Dadhyanc in Rigveda | |
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| Ye drew unto yourselves the spirit of Dadhyac, and then the horses' head uttered his words to you. |
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| 4 By whom Dadhyac Navagva opens fastened doors, by whom the sages gained their wish, |
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1.116.01 In like manner as a worshipper strews the sacred grass for the Na_satyas, so do I urge on their laudations, as the wind drives on the clouds; they, who gave a bride to the youthful Vimada, and bore her away in their car, outstripping the rival host. [Vimada having won his bride at Svayamvara, or choice of a husband by a princess, was stopped on his way home by his unsuccessful competittors, when the As'vins came to his succour, and placed the bride in their chariot, repulsed the assailants, and carried the damsel to th eresidence of the prince.
1.116.02 Na_satyas,borne by strong and rapid (steeds), and (urged) by the encouragements of the gods, the ass of you, thus instigated, overcame a thousand (enemies) in conflict, in the war grateful to Yama. [The ass: An ass (ra_sabha) given by Praja_pati. The chariot of the As'vins is drawn by two asses (ra_sabhavas'vinoh) (Nighan.t.u 1.14); or, it may mean, 'one going swiftly', and the rest of the passage, 'obtained precedence for the As'vins over other gods in the oblation, through his mastering the stanzas declared by Praja_pati'].
1.116.03 Tugra, verily, As'vins, sent (his son) Bhujyu to sea, as a dying man parts with his riches; but you brought him back in vessels of your own, floating over the ocean, and keeping out the waters. [Tugra was a friend of the As'vins; he was annoyed by enemies residing in a different island. He sen this son Bhujyu agains thtem, with an army on board a ship; after sailing some distance, the vessel foundered in a gale. Bhujyu applied to the As'vins, who brought him an dhis troops back in their own ships, in three days' time].
1.116.04 Threenights, and three days, Na_satyas, have you conveyed Bhujyu in three rapid, revolving cars, having a hundred wheels, and drawn by six horses, along the dry bed of the ocean to the short of the sea.
1.116.05 this exploit you achieved, As'vins, in the ocean, where there is nothing to give support, nothing to rest upon,nothing to cling to, that you brought Bhujyu, sailing in a hundred-oared ship, to his father's house. [s'ata_ritram na_vam = a ship with a hundred, i.e., with many oars].
1.116.06 As'vins, the white horse you gave to Pedu, whose horses were indestrucible, was ever to him success; that, your precious gift, is always to be celebrated; the horse of Pedu, the scatterer (of enemies), is always to be invoked. [Pedu was a ra_jar.s.i, who worshipped the As'vins; therefore, they gave him a white horse, possessing which, he was always victorious over his enemies.
1.116.07 You gave, leaders (of sacrifice), to Kaks.i_vat, of the race of Pajra, various knowledge; you filled from the hoof of your vigorous steed, as if from a cask, a hundred jars of wine. [Pajras = An:giras; Kaks.i_vat was a descendant of this family].
1.116.08 You quenched with cold (water) the blazing flames (that encompassed Atri), and supplied him with food-supported strength; you extricated him, As'vins, from the dark (cavern) into which he had been thrown headlong and restored him to every kind of welfare.
1.116.09 Na_satyas, you raised up the well, and made th ebase, which had been turned upwards, the curved mouth, so that the water issued for the beverage of the thirsty Gotama, the offerer. [Water issued: Related to the Maruts; describes the manner in which the well was presented to Gotama].
1.116.10 Na_satyas, you stripped off from the aged Cyavana his entire skin, as if it had been a coat of mail; you reversed, Dasras, the life of the sage who was without kindred, and constituted him the husband of many maidens. [In Vana Parva, Maha_bha_rata, Cyavana is the son of Bhr.gu and was engaged inpenance near the Narmada_ river until the white ants constructed their nests round his body, and left only his eyes visible. Sukanya_, the daughter of Kinga S'arya_ti, having come to the place, and seeing two bright spots in what seemed to be an ant-hill, pierced them with a stick; the sage visited the offence upon S'arya_ti and his attendants, and was appeased only by the promise of the king to give him his daughter in marriage. Subsequently, the As'vins, coming to his hermitage, blessed Sukanya_s union, with so old and ugly a husband as Cyavana. Admiring her fidelity, they bestowed on the sage a condition of youth and beauty like their own. Cyavana is jahita, abandoned; i.e. by sons, and others (putra_dibhih parityakta); an allusion, perhaps, to his solitary condition as an ascetic. In return for heir friendly office, Cyavana compelled Indra to assent to the As'vins, receiving at sacrifices a share of the Soma].
1.116.11 Na_satyas, leaders, glorious was that exploit of yours, one to be celebrated, to be adored, to be desired by us, when, becoming aware (of the circumstance), you extricated Vandana_, (hidden), like a concealed treasure, from the (well) that was visible (to travellers). [dars'ata_t, well, i.e. that which was to be seen by thirsty travellers].
1.116.12 I proclaim, leadeers (of sacriifce), for the skae of acquiring wealth, that inimitable deed which you performed, as the thunder (announces) rain, when provided by you with the head of a horse. Dadhyan~c, the son of Atharvan, taught you the mystic science. [Legend: Vana Parva, Maha_bha_rata: gods, being oppressed by the Ka_lakeya asuras, solicited from the sage Dadhica his bones, which he gave them, and from which Tvas.t.a_ fabricated the thunderbolt with which Indra slew Vr.tra and routed the asuras. The text: Indra, having taught the science called pravargya vidya_ and madhu-vidya_ to Dadhyan~c, threatened that he would cut off his head if ever he taught them to any one else; the As'vins prevailed upon him, nevertheless, to teach them the prohibited knowledge, and, to evade Indra's threat, took off the head of the sage, replacing it by that of a horse; Indr, apprised of Dadhyan~c's breach of faith, sturck off his equine head with the thunderbolt; on which, the As'vins restored to him his own. The pravargya vidya_ is said to imply certain verses of the r.k, yajur and sa_ma vedas, and the madhu-vidya_ the Bra_hman.a].
