Rig veda bhashya siddanjana 4 kapali shastri volume 10

COLLECTED WORKS OF

T.V. KAPALI SASTRY

VOLUME TEN

RIGVEDABHASHYA

SIDDHANJANA4

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EDITOR’S NOTE

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CONTENTS

FOREWORD

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RIGVEDA SAMHITA

Mandala I HYMN 33 :

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6.

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9.

10.

1. Ushas, daughter of Heaven, dawn on us with prosperity; luminous One, dawn with great glory; bountiful Goddess, dawn with wealth.

2. Givers of all wealth have arrived in profusion to lighten us, with powers and intelligences. Ushas, speak to me happy truths, impel for us the affluence of the wealthy.

3. The divine Ushas hath dawned and dawns again, impeller of the cars that are yoked at her coming, even as those keen to hear (the Word) hold to the Ocean.

Desirous of hearing the divinely inspired Word, the Rishis hold to the Waters of the Infinite; so holding they qualify for the art of Inspiration in order to attain the desired ends. Similarly the cars are expectant of the arrival of Ushas.

4. O Ushas, at thy coming, Kanva, premier of the Kanvas, proclaims the famous names of the wise who impel their minds to render offerings (to the Gods).

Kanva, the most wise, the best among those who have attained divinity, knowing the ait of offering, proclaims at the break of the dawn the names celebrated for offerings. Hearing them, the sacrificer fired with the spirit of offering becomes ready for action. The glory of this praise at dawn is such that it renders fruitful the impulse to offer among tht sacrificers.

5. Ushas arrives tending all; she leads like a good matron, ends the unwanted (darkness), stirs up the footed, flies the winged.

That at dawn, creatures waking up from sleep turn to their tasks, birds fly, is the outer meaning. The inner sense is: at the dawn of the divine knowledge, the motion of the inner sacrificer gains speed and though he stays here on earth, his upward movement to the other worlds fructifies.

6. She who impels the active and the aspiring, gladdens with her rays, stays not. O opulent One, at thy rising, the soaring birds rest not.

In the external sense it is the birds. In the inner, it is the seekings for Knowledge that soar upwards.

7. She has harnessed her hundred cars. From beyond the station of the rising of the sun, auspicious Ushas advances with her cars towards men.

8. The entire world prostrates for her sight. Fulfilling leader, she manifests the truth-light of the sun. Opulent daughter of Heaven, she puts away the malevolents and the suckers.

9. Shine around with thy delightful lustre, O Ushas, daughter of Heaven, bringing to us the ample felicities of the sunlit days, beam forth.

10. Happy leader, thou dawnest, for the breath and life of all rests in thee. Lustrous One, come to us in thy large car. O thou of variegated wealth, listen to our call.

11. O Ushas, accept thou the plenitude which is cherished among men. Accepting, reach to the rites the accomplished offerers who bear thy grace and laud thee.

Usha accepts the plenitude offered by the Yajamana and leads him to the heavenward path (sacrifice).

12. Ushas, bring all the Gods from the firmament to drink the Soma. Ushas, such as thou art, do thou estab-

lish in us the plenitude of intelligences and powers and hero-might lauded in hymns.

13. May Ushas whose auspicious lustres are seen resplendent all around grant us the treasure, cherished by all, fair of form, easy of access.

14. Mighty One, the celebrated seers of old invoked thee for their protection, their increase;

O

Ushas,

opulent and bright of lustre, voice thy acceptance of

our lauds.

15. O Ushas, thou openest the twin doors of Heaven with thy light; do thou give us a divine home, inviolable, wide. Goddess, give us in plenty the impulsions of luminous intelligence.

Doors: in the external sense they are doors extending from quarter to quarter, enveloped in darkness. In the inner context, they are outer ancl the inner doors of Heaven, opened by Ushas, the Dawn.

16. O Ushas, bring to us wealth that is abundant and variegated in form. Bring us to the seeing speech.

Mighty One, bring us to the all-conquering Light.

Bring us, prosperous One, to the plenitudes.

1.

Come, O Ush?s, by auspicious paths, from above the shining firmament. May the ruddy rays of the Light (of Consciousness) bring thee to the home of the Somasacrificer.

The ruddy colour denotes the dawning of Knowledge.

2. O Ushas, daughter of Heaven, increase today the sacrificer of auspicious hearing, with thy car, beautiful of form, felicitous, in which thou ridest.

For the sacrificer of divine hearing the car of Ushas is the means for speedy ascension. This fast movement heavenward is his increase.

3. Twin-stationed, four-stepped, with high-soaring energies moving fast beyond the heavenly regions, the

sacrificer follows thy advents, O fair Ushas.

Advents: Many are the dawns before the rise of the Sun of Truth.

Twin-stationed: condition of obscurity and condition of light are his two stations.

Four-stepped: the four steps of earth, bhuh, mid-region, bhuvah, the mind, suvah, the vast, mahas, have been attained by him.

4.

Dawning with thy lustres, O Ushas, thou illuminest all the radiant realm. Such as thou art, .the Kanvas, desirous of wealth, invoke thee with hymns.

Rishi: Praskanva Deity: Surya 1. The Rays bear upward the divine, all-knowing Sun so that all may behold him.

2. Like thieves the stars depart with the nights before the all-beholding Sun. The lesser lustres that characterise the states of obscurity in the sacrificer slink away at the sight of the Lord of lustres.

3. His herald Rays light up the peoples in succession, like blazing fires.

They are illumined according to their states of readiness.

4. O Surya, thou art the ferrier, object of all sight, creator of light; thou shinest illumining all.

5. Thou risest fronting the host cf Gods, fronting mankind, towards the world of Svar to behold.

6. Purifier, thou Varuna, with the eye with which thou lookest upon the world of the living, -

7. Measuring the days with thy Rays and beholding the born, O Surya, thou traversest the vast mid-region and the firmament.

8.

O God Surya, far-seeing, with hair-like lustres

seven coursers bear thee in thy car.

Seven to denote the seven principles of existence.

9.

Surya has yoked the pure seven daughters of the

car. With these self-harnessed, he goes forth.

Daughters are the mares.

10. Beholding a higher Light beyond this darkness, we have come to the highest Light, Surya, God among Gods.

11. Radiant with benevolent light, rising this day and ascending to the highest heaven, thou, O Surya, remove 4

the malady of my heart and the yellow pallor (of my body).

Well-being, inner and outer, is attained by the Grace of Surya rising to the great heaven. The seers hold that some perfection of the external body is also needed. The material body is the foundation for the God-aspiring mortal.

12. Let us cast my yellowness in its apposites, parrots and starlings, in trees of this hue.

In humans yellow is discolouring but it is becoming in appropriate mobile birds and immobile trees.

13. Here is Aditya arisen with all might destroying my adversary. I strike not at the enemy.

The Lord it is who does what is needed. I have placed all burden on him.

Rishi Angiras performed austerities to obtain a son like Indra.

As an act of gracef Indra himself was bom to him as Savya. That is the legend. It purports to convey the identity of Savya and Indra.

By the grace of Indra, Savya attained oneness with Indra.

1. Gladden ye with hymns the celebrated, ever-wakeful, Indra - invoked by many, worthy of praise by Riks, ocean of wealth. Worship him for enjoyment who is superbly powerful, wise, whose gracious deeds for mankind spread like the rays of the Sun.

2. The Ribhus, increasers, discriminate, have repaired to Indra of graceful impulsions, filling the midregions, pouring down the delights (of1 Soma), full of strengths, of plentiful deeds; our truthful speech urging for the destruction of the enemy has reached him.

3. Thou hast brought forth the host of Cows for the Angirasas; found the way out for Atri from the hundred doors; obtained for Vimada wealth as of utter rest; thou sportest the thunderbolt for one engaged in battle.

Atri is a historical seer; so too Vimada. In the inner sense Atri is one who enjoys what is given to the Gods - not what is secured by egoistic effort. Thus the pure and accomplished soul is Atri. Atri is the model for such.

Vimada is one with superb delight. An example of the delight obtained by the divine Grace.

Sasa is the sense of delight. The source of Truth is the source of felicity. (5.21.4)

4. Thou has dispelled the covering clouds over the waters, given worthy gifts in thy domain. O Indra, only when thou hadst slain Vritra, the coverer, with thy luminous strength, didst thou raise the sun in heaven for vision.

5. Thou hast scattered the deceivers with thy devices, them who sacrifice with shrug of the shoulders. Benefactor of men, thou hast broken open the forts of Pipru, thou hast protected the straightforward in robber-destroying battles.

6. Thou didst protect Kutsa in battles slaying Shushna, destroy Shambara for the host of guests, tread under thy foot the mighty Arbuda. Thus hast thou manifested from of old for the destruction of the Dasyus.

7. In thee is concentrated all strength. Thy full being rejoices in drinking the Soma. The thunder-weapon in thy hands is well-known. Do thou rend all the prowess of the foe.

8. Know well the Aryas (who sacrifice to the Gods), know the Dasyus (who oppose); in thy rtign, punish the- lawless for the w eal of the sacrificer. Powerful as thou art, impel the sacrificer. I long to celebrate all thy glories in pleasing festivals.

9. Extolling Indra who puts down the lawl ss in favour of the lawful, punishing the unfavourable in favour of the favourable, whether old or growing fresh, attaining to heaven, Vamra carried off the assembled materials.

Praising Indra exultantly, as a result of his grace, Vamra carries off the sacrificial materials.

-1-0. When Ushanas sharpens thy strength with his own, thy intense might agitates earth and heaven. Friend of man, may thy mind-harnessed steeds carry thee full (of vigour), with the speed of wind, to the seat of our Hearing.

11. When Indra is delighted with the poet-seer Ushanas? he rides his rapidly swerving steeds; forceful, he releases waters in torrents from the passing cloud; rends to pieces the strong forts on Shushma.

The purport: when Indra is pleased with the aspiring sacrificer, he harnesses his fast-moving steeds, releases the waters (carrying charges of light and strength) from the covering cloud and destroys the fortresses of Shushma, the Asura who dries up the saps.

12. Indra, thou ridest in thy car to Soma-draughts; delightful to thee, they are gathered in plenty by the warrior-sacrificer. Even as thou joyest in sacrifices pouring Soma, do thou take pleasure (here too). So done,

thou obtainest secure fame in heaven for the sacrificer.

Warrior: the Yajamana who wars against the foes of sacrificer.

The historical Sharyati (or Sharyata) ever on the side of Gods is the model for warriors.

13. Indra, to aged Kakshivan praising thee and pouring libation, thou hast given youthful Vrichaya; doer of auspicious deeds, thou becomest Mena, daughter of Vrishanashva. All these deeds of thine must be lauded at Soma festivals.

Kakshivan: model for the knowers of the mysteries of the higher Gods.

Vrichaya: embodies lustre.

Even as female Shaktis are the executives of the Gods and are spoken of as their consorts, the wife is indispensable to the Yajamana in the ancient tradition.

All-powerful Indra grants Vrichaya to Kakshivan as his Shakti.

For Vrishanashva, he himself becomes Mena the Shakti.

14. Indra is the refuge of the good in need, lauded among the powerful sacrificers with praise as firm as the doorpost. Indra alone is the donor of riches, giver of homes, kine, chariots, wealth.

Devotees who are beref t of things do not need to pray for riches. Lord Indra himselfresorts to them and obtains for them the needed riches. Cows represent light, consciousness, horse, life-force etc.

15. This submission is uttered to thee, mighty one, who pourest, self-resplendent, of unfailing strength. May we, Indra, with all the heroes, with the wise, be in thy keeping in this battle.

1. Worship well the celebrated, ever-wakeful, knower of the Light of the heaven, whose hundred followers go together. For increase, with hymns I urge Indra to his high steed-like car that speeds to the call.

2. When Indra, highly exhilarated with the quaff of Soma, slew Vritra the coverer, stayer of the streams,

and forced the flow of waters, he stood immovable like a mountain amidst the upbearing waters; thousand-fold protector, he increased in vigour.

After the slaying of Vritra, Indra stands firm amidst the currents of light and force. Increased by their varied strengths, Indra is able to effect the manyfold growth of the Yajamana.

3. I invoke with auspicious thought bountiful Indra who stays the stayers, covers the Source, is rooted in Delight, increased in rapture by the wise. Indeed he sates with Soma-essence.

4. Soma libations on sacred grass fill full Indra in heaven, even as well-formed rivers, self-impelled, fill the ocean. Supporters of Indra, blotters (of the enemy) stood by him at the slaying of Vritra, stable, elegant of form.

5. His allies, exhilarated (by Soma) went ahead of him against the fighting holder of the rain (Vritra), like flowing waters going down the slopes where Indra, emboldened by Soma draughts, broke Vala as Trita did the ringed lids.

In order to raise up the power - signified by the waters — concealed in inconscient Matter of the threefold world, Trita son of the waters - descends in the inconscient but finds the door of exit shut by the Asuras; he prays to the Gods and with the power of their grace tears open the lids in circling formation.

Even as Trita did with the coverings, Indra deals with the encircling Asura.

6.

"When, Indra, thou smotest with thy thunderbolt

the cheeks of Vritra, who ringing the waters reposed unrestrained in the lowest deep of the mid-region, splendour encompassed thee and thy might shone out.

7. The hymns that increase thee, Indra, attain to thee like the waters to the lake. Tvashtri himself has

greatened thy worthy mignt and sharpened thy weapon with overpowering might.

8. Thou hast accomplished deeds, O Indra, with thy steeds. Desiring the course of waters for man thou hast indeed slain Vritra (coverer); thou hast taken in thy hands the bolt of steel; thou hast established the sun in heaven for us to see.

9. When, afraid, they did the worthy Saman, selfdelighting, powerful, leading up to heaven, the Maruts.. battling for men, guarding heaven, followed and enthused Indra.

10. Even the mighty heaven was rent asunder with fear at the clamour of Ahi. In thy exhilaration of Soma, O Indra. thy bolt struck off, with its luminous power, the head of Vritra, afflicting earth and heaven.

Then was heaven freed from fear.

11. Were the earth to became tenfold, men multiply day by day, even then, O Indra, thy prowess will stay renowned. The increase by thy might is like the spread of heaven.

The earth may multiply ten times, the number of humans increase day by day; thy celebrated glory of might is resplendent everywhere like the heaven.

12. Bold of spirit, abiding in thy might beyond the limits of the firmament, thou hast formed the earth on the pattern of thy might, for thy increase. Encompassing the waters and the Light, thou attainest the heavens.

13. Thou art the counterpart of the earth; thou art the guardian of the lofty heaven of mighty heroes; thou hast, indeed, filled the entire mid-region with thy greatness.

True it is that there is none else like thee.

In the previous Rik the earth was described as patterned after

Indra; here it is Indra who is the counterpart of earth. This indicates the indescribable glory of earth.

14. Earth and heaven are unable to compass his extent; the rivers flowing above the firmament do not reach his limit; nor is the streaming prowess of him fighting (Vritra) in the joy (of Soma) equalled; unequalled, thou hast set in order all besides thee.

15. When thou smotest the face of Vritra with thy spiky weapon, the fatal bolt, the Maruts worshipped thee, O Indra, in this battle; all the gods, in this engagement, followed thee in exultation.

1. We offer auspicious praise to mighty Indra. The lauds to Indra are from the luminous station of the supreme ether. So praised, Indra is instantly delighted as do those in sleep. Vitiated praise is not welcome among the munificent.

Those in deep sleep experience joy; likewise with Indra when superbly lauded.

2. Thou, Indra, openest the doors to Horses (life-forces), to Cows (rays of knowledge), to Grain (symbolising sustaining crop). Thou art the lord and guardian of wealth; master of instruction, ancient fulfiller of wishes, friend to seekers of companionship of the Gods. To such Indra do we offer this hymn.

