Volume 6 : English translation of Rig Veda Samhita, Mandala I, Suktas 20 - 32 (with commentaries) by T. V. Kapali Sastry
Volume 6 : English translation of Rig Veda Bhashya - commentaries on Rig Veda Samhita, Mandala I, Suktas 20 - 32 by T. V. Kapali Sastry
Now begins the second chapter of the first Eighth. This hymn, the third in the fifth section of the first Circle, beginning with ayam devāya, has eight Riks addressed to the Ribhus. The Rishi and the metre are as before.
The Ribhus are humans who have attained divinity by their askesis; they are the deities in this hymn. It is said that they are the sons of Sudhanvan Angirasa. Some say that they are solar rays. To us both are acceptable. The Truth, the Supreme Light, is denoted in the Veda by the Sun. Rays of this Sun, manifestations of the Consciousness descending on this field of Matter, gross and inert, uplift man who is in the gross body in which the consciousness has become inert. Thus these are the rays of the Sun. And these very Rịbhus become special powers of man by virtue of his development. And man becomes immortal by a divine birth, by a divine state effected by that special power. How then are they spoken of as sons of Sudhanvan? Dhanva is a field with no water, denoting inertness, sheer Matter. Just as the Hill is the place where Cows are hidden or denotes darkness that covers the Waters, similarly the arid land seen to be without sap, by the power of evolution, by accepting the divine rays descending, by absorbing the higher essence, acquires a splendour and blooms forth the glory of the Ribhus as Sudhanvan (fair arid land).
Thus there is coherence either way. Having, in all ways, attained to divinity by virtue of their action and knowledge, these work to help man to attain to divinity. And whatever acts they do they become divine acts only. The actions of the Ribhus are mentioned in symbolic language only. There are about a ten and more hymns in the Rik Samhita addressed to the Ribhus. Everywhere the language is the same, actions are the same, their fruit is the same. It is clear from a mere look on their face that without resort to the hidden symbolic meaning, it is not possible to explain in a straight manner those hymns that are like riddles. There is no doubt about it. We will demonstrate further on.
Ribhu, Vibhva, Vaja — these three are spoken of. The singular denotes their collectivity. And due to their association all are indicated by the word Ribhu, the eldest of them, one of the appellations. The speciality of each of the three is celebrated by the name itself. Ribhu, the eldest, builds by the intellect and by the activity forms conforming to the qualities of Immortality. Vibhva brings about its extension. Vaja effects the plenitude of the divine light and substance. These are called the carpenters, the artisans of immortality for man.
This is the first Rik.
ayam stomah this special laudation; viprebhih by the illumined; āsayā by the mouth, by the chief Prana (indicated by the word mouth); akāri is made; of what kind? ratnadhā tamaḥ bears enjoyments excellently; for what purpose? devāya for the God, the host of Ribhus; of what kind? janmane being born or born.
āsayā : third person singular of the word āsya; the termination ya is dropped and ā is substituted in its place.
janmane : Skandasvamin says that this termination man indicates present participle and is capable of indicating the past as well. Sayana has it as being born’. The Ribhus are gods born of the glory of the Truth-Light. This laudation is done by the illumined humans who have attained to their light and power, for the divine birth sought to be attained by the effectuation of the work of the Ribhus. And this is set in speech, by means of the chief Prana that is capable of gaining access to the heart of the gods. By that the laudation becomes patent. The purpose of this laudation is to establish in the inner being of man felicities of superb ecstasies, denoted by the term ratna, wealth. This is the import of the first Rik of the hymn. Now begins the narration of the fulfilment of the Ribhus in the share of the sacrifice and their doings.
Tr. For the divine host in birth is this laud of utmost felicities chanted by the mouth of the illumined.
This is the second Rik.
ye which Ribhus; indrāya for Indra; vacoyujā speech-yoked (they are yoked by speech), well harnessed by the power of speech of the Ribhus; hari coursers of Indra; manasā by the mind; tataksuh carved out, procured, is the meaning; those Ribhus śamibhih (name of action) by making one bowl fourfold, etc.—being spoken of presently—; yajñam āśata (as to pervade. Imperfect tense is Vedic), attained the sacrifice, for enjoyment.
Humans, having attained divinity by their action, the Ribhus came to own a share in the sacrifice. It is to be noted that the fruit of sacrifice, the summit of all action, is the fulfilment of special divine Powers that exalt man. So endowed, the Ribhus, perform divine functions in order to uplift other humans who are ripe and competent and help Indra the King of the gods. Among these actions, this is the chief : to fashion in man the settled form of the steeds of Indra, the life-forces speeding the divine mind. In this action, their means is the truth-willed mind; the horses fashioned by it are well-yoked by speech itself and bring about the play of the pure divine mind. Other actions are spoken of in the subsequent Rik
Tr. They who by the mind fashioned steeds for Indra, yoked by speech, attained the sacrifice by their actions.
This is the third Rik.
Those Ribhus nāsatyābhyām for the Ashvins, of the purpose of the Ashvins; sukham happy; ratham carriage of speedy movement; takşan fashioned (absence of ă in the Veda); what kind of carriage? parijmānam going on all siaes (form of aj to go with the prefix pari) and more; they sabardughām yielder of nectar; dhenum Cow; taksan fashioned.
sabar is a name for nectar, says Skandaswami; milk, says Sayana.
Two actions of the Ribhus viz., fashioning of the carriage for the Ashvins and of the nectar-yielding Cow are spoken of. The occupation of the Ashvins, physicians of the gods have been spoken of earlier. The Ashvins are the gods presiding over the Yoga-journey of man in other worlds, in other states, all over. Note that they favour the material man with longevity, health, youth, strength, fullness and the like; the vital man with capacity for activity and enjoyment; the mental man with the power of light abundant with joy. In every way, in all his being, they fill man with pure bliss and strength. And this is another act of theirs; fashioning the Cow. What does it mean? This Cow is the primal Light, Aditi. It is said elsewhere that the Ribhus remove the skin enclosing her and cleanse : ‘By your thinkings you have freed the Cow from the hide’ (4.36.4). And also it is said that this Cow is of the form of the Universe; ’who fashioned the Cow of all-form and all-impelling’ (4.33.8). And Mother Aditi alone can be the impeller of the universe and of the form of the universe, she who is the Infinite Consciousness. And her son it is who is the jiva, the soul of man. He is separated from his mother in consciousness. The cause is the enclosing skin. And that, it should be noted, is the product of Nature, becoming of ignorance. In brief, on its termination, these Ribhus effectuate in the human being the formation of the nectar-yielding Cow coming into her own functioning, of Aditi the Infinite Consciousness.
Tr. They fashioned for the Ashvins the happy car going on all sides, fashioned the Cow nectar-yielding.
This is the fourth Rik.
ṛbhavaḥ these gods presently in question; pitarā heaven and earth celebrated as the father and the mother, the old parents; punaḥ yuvānā again youthful; akrata made (Aorist of kṛ Atmanepada, substitution of a usual termination dropped; form is Vedic); by what means? vișți by spreading (this is the termination of instrumental case singular; so says Skandasvamin. This is the form of vișțr to pervade. viştayaḥ endowed with pervasion, says Sayana); what kind of Ribhus? satyamantrāḥ they whose mantras are true, so they say, or, according to Skandasvamin, of true speech; according to Sayana, unbelying potency of mantras; still better, they in whose mentations is the truth; again of what kind? rjūyavaḥ desiring straightness for themselves; the word rju here suggests the dominant quality, desirous of straightness, these become straight, hence in their thoughts or mantras mentated, there abides only truth, not untruth.
Another important action of the Ribhus is stated in this Rik. And that is bringing about the youthfulness of the old parents, almost worn out. The earth-special field of material consciousness denoted by the term physical—is the Mother. The heaven-special field of the predominantly pure mental consciousness—is the Father. The Ribhus remove the worn-out condition of both the parents who have been old for very long and bring about an energetic freshness in them. And glories of Truth like light and strength, the divine directness of the true thoughts of these gods who walk straight path, may help in this task.
Tr. The Ribhus rendered the parents young again by their pervading, the truth-thoughted, desirous of straightness.
This is the fifth Rik.
O Ribhus, vaḥ yours; madāsaḥ the delight (delighted by them, hence the delights; the termination as is Vedic), soma juices; marutvatā by him accompanied by Maruts; indreņa ca by Indra and; rājabhiḥādityebhiḥ ca with the sons of Aditi, Varuna, etc.; samagmata meet (aorist of gam with prefix sam, Atmanepada; affix dropped, Vedic). Or it may be this way. The delights reach well to you along with Indra accompanied by the Maruts, also with the shining Adityas. These Ribhus obtain Soma, the essence of immortality and full of bliss, and bring it to the sacrifice of man. Along with them, the Maruts (powers of intelligence full of life-force), Indra (divine consciousness of the pure mind), kings like Varuna, etc. (glories of divine purification, etc.) come together. This is the sense.
Tr. Your Soma-juices join with Indra accompanied by Maruts, with the shining hosts of Adityas.
Thus ends the first group in the second Chapter of the first Eighth.
This is the sixth Rik.
uta and again; tvașțuh of Tvashtri who presides over the affair of fashioning the universe; devasya divine; navam new; nişkſtam fashioned; tyam that; camasam the drinking vessel holding Soma, the nectar-delight, (which is) one; punaḥ again; caturaḥ divided fourfold; akarta did. (The Ribhus, the subject, has to be understood.) navam : the form denoting the act of praise from nu.
akarta : did. Aorist of krjn, ta is substituted and affix dropped.
The form is Vedic. The gods in the sacrifice drink the nectarious juice of Soma from Chamasa, the drinking bowl of four arrays. In the beginning Tvashtri, the architect of the forms in the universe, gave man only one Chamasa; by himself it is now new-made, well fixed. That is the physical body, the holder of the waking consciousness. In it is the essence of all experience, denoted by the term Soma-juice offered to the gods for drink. Manifestations of the Light of Knowledge, the Ribhus marshall that one Chamasa of the material body fourfold. The provisions for such action are built from the planes of existence subtler and higher than the physical earth. Thus, here, the first vessel is the material body. When that itself is made fourfold, the other three come to be fashioned. They are the vital body, the mental body and the causal body-origin of all the three.
Tr. And new-made by God Tvashtri, the vessel they again fashioned fourfold.
This is the seventh Rik.
te Ye, O Ribhus, of the divine actions spoken of before; naḥour (connected with us); sunvate to the sacrificer; ratnāni enjoyable felicities dhattana establish (the substitute tana is Vedic); what are these felicities? triḥā thrice repeated; sāptāni multiples of seven categories formed resulting from seven numbers (sāpta is a multiple of seven. The à in sapta is Vedic. Here by multiple, the thing multiplied is denoted. Otherwise it will be in singular); tāni those felicities; ekamekam each one; susastibhiḥ with radiant expressings, that is to say well-extracted (establish).
By getting for man a happy fourfold body, the Ribhus render him fit for dwelling on the plane of Truth-Consciousness. When he is thus made perfect, they are able to establish in essence (or pithily) the Delight of the universal existence of seven principles like earth, etc. in each of the three—his body, life and mind-severally. Hence it is said, “establish the sevenfold felicities in each thrice’.
Tr. Ye, Ribhus, establish for our sacrificer the felicities of seven kinds, triply; each separately with perfect expressings.
This is the eighth Rik.
vahnayaḥ the bearers, Ribhus who manage the sacrifice to secure immortality and the like for man; sukſtyaya by means of the deed comprising the happy action of fashioning a single bowl into four, etc.; deveșu of the gods (locative for genetive); yajniyam due in sacrifice; bhāgam the portion to be distributed among the gods serverally according to injunction; adhārayanta you bore; abhajanta and apportioned.
When the human consciousness is ready, the Ribhus are able to sustain constant currents of Ananda. Hence they are able, by their fulfilling deed, to distribute and give to each of the gods manifested by the Sacrifice, the appropriate share replete with Ananda. That kind of distribution according to the share is the utmost requirement for the smooth performance and complete fruition of the sacrifice.
This is the purport.
Tr. The bearers by their happy deed bore and distributed the sacrificial share of the Gods.
Thus ends the second group in the Second Chapter of the first Eighth.
ihendrāgni, etc., is the fourth hymn, of six Riks, in the fifth Section. The Rishi and the metre are as before. The deities are Indra and Agni.
iha in this sacrifice in session; indrāgni Indra and Agni; upahvaye I call; tayorit Indra and Agni also; stomam laud; uśmasi we desire (vas to attract. mas is the termination in the Present and the suffix i on mas); tā they two; somapātamā Gods who drink Soma-juices exceedingly; somam the Soma poured out (may they drink).
Indra is stationed in the heaven, Agni on earth; the association of these parents of the universe-heaven and earth will be effected in the sacrifice by this pair of Deities satisfied of Soma.
Tr. Here I call Indra and Agni; we desire their praise alone; may they, superb drinkers of Soma, take the Soma.
O naraḥ men; tā them; indrāgni both the Gods Indra and Agni; yajâneșu in the sacrifice; praśamsata laud superbly; sumbhata make them lustrous (sumbh in the sense of lustre. The lengthening of ta in the Samhita text is Vedic.); tā those Gods; gāyatreşu in the mantras cast in gayatri metre that are sung; gāyata laud by chanting.
Tr. O men, laud superbly the Gods Indra and Agni in the sacrifice, glorify them; chant their praise in Gayatris.
tā those;" indrāgni both the Gods Indra and Agni, joined together, paired; havāmahe we call; for what purpose? mitrasya praśastaye for the excellent fame of God Surya as Mitra the Friend who by eliminating inequalities brings about equal delight in the many limbed sacrifice; and again tā those; somapā Gods Indra and Agni who drink the Soma; somapitaye to drink Soma (we call).
When Indra and Agni come together satisfied of Soma, the fame spreads of Mitra who effects companionship, friendliness, etc.
Tr. We call them Indra and Agni for the fame of Mitra, the Soma-drinkers to drink the Soma.
sutam in which Soma is pressed out (like cows drunk, cows that have drunk the water, Brahmins eaten, Brahmins who have eaten the food. Similarly sacrifice pressed, that is in which Soma is pressed); idam this savanam sacrifice; upa to approach; ugrā the valiant; santā the Gods who are overpowering in the destruction of the haters of sacrifice; havāmahe we call; indrāgni Indra and Agni; iha to this our sacrifice; āgacchatam may they come.
Tr. We call to this libation in sacrifice the valiant ones; may Indra and Agni come hither.
tā those (presently concerned); mahāntā great; sadaspati guardians of the house of the sacrifice- the body of the sacrificer with all its inner and outer being; indrägni you, Indra and Agni; rakṣaḥ fiends (singular to denote collectivity); ubjatam kill (ubj act of killing); atriņaḥ devourers of us (ad to eat), demons; aprajāḥ progenyless; santu may they become bereft of virility.
sådaspati : The s of sadas, the uninflected part, does not become ș in the compound-Vedic.
Tr. Indra and Agni, you great lords of the House, kill the fiends; issueless be the devourers.
O indrāgni Indra and Agni; tena denoted by the word that; satyena by the eternal law, by following which we sacrifice to the Gods, or wait on you; jāgrtam be awake, be winkless in our matters; where? adhi above; pracetune supremely instilling consciousness; pade in the station, the station celebrated by Mantras like ’in the Supreme beyond’, ’Immortality in the Heaven is his triple quarters’, ‘The highest step of Vishnu’, is this very pracetanam padam (station supremely instilling consciousness); (cit to be conscious, here causal belongs to the unadi class with the termination una); those you, śarma refuge, divine home; yacchatam give (to us).
The flaming will is the glory of Agni, the luminous consciousness is that of Indra. The state to be attained by means of both of them together and awake is our settled refuge. This certainty is posited.
Tr. Indra and Agni, by the truth be awake in the station above instilling supremely the consciousness, give us refuge.
Thus ends the third group in the second Chapter of the first Eighth.
prātar yujā, etc. begins the fifth hymn, of twenty one Riks, in the fifth Section. The Rishi and the metre are as before. The particular deities will become clear then and there in the course of the commentary.
In this hymn the first four Riks are devoted to the Ashvins. prātaryujā conjoined in the morning at the beginning of the sacrifice (at the morning libation, in the external sense), come together (joined in the morning, prātar yunjāte, therefore prātaryujau); aśvinau Ashvin Gods; vibodhaya awake them; this direction is to oneself; thus too says Skandasvamin. This is to oneself only because of the direction of the inner self; or of Agni as he is the hotr; awakened, both of them iha to the sacrifice; āgacchatam may they come; why? asya of this pressed out; somasya pitaye to drink the Soma.
The Ashvins spoken of before are familiar to us.
Tr. Awake the Ashvins who join at morn; may they come hither to drink the Soma.
yā which; ubhā both; devā Gods; aśvinā Ashvins; surathā of auspicious car, they whose car is auspicious; rathitamā superbly charioted; divisprśā having their touch in the heavens (the compound is aluk) they are palpable in the heavens, that is to say, dwellers in heaven; tā them; havāmahe we call.
The letter à in dual found in yā, etc. is Vedic.
Tr. We call the Ashvins, of auspicious car, superbly charioted, the Gods who reach the heavens.
aśvinā O Ashvins; vām your; madhumati sweet; sūnſtāvati and of happy truth; kaśā (name of speech); yā the speech that is; tayā by that speech capable of impelling the steeds; yajñam this present sacrifice; mimikșatam moisten (form of mihi to sprinkle).
It is to be remembered that Usha, daughter of Heaven, is the spouse of the Ashvins and that Goddess Usha has been described by terms denoting form and nature like of happy birth, full of truth, full of lustre, etc. The optional sense given to kaśā by Sayana favours the meaning ’speech’. The meaning of the Mantra is : Moisten this sacrifice, make this drip with delight by speech that is full of sweetness, of happy truth and hence full of savour.
The whip by which the horse is goaded, kaśā, with which to beat the horse, is well-known. Here even speech has that capacity, hence, kaśā is read in the sense of speech. Here the purport of the ritualist commentary may be noted for a comparative study of the thoughtful (reader). kaśā the horsewhip is watery (madhumati), is it not? How? It is soaked with the perspiration that flows from the horse in speed. If it be asked how is the horsewhip of happy truth, it is said : the sound that ensues from a rapid whipping of the horse, the shout that is made by the rider while thrashing the horse, are both dear to the sacrificer. How? Because both the report of the thrashing and the shouting are causes of rapid advance.
Tr. O Ashvins, your speech sweet and of happy truth, with that moisten the sacrifice.
aśvinā O Ashvins; yatra in which sacrifice, towards the house of sacrifice; rathena by car of rapid speed; vām you; gacchathaḥ go; that sominaḥ grham home of the sacrificer with Soma; dūrake far; nahi asti is indeed not.
With rapid speed nothing is far even for a moment. Then how can the house of the sacrificer with Soma, the physical body which is the pedestal of the life-body, etc. be far?
Tr. O Ashvins, as you go thither in car, the home of the sacrificer with Soma is not far indeed.
Now follow four Riks to God Savitri. This is the first of them, fifth in the hymn.
hiranyapāņim of golden hands; savitāram Surya the creator; ūtaye for increase; upahvaye I call; saḥ cettă he becomes the knower or he causes to be known (causal sense implied); he devatā the All-God, becomes the deity treated by all the Vedas; he padam becomes the goal to be attained.
Savitr the Sun is the golden Person, he is himself the knower, himself the deity, himself the goal to be reached—this is affirmed. Note that hands, feet, arms, etc. denote the rays. It is the perception of the Rishis and time-long settled doctrine that the golden form of Savitr, the Person Highest, the God of all Gods can be realised directly.
Tr. I call Savitr, the golden-armed, for increase; he is the knower, the God, the goal.
Thus ends the fourth group in the second Chapter of the first Eighth.
This is the sixth Rik in the hymn.
It must be noted that Riks like “Waters alone were all this at the beginning”, the state before the creation of the universe is sought to be described in terms of a quick movement providing the basic material for the universe. Though Savitr has really no birth as such, his being the child of the Waters is spoken of in the context of the creation of the universe.
Even as in man the sacrificer, Agni is the child of the forces of strength, light, etc. forming the equipment for creation which are symbolised by the term waters, so too Savitr is born the offspring subsequently. The word napāt means son, also son’s son. Thus is Savitr spoken of as the son of the Waters both in the macrocosm and the mircrocosm. In the gross view, the sun comes to birth by rising from the ocean in the morning, hence Savitr is the son of the waters.
apām napātam savitāram God Savitr, son of the waters; avase for thy increase; upastuhi approach and adore with praise; this is the direction of the inner being; tasya of Savitr; vratāni deeds (eternal); uśmasi we long for.
Tr. Praise close Savitr, son of the Waters, for increase; we long for his deeds.
citrasya of many kinds; rādhasaḥ of treasure of all accomplishments (rādh, sādh to accomplish); vasoḥ of wealth (the substance providing dwelling in the luminous world); vibhaktāram who apportions and gives; savitāram the God who creates; havāmahe we call; of what kind? nșcakşasam seer of men, he who sees men is the seer of men, him (cakştakes the termination as).
Though both vasu and rādha mean wealth, their distinction is to be noted. It has been mentioned earlier in ‘citram rādhaḥ ’(varied wealth)’, ’vibhu prabhu’ (pervading, mastering).
Tr. We call the distributor of the varied store of wealth, Savitr the seer of men.
O sakhāyaḥ address to the friends engaged in the common inner sacrifice; ā hitherward; nişidata sit, wait upon the adorable God; savitā God Savitr; naḥ our; nu soon; stomyaḥ deserves our hymn of affirmation; saḥ he; dātā giver of the wealth causing dwelling in the divine world, of treasure that gives all fulfilment; rādhāmsi wealth of the kind spoken of; śumbhati lights up, brings to light, shows it available to us.
śumbhati to shine, to be lustrous; causal is implied. Some commentators say sumbhati means gives.
Tr. O comrades, sit around in adoration, Savitr is soon to be lauded; the giver manifests the treasures.
This is the ninth Rik.
agne O Flame; devānām of Indra and the like; patniḥ Indrani and others; iha in this sacrifice; upa near; āvaha bring; of what kind? uśatiḥ desiring the offering of the sacrificer (vas to attract, present participle, feminine); likewise tvaştāram Tvastri the divine architect (bring near); for what purpose? somapitaye to drink Soma.
We have spoken before regarding female deities. The wife is the doer, the executor of the work of God the lord who causes it to be done.
Tr. O Agni, bring hither the spouses of the Gods, desiring; and Tvastri, to the drink of Soma.
This is the tenth Rik.
agne O Agni; avase for increase, for our growth; gnāḥ spouses of the Gods; iha in this sacrifice; āvaha fetch; yaviştha 0 most youthful, capable, of bringing; hotrām speech, being the speech of call; likewise bharatim the light of Bharata, the Sun; bring the Truth-Light endowed with the vastness and brilliance of the wide light of Truth; varutrim covers, who shines enveloping all; dhişaņām conscious (Bharati, do bring).
We have discussed about Bharati earlier in the Apri hymn and elsewhere. She is the truth-lustre of the Vast Light, the foundation of Revelation and Inspiration, Ila and Sarasvati. Here by mentioning Hotra, Varutri, Dhisana (call of speech, envelopper, consciousness) the forces that indicate her power and form, a concord equally applying to these with Bharati is demonstrated. Thus by not mentioning the governed word it helps to lay stress on and explain the import. But Sayana thinks that hotrā is spouse of Agni carrying out the Homa, Bharati spouse of Aditya, Varutri Dhisana is Sarasvati.
Tr. Agni, bring to this sacrifice for increase the spouses of the Gods, O youthful one, speech of call and Bharati, pervasive and conscious.
Thus ends the fifth group in the second Chapter of the first Eighth.
This is the eleventh Rik in the hymn.
deviḥ Goddesses, spouses of the Gods treated in this, gnāḥ; naḥ us; avasā with increase; mahaḥ with great (mah in worship, as is substituted in instrumental singular); sarmaņā and with happiness; abhisacantām may they favour turned towards us; of what kind? nrpatniḥ spouses, powers of the Gods; acchinnapatrāḥ whose wings are unclipped—there is no severance of the wings with which these course in the sky; of tireless carriage, says Skandasvamin; may they favour us with increase and great happiness, is the purport.
Tr. May the Goddesses, spouses of the Gods, favour us with increase and great happiness, their wings unclipped.
This is the twelfth Rik.
iha in this sacrifice; svastaye for the weal; indrānim spouse of Indra; varuņānim spouse of Varuna; agnāyim spouse of Agni; upahvaye I call; why? somapitaye to drink the Soma; verily, by their drinking of the Soma is effected the weal of the sacrificer; hence ’for the weal’.
Tr. Here I call for weal, spouse of Indra, spouse of Varuna, spouse of Agni, to drink the Soma.
This is the thirteenth Rik.
Heaven and Earth are the deities of this and the next Rik
mahi the Vast (elision of the word at is Vedic, feminine of the word mahat); dyauḥ the deity of the heaven-world; prthivi ca and the deity of the Earth; naḥ our; imam yajñam this sacrifice; mimikșatām may they desire to bedew (the form of mih in the sense of sprinkle); bharimabhiḥ with feeds, nourishments (termination iman on the root bhr); naḥ us; pipſtām fill (Imperative form of the root pr to fill; the i in the repetitive form is Vedic).
May both Heaven and Earth make us soaked with happiness, full of delight with the sap of their own essence, may they fill us with their nourishing feeds.
Tr. May the vast Heaven and Earth bedew this our sacrifice; may they fill us with nourishments.
This is the fourteenth Rik.
tayorit of Heaven and Earth alone; ghrtavat lustrous; payaḥ essential sap; viprāḥ the wise; dhitibhiḥ with faculties of consciousness capable of bearing; rihanti lick, taste (ra for la is Vedic); the gross, matter-located earth-consciousness is indicated by the term prthivi, Earth; the subtler mind-located divine consciousness is indicated by dyauḥ, Heaven; the essence, the immortal sap of both is lustrous ‘ghṛtavat payaḥ; the wise taste it with their special faculties of consciousness; but then, where do they ‘lick’ that sap? gandharvasya of Gandharva; dhruve stable; pade in the station; Sayana says : the place of the Gandharva is the mid-region, the sky; in the sky are the Heaven and Earth; and related to them is the ghee-like water which the wise taste. Yaska holds thus : the ray of the sun of great happiness is called ’go’ cow; who bears that Soma, is the Gandharva; by his delightfulness he is famed at times as the moon. “Here verily in the home of the moon, (the wise) knew the secret name of the ray-cow of the Fashioner Sun” (1.84.15). This will be mentioned later on. That is why more detail is not desired here. But this must be understood here : in the station of Soma where the luminous Truth-ray shines constantly (vide 1.154.5 the fount of sweetness in the highest step of Vishnu), “the wise sip the lustrous sap’, partake of shining immortal sap.
Tr. The wise sip the lustrous sap of them with their faculties of thought in the stable station of Soma.
This is the fifteenth Rik.
The deity of this is Prithivi, Earth. pṛthivi O Earth; you syonā happy (syonam means happiness); anrkṣarā without thorn (;kṣara is thorn); niveśani dwelling, bhava be a fit dwelling place to us; that is, be a happy dwelling bereft of enemies; naḥ our; saprathaḥ wide (pratha to propagate, termination as); sarma refuge; yaccha give.
Tr. O Earth, be a happy and thornless dwelling; give us wide refuge.
Thus ends the sixth Group in the second Chapter of the first Eighth.
Now follow six Riks to Vishnu. .
This is the sixteenth Rik in this hymn.
The highest Sun, Vishnu the supreme Lord is referred to.
ataḥ (indeclinable from etat) from here; it should be taken in the sense of that; for, that, tat, and which, yat, have a constant relation and the word yataḥ is mentioned later in the Rik; devāḥ the gods, Indra and others; naḥ us;avantu may they increase; yataḥ from which place, vişnuḥ (the termination nu on viş to pervade) the pervading God; prthivyāḥ (genetive denoting relation) of the earth; sapta seven (interchange of case); dhāmabhiḥ through stations; vicakrame superbly placed his steps, ’overstrode’ is the meaning.
The store of Light, from which station Vishnu extended and strode over the seven places of the earth is also the station of the gods who have that one fount. May they, severally manifest according to the difference in function, give us the progress in their keeping—this is the prayer.2
Tr. Thence may the gods increase us whence Vishnu strode the seven regions of the earth.
This is the seventeenth Rik.
idam all this universe; vişnuḥ Pervader, the supreme God; vicakrame has strode; he says how he strode; tredhā in three ways, on earth, in mid-region and in the heaven-world; padam nidadhe he placed the foot; what took place by that? asya of Vishnu; pāmsure in the region having the dust of his feet (raḥ denotes possessive sense); samülham firmly established was all this (Past Participle of vaḥ with sam, change of semi-vowel to vowel); tredhā from the word tri, the suffix edhā.
Tr. This Vishnu strode, thrice he placed his foot; in the dust of his feet was all firmly established.
This is the eighteenth Rik.
gopāḥ protector of the whole world; adābhyaḥ not subduable, unassailable; vişnuḥ Vishnu; trīņi padā three steps; vicakrame superbly strode; whence? ataḥ from here, the earth; doing what? dharmāņi laws, actions to be upheld in all this universe; dhā rayan upholding (he strode).
Here the substratum of the triple world is the earth, hence by stepping from here he guards the eternal laws to be upheld in the triple world.
Tr. Vishnu, guardian, inviolable, strode three steps from here upholding the Laws.
This is the nineteenth Rik.
The address is to co-practitioners. vişnoḥ Vishnu’s; karmāņi deeds of valour; paśyata behold; yataḥ by these deeds of striding the three worlds, (he, Vishnu) vratāni deeds for sustaining the three worlds, forming the restraints and injunctions; paspaśe touched, that is made patent (spas meaning touch, Perfect); the eternal laws for the activities of the world are hidden, touched by the action of Vishnu’s valour they are made manifest; he indrasya of Indra the sovereign of the triple world; leader of action; yujyaḥ to be yoked (yaḥ on yuj, no guņa as weak termination); sakhā having equal communication.
Tr. Behold the deeds of Vishnu by which the Laws are patent; comrade, be yoked to Indra.
This is the twentieth Rik.
sūrayaḥ the wise; vişnoḥ Vishnu’s; tat denoted by the term tat; paramam supreme; padam step; sadā always, without break in time; pasyanti behold; he cites an illustration; deviva as in the sky; ātatam spread wide; cakṣuḥ eye. The wise always behold that supreme step of Vishnu, firm, set like the eye in the high skies, pervading everywhere, perceivable by all. Vide Introduction IV.
Tr. The wise always behold that supreme step of Vishnu, like an eye extended in heaven.
This is the twenty-first Rik.
viprāsaḥ the wise, the illumined; vipanyavaḥ especial laudators (pan in the sense of praise, belongs to uņādi class and so the suffix yu); jāgļvāmsaḥ (jāgr in the sense of removal of sleep, Perfect participle) sleepless, always winkless (becoming); yat what is said before; vişnoḥ paramam padam the supreme step of Vishnu; tat that celebrated; samindhate they light up well.
The supreme step ever lit becomes lighted up again in the illumined seers who realise it, ever winkless and awake; their ceaseless manifestation of it is itself re-lighting; hence it is said they light it well (samindhate). Such Riks of patent lofty import are at times the bases and form the seeds of sentences like ’that is said by the Rishis’, ’that is well said by the Rik’, of the Rishis of the Upanishad.
Tr. The illumined seers, superb chanters, awake, light well that supreme step of Vishnu.
Thus ends the seventh Group in the second Chapter of the first Eighth.
Sixth in the fifth Section, tivrä, etc. is a hymn of twenty-four Riks. The Rishi is Medhatithi himself. The deities are Vayu, etc. as will become clear in the commentary. Here twenty-one Riks are in gāyatri metre, the variation in metres among the rest is to be noted in the commentary.
This is the first Rik of the hymn.
Vayu is the deity. vāyo O Life of the world, life specially embodied in the sacrificer, tivrāḥ sharp, that is tending to move ceaselessly with speed (tij to sharpen, suffix ra lengthening of ti and ja become vaḥ); ime somāsaḥ these soma-juices; sutāḥ are pressed out; they āś îrvantaḥ are mixed with curds and grains (explained in 1.5.5.); ägahi come to receive them; prasthitān set to flow; these soma-juices set out to occupy and fill the entire body of the sacrificer, inner and outer; tān piba drink them.
It is only by Vayu’s acceptance of the soma-juice that the body holding the weight of delight becomes a vessel for the play of the action of subsequent deities.
Tr. These fine soma-juices mixed with curd and grain are pressed out; come, O Vayu, drink them ready.
divispṛśā touching the heaven (termination i used in hrid and dyu; aluk compound in seventh case), dwelling in the heaven-world; ubha both; deva gods; indravāyū Indra the deity presiding over the Mind and Vayu over the Life; havāmahe we call; for what purpose? asya somasya pitaye the meaning is clear—to drink this Soma.
Though Vayu belongs to the Mid-region, he is lauded as of the heaven because of association with Indra. First Vayu and now Indra and Vayu are called to drink the Soma. Varuna and Mitra will be referred to now. The inner purport of all this has been discussed earlier in the second Hymn of the first Section, by Madhucchandas. So also what was said in the third Section regarding Marutvan is to be borne in mind in the Mantras that are being commented upon.
Tr. We call both gods who touch the heaven, Indra and Vayu, to drink this Soma.
manojuvā mind-speeded, with a movement like the mind’s (juv denotes movement); indravāya both the gods, Indra and Vayu; viprāḥ the illumined ones; ūtaye for increase; havante call; of what kind are they? sahasrākṣā they who have a thousand eyes, much-seeing; by association with the thousand-eyed; dhiyah of the upbearing intelligence; pati protectors -here too association with Indra is the cause.
Tr. Indra and Vayu, swift as mind, the illumined call for increase; the thousand-eyed, lords of Intelligence.
vayam sacrificers; somapitaye for drinking the Soma; mitram varuņam both Mitra and Varuna; havāmahe we call; of what kind are they? jajñānā being born, taking birth in the sacrifice; pūtadakṣasā pure in skilled discernment (these two words are explained before).
