Volume 10 : English translations by M. P. Pandit of commentaries on Rig Veda Samhita, Mandala I, Suktas 33 - 121 by T. V. Kapali Sastry
On Veda
Volume 10 : English translations by M. P. Pandit of commentaries on Rig Veda Samhita, Mandala I, Suktas 33 - 121 by T. V. Kapali Sastry as included in Vol. 5. Though based on the Siddhānjana, the renderings are more free than literal. The translations are only of the Riks with brief notes (from the Commentary) added wherever found necessary.
THEME/S
Volume IV of this series of the Collected Works of Sri T. V. Kapali Sastry, contains the Rig Veda Bhashya Bhumika and Suktas 1 - 19 (with Commentary) - the Sanskrit Text and English Translation.
Vol. V contains Suktas 20 - 121 (with Commentary) - the Sanskrit Text.
Vol. VI. contains Suktas 20 - 32 (with Commentary) - English Translation.
The present Vol. X contains English translations, by the Editor, of Suktas 33 - 121. Though based on the Siddhānjana, the renderings are more free than literal. The translations are only of the Riks with brief notes (from the Commentary) added wherever found necessary.
Due to some inexcusable oversight, Sastriar’s Foreword to the Siddhänjana got left out from Vol. IV. It is being re-produced in the following pages for the special light it throws on the author’s approach. M. P. P.
Pages RIG VEDA SAMHITA: SIDDHĀNJANA: ENGLISH TRANSLATION OF HYMNS 33 - 121
This Commentary on the Rig Veda of which the First Ashtaka is now published starts with the Bhumikā – a long introduction in which the line of esoteric interpretation as shown by Sri Aurobindo is expounded. A summarised version of the same in English was published some time ago. In this Foreword I should like to explain how I happened to undertake this sacred task. In the Translator’s Preface to my Tamil rendering of the Hymns to the Mystic Fire I made a statement the substance of which I give below.
In the nineties of the last century when, according to the family custom, I was being taught the chanting of the Veda - Sāma gāna with the Rik-texts, I had a vague idea, a strong belief characteristic of old style orthodoxy that Veda means Veda-Purusha, it is God as Veda, eternal, the sound-body of God. Beyond this I did not think and could not. When a few years later, I grew in knowledge of Sanskrit just enough to read and understand the simple and lucid commentary of Sayana, I was curious to know at least the meaning of those Riks which I had already got by heart. When I turned to the pages of Sayana-bhashya I did not find any difficulty in understanding the word-for-word meaning given therein, but in some places I vaguely thought there was something more than what was written there, but I was not able to go further, what little I could sense was that it was dark to me and the darkness was visible; in effect my eyes could not see. A few years after-wards it was the late Vasishtha Ganapati Muni - Kavyakanta Ganapati Sastri whom we adored and addressed as Nayana, be-loved father - who in a way first opened my eyes. It was he who since 1907 - 1908 took me as his own and guided me in many branches of Sanskrit study and laid in me the foundations for spiritual life which in later years grew to claim me in its entirety. It was in 1910 that he favoured me with instructions regarding the Deities of the Rig Veda and depth of thought in the Vedic hymns.
But from 1914, ever since the Arya began to appear I have closely followed Sri Aurobindo’s approach to the study of the Rig Veda and whole-heartedly, with sufficient reasons, accepted it. It is not that I rejected Vasishtha Muni’s method in order to accept Sri Aurobindo’s. There was no occasion or room for following the former. For while it is a fact that he took up stray hymns on occasions, explained them, taught us to appreciate the grandeur, beauty and wealth of ideas in the hymns, he did not write a commentary on even an anuvāka or a small portion of the Rig Veda. Nor did he work out a method of interpretation. There was indeed enough of original thinking and inspired talks he gave us in plenty. One remarkable fact is this: both Sri Aurobindo and Sri Vasishtha Muni came to extraordinary conclusions about the Vedic Gods and Vedic Secret independently without the one knowing the other. Their methods are not identical, their views are not the same, though both regard the Veda in supreme esteem as a Scripture of secret Wisdom. The latter closed his earthly career without committing to writing the results of his Vedic studies. Since I have made reference to these Vedic studies of Vasishtha Muni in some of my Sanskrit works including his biography and commentaries on his poems, since I am also closely associated with the Teachings of Sri Aurobindo and in particular am commentator on the Rig Veda along his lines, there is likely to be a misconception. To make the position clear is the relevancy for this personal note.
Nearly ten years ago some friends here asked me to give word-for-word meaning in simple Sanskrit for Rig Veda hymns so that they could be rendered easily in Hindi afterwards. I thought it could be done, but thought also that it would not be acceptable to scholars in the absence of necessary explanations, grammatical notes, justification for departure where necessary from old commentaries or modern opinion. So I placed the matter before Sri Aurobindo with my submission that I would undertake the task only if he would be pleased to go through what I write. This he graciously agreed to do and added that I could write the commentary keeping close to his line of interpretation and using the clues he has provided to unveil the symbolic imagery for arriving at the inner meaning that is the secret of the Veda.
With his blessings, then, I started the work. As it was proceeding, I placed it before him in convenient parts for perusal at his pleasure. This commentary has received his general approval and the benefit of his occasional suggestions and remarks that have enabled it to keep more and more close to the spirit of his interpretation. But I am fully responsible for all that is written in the commentary, including details, regarding the fixing of meanings for certain words which lend themselves to different interpretations. I have generally taken Sayana for my model, in regard to word-for-word meaning, grammar, accent, etc., though necessarily there is departure in regard to the drift of the hymns and in some places, the construction of sentences. I have not mentioned the viniyoga, the application and use of the Mantra in particular rites; for that would be necessary if the present work were to explain the symbolic character of the Vedic rites. But that is beyond the scope of this commentary.
I had thought of recording and comparing the opinions of other commentators as far as available and at one time thought of making references to the opinions of modern scholars, especially of the West, who have made no mean contribution to Vedic studies, with the help of Comparative Philology with all its shortcomings, particularly in regard to the fixing of the meaning of words. But after deliberation and consultation in proper quarters, I found it advisable to confine myself to what I had to say positively, in view of the purpose of the commentary which is to expound the inner sense and not to encumber the work with the views of other authorities, and increasing it in bulk involving enormous labour that might entail the risk of not completing the printing even of the First Ashtaka.
As the commentary was progressing, the thought occurred to me that in the absence of a background to proceed with the modern scholar and the old type Pandit, both alike would be at a loss to follow the meanings and explanations given in the commentary. Therefore the Bhumikā was written explaining the position and examining it in the light of scriptural texts ranging from the Vedas down to the Puranas.
Thus the first hundred pages of the book were separately taken out from the printed formes and sent out to Pandits and scholars for opinion. The response was generous, almost unanimous and encouraging. If there was a note of hesitancy anywhere in the opinions, it was this: can all the hymns or the majority be shown to bear out the esoteric sense? This is certainly a genuine doubt, revealing at the same time a certain openness to accept the esoteric interpretation if the hymns are systematically shown to contain the sense we plead for.
This commentary, it is hoped, answers to the demands of the discerning mind.
T. V. KAPALI SASTRY Sri Aurobindo Ashram, Pondicherry.
Dedicated Το Sri Aurobindo In Adoration and Gratitude
Rishi: HIRANYASTUPA ANGIRASA Deity: INDRA
This supreme knowledge is indispensable to obtain our wealth of Cow-Rays of Truth which are stolen and stored in the mountain-cave of Darkness by the Panis, dealers in falsehood, the host of Vritra. Of that knowledge, O comrades, Indra is the giver.
Like the falcon soaring to its cherished nest, I dart to Indra, the unassailable bestower of wealth, bowing with choice hymns of praise – Indra who is invoked for the weal of the voyager.
Along with all his armies, he has fastened the quiver; masterly he secures the Cow-wealth to him whom he favours. Increased in us, Indra, be not a Pani in giving thy plentiful wealth of delight.
Having increased in us, engaged in the inner sacrifice, it is meet that thou be generous - and not a Pani.
Sanakas are followers of Vritra.
Vritra’s wealth: The Brahmanas state that all the Gods, all deities, all oblations, were held in by Vritra. Vritra’s body of Darkness enveloped everything, imprisoning and covering all wealth of knowledge, strength; with his destruction, all the concealed and almost lost wealth of light and strength gets released and blossoms.
O Indra with tawny horses, firm of poise, heroic, when thou didst scatter the riteless from the mid-region and the firmaments, then did the opposers of sacrifice, contesting with the sacrificers, turn their head away and run.
As they (enemies) sought to fight with blameless Indra, the Navagwa men prodded him; dispersed by him they fled by steep paths from Indra, showing their weakness like emasculates before the potent hero.
It is well known in the Veda that the Navagwas and Dashagwas are the Angirasas, ancient fathers who aiding Indra in conquering Vritra, breaking up his darkness, obtained the Cows. The Navagwas are those with nine Ray-Cows, the Dashagwas with ten.
Vritra had occupied even the high heavens; he was brought down from there. Having destroyed Vritra and his host, Indra afforded protection to the Soma-sacrificers.
The spies, shining bright, had enveloped the earth with darkness. Indra covered the coverers.
O Indra, possessing the earth and heaven all round with thy vastness, thou hast scattered the disregarding by those who regard thee; O Indra, by the speakers of the word, thou hast cast out the Dasyu.
Stalled by Vritra, from heaven they (waters) did not reach the ends of earth. Under his spell, they could not attain to the Bounteous (Indra). Indra, the bull, used his weapon and with his Light milked the Cows from out of the Darkness.
They could not reach the earth as they were obstructed by Vritra; nor could they attain to Indra owing to the cunningnesses of Vritra. Indra rescues them, obtains the Cows and milks them.
Though the waters were so deep, it was easy for Vritra to rise again.
Ilibisha: the Asura who could assume any form of his choice. Shushna: the Asura who sucks up the sap.
His weapon fell upon his adversaries; with his sharp powerful bolt, he rent the cities of the enemy; he reached Vritra with his weapon. So slaying him, he achieved all his purpose.
O Indra, thou hast protected Kutsa, the object of thy love; thou hast protected Dashadyu, the preeminent, in battle. The dust of thy coursers reaches the heaven. Son of Svitri (immersed in waters) stood up to be upborne by strong men.
Celebrated names like Kutsa, Kakshivan, Shunashepa, stand for certain established achievements and victories in the path of inner sacrifice e.g. as release from triple bondage is typical of Shunashepa or like Sri Krishna’s friendship with Arjuna is akin to Indra’s with Kutsa.
Kutsa is one who looks down upon those who hate the Gods or are their enemies.
Dashadyu is possibly a Rishi whose light spread in ten directions.
Svaitreya - son of Svitri who perhaps typifies lack-lustre, sickly, Nature - plunged in chores of livelihood prior to his attainment of knowledge, strength etc. was rescued and became fearless by the grace of Indra.
The mystic import of certain special terms in the Rig Veda.
Adri: Mountain, hill, plateau, signify to the mystics engaged in the inner sacrifice, the universe (with its three worlds) rising from the bowels of the earth to the peaks of the skies as also the individual consisting of the physical, vital and mental formations. This high mountain has many plateaus which the Rishis scale step by step.
Aditi : The infinite Nature, unslayable Cow, mother of Indra and other Gods and radiances.
Diti: Divided Nature (Prakriti); her progeny is the Dasyus, Danavas, Vritra and his legion - sons of Darkness.
The Jyoti, Light, (Truth, Right) is above, the eternal Day. Tamas, Darkness (Falsehood) below is the Night. Between these Light and Darkness – lies the triple world. Even as the Adityas, sons of Light, the Gods, dwell above, the Daityas, sons of Darkness, live at the bottom of the Hill. The cave or hole at the base of the Hill is only the residence of the Danavas, Vritras etc. Their activities extend to all the three worlds. That is why there is the constant battle between the Gods and the Daityas.
Go: Cows are rays of consciousness, portions of the vast Aditi, hence they belong to the Adityas.
Apah: Waters are the currents of the power of consciousness; hey become the seven rivers. The figures seven corresponds to the sevenfold principle of cosmic existence. Hence these active powers of consciousness flow in all the seven worlds.
Ocean: Symbolising the infinite, boundless, immortal existence, is above; it is the Sat-Chit-Ananda of the Vedantins. There is another ocean below, inert, the Inconscient. This is spoken of as apraketam salilam, the inconscient waters, by Parameshthin. From the inconscient base rises (or is created) the Hill of the three worlds. The Aryan who exerts himself attains to the active Consciousness - the Waters - the rays of Consciousness, the Cows, the sap of delight of Consciousness, the Soma, and proceeds to work to attain the Truth, the supreme Light, the Immortality. This effort can be fruitful only with the aid of the Gods. Extracting the essence of all his experience-the Soma – he purifies and offers it to the Gods. The King-Hero of the Gods, strengthened by it, achieves what is desired for the sacrifice.
The celestial flowing Waters are held by Vritra, the Cows are stolen by the Panis and are imprisoned in the nether cave by their leader. They are to be released. These rivers flowing from the supreme Ocean celestial, not of earth; they are obstructed by Vritra who covers them. Indra kills with his thunderbolt the Asura who obstructs their reaching the earth and the Waters are released. He makes an opening on the top of the Hill and the Waters flow through. Many are the hymns which speak of this release of Waters following the slaying of Vritra. We must note that though the symbolism of the Hill or mountain is clear, still in the Veda the mountain also signifies the cloud which conceals the Waters.
Cow: The Dasyus are theives, the Panis are traffickers: Vala, their chief, surrounds the Cows. He dwells in the cave of the Hill. He conceals the flock of Cows in the cave of Darkness. Along with the Angirasas, Indra subdues him and frees the Cows. How does he effect this? To reach the lost treasures of Cows, the sacrifice of the Yajamana is the means. The Angirasas, divine Rishis - originally human, they have attained divinity - utter the hymns and aid Indra. Indra gathers strength by the draught of Soma. Entering the cave, breaking open the cellar of the Hill, he releases the Cows and drives them upward. Here it is Sarama, the celestial Hound with intuitive vision that reaches and beholds the pen of the Cows and shows it to Indra and his cohorts. The recovery of the Cows follows.
This is the constant work of Indra in which he is supreme. Though he has originally achieved and established for the benefit of mankind this victory of recovery of Cows with the help of the ancient Angirasa Rishis, even today this King of the Gods of the three worlds, engaged in ceaseless search of the Cow-treasure, repeats his feat for the benefit of men.
An examination of certain baffling Riks.
Hymn 32:
Rik 1. Describes the heroic exploit of Indra in slaying Vritra and releasing the Waters.
Rik 2. When Vritra is struck down with the celestial thunderbolt of Indra, the Waters flow down from above sraight to the ocean of the Inconscient below; fostered by these conscient nourishing waters, the Yajamana is rendered anew, fruitful. The rivers of earth, the waters and rain-waters wind their way to the ocean; their course is not straight or downward.
Rik 3. Strong with the drink of Soma poured in these vessels of the body, life and mind, Indra slew Vritra.
Rik 4. Following the elimination of Vritra, Indra struck down his followers and raises the Dawn, the Day, the Sun - the results of the slaying of Vritra. The sun rises from the ocean of the Inconscient; so too the Dawn and the Day. The Sun is the highest Truth-Light.
Rik 7. Though the serpent is naturally without hands or feet, it is permissible to take ’shorn of arms’ as broken all over.
Rik-8. With the fall of Vritra, embodiment of Tamas, the Waters released from his constrictions go beyond him and ascend the regions of the mind; they do not flow crookedly. Covered so long by darkest darkness, imprisoned in the hill, they now go beyond the physical and vital regions to the mental and flow to make it fruitful.
Rik 9. Danu is mother of Vritra, Diti. Diti, embodying division, mother of Vritra and other Asuras, is the very opposite of Aditi the infinite, mother of Indra and other Gods. As Vritra was being struck, his mother stood with her arms outspread to avert the blows of the thunder-weapon. With his mother above him, Vritra below met his end. The root of all division in existences, division embodied, mother of Vritra, the Lower Nature, was struck above while her son, the concretised figure of Darkness, below, became senseless. This points to the endless, impenetrable, invisible nature of Tamas, and the visibility of her who enwombs it - the Inconscient Darkness.
Rik 10. This Vritra in deathlike long sleep became immobile, his body concealed in the waters.
Rik 14. Thus Indra had a fear that Vritra might come up again from some hidden place, though in fact he had been slain. Vritra who was under was not seen, only his mother, asleep and immobile, was seen.
Hymn 33:
Rik 6. The Angirasas enthused Indra with their mantrapowers. Though Vritia was struck down and had disappeared, had lain in long sleep, his followers had not retired from the battle. It is to be noted that though the Darkness is turned out, its tail lasts for a while. As the other Asuras are being killed, Indra’s protection is afforded to exemplars like Kutsa and others.
Rishi : HIRANYASTUPA Deity: ASHWINS .
In the inner sacrifice the figure three signifies the triple world, its corresponding trio within e.g. body, life and mind, their respective prescribed periods or locations. Here it denotes the different divsions of time for the performance of the inner sacrifice.
Soma: the essence of universal existence; it goes to the land of supreme Light, enjoyable Bliss.
Night - covered with darkness of Ignorance - denotes the triple world below, Day denotes the ever-lit triple world above.
Thrice may refer to the three bodies.
Sprinkle: make our sacrifice sapful.
O Ashwins, come thrice to our dwellings and thrice to those who are favourable to us; thrice to the sacrifice deserving protection; teach us thrice; reach thrice to us the gratifying fruit; shower thrice upon us the delectable sap like rain.
O Ashwins, thrice reach us the wealth; thrice come to the assembly of the Gods; increase thrice the intelligences, thrice the good fortune; bring us the inspirations thrice. The daughter of Surya has mounted your car of three wheels.
Surya, daughter of the Sun, is the beloved of the Ashwins.
Three substances of the physical, vital, mental.
Shanyu: a historical figure, is a model of peaceful felicity Terms like son, offspring, progeny, signify the opulences that accrue to the Yajamana engaged in the inner sacrifice.
Medicaments remove illnesses of various kinds.
May the Ashwins come from their far stations to the earth-altar of our body even as the life-breath to its body.
O Ashwins, thrice is the Soma distilled by the seven mother-streams; three are the receptacles; in three ways is the oblation done; moving above the three earths, ye guard the sun in the firmament of heaven, established by day and by night. Soma, the essence of delight of all existence is prepared by the radiant powers of the sevenfold Being. Its three receptacles of matter etc. are ready. O Ashwins, drinkers of honey, accept this Soma and travel above the three worlds and guard there the supreme Light. Working day and night, the high firmament has been formed for us by the (inner) sacrificers. Guard it for us.
Where, O Ashwins, are the three wheels of your triangular car? Where are the seat-supporting three pillars? When will the powerful ass be yoked to arrive at our sacrifice?
We are ready, but your car is not yet to be seen; be quick of grace, may the car come with you.
Surya impells ye, drink the Soma quick.
In each of the three worlds are eleven Gods.
Rishi: HIRANYASTUPA Deity: SAVITR
Night: the opposite of Day, womb of all creation, source of the manifestation of the world, base of all that is unmanifest.
Savitr: Luminous Surya, the impeller of all.
The lower world is wrapped in darkness. Thence arises Surya of conscient Radiance. Golden hue is the opposite of the dark. The sun of golden radiance lights up the immortal and the mortal and establishes them in their due place. By this right placement, the functions of both are regulated. The work of the mortal is sacrifice yielding immortality. The work of the immortal Gods is to help the mortals.
The ascent and descent of the Truth-Light in the inner sacrifice is well known.
God Savitr radiates the world-impelling Light.
Adorable, of varied hues, Savitr mounts the chariot, large, endowed with golden opulences, with golden yoke, bearing the might to disperse darkness from the regions.
The white-footed tawny steeds of Savitr drawing the chariot with golden yoke, have manifested light to the peoples. The peoples ever stand in the presence of the divine Savitr. All the worlds stand likewise.
The peoples and worlds to whom light has been brought by the white coursers harnessed to the golden chariot, reach and abide in the source of all light. Worlds and peoples who have not thus obtained the light, continue in the dark; their’s are the ’sunless’ worlds.
Like the three Earths, the three Heavens are well-known in the Veda. Of these two are proximate to Savitr, the third is his own dwelling, only the heroes can attain to it, thence they do not return.
This is evidently not the common ray of the sun.
Desert regions of Matter, Life and Mind bereft of the nourishing waters of light and strength. The seven rivers are activised to fertilise these dry fields.
Arisen for the upliftment of the sacrificer, God Savitr lights up the three regions, depells all sickness, and reaches the zenith in the sky.
May the golden-handed, mighty one, well-guiding, rich, come making us happy. Lauded every night, the God is present repelling the demoniac Yatudhanas,
O Savitr, come to us by the sky-paths, perfected of old, dustless, well-laid, easy to traverse. O God, protect us, speak to us.
Paths laid by the ancient Rishis, Angiiasas and others.
Rishi: KANVA Deity: AGNI
The Rishi addresses those who aspire for the Gods.
Men hold Agni, increaser of strength. With oblations we approach thee. Generous with plenty, be pleased and increase thou for us here this day.
We seek thee ardently, the summoner, all-knower, messenger of the Gods, of thee, great and constant, the flames range wide here, thy rays touch the heavens.
O Agni, Gods Varuna, Mitra and Aryaman kindle thee utterly, the ancient envoy. The mortal who has offered to thee wins all wealth through thee.
Agni, thou art the giver of light, summoner, guardian of the homes of people, messenger; in thee meet all established decrees of the Gods.
All regulated actions of the Gods - Indra and others - are lodged in Agni. Through his mouth are they accomplished.
Youthful Agni, auspicious, in thee alone all oblation is offered; such, be thou well disposed to us and convey it to the Gods today and everyday after.
Bowing, they resort to thee who art self-luminous; overcoming the foes, the mortals kindle thee, O Agni, with words of invocation.
By the invoker’s words of praise Agni in the heart is lighted up.
In the inner sacrifice these are the seven speeches corresponding to seven principles.
On the death of Vritra, the Heaven, Earth and Waters are shorn of their covering and released. Thereby they become fit for the dwelling of Gods and God-aspiring Rishis.
With the removal of darkness following the elimination of Vritra, the Waters are released, the Cows are obtained. It is by the force of life-energy that the host of rays of consciousness (Cows) can be secured. That is why Agni is spoken of as Ashva (Horse).