1.116.13 The intelligent (Vadhrimati) invoked you. Na_satyas, who are the accom;ishers (of desires) and the protectors of many, with a sacred hymn; her prayer was heard, like (the instruction of) a teacher, and you, As'vins, gave to the wife of an impotent husband, Hiran.yahasta, her son. [Vadrimati was the wife of a certain ra_jar.s.i, who was im\potent. The As'vins, propitiated by her prayers, gave her a son].
1.116.14 Na_satyas, leaders, you liberated the quail from the mouth of the dog that had seized her, and you, who are the benefactors of many, have granted to the sage who praises you, to behold (true wisdom). [The dog: vr.ka, a wolf, here equated with a s'va_n, a dog. Figuratively, vr.ka is A_ditya,t he sun, from whose grasp or over-powering radiance, the As'vins are said to have rescued the dawn, upon her appeal to them].
1.116.15 The foot of (Vispala_, the wife of) Khela, was cut off, like the wing of a bird, in an engagement by night; immediately you gave her a metallic leg, that she might walk, the hidden treasure (of the enemy being the object of the conflict). [Khela was a king; Agastya was his purohita. Through his prayers the As'vins gave Vis'ala_ a metallic leg].
1.116.16 When his father caused,R.jra_s'va_, as he was giving to a she-wolf a hundred sheep cut up in pieces, to become blind, you, Dasras, physicians (of the gods), gave him eyes (that had been) unable to find their way, with which he might see. [R.jra_s'va was one of the sons of Vr.s.a_gir; a she-wolf: vr.ka_ was one of the asses of the As'vins in disguise, to test his charitable disposition; but, as he exacted the sheep from the people, his father was angry, and caused him to lose his eyesight, which the As'vins restored to him].
1.116.17The daughter of the sun ascended your car, (like a runner) to a goal; when you won (the race) with your swift horse, all the gods looked on with (anxious hearts), and you, Na_satyas, were associated with glory. [Su_rya was desirous of giving his daughter Su_rya to Soma, but all the gods desired her as a wife; they agreed that he who should first reach the sun, as a goal should wed the damsel. The As'vins were victorious, and Su_rya, well pleased by their success, rushed immediately into their chariot].
1.116.18 When, As'vins, being invited, you went to his dwelling (to give due rewards) to Divoda_sa, offering oblations, then your helping chariot conveyed (food and) treasure, and the bull and the porpoise were yoked together. [The bull and the porpoise: the Vr.s.abha and S'im.s'uma_ra. The latter is a graha, which is properly an alligator; but the s'im.s'uma_ra is a gangetic porpoise; they were yoked to the car of the As'vins, to display their power].
1.116.19 Na_satyas, bearing strength and wealth with posterity and vigour-sustaining food, you came, with one intention, to the family of Jahnu, (provide) with (sacrificial) viands, and possessing a third portion of the daily (offerings). [Family of Jahnu: ja_hnavi_, an adjective of praja_, progeny (jahnoh praja_m). Jahnu is a Mahar.s.i; he is a prince of the lunar dynasty].
1.116.20 Undecaying Na_satyas, you bore away by night, in your foe-overwhelming car, Ja_hus.a, surrounded on every side by (enemies), through practicable roads, and went to (inaccessible) mountains. [Ja_hus.a: the name of a king].
1.116.21 You preserved Vas'a, As'vins, (that he might obtain) in a single day a thousand acceptable gifts; showerers (of benefits), associated with Indra, you destroyed the malignant enemies of Pr.thus'ravas. [Vas'a, a r.s.i, received daily presents to the number of one thousand].
1.116.22 You raised the water from the bottom to the top of the well, for the drinking of S'ara, the son of R.citka, and by your powers, Na_satyas, you filled, for the sake of the weary S'ayu, the barren cow (with milk). [S'ara = A_rcitka, son of R.citka].
1.116.23 Na_satyas, by your acts you restored to Vis'vaka, the son of Kr.s.n.a, soliciting your protection, adoring you, and a lover of rectitude, hs son Vis.n.a_pu, (welcome) to his sight as an animal that has been lost. [Kr.s.n.a, Vis'vaka and Vis.n.a_pu were r.s.is].
1.116.24 As'vins, you raised up, like Soma in a ladle, Rebha, who for ten nights and nine days, had lain (in a well), bound with tight bonds, wounded, immersed, and suffering distress form the water.
1.116.25 Thus, As'vins, have I declared your exploits; may I become the master (of this place), having abundant cattle and a numerous progeny, and retaining my sight, and enjoying a long life; may I enter into old age, as (a master enters) his house. |
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1.117.01 As'vins for your gratification by the pleasant Soma, your ancient worshipper adores you; the offering is poured upon the sacred gras, thehymn is ready (for repetition); come, Na_satyas, with food and with vigour.
1.117.02 With that car, As'vins, which, rapid as thought, drawn by good horses, appears before men, and withwhich you repair to the dwelling of the virtuous, come, leaders of (sacrifice), to our abode.
1.117.03 You liberated, leaders (of rites), the sage Atri, who was venerated by the five classes of men from the wicked prison, together with his troop (of children), destroying his enemies and baffling, showerers (of benefits), the devices of the malignant Dasyus.
1.117.04 Leaders (of sacrifice), showerers (of benefits), you restored Rebha, cast by unassailable (enemies) into the water, and wounded, like a (sick) horse, by your (healing) skill; your ancient exploits do not fade (from recollection).
1.117.05 You extricated, Dasras, the sage (Vandana_) cast into a well, like a handsome and splendid ornament designed for embellishment, and (lying) As'vins, like one sleepin gon the lap of the earth or like the sun disappearing in darkness.