Tr. To drink Soma we call Mitra and Varuna, taking birth, pure in discernment.
yau who; ṛtena by truth (of their own); ṛtāvṛdhau increase the truth in the sacrifice; ṛtasya of the truth; jyotişaḥ of the light of the Supreme bṛhat); pati protectors; tā them; mitrāvaruņā Mitra and Varuna; huve I call.
Mitra and Varuna have been considered before.
Tr. We call Mitra and Varuna who increase truth by truth, protectors of the Truth-Light. Thus ends the eighth Group in the second Chapter of the first Eighth.
varuṇaḥ God Varuna; our prāvitā superb increaser; bhuvat may become (Vedic Present); mitraḥ and God Mitra; viśvābhiḥ with all; ūtibhiḥ with prosperities, may he be the increaser; and both, nah us; surādhasaḥ of auspicious wealth; karatām make.
Tr. May Varuna become the superb increaser and Varuna with all prosperities, may they make us of auspicious wealth.
Indra with the Maruts is the deity of these three Riks.
marutvantam superb amongst the host of Maruts, (he has the Maruts, vat suffix for possessive); indram Indra; somapitaye to drink the Soma; ā havāmahe we call; this Indra gaṇena with the host of Maruts; sajūḥ with uniform satisfaction; tṛmpatu may he be sated (trp, tſmp to sate, Imperative).
sajūḥ : jus in the sense of satisfaction with suffix. Prefix sa to denote equality, Bahuvrihi compound. The natural accent of the first word affected by the acute accent of the latter.
What was said of Indra with the host of Maruts in the hymn of Madhucchandas is to be recollected.
Tr. We call Indra with the host of Maruts to drink the Soma; may he of uniform satisfaction with the host be sated.
indrajyeșthāḥ they of whom Indra is the eldest; marudgaņāḥ companies of Maruts as hosts; pūşa rātayaḥ the god who nourishes is Pushan, they to whom Pushan is the giver; (when by the prowess of God Pushan the sacrificer is nourished, the host of Maruts become manifest, hence he is called the giver, rātih); viśve even all; devāsaḥ O gods; mama havam my call; śruta hearken. (Vedic lengthening in the Samhita text. Imperative second person plural. Suffix a. Rest is Vedic.)
Tr. Hosts of Maruts with Indra as the eldest, Gods in the giving of Pushan, you all hearken to my call.
sudānavaḥ O auspicious givers (dānu like bhānu belongs to Unadi class, so nu) ; hosts of Maruts; sahasa forceful (possessive sense is implied); yuja yoked (yuj to join, suffix); indreņa with Indra; vſtram Titan of this name; hata destroy (Imperative of han, second person plural); duḥsamsaħ ill-will, any whatsoever; naḥ towards us; mā iśata may not be the master (is to rule. Imperfect for Aorist in the Veda; absense of a because of use with mā).
Tr. Along with forceful Indra, O auspicious givers, destroy Vritra; may not ill-will master us.
marutaḥ named Maruts; visvān devān these hosts; somapītaye to drink Soma; havāmahe we call; and those Maruts, ugrāḥ of fiery strength; prșnimataraḥ they whose mother is the Cow of variegated hue, sons of Prishni; hi in the sense of well-known.
It is to be kept in mind that though they are powers of mental energies illumined by the force of Indra’s valour, the Maruts are primarily born of life-force, increasers of nerve-strengths, who have arrived on the field of Mind; this has been discussed before. Their mother is the Cow of variegated hue, called Prishni. Now the symbolic meaning becomes clear. Field for the play of manifestation of the Life-Force, delivering the inheld mental energies, extended in the infinite spaces of the Mid-region as Aditi, capable of multiple manifestation, this Power of living beings, the Mother of Maruts is Prishni, the Cow of variegated hues.
Tr. We call Maruts, all the Gods, to drink the soma; forceful are they with Prishni for their mother. Thus ends the ninth Group in the second Chapter of the first Eighth.
This is the eleventh Rik.
naraḥ O leaders, Maruts; yat when; śubham to the beautiful or luminous station; yāthana you attain (thana is substituted. Present of yā to go, the form is second person plural); then marutām your; tanyatuḥ the word that spreads (tan to spread, suffix, yatu) jayatāmiva like that of the conquering heroes;
dhṛṣnuyā : being bold; eti. i goes forth. dhrşnuyā; ni dhrs to be bold, suffix nu First person singular, ya is substituted. The journey of the Maruts to the auspicious is hero-voiced.
Tr. Leaders, when you go to the Auspicious, the voice of you Maruts goes forth loud like the conqueror’s.
haskārāt from the laughing luminous i.e., laughter here means lighting or illumination (the suffix on has then a on kļ to do); vidyutaḥ from especial revealing; ataḥ from this mid-region; pari everywhere; jātāḥ born; marutaḥ gods; naḥ us; avantu may increase; they naḥ us; mộlayantu enhappy.
Tr. May the Maruts, manifest everywhere from the revealing illuminations in the Mid-region, increase us, enhappy us.
Now these are three Riks to Pushan. God Pushan is one of the Adityas. His function will be clearly elaborated in the hymn sampūşan, etc. of Ghora Kanva to Pushan; hence we do not go into detail here.
pūşan O Pushan; āghrne luminous from all sides (ghrniḥ as the ray is well known; or light in the sense of lūminous); citrabarhişam he whose seat is of variegated hue of multiple splendour; divaḥ of the heaven-world, that is of the gods dwelling there; dharuņam upbearer, Soma, the nectarian essence, Soma, being the food of the gods, is their sustainer; 1.2.10 (40) [1.5.23 ā ā aja attain or bring (causal is implied. By the repetition of the preposition, what is said is repeated, aj is a root meaning movement); he cites an illustration -yathā naștam paśum just as the herdsman searches for, finds and brings the animal like goat which is lost to sight, so O Pushan, look for the hidden Soma and bring; this is the sense. By this is declared the ability of Pushan to bring the Soma; further on will be told that he attains to the Soma kept concealed and accomplishes.
Tr. O luminous Pushan, fetch the sustainer of heaven, of many-hued seat, like a lost animal.
āghrņiḥ luminous (commented already); pūsā God Pushan; apagūļham most hidden (guḥ to enclose, past participle); guhā in the cave, in the secret place difficult of access; hitam laid by the coverers, titans; rājānam Soma; avindat he attained; of what kind? citrabarhișam commented upon already.
Tr. Luminous Pushan found the most hidden Soma of many-hued seat laid in the cave.
uto and also (uta from u, substitute same as u); saḥ Pushan; mahyam for the sacrificer; indubhiḥ (und to moisten, already said) with the Soma juices; yuktan united; șaț the six, excluding the earth from the seven stations, earth, etc. it becomes six-the glories of the six stationed above in me the sacrificer on earth; anuseșidhat effecting in due order (the root șidh meaning movement with prefix anu; reduplication. This is not a verb, but present participle, num is prohibited) he is; illustration : na in simile, just as the plougher; gobhiḥ with bulls; yavam for grain (the word yava denotes by indication grain); carkrșat ploughs again and again, even so.
carkrșt : krs to drag with a plough, reduplication, Vedic present, the sense is present.
This is the greatness of Pushan; he brings the Soma nectar—the food of the Gods-stolen and concealed by the dark enemies of the Gods, nourishes the sacrificer, attains again and again to the glories of the upper worlds, full of Soma, plane by plane and renders him full of Soma.
Tr. And he brings unto me in order the Soma-filled Six just as the plougher with the bulls for grain.
Thus ends the tenth Group in the second Chapter of the first Eighth.
From now till the end of the hymn, the Riks are devoted to the deities āpaḥ, Waters-excepting the half Rik payasvān agne in the 23rd and the last one.
adhvarīyatām of us desiring the sacrifice; ambayaḥ mothers, motherly Waters (the word ambi means ambā, mother); adhvabhiḥ by the ordained paths; yanti go; similarly, jāmayaḥ sisterly Waters (also go); what do they do? madhună with the sweet, delightful sap; payaḥ milk of the cow i.e., (by indication) the cluster of the rays of knowledge; prâcatiḥ mixing (interchange of case, prc to come into contact, present participle feminine).
Full of delight, born of the same womb, currents of power, and these motherly ones indicated by ap, Waters, flow towards the sacrificer by the ordained paths and come filling the consciousness with the sap of delight.
Tr. The Mothers and the sisters go by the ordained paths to those who seek the sacrifice, mingling the milk of Knowledge with the honey of Delight.
yāḥ amūḥ which waters; sūrye in the luminous sun, impeller of all; upa are stationed near; yābhiḥ vā and by which waters (or for which); saha along with; süryaḥ the sun is; tāḥ those waters; naḥ our; adhvaram sacrifice; hinvantu may they increase (hi in the sense of going or increase). hinvantu means let them please—says Sayana. What has been said earlier on svarvatiḥ apaḥ is to be kept in mind.
Tr. The waters that are near the sun or along with which is the sun, may they increase our sacrifice.
apaḥ the strong powers as characterised by us; deviḥ Goddesses; upahvaye I call; yatra in which Waters; naḥ our; gāvaḥ rays of knowledge; pibanti take the sap; and by that, full of strength, they grow (them I call); sindhubhyaḥ from these flowings having taken the essence; haviḥ substance of offering; kartvam is to be made (by us).
kartvam : tva on kṛ in the sense of ’to be done’.
Tr. Waters, Goddesses, I call in whom our Cows drink; from the streams the oblation is to be made.
If the beginning letter of the Rik is the twelfth letter of the first foot, it is pura ușnik, say the knowers of the prosody. The metre of this Rik is pura ușnik.
apsu in the Waters described before; antaḥ in their essential core; amſtam the deathless eternal substance is there; apsu so too in the waters; bheșajam the substance that cures all disease is there; uta and further; apām of such divine powers; prasastaye for the laudation; devāḥ O ye Gods; vājinaḥ full of plenitude; bhavata become.
All the Gods, bountiful and full, must be, must come for partaking of the Waters containing nectar, curing all distress. The Waters are praiseworthy since accepted by the bounteous gods, they make them contented. If there be deficiency in the fullness of the gods who partake, the greatness of the Waters may not be entirely understood—this is the purport. Therefore, it is said, ’Become full of plenitude for the praise of the Waters.’ Here Waters are to be taken symbolically. Some with medical knowledge say that even earthly water has these qualities and they it is that are lauded in the Veda in metaphorical language. May be or may not. We are neutral here. The main sense, however, is as we have said; this is to be understood.
Tr. Nectar is in the Waters, the healing balm is in the Waters; to give them praise, O Gods, become full of plenitude.
This is of anușțubh metre. The Rishi, inner sacrificer, speaks. apsu in the waters described; antaḥ within; viśvāni all; bheșajā medicines curing all ills, there are; me to me; somaḥ the God of delight; abravit counselled; so too agnim ca God Agni also; viſvasambhuvam who minds the happiness of all creatures of the universe—he spoke (adjective used predicatively); āpaśca the Powers mentioned; visvabheșajih themselves medicines of all (ills).
visvasambhuvam : causal is implied in bhav; then suffix.
visvabheșajiḥ : they in whom are all the medicines. Always feminine; belongs to the group of nine, kevala, etc.; interchange of second case.
’Waters are medicines to all’ is a separate sentence.
Tr. Soma has said to me : all medicines are in the Waters, and Agni is the weal-giver of all and the Waters are medicines to all.
Thus ends the eleventh Group in the second Chapter of the first Eighth.
āpaḥ O Waters; mama tanve for my body; varūtham halo-like, like an enclosing armour of protection; bheśajam medicine removing all ill; prņita fill; and also jyok long; süryam supreme Light; dụse ca to see (fill with medicine).
It is not earthly medicine for the protection of the body that is meant. In medical treatment, the taking of medicine is primary, hence the request is for serving the medicine alone. The medicine which gives strength for a long vision of the Sun is not worldly. It is clear that what is spoken of is a medicine of the Waters with glory divine, attainable by the inner sacrificer.
Tr. O Waters, fill with medicine, as armour for my body; and for long vision of the Sun.
This is the twenty-second Rik.
The metre is anușțubh.
āpaḥ O Waters; mayi yat kim ca duritam whatever sin there be in me (remaining unknown to me or done by me in ignorance); vā or; yat aham abhidudroha whatever betrayal I have done or desired to strike; yat vā sepe or what I have cursed in passion; uta anţtam or falsehood I have spoken; idam all that; pravahata take away fully; by your flowing wash away our sin of every kind—this is the prayer of the sacrificer Rishi.
Tr. O Waters, take away what evil there be in me or what betrayal or cursing or falsehood be.
This is the twenty-third Rik.
The metre is anușțubh. Waters are the deities of the first half and Agni of the second.
āpaḥ Waters (interchange of accusative case); adya · now; anvacārișam following or without interruption, I have attained (car in the sense of movement); Skandasvamin says : the greatness of Waters that is, is manifested; the commentator cites : ’It is to be remembered that whatever deity one speaks intensely of, in that deity one experiences the sense of becoming itself. Therefore he attains the state of becoming itself. It is all right, what is the result of this attainment? He says : rasena with the essence of Waters; samagasmahi we have united (gam with prefix sam Atmanepada; Aorist; the dropping of nasal and other elisions Vedic); and now, agne payasvān O Agni, thou full of cows, the rays of Wisdom; āgahi come; and coming tam mām such me; varcasă with the brilliance; samsrja join.
Lord Agni, having experienced identity with the essence of Waters, I am fit for the fulfilment of union with the brilliance of thy making.
Tr. I have now attained the Waters, we have become one with their essence; O Agni, rich with rays of Wisdom, come and with thy splendour join me.
This is the twenty-fourth Rik.
agne O Agni; mă me; varcasă with brilliance; samsrja join; prajayā sam with progeny join; āyuşā sam with life join; note that the splendour is divine brilliance, progeny is the succession of the knowledge of the inner sacrifice, life is living for God; asya me of me the sacrificer, the desired state or wealth prayed for and bestowable; devāḥ gods generally; vidyuḥ they know, may the gods know our needs; knowing they will surely bestow—this is the idea; having said gods in a general way, it is said indro vidyāt saha rşibhiḥ, may Indra know with the Rishis. This is said to emphasise the speciality. The Rishis are the cooperators with Indra for the uplift of mankind, men only who have attained to godhood or else, Godseers who are presiding over mankind. It is like saying Brahmanas have come, Visishtha also is come.
Tr. Join me, O Agni with splendour, with progeny, with life; may the Gods know of me thus, may Indra know along with the Rishis.
Thus ends the twelfth Group in the second Chapter of the first Eighth.
THUS ENDS THE FIFTH SECTION OF THE FIRST CIRCLE.
These are seven hymns in the sixth Section, by Shunashepa, son of Ajigarta. Of these the first kasya, etc., is of fifteen Riks. The metre of the first two Riks is tristup. Of the three Riks to Savitr, abhitvā, etc. it is gāyatri; of the rest it is trișțup only. As nothing is definitely said, the deity of the first is said to be Prajapati himself. Of the second Agni; of next three, Savitr; of the rest Varuna.
amṛtānām among the gods; katamasya of which kind (the suffix tama on the word kim to query the genre amongst the several); kasya devasya cāru of which God the auspicious; nāma means for bowing -name of laud in mantra; manāmahe may we utter (man the act of worship, used for contemplating, knowing or meditating. The a is Vedic. It is said ‘uttering’ because of significance); nūnam in doubt; kaḥ which God; naḥ us; mahyai to the great; aditaye to the Infinite creator of the Universe, the mother of even the gods; punaḥ again; dāt may give (aorist for conditional in the Veda. Absence of a); by which, pitaram ca mātaram ca drseyam I may see the father and the mother. Heaven is the father, Earth the mother.
Finding himself bound in cords, Rishi Shuna-shepa asks which God shall I call by name for release, who can deliver me again to Aditi, by which giving I may behold the Mother and Father. I am born of Infinite Mother of the Universe; hence re-giving to her is proper. This is understood from the mention ‘again’. The consciousness that is predominantly of pure mind is Heaven, the Father; the consciousness that extends and is wake in the physical world, is Earth, the Mother. By regaining Aditi, the Mother of the Universe, the Infinite in form, it will be possible to gain the sight of both of them together, or the knowledge of their natural relation.
Tr. Which auspicious Name of God among the Immortals shall we call? Who is he that will restore us to the mighty Aditi that I may behold the Father and the Mother?
Of Agni the first among the immortals—this is the connection. The rest as before. It is Agni who is born first in us. The manifestation of the other gods is thereafter. The Rishi has obtained the knowledge—for the fulfilment of the wish-that Agni is to be approached by teaching of the Guru or his command or the Grace of Prajapati.
Tr. We utter the auspicious name of Agni, the first among the Immortals; he shall render us again to Aditi the mighty, that I may behold the Father and the Mother.
Now, by the Grace of Agni he approaches Savitr the laudable, by the three Riks.
sadā avan O ever protected (present participle); savitaḥ deva God Savitr; vāryāņām of the excellent things to be chosen; iśānam lord; tvā towards thee; bhāgam portion appropriate to us or fit for us, the divine portion; abhi imahe we seek everywhere.
It is to be noted that the prayer for the divine portion such as ‘Bearing the portions of God’, ‘may we live the span of life allotted by the Gods’, is the ancient Vedic way. And this portion is not merely of life-span, health and wealth. Though it is indeed capable of giving life-span, etc., still, this divine portion is in fact in the hands of God. When it is desired by those who are not competent therefor or the unripe, it gives room to reproach or hindrance; otherwise it is laudable, desirable, hate cannot touch it from anywhere—this becomes clear in the next Rik.
Tr. O God Savitr, ever-guarded, lord of the precious, we seek from you all round our portion.
This is fourth Rik.
cit hi these words are for metrical exigency; O Savitr, yaḥ bhagaḥ which portion to be shared; adveşah that in which there is no hate, such one; nidaḥ of cavil; purā before (explained in the Rik uta bruvantu no nidaḥ 1.4.5.); itthā devoid of inconsistency (term for truth); śaśamānaḥ lauded (the nominative termination in accusative); te thine; hastayoḥ in hands; dadhe laid; (that part we desire-this is the link with the previous Rik-because of the mention of the word yat, the word tat has to be inferred).
The portion has been described already. This is the sense : This divine portion when sought for or obtained by the unfit or the immature is open to cavil by the jealous who hate the welfare of others—human or non-human; beyond the reach of such criticism above the range of such cavil and hence above hate, devoid of inconsistency, lauded, this portion is laid in the hands of Savitr. That portion we pray for.
Tr. The share, free from hate, beyond cavil, as is true, lauded, laid in thy hands.
O Savitr; te thine; vayam Rishis, or those like me—says Rishi Shunashepa; tava by thy doing; avasā by our increase; udasema may we attain above (as to pervade; a by transmutation) increased by thee, may we reach above; why? bhagabhaktasya resorted to by the God Bhaga, by thee Savitr in the form of the share; rāyaḥ of the wealth (note that this wealth of Savitr is a divine wealth); mūrdhānam the highest step, excellence; ārabhe to begin to enjoy. (Termination é for infinitive of purpose).
Tr. May we of Thine, increased, attain high to enjoy the excellence of the wealth partaken by Bhaga.
Thus ends the thirteenth Group in the second Chapter of the first Eighth.
From now on up to the end of the hymn follow Riks addressed to Varuna. He lauds Varuna by the grace of Savitr, the all-impeller. He describes the greatness of the unsubduable might of Varuna.
O God Varuna! ami the visible in the world; patayantaḥ soaring in the skies (tenth conjugation present participle); vayaścana even the birds; te thine; kșatram brave might; nahi āpuḥ do not attain; so sahaḥ have not attained the strength of endurance; manyum have not attained either the rush of fury; animişam ceaselessly; carantiḥ going, flowing; imāḥ apaḥ these rivers (have not attained); ye and which; vātasya the stormy velocities of the ever- moving wind; they also abhvam thy powerful might (abhva means might); na praminanti do not affect (minj to inflict pain; root of the 9th conjugation). Thy powerful might exceeds whatever is distinguished in the world by its speed or strength.
Tr. The soaring birds approach not thy valorous strength; nor do they attain the strength of endurance nor thy rush of fury. Neither do these waters flowing incessant, nor the speeds of wind affect thy might.
abudhne in the sky without prop, that which has no base; rājā the resplendent lord; pūtadakṣaḥ of pure understanding, skill and strength; vanasya of delightful enjoyable light-radiance; stūpam mass; ūrdhvam in the above region; dadate holds aloft; so also the rays of the mass of delight stationed above; nicināḥ downwards; sthuḥ stand; eșām of these rays; budhnaḥ base, support; upari is above; hence these ketavaḥ rays of knowledge, above-based, downward- looking, flowing towards us; asme in us; antaḥ within us; nihitāḥ set established; syuḥ are, or may they be—is the hope of the seer.
dadate : 3rd conjugation. In the Veda 1st conjugation.
nicināḥ : substitution ina on the form of anc with prefix ni.
sthuḥ : aorist. Absence of a is Vedic, in the sense of present.
asme : substitution é in locative sense.
The word vana means, according to the root—sense and by usage, desirable delight applied to plant, water, light, etc., to be explained according to the context.
stūpa is undoubtedly mass. By significance it is to be taken as mass of light. And this mass of light with its above is borne by Varuna who pervades all but himself stands above, by the son of Aditi of Truth-Light. “The mass of Light of this character is full of consciousness, whence spread the ‘rays’ of knowledge. These radiances are life-giving; that is why they face downward, they come towards the earth, towards us, the beings of earth. And hence they are set within ourselves.
Tr. Varuna of hallowed understanding, skill and strength, shining in the baselsss firmament; holds aloft a mass of life-giving radiance, the rays of which stream downwards with their base above. May these rays sink deep and set within us.
This is eighth Rik.
Though the solar Person of Truth-Light is only one and celebrated as Lord Aditya, the Sun-God, yet, due to the difference in function, there is the distinction of the personalities of Surya, Mitra, Varuna, Bhaga bringing forth the varied glory of the manifestation of his special features. This must be borne in mind. Thus the relevance is to be noted first that Varuna prepares the way for the Surya.
hi well-known; rājā lord; varuṇaḥ the God who stands enclosing all; sūryāya for Savitr the impeller of all; anvetavai u for going in order; urum wide; pantham the way (Vedic); cakāra prepares (Perfect for Present); apade in the untrodden, that is in inaccessible place; pādā steps; pratidhātave to place; akaḥ prepares the way (anvetavai, pratidhatave : here terminations tavai, tave, to denote the infinitive of purpose); uta and again; hṛdayavidhaścit he who assails the heart, even of such a one; apavaktā refuter, is Varuna.
The heart is the dwelling place of the inner self of man. Even that is struck by the evil enemy with the strength of darkness obstructing light. And Varuna, supremely sacred, of pure discernment and the like, repels this foe of light opposing the spread of the rays of the Sun of consciousness. Not merely does he effect an ordered way for the entry of the all-sustaining Sun but also into the unlit regions of the human by preparing the great path.
Tr. The regal Varuna prepares the spacious pathway for the Sun to follow; in the untrodden he prepares for the treads of his feet. And he is also the repeller of whatever afflicts the heart.
rājan O Sovereign, lord Varuna; te thy; bhișajaḥ physicians (denoting the means for curing the suffering of the afflicted, in the keeping of Varuna); śatam are many; sahasram are extremely plentiful; hence regarding us te thy; sumatiḥ auspicious thought of grace; urvi extended; gabhira and profound; astu be; nirtim the deity of evil or of death; parācaiḥ by retreats, that is by making him turn back; dūre bādhasva put far and remove; krtam done by us; enaḥ cit even sin; asmat for us; pramumugdhi free superbly.
mumugdhi muclſ to release, 3rd conjugation is Vedic; dhi for hi is Vedic.
Nirriti is the universal deity of death active in the world-movement, root of all evil; sin is what is done knowingly or unknowingly contrary to the law of Truth, action physical or mental or verbal. Elimination of both is possible by the grace of Varuna. He is capable in every way to effect the purification.
Tr. Innumerable are thy healers, O Lord, a hundred, a thousand; may thy gracious thought flow wide and deep towards us. Turn away and remove far from us Nirriti, the Demon of Sin and Death; liberate from us even the sin we may have committed.
Though it is only the activities of the gods in the spiritual realm that are primarily regarded by the Rishi, still the authority of the gods in the movement of the universe is unshakable; without it the existence of the cosmos is impossible. This is the purport of the seers of the Mantras. In this Rik the Rishi praises the laudable Varuna, the Lord presiding over the law of Truth, as not only effecting our purification but as ordering the all-sustaining activities in the cosmos in accord with the Truth.
ye ami these patent; ľkṣāḥ stars; uccă nihitāsaḥ set high, established above; naktam at night; dadráre are seen (substitution of re in Perfect, Passive; in the Present sense); they kuhacit whereto; divā during the daytime; iyuḥ go (Perfect for Present), varuṇasya vratāni laws of Varuna; adabdhāni unafflicted, unobstructed, undeflected; hence only candramāḥ the moon; vicākaśat shining superbly; naktam at night; eti goes, sets out. Due to the overlordship of Varuna in this universe, the stars are not seen during day in the light of the sun; the moon lights up the night; the stars are held in the heights. Thus the regulations of Nature are but the play of the Truth- Light of Aditya as Varuna.
Tr. Wither do they go by day, these constellations set high above and seen by night? Undeflected are the workings of Varuna and so does the moon move on resplendent by night.
Thus ends the fourteenth Group in the second Chapter of the first Eighth.
urusamsa O widely lauded (uru means extension, samsa means praise); varuņa Varuna; tvā thee; brahmaņā with mantra; vandamānaḥ lauding; tat the supreme denoted by the term that; yāmi I implore (yāmi the act of imploring—Skandasvamin); tat the same supreme state; yajamānaḥ the inner sacrificer; havirbhiḥ with objects of offerings āśāste prays; iha in our work; aheļamānaḥ undisdainful to us (hedſ to disrespect), that is giving consideration; bodhi take heed of our prayer (budh to comprehend, imperative hi for s; the rest is Vedic); naḥ our; āyuh life-span; mā pramoșih do not rob; let there be no diminution of the proper life-span (muş to rob. Aorist in the sense imperative).
This is to be borne in mind. Taking away of life is itself the stealth of life-span; sacred is the life consecrated to God. If not robbed but well- protected, it fulfills itself.
Old commentators have it as ’that’ life. ’That itself is the ‘night’, etc., is spoken of ahead. Considering that, the supreme state would be better.
Tr. Widely lauded Varuna, I implore thee with prayer adoring, that Supreme which is craved for by the worshipper with his offerings. Undisdainful understand; pray, do not let our life-span be robbed.
tad it naktam tat divā mahyam āhuḥ tat ayam ketaḥ hrdaḥ à vi caște sunahsepaḥ yam ahvat grbhitaḥ saḥ asmān rājā varunaḥ mumoktu.
tadit that itself; naktam night; tat divā also the day i.e., that itself constantly becomes day and night; or that itself, constantly mahyam āhuḥ the Rishis speak of, the teacher has instructed me about; I am not content only by what is told by others, I myself have direct knowledge of it; hrdaḥ born of the heart; ayam this; this is the indication of what is directly perceived; ketaḥ special knowledge; tat that itself; āvicaște specially illumines from all sides; grbhitaḥ held, confined captive; sunahśepaḥ he names objectively himself in the third person; yam ahvat whom he called (aorist of hveñj substitution of a for cli and elision of ā); saḥ (in Samhita, the natural form is kept at the end of a foot; so saḥ is natural form) rājā varunaḥ Lord Varuna; asmān mumoktu may he release us from the bondage. (In the Veda, in most cases, the conjugational sign is of the 3rd conjugation.)
Tr. That itself becomes the night; that becomes the day as well; this they tell me. This too the knowledge of the heart illumines; May he whom the fettered Shunashepa invoked, the Lord Varuna sets us free.
gṛbhitaḥ held (captive); trișu in three, three-fold; drupadeșu in places of the tree; baddhaḥ tied; śunaḥśepaḥ Rishi Shunashepa; ādityam Varuna, son of Aditi; ahvat invoked; hi hence, therefore, vidvān knowing the means of release; rājā the lord; adabdhaḥ of irresistible power; varuṇaḥ Varuna; enam this Shunashepa; avasasrjyāt may he release free (srj to release, benedictive mood to denote prayer; interchange to 3rd conjugational sign); he describes the mode of release; pāśān the special ropes that tie; vimumoktu cut asunder and release; when the snares are cut and set free, the release of the bound person is effected.
drupadeșu : druḥ, tree, born of the earth-by this is indicated all living mass of the earth. Denoted by the term Matter, it gives rise—by evolution—to many subtle instruments of action, means for knowledge. According to their principles, they are classified triply, quadruply, or quintuply. Generally, the threefold is evident in dealings of actual experience. And that is of Matter, Life and Mind. These are the three places in the Tree. In these three, body, life and mind, is formulated the Ray of Happiness, held and bound. So the Rishi prays to Varuna for release. Though Shunashepa is the name of the Rishi, its meaning is to be noted. suna is happiness, sepa is ray. What has been said elsewhere about such significant names of the Rishi is to be kept in mind.
Tr. Held and bound to the tree in three spots, Shunahshepa invoked the son of Aditi. And may he, Lord Varuna who knows and is irresistible, deliver him; may he let loose his bonds.
varuņa O Lord Varuna; te thy; heļaḥ disregard-regarding us—(heļ to disregard, hence noun-form), anger is the appropriate meaning thinks Sayana; namobhiḥ by obeissances; avemahe we avert (ing to move-dropping of conjugational affix); yajñebhiḥ by sacrifices; havirbhiḥ by offerings, pressings of Soma and other offerings, we avert; kşayan dwelling in us (kși to dwell, present participle); pracetaḥ O supreme knower; asura mighty, (asu life-forces; ra has possessive sense); asmabhyam for us; enāmsi sins; śiśrathah slacken, make them loose; which? kṛtāni done by us.
śiśrathaḥ : sratha in weakness, 10th group; aorist is Vedic reduplication.
Tr. Varuna, we avert thy disregard by homages, sacrifices and offerings. Dwelling in us, O Supreme knower and powerful One, loosen for us (the bonds of) our sins.
Varuņa, O Varuna; uttamam the highest, the topmost; pāśam bond; asmat from us; ut śrathaya pull and loosen; similarly madhyamam the middle bond; vi śrathaya separate and loosen; atha then; āditya O son of Aditi; vayam we Shunahshepas, delightful Rays of knowledge become human; tava vrate in thy divine action; anāgasaḥ faultless, sinless; aditaye for the Mother of Gods, the infinite field of the Self; bhavema may we be.
Tr. Varuna, pray loosen from us the bond above; loosen the bond below; loosen the bond between; for then we, son of Aditi, live for Aditi faultless in thy law.
This release from the hold of bondages may be the mystery unveiled in the untying of all the knots spoken of in the Upanishads. It is the considered conclusion of the practising Vedantins that the knots are knots of ignorance, bonds of the three-fold body like the gross etc. There is no doubt whatsoever that the triple bondage corresponds to the three knots famous in Tantra Yoga under the names of Brahma, Vishnu and Rudra. Here in fact—it must be noted- the triple bondage obstructs the entry and spread of the Truth-Light in the threefold being of mind, life and body. Release from it is possible by the grace of God Varuna.3
Thus ends the fifteenth Group in the second Chapter of the first Eighth.
Beginning with yaccid is the second hymn of twenty-one Riks in the sixth Section, of Shunashepa in Gayatri metre. The deity is Varuna.
deva O God; varuņa Varuna; viso yathā as men, as common men; yaccit if whatever; te thy; vratam code set on the path of Truth, according to the Divine Law, thy action; dyavidyavi day and day; praminimasi hurt by mistake, transgression itself is hurt, if it be hurt by us (min to hurt, 9th conj. mas becoming masi is Vedic)—that also is to be forgiven; this purport becomes clear in the next Rik.
Tr. O God, Varuna, whatever code of thine we, as common men, hurt day after day.
jihiļānasya of thee having no consideration (had no consideration, according to Sayana); hatnave of the killer, dative in the sense of genitive, of thee, genitive in the possessive sense; vadhāya for the striking; naḥ us; mā rīradhaḥ do not subject; hrnānasya of thee who art angry; manyave for anger, ’do not subject us’ is the connection.
Varuna shows no consideration to those who transgress the divine law as described before. This disregard of Varuna makes for their destruction. May thou not make us objects of such disregard, is the prayer. That disregard consummates in anger. Therefore may we not become targets of that anger of thine who art getting angry is the prayer.
jihilānasya : hedľ to show disregard, perfect participle; reduplication, e becomes i , etc. - Vedic.
hatnave : the termination nu for kļ and han. This has been explained when krtnu occurred.
riridhaḥ: rādh to accomplish, aorist, elision of a on account of the particle mā.
hrnānasya : hrnih denotes the act of anger, present participle.
Tr. Subject us not the striking of thine, the killer showing no consideration, not to the wrath of thine, irate.
varuņa O Varuna; mrļikāya to enhappy, to bring about the relief arising out of forgiveness of fault, termination ika of the root mrd; te thine; manaḥ mind; girbhiḥ with our praises; visimahi we bind specially, vin to bind, i is vedic, also substitution of Atmanepada; illustration thereto; rathiḥ the master of the chariot, i denotes possession; san sandatim ready; aśvam na like the horse (do to cut asunder, with the prefix sam; because of the prefix, the root means binding well); just as the charioteer harnesses the horse that is ready to the chariot, we bind thy mind with praises. Bound by the cords of devotion, the Lord becomes gracious—this ancient belief is to be noted here.
Tr. For getting relief, O Varuna, we bind your mind excellently with our praises like the charioteer, the ready horse.
Addressed to Varuna, say the ancients; it can be self-addressed also. me my; vimanyavaḥ varied thinkings, all mental movements that is to say; parā patanti spread very far and high; hi for metrical exigency; vasya işğaye for the attainment of wealth (to attain the possessor of wealth; is on vasu to denote possessive, elision of i, then ya in the terminations, Vedic); the wealth, it must he noted, is divine and supreme; he gives an illustration; vayaḥ birds; vasatiḥ upa na just as they fly towards their own dwellings, similarly my mind-movements soar far in order to reach the abode of Varuna, the divine treasure.
This is not a mere metaphorical simile that thoughts soar like the birds. That the movements of the mind taking place in the sky-region is perceivable by the eye of the yoga is testified to by yogins and the moderns.