Be well-seated, O Agni, thou art mighty. Avid of the Gods, shine bright. Adorable and excellent, emit the ruddy haze beautiful to behold.
O thou bearer of offerings, most strong for sacrifice, whom the Gods ordained here for Manu’s sake, whom Kanva of worthy guests made the source of wealth, whom Indra ordained, whom now some other sacrificer has ordained, (be well-seated.)
Manu: the original Man or the Mantra as Purusha.
Kanva: the Rishi-Yajamana who is the ideal of the wise.
Medhyatithi: he whose guests are worthy or son of Kanva.
Agni who was brought from the Truth high above and kindled here by Kanva of worthy guests, his impelling flames blaze forth. Him do these our shining words increase, him do we greaten.
O Agni, nourisher, make our wealth entire for thou hast kinship with the Gods. Thou art the lord of the famed strength. Make us happy for thou art great.
Svadhavah: riches endowed with all-nourishing nature.
O Agni, high-uplifted stand for our increase like God Savitr. Towering, bestow the prosperity; with revealing hymns of praise we invoke thee variously.
Erect, protect us from evils with thy glance. Burn him out who would eat all. Raise us aloft for movement and living on high. Convey our labours to the Gods.
O Agni, resplendent and youthful, protect us from the injurer who gives not, protect from the relentless harmer, from him who would kill.
Protect from the human or non-human.
Agni of burning weapons, destroy entirely as with a club, our foes who give not. Lei not our hostile enemy nor any man who reduces us with nether weapons, prevail against us.
Agni is sought with his heroic might. He has conferred prosperity on Kanva. So has he protected our friends as well as Medhyatithi, protected the worshipper for riches.
We invoke, along with Agni, Turvasha, Yadu, Ugradeva from far. May Agni bring Navavastu, Brihadratha, Turviti to subdue the robber Dasyu.
They are high personalities or special Powers, ancients, who have attained to divinity, with meaningful appellations, with prowess according to the derivative significances.
Turvasha: of conquering speed.
Yadu is mentioned elsewhere also along with Turvasha, as having received Indra’s favour.
Ugradeva: whose God is terrible.
Navavastva: who is established in a new dwelling. Brihadratha: mentioned elsewhere also along with Nava. vastva; could be adjectival to Navavastva. Turviti: fast-gaited, of conquering brightness. Navavastva: whose dwelling is new i.e. whose body is newmade. Verse 10.49.6 of Vaikuntha mentions how Indra liſted up this Rishi, carried him across the shining world of light and established him on the other side. The distress caused while being carried is purificatory.
Manu has established thee, a light, O Agni, for men of all times. Truth-born, oblation-sprinkled, thou hast blazed for Kanva, thou to whom bow the industrious.
The flames of Agni, powerful, terrible, cannot be withstood. Always burn out the Yatudhanas with the prowess of the Rakshasas, yea, every devourer.
Sri Aurobindo’s Rendering of this Hymn.
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.
Men hold Agni in them as the increase 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.
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.
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.
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.
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.
He it is, whom as the self-ruler men have attained submission adore; by the greatness of the oblation men light entirely Agni when they have broken through their opposers.
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.
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.
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 established him by the song of praise
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.
Complete our felicities, O thou who hast the self-fixity; for with thee, O Agni, is effectivity in the gods; thou rulest over the wealth of inspired knowledge. Show thou then favour to us, great art thou.
Utterly high uplifted stand for our growth, like the god Savitr; it is these heights that thou becomest the saviour of our store when we call on thee...
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.
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.
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 keepess of his actions, may he not as our enemy have mastery over us.
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 he song of praise.
By Agni we call Turvasha and Yadu from the upper kingdom; Agni has led to a new dwelling Brihadratha and Turviti (or Turviti of wide delight), a power against the foe.
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.
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.
Rishi : KANVA Deity: MARUTS
The Maruts are particular deities, tempestuous, fast-moving life-powers, effecting the divine movement of Indra’s luminous, powerful mind-energies.
Prishatibhih: the storming deer carrying the host of Maruts who are life-powers effecting the divine movement of mind-energies.
Rishi: their very gaze becomes the weapon of strike.
Anjibhih vashibhih: with words that reveal (decorate). Words arising from their tempestuous movement, bring out what is hidden (profound). With such speech do the Maruts, with their natural radiances, manifest to the inner sacrificant.
Words are their whip in hand. The moment they utter I hear instantly. Their speech works wonders in my journey.
Sing ye the God-given hymn to your host of Maruts, forceful, of flaming light, powerful.
Praise the might of Maruts, unslayable amid the Cows (radiances), sportive. Their might has grown in the womb of Soma-Delight.
Shakers of Earth and Heaven, O heroes, who amongst ye is the mightiest? For ye shake all around like the hem of a garment.
For your gait, fierce and violent, the mortal laid firm (support). The many-ridged mountain would give way.
The sacrificer provides a firm pillar-support to his body lest it collapse at the furious approach of the Maruts.
At whose tempestuous approach, the earth like the enfeebled king, trembles in fear.
Their source is indeed firm. The birds have vigour to issue from their mother, for their prowess prevails double everywhere.
Prishni, the Cow of variegated hues, is the mother of Maruts. Like: Aditi, she is the field for the manifestation of the life-powers, source of the mental energies. Stationed in the infinite Life-region, capable of various manifestations, this substantial Shakti is the mother of the Maruts.
The power of the Maruts is twofold: action and knowledge; hence it is spoken of as double. There are other verses describing the mental energies as birds. Though they are life-powers, they attain to the form of mental activities.
The verse describes the prowess of the speech of the Maruts. It has been described how even mountains crash. Here it is said how they spread out the Waters and the Kine are urged to obtain them by entering on their knees.
The Maruts are well-known as brethren of Indra. Following up the action of Indra, they spiead out the energies of nourishment (symbolised by waters) and thereby promote and impel of the currents of consciousness (symbolised by cows.)
The cloud signifies the coverer of the waters, heavily dark.
Because of your might, O Maruts, ye impel men, impel the clouds (to release the waters).
As the Maruts proceed, they clamour on the way. Someone hears their report.
It is not the sound that all can hear; only the inner sacrificant whose subtle sense is awake that can hear it.
Come quick, O Maruts, with your swift (vehicles); strenuous rituals are on for ye among the Kanvas; rejoice among them.
For your gratification is the offering. To ye, verily, we belong, we are yours for all life.
HYMN 38
Rishi: KANVA Deity: Maruts
When will ye, lovers of praise, hold in both hands us who have spread out the sacred grass, as the father does his son ?
Where, indeed, are ye (gone)? When will ye arrive? Move from earth, as from heaven, to where they call ye as cows do.
For the Maruts, as Gods, it is easy to move from heaven, but difficult to appear and move from the earth which is inert and full of obstructiors. Hence the prayer that their movement from earth be as easy as from heaven.
With all these be disposed towards us.
Sons of Prishni, be ye mortals so that your singer (of praise) becomes immortal.
May not your praiser be insatiable as the deer in its pasture; may he walk the path of the Controller.
May not the Sin-spirit, highly powerful, difficulto overcome, strike me down; may she be consumed by unholy thirst.
True, indeed, that these Rudras, luminous, strong, cause windless rain even in the desert.
Though impetuous in their movement, avoiding rain-dispelling wind, they pour down the rain. The import is that the Maruts create the rasa (of life) even in the sapless, inert, physical body.
As the inner sacrifice proceeds, there come states of visions of light, hearings of the celestial sound, downpour of bliss, by the grace of the Maruts.
Even though there is constant illumination in the inner sacrifice, at times, due to excessive shower of bliss, all appears covered with darkness; this is due to the fast movement of the Maruts at the moment.
The earthly dwelling is the body of the sacrificer; even the indwelling being trembles, not merely the outer body. Such is the velocity of the Maruts.
The embankment is the body. The streams are life-energies channelling the flow of Force.
The reins stand for rays, rays of consciousness to control the movement of life-forces signified by horses attached to the carriage. May they be polished and clean.
The Rishi calls upon himself to utter the speech that is vouchsafed by Agni, companion of the Maruts, to reveal the own form of the host of Maruts.
Though Agni is especially the voice of the summoner, he is the Deity of all speech. Agni who is all the Gods becomes the Lord of the Word, Brahmanaspati, in a special Mantra.
Here too the Rishi addressed himself.
Speech brings out the glory of the utterance of praise, and pleases the Deity.
This is an exhortation to all God-lovers.
By casting their own thought and becoming one in powers o wisdom and form, the Maruts enter and grace the chosen one.
The purport is: Impelled by whose sacrifice, attracted by whose form, do ye cast your intelligence? Of what nature could be his desert to whom goes your willed thought?
May the strength of the Maruts alone be glorious, not the strength of the mortal given to falsehood.
The entry of the Maruts on the material earth becomes possible through the felicities of physical bodies. Thence do the Maruts enter the ascending planes of Matter, Life etc. on the many-plateaued mountains.
O consumers of your foes, there is no enemy of yours above the heavens nor on earth, O terrible ones, may the combined strength of your companions strike out for the destruction (of your foes).
They shake the mountains, drive apart the trees. O Gods, Maruts, along with all progeny, go mightily as though in intoxication.
Ye have harnessed the spotted deer to your cars. The red deer in the middle leads. Earth itself listens to your coming, men spread alarm.
The spotted deer are the vehicles of Maruts. Their triple hues indicate the physical, vital and mental. Red signifies the principle of life-force of action and enjoyment; it is the premier carrier of the Maruts.
O Rudras, we pray quick for your extension and increase in us). Even as of old ye came to us for our protection, do ye come to frightened Kanva.
O Maruts, should any one powerful, promoted by ye or by men, threaten us, do ye dispossess him of his fiery strength and life-force and likewise of -your protections.
O Maruts, wholly worshipful, wise, do ye uphold Kanva; come to us with full protection as lightnings do with rain.
Bounteous givers, O Maruts, yours is entire strength. O shakers, ye bear perfect might, cast ye, an enemy like an arrow, upon the wrathful hater of the Seers.
Rishi : KANVA Deity : BRAHMANAPATI
Though Deities like Agni, Indra are mentioned both in the Veda and in the Puranas, there is a difference in their form, function, abode etc. The very names of some of the Deities of the Veda are heard in the Puranas, Brahmanaspati being one, for instance. Brahmanaspati of the Veda appears in the Tantra Yoga in the form of Ganapati, presiding over parā vāk with his abode in the Muladhara Chakra. Verily he is the Elephant-Om-faced God, Ganapati, worshipped in the Puranas.
In the Veda the three terms - Brahmanaspati, Brihaspati and Brahma – relate to one Deity. In the Veda Brahma stands also for Mantra, Brahma presides over it. Vak, speech, is the creator of the universe. This is not the original intense Vibration, spanda. It is the Power that manifests in Word, the truth seen or intuited in the heart of the creature. The meaningful sound thus expresed is the Vedic Mantra known by the term Brahma. This is the metrical speech by which the universe is impelled from within and without and goes on incessantly.
Though the Infinite Consciousness designated by Saccidananda upholds the universe from its supreme superconscious station, yet it enters the Inconscient and works to release the concealed truths of existence from the insentient waters and lead them upwards in manifestation. This Conscious ness that manifests thus is the Word signified by Brahma. Thus it is that the soul, the being, rising upward in man is called Brahma manifesting as Knowledge-Power in God and Man.
Brahma stresses on the soul-power manifested by the word, not the word itself.
This creative Power manifest as the Word of rhythm in the awakened man on planes above the physical, vital and the mental, is Brahma; its lord is Brihaspati. Brihaspati points to the preeminence of the creative Word - not so much the divine Power which is the base of the creative Word.
Thus one Deity having two constituents is designated by the two terms: Brahma and Brihaspati. Both the elements are coordinated, harmonised and unified in Brahmanaspati.
This is how these three names denote one Deity.
Brihaspati gives to the Gods, especially Indra, the Word enwombed with Knowledge, manifesting the higher Consciousness – Indra being the King of the Gods of the triple world, Lord of the Divine Mind. Brihaspati aids the Maruts. Hence the praise of Brahmanaspati along with the Maruts or with Indra.
Brahmanaspati is stationed within man, as if asleep. In this hymn, there is first a prayer to him to awake. By the power of his Word, the happy speech of truth, the Maruts, Indra, Mitra, Varuna, Aryama and other Gods take their positions in the sacrificer. He himself takes his dwelling in the sacrificer.
With the rising of Brahmanaspati, the other Gods begin to come. The Rishi prays for their swift arrival.
Though Agni is celebrated in the Veda as Son of Strength, this attribute suits Brihaspati because of his association with Agni.
May Brahmanaspati arrive. May the Goddess of happy truth-speech arrive. May the Gods lead us to the heroic sacrifice with manifold bounty for man.
The sacrificer who intones the Mantra, offers the acceptable wealth, he bears the undecaying inspiration, For him we invoke Ila of hero-strength, victorious, unhurtable.
When Brahmanaspati awakes in the inner sacrifice and accepts the offering (own being) of the Yajamana, then he himself intones the Mantra for the benefit of the Yajamana and endows him with unending inner hearing.
Ila: seeing Speech.
The Gods take their respective positions in the Mantra uttered by Brahmanaspati and are pleased to grace the Yajamana.
The Gods are called upon to add to the word of Brahmanaspati, echoed or reflected in the speech of the Rishis.
Dwellings of the Cows: the planes of Rays of Consciousness. The treasure is of within, antarvavat.
HYMN 41
Rishi: KANVA Deities: VARUNA, MITRA, ARYAMAN
He whom the wise Varuna, Mitra, Aryaman, guard, he subdues swift.
The mortal whom they fill with their own strength and protect from the enemy, increases unhurt.
Of such, the Gods destroy the strongholds (of the enemy), difficult of access; they remove ills.
For ye, O Adityas, advancing to the Truth, the path is easy, devoid of obstacle. There is no unworthy offering to ye in our sacrifice.
O heroes, Adityas, the sacrifice which ye lead by the straight path works for your delectation:
Such a mortal, unhurt, attains every precious wealth; also progeny of his own.
His prowess is such that not only he spreads himself but his valour pervades elsewhere and builds in his image.
Laud, praise, invokes the Gods; by praise the Gods increase. That is why the hymn is said to be their food.
It is not necessary to complain to the Gods who are awake to the needs and welfare of the sacrificer.
The Yajamana does not need to counter the evil speech as the Supreme is looking after him.
Rishi: KANVA Deity: PUSHAN
Pushan is one of the Adityas. He nourishes. Though the home of all the Gods is high above, yet their main station or field of action differs. Thus the abode of Indra, Lord of the divine Mind, is the Mind station, Svar. Agni is stationed on earth. The Maruts belong to the mid-region, the Life-world. Similarly the other Gods preside over their respective places and carry on their activities. Though Pushan, the Aditya, belongs to the third station, still because he is the lord of mother earth, supports and nourishes her, his station is taken as the earth. When he nourishes, by his Adityapower, the outer earth-field, physical Matter, and the inner physical consciousness and is himself nourished and manifest, then comes Usha, the Deity of the dawn of higher Consciousness. And when the Ashvins espouse Usha, he adopts these health-givers, who effect increasing nourishment, as parents. Nourished thus, Pushan Aditya showers the bounty of Indra and becomes his brother. Ultimately he becomes the brother of earth and the quarters.
Even after the slaying of Vritra, the Panis – Asuras - obstruct the path of the sacrificer, steal the cows; other haters of the Gods harass the devotee on the upward course, directly or indirectly, by robbing him of his wealth - cows etc. - , veiling the path, showing wrong directions. It is here that the work of Pushan is specially seen. The trafficking doings of the Panis and the like do not affect God Pushan. He is the lord of the Paths. He does not lose cattle. Pushan aids in the effort of the sacrificer to reach the sun-world, even while living.
Pushan nourishes the sacrificer as well as the earth. He is the progeny of Aditya as Indra who showers the wealth of knowledge, light, strength; elder to Ushas, he protects the earth; brother of Indra, master of the route of the sacrificer, he guards the path, searches out the sacrificer, urges his effort.
O Pushan, convey us over the road, eliminate obstruction. Son of Indra (Aditya), O God, be close ahead of us.
O Pushan, drive away from the path him who would order us about, the wicked inauspicious Wolf. Wolf: to indicate robbing by stealth.
It is easy for Pushan to drive away such obstruction on the path of the sacrificer; hence the prayer.
Drive far away from the path him who obstructs, thief, deceiver.
Trample with thy feet the scourge, robber of both (the present and the not present), evil of speech, wherever he be.
O Pushan, knower, eliminate the enemy, in all ways we pray to thee for that protection with which thou didst impel the fathers of old.
So, lord of all prosperity, golden-weaponed, render riches easy for us to offer (to partake).
Lead us past our enemy; conduct us by the easy path; O Pushan, know the right course for this.
Lead us to the fertile region. May we not face fresh hardship on the way. Know, O Pushan, the right course.
Be mighty, fill us, give largely, invigorate, feed us, know, O Pushan, the right course.
Be mighty for our benefit, make us bright, fill us with thyself, give us well-being, fill us with enjoyable viands.
HYMN 43
Rishi: KANVA Deities : RUDRA, MITRA-VARUNA, SOMA
Or, to Rudra cherished in the heart.
May all that pertains to us be the object of Rudra’s Grace.
May Mitra be mindful of us, so may Varuna, Rudra, all the Gods with one accord. May their disposition to us be of Grace.
We seek the felicity of Shamyu from Rudra, lord of hymns, master of sacrifice, whose medicament is delightful.
Rudra is luminous like the Sun, gratifying like gold, best among the Gods, giver of homes.
He makes for easy well-being of our steeds, rams, ewes (humans of that type), men, women, kine.
O Soma, grant us wealıh in abundance to suffice for a host of men, grant mighty, potent inspiration.
May we be endowed with large prowess to become the refuge of many, may our hearing of divine inspiration be powerful.
May not the obstructors of the pouring of Soma overpower us; so too the nor-givers. O Soma, give us all strength.
O Soma, immortal, stationed in the highest, cherish thy servitors. At their head, establish them in the centre (within), decorating it. Know these, O Soma.
Rudra: Both in the Puranas and the Agamas, Rudra is lauded as Shiva the destroyer. Though Gods like Agni have specific features in the front according to their several functions, yet each is only a front of the All-Gods supporting from within, one flame of the original Godhead. Hence though specific features of each Deity are denoted, yet mention of those of other Deities alongside makes it difficult to determine the sole speciality of each. Thus it is that in certain hymns (e.g. 4.3.1) there is hardly any distinction between Agni and Rudra; similarly between Indra and Rudra elsewhere. Still inspite of the fact that the features of Agni, Indra, the supreme Godhead, are ascribed to Rudra, it is possible to sift certain specific particularities of Rudra. Though the qualities of Rudra come to be described in the Yajur and Atharvana Vedas, here we take into account only the hymns in the Rig Veda. Let us note, in passing, that the number of hymns devoted to each God do not measure his importance. Gods like Surya, Vishnu, Rudra may have fewer hymns, but that does not lessen their eminence. Why then are such a large number of hymns devoted to Indra or Agni? The hymns stress the role of the Deities whose favour is indispensable in the upward path of the ancient Rishis engaged in the inner sacrifice. Neither Vishnu nor Rudra are as relevant in these states of the ascent as Agni or Indra.
To come to the description of Brahman, Rudra and Indra: Brahman creates all by Speech. The creation is a manifestation. Things lost in darkness are brought out into light. He who thus effects the manifestation is Brahma, Brahmanaspati, the creator. He brings out all things from the darkness of Inconscience and gives them life-forms and mental forms.
Rudra forcibly leads this creation upwards. He, as Shiva, puts down all those who arrogantly obstruct his course, punishes them as with a whip, kills the evil opponents with his weapons. Though thus terrible, he is beneficent, compassionate to the diss tressed, effects the auspicious with his healing balm.
Upholding the universe with his three steps, Vishnu creates for Indra wide station amongst us mortals by which we can reach the supreme station above.
Even derivatively, the word Rudra denotes the fierce, terrible. Thy hymns speak of him as the source of life-strengths, father of Rudras, parent of Maruts, as Shiva the benevolent. They speak of his greatness, plentiful progeny, parentage of Maruts and giver of solace. Some hymns laud him as Mrityunjaya, indweller, father of the universe, who spreads felicity among all. The profound Mantra, tryambakam yajāmahe1
Rishi : PRASKANVA Deity: AGNI
The Dawn appears before the break of the Truth-Light. It is Agni’s function, in the inner sacrifice, to fetch the Gods at dawn.
O Agni, adored, thou art, indeed, the messenger, bearer of the oblation, vehicle of the sacrifice. Along with the Ashvins and Ushas, bestow upon us the vast powerful hearing.
Today we resort to Agni, messenger, treasure, beloved of many, smoke-bannered, shedding lustre, glory of the morning-sacrifices.
At dawn I pray to Agni, the excellent, the most youthful, ever worshipful guest, all-knower, dear to him who offers well, to bring the Gods to us.
I laud the Agni, eternal enjoyer (nourisher) of the universe, carrier of the offering, worthy of adoration, immortal guardian, superb at sacrifice.
O youthful Agni, praiseworthy, sweet of tongue (flame), well-worshipped, be attentive to the sacrificer); increasing the life-span of Praskanva, glorify the heavenly host.
Praskanva: son of Kanva, superb in knowledge. Praskanva’s life being dedicated to the Gods, its increased span works for their glory.
The peoples kindle thee, Agni, sacrificer omniscient. Invoked by all O Agni, swiftly bring hither the Gods of conscious intelligence.
O (Agni) of happy rites, at dawns and at nights, bring hither, Savitr, Ushas, Ashvins, Bhaga and Agni. The Kanvas who have poured the Soma kindle thee, carrier of the offering.
Though he carries the offerings to the Gods, as à God Agni also has a share. The general characteristic of Agni is of the messenger. The particular feature is of sharing the offering along with the Gods.
O Agni, thou art the messenger of the peoples; thou art, indeed, the guardian of the sacrifices. Bring today to drink the Soma the Gods awaking at dawn and beholding the Sun.
O Agni, rich of lustre, universal in vision, thou hast blazed after many preceding dawns. Thou art the protector in (warring) clans. Placed in front in sacrifices, thou are the friend of man.
In the inner sacrifice many are the dawns that precede the manifestation of the Truth-Light. Lighted in each of these dawns, Agni as the priest works for the benefit of man. But in the outer ritual it is the daily dawn that is referred to.