3. O Indra, powerful, doer of many deeds, exceedingly luminous, all this wealth is known to be thine own. Gather from it and bring thou (what is fit) for us.

Conqueror, do not disappoint the worshipper who seeks thee.

4. Propitiated by these bright oblations, these Soma pourings, dispel our ignorance with Cow-Rays and Horse-Wealth, O Indra, be pleased. And with the aid of Indra pleased with Soma libation, we shall afflict the Robber, and relieved from enemies, be impelled to-

gether (ahead).

The Yajamanas offer bright oblations and Soma libations.

Indra gives in return, Cows, Horses. Indra is pleased with the offerings of the Yajamanas; he returns gifts in the form of CowWealth signifying light, Horse-Wealth, denoting life-force of enjoyment and dispels poverty that is ignorance.

5. O Indra, may we march together with wealth, with impelling force, with plenty of energies delighting many, shining around; may we march led by they superb intelligence, light-fronted, power-endowed, capable of overcoming the foe.

6. Guardian of all, thy inspiring allies gladdened thee in thy fight with Vritra, (with) those invigorating hymns, the Soma libations, when resistless, thou didst destroy the endless obstacles to the lauding Yajamana.

7. Striker of foes, thou goest indeed from battle to battle, destroyest city after city with thy might. With thy foe-flooring thunderbolt, O Indra, thou didst slay guileful Namuchi, afar off.

8. With the luminous power of Atithigva, thou hast slain Karanja and Parnaya, Unaided thou didst demolish the hundred cities ofVangrida besieged by Rijishvan.

Atithigva: the Yajamana resorted to by guests.

9. Renowned, thou overthrewest with thy unsurpassable chariot-wheel, the twice-ten kings of men who came to fight with aidless Sushravas with their sixty thousand and ninety-nine followers.

Sushravas: one who has the auspicious divine hearing.

Though apparently factual narratives, such Riks have an inner content as indicated by the use of the word sushravas. So too mention of sixty, ninety etc. Ten, hundred, thousand - these indicate some fullness. Ninety-nine indicates something lacking; sixty is less than seventy, the number seven indicating the fundamental principles of existence. Twenty i.e. two tens attack to obs-

truct the divinely inspired Yajamana in his direct ascent to heaven.

10. Thou, Indra, didst succour Sushravas with thy protections; so didst thou 'protect Turvayana with thy saving aids; thou has brought Kutsa, Atithigva, Ayu, under this mighty youthful king (Sushravas).

Turvayana: one who moves fast to fight for the Gods.

11. Protected by the Gods, Indra, may we remain thy most happy companions at the close of Ithe (hymnal) sacrifice. Endowed by thee with hero-strengths, with long excellent life, may we extol thee.

At the conclusion of the inner sacrificer and even later, protected by the Gods, companions, happy, highly heroic, long-lived, may we, O Indra, remain devoted to thee.

1. O Indra, neglect us not in these fights with evil.

Thy might cannot be surpassed. The rivers and woods reverberate with thy roar; how can the (three) worlds not come together in fear?

2. Worship Indra with his consort. Praise adoringly Indra who heareth, Indra who with his assaulting might gladdening both heaven and earth, is celebrated as the champion, the bountiful showerer.

3. Utter happy praise for mighty luminous Indra who assaults with mind concentrated like self-born might; he of great renown, powerful, repeller of enemies, adored with his bay steeds, the showerer, hastens (hither).

4. Thou hast shaken the peak of the great heaven.

Assaulting, thou hast slain Shambara by thyself; exulting in the gladdening Soma thou hurlest the sharpened, bright-rayed thunderbolt against the assembled, cunning Asuras.

5. Roaring, thou pourest delightful (waters) on the head of wind as on Shushna with his cohorts. As of old, even today thou actest with thy opulent mind. Who can excel thee!

Indra pours delightful waters on the summits of life-sustaining Prana and renders the world of the Yajamana replete with affluent power. Likewise he pours on Shushna with his associates thereby neutralising his penchant for drying up with the result that the world of the Yajamana delights in abundance. Indra has been doing this from ancient times and indeed does so even today. Nobody can excel him.

6. Thou hast protected Narya, Turvasha, Yadu and Turviti, son of Vayya. Doer of hundred deeds, thou hast protected Etasha, Ratha, in winning the wealth, thou hast demolished ninety-nine cities (of the Asuras).

Narya: benefactor of men. Turvasha and Turviti: of winning gait. Vayya: skilled in extending the thread in sacrifice. Etasha: moving. Ratha: speedy.

7. He who offers obltations and conforms to (Indra’s) Law, prospers, the Yajamana, royal, lording on creatures.

He who richly recites hymns in praise, to him bounteous Indra showers from heaven gifts from on high.

8. Unequalled is his might, unequalled is his wisdom.

May those of insufficient Soma become by their acts full. Indra, those who make offerings increase thy vast might, thy ample vigour.

9. For thee are readied these Soma-libations, plentiful, pressed out with stones, contained in the ladles, for thy quaff. Accept them, Indra, satiate thy need; then be mindful to give us the wealth.

In the inner context the two stones used for pressing out the Soma juice are the outer and the inner beings. The rock is the inconscient; Soma (Delight) hidden in it is drawn out and poured.

10. Darkness obstructed the flow of waters; the cloud was within the insides of Vritra. Indra precipitated down to the hollows all these waters concealed in succession by Vritra.

The waters are the currents of light; they are obstructed by

darkness (which is opposed to light).

The rock in which the waters are concealed has several plateaus and accordingly are the waters levelled.

11. Bestow on us, O Indra, the light that promotes peace and happiness, the great might that subdues the host of foes; make us wealthy and protect, make us wise and protect; vouchsafe us wealth with impulsions of happy issue.

1.

His vastness is wider than the heaven; nor does

earth compare to Indra in its greatness; terrible, powerful, he heats up all sides for sake of men who behold; he whets his thunderbolt for sharpness as a bull (does his horns).

2. Issuing out of the ocean, he receives the widespread waters in their amplitude as the ocean with the rivers.

For the quaff of Soma Indra showers bull-like. Fighter from of old, vigorous, he covets mighty deeds.

Ocean: the Infinite Substance. Rivers: powers of light, strength etc.

Absorbing the said waters, Indra showers them for the Yajamana, being desirous of Soma. Nourished by them, the Yajamana pours the Soma. With this intake Indra is energised and veteran fighter that he is, he is eager for mighty deeds.

3. Thou, Indra, hast not struck at the mountain-cloud for thy enjoyment; thou rulest over holders of vast might; God (Indra), excelling in valour, is known to us excellently. Foremost he is established in front for various action.

Indra strikes for the benefit of the Yajamana, not for his own.

Various action to avert danger, acquire wealth, slay Vritra etc. for the weal of-the Yajamana.

4. Verily, delighted Indra speaks to his worshippers, pleasantly reveals to his people the mystery of his signs.

When bounteous Indra impels happy speech (in the

Yajamana), the showerer delights the worshipper.

5. Verily it is he the warrior who with overpowering might fights great battles for men. When he wields the fatal thunderbolt and kills (Vritra), then do they have faith in the resplendent Indra.

6.

Desirous of renown, increasing to the extent of the earth, destroying the artful dwellings (of the Asuras) with his might, rendering the lights free from obstruction, he of happy deeds releases the waters aflow for his worshipper.

7.

Drinker of Soma, may thy mind be gift-disposed.

Listener of prayers, bring thy steeds hitherward. Indra, thy charioteers are skilled in restraining, thy effectuating beams lead not astray.

8. Thou holdest in thy hands, O Indra, inexhaustible wealth. Celebrated, thou bearest in thy body unvanquished strength. In thy limbs abide many powers like wells surrounded by men for water.

1. The enjoyer (Indra) bends and lifts up copious libations in the ladles (of the Yajamana) as a horse (does to) a mare. Turning the splendid golden chariot with harnessed steeds (towards the Yajamana), intent on the great work (of slaying the Asura), he takes the drink.

Indra comes down from his station and lifts up the impelling powers held in the bodies (ladles) of the worshipper. Here Somas signify the impelling powers which are energising.

2. Bowing down, the worshippers gather around Indra, as merchants desiring wealth come to the ocean on a voyage. W’th the power of praise, ascend quickly to Indra, discriminate, knowable, lord and mighty, as the desireful climb the hill.

3. He is swift in action, mighty; his faultless valour shines active in many battles as does a mountain peak;

solid, subdaing the malignant, exhilarated, he cast the cunning Shushna in prison to dwell in bonds.

4. When strengthened by prais *, the luminous Power joins Indra for thy increase, as Sur\a does with Ushas, he expels darkness with his assaulting might; he makes the enemies cry aloud, subjecting them to much affliction.

5. When thou, slayer, didst establish in the quarters of heaven the hidden, sustaining, undecaying midworld, and, O Indra, brightly rapturous, thou slewest Vritra with thy exultant power, then didst thou send down a flood of waters.

6. Thou, mighty Indra, with thy power thou bringest down from heaven to the realms of earth the sustaining (waters). In the exhilaration of the libation, thou hast released the waters and smitten Vritra with solid rock.

Realms of earth: in the inner and outer bodies of the Rishi.

5

1. To the greatest, mighty, opulent, strong of truth, lofty, I offer praise; whose pervading wealth, difficult to hold (by others) is spread abroad, like waters on the slope, for strength (of the worshippers).

Even as the speed of waters on a slope cannot be arrested, when Indra’s wealth from on high is released, it cannot be blocked by anyone below. Such is the bounty of Indra to strengthen the worshipper.

2. The golden shattering thunderbolt of Indra, desirous of slaying (the enemy), hit the mountain. Then, indeed, the enlire world became intent upon thy worship; the libations of the worshipper (flowed to thee) like waters to a depth.

3. O auspicious Ushas, present the offering in this rite, with obeisance, to the formidable, most praiseworthy (Indra) whose all-sustaining, famed herald of radiance

is formed to hear the praise like steeds for movement.

Just as horsemen lead the horses to their chosen destinations, so does Indra direct his radiance to his chosen worshippers.

4. Widely lauded, most opulent Indra, seeking refuge we come to thee. Lover of praise, none else deserves our laud. Love our praises as the earth (cherishes) her creatures.

5. " O Indra, great is thy valour; we are thine. O showerer, fulfil the longing of this worshipper. Thy greatness is in the likeness of the vast heaven itself. This earth too bends before thy prowess.

6. O Indra of the thunderbolt, with thy weapon thou hast shattered into pieces the huge and broad mountaincloud and set aflow the waters that were concealed.

True it is that thou alone bearest all might.

1. Son of strength, immortal, moves swift when he, the summoner, is the messenger of the Light. He builds the mid-world on excellent pathways and with the oblations he brings forth the Gods to light.

Though the mid-world (between earth and heaven) exists already in the universe, Agni forms for the Yajamana his life-world, source of the Waters. This is the second creation with reference to the Yajamana.

2. Ageless, assimilating his food offered (by the Yajamana), he grows rapidly and flames in the dry (fuel). Of him who has consumed (the fuel) the rear glows like a fleeting (steed); then does he roar like the reverberating summit of heaven.

Those parts in the being of the Yajamana which are ripe are the fuel. With the ascent of Agni, in the inner sacrifice, these manifestations take place.

3. Performing (his functions), worshipped by the Rudras and Vasus. invoker (of the Gods), seated, lord of riches, the God immortal (Agni), praised by his

worshippers, like a chariot among men, accepts the choice} uninterrupted offerings.

4.

Impelled by wind, loud of voice, he spreads easily with his penetrating tongues (of flame) in the wood. O Agni, when fiercely blazing, undecaying, thou rushest like a bull to the trees, black is thy course.

Impelled by the life-force (prana), roaring Agni blazes in the fuel, bright with darkness-dispelling lustre. When he displays his prowess to the worshippers avid of felicity, he is specially glowing.

But his path through the darkness is black; the new path is yet to be hewn.

5. Impelled by the life-force, flame-mouthed Agni, overcoming obstructions to enjoyment, goes forward like a happy-gaited bull among Cows. He rushes with strength to the undecaying mid-world, the moving and the unmoving quake as he flies along.

6. The Bhrigus established thee among men, O Agni, like cherished wealth, for attaining to divinity, thou who sacrificest for men, invoker, welcome guest, felicitous like an honoured friend.

Like the Angirasas the Bhrigus too are both human and divine.

The divine Angirasas are born of the flames of Agni; the supporting Bhrigus are rays of the sun. The connection of both with Agni is established in the human sacrificer. Obtaining the solar wealth, the great Rishis - rays of the supreme Sun or of Truth-Consciousness - establish Agni, like priceless treasure, in men for attainment of divinity.

7. I worship in adoration Agni whom the seven invoking priests elect as the summoner, the most worthy of worship in sacrifices, him who approaches all riches.

And I attain felicity.

If God Agni is the Yajamana’s most worthy of worship, then the invoking priests also become Gods. The seven invokers are the Gods presiding over the seven principles, seven worlds.

8. O Agni, Son of Strength, with friendly lustre, grant us, thy worshippers, faultless felicities. fO Son of lofty Strength, him who lauds thee protect from evil with guards of iron.

9. Luminous one, be a shelter to thy worshipper.

Wealthy one, yield happiness to worshippers endowed with riches. Guard, O Agni, thy worshipper from evil.

May Agni, rich in thought, come quick to the worshipper in the morning.

1.

All other fires are, verily, thy branches. In thee,

indeed, rejoice all the Gods. Thou, Vaishvanara, art the navel of men and supportest them like a deep-founded column.

Vaishvanara: Agni who is in the form of all humans and Gods.

2. Head of heaven, centre of earth, Agni became the messenger of heaven and earth. O Vaishvanara, the Gods manifested thee as Light for the pilgrim-sacrificer.

Moving from earth to heaven and heaven to earth, Agn 1 becomes the beacon for the sacrificer in his ascent.

3. Like the stable rays set in the sun, all treasures are vested in Vaishvanara. Thou art the monarch of all the treasures in the mountains, in herbs, waters, in men.

As the rays are firmly set in the sun, all essences - denoted by the word treasures - are embedded in Agni.

4. Heaven and earth got wide extended as it were for their Son (Vaishvanara). Like a human, the discerning invoker chants (praises). Several are the flamepowers of Vaishvanara, superb leader, luminous, with truth-sustaining might.

Heaven denotes the pure domain of Mind, earth the wakeful domain of Matter. Both widen themselves in the sacrificer when Agni, born of both, manifests as Vaishvanara.

Vaishvanara performs all the functions of the Yajamana.

5. Agni Vaishvanara, knower of all existences, thy glory exceeds the great heavens. Thou art the sovereign of the striving peoples. Thou hast brought weal for Gods by battle.

6. I extol the greatness of the showerer, whom men celebrate as slayer of Vritra. He, Vaishvanara Agni slew the Dasyu, thrust the waters down (upon earth), cleaving Shambara the obstructor.

Vaishvanara being All - Gods, Agni is extolled here as Indra (in his exploits).

7. By his might Vaishvanara is all men. Lustrous, of happy truth, Agni is to be worshipped mid the Bharadvajas, multiply he praises.

Purunitha, son of Shatavani.

Bharadvaja: Sacrifices where nourishment and prosperity are aplenty.

Shatavani: he who enjoys a hundred sacrifices. His son is Purunitha.

Shatavani: leader of many.

Shatavani (ofhundied sacrifices) is of many exploits, powerful; his son is a leader of excellence.

Shs.lavani and Purunitha, types of the said accomplishments, are historical.

Sri Aurobinao’s rendering of the hymn

A Hymn of the Universal Divine Forge and Will _ 1. Other flames are only branches of thy stock, O Fire. All the immortals take in thee their rapturous joy. O universal Godhead, thou art the navel-knot of the earths and their inhabitants; all men born thou controllest and supportest like a pillar.