Tr. My thoughts soar far high to attain to the wealth like birds to their dwellings.
mrļikāya for the relief attained on the forgive ness for wrongs; kadā at what time; kșatrasriyam the refuge of the valours of the hero; naram the leader God; urucakşasam seeing wide; varur am ā karāmahe can we turn towards us; the root kṛ by substitution is Parasmaipada.
Tr. When can we turn towards us for relief God Varuna, the leader, wide-seeing?
Thus ends the sixteenth Group in the second Chapter of the first Eighth.
dhịtavratāya for him who upholds the divine code by mind, body and life; dāśușe for the sacrificer who has given himself to the gods according to their share-for his attainment of the objective; venantā desiring (vena in the sense of agreeable) Mitra and Varuna; tat it the Truth-Light denoted by the term ‘That’; samānam in common or equally; āśāte pervade (aś to pervade; perfect; Vedic usage); na prayucchataḥ do not commit mistake (yucch in the sense of mistake).
They never disregard the sacrificer so described, who upholds the law; on the other hand, they desire his attainment of the objective, they pervade it. This is the purport. The supreme Truth-Light denoted by the term “That’ is to be seen at times mentioned clearly, at times not so clearly in this Samhita. This has been considered elsewhere by us, in the Introduction, with illustrations from the Mantras.4
Tr. For the giver who upholds the law, they both desiring pervade That (Truth-Light) equally, they do not fail.
antarikșeņa by the path of the skies; patatām going; vinām birds; padam station; yaḥ which Varuna; veda knows; samudriyaḥ Varuna who is stationed in the sea; nāvaḥ the boat (station of); veda knows-he sat, vide Rik 10 ahead, or “may he release our bonds” according to the old commentators.
The intended purport is that all that is unknown to us or difficult of understanding, is easily known to Varuna. In that case, if it be said that the station of the birds, the nest, being indeed known even to the common men, even as the station of the boat is known to the boatman, how can be stated that Varuna knows this station difficult to know? then : that the activities of the mind are compared to birds, before, is to be recalled. Here it has to be known that by the ellipsis of an object, its possessor is mentioned.
Thought-movements are denoted by the birds. The supreme station to be attained by all movements is difficult for us to know, but it is known to Varuna. Similarly the life-journey is indicated by the boat. The sea is the measureless lufinite Existence : dwelling there, Lord Varuna knows everything.
Tr. Who knows the station of the birds that fly through the skies, dweller in the sea who knows the station of the boat.
Which God, dhịtavrataḥ upholder of his law, firm in his duty; prajāvataḥ of the being that is born; jan to manifest with the prefix pra; dvādaśa twelve, two and ten-compounded dually; māsaḥ months; mās used in the place of the word māsa; veda knows; and who yaḥ which month; upajāyate is in excess, that also; veda knows; the rest of the sentence as before.
The extra month is the one lunar month additional to the solar month. “The thirteenth extra month that comes at the approach of the year,” says Sayana. This becomes a subject for investigation by astrologers, the occurrence of an extra lunar month in relation to the solar measure. Here too what is spoken of is not merely Varuna’s knowledge of time; that is known to the human astrologer too. What then is intended to be conveyed? All movement, in the microcosm as well as in the macrocosm, goes on—within or without—according to a time schedule. That mystery of the course of Time is known to Varuna, the upholder of Law, the all-controller. This is the purport.
Tr. The upholder of Law, knows the twelve months of the one that is born; he knows the additional.
uroḥ of the spread-out; rşvasya of the best; bịhataḥ of the great, by power and also by proportions, of the large that is to say; vātasya of the wind, life of the world; vartanim path; who veda knows; ye which Gods; adhi above; āsate are seated, them, too which Varuna veda knows; rest of the sentence as before.
ṛṣva means handsome, says Sayana; great, says Skandasvamin. In words like rşva’vīraḥ, rşva’ojāḥ ṛṣva in the sense of great appears to be more appropriate. Hence we have explained it as the best.
Tr. Who knows the path of the Wind, the extensive, the best and the great, who knows them who are seated above.
dhṛtavrataḥ upholder of the divine law; varuṇaḥ God Varuna; pastyāsu in the divine dwellings; (pastya is a name for house, in people according to Sayana); ā pervading all sides; nişasāda is seated; why? sāmrājyāya for the quality of the sovereign, for conduct of sovereignty; of what kind? sukratuḥ accomplished doer or fully conscious-an accomplished, wise and firm power of will is needed for the conduct of universal sovereignty. That is why this adjective.
Tr. Upholder of Law, Varuna, takes his seat all over in the divine dwellings firm in will, for the conduct of suzerainty.
Thus ends the seventeenth Group in the second Chapter of the first Eighth.
ataḥ from here—above, seated in the ‘dwellings’ in order to rule; cikitvān knower (the subject Varuna to be understood); visvāni all; adbhutāni marvels; abhi paśyati beholds from all sides; yāni kṛtāni the wonders that have been; yā ca and those; kartvā wonders that are to be done—all these he sees well.
kartvā : participle of kṛ in the sense of ’to be done’.
cikitvān : kita in the sense of knowledge, perfect participle.
But Sayana thinks : who has known from Varuna here, the wise one who beholds the wonders; it seems the word cikitvān means some wise man!
Tr. From here, knowing, he beholds from all sides all the wonders, that are and that are to be done.
saḥ he (in the context); sukratuḥ perfect doer; ādityaḥ Varuna, son of Aditi; viśvāhā— residual form in the sense of on all days, always; naḥ us; supathā endowed with auspicious path; karat may he do; Vedic present of kr; Sayana says ’endowed with has to be understood; may he lead all our days on the auspicious path, not merely by and large always, but each day may he turn well-led—this is appropriate; naḥ our; āyūmși lives; pratārişat increase, may we be endowed with long life by the grace of Varuna; tỊ with the prefix pra means ’to increase’. ’
Tr. May he, Aditya, the perfect doer, lead all our days into auspicious paths; may he prolong our lives.
hiraṇyayam the golden (in Veda, elision of ma in maya); drāpim cuirass; bibhrat wearing; varuṇaḥ Aditya; nirņijam pure form of his; vasta covers (vas to cover, imperfect. Omission of a in the sense of Present); spaśaḥ the rays touching the golden mail, indicators; pari on all sides of Varuna clad in the golden mail; niședire seated (spaś to touch, noun form) the root meaning is to clarify, to afford an analytical vision. That is why spaśa is generally taken as secret spies. The gross version is that the spies of King Varuna, seated all around him, tell him the wrongs committed by men for due punishment. But in fact, like the secret emissaries of a king, they are the rays or divine emanations that are seated to indicate the truth covered with the golden lid. The passage in the Isha Upanishad, hiraạmayena pātreņa with golden lid, is to be recollected here.
Tr. Wearing the golden mail, Varuna covers his pure own form; the rays are seated all around.
dipsavaḥ wanting to strike, the titans (the termination u on the desiderative of the root dambh to strike, to deceive or to subjugate); yam devam na dipsanti which God they do not strike—as Varuna is beyond the realm of the titans, those enemies of the Gods are not able to hurt or deceive him; hence knowing the futility of such intention, or knowing the in- accessibility of Varuna the Supreme, they do not seek to kill him; not those alone, but janānām of men; druvhāṇaḥ harmers also (druḥ to strike, Participle) enemies of humans, the demons or particular beings; na do not; which devam God strike; abhimātayaḥ even sins; abhimati is the well-known term in the .scriptures for sin; they do not touch Varuna.
Tr. Which God the hurters do not hurt, nor the enemies of men nor the sins.
uta and again, yaḥ Varuna; mānușeșu among all men; yaśaḥ established glory, greatness or honour; ā everywhere; cakre has done; and doing so, he à everywhere; asāmi made complete, nothing wanting; he not merely established it generally in mankind but asmākam especially in us Rishis; udareșu in the bodies, by a part of the bodies, the body is indicated; ā did—this is the relation.
The Varuna who has established the human race, that Lord has also established ’glory’ or greatness in the bodies of the Rishis-this is the superb import of the Mantra. The ritualist commentary based upon the word udara (belly) in the Mantra leads to the lowering of this meaning. Sayana has it that yaśaḥ is food obtained by the grace of Varuna to fill the belly. In that case, voicing forth by the seer of the Mantra in this despicable manner the dissatisfaction over filling the belly in the midst of Riks of profound meaning leads to bathos. If critics cast an aspersion that the Rishis had no shame or its awareness, how can it be unjustified? Following the principle of sample inspection employed in testing a grain to find whether the whole pot of rice is cooked, we have shown here that even for the purposes of the ritualistic explanation such low drawing of purport is not necessary.
Tr. And he who accomplished glory in mankind everywhere in all-round fulfilment, accomplished as well in our bodies. Thus ends the eighteenth Group in the second Chapter of the first Eighth.
This is the sixteenth Rik.
urucakşasam of wide eye, seer of the universe, Varuna; icchantiņ desiring to attain; me mine; dhitayaḥ thoughts; parā yanti go far-note that this very thing was said in the Mantra ’parā hi me vimanyavaḥ (far reaching are my thinkings); illustration : gāvo na just as cows; gavyūtiḥ anu go towards their stalls.
gavyūtiḥ : where the cows congregate. The substitution ava is Vedic.
Note the comment on the Rik usrā ivá svasarāņi (like kine to their stalls) 1.3.8.
Tr. Yearning for the wide-eyed one, my thoughts go far like cows to their stalls.
yataḥ since; me by me; interchange of case; madhu Soma-honey; ābhịtam brought, secured; and thou priyam that honey; hoteva like the performer of sacrifice for the sacrificer; kşadase eatest as per thy share (kșadati ‘making into piecés’ is the sense, used in the sense of allotting; therefore we say the intention is partaking as per share); therefore, nu soon; punaḥ samvocāvahai again converse as we attain mutual dialogue.
I have brought the honey; contented you have accepted it; henceforth let the inner dealings between us both proceed. This is the speech reflecting the confidence of Rishi Shunashepha in God Varuna.
vocāvahai : Aorist in the Veda in the sense of Imperative. The termination ai as suitable to Imperative. The rest is Vedic.
Tr. Some-honey I have brought and you partake that cherished as the Invoker in sacrifice Let us again converse.
višvadarśatam he whose sight is the universe, Varuna; (termination atac on drs); darśam nu I have beheld indeed (aorist of drś absence of a); adhi above; kşami on earth (absense of à Vedic), in the mid-region above; ratham the vehicle of Varuna; darśam I have beheld; etāh me giraḥ these my lauds; juşata accepted lovingly, he Varuna (Imperfect of juş, absence of a) on earth itself I beheld the vision of Varuna in car in the mid-region, and my lauds were accepted by him. This is the purport.
Tr. On earth I beheld Varuna the all-regarding in his car above; he accepted my lauds.
varuņa O Varuna; me my; imam havam this call; śrudhi listen (i is lengthened in the Samhita text; elision of conjugation sign is Vedic) and also, adya ca now or on this day; mrlaya enhappy; avasyuḥ seeking protection (the affix ya on avas termination u is Vedic); tvām thee God; ā facing thee; towards thee; cake I have cried (kai gai to make noise, Vedic form in Perfect).
Tr. Lisen to this call of mine, O Varuna, this day be gracious; I have cried to thee seeking protection.
medhira O wise Varuna; tvam thou; visvasya of all universe; divasca of the heavenly world; gmasca of the earth-world (for) gmā name of earth; elision of ā is Vedic; rājasi thou shinest, thou art the king of all; saḥ such thou; yāmani in thy voyage; pratisrudhi hearken, respond to my call, king of the universe, thou goest everywhere.
Tr. Wise one, thou art the resplendent of all, the earth and heaven; in thy voyage do thou respond.
The purport of this Rik is to be found in the commentary of the Rik, uduttamam varuņa pāśam. (1.24.15).
O Varuna,naḥ our; uttamam upper knot in the head preventing glory of the heaven-world; pāśam bond of that form; unmumugdhi pull out and free (muclſ to release, 3rd conj. Vedic); madyamam the bond of the middle knot obstructing the flow of the great purified life-force of the mid-world; vicſta loosen and destroy (cști to hurt or to tie, 6th conj.); adhamāni bonds below that are ties of earth, basic knots that obstruct the action of the higher splendour; avacrta pluck them up and destroy; why? jivase for our divine living.
jivase : the termination ase in place of tum is Vedic.
Tr. Release our upper bond, loosen the middle, untie those below for our living.
Thus ends the nineteenth Group in the second Chapter of the first Eighth.
This is the hymn to Agni, of ten Riks, third in the sixth Section.
miyedhya worthy of sacrifice, (miye in the place of me is the Vedic substitution of iya); ūrjām pate protector of strengths (ūrja in the sense of strength and life. The noun form to denote quality of the roots like bhraj, ürk is 1st pers singular); vastrāņi robes; vasişva put on (vas to cover, the i in imperative is Vedic); lustres are the robes of Agni; hence it means become aflame; hi for purposes of metre; saḥ naḥ imam adhavaram yaja has been commented upon in 1.14.11.
Tr. O worthy of sacrifice, guardian of powers, wear the robes and manage this our sacrifice.
sadā always; yaviştha youthful, efficient in what is to be done for the sacrificer; this adjective is to denote the nourishing of Agni who is born in the sacrifice and increases day by day; varenyaḥ choiceworthy, the best; manmabhiḥ endowed with wise wise thoughts; agne O Agni; naḥ our; hotā becoming our priest of call; ni be seated (ni is connected with the appropriate action of sitting); then he speaks in inducement of the seating of Agni; divitmatā brilliant (the appendage of ta when matup is affixed to the word divi is Vedic); vacaḥ with words (the disappearance of the affix in third case singular) endeared by our bright laud, sit.
Tr. Ever youthful, the best, with wise thoughts, O Agni, be our priest of call and sit with our flaming word.
sma for metrical purposes; ă related to the action of sacrifice; he well-known; sūnave for the son; pitā father; āyajati sacrifices in all ways-when the son is the sacrificer, his father conducts the sacrifice, in affection, as if he himself were the sacrificer; similarly āpaye for the kinsman; āpiḥ kinsman; sakhye for friend; varenyah the best; sakhā friend, sacrifices Thus for me, thou lord art like the father, kinsman, friend, therefore, sacrifice—this is the prayer.
Tr. Indeed the father sacrifices for his son, the kinsman for kinsman, the best friend for friend.
O Agni, called and impelled by thee, may the gods, riśādasaḥ swallowers of hurters; mitraḥ varunaḥ aryamā ca Mitra, Varuna and Aryaman; naḥ our; barhiḥ the seat spread over the inner altar; āsidantu come and sit upon; like whom? manușo yathā like men, that is, may the gods become directly perceivable and dealable.
manuṣaḥ is men, says Skandasvamin; of Prajapati, says Sayana—had not the gods come to the sacrifice of Prajapati! He explains that Manu is Prajapati and just as the gods came to his sacrifice, may they come here also.
Tr. May the destroyers of hurters, Mitra, Varuna and Aryaman, come and sit upon our altarseat, like men.
pūrvya born before all of us; hotaḥO Agni; naḥ our; asya of the sacrifice; sakhyasya ca and for the achievement of friendship possible by thy grace; mandasva be pleased; u and again; imāḥ these; giraḥ lauds; su well, with patience; śrudhi listen.
Tr. Ancient priest of call, be pleased of our sacrifice and friendship; and listen well to these lauds.
Thus ends the twentieth Group in the second Chapter of the first Eighth.
O Agni, yacciddhi although; sasvatā eternally, incessatly; tanā by the sacrifice spread out; devam devam host of many gods (duplication for repetition); yajāmahe we sacrifice; even so, haviḥ our substance of offering; tve it, ri offered in you alone.
Sacrifice to Indra and other gods is effected only through the medium of Agni.
tanā; tan to spread; with nominal base tana is the nominative case singular.
tve : substitution of e in the locative singular of the word yușmat.
Tr. Whatever we incessantly offer by sacrifice to God and God, that oblation is offered in thee only.
vispatiḥ lord of the peoples, their guardian; hotā priest of call; mandraḥ delighted; varenyaḥ worthy of choice, Agni; naḥ our; priyaḥ dear; astu be, may he be always dear; vayam we too of him; priyāḥ dear; svagnayaḥ they of whom is the auspicious Agni, endowed with auspicious Agni, may be.
Tr. May the lord of peoples, priest of call, delighted, worthy of choice be dear to us; may we, endowed with auspicious Agni, be dear to him.
svagnayaḥ with auspicious Agni, devāsaḥ ca the gods (and); naḥ for us; vāryam choice (a divine, enjoyable object in the form of delight); hi because; dadhire borne, therefore we too; svagnayaḥ with auspicious Agni, manāmahe laud. (manyati in the sense of worship, 1st conj. by transmutation.)
It is only by the grace of the gods along with Agni who bear for us choice, divine enjoyments like strength, that we with Agni are able to laud, think or know—this is the purport.
Tr. Along with auspicious Agni the gods have borne for us the cherished; and with auspicious Agni we laud.
atha thus as said before, after our attainment of the riches of contemplation as a result of getting endowed with auspicious agni; amſta O Agni immortal; martyānām naḥ of us mortals; ubhayeşām of thee immortal and us mortals; mithaḥ mutual; prasastayaḥ praises, secret words in confidence; santu be.
Note that direct dealings of the Rishis with the gods is common
Tr. And, O immortal, may intimate words be mutual to both, to you and us mortals.
sahaḥ of strength; yaho son (yahu is among the synonyms of son); agne lord viśvebhiḥ with all (plurality Vedic); agnibhiḥ other special fires of thee—though he is one, he becomes manifold due to difference in station; imam yajñam this our sacrifice; idam vacaḥ this our laud, accepting; canaḥ happiness (canaḥ food, also the thing to be enjoyed; the sense of the root is also happiness—commented in 1.3.1.); dhāḥ hold (aorist in the sense of imperative, absence of a). Accepting our sacrifice and praise, bearing happiness thyself, establish it in us.
Tr. O son of strength, Agni, with all fires accept this sacrifice, this laud, found happiness.
Thus ends the twenty-first Group in the second Chapter of the first Eighth.
Beginning with aśvam na tvā is the hymn of thirteen Riks; fourth in the sixth Section. The Rishi, etc., are as before. The metre of all the thirteen is triştup, the deities are the All-Gods.
vāravantam tailed (ra for la as belonging to kapila group) aśvam na like steed; tvā thee; agnim Agni; namobhiḥ with obeisances (by the usage of plural number, an obeisance which is denoted by the word surrender, a bowing down with all the instruments of the being, has to be understood); vandadhyai we begin to bow (adhyai is affixed in the sense of tum); of what kind? adhvarāņām of the sacrifices; samrājantam sovereign ruler (rajati has the sense of sovereignty).
The flames of Agni are themselves the tails, just as the tailed horse removes insects, flies, etc., with its tail, so does Agni with his flames of divine powers remove the hurting enemies of God, destroyers of sacrifice, in the journey of sacrifice. The word adhvara here means the pilgrim-sacrifice.
Tr. With obeisances we bow to thee, Agni, tailed like the steed, sovereign ruler of sacrifices.
saḥ gha the same Agni; naḥ our; sūnuḥ son, having obtained birth in us; savasā with his own luminous strength; prțhupragāmā of superb extensive gait (one who has superb extensive gait; the a in pragāmā is Vedic); suśevaḥ of felicitous happiness; asmākam midhvān our showerer, of the light, power, etc., needed for the divine state to be attained; bhabhūyāt may be (the substitution of Potential in the place of the Vedic Perfect of bhu):
Tr. May he himself, our son, superbly farstriding with his luminous strength, of felicitous happiness, be the showerer for us.
O Agni, visvāyuḥ all life in the universe is thine alone (the word à yu has the same meaning as the word āyuş; or the elision of șis Vedic. In the same way aghāyoh also has to be understood. Sayana explains in a different way); such thou dūrācca even far; āsācca even near; aghayoḥ from the sin-loving, the sinful; martyāt from man; sadamit always indeed; nipāhi protect well; naḥ us.
āsāt : word for proximity.
sadam : synonym of sadā, always.
Tr. All-life, protect us always from the sinful man, afar and near.
agne O God Agni; imam this commenced today; sanim ūșu the gift also, the self-giving in the form of sacrifice that is being performed by us (ūșu lengthening in the Samhita text, ș for s); navyāmsam new-fresh (affix iyas on the word nava; elision of i is Vedic); gāyatram word of praise set in Gayatri metre, that too; deveșu in front of the gods; tvam pra vocaḥ thou speak well.
vocaḥ : In the Veda Aorist in the sense of imperative to denote prayer.
Tr. O Agni, this our giving, and too our fresh laud in Gayatri, do though announce to the gods.
O Agni, parameșu above, in the highest of the heaven-worlds; vājeșu in the opulence of lustre, power and the like; naḥ ā bhaja make us attain, according to Sayana; make us sharers, is the purport; the sense of the root bhaj has to be noted; similarly, madhyameșu in those of the mid-regions; antamasya in the riches of the earth-world most close-make us participate; and also vasvaḥ riches of the three worlds; śikṣa impart or make us conscious; siks to impart learning; causal is implied here.
Tr. Make us participate in the riches of the highest, of the middle, of the near; impart the riches.
Thus ends the twenty-second Group in the second Chapter of the first Eighth.
citrabhāno O Agni of variegated rays; vibhaktā asi thou doest distribute; and dāśușe to the giver; sadyaḥ without delay; kșarasi flowest thyself; illustration–ā in the sense of simile; just as sindhoh of the rivers,; upāke near; ūrmau when there is the wave, the flow denoted by the wave; even as the river itself flows out to fill canals and such tanks, thou flowest towards the sacrificer to fill according to his share.
Tr. O one of varied rays, thou art the distributor; thou flowest forth with to the giver like the tide of the river to environs.
agne O Agni : yam martyam prtsu the man whom in the armies—in the battle denoted by them- (substitution of prt for the word prtanā); avāh thou doest protect (interchange of ā to a in āvah or the appearance of a in Vedic present); yam him whom; vājeșu in the opulences of lustre, strength, etc., to be secured; junāḥ thou doest urge (ju the sutra root, 9th conjugation, Imperfect 2nd person singular, absence of a); saḥ he; śśvatiḥ though plentiful; işaḥ impulses, swift impulsions; yantā he is able to control.
He who is protected by the warding off of danger and urged to acquire wealth, by the divine Grace of Agni, is not the subject of his own impulses, is not swept off by the speed of the thousand-fold impulsions; but protected in the battle by God, impelled by God to opulences, he becomes self-controlled.
Tr. O Agni, the man who thou protectest in the armies, whom thou urgest to the opulences, he is able to control impulsions plentiful.
sahantya O resister, Agni who overcomest the enemies; asya of him who resorts to thee; kayasya cit of any person whatsoever; paryetā invader; nakiḥ there is none; why? of him śravāyyah well-heard, famous; vājaḥ all-opulence; asti is; hence there is no invasion from anywhere.
kayasya : the appendage of ya is Vedic.
Tr. O overcomer, of such a person, whoever, there is no overpowerer; his is the famed opulence.
visvacarṣaṇiḥ seer of all; saḥ Agni; arvadbhiḥ with horses (that the horse is a symbol of speeding Life-force is to be kept in mind); vājam opulence; tarutā ferries, reaches to attain; astu may he be; viprebhiḥ through the wise ones, these endowed with luminous consciousness; sanitā enjoyer; astu may he be.
May lord Agni, stationed in the sacrificer, win the plentitude of light, strength and the like by the conquering infusions of divine life-force and enjoy the plenitude so described by means of luminous knowings. This is the subtle purport.
Tr. May the All-Seer attain for us the plentitude with the steeds; may he be the enjoyer with the illumined knowings.
Jarābodha he who becomes aware by lauds, aware with inner light, Agni—or addressed to one- self; tat that place; vividdhi enter (hi on the root vis in Imperative. In the Veda 3rd conjugation is well- known); by the mention of the term that, the term which is to be inferred ahead; were viſevise for the weal of all peoples (Dative case to denote purpose); yajñiyāya becoming in the sacrifice or worthy of sacrifice; rudrāya for Agni of severe strength; dľsīkam visible (the affix ika for ani and drsî) directly perceptible; stomam laud—that the sacrifice does.
Taking jarā bodhaḥ as Agni, it is commented upon; but to take it as addressing one’s inner self would be more fitting. Here the significance of the term tat, that, is to be noted. In which luminous inner house of sacrifice the sacrificer hymns Agni with direct perception—not to Agni in absentia—as the extrovert average man does—, and by which is obtained the Grace of Agni effecting the weal of the whole mankind, that place—the sacrificial house of the gods—do thou enter. This is the purport.
Tr. Awake by laud, enter there where is the laud direct to be formidable Agni, becoming in sacrifice, for the good of all peoples.
Thus ends the twenty-third Group in the second Chapter of the first Eighth.
saḥ Agni; naḥ us; dhiye for the sustaining superb understanding; vājāya and for the opulent strength; hinvatu may impel; of what kind is he? mahān great in prowess; animānaḥ he who has no limit, limitless; dhūmaketuḥ he whose banner is smoke—the external physical Agni; the smoke is the tremor, akin to the movement of the water vapour caused by the speed of strength or force; one who has this ketu, knowledge, is dhūmaketuḥ, that is to say, Agni is known by this kind of vibrating feeling of strength and speed; puruścandraḥ many-splendoured; he is many, as well as splendour; puru is the name of the many, candraḥ is the pleasing light or spendour; the ś in the middle of puru and candra is according to the formation of such compounds occuring in the Mantras.
Tr. May Agni great, unlimited, smoke- bannered, of manifold delights, impel us to understanding and plenitude.
saḥ agniḥ naḥ that Agni us who applicate; śruņotu may he hear; like whom? revan iva like the wealthy man, just as the wealthy master hears the submissions of the needy and does what is desired, similarly (ray become re in Veda and the affix vat to denote possession); Agni of what kind? vispatiḥ guardian of the peoples; daivyaḥ ketuh banner of the gods, messenger of the gods-daivya belonging to the gods, ketuḥ form derived from kita to know; ukthaiḥ by our lauds; bịhadbhānuḥ of large rays, he whose radiances are large; by the lauds, the radiances of Agni grow mighty in us—this is the point to be noted.
Tr. May he Agni hear us, like the affluent, guardian of the people, banner of the gods, wide- rayed by the lauds.
mahadbhyaḥ to the great in experience; namaḥ salutation; arbhakebhyaḥ to the infants in age; namaḥ salutation; yuvabhyaḥ to the young; namaḥ salutation : āśinebhyaḥ to those extended in age, the olde (aś to extend, the affix ina belonging to uņādi class); namah salutation; salutation to these four kinds of living beings or gods; as the Supreme God exists in all, the salutation is made to the All-God; yadi saknavāma if we are capable; devān all gods; yajāma we worship, adore with sacrifice; devāḥ O gods; jyāyasaḥ of the oldest of all, of the eldest Supreme God; ā samsam all pervading praise, laud; mă vrkși may I not cut asunder.
vṛkși : é-vraśru to cut; by transmutation Atmanepada first person singular; absence of a due to usage with mā.
In this Rik worship is spoken of threefold e.g., salutation, sacrifice, praise. By words like mahadbhyaḥ it is better to take humans alone as signified, because the gods are remembered separately as the various peoples are limbs of the One Person endowed with limbs.
All that has been said before in the context of Purusha Medha is to be recollected.
Tr. Salutation to the great, salutation to the infants, salutation to the old; if capable, may we worship the gods; O gods, may I not cut asunder the pervading praise of the Supreme.
Thus ends the twenty-fourth Group in the second Chapter of the first Eight.
Fifth in the sixth Section, is the hymn of nine Riks beginning with yatra grāvā. The Rishi is as before. The first six are anuştubh in metre, the rest in gāyatri. Of the first four, Indra is the deity; of others it will be clear in the course of the commentary.
Words like stone, mortar, extract-container, etc. denoting the utensils in sacrifice, used in this hymn would appear at first sight to be of utmost help to the solely ritualist interpretation. But if the meaning of the hymn is examined, by making the external sacrificial ritual a pretext, profound secrets of the Vedic yoga are seen hidden in the symbols of sacrificial implements. Before showing that, we shall give meaning to the terms in the Mantras, following the thought of the old commentary.
yatra in which ritual (in the external or the inner, sacrifice); sotave to press out; grāvā stone for pressing; prthubudhnaḥ broadbased; ürdhvaḥ reaching high-above, high placed, says the ancients; bhavati is; in that ritual, indra O Indra; ulūkhala sutānām those poured out by the mortar (genetive in the sense of accusative) or the juice collected in one place; ava it jalgulaḥ the preposition ava is the synonym for below?, it in the sense of certainty, jalgulaḥ drink; avet recognising that it is thine, drink, says Sayana. Divine, high above, Indra, come here below and drink, the Soma pressed out by the earthly mortar, say we.
jalgulaḥ : gala to eat; the frequentative affix ya is dropped. Vedic Present 2nd person singular. The penultimate vowel becomes u. Rest is Vedic.
Tr. There where the broad-based stone is high above to press, O Indra, drink with eagerness the pourings of the mortar.
This is the second Rik
yatra in which ritual; adhişavaṇyā in which Soma is poured out, the platters for pouring in (șuñ to pour out with prefix adhi; from that abstract noun; the affix ya is Vedic); dvāviva jaghanā like two hips; kṛtā are laid (ā in Veda) simile of hips to denote that the ever associated platters for pouring are broad and two; the rest ulūkhala, etc. is explained.
Tr. There where the two platters, like two hips, are laid, O Indra, drink with eagerness the effusions of the mortar.
yatra in which sacrifice; nārī wife of the human sacrificer or the divine Purusha-his Shakti; apa- cyavam egress; upacyavam ca and ingress, coming in; śikṣate learns, habituates herself, understands by practice; the rest as before.
apacyavam : form of cyun to go with prefix ара.
śikṣate : siks in the sense of acquiring knowledge; in the outer sacrifice, the wife of the sacrificer goes out of the sacrificial hall, comes back to it again—this is the purport intended by the terms apacyava and upacyava, says Sayana.
Tr. Where the woman learns the egress and the ingress, O Indra, drink with eagerness the effusions of the mortar.
yatra in which rite; manthăm the churning staff (word is mathin; ntha in the accusative is Vedic), ‘instrument to churn the infusion’ says Sayana; vibadhnate they tie; illustration thereto : rasmin reins; yamitavai iva to control, like (yam to stop; the termination tavai for tum); just as they tighten the reins to control the horse, similarly they specially tie the churning staff with ropes; in the outer ritual, the churning staff is the rod for churning curds; the churning staff, the stone, the mortar, etc. in the context of the inner sacrifice, will be discussed at the end of the hymn.
Tr. Where, they fasten the churning staff with a rope as with reins to control (the horse), O Indra, drink with eagerness the effusions of the mortar.
The four Riks devoted to ’Indra, are over. According to the Vedic terminology, the ulukhala being mentioned, they say that this and the Sixth Rik have the ulūkhala for their deity. The nature of ulūkhala, etc. in the inner sacrifice will be considered further on. We first give the meaning of the mantras without contradicting the ritualistic sense.
ulūkhalaka O mortar; yacchiddhi even though; tvam you; gļhe gặhe in house and house you are yoked, still; iha in this ritual; dyumattamam exceedingly luminous; vada make resplendent sound; illustration thereto; jayatāmiva dundubhiḥ like the victory cry of the conquering heroes sounded by special musical instruments like the drum you make a resplendent sound.
Tr. O mortar, even though you are set in every house, here, give forth your resplendent sound, like the drum of the victor.
Thus ends the twentyfifth Group in the second Chapter of the first Eighth.
uta and again; vanaspate ulūkhala Vanaspati, tree is the material, Ulukhala, mortar is its modification; word of cause to denote the effect; te your; agramit in the front itself; vātaḥ wind; vivāti sma blows fast indeed. “By the speed of the strokes of the pestle, the wind blows,” says Sayana; atho thereafter; indrāya for Indra; pātave to drink, for his drinking; somam sunu press the Soma.
Tr. O lord of the forest, the wind blows fast in front of you, O mortar, for Indra that he may drink, press forth the Soma-juice.
Neither in this nor in the eighth Rik is the word musala, pestle, mentioned. Here āyaji and further on vanaspati being in dual, the mortar and the pestle are referred to—so it is said. We will discuss the purport later; here we state only the meaning of the terms.
āyaji all over in the sacrifice (the termination i in the instrumental sense of yaj); vājasātamā what gives strength in opulence, exceedingly powerful; tā hi those indeed; uccā loudly; vijarbhrtaḥ sport again and again (the root har with the prefix vi, frequentative ya is dropped; duplication); illustration thereto : andhāmsi foods; bapsatā eating; hari iva like steeds of Indra.
bapsatā : bhas to eat, Present Participle 3rd conj.; prohibition of n on account of non-repetition; hence āyaji, etc. is taken to be in masculine. This coheres with the vanaspati further on.
Tr. Implements of sacrifice, best of strength- giver, sport high on like the two bay horses munching noisily.
adya now; vanaspati, lords of the forest; rşvau (name for greatness) best; tā you both; rşvebhiḥ with the great; sotſbhiḥ pressors; indrāya for Indra; madhumat naḥ our soma substance; sutam press out (sun to press, elision conjugational sign is Vedic).
Vanaspati are the mortar and pestle, say the commentators. But the term pestle is not mentioned; the platters for pressing out are two and are made of wood; so may they not be meant?
Tr. O Lords of the forest, mighty with the mighty pressors, press out today the most sweet Soma juice for Indra’s drink.
The address is best taken to oneself; there is no diminution in the ritualistic meaning.
camvoḥ of the chamasa bowls—they being mentioned in dual, they mean platters for pressing out; śişğam what remains after pressing out; somam Soma; udbhara salvage, collect (bha for hr and graḥ); collecting, pavitre in the filter for purifying; asrja bring and put; having poured goḥ adhi tvaci on the base of cow-hide; ni dhehi set.
Tr. What remains, hold in the two chamasa vessels, pour the Soma on the filter and set the residue on the cow-hide.
We shall now by way of discussion only deal with the purport of the hymn. The thought has been deliberated upon substantially and can be seen elsewhere.5
With the stone above, the thunderbolt of Indra, endowed with executive power impregnated with the light of knowledge, remover of the many coverings, striker of inert solid and liquid elements obstructing the flow of the Soma juice which is the delight hidden in the human mind-life-body, the achiever of the plasticity of the wooden elements like matter which are the basis of the hidden Soma juices processed by its own blows—thus with the initiator of the flow of the sap of delight is the pressing of Soma effected. To denote all this it is first said in the first Rik "in which inner sacrifice the stone widebased is above”.