O God Agni, we establish thee as did Manu, performer of the sacrifice, invoker, priest in season, superbly wise, speedy messenger immortal.
Cherished by friends, Agni, when placed in front, pervading within, thou becomest the messenger of the Gods, thy flames flash like resounding billows of the ocean.
O Agni with ears that listen, hearken; may Mitra, Aryaman and other Gods who attend the morning sacrifice, come to the sacrifice with all the accompanying oblation-bearing Deities and take the sacred seat.
May the munificent Maruts, flame-tongued, increasers of truth, hear this affirming laud. May law-upholding Varuna, along with Ashvins, Ushas, drink the Soma.
Worship not only Gods like the Vasus, worship also the men of auspicious sacrifice who anoint the Gods (through Agni) with their clarities of intelligence. Such men are like Gods, their lives being dedicated to Gods. The Vasus, Rudras and Adityas are of the three stations e.g. earth etc. respectively.
O Agni, the omniscient Gods, indeed, listen to the offerer. Lord of red horses, adorable by lauds, bring thou the three and thirty Gods.
O Agni of mighty action, knower of all, hearken to the call of Praskanva even as thou didst to Priyamedhas, Atri, Virupa, Angiras.
High hymnodists, (Rishis) of endearing sacrifices have invoked, for increase, Agni, resplendent with pure lustre amidst sacrifices.
Invoked with lustrous offering, O giver, listen also to these lauds with which the sons of Kanya call thee for increase. In the inner sacrifice the call is voiced by the illumined intelligence.
O Agni of richly varied listenings, beloved of many, radiantly flame-haired, the sons of men call thee to bear the offerings.
O Agni, the wise have placed thee in sacrifices of heavenly impulsions, priest of call, knower of excellent wealth, quick of hearing, far renowned.
Having poured the libations, the wise ones, bearing the offering for the sacrificer, hasten thee to the delectable, o vast, lustrous, Agni. Helping the sacrificer, they hasten the vast and luminous Agni; clearly they are not ordinary priests, but the wise ones who have themselves poured the Soma and knowing the secret of the inner sacrifice come forth to help the mortals. Even today the Gurus carry the burden of their disciples and effect their duties.
O Son of Strength, bounteous, treasuru, seat thou here on tht sacred grass the Gods who arrive at dawn and the host of heaveri, to partake of the Soma.
O Agni, worship thou with joint invocations the heavenly host at hand. O bounteous Gods, here is Soma poured out yesterday, partake of it.
In the inner sacrifice, it is the Soma offered to the delayed Gods by the waiting sacrificant though it was ready earlier.
Rishi : PRASKANVA Deity: USHAS
Ashvins are known for their love of Ushas; daughter of Heaven, she is the spouse of the Ashvins.
The Ashvins obtain the divine riches beyond the reach of the mind; they have the thought that knows their source.
When your car with steeds reaches the celebrated heavens, then are your glories proclaimed.
O Ashvins, the lover of creative energies (Agni) fills (the Gods) with oblations. So filling, the guardian oversees the home.
O lovers of lauds, Ashvins, drink ye the exhilarating Soma that animates your minds.
O Ashvins, grant us the luminous impulsion that carries us through beyond the darkness.
Come as a boat to reach beyond the thoughts of the mind; yoke, O Ashvins, your car.
Your boat is vaster than the heaven. Your car is on the shore of the oceans. By the thought the Somas have been yoked.
The Somas unite with the holding intelligence.
As is well-known, the origin of Soma is in heaven. The ocean is rich with the infinite Substance. Sons of the Waters, the Ashvins, know the treasure, drink the Soma. So asks the sacrificer:“Where do ye seek to manifest and establish yourselves, - in the ocean where the treasure lies or in the heavens where is Soma?”
If the Kanvas addressed are taken to mean the Ashvins, then the meaning becomes clear.
The Rishis call the Deity with their own name. The plural is used in worship. Kanvas means sons of Kanva. Praskanva, it may be remembered, is son of Kanva.
What the Rishi purports to say is this: the treasure is indeed there in the ocean; the Soma is ready for ye in the heaven. Come ye soon and reveal your form.
The hour of the break of the Truth-Light has arrived; hence the Ashwins are invoked to be ready to take their stations.
The Light hitherto invisible, becomes manifest in its ray.
Before the light of the sun, Agni appears dark.
The fit path was ready to reach the shores of Truth. The flow from the heaven was notably marked. Hence the arrival of the Ashvins was near.
The worshipper extols in full whatever is done for his increase by the Ashvins in their delight of Soma poured by him.
Givers of felicity, dwellers in light, come to me, as to Manu, to drink the Soma and accept our praise.
Following the radiances of your circumambience, Ushas has arrived. Ye have partaken with the nights the glories of Truth.
Nights are states of obscurity. To bring out from their womb all objects and experiences into light is the function of the Ashvins. Hence their delightful participation with the nights enwombing the felicities of Truth.
Rishi : PRASKANVA Deity: ASHVINS
O Ashvins, increasers of Truth, here is poured for ye the sweetest Soma; drink ye the juices pressed yesterday. Bear ye the delightful riches for the giver.
O Ashvins, come ye in your beautiful car, three-columned, moving in the three worlds. The Kanvas hymn ye in the sacrifice; listen to their call.
O Ashvins, increasers of Truth, drink ye the sweetest Soma. Thereafter come today, in your car, ye accomplishers, to the sacrificer who offers, bearing wealth.
O Ashvins, omniscient, seated in the triple seat, sprinkle ye our sacrifice with sweet sap. Pouring the Soma, the illustrious Kanvas invoke ye.
Triple seat: in the external ritual it is the thrice-heaped grass; in the inner context it refers to the three stations of matter, life and mind.
O Ashvins, those aids with which ye guarded Kanva well, O Lords of Bliss, guard us with those. O increasers of Truth, drink the Soma.
O Ashvins who accomplish, ye brought in your wealth-laden car abundance to Sudasa. Bear for us, likewise, the much-coveted wealth from the ocean or from heaven.
Sudasa: giver of plenty.
O Ashvins, whether ye be far or close to hero-sacrifice, come to us in your car of happy movement with radiances of the sun.
Let your coursers, serving the sacrifice, bring ye to our libations. O leaders, may he annoint him of auspicious works and right offerings with force of impulsion and take your place on the spread-out seat.
O Ashyins, come ye in the sun-clad car in which ye have ever carried wealth to the giver (of offering), come to drink the sweet Soma.
Ardently we call, for our growth, the ever affluent Ashvins with chants and lauds of riks.
O Ashvins, ye have ever partaken of Soma in the loved home of the Kanvas.
Rishi: PRASKANVA Deity: USHAS
Ushas, daughter of Heaven, dawn on us with prosperity; luminous One, dawn with great glory; bountiful Goddess, dawn with wealth.
Givers of all wealth have arrived in profusion to lighten us, with powers and intelligences. Ushas, speak to me happy truths, impel for us the affluence of the wealthy.
The divine Ushas hath dawned and dawns again, impeller of the cars that are yoked at her coming, even as those keen to hear (the Word) hold to the Ocean.
Desirous of hearing the divinely inspired Word, the Rishis hold to the Waters of the Infinite; so holding they qualify for the art of Inspiration in order to attain the desired ends. Similarly the cars are expectant of the arrival of Ushas.
Kanva, the most wise, the best among those who have attained divinity, knowing the art of offering, proclaims at the break of the dawn the names celebrated for offerings. Hearing them, the sacrificer fired with the spirit of offering becomes ready for action. The glory of this praise at dawn is such that it renders fruitful the impulse to offer among the sacrificers.
That at dawn, creatures waking up from sleep turn to their tasks, birds fly, is the outer meaning. The inner sense is: at the dawn of the divine knowledge, the motion of the inner sacrificer gains speed and though he stays here on earth, his upward movement to the other worlds fructifies.
In the exterr.al sense it is the birds. In the inner, it is the seekings for Knowledge that soar upwards.
She has harnessed her hundred cars. From beyond the station of the rising of the sun, auspicious Ushas advances with her cars towards men.
The entire world prostrates for her sight. Fulfilling leader, she manifests the truth-light of the sun. Opulent daughter of Heaven, she puts away the malevolents and the suckers.
Shine around with thy delightful lustre, O Ushas, daughter of Heaven, bringing to us the ample felicities of the sunlit days, beam forth.
Happy leader, thou dawnest, for the breath and life of all rests in thee. Lustrous One, come to us in thy large car. O thou of variegated wealth, listen to our call.
O Ushas, accept thou the plenitude which is cherished among men. Accepting, reach to the rites the accomplished offerers who bear thy grace and laud thee.
Usha accepts the plenitude offered by the Yajamana and leads him to the heavenward path (sacrifice).
Ushas, bring all the Gods from the firmament to drink the Soma. Ushas, such as thou art, do thou establish in us the plenitude of intelligences and powers and hero-might lauded in hymns.
May Ushas whose auspicious lustres are seen resplendent all around grant us the treasure, cherished by all, fair of form, easy of access.
Mighty One, the celebrated seers of old invoked thee for their protection, their increase; O Ushas, opulent and bright of lustre, voice thy acceptance of our lauds.
O Ushas, thou openest the twin doors of Heaven with thy light; do thou give us a divine home, inviolable, wide. Goddess, give us in plenty the impulsions of luminous intelligence.
Doors: in the external sense they are doors extending from quarter to quarter, enveloped in darkness. In the inner context, they are outer and the inner doors of Heaven, opened by Ushas, the Dawn.
The ruddy colour denotes the dawning of Knowledge.
For the sacrificer of divine hearing the car of Ushas is the means for speedy ascension. This fast movement heavenward is his increase.
Advents: Many are the dawns before the rise of the Sun of Truth.
Twin-stationed: condition of obscurity and condition of light are his two stations.
Four-stepped: the four steps of earth, bhuh, mid-region, bhuvah, the mind, suvah, the vast, mahas, have been attained by him.
Rishi : PRASKANVA Deity: SURYA
The Rays bear upward the divine, all-knowing Sun so that all may behold him.
Like thieves the stars depart with the rights before the all-beholding Sun.
The lesser lustres that characterise the states of obscurity in the sacrificer slink away at the sight of the Lord of lustres.
They are illumined according to their states of readiness.
O Surya, thou art the ferrier, object of all sight, creator of light; thou shinest illumining all.
Thou risest fronting the host of Gods, fronting mankind, towards the world of Svar to behold.
Purifier, thou Varuna, with the eye with which thou lookest upon the world of the living,
Measuring the days with thy Rays and beholding the born, O Surya, thou traversest the vast mid-region and the firmament.
O God Surya, far-seeing, with hair-like lustres seven coursers bear thee in thy car.
Seven to denote the seven principles of existence.
Daugaters are the mares.
Beholding a higher Light beyond this darkness, we have come to the highest Light, Surya, God among Gods.
Radiant with benevolent light, rising this day and ascending to the highest heaven, thou, O Surya, remove the malady of my heart and the yellow pallor (of my body).
Well-being, inner and outer, is attained by the Grace of Surya rising to the great heaven. The seers hold that some perfection of the external body is also needed. The material body is the foundation for the God-aspiring mortal.
In humans yellow is discolouring but it is becoming in appropriate mobile birds and immobile trees.
The Lord it is who does what is needed. I have placed all burden on him.
Rishi: Angiras Deity: INDRA Rishi Angiras performed austerities to obtain a son like Indra. As an act of grace, Indra himself was born to him as Savya. That is the legend. It purports to convey the identity of Savya and Indra. By the grace of Indra, Savya attained oneness with Indra.
Gladden ye with hymns the celebrated, ever-wakeful, Indra – invoked by many, worthy of praise by Riks, ocean of wealth. Worship him for enjoyment who is superbly powerful, wise, whose gracious deeds for mankind spread like the rays of the Sun.
The Ribhus, increasers, discriminate, have repaired to Indra of graceful impulsions, filling the mid-regions, pouring down the delights (of Soma), full of strengths, of plentiful deeds; our truthful speech urging for the destruction of the enemy has reached him.
Thou hast brought forth the host of Cows for the Angirasas; found the way out for Atri from the hundred doors; obtained for Vimada wealth as of utter rest; thou sportest the thunderbolt for one engaged in battle.
Atri is a historical seer; so too Vimada. In the inner sense Atri is one who enjoys what is given to the Gods - not what is secured by egoistic effort. Thus the pure and accomplished soul is Atri. Atri is the model for such.
Vimada is one with superb delight. An example of the delight obtained by the divine Grace.
Sasa is the sense of delight. The source of Truth is the source of felicity. (5.21.4)
Thou has dispelled the covering clouds over the waters, given worthy gifts in thy domain. O Indra, only when thou hadst slain Vritra, the coverer, with thy luminous strength, didst thou raise the sun in heaven for vision.
Thou hast scattered the deceivers with thy devices, them who sacrifice with shrug of the shoulders. Benefactor of men, thou hast broken open the forts of Pipru, thou hast protected the straightforward in robber-destroying battles.
Thou didst protect Kutsa in battles slaying Shushna, destroy Shambara for the host of guests, tread under thy foot the mighty Arbuda. Thus hast thou manifested from of old for the destruction of the Dasyus.
In thee is concentrated all strength. Thy full being rejoices in drinking the Soma. The thunder-weapon in thy hands is well-known. Do thou rend all the prowess of the foe.
Know well the Aryas (who sacrifice to the Gods), know the Dasyus (who oppose); in thy reign, punish the lawless for the weal of the sacrificer. Powerful as thou art, impel the sacrificer. I long to celebrate all thy glories in pleasing festivals.
Extolling Indra who puts down the lawless in favour of the lawful, punishing the unfavourable in favour of the favourable, whether old or growing fresh, attaining to heaven, Vamra carried off the assembled materials.
Praising Indra exultantly, as a result of his grace, Vamra carries off the sacrificial materials.
When Ushanas sharpens thy strength with his own, thy intense might agitates earth and heaven. Friend of man, may thy mind-harnessed steeds carry thee full (of vigour), with the speed of wind, to the seat of our Hearing.
When Indra is delighted with the poet-seer Ushanas, he rides his rapidly swerving steeds; forceful, he releases waters in torrents from the passing cloud; rends to pieces the strong forts on Shushma.
The purport: when Indra is pleased with the aspiring sacrificer, he harnesses his fast-moving steeds, releases the waters (carrying charges of light and strength) from the covering cloud and destroys the fortresses of Shushma, the Asura who dries up the saps.
Warrior: the Yajamana who wars against the foes of sacrificer.
The historical Sharyati (or Sharyata) ever on the side of Gods is the model for warriors.
Kakshivan: model for the knowers of the mysteries of the higher Gods.
Vrichaya: embodies lustre.
Even as female Shaktis are the executives of the Gods and are spoken of as their consorts, the wife is indispensable to the Yajain the ancient tradition.
All-powerful Indra grants Vrichaya to Kakshivan as his Shakti. For Vrishanashva, he himself becomes Mena the Shakti.
Devotees who are bereft of things do not need to pray for riches. Lord Indra himself resorts to them and obtains for them the needed riches. Cows represent light, consciousness, horse, life-force etc.
Rishi: SAVYA Deity: INDRA
Worship well the celebrated, ever-wakeful, knower of the Light of the heaven, whose hundred followers go together. For increase, with hymns I urge Indra to his high steed-like car that speeds to the call.
When Indra, highly exhilarated with the quaff of Soma, slew Vritra the coverer, stayer of the streams, and forced the flow of waters, he stood immovable like a mountain amidst the upbearing waters; thousand-fold protector, he increased in vigour.
After the slaying of Vritra, Indra stands firm amidst the currents of light and force. Increased by their varied strengths, Indra is able to effect the many fold growth of the Yajamana.
I invoke with auspicious thought bountiful Indra who stays the stayers, covers the Source, is rooted in Delight, increased in rapture by the wise. Indeed he sates with Soma-essence.
Soma libations on sacred grass fill full Indra in heaven, even as well-formed rivers, self-impelled, fill the ocean. Supporters of Indra, blotters (of the enemy) stood by him at the slaying of Vritra, stable, elegant of form.
His allies, exhilarated (by Soma) went ahead of him against the fighting holder of the rain (Vritra), like flowing waters going down the slopes where Indra, emboldened by Soma draughts, broke Vala as Trita did the ringed lids.
In order to raise up the power – signified by the waters concealed in inconscient Matter of the threefold world, Trita son of the waters - descends in the inconscient but finds the door of exit shut by the Asuras; he prays to the Gods and with the power of their grace tears open the lids in circling formation.
Even as Trita did with the coverings, Indra deals with the encircling Asura.
When, Indra, thou smotest with thy thunderbolt the cheeks of Vritra, who ringing the waters reposed unrestrained in the lowest deep of the mid-region, splendour encompassed thee and thy might shone out.
The hymns that increase thee, Indra, attain to thee like the waters to the lake. Tvashtri himself has greatened thy worthy might and sharpened thy weapon with overpowering might.
Thou hast accomplished deeds, O Indra, with thy steeds. Desiring the course of waters for man thou hast indeed slain Vritra (coverer); thou hast taken in thy hands the bolt of steel; thou hast established the sun in heaven for us to see.
When, afraid, they did the worthy Saman, selfdelighting, powerful, leading up to heaven, the Maruts, battling for men, guarding heaven, followed and enthused Indra.
Even the mighty heaven was rent asunder with fear at the clamour of Ahi. In thy exhilaration of Soma, O Indra, thy bolt struck off, with its luminous power, the head of Vritra, afflicting earth and heaven.
Then was heaven freed from fear.
The earth may multiply ten times, the number of humans increase day by day; thy celebrated glory of might is resplendent everywhere like the heaven.
Bold of spirit, abiding in thy might beyond the limits of the firmament, thou hast formed the earth on the pattern of thy might, for thy increase. Encompassing the waters and the Light, thou attainest the heavens.
Thou art the counterpart of the earth; thou art the guardian of the lofty heaven of mighty heroes; thou hast, indeed, filled the entire mid-region with thy greatness. True it is that there is none else like thee.
In the previous Rik the earth was described as patterned after Indra; here it is Indra who is the counterpart of earth. This indicates the indescribable glory of earth.
Earth and heaven are unable to compass his extent; the rivers flowing above the firmament do not reach his limit; nor is the streaming prowess of him fighting (Vritra) in the joy (of Soma) equalled; unequalled, thou hast set in order all besides thee.
When thou smotest the face of Vritra with thy spiky weapon, the fatal bolt, the Maruts worshipped thee, O Indra, in this battle; all the gods, in this engagement, followed thee in exultation.
Rishi : SAVYA Deity: INDRA
Those in deep sleep experience joy; likewise with Indra when superbly lauded.
Thou, Indra, openest the doors to Horses (life-forces), to Cows (rays of knowledge), to Grain (symbolising sustaining crop). Thou art the lord and guardian of wealth; master of instruction, ancient fulfiller of wishes, friend to seekers of companionship of the Gods. To such Indra do we offer this hymn.
O Indra, powerful, doer of many deeds, exceedingly luminous, all this wealth is known to be thine own. Gather from it and bring thou (what is fit) for us. Conqueror, do not disappoirit the worshipper who seeks thee.
Propitiated by these bright oblations, these Soma pourings, dispel our ignorance with Cow-Rays and Horse-Wealth, O Indra, be pleased. And with the aid of Indra pleased with Soma libation, we shall afflict the Robber, and relieved from enemies, be impelled together (ahead).
The Yajamanas offer bright oblations and Soma libations. Indra gives in return, Cows, Horses. Indra is pleased with the offerings of the Yajamanas; he returns gifts in the form of Cow-Wealth signifying light, Horse-Wealth, denoting life-force of enjoyment and dispels poverty that is ignorance.
O Indra, may we march together with wealth, with impelling force, with plenty of energies delighting many, shining around; may we march led by they superb intelligence, light-fronted, power-endowed, capable of overcoming the foe.
Guardian of all, thy inspiring allies gladdened thee in thy fight with Vritra, (with) those invigorating hymns, the Soma libations, when resistless, thou didst destroy the endless obstacles to the lauding Yajamana.
Striker of foes, thou goest indeed from battle to battle, destroyest city after city with thy might. With thy foe-flooring thunderbolt, O Indra, thou didst slay guileful Namuchi, afar off.
With the luminous power of Atithigva, thou hast slain Karanja and Parnaya, Unaided thou didst demolish the hundred cities of Vangrida besieged by Rijishvan.
Atithigva: the Yajamana resorted to by guests.
Sushravas: one who has the auspicious divine hearing.
Though apparently factual narratives, such Riks have an inner content as indicated by the use of the word sushravas. So too mention of sixty, ninety etc. Ten, hundred, thousand - these indicate some fullness. Ninety-nine indicates something lacking; sixty is less than seventy, the number seven indicating the fundamental principles of existence. Twenty i.e. two tens attack to obstruct the divinely inspired Yajamana in his direct ascent to heaven.
Turvayana: one who moves fast to fight for the Gods.
At the conclusion of the inner sacrificer and even later, protected by the Gods, companions, happy, highly heroic, long-lived, may we, O Indra, remain devoted to thee.
O Indra, neglect us not in these fights with evil. Thy might cannot be surpassed. The rivers and woods reverberate with thy roar; how can the (three) worlds not come together in fear?
Worship Indra with his consort. Praise adoringly Indra who heareth, Indra who with his assaulting might gladdening both heaven and earth, is celebrated as the champion, the bountiful showerer.
Utter happy praise for mighty luminous Indra who assaults with mind concentrated like self-born might; he of great renown, powerful, repeller of enemies, adored with his bay steeds, the showerer, hastens (hither).
Thou hast shaken the peak of the great heaven. Assaulting, thou hast slain Shambara by thyself; exulting in the gladdening Soma thou hurlest the sharpened, bright-rayed thunderbolt against the assembled, cunning Asuras.
Roaring, thou pourest delightful (waters) on the head of wind as on Shushna with his cohorts. As of old, even today thou actest with thy opulent mind. Who can excel thee!
Indra pours delightful waters on the summits of life-sustaining Prana and renders the world of the Yajamana replete with affluent power. Likewise he pours on Shushna with his associates thereby neutralising his penchant for drying up with the result that the world of the Yajamana delights in abundance. Indra has been doing this from ancient times and indeed does so even today. Nobody can excel him.
Narya: benefactor of men. Turvasha and Turviti: of winning gait. Vayya : skilled in extending the thread in sacrifice. Etasha: moving. Ratha: speedy.