1.117.06 That (exploit) of yours, leaders (of sacrifice), is to be celebrated, Na_satyas, by Kaks.i_vat, of the race of Pajra, when you filled for the (expectant) man a hundred vases of sweet (liquors) from the hoof of your fleet horse.
1.117.07 You restored, leaders (of sacrifices), Vis.n.a_pu (his lost son) to Vis'vaka, the son of Kr.s.n.a, when he praised you; you bestowed, As'vins, a husband upon Ghos.a_, growing old and tarrying inher father's dwelling. [Ghos.a_ was the daughter of Kaks.i_vat; she was a leper, and therefore, unfit to be married; but when advanced in years, she prayed to the As'vins, who healed her leprosy and restored her to youth and beauty, so that she obtained a husband].
1.117.08 You gave, As'vins, a lovely bride to S'ya_va_; you gave sight to Kan.va, unable to see his way; showerers (of benefits), the deed is to be glorified by which you gave hearing to the son of Nr.s.ad. [S'ya_va, a r.s.i, had the black leprosy, but was cured of it by the As'vins, and consequently married. The son of Nr.s.ad is a r.s.i].
1.117.09 As'vins, who assume many forms, you gave to Pedu a swift horse, the bringer of a thousand (treasures), powerful, irresistible, the destroyer of foes, the object of praise, the bearer (over dangers).
1.117.10 Liberal givers, these your exploits are to be celebrated, and the resounding prayer propitiates you while abiding in heaven and earth; when the descendants of Pajra invite you, As'vins, come with food, and grant strength to the sage (who worships you).
1.117.11 As'vins, glorified by the praises of the son (of the jar), and giving food, nourishers (of men), to the sage (Bharadva_ja), exalted by Agastya withprayer, you restored Na_satyas, Vis.pala_. [The son of the jar: sunu = son; kubha_t prasuta, i.e. Agastya; vipra_ya = Bharadva_ja_ya r.s.aye].
1.117.12 Wither were you going, sons of heaven, showerers (of benefits), when, on your way to the dwellingof Ka_vya, (to receive his) adoration, you raised up (Rebha), As'vins, on the tenth day, like a buried vessel full of gold?
1.117.13 You rendered, by your power, As'vins, the aged Cyavana again young; the daughter of the sun, Na_satyas, invested your chariot with beauty.
1.117.14 Dissipators of affliction, as you were praised with former praises by Tugra, so were you again adored (by him), when you brought Bhujyu safe from the tossing ocean with swift ships and rapid horses. [vibhih = swift naubhih (ships)].
1.117.15 Th sun of Tugra, brought back by you, As'vins, (to his father), glorified you whenhe ahd crossed the ocean in safety, and you bore him, showerers (of benefits), with your well-harnessed car, swift as thought, to safety.
1.117.16 The quail glorified you, As'vins, when you saved her from the mouth of the wolf; you carried off (Ja_hus.a) to the top of the mountain in your triumphant chariot; and slew the son of Vis.va_n~c with a poisoned (arrow). [Vis.va_n~c is an asura, The text has, 'whose son you killed with poison'; a poisoned arrow is implied].
1.117.17 You restored eyes to R.jra_s'va, who, on presenting a hundred sheep to the she-wolf, had been condemned to darkness by his indignant father, and gave light to the blind, wherewith to behold all things.
1.117.18 (Desiring) that the enjoyment (arising from the perfection) of the senses (should be restored to the blind), the she-wolf invoked you, (saying), "As'vins, showerers (of benefits), leaders (of sacrifices), R.jra_s'va, (lavish) as a youthful gallant, (has given me) a hundred and one sheep, cutting them into fragments".
1.117.19 As'vins, your powerful protection is the source of happiness; worthy of laudation, you have made whole the maimed; therefore, has the intelligent (Ghos.a_) called upon you; showerers (of benefits) come hither with your succours.
1.117.20 Dasras, you fille dthe milkless, barren, and emaciated cow of S'ayu with milk; you brought, by your powers, the daughter of Purumitra, as a wife, of Vimada. [Purumitra was a ra_ja_].
1.117.21 As'vins, causing the barley to be sown (in the fields that had been prepared) by the plough; milking (the clouds) for the sake of Manu; destroying the Dasyu with the thunderbolt; you have bestowed brilliant light upon the A_rya. [A_rya_ya: vidus.e, to the sage, that is to Manu; Manus.a = Manu].
1.117.22 You replaced, As'vins, with the head of a horse, (the head of) Dadhyan~c, the son of Atharvan, and, true to his promise, he revealed to you the mystic knowledge which he had learned from Tvas.t.a_, and which was as a ligature of the waist to you. [Tvas.t.a_ = Indra; the knowlege was kaks.yam. va_m = a girdle to you both; strengthening them to perform religious rites].
1.117.23 Sapient As'vins, I ever solicit your favour; protect all my religious duties, and grant, Na_satyas, abundant and excellent wealth, together with offsprings.
1.117.24 Liberal As'vins, leaders (of sacrifices), you gave to Vadhr.mati her son Hiran.yahasta; bounteous As'vins, you restored to life the triply-mutilated S'ya_va. [S'ya_va was cut into three pieces by the asuras; the pieces were reunited into one by the As'vins].
1.117.25 These, your ancient exploits, As'vins, our forefathers have celebrated, and we offer adoration to you, showerers (of benefits) repeating your praises, accompanied by our dependants.
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1.118.01 May your elegant and rich car, swift as a hawk, come, As'vins, to our presence, fo rit as quick as the mind of man, surmounted, showerers (of benefits) by three columns, and rapid as the wind.
1.118.02 Come to us with your tri-columnar, triangular, three-wheeled, and well-constructed car; replenish our cows (with milk), give spirit to our horses, and augment, As'vins, our posterity.
1.118.03 Dasras (having come) with your quick-moving well-constructed car, hear this hymn, (recited by one) who reveres you; do not the ancient sages say that you are most prompt, As'vins, (to avert) poverty from the worshipper?