When the inner sacrifice is in progress, there are other equipments symbolised by the two platters for the extraction.
In the second Rik are stated : only when these two are there in the place of platters (for extraction) representing the powers of knowledge and action as the twin mind and life in the body, inseparably joined, engaged in one task, for the extraction of the essence of all experience of the sacrificer, the sap is pressed out in his body represented by the mortar; by the simile of the hips are indicated that these platters for extraction are paired like the heaven and earth; and life and mind represented by these two are inseparable and well-harmonised.
As the inner sacrifice proceeds, the power pervading the whole being of. man the sacrificer, natural characteristic like the light to the sun, inseparable, supervises wide awake for the effectuation of the sap in the body denoted by the mortar, its double movement of ascent and descent.
Thus the coming from above, the descent denoted by the term upacyava; the going up from the base of the body, the mode of movement denoted by the term apacyava; and the knowledge to gain control over both is being acquired by the Shakti, Power of man, denoted by the term nāri who learns the esoteric science in the inner body. This is stated in the third.
Just as in the outer sacrifice, they fasten the churning rod in the infusion for the firmness of the vessel, similarly in the inner sacrifice, the spinal chord is made like the Mandara hill in the churning of the nectar, by, special divine Power, the causes leading to the pressings of Soma, in order to establish an almost stunning stillness in the body for holding the sap of the Soma of delight that is being pressed out by the special play of the power of knowledge and action arising from the association of mind and life. This is stated in the fourth.
Thus having stated in this quartette of. Riks, the implements and the actions aiding the pressing of the sap of pure delight extracted from the body, the Rishi prays ’Lord Indra, do thou accept such Soma.’
Then in the next four Riks, the seer celebrates the ritual of pressing the Soma-juice. The two platters in which the Soma is squeezed are the two platters of extraction; they being wooden are referred to by the word vanaspati. Here first, in the two Riks, it is the body-denoted by the word ulūkhala (mortar) that is lauded. The body is the foundation of life and mind denoted by the two platters of extraction. That too is vanaspati because it is a product of evolution of bulbs and roots and fruits. Even though ‘in house and house’ the body of each man is yoked, still that body is special in which Soma is pressed out; hence let there be the cry of victory, O body, though you are inert, you bring to birth Soma, you have acquired knowledge. This is chanted in the fifth Rik.
Your powerful, executive, life is spurred to action in front, therefore press out Soma, release the essence of all experience, hidden in you, immersed in your deepest, dense regions of obscurity which is to be given to the gods. This is proclaimed in the sixth Rik.
In the seventh are compared with the horses of Indra, life and mind in the body, the vanaspati, loudly exultant, full of strength, endowed with the power of enjoyment.
Along with special powers, great, endowed with high status, causing the effusion of Soma, you both press the honey-sweet Soma for the acceptance of Indra—thus are addressed in the eighth, life and mind denoted by the term vanaspati.
In the last, the ninth, is stated : let the Soma juice be deposited for Indra in the pure body, the perfect vessel, denoted by the term wooden jar.
Here must be kept in mind what was said as to what is to be done before the depositing of the pressed out juice in the jar of the body.
The residual Soma in the platters of life and mind which are like the bowl, is taken and poured into the pure place above the body for purification and spread on the cow-hide of physical matter which is the protective covering—cow denoting the ray of light of consciousness; and this sap so purified and cultured should be deposited in the material body denoted by the term wooden jar. This is what is said.
Thus ends the twenty-sixth Group in the second Chapter of the first Eighth. 6
Beginning with yacciddhi satya sompā, is the sixth hymn of Shunasshepa, with seven Riks, in the sixth Section. The metre is pancti, diety, Indra.
somapāḥ O drinker of Soma; satya truth- formed; yacciddhi even though we; anāśastā iva like those not celebrated, not excellent; smasi are; still tuvimagha O much-treasured (by much is to be understood variety, the treasure is divine); indra Indra; thou goșu in the wealth caused in the form of rays of consciousness; asveșu among the life- energies endowed with the power of enjoyment and action; and also śubhrișu in the auspicious producing weal; sahasreșu of a thousand kind, caused in the well-being; naḥ us; āśamsaya make us celebrated, excellent.
anāśastāḥ : sams to praise, past participle termination.
smasi : mas ending in i.
tuh lengthened in the Rik.
Termination ri on the root śubh.
Tr. O drinker of Soma, Truth, even though we are as if common, opulent Indra, make us special among cow-rays, steed-forces, and thousandfold auspiciousness.
śiprin O well-endowed with jaw—the word sipra denotes jaw; by sipra the face is indicated; sacivaḥ strong one, śacī force, name of the deed. In Veda vaḥ denotes possession : vājānām pate guardian of opulences; tava damsanā thy action or vision is all- capable; hence make us celebrated (in the next line); the rest is as before.
damsanā : damsi for both deed and vision. As it is indicated in feminine it is vāk, says Skandasvamin.
Tr. O auspicious-faced, strong one, lord of opulences, all-capable is thy action; opulent Indra, make us special among cow-rays, steed-forces, and thousand-fold auspiciousness.
Note the covert words used here : mithūdịśā, gardabham, kundrņācyā, vṛkadāśvam.
mithūdrśa standing as mutually, reciprocally dependent pair like day and night; darkness and light; nişvāpaya make well asleep; and they abudhyamāne without awakening; sastām may go to sleep; the rest as before.
mithūdţśā : mithu is the Vedic form of mithuna, couple. Dual of the noun form of dṛs.
sastām : sas to sleep, Imperative Vedic root.
In the verse, ‘Those goddesses of auspicious enjoyment, seem mutually dependent, dawn and night’ (2.31.5), the mantra clearly says day and night regarding each other by turns. In this Rik, the seer prays that all dualities may become inactive, with the intention that he may not become subject to the dualities of day and night, sleep and waking, etc.
Tr. Make them asleep, the dualities, let them sleep without waking; opulent Indra, make us special among cow-rays, steed-forces, and thousandfold auspiciousness.
tyāḥ those unseen, existing though not seen by us; arātayaḥ not giving, powers that do not sacrifice, those that are opposed to sacrifice—human or non- human—; sasantu may they become asleep, that is become inactive; śūra O Brave one; rātayaḥ those that give, the opposite ones, hence helpful; bodhantu may awake, let them be set in action for our benefit. Rest as before.
Tr. Brave one, may those non-givers be asleep; may those that give be awake; O opulent Indra, make us special among cow-rays, steed-forces, and thousandfold auspiciousness.
indra O Indra; amuyā with this heard; pāpayā shot with falsehood, without coherence within and without, hence harsh, discordant speech; nuvantam praising thee; gardabham dunce like an ass, bearing the burden of our words of praise, helplessly, inert in gait, useless or contrary or clumsy, with a mind and form too lowly common; sammộņa destroy thoroughly.
mṛņa in the sense of hurt 6th conjugation.
Tr. Destroy this ass, O Indra, who praises thee with this discordant speech; opulent Indra, make us special among cow-rays, steed-forces, and thousandfold auspiciousness.
vātaḥ wind unfavourable to us; kundrņācyä with poison-seed, it is a kind of wild reptile; vanāt adhi beyond the forest or above; dūram patati may it fall far; the rest as before.
kundrņācyā means with crooked gait, says Sayana. kud to burn, then noun form kundanam; the a of da becomes r in the Veda. It goes to kundrņam and so kundrņāci says Sayana.
This is the purport of the Rik. kundrņāci is a covert word, like gardabha in the previous Rik. This is a wild reptile of the lizard family. Her appearance in a home is an ill omen, it is said. This word kundrņāci indicates some special wicked force bringing evil. It means let all wind that is unfavourable to us go to its natural habitation, the forest, along with the forest creature kundrņāci.
Tr. May the wind with the wild reptile fall far on the forest; opulent Indra, make us special among cow-rays, steed-forces, and thousandfold auspiciousness.
sarvam of all kinds; parikrośam who shouts everywhere, special hostile force (kruś to call, parikrosa noun form, calling all around) jahi destroy (Imperative to han; jahi is substituted); křkadāśvam kļka is harm, he does it in share to men, especially to those who sacrifice to the gods, such kind of being; jambhaya destroy; the rest as before.
krka : krn to harm; affix ka.
jambhaya : jambh to destroy, 10th conjugation.
Tr. Destroy every kind of pandemonium, slay him who does harm; opulent Indra, make us special among cow-rays, steed-forces, and thousandfold auspiciousness.
Thus ends the twenty-seventh Group in the second Chapter of the first Eighth.
The seventh Hymn of 22 Riks in the sixth Section, beginning with ā va, is of Shunasshepa, in gāyatri metre. The eleventh Rik asmākam, etc., is in pādanicrt gāyatri; the sixteenth, śasvat indra is in triştup; the first sixteen are to Indra, the next three for Ashvins, the rest of the three for Deity Ushas.
O Gods! vah you, or belonging to your, interchange of number; indram vājayantaḥ to Indra, desiring wealth, seeking opulence, we; indubhiḥ with Soma juices; ā since sprinkle, soak, satisfy (interchange of number); of what kind; satakratum of many deeds; again of what kind; mamhistham manifold (mahi growth; the suffix iştha in Veda on the word mamhitr); illustration; krivim yathā, krivi is well; as in the world they fill a well with water brought through a big channel, so filling Indra with Soma-juices, we become plentiful; potential sense ‘may be become’ is appropriate.
Tr. Seeking abundance, we fill in, like a well, with Soma-juices your Indra of hundred deeds, manifold.
yaḥ which Indra; sucinām pure Soma-juices; śatam vā hundred in the sense of many; samāśiram Soma-juices with a proper mixing material named āśira; sahasram vā or exceedingly much; edu having come indeed; nimnam na like waters to a lowly place; riyate attains effortlessly (that Indra-this is the proper connection with the previous Rik).
The mystic sense of Soma-juices with curd and cereal has been spoken of before; Indra, capable of taking even limitless Soma, comes effortlessly like waters to a low place. This is the sense.
riñ to flow; root belonging to div class. In all mantras when used, the sense of effortless gait to be taken; so does Sayana hold; the root is not merely in the sense of attaining.
Tr. Who, like waters to a low spot, comes effortlessly to hundred Soma-juices purified, or thousand, well-mixed.
yat the hundred purified Soma-juices or thousand mixed juices, spoken of earlier; śușmine for the strong, Indra; madāya for the rapture; sam gets collected; enā hi by the plénitude of those very Soma-juices; asya of this Indra; udare in the belly; vyacaḥ extension vyac to pervade, (noun form); dadhe is held; illustration thereto; samudro na like the sea; just as the sea is a mass of water, extended in water, becomes the holder of waters without limit, so is Indra’s belly for the Soma-juices.
This coheres with the meaning of the first and second Riks; it says that the belly of Indra is a huge receptacle of Soma; ‘which belly drinks superbly the Soma, like the sea it swells’—in this Rik also similar sense is to be noted.
Tr. Which gets collected for the rapture of the strong Indra and which itself extends in his belly and is held, like the sea.
ayam u and this Soma that is being offered by us; te to thee, for thee; and which Soma sam atasi thou attainest well and constantly; illustration thereto; kapota iva like the pigeon (a particular kind of bird); garbhadhim going to the pregnant she- pigeon, thou goest to the Soma; tat cit for that reason also; naḥ our; vacaḥ speech, hymn; ohase attainest, hearest with delight.
The root uhir in the sense of inflicting has also the sense of getting and begging.
garbhadhiḥ : in her foetus is borne.
Desiring Soma, Indra partakes again and again like the pigeon which visits his mate but on returning becomes again avid of enjoyment; in this illustration of the pigeon there is a special feature to be noted. Though animals as a rule do not mate with pregnant ones, still the pigeon growing day by day, desires even the pregnant mate for enjoyment. That is why Hari says : ‘The pigeon eats only a particle of hard stone; but day after day he becomes passionate, what is the cause, speak.’ There is another old verse : ‘With throat choked with warbling sound and with eyes rolling, the pigeon returns and desiring enjoyment kisses his beloved.’ By stating that Indra’s desire for Soma is of that kind, Indra’s special attachment to the person engaged in the secret sacrifice of Soma, to whom Indra is the Lord, is patent.
Tr. This is Thine. Thou attainest continuously like the pigeon his pregnant mate; for the same, thou comest to our laud.
rādhānām of treasures divine of various kinds; pate lord; girvāhaḥ borne by words of praise capable of manifesting thee (noun form of vah); vīra hero; te thine (genetive in the sense of accusative); stotram praise pertaining to thee; yasya by whom it is made sūnṛtā happy, true speech; vibhūtiḥ glory; astu may be.
If happy and true speech becomes great glory, it is because of one whose speech is self-fulfilling, prayer becomes meaningful. In the world, the word sūnţta is famous as the true and the pleasing word but in the Veda it means what we have said.
Tr. Lord of treasures, borne by words of prayer, hero, glory be the auspicious and true speech of the one whose is thy praise. Thus ends the twenty-eighth Group in the second Chapter of the first Eighth.
śatakrato O doer of hundred deeds; asmin in this commencing; vāje for the prosperity to be attained; naḥ our; ūtaye for increase; ürdhvaḥ tiștha stand aloft, by that will be effectuated our going upwards, our high state; after that anyeșu in things to be pondered over; sam coming together; bravāvahai we, thou and I shall converse.
It shows how such relation of inner interchange between the Gods and the Rishis is common.
Tr. Doer of hundred deeds, stand aloft for our increase in this prosperity; in others too let us together converse.
yoge yoge in every case of fulfillment of desire; vājevāje and in every case of prosperity when occasioned; sakhāyaḥ friends that we are; indram God Indra; ūtaye for our increase; havāmahe we call; what kind of Indra, tavastaram exceedingly strong. The possessive suffix vin on the word tavas; elision is Vedic.
Tr. In every fulfillment, in every prosperity, we as friends call for our increase Indra the most mighty.
gha to complete the metre, it is elongated in the Samhita text; he, Indra yadi śravat if he would hear; what? nah havam our invocation, call; upa ā gamat will surely come near us, (śravat, gamat both Vedic Present in the sense of the conditional tense); how will he come? sahasrinibhiḥ ūtibhiḥ with many increases, with things that bring them; so also vājebhiḥ with prosperities, he will come with them.
Instrumental to denote the manner of coming.
Tr. If he hears our call, he will come to us with thousandfold increase and prosperities.
pratnasya ancient; okasaḥ from home; tuvipratim he who comes towards the many who are engaged in the inner sacrifice i.e. coming to favour them; naram the Person, mighty Indra; anu huve I call in order; yam te whom thee (interchange of case); pitā our father; pūrvam huve had called; father denotes the ancestral Rishis.
huve : the root is hven. The absence of dual number Vedic.
tuvipratim-pratiḥ like in pratinidhi representative pratidāna return gift; used as abstract noun; just as bhimasena is shortened to bhima.
te : by change of case, it means thee. Indra; this has been explained; it coheres with the address to Indra further on. Or the Rishi addresses himself, saying ’whom thy father called’.
Tr. I call in order the hero who from the ancient comes fronting the many, Thee whom the father called before.
Viśvavāra all-cherished; puruhūta called by many; sakhe of equal communication, our comrade; vaso wealth; tam one with aforesaid qualities; tvām thee Indra ; vayam we thy friends; jaritṛbhyaḥ for those that praise, for honouring them; āśāsmahe we beseach.
Tr. Cherished by all, invoked by many, O comrade, treasure, to thee we pray for the singers of thy praise. Thus ends the twenty-ninth Group in the second Chapter of the first Eighth.
somapāḥ O drinker of Soma; asmākam genetive in the sense of relation, of those who are connected with us; siprinīnām of the lovely jawed-denotes face- this is the show his handsome look in the act of drinking; in ‘by the jaws of the jawed-ones’ (10.101.5) the word siprin is used in the sense of well- formed jaw; somapāvnām of the drinkers of Soma; sakhinām of gods who are dear as friends; sakhe beloved; vajrin with thunderbolt, we resort to thee, praise, pray for thy grace—so runs the rest of the sentence.
According to Sayana : may the host of cows of our friends thrive by thy grace.
Tr. O Soma-drinker, beloved of our handsome- faced Soma-drinkers seeking friendship, thunder-armed.
somapāḥ O drinker of Soma; sakhe dear as friend; vajrin thunder-armed; yathā by which way; te thy; işğaye for sacrifice (noun-form y yaj); uśmasi we desire—vas to attract; masi on the termination it; tathā in that way; tat astu may that sacrifice be; tathā kļņu make it thatwise.
Tr. Drinker of Soma, friend, thunder-armed, let the sacrifice for thee be as we desire, do thou so.
tuvivājāḥ full of many strengths; revatiḥ wealthy (rayi is divine riches-Possessive after vowel change in the word rayi; second case in the sense of the first); santu may they be; who are these wealthy ones? The noun that is qualified is not mentioned in the Rik. Praises, says Skandasvamin; cows says Sayana; may be cows, but they are not animals; they can only be divine powers or riches, creators of the wealthy of rays of consciousness, endowed with plenty of varied strength; such riches sadhamāde joying with us; indre in Indra; nah may be ours—this is the connection; (sadhamādaḥ together enjoys, 10th conjugation; in the Veda sadha is used for saha together); When Lord Indra rejoices with us, let our wealth be divine powers or cows of the said kind; yābhiḥ with which (spoken of before) we; kşumantaḥ with provisions plentiful; madema we shall rejoice; the word kşu generally means food in Sayana’s commentary, at times praise, fame; in one place he comments ‘kṣumati in the wealthy’; thus the meaning of heap or store or treasure generally coheres everywhere.
Tr. May they, wealthy and of varied strengths, be ours when Indra joys with us, by which provisioned we may rejoice.
dhṛṣņo O daring one, hero with strength; thou tvāvān art like thyself (termination Vedic); tmanā thou by thyself (elision of ă in Veda); āptaḥ to be trusted; being so, iyānaḥ besought; stotſbhyaḥ for favouring those that pray, desired strength; ā ļņoḥ having brought thou scatterest; illustration thereto : cakryoḥ of the wheels of the car; akşam na like the axle. Just as the ’carriage becomes firm-knit for movement by the casting of the axle, thou that art trustworthy becomest like thyself and favourest the singers with strength. Without that superhuman strength, the chanters cannot move on their own. Of that kind of strength, compared to the casting of the axle, laid in the singers, thou alone, thy like alone; is the master. Elsewhere is a mantra that says : He whom thou favourest, thou makest like thyself. That is to be noted. “O Indra, what shining power, with what thought-force dost thou make men like thyself.’ (10.29.4) Hence the chanter fashioned like Indra, becomes strong by Indra alone, not by his own effort. This substance of the Rik agrees with the subsequent Rik. Deliberation on the meaning of the two Riks is not given in the older commentaries; if done, the sense appears dry and pathetic : ‘tvāvān, another special deity’‘rņoḥ interchange of person’this older explanation is not accepted by us.
iyānaḥ : the form is of imahe meaning to beseach; perfect participle of i to go.
ṛņoḥ : the root of the tana class; absence of a in aorist. Or perhaps imperfect in the sense of present.
cakryoh : the word cakra terminating in a here in the Veda ends in i.
Tr. Bold one, thou like thyself, trusted, besought, bringest and givest to the chanters; like the axle of the wheels of the car.
śatakrato Indra of hundred deeds; jaritļņām of the singers; yat duvaḥ the effort and labour; that ā of them; kāmam desire; ā rņoủ thou thyself castest; as the upasarga ā is repeated it has to be connected twice with the verb rņoḥ, the usage twice is to denote respect; the labour of those who chant the praises and their desire for the object to be attained—both of these become the means for the fulfilment. That too is bestowed on the singers by Indra himself. The aspiration which is the means for the objective of attaining the divinity and the effort equal to it come by the grace of Indra alone-he being the lord and the effector; illustration thereto; sacībhiḥ with the strengths effecting it; akşam na just as the axle is cast between the wheels of car; here too the purpose of the illustration, as in the former one, is to be noted. Just as movement of the car-wheels is not possible without the axle, similarly the course of the chanter is not possible without effort and aspiration. Here the seer addresses Indra himself ārņoḥ; not any other deity like Indra, as Sayana comments in the earlier Rik. The relation between these Riks is to be noted.
Tr. One of hundred activities, thou dost bestow on thy praisers, the effort and the aspiration, just as they cast the axle with strengths.
Thus ends the thirtieth Group in the second Chapter of the first Eighth.
śaśvat always; indraḥ king of the gods; dhanāni the divine riches of light, joy and the like to be attained by us; jigāya won (for us); by what means? by means of the powers of enjoyment and action, horses indicating the life-force sustaining the world; though the horse is not mentioned by the word, still it is denoted by three adjectives; they are : popruthadbhiḥ becoming capable again and again (prothſ to be adequate; adequacy again is the sense of capability, present participle of reduplicated stem); nānadadbhiḥ uttering again the sound expressing satisfaction, neighing (nad is the root, like before on the reduplicated stem); śāśvasadbhiḥ breathing again and again, panting after the toil of achievement; saḥ thus conquering with the horses, Indra; damsanāvān active (damsaḥ work, damsaḥ is again damsanā); sanitā donor; naḥ to us; sanaye for benefit; hiraṇyaratham the car golden, luminous; adāt gave. Indeed the Rishis aspiring for God reach the divine home by means of the luminous vehicle given by God.
Tr. With self renewing, neighing, panting horses, Indra always won riches. Dynamic, donor, he hath given us the golden car for our benefit.
Now there are three Riks to the Ashvins; of them the first, seventeenth in the hymn, is this.
dasrāu O achievers (already explained); aśvinau Ashvins; aśvāvatyā with horses—that horse is a symbol of life-force is to be kept in mind (lengthening is Vedic); savirayā with sparkling strength; işā with rapid impulsion; āyātam come; gomat rich with the rays of knowledge; hiraṇyavat full of lustre—be your coming.
Tr. Come, O Ashvins, achievers, with impulsion full in steed and strength; rayful and golden be it. Second in the three, eighteenth in the hymn is this Rik.
dasrau O achievers; asvinau Ashvins; vām your; samānayojanaḥ of like harnessing of horse; rathaḥ chariot; as both of you ascend the same chariot, it is yoked for both at once; amartyaḥ indestructible, becomes immortal by nature; hi because it is thus without destruction; samudre in the partless vast sky seen in the mid-region; iyate goes.
Tr. O Ashvins, achievers, your chariot, yoked alike for you both, immortal, moves in the vast.
Third in the three, nineteenth in the hymn is this Rik.
O Ashvins, aghnyasya of the hill; mūrdhani on the summit; rathasya of the chariot; cakram one wheel; niyemathuḥ you placed firm; anyat the other wheel; dyām the heaven; pari around; īyate goes.
aghnyaḥ : cow, say some; Prajapati Aditya, says Skandasvamin; not to be stuck, hill, because of firmness, says Sayana. Here it should be taken as hill, because so it coheres in purport. One wheel of the chariot of the Ashvins is in a high place on earth, the other in heavens. The Chariot itself, it is to be noted, is a symbolic word denoting special, regulated movement. Of this one wheel is kept on the summit of the hill, the other goes round the heavens or towards the heavens. (pari denotes action, should be taken as prati ’towards’ says Skandasvamin.)
This is the secret import to be noted. One wheel of the Ashvins is placed on the summit of the plane of physical consciousness, the peak of the ripened consciousness of man; on the peak of such a hill, verily, is first welcomed the ray of the dawn of knowledge. There does Goddess Usha, daughter of Heaven, bride of the honeyed Ashvins, ride the luminous chariot of the Ashvins and ascend the heaven, where the other wheel of the chariot goes to the divine station. What has been said elesewhere regarding the activity of the Ashvins must be kept in mind (1.3.3.) The movement of the Ashvins in the heaven and on earth, ‘on the summit of the hill’; this becomes clear in another Rik : ’which stations the Ashvins hold in the streams of heaven, in the herbs and in men; they rest on the summits of the hill’ (7.70.3). The chariot of the Ashvins is luminous, ‘come Ashvins in the car of the solar skin’ (8.8.2); ’gold-seated, gold-reined, touching the heaven’ (luminous cover) (8.5.28); note that gold, sun, light denote relation with the Truth. “Your chariot born of truth, urged from the hill (3.58.8) There is also mention in plural of Usha along with the Ashvins riding the chariot : ’Blessed those ancient Dawns, luminous with plenty, true born of truth (4.51.7.)
Tr. On the summit of the hill you placed firm the wheel of the chariot; the other wheel goes around the heaven.
Now three Riks to Usha. Of these this is the first, twentieth in the hymn.
kadhapriye O lover of praises (kath to arrange in sentences; dha for tha is Vedic, similarly the shortening of ā); uşaḥ called by the word Ushas; the daughter of Heaven, the divine radiance that graces before the rise of the Sun of the supreme light of Truth, heralding his advent, she is the Deity Usha; she is now addressed; amartye O deathless one- because hers is the eternal truth; kaḥ martaḥ which mortal; te bhuje for enjoyment of thee (bhuje, like formation in sampat, bhuk, for him) is capable; vibhāvari O, endowed with excellent light (the possessive sense of suffix vanip on bha with prefix vi; for na, ra is substituted); kam what kind of man; nakşase thou attainest (nakș to go at). He asks what kind of person becomes competent to receive the grace of Ushas of features described; by which question is suggested the prayer : “O Goddess, make me competent”. The ancient Rishis obtained the grace of the gods by hearty lauds. Here it is not the ordinary hour of dawn that is praised; thạt becomes patent to all living beings, every day. There no special capacity is called for in man, possession of eyesight is enough. If it be said that the commencement of daily activities of men at the time of dawn is only meant by enjoyment of Ushas, then the whole world of living beings unimpaired in body, limb and senses would be capable of enjoying Ushas (and indeed it does). None except the insane, no man right in his senses, would address the time of the dawn and ask, “O Goddess, O luminous one, who can enjoy thee?” The seer of the Mantra is not deluded, nor a common person.
Tr. Lover of praises, O Ushas, deathless one, which mortal is fit to enjoy thee; O luminous one, whom dost thou attain?
This is the second in the group of three, twenty- first in the hymn.
aruși shining one! citre of varied hue; aśve na standing like a horse (this simile is to denote enjoyment, speed etc.); O Dawn, vayam we singers of they praise, humans; te thee (interchange of case); ā parākāt from beyond, starting from afar; ā antāt till near or else far or near; amanmahi we meditate upon; even from far thou art in our thoughts, not while near only (man to know, 4th conjugation; vedic form); hi to make sure; na in the third foot has the sense of expressing a simile; in Sayana’s commentary, it is connected as “not thought of” in the first quarter; we are not able to know-in this negative sense is na explained; this kind of association is not proper.
Tr. Shining, variegated in hue, standing like a steed, O dawn, far or near, we meditate upon thee.
This is the third of the three, the twenty-second Rik in the hymn.
divah of the heaven, of the Father of all this, stationed above; duhitaḥ O daughter, O dawn; tyebhiḥ with these shining; vājebhiḥ plenties, with the divine opulences; tvam thou; ā gahi come; asme in us (e is substituted for the locative); rayim wealth, divine riches; ni dhāraya found well, establish.
Tr. Daughter of Heaven, come with those divine riches, found well in us the divine wealth.
Thus ends the thirty first group in the second Chapter of the first Eighth.
Thus ends the sixth Section in the first Circle.
In the seventh Section, there are five hymns. There, the first hymn tvamagne prathama etc. is of eighteen Riks dedicated to Agni. The Rishi is Hiranyastupa Angirasa. The eighth, sixteenth and eighteenth Riks are in the Trishtubh metre, the rest are in Jagati.
O agne Agni, tvam thou prathamaḥ the first angirāḥ named Angira, the originator of all Angiras rșiḥ seer, devaḥ thyself God devānām of all the gods śivaḥ auspicious sakhā companion abhavaḥ becomest, Imperfect in the sense of Present. tava vrate in thy deed, by reason of the act performed by thee marutaḥ gods indicated as maruts ajāyanta were born or are born. Of what kind? kavayaḥ seers vidma- nāpasaḥ they whose apāmsi acts are vidmanāni conscious, according to Sayana, Maruts of knowledgeable action. ’Whose acts are by knowledge’ is appropriate (vid to know, the suffix mak makes it vidma then instrumental vidmanā, Aluk compound) bhrājadrştayaḥ They who have shining weapons, that is luminous-armed. Interchange of participle in bhrājat. It is said that Agni is the first born of the Angiras and by the greatness of his deeds the Maruts of the said characteristics were born. Discussion about Angiras is done in detail elsewhere. By that the truth about Angiras will become clear.
Tr. O Agni, thou art the first Angiras, seer, god, the auspicious companion of gods. By thy deed were born the Maruts, of shining arms, the seers acting by knowledge.
O agne Agni, tvam thou prathamaḥ first angirastamaḥ superbly Angiras, that is excellent amongst the Angiras. It is to be noted that though the usage of the word angiras is fixed by convention as the name of a person, its employment with the termination tama to denote quality reminds one of its derivative significance. kaviḥ being the seer of the objects beyond the ken of the senses devānām of the other gods vratam deed pari bhūşasi adorn alround. Again thou viſvasmai for all bhuvanā ya the world to bless it vibhuḥ become special or in many ways (the termination u on the root bhū with the prefix vi) medhiraḥ possessed of wisdom dvimātā measurer, constructor of the two worlds, that is, Agni establishes in the sacrificer a vast knowledge denoted by the word consciousness, of dual form, of heaven and of earth. If we split as one whose mothers are heaven and earth, Agni is born at the communion of the two consciousness; of the two sacrificial fagots, araņi say the ritualists. Such thou art āyave for man katidhā cit in how many ways śayuḥ lie, dwell in men? The meaning is, as many as there are men, so many are thy modes in them. śayuḥ-siñn to sleep; on this the termination u. āyave- termination u on i to go.
Tr. O Agni, thou art the first, the superb Angiras, seer; thou adornest alround the deed of gods. Variously manifesting for all the world, wise thou measurest the two. In how many ways, thou dwellest in man!
O agne Agni, tvam thou mātariśvane for Vayu prathamaḥ important. Before the play of the glory of Vayu in the sacrificer, the manifestation of Agni, the seer-will is necessary. Therefore, Agni is important for Vayu. vivasvate for the sacrificer doing service (as per Sayana) in order to bless him sukratuyā being endowed with desire for good action āvirbhava become manifest. Or else it is appropriate to say ‘manifest vivasvate for one shining by the desire for good action hotịvūrye in the rite chosen by the sacrificial caller, when the sacrifice is begun, which has to be chosen by Agni who becomes the sacrificial caller rodasi heaven and earth, the higher divine consciousness, the lower earthly consciousness, both denoted by them arejetām trembled. It is to be noted that the tremor is in the sense of denoting the initial play in the sacrificer of the two consciousness benumbed and seemingly sleeping when Agni is elected as the sacrificial caller. Such is the greatness of Agni, the caller, bhāram the burden of managing the sacrifice asaghnoủ thou endured. O vaso becoming the riches for all the world, mahaḥ the great gods ayajaḥ thou hast worshipped in sacrifice. mātari- śvane—The sky is māta the cause of measurement, the midregion, there he breathes. The word mātari- śvan is derived with the termination an as in svan, ukșan; sukratuyā—one who desires good actions for oneself. Termination à in noun form, feminine. vivasvate-vivas in the sense of shining or doing service. hotȚvūrye is chosen by the caller u is Vedic. asaghnoḥ-şagh to injure, here the meaning is endure. mahaḥ elision of at in mahataḥ-Vedic.
Tr. O Agni, thou art important for Vayu. Manifest for the shining one desiring good deeds. Heaven and earth trembled. In the elective sacrifice of the caller, thou endurest the burden. O wealth, thou worshipped the great ones.
tvamagne manave dyāmavāśayaḥ purūravase sukṛte sukṛttaraḥ śvātreņa yatpitrormucyase paryā tvā pūrvamanayannāparam punaḥ tvam agne manave dyām avāśayaḥ purūravase su’krte sukṛt’taraḥ śvātrena yat pitroḥ mucyase pari ā tvā purvam anayan ā aparam punariti.
O agne Agni, tvam thou manave for Manu, mentor, that is to bless the man who has attained the skill in thinking dyām heaven-world, that is divine station avāśayaḥ sounded, manifested, that is, thou hast proclaimed that the high divine station has to be attained and can be attained. Likewise sukſte for the doer of auspicious acts purūravase for purūravas who cries, makes noise much, for the man, in the form of the master of sacrifice who laments much to reach the high station sukřttaraḥ becoming superbly the doer of auspicious acts,—thou sounded the heaven is the connection. yat when pitrah of Heaven and earth denoted by araại, of the forces that are the particular consciousness in the higher and lower places śvātrena by quick churning pari mucyase art released on all sides; thou art born from the churning of force, then thus born tvām thou pūrvam in front ānayan having brought established in front. punah again, afterwards aparam behind ā brought. The sense if they first made the Ahavaniya fire, placed in front and then made the Garhapatya fire, the overlord of inner regions standing behind avāśayaḥ vāșr to sound. purūravase lengthening is imposed on the first word, ru to sound the termination as of uņādi class. sukſte kļî on sukarma, pāpa and others, then t.
Tr. O Agni, thou sounded the Heaven for the thinker, superb doer of good to the doer of good of much lament. Thou art released alround by quick churning of the parents. They brought thee in front and behind.