He who offers obltations and conforms to (Indra’s) Law, prospers, the Yajamana, royal, lording on creatures. He who richly recites hymns in praise, to him bounteous Indra showers from heaven gifts from on high.
Unequalled is his might, unequalled is his wisdom. May those of insufficient Soma become by their acts full. Indra, those who make offerings increase thy vast might, thy ample vigour.
For thee are readied these Soma-libations, plentiful, pressed out with stones, contained in the ladles, for thy quaff. Accept them, Indra, satiate thy need; then be mindful to give us the wealth.
In the inner context the two stones used for pressing out the Soma juice are the outer and the inner beings. The rock is the inconscient; Soma (Delight) hidden in it is drawn out and poured.
The waters are the currents of light; they are obstructed by darkness (which is opposed to light).
The rock in which the waters are concealed has several plateaus and accordingly are the waters levelled.
His vastness is wider than the heaven; nor does earth compare to Indra in its greatness; terrible, powerful, he heats up all sides for sake of men who behold; he whets his thunderbolt for sharpness as a bull (does his horns).
Issuing out of the ocean, he receives the widespread waters in their amplitude as the ocean with the rivers, For the quaff of Soma Indra showers bull-like. Fighter from of old, vigorous, he covets mighty deeds.
Ocean: the Infinite Substance. Rivers: powers of light, strength etc.
Absorbing the said waters, Indra showers them for the Yajamana, being desirous of Soma. Nourished by them, the Yajamana pours the Soma. With this intake Indra is energised and veteran fighter that he is, he is eager for mighty deeds.
Indra strikes for the benefit of the Yajamana, not for his own. Various action to avert danger, acquire wealth, slay Vritra etc. for the weal of the Yajamana.
Verily, delighted Indra speaks to his worshippers, pleasantly reveals to his people the mystery of his signs. When bounteous Indra impels happy speech (in the Yajamana), the showerer delights the worshipper.
Verily it is he the warrior who with overpowering might fights great battles for men. When he wields the fatal thunderbolt and kills (Vritra), then do they have faith in the resplendent Indra.
Desirous of renown, increasing to the extent of the earth, destroying the artful dwellings (of the Asuras) with his might, rendering the lights free from obstruction, he of happy deeds releases the waters aflow for his worshipper.
Drinker of Soma, may thy mind be gift-disposed. Listener of prayers, bring thy steeds hitherward. Indra, thy charioteers are skilled in restraining, thy effectuating beams lead not astray.
Thou holdest in thy hands, O Indra, inexhaustible wealth. Celebrated, thou bearest in thy body unvanquished strength. In thy limbs abide many powers like wells surrounded by men for water.
Indra comes down from his station and lifts up the impelling powers held in the bodies (ladles) of the worshipper. Here Somas signify the impelling powers which are energising.
Bowing down, the worshippers gather around Indra, as merchants desiring wealth come to the ocean on a voyage. With the power of praise, ascend quickly to Indra, discriminate, knowable, lord and mighty, as the desireful climb the hill.
He is swift in action, mighty; his faultless valour shines active in many battles as does a mountain peak; solid, subduing the malignani, exhilarated, he cast the cunning Shushna in prison to dwell in bonds.
When strengthened by prais-, the luminous Power joins Indra for thy increase, as Surya does with Ushas, he expels darkness with his assaulting might; he makes the enemies cry aloud, subjecting them to much affliction.
When thou, slayer, didst establish in the quarters of heaven the hidden, sustaining, undecaying midworld, and, O Indra, brightly rapturous, thou slewest Vritra with thy exultant power, then didst thou send down a flood of waters.
Thou, mighty Indra, with thy power thou bringest down from heaven to the realms of earth the sustaining (waters). In the exhilaration of the libation, thou hast released the waters and smitten Vritra with solid rock.
Realms of earth: in the inner and outer bodies of the Rishi.
Even as the speed of waters on a slope cannot be arrested, when Indra’s wealth from on high is released, it cannot be blocked by anyone below. Such is the bounty of Indra to strengthen the worshipper.
The golden shattering thunderbolt of Indra, desirous of slaying (the enemy), hit the mountain. Then, indeed, the entire world became intent upon thy worship; the libations of the worshipper (flowed to thee) like waters to a depth.
O auspicious Ushas, present the offering in this rite, with obeisance, to the formidable, most praiseworthy (Indra) whose all-sustaining, famed herald of radiance is formed to hear the praise like steeds for movement.
Just as horsemen lead the horses to their chosen destinations, so does Indra direct his radiance to his chosen worshippers.
Widely lauded, most opulent Indra, seeking refuge we come to thee. Lover of praise, none else deserves our laud. Love our praises as the earth (cherishes) her creatures.
O Indra, great is thy valour; we are thine. O showerer, fulfil the longing of this worshipper. Thy greatness is in the likeness of the vast heaven itself. This earth too bends before thy prowess.
O Indra of the thunderbolt, with thy weapon thou hast shattered into pieces the huge and broad mountaincloud and set aflow the waters that were concealed. True it is that thou alone bearest all might.
Rishi: GOUTAMA NODHASA Deity: AGNI
Though the mid-world (between earth and heaven) exists already in the universe, Agni forms for the Yajamana his life-world, source of the Waters. This is the second creation with reference to the Yajamana.
Those parts in the being of the Yajamana which are ripe are the fuel. With the ascent of Agni, in the inner sacrifice, these manifestations take place.
Performing (his functions), worshipped by the Rudras and Vasus, invoker (of the Gods), seated, lord of riches, the God immortal (Agni), praised by his worshippers, like a chariot among men, accepts the choice, uninterrupted offerings.
Impelled by wind, loud of voice, he spreads easily with his penetrating tongues (of flame) in the wood. O Agni, when fiercely blazing, undecaying, thou rushest like a bull to the trees, black is thy course.
Impelled by the life-force (prana), roaring Agni blazes in the fuel, bright with darkness-dispelling lustre. When he displays his prowess to the worshippers avid of felicity, he is specially glowing. But his path through the darkness is black; the new path is yet to be hewn.
Impelled by the life-force, flame-mouthed Agni, overcoming obstructions to enjoyment, goes forward like a happy-gaited bull among Cows. He rushes with strength to the undecaying mid-world, the moving and the unmoving quake as he flies along.
The Bhrigus established thee among men, O Agni, like cherished wealth, for attaining to divinity, thou who sacrificest for men, invoker, welcome guest, felicitous like an honoured friend.
Like the Angirasas the Bhrigus too are both human and divine. The divine Angirasas are born of the flames of Agni; the supporting Bhrigus are rays of the sun. The connection of both with Agni is established in the human sacrificer. Obtaining the solar wealth, the great Rishis - rays of the supreme Sun or of Truth-Consciousness - establish Agni, like priceless treasure, in men for attainment of divinity.
If God Agni is the Yajamana’s most worthy of worship, then the invoking priests also become Gods. The seven invokers are the Gods presiding over the seven principles, seven worlds.
O Agni, Son of Strength, with friendly lustre, grant us, thy worshippers, faultless felicities. O Son of lofty Strength, him who lauds thee protect from evil with guards of iron.
Luminous one, be a shelter to thy worshipper. Wealthy one, yield happiness to worshippers endowed with riches. Guard, O Agni, thy worshipper from evil. May Agni, rich in thought, come quick to the worshipper in the morning
Rishi: NODHASA Deity: AGNI
Vaishvanara: Agni who is in the form of all humans and Gods.
Moving from earth to heaven and heaven to earth, Agni becomes the beacon for the sacrificer in his ascent.
As the rays are firmly set in the sun, all essences – denoted by the word treasures are embedded in Agni.
Heaven denotes the pure domain of Mind, earth the wakeful domain of Matter. Both widen themselves in the sacrificer when Agni, born of both, manifests as Vaishvanara.
Vaishvanara performs all the functions of the Yajamana.
Agni Vaishvanara, knower of all existences, thy glory exceeds the great heavens. Thou art the sovereign of the striving peoples. Thou hast brought weal for Gods by battle.
I extol the greatness of the showerer, whom men celebrate as slayer of Vritra. He, Vaishvanara Agni slew the Dasyu, thrust the waters down (upon earth), cleaving Shambara the obstructor.
Vaishvanara being All - Gods, Agni is extolled here as Indra (in his exploits).
Purunitha, son of Shatavani.
Bharadvaja: Sacrifices where nourishment and prosperity are aplenty.
Shatavani: he who enjoys a hundred sacrifices. His son is Purunitha.
Shatavani: leader of many.
Shatavani (of hundred sacrifices) is of many exploits, powerful; his son is a leader of excellence.
Shatavani and Purunitha, types of the said accomplishments, are historical.
Sri Aurobindo’s rendering of the hymn
A HYMN OF THE UNIVERSAL DIVINE FORCE AND WILL
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.
The Flame is the head of heaven and the navel of the earth and he is the power that moves at work in the two worlds. O Vaishvanara, the gods brought thee to birth a god to be a light to Aryan man.
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.
Heaven and Earth grow as if vaster worlds to the Sun. He is the priest of our sacrifice and sings our words even as might a man of discerning skill. To Vaishvanara, 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.
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.
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.
Rishi : NEDHASA Deity: AGNI
Bhrigu: The Yajamana, luminous seer of Mantra.
Twice-born: first birth in the world, the second in the Yajamana; or born of heaven and of earth.
Dyuloka: The fourth station above the triple world is the home of Agni. The Dyuloka is of two kinds: one as included in the triple world; the other is the vast realm above the triple, termed Svar.
Agni is born of the heart which is the dwelling place of the inner soul.
Established in the sacrificer is the summoner (Agni), luminous, purifier, treasure, adorable by men. Friend and lord of the household, Agni is the guardian of treasures in the mansion.
Of the race of Gotama, we laud thee, Agni, with hymns, as the lord of riches; we cleanse thee, bearer of wealth, as with a horse. May he, rich with thought, come soon at dawn.
As the Ashvins render their steed dustless, they cleanse the sacrificial place where Agni is borne.
Rishi: NODHASA Deity: INDRA
I offer not only my own laud but also the mantra-offerings of the older Rishis.
I offer as dear to Indra, the hurter (of foes of sacrifice), attractive chant. To Indra, the ancient Lord, thoughts flow purifying from the heart, mind and understanding
To the self-same Indra, I utter with my mouth the ideal, light-yielding chant - powerful, highly attractive with pure words of praise - exalting Indra, the wise.
Even for him I frame a laud as fashions the artisan a chariot for its master; praises well-formed to him who is moved by lauds, to all-pervading (moving) Indra, the wise.
First it was stoma, then it is rik.
With the utterance of the mantra one opens to divine hearing (inspiration).
The steed, when harnessed, leads to the destination.
For the same Indra, Tvashtri forged the bolt for battle, superbly effective, sure-aimed, wherewith the mighty lord, scorching, hurt the vital parts of Vritra.
Quaffing the libation in the great creator-sacrifice, accepting the dainty viands, the pervader snatched the ripe (treasures); superb vanquisher, wielder of the thunderbolt, he clove the coverer (cloud).
Indra lifts from the being of the Yajamana the elements that properly belong to the Gods but are in the possession of the Enemy and establishes them in their due station; he breaks down the obstruction to Light and Force from above and brings the divine gifts into the Yajamana.
To him, to Indra, on his destruction of Ahi, the dames too – consorts of the Gods – wove chants. He encompassed the wide heaven and earth. Heaven and earth do not exceed his greatness.
Of him (Indra) the greatness exceeds beyond heaven, earth and mid-region. Resplendent in his station, lauded by all, happy-gaited, mighty, Indra sum mons (his strength) for battle.
Indra, by his vigour cut asunder with his thunderbolt Vritra who dries up. He released the nourishing waters (radiances) damned by Vritra, like cows (stolen). One-minded with the giver, he grants him divine hearing.
Uniting the consciousness of the Yajamana with his own, I ndra grants him divine inspiration.
As to Turviti plunged in waters, Indra favours the Yajamana for swift movement.
Hastening, Lord, with thy ample power, strike Vritra with thy thunderbolt. Impel the waters and for their flow to the earth render thou his joints with thy bolt oblique, as those of an ox.
Celebrate with new hymns the former exploits of him who moves swiftly, when wielding his weapons in battle, he confronts and destroys the enemies.
Through fear of him, even mountains are still, heaven and earth quake at his appearance. Praising repeatedly the protection of beloved (Indra), Nodhasa instantly attained heroic strength.
Nodhasa is a seer of mantras, a historical figure. His is an example of attainment of treasure from hymns of praise.
When Surya of Truth-Light, born of abundant life-force (Svashva) manifests in the Yajamana, and Etasha, the steed of lifeenergy, tries to rival him, Indra helps the latter.
We meditate, like Angirasa, a gladdening laud to him who is praiseworthy and exceeding mighty. We worship with luminous laud Indra, the celebrated leader, for him (Yajamana) who sings welcoming praises of adoration.
Do ye offer to (Indra), exceeding mighty, great adoration, song of chant with which the worshipping Angirasa, our ancient fathers, knowing the route attained the cows.
In the search by Indra and Angirasas, Sarama (the hound) discovered a foundation for her Son; Brihaspati (Angirasa) slew Vala (the devourer) and attained the Cows. The Gods exulted with the recovered Cows.
Indra is the lord of the pure divine Mind. Sarama, the heavenly hound, is the power of Intuition going straight at truth. She darts to the cave of the hill of Inconscience where the Rays of Consciousness (denoted by cows) are hidden and shows up the way for the entry of the divine Mind in the Yajamana. By this action, the workings of intuition (progeny) are stabilised. On Indra’s recovery of the cows, intuition gets established.
Adri: hill; Sphaliga: concealer; Vala: encloser - all apply to the same Asura.
Rays: of Truth-Consciousness. Earth: field of waking consciousness. Mid-region: field of intermediate consciousness.
Leaving aside the three worlds of the lower hemisphere in the scheme of the seven worlds, we have the four higher. The streams of these regions of Existence, Consciousness, Light, Bliss, cannot be reached to the earth (field of waking consciousness) by anyone else than Indra.
Heaven is the consciousness of divine Mind; earth is the lower physical consciousness. Both are fused together in the unregenerate state of man. When he ripens in the course of the sacrifice, the two states are separated; freed from the lower, the higher resumes its own status and the lower its own.
Separating them from each other, Indra nourishes both the states of man in the higher firmament - not in the (lower) physical sky.
The state of consciousness is not always the same in the inner life of the sacrificer. The states alternate like Night and Day.
In this Rik Ushas denotes the Day.
First Indra establishes earth and heaven in their respective statuses. Then follows their growth through alternations of Day and Night. Both are the workings of Indra.
Mighty Indra, doer of good deeds, out of friendship with the Yajamana, stores nectar even in immature rays of Consciousness (cows) – whether during (dark) nights or (ruddy) dawns.
Sisters: divine Powers.
Thousand deeds of Indra for the Yajamana.
Handsome one, thou art to be praised with hymns and obeisance. The wise repair to thee, desirous of lasting wealth. Mighty One, their minds (lauds) adhere to thee like longing wives to their desiring lord.
Handsome One, riches in thy hands since long do not decay nor diminish. O Indra, thou art wise, luminous, strong-willed. Endowed with might, enrich us with thy powers.
The riches of Indra are supernatural; they are undecaying.
Rishi : NODHASA Deity: INDRA
By the very appearance of Indra, the planes of heaven and earth get well established in the Yajamana.
The thunderbolt reaches Indra’s hands by the very laud of the singer.
Indra, undeflecting art thou, assailer of the enemies, chief of the Ribhus, benefactor of men, thou subduest (the foe). Aiding the bright young Kutsa in the violent, heroic battle, thou slewest Sushna.
Aiding him, O Indra, thou didst inspire him for high wealth, when, showerer, wielder of the thunderbolt, thou slewest Vritra; and when, munificent hero, facile subduer, thou didst put to flight the Dasyus from their dwellings.
O Indra, thou dost not think to harm any mortal though he be hostile. Open up ways for our horses. Wielder of the thunderbolt, slay our foes as with a club.
Open all directions to our life-forces of enjoyment so that they pass unobstructed.
O Indra, men invoke thee, (famous) as thou art, in battle where are won the waters and the pouring lustres. Self-sustainer, may thy wealth-bestowing succour be ours in war.
Indra with the thunderbolt, battling for Purukutsa, thou indeed didst destroy the seven cities (of the enemy); thou didst break with ease, like a blade of grass, the strength of Anhas for Sudasa. And King, thou gavest felicity in abundance to the filler (with offering).
Indra is friendly to Purukutsa, as to Kutsa. Puru has multiple meaning.
Seven cities: Though the cities of the Asuras are in the lower hemisphere (of three worlds), where their battles with the Gods take place, still it must be noted that in each of these worlds, there exist the seven sub-planes (deriving from the seven principles). The seven cities of the Asuras are in the mid-life-world where they predominate.
Sudasa: he who gives plentifully (such a Yajamana).
God Indra, Thou increasest around us like waters thy own variegated impelling power with which thou givest thyself to us. O brave one, thou causest flow of power (water) all around.
O Indra, praises have been sung to thee by the Gotamas, uttered with obeisance to thee along with thy steeds. Bring to us wealth of varied forms.
May he, rich with thought, come at dawn anon.
Rishi : NODHASA Deity: MARUTS
O Nodhasa, offer attractive praise to the creatorhost of bounteous, adorable, Maruts. Steadfast, with folded hands, I utter with feeling the lauds that front (the Gods) in sacrifices like flowing waters.
They (Maruts) are born from the mid-region, lofty ones, pouring bounteous, progeny of Rudra, dispellers of the enemy, sinless, lustrous like the purifying rays of the sun, brave, like giants, diffusers (of powers), terrible in form.
Youthful, terrible, ageless, slayers of non-givers, irresistible, immovable as mountains, they are desirous of granting (the wishes of the worshipper); with their mighty strength they shake all existences whether of earth or heaven, though strong.
They display their forms with varied decorations of body. Placing glittering garlands on their breast for beauty, sharpened lances on their shoulders, these leaders manifest, by their own strength, from the midworld.
Enriching their worshipper, the shakers, devourers of foes, create the shining winds with their strength. Moving around, the shakers milk the heavenly udders and shake the earth with the sap.
The Maruts cause currents of life-force to flow; they draw out the powers of life from the mid-region and fill the earth with them.
The context is of inner sacrifice in which the life-domain is the sacrificial hall. There do the Maruts cause to flow the waters of lustrous essence.
Inner meaning: enjoy the delights of earth.
The inner sacrificants know well how there is reverberation like the lion’s roar as the Maruts approach. The enemies of the sacrifice gain strength during nights; then do the Maruts exult in their might.
Celebrated in companies, Maruts, befriending man, brave, furious serpentlike in might, ye reverberate in heaven and earth. O Maruts, your glory is stationed in the seat of the charioteer, shining like beautiful lightning.
All-knowing, dwelling in the home of wealth, combined in might, loud of voice, repeller of foes, of infinite prowess, swallowers of strength, leaders, the Maruts bear the shaft in their arms.
With golden wheels the Maruts drive forward the mountains as on the roadways. Augmenters of waters, they go to the sacrifice; self-moving, they overthrow the firm; with shining weapons they are unbearable.
We call with praise the progeny of Rudra, assailing the foe, purifying, happy, beholding clear. Resort for prosperity to the host of Maruts who quicken the lifeenergies, are mighty with foe-destroying strength.
O Maruts, that mortal, whom ye guard with your protection, quickly gains over all men by his might; with his horses he acquires strength, with his men, riches; he attains the honoured Knowledge-Will and prospers.
Horses: Life-Powers. Men: leading powers of himself.
O Maruts, establish in your opulent (worshippers) strength versatile, invincible in battles, illustrious, wealth-loving, praiseworthy, all-discerning. So may we foster son and progeny for a hundred winters.
O Maruts, grant us riches, durable, powerful, defying onslaught - a hundred, thousandfold, ever increasing. May he rich with thought come at dawn anon.
Rishi: PARASHARA Deity: AGNI
Pashu denotes the cow signifying the inner divine vision.
Like the thief hiding with the stolen cow in the cave, God Agni carrying the inner vision is concealed in the inner cavern. He accepts and keeps with him the obeisance of his worshippers. The wise track Agni by his footprints as they trace a thief. As Agni is discovered all the Gods come and wait upon him.
When all the Gods search and attain to him, Agni glows spreading like the heavens.
Delightful as growth, vast as the earth, enjoyable as the hill, pleasant like flowing water, charging like the impelled horse in a battle, rapid as the river – who can stay him?
Like brother to sisters, he is kin to the waters; he swallows the growths of earth as the king his foes; when urged by wind he traverses the forests, Agni shears the hairs of the earth.
Such growths as shoot up from Matter like hair and need to be removed are cleared by Agni driven by wind.
Sri Aurobindo’s rendering of the hymn:
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.
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.
Pure and radiant, like diverse wealth, all-showing like the sun, dear as life-breath, constant as a son, bearer like a young galloper, like a milk-yielding cow, he clings to the woods.
He bears our weal like a pleasant home; delectable as ripe corn, victorious among men, chanting like a Rishi, celebrated among the peoples, contented as a steed, he sustains our growth.
He is light in the inhospitable home; he is constant will in action; he is like the wife at home, adequate to all; when he glows wondrous, he is spotless in the peoples, he is like a golden chariot; he is resplendent in battle.
He puts strength (in us) like a charged army; he is like a flaming shaft of the archer with fiery tip; he is born as a twin, is the twin to be born; lover of maidens, he is the lord of matrons.
Maidens etc.: he brings out the unmanifest potential.
Matrons: creative Powers. Agni is their lord.
Twin: duality in what is and what is to be.
The sun is the Truth-Light; cows are rays of Consciousness.
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.
He holds all our good like a pleasant home; he is like ripe corn. He is 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.
He is light in a house difficult to inhabit;5
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 virgins and the husband of the mothers.
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 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.6
Victor in the woods, friend among men, he chooses divine hearing as the king elects an unaging councillor. He is like our perfect welfare. Well-disposed, he is a happy will for action. Summoner (of the Gods), he carries our offerings.
Holding all powers in his hand, seated in the secret cavern, Agni sustains all the Gods. Men of thought come to know him when they utter the Mantras carved by the heart.
Agni seated in our inner cavern of heart upbears all the Gods.
The Mantras are those carved out in the heart.
Like the unborn, he bears the wide earth. With truth-formed Mantras he upholds the heaven. Guard thou the Cow whose footprints are dear (to us), O Agni, life of the universe, enter into the secrecy of the secret cave.