1.118.04 May your quick-moving, prancing steeds, rapid as hawks, yoked to your car, bear you, As'vins, (hither), who, quick as (falling) water, like vultures flying through the air, convey you, Na_satyas, to the sacrifice.
1.118.05 Leaders (of sacrifice), the youthful daughter of Su_rya ascended, delighted, this your car; may your strong-bodied prancing, fleet, and shining horses, bring you near us.
1.118.06 By your deeds, Dasras, you raised up Vandana_, and, showerers (of benefits), Rebha; you bore the son of Tugra over the sea, and made Cyavana young.
1.118.07 You (gave relief) to the imprisoned Atri, (quenching the) scorching heat, and fed him with grateful food; solicitous of worthy praise, you gave sight of Kan.va, blinded (by darkness).
1.118.08 You filled his cow with milk, As'vins, for the ancient S'ayu, when imploring (yoru aid); you liberated the quail from danger; you gave a leg to Vis'pala_.
1.118.09 You gave to Pedu, As'vins, the white and foe-trampling steed which you had received from Indra, loud-neighing (in battle), defying enemies, high-spirited, the acquirer of a thousand tresures, vigorous, and firm in body.
1.118.10 Earnestly we call you, leaders (of the sacrifice), such (as you have been described), and who are well born, to our succour, soliciting, As'vins, wealth; contented with our laudations, come to us with your wealthy car, to brign us felicity.
1.118.11 Come to us, auspicious Na_satyas, with the fresh velocity of a hawk; bearing an oblation, I invoke you, As'vins, at the rising of the ever constant dawn.
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1.119.01 Desiringfood, I invoke, (As'vins), to support my life, your wonderful car, swift as thought, drawn by fleet horses, worthy of veneration, many-bannered, bringing rain, containing wealth, abundantly yielding delight, and conferring riches.
1.119.02 Upon its moving, our minds have been raised on high in praise; our hymns reach (the As'vins). I sweeten the oblation; the assistants come nigh; U_rja_ni, (the daughter of the sun), has ascended, As'vins, your car.
1.119.03 When devout and unnumbered (men), victorious in battle, mutually contending for wealth, come together, your car, As'vins, is perceived on its downward course, in which you bear excellent (treasure) to the worshipper.
1.119.04 You brought back to his ancestor (Bhujyu, who, borne by his own steeds, had perished), (but that you rescued him) with your self-harnessed horses, and sent showerers (o fbenefits), to his distant dwellign; and great was the succour whichit is know you rendered to Divoda_sa.
1.119.05 As'vins, your admirable (horses) bore the car which you had carnessed, (first) to the goal, for the sake of honour, and the damsel, who was the prize, came through affection, to you, and acknowledged your (husbandship), saying, "you are (my) lords".
1.119.06 You preserved Rebha from the violence around him; you quenched with snow, for Atri, the scorching heat; you generated milk in the cow of S'ayu; and (by you) was Vandana_ endowed with prolonged life.
1.119.07 Skillful Dasras, you restored Vandana_, when debilitated by old age, as a (wheelwright repairs a worn-out) car; (moved) by his praises, you brought forth the sage (Va_madeva) from the womb; may your (glorious) deeds be (displayed) for him who in this place offers you worship. [Va_madeva, the sage, invoked the aid of the As'vins, whilst yet in his mother's womb].
1.119.08 You repaired to him who, aflicted by the abandonment of his own father, praised you from afar; hence your prompt and wonderful succours have been wished to be at hand (by all). [Allusion is to Bhujyu, whom his father, Tugra, had abandoned, or rather, perhaps, was unable to succour].
1.119.09 That honey-seeking bee also murmured your praise; the son of Us;ij invokes you to the exhilaratin of Soma; you conciliated the mind of Dadhyan~c, so that, provided with the head of a horse, he taught you (the mystic science).
1.119.10 As'vins, you gave to Pedu the white (horse) desired by many, the breaker-through of combatants, shining, unconquerable by foes in battle, fit for every work; like Indra, the conquerer of men.
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1.139.01 May our prayers be heard, I place before (me) Agni with reverence; we have recourse to his celestial might; we have recourse to Indra and to Va_yu; which doing, a new (hymn) has been addressed (by us) to the radiant navel (of the earth); and thereupon may our pious rites attain the gods; may our pious rites attain the presence of the gods. [astu sraus.at = asya_h stuter s'ravan.am bhavatu, may there be a hearing of this hymn, or s'rota_ bhavatu = may Agni or other deity be a hearer. s'raus.at. is an exclamation uttered when the butter is poured upon the fire, on the altar, as an offering to the gods. The radiant navel of the earth: may refer to the altar or the sacrifice; yajn~am a_hur bhuvanasya na_bhim (yajama_hurbhuvanasya na_bhim--Taittiri_ya Sam.hita_ 7.4.17.2), they have called the sacrifice the navel of the world; the text adds vivasvati = di_ptimat, shining; Vivasvat may also refer to the Sun-god].
1.139.02 Mitra and Varun.a, bestow (upon us) abundantly that unenduring water which you obtain from the sun, through your own energy; through the inherent energy of the vigorous; may we thus behold your golden (forms) in our halls of sacrifice, (brought thither) by our sacred rites, and by our thoughts and senses (intent upon you); by our senses (intent upon offering) the Soma.
1.139.03 As'vins, men who desire to glorify you with (their) hymns, cause, as it were, their praises to be heard, propitiating you with oblations; for, from you, who are possessed of all opulence, (they obtain) every kind of wealth and abundant food. Dasras, the fellies (of the wheels) of your honey-laden car drop honey, (carried) in your golden (car). [hiran.yaye rathe dasra_ hiran.yaye: the epithet means 'golden'; the first occurrence is interpreted as madhupu_rn.a = prus.a_yante pavayah (pavi_ rathanemirbhavati yadvipuna_ti bhu_mim--Nirukta 5.5), the circumferences of the wheels distil (ks.aranti sravanti), or scatter honey, as they revolve; in the second occurrence, hirn.yaye is explained as 'pleasing, heart-delighting', hr.dayaraman.a; and to provide an assumed ellipse, by havir-vahatam, 'convey the oblation in your delightful chariot'].