O agne Agni, tvam thou vrşabhaḥ showerer of desired things pușțivardhanaḥ increaser of sacrificer’s nourishment udyatasruce for him who had lifted the vessel which pours the ghee, the sense is for the master of the sacrifice endowed with the equipment for the flow of illumination embedded in thought, for favouring him śravāyyaḥ fit to be praised, by calls in the form of Mantras is understood bhavasi becomest. yaḥ who, sacrificer āhutim the act of offering in fire which has for its purpose the main invocation pari around, on all sides veda knows, what kind of offering? vașațkrtim wherein the act of vașaț is prescribed, the speciality about the word vaşaț in offering to the gods is famous in Srauta rites; in accordance with that it is to be noted that in the inner sacrifice also, after the invocation made by the sacrificer when offering to the gods takes place the word vașațkāra is potent and gives the firmness. He says that whoever knows to fulfill by every means such offering with vașațkāra, Lord Agni makes him first possessed of light and afterwards through him others as well. Here by mention of the word yat, we have to infer tam, that is form of the word tat. ekāyuḥ one without a second āyuḥ a living person, O Agni thou art the sole man, the collective entity of all men. agre first him āvivāsasi makes him shine then viśaḥ other men, make them shine is the connection. Here the word yat in the thrid foot of the Rik can be taken as referring to Agni. Then this is the meaning : That Agni who from men pari veda gets on all sides the offering with vașațkāra, he is thou O Agni, the one person etc. as before. ekāyuḥ -we have to bear in mind what is said in the second Rik viz. ’how many ways to the man. Living severally Agni is said to be one person. ekāyuḥ is the main food according to Sayana, unbroken life, immortal says Venkata Madhava. Vayu himself is Ayuḥ the elision of va is Vedic, so Sayana gives an aliter. The, termination u on the guña taken by the root i to go. In the Veda, the word āyu is well-known to mean a living being generally and in particular a man, the word āyu is in neuter gender, the conventional meaning is life; derived from i to go. āvivāsati generally employed in the Veda in the sense of light. In some places the meaning ‘act of service’ fits in.
Tr. O Agni, thou art the showerer, increaser of nourishment, thou becomest praise-worthy to the one with luminous clarity of thought. The sole person, thou first maketh the one who knows to call on every side with vașaț possessed of light, then all other men.
Thus ends the thirty-second Group in the second Chapter of the first Eighth.
O vicarṣaṇe one of special vision, all-seer agne Agni tvam thou vrjinavartanim whose path is the crooked one, to be avoided, the traveller on the crooked path (affix ina on vrj, aniḥ on vịt) naram person sakman fit to be conjoined, united (şac to unite, the affix manin) vidathe in the place to be reached by knowledge. Elsewhere Sayana says vidatha are places to be known (VI.51.2.) (in the act, the sacrifice say the ritualists. The inner sacrifice also is said to be vidatha, a form of knowing. The affix atha on vid in the sense of knowledge) piparși make full or protect. The sense is thou takest thy devotee away from the crooked path, lead him to the divine place that has to be known, denoted by the word vidatha, protect and fulfill his desires. yaḥ thou śūrasātā where the valourous resort, to be got by the valourous persons paritakmye to be gone on all sides, to be got at by an alround effort (tak to go) dhane for the purpose of wealth, when the divine wealth to be got by the effort of those endowed with valour becomes the purpose for attainment; like ‘he kills the tiger for the purpose of hide.’ dabhrebhiḥ cit little by strength or by number, by thy devotees though inferior samſtā in the meet, the sense is when there is a test of strength of the inferiors with those superior in number and in strength (samſtiḥ—ļ to go with the prefix sam) bhūyasaḥ the superiors in number and strength hamsi killest. Thy grace on thy devotees is to such an extent that when the divine wealth has to be acquired by thy devotees, even though of inferior strength, by conquering and fighting with the obstructors, the foes of thy devotees though superior in every way get humiliated.
Tr. O Agni, all-seer, thou fulfillest the man on the crooked path with the united place of knowledge. For the wealth to be got at by effort by the volourous, in the meet with the inferiors, thou killest the superiors.
O agne Agni, tvam thou tam thy devotee of such a kind martam mortal man uttame in the excellent, amṛtatve law of immortality dadhāsi estalishest, that is thou establishest the man of mortal nature in the excellent station devoid of death. For what purpose? dive dive daily śravase for the wealth of hearing, that is, for hearing the divine inspirations. For food, say the ritualists. For getting food daily, it is necessary for a person to have place in high immortality! If it is said that śravase means for fame, for celebrity, then the ritualistic interpretation will not suffer. yah who, the sacrificer ubhayāya for two-fold janmane to get here itself at one place the two kinds of birth, human and divine tatrșāṇaḥ thirsts very much (âni trșā to thirst, Perfect participle) to him sūraye to the wise mayaḥ happiness prayaḥ ca and pleasure (explained already in prayobhih etc. 1.2.4) äkrņoși createst from all things. In the mortal birth itself thirst is expressed for a divine birth that is possible of accomplishment. That is why, here in ubhayāya janmane a divine birth after the passing away of a person is not wanted. ’For getting the bipeds and the quadrupeds’, say the ritualists.
Tr. O Agni, thou establishest for daily inspiration the mortal man in high immorality. Thou createst for him, the wise who thirsts for the two-fold lives, happiness and pleasure.
This is the eighth Rik
O agne Agni, tvam thou naḥ us, interchange of case, in the sense of ’me’, or the genitive case to indicate the relationship, our inner self (according to Skandaswami) yaśasam endowed with fame kārum author of lauds, that is, lauder krnuhi do. The sense is, make me or our inner self a glorious lauder. For what purpose? dhanānām sanaye for the gain of divine wealth. Of what kind art thou? stavānaḥ being lauded (termination ānac on stū rdhyāma may we attain prosperity by thy grace navena by new, not performed before apasā act naḥ karma this our worship devaih with other gods, O dyāvāpſthivi the deities Heaven and Earth prāvatam increase excellently.
Tr. O Agni, thou being lauded, make me famous lauder for gain of wealth. May we prosper by new acts. May Heaven and Earth with other gods increase well our deed.
anavadya unsullied Oagne Agni, deveșu amongst all the gods jāgrviḥ wakeful devāḥ god (jāgę end of sleep Noun form) tvam thou pitroḥ of the parents Heaven and Earth, of both the divine and earthly consciousness upasthe in the proximity (Form of sthā with prefix upa) ā seated, remaining naḥ of our tanūkſt maker of new body, here it is to be noted that Agni is capable of fashioning a new body, fit for divine birth, for the sacrificer. bodhi awake, grace itself is the awakening. kārave for the lauder pramatisca of excellent knowledge be. O kalyāna of auspicious form, tvam thou viś vam all vasu wealth opise sowest in the sacrificer (tu vap to extend the seed Perfect in the sense of Present, Vedic).
Tr. O Agni unsullied, the wakeful god amongst gods, seated near the parents awake, make our body. Be of excellent knowledge to the lauder. O Auspicious thou sowest (in the sacrificer) all wealth.
O agne Agni, tvam thou pramatiḥ one of excellent knowledge naḥ our pitā’si protector vayaskrt he who makes the strength, physical and mental (The root veti of 2nd conjugation has many meanings like movement, extension etc. vayaḥ is also used in the sense of life; here Sayana’s commentary says giver of life, maker of foods by means of cooking, says Skandaswami) vayam we worshippers tava jāmayaḥ (are) thy relations. O adābhya unassailable by anybody, of irrefutable strength; tvā thou satinaḥ rāyah riches of hundred numbers samyanti attainest well, likewise sahasriņaḥ thousand riches attainest well, is the connection. Of what kind art thou? suvīram whose heroes are auspicious, that is endowed with auspicious valour, also vratapām him who protects the divine act.
Tr. O Agni, thou art of excellent knowledge, thou art our protector, bestower of strength. We are thy relations. O unassailable, riches in hundreds and in thousands reach thee of auspicious valour, the protector of the divine act. Thus ends the thirty third Group in the second Chapter - of the first Eighth.
O agne Agni, devah gods āyave for the man, dative in the sense of purpose. nahușasya of the man vispatim king prathamam important or first āyum man, the living being akļņvan did. yat when mamakasya of mine pituḥ of the protector, of the person in the heavenly station putrah his portion jāyate is manifest is man, then thou Agni alone manușasya of man sāsanim instructress iļām seeing word akşnvan did, doest in the sense of Present is appropriate. āyum from i to go-already said. nahușasya affix uşa on nah to tie. manuşasya—affix ușa on man to know. śāsanim it is instructed by her śāsani form in the instrumental sense. mamakasya- The form mamaka on the word asmat. Absence of lengthening.
In this Mantra, the words āyu, nahușa and manușa synonymous with manuşya man are of significance and help in the understanding of the purport. Although in this hymn names like yayāti and nahușa well-known in legendary lore are mentioned, although it is possible to take a superficial view that historical personages have been indicated, also although such hymns have been commented upon somehow by the ancients by citing Puranic stories and have become as though proofs to the lofty sense in Puranic stories, even then the purport becomes easy when the sense of Mantra is discussed understanding the derivating sense of the synonymous words like nahușa and manuşa. The gods employed in managing the affairs of the world, being manifestations of the Supreme Lord make Agni the first living being of Pranic strength of man endowed with Pranic strength or for his purpose. ’For āyu the first āyu’, if dative is in the sense of genitive, like prāṇaḥ of prāna living being of living being, Ayu of Ayu. Then they make him king of man who is endowed with mutual ties of friendship ’nahușasya viśpatim’. When the bond of friendship is forged between Agni and man, then he (Agni) himself becomes the leader and the lord. Here it has to be seen that in explaining the sense of the word nahușa Sayana’s has been used (1.122.8). When in man Agni, the son born from the portion of the Divine Father takes birth, they make that Agni himself the seeing word, ilā of the man of knowledge, manuşah. Agni himself becomes iļā of the man in whom knowledge has dawned. In the Apri hymn to distinguish between iļā and sarasvati, the strength of vision of iļā had been mentioned there. The iļā vāk is famous in the Veda. It has to be understood that it is the seeing word. mamakasya pituḥ—here one notices the personal relation and the special devotion of the Rishi in his dealing with the Divine Father, the Father of all the world himself, as his own Father.
Tr. O Agni, the gods made thee the first man of men, the king of men. When my father’s son is born, they made him the seeing word, the instructress of man
O vandya fit to be lauded agne deva god Agni, maghonaḥ magham is the name for wealth, possessed of wealth naḥ us tava thy pāyubhiḥ protections rakṣa protect, tanvasca bodies as well, related to us protect. (jas for sas in tanvaḥ) tava vrate in thy eternal act, thou, remaining in thy divine act that has to be done animeșam winkless, without break rakşamāṇaḥ protecting everything that has to be protected from enemies gavām of riches of rays of consciousness denoted by the word go, tokasya of the offspring tanaye of his son (locative in the sense of genitive), the particular progeny arising from him trātā asi protector becomest. Not merely the protection of divine wealth or physical protection is prayed for, in the divine acts of Agni, continuous extension of the cattle wealth that are the rays of consciousness is also protected. Thus the glory of God Agni is extolled.
Tr. O god Agni fit to be lauded, by thy protections guard our wealth and bodies. Continuously guarding in thy act thou art the protector of the rays of consciousness and their successive offsprings.
O agne Agni tvam thou yajyave for the purpose of the sacrificer, dative to denote purpose, affix yu on yaj, pāyuḥ protector (u on kļ vā pā and ji) antaraḥ intimate, the sense is very close protector of the sacrificer anişangāya for whom there is no intense company, for the purpose of that sacrificer, thou caturakṣaḥ one who has four eyes; in the triple worlds and the fourth station Agni has an eye on the sacrificer, being such idhyase shinest forth. The gross interpretation is that he is in flames in all the four quarters with the idea that the eyes of Agni in the form of flames and his gazes denoted by them fall in the four quarters. yah who, sacrificer rātahavyaḥ by whom oblations are given; to whom? avrkāya for the uninjuring (Noun form of vị to cut, affix ka) dhāyase for thou the nourisher (yu on the root dhā Vedic form) whosoever is the sacrificer like this kire” cit of himself the lauder (kirih name for lauder) tam relating to him mantram thine in the form of laud manasā by heart, that is, in secret vanoși entreat.
The laud in the form of Mantra of such a lauder-sacrificer is so dear so thee that thou thyself prayest for that.
Tr. O Agni, thou art the intimate protector of the unattached sacrificer, Four-eyed, thou flamest forth. Thou thyself entreatest in secret the Mantra- laud of the lauder who has made over the oblations to thee, the unhurting protector.
O agne Agni, tvam thou urusamsāya for the extensive lauder vāghate for the intelligent one, (It is listed amongst the names of Ritwiks as those managing the sacrifice) for him spārham desirable (relating to desire, this of desire, so affix an) paramam supreme yat reknah (ricir in the sense of purge, Vedic form with nu) wealth is there (it is clear that it is not worldly wealth as it is supreme) tat that wealth vanoși desirest. Thou desirest for the intelligent great lauder the supreme wealth so that he should attain it ādhrasya cit of the sacrificer, though weak, to be sustained in everything (dhrai to be satisfied, to instruct etc. is the root. The affix ka prefix ā) pramatiḥ of excellent knowledge pitā protector, thus ucyase thou art said, by the knowing ones is understood. pākam that which has to be cooked is pāka, the sense is one of immature knowledge. That is why a child is pāka, him praśāssi make instructed viduștaraḥ thou superbly learned ’(tara on the word vidvat, change of semivowel to vowel Vedic) diśaḥ all the directions pra superbly instruct on things to be learned from every-where, denoted by the term ’directions’.
Tr. O Agni, thou desirest for the intelligent great lauder that desirable supreme wealth. Thou art extolled as the protector of excellent knowledge for the weak sacrificer. Superbly knowing thou instructest the immature in all directions.
O agne Agni, tvam thou prayatadakșiņam by whom prayatā tied up (yam to tie up) is the dakșiņā the act of gift proceeding from discrimination of propriety and impropriety; gift is the abandoning of money in favour of a fit recipient and it is to be noted that the recipient is the representative of the deity. That is why it is said that a gift is sacred, pleasing to the deity; then such a one viſvatah from all pari pāsi protectest. An illustration is cited. varmeva syūtam like an armour sewn, made ready without any chink (siv to tie). As an armour protects a man’s body thou protectest that man from all things yaḥ who, the sacrificer svādukșadmā. The sense is that having tasty food he pleases the guest with tasty food. Agni is famous as the guest in the Veda. vasatau in one’s dwelling house (in the inner sacrifice one’s house is the body) syonakrt doer of happiness, to the guests is understood. ’Dormant happily like a guest pleasing this Mantra phrase elsewhere also has to be borne in mind (1.73.1) and who jīvayājam yajate the worship in the course of life (absence of ku is Vedic) throughout life performs the worship or jīvayāja means where the living beings are worshipped, that he performs saḥ the sacrificer divaḥ of the heaven-world upamā becomes neighbour, here itself becomes very close to heaven. upamā is the name for closeness. Sopamā elision of s in the Samhita text is for metrical exigency. upamā is upamānam illustration of Heaven is some people’s comment. Commentators in the external sense say that jīvayājam is sacrifice with animals, jiva.
Tr. O Agni, thou protectest the man who gifts properly like a sewn armour. The sacrificer who gives happiness to the guest in his place by giving tasty food, carries worship throughout life is close to heaven.
Thus ends the thirty fourth Group in the second Chapter of the first Eighth.
O agne Agni, naḥ ours imām this as going to be mentioned śaraạim injury (sſ to injure, belongs to the unādi class, affix ani) mimrşah pardon (mrs to endure, reflexive sense, aorist in the sense of imperative). Injury is the offence committed towards God Agni. Going far away from Lord Agni by going on the wrong path not caring for him is the offence meant, in the form of omission of the act. He says that dūrāt distant place yam imam adhvānam this path agāma we have gone, that is our act of offence as being far away from thee. It becomes clear in the later half of the Rik; it is a serious misdeed when thou art in all possible ways available being beneficial to us. Thou āpiḥ one who makes us attain, relative, that is fulfiller of our wants pitā protector just like a father pramatiḥ endowed with excellent knowledge somyānām of gods eligible for Soma, of the Soma- drinkers bhrmiḥ whirler, that is, mover. As Agni calls the gods and makes them present in the sacrifice, he is their mover asi art martyānām of men rșikặt thou art the maker of vision. Agni helps the gods eligible for Soma as well as the men. Agni is endowed with the quality of the relative etc. for men somyānām who follow the prescribed rules, says Sayana. bhrmiḥ bhram to be not stationery. Vowel for semivowel and then the affix i.
Tr. O Agni, as we have gone far from thee in the path, forgive this offence. Thou art our relative, protector of excellent knowledge, mover of the gods eligible for Soma and maker of seers of mortals.
O suce luminous añgiraḥ god of this name agne Agni, sadane in our sacrificial home (applicable to both inner and outer) accha in front the particle accha in place of abhi yāhi go. Here an illustration manușvat like of Manu or like Manu (in the genetive sense, or in the nominative case ‘tena tulyam kriyā cet vatiḥ’vat is used). This is the purport. Just as thou goest to the sacrificial house of the seer Manu, go over here as well or just as Manu, the god first amongst the thinking men goes to the sacrificial house like that go, is the sense. Likewise angirasvat like of the seer Angiras or like the god Angiras yayātivat like of seer Yayati or like the god Yayati who attained divinity pūrvavat like the ancients or like of the ancients, go is the connection. Then having gone to the sacrificial house daivyam born amongst the gods janam world āvaha bring, that is bring all the groups of gods. priyam him the dear barhiși in the spread seat āsādaya make him sit yakși ca worship, dropping of sap in the Imperative. Rest is Vedic. Here this has to be borne in mind . Manu, Yayati and Angirah, all the three are seers of Mantras. Though Yayati is famous as the king, born of Nahusa the Vedic index says that he is the seer of the triad of Riks sutāso madhumattamāh (RV.IX.101.4-6). Thus Agni is present in the sacrifice of the three seers illustrated—the vat has the genitive sense. Again, the three are gods also, or have become gods. Manu is the thinker the first god of men, Angirah is the god with the glory of Agni capable of movement. Yayati had become god. (The author of tatvabhodini says that whose yāti movement is everywhere like the speed of the chariot of Vayu; some moderns say that it is perhaps from the root yat to strive. We say that he by all means has the speed of movement, the glory of the deity and he strives). Thus all three are present in the sacrifice the vat has nominative sense.
Tr. O luminous Agni, Angiras, like Manu, Angiras, Yayati and the ancients, go in front of the house, bear the world of gods, seat the dear ones on the spread and worship.
O agne Agni, etena by our brahmaņā Mantra indicated by the laud vavřdhasva increase, grow (vrdh to increase reduplication. Lengthening in the Samhita text, because of repetition) sakti vā by capability (Lengthening in the instrumental case) or vidā vā by knowledge yat which te thy laud cakſma we did, by that Mantra is the connection with the earlier. It is said that whatever laud we did according to our capability, according to our knowledge grow by that. The gods that are lauded grow in the lauder. uta also asmān us the lauders who have resorted to thee abhi facing vasyaḥ welfare full of superb riches praņeși thou leadest, that is thou makest us attain excellently. (ni to reach, neși dropping of sap) nah us vājavatyā by plentiful sumatyā auspicious intelligence samsrja connect.
Tr. O Agni, whatever we did acçording to our capability or knowledge grow by that Mantra. Also thou hast sent towards us the weal full of riches. Make us united with auspicious intelligence full of plenitudes.
Thus ends the thirty fifth Group in the second Chapter of the first Eighth.
The second hymn in the seventh section comprises fifteen Riks starting from indrasya nu viryāni. The Rishi is Angirasa Hiranyastupa, the metre is Trishtup and the deity is Indra.
This and the hymn, etāyāma etc. both are of Hiranyastupa, dedicated to Indra. Here is mentioned the story of the killing of Vritra and there about Vritra, Navagvas and others. At the close of the two hymns, the purport of both will be told in brief. In this context we shall reflect on the secret behind the story of Vritra’s killing and on the true sense of Angiras. Therefore, without contradiction to the gross meaning, we shall mention here merely the word-meanings of the Mantras. The Rishi narrates the exploits of Indra-Indrasya of the king of gods vīryāni valourous deeds pravocam nu I just tell (nu denotes speed, say the commentators, elision of a in vocam, Aorist in the sense of Present) yāni which valourous deeds prathamāni important or not performed by anybody else earlier vajri Indra having the thunderbolt cakāra did. Three such deeds are mentioned. ahim cloud (ahiḥ also denotes Vritra, serpent. The termination i on han when prefixed by ā, ā becomes short) ahan struck; anu afterwards apaḥ the waters tatarda (he) injured. Making the water fall on the ground only is injury. (tard in the sense of causing injury) parvatānām relating to the mountains, rising from them vakşaņāḥ the rivers of flowing nature (vakṣaṇā from vah to flow; name of river) prabhinat (he) broke.
Tr. I just relate the exploits of Indra, which the bearer of thunderbolt mainly performed. He struck the cloud causing injury to the waters and cleft the flowing rivers of the mountains.
parvate in the mountain siśriyāṇam taken refuge,’hidden in the mountain’ is the sense (Participle of the Perfect of the root sriñ) ahim cloud ahan struck. With what instrument? asmai For this Indra tvașță carver, the Divine sculptor svaryam relating to svar. The sense is belonging to the luminous world of svar’. Well-impulsed, says Sayana vajram the weapon Vajra tatakşa formulated. By that Vajra of the luminous svar-world, carved out by tvaştā he struck the cloud. When the cloud was so cleft, syandamānāḥ flowing āpaḥ waters samudram to ocean anjaḥ by the straight path; this is adverb avajagmuḥ attained. An illustration is given. vāśrā iva just as with the lowing sound dhenavah the cows reach the calves, like that.
Tr. He struck the cloud hidden in the mountain. For him the divine sculptor fashioned a thunderbolt of luminous world. The flowing waters straight reached the ocean like lowing cows the calves.
vṛṣāyamēņoủ acting like a bull, showerer, (In the padapātha the short a in vrşa is Vedic) somam soma-juice avrnita elected. trikadrukeșu The sacrificers say that the trikadrukas are the three days of infusion rites. By trikadruka are denoted the sacrifices of the names Jyotiḥ (light) Gauḥ (ray) and Ayuh (life). If so, most appropriate in the sense pertaining to inner sacrifice. In the triad of Jyotiḥ and others sutasya of the extracted soma, a portion apibat he drunk. Then maghavā rich with the drink of soma sāvakam the exterminator of foes (Noun form of so to exterminate) vajram Vajra ādatta he wielded. By that ahinām of the clouds prathamajām he first-born (The affix vit on jana and others. Then jā) enam him ahan struck. Or else enam interchange of case in the sense of instrumental; means by this Vajra.
Tr. Like one pouring he elected the soma-juice and drunk a portion in the three infusions. Opulent, he wielded the weapon Vajra and struck this first- born of clouds.
O indra Indra, yat when ahinām of clouds prathamajām the cloud first-born ahan had struck (Imperfect second person singular) āt afterwards māyinam of the fraudulent māyāh uta deceptive knowledge too prāmināḥ had destroyed (min to injure. In the Veda minati becomes short) āt after that süryam sun uşasam dawn dyām and the heavenly abode janayan illumining, by destroying the covering clouds, thou art. tādītnā at that time (interchange of letters in tadānim as it is of prşodara class) satrum enemy na vivitse kila thou had not got at. kila lengthening—for the particle also’. vivitse vidlr to get, Perfect.
Tr. O Indra, when thou struck the first-born of the clouds, thou also destroyed the deceptive knowledge of the fraudulent. Then illumining the sun, dawn and the heaven thou had not got at the enemy.
indraḥ Indra vrtrataram superb coverer of the world, vrtram the coverer Asura in the form of cloud vajreņa by the weapon Vajra mahatā by a mighty vadhena stroke (For han the noun form vadha) vyamsam so cut the arms as to cause loss of shoulders ahan struck. Such cutting is illustrated. kuliśena by axe vivrkņā specially cut skandhāmsi iva tree trunks fall on the ground, likewise, ahiḥ Vritra prthivyāḥ to the earth upaprk attached in proximity śayate sleeps. vivṛknā- vraśru to cut. Participle na; śayate- śayah after si absence of disappearance of affix.
Tr. Indra dealing a mighty blow struck the superb coverer Vritra with his thunderbolt cutting his shoulders. The vile one lay dormant close to the earth like tree trunks specially cut with axe.
Thus ends the thirty-sixth Group in the second Chapter of the first Eighth.
ayoddhā-iva as one who has no combatant durmadaḥ having wicked pleasure because of haughtiness mahāvīram the great warrior tuvibādham the oppressor of plenty of enemies rjīşam the remover of foes indram Indra ā juhve hi (Vritra) challenged. asya of Indra’s vadhānām samſtim impact of blows nātārīt was unable to parry, that one of wicked pleasure. He indrasatruḥ having Indra as his foe, Vritra rujānāḥ the rivers sampipişe ground to a halt. Sayana says that because of the fall of Vritra’s body that covered all the worlds, the stones etc. there broke to pieces. “By rujānāḥ, are not the necks mentioned? He had ground portions of his own neck. The meaning is that he was powdered hit by the blows”. This is Skandaswamin. rjīşam The termination işan on arja and rja. “The left-over of the purified Soma is rjīşam, one who has that says Sayana. rujānāḥ ruj to break. Participle interchanged. pipișe pişlr to grind to powder. Perfect Tense by interchange.
Tr. Like one who has no combatant, he of evil joy challenged the great warrior, the oppressor of several, the remover. Having Indra as foe, he could not parry the impact of blows. He ground to a halt the rivers.
apāt devoid of feet (The elision of the ending in the word pāda in Bahuvrihi compound is Vedic) ahastaḥ devoid of hands in this way his limbs cut in all manner, Vritra indram towards Indra aprtanyat desired encounter, did not leave the battle. asya of this Vritra sānau in the lofty place adhi above vajram Vajra, Indra ājaghāna threw in confrontation. An illustration is cited for the incapable Vritra desiring battle. vadhrih one whose testicles are castrated, that is bereft of masculinity vrsnah (vrș to sprinkle) of one skilled in sprinkling, that is possessed of masculinity pratimānam like form bubhūşan desiring to become; that is, like a eunuch desiring to become equal to a virile male; he vſtraḥ Vritra purutrā in many limbs (the termination trā in the sense of locative) vyastaḥ particularly thrown about, that is with limbs all shattered aśayat lay, fell on the ground (sin to sleep, interchange of Parasmaipada. Absence of disappearance of termination, in the Veda).
Tr. Bereft of feet and hands, he still desired encounter with Indra (who) struck him at the crown. Like a eunuch desiring to act virile, Vritra lay, his limbs shattered.
amuyā with these characteristics śayānam fallen Vritra āpaḥ waters ati yanti flow passing over. amuyā in this earth, says Sayana. Here is an illustration. bhinnam nadam na like a river that has broken the banks in many places; just as in rains waters overflow by breaking the river banks, in the same manner they flow over the dead Vritra. This is the meaning. Of what kind are the waters? mano ruhānāḥ mounting the minds of men (interchange of participle of the root ruh. The rest is Vedic). It is said that when the dead Vritra lay under the waters like this, the waters mount the mind. Elsewhere when we discuss the hidden sense, the purport has to be looked into. He says that Vritra lay fallen at the very feet of those waters whose coverer and therefore restrainer he was. vſtraḥ Vritra mahinā by his greatness yāḥ cit which very waters paryațișthat stood surrounding them ahiḥ Vritra tāsām those waters patsutaḥ śiḥ lying under the feet babhuva became (the substitution of pad for the word pādā; the appendage su is Vedic; indeclinable in the sense of locative, then the termination i on śay).
Tr. Like a river breaking the bank the waters flow over Vritra thus lying, mounting the mind. The serpent Vritra lay at the very feet of those whom he besieged with his might.
vrtraputrā she whose son is Vritra, Vritra’s mother nicāvayāḥ she whose arms are down, vayāh name of a branch, as arms are in the position of branches, with arms hanging abhavat was. The sense is that when Vritra was struck, to prevent the blows on him she stood like that asyāḥ of Vritra’s mother ava below, over Vritra vadhaḥ Vajra the instrument of striking (substitution of vadha for han) jabhāra struck. (bha for hr and grah) then sūḥ one who gives birth (noun form) dānuḥ uttarā was standing above putraḥ the son Vritra adhraḥ was standing below. She too sahavatsā accompanied by the calf dhenurna like the cow saye lay asleep. What is this Puranic story? We have to seek the truth.
Tr. Vritra’s mother lowered her arms, Indra flung the striking weapon below her. The mother was above, the son below. She lay like a cow with the calf.
atișthantinām not standing, that is moving aniveśanānām niveśanānām, the place wherein enter (the people), devoid of that, bereft of habitation, flowing cāșthānām of the waters (cāsthāḥstand pervading. prşodara class) madhye in the middle nihitam placed sariram body. Whose? vſtrasya Vritra’s. How was it? niņyam hidden inside, concealed or unseen, that body immersed inside the waters (accusative) ā paḥ waters vicaranti specially trespass and flow. When Vritra’s body was thrown amidst the water like this, indraśatruḥ Vritra dirgham tamaḥ having attained death in the form of long sleep, as it would come about, in that manner āśayat fell on all counts.
Tr. Vritra’s body was deposited amidst the changing current of waters. The waters flow over the concealed. Vritra lay in prolonged sleep.
Thus ends the thirty-seventh Group in the second Chapter of the first Eighth.
dāsapatniḥthose whose master is dāsaḥ (das to diminish) dāsa is one who causes dimunition, those waters whose master is Vritra, the suppressor of the universe ahigopāḥwhose protector is ahi, Vitra āpaḥ waters (gup to protect here protection becomes curtailment). niruddhāḥ atişthan stood fettered. Who, like? paņineva by an Asura of this name, the stealer of cows confined gāvaḥ cows, as they stood likewise yat which apām bilam the opening to the hiding place or the outlet for flow apihitam āsit was obstructed vrtram jaghanvān Indra who struck Vritra (Perfect participle of han) tat that aperture apavavāra uncovered, opened the gate for the flow of the waters.
Tr. The waters subdued by Vritra, constrained by him stood fettered like the cows confined by Pani. The striker of Vritra uncovered the closed aperture of the waters.
O indra Indra, yat when tvā thou srke in Vajra weapon (srkaḥ name of Vajra, termination uk on the root sr) pratyahan Vritra struck back tat then thou aśvyaḥ born in the horse, a limb of the horse vāraḥ tail (ra optional to la) like the horse’s tail warding off flies etc. undoer of Vritra abhavaḥ became. Then ekaḥ sole, without a second devaḥ god, thou gāḥ ajayaḥgot back the confined cows, O sūra endowed with valour somam Soma also ajayaḥ got back sapta sindhūn rivers of seven numbers, the flowing waters sartave to move in the form of floods avāsrjaḥ released, that is liberated. In this Rik, devaḥ ekaḥ means the luminous Vritra, without a second, skilled in all arms, say some. Here what is the connection between the killing of Vritra, acquisition of cows, gain of Soma and liberation of the seven rivers? Or what is intended to be conveyed in such episode? We shall see later.
Tr. O Indra, when he struck thee back on the thunderbolt, thou chased him away. God absolute, thou won the cows, won the some-juice, valourous one, thou released the seven rivers to flow.
asmai to Indra, employed by Vritra towards Indra vidyut lightning na sişedha did not reach Indra. (șidh to go, Perfect) likewise tanyatuḥ the roar (yatu on tan) na did not reach. yām which miham rain (mih to sprinkle. That which sprinkles is mit, noun form) akirat threw, which hrādunim ca thunder clap as well employed, even that did not move, did not reach Indra. yat when indraśca Indra ahiḥ ca and Vritra, both yuyudhāte were engaged in battle, then lightning and others did not reach Indra—that is the connection with the previous line. uta and also maghavā Indra aparibhyaḥfrom the other deceitful tricks done by Vritra (The word apari means ’other’) vijigye superbly succeeded.
Tr. When Indra and Vritra fought with each other, neither the lightning, the roar, nor the rains sent nor the thunderclap got at Indra. And Indra surmounted others as well.
A doubt arose in Indra who had struck Vritra whether Vritra was dead or not. Therefore from beyond, from far off country he crossed the rivers and traversed the worlds to make sure of Vritra’s slaying. Who else other than Indra will be the slayer of Vritra? they give this meaning. Some commentators say like this : ’It is for me to kill Vritra, let not he be killed by anybody else’ with this apprehension, quickly crossing the rivers Indra proceeded, desirous of killing. Some cite legends that fear entered into Indra that he had committed sin by killing Vritra. This meaning is not acceptable to us. O indra Indra jaghnuṣaḥhaving killed Vritra (Perfect Participle of han. Skandaswami says the desiderative jighāmsu is implied).
te thy hṛdi in mind yat if bhiḥ ‘have I killed him or not’, in this form an apprehension agacchat occurred, then aheḥ of Vritra yātāram confronter, that is to say, slayer, kam apaśyaḥ whom else thou saw, there is nobody. yat by which reason nava ca navatim ca numbering ninety nine sravantiḥ rivers rajāmsi worlds as well ataraḥ thou traversed; he should not be killed by others or when struck; did he die or not, thus bhitaḥ having apprehension, thou traversed is the connection. Who like? syeno na like a strong bird capable of flying distances (syeno syen to move, Particle ina).
Tr. Who else is the slayer of Vritra, thou hast seen, that in thy slayer’s mind a doubt arose and doubting, thou traversed the ninety nine rivers and worlds like a hawk. 1.2.38] (178) [1.7.32
When Vritra was killed vajrabāhuḥ the Vajra- armed Indra yātaḥ of the going, mobile (yāt that which goes, present participle) avasitasya of the bound, immobile (şiñ to bind) samasya of the quiescent șộngiṇaḥ ca of the one endowed with haughtiness denoted by the horn in lieu of the weapon rājā king, he was; that is he was the sovereign of the mobile and the immobile, the quiescent and the forceful. The old commentary that śrăgi denotes buffalos, bulls and others is not apt as buffalos and others are included in the mobile. Here it has to be understood that mention is made of mobile and immobile as one pair and quiescent and horned as another pair. saḥit He, Indra himself (saḥthe elision of s in the Samhita text is Vedic). carşaņinām of men rājā king becoming kşayati ruler, (kşay denotes lordship) he tā all that have been aforesaid pari babhūva pervaded alround. Here is an illustration. nemiḥ the rim of the chariot wheel arān na like the spokes pivoted to the nave. Just as the rim on the circumference of the chariot wheel is round the spokes pivoted to the nave, Indra is around everything. This is the purport.
Tr. The Vajra-armed Indra is the king of the mobile and the immobile, the quiescent and the forceful. He as king rules over men and is around them all like the rim encircling the spokes.
