) [1.7.32
This is the fifteenth Rik.
When Vritra was killed vajrabāhuḥ the Vajra- armed Indra yātaḥ of the going, mobile (yāt that which goes, present participle) avasitasya of the bound, immobile (şiñ to bind) samasya of the quiescent șộngiṇaḥ ca of the one endowed with haughtiness denoted by the horn in lieu of the weapon rājā king, he was; that is he was the sovereign of the mobile and the immobile, the quiescent and the forceful. The old commentary that śrăgi denotes buffalos, bulls and others is not apt as buffalos and others are included in the mobile. Here it has to be understood that mention is made of mobile and immobile as one pair and quiescent and horned as another pair. saḥit He, Indra himself (saḥthe elision of s in the Samhita text is Vedic). carşaņinām of men rājā king becoming kşayati ruler, (kşay denotes lordship) he tā all that have been aforesaid pari babhūva pervaded alround. Here is an illustration. nemiḥ the rim of the chariot wheel arān na like the spokes pivoted to the nave. Just as the rim on the circumference of the chariot wheel is round the spokes pivoted to the nave, Indra is around everything. This is the purport.
Tr. The Vajra-armed Indra is the king of the mobile and the immobile, the quiescent and the forceful. He as king rules over men and is around them all like the rim encircling the spokes.
Commented are the last two hymns in this second chapter of the first Eighth, of the Rishi Hiranyastupa. Of these one is dedicated to Agni and the other to Indra. In the commentary of the hymn to Agni, it was said that the discussion about Angiras would be done elsewhere. When commenting on the hymn to Indra, Vritra’s story was referred to, there also an explanation had not been given. Both these have to be discussed here, as the deeds of Angiras and the story of Vritra cited here and there in these Rik collections loosen the secret of the Rishis that is in the guise of stories found in this treasure of potent words. The Mantric letters with covert statements relate the story, pregnant with truth. Such mantras have to be approached for an understanding in the light of the covert statements. Without that, the purport arrived at either in the gross or in the subtle sense does not fit in. In explaining the meaning of the hymn ‘Yatra grāvā’ this has been delineated before, also submitted for consideration elsewhere in the Preface. Now, It us see what kind of description about the Angiras are there in the Mantric letters.
This word angira has been employed once as ending in a in locative singular viz. in the lines ’in the nine-cowed Angira, in the ten-cowed seven- mouthed (IV.51.4) the group of Angiras is mentioned as Angira. Again the word with the ending in a has been employed in the nominative singular viz. ’āt angirāḥ prathamam dadhire first the Angiras bore all around’. Here añgirāḥmeans añgirasaḥ, Angiras. In other places in the Veda and in the world the employment of the word ending in s only is well established. The constituent meaning of both the forms is the same. It has to be understood that like the words angāra and agni, the word angiras also is derived from the root ang. In the course of the commentary on the hymn agni miļe’ a brief statement was given about the etymology of the word agni. In the derivation of the four words, agni and others that are going to be mentioned these uņādi aphorisms have to be borne in mind :
‘angernalopasca’ - agnih; añgimadimandibhya āran-angāraḥ, ’añgater asiriruçãgamasca’-angirāh; ‘rjrendrā-grādayaḥ rannantāḥ’-agram. That is why in saying the constituent meaning of the word agni, on the strength of the statements in the Brahmana they say that agni is agraniḥ the forerunner. The Brahmanas regard without distinction agni angāra and āngiras viz. “They that were burning coals became Angira’. The etymologists say that one who was born in the burning coals is Angiras. Others also : ’angirāh perhaps because of proportion in limbs procured by Angiras seers, a form of Agni’.
About Angiras the Mantra-letters describe variously. They say that Agni is the first Angiras, Angiras are sons of Agni and Agni is Angiras, the son of Force. ’O Angiras, son of strength .... We adore Agni the offspring of energy’ (VIII.60.2) ‘O Agni, Angiras, Offspring of energy by what of thee’ (VIII.84.4) ’O Agni, the Angiras obtained thee, laid in the hidden cavern, reposing in every forest of delight. Churned he is born, the great strength. O Angiras, they call thee the son of strength’ (V.11.2). By such Mantras one gets to know clearly that the truth about Angiras is in every way connected with the variegated manifestation of Agni. Therefore it has to be taken that Angiras or the group of Angiras are endowed with all the renowned qualities of Agni viz. the role of purificator, possessor of illumination, sacrificial caller, seer-will etc. Just as the God Agni stands in the service of the gods, the ’sons of Heaven’ Angiras too do likewise.
If Angiras are the gods, how again these are sung as the renowned seers, the human fathers? They are indicated in two ways as gods and as men. We see appropriateness in both the cases. What was said in the course of discussion on the truth of Ribhus has, to be remembered here. The Angiras seers remaining men, got at the divine path by askesis and worship and attained to godhood. It is to be understood that these were formerly gods themselves having the glory of Agni and their station in the luminous swar, who take birth in the human seers and become illustrations like Atri, Bhrugu, Kutsa and others to demonstrate the attainment of divine nature. Here we shall point out first some Mantras which say that the Angias are our human fathers. “Our fathers by their words broke the strong and stub-born 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” (1.71.2) “Here, our human fathers went forward on their way towards the Truth desiring to possess it” (IV.1.13). "Men, desiring laid open the strong pen full of Raycows by the divine word” (VI.1.15) Like these many are the Mantras which sing about the human seers, the forefathers who had attained the divine nature helping man, rendering assistance to gods as well.