1.139.04 Dasras, your purpose is known; you would repair to heaven; your charioteers harness (your steeds) for your heavenward journey; the horses that injure not (the car) on your journey to heaven. We have placed you, Dasras, in your golden three-shafted chariot, going by an (easy) road to heaven, humiliators (of enemies), and principal regulators of the rain. [an~jasa_ s'a_sata_ rajas = udakam, water; vr.s.ti-laks.an.am, metony for rain].
1.139.05 Enriched by holy rites, grant us, by day and night, (all good things), on account of our pious acts; never may your donations, never may our (donations), be withheld.
1.139.06 Indra, showerer (of blessings), these effused Soma, (expressed) by stones, and which have sprung (from mountain), are for your drinking; these libations have burst forth for you; may they satisfy you as an offering presented (in the hope of receiving) great and wonderful riches. Acceptor of laudations, come to us, glorified by our hymns; come to us well pleased.
1.139.07 Agni, listen attentively when you are praised by us, and repeat (those praises) to the gods who are entitled to worship; to the royal (deities) entitled to worship; on which accoun tthe gods gave to the An:girasas the cow which Aryaman milked for (you), the maker (of all), together with the gods; that cow (the nature of which you have said), he, along with me, comprehends. [The cow which Aryaman milked: The legend is tha An:girasas, having propitiated the gods, solicited the gift of a cow; the gods them the cow of plenty, but they were unable to milk her, and applied to Aryaman, who drew from the cow milk convertible to butter for oblations to fire. es.a ta_m veda me saca_ = he knows her along with me; this is explained: aryama_ham api ja_na_mi, either I, Aryama_ , or I and Aryama_ know her].
1.139.08 Never, Maruts, may your glorious energies be exerted against us; may our (riches) never diminish; never may our towns decay; and may whatever is wonderful, admirable immortal, or (whatever is recognized to be living), from its sound, that has been yours from age to age, (devolve) upon us; whatever is most difficult (of attainment) bestow upon us; whatever is most difficult (to be attained). [ghos.a_t = ghos.a_h, pl. sounds, noises; and by metonymy, those who utter them, either cattle or people].
1.139.09 The ancient Dadhyan~c, An:giras, Priyamedha, Kan.va, Atri, Manu, have known my birth; they who were of old and Manu have known (my progenitors); for of them is long life amongst the gods, and in them is our existence; for the sake of their nigh station, I adore (the gods) with praise; I worship Indra and Agni with praise. [My birth: the birth of me, Parucchepas, the r.s.i of the hymn; he is subsequent to them or of more recent date. te me pu_rve manur viduh: added is pitra_di_n, fathers; Manu = manavah, pl., i.e. former Manus; pu_rve is applied to those previously named, Dadhyan~c and the rest; manavas'ca and the Manus. In them is our existence: asma_kam tes.u na_bhayah, in them are our 'navels'; explained as vital airs, in connection with life, ji_vena saha sam.bandhavantah pra_n.a_h; or by sacrifices in relation to their rewards, phalena sam.baddha_h ya_ga_h].
1.139.10 Let the invoker (of the gods) offer sacrifice, and may they, desirous of the offering, (partake of) the acceptable (libation); Br.haspati himself, desiring (the libation), celebrates worship with libations; with copious and excellent libations. We catch from a distant quarter the sound of the stones, whereby the performer of pious acts has of himself secured the waters (of the clouds); the performer of pious acts (has secured) many habitations. [atmana_ adha_rayad ararinda_ni (ararinda_ni dhvasmanvat--Nirukta 1.12.16= vr.s.ti laks.an.a_nyudaka_ni atmana_ dharayati, he sustains by himself the waters, that is, the rains; or, he produces such waters by his sacrifices, tadr.s'an.yudakam ya_gena utpa_dayati, rain being the result of worship. Pious acts: sakratuh = yajama_na or Br.haspati, as the adhvaryu, or ministering priest].
1.139.11 Gods who are eleven in heaven; who are eleven on earth; and who are eleven dwelling with glory in mid-air; may you be pleased with our sacrifice. [tisrah eva devata_h (Nirukta 7.5)].
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6.016.01 You, Agni, have been appointed by the gods, the ministrant fo men, the descendants of manu, at all sacrifices.
6.016.02 Therefore do you at our sacrifice offer oblations to the great deities with exhilarating flames; bring hither the gods; offer them worship.
6.016.03 Agni, doere of great deeds, creator, you know (how to travel over) with speed (great) roads and (little) paths at sacrifices. [adhvanah pathas'ca = maha_ma_rga_n, great roads; ks.udra ma_rga_ms'ca, little roads or paths; i.e. put the sacrificer into the right way when he is going wrong in the ceremonial or sacrifice].
6.016.04 Bharata, with the presenters of the oblation, has joyfully praised you in your (two-fold capacity), and has worshipped you, the adorable, with sacrifices. [Bharata: the ra_ja_, the son of Dus.yanta; in your two-fold capacity: in the character of bestowing what is wished for and removing wht is undesired; is.t.a pra_ptyanis.t.a pariha_raru_pen.a_gnir dvidha_].
6.016.05 As you have conferred these many blessings upon Divoda_sa when presenting libations, (so now grant them) to the (actual) offerer, Bharadva_ja.
6.016.06 Hearing the adoration of the sage, do you, who are the immortal messenger, bring hither the celestial people.
6.016.07 Pious mortals invoke you, divine Agni, at sacrifices, to convey their (sacrificial) food to the gods.
6.016.08 I glorify your splendour and the acts of you the liberal giver all who, (through your favour) enjoy their desires, glorify you.
6.016.09 You have been appointed by manu, the invoker of the gods, the most wise bearer of oblations (to them) by your mouth; worship, Agni, the people of heaven.