Commented are the last two hymns in this second chapter of the first Eighth, of the Rishi Hiranyastupa. Of these one is dedicated to Agni and the other to Indra. In the commentary of the hymn to Agni, it was said that the discussion about Angiras would be done elsewhere. When commenting on the hymn to Indra, Vritra’s story was referred to, there also an explanation had not been given. Both these have to be discussed here, as the deeds of Angiras and the story of Vritra cited here and there in these Rik collections loosen the secret of the Rishis that is in the guise of stories found in this treasure of potent words. The Mantric letters with covert statements relate the story, pregnant with truth. Such mantras have to be approached for an understanding in the light of the covert statements. Without that, the purport arrived at either in the gross or in the subtle sense does not fit in. In explaining the meaning of the hymn ‘Yatra grāvā’ this has been delineated before, also submitted for consideration elsewhere in the Preface. Now, It us see what kind of description about the Angiras are there in the Mantric letters.
This word angira has been employed once as ending in a in locative singular viz. in the lines ’in the nine-cowed Angira, in the ten-cowed seven- mouthed (IV.51.4) the group of Angiras is mentioned as Angira. Again the word with the ending in a has been employed in the nominative singular viz. ’āt angirāḥ prathamam dadhire first the Angiras bore all around’. Here añgirāḥmeans añgirasaḥ, Angiras. In other places in the Veda and in the world the employment of the word ending in s only is well established. The constituent meaning of both the forms is the same. It has to be understood that like the words angāra and agni, the word angiras also is derived from the root ang. In the course of the commentary on the hymn agni miļe’ a brief statement was given about the etymology of the word agni. In the derivation of the four words, agni and others that are going to be mentioned these uņādi aphorisms have to be borne in mind :
‘angernalopasca’ - agnih; añgimadimandibhya āran-angāraḥ, ’añgater asiriruçãgamasca’-angirāh; ‘rjrendrā-grādayaḥ rannantāḥ’-agram. That is why in saying the constituent meaning of the word agni, on the strength of the statements in the Brahmana they say that agni is agraniḥ the forerunner. The Brahmanas regard without distinction agni angāra and āngiras viz. “They that were burning coals became Angira’. The etymologists say that one who was born in the burning coals is Angiras. Others also : ’angirāh perhaps because of proportion in limbs procured by Angiras seers, a form of Agni’.
About Angiras the Mantra-letters describe variously. They say that Agni is the first Angiras, Angiras are sons of Agni and Agni is Angiras, the son of Force. ’O Angiras, son of strength .... We adore Agni the offspring of energy’ (VIII.60.2) ‘O Agni, Angiras, Offspring of energy by what of thee’ (VIII.84.4) ’O Agni, the Angiras obtained thee, laid in the hidden cavern, reposing in every forest of delight. Churned he is born, the great strength. O Angiras, they call thee the son of strength’ (V.11.2). By such Mantras one gets to know clearly that the truth about Angiras is in every way connected with the variegated manifestation of Agni. Therefore it has to be taken that Angiras or the group of Angiras are endowed with all the renowned qualities of Agni viz. the role of purificator, possessor of illumination, sacrificial caller, seer-will etc. Just as the God Agni stands in the service of the gods, the ’sons of Heaven’ Angiras too do likewise.
If Angiras are the gods, how again these are sung as the renowned seers, the human fathers? They are indicated in two ways as gods and as men. We see appropriateness in both the cases. What was said in the course of discussion on the truth of Ribhus has, to be remembered here. The Angiras seers remaining men, got at the divine path by askesis and worship and attained to godhood. It is to be understood that these were formerly gods themselves having the glory of Agni and their station in the luminous swar, who take birth in the human seers and become illustrations like Atri, Bhrugu, Kutsa and others to demonstrate the attainment of divine nature. Here we shall point out first some Mantras which say that the Angias are our human fathers. “Our fathers by their words broke the strong and stub-born places, the Angiras seers shattered the mountain rock with their cry; they made in us a path to the Great Heaven, they discovered the Day and the sun-world and the intuitive ray and the shining herds” (1.71.2) “Here, our human fathers went forward on their way towards the Truth desiring to possess it” (IV.1.13). "Men, desiring laid open the strong pen full of Raycows by the divine word” (VI.1.15) Like these many are the Mantras which sing about the human seers, the forefathers who had attained the divine nature helping man, rendering assistance to gods as well.
Then these Angiras divine seers or gods themselves attain to the nature of Brihaspati or Brahmanaspati, are extolled as accomplishers of Indra’s work, likewise are lauded along with the Ashwins and the Maruts. Though the enumeration of the Angiras as seven is well-known, in lines like “this seven-headed thought, our father” (X.17.1) it would be clearly seen that they are spoken of as one form, in the form of Brihaspati. “One who is the breaker of the mountain, first-born, keeper of the Truth, Brihaspati, Angiras, bringer of the offerings" (V1.73.1). Here also the Angiras is Brihaspati. Elsewhere Indra is many times proclaimed that he with Angiras becomes the excellent Angiras; viz. "He became the superb Angiras with the Angiras, the bull with the bulls, the companion with the companions” (I.100.4) “Of universal form like the Maruts with the equalising säman”(X.78.5). “The youths, seers, masters of sacrifice, Maruts... come, leader even as the Angiras” (VI.49.11). In all, these the relationship of Angiras to Maruts too is said. Likewise in referring to Ushas, the daughter of Heaven, “Usha superbly Indra became full of plenitudes gave birth to inspirations for happy journeyings. The daughter of Heaven, the goddess superbly Angiras for good deeds fashions the riches” (VII.79.3). The context of the Angiras is inferred from many Mantras in the coming of dawn, in the gain of cows, in the breaking of mountain, in the victory of Indra etc. All these are related to only one incident. And that is the slaying of Vritra performed by Indra. It has to be understood that the four fruits of the slaying of Vritra are all simultaneous and interconnected. Though all of them have to be known by many Mantras, even so we shall cite a Mantra which proclaims the fruits simultaneously obtained of the breaking of Vritra, indicated by the term ‘mountain’. “O Indra, thou opened the waters wide, broke the hardness of the mountain. Thou became king of the world and of the men that see, together gave birth to the sun, heaven and dawn” (VI.30.5). This is the purport of the Mantra :40 Indra, thou released the waters covered by Vritra in such a way that it began flowing all around. How was this made possible? Thou broke the hard place of confinement of waters in the mountain. Therefore this resulted. Others also fructified sākam simultaneously. They are the births of the sun, dawn and heaven. It is to be noted that the release of cows is related in the Veda along with the dawn or the sun. “O Reducer of foes, praised by the Angiras, with the dawn, sun and Ray-cows thou destroyest the blind darkness” (1.62.5). Likewise one hears the mention of Angiras here and there in the Rik Samhita in connection with the assistance to Indra for slaying Vritra, with the regain of cows, with the appearance of dawn and with the birth of the sun. If the secret sense underlying the slaying of Vritra as an act of Indra is determined, the principal truth, quality and glory of the Angiras will burst into view of their own accord.
Therefore the story of Vritra has to be examined. By this, what is intended to be conveyed? Even in the external interpretation, the purport does not come about without resorting to subordinate sense. That is why Sabara says that words are subordinate. Yaska says the same thing : "the classes of battle are for the sake of simile... because of constant companionship one calls the dawn as his sister”. Brahmanas talk about the covert statements. “The secret word’ says the Rig Veda. We say that word is in the form of a symbol bringing to light the same secret sense.
Just as the important thing in the Vritra incident is the release of waters effected by the slaying of Vritra, likewise in the story of the Angiras the essential thing is only the release of cows, where Vala is important, Panis and other sons of darkness, the Asura warriors are the main persons. And these cows are not the four-footed animals nor the waters the physical water. The cows are rays, though outward, symbolise inner illumination and so have to be understood as the rays of Truth. And Truth is the Light Supreme denoted by the word ’Sun’ in the Vedạ. The waters that are besieged by Vritra, the darkness of ignorance are released after the slaying of Vritra. They are verily the streams of Truth. Delineated as ’streams of Truth’ ’seven rivers’ and in some places as "waters possessing the luminous svar”, these are the streams of the Truth-force that hold and sustain the universe comprising seven principles. The mountain is the cloud. The mountain of Vala is full of caverns where in the dark place, cows, the rays of consciousness are stolen and forcefully kept. It is sung in many places in the Veda that Brihaspati who is angirāh or āngirasa (offspring of Angiras), the seven-mouthed, breaks the mountain occupied by Vala with the Mantra-word effulgent with the potency of speech rising from the heart and makes the cows come out; similarly yujā yoked with Indra, with his assistance accomplishes the release of the waters (II.23.18). As we go along, in the course of the commentary we shall point out those important Riks which have to be commented upon only in the way of the secret sense and where interpretation in any other sense will not fit in. If in the Rik Samhita all places where the slaying of Vritra is mentioned and all places where the Angiras are mentioned are examined, doubtless, it will be reinforced that Vala, Vritra, Pani and other Asuras, waters, cows, mountain, etc. are the covert statements, mysterious sayings, ninyā vacāmsi secret words of the seers devoted to inner sacrifice. Enough here of more detail.
Thus ends the thirty eighth Group in the second Chapter of the first Eighth.
THUS ENDS THE SECOND CHAPTER IN THE FIRST EIGHTH
१-३ आर्भवसूक्तार्थविवरणाय पीठिका, ऋभूणां स्वरूपम्, इन्द्राश्व-तक्षणनिष्पादनं मनुष्ये यजमाने तथा आश्विनरथतक्षणं, अमृतस्य दोग्ध्रयाः तक्षणं च
४ अखण्डप्रज्ञाया अमृतसुवो धेनोरदितेः स्वीयां वृत्ति रूपीभवन्ती मानुषे पुरुषे निष्पादयन्ति ऋभव इति संक्षेपेण प्रतिपादनम्
४ मातापित्रोः द्यावापृथिव्योः यौवनं संपादयन्ति ऋभव इत्यस्य तात्पर्यप्रतिपादनम्
५ ऋभुभिः सोमस्य सम्पादनं, तेषां इन्द्रादिभिः सङगमन-मित्यादेस्तत्त्वम्
५ देवाश्चतुर्दूहात्मके चमसे पानपात्रे सौम्यममृतरसं पिबन्ति इत्यस्याशयः, मनुष्याय चतुर्दूहात्मकसुखमयशरीरसम्पादनेन ऋभवस्तं सत्यचिन्मयधामाधिवासक्षमं व्यधुरिति प्रतिपादनम्
७ मानुष्यां सिद्धायां प्रज्ञायां सदानन्दप्रवाहान् धारयितुमृभवः प्रभवन्तीति प्रतिपाद्य तेषां देवभागपरिकल्पनदानदक्षत्वमपि वर्णितम्
९ ’प्रचेतुने पदे’ इत्यत्र विष्णोः परमं पदमेवोक्तमित्युपपादनम्, ज्वलितक्रतुभूतोऽग्निविभवः भास्वरचेतोभूत इन्द्रविभवः, उभाभ्यां सङ्गताभ्यां जागरूकाभ्यां लब्धव्यं तत्पदं नः शरणमिति ’तेन सत्येन’ इति मन्त्रस्य सारांशः प्रत्यपादि
१०-११ या वां कशा’ इत्यत्र कशा वागिति उपपादनं, कर्मठव्याख्या-निरीक्षणम्, ’न हि वामस्ति दूरके ’ अत्र तात्पर्य उपपत्तिश्च
१२ ’अपां नपातं सवितार’ मित्यत्र तात्पर्यविचारः उपपत्तिश्च
१४ भारती बृहज्ज्योतिष ऋतभा, होत्रा वख्त्री धिषणा इत्यादीनां विवरणम्
१५ ’तयोरित्’ अत्र विशिष्टा व्याख्या, ’गन्धर्वस्य ध्रुवे पदे’ अत्र, यत्र ऋतरश्मिर्दीप्तो लसति स्थिरः च तस्मिन् पदे
इति मन्त्रवर्णान्तरेणोपपादनम्
१६ ’सप्त धामभिः’ अत्र सप्ततत्त्वात्मिका विश्वसत्तेत्यादि-विवरणम्, षण्णां वैष्णवीनामृचां विषयसङग्रहः
१९ ’तद्विष्णोः परमं पदं’ अस्य भूमिकायां प्रसक्तिः स्मारिता
१९ ’तद्विप्रासः’ अत्र व्याख्यायां तदुक्तमृषिणेत्याद्यौपनिषद-वाक्यानां ईदृशा मन्त्रा बीजायन्त इति प्रतिपादनम्
२३ पृश्निश्चित्रवर्णा गौरित्युपन्यस्य मरुतः पृश्निमातर इत्यस्य तात्पर्योपपादनम्
२४ पौष्णतृचे ’आजा नष्टं यथा पशुम्’ इति दृष्टान्तविवरणेन गूढस्य सोमस्याहरणे दक्षः पूषेत्युपपादनम्
२५ ’उतो स मह्यं’ अत्र पूष्णो विभवः ‘गोभिर्यवं न चर्कषत् इति दृष्टान्तेन प्रतिपादितः, तामसवारिभिरपहृत्य रहसि
निहितं देवानामन्नं अमृतं सोममाहृत्य यजमानं पुष्णाती-त्यादिरहस्योद्घाटनम्
२७ ’अप्स्वन्तरमृतं’ अत्र सङकेतभूता आप इत्यादिकथनम् अप्सु मे सोमो अब्रवीत्’ व्याख्यायां विशेषोऽवधेयः
२८ ’आपः पृणीत’ निरन्तरं सूर्यदर्शनाय बलप्रदं भेषजं न लौकिक भवति, दिव्यवैभवं आप्यं भेषजमिति प्रतिपादनम्
२९ आप्यसारतादात्म्यानुभवसम्पन्न ऋषिरिति’ आपो अद्य’ इत्यस्य व्याख्यायां प्रतिपादितम्
३० ’सं माग्ने वर्चसा’ इत्यस्य विवृतौ ’ऋषयो मानुष्यस्योद्धारा-येन्द्रस्य सहकारिणः मनुष्या एव, देवभावं प्राप्ताः मानुष्याभि-मानिनो देवर्षयो वा’ इत्यादि प्रतिपादितम्
३१ ऋषिः शुनःशेपः पाशबद्धमात्मानमवबुद्धय विमोचनाय कं देवं आह्वयामि इत्यारभते, अत्र अदितेविश्वमातुर्लाभस्य
रहस्यं विवृतम्
३२ ’भागं ईमहे’ अत्र मन्त्रवर्णान्तरैः संगतिरुक्ता
३४ ’अबुध्ने राजा वरुणः’ अत्र गूढार्थवैशिष्ट्यमवधेयम्
३४ वनस्तूपः’ चिन्मयो भवति यस्मात् केतवः प्रसरन्ति, ’स्तूपः सङघातः’ इत्यादौ रहस्यानि विवियन्ते
३५ वरुणः सूर्यायाध्वानं करोती’ त्यत्रोपपादनम्
३५ ’हृदयाविधश्चित्’ अस्य विवरणे वरुणस्य कृत्यं प्रदर्शितम्
३६ निर्ऋतिः समष्टिगता जगद्व्यापारवर्तिनी मृत्युदेवता सर्वपापमूलभूतेत्यादि प्रतिपादितम्
३६ यद्यप्यध्यात्मं देवानां कर्माण्यव ऋषीणां प्राधान्येन लक्ष्याणि भवन्ति, तथापि जगद्व्यापारे देवानामधिकारोऽविचाल्य इत्यादिनिरूपणम्
३८ ’तदिन्नक्तं’ अचि ‘तदयं केतो हृद आ विचष्टे’ इत्यस्या-त्यन्तप्राधान्यमाविष्कृतम्
३८ ’शुनःशेपो ह्यह्वत्’ अस्य व्याख्यायां ‘त्रिषु द्रुपदेषु’ इत्यत्र रहस्यार्थविवरणम्
४० सूक्तस्यान्ते, पाशबन्धविमोचनविषये उपनिषदुपदिष्टग्रन्थि-भेदरहस्यं तान्त्रिकयोगमार्गोपदिष्टग्रन्थिबन्धनयभेदतात्पर्य च सामान्येन निर्दिष्ट
४०-४४ विप्रमोक्षोऽत्र वरुणदेवानुग्रहसाध्यो भवतीत्युक्तम्, टिप्पण्यां शुनःशेपशब्दार्थप्रतिपादनम्, ऐतरेयब्राह्मणोक्तशुनः- शेपकथाविस्तरः, तत्र सायणभाष्यपङक्तीरुदाहृत्य नरवधकथाया दूषणम्, पुरुषमेधस्य तत्त्वम्, उव्वटभाष्यनिरीक्षा, अतिष्ठा-कामशब्दनिर्वचनम्, अतिष्ठाकामस्य पुरुषमेधाधिकार इत्यादिबहुरहस्यविवरणम्
४४ ’परा हि मे वि मन्यवः’ इत्यत्र धीवृत्तीनां उत्पतनमधिकृत्य प्रसङगः
४५ ’तदित् समानं’ अत्र तच्छब्दवाच्यं ऋतं ज्योतिरित्युपपादनम्, टिप्पण्यां ’वेनन्ता मित्रावरुणा’ वित्युपपपादनम्
४६ ’वेदा यो वीनां पदं’ अत्र व्याख्यावैशिष्ट्यम्
४६ ’वेद मासो धृतव्रतः’ इत्यत्र सारांशकथनम्
४९ ’परि स्पशो निषेदिरे’ अत्र हिरण्मयपात्राच्छादितं सत्यं ज्ञापयितुं निषण्णा: ’स्पशाः’ प्रणिधय इव ज्ञापकाः रश्मयो दिव्या विभूतयो वेति विवरणम्
५० ’उत यो मानुषेष्वा’ अस्या ऋचस्तात्पर्यविचारः
५२ उदुत्तमं मुमुग्धि’ अत्र ‘जीवसे ’ जीवनाय पाशत्रय-विमोचनप्रार्थना
५४ ’आ नो बीं’ अत्र अन्तर्यागे मनुष्या इव देवाः प्रत्यक्षीभूय व्यवहारयोग्या इति तात्पर्यनिर्देशः
५६ अग्नियुक्तानां देवानामनुग्रहादेव अग्नि स्तोतुं ध्यातुं ज्ञातुं वा प्रभवन्ति मनुष्या इति ’स्वग्नयो हि वार्य’ इति ऋचस्तात्पर्य सूचनम्
५७ ’वारवन्तम्’ इत्यत्र विशेषणस्य प्रयोजनम्
५९-६० ’सिन्धोरूर्मा उपाक आ’ अस्य दृष्टान्तस्य तात्पर्योपपादनम्
६१ ’जराबोध’ अन मन्त्रार्थे विचार:
६२ ’धूमकेतुः’ निर्वचनम्, बलवेगभावस्पन्दनेनाग्निञ्जयत इति भावाविष्कारः
६३ नमो महद्भ्य इति मन्त्रे नमस्करण-यजन-शंसनानां आराध्यभेदेनोपपादनम्
६३-६४ यत्र ग्रावेति सूक्ते यज्ञसाधनाभिधायकाः उलूखलाधिषवणीयादयः प्रयुक्ताः, अन परीक्षा सूक्ष्मशः, प्रथमर्चस्तात्पर्ये बाह्यपक्षानुसारेणैव उपपादनम्
६४ ’द्वाविव जघना’ इत्यत्र विवक्षाप्रदर्शनम्
६५ उपच्यव-अपच्यवशब्दार्थः
६६ मन्थां’ इत्यत्र सामान्यार्थः
६९-७३ सूक्तों प्रत्येकं गूढार्थानुसारेण तात्पर्यकथनम्, टिप्पण्यां इदमञ्जःसवसूक्तं ऐतरेयब्राह्मणे समुपन्यस्तमिति तत्रस्थशुनः-शेपकथाप्रसक्तिः, परोक्षवचनानां सूक्तस्थानां विशदीकरणम्, तैत्तिरीयवाजसनेयादिश्रुतिवाक्योदाहरणेन सोमाभिषवादीनां रहस्योद्घाटनम्
७४-७६ ’यच्चिद्धि सोमपा’ इति ’मिथूदृशा’ ’गर्दभ’-’कृकदाश्वादि-परोक्षवचनानां अर्थाविष्कारः
७९ इन्द्रः अनायासेन सोमं स्वीकतुं गच्छतीत्यत्र दृष्टान्तस्वारस्यम् तथा ’समुद्रो न व्यचो दधे’ इत्यस्य भावविवरणम्
८० इन्द्रो यजमाने रमते अत्र ’कपोत इव गर्भधिम्’ इति दृष्टान्तस्य विवरणम्
८१ ऊर्ध्वस्तिष्ठ’ अत्र देवैः सह ऋषीणामन्तरङगव्यवहारो लक्षितः
८४ ’रेवतीः’ इत्यत्र व्याख्यातॄणां विप्रतिपत्तिः, तत्र निर्णयः
८५ ’ऋणोरक्षन्न चक्रयोः’ अस्य विवरणे विचारः
८६ ऋणोरक्षन्न शचीभिः’ दृष्टान्तेन विवक्षा प्रदर्शिता, ’शश्वदिन्द्र’ इति ऋचस्तात्पर्ये ज्योतिर्मयेन रथेन दिव्यं धाम गच्छन्ति देवकामा ऋषय इति प्रतिपादनम्
८८ ’न्यघ्न्यस्य मूर्धनि’ अत्र विशिष्टं तात्पर्योपपादनम्
८९ ’कस्त उषः कध प्रिये’ अत्र साधारण उषःकालो नाभिप्रेत इत्युपपादनम्, अन्यथा गृहीतश्चेत् असामञ्जस्यप्रदर्शनम्, ’वयं हि ते अमन्महि’ अत्र तात्पर्योपपत्तिरवधेया
९०-९१ ’विद्मनापसः भ्राजदृष्टयः’ मरुतः अग्नेरजायन्तेति कथनम्, अङगिरस्तमः द्विमाता इत्यादीनां निर्वचनं तात्पर्य च
९३ पुरूरवःशब्दार्थः
९४ बहुधा जीवन्नग्निरेकायुरिति प्रतिपादनम्
९६ ’उभयाय जन्मने’ अत्र विवरणम्
९७ ’त्वं नो अग्ने’ अत्र ’पित्रोरुपस्थे’ अस्य तात्पर्योपपादनम्, ’त्वमग्ने प्रमतिः’ अत्र ‘वयमुपासकास्तव बन्धवः’ इति अग्नि प्रति ऋषेरुक्तिरवधेया
९९ आयु-नहुष-मनुष्यशब्दानां वैशिष्ट्यप्रतिपादनम्, इळायाः प्रसक्तिः, सा पश्यन्ती वागिति प्रतिपादनम् ’त्वं नो अग्न’ अत्र ‘गवां तोकस्य तनय अनिमेषं रक्षमाणः’ इत्यस्य व्याख्यायां विचारः
१०० चतुरक्षः अग्निः कथमिति विचारः
१०२ जीवयाजम्’ इत्यादिप्रयोगस्य स्वरसताकथनम्
१०३ ’मानां ऋषिकृत ’ अत्र वैशिष्ट्यमवधेयम्, ’ मनुष्वत् ’ ’अङगिरस्वत्’ ’ययातिवत्’ अत्र विवरणम्, नाम्नां निर्वचनानि
१०४ ’एतेनाग्ने’ अस्यास्तात्पर्ये ’स्तूयमाना देवताः स्तोतरि वर्धन्ते’ इति प्रतिपादनम्
१०५ ’इन्द्रस्य नु वीर्याणि प्रवोच’ इति सूक्तारम्भः, अत्र ऋचां पदार्थदानं स्थूलरीत्या कृतम्, अन्ते गूढार्थविवरणं प्रतिज्ञातम्
१०६ वाश्रा इव धेनवः’ दृष्टान्तस्य प्रयोजनम्
१०७ ’त्रिकद्रुकेषु’ ज्योतिः-गौरायुरिति गूढार्थस्य द्वारं प्रदर्शितम्
११३ वृत्रहत्या गोलाभः सोमप्राप्तिः सप्तसिन्धुविमोचनमित्येतेषां सम्बन्धमधिकृत्व उत्तरत्र पश्याम इत्युक्तम्
११४ ’अहेर्यातारं’ अस्यामृचि व्याख्यायां सन्देहोत्थापनं समाधानं च
११५ ’इन्द्रो यातः’ अत्र ‘शमस्य’ ’शृङगिणः’ इत्यादेः वैशिष्ट्यम्, अथ हिरण्यस्तूपस्य सूक्तद्वयं रहस्यार्थानुसारेण तात्पर्यवत् क्रियते, तत्र प्रथमं अङगिरोविचारः
११५- सर्वथा आङगिरसं तत्त्वं अग्निवैभवसंबन्धीत्युपपादनम्,
११६ अङगिरसो देवाः मनुष्या ऋषयश्चेत्यत्र विचारः
११६- अङगिरसां सप्त-सङ्खचया कीर्तनेऽपि बृहस्पतिरूपेणैषा-
११८ मेकरूपत्वप्रतिपादनम्, अथ वृत्रकथा, आङगिरसकथाया गवां विमोचनं मुख्यो विषयः, वृत्रकथायास्तु अपां विमोचन-मित्यादीनां रहस्यविवरणम्