He who knows Agni in the cave, who attains to the stream of Truth, they who touching the truths kindle him, to such does he announce the riches.
The riches are the speech laden with divine treasure.
They build Agni in themselves.
Sri Aurobindo’s rendering of the hymn :
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.
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 thinkers have measured and constructed him like a mansion.
Rishi : PARASHARA Deity: AGNI
Carrier (of our offerings), flaming, he ascends to the heavens. He unveils the mobile and the immobile and the nights. For alone, this God encompasses the great-nesses of all the Gods.
All joy in thy seer-will when, O God, thou art born living from what is dry; all resort to the divine Name; by thy movements they touch Truth and Immortality.
It is only when Agni manifests in the sapless bodily form that men follow his Will instead of their own.
He is the impulsions of the Truth, truth-bearing mind, life universal by which all carry out their works. He who offers to thee, or learns from thee, to him grant the wealth thou knowest.
Seated in man he is the vicar. He it is who is the lord of all these riches. They desire the seed in their bodies mutually. The wise come to know him well by their discriminations.
The seed of Agni is implanted in the practitioners of the inner quest. Each is thus related to Agni and through him with other colleagues for their common benefit. They desire growth of Agni in each other for mutual benefit.
Sri Aurobindo’s rendering of this hymn:
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.
All cleave to10
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.
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.
White-shining as the lover of Dawn, filling heaven and earth together like the light of heaven, manifest by (our) labours, thou encompassest all around. Though a son, thou hast become father of the Gods.
Knower superb, humble, Agni is the creator. Like the teat of cows he gives sweetness to the Somas. He is as felicity in man, one to be invoked. He sits charming in the centre of the house.
He is born (to us) like a son at play in the house. Like a glad stallion he carries the peoples safe across. When I invoke the divine beings, Agni attains the All-Godhead.
Agni being all the Gods, when the divine host is invoked, he manifests his All-Godhead.
When thou givest the Hearing to these beings, none can affect thy Laws. It is thy action when along with colleague-Gods, thou dost smite and disperse the evildoers.
Bright and radiant like the lover of Dawn, may his form be known to them, may he get known by them. May all bearing aim in themselves open the doors and attain to the vision of the Sun.
Sri Aurobindo’s rendering of this hymn :
May we attain plentiful riches. May Agni, flaming bright, with his thinking mind, attain all things that are, he who knows the divine Laws, knows the birth of mankind.
He is the child of the waters, child of the woods, child of the moving and the unmoving; he dwells even in the stone for man, in the middle of his house. He is as one universal in the peoples. He is the Immortal, the perfect thinker.
Child of the Powers, child of Delights, Agni the indweller, born of the mobile and immobile, manifests his divine mystery according to the season and the right order.
Lord of the nights: even in the periods of obscurity of the Yajamana, Agni is awake and effects what he wills.
The obscure periods are of diverse kinds; each night is different from others. Agni increases through them all.
Sri Aurobindi’s rendering of this hymn:
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.
He is the child of the waters, the child of forest, the child of things stable and the child of things that move. Even in 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.
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.
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,19
Thou establishest word of thee in the Ray-Cow and in the forests; is as if all were bringing the sun-world as offering. Men in many preserve thee and gather in knowledge as from a long-lived father.
He is like one efficient in works and hungry to seize, heroic like one shooting arrows, terrible like as assailant charging, he is a splendour in our battles.
Mothers denote nourishing powers.
Sisters denote companionships.
The hues of the Dawn change: first darkish, then reddish, then bright with variegated colours. This change of hues takes place in the inner Dawn as well.
Along with Indra, following Sarama, the Angirasas reach and break the hill of the Panis and recover the stolen cows. By that action they first sight the path to the Truth-Home, Mahas, and open it to man.
They make the path; they only come to know the world of Swar etc.
When the Angirasas bear the Truth and increase the thought of man, they become capable of carrying the vast Agni. As a result the active powers advance towards the Gods and the divine Truth is joyfully furthered.
The indwelling Prana stirs the yoga-Agni into action. Many are the bodies of the practitioner. Full of sattva (white), Agni conquers the enemies born of tamas. When he attains the solar brightness, he is competent for an embassy to the Sun of Truth.
Agni distills the sap from the Yajamana and offers it to the great Father. On doing so, he obtains the touch and knowledge of Father-Heaven. And he comes down for the Yajamana from that plane of higher Consciousness. As he comes down, the enemy throws a missile from afar but Agni reaches the earth with the strength and knowledge of Father-Heaven and implants the luminous power in the Yajamana to ensure the Dawn (of Consciousness) to come.
Twofold: in the human and in the divine stations.
All pleasings cleave to Agni, as the seven great rivers flow into the ocean. Our growth is not noticed by thy companions. Do thou who knowest, make it known to the Gods for obtain for us knowledge of the Gods).
When lustre for increase filled the Lord of men, when in their encounter the Heaven was cast in him as pure seed, then did he create and impel the host, faultless, youthful, perfect in thought.
The Sun who travels alone the paths instantly like the mind, is at once the lord of all treasures. The Kings, Mitra and Varuna, with charming hands guard the delight and nectar in the Rays.
The Sun is mentioned as the journey of the Yajamana led by Agni endowed with all Knowlege and Power culminates in the high solar station.
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.
Our fathers by their words broke the strong and stubborn places, the Angiras scers 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.
They held the Truth, they enriched the thought of this human being; then, indeed, had they mastery and understanding bearing wide the Flame, the powers at work go towards the gods making the Birth to grow by delight.
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.
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 light, ning, but the god set the flaming energy in his own daughter.
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.
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.20
It is only after the confirmed birth of Agni in the Yajamana, that the other Gods come to be by his power.
The sacrificial Name denotes their convergence on Agni.
Three years: three refers to the three worlds; year stands for the period for full maturity.
Nema: denotes half; here it refers to the higher hemisphere (Parardha).
Before the new body is ready, the old has to be emptied.
Each of the Gods is friend of Agni, each is guarded in his gaze.
Thrice-seven: the seven planes of existence in triple.
O Agni, thou knowest what we know. Ordain unbroken strengths for the existence of the peoples. Thou knowest from within the routes of the Gods, Carrier of our offerings, thou art an unwearied envoy.
Knowers of Truth, far-seeing, they knew the seven rivers flowing from Heaven, the doors of treasure. Sarama discovered the strong wide place of the Herds. By that the human being enjoys happiness.
The earth stood spread out great because of the Gods with their following laying the path to Immortality. Mother Aditi with her sons came to uphold her.
When the immortals fashioned the two eyes of Heaven they laid radiance and beauty in him (Agni). Now they flow like rivers set in motion; bright red they ran downwards, they knew thee. O Agni.
Radiance and beauty are the two eyes set in Agni by the Gods.
Bright red: red denotes surcharge of life-force; it applies to powers of enjoyment and action.
All the immortals, the wise ones, desired but found not in us the Child who is all around; turning to toil on his track, upholding the Thought, they stood in the supreme plane, they reached the beauty of the Flame.
When for three years, O Fire, they worshipped the 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.
The master 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 upper29
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.
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.
O Fire, thou art the knower of our knowledge, 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.
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.
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.
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.
He is like treasure ancestral founding our strength; his superb lead is like the instruction of the wise. Happily restful, pleased, a welcome guest, he is like a priest of call, he increases the home of his worshipper.
Like the Sun-God, true-thoughted, by his mere will, he protects all our strong places. He is Truth like a splendour manifest manifold. As a blissful self he is our support.
Like a God upholding the universe, he dwells on earth like a friendly king. He is as if a host of heroes in front dwelling in our home. He is like the blameless wife dear to her husband.
Such as thou art, men resort to thee, O Agni, ever lit in thy home in thy abiding worlds. They have founded a great light in thee. Bearer of riches, become the life of the universe.
Be the one universal life in the individual Yajamana and the collectivity
May the opulent attain thy satisfactions, O Agni, the wise ones giving their whole life (to the Gods). Bearing our portions in the Gods for inspired knowledge, may we attain prosperity from the enemy in the battles.
The Cows of Truth enjoyed in Heaven30
Cows of Truth are the nourishing mothers. They yield the milk of Truth.
Hill denotes the universal existence.
The powers of Light flow to the earth of the Yajamana.
Dawn i.e. Day and Night signify states of light and obscurity.
Red is of Dawn.
Agni functions differently in the night and the dawn by reason of his inspired Knowledge.
O Agni, may we be among the mortals thou speedest to the treasure. Filling the Earth, Heaven and the Mid-region, thou clingest to the whole world like a shadow.
Protected by thee, O Agni, may we conquer steeds with steeds, strong men with strong men, heroes with heroes. May our wise ones own the ancestral treasure and live for a hundred winters.
O Agni, ordainer, may these hymns be pleasing to thy mind and heart. Holding in thee the inspired knowledge enjoyed31
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.
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.
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 battles34
O Fire, in thee praying for right-thinking, the masters of sacrifice set inspired knowledge in heaven: they made night and dawn of different forms and joined together the black and the rosy hue.
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.
O Fire, safeguarded36
Rishi : GOTAMA Deity: AGNI
Traversing the path of sacrifice, may we utter the Word to Agni who hears us, though afar.
Agni, who, ancient, guards the home for the sacrificer when malevolent men are assembled together.
Agni, slayer of Vritra, conqueror of treasure in battles, is generated. May men praise him.
Generated from the churning of tapas.
He regains the spiritual treasure robbed by the enemies.
Abode: body of the inner sacrificer.
Barhi: in the inner sacrifice it is the place readied for the arrival of the Gods; in the outer, it is the special seat of grass.
Shining One, bring hither those Gods for our laudation; (reach) our offerings for their advent.
O Agni, when thou goest on embassy, the sound of the horses of thy (swift) moving chariot is not heard.
O Agni, he who offers to thee is protected, prospers; fearless and unlike as before, he steps forward.
O God Agni, and to him who offers to the Gods thou grantest luminous, heroic, ample (wealth).
The supreme Light is the great wealth that Agni unveils.
Rishi: GOTAMA Deity: AGNI
Hymnal praise nourishes the Gods; nourished by praise, the Deity grows in the Sacrificer; the Gods are pleased by food; Agni pleases the Gods with the offerings held in his mouth.
The earlier Rik speaks of the utterance as acceptable to Agni. Here is mentioned its special nature.
To be related to Agni is not easy; all are not capable of sacrificing to Agni; the form of Agni is difficult to see by the physical eye; nor is it possible for the extrovert to know where he dwells.
O Agni, thou art the kinsman of mankind, their beloved friend. Worthy of sacrifice, thou art friend to the friendly.
Worship for us, O Agni, Mitra and Varuna, worship the Gods, worship thy own home of Truth, the Vast.
O Agni, what approach would draw thy mind (towards us)? What praise be exceedingly pleasing? Who by sacrifices hath gained thy discernment? With what thought shall we bring offerings to thee?
Come hither, Agni, be seated as the invoker, Unassailable, be our leader. Guarded by the all-pervading Heaven and Earth, worship thou the Gods for their high favour (to us).
O Agni, scorch out all the demons; guard thou from affliction to our sacrifices; bring hither the lord of Soma with his steeds. We offer hospitality to the bounteous giver
I invoke thee who, lauded with resultful hymns carriest offerings in thy mouth; be seated here along with the Gods. Worshipful one, fulfil the task of the invoker and the purifier. Generator and controller of riches, awaken us to them.
Worship thou today, O Agni, summoner, Truth-full, with delightful flame-tongue, even as, seer with seers, thou didst worship the Gods with the offerings of the illumined Manu.
How shall we make our due offerings to Agni? What praise, dear to the Gods, is chanted to the luminous one who is Truth-possessing, immortal among the mortals. Summoner, superb sacrificer, he fashions the Gods (in the sacrificer).
With obeisances, fashion ye, him (Agni) who facilitates the journey, possesses the Truth, invoker; for when Agni brings38
Of active will, powerful, achiever, friend-like, is the charioteer of the Wonderful. Him do men who strive for Agni, desiring the Gods, hymn first in sacrifices.
May Agni, most strong among the strong, swallower of the hurters, activate39
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?
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 manifests40
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.
May this strongest of the Powers and devourer of the destroyers manifest41
The luminous strengths nourished by Agni (77.5) are offered to Agni.
Avid of wealth, Gotama approaches thee, as thou art, with hymns. We bow down with (offerings) of luminous strengths.
Giver most of abundances, we invoke thee, as such, like the Angirasas. We bow down with (offerings of) luminous strengths.
To thee, as such, who throwest down our Dasyufoes, through slayer of Vritras, we bow down with (offerings of) luminous strengths.
We Gotamas, sons of Rahugana, have sung sweet hymns to Agni. We bow down with (offerings of) luminous strengths.
When Agni, immortal, awakes as the Will in the mortal and flames upward, then his radiance touching the third world of pure Mind - the Heaven - acquires the solar hue, receives and shines with the lustres of Truth. Flaming in the mid-region where the Life-Force predominates, he flashes shaking in swift action the coverer (cloud) of the powers of light and strength. In the waking state, he knows and awakens the outward man to the approaches of the Dawns of higher Consciousness. Thus is described in this Rik the threefold movement of Agni - in the Heaven of pure Mind, in the Mid-region of Prana, in the physical waking state (Earth).
Agni, the flaming Will, ascends in the mid-region, the station of Prana. As he gathers force with his speed, Indra signals, by his thunder, the approaching shower of the Waters (signifying light and power of Consciousness). These pour drop by drop in the field of the physical body (of man) accompanied by lightning-like flashes of pure, enhappying, light and power. Then follows the shower of rain.
After thus inciting the shower on the plane of Prana, the flaming Agni nourishes the Yajamana with the sap of Truth and leads him along the paths of Truth. Thereafter the Gods - Adityas, Mitra etc. born of Truth-Light, join the being of the Yajamana to the luminous lid that acts as a protective cover to the source of the shower of the Truth-powers.
O Agni, Son of Strength, thou art the lord of luminous wealth. Knower of all births, establish in us the vast inspired knowledge.
He, the flaming Agni, the abode of things, Sere is, to be praised by our hymns. O many-mouthed one, blaze thou so that the wealth is ours.
And, O shining Agni, sharp-visaged, do thou by thyself burn against the Rakshasas by night, day and dawn.
Praiseworthy in all acts of intelligence, O Agni, increase us with thy nourishings to acquire the Gayatri.
O. Agni, bring for us wealth that is instantly effective, the best wealth that is invincible in all our frays.
O Agni, establish for our living wealth with auspicious knowledge, enhappying, nourishing the entire life.
O Gotama, desiring happiness, present pure hymns of praise to the sharp-flaming Agni. The Rishi addresses himself.
May he perish, O Agni, who near or far, assails us. Do thou increase us.
Thousand-eyed, clear-sighted, Agni drives away the Rakshasas. Praiseworthy, he, the invoker, lauds the Gods.
Rishi: GOTAMA Deity: INDRA
The mantra increases Indra in the Yajamana.
Earth denotes the wakeful physical world.
Hawk: the mantric utterance arising from the soul of the Yajamana and soaring upward is the Bird. The power of the word brings down Soma from Heaven (plane of the highest Consciousness)
Waters: denote the mid-region, plane of Prana, holding the potential of light, power etc.
O Indra, go forward, meet, overcome (the foe). Thy bolt cannot be checked, thy might is manly. Slay Vritra, attain the Waters, celebrate thy own sovereignty.
O Indra, thou hast struck Vritra from off the Earth and from Heaven. Shower now the Marut-accompanied Waters, living and blessed; celebrate thy own sovereignty.
The Maruts are powers of Life who have attained the pure Mind and become powers of Mind – brothers to Indra.
Wrathful Indra strikes at the hill of shaking Vritra with his bolt, impelling the Waters to flow, celebrating his own sovereignty.
Indra strikes, with his many-edged thunderbolt, at him on his eminence. And exhilarated by the drink, he seeks to lead his companions upward, celebrating his own sovereignty.
Indra of the Hill, thunder-armed, unconquered might is thine; thou hast slain with strategy the deceitful (fleeing) beast, celebrating thy own sovereignty.
Hill: Indra has come into possession of the Hill where the Cows are concealed, the Waters are dammed.
O Indra, thy thunderbolts were cast over ninety rivers to be forded. Thy might is vast, strength is seated in thy arms, celebrating thy own sovereignty.
Together the thousand worshipped him; so did the twenty-strong hymn the praise; so did the hundred chant the mantra arisen for Indra, celebrating his own sovereignty.
Indra has overcome the powerful strength of Vritra by his might. Great is his manhood with which he slew Vritra and released (the Waters), celebrating his own sovereignty.
Both these great Earth and Heaven, O Indra, trembled with fear at thy wrath, when, thunder-armed, accompanied by the Maruts, thou slewest Vritra by thy prowess, celebrating thy own sovereignty.
Vritra scared not Indra with his trembling or roar; the many-edged iron thunderbolt rushed at him, celebrating his own sovereignty.
When, O Indra, with thy thunderbolt, thou smotest Vritra and his bolt, thy might stood firm in Heaven set to slay Vritra, celebrating thy own sovereignty.
Thunder-armed, at thy roar all things, movable and immovable, quake; even Twashtri, O Indra, quakes exceedingly with fear at thy wrath, celebrating thy own sovereignty.
We understand not Indra who moves everywhere. Who would know him who is far above by his prowess ? All the Gods established in him primacy, will for execution and powers of heroism, celebrating his own sovereignty.
By the knowledge that was spread out by Atharvan, Father Manu and Dadhyanch, our hymns of prayer, our words of laud congregate in Indra, as of old, celebrating his own sovereignty.
Indra grows in the Yajamana as a result of the hymns of praise and Soma libations offered to him. As the journey from Earth to the Heaven proceeds, there are obstructions from the host of the hostile beings. In this battle the aid of the Gods is indispensable, human effort alone is not enough.
Wealth: obtained from the enemies after conquest by the Gods.
Thou, hero, art a host; thou art the giver of plentiful spoil, exalter even of the feeble; thou art the giver to the Yajamana who offers libations. Abundant is thy wealth.
When battles come up, wealth accrues to the victor. Yoke thy steeds that humble the pride (of the enemy), that thou mayest destroy one and enrich another; place us, Indra, in affluence.
Mighty through willed action, formidable, he has augmented his prowess by his self-nature. Eminent, strong-chinned, possessing the coursers, he grasps in his joined hands the iron thunderbolt for affluence.
He fills the Earth and Mid-region with his glory. He has set the lustres in the sky. There has been none like thee, O Indra, and none will be. Thou wouldst upbear the universe.
May Indra, the lord, who to the offerer gives the foeman’s wealth enjoyable by the mortals, bestow on us. Portion out, thy wealth is abundant. May I partake a portion of the wealth.
In rapture and rapture, straight-dealing, he is indeed our donor of the host of Cows. Gather in both thy hands plentiful riches in their hundreds. Sharpen us, bring us wealth.
Sharpen: in order to receive and hold the celestial wealth.
Enjoy, along with us, O hero, the outpoured libations for strength and wealth. We know thee plentifully rich, to thee we address our desires. Be therefore our protector.
O Indra, these creatures increase (for thee) all that is cherished. As the lord, thou seest within all men. Discover thou the Wealth of those that give not. Bring their Wealth to us. .
Approach, Maghavan, and listen to our lauds; do not be otherwise. Thou seekest them when thou hast endowed us with happy speech. Indra, yoke now thy steeds.
Dear. (to the Gods), they have partaken, rejoiced and thrilled. The luminous sages have praised thee with their newest thought. Indra, yoke now thy steeds.
We laud thee, Maghavan, who beholdest all. So praised, do thou proceed to thy devoted in thy fully laden car. Indra, yoke now thy steeds.
May he ascend the car that pours (the bounty) and leads to the host of Cows and recalls the well-filled bowl of the enchanting mixture (of gifts). Indra, yoke now thy steeds.
The car of Indra carrying the store of his gifts, reminds others of its contents, by its very sight. At its sight, the Rishi becomes aware of what it contains. The gifts though varied are assembled so congruously that they are pleasingly attractive.
Spouse: his Shakti, executive Power.
The mantra uttered by the Rishi joins the steeds to the car of the Gods.
Rishi : GOTAMA Deity: INDRA
Horses, Cows, Waters are evidently symbolic of Life-Powers’ Rays of Consciousness, and Currents of Consciousness.
The divine Powers approach the (body of the) sacrificer like Waters flowing down. As the extended Mid-region looks upon the Earth below, the Powers regard (the sacrificer). Him who desires the Godheads, Godheads who love the mantra, the Gods reach first to the high station; like suitors they serve him.
Thou hast set the utterance suited to both (Earth and Heaven) who worship with uplifted aspiration. Unchecked, he (Yajamana) abides in thy law and grows. For him who pours the libation is the auspicious power.
Both: Heaven and Earth, signifying the pure mind and waking physical consciousness.
Ladle: signifies upward aspiration.
Thus do the Angirasas of flaming lustres, leaders who by their accomplished action won all the Wealth of Horses, Kine and Cattle from Pani, first establish the power in him (Yajamana).
Atharvan, first by sacrifices laid the paths. Then was born the pleasing Surya, guardian of the laws. Ushanas Kavya, along with others, obtained the Cows. Let us worship the immortal (Indra) born of the Lord of the Law.
Surya in the form of Indra.
O Indra, the Soma is poured out for thee. Most mighty assaulter, come. May Indra-vigour fill thee full as the sun fills the sky with his rays.
His steeds bring Indra of irresistible might to the songs of praise and sacrifice of Rishis and of men.
Slayer of Vritra, ascend thy car; the steeds are yoked by the mantra. May, with its voice, the Word draw thy mind hitherward.
Drink, Indra, this excellent, exhilarating, immortal libation poured out. In the home of Truth flow towards thee streamings of the bright (Soma).
The Rishis offer to the Lord of the Gods, in the highest station, the luminous streams of Ananda won by their devotion and tapas.
The Rishi addresses his colleagues.
When thou yokest thy steeds, O Indra, there is no better charioteer, none equal in strength, no one though well-horsed has overtaken thee.
He who alone bestows wealth on the mortal who offers, lord of all, unveilable, is Indra, indeed.
When will Indra trample, like a weed, the mortal who offers not, when Oh, will he listen to our songs of praise?
To him who pours libation all round, who blazons him for many, Indra grants formidable might, indeed.
The white Cows drink the sweet Soma juice thus poured; moving with Indra, for the bountiful, for the sake of splendour, they rejoice; they abide waiting upon his sovereignty.