6.016.10 Come, Agni, to the (sacrificial) fod; being lauded, (come) to convey the oblation (to the gods); sit down as the ministrant priest upon the sacred grass.
6.016.11 We augment you, An:giras, with fuel and with butter; blaze fiercely, youngest (of the gods).
6.016.12 Divine Agni, bestow upon us (wealth), excellent, great and (comprehending) worthy male descendants. [suvi_ra = suvi_rya, male descendants].
6.016.13 The sage, Atharvan, extracted you from upon the lotus-leaf, the head, the support of the universe. [tvam pus.kara_d adhi atharvo nirmanthata, murdhno vis.vasya va_ghatah: pus.kara_dadhi = pus.karaparn.e, lotus-leaf; pus.kara parn.e praja_patir bhu_mim aparthayat = upon the lotus-leaf praja_pati made manifest the earth, a probable acount of the creation in Manu; since it supported the earth, it may be termed the head, mu_rdhan, or the bearer, va_ghata for va_haka, of all things; atharvan means pra_n.a, vital air extracted fire or animal heat from the water, pra_n.a udakasaka_s'a_d Agnim nis'es.an.a mathitava_n; va_ghata = r.tvij, the ministrant priest; so the sentence is explained: all the priests churned you out of the head or top of the wood of attrition].
6.016.14 The r.s.i, Dadhyan~c, the son of Atharvan, kindled the slayer of Vr.tra, the destroyer of the cities of Asuras.
6.016.15 (The r.s.i) Pa_thya, the showerer, kindled you the destroyer of the Dasyu, the winner of spoil in battle.
6.016.16 Come, Agni, that I may address to you other praises in this manner; augment with these libations. [Other praises in this maner: ittthetara_ girah = ittha, anena praka_ren.a, thus, in this manner; also, offered by others, or by the asuras, asuraih kr.ta_; Aitareya Bra_hman.a 3.49 cites this r.ca: other than those offered to the gods, or adverse to the gods, propitiatory of the asuras, asurebhyah hitah devava_kya_ditara devavirodhinya ityarthah].
6.016.17 Wheresoever, and upon whatsoever your mind is directed, you bestow uncommon vigour, and there you make your abode.
6.016.18 Let not your full (blaze) be distressing to the eye, giver of dwellings to your humble votaries, and therefore accept our worship. [Distressing to the eye: nahi pu_rtam aks.ipadbhuvat = aks.ipat aks.n.o pata_kam vina_s'akam, the offender or destroyer of the eye].
6.016.19 Agni, the bearer, (of oblations), the destroyer of the enemies of Divopa_sa, the cognizant of many, the protector of the good, has been brought hither (by our praises).
6.016.20 Surpassing all earthly things, may he bestow upon us riches, destroying his enemies by his greatness, unresisted, unassailed.
6.016.21 You, have overspread, Agni, this vast (firmament) with radiant concentrated lustre, recent like that of old.
6.016.22 Sing praise and offer sacrifice, my friends, to the foe-discomfiting, the creator, Agni.
6.016.23 May that Agni indeed sit down (at our sacrifice), who in every age of man has been the invoker of the gods, doer of wise deeds, the messenger of the gods, the bearer of oblations.
6.016.24 Giver of dwellings, worship on this occasion, the two regal divinities, Mitra and Varun.a, whose acts are holy, the A_dityas, the company of the Maruts, and heaven.
6.016.25 Son of strength, Agni, the glorious radiance of you who are immortal, bestows food upon (your) mortal worshipper.
6.016.26 May the donor (of the oblation), propitiating you by his acts today, be exalted, and (rendered) very opulent; may (such) mortal be diligent in (your) praise.
6.016.27 Those, Agni, who are protected by you, wishing for the whole (term of) life (obtain it), overcoming hostile assailants, destroying hostile assailants.
6.016.28 May Agni, with his sharp flame, demolish the devourer (of the oblation); may Agni grant us riches.
6.016.29 Ja_tavedas, all-beholdeer, bring us wealth with good posterity; doer of good deeds, destroy the ra_ks.asas.
6.016.30 Preserve us, Ja_tavedas, from sin; enunciator of prayer, protect us from the malevolent. [Enunciator: brahman.askave = mantrasya s'abdayita_, sounder or articulator of prayer; for Agni, it is said, generated articulate sound, and the Smr.ti is cited as authority; manah ka_ya_gnim ahanti, sa prerayati manutam, marutas-tu urasi caran mandiam janayati svaram, mind excites the fire of the body, that excites the collective vital airs, and they, passing into the breast, engender agreeable, articulate sound.
6.016.31 The malevolent mortal who threatens us with murderous weapon; defend us from him, and also from sin.
6.016.32 Scatter, divine Agni, by your flame, that evil-doer, the man who seeks to kill us.
6.016.33 Subduer of foes, grant to Bharadva_ja infinite happiness and desirable wealth.
6.016.34 May Agni, propitiated by praise, desirous of (sacrificial) affluence, kindled, bright, and fed with burnt-offerings, destroy all adversaries. [Alternative interpretation: Agni entirely destroys all by manifold worship].
6.016.35 Radiant in the embryo of the maternal (earth), on the imperishable (altar); the cherisher of the paternal (heaven), sitting on the seat of sacrifice. [The cherisher: he ma_tuh, putus.pita_: the mother of Agni is the earth, the father is heaven; Agni is said to be the father or fosterer of his parent heaven, by transmitting to it the flame and smoke of burnt-offerings].
6.016.36 Bring to us, Ja_tavedas, all-beholder, food with progeny; such (food) as is brilliant in heaven.
6.016.37 Strength-begotten Agni, we, offering (sacrificial) food, address praises to you who are of pleasing aspect.
6.016.38 We have recourse, Agni, to the shelter of you, the lustrous, the golden-feathered, as to the shade (of a tree).
6.016.39 You, Agni, who are like a fierce archer, or like a sharp-horned bull, have destroyed the cities (of the asuras). [Agni is identified with Rudra as the destoyer of the cities of Tripura: rudro va_ es.o yad agnih].