११९ दिव्यज्ञानरश्मिद्योतकगोलिप्सून् सखीन् प्रति ऋषेरुक्तिः पर्वतगुहाशब्दबोधिते जडगते तमसि निक्षिप्तानां गवां लाभाय परं ज्ञानमावश्यकमिति
१२० तेजोबलाद्यपहारिणां असुराणां प्रसक्तिः
१२१ ‘वधीहि दस्युं’ अत्र वृत्रो धनीत्युक्तेः तात्पर्यविचारः
१२३ नवग्वाः दशग्वाः इति अङ्गिरसां भेदस्य विवरणम्
१२५ ’परि यदिन्द्र’ अत्र सायणीयतात्पर्यस्यानुपपत्तिर्दर्शिता
१२६ न ये दिवः’ अत्र व्याख्या विशिष्टा, ‘गाव एव आपः’ इति सायणोक्तं विचित्रम्
१२७ ’नाव्यानां’ अस्य अपां विशेषणस्य प्रयोजनम्
१२८ इलीबिश-शुष्णौ वृतान्नान्याविति सायणीयम्, तत्र नाङगीकारः
१२९ कुत्स-दशद्युः-श्वैत्रे याणां प्रसक्तिः, तन्नाम्नां निर्वचनम्
१३० ’आवः शम’ अस्य व्याख्या विशेषतो मुख्या
१३१ तुग्रया’शब्दार्थविचारः, सायणोक्तेनिरीक्षणम्
१३१ हिरण्यस्तूपस्य ऐन्द्रसूक्तद्वयस्य रहस्यार्थविचारः, पर्वतः, आपः,
१३२ समुद्रः, गावः, उषः, सूर्यः, वृत्रवलपणयः--एवमादीनां बहिः- सङकेतरूपाणां अन्तगूढार्थानां विवरणम्
१३३-१३५ प्रत्यूचं इन्द्रसूक्तस्य तात्पर्यप्रतिपादनम्
१३५ ’नवेदसा’शब्दनिर्वचने कष्टं निर्दिष्टम्, ’नवेदाः ज्ञाता’ इति कथनम्
१३६ ’हिम्येव वाससः’ अत्र नव्यानामेकेषां आशयः, तत्र अयुक्तिप्रदर्शनम्
१३७ ’त्रयः पवयः’ ऋचो व्याख्यायां अविद्याच्छन्ना तमोव्याप्ता रात्रिः अधस्तनत्रैलोक्यावस्थानं लक्षयतीत्यादिविवरणम्
१३८ ’विरद्य यज्ञ’ मित्यत्र देहत्रयापेक्षयेति कथनम्
१४० अश्विनो र्या सूर्या तद्रथमारोहतीति प्रसिद्धः स्मरणम्
१४१ ’शंयुः’ ऐतिहासिकः, रहस्यार्थे, तोकतनयादिशब्दानां च तात्पर्यम्, त्रिधातुशब्दार्थविचारः, ’त्रिों अश्विना’ अत्र प्रार्थनासारांशकथनम्
१४३ ’त्रिरश्विना सिन्धुभिः’ अत्र सप्ततत्त्वात्मकचित्तेजोवाहिनी-भिरित्यारभ्य तद्रक्ष्यतामित्यन्तं सूक्ष्म तत्त्वं प्रतिपादितम्
१४५ आ नासत्या’ अत्र एकादश देवाः प्रस्तुताः के त इति विचारे मतभेदकथनम्
१४७ ’आ कृष्णेन रजसा’ अत्र मर्त्यस्य कार्यं यजनं अमृतस्य देवजातस्य कार्यं तु मोपकारकत्वमित्याद्युपपादनम्
१४९ ’वि जनान्’ अस्या ऋचस्तात्पर्य ये न लब्धप्रकाशाः तेषां असूर्या नाम ते लोका इति प्रतिपादनम्
१५० ’तिस्रो द्यावः’ ऋचि व्याख्याभेदः, यमस्य भुवने’ इत्यत्र विशेषतो विचारोऽवधातव्यः
१५१ ’वि सुपर्णः’ अत्र दिव्यं रहस्यं दुर्जेयं मनुष्यस्येति तात्पर्यकथनम्
१५२ ’अष्टौ व्यख्यत्’ अस्यां सायणव्याख्या अयुक्ता नाङगीकृता, तात्पर्य उपपादितम्
१५४ यातुधानशब्दनिर्वचनम्
१५९ ’तं घेमित्था’ स्तोतुर्वाग्भिः हृदयस्थोऽग्निर्वलत इति प्रतिपादनम्, अन्तर्यागे ‘सप्त होत्राः’ इत्यादेः रहस्यस्मरणम्,
’घ्नन्तो वृत्रं’ अत्र अग्निरश्व इति कथनस्योपपत्तिः, अत्र अवधेया व्याख्या
१६३ ’ऊर्ध्व ऊ षु णः’ अत्र व्याख्याने वैशिष्ट्यमवधेयम्, यूपस्थो-ऽग्निरिति याज्ञिकाः, यजमानशरीरस्थोऽग्निरिति प्रतिपादितम्
१६६ ’अग्निना तुर्वशं’ तुर्वशादिनाम्नां निर्वचनम्, नववास्त्व-
१६७ बृहद्रथ-तुर्वीतयो व्याख्याताः
१७० मरुद्गणतत्त्वग्रहणेन पृषत्यादीनां लाक्षणिकत्वं सुगम-मित्यारभ्य ’अञ्जिभिर्वाशीभिः साकं मरुतः ऋषेरन्तर्याग-प्रवृत्तस्यार्थे प्रादुर्भवन्ती’ त्युपपादितम्
१७० ’इहेव शृण्वे’ अत्र तात्पर्योपपत्तिः
१७१ ’प्र शंसा’ अत्र ऋचस्तात्पर्ये, अन्तर्यजने मरुद्गणस्य प्रादुर्भावात्परं तस्य सोमरसेन वृद्धिर्भवतीत्युपपादनम्
१७४ ’स्थिरं हि जानं’ अत्र व्याख्यायां सङकेतरहस्यानुसारेण मरुतः प्राणात्मकाः धीवृत्तिरूपतां प्राप्ता इत्यादिविवरणम्
१७६ ’यद्ध यान्ति’ अत्र मरुतां शब्दः न सर्वेषां श्रवणगोचरः, अन्तर्याजिनः कस्यचिदेवेत्युपपादनम्
१७८ क्व नूनं कद्वो’ अत्र तात्पर्योपपत्तिः
१८० मरुतां मानवे जन्मलाभः स्मारितः, मा वो मृगो न यवसे’ तात्पर्य अवधेयम्, सायणोऽन्यथा व्याचष्टे, ‘मो षु णः’ पूर्वयर्चा सङगतिर्जापिता, निर्ऋतिः पापदेवता मायात्मिका वेत्यादि व्याख्यायां प्रतिपादितम्
१८१ ’वाशेव विद्युत् ’ अत्र अन्तर्यागे चलति, दशाविशेषेषु मध्यमस्थाने ज्योतिर्दर्शनमित्यादि प्रोक्तम्
१८२ ’दिवा चित्तमः’ अत्र अन्तर्याग सत्यपि नित्य ज्योतिविलासे रसवर्षातिरेकात् क्वचित् विश्वं तमोवृतमिव भवतीत्यादि रहस्यमुक्तम्
१८३ अध स्वनात्’ अत्र सर्वं सद्म सर्वयजमानशरीरमित्यादि प्रोक्तम्
१८३ ’मरुतो वीळपाणिभिः’ अत्र कूलस्थानीयं शरीरं, नद्यः शक्तिधारावाहिन्य: प्राणस्थाना इति रहस्यं विवृतम्
१८४ अच्छा वदा’ अत्र ‘अग्नि होतृवाग्विशिष्टोऽपि सर्वस्याश्च
१८५ वाचो देवता’ इत्यादिकं, स ब्रह्मणस्पतिश्च भवतीति चोक्तम्
१८५ ’मिमीहि’ अत्र वाचा स्तोत्रोच्चारणस्य वैभवं देवताप्रीणनं भवतीत्युक्तम्
१८६ ’प्र यदित्था’ अत्र मरुतः पुण्यपुरुषं आविश्यानुगृह्णन्तीति तात्पर्योपपादनम्, ‘मानम्’ इत्यत्र विविधमाचक्षते चिन्तका इत्यादिपरीक्षणम्
१८७ ’स्थिरा वः सन्तु’ मारुतबलेनैव जयः संपाद्यत इत्युपपादनम्
१८८ ’परा ह यत्’ अत्र अन्नमयायूर्ध्वकक्ष्याः मरुद्भिः प्रवेश्या इति प्रतिपादनम्
१९० ’उपो रथेषु’ अत्र पृषतीनां त्रित्वं प्रति जिज्ञासा निर्णयश्चोक्तौ
१९१ ’युष्मेषितः’ अत्र अन्यव्याख्याया वैरस्यप्रदर्शनं अस्मत्तात्पर्योप-पत्तिश्च
१९३ ब्रह्मणस्पतिस्वरूपविचारः, ब्रह्मणस्पतिः बृहस्पतिः ब्रह्मा इति
१९४ त्रीणि नामानि एकां देवतां निर्दिशन्तीत्युपक्रम्य तत्र त्रयस्य वैशिष्ट्यं विचारितम्, त्रयाणां पृथक् अवस्थाभेदेन गुणभेदप्रतिपादनम्
१९५ प्राशूः’ शब्दार्थविचारे सायणमहीधरोव्वटानामुल्लेखनम्, अस्मदीयार्थोपपादनम्
१९७ ’यो वाघते’ अत्र यजमाने ब्रह्मणस्पतिरुत्थितः सन् तस्मै मन्त्रवाचमुच्चारयतीत्याधुपपादनम्
१९८ ’प्र नूनम्’ ब्रह्मणस्पतिना मन्त्रे उदीरिते देवाः पुरुषे स्वीयाधारस्थानानि कृत्वा तमनुग्रहीतुं प्रसन्ना भवन्तीति भाव आविष्कृतः, ’तमिद् वोचेम’ अत्र ‘इमां वाचं प्रतिहर्यथ’ व्याख्याऽवधेया
१९९ ’को देवयन्तं’ व्याख्यायां सूक्ष्मोऽर्थः सायणीयाद्भिद्यते
२०३ ’स’ रत्नं’ अत्र आदित्यानुग्रहपात्रभूतो यजमानः स्वप्रभावा-द्विस्तृतो भूत्वा स्वं तेजोऽन्यत्र सङक्रमय्य स्वसदृशं सृजतीति प्रतिपादितम्
२०४ ’कथा राधाम’ किं प्सरो रूपं उत भक्षणमिहेति विचारः, ’मा वो घ्नन्तं’ तात्पर्यमवधेयम्
२०५ ’चतुरश्चित्’ इत्यनया अर्थसङ्गतिः, मित्रादिदेवताचतुष्टयं व्यूहात्मकं वेदे प्रसिद्धमित्युपपादनम्
२०६ पूषा विचार्यते, पूषा पतिः पृथिव्याः, पूर्वज उषसः, भ्रातेन्द्रस्य, यजमानस्य पथस्पतिः, यजमानगवेषणपरायणः, यजनोद्यमप्रचोदनपर-श्चेत्यादिपूषगुणोपपादनम्
२०८ ’यो नः पूषन् ’ अत्र यागयात्रायां मार्गे बाधकं पापवर्ग अपसारयति पूषा
२१२ कद्रुद्राय’ अत्र — हृदयस्यार्थे सुखकरं, हृदयनिष्ठाय हृदयभूताय रुद्रायेति वा’ पङक्तिरवधेया
२१३ ’यथा नो मित्रो वरुणः’ अत्र मित्रादीनामस्मद्विषयकं ज्ञानं अनुग्रहार्थकं ज्ञेयमिति विवरणम्
२१४ ’गाथपति’ जलाषभेषजं-रुद्रसंबन्धि औषधं अलौकिक सुखरूपम्
२१७ रुद्रस्य तत्त्वमधिकृत्य सविस्तरविचारः, अन्ते मृत्युञ्जयरुद्र-
२१९ मन्त्रार्थचिन्तनम्, तत्रोपनिषद्वाक्यस्य मूलं प्रदर्शितम्
२२३ ’सुशंसो बोधि’ प्रस्कण्वस्यायुर्देवतार्थमेव विहितमिति प्रतिपादितम्
२२६ अग्ने पूर्वा’ महत ऋतस्य ज्योतिषः प्रादुर्भावात् पूर्वं बह्वय उषसो भवन्तीति स्मारितम्
२२९ ’त्वमग्ने’ न केवलं वस्वादीन् देवान् यज, अभ्यञ्जन्तं मानुषं जनमपीति अग्नेः प्रार्थनायां तादृशस्य मनुजन्मनः देवतुल्यत्वं देवार्थजीवित्वं च विवक्षिते इति प्रदर्शितम्
२३३ ’आ त्वा विप्राः’ अन्तर्यजनरहस्यविदो विप्राः सिद्धाः मानामुपकारिण इति दर्शितम्
२३५ तिरोअल्य-शब्दार्थः, अन्तर्यजने तात्पर्योपपादनम्
२३६ ’वच्यन्ते वां’ स्तुत्ये धुलोके यदा अश्विनोः रथो गच्छति तदा अश्विनोरुत्कर्षाः स्पष्टाः लक्ष्यन्त इत्याद्युपपादनम्
२३७ हविषा जारो’ अत्र ‘कुटस्य चर्षणिः’ गृहस्य द्रष्टा पालको-ऽग्निरिति प्रतिपादनम्
२३८ या नः पीपरत्’ ’तमस्तिरः’ इत्यत्र सायणीयार्थस्यानादरः कार्य इति युक्तिः प्रदर्शिता
२४० ’दिवस्कण्वासः’ अत्र ’हे अश्विनौ, युवां किं वसुस्थाने समुद्रे, उत सोमजन्मस्थान दिवि स्वीयं रूपं शरीरं आविष्कृत्य प्रति-ष्ठापयथः’ इति प्रश्न ऋषिणा कृतः, अस्य विवक्षा तात्पर्ये प्रदर्शिता, ’कण्वासः’ इति अश्विनोरेव संबोधनमिति सूचनेन सायणीयक्लेशस्य क्षतिरित्युपपादितम्
२४३ युवोरुषा’ अत्र कथं ऋतवननं रात्रिभिर्भवतीति प्रश्नस्य समाधानम्
२४६ ’त्रिषधस्थ’शब्दार्थविचारः
२४८ ’सुदासे’ अत्र समुद्रात् सत्त्वसमृद्धादखण्डमूलस्थानादित्या-द्यवधेयम्, ’यन्नासत्या’ अत्र ‘अधि तुर्वशे’ इत्यत्र विशिष्य विचारः, स वीरः पुरुषः यो देवभावकामः यज्वा अदैव्यान् अरीन् हिंसित्वा जयति, देवप्रियश्च भवतीत्यादि प्रतिपादितम्
२५१ ’अश्वावतीर्गोमतीः’ अत्र राधसो लक्षणमधिकृत्योक्तम्
२५२ ’उवासोषा’ ’समुद्रे न श्रवस्यवः’ दृष्टान्तस्योपपत्तिर्विचारिता
२५३ उषो ये ते’ अत्र सूक्ष्मोऽर्थः, स्थूलश्च निर्दिष्टः
२५४ ’आ घा योषेव’ अत्र लोकान्तरगतिरत्रस्थस्यैव देहिनः सिध्यतीति रहस्योक्तिः, बाह्योऽर्थश्च दत्तः
२५४ ’वि या सृजति’ वयः ज्ञानांशव ऊवं गच्छन्तीत्यादि-प्रतिपादनम्
२५६ ’विश्वमस्या’ सूनरी, ज्योतिः कृणोतीत्यादीनां विशिष्टं विवरणम्
२५८ ’विश्वान् देवान्’ अश्वावत् गोमत् सुवीर्यं वाजमित्यादीनां विवरणम्
२६० उषो यदद्य’ अन्तर्यजन स्वर्लोकस्य बहिरिं अन्तरिमिति द्वारद्वयमुषसोद्घाटितं भवतीति प्रतिपादनम्
२६२ ’उषो भद्रेभिः’ अन्तर्याजिनः यज्ञगृहभूतं शरीरं इत्यादिनिर्देशः
२६३ ’वयश्चित्ते’ रहस्यपक्षे द्विपत्-चतुष्पच्छब्दार्थः प्रत्यपादि
२६५ उदु त्यं’ अत्र ‘सर्वेषां देवानामादिरन्तश्च सूर्यात्मना प्रतीकेने’- त्युपक्रम्य ’अत एव वैदिकयोगनिष्ठाबाह्या मुह्यन्ति साधारणसूर्योदयादिवर्णनमात्रपरा मन्त्रा इति’ प्रतिपादनम्
२६६ ’तरणिविश्व’ अत्रोपनिषद्वाक्यानां बीजं द्रष्टव्यमिति सूचनम्
२६७ येना पावक’ अत्र वरुणस्य पावकेति संबोधनं न लक्षितं सायणीये, ततः उत्तरर्चा संबन्धोऽपि नावेक्षितः
२६८ ’वि द्यामेषि’ बह्वयः अन्तःप्रकाशदशाः अन्तर्याजिन इति स्मारितम्
२६९ ’उद्वयं’ अत्र प्रतिपादितः सूर्यो न लौकिक इति सायण-व्याख्याबलेनैव निरूपितं भूमिकायाम्, नव्या अपि अलौकिक: सूर्योऽयमित्यनुगृह्णन्तीति विवरणम्
२७० ’उद्यन्नद्य’ बाह्यशरीरस्यापि काचन सिद्धिरावश्यकीति मन्त्रद्रष्टणां मतमित्यादि प्रदर्शितम्
२७१ ’शुकेषु मे हरिमाणं’ व्याख्याऽवधेया, ’उदगादयं ’ ’भगवानेव मह्यं कर्तव्यं करोतु द्विषद्विषये’ इत्युपपादनम्
२७२ ’अभि त्यं मेषं’ अत्र मेषशब्दार्थो विचारितः
२७३ ’अभीमवन्वन् ’ अत्र ऋभवो मरुत इति सायणीयोक्तिर्न युक्तेति दर्शितम्
२७४ अत्रि-विमद-गोत्रादयो निरुक्ताः रहस्यार्थं प्रतिपादयन्ति
२७६ त्वं मायाभिः’ व्याख्या विशिष्टा, पिप्रुः ऋजिश्वा च निरुक्तौ व्याख्यातौ
२७७ ’त्वं कुत्सं’ अतिथिग्वो व्याख्यातः, कुत्सशुष्णादयः निरुक्ताः स्मारिताः
२७९ अनुव्रताय’ अत्र वम्रः स्तोत्रोद्गारशीलः, तात्पर्यविचारे सायणीयं परीक्षितम्
२८१ ’मन्दिष्ट’ अत्र तात्पर्योपपादनं अवधेयम्
२८२ ’आ स्मा रथं’ शर्यातिप्रसङगः
२८३ ’अददा अर्भा’ तात्पर्योपपादनाय बहवो विषया उपन्यस्ताः, ’वृचया ’शब्दार्थविचारः, धर्मार्थं पत्नीति संप्रदायस्य मूलं प्रदर्शितम्
२८४ ’इन्द्रो अश्रायि’ इन्द्रो भगवानेव यजमानाय विविधानि धनानि संपादयतीत्युपपादनम्, ’दुर्यो यूपो न’ दृष्टान्तस्य विवरणम्
२८७ ’स पर्वतो न’ इन्द्रः वृत्रवधात्परं तेजोबलादिषु शक्तिषु मध्ये स्वयं अचलतयाऽवस्थित इति विवरणम्, ‘स हि द्वर :’ स्वयं रसभरितः अस्मानपि रसेन पूरयितुंप्रभुरिन्द्र इति प्रतिपादनम्
२८९ ’अभि स्ववृष्टि’ अपां पुत्रः आप्त्यः त्रितः त्रिवृत्कृतस्य जगतः जडीभूतांशे गुप्तां शक्ति उद्धर्तुं तत्रावतीर्ण इत्यादि- विवरणेन ‘परिधीनिव त्रितः’ इति दृष्टान्तो व्याख्यातः
२९२ ’जघन्वान् उ’ अत्र अन्वयोऽवधेयः, तथा सायणीयस्य च
२९४ ’ यदिन्न्विन्द्र’ ’पृथिवी दशभुजिः’ इत्यादीनां विवक्षा तात्पर्ये प्रतिपादिता
२९५ ’त्वं भुवः प्रतिमानं ’ ’ऋष्ववीरस्य’ अस्य विवरणभेदोऽवधेयः
२६८ ’न्यू षु वाचं’ अत्र ससतामिवेति दृष्टान्तस्योपपादनम्
३०० ’एभिर्युभिः’ यजमानकृतदानं इन्द्रस्य प्रतिदानमधिकृत्योक्तम्
३०१ समिन्द्र राया’ ’वीरशुष्मया गोअग्रया अश्वावत्या तात्पर्योपपादनम्, विचित्रं सायणीयं चावेक्षितम्
३०४ ’युधा युधं’ नमु चिशब्दार्थः
३०४ त्वमेतान् जनराज्ञः’ वेदे वृत्तान्तान्वाख्यानस्य रहस्यार्थो लक्षणीय इत्युक्त्वा सुश्रवःशब्दार्थं प्रतिपाद्य ऋचस्तात्प-र्योपपादनम्
३०६ ’य उदृचीन्द्र’ अन्तर्यागावसाने तत्परमपि देवरक्षिताः देवसखाः कल्याणतमाश्च सन्तो वयं तव भजकाः स्यामेति ऋषेरुक्तिः प्रतिपादिता
३०७ मा नो अस्मिन् ’ एवजातीयको वेदमन्त्रः ‘भीषास्माद्वातः पवते’ इत्याद्युपनिषद्वाक्यानां मूलमिति प्रतिपादनम्
३१० ’नि यत् वृणक्षि’ प्राणवायोरूर्ध्वमूलस्थाने रसावर्जनेन दिव्यभोगक्रियादिशक्तिसंपन्नो भवति प्राणवान् यजमानलोकः, तथा शुष्णस्यावर्जनात् स शुष्णत्वमेवोज्झतीत्यादिविवरणम्
३१२ स घा राजा’ इन्द्रशासनानुष्ठानफलं इन्द्रस्तुतिफलं चोक्ते, उपराशब्दार्थे विशेषोऽवधेयः
३१२ ’असम क्षत्रं’ ’नेमे ये ते’ इत्यत्र सायणोक्तिः, अस्मदर्थोपपत्तिश्च
३१३ ’तुभ्येदेते’ अद्रिः चमूषदः इत्यादेविवरणम्
३१४ ’अपामतिष्ठत् ’ अपां सङकेतरूपत्वानभ्युपगमे तात्पर्यानुप-पत्तिरित्यादि प्रतिपादितम्
३१६ ’सो अर्णवः’ अपां परिग्रहीता अपां राशिरिवेन्द्रस्ताः शक्तीवर्षति यजमानाय सोमकाम इत्युपपादनम्, ’ओजसा पनस्यते’ बलेन महत्कर्म कर्तुमिच्छतीति विवृतम्, पनधातोरर्थे विचारः
३१८ ’स इद्वने’ नैष्ठिकानामन्तर्यागपराणां पूर्वेषां देवताभिः सह रहसि व्यवहार इत्याद्युपपादनम्, यदा इन्द्र एव वाचं स्तुतिलक्षणां प्रेरयति तदा स प्रीणयिता भवतीत्युपपादने सायणीयार्थस्य निरीक्षणम्
३१९ ’ स इन्महानि’ ’श्रदस्मै धत्त स जनास इन्द्र’ इति मन्त्रान्तरो-दाहरणपूर्वकं श्रद्धारहस्योपपादनम्
३२० ‘स हि श्रवस्युः’ अवृकाणीत्यत्र विशिष्टोऽर्थः
३२२ ’अप्रक्षितं’ ’आवृतासो अवतासो न’ इति दृष्टान्तस्य प्रयोजनम्
३२३ ’एष प्र पूर्वीः’ इन्द्रः स्वस्थानादवतीर्य यजमानस्वभूतान्न-मयादिशरीरेषु चमसपदवेदनीयेषु अवस्थितः ’इषः प्रेरणाशक्तीरूध्वं नयतीत्यादिविवरणम्, चम्रिषः’ अस्य व्युत्पादन ’सोमलक्षणा इषः अन्नानी ’ति बाह्यार्थोपपत्तिर्दशिता
३२४ ’तं गूर्तयः’ इन्द्रपदप्राप्तिः पर्वताधिरोहेणोपमितेत्यादि- विवरणम्
३२५ ’देवी यदि’ ’अर्हरिष्वणिः’ अस्य निर्वचनं अर्थश्च
३२७ ’त्वं दिवो धरुणं’ ’पृथिव्याः सदनेषु’ तात्पर्यकथनम्
३२८ ’प्र मंहिष्ठाय’ ’प्रवणे अपामिव’ इति दृष्टान्तेन प्रतिपादितं तत्त्वमुक्तम्
३२९ ’अस्मै भीमाय’ अत्र ’हरितो न अयसे’ दृष्टान्तेन विवक्षितं विचारितम्
३३१ ’भूरि त इन्द्र’ इन्द्रस्य माहात्म्यं द्युलोकस्य प्रतिमानं इत्युपपादितम्
३३२ ’नू चित्सहोजाः’ पूर्वं ब्रह्माण्डे वर्तमानमपि प्राणायतनं अपां निधानस्थानं यजमानाय पिण्डाण्डे पुनरुत्पादयति तदग्निरित्या-दिरहस्यविवरणम्
३३३ ’आ स्वमद्म’ अग्निः शुष्केषु काष्ठेषु आरोहतीत्यत्र रहस्यमुक्तम्
३३५ ’वि वातजूतः’ अग्नर्गमनमार्गः कृष्णः कथमिति विचारितम्
३३५ तपुर्जम्भः’ स्वस्याल्पबलत्वं अग्नेः प्रबलत्वं च वीक्ष्य कम्पते उभयविधापि सृष्टिः
३३६ दधुष्ट्वा’ अङगिरसामिव भृगूणामपि देवत्वं मानुषत्वं च निर्दिष्ट
३३७ होतारं सप्त’ सप्त होतारः सप्ततत्त्वाभिमानिनः सप्तलोकाधिष्ठाना देवा इत्यादिप्रतिपादनम्
३४१ ’बृहती इव सूनवे’ वैश्वानरस्याग्नावापृथिव्योः प्रादुर्भाव-मधिकृत्य रहस्यं विवृतम्
३४२ ’दिवश्चित्ते’ असुरैराक्रान्ते लोके, तान् जित्वा देवेभ्यो ददात्यग्निरित्यत्रोपपत्तिः, सायणीयतात्पर्यस्य परीक्षा
३४३ ’वैश्वानरो महिम्ना’ अत्र ‘भरद्वाजेषु पौष्टिकसमृद्धियुक्तेषु’ इत्याद्यवधेयम्, तथा शतवनि-पुरुणीथशब्दार्थविवरणम्
३४४ ’वह्नि यशसं’ अत्र मातरिश्वा अग्नि भृगवे प्रादादित्यु-क्तेगूढमर्थं प्रतिपाद्य सायणव्याख्या निरीक्षिता,
३४४ ’अस्य शासुः’ त्रैलोक्यादुपरि अग्नेः स्वगृहमित्यादि प्रदर्शितम्
३४५ ’तं नव्यसी’ अत्र हृदयादन्तःकरणमूलस्थानात् अन्तरात्म-निलयभूतात् जायमानोऽग्निः प्रतिपादितः
३४६ उशिक् पावकः’ अत्र ’दमूनाः गृहसुहृत्’ इत्यादि उपपादितम्, यास्कानुसारेण दानमनस्क इति सायणः, ’तं त्वा वयं’ वाजम्भरं मर्जयन्त इत्यत्र दृष्टान्तोदाहरणेन अग्नेर्वहनप्रदेशं यजनस्थानं शोधयाम इत्यादि
३४७ ’अस्मा इदु प्र तवसे’ ऋषयः तेषां पूर्वैऋषिभिः प्रयुक्तान् मन्त्रानपि इन्द्राय ब्रुवत इत्यादि
३४८ ’अस्मा इदु प्रयः’ ’आङगूषं’ स्तोत्रात्मकं आघोषं हृदयन मनसा मनीषया संस्कुर्वन्ति ऋषय इत्यादि
३४९ ’अस्मा इदु स्तोमं’ तत्सिनाय इत्यत्र पातञ्जलमहाभाष्य-निर्णीतः सिनशब्दार्थ उक्तः
३५० अस्मा इदु सप्तिमिव’ यथा रथयुक्तोऽश्वः अभीष्टस्थानं प्राप्नोति प्रापयति च तथा वाग्युक्तो मन्त्रो दिव्यं श्रवणं सम्पादयतीत्यादि
३५१-३५२ ’अस्येदु मातुः’ अत्र त्रीणि वाक्यखण्डानी’ त्यारभ्य सायणीयार्थपरीक्षापूर्वकं ’यजमाने चिन्मयज्योतिर्बलादि- वृष्टिक्षेत्रभूते अभीष्टं सर्वं दिव्यममृतमादधाती’त्यन्तं तात्पर्योपपादनं निरीक्षणीयम्
३५४ ’अस्य देव’ यजमानस्य चेतसा स्वचेतः संयोज्य एकीकृत्य दिव्यश्रवणावेशं तस्मिन् दधाति भगवानिन्द्र इत्युपपादनम्
३५५ अस्येदु त्वेषसा’ तुर्वोतय गाधं धिष्ण्यं अकार्षीदित्यस्य तात्पर्यम्
३५७ ’अस्येदु भिया’ स्तुतिधारणसम्पत्तेनिदर्शनभूतो नोधाः
३५८ ’अस्मा इदु त्यत्’ एतशः सूर्येण सह स्पर्धत इत्यस्य विचारः तात्पर्योपपत्तिश्च
३६१ ’इन्द्रस्याङगिरसां’ अत्र अङगिरः-सरमा-बृहस्पतयः प्रसक्ताः, तत्र सरमावृत्तान्तस्य रहस्यम्
३६१ सहजावबोधदृष्टः सरमायाः सन्ततिः जागरितस्थाने ’धार्सि’ धारकं प्रतिष्ठाभूतं पदं अलभतेत्यादितत्त्वप्रतिपादनम्
३६२ ’स’ सुष्टुभा’ अत्र अद्रि-फलिग-वलानां प्रसक्तिविचारिता
३६३ ’तमु प्रत्यक्षतमं’ अत्र चतस्रो नद्यः प्रस्तुताः, तत्र विचारः सायणीयार्थस्योल्लेखनम्
३६४ द्विता वि वव्र’ अन अयास्यशब्दार्थं औपनिषदबलादाचख्यौ सायणः, तस्यैव अन्यथा पक्षान्तरनिर्वचनं साधीय इत्यभ्युपगम्य तात्पर्य प्रतिपादितम्
३६४ इन्द्रप्रसादादेव लभ्य इन्द्रः इति रहस्योपपादनं, ईदृश्य ऋचः बीजं भवति ’नायमात्मा प्रवचनेन लभ्य’ इत्याद्यौपनिषद-वाक्यानामिति विवरणम्, ऊर्ध्वाधरचित्कक्ष्ययोः द्यावापृथिव्यो-रभिव्यक्तिर्यजमान भवतीति रहस्यविवृतिः
३६५ ’सनाद्दिवं’ अन्तर्यागाध्वनि सर्वदा चित्प्रकाशस्थितिरेकरूपा न भवति, ’अहोरात्र विरूपे’ इत्यादिरहस्यविवरणम्
३६६ ‘सनेमि सख्यं’ अस्यामृचि परोक्षवचनेनावेदितं किमपि रहस्यमधिकृत्य विचारितम्
३६७ सनात्सनीळाः’ चिरकालादारभ्य अपामिव स्वसृणां सनाभित्वम्, ताः स्वसारः यजमानायेन्द्रेण कृतानि रक्षन्तीत्यादि
३७० ’त्वं महानिन्द्र’ इन्द्रः प्रादुर्भावमात्रेण यजमाने ऊर्ध्वाधर-चित्कक्ष्य सुप्रतिष्ठे विधत्ते इत्यादि
३७५ ’त्वं ह त्यदिन्द्र’ एकैकस्मिन् लोके सप्त उपकक्ष्या भवन्ति, यद्यपि त्रैलोक्याक्रमणपटवो वृत्रादयः तथापि तेषां वृत्ति-वैशिष्ट्यं मध्यमस्थाने इत्यादिविवरणम्
३७६ ’त्वं त्यां न इन्द्र’ एषणाबलेनास्माकं जीवमात्मानं इन्द्रो धत्त इति दृष्टान्तेनोपपादनम्
३७७ ’वृष्ण शर्धाय’ वाग्रूपाविष्कारे स्तोतुधियः पूर्णतां यान्ति इति प्रतिपादनम्
३७८ ’ते जज्ञिरे’ मरुतो रुद्रसूनवः ‘ऋष्वासः’ ’असुराः’ इत्यादीनां वैशिष्ट्यप्रतिपादनम्
३७९ ’चिरञ्जिभिः’ अत्र मरुतां रहस्यमधिकृत्य विचारः
३८१ ’पिबन्त्यपो मरुतः’ विदथः ज्ञानागमो ज्ञानगम्यस्थानं यजनमित्याद्युपन्यासः, ‘घुतवत् दीप्तिमत्’ ‘पयो मधुमत्’ इत्यादि सायणीयव्याख्योदाहरणम्
३८२ ’सिंहा इव’ कथं मरुतो रात्रीरुल्लासयन्तीति विचारः
३८४ ’विश्ववेदसः’ ’अत्र विरप्शिनः’ इत्यादिशब्दार्थविचारः सायणीयोक्तिश्च
३८८ ’नू ष्ठिरं मरुतः’ किमपि दिव्यं मारुतं धनमिति विशेषणरुपपादितम्
३८९ ’पश्वा न तायुं’ ऋचोऽस्या विवरणे दृष्टान्तोपपादनम्, अत्र केचन शब्दाः साङकेतिका इत्यादिसूचनम्
३९० ऋतस्य देवाः’ सर्वेऽपि देवा अग्निमन्विष्य’ यदा प्राप्नुवन्ति तदा स प्रवृद्धो भुवमाक्रामन् दीप्यत इत्याद्यवधेयम्
३९५ ’सेनेव सृष्टा’ अर्थाविष्कारे, भूतं भव्यं च सर्व द्वन्द्वं अग्निः, स एवानभिव्यक्तभावानां व्यञ्जयिता ’जारः कनीनां’, उत्पादयित्रीणां शक्तीनां पतिः ’पतिर्जनीनां’ इत्याद्युपपादनम्
३९८ ’हस्ते दधानः’ सर्वदेवबलभृतोऽग्नेर्बलं सर्वधारकमित्यादि विवृतम्, अत्र मन्त्रदृष्टिरहस्यं सूचितमवधेयम्, तथा अग्ने-रस्मदन्तर्निगूढवासः प्रत्यपादि, ‘अजो न क्षां’ ब्रह्माण्डे पिण्डाण्डे च रोदस्योः पूर्वमेव वर्तमानयोरपि तल्लक्षित-चित्कक्ष्याद्वयस्य स्तम्भनं धारणं च रहोयागरते मनुष्य साध-यितव्य, तत्कर्तव्यमग्नेरिति प्रतिपादनम्
३९९ ’य ई चिकेत’ भगवतोऽग्नेः अन्तर्याजिनश्च आत्य-न्तिकसंबन्धसम्पादनसाधनं रहस्यमुपदिष्टम्
४०१ ’श्रीणन्नुपस्थात् ’ आत्मना सर्वदेवमहत्त्वान्यावृण्वन् ज्वलत्यग्निरित्यादि, ’आदित्ते’ नीरसप्राये जडे शरीरे रसवानग्निर्यदा प्रादुर्भवति तदा विश्वे देवत्वं नाम भजन्ते’ इत्यादि
४०३ ’होता निषत्तः’ अन्तर्याजिनामेकैकस्मिन्नपि आग्नेयं बीजमुप्तं भवतीत्यादि गहनं रहस्यं संक्षिप्योक्तम्
४०४ शुक्रः’ सर्वदेवप्रतिनिधिर्भगवानग्निर्यजमाने जातः तस्य पुत्र उच्यते इत्यादि
४०६ पुत्रो न जातः’ अग्नेः सर्वदेवात्मकत्मात् देवतासहवासिनि वृन्दे आहूते अग्निः स्वीयं सर्वदेवमयत्वं प्रकटयतीत्यादि
४०७ ’उषो न जारः’ उपासकाय जनाय प्रदर्शितस्वरूपोऽग्निः स्वयं तस्य ज्ञाने प्रादुर्भवति, स्वर्गद्वारापावरणेन ज्योतिर्दर्शने गतिः संभवति-इत्यादि तात्पर्यमवधेयम्
४०८ ’वनेम पूर्वीः’ मानुषोत्पत्तिरहस्यविज्ञोऽग्निरित्यादि, ’गर्भो यो अपां’ अत्र ’आपः वनं’ इति सङकेतशब्दौ क्रमशः शक्तीनां पुत्रः आनन्दानां पुत्र इति च प्रतिपादयतः, तथापि सर्वान्तर्यामी भगवाग्निः चराचरात्मकाज्जगतः यथाकालं यथाविधि यथास्वीयदैवरहस्यं प्रादुर्भवतीति प्रतिपादनम्
४०६ स हि क्षपावान्’ अग्निर्देववृन्दप्रादुर्भावं तथा मानां जन्मरहस्यं च जानातीति कथनम्
४१० ’वर्धान्यं’ अत्र ’ऋतप्रवीतं’ सत्यात्प्रादुर्भूयागतमिति तात्पर्यार्थोऽवधेयः, ’गोषु प्रशस्ति’ यजमानस्यर्षेः ज्ञानप्रकाशवृत्तिषु सुखानु-भूतिषु च अग्निप्रशंसा प्रतिष्ठिता भवतीत्यादि कथितम्, ’भरन्त विश्वे बलिं स्वर्णः’ अस्य वाक्यस्य प्रतिध्वनि-स्तैत्तिरीयश्रुतौ ‘सर्वेऽस्मं देवा बलिमावहन्ति’ इति प्रतिपादितम्
४१२ ’उप प्र जिन्वन् ’ अत्र ’उषसं न गावः’ इति नेदमुपमामात्र-मित्युपन्यस्य सङकेतार्थविवरणम्
४१३ वीळ चित्’ अस्मत्पितरः मन्त्रध्वनिना बहु अद्भुतं चक्रुरिति प्रतिपादनम्, अत्र सङकेतशब्दाः स्पष्टाः कृताः