2. The Flame is the head of heaven and the navel of the earth and he is the power that moves at work in the two worlds. O Vaishvanara, the gods brought thee to birth a god to be a light to Aryan

man.

3. As the firm rays sit steadfast in the Sun, all treasures have been placed in the universal godhead and flame. King art thou of all the riches that are in the growths of the earth and the hills and the waters and all the riches that are in men.

4. Heaven and Earth grow as if vaster worlds to the Sun. He is the priest of our sacrifice and sings our words even as might a man of discerning skill. To Vaishvanara, for this most strong god who brings with him the light of the sun-world, its many mighty .waters because his strength is of the truth.

5. O Universal godhead, O knower of all things born, thy excess of greatness overflows even the Great Heaven. Thou art the king of the toiling human peoples and by battle madest the supreme good for the gods.

1.

Matarisvan brought, as precious treasure, Agni as donor to Bhrigu - Agni the celebrated, carrier of offering, banner of sacrifice, able protector, swift-moving envoy, twice-born.

Bhrigu: The Yajamana, luminous seer of Mantra.

Twice-born: first birth in the woild, the second in the Yajamana; or born of heaven and of earth.

2. Both obey this ruler (Agni) - Gods luminous, bearing offerings, and mortals. Older than heavens is this invoker adorable, guardian of the peoples, ordainer. He is established in the sacrificers.

Dyuloka: The fourth station above the triple world is the home of Agni. The Dyuloka is of two kinds: one as included in the triple world; the other is the vast realm above the triple, termed Svar.

3.

May our praise, most recent, reach the sweettongued (Agni) born in the heart; him whom the pilgrims sacrificing in season, descendents of Manu, devoted, beget in the time of battle.

Agni is bom of the heart which is the dwelling place of the inner soul.

4.

Established in the sacrificer is the summoner (Agni),

luminous, purifier, treasure, adorable by men. Friend and lord of the household, Agni is the guardian of treasures in the mansion.

5. Of the race of Gotama, we laud thee, Agni, with hymns, as the lord of riches; we cleanse thee, bearer of wealth, as with a horse. May he, rich with thought, come soon at dawn.

As the Ashvins render their steed dustless, they cleanse the sacrificial place where Agni is borne.

1.

As a dear thing, I bring my song to Indra, exalted,

rapid,

mighty,

praise-worthy,

unobstructed;

1

bring

laud that is acceptable, and mantra-offerings given aplenty.

I offer not only my own laud but also the mantra-offerings of the older Rishis.

2. I offer as dear to Indra, the hurter (of foes of sacrifice), attractive chant. To Indra, the ancient Lord, thoughts flow purifying from the heart, mind and understanding.

3. To the self-same Indra, I utter with my mouth the ideal, light-yielding chant - powerful, highly attractive with pure words of praise - exalting Indra, the wise.

4. Even for him I frame a laud as fashions the artisan a chariot for its master; praises well-formed to him who is moved by lauds, to all-pervading (moving) Indra, the wise.

First it was stoma, then it is rik.

• 5. Seeking inspiration, to the self-same Indra I give voice to the mantra of praise, as a steed (is harnessed) ; to revere the hero, source of bounty, of celebrated fame, tearer of the cities (of the Asuras).

With the utterance of the mantra one opens to divine hearing (inspiration).

The steed, when harnessed, leads to the destination.

6. For the same Indra, Tvashtri forged the bolt for battle, superbly effective, sure-aimed, wherewith the mighty lord, scorching, hurt the vital parts of Vritra.

7. Quaffing the libation in the great creator-sacrifice, accepting the dainty viands, the pervader snatched the ripe

(treasures);

superb

vanquisher,

wielder

of

the

thunderbolt, he clove the coverer (cloud).

Indra lifts from the being of the Yajamana the elements that properly belong to the Gods but are in the possession of the Enemy and establishes them in their due station; he breaks down the obstruction to Light and Force from above and brings the divine gifts into the Yajamana.

8. To him, to Indra, on his destruction of Ahi, the dames too - consorts of the Gods - wove chants. He encompassed the wide heaven and earth. Heaven and earth do not exceed his greatness.

9. Of him (Indra) the greatness exceeds beyond heaven, earth and mid-region. Resplendent in his station, lauded by all, happy-gaited, mighty, Indra su n mons (his strength) for battle.

10. Indra, by his vigour cut asunder with his thunderbolt Vritra who dries up. He released the nourishing waters (radiances) damned by Vritra, like cows (stolen).

One-minded with the giver, he grants him divine hearing.

Uniting the consciousness of the Yajamana with his own,Indra grants him divine inspiration.

11. By his power the streams flow, Indra having compassed them with his thunderbolt. Enciiding his chosen, granting abundantly to the giver, victorious, he gives

him prowess to move swiftly (as to Turviti).

As to Turviti plunged in waters, Indra favours the Yajamana for swift movement.

12. Hastening, Lord, with thy ample power, strike Vritra with thy thunderbolt. Impel the waters and for their flow to the earth render thou his joints with thy bolt oblique, as those of an ox.

13. Celebrate with new hymns the former exploits of him who moves swiftly, when wielding his weapons in battle, he confronts and destroys the enemies.

14. Through fear of him, even mountains are stillt heaven and earth quake at his appearance. Praising repeatedly the protection of beloved (Indra), Nodhasa instantly attained heroic strength.

Nodhasa is, a seer of mantras, a historical figure. His is an example of attainment of treasure from hymns of praise.

15. To him has that praise been offered, which he, sole Lord of ample wealth, prefers from those praising him.

Indra has increased Etasha, pouring libations, while contending with Surya, son of Svashva.

When Surya of Truth-Light, bom of abundant life-force (Svashva) manifests in the Yajamana, and Etasha, the steed of lifeenergy, tries to rival him, Indra helps the latter.

16. Harnesser of steeds, O Indra, descendants ofGotama offer to thee pleasing prayers; bestow on them thought with all beauty. May he, rich with thought, come anon at dawn.

1. We meditate, like Angirasa, a gladdening laud to him who is praiseworthy and exceeding mighty. We worship with luminous laud Indra, the celebrated leader, for him (Yajamana) who sings welcoming praises of adoration.

2. Do ye offer to (Indra), exceeding mighty, great adoration, song of chant with which the worshipping

Angirasa, our ancient fathers, knowing the route attained the cows.

3. In the search by Indra and Angirasas, Sarama (the hound) discovered a foundation for her Son; Brihaspati (Angirasa) slew Vala (the devourer) and attained the Cows. The Gods exulted with the recovered Cows.

Indra is the lord of the pure divine Mind. Sarama, the heavenly hound, is the power of Intuition going straight at truth. She darts to the cave of the hill of Inconscience where the Rays of Consciousness (denoted by cows) are hidden and shows up the way for the entry of the divine Mind in the Yajamana. By this action, the workings of intuition (progeny) are stabilised. On Indra’s recovery of the cows, intuition gets established.

4. Adored with well accented lauds by the seven sages, Navagvas and Dasagvas, waiting to go ahead, O mighty Indra, thou didst rend with thy cry Vala, the devourer who conceals Adri: hill; Sphaliga: concealer; Vala: encloser-all apply to the same Asura.

5. Destroyer of foes, O Indra, praised -by the Angirasas, thou hast dispelled the darkness with the rays of the dawn and the : sun. Thou hast spread out the high ridges, strengthened the base of the mid-region under heaven.

Rays: of Truth-Consciousness. Earth: field of waking consciousness. Mid-region: field of intermediate consciousness.

6. Of the mighty doer this is the deed most worthy of honour and graceful: he hath set aflow the four rivers, sweet of water, from the high regions.

Leaving aside the three worlds of the low er hemisphere in the scheme of the seven worlds, we have the four higher. The streams of these regions of Existence, Consciousness, Light, Bliss, cannot be reached to the earth (field of waking consciousness) by anyone else than Indra.

7. Unattainable by effort, pleased by hymns of the singers, he parted twofold the eternal and fused earth

and heaven. He of happy deeds nourished both in the lofty firmament, like the sun.

Heaven is the consciousness of divine Mind; earth is the lower physical consciousness. Both are fused together in the unregenerate state of man. When he ripens in the course of the sacrifice, the two states are separated; freed from the lower, the higher resumes its own status and the lower its own.

Separating them from each other, Indra nourishes both the states of man in the higher firmament - not in the (lower) physical sky.

8. Distinct of hue, repeatedly born, the youthful dames traverse of old round heaven and earth - Night with its dark features and the Day with its bright lustres alternate.

The state of consciousness is not always the same in the inner life of the sacrificer. The states alternate like Night and Day. In this Rik Ushas denotes the Day. First Indra establishes earth and heaven in their respective statuses. Then follows their growth through alternations of Day and Night. Both are the workings of Indra.

9. Doer of good deeds, the Son, skilled in works, maintaintains with might his ancient comradeship. Thou providest ripe, bright, milk even in the raw cows, dark of hue or ruddy.

Might}' Indra, doer of good deeds, out of friendship with the Yajamana, stores nectar even in immature rays of Consciousness (cows) - whether during (dark) nights or (ruddy) dawns.

10. From of old, the Sisters, of common dwelling, stable, protective, undecaying, guard the thousand deeds (of Indra) with their strength; they wait upon the haughty (Indra) like wives (of the Gods) and matrons.

Sisters: divine Powers.

Thousand deeds of Indra for the Yajamana.

11. Handsome one, thou art to be praised with hymns and obeisance. The wise repair to thee, desirous of lasting wealth. Mighty One, their minds (lauds) adhere to

thee like longing wives to their desiring lord.

12. Handsome One, riches in thy hands since long do not decay nor dimmish. O Indra, thou art wise, luminous, strong-willed. Endowed with might, enrich us with thy powers.

The riches of Indra are supernatural; they are undecaying.

13. Mighty Indra, Nodhasa, son of Gotama, has fashioned for us this new hymn to thee who art eternal, who harnessest thy steeds, superb leader. May he, rich in thought, come at dawn anon.

1.

Mighty art thou, Indra, who manifest by thy valour upheldst heaven and earth in thy strength. By fear of thee quake all beings, mountains, things vast, quake though firmly set, like rays that are scattered.

By the very appearance of Indra, the planes of heaven and earth get well established in the Yajamana.

2. When, Indra, thou bringest thy adept steeds (to harness) thy praiser lays the thunderbolt in thy hands wherewith, O doer of the coveted deeds, thou assailest thy enemies, and, much-invoked, stormest many cities (of the enemy).

The thunderbolt reaches Indra’s hands by the very laud of the singer.

3. Indra, undeflecting art thou, assailer of the enemies, chief of the Ribhus, benefactor of men, thou subduest (the foe). Aiding the bright young Kutsa in the violent, heroic battle, thou slewest Sushna.

4. Aiding him, O Indra, thou didst inspire him for high wealth, when, showerer, wielder of the thunderbolt, thou slewest Vritra; and when, munificent hero, facile subduer, thou didst put to flight the Dasyus from their dwellings.

5.

O Indra, thou dost not think to harm any mortal

though he be hostile. Open up ways for our horses.

Wielder of the thunderbolt, slay our foes as with a club.

Open all directions to our life-forces of enjoyment so that they pass unobstructed.

6. O Indra, men invoke thee, (famous) as thou art, in battle where are won the waters and the pouring lustres. Self-sustainer, may thy wealth-bestowing succour be ours in war.

7. Indra with the thunderbolt, battling for Purukutsa, thou indeed didst destroy the seven cities (of the enemy); thou didst break with ease, like a blade of grass, the strength of Anhas for Sudasa. And King, thou gavest felicity in abundance to the filler (with offering).

Indra is friendly to Purukutsa, as to Kutsa. Puru has multiple meaning.

Seven cities: Though the cities of the Asuras are in the lower hemisphere (of three worlds), where their battles with the Gods take place, still it must be noted that in each of these worlds, there exist the seven sub-planes (deriving from the seven principles).

The seven cities of the Asuras are in the mid-life-world where they predominate.

Sudasa: he who gives plentifully (such a Yajamana).

8.

God Indra, Thou increasest around us like waters thy own variegated impelling power with which thou givest thyself to us. O brave one, thou causest flow of power (water) all around.

9. O Indra, praises have been sung to thee by the Gotamas, uttered with obeisance to thee along with thy steeds. Bring to us wealth of varied forms.

May he, rich with thought, come at dawn anon.

r

1. O Nodhasa, offer attractive praise to the creatorhost of bounteous;- adorable, Maruts. Steadfast, with folded hands, I utter with feeling the lauds that front (the Gods) in sacrifices like flowing waters.

2. They (Maruts) are born from the mid-region, lofty ones, pouring bounteous, progeny of Rudra, dispellers of the enemy, sinless, lustrous like the purifying rays of the sun, brave, like giants, diffusers (of powers), terrible in form.

3. Youthful, terrible, ageless, slayers of non-givers, irresistible, immovable as mountains, they are desirous of granting (the wishes of the worshipper); with their mighty strength they shake all existences whether of earth or heaven, though strong.

4. They display their forms with varied decorations of body. Placing glittering garlands on their breast for beauty, sharpened lances on their shoulders, these leaders manifest, by their own strength, from the midworld.

5. Enriching their worshipper, the shakers, devourers of foes, create the shining winds with theip strength.

Moving around, the shakers milk the heavenly udders and shake the earth with the sap.

The Maruts cause currents of life-force to flow; they draw out the powers oflife from the mid-region and fill the earth with them.

6. Munificent Maruts around the places of sacrifice, fill them with currents of lustrous essence. As grooms lead the horse, the Maruts strain the strong Horse (LifeForce), roaring, unexhausted.

6

The context is of inner sacrifice in which the life-domain is

the sacrificial hall. There do the Maruts cause to flow the waters of lustrous essence.

7. Great, wise, variously lustrous, self-strong like mountains, speedy of motion, enjoy ye the delights like elephants when ye put vigour into your ruddy mares.

Inner meaning: enjoy the delights of earth.

8. Exceedingly wise, (the Maruts) roar like lions.

Beauteous like the spotted deer, knowers of all, delighting the nights, with serpent’s fury, they come in companies with their antelopes and lances to the harassed sacrificers.

The inner sacrificants know well how there is reverberation like the lion’s roar as the Maruts approach. The enemies of the sacrifice gain strength during nights; then do the Maruts exult in their might.

9. Celebrated in companies, Maruts, befriending man, brave, furious serpentlike in might, ye reverberate in heaven and earth. O Maruts, your glory is stationed in the seat of the charioteer, shining like beautiful lightning.

10. All-knowing, dwelling in the home of wealth, combined in might, loud of voice, repeller of foes, of infinite prowess, swallowers of strength, leaders, the Maruts bear the shaft in their arms.

11. With golden wheels the Maruts drive forward the mountains as on the roadways. Augmenters of waters, they go to the sacrifice; self-moving, they overthrow the firm; with shining weapons they are unbearable.

12. We call with praise the progeny of Rudra, assailing the foe, purifying, happy, beholding clear. Resort for prosperity to the host of Maruts who quicken the lifeenergies, are mighty with foe-destroying strength.

13. O Maruts, that mortal, whom ye guard with your protection, quickly gains over all men by his might;

with his horses he acquires strength, with his men, riches; he attains the honoured Knowledge-Will and prospers.

Horses: Life-Powers. Men: leading powers of himself.

14. O Maruts, establish in your opulent (worshippers) strength versatile, invincible in battles, illustrious, wealth-loving, praiseworthy, all-discerning. So may we foster son and progeny for a hundred winters.

15. O Maruts, grant us riches, durable, powerful, defying onslaught - a hundred, thousandfold, ever increase ing. May he rich with thought come at dawn anon.

1. Joying in thee, the wise bow and, by the footprints, follow thee, hiding in the cavern like a thief with the cow. All the Gods come to thee who takest and earnest our obeisance.

Pashu denotes the cow signifying the inner divine vision.