6.016.40 (Worship) that Agni whom (the priests) bear in their hands like a new-born babe; the devourer (of the oblation), the (conveyer of the) holy sacrifices of men.
6.016.41 Conduct the divine (Agni), the bestower of infinite wealth, to (receive charge of) the food of the gods; let him sit down on his appropriate seat.
6.016.42 (Welcome him) as soon as born, like a beloved guest, and place the lord of the mansion upon the sacred (altar) whence wisdom is derived. [This and previous r.ca are recited when the fire that has been produced by attrition is applied to kindle the a_havani_ya, or fire of burnt-offerings; Aitareya Bra_hman.a 1.16; Agni is the guest, not the sacriicer, of the a_havani_ya fire; ja_tavedasi is applied to the latter, as knowing the birth of the churned fire, to whom it is a giver of delight, s'yona, sukhakara, by giving him a welcome reception.
6.016.43 Harness, divine Agni, your well-trained horses, who bear you quickly to the sacrifice. [manyave = yajn~aya, manyur ya_hah; Yajus. 13.36].
6.016.44 Come, Agni, to our presence, bring hither the gods to partake of the (sacrificial) viands, to drink the Soma.
6.016.45 Blaze up, Agni, bearer of oblations; shine, undecaying Agni, radiant with undecaying lustre.
6.016.46 Whatever mortal, offering oblations, worships a deity with (sacrificial) food, let him at the ceremony also worship Agni, the invoker of heaven and earth, the sacrificer with truth; let him adore (Agni) with uplifted hands.
6.016.47 We offer to you, Agni, the oblation sanctified by the heart, and (identified) with the sacred verse may the vigorous bulls and the cows be (as such an oblation) to you. [May the vigorous bulls and the cows: te te bhavantu u_ks.an.a rs.abha_so vas'a_ uta, may these vigorous bulls or the cows be for you; an intimation of their being offered to Agni as victims rs.abhavas.a_ru_pen.a parin.atam san tvabhaks.a n.a_ya (havir) bhavatu, let the oblation, matured in the form of bulls or cows, be for your food].
6.016.48 The gods kindle Agni as the chief (of them); as the especial desroyer of Vr.tra; by whom the treasures (of the asuras) are carried off; by whom the ra_ks.asas are destroyed.
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9.108.01 Soma,who are most sweet-flavoured, most intelligent, the exhilarator, flow for Indra, the great, the most brilliant,the exhilarator.
9.108.02 By drinking whom the showerer Indra is invigorated, by drinking you who are the beholder of everything, the intelligent (Indra) reaches the viands (of the enemy) as a horse (reaches) the battle.
9.108.03 For you, Pavama_na, who aremost brilliant quickly shout to the races of the gods for (the sake of their) immortality.
9.108.04 (You) through whom Dadhyan~c tthe offerer of the nine days' rites opened (the cave), through whom the r.s.is recovered (the stolen cows), through whom under the protection of the gods the worshippers obtained the sustenance of the delicious (ambrosial water).
9.108.05 This (Soma) when effused flows most exhilarating through the woollen fleece, sporting like a wave of water.
9.108.06 You who by your might extricated from the rock the quick-moving kine abiding in the waters, you have spread out a pasturage for cattle and horses; like a mailed (warrior) slay (the asuras), brave (Soma).[Interpretation: Who by his might cut the quick-moving waters of the firmament from out of the cloud, you get a herd of cattle and horses].
9.108.07 Pour forth (the Soma), sprinkle it round like a horse, adorable, dispenser of rain, dispenser of light, showerer of fluid, swimming in water.
9.108.08 Thousand-streamed, showererof benefits, augmenter of water, affectionate; (pour it forth) for the race of the gods which water-born is fostered by the water, the king, the god, the true, the great.
9.108.09 Divine (Soma) lord of viands, who are devoted to the gods, bestow upon us brilliant and abundant food; separate the mid-aerial receptacle.
9.108.10 Come, powerful (Soma) effused into the cups, like a prince the sustainer of the people; pour the course of the waters, the rain fromheaven; accomplish the rites for the worshipper who seeks cattle. [Into the cups: adhis'avana phalaka_yah, in the planks of the press].
9.108.11 Him have they milked from heaven, the shedder of exhilarating juice, the thousand-streamed, the showerer (of benefits), bearing all treasures.
9.108.12 The showerer (of benefits) is manifested begetting (light) immortal, destroying the darkness with (his) radiance; glorified by the wise he has assumed his shining robe; the triple (oblation is supported) by his act. [He has assumed his shining robe: he has blended himself with the milk, for the sake of being cleansed].
9.108.13 The Soma has been effused who is the bringer of treasures, the bringer of riches, the bringer of food, the bringer of fair homes.
9.108.14 Our (Soma) which Indra drinks, which the Maruts drink and Bhaga with Aryaman; through which we propitiate Mitra and Varun.a and Indra, to obtain his powerful protection.
9.108.15 Soma, collected by the priests, well-armed, most exhilarating, most sweet-flavoured, flow for Indra to drink.
9.108.16 Soma, enter the Somadha_na, Indra's heart, as the rivers (enter) the sea agreeable to Mitra, Varun.a and Va_yu, the chief stay of heaven.
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10.048.01 I am the principal lord of wealth; I conquer the treasure of many (adversaries); living beings call upon me as (sons call upon) a father; I bestow food on the donor of oblations.
10.048.02 I, Indra, amd the strtiker off of the head of the son of Atharvan, I generated the waters from above the cloud for the sake of Trita. I carried off their wealth from the Dasyus; taming the clouds for Dadhyan~c, the son of Ma_taris'van. [Son of Atharvan: named Dadhyan~c: S'atapatha Bra_hman.a 14.5.16; RV 1.116.12; Trita = Tria A_ptya, who had fallen into a well; RV 10.33.2; Dadhyan~c, son of Ma_taris'van: different from another Dadhyan~c the son of Atharvan; ma_taris'vanah putrah: S'atapatha Bra_hman.a 14.2.5.16].