White: here it denotes golden hue. With Indra the Rays of Consciousness manifest the glory of the supreme Light. They partake of the Soma offered to Indra. Nourished by it they wait to establish his sovereignty in the Yajamana.
Earlier the Cows were spoken of as white; now they have variegated hues. Issuing from the station of the supreme Light, they begin to attach themselves to Indra.
They mix the Soma with the nectarous essence of the power of Consciousness.
Advance knowledge: of what is to come to the Yajamana who follows the laws of Indra.
Ninety-nine: to indicate it was not complete (hundred).
Bones of Dadhyanch: the basic substances sustaining the yield of Light fixed in the intellect.
Steed: of Life-Force.
Mountain: many-plateaued Existence.
In the inner sense Sharyanavat is the receptacle of Soma-juice.
Twashtri: Aditya, the Truth-born, solar Light.
Who flees etc. when Indra is pleased? None need pray for these benedictions; Indra grants them on his own.
In the context of the Vedic Yoga, oblation is the offering; ghee is clarity, ladle is intense aspiration.
It is only with a many-sided discipline that the presence of the Gods is attained and Indra becomes manifest.
Dear one, mightiest, shining, do thou commend the mortal (praising thee)? Indra affluent, there is no other comforter than thee. (Hence) I utter words of praise to thee.
O Indweller, may not thy riches, thy increasings, ever disserve us. Benefactor of mankind, hitherward measure out all riches to us, seers of mantra.
Rishi : GOTAMA Deity: MARUTS
Women: Like women who gaining control over their spouses, place themselves at their disposal, the Maruts born of the regions of Life-Force, grow into Powers of Mind with ingressions of the might of Indra, gain control over the Yajamana and then become subservient to him.
Heaven and Earth: the upper and the lower states of consciousness, energised by the luminous Powers of the Mind, the Maruts.
Satiated, they attained greatness; they enhanced (the glory of) Indra’s home in Heaven. Worshipping lustrous Indra, manifesting his glory, the sons of Prishni, acquired riches in abundance.
When the sons of the Cow shine with their radiances, pure, they are resplendent on their persons; they strike at every adversary. Light trails in their path.
Light: of the intellect.
O Maruts, swift as thought, in companies of showerers, when ye yoke the spotted deer to your cars (things are overthrown).
O Maruts, when ye have harnessed the spotted deer to your car for sake of wealth, urging the Cloud to shower, streams are released from the radiant (Indra). And they soak the earth, like a skin, with Waters.
O Maruts, may the swift-gliding coursers bear ye hither. Moving swift, go forward with your arms (aloft). O Maruts, your place is spread wide; seated on the sacred grass, rejoice in the sweet intake (of Soma).
Place: is in the inner consecrated seat of the Yajamana.
Even as the hymns exalt the happier aspect (Shiva) of Rudra, the terrible father of the Maruts, and praise the calmer side of the impetuous Maruts, so do some hymns speak of the fiery deeds of Vishnu, the preserver, who is lauded as the support of the Maruts.
For heroic deeds of the Maruts, Indra wields the well-fashioned, golden thunderbolt with many several edges which Twashtri has made for him; with it he slew Vritra, caused the ocean of Waters to flow down.
By their power they impelled the Well aloft, clove even the strong mountain. Blowing upon their pipe, exhilarated by Soma, the bounteous givers wrought delectable deeds.
Well: the store-well of potencies in the nether regions of the physical. These Waters are brought up to the levels of life and mind.
Mountain: of many plateaus, dense, stone-like.
Devious: so as to cover the entire being, in all its parts.
Triple: relating to the three worlds.
Rishi: GOTAMA Deity: MARUTS
He hath the best of guardians, O luminous Maruts, in whose dwelling, coming from the Heavens, ye drink the Soma.
O Maruts, leaders of sacrifice, hearken to the call of the sage along with libations and lauds.
And he whose intelligence the strong ones sharpen, moves into the dwelling of the Cows.
Intelligence: inner sight.
Cows: Rays of Consciousness.
Ordained from on high, the Soma poured on the altar of the hero excels, the hymn of praise is uttered and there is joy.
May they listen to (the praises by) him who surpasses all seers; may his impulsions reach even the Sun.
For over many years, indeed, O Maruts, protected by the all-seers we have offered up our sacrifice.
O Maruts, worthy of worship, may the mortal whose offerings you accept be fortunate.
O heroes, strong in truth, bestow fulfilment of his longing wish on him who toils and sings your praises.
Ye of unfailing strength manifest the might; strike down the demon with your shining greatness.
Dispel the hidden darkness, drive away every devouring (fiend); manifest the Light for which we long.
Assailers, strong, exhuberant, unbent, well-beloved, manliest, they are beheld with their radiances, like scant rays with stars.
When, Maruts, flying like birds along their course, ye pile the moving Cloud on the steeps, then the store-Clouds pour forth near your cars; do ye shower upon your worshipper honey-hued clarity.
When they assemble for happy shower, earth trembles at their gallopings as if by fear; sportive, lightning-speared, impetuous, shakers, they display their mightiness on their own,
Self-moving, with spotted coursers, youthful, invested with strengths, truthful, remover of debts, blameless, showerer, increaser of our sustaining thought, is this host, master of all.
Born of the ancient Father, we speak. Our speech darts (to the Maruts) at the very sight of the Soma libation. When with hymns of praise they attain to Indra in action, then alone do they (Maruts) acquire their sacrificial Names.
The Maruts become worship-worthy only when partake in the work of Indra.
Come hither, O Maruts, with your lightning-laden cars, sounding with happy lauds, well-weaponed, steedwinged. O ye of happy thoughts, urged by our best impulsions, fly unto us like birds.
With ruddy and tawny coursers speeding their car, they come to the happy (Waters) for glory. Bright as burnished gold, beautiful, armed with the thunderbolt, their host strikes the earth with the chariot-wheels.
Red; to denote dynamic action.
Tawny: to signify purity.
Earth: the body of the Yajamana is hammered into a state capable of bearing the descent of the higher powers.
Well-born Maruts, for ye the radiant (sacrificers) treasure the beneficent Word.
Adri: Stone to press out Soma - here signifying divinely inspired Word.
Fashioning the mantra with shining praises, the Gotamas47
The Waters of Light and Power are held in the inert regions of the living material body. The pranic body constitutes the Well of these Waters. The Maruts - Life-Powers - pour their might upon it and impel it to move upward with its contents.
The Rishi receives the formation of the mantra on beholding the Maruts, but fails to hold it; later it is recovered.
Rishi: GOTAMA Deity: VISHVEDEVAH
May happy impulsions come to us from all sides, unafflicted, unimpeded, victorious, so that the Gods may always be for our increase, never moving away from us but protecting us day by day.
May the happy thought of the Gods be ours, may their favours to the righteous be bestowed on us; may we attain to companionship of the Gods; may the Gods extend our span to live.
We call them with the ancient speech - Bhaga, Mitra, Aditi, unerring Daksha, Aryaman, Varuna, Şoma, Ashvins; may felicitous Sarasvati grant us bliss.
May Vayu waft to us the felicitous medicament, may Mother Earth, Father Heaven, bring it; may the felicitous Stones distilling Soma secure it. May ye Ashvins with understanding hearken (to our prayers).
Him we invoke for protection, the Lord who enlightens thought, protector of all that stands or moves; as Pushan he has been the guardian and increaser of our knowledge48
Tarkshya: special Ray of the morning Sun winging the red hues.
The Maruts, sons of Prishni, with spotted steeds, of happy gait, frequenters of sacrifices, the Gods whose tongue is Agni, knowers, radiant as the Sun - may all come hither for our protection.
May we, O Gods, hear with the ears what is auspicious. O worshipful ones, may we behold with our eyes what is auspicious. With firm limbs and bodies, praising ye, may we enjoy the God-given span of life.
A hundred years near ye, O Gods, (are ordained). Interrupt not, by causing decay of our bodies, in the midst our life term in which our sons become fathers.
Aditi is Heaven, Aditi is Mid-region, Aditi is Mother (Earth), Father and Son. She is all the Gods; she is the Five peoples. Aditi is all that is born and what is to be.
Five Peoples: Beings of the five planes of anna, prana, manas, mahas and ananda.
Rishi: GOTAMA Deity: VISHVEDEVÁH
May Mitra and Varuna, who know, lead us by straight paths, and Aryaman in accord with the Gods.
They hold the wealth in cover; undeluded, they ever guard the Laws with their radiances.
May the immortals grant us happiness to us mortals, destroying our foes.
May the adorable Indra, Maruts, Pushan, Bhaga, secure for us paths to bliss.
O Pushan, Vishnu, Maruts49
Maruts who run their course on steeds.
Winds blow sweet for the truth-seeker, waters flow sweet. May the plants be sweet for us.
May the night be sweet for us, may the dawns be; may the earth-regions be sweet; the Father heaven be sweet.
May the Tree50
Rishi: GOTAMA Deity: SOMA
Drencher: of the universe with his sap of Truth.
Bounty: of his essence or fulfilling of the wishes of the sacrificer.
Thy acts are like those of king Varuna, O Soma, thy glory is vast and profound. O Soma, purifying, thou art dear like Mitra; like Aryaman thou art skilful (in discrimination).
With all thy glories in heaven, on earth, in the mountains, in the plants, in the waters, do thou O king Soma, well-disposed, devoid of anger, accept our offerings.
O Soma, thou art the master of all-existence. Sovereign, yea, thou art the slayer of Vritra, thou art auspicious Will (in action).
Should thou, O Soma, desire life-ambrosia us, for we will not die. Lover of lauds, lord of delight art thou.
O Soma, to the old who serves the law of Truth, thou grantest happiness, to the young the discriminative skill to live (long).
O king Soma, guard us from every one wishing harm to us. He who has one like thee for friend can never perish.
O Soma, do thou promote us with protections that assure happiness to him who offers.
Come hither, O Soma, enjoying this our sacrifice and this our mantra. Be thou for our increase.
Knowers of the mantra, we increase thee, O Soma: with our lauds. Come unto us, O benign one.
Be unto us, O Soma, impeller of journey, remover of diseases, knower of riches, increaser of strength, happily friended.
Rejoice in our hearts, O Soma, like kine in fresh pastures, like men in their own homes.
O shining Soma, thou makest him who lauds thee for thy friendship skilful (in discrimination), seer.
Protect us, O Soma, from calumny, from sin. Be unto us a gracious friend.
Increase, O Soma, may vigour unite with thee from every side. Join us to prosperity.
O joyous Soma, increase with all thy radiances; be attentive to our growth, be to us a friend.
O Soma, may the milk-juices attain to thee, overcomer of foes; so may prosperings and vigours. Waxing for our immortality, hold for us excellent inspirations in Heaven.
Milk-juices: essences of Rays of Consciousness.
Mansions: bodies.
Hero-son: progeny in the form of disciple to whom the power of the Rishi in transferred.
Invincible in battle, guard of our armies, granter of Heaven, giver of Waters, protector of our station, born amid sacrifices, well-housed, well-inspired, victorious in thee we rejoice, O Soma.
O Soma, thou hast generated all these herbs, the Waters, the Cows. Thou hast extended the vast firmament. With thy light, thou hast dispelled the darkness.
Mighty God Soma, with thy shining thought, direct to us our share in the Wealth. Let none harm thee; thou art lord of strength. Do thou will the discovery of Cows for both (Gods and men).
Rishi: GOTAMA Deity: USHAS
In the inner context, the Dawns signify the outbreaks of the higher Consciousness occurring repeatedly in the life of the Rishi.
Eastern half: which has already come to sight.
Readily have the red rays arisen. The Dawns have harnessed to their car the radiant rays easily yoked. As before they have brought the Knowings. Red-hued, they have attained the fulgent Sun.
The Dawns worship with their extensions like a worker steady, equal in movement, bringing every impulsion from beyond to the sacrificer pouring (libation), doing good deeds, offering liberally.
Like a dancer, Ushas puts on attractive forms; she bares her bosom like the cow her udder. Like the kine hastening to their stall, she (attaining to the solar region) lighting up the entire world, dissipates darkness.
Her radiant lustre, beheld again, spreads everywhere and dispels the thick darkness. She manifests her form in places of worship, as they anoint the post (sacrificial). The Daughter of Heaven hath attained the wondrous Sun.
We have crossed over the boundary of this darkness. Leaving it, Dawn prepares discoveries of knowledge. To display her radiance she smiles like one who flatters. Shining superb, fair of face, she hath swallowed darkness for our happiness.
Luminous leader of happy truths, the Daughter of Heaven is lauded by the Gotamas. O Ushas, thou givest bounty of progeny, heroes known for steeds, fronted by COWS.
Felicitous one, pleased with our good deeds and (inspired) lauds, conferring prosperity, thou displayest vast wealth, O Ushas, may I attain to that wealth, celebrated, heroic, many-skilled, famed for steeds.
Lighting up all the worlds, the Goddess, turning inward, shines wide in her lustre. Awakening every living creature for movement, she discovers speech for all that thinks.
Born again and again, the ancient one shines with the same form. The Goddess shortens the mortal span like the hunter cutting up the birds.
Shortens the mortal span: and enables immortality to replace it.
She is seen opening up the regions of Heaven. In secret she separates her sister (darkness). Striking at the ages of the mortal, the Woman of the lover shines with her light.
The affluent and wondrous one spreading her lustres like cattle, extends everywhere like flowing water. Never transgressing the divine laws, she is beheld united with the rays of the Sun.
O Ushas of ample affluence, bring for us that wondrous (prosperity) by which we may sustain sons and their progeny.
Son: the result of the transmission of the force of tapas to another.
Ushas with shining herds, surpassingly luminous, of happy truths, shine thou on us this day bringing Wealth.
O Ushas affluent, harness today thy red steeds and bring thou unto us all felicities.
Ashwins, diligent, one-minded, direct your car to our home, radiant and golden.
Ashwins, ye have created for man this adorable light from Heaven. Do ye bring unto us powerful strength.
Hither may they who wake at dawn bring, to drink Soma, the diligent Ashwins, the Gods, creators of happiness, gold-pathed.
Rishi: GOTAMA Deities: AGNI-SOMA
Agni and Soma, showerers, hearken ye to my call. Make our hymns joyful. Be felicitous to the giver (of offering).
Agni and Soma, on him who consecrates to ye this hymn today, bestow nourishment of Rays (of Knowledge), with heroic strength and life-energies.
Agni and Soma, may he who gives anointed offering to ye attain progeny and heroic strength, all his life.
Known to us, O Agni and Soma, is your prowess by which the protection of the Rays was removed from Pani, the relic of Vritra was thrust down. Then was the One Light (Sun) acquired for many.
Agni and Soma, acting together, ye have set these lustres in Heaven. O Agni and Soma, ye have released the bound Waters from the afflicting Evil.
Agni and Soma, Matariswan brought one of you (Agni) from Heaven; the Falcon rent the other (Soma) from the summit of the mountain. Growing by the Mantra ye have made the world wide for sacrifice.
Agni manifests within in the form of Will by tapas propelled by Prana.
The Falcon is the soul who soars to the summits of the manifest existence and wins the immortal elixir signified by Soma.
Agni and Soma, taste and render delectable this our offering readied for ye. O showerers, enjoy it. Felicitous, be well-guarded. And grant happiness to the sacrificer seeking ye.
Agni and Soma, protect his sacrifice from ill who worships with God-devoted mind and illumined thought. Grant abundant felicity to the sacrificer adoring from within.
Agni and Soma, common of knowledge, invoked in common, accept our lauds. Ye are born among the Gods.
Agni and Soma, may ye shine forth the Vast (Truth) to him who offers to ye both with illumined thought.
Agni and Soma, accept these our offerings; come nigh to us together.
Agni and Soma, complete the movements of our life-energies; may the fecund Rays grow full; establish in us the strengths among the Gods; make our sacrifice high-inspired.
Rishi : KUTSA Deity: AGNI
May we not, O Agni, suffer separation in thy friendship.
Two-stationed: he who has his stations in both Heaven and Earth:
Four-stationed: with stations in all the four Vyahritis.
Agni shines all the time, the Dawn only in the morning.
Agni shines same both in the states of inner illumination and of obscurity of the Yajamana.
The burning of earth-born trees signifies the destruction of all that is to be rejected from the matter-formed physical body.
In the inner journey, the obscurities of the Inconscient in the physical obstruct the movement of the subtler bodies. When they are destroyed by the flames of Agni, the path gets cleared and the physical body is purified.
Birds signify the mental powers charged with pranic erergies.
The protection of Mitra and Varuna is sought in the face of the wrath of the Maruts.
May we be enriched with thy progenyfilled wealth. May we not, O Agni, suffer separation in thy friendship.
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.
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.
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.
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.
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
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.
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.
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.
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.
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 forest 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.
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.
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.
God art thou of the gods, for thou art the lover and friend; richest art thou of the masters of the Treasures, 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!
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.
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.
Thou art the knower of felicity and the increaser here of our life and advancer of our being! Thou art the godhead!...
Rishi: KUTSA Deity: AGNI
Two: Day and Night -- states of illlumination and obscurity - in both of which Agni (born in the Rishi) is nourished.
From Twashtri the diligent, ever youthful Ten beget this embryo Agni; widely borne, shap-visaged, self-renowned, shining among men, Him they bear around.
Three are the places51
Agni from the supreme station in the form of the Sun, marks out the infinite Space and Time for the benefit of the sacrifice this is the outer sense. In the inner sense, Agni instructs the Rishi engaged in the inner sacrifice in which direction to proceed and the right season.
The wonder is of one child issuing from many mothers. Who indeed can know this marvel?
Appearing in them, the handsome one increases. Seated in the lap of the winding Waters, flaming upward, renowned, he increases. Both (Earth and Heaven) were alarmed as he was born by the prowess of Twashtri. Approaching him, leonine, they wait upon him.
Both the auspicious ones wait upon him like maids; like lowing kine to their calves, in their manner, they go to him. Among the discerning he has become the lord of might, he whom they anoint52
Agni draws up the hidden rasa in all things.
Raiments: Powers of Life and Light.
When the Source (of Light and Prana) is purified by Agni, the pure Thought that arises becomes the meeting ground of the Gods.
Wide through the firmament pervades the triumphant far-resplendent lustre of thee the mighty. Kindled by us, do thou preserve us, O Agni, with all thy undeterred, protective glories.
In the desert he makes path of stream and torrent. He inundates the Earth with glistening waves; he gathers all viands in his maw; he moves hidden in the new sprouts.
O Agni, purifier, growing with our fuel, blaze for our riches-laden Hearing. May it be preserved for us by Mitra, Varuna, Aditi, Ocean, Earth and Heaven.
The Gods held the wealth-bestowing Agni.
Root of wealth, gatherer of riches, banner of sacrifice, fulfiller of wishes, waxing, - him, the Gods, guarding their immortality, held, the wealth-bestowing Agni.
Abode of riches, now and before, home of all that has been and will be, guardian of all existence, him the Gods held, the wealth-bestowing Agni.
May the wealth-bestower give us portion of the fleeting wealth; may the wealth-bestower give portion of what is enjoyable; may the wealth-bestower give heroic power; may the wealth-bestower give us long life.
May our sin wither in lament.
As the conquering lustres of Agni go to every side, may our sin wither in lament.
To every side thy face is turned; thou art our guardian everywhere.
Manifest individually in the sacrificer, he pervades and beholds all and joins the Light above.
Set in Heaven, set in Earth, Agni, set, pervades all Plants. May Vaishvanara Agni, set in vigour, guard us from the foe day and night.
O Vaishvanara, may that truth of thine be attainable to us. May wealth laden with high riches wait upon us. May it be preserved for us by Mitra, Varuna, Aditi, Ocean, Earth and Heaven.
Rishi : KASHYAPA Deity: AGNI
Rishi : VARSHAJIRAS Deity: INDRA
May he, showerer, strength-homed, lord of the great Heaven and Earth, donor of truth-power, invoked in sacrifices, girt by Maruts be for our growth.
He whose course, like the sun’s, is unattainable, bountiful showerer, along with his mobile companies, slayer of Vritra in each sacrifice, scorcher, may Indra, girt by Maruts, be for our growth.
Whose paths go forth in their shining might, resistless, spreading, as it were, the oozings of Heaven, with manly strengths, subduer of foes, victorious, – may Indra, girt by Maruts, be for our growth.
Most Angirasa among the Angirasas, most bounti ful among the bounteous, most friendly among the friendly, most Rik ful among the Rikful, most praiseworthy among the praiseworthy, - may Indra, girt by Maruts, be for our growth.
Mighty with the Rudras as with sons, victorious in battle over enemies, with his co-dwellers casting down Inspirations, may Indra, girt by Maruts, be for our growth.
Indra is the lord of the Mind. Maruts, his brothers, are like his sons; through their pressures, Indra effects the higher communications to the Yajamana.
Humbler of pride, exciter of battle, protector of all, invoked by many - may he this day, along with our men, share the light of the Sun: may Indra, girt by Maruts, be for our growth.
His aides (Maruts) cheer him in the battle; him, men on earth make the guardian of well-being. Sole, he is the lord of all actions. May Indra, girt by Maruts, be for our growth.
To him the leader heroes resort for protection in battles. He finds light even in the blinding darkness. May Indra, girt by Maruts, be for our growth.
Though the sun shines above all the worlds in the creation, beyond all darkness, he being immanent is concealed even in darkness. He is attained even there by the Grace of Indra.
With his left hand he subdues even the mighty; with the right he receives the offerings. He grants riches by mere praise. May Indra, girt by Maruts, be for our growth.
With the hosts (of Maruts) he is the giver. This day is he quickly recognised by all the men at work through his chariots. With his manly powers he overcomes the infamous. May Indra, girt by Maruts, be for our growth.
Invoked by many, when he speedeth to the libations along with his companions or non-companions, then is he generous with Waters, Sons and Progeny. May Indra, girt by Maruts, be for our growth.
Bearer of the thunderbolt, subduer of robbers, terrible, fierce, thousand-thoughted, attained manywise, like Soma juice (in the ladle), mighty he is of the Five Peoples. May Indra, girt by Maruts, be for our increase.
His thunderbolt draws cries. Granting Heaven, he is brilliant as (the luminary) of Heaven. Thunderer, beneficent in acts, upon him do gifts and riches attend. May Indra, girt by Maruts, be for our growth.