Like the thief hiding with the stolen cow in the cave, God Agni carrying the inner vision is concealed in the inner cavern. He accepts and keeps with him the obeisance of his worshippers. The wise track Agni by his footprints as they trace a thief. As Agni is discovered all the Gods come and wait upon him.

2. The searching Gods follow the workings of Truth.

He envelops the earth and spreads like heaven. The waters labour and nourish him as he is born in their womb in the home of Truth and grows in form.

When all the Gods search and attain to him, Agni glows spreading like the heavens.

3. Delightful as growth, vast as the earth, enjoyable as the hill, pleasant like flowing water, charging like the impelled horse in a battle, rapid as the river - who can stay him?

4. Like brother to sisters, he is kin to the waters; he swallows the growths of earth as the king his foes; when urged by wind he traverses the forests, Agni shears the

hairs of the earth.

Such growths as shoot up from Matter like hair and need to be removed are cleared by Agni driven by wind.

5. He breathes like a swan seated amidst the waters; awakened at dawn, he arouses the intelligence among peoples by his seer-will; born of Truth, he is a creator like Soma; he is like a cow with her new-born; extended, his glow is far-reaching.

Sri Aurobindo's rendering of the hymn;

1. He hides himself like a thief with the cow of vision in the secret cavern, he takes to himself our adoration, and thither he carries it.1 The thinkers take a common joy in him, they follow him by his footprints; all the Masters of sacrifice come to thee, O Flame, in the secrecy.

2. The Gods follow after him the law of the workings of Truth.

He stands encompassing all as heaven the earth. The Waters make him grow increasing in his bulk by their toil,2 the Flame well born in their womb, in the abode of the Truth.

3. He is as if a delightful thriving, he is like the earth our wide dwelling-place. He is enjoyable like a hill and bliss-giving like fast running water. He is like a charger in the battle rushing to the gallop and like a flowing river;3 who shall hedge ir his course?

4. He is the close comrade of the Rivers as is a brother of his sisters. He devours the earth’s forests as a king his enemies. When driven by the breath of the wind he ranges around the forests, the Flame tears asunder the hairs of Earth’s body.

5- He breathes in the Waters like a seated swan. Waking in the dawn he has power by the will of his works to give knowledge to the peoples. He is like the God of the Wine, born of the Truth and a creator. He is like a cow with her new-born. He is wide-spreading and his light is seen from afar.

1 Or better, he takes to himself our surrender, he carries with him our surrender.

2 Or, by their chant.

1. Pure and radiant, like diverse wealth, all-showing like the sun, dear as life-breath, constant as a son, bearer like a young galloper, like a milk-yielding cow, he clings to the woods.

2. He bears our weal like a pleasant home; delectable as ripe corn, victorious among men, chanting like a Rishi, celebrated among the peoples, contented as a steed, he sustains our growth.

3. He is light in the inhospitable home; he is constant will in action; he is like the wife at home, adequate to all; when he glows wondrous, he is spotless in the peoples, he is like a golden chariot; he is resplendent in battle.

4. He puts strength (in us) like a charged army; he is like a flaming shaft of the archer with fiery tip; he is born a;s a twin, is the twin to be born; lover of maidens, he is the lord of matrons.

Maidens etc.: he brings out the unmanifest potential.

Matrons: creative Powers. Agni is their lord.

Twin: duality in what is and what is to be.

5.

We come to him aflame, in motion or at rest, like

the kine to their stall. He is like a flowing river impelling (waters) downward. With the sun-rise the rays move towards him.

The sun is the Truth-Light; cows are rays of Consciousness.

Sri Aurobindo's rendering of the hymn:

1. He is like a wealth richly diverse and like the all-seeing of the Sun. He is as if life and the breath of our existence, he is as if our eternal child. He is like a galloper bearing us. He clings to the forests; he is like a cow with her milk. He is pure-bright and wide is his lustre.

2. He holds all our good like a pleasant home; he is like ripe com.

He is conqueror of men and like a chanting Rishi; there is word of him among the folk; he is as if our exultant steed of swiftness; he upholds our growth.

3. He is light in a house difficult to inhabit;3 he is as a will ever active in us; he is like a wife in our abode and sufficient to every man. When he blazes wonderfully manifold, he is like one white in the peoples; he is like a golden chariot; he is a splendour in our battles. *

4. He is like an army running to the charge and puts strength in us; he is like the flaming shaft of the Archer with its keen burning front. A twin he is born, a twin he is that which is to be born: he is the lover of virgins and the husband of the mothers.

5. We by your movement, we by your staying, come to him when his light is kindled as the cows come home to their stall. He is like river running in its channel and sends in his front the descending Waters: the Ray-Gows move to him in the manifesting of the world of the Sun.2

3 Or, he is a light difficult to kindle',

1. Victor in the woods, friend among men, he chooses divine hearing as the king elects an unaging councillor .

He is like our perfect welfare. Well-disposed, he is a happy will for action. Summoner (of the Gods), he carries our offerings.

2. Holding all powers in his hand, seated in the secret cavern, Agni sustains all the Gods. Men of thought come to know him when they utter the Mantras carved by the heart.

Agni seated in our inner cavern of heart upbears all the Gods.

The Mantras are those carved out in the heart.

3. Like the unborn, he bears the wide earth. With truth-formed Mantras he upholds the heaven. Guard thou the Cow whose footprints are dear (to us), O Agni, life of the universe, enter into the secrecy of the secret cave.

4. He who knows Agni in the cave, who attains to the stream of Truth, they who touching the truths kindle him, to such does he announce the riches.

The riches are the speech laden with divine treasure.

5. He who implants his greatnesses in growths of earth, bears the born and those in the mothers’ womb, is awareness in the abode of Waters and life universal. The wise measure and fashion him like a home.

They build Agni in themselves.

Sri Aurobindo's rendering of the hymn:

1. He is the conqueror in the forests; in mortals he is a friend: he chooses inspiration as a king an unaging councillor. He is as if our perfect welfare;4 He is like a happy will just in its thinking

4 Or, a perfecting good;

and becomes to us our Priest of the call and the bearer of our offerings.

2. He holds in his hands all mights; sitting in the secret cave he upholds5 the gods in his strength. Here men who hold in themselves the Thought come to know him when tney have uttered the Mantras formed by the heart.

3. As the unborn he has held the wide earth, he has up-pillared heaven with his Mantras of truth. Guard the cherished footprints of the Cow of vision; O Fire, thou art universal life, enter into the secrecy of secrecies.3 4. He who has perceived him when he is in the secret cave, he who has come to the stream of the Truth, those who touch the things of the Truth and kindle him, to such a one he gives word of the Riches.

5. He who in the growths of earth holds up his greatnesses, both the progeny bom and what is in the mothers, he is Knowledge in the house of the Waters, and life universal; the thinkers have measured and constructed him like a mansion.

5 Or, establishes.

1. Carrier (of our offerings), flaming, he ascends to the heavens. He unveils the mobile and the immobile and the nights. For alone, this God encompasses the greatnesses of all the Gods.

2. All joy in thy seer-will when, O God, thou art born living from what is dry; all resort to the divine Name; by thy movements they touch Truth and Immortality.

It is only when Agni manifests in the sapless bodily form that men follow his Will instead of their own.

3. He is the impulsions of the Truth, truth-bearing mind, life universal by which all carry out their works.

He who offers to thee, or learns from thee, to him grant the wealth thou knowest.

4. Seated in man he is the vicar. He it is who is the lord of all these riches. They desire the seed in their bodies mutually. The wise come to know him well by their discriminations.

The seed of Agni is implanted in the practitioners of the inner quest. Each is thus related to Agni and through him with other colleagues for their common benefit. They desire growth of Agni in each other for mutual benefit.

5. Those who hear his word hasten (on their course), taking joy as sons in doing their father’s will. Reservoir of ample riches, he throws open their doors (to them).

Dweller within, he decks the heavens with the stars.

Sri Aurobindo’s rendering of this hymn:

The carrier, burning, he reaches heaven. He unravels the nights and uncovers the stable and the moving; for this is the one God who envelops with himself the grandeurs of all the Gods.

2. All cleave to6 thy will of works when, O God, thou art born a 1.

6 Or, take joy in.

living being from dry matter. All enjoy the Name, the Godhead; by thy movements they touch Truth and Immortality.

He is the urgings of the Truth, the thinking of the Truth, the universal life by whom all do the works. He who gives to thee, he who gains from thee2, to him, for thou knowest, give the Riches.

3.

He is the priest of the sacrifice seated in the son of Man: he verily is the lord of these riches. They desire the seed mutually in their bodies; the wise by their own discemings come wholly to know.

4.

Those who listen to his teaching, those who are swift to the journey, serve gladly his will as sons the will of a father. He houses d multitude of riches and flings wide the doors of the Treasure. He is the dweller within who has formed heaven with its stars.

5.

1. White-shining as the lover of Dawn, filling heaven and earth together like the light of heaven, manifest by (our) labours, thou encompassest all around. Though a son, thou hast become father of the Gods.

2. Knower superb, humble, Agni is the creator. Like the teat of cows he gives sweetness to the Somas. He is as felicity in man, one to be invoked. He sits charming in the centre of the house.

3.

He is born (to us) like a son at play in the house Like a glad stallion he carries the peoples safe across.

When I invoke the divine beings, Agni attains the AllGodhead.

Agni being all the Gods, when the divine host is invoked, he manifests his All-Godhead.

4. When thou givest the Hearing to these beings, none can affect thy Laws. It is thy action when along with colleague-Gods, thou dost smite and disperse the evildoers.

5. Bright and radiant like the lover of Dawn, may his form be known to them, may he get known by them.

May all bearing nim in themselves open the doors and attain to the vision of the Sun. Sri Aurobindo's rendering of this hymn:

1. Blazing out brilliant as the lover of the Dawn, filling the two equal worlds1 like the Light of Heaven, thou art bom by our will and comest into being all around us; thou hast become the father of the Gods, thou who art the Son. 2. The Fire having the knowledge is a creator7 without proud rashness; he is as if the teat of the Cows of Light, the sweetener8 of the draughts of the Wine. He is as one blissful in a man, one whom we must call in; he is seated rapturous in the middle of the house.

3. He is bom to us as if a son rapturous in our house; like a glad horse of swiftness he carries safe through their battle the peoples : 8 when I call to the beings who dwell in one abode with the Gods, the Flame attains all godheads.

4. None can impair the ways of thy workings when for these gods* thou hast created inspired knowledge. This is thy work that yoked with the Gods, thy equals, thou hast smitten,* that thou hast scattered the powers of evil.

5. Very bright and lustrous is he like the lover of Dawn. May his form be known and may he wake to knowledge for this human being, may. all bear him in themselves, part wide the Doors and move into the vision of the world of the Sun

7 Or, ordainer of things 8 Or, taster of all foods

1. May we attain plentiful riches. May Agni, flaming bright, with his thinking mind, attain all things that are, he who knows the divine Laws, knows the birth of mankind.

2. He is the child of the waters, child of the woods, child of the moving and the unmoving; he dwells even in the stone for man, in the middle of his house. He is as one universal in the peoples. He is the Immortal, the perfect thinker.

Child of the Powers, child of Delights, Agni the indweller, born of the mobile and immobile, manifests his divine mystery according tc the season and the right order.

3. Agni is verily the lord of the nights. He bestows riches on him who sacrifices with perfect hymns. O Knower, thou knowest these worlds, the birth of the Gods, the mortal men; guard them all.

Lord of the nights: even in the periods of obscurity of the Yajamana, Agni is awake and effects what he wills.

4.

He whom the nights of various forms increase, the truth-born who is moving and unmoving, the Priest of call, he is produced for us. Seated in the world of light, he renders true all our works.

The obscure periods are of diverse kinds; each night is different from others. Agni increases through them all.

5. He is like one who accomplishes, greedy, grave like one casting arrows; terrible as a combatant, he is a flaming lustre in battles.

Sri Auiobindo's tendering of this hymn:

1. May we win the many Riches, may the Fire, flaming high with his light, master by the thinking mind, take possession of all things that are, he who knows the laws of the divine workings and knows the birth of the human being.

2- He is the child of the waters, the child of forest, the child of

things stable and the child of things that move. Even in the stone he is there for man, he is there in the middle of his house, - he is as one universal in cieatures; he is the Immortal, the perfect thinker.

3. The Fire is & master of the nights, he gives of the Riches, to him who prepares for him the sacrifice with the perfect words. O thou who art conscious, guard, as the knower, these worlds, and the birth of the Gods, and mortal men.

4. Many nights of different forms have increased him, the Fire who came forth from the Truth, who is the stable and the moving: the Priest of the call, he is achieved for us, seated in the sunworld1, making true ?11 our works.

5. Thou establishest word of thee in the Ray-Gow and in the forests; is as if all were bringing the sun-world as offering. Men in many preserve thee and gather in knowledge as from a long-lived father.

. I. The mothers dwelling in one home, loving the loving one came and pleased him as to their eternal spouse. So have the sisters taken joy in him as the Cows in the Dawn, dark, reddening, bright with varied hues.

Mothers denote nourishing powers.

Sisters denote companionships.

The hues of the Dawn change: first darkish, then reddish,

then bright with variegated colours. This change of hues takes place in the inner Dawn as well.

2. With mantras our fathers broke the places though hard. With their cry the Angirasas shattered the hill.

For us they laid the path to the great Heaven. They found the Day, the Sun-world, the Ray and the radiant beams.

Along with Indra, following Sarama, the Angirasas reach and break the hill of the Panis and recover the stolen cows. By that action they first sight the path to the Truth-Home, Mahas, and open it to man.

They make the path; they only come to know the world of Swar etc.

3. They held the Truth, made man’s thought fruitful.

Then alone, masters with understanding, they became capable of widely bearing Agni. Unthirsting for aught, the powers in action move towards the Gods, increasing the birth by delight.

When the Angirasas bear the Truth and increase the thought of man, they become capable of carrying the vast Agni. As a result the active powers advance towards the Gods and the divine Truth is joyfully furthered.

4. When in house and house the pervading Prana churns him out, he is the white ^conqueror. Then, indeed, he becomes the luminous seer and as our friend becomes the envoy as to a powerful king.

The indwelling Prana stirs the yoga-Agni into action. Many are the bodies of the practitioner. Full of sattva (white), Agni conquers the enemies bom of tamas. When he attains the solar brightness, he is competent for an embassy to the Sun of Truth.

5. When he offered the sap to the Father-Heaven, Agni gained his touch and knowledge and slipped downward. The archer boldly threw his lightning arrow at him. But the God established the luminous Power in his

Daughter (to come).

Agni distills the sap from the Yajamana and offers it to the great Father. On doing so, he obtains the touch and knowledge of Father-Heaven. And he comes down for the Yajamana from that plane of higher Consciousness. As he comes down, the enemy throws a missile from afar but Agni reaches the earth with the strength and knowledge of Father-Heaven and implants the luminous power in the Yajamana to ensure the Dawn (of Consciousness) to come.

6.

Him who kindles thee in thy own home, gives his

obeisance day by day to thee who desirest, do thou, increased twofold, augment his growth. O Agni, he with whom thou speedest in the same car, may he travel wealth-endowed.

Twofold: in the human and in the divine stations.

7. All pleasings cleave to Agni, as the seven great rivers flow into the ocean. Our growth is not noticed by thy companions. Do thou who knowest, make it known I1 to the Gods (or obtain for us knowledge of the Gods).

8. When lustre for increase filled the Lord of men, when in their encounter the Heaven was cast in him as pure seed, then did he create and impel the host, faultless, youthful, perfect in thought.

7

9.

The Sun who travels alone the paths instantly like

the mind, is at once the lord of all treasures. The Kings, Mitra

and

Varuna,

with

charming

hands

guard

the

delight and nectar in the Rays.