10.048.03 For me Tvas.t.a_ fabricated the metal thunderbolt; in me the gods have concentrated pious acts; my lustre is insurmountable, like that of the Sun; men acknowledge me as lord in consequence of what I have done, and of what I shall do. [My lustre is the Sun: my army is hard to overcome, like the sun's lustre; ani_ka = lit., face].
10.048.04 (I conquered) by my shaft this (wealth) comprehending kine, horses, herds, water, and gold; I give many thousands to the donor (of the oblation) when libations and praises have afforded me delight.
10.048.05 I, Indra, am not surpassed in affluence; I never yield to death; pouring forth the Soma libation, ask of me wealth; O men, forfeit not my friendship.
10.048.06 I destroy those powerful (enemies) two by two who defy the (wielder of the) thunderbolt, Indra, to battle, I slew them challenging (me to fight) with (great) slaughter, the unbending (slaying) the bending, the uttering stern (menaces). [Indra: indram, the destroyer of foes].
10.048.07 Single, I overcome my single (adversary); (over-powering them) I overcome two foes; what can three effect (against me)? I smite numerous (adversaries) like sheaves (of grain) on the threshing-floor; can my enemies who know not Indra revile me?
10.048.08 I prepared Atithigva for (the protection of) the Gun:gus, I upheld him, the destroyer of enemies, as sustenance among the people; when I gained renown in the great Vr.tra-battle, in which Parn.aya and Karan~ja were slain.[I prepared: is.karam = the preparer; Atithigva: i.e., the r.s.i divoda_sa, the son of Atithigu; or, atithigva = hospitable; gun:gus = name of a people; parn.aya and karan~ja = names of asuras].
10.048.09 My praiser, the refuge (of all), was food to enjoy; (him, men) use in two ways, to search for their cattle, and to be their freiend, when I bestow upon him a weapon in his battles, and make him worthy of celebrity and praise. [When I bestow: when I appropriate].
10.048.10 The Soma is seen in one of the two (combatants); the cowherd (Indra) manifests the other with his thunderbolt; the latter warring against the sharp-horned bull, remains in great (darkness) bound by the victor. [nema = part, half; or, one of two (combatants); the combatants are the yas.t.a_ who offers libations and the yas.t.a_, one who does not; the latter assails the bull, Indra].
10.048.11 The divine (Indra) abandons not the abode of the deities, the A_dityas, the Vasus, and the Rudriyas; may they fashion me for auspicious vigour, undefeated, unharmed, unconquered.
Notes:
James M. Robinson, ed. The Nag Hammadi Library, revised edition. San Francisco: HarperCollins, 1990.
Dorje is the Tibetan word for vajra. Do-rje means noble stone > Do = stone and rJe = noble or prince.
"Then like a bull who has heard the crash of a thunderbolt close by, the Great Soul whose mind had been purified by the merit of karma accumulated from eons of virtuous actions, was deeply agitated at this news of old age." (Ashvaghosha. Acts of the Buddha, Book III: 34)
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See: https://www.academia.edu/7110902/Some_Considerations_on_a_particular_vajra_iconography_the_skambha_the_yupa_the_bones_of_Dadhica_and_related_themes
Relief narrating the visit of Buddha and Vajrapani to an ascetic. From Hoti Mardan Guide Mess, Peshawar, n. 2066, 2nd-3rd cent. CE c. (after Lyons I & H.Ingholt,1957, Gandharan Art in Pakistan, New York, pl.54)
Vajra with octagonal bases. Relief fragment. Dipamkara Jataka with Buddha & Vajrapani. Butkara, Swat, 1st-2nd cent. CE c., Museo Nazionale d'Arte Orientale 'Giuseppe Tucci', Roma, dep. IsIAO, Inv. MNAOR 1127, MAI B 65;79 (after Bussagli, M.,1984, L'Arte del Gandhara, Torino, p.146) Note: Vajrapani holds a Vajra of eight-angles.
Vajra with octagonal bases. Vajrapani. Tepe Shotor, Afghanistan, 4th cent. CE (after Santoro, A., 1991, Note di iconografia gandharica, v. Appunti and Vajrapani Eracle, Rivista degli Studi Orientali, LXV, 3-4, pp. 269-309 fig. 5)
Vajra with octagonal bases. Detail of the stele with Buddha, Vajrapani and Padmapani, Ahichchatra, Uttar Pradesh, years 32 of Kanishka era. Delhi, National Museum, Acc. No. L. 5525
Vajra with octagonal bases. Indra. Visvantara Jataka. Great Stupa. Northern Torana, Sanchi, 1st half of 1st cent. CE (After Marshall, J. & A. Foucher, 1940, The monuments of Sanchi, Calcutta, vol. .II, pl. 29)
S. Kalyanaraman
Sarasvati Research Center
December 17, 2015
Mohenjo-daro. m1457 Copper plate with 'twist'hieroglyph. Mohejodaro, tablet in bas relief (M-478) The first hieroglyph-multiplex on the left (twisted rope): dhāu 'rope' rebus: dhāu 'metal' PLUS मेढा [ mēḍhā ] 'a curl or snarl; twist in thread' rebus: mẽṛhẽt, meḍ ‘iron’. Thus, metallic ore. 
Subramanian Swamy 
“Neither I nor any of my family members have any connections with the said firms,” said Karti
Jagdish Shetty 
ANIL GALGALI 
Finance Minister 
BJP leader Subramanian Swamy cited a media report alleging that AJL chairman Motilal Vora did not obtain shareholder approval for transferring the company's equity.
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Aashish Shetty 
J Gopikrishnan 
Vijayvaani 
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