By whose incessant strength his excellent standard protects the Heaven and Earth from every side, may he rejoicing in our acts, guard us (from evil). May Indra, girt by Maruts, be for our growth.
Neither the Gods, nor men, nor Waters have reached the limit of the power of the shining one. He exceeds both Earth and Heaven by his might. May Indra, girt by Maruts, be for our growth.
The (pair of) steeds, red and dark, graceful of limbs, caprisoned, celestial, joyous and harnessed to the yoke, drawing the car of the showerer to bring riches for Rijrasva, is recognised among the human hosts.
Red: to denote active power.
Dark: enveloping all like the sky, dark blue in colour.
Though India moving in the car for Rijrasva is in the Heavens, he is perceived in the purified mind of men on earth.
Indra, showerer, the Varshagiras address to thee this propitiatory laud, Rijrasva with his companions, Ambarisha, Sahadeva, Bhayamana and Suradhas.
Invoked by many, along with his own (Maruts), smiting the Dasyus and the Shimyus, he slew (their hosts) on earth. Wielding his thunderbolt, he occupied the earth-field with his fair-head companions, won the Sun and the Waters.
Dasyus: robbers.
Shimyus: harters of sacrifice.
The Asuras are beings of the upper regions of the Pranic world, the Rakshasas of the lower regions; the lowest, near to the earth, are the Bhutas and Pishachas. Though thus these. hosts belong to the mid-world of Prana, they act on earth through their human instruments.
White: to denote purity.
Rishi : KUTSA Deity: INDRA
Chant aloud the vibrant hymn to the praiseworthy Indra who along with the straightforward (Yajamana) slew the pregnant wives of Krishna (Vritra). Desirous of protection, we invoke the showerer with luminous discrimination, girt by Maruts, for companionship.
Who with mighty wrath slew the armless (Vritra) and Shambara, Pipru the unrighteous, extirpated the insatiable Shushna, - him, girt by Maruts, we invoke for companionship.
Whose large might is Heaven and Earth, in whose Law Varuna abides, the Sun abides, Indra, whose Law the waters serve, - him, girt by Maruts, we invoke for companionship
Lord of Steeds and Kine, independent, stable in all actions, attained by lauds, Indra, who slays even the strong who pour not (libation), - him, girt by Maruts, we invoke for companionship.
Lord of all that moves and breathes, who first found the Cows for the Brahman-realised, Indra who humbled and slew the Dasyus, – him, girt by Maruts, we invoke for companionship.
Whom the brave must invoke and the timid, invoked by the runaways and the victors, Indra whom all beings place in front, - him, girt by Maruts, we invoke for companionship.
Refulgent, he proceeds along the path of the Rudras. With the Rudras the Dame (Speech) spreads speeding and wide. The hymn of praise extols Indra the renowned, him, girt by Maruts, we invoke for companionship.
First comes the vision of Indra in the regions of the Maruts; then with the aid of the Maruts, the speedy spread of Speech; then does the Rishi praise Indra.
Girt by Maruts, whether thou delightest in the highest assembly or in lowly dwelling, come thence to our sacrifice. O Truth-wealthy, desiring thee, we have prepared the offerings.
O Indra, well-discerning, desiring thee we have poured (Soma). O thou, attained by Mantra, desiring thee we have made the offerings. Equipped with Steeds, along with the Maruts, rejoice thou on the altar of this sacrifice.
Rejoice, Indra, with thy own Bay-Steeds. Open thy jaws, spread out thy tongue. O fair of cheek, let thy Steeds bring thee. Desiring, accept our offerings.
Guarding the abode of Indra, praised along with the Maruts, may we, by him, attain prosperity. And may Mitra, Varuna, Aditi, Ocean, Earth and Heaven preserve it for us.
To thee who art mighty, I address this excellent hymn, for thy understanding hath been gratified by my praise. The Gods have successively delighted that victorious Indra with their power, for prosperity and bounty.
The seven Rivers proclaim his glory. Heaven and Earth and the firmament are his handsome body55
Seven Rivers: Powers corresponding to seven planes of existence.
Maghavan, direct the same car to bring us wealth, thy victorious car that we successively laud in battle. O Indra, much-praised in our thought, Maghavan, grant shelter to us who long for thee.
Indra with thee for our ally, may we overcome the coverer (enemy). Hold high our portions in sacrifice and sacrifice. Make our goal easy to reach. Break down, O Maghavan, the vigour of our foes.
Holder of riches, these laudators invoke thee in diverse ways for protection. Ours is this: Indra ascend thy car for attainment (of wealth), for thy fixed mind is set on victory.
Thy arms win the Cows. Boundless of will thou confinest (the foes of sacrifice). In act and act thy protection is hundredfold. Author of battle, unequalled, Indra is exemplar of might. Hence men, desirous of weatlh invoke him variously.
Maghavan, thy glory exceeds hundredfold and more and thousandfold among active folk. Our high praise56
Lord of men, thou art the examplar of strength, sustaining the three Earths; thou art the three luminaries of the three spheres. Thou waxest above the whole world, Indra, who hast, from birth, been without a rival.
We invoke the foremost among the Gods. Thou art the subduer (of enemies) in battles. May Indra place in front of us in battle this car, capable, impetuous and uprooting (obstructions).
Thou conquerest and withholdest not the wealth. We sharpen thee, Maghavan, mighty one, in battles small or big for our protection. Do thou then inspire us, Indra, in our invocations.
May Indra ever be our spokesman. Undiverted, may we enjoy prosperity. And may Mitra, Varuna, Aditi, Ocean, Earth and Heaven preserve it for us.
Lustre on Earth: Agni.
Lustre in Heaven: Surya.
Agni rising from the heart of the Yajamana and the solar Light descending from above, meet together; this is the sign of the working of Indra.
Vritra serpent-like in movement is Ahi; reddened at the stroke of the thunderbolt he is Rauhira; with his arms sundered he is Vyamsa.
Thunder-armed, confident of his strength, he goes about destroying the cities of the Dasyus, O Indra, thunderer, cast thy shaft for his (Yajamana’s) sake against the Dasyu. Increase the strength and glory of the strivers.
Bearing the Name laudable for all mortal time, Maghavan is gracious to him who celebrates it - the Name borne by Indra, who inspires Hearing57
Behold the powerful, vast (might) of Indra. Have faith in his prowess by which he won the Cows, won the Steeds, won the Herbs, the Waters, the delights (of Earth).
We pour Soma to the doer of many deeds, the best (of the Gods), showerer, of unfailing strength, the hero who, watchful, goes parting the wealth58
Thou, Indra, didst gloriously perform a hero deed when thou didst awaken the slumbering Ahi with thy thunderbolt. Then did the Spouses (of the Gods) rejoice in thee exultant, so did the flying Maruts and the All-Gods.
As thou hast slain Shushma, Pipru, Kuyava, Vritra and torn down the forts of Shambara, O Indra, may Mitra, Varuna, Aditi, Ocean Earth and Heaven preserve it (the benediction) for us.
Rishi: KUTSA Deity: INDRA
The steeds are powers of life, the reins powers of mind. Indra arrives on the car led by both these powers, to enter into the Yajamana.
Those Gods approach Indra for the increase of the sacrificer; may he soon set them on the way. May the Gods consume the anger of the Dasa (Asura) and bring to us the delectable Light for our weal.
Knowing the mind59
The creation is in two halves - parardha (upper) and aparardha (lower). The upper consists of the Eternal Truth Existence with its several gradations. The lower consists of the three worlds earth etc. - the region of Falsehood. The Truth and Falsehood however, are not distinctly, demarcated; they are mixed leading to confusion. As the substance of Truth increases with each ascent, the substance of Falsehood increases downward, culminating in Inconscience in Earth-Matter.
There is a constant battle between the Gods of Truth and the Asuras of Falsehood in the Life-World, mid-region of the triple lower bemisphere. The Falsehood decreases on the higher levels of the Life-World which are closer to the higher regions. It is on the mid-planes that there are strongholds of the Asuras. It is here that the mixture takes place between Truth and Falsehood leading to distortions of Truth and Light, even simulation of Truth by Falsehood. The Asuras take possession of the Cows, Soma, Waters etc. belonging to the Gods and use them for enjoyment. Kuyava is one of thest Asuras whose main function is to adultrate Truth with Falsehood.
Even as the Vedantins aver, Ignorance is not total absence of Knowledge; it is deformed Knowledge.
Shipha: Tree like the Ashwattha whose brances flow downward. In the context it is the Cosmic Tree below which the wives of Kuyava are sought to be drowned.
Two wives: Two powers - light and power.
The three captured divine streams fed Kuyava.
Since the track leading to the dwelling of the Asura (Kuyava) is discovered by us, as (the cow) knows the way to her home, therefore do thou, O Maghavan, guard us from his repeated (assaults). Do not cast us away as a profligate doeth his wealth.
As such, Indra, make us participate in the favours of the Sun, of the Waters, in the sinlessness desired by - living beings. Do not harm our progeny (of divine wealth) as yet in embryo. Our faith is thy mighty Indra-Power.
Now I know our faith in thy Power. Showerer, impel us towards the great Wealth. Invoked by many, Indra, do thou not cast us in a dwelling not ready; to the hungry give strength and Soma-drinks.
Harm us not, O. Indra, abandon us not; deprive us not of our dear enjoyments; O Maghavan, all-powerful, rend not our unborn.
Progeny (of divine Wealth); harm not the inner supports born with us.
Rishi: TRITA Deity: VISHVEDEVAH
Though the Soma of delight is coursing in the Waters, he speeds everywhere in the firmament with his able wings and his golden rays are seen, their source (in Truth) is not attained by me. Hence I seek the help of the All-Gods therefor.
Earth: the wide extended physical Consciousness.
Heaven: the Higher Consciousness of Pure Mind.
They are prayed to for the ſulfilment of the Rishi.
Surely those who seek (for Wealth) obtain it. The wife approaches close to her husband and they generate the fecund essence. So do I draw the essence (of nectar) from (Soma) spread around. Mark this my state, ye Heaven and Earth.
Never may that Light, abiding above the Heaven, O Gods, fall from its station. Never may the felicitous Soma be denied (to us) by the turning away of the host of the Gods. Mark this my state, ye Heaven and Earth.
I ask the first (of the Gods), sacrifice-worthy. May he, the messenger, tell it forth. Where is gone the ancient Truth? Who other than thee bears it now? Mark this my state, ye Heaven and Earth.
Ye Gods who are present in the three shining realms of the solar light, where is your Truth, where untruth? Where is my ancient call on you? Mark this my state, ye Heaven and Earth.
Where is your support of Truth? Where the sight of Varuna? Where is the path of mighty Aryaman by which we may pass beyond the wicked? Mark this my state, ye Heaven and Earth.
He I am who recited many a secret laud when Soma was poured. Yet cares consume me as the wolf assails the thirsty deer. Mark this my state, ye Heaven and Earth.
Ribs hurt me from every side like rival wives. Doer of hundred deeds, cares consume me, singer of thy praise, like the rat gnawing the weaver’s threads. Mark this my state, ye Heaven and Earth.
There in the seven rays (of the Sun) my base is spread out. This Trita, son of the Waters, knows well. He lauds (the Gods) for companionship. Mark this my state, ye Heaven and Earth.
Five drenchers who abide ir the centre of the wide Heaven, accept anon my laud among the Gods and return together contented. Mark this my state, ye Heaven and Earth.
Five: Mitra, Varuna, Aryaman, Bhaga and Indra the monarch of the Gods.
The rays of the Sun abide in the centre of the enveloping Heaven; they drive back from the path the wolf who would cross the great Waters. Mark this my state, ye Heaven and Earth.
O Gods, the new, praiseworthy, highly commendable power is set (in ye). (With that power) the rivers urge the Truth towards us, the Sun spreads his Light. Mark this my state, ye Heaven and Earth.
Laudable, O Agni, is that thy kinship with the Gods. Most wise, seated in our sacrifice, do thou invoke and worship the Gods as in Manu’s. Mark this my state, ye Heaven and Earth.
Seated as in Manu’s (sacrifice), the summoner, most wise, luminous, Sage among the Gods, may Agni call the Gods hither and speed our offerings (to them). Mark this my state, ye Heaven and Earth.
Varuna makes the Word. We seek him who finds the way. To him (he) addresses praise from his heart. May the laudable one be realised by us. Mark this my state, ye Heaven and Earth.
The Sun in the Heaven is the path to be glorified. He cannot be transgressed by ye, O Gods. Mortals, ye behold him not. Mark this my state, ye Heaven and Earth.
It is obviously not the physical outer sun.
Trita from the well calls on the Gods for succour. Brihaspati heard the call and opened (the lid) off his distress. Mark this my state, ye Heaven and Earth.
The red wolf beheld me once going along the path. Seeing me, he rushed rearing like a carpenter with an aching back. Mark this my state, ye Heaven and Earth.
With this exulting song, may we, along with Indra, multiply strong, overcome our foes in battle. And may Mitra, Varuna, Aditi, Ocean, Earth and Heaven, grant this.
Rishi: KUTSA Derty: VISHVEDEVAH
We invoke Indra, Mitra, Varuna, Agni, the Maruthost and Aditi for our protection. Givers of dwelling, bountiful, rescue us from all sin, as a chariot from a defile.
O Adityas, Gods, come ye such; aid us in the common effort; bring joy to us in battles with the foes. Givers of dwelling, bountiful, rescue us from all sin, as a chariot from a defile.
May the fathers, praised easily, protect us. May the two divinities (Heaven and Earth) who have Gods for sons, increasers of Truth, protect us. Givers of dwelling, bountiful, rescue us from all sin, as a chariot from a defile.
Kindling high the might of Narashamsa, I hymn. I solicit with felicitous words Pushan, destroyer of heroes. Givers of dwelling, bountiful, rescue us from all sin, as a chariot from a defile.
Brihaspati, do thou always make accessible to us the felicity (of seekers of Gods). We solicit thy happiness established by Manu. Givers of dwelling, bountiful, rescue us from all sin, as a chariot from a defile.
Thrown into a well, Kutsa called for succour Indra, slayer of Vritra, lord of Shachi61
Rishi: KUTSA Deity: VISHVEDEVAH
May our sacrifice be for the felicity of the Gods. O Adityas, be gracious. May your favoar be directed towards us; be it our best deliverer from sin.
Lauded by the hymns of the Angirasas, may the Gods come to us with their protection. May Indra with his host, the Maruts with their host, come. May Aditi with the Adityas grant us happiness.
May Indra, Varuna, Agni, Aryaman, Savitr, bring us the felicity we seek. And may Mitra, Varuna, Aditi, Ocean, Heaven and Earth grant it.
Rishi: KUTSA Deity: INDRA AND AGNI
Indra and Agni, come ye, seated together, in that most wondrous car of yours that looks round on all things living, and drink of the effused Soma juice.
Vast as is this whole universe in expanse and profound in depth, so let this Soma be for your drink, Indra and Agni, sufficient for your want.
Indra and Agni, ye have made a blessed name together. And, slayers of Vritra, ye have been together. So, showerers, seated together, pour in the mighty Soma.
When the fires are kindled, both with upward pushes, spread themselves on the altar. O Indra and Agni, come hither to favour us (drawn) by the keenly delightful Soma juices sprinkled all round.
Whatever herioc deeds ye have achieved, whatever forms ye have created, whatever benefits ye have poured down, whatever ancient auspicious friendships are yours, come with them, O Indra and Agni, and drink of the effused Soma juice.
As first I said in choosing ye: this our Soma offering is off to the Asuras. Regarding that niy sincere faith, come ye and drink of the effused Soma juice.
Worship-worthy Indra and Agni, if ye rejoice in your abode, rejoice in the Rishi, rejoice in the king, O showerers, come hither, even from beyond thence, and drink of the effused Soma juice.
If ye sojourn among the yadus, Turvasas, Druhyus, Anus and Purus, O Indra and Agni, showerers, come hither even from beyond thence and drink of the effused Soma juice.
Yadus: non-injurers.
Turvasas: injurers.
Druhyus: ill-wishers.
Anus: fruitfully alive.
Purus: receivers.
Path of ascent (in the inner context).
Path of descent in the inner context).
Whether ye are in the Heaven or upon Earth, in the mountains, in the plants or in the waters, O Indra and Agni, showerers, come hither, even from beyond thence, and drink of the effused Soma juice.
If by your nature ye rejoice on the rising of the Sun in the Mid-Heaven, O Indra and Agni, showerers, come hither, even from beyond thence, and drink of the effused Soma juice.
Thus drinking deep of the libations, O Indra and Agni, win us all kinds of) Wealth. And may Mitra, Varuna, Aditi, Ocean, Earth and Heaven grant.
Indra and Agni, desirous of wealth, I have known ye in my mind as kinsmen and brothers. The high understanding ye have given me is not any others’. Thus have I wrought for ye this hymn for prosperity.
Indra and Agni, I have indeed heard of ye as munificent donors, more than an unworthy son-in-law or brother of a spouse. So offering libation of Soma, I make for ye this new hymn.
May we not break the cords; with this prayer, the strong (sacrificers, bearing uninterruptedly the powers of the forefathers, praise Indra and Agni for happiness. For the swallowers (of foes) are nigh to this understanding.
If the adri are the pressing stones, then they are Heaven and Earth: Agni on Earth and Indra in Heaven.
For your exhilaration, Indra and Agni, the shining speech, desiring ye, pours Soma. Come quick, well-horsed, with hands auspicious and arms fair and mix (the libation) with the sweetness in the Waters.
I have heard, Indra and Agni, that ye were mightiest when Vritra fell and the Wealth was distributed. Seers of all, sit ye on the grass-seat in this sacrifice and be exhilarated by the libation.
At the summons for battle, ye surpass all men with your might, vaster are ye than the Earth and Heaven, than the rivers and the mountains; ye exceed all other existences.
Thunder-armed, O Indra and Agni, bring wealth and instruct us with your powers. Here are the Rays of the Sun by which our forefathers together attained their goal.
Wielders of thunderbolt, tearers of cities, Indra and Agni, do ye instruct us, protect us in battles. And may Mitra, Varuna, Aditi, Ocean, Earth and Heaven, grant it.
Rishi: KUTSA Deity: RIBHUS
O Ribhus, my extended rite is repeated; the most pleasing laud is recited in your praise. Here is this sea of Soma for all the Gods. Be sated with the Soma offered with the hallowing word.
When ye, my old kinsmen, mature, desiring the enjoyable Soma, journeyed, then O Sons of Sudhanvan, ye came to the dwelling of the veteran, giver of Soma in plenty.
Then did Savitr confer immortality upon ye when ye came proclaiming him who cannot be concealed. The single bowl (for holding Soma) of the mighty creator, they have made fourfold.
The Ribhus, singers, performing acts in skill of movements gained immortality, though mortal they were. The Sons of Sudhanvan, sun-bright62
The Soma-bowl (denoting the body) strains to become fourfold.
To the leaders in the firmament, we offer, as with a ladle the oblation, we praise with knowledge, the Ribhus who attained the movement skills of the protector of this (universe) and ascended to the prosperity of the shining world of Swar.
Most fresh in might, Ribhu is Indra to us. With his plenitudus and wealth, Ribhu is our donor and asylum. May we, O Gods, on a happy occasion, overcome the armies of the non-pourers through your protection.
Ribhus, ye separated the Cow from the hide and again united the mother with the calf. Sons of Sudhanvan, heroes, ye rendered your aged parents youthful with your skill in works.
The Cow is Aditi: the calf is the soul of man. Removing the cover of Tamas, the soul is restored to the Mother-Consciousness.
Parents: Heaven and Earth.
Rishi : KUTSA Deity: RIBHUS
The Ribhus of skilled works wrought a well-built car; they wrought the steeds bearing Indra and showering wealth. The Ribhus made life youthful for theia parents; they fashioned for the calf a mother by its hide.
For our sacrifice prepare knowledge with your splendour; for skill and action-wise, fashion impulsion with happy succession. Confer for our strength such Indra-Power that we may live happily with all-heroic progeny.
Ribhus, leaders, do ye make prowess for us, for our chariots, and for steed. Let all regard high every day our victorious prowess and may we conquer foes in battle, kinsmen or other.
I invoke Indra dwelling with the Ribhus, and the Ribhus, Vajas, Maruts, to drink the Soma juice; and indeed both Mitra and Varuna and the Ashvins. May they speed us to power, wisdom and victory.
May Ribhus make ready wealth for war. May Vajr victorious in battle protect us. And may Mitra, Varuna, Aditi, Ocean, Earth and Heaven, grant it.
Rishi : KUTSA Deity: ASHVINS
O leaders, by the might infused from celestial nectar, ye are in supreme dominion over all the people, Come hither unto us, O Ashvins, with those aids wherewith ye filled the barren Cow.
With those aids by which the Wanderer (Vayu) through the might of his son (Agni) is the measurer of the Two (Heaven and Earth), becomes swiftest of the swift and by which the knower of the Three (Worlds)65
Rebha: known for his praise-songs.
Antaka: who destroys the foes.
Shuchanti: who is luminous.
Prishnigu: with cows of variegated hues.
Showerers, with what powers ye gave aid to Parava raj, gave sight to the blind, walk to Shrona, freed the tremulous from seizure, - come hither unto us, O Ashvins, with those aids.
The aids by which ye brought the most sweet stream to flow, by which ye ageless ones, gratified Vasishtha, protected Kutsa, Shrutarya and Narya, - come hither unto us, O Ashvins, with those aids.
With those aids by which ye helped opulent Vishpala, unable to move, in battle rich with thousand bounties, by which ye protected eager66
Vishpala: protector of peoples.
Ashva: Rishi full of Prana.
Dirghasravas: who hears from far.
Trishoka: triply luminous.
Mandhata: intellectual.
Bharadwaja: full of prosperity.
Atithigwa: resorted to by guests.
Kashojuva: to whom the waters flow.
Divodasa: seryer of the Divine.
Upastuta: praised by those nearby.
Kali: urging others to sacrifice.
Vyashva: who had lost his horse.
Prithi: large one.
Shayu: who sleeps on the divine ground.
Syumarshini: attached with Rays of Knowledge.
With those aids by which Patharvan, with strength of form, shone in battle like Agni kindled with fuel, by which ye defended Sharyata in the great battle, - come hither unto us, O Ashvins, with those aids.
O Angirasas, with those aids by which ye delight (the singers) with mere mind, thought by which ye went onward to the cave to liberate the Cows and Waters, by which ye defended the hero Manu with force of impulsion, - come hither unto us, O Ashvins, with those aids.