The Sun is mentioned as the journey of the Yajamana led by Agui endowed with all Knowlege and Power culminates in the high solar station.

10. O Agni, do thou not forget our ancient friendship, thou who art disposed towards us as the knower and seer. Age impairs us as mist dims the form. Before that befalls us, give heed.

Sri Aurobindo’s rendering of this hymn:

1. The Mothers who dwell in one abode, desiring came to him who desired them and gave him pleasure as to their eternal spouse: the sisters took joy in him as the Ray-Cows in the Dawn when she comes dusky, flushing red, then shining out in rich hues.

6. He who kindles the light for thee in thy own home and offers obeisance of surrender day by day and thy desire is towards him, mayst thou in thy twofold mass, increase his growth, he whom thou speedest in one car with thee, may he travel with the riches.

7. All satisfactions cleave to the Fire as the seven mighty rivers join the ocean. Our growth of being has not been perceived by thy companions, but thou who hast perceived, impart to the gods thy knowledge.9 8. When a flame of energy came to this King of men for impelling force, when in their meeting Heaven was cast in him like pure seed, the Fire gave birth to a might10, young and faultless and perfect in thought and sped it on its way.

9. He who travels the paths suddenly like the mind, the Sun, ever sole is the master of the treasure: Mitra and Varuna, the Kings with beautiful hands, are there guarding in the Rays11 delight and immortality.

10. O Fire, mayst thou not forget12 ancient friendships, thou who art turned towards us as the knower and seer. As a mist dims a form, age diminishes us; before that hurt falls upon us, arrive. 6 9 Or, gain for us knowledge in the Gods.

10 Our fathers by their words broke the strong and stubborn 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.

11 They held the Truth, they enriched the thought of this human being; then, indeed, had they mastery and understanding bearing wide the Flame, the powers at work go towards the gods making the Birth to grow by delight.

12 When the Life-Breath borne pervadingly within has churned him out in house and house he becomes white and a conqueror.

Then, indeed, he becomes the Flaming Seer and companioning us goes on an embassy as for a powerful king.

1. Holding in his hands the many godly strengths of the eternal creator, he forms within us the seerwisdoms.

May Agni, lord of the riches, ever fashion all immortal things13.

2. All the immortals, wise, desiring the infant Agni all around found him not in us. Worn weary, following his footprints with attention, they stood in the highest station, they reached the beautiful form2 of Agni.

3. When the pure ones worshipped thee, pure, for three years with happy light, O Agni, then did they obtain the Names worship-worthy. Their bodies came to perfect birth and they sped them.

It is only after the confirmed birth of Agni in the Yajamana, that the other Gods come to be by his power.

The sacrificial Name denotes their convergence on Agni.

Three years: three refers to the three worlds; year stands for the period for full maturity.

4. The masters of sacrifice discovered the vast Heaven and Earth. Then did the mortal come to know; bearing the upper Half, he found Agni standing in his supreme station.

Nema: denotes half; here it refers to the higher hemisphere (Parardha).

5. Knowing (Agni) well, they with their consorts arrived and kneeling worshipped the adorable. Emptying themselves, they formed their bodies, protected in his game, friend in the gaze of friend.

Before the new body is ready, the old has to be emptied.

Each of the Gods is friend of Agni, each is guarded in his gaze.

13 Or, fashion together

6. When the Gods have come to know of the thriceseven secrets placed in thee, with one mind they guard thee; immortal, with the thrice-seven steps, Guard thou the Herds, moving and unmoving.

Thrice-seven: the seven planes of existence in triple.

7. O Agni, thou knowest what we know. Ordain unbroken strengths for the existence of the peoples. Thou knowest from within the routes of the Gods. Carrier of our offerings, thou art an unwearied envoy.

8. Knowers of Truth, far-seeing, they knew the seven rivers flowing from Heaven, the doors of treasure.

Sarama discovered the strong wide place of the Herds.

By that the human being enjoys happiness.

9. The earth stood spread out great because of the Gods with their following laying the path to Immortality.

Mother Aditi with her sons came to uphold her.

10. When the immortals fashioned the two eyes of Heaven they laid radiance and beauty in him (Agni).

Now they flow like rivers set in motion; bright red they ran downwards, they knew thee O Agni.

Radiance and beauty are the two eyes set in Agni by the Gods.

Bright red: red denotes surcharge of life-force; it applies to powers of enjoyment and action.

Sri Aurobindo's rendering of this hymn:

I. He forms within us the seer-wisdoms of.the eternal Creator holding in his hand many powers14 of the godheads. May Fire become the treasure-master of the riches, ever fashioning all immortal things.2 \ 2. All the immortals, the wise ones, desired but found not in us the Child who is all around; turning to toil on his track, upholding 14 Or, many Strengths

the Thought, they stood in the supreme plane, they reached the beauty of the Flame.

3. When for three years, O Fire, they worshipped the thee, the pure ones thee the pure, with the clarity of the light, they held too the sacrificial Names, theii bodies came to perfect birth and they sped them on the way.

'4. The master of sacrifice discovered and in their impetuous might bore the Vast Earth and Heaven, then the mortal knew them and by his holding of the upper15 hemisphere perceived the Fire, standing in the supreme plane.

5. Utterly knowing him they with their wives came and knelt before him and adored with obeisance the adorable. They made themselves empty and formed their own bodies guarded in his gaze, friend in the gaze of friend.

6. When the masters of sacrifice have found hidden in thee the thrice seven secret planes, by them they guard with one mind of acceptance Immortality. Protect the Herds, those that stand and that which is mobile.

7. O Fire, thou art the knower of our knowledge, ordain for the people an unbroken succession of strengths that they may live. The knower within of the paths of the journey of the gods, thou hast become a sleepless messenger and the carrier of the offerings.

8. The seven mighty Rivers from Heaven, deep-thinking, knowers of the Truth, knew the doors of the treasure; Sarama discovered the mass of the Ray-Cow, the strong place, the wideness, and now by that the human creature enjoys bliss.

9. These are they who set their steps on all things that have fair issue, making a path towards immortality. Earth stood wide in greatness by the Great Ones, the Mother infinite with her sons came to uphold her.

10. When the immortals made the two eyes of Heaven, they set in him the splendour and the beauty. Then there flow as if rivers loosed to their course; downward they ran, his ruddy mares, and knew, O Fire.

1. He is like treasure ancestral founding our strength; his superb lead is like the instruction of the wise. Hap15 Nema, the half, referring apparently to the Great Heaven, ‘Brihad dycuh’, the upper he If beyond which is the supreme plane.

pily restful, pleased, a welcome guest, he is like a priest of call, he increases the home of his worshipper.

2. Like the Sun-God, true-thoughted, by his mere will, he protects all our strong places. He is Truth like a splendour manifest manifold. As a blissful self he is our support.

3. Like a God upholding the universe, he dwells on earth like a friendly king. He is as if a host of heroes in front dwelling in our home. He is like the blameless wife dear to her husband.

4. Such as thou art, men resort to thee, O Agni, ever lit in thy home in thy abiding worlds. They have founded a great light in thee. Bearer of riches, become the life of the universe.

Be the one universal life in the individual Yajamana and the collectivity.

5. May the opulent attain thy satisfactions, O Agni, the wise ones giving their whole life (to the Gods).

Bearing our portions in the Gods for inspired knowledge. may we attain prosperity from the enemy in the battles.

6. The Cows of Truth enjoyed in Heaven16, with full udders, desiring us have fed us; questing for happy thought, the Rivers flowing from the Heaven beyond flowed wide to the Hill.

Cows of Truth are the nourishing mothers. They yield the milk of Truth.

160r,

distributed.

Hill denotes the universal existence.

The powers of Light flow to the earth of the Yajamana.

7. O Agni, praying for right thought from thee, the Gods set inspired Knowledge in heaven, they made night and dawn of different forms, connected the dark hue with the red.

Dawn i.e. Day and Night signify states of light and obscurity.

Red is of Dawn.

Agni functions differently in the night and the dawn by reason of his inspired Knowledge.

8. O Agni, may we be among the mortals thou speedest to the treasure. Filling the Earth, Heaven and the Mid-region, thou clingest to the whole world like a shadow.

9. Protected by thee, O Agni, may we conquer steeds with steeds, strong men with strong men, heroes with heroes. May our wise ones own the ancestral treasure and live for a hundred winters.

10. O Agni, ordainer, may these hymns be pleasing to thy mind and heart. Holding in thee the inspired knowledge enjoyed17 by the Gods, may we have strength to hold the yoke of thy treasure.

Sri Aurobindo’s rendering of this hymn:

1. He is like an ancestral wealth that founds our strength, perfect in his leading like the command18 of one who knows, he is like a guest lying happily pleased, he is like a priest of invocation and increases the house of his worshipper.

2. He is like the divine Sun true in his thoughts and guards by his will all our strong places; he is like a splendour manifoldly expressed, he is like a blissful self and our support.19

17 Or, shared by heaven, 18 Or, the teaching.

19 Or, he is one to be meditated on (upheld in thought, blissful like the (elf)

3. He is like a God upholding the world and he inhabits earth like a good and friendly king: he is like a company of heroes sitting in our front, dwelling in our house; he is as if a blameless wife beloved of her lord.

4. Such art thou, O Fire, to whom men cleave, kindled eternal in the house in the abiding worlds of thy habitation.They have founded within upon thee a great light; become a universal life holder of the riches.

5. O Fire, may the masters of wealth enjoy thy satisfactions, the illumined wise Ones givers of the whole of life: may we conquer the plenitude from the foe in our battles20 holding our part in the Gods for inspired knowledge.

6. The milch-cows of the Truth, enjoyed in heaven,21 full-uddered, desiring us, have fed us with their milk; praying for rightthinking from the Beyond the Rivers flowed wide over the Mountain.

7. O Fire, in thee praying for right-thinking, the masters of sacrifice set inspired knowledge in heaven: they made night and dawn of different forms and joined together the black and the rosy hue.

8. The mortals whom thou speedest to the Treasure, may we be of them, the lords of riches and we. Filling earth and heaven and mid-air thou clingest to the whole world like a shadow.

9. O Fire, safeguarded22 by thee may we conquer the war-horses by our war-horses, the strong men by our strong men, the heroes by our heroes; may our illumined wise ones become masters of the treasure gained by the fathers, and possess them living a hundred winters.

10. O ordainer of things, O Fire, may these utterances be acceptable to thee, to the mind and to the heart; may we have strength to control with firm yoke thy riches, holding in thee the inspired knowledge enjoyed by the gods.4

20 Or, warriors in the battles may we conquer the plentitude 21 Or, shared by heaven.

22 Or, upheld.

1. Traversing the path of sacrifice, may we utter the Word to Agni who hears us, though afar.

2. Agni, who, ancient, guards the home for the sacrificer when malevolent men are assembled together.

3. Agni, slayer of Vritra, conqueror of treasure in battles, is generated. May men praise him.

Generated from the churning of tapas.

He regains the spiritual treasure robbed by the enemies.

4. Him in whose abode thou dwellest as the envoy, whose offerings for the advent (of the Gods) thou readiest, whose sacrifice thou perfectest.

Abode: body of the inner sacrificer.

5. Him alone, O Son of Strength, Angirasa, they speak as one with happy offerings, happy divinities, happy sacrifice.

Barhi: in the inrer sacrifice it is the place readied for the arrival of the Gods; in the outer, it is the special seat of grass.

6. Shining One, bring hither those Gods for our laudation; (reach) our offerings for their advent.

7. O Agni, when thou goest on embassy, the sound of the horses of thy (swift) moving chariot is not heard.

8. O Agni, he who offers to thee is protected, prospers; fearless and unlike as before, he steps forward.

9. O God Agni, and to him who offers to the Gods thou grantest luminous, heroic, ample (wealth).

The supreme Light is the great wealth that Agni unveils.

1. Accept our large hymnal utterance, pleasing to the Gods, casting offerings in thy mouth.

Hymnal praise nourishes the Gods; nourished by praise, the Deity grows in the Sacrificer; the Gods are pleased by food; Agni pleases the Gods with the offerings held in his mouth.

2. And thee, O Agni, most Angirasa, supreme ordainer, may we utter the pleasing, enjoyable laud to thee.

The earlier Rik speaks of the utterance as acceptable to Agni.

Here is mentioned its special nature.

3. Who among men. O Agni, is thy kinsman? Who is worthy to sacrifice to thee? And who, indeed, art thou?

Where dost thou abide ?

To be related to Agni is not easy; all are not capable of sacrificing to Agni; the form of Agni is difficult to see by the physical eye; nor is it possible for the extrovert to know where he dwells.

4. O Agni, thou art the kinsman of mankind, their beloved friend. Worthy of sacrifice, thou art friend to the friendly.

5. Worship for us, O Agni, Mitra and Varuna, worship the Gods, worship thy own home of Truth, the Vast.

1. O Agni, what approach would draw thy mind (towards us)? What praise be exceedingly pleasing?

Who by sacrifices hath gained thy discernment? With what thought shall we bring offerings to thee?

2. Come hither, Agni, be seated as the invoker. Un assailable, be our leader. Guarded by the all-pervading Heaven and Earth, worship thou the Gods for their high favour (to us).

3. O Agni, scorch out all the demons; guard thou from affliction to our sacrifices; bring hither the lord of Soma with his steeds. We offer hospitality to the bounteous giver.

4. I invoke thee who, lauded with resultful hymns carriest offerings in thy mouth; be seated here along with the Gods. Worshipful one, fulfil the task of the invoker and the purifier. Generator and controller of riches, awaken us to them.

5. Worship thou today, O Agni, summoner, Truth-

full, with delightful flame-tongue, even as, seer with seers, thou didst worship the Gods with the offerings of the illumined Manu.

1. How shall we make our due offerings to Agni?

What praise, dear to the Gods, is chanted to the luminous one who is Truth-possessing, immortal among the mortals. Summoner, superb sacrificer, he fashions the Gods (in the sacrificer).

2. With obeisances, fashion ye, him (Agni) who facilitates the journey, possesses the Truth, invoker; for when Agni brings23 the gods for the mortal, he knows them and worships them mindfully.

3. Of active will, powerful, achiever, friend-like, is the charioteer of the Wonderful. Him do men who strive for Agni, desiring the Gods, hymn first in sacrifices.

4. May Agni, most strong among the strong, swallower of the hurters, activate2 by his help, our words of praise and sustaining intelligence. And may they (Gods) self extended, wealthy, luminous of strength, urged by their affluence, stir our thoughts.

5. Thus hath Agni, knower of all things born, been hymned by the illumined Gotamas. And he nourishes in them luminous strength, increases their affluence.

Knowing all, he is pleased.

Sri Aurobindo’s rendering oj' this hymn:

1. How shall we give to Agni? For him what Word accepted by the Gods is spoken, for the lord of the brilliant flame? For him who 23 Or, manifests

in mortals, immortal, possessed of the Truth, piiest of the oblation strongest for sacrifice, creates the gods?

2. He who in the sacrifices is the priest of the offering, full of peacef full of the Truth, him verily form in you by your surrenderings when Agni manifests24 for the mortals the gods, he also has perception of them and by the mind offers to them the sacrifice.

3. For he is the will, he is the strength, he is the effecterof per fection, even as Mitra he becomes the charioteer of the Supreme.

To him, the first, in the rich-offerings the people seeking the god head utter the word, the Aryan people to the fulfiller.

4. May this strongest of the Powers and devourer of the destroyers manifest25 by his presence the words and their understanding, and may they who in their extension are lords of plenitude, bright, est in energy, put forth their plenty and give their impulsion of the thought.

5. Thus has Agni, possessed of the Truth, been affirmed by the masters of light26, the knower of the worlds by clarified minds. He shall foster in them the force of illumination, he too the plenty; he shall attain to increase and to harmony by his perceptions.