४१३ ’दधन्नृतं’ शक्तयः क्रियापराः देवान् प्रति गच्छन्ति, तेन नव्यस्य दिव्यस्य जन्मन आनन्देन वर्धनं भवतीत्यादि-तात्पर्यविवरणम्
४१४ ’मथीद्यदी’ अन्तर्धारितः पूरितो व्याप्तः प्राणः योगाग्नि मथित्वा प्रकटयतीत्यधुनातनयोगविद्यातत्त्वं चिरन्तनार्ष-रहस्यैकदेशभूतं बोध्यम्, ’भृगवाणः’ इत्यादेवैशिष्ट्यमुक्तम्
४१५ ’महे यत्पित्रे’ दुर्बोधमृचस्तात्पर्य विस्पष्टं विचारितमवधेयम्
४१७ ’अग्नि विश्वा’ देवेषु विषयेऽस्माकं ज्ञानं सम्पादयेत्यादिकम्
४१८ ’मनोन’ अग्निना नीयमानस्य यजमानस्य यजनं यात्रा वा उत्तमे सौरे पदे पर्यवस्यतीति सूर्यो वर्णितः
४१९ ’मा नो अग्न’ ऋषीणामाद्यानां अतिचिरन्तनमविच्छिन्नं किमपि रहस्यं अग्निसख्यम्, नेदं भौतिकाग्निसंबन्धीत्युपपादनम्, ’नि काव्या’ कविकर्माणि द्रष्ट्रप्रज्ञात्मकानि मन्त्ररूपस्तोत्राणि अस्मास्वन्तः प्रादुर्भावयत्यग्निरिति प्रतिपादनम्
४२१ ’तिस्रो यदग्न’ यज्ञियनामधारणं अग्निपरध्यानलक्षणम्, ’तिस्रः’ इति त्रैलोक्यापेक्षयेत्याधुक्तिः, ‘आ रोदसी’ नेमधिता-शब्दार्थविचारः
४२२ ‘संजानानाः’ देवाः सर्वेऽपि प्रत्येकं सख्युरग्नेर्दृष्टौ रक्षिताः इत्यादि प्रतिपादितम्
४२४ स्वाध्यो दिव आ’ सरमासाधित-गोसमूह-गूढदृढ-स्थानाधिगमेन हेतुना मानुषो जन्मी सुखमद्यानुभवतीत्यादि-रहस्यप्रतिपादनम्
४२५ ’आ ये विश्वा’ अमृतत्वाय मार्ग कुर्वद्भिर्देवैः सह अदितिः पृथिवीं भर्तुं आगतेत्यादि प्रत्यपादि
४२६ ’अधि श्रियं तेजः सौन्दर्यं च दिव्यमक्षिद्वयं अग्नौ निक्षिप्तम्, तं अश्वाः महत्यो भोगसमर्थाः क्रियाशक्तयः नीचैः क्षरन्त्यः सिन्धव इव जानन्त्य उपासते इत्यादिसारांशप्रतिपादनम्
४२८ ’देवो न यः’ एकोऽपि भगवानग्निर्वीरगण इव लक्ष्यते
४२९ ’वि पृक्षो’ असुरैरपहृतं दिव्यं धनम्, तज्जयाय देवेषु भागो धारयितव्यः
४३० ऋतस्य हि’ अत्र ’अद्रिः”ऋतस्य धेनवः”आपः’ इत्यादयः सङकेताः अवधेयाः
४३१ यान् राये’ विश्वस्मिन् भुवने छायेव सक्तो भवत्यग्निः
४३३ ’उपप्रयन्तः’ दूरादपि शृणोत्यग्निरस्मद्वाचम्, ’यः स्नीहितीषु’ गयशब्दार्थो विचारितः
४३४ ’उत ब्रुवन्तु’ अग्निरन्तर्मथितस्तपसा हृदयादुद्गतः प्रादुर्भूतः प्रत्यपादि
४३६ ’त्वोतो वाजी’ अग्नये स्वीयं सर्वमर्पितवान् पुरुषोऽन्यादृशो लक्ष्यते ’पूर्वस्मादपरः’, अत्र सायणीयं निरीक्षितम्
४३७ ’उत धुमत् ’ उत्तमं ज्योतिरेव महद्धनम्, अन्यथा भवति सायणीय
४३८ ’कस्ते जामिः’ अत्र चतुभिः प्रश्नः अग्निबन्धुत्वं न सुलभ-मित्यादि प्रतिपादितम्, अन्यथा प्रश्नस्य न भवेत्प्रयोजनमिति विवृतम्
४३९ ’यजा नो’ अग्नेः सहजसिद्धमावासस्थानं ’सत्यं ऋतं बृहत् उक्तम्
४४० ’का त उपेतिः’ अत्र विवक्षितमन्यत् सायणविवरणमन्यत्, ऋजु तात्पर्य प्रतिपादितम्
४४४ कथा दाशेम’ अग्निमुद्दिश्य या वागुच्यते सा इतरेषां देवानां सेवनीया स्यादित्युपपादनम्
४४५ ’यो अध्वरेषु’ म] प्रबुद्धोऽमोऽग्निः तस्य जागरितप्रज्ञायां देवान् निर्मातीत्यादिकम्, ’स हि क्रतुः’ नित्ययोगिनो मर्त्याः प्रथममग्निमुपासत इत्यादिकम्
४४७ ’अग्निना आप्यायितं द्युम्नं’ अग्नये समर्प्य बहुशः स्तौति मन्त्रद्रष्टा इत्यादि प्रतिपादितम्
४५० ’हिरण्यकेश’ अत्र सायणीयस्य दुर्घटत्वात् अस्माभिरेव स्थूलार्थदानपूर्वकं रहस्यं विवृतमवधेयम्
४५२ ’आ ते सुपर्णा’ अत्र स्थूलार्थोपपादनपूर्वकं रहस्यार्थ-विवरणम्
४५३ ’यदीमृतस्य’ अत्र ’उपरस्य योनौ’ व्याख्याऽवधेया
४५८ ’इत्था हि सोमा’ अन्नमयात् शरीरात्, जगतः, जागरित-स्थानात्, वृत्रं निर्गमितवानित्यत्र रहस्यमवधेयम्
४५८ ’स त्वां’ सोमहरणं प्रति कर्मठानां कथा, रहस्योपपादनम्
४६८ ’इन्द्रो मदाय’ यज्ञयात्राध्वनि विघ्नकरा राक्षसप्रभृतयः संग्रामे जेतव्याः, तत्र नालं पुरुषकारः, देवसाहाय्यमपेक्ष्यत इत्याधुपपादितम्
४७१ ’यो अर्यो मर्त’ मानुषोपभोगक्षमो भागो लब्धव्य इन्द्रादित्याद्युक्तम्
४७२ ’मदे मदे’ गवां चिद्रश्मिरूपत्वं, वसुनश्च दिव्यसत्त्वात्म-कत्वमवधेयम्, नेह साधारणगोधनादि विवक्षितमित्यवधेयम्
४७३ ’एते त इन्द्र’ यजनमकुर्वतां अदैव्यानां ज्ञानं धनं वा कीदृशमिति इन्द्रो वेद, अत्र विवरणमवधेयम्
४७४ ’उपो षु मन्त्रवर्णस्य प्रादुर्भाव ऋषेः, इन्द्रस्य प्रार्थनीय-श्चेत्यादि
४७५ अक्षन्नमीमदन्त’ देवप्रीतिकरा ऋषयो दिव्यमन्नं भुक्त्वा तृप्ता अभवन्नित्यत्रोपपादन ‘ते स्वभानवः’ स्वप्रकाशा इति विप्रविशेषणमलं दिव्यान्नभोजनमिन्द्रदत्तमिति बोद्ध इत्याद्यवधेयम्
४७६ सुसन्दृशं’ अस्मादृशस्तुतिभिरभिवर्धितज्योतिर्बलादि-सम्पत्कः सन् त्वत्कामानन्याननुग्रहीतुं प्रभवसीति ऋषिरिन्द्र ब्रूत इत्युपपादनम्
४७७ ’स घा तं’ ’हारियोजनं’ ’गोविदं’ ’चिकेतति’ इत्यादे-विवरणमवधेयम्, अत्र सायणीयं परीक्ष्योदाहृतम्, ’युक्तस्ते अस्तु’ स्त्रीदेवता अधिकृत्योक्तम्
४७९ ’अश्वावति’ सङकेतार्थो दृष्टान्तशब्दानां नोपपद्यत इति सूचनम्, ’विचेतसः’ अत्र शब्दार्थविचारः
४८० ’आपो न देवीः’ देव्यः शक्तयोऽन्तर्याजिनः शरीरमुपयन्तीति प्रतिपादनम्
४८१ : ‘अधि द्वयोः’ अत्र ’सुक्’ यज्ञपात्रविशेषः दर्विवत्, मुहु-मुहुरुद्गता तीव्रा काङक्षा, उत्काङक्षा वा स्रुचा सङकेत्यते
४८२ आदङगिराः’ ’यज्ञैरथर्वा’ उभे ऋचौ अङगिरोवृत्तान्त-वृत्रवधादिकरहस्यार्थविषयिके, अत्र उशना भृगुरित्यादि-विवरणं च
४८४ ’बहिर्वा’ अत्र ग्रावाणमधिकृत्य प्रज्वलितवागात्मकः सर्वानुभूतिरसनिष्पादकः यजमानहृदयोद्गतो वाग्रूप उक्थ इत्यादि विवृतम्
४८६ ’इममिन्द्र’ ’ऋतस्य सदने अमर्त्य मदं’ अत्र व्याख्याऽवधेया
४८९ कदा मर्तमराधसं’ व्याख्यायां वैशिष्ट्यं, सायण उदाहृतः, क्षुम्पशब्दार्थस्वारस्यम्
४९१ ’ता अस्य’ चित्रवर्णाः ‘गावः’ परमज्योतिष आगत्य इन्द्रेण संपृक्ता अवस्थातुं प्रारभन्त इत्यादि, ‘ता अस्य नमसा’ आगामिविषय ऋषेः पूर्वदृष्टिरित्यादि
४९२ ’ इन्द्रो दधीचः’ दध्यङशब्दार्थः, ऋचो रहस्यम्
४९३ ’इच्छन्नश्वस्य’ शर्यणावद्विचारः विस्तरशः कृतः, अत्राह गोरमन्वत’ चन्द्रमसो गृहमधिकृत्य तत्त्वमुक्तम्
४९५ ‘क ईषते’ न कोऽपि परमार्थभक्तः अधिवचनं ब्रूयादित्यत्र विस्तरोऽवधेयः
४९६ को अग्नि’ अत्र ’हविघुतस्रुचः’ कर्मानुष्ठानसामग्रयः रहस्यपक्षे सङकेता इति प्रतिपादनम्
४९८ ’प्र ये शुम्भन्ते’ मरुतां स्वरूपविवरणम्
४९९ ’त उक्षितासः’ अत्रापि पूर्वोक्तलक्षणा मरुतः प्रोक्ताः
५०० ’गोमातरः’ ऐन्द्रतेजोबलदीपिता धीवृत्तयो मरुत इत्यादि विवृतम्
५०२ प्र यद्रथेषु’ आरोचमानस्येन्द्रात्मन: सौरज्योतिषः सकाशात् ज्योतिर्बलादिधारा विमुञ्चन्ति मरुत इत्यादि प्रतिपादितम्
५०३ ’तेऽवर्धन्त’ यथा रुद्रस्य मरुतां पितुर्व्हरव्यापारत्वेऽपि शिवरत्वं, तथा विष्णोः सर्वथा सौम्यस्यापि रुद्रकर्मत्वम्, विष्णुर्मरुतां रक्षक इत्यादि च प्रतिपादितम्
५०४ शूरा इव’ मरुतो न केवलं चण्डकर्माणः, अपि तु ‘त्वेषसंदृशः’ ज्ञानशक्तिप्रकाशकाश्चेत्यादि निरूपणम्
५०५ ’त्वष्टा यद्वज्र’ क्षीराब्धिरित्यादाविव अपामर्णव इत्यत्र समुद्रमात्रस्य विवक्षा, ’ऊर्ध्वं नुनुद्रे’ अत्र गोतमस्यर्षेरर्थे मरुद्भिः कूपोत्खननादेः गूढार्थः स्पष्टीकृतः
५०६ ’जिह्यं नुनुद्र’ अत्र सर्वाङगसेचनेन तिरश्चीनगत्या अपः प्रेरयामासुरिति प्रतिपादनम्
५०९ अस्य श्रोषन्’ मारुतबलप्रेरिता एषणाः ‘इषः’ इत्याद्यवधेयम्
५११ ’यूयं तत्’ महत् ज्योतिरित्युपपादनम्, ’गूहता गुह्यं’ ’तत् ज्योति ’राविष्कुरुतेति प्रार्थनाऽवधेया
५१२ ’प्र त्वक्षसः’ मरुतां आदौ दर्शनं वर्णितम्
५१३ ’विथुरा इव’ व्यथिता भयाच्चलितेवेत्यर्थः, सायणस्तु भर्ना वियुक्ता निरालम्बा जायेव’ इति व्याचष्ट इत्याद्यवधेयम्
५१५ ’पितुः प्रत्नस्य’ इन्द्रकार्यभागहरत्वादेव मरुतो यज्ञिया भवन्तीत्युपपादनम्
५१७ ’तेऽरुणेभिः’ जडस्य घनस्य शरीरस्य मार्दवापादनाय ऊर्ध्वतनशक्तिभिः कोऽपि प्रहारः प्रयुज्यते, तेन दिव्यतेजो-बलाद्यवतरणं सोढुं प्रभवति शरीरमिति रहस्यमुक्तम्
५१८ ’श्रिये कं वः’ सोमाभिषवणग्रावा ’इन्द्रवज्रलक्षितदिव्यवाग्रूप’ इत्यवधेयम्
५१९ ’अहानि गृध्रा’ उत्सधि : शरीरस्थप्राणशरीरमिति गूढार्थः प्रतिपादितः, एतत्त्यन्न’ अस्यास्तात्पर्य गहनम्, विचारितमुपपादितम्
५२० एषा स्या’ तात्पर्य वैशिष्ट्यमवधेयम्, पूर्वव्याख्यातॄणां क्लिष्टकल्पना निवारिता
५२४ स्वस्ति नः’ अरिष्टनेमि-तार्थ्यशब्दार्थो विचारितः
५२६ ’भद्रं कर्णेभिः’ भद्रशब्दार्थवैशिष्ट्यं स्मारितम्
५२६ ’शतमिन्नु’ मानुषायुर्मानं शरदः शतमिति सामान्योक्तिः परीक्षिता, तैत्तिरीयसंहितावाक्यं उदाहृतम्
५२७ ’अदितिधौं : ’ अन्नमयाद्यानन्दमयान्तेषु लोकेषु जाताः वर्तमानाः पञ्चजना इति रहस्यः पक्षः प्रत्यपादि
५२९ ’वि नः पथः’ सुवितं दुरितप्रतिद्वन्द्वि उत्तमकल्याणार्थकं भद्रं अवधेयम्, ’उत नो धियः’ ’धियः गोअग्राः कुरुते ’ति प्रार्थनायां चिद्रश्मिपुरस्सरा भवन्तु धीवृत्तय इत्यवदातम्
५३० मधु वाताः’ सर्वस्मादपि वस्तुजातात् मधु गृहीत्वा तत्सम्पन्नाः स्यामेत्यर्थका ईदृशीर्ऋच आधारीकृत्य औपनिषदं मधुब्राह्मणमुपदिष्टम्
५३४ ’या ते धामानि’ ’सोमस्य धामानि’ तेजांसि दिवि भुवि अन्यत्र चावस्थितानीत्यादि अवधेयम्
५३७ गयस्फानः’ शब्दार्थविचारः
५४१ ’सोमो धेनुं’ सोमः अमृतस्य दोग्ध्रीं गोलक्षणां चिन्मरीचिं प्रयच्छतीति विवृतम्, ’सदन्यम्’ ’सभेयम्’ अर्थाविष्कारो-ऽवधेयः
५४३ ’देवेन नो’ ’उभयेभ्यः गविष्टौ’ देवेभ्यो मनुष्येभ्यश्च हितार्थ गवेषणमित्यादि
५४४ ’एता उ त्याः’ यद्यपि सूक्तस्य स्थूलार्थः स्पष्टो लक्ष्यत एव तथापि रहस्यार्थमन्तरेण तत्र तत्र ऋजुतात्पर्य न शक्यते बोद्धम्, तथा विवरणम्, ’उदपप्तन् ’ अत्र गूढार्थोऽपि सूचितः
५४६ ’अर्चन्ति’ ’परावतः’ परस्तात् परस्मात् ज्योतिषः प्रेरणा-शक्तिमाहरन्त्युषस’ इत्यत्रापि गूढार्थः सूचितः, ’अधि पेशांसि’ व्याख्याऽवधेया, अत्र सायण: ‘पेशांसि कृष्णवर्णानि तमांसि’ इति व्याचष्टे, पेशो रूपमित्येव गृहीत्वोपपादितम्
५४७ ’प्रत्यचिः’ ’स्वरुं न’ दृष्टान्तोऽयं व्याख्यातोऽवधेयः
५४८ अतारिष्म’ एषा बाह्यार्थे गृहीता चेदुपहसनीयतां भजत इत्याद्युक्तम्
५४९ ’भास्वती’ अत्र ’अश्वबुध्यान्’ ’गोअग्रान्’ इति वाजविशे-षणद्वयं लक्षणीयं व्याख्यायाम्, उषस्तं’ पुनश्च अश्वबुध्यादिशब्दाः गूढार्थपरा उपपादिताः
५५० ’विश्वानि’ देवकामं पुरुषं बोधयत्युषा इत्यादि प्रतिपादितम्
५५१ पुनः पुनः’ मर्त्यस्यायुः कथमुषा ‘जरयन्ती’ इति विचारः, तत्रोपपत्तिरवधेया
५५५ ’अश्विना वतिः’ ’गोमत् हिरण्यवत् ’ चित्किरणयुक्तं सौरज्योतिर्योतकसुवर्णयुक्तं यथा भवति तथा रथमावर्तयतमिति अश्विनोः संबोधने प्रोक्तमवधेयम्, ’यावित्था’ ’आ चक्रथुः’ आकारयुक्तं निष्पादितवन्तौ इत्यवधेयम्
५५७ ’अग्नीषोमा यः’ ’गवां पोषं स्वश्व्यं’ अत्र गवाश्वः ज्ञानक्रियात्मकशक्तिद्वयं प्रतिपाद्यत इत्यवधेयम्
५५८ ’ अनीषोमा चेति’ अत्र ‘बृसयः’ वृत्र एवेत्युपपादितं, सायणस्तु पुराणकथारीतिमवलम्ब्य बृसयः त्वष्टा तस्य शेषः अपत्यं वृत्र इत्याहेति निर्देशः
५५९ आन्यं’ अत्र श्येनः पक्षी जीवभूतोऽन्तरात्मैव, तेनोच्चैः पतनेन सोमः सम्पाद्याहियत इत्याद्युपपादनम्
५६१ ’यो अग्नीषोमा’ अन्तर्लब्धप्रवेशस्य प्रभूतं शर्मत्यादिकं तात्पर्यमुपपादितम्
५६३ ’अग्नीषोमा’ प्राणबलानां परिपूरणं ज्ञानरश्मीनां प्रवर्धनं मघवत्सु देवेषु मनुष्येषु वा मध्य बलप्रतिष्ठापनं च प्रार्थितानीति प्रतिपादनम्
५६४ यस्मै त्वं’ अत्र अंहतिर्दारिद्रयमिति सायणोक्तिरयुक्तेति प्रदर्शितम्
५६५ ’भरामध्म’ अत्र ‘जीवातवे’ ’धियः साधय’ तात्पर्य अवधेयम्
५६६ ’विशां गोपाः’ ’द्विपत्, चतुष्पत्’ शब्दार्थविवृतिः, उषसोऽपि महत्तरोऽग्निरित्युपपादनम्
५६७ ’त्वमध्वर्युः’ अग्निर्जन्मना पुरोहित इत्यादिकं प्रोक्तम्
५६८ ’यो विश्वतः’ यजमानस्यान्तः अप्रकाशदशामति-घनामप्यतीत्य तमसः परस्तात् उज्ज्वलः पश्यत्यग्निः
५६६ यदयुक्थाः’ पृथ्वीरहाणां दहनं, अग्निप्रादुर्भावप्रभावात् अन्नमयशरीरगतानां हेयानां सर्वेषां विनष्टिं लक्षयतीति प्रतिपादनम्
५७० अध स्वनादूत’ अत्र तात्पर्योपपत्तिनिरीक्षणीया
५७४ ’द्वे विरूपे’ अग्नि अहश्च रात्रिश्च पोषयत इत्यत्र गूढार्था-नुसारेणोपपत्तिः प्रदर्शिता
५७५ दशेम’ एकत्र प्रादुर्भूतमग्नि स्वीयपोषणेन उक्तलक्षणा युवतयः परितः प्रभाभिः प्रसारयन्ति इत्यादि विवृतम्
५७६ ’त्रीणि जाना’ अग्नेस्त्रीणि जन्मानि सरहस्यं प्रतिपादितानि, ’पूर्वां प्र दिशम्’ इत्यत्र गूढार्थव्याख्या अवधेया
५७७ ‘क इमं वो निण्यं’ अग्निर्मातृर्जनयतीत्यत्रोपपत्तिः
५७८ ’उभे भद्रे’ ’दक्षाणां दक्षपति ’रित्यादौ ’दक्षिणतः अञ्जन्ति’ इत्यत्र च रहस्यार्थपक्षः
५७९ उद्यंयमीति’ सर्वत्र भूतजाते यो गुप्तोऽन्तहितो रसो वर्तते तं निर्गमय्य ऊर्ध्वगतिकं करोत्यग्निरिति प्रतिपादितम्
५८० त्वेषं रूपं’ अग्निर्यदा ऊर्ध्वं मूलस्थानं शुद्धं विधत्ते तदा तद्देवसमागमस्थानं भवतीत्यादि विवृतम्
५८१ धन्वन् स्रोतः’ जडेऽन्तर्हिता आपः इत्यादेः रहस्यं स्पष्ट कृतम्
५८३ स प्रत्नथा’ मानुषे जने प्रादुर्भावात्पूर्वं ईदृशं द्रविणोदां देवाः स्वेषु धारयामासुरित्यादिकमुक्तम्
५८४ ’स पूर्वया निविदां’ अत्र ’कव्यता स्तुति कुर्वते ति सायणीय-वचनमनङगीकृत्य ’कव्यता कव्यं कवनं सत्यदर्शनं तत्कुर्वते’- त्यादि प्रतिपादितम्
५८६ ’नक्तोषासा’ अहोरात्र परस्परं ’आमेम्याने’ हिंसन्त्यौ इत्यस्य रहस्यं, तथा अग्नि ’धापयेते’ इत्यत्र च तात्पर्यमुपपादितम्
५९२ ’वैश्वानरस्य’ वैश्वानरः उपासकात् प्रादुर्भूतः सर्वं जगत् पश्यन् सत्यज्योतिरात्मना सूर्येण सङ्गतो भवतीति प्रतिपादितम्
५९३ ’जातवेदसे’ अयं तान्त्रिकर्दुर्गामन्त्रत्वेनादृतः, एकचं सूक्तमिद-मेकमेव ऋग्वेदे गीतम्
५९५ स यो वृषा’ ’सतीनसत्वा’ अस्य व्युत्पत्तिः, सत्यसंबन्धिनः ज्योतिरासादयितेत्यर्थः
५९७ ’स सूनुभिः’ इन्द्रः शुद्धसत्त्वप्रधानभूतमनोभूमेर्दिवस्पतिः, तस्य भ्रातरः सखायः पुत्रा इव भवन्ति मरुत इत्यादिकमुक्तम्
५९८ ’स मन्युमीः’ सत्पतिः सतां व्याकृतानां वस्तूनां भूतजातानां पतिरित्यादिकमवधेयम्
५९९ ’तमप्सन्त’ तमसः परस्तात् ज्वलन्नुत्तमः सूर्यः सर्वेश्वरः सर्वान्तर्यामी च सन् अन्धे तमसि च गुप्तो भवति
६०० ’स सव्येन’ इन्द्रस्यातिबलत्वं वर्णितम्, अनुग्रहीता स्तोतृ-जनस्येत्यादिकम्
६०५ रोहित् श्यावा’ ऋज्राश्वशब्दार्थविचार:
६०६ ’दस्यून् शिम्यून्’ एते चासुरादयो न भूमिष्ठाः इत्यारभ्य तेषां विवरणम्
६०७ ’विश्वाहेन्द्रः’ अस्मद्वचनेऽपि इन्द्रस्यैव वचनं राजतामित्या-दिकमवधेयम्
६०९ ’यस्य द्यावा’ इन्द्रस्य महत् पौंस्यं पृथिवी द्यौश्चेति प्रतिपाद्य सायणीयस्याध्याहारोऽनावश्यक इत्युपपादितम्
६११ ’यः शूरेभिः’ विविधमवस्थितैः पुरुषैः तत्तदुपकाराय सेवनीयो विश्वसनीयश्चेन्द्र इत्यादिकमुक्तम्
६१२ ’रुद्राणामेति’ प्रथमं मरुतां क्षेत्रे इन्द्रदर्शनं इत्यादि तात्पर्यमुपपादितम्
६१७ ’वयं जयम’ एकैकमपि यजनं यजमानभागस्योत्कर्षकमित्या-दिकमुक्तम्
६१८ ’नाना हि’ असुरादीनपोद्धृत्य तैरपहृतं गवाश्वादिलक्षणं तेजोबलादिकं दिव्यस्वं जित्वा दातुं नः समर्थ इन्द्रस्य चित्तमिति तात्पर्यप्रतिपादनम्
६२० ’त्रिविष्टिधातु’ त्रिधा भूरादिस्थानत्रये इन्द्रबलस्य प्रवेशने-नास्य धारणमिति प्रतिपादनम्
६२३ ’तत्त इन्द्रियं’ महान् ऋतुरग्निरूध्वं प्रतिष्ठते, सौरं ज्योतिरधोऽवतरति, एवमुभयोः सङगमनं इन्द्रलिङगस्य द्योतकमित्युपपादितम् ’स धारयत्’ वृत्रस्य रोहितत्वप्राप्तिरुपपादिता
६२५ ’तदूचुषे’ स्तुवते जनायेन्द्रो मानुषाणि युगानि कृतत्रेतादीनि विधत्त इति सायणीयोक्तिरयुक्तेति प्रदर्शिता, अन्यथा वाक्यान्वय ऋजुर्भवतीति प्रदर्श्य तात्पर्यमुपपादितम्
६२८ ’योनिष्ट’ ’अश्वाः’ ’वयः’ इत्यत्र तात्पर्यमवधेयम्
६२६ ओ त्ये नरः’ अत्र वर्णशब्दार्थः सायणीयाद्भिन्नः प्रतिपादितः
६३० अव त्मना’ ऋतानृतयोमिश्रणाधिकारः कुयवनाम्नोऽसुरस्येति प्रतिपादितम्, परार्धापरार्धऋतानृतादिविचारः कृतः
६३१ कुयवभार्ययोः क्षीरस्नानादिविचारितः, शिफायाः स्वरूपमुक्तम्, युयोप नाभिः’ अत्र अञ्जसी-कुलिशी-वीरपत्नीनां विचारः
६३३ ’स त्वं नः’ उत्तमे ज्योतिष्यस्माकं भागं सम्पादयेति तात्पर्थमुपपादितम्
६३५ ’मा नो वधीः’ ’आण्डा’ ’सहजानुषाणि’ इत्यत्र तात्पर्यम्
६३६ "चन्द्रमाः’ इति सूक्तस्य ऋषिः आप्त्यस्त्रितः कुत्सो वेति विचारः, चन्द्रमा इति प्रथमर्को व्याख्यायां रहस्यं विस्पष्टं कृतम्
६३७ चन्द्रमा अप्सु’ अत्र हिरण्यनेमयः विद्युतः गूढार्थाः तथा चन्द्रमाश्च ‘गन्धर्वस्य ध्रुवे पदे’ ’इत्था चन्द्रमसो गृहे’ एवमादिवर्णनविषयभूतो हिरण्यवर्णः तमसस्परस्ताद्भासमानः परम इत्याद्युपपादितम्
६३८ ’अर्थमिद्वा’ ’परिदाय रसं दुहे.’ अत्र विशिष्टा व्याख्या, सायणव्याख्या नोपपन्नेति च निरूपितम्
६४३ अमी ये सप्त’ आप्त्यस्य त्रितस्य ऋषेर्नाभिरूमातता अस्य विवरणं सरहस्यमुक्तम्, ’अमी ये पञ्च’ ’पञ्चोक्षणः’ क इति विचारः
६४४ ’सुपर्णा एते’ जीवत एव त्रितस्यर्षेरूज़यात्रायां वृकस्या-सुरस्य प्रतिषेधः देवानुग्रहात् सिध्यतीत्यादि विवृतम्
६४६ ब्रह्मा कृणोति वरुणः’ ऋषेः स्तोतुः हृदयद्वारा मन्त्रं प्रकाशयति वरुण इत्याद्यवधेयम्
६४७ ’असौ यः’ अत्र नायं बाह्यः सूर्यः इति स्पष्टं प्रतिपाद्यते
६४८ ’त्रितः कूपे’ नायं बाह्यः कूप इत्याद्युपपादितम्, ’अरुणो मा’ जीवतामृषीणां ऊर्ध्वगमनं पुनरागमनमित्यादि स्पष्टम्
६५१ ’ अवन्तु नः’ द्यावापृथिव्योः पुत्रा देवा इत्युपपादनम्
६५३ ’इन्द्रं कुत्सः’ अत्र ‘निबाळ्हः’ कृतप्रयासः, न तु पातित इत्यादिविवरणम्
६५७ ’चक्राथे हि’ अग्निर्भुवि इन्द्रो दिवि, एवमुभौ द्यावापृथिव्यो-रध्यक्षौ नित्यसंयुक्तावित्यादिविवरणम्, ’समिद्धेष्वग्निषु’ कर्मपरार्थस्य स्पष्टावकाशे सत्यपि ऊर्ध्वं यजमानं गमयितुं इन्द्राग्नी एव तस्यान्तः सिद्धं कुरुत इत्यादि प्रतिपादितम्
६५९ ’यदब्रवं’ ’अयं नः सोमोऽसुरैविहव्यः’ इत्यत्र विशिष्टो-ऽर्थोऽवधेयः
६६० यदिन्द्राग्नी’ यदु-तुर्वश-द्रुह्य -अनु-पूरुशब्दानां सायणीया व्युत्पत्तिरन्तरर्थप्रतिपादनोपयोगिनीति निरूपणम्
६६४ मा छद्म रश्मीन् ’ देवबन्धुत्वद्योतकान् परम्परागतान् रश्मीन् विच्छिन्नान् मा कार्मेति ऋषः प्रार्थनाऽवधेया
६६८ कुत्सस्यार्भवसूक्ते द्वे व्याख्याते, रहस्यार्थो विवृतो मेधातिथे-राभवसूक्त (१-२०) व्याख्यानुरोधेन
६७९ ’ईळे द्यावापृथिवी’ अत्र ‘पूर्वचित्तये’ द्यावापृथिव्योरग्नेश्च प्रार्थनारहस्यं विवृतम्
६८० ’युवं तासां’ ’अस्वं धेनुं पिन्वथः’ अत्र गूढार्थो दत्तः
६८१ ’याभिः परिज्मा’ ’तनयस्य मज्मना’ ’द्विमाता’ ’त्रिमन्तुः इत्यादेविवरणमवधेयम्
६८२ ’याभी रेभं’ अत्र रेभवन्दनादयः अश्विनोरनुग्रहपानभूताः विवृताः
६८३ ’याभिरन्तकं’ अन्तक-भुज्यु-कर्कन्धुप्रभृतयोऽनुगृहीता अश्विभ्यां व्याख्याताः, ’याभिः शुचन्ति’ शुचन्तिः अत्रिः पृश्निगुः पुरुकुत्सः-एषां रहस्यार्थः
६८४ ’याभिः शचीभिः’ अन्धं श्रोणं परावृजं अधिकृत्य गूढार्थः, तथा वर्तिकाकथायाश्च सविस्तरो विचारः
६८६ ’याभिः विश्पलां’ विश्पला, वशः, अश्व्यः, प्रेणिः-एषां व्युत्पत्तिः, रहस्यं च
६८७ ’याभिः सुदानू’ अत्र ‘वणिजे’ ’दीर्वश्रवसे’ इत्यादीनां रहस्यम्, ’याभिः रसां’ अनश्वं रथमित्यत्र विवरणम्
६८८ ’याभिः सूर्य ’ अत्र ‘मन्धातारं ’’क्षेत्रपत्येषु’ इत्यादेविवरणम्
६८९ ’याभिर्महां’ अतिथिग्व-दिवोदासशब्दार्थः, ’याभिर्वनं’ वम्र-कलि-पृथिशब्दार्थाः
६९० ’याभिर्नरा’ शयुर्विवृतः
६९१ ’याभिः पठर्वा’ ऋषेस्तपोबलेन तेजोमयमभूत्तस्य शरीर-मित्याद्यवधेयम्, ’याभिरङगिरः’ ’गोअर्णसः’ ’विवरे’ इत्यत्र रहस्यम्
६९२ ’याभिः पत्नी:’ ’अरुणीः’ ’सुदेव्यं”अत्र विवरणमवधेयम्
६९३ ’याभिः शन्ताती’ अध्रिगु-ओम्यावती-ऋतस्तुभां निर्वचनम्, ’याभिः कृशानुं’ कृशानुः सोमपालोऽग्निः, ’सरड्भ्यः’ इत्यत्र विवरणम्
६६४ ’याभिर्नरं’ ’गोषुयुधं’ इत्यादेगूढार्थः
६९५ ’याभिः कुत्सं’ कुत्समार्जुनयमधिकृत्य विशेषः, ’अप्नस्वती’ वाचं क्रियायुक्तां वीर्यवतीं कुरुतमिति प्रार्थनायां वैशिष्ट्यम्
६९७ ’इदं श्रेष्ठं’ सङकेतार्थानुसारेण अहःसूर्यरात्युषसां स्वरूपाणि ग्राह्याणीति सूचितम्
६९८ रुशद्वत्सा वर्ण आमिनाने’ इत्यत्र विवरणं अवधेयम्, समानो अध्वा’ ’स्वस्रोः अध्वा’ अनन्त इत्यस्य विवरणम्
७०२ ’परायतीनां’ बह्वीनामुषसां प्रादुर्भावप्रसक्तिः
७०३ ’कियात्या यत्’ बहुषु चित्प्रभातेषु पूर्वापरविरोधवर्ज प्रभातानां सर्वत्र परस्परसद्योगमूलक: संवाद इति विवक्षा प्रदर्शिता
७०५ ’यावयद्वेषाः’ ’सुम्नावरी’ ‘सूनृताः ईरयन्ती’ इति विशेषणप्रयोजनं गूढार्थोपपादकं निर्दिष्टम्
७०७ ’व्यञ्जिभिः’ चिद्बोधं पक्वानां संपादयत्युषा इति सूचितम्, अरुणेभिः अश्वैः’ अत्र सङकेतो विवृतः
७०८ ’उदीध्वं जीवः’ जीवस्यान्तरात्मनः प्रबोधादहिरागमने ऋतस्य पन्थाः विविक्तः, अनृतात् पृथक्कृतो भवतीत्यादि रहस्यमुक्तम्
७०९ ’या गोमती’ प्रथमं गावः पश्चादश्वाः प्रोक्ताः, अनेन आदौ चित्प्रकाशं ततः परं तत्सदृशप्राणबलं यजमानाय प्रयच्छन्त्युषस इत्यादि विवृतम्
७११ ’इमा रुद्राय’ अत्र ‘द्विपदे चतुष्पदे’-अस्य रहस्यं स्मारितम्
७१७ ’आरे ते’ ’द्विबर्हाः’ मानुषे दैव्ये च स्थाने वर्धित इत्यादिरहस्यम्
७१८ ’चित्रं देवानां’ यद्यपि सूक्तमिदं आपाततो बाह्यसूर्यपरं लक्ष्यते, तथापि ऋतस्य ज्योतिषः परमात्मनो दर्शने ऋषेर्वागियं प्रवर्तत इत्यसंशयमिति प्रतिपादितम्
७२३ ’नासत्याभ्यां’ काक्षीवतेषु आश्विनसूक्तेषु आश्विनानुग्रह-पात्राणां विमदादीनां प्रस्तावः, कुत्ससूक्तेषु विवृतानि कथारहस्यानि स्मर्तव्यानीत्युक्तम्
७२४ ’तुग्रो ह भुज्युः’ तुग्रभुज्युकथारहस्यं प्रतिपादितम्
७३१ ’तद्वां नरा’ अत्र दध्यङङाथर्वणः प्रस्तुत:-तत्र प्रोक्तं मधुविद्यारहस्यं, औपनिषदमधुब्राह्मणसारांशो विवृतः
७४२ ’मध्वः सोमस्य’ अस्मिन्नपि सूक्ते प्रसक्तानां वृत्तान्तकथानां तत्र तत्र रहस्याविष्करणं संक्षिप्तम्
७६१ ’उद्वन्दनं’ प्रागुक्ताः च्यवन-भुज्यु-रेभादयः पुनः प्रस्तुताः
७६५ ’ऊर्ध्वा धीतिः’ दिशः सर्वाश्चैकीभूय ऋषेर्दृष्टिमूर्ध्वगतां द्रढयन्तीत्यादि विवृतम्
७६८ ’युवं वन्दनं’ ’विप्रं जनथ’ इत्यत्र गर्भस्थस्य वामदेवस्य प्रसक्तिः, तत्र रहस्यम्
७७८ अध स्वप्नस्य’ पारमार्थिकबुद्धिरावश्यकीति कक्षीवानृषिः सूक्तमुपसंहरति, ’कदित्था नृन्’ यजमाने देवतानुग्रहवैभवे विलसति सति, यजमानमाश्रिताः तदनुचराः शिष्याः पुत्रा वा तदनुग्रह-स्वीकरणाय प्रभवन्तीत्याद्युक्तम्
७७६ ’स्तम्भीत्’ गवां प्रसवित्री ’अश्वस्य मेना’ इत्यत्र गहनं रहस्यमुक्तम्
७८१ अस्य मदे ’ देवशत्रवः पणिवृत्रादयो देवकामानां मनुष्याणामेव द्रोहकारिणः, तैः पिहितानि द्वाराणि द्रोहकारीणीत्युपचर्यते इत्याद्यवधेयम्
७८३ ’अध प्रजज्ञे’ उत्तरोऽर्धर्चः सुदुर्बोध इत्युपक्रम्य रहस्यं तात्पर्यमुपपादितम्
७८८ ’त्वं सूरो’ एतशमुज्ज्वलं सूर्याश्वमधिकृत्य प्रागुक्तं स्मारितम्
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