Then these Angiras divine seers or gods themselves attain to the nature of Brihaspati or Brahmanaspati, are extolled as accomplishers of Indra’s work, likewise are lauded along with the Ashwins and the Maruts. Though the enumeration of the Angiras as seven is well-known, in lines like “this seven-headed thought, our father” (X.17.1) it would be clearly seen that they are spoken of as one form, in the form of Brihaspati. “One who is the breaker of the mountain, first-born, keeper of the Truth, Brihaspati, Angiras, bringer of the offerings" (V1.73.1). Here also the Angiras is Brihaspati. Elsewhere Indra is many times proclaimed that he with Angiras becomes the excellent Angiras; viz. "He became the superb Angiras with the Angiras, the bull with the bulls, the companion with the companions” (I.100.4) “Of universal form like the Maruts with the equalising säman”(X.78.5). “The youths, seers, masters of sacrifice, Maruts... come, leader even as the Angiras” (VI.49.11). In all, these the relationship of Angiras to Maruts too is said. Likewise in referring to Ushas, the daughter of Heaven, “Usha superbly Indra became full of plenitudes gave birth to inspirations for happy journeyings. The daughter of Heaven, the goddess superbly Angiras for good deeds fashions the riches” (VII.79.3). The context of the Angiras is inferred from many Mantras in the coming of dawn, in the gain of cows, in the breaking of mountain, in the victory of Indra etc. All these are related to only one incident. And that is the slaying of Vritra performed by Indra. It has to be understood that the four fruits of the slaying of Vritra are all simultaneous and interconnected. Though all of them have to be known by many Mantras, even so we shall cite a Mantra which proclaims the fruits simultaneously obtained of the breaking of Vritra, indicated by the term ‘mountain’. “O Indra, thou opened the waters wide, broke the hardness of the mountain. Thou became king of the world and of the men that see, together gave birth to the sun, heaven and dawn” (VI.30.5). This is the purport of the Mantra :40 Indra, thou released the waters covered by Vritra in such a way that it began flowing all around. How was this made possible? Thou broke the hard place of confinement of waters in the mountain. Therefore this resulted. Others also fructified sākam simultaneously. They are the births of the sun, dawn and heaven. It is to be noted that the release of cows is related in the Veda along with the dawn or the sun. “O Reducer of foes, praised by the Angiras, with the dawn, sun and Ray-cows thou destroyest the blind darkness” (1.62.5). Likewise one hears the mention of Angiras here and there in the Rik Samhita in connection with the assistance to Indra for slaying Vritra, with the regain of cows, with the appearance of dawn and with the birth of the sun. If the secret sense underlying the slaying of Vritra as an act of Indra is determined, the principal truth, quality and glory of the Angiras will burst into view of their own accord.
Therefore the story of Vritra has to be examined. By this, what is intended to be conveyed? Even in the external interpretation, the purport does not come about without resorting to subordinate sense. That is why Sabara says that words are subordinate. Yaska says the same thing : "the classes of battle are for the sake of simile... because of constant companionship one calls the dawn as his sister”. Brahmanas talk about the covert statements. “The secret word’ says the Rig Veda. We say that word is in the form of a symbol bringing to light the same secret sense.
Just as the important thing in the Vritra incident is the release of waters effected by the slaying of Vritra, likewise in the story of the Angiras the essential thing is only the release of cows, where Vala is important, Panis and other sons of darkness, the Asura warriors are the main persons. And these cows are not the four-footed animals nor the waters the physical water. The cows are rays, though outward, symbolise inner illumination and so have to be understood as the rays of Truth. And Truth is the Light Supreme denoted by the word ’Sun’ in the Vedạ. The waters that are besieged by Vritra, the darkness of ignorance are released after the slaying of Vritra. They are verily the streams of Truth. Delineated as ’streams of Truth’ ’seven rivers’ and in some places as "waters possessing the luminous svar”, these are the streams of the Truth-force that hold and sustain the universe comprising seven principles. The mountain is the cloud. The mountain of Vala is full of caverns where in the dark place, cows, the rays of consciousness are stolen and forcefully kept. It is sung in many places in the Veda that Brihaspati who is angirāh or āngirasa (offspring of Angiras), the seven-mouthed, breaks the mountain occupied by Vala with the Mantra-word effulgent with the potency of speech rising from the heart and makes the cows come out; similarly yujā yoked with Indra, with his assistance accomplishes the release of the waters (II.23.18). As we go along, in the course of the commentary we shall point out those important Riks which have to be commented upon only in the way of the secret sense and where interpretation in any other sense will not fit in. If in the Rik Samhita all places where the slaying of Vritra is mentioned and all places where the Angiras are mentioned are examined, doubtless, it will be reinforced that Vala, Vritra, Pani and other Asuras, waters, cows, mountain, etc. are the covert statements, mysterious sayings, ninyā vacāmsi secret words of the seers devoted to inner sacrifice. Enough here of more detail.
Thus ends the thirty eighth Group in the second Chapter of the first Eighth.
THUS ENDS THE SECOND CHAPTER IN THE FIRST EIGHTH
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