24 Or, enters into the gods.

25 Or, enter into the words and the thinking.

26 Gotamebhih. In its external sense 'by the Gotamas’ the family of the Rishi, Gotama Rahugana, the seer of the hymn. But the names of the 'Rishis ate constantly used with a cooert reference to their meaning. In this passage there is an unmistakable significance in the grouping of the words,

gotamebhir rtava, viprebhir jatavedah, as in verse 3 in dasmam arih.

\

1. Knower of all births, Seer of all, we, Gotamas exalt thee with hymns; we bow down to thee with (offerings of) luminous strengths.

The luminous strengths nourished by Agni (77.5) are offered to Agni.

2. Avid of w.ealth, Gotama approaches thee, as thou art, with hymns. We bow down with (offerings) of luminous strengths.

3.,Giver most of abundances, we invoke thee, as such, like the Angirasas. We bow down with (offerings of) luminous strengths.

4. To thee, as such, who throwest down our Dasyufoes, through slayer of Vritras, we bow down with (offerings of) luminous strengths.

5. We Gotamas, sons of Rahugana, have sung Sweet hymns to Agni. We bow down with (offerings of) luminous strengths.

1. He is golden-haired in the expanse of mid-air, raging lightning, swift-moving like the wind, brightlustred, perceptive of the celebrated, active, Dawns following the Truth.

When Agni, immortal, awakes as the Will in the mortal and flames upward, then his radiance touching the third world of pure Mind - the Heaven - acquires the solar hue, receives and shines with the lustres of Truth. Flaming in the mid-region where the Life-Force predominates, he flashes shaking in swift action the coverer (cloud) of the powers of light and strength. In the waking state, he knows and awakens the outward man to the approaches of the Dawns of higher Consciousness. Thus is described in this Rik the threefold movement of Agni - in the Heaven of pure Mind, in the Mid-region of Prana, in the physical waking state (Earth).

2. Thy flaming rays gather strength with their speeds, the dark cloud thunders. Then does it pour with wholesome and as though smiling (lightnings). Waters

rain down, clouds roar.

Agni, the flaming Will, ascends in the mid-region, the station of Prana. As he gathers force with his speed, Indra signals, by his thunder, the approaching shower of the Waters (signifying light and power of Consciousness). These pour drop by drop in the field of the physical body (of man) accompanied by lightning-like flashes of pure, enhappying, light and power. Then fellows the shower of rain.

3. When this Agni nourishes with the sap of Truth and leads by the straight paths of Truth, then do Aryama, Mitra, Varuna and Indra (moving around) relate to the covering of the source of the showerer on high.

After thus inciting the shower on the plane of Prana, the flaming Agni nourishes the Yajamana with the sap of Truth and leads him along the paths of Truth. Thereafter the Gods-Adityas, Mitra etc. born of Truth-Light, join the being of the Yajamana to the luminous lid that acts as a protective cover to the source of the shower of the Truth-powers.

4. O Agni, Son of Strength, thou art the lord of luminous wealth. Knower of all births, establish in us the vast inspired knowledge.

5. He, the flaming Agni, the abode of things, Sere is, to be praised by our hymns. O many-mouthed one, blaze thou so that the wealth is ours.

6. And, O shining Agni, sharp-visaged, do thou by thyself burn against the Rakshasas by night, day and dawn.

7. Praiseworthy in all acts of intelligence, O Agni, increase us with thy nourishings to acquire the Gayatri.

8. O Agni, bring for us wealth that is instantly effective, the best wealth that is invincible in all our frays.

9. O Agni, establish for our living wealth with auspicious knowledge, enhappying, nourishing the entire life.

10. O Gotama, desiring happiness, present pure hymns of praise to the sharp-flaming Agni.

The Rishi addi esses himself.

11. May he perish, O Agni, who near or far, assails us.

Do thou increase us.

12. Thousand-eyed, clear-sighted, Agni drives away the Rakshasas. Praiseworthy, he, the invoker, lauds the Gods.

1. Most mighty one with thunderbolt, meet it is that when thou takest the intoxicating Soma, the mantra increases thee. Thou by thy valour hast expelled Vritra from the Earth, celebrating thy own sovereignty.

The mantra increases Indra in the Yajamana.

Earth denotes the wakeful physical world.

2. The flowing exhilarating Soma brought by the Hawk and poured forth hath gladdened thee, O thunderer. Envigorated, thou hast struck down Vritra from the Waters, celebrating thy own sovereignty.

Hawk: the mantric utterance arising Yajamana and soaring upward is the Bird. brings down Soma from Heaven (plane of ness).

Waters: denote the mid-region, plane potential of light, power etc.

from the soul of the The power of the word the highest Consciousof Prana, holding the

3. O Indra, go forward, meet, overcome (the foe). Thy bolt cannot be checked, thy might is manly. Slay Vritra, attain the Waters, celebrate thy own sovereignty.

4. O Indra, thou hast struck Vritra from off the Earth and from Heaven. Shower now the Marut-accompanied Waters, living and blessed; celebrate thy own sovereignty.

The Maruts are powers of Life who have attained the pure Mind and become powers of Mind - brothers to Indra.

5. Wrathful Indra strikes at the hill of shaking Vritra with his bolt, impelling the Waters to flow, celebrating his own sovereignty.

6. Indra strikes, with his many-edged thunderbolt, at him on his eminence. And exhilarated by the drink, he seeks to lead his companions upward, celebrating his own sovereignty.

7. Indra of the Hill, thunder-armed, unconquered might is thine; thou hast slain with strategy the deceitful (fleeing) beast, celebrating thy own sovereignty.

Hill: Indra has come into possession of the Hill where the Cows are concealed, the Waters are dammed.

8. O Indra, thy thunderbolts were cast over ninety rivers to be forded. Thy might is vast, strength is seated in thy arms* celebrating thy own sovereignty.

9. Together the thousand worshipped him; so did the twenty-strong hymn the praise; so did the hundred chant the mantra arisen for Indra, celebrating his own sovereignty.

10. Indra has overcome the powerful strength of Vritra by his might. Great is his manhood with which he slew Vritra and released (the Waters), celebrating his own sovereignty.

11. Both these great Earth and Heaven, O Indra, trembled with fear at thy wrath, when, thunder-armed, accompanied by the Maruts, thou slewest Vritra by thy prowess, celebrating thy own sovereignty.

12. Vritra scared not Indra with his trembling or roar; the many-edged iron thunderbolt rushed at him,

celebrating bis own sovereignty.

13. When, O Indra, with thy thunderbolt, thou smotest Vritra and his bolt, thy might stood firm in Heaven set to slay Vritra, celebrating thy own sovereignty.

14. Thunder-armed, at thy roar all things, movable and immovable, quake; even Twashtri, O Indra, quakes exceedingly with fear at thy wrath, celebrating thy own sovereignty.

15. We understand not Indra who moves everywhere.

Who would know him who is far above by his prowess?

All the Gods established in him primacy, will for execution and powers of heroism, celebrating his own sovereignty.

16. By the knowledge that was spread out by Atharvan, Father Manu and Dadhyanch, our hymns of prayer, our words of laud congregate in Indra, as of old, celebrating his own sovereignty.

1. Men have increased the joy and strength of Indra, slayer of Vritra. Him, verily, we invoke in battles, great or small. May he promote us in the wealth.

Indra grows in the Yajamana as a result of the hymns of praise and Soma libations offered to him. As the journey from Earth to the Heaven proceeds, there are obstructions from the host of the hostile beings. In this battle the aid of the Gods is indispensable, human effort alone is not enough.

Wealth: obtained from the enemies after conquest by the Gods-

2. Thou, hero, art a host; thou art the giver of plentiful spoil, exalter even of the feeble; thou art the giver to the Yajamana who offers libations. Abundant is thy wealth.

3. When battles come up, wealth accrues to the victor.

Yoke thy steeds that humble the pride (of the enemy),

that thou mayest destroy one and enrich another; place us, Indra, in affluence.

4. Mighty through willed action, formidable, he has augmented his prowess by his self-nature. Eminent, strong-chinned, possessing the coursers, he grasps in his joined hands the iron thunderbolt for affluence.

5. He fills the Earth and Mid-region with his glory.

He has set the lustres in the sky. There has been none like thee, O Indra, and none will be. Thou wouldst upbear the universe.

6. May Indra, the lord, who to the offerer gives the foeman’s wealth enjoyable by the mortals, bestow on us.

Portion out, thy wealth is abundant. May I partake a portion of the wealth.

7. In rapture and rapture, straight-dealing, he is indeed our donor of the host of Cows. Gather in both thy hands plentiful riches in their hundreds. Sharpen us, bring us wealth.

Sharpen: in order to receive and hold the celestial wealth.

8. Enjoy, along with us, O hero, the outpoured libations for strength and wealth. We know thee plentifully rich, to thee we address our desires. Be therefore our protector.

9. O Indra, these creatures increase (for thee) all that is cherished. As the lord, thou seest within all men.

Discover thou the Wealth of those that give not. Bring their Wealth to us.

1. Approach, Maghavan, and listen to our lauds; do not be otherwise. Thou seekest them when thou hast endowed us with happy speech. Indra, yoke now thy steeds.

2. Dear (to the Gods), they have partaken, rejoiced and thrilled. The luminous sages have praised thee with their newest thought. Indra, yoke now thy steeds.

3. We laud thee, Maghavan, who beholdest all. So praised, do thou proceed to thy devoted in thy fully laden car. Indra, yoke now thy steeds.

4. May he ascend the car that pours (the bounty) and leads to the host of Cows and recalls the well-filled bowl of the enchanting mixture (of gifts). Indra, yoke now thy steeds.

The car of Indra carrying the store of his gifts, reminds others of its contents, by its very sight. At its sight, the Rishi becomes aware of what it contains. The gifts though varied are assembled so congruously that they are pleasingly attractive.

5. Hero of hundred deeds, may thy steeds be harnessed on the right side and on the left. Rejoicing in the Soma-juice, draw near, in thy car. to thy beloved spouse. Indra, yoke now thy steeds.

Spouse: his Shakti, executive Power.

6. I yoke thy lustre-maned steeds with the mantra.

Wear thy radiances and proceed (to thy spouse). The flowing Soma-pourings have exhilarated thee, O thunder-armed. Filled with vigour, rejoice with thy spouse. the

The mantra uttered by the. Rishi joins the steeds to the car of Gods.

1. Indra, he who grows most by thy protections, dwelling amidst ample Horses, is the foremost to go where the Cows are. Him, dost thou endow with plentiful wealth as the fully conscious Waters fill the

rivers.

Horses, Cows, Waters are evidently symbolic of Life-Powers’ Rays of Consciousness, and Currents of Consciousness.

2. The divine Powers approach the (body of the) sacrificer like Waters flowing down. As the extended Mid-region looks upon the Earth below, the Powers regard (the sacrificer). Him who desires the Godheads, Godheads who love the mantra, the Gods reach first to the high station; like suitors they serve him.

3. Thou hast set the utterance suited to both (Earth and Heaven) who worship with uplifted aspiration. Unchecked, he (Yajamana) abides in thy law and grows.

For him who pours the libation is the auspicious power.

Both: Heaven and Earth, signifying the pure mind and waking physical consciousness.

Ladle: signifies upward aspiration.

4. Thus do the Angirasas of flaming lustres, leaders who by their accomplished action won all the Wealth of Horses, Kine and Cattle from Pani, first establish the power in him (Yajamana).

6. When the sacred seat is readied and spread out, when the mantra chants the praises up the heaven, where the Word of Laud sounds high, Indra (rejoices when these come to him.

Gr&vd, stone, pressing out Soma, signifies the Word that issues from the heart of the Yajamana.

1. O Indra, the Soma is poured out for thee. Most mighty assaulter, come. May Indra-vigour fill thee full as the sun fills the sky with his rays.

2. His steeds bring Indra of irresistible might to the songs of praise and sacrifice of Rishis and of men.

3. Slayer of Vritra, ascend thy car; the steeds are yoked by the mantra. May, with its voice, the Word draw thy mind hitherward.

4. Drink, Indra, this excellent, exhilarating, immortal libation poured out. In the home of Truth flow towards thee streamings of the bright (Soma).

The Rishis offer to the Lord of the Gods, in the highest station, the luminous streams of Ananda won by their devotion and tapas.

5. Offer worship now to Indra with the hymns; may the poured libations exhilarate him; salute his might supreme.

The Rishi addresses his colleagues.

6. When thou yokest thy steeds, O Indra, there is no better charioteer, none equal in strength, no one though well-horsed has overtaken thee.

7. He who alone bestows wealth on the mortal who offers, lord of all, unveilable, is Indra, indeed.

8. When will Indra trample, like a weed, the mortal who offers not, when Oh, will he listen to our songs of praise?

9. To him who pours libation all round, who blazons him for many, Indra grants formidable might, indeed.

10. The white Cows drink the sweet Soma juice thus poured; moving with Indra, for the bountiful, for the sake of splendour, they rejoice; they abide waiting upon his sovereignty.

White: here it denotes golden hue. With Indra the Rays of

Consciousness manifest the glory of the supreme Light. They partake of the Soma offered to Indra. No irished by it they wait to establish his sovereignty in the Yajamana.

11. Desirous of contact, these dappled Cows mix the Soma (with their milk). Dear to Indra, the Cows urge the destructive thunderbolt. They abide waiting upon his sovereignty.

Earlier the Cows were spoken of as white; now they have variegated hues. Issuing from the station of the supreme Light, they begin to attach themselves to Indra.

They mix the Soma with the nectarous essence of the power of Consciousness.

12. The conscious Cows, surrendered to his might, serve him. They follow his many laws for advance knowledge. They abide waiting upon his sovereignty.

Advance knowledge: of what is to come to the Yajamana who follows the laws of Indra.

13. Unassailable, Indra slew ninety-nine Vritras with the bones of Dadhyanch.

Ninety-nine: to indicate it was not complete (hundred).

Bones of Dadhyanch: the basic substances sustaining the yield of Light fixed in the intellect.

14. Looking for the head of the steed sheltering in the mountains, he found it in Sharyanavat.

Steed: of Life-Force.

Mountain: many-plateaued Existence.

In the inner sense Sharyanavat is the receptacle of Somajuice.

15. True it is, in this very place, home of Soma, the wise found the silent Name of the Ray of Twashtri.

Twashtri:

Aditya,

the

Truth-born,

solar

Light.

16. Who, indeed, can utter in front of him (Indra) the mantras heroic, lustrous, of unbearable fury, missile27 - mouthed, flaming in the heart2, enhappying. He who promotes these (mantras) lives indeed.

17. Who flees, who is harmed, who fears? Who knows 27 Or, impulsion

Indra who is high? Who importunes for progeny, for elephant, for wealth, for (health of) body, for kinsmen?

Who flees etc. when Indra is pleased? None need pray for these benedictions; Indra grants them on his own.

18. Who, with offering, clarity, praises Agni, with intense aspiration worships in due seasons? To whom do the Gods bring quick the oblation? What invoker by sacrifices, God-favoured, knows him?

In the context of the Vedic Yoga, oblation is the offering; ghee is clarity, ladle is intense aspiration.

It is only with a many-sided discipline that the presence of the Gods is attained and Indra becomes manifest.

19. Dear one, mightiest, shining, do thou commend the mortal (praising thee)? Indra affluent, there is no other comforter than thee. (Hence) I utter words of praise to thee.

20. O Indweller, may not thy riches, thy increasings, ever disserve us. Benefactor of mankind, hitherward measure out all riches to us, seers of mantra.

1. They who like women are radiant on the way, gliders, doers of mighty deeds, sons of Rudra, the Maruts have created Heaven and Earth for their growth (in the Yajamana); heroes, assailers, they rejoice in sacrifices.

Women: Like women who gaining control over their spouses, place themselves at their disposal, the Maruts born of the regions of Life-Force, grow into Powers of Mind with ingressions of the might of Indra, gain control over the Yajamana and then become subservient to him.