With those aids by which ye brought a wife to Vimada, by which ye freely gave away the ruddy kine, by which ye brought the God-worthy treasure to Sudasa, - come hither unto us, O Ashyins, with those aids.
With those aids by which ye enhappy the giver, by which ye have protected Bhujyu and Adhrigu, by which ye brought protective, well-borne wealth to Ritastubh, come hither unto us, O Ashvins, with those aids.
Ritastubh: who hymns the Truth.
Krishanu: Agni who guards the Soma.
Land: earth etc. which are the foundation of the play of Consciousness.
Arjuna: Indra of the pure Mind.
Turviti: who slays the foes.
Dabhiti: subduer of foes.
Purushanti: giver of plenty.
O Ashvins, make our speech effective, our thought (effective); subduers, showerers, I invoke ye for protection in pursuits without wager. Be for our increase in the gain of prosperity.
O Ashvins, guard us ever by day and by night, with undiminished blessings; and may Mitra, Varuna, Aditi, Ocean, Earth and Heaven grant it.
Rishi: KUTSA Deity: USHAS
This light has arrived, the fairest of lights; born is the far-extending many-hued Ray. Even as Ushas, issued from Night, gives birth to the sun, the Night gives birth to the Dawn.
Parent of the sun, the fair, bright Dawn has arrived; the dark Night has vacated her dwellings; akin, immortal, succeeding each other, effacing each other’s colour, they traverse the heavens.
Common, unending is the path of the sisters; guided by the sun alternately they travel. Well-lighted, different in hues, common-minded, Night and Dawn do not clash, neither do they tarry.
Brilliant guide to happy truths is known Ushas of many hues; she has opened our Doors. Lighting up the entire world, she has illuminated wealth for us. She issues forth all the worlds.
Opulent (Ushas) sets the lazy on the right course – one for enjoyment, one for sacrifice, one for wealth. To those seeing little (she gives) extended vision. Ushas issues forth all the worlds.
One to hero-strength, one to Hearing, one to great sacrifice, one to pursue his gain, - all to follow their different vocations, Ushas issues forth all the worlds.
Daughter of Heaven, youthful, white-robed, sovereign of all riches of the Earth, is beheld lighting up all. Shine full here today, O auspicious Ushas.
She follows the path of the Dawns that are past. First of the eternal Dawns to come, Ushas glows urging the living, awakening someone who was dead.
O Ushas, as thou hast caused Agni to be kindled and with the eye of the sun revealed the world, and awakened men for sacrifice, thou hast done good service to the Gods.
How long a time the Dawns have risen and the Dawns will rise ? Yearning for Dawns that have been, she shines. Shining bright, she goes forth with the others (to follow).
The mortals who beheld the ancient Dawn rising have gone67
Scatterer of foes, guardian of Truth, manifest for Truth, happy, impeller of true words, most auspicious, carrying the advent of the Gods, O Ushas, most excellent, shine full here today.
Divine Ushas hath dawned continually from of old. And endowed with wealth, she has now manifested this (world). So will she shine on days to come. Ageless, immortal, she moves on her own strength.
Ushas lights up with her lustres the vast quarters of the Heavens. She has thrown off her dark form; and awakening (the world) Ushas approaches in her car drawn by purple steeds.
Bringing with her life-sustaining blessings, awakening Ushas imparts the wondrous radiance. Model of the countluss Dawns gone by, she appears the first of the brilliant ones to come.
Arise! Our inspiring being68
The singer of lauds, praising the refulgent Dawns, utters the well-connected words. Affluent one, dawn today upon him who lauds thee. Shine down on us life with progeny.
May he who has pressed libation gain, at the conclusion of his praise-songs like the wind (speeding) the Dawns bestowing Cows, Heroes, Steeds, shining upon the mortal who offers (oblations).
Mother of the Gods, face of Aditi, ensign of sacrifice, great one, shine forth; approving of us, shine on our Word. Cherished by all, do thou make us felt among the people.
Whatever wonderful capacity the Dawns bring to him who offers praises and worship is a blessing. May Mitra, Varuna, Aditi, Ocean, Earth and Heaven grant it.
Rishi: KUTSA Deity: RUDRA
Two-stationed; man who has his place here and hereafter.
Four-stationed; Yajamana of four Vyahrities.
Be gracious unto us, O Rudra, bring us bliss. Destroyer of heroes, we serve thee with obeisance. May we gain, O Rudra, under thy guidance, whatever wellbeing and warding off the ill our father Manu won by sacrifice.
By worship of the Gods, may we, O showerer, O Rudra, gain thy grace, O destroyer of heroes. Do thou wish well of our people; may we, with our heroes uninjured, bring thee offerings.
We invoke for protection, Rudra, brilliant, wise, performer of sacrifice. May he remove far from us the anger of the Gods; verily we solicit his favourable grace.
Him with braided hair, radiant, shining, bright of form, we invoke from Heaven with obeisance. Bearing in his hands excellent medicaments, may he vouchsafe to us armour of health and home secure.
To him, Rudra, father of the Maruts, is this hymn addressed, nourishing, sweeter than sweet. Immortal one, grant food for us mortals, be gracious unto me, my son, my progeny.
Harm not, O Rudra, either the great or the small of us, the begetting or the begotten, nor a father nor a mother, harm not our dear persons.
Harm us not, O Rudra, in our sons and progeny, nor our men nor Cows nor Steeds. Slay not, O Rudra, our heroes in thy wrath. We invoke thee, ever more, with offerings.
As a herdsman I restore to thee hymns of praise. Sire of Maruts, bestow happiness on us. Most blessed is thy auspicious benevolence. So, verily, do we solicit thy protection.
Destroyer of heroes, far be thy dart that kills kine or men; thy felicity be ours; and O God, be gracious to us, bless us, specially, grant us double refuge.
Double: here and hereafter.
Rishi: KUTSA Deity: SURYA
The sun is the Truth-Light.
The Sun follows the divine resplendent Ushas as a man does a woman. Then do seekers of God extend (the sacrifice) over ages to the auspicious (Truth) for happy weal.
The auspicious Steeds, lustrous, many -hued, leading to the goal, duly praiseworthy, worshipful, have ascended to the summit of the sky and they speed round Earth and Heaven instantly.
Such is the divinity, such the greatness of the Sun that he withdraws what spread over the task unfinished. When he has unyoked his coursers from their station, then does the Night spread the veil over all.
In the lap of the sky the Sun displays his form in the sight of Mitra and Varuna; his bay-steeds well maintain his eternal power, bright (at one time) and dark (at another).
This day, O Gods70
Rishi : KAKSHIVAN Deity: ASHVINS
Borne by strong and rapid steeds, urged excellently by the incitement of the Gods, your stallion ass, O Nasatyas, won that thousand in Yama’s contest with prize.
Ashvins, Tugra left Bhujyu in the sea as the dying man leaves his riches. But ye carried him in boats of your own, traversing the mid-region, floating over the Waters.
The annamaya purusha leaves his son, pranamaya purusha, in the Waters of Life-Force - unwillingly as the dying man parts with his riches.
Night and Day: to denote periods of obscurity and illumination.
Three: relating to the three worlds.
Ashvins, ye wrought this hero-exploit in the Ocean, without support, without station, without hold, that ye carried Bhujyu to his dwelling, borne in ship with hundred oars.
O Ashvins, the white Steed ye gave to Aghashva brings him success for ever. That great gift is praiseworthy; the brave Steed of Pedu is always to be invoked.
O leaders, ye gave to praising Kakshivan, of the line of Pajra, various knowledge. Ye poured from the hoof of your powerful steed, as from a cask, a hundred jars of wine.
O Ashvins, ye quenched with cold the fires burning, ye gave him nourishing stuff; Atri, cast downward in the cavern, ye restored, with his hosts, to well-being.
O Nasatyas, ye raised up the well and made a curved mouth of the base so that abundant riches flowed like water for thirsty Gotama’s drink. It refers to the flow from the Sahasrara whose ’foundation is above.’
O Nasatyas, from aged Chyavana ye stripped old age as it were mail; skilful ones, of him left helpless ye prolonged the life and made him husband of youthful maidens.
Maidens: potential unmanifested powers within waiting to be manifested.
O Nasatyas, leaders, worthy of praise is that exploit of yours, one to be celebrated, adored and desired by us, when knowing, ye delivered Vandana from the (well) that was visible, like a hidden treasure.
Leaders, for gain I proclaim that mighty deed of yours, as the thunder announces rain, when with the horse’s head (provided by ye) Dahyanch, son of Atharvan, spoke to ye of this (Doctrine of Honey).
O Nasatyas, guardians of many, accomplishers of (fruits) in the great rite, the wise Vadhrimati invoked ye; ye heard it as it were an order and ye, Ashvins, gave her a son, Hiranyahasta.
O Nasatyas, leaders, ye set free the quail from the mouth of the wolf in their struggle. And, guardians of many, ye gave especial vision to the sage praising ye.
Vishpala’s72
Wolf; Asuric power.
The Daughter of the Sun has ascended your car reaching the goal running as it were and all the Gods assented with their hearts. Then were ye, Nasatyas, clothed with glory.
When, Ashvins, being invoked, ye, came to the dwelling of Divodasa who had abundant offerings, then your car in service brought splendid riches; and the bull and the porpoise were yoked together.
O Nasatyas, bearing wealth with auspicious strength, and life with happy progeny and prowess, one-minded, ye came to Jannu’s progeny, prosperous, carrying the triple daily offering.
O ageless Nasatyas, ye bore away by night along easy pathways in your all-cleaving car, Jahusha, surrounded all round, and went to the mountains.
O Ashvins, ye preserved Vasha for the beauteous thousandfold wealth (multiplying) daily. Showerers, along with Indra, ye destroyed the evil-gloating enemies of Prithusravas.
Ye raised the water from the bottom of the well for Shara, son of Richatka, to drink. O Nasatyas, by your powers, ye filled, for the sake of weary Shayu, the barren Cow (with milk).
O Nasatyas, with your powers ye restored, like some lost creature, to Vishvaka, son of Krishna, seeking protection and praising ye, his son Vishnapu to his sight.
O Ashvins, ye raised up, like Soma in a ladle, Rebha who for ten nights and nine days had lain fettered in cruel bonds, distressed, immersed in waters.
O Ashvins, I have declared your deeds. May I be master (of this place), with abundant kine and heroes. May I enjoying long life, with sight, enter old age as a master his house.
Rishi: KAKSHIVAN Deity: ASHVINS
O Ashvins, your ancient worshipper invites ye hither to gladden ye with the sweet Soma; spread over the grass is the offering, the hymn is well-knit. O Nasatyas, with power and affluences come hither.
O Ashvins, in your car which, swifter than thought, drawn by good steeds, comes to the people, by which ye repair to the dwelling of the good, come thereon, O leaders, to our abode.
O leaders, showerers, ye freed sage Atri of fivefold birth with his host, from the wicked prison baffling the guiles of the evil Dasyu, drawing out in succession (the hidden malignant devices).
Fivefold birth: born of the five principles of anna, prana, manas, vijnana, ananda.
Host: senses - outer and inner.
O Ashvins, leaders, showerers, rescuing Rebha cast by unassailable (enemies) in waters, ye made whole the Rishi, like woundud steed, with your (healing) skills. Your past deeds do not fade.
O Ashvins, wonder-workers, ye brought up Vandana, asleep as it were, in the bosom of Evil or like the sun dwelling in darkness, - like fair gold that has been buried, for display.
O Nasatyas, leaders, that deed of yours is to be celebrated by Kakshivan, son of Pajra, when from the hoof of your fleet steed ye filled a hundred jars with honey for the dependent.
O Ashvins, leaders, ye restored his son Vishnapu to Vishvaku, son of Krishna, who praised ye. Also ye gave a husband to Ghosha aging in her father’s dwelling.
To Shyava, O Ashvins, ye gave lustre; to Kanva living somewhere, brilliance; O showerers, that deed of yours is to be celebrated when ye gave hearing to the son of Nrishad.
O Ashvins, wearing many forms, ye gave to Pedu a swift steed, bringing a thousand (treasures), powerful, irresistible, slayer of foes, Hearing-born, carrier (across dangers).
Liberal donors, Ashwins, these your deeds are worth hearing. Of ye who are in the form of Earth and Heaven, the resounding hymn is the habitation. When the descendents of Pajra invoke ye, ye go with power and give strength to him who knows.
O Ashvins, nourishers, lauded filially, vouchsafing prosperity to the wise one (Bharadwaja), increasing in Agastya by the hymn, O Nasatyas, ye made Vishpala whole.
O sons of Heaven, showerers, savers of Shayu, o Ashvins, receiving the fair praise of Kavya, where did ye raise up Rebha on the tenth day like a buried jar with gold?
O Ashvins, with your powers ye restored to youth the aging Chyavana. And O Nasatyas, the Daughter of the Sun favoured your car with her glory.
Dissipators of afflictions, in your ancient manner (of helping) ye again became praiseworthy to Tugra. Ye brought Bhujyu safe from the sea of billows with swift steeds of straight gait.
O Ashvins, the son of Tugra, brought back to his father from immersion in the sea, uninjured, invoked ye. Thought-swift, showerers, ye bore him safe in your well-harnessed car.
The quail had invocated ye, O Ashvins, when ye freed her from the mouth of the wolf. Ye scaled the top of the mountain in your conquering chariot. Ye killed the son of Vishvach with poison.
Ye restored eyes to Rijrasva who was blinded by his wicked father for offering a hundred sheep to the she-wolf; light to the blind ye gave for perfect vision.
Wishing envigorating joy to the blinded, the shewolf called out: O Ashvins, showerers, leaders, like a youthful paramour Rijrasva has cut piecemeal a hundred and one sheep (for me).
Ashvins, your mighty protection is the fount of bliss, worthy of praise. Ye have made whole the maimed. Therefore has the much-wise (Ghosha) called ye. Showerers, come hither with your succours.
O Ashvins, skilful workers, ye filled the emaciated, barren, milkless Cow with milk for Shayu. With your powers be brought to Vimada, the daughter of Purumitra as wife.
O Ashvins, skilful workers, ploughing and sowing grain, pouring the force of impulsion, striking away Dasyu with the shining thunderbolt, ye have created vast light for the striving man.
Grain: to sustain the annamaya body. Force of impulsion in the pranamaya.
O Ashvins, skilled workers, ye replaced with the horse’s head (the head of) Dadhyan, son of Atharvan. Truthful, he revealed to ye the Madhu Vidya, Twashtri’s secret.
O Ashvins, seers, I ever solicit your favour; guard ye my thoughts prayerful; O Nasatyas, grant us wealth abundant and laudable, lasting for progeny.
O leaders, rejoicing, ye gave a son, Hiranyahasta, to Vadhrimati; O Ashvins, bounteous givers, ye restored to life the triply mutilated Shyava.
Mutilated in the three bodies of anna, prana and manas.
Faster than mind: to denote pervasion.
Fleet as the wind: irresistible in movement.
3: O skilled workers, coming in your well-rolling car, listen to this prayer of my regardful self. O Ashvins, do not the wise of old speak of ye as most prompt to avert our absence73
O Ashvins, may your steeds, speeding, winging, yoked to your car, flying falcon-like, bear ye hither, which quick as flowing water, swift as hawks, O Nasatyas, reach us the cherished (object).
O leaders, the youthful Daughter of the Sun, delighted, ascended this your car. May the strong-bodied, shining steeds, flying at ease, bear ye to us.
By your deeds, ye raised up Vandana, O skilled workers, showerers, with your powers ye raised up Rebha; so did ye reach the son of Tugra across the sea and made Chyavana youthful again.
O Ashvins, to Atri, cast down and scorched, ye gave protective food and strength. Accepting his fair praise, he gave sight to blinded Kanva.
O Ashvins, for the ancient soliciting Shayu ye filled his Cow with milk; ye freed the quail from danger; ye provided a leg to Vishpala.
O Ashvins, ye gave to Pedu the white Vritra-slaying steed, provided by Indra, loud-neighing, overcoming the foe, high-spirited, showering a thousand treasures, firm-limbed.
O Ashvins, leaders, nobly born, earnest with prayers we invoke ye for protection. Accepting our praises, come to us in your car with wealth for our well-being.
O Nasatyas, Ashvins, come unto us, pleased in common, with the fresh speed of the falcon. Bearing offering, I invoke ye at the break of the eternal Dawn.
As it moves, my mind for praise is lifted up, all the quarters gather. I sweeten the heated (body); hither come the helpers, O Ashvins, Urjani has ascended your car.
When the sacrificers, numberless, conquering, mutually contending for glory, come together, then, verily, your car is perceived on the slope, in which ye bring choice boon for the illumined seer.
O showerers, with your winging steeds, ye carried dying Bhujyu to his ancestors in the solitary dwelling. And famed is the great aid you rendered to Divodasa.
Ashvins, your admirable steeds yoked for beauty bore the car to the goal. And the conquering woman (Surya) who came for companionship chose ye for husbands saying. ’ye are my lords’.
Rebha ye released from confinement; for Atri ye quenched the scorching heat with cold; ye generated milk in Shayu’s Cow; and Vandana was increased with prolonged life.
Skilled workers, performers, like a car, ye restored Vandana worn out with old age; by his lauds ye brought forth the sage (Vamadeva) from the womb; may your deeds be done here for him who waits upon ye.
Ye repaired to him, distressed by the abandonment of his own father, praying from afar; hence your own luminous, marvellous succours are desired here by all.
And that honey-bee praised your sweet selves; Aushija calls ye in the rapture of Soma; ye illuminated the mind of Dadhyan and then with the head of the horse he spoke to ye (the Madhu Vidya).
O Ashvins, ye gave to Pedu the white horse desired by many, carrying across the contestants, shining invincible in battles by warriors, repeatedly usable, like Indra, vanquisher of men.
What invocation, O Ashvins, pleases ye? who may be satisfying to ye both ? How may the ignorant worship ye?
Thus, verily, the ignorant asks of ye who know, the means (of worshipping), none other than the Ashvins knows. Unconquered, they favour man anon.
We invoke ye who know. Knowing, speak to us this day the Mantra. Desiring ye, giving myself, ye I laud.
Earnestly I ask ye, Gods, who are wise, of the wondrous cry of oblation. Skilled workers, protect us from what is stronger and fiercer.
Splendid is the hymn that shone in Ghosha, as with Bhrigu, with which hymn the son of Pajra worships ye. May the aspiring, wise (Kakshivan) obtain it.
Hear the Gayatri prayer of the hastening (sage), O Ashvins, I am he who chanted it. Lords of splendour, hither turn your eyes.
Ye have been donors of great glory; ye too who rendered it sapless. As such, ye, givers of dwellings, guard us well, protect us from the wicked Wolf.
Deliver us not, O Ashvins, to enemies; never may our Cows, nourishing with their milk, stray from our homes, bereft of their calves.
Those who desire ye become companions to gain your friendship. Prepare us for opulent wealth, prepare us for the power with the Cow.
I have obtained the steedless car of the opulent Ashvins. I hope to gain much from it.
Steedless: it moves by the oral command of the Ashvins.
Car of glory, widen me who am close by. The delightful car carries (devoted) man to the Soma draught.
Now I am disdainful of dream and of the wealthy man who feeds not (others); both perish soon.
Dream vanishes with waking up.
Rishi: KAKSHIVAN Deity: INDRA-VISHVEDEVAH
When will Indra, guardian of men, impeller of the seekers of God, listen to these prayers of the Angirasas? When he comes to the people in the mansion (of the Yajamana), he is to be worshipped in the sacrifice; and he greatly exults.
Verily, he upholds the Heaven; leader of the Herd, as Ribhu he pours forth the flowing waters for prosperity; mighty, he beholds his daughter (Earth) who is covered, to light her up. He has made the Steed’s mate mother of the Cow.
Upholding the Heaven in the third station; pouring pranic energies as Ribhu in the second station; lighting up the Prithivi in the lower station; after these three deeds Indra proceeds to manifest the host of Rays of Consciousness through the profusion of Life-energies – the fourth deed.
May he, illuminating the red rays of Dawn, listen to this invocation of old; impeller of the race of Angirasas every day, he has sharpened his ready bolt; he has upheld the Heaven for men, four-stationed and two-stationed.
In the exhilaration of Soma, thou hast restored the host of Rays, concealed (in the cave), for the (attainment) of Truth-Light Heaven-born. When he stands up in the three stations in the combat, he opens the doors inimical to men.
Doors shut by the enemies.
When the nourishing Parents brought to thee, quick to act, nectar that is enriching and potent and when they (Yajamanas) offered to thee the pure and most rich milk of the nectar-streaming Cow.
Then is he manifested. He shines bright like the sun before the approaching dawn. Laudable Soma, sprinkled with aspiration on the place on high is imbibed by us carrying rich offerings. May Indra, the overcomer75
Thou hast brought here from the great Heaven thy Steeds, eaters (of nectar). Overcome, warrior, the adversary shadowing light when the rapturous Soma, treated by words (of Mantra), pleasing, invigorating, attained by the swift, is poured out for thy increase.
Thou didst hurl thy iron thunderbolt brought from Heaven by Ribhu for the host of Cows. When, O much-invoked, for the sake of Kutsa thou striking Shushma with endless weapons, thou didst encompass him.
When formerly the awakener Sun emerged from the enveloping darkness, then O thunder-armed, thou brokest the veiling cloud, his weapon. So didst thou loosen even the well-knotted might of Shushma covering the Sun.
O Indra, Earth and Heaven, vast, powerful, wheelless, rejoiced in thy deed. And thou didst hurl down into the Waters with thy mighty thunderbolt, Vritra, feller of the great, spreading everywhere.
Indra, friend of men, mount the strong Steeds, well-yoked, fleet as wind, bearing excellently, whom thou cherishest. Thou hast sharpened the gladdening, Vritra-killing, foe-destroying, thunderbolt which Ushanas, son of Kavya, gave thee.
Thou stayest the strong Bay Steeds of the Sun; Etasa did not draw the wheel; O Indra, casting the nongivers across the ninety rivers thou didst complete what was to be done.
O Indra, bearer of the thunderbolt, save us from affliction, from the misery near us, difficult to wipe out. Grant us riches with the cars, knowable by the Steeds, for impulsion for Hearing, for truth-speech.
Adorable in affluence, never may thy grace fail us; may impulsions be around us, O Maghavan, Lord, make us share in the Cows. Most assiduous in thy worship, may we rejoice together with thee.
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