Heaven and Earth: the upper and the lower states of consciousness, energised by the luminous Powers of the Mind, the Maruts.

2. Satiated, they attained greatness; they enhanced (the glory of) Indra’s home in Heaven. Worshipping lustrous Indra, manifesting his glory, the sons of Prishni, acquired riches in abundance.

3. When the sons of the Cow shine with their radiances, pure, they are resplendent on their persons; they strike at every adversary. Light trails in their path.

Light: of the intellect.

4. Worthily worshipped, they shine with their spears (of sight); they strike down even what cannot be overthrown.

O Maruts, swift as thought, in companies of showerers, when ye yoke the spotted deer to your cars (things are overthrown).

5. O Maruts, when ye have harnessed the spotted deer to your car for sake of wealth, urging the Cloud to shower, streams are released from the radiant (Indra).

And they soak the earth, like a skin, with Waters.

6. O Maruts, may the swift-gliding coursers bear ye hither. Moving swift, go forward with your arms (aloft).

O Maruts, your place is spread wide; seated on the sacred grass, rejoice in the sweet intake (of Soma).

Place: is in the inner consecrated seat of the Yajamana.

/. Self-confident, fully grown, by their greatness they have attained Heaven and made their abode wide.

For whom Vishnu himself guards the bounteous, delightful Soma, may they come like birds and be seated upon our pleasing altar (of grass).

Even as the hymns exalt the happier aspect (Shiva) of Rudra,

the terrible father of the Maruts, and praise the calmer side of the impetuous Maruts, so do some hymns speak of the fiery deeds of Vishnu, the preserver, who is lauded as the support of the Maruts.

8. Like heroes, rushing eager for fight, like men seeking renown1, they engage in battles. All creatures fear these Maruts - leaders awful to behold, king-like.

9. For heroic deeds of the Maruts, Indra wields the well-fashioned, golden thunderbolt with many several edges which Twashtri has made for him; with it he slew Vritra, caused the ocean of Witters to flow down.

10. By their power they impelled the Well aloft, clove even the strong mountain. Blowing upon their pipe, exhilarated by Soma, the bounteous givers wrought delectable deeds.

Well: the stoie-well of potencies in the nether regions of the physical. These W'aters are brought up to the levels of life and mind.

Mountain: of man) plateaus, dense, stone-like.

11. They impelled the Well deviously and brought the flood to thirsting Gotama. The variously lustrous (Maruts) bring him succour fulfilling the longing of the sage with sustaining Waters.

Devious: so as to cover the entire being, in all its parts.

12. O Maruts, bestow on us whatever triple blessings are in your gift for him who lauds and offers. Showerers, bestow on us the wealth that is potent.

Triple: relating to the three worlds.

1. He hath the best of guardians, O luminous Maruts, in whose dwelling, coming from the Heavens, ye drink the Soma.

2. O Maruts, leaders of sacrifice, hearken to the call of the sage along with libations and lauds.

3. And he whose intelligence the strong ones sharpen, moves into the dwelling of the Cows.

Intelligence: inner sight.

Cows: Rays of Consciousness.

4. Ordained from on high, the Soma poured on the altar of the hero excels, the hymn of praise is uttered and there is joy.

5. May they listen to (the praises by) him who surpasses all seers; may his impulsions reach even the Sun. 6. For over many years, indeed, O Maruts, protected by the all-seers we have offered up our sacrifice.

7. O Maruts, worthy of worship, may the mortal whose offerings you accept be fortunate.

8. O heroes, strong in truth, bestow fulfilment of his longing wish on him who toils and sings your praises.

9. Ye of unfailing strength manifest the might; strike down the demon with your shining greatness.

10. Dispel the hidden darkness, drive away every devouring (fiend); manifest the Light for which we long.

1. Assailers, strong, exhuberant, unbent, well-beloved, manliest, they are beheld with their radiances, like scant rays with stars.

2. When, Maruts, flying like birds along their course, ye pile the moving Cloud on the steeps, then the store-Clouds pour forth near your cars; do ye shower upon your worshipper honey-hued clarity.

3. When they assemble for happy shower, earth trembles at their gallopings as if by fear; sportive, lightningspeared, impetuous, shakers, they display their mighti-

ness on their own.

4. Self-moving, with spotted coursers, youthful, invested with strengths, truthful, remover of debts, blameless, showerer, increaser of our sustaining thought, is this host, master of all.

5. Born of the ancient Father, we speak. Our speech darts (to the Maruts) at the very sight of the Soma libation. When with hymns of praise they attain to Indra in action, then alone do they (Maruts) acquire their sacrificial Names.

The Maruts become worship-worthy only when partake in the work of Indra.

6. WTith radiant rays, they seek to pour happy shower and along with the Gods lauded28, they partake of the felicities. Swift-impelled by speech, fearless, they attain the Maruts’ own loved home.

28 Or, Rishis who praise.

Gome hither, O Maruts, with your lightning-laden cars, sounding with happy lauds, well-weaponed, steedwinged. O ye of happy thoughts, urged by our best impulsions, fly unto us like birds.

1.

With ruddy and tawny coursers speeding their car, they come to the happy (Waters) for glory. Bright as burnished gold, beautiful, armed with the thunderbolt, their host strikes the earth with the chariot-wheels.

2.

Red: to denote dynamic action.

Tawny: to signify purity.

Earth: the body of the Yajamana is hammered into a state capable of bearing the descent of the higher powers.

O Maruts, for beauty ye have utterances on your bodies. As they stir the woods, they stir our sacrifices aloft.

3.

Well-born Maruts, for ye the radiant (sacrificers) treasure the beneficent Word.

The Rishi addresses his colleagues.

Adri: Stone to press out Soma - here signifying divinely inspired Word.

Thirsty ones, happy days have returned to you, securing the shining thought produced by the Waters.

4.

Fashioning the mantra with shining praises, the Gotamas1 have raised aloft the Well from which to drink.

The Waters of Light and Power are held in the inert regions of the living material body. The pranic body constitutes the Well of these Waters. The Maruts - Life-Powers - pour their might upon it and impel it to move upward with its contents.

5.

That connection which was secured by Gotama on

beholding ye moving in your golden-wheeled, steel armed cars, slayers of the mightiest foes, and was lost, is now recovered.

The Rishi receives the formation of the mantra on beholding the Maruts, but fails to hold it; later it is recovered.

O Maruts, this (formation) has now turned into my speech and sings the glory of each of you.

Spontaneously it exalts with these words the natural strength of your arms.

1. May happy impulsions come to us from all sides, 6.

unafflicted, unimpeded, victorious, so that the Gods may always be for our increase, never moving away from us but protecting us day by day.

2. May the happy thought of the Gods be ours, may their favours to the righteous be bestowed on us; may we attain to companionship of the Gods; may the Gods extend our span to live.

3. We call them with the ancient speech - Bhaga, Mitra, Aditi, unerring Daksha, Aryaman, Varuna, Soma, Ashvins; may felicitous Sarasvati grant us bliss.

4. May Vayu waft to us the felicitous medicament, may Mother Earth, Father Heaven, bring it; may the felicitous Stones distilling Soma secure it. May ye Ashvins with understanding hearken (to our prayers).

5. Him we invoke for protection, the Lord who enlightens thought, protector of all that stands or moves; as Pushan he has been the guardian and increaser of our knowledge1; may he, unobstructed, promote our welfare.

6. May Indra of wide fame promote our welfare; may Pushan, all-knower, prosper us; may Tarkshya with uninjured fellies prosper us; may Brihaspati prosper us.

Tarkshya: special Ray of the morning Sun winging the red hues.

7. The Maruts, sons of Prishni, with spotted steeds, of happy gait, frequenters of sacrifices, the Gods whose tongue is Agni, knowers, radiant as the Sun - may all

come hither for our protection.

8. May we, O Gods, hear with the ears what is auspicious. O worshipful ones, may we behold with our eyes what is auspicious. With firm limbs and bodies, praising ye, may we enjoy the God-given span of life.

9. A hundred years near ye, O Gods, (are ordained).

Interrupt not, by causing decay of our bodies, in the midst our life term in which our sons become fathers.

10. Aditi is Heaven, Aditi is Mid-region, Aditi is Mother (Earth), Father and Son. She is all the Gods; she.is the Five peoples. Aditi is all that is born and what is to be.

Five Peoples: Beings of the five planes of anna, prana, manas mahas and ananda.

1. May Mitra and Varuna, who know, lead us by straight paths, and Aryaman in accord with the Gods.

2. They hold the wealth in cover; undeluded, they ever guard the Laws with their radiances.

3. May the immortals grant us happiness to us mortals > destroying our foes.

4. May the adorable Indra, Maruts, Pushan, Bhaga, secure for us paths to bliss. ' 5. O Pushan, Vishnu, Maruts29, make our thoughts Ray-edged, make us prosperous.

29 Or, Vishnu himself as the host

Maruts who run their course on steeds.

6. Winds blow sweet for the truth-seeker, waters flow sweet. May the plants be sweet for us.

7. May the night be sweet for us, may the dawns be; may the earth-regions be sweet; the Father heaven be sweet.

8. May the Tree2 be sweet for us, may the Sun-God be sweet, may the Cows be sweet for us.

9. May Mitra be gracious to us, and Varuna and Aryaman; may Indra and Brihaspati be gracious to us; may Vishnu of wide-stride be gracious to us.

1. O Soma, we know' thee preeminently with our understanding. Thou leadest us along the straight path.

O drencher, by thy guidance our wise forefathers obtained wealth among the Gods.

Drencher: of the universe with his sap of Truth.

2. O Soma, thou art the doer of good deeds by thy willings. With skills (of discrimination) thou art power ful. Knower of all, thou art the showerer by thy boun ties and by thy greatness. Shining with radiances, thou art the guide of men.

Bounty: of his essence or fulfilling^ of the wishes of the sacrificer.

3. Thy acts are like those of king Varuna, O Soma, thy glory is vast and profound. O Soma, purifying, thou art dear like Mitra; like Aryaman thou art skilful (indiscrimination).

4. With all thy glories in heaven; on earth, in the mountains, in the plants, in the waters, do thou O king

Soma, well-disposed, devoid of anger, accept oar offerings. harm to us. He who has one like thee for friend can never perish.

9. O Soma, do thou promote us with protections that assure happiness to him who offers.

10. Come hither, O Soma, enjoying this our sacrifice and this our mantra. Be thou for our increase.

11. Knowers of the mantra, we increase thee, O Soma with our lauds. Come unto us, O benign one.

J2. Be unto us, O Soma, impeller of journey, remover of diseases, knower of riches, increaser of strength, happily friended.

13. Rejoice in our hearts, O Soma, like kine in fresh pastures, like men in their own homes.

14. O shining Soma, thou makest him who lauds thee for thy friendship skilful (in discrimination), seer.

15. Protect us, O Soma, from calumny, from sin. Be unto us a gracious friend.

16. Increase, O Soma, may vigour unite with thee from every side. Join us to prosperity.

17. O joyous Soma, increase with all thy radiances; be attentive to our growth, be to us a friend.

18. O Soma, may the milk-juices attain to thee, overomer of foes; so may prosperings and vigours.

Waxing for our immortality, hold for us excellent inspirations in Heaven.

Milk-juices: essences of Rays of Consciousness.

19. O Soma, may all thy lustres which are worshipped with offerings invest our sacrifice. Promoter of homes, ferrier (across difficulties), vigorous, harmless to heroes, come to our mansions with gates.

Mansions: bodies.

20. To him who offers, Soma gives the cow, the swift steed, hero-son skilled in works, meet for mansion, meet for abode of knowledge, meet for assembly, with the audition of the Fathers.

Hero-son: progeny in the form of disciple to whom the power of the Rishi in transferred.

21. Invincible in battle, guard of our armies, granter of Heaven, giv.er of Waters, protector of our station, born amid sacrifices, well-housed, well-inspired, victorious in thee we rejoice, O Soma.

22. O Soma, thou hast generated all these herbs, the Waters, the Cows. Thou hast extended the vast firmament. With thy light, thou hast dispelled the darkness.

23. Mighty God Soma, with thy shining thought, direct to us our share in the Wealth. Let none harm thee; thou art lord of strength. Do thou will the discovery of Cows for both (Gods and men).

1. These Dawns have created light and manifest it in the eastern half of the firmament. Brightening like warriors burnishing their weapons, the Dawns, radiant mothers, onward come.

In the inner context, the Dawns signify the outbreaks of the higher Consciousness occurring repeatedly in the life of the Rishi.

Eastern half: which has already come to sight.

2. Readily have the red rays arisen. The Dawns have harnessed to their car the radiant rays easily yoked. As before they have brought the Knowings. Red-hued, they have attained the fulgent Sun. 3. The Dawns worship with their extensions like a worker steady, equal in movement, bringing every impulsion from beyond to the sacrificer pouring

(libation), doing good deeds, offering liberally.

4. Like a dancer, Ushas puts on attractive forms; she bares her bosom like the cow her udder. Like the kine hastening to their stall, she (attaining to the solar region) lighting up the entire world, dissipates darkness.

5. Her radiant lustre, beheld again, spreads everywhere and dispels the thick darkness. She manifests her form in places of worship, as they anoint the post (sacrificial). The Daughter of Heaven hath attained the wondrous Sun. 6. We have crossed over the boundary of this darkness. Leaving it, Dawn prepares discoveries of knowledge. To display her radiance she smiles like one who flatters. Shining superb, fair of face, she hath swallowed darkness for our happiness.

7. Luminous leader of happy truths, the Daughter of Heaven is lauded by the Gotamas. O Ushas, thou givest bounty of progeny, heroes known for steeds, fronted by cows.

8. Felicitous one, pleased with our good deeds and (inspired) lauds, conferring prosperity, thou displayest vast wealth, O Ushas, may I attain to that wealth, celebrated, heroic, many-skilled, famed for steeds.

9. Lighting up all the worlds, the Goddess, turning inward, shines wide in her lustre. Awakening every living creature for movement, she discovers speech for all that thinks.

10. Born again and again, the ancient one shines with the same form. The Goddess shortens the mortal span like the hunter cutting up the birds.

it.

Shortens the mortal span: and enables immortality to replace

11. She is seen opening up the regions of Heaven. In secret she separates her sister (darkness). Striking at the ages of the mortal, the Woman of the lover shines with her light.

12. The affluent and wondrous one spreading her lustres like cattle, extends everywhere like flowing water.

Never transgressing the divine laws, she is beheld united with the rays of the Sun. 13. O Ushas of ample affluence, bring for us that wondrous (prosperity) by which we may sustain sons and their progeny.

Son: the result of the transmission of the force of tapas to another.

14. Ushas with shining herds, surpassingly luminous, of happy truths, shine thou on us this day bringing Wealth.

15. O Ushas affluent, harness today thy red steeds and bring thou unto us all felicities.

16. Ashwins, diligent, one-minded, direct your car to our home, radiant and golden.

17. Ashwins, ye have creatcd for man this adorable light from Heaven. Do ye bring unto us powerful strength.

18. Hither may they who wake at dawn bring, to drink Soma, the diligent Ashwins, the Gods, creators of happiness, gold-pathed.

1. Agni and Soma, showerers, hearken ye to my call.

Make our hymns joyful. Be felicitous to the giver (of offering).

2. Agni and Soma, on him who consecrates to ye this hymn today, bestow nourishment of Rays (of

Knowledge), with heroic strength and life-energies.

3. Agni and fsoma, may he who gives anoirited offering to ye attain progeny and heroic strength, all his life.

4. Known to us, O Agni and Soma, is your prowess by which the protection of the Rays was removed from Pani, the relic of Vritra was thrust down. Then was the One Light (Sun) acquired for many.

5. Agni and Soma, acting together, ye have set these lustres in Heaven. O Agni and Soma, ye have released the bound Waters from the afflicting Evil.

6. Agni and Soma, Matariswan brought one of you (Agni) from Heaven; the Falcon rent the other (Soma) from the summit of the mountain. Growing by the Mantra ye have made the world wide for sacrifice.

Agni manifests within in the form of W ill by tapas propelled

by Prana.

The Falcon is the soul who soars to the summits of the manifest existence and wins the immortal elixir signified by Soma.

7. Agni and Soma, taste and render delectable this our offering readied for ye. O showerers, enjoy it.

Felicitous, be well-guarded. And grant happiness to the sacrificer seeking ye.

8. Agni and Soma, protect his sacrifice from ill who worships with God-devoted mind and illumined thought.

Grant abundant felicity to the sacrificer adoring from within.

9. Agni and Soma, common of knowledge, invoked in common, accept our lauds. Ye are born among the Gods.

10. Agni and Soma, may ye shine forth the Vast (Truth)

to him who offers to ye both with illumined thought.

11. Agni and Soma, accept these our offerings; come nigh to us together.

12. Agni and Soma, complete the movements of our life-energies; may the fecund Rays grow full; establish in us the strengths among the Gods; make our sacrifice high-inspired.

1. Like a car, we frame with our mind this hymn to the adorable Jatavedas..(knower of all things born). Happy is our understanding in the presence of Agni.

May we not, O Agni, suffer separation in thy friendship.

2. He for whom, O Agni, thou sacrificest, accomplishes unobstructed; he abides and gains heroic might; he waxes. Evil does not touch him.

May we not, O Agni, suffer separation in thy friendship.

3. O Agni, may we be able to kindle thee. Perfect our thoughts. In thee the Gods eat the oblations offered.

Bring hither the sons of Aditi, for we long for them.

May we not, O Agni, suffer separation in thy friendship.

4. May we, O Agni, collect the fuel; may we prepare the oblations, reminding ourselves of the successive steps.

Perfect our thought to prolong our life.

May we not, O Agni, suffer separation in thy friendship.

5.

Guardians of all men, his rays spread out and

protect both the two-stationed and four-stationed. O Agni, thou art greater than Ushas for thine is the ray of many hues.

May we not, O Agni, suffer separation in thy friendship.

Two-stationed: he who has his stations in both Heaven and Earth.

Four-stationed: with stations in all the four Vyahritis.

Agni shines all the time, the Dawn only in the morning.

6. Thou art the Priest and the chief Invoker, Director, Purifier, Vicar. Knowing all the priestly functions, O Sage, thou perfectest.

May we not, O Agni, suffer separation in thy friendship.

7. Graceful of form, O Agni, thou art alike on every side. Though for thou shinest as if night. O God, thou seest beyond even the darkn *ss of the night.

May we not, O Agni, suffer separation in thy friendship.

Agni shines same both in the states of inner illumination and of obscurity of the Yajamana.

8. O Gods, foremost be his car who pours libation.

Let our word of curse overwhelm the evil-minded.

Attend to this our speech and promote it.

May we not. O Agni, suffer separation in thy friendship.

9. O Agni, smite with thy fatal (weapons) the infamous and evil-thoughted demons, whether near or far.

Then to the singer make the path easy for sacrifice.

May we not, O Agni, suffer separation in thy

friendship.

10. O Agni, when thou yokest the bright-red steeds, wind-swift, thy roar is like the bull’s. Then dost thou cover the trees with thy banner of smoke.

May we not, O Agni, suffer separation in thy friendship.

The burning of earth-born trees signifies the destruction of all that is to be rejected from the matter-formed physical body.

11. Then at thy roar, the very birds are terrified. When thy flames eating up the grass, pervade (the forest), it becomes easy for thee and thy car to pass.

May we not, O Agni, suffer separation in thy friendship.

In the inner journey, the obscurities of the Inconscient in' thfe physical obstruct the movement of the subtler bodies. When they are destroyed by the flames of Agni, the path gets cleared and the physical body is purified.

Birds signify the mental powers charged with pranic energies.

12. He (devoted to Agni) is capable of sustaining Mitra ai'd Varuna. Famous is the fury of the Maruts descending. Make us felicitous, may their mind be tranquil a ain.

May we not, O Agni, suffer separation in thy friendship.

The protection of Mitra and Varuna is sought in the face of the wrath of the Maruts.

13. God among Gods, O Agni, thou art a great friend.

Handsome, thou confirmest riches in the sacrifice. Under thy most wide protection may we dwell.

May we* not, O Agni, suffer separation in thy friendship.

14. Well-kindled in thy own home, propitiated by Somalibation, thou art lauded. Thine is that happy good.

Much delighting, thou grantest joy and riches to the giver.

May we not, O Agni, suffer separation in thy friendship.

15. Whom thou quickenest with happy, bright vigour1,r blessed is he to whom thou grantest, in all actions, sirllessness, thou who art elegant of wealth, infinite and without blemish. May we be enriched with*thy progenyfilled wealth.

May we not, O Agni, suffer separation in thy friendship.

10

16. Do thou, O God Agrii, who knowest all good fortune, prolong our life. May Mitra, Varuna, Aditi, Waters, Earth and Heaven cherish it.

May we not. O Agni, suffer separation in thy friendship.

Sri Aurobindo’s rendering of this hymn:

1. This is the omniscient who knows the law of our being and is sufficient to his works; let us build the song of his truth by our thought and make it as if a chariot on which he shall mount. When he dwells with us, then a happy wisdom becomes ours. With him for friend we cannot come to harm.

2. Whosoever makes him his priest of the sacrifice, perfection that is the fruit cf his striving, a home on being where there is no wairing and no enemies; he himself an ample energy; he is safe in his strength, lay its hand upon him.

leaches the a height of confirms in evil cannot

3. This is the Fire of our sacrifice! May we have strength to kindle it to its height, may it perfect our thoughts. In this all that we give must be thrown that it may become a food for the gods; this shall bring to us the godheads of the infinite consciousness who are our desire.

4. Let us gather fuel for it, let us prepare for it offerings, let us make ourselves conrcious of the jointings of its times and its seasons.

It shall so perfect Our thoughts that they shall extend our being and create for us a larger life.

5.

This is the guardian of the world and its peoples, the shepherd

of all these herds; all that is born moves by his rays and is compelled by his flame, both the two-footed and the four-footed creatures. This is the rich and great thought-awakening of the Dawn within. fc>. This is the priest who guides the march of the sacrifice, the first and ancient who calls to the gods and gives the offerings; his is the command and his the purification; from his birth he stands in front the vicar of our sa crifice. He knows f 11 the works of this divine priesthood, for he is the Thinker who increases in us.

7. The faces of this God are everywhere and he fronts all things perfectly; he has the eye and the vision: when we see him from afar, yet he seems near to us, so brilliantly he shines across the gulfs. He sees beyond the darkness of our night, for his vision is divine.

8. O you godheads, let our chariot be always in front, let our clear and strong word overcome all that thinks the falsehood. O you godheads, know for us, know in us that Truth, increase the speech that finds and utters it.

9. With blows that slay cast from our path, O thou Flame, the powers that stammer in the speech and stumble in the thought, the clevourers of our power and our knowledge who leap at us from near and shoot at us from afar. Make the path of the sacrifice a clear and happy journeying.

10. Thou hast bright red horses for thy chariot, O Will divine, who are driven by the storm-wind of thy passion; thou roarest like a bull, thou rushest upon the forest of life, on its pleasant trees that encumber thy path, with the smoke of thy passion in which there is the thought and the sight.

11. At the noise of thy coming even they that wing in the skies ate afraid, when thy eaters of the pasture go abroad in their haste. So thou makest clear thy path to thy kingdom that thy chariots may run towards it easily.

12. This dread and tumult of thee, is it not the wonderful and exceeding wrath of the gods of the Life rushing down on us to found here the purity of the Infinite, the harmony of the Lover? Be gracious, O thou fierce Fire, let their minds be again sweet to us and pleasant.

13. God art thou of the gods, for thou art the lover and friend; richest art thou of the masters of the Treasures, the founders of the home, for thou art very bright and pleasant in the pilgrimage and

the sacrifice. Very wide &nd f;.r-extending is the peace of thy beatitude ; may that be the home of our abiding!

14. That is the bliss of him and the happiness; for then is this Will very gracious and joy-giving when in its own divine house, lit into its high and perfect flame, it is adored by our thoughts and satisfied with the wine of our delight. Then it lavishes its deliciousness, then it returns in treasure and substance all that we have given into its hands.

15. O thou infinite and indivisible Being, it is thou ever that formest the sinless universalities of the spirit by our sacrifice; thou compellest and inspirest thy favourites by thy happy and luminous forcefulness, by the fruitful riches of thy joy. Among them may we be numbered.

16. Thou art the knovver of felicity and the increaser here of our life and advancer of our being! Thou art the godhead!...

HYMN 95 Rishi: KUATA

Deity: AGNI

1. Purposeful, the Two of different forms revolve. The Two suckle the Infant in succession. In one the Sun shines bright; in the other is beheld the pure, brilliant (Agni).

Two: Day and Night-states of illlumination and, obscurity - in both of which Agni (born in the Rishi) is nourished,

2. From Twashtri, the diligent, ever youthful Ten beget this embryo Agni; widely borne, shap-visaged, self-renowned, shining among men’ Him they bear around.

3. Three are the places1 of his birth: in the ocean,in the Heaven' in the firmament. He sets the original ordered direction and the regular seasons for the benefit of those of Earth.

Agni from the supreme station in the form of the Sun, marks out the infinite Space and Time for the benefit of the sacrificerthis is the outer sense. In the inner sense, Agni instructs the Ri&h 1 engaged in the inner sacrifice in which direction to proceed and the right season.

4. Who among ye knows this secret One? The Infant generates his mothers by his powers. From the womb of the many Waters comes forth the Child, great, seer, self-sustaining.

i/

The wonder is of one child issuing from many mothers. Who indeed can know this marvel?

5. Appearing in them, the handsome one increases.

Seated in the lap of the winding Waters, flaming up ward, renowned, he increases. Both (Earth,and Heaven) were alarmed as he was born by the prowess^of Twashtri.

Approaching him, leonin they wait upon him.

6. Both the auspicious ones wait upon him like maids; like lowing kine to their calves. in their manner, they go to him. Among the discerning he has become the lord of might, he whom they anoint1 with noble offerings.

7. Like the Sun, he stretches forth his arms (lustres).

Terrible, showering and decorating the two (Heaven and Earth), he strives. He draws forth the radiant essence from all, from the mothers he derives new raiments.

Agni draws up the hidden rasa in all things.

Raiments: Powers of Life and Light.

8. When with his Rays and Waters he assumes his lustrous and excellent form in the firmament, the Seer cleanses the Source all over. Such Thought extended by the Gods becomes the junction.

When the Source (of Light and Prana) is purified by Agni the pure Thought that arises becomes the meeting ground of the Gods.

9. Wide through the firmament pervades the trium phant far -resplendent lustre of thee the mighty.

Kindled by us, do thou preserve us, O Agni, with all

thy undeterred, protective glories.

10. In the desert he makes path of stream and torrent.

He inundates the Earth with glistening waves; he gathers all viands in his maw; he moves hidden in the new sprouts.

11. O Agni, purifier, growing with our fuel, blaze for our riches-laden Hearing. May it be preserved for us

by Mitra, Varuna, Aditi, Ocean, Earth and Heaven.

1. Strength-born, as though ancient, straight he effects all the works of the Seer. The Waters and understanding make him friendly.

The Gods held the wealth-bestowing Agni.

2. At Ayu’s ancient call, he created the progeny of the Manus by his. seer-wisdom. He pervades Heaven and Waters with his refulgent splendour.

The Gods held the wealth-bestowing Agni.

3. Praise him, ye men approaching Agni, the first (among the Gods), performer of the sacrifice, gratified by offerings, propitiated by lauds, son of Strength, sustainer, continual giver.

The Gods held the wealth-bestowing Agni.

4. May he, dweller in the firmament, nourisher sought by many, obtainer of Heaven, protector of men, begetter of Heaven and Earth, make path for our progeny.

5.

The Gods held the wealth-bi stowing Agni.

Night and Day, mutually effacing their colours,

together suckle one Infant; radiant, he shines between Earth and Heaven.

The Gods held the wealth-bestowing Agni. what is snjpyable; may the wealth-bestower give heroic power; may the wealth-bestower give us long life.

9. O Agni, purifier, growing with our fuel, blaze for our riches-laden Hearing. May it be preserved for us by Mitra, Varuna, Aditi, Ocean, Earth and Heaven.

1. O Agni, may our sin wither in lament; shine thou wealth on us.

May our sin wither in lament.

2. For happy fields, for safe paths, for wealth, we worship thee.

May our’sin wither in lament.

3. Most auspicious1 among these (praisers) be he (Kutsa). M.ost auspicious be our wise ones.

May our sin wither in lament.

4. As thy worshippers become wise ones, may we, thine, O Agni, become likewise.

May our sin wither in lament.

5. As the conquering lustres of Agni go to every side, may our sin wither in lament.

6. To every side thy face is turned; thou art our guardian everywhere.

May our sip. wither in lament.

7. O thou who facest all sides, take us beyond the foes as over the river. x\iay our sin wither in lament.

8. Do thou convey us beyond, as in a ship, for our welfare.

May our sin wither in lament.

Rishi: KUSTA

Deity: Agni

1. May we be in the grace of Vaishvanara, for verily he is the foremost to be served, sovereign of all beings.

Sprung hence, he beholds this universe and unites with the Sun. Manifest individually in the sacrificer, he pervades and beholds all and joins the Light above.

2. Set in Heaven, set in Earth, Agni, set, pervades all Plants. May Vaishvanara Agni, set in vigour, guard us from the foe day and night.

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Rishi: TRITA

. ..

Deity:

consume me

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6. This is the universal godhead who by his greatness labours in all the peoples, the lustrous master of sacrifice, the Flame with his hundred treasures. This is he who has the word of the Truth.

3. Or, with men, 4. Or, these men

5. Or, that thou hast slain, 6. He is like one efficient in works and hungry to seize, heroic like one shooting arrows, terrible like as assailant charging, he is a splendour in our battles.

5. When he had made this sap of essence for the great Father Heaven, he came slipping downward, one close in touch, having knowledge. The Archer loosed violently on him his arrow of light ning, but the god set the flaming energy in his own daughter.

2. Or, a host. It may mean the army of the life-gods, marutam sardhah.

3. Gosu, in the Raycows, the shining herds of the Sun. 4. Or, neglect or wipe out.

5. Atharvan, first by sacrifices laid the paths. Then was born the pleasing Surya, guardian of the laws.

Ushanas Kavya, along with others, obtained the Cows.

Let us worship the immortal (Indra) born of the Lord of the Law. 5. O Soma, thou art the master of all-exislence.

Sovereign, yea, thou art the slayer of Vritra, thou art auspicious Will (inaction).

6. Should thou, O Soma, desire life-ambrosia us, for we will not die. Lover of lauds, lord of delight art thou.

7. O Soma, to the old who serves the law of Truth, thou gran test happiness, to the young the discriminative skill to live (long).

8. O king Soma, guard us from every one wishing 6. Root of wealth, gatherer of riches, banner of sacrifice, fulfilltr of wishes, waxing, - him, the Gods, guarding their immortality, held, the wealth-bestowing Agni.

7. Abode of riches, now and before, home of all that has been and will be, guardian of all existence, him the Gods held, the wealth-bestowing Agni.

8.

May the wealth-bestower give us portion of the fleeting wealth; may the wealth-bestower give portion of 3. O Vaishvanara, may that truth of thine be attainable to us. May wealth laden with high riches wait upon us. May it be preserved for us by Mitra, Varuna, Aditi, Ocean, Earth and Heaven.