Mirro:
Rigveda āprī ricas identify the objects deified. The list is headed by Agni, followed by Soma. This is emphatic in the āprī sukta of Rishi Asita kAzyapa (RV 9.5). The sukta (as the other nine āprī suktas of Rigveda; see: http://bharatkalyan97.blogspot.in/2015/05/rigveda-apri-ricas-offers-of-prayers-to.html) lists a number of objects glorified and venerated in the आतिथ्य ātithya 'hospitality' in the sacred place, vedi, of yajna. The same ātithya is shown in a puja room or precinct in a home when divinities are invoked, invited and seen to be present in response to the devotee's devotion expressed in a series of respectful offering. Yes, Puja is more than a prayer. It is the closest the devotee gets to nihs'reyas (unity with the paramaatman).
I suggest that all āprī objects, both animate and inanimate, are integral to the process of Yajna. This includes the processing of Soma, electrum, in a process of purification, pavamAna using the filter, pavitram. This process is documented by BhAratam janam, 'metalcaster folk' in Rigveda. The challenge in archaeometallurgy is to unravel the processes involved in the purification of the ore multiplex from Mount Mujavant (Muztagh Ata), not far from Tocharian which recognizes ancu (Rigveda cognate amzu) as 'iron, metal'. The gloss bharata denotes a hard alloy of copper, pewter, tin. This ability to create alloy metals constituted a veritable revolution of the Bronze Age. Artisans could find that tin-bronzes were substitutes for arsenicaal-bronzes of scarce, naturally-occurring arsenical copper.
ātithya आतिथ्य a particular rite, the reception of Soma when it is brought to the sacrificial place (also called आतिथ्येष्टिः) -Comp. -रूप a. being in the place of the आतिथ्य Yajna; आतिथ्यरूपं मासरम् Vāj.19.14. This tradition becomes the doctrine for Pujavidhi, rules for performance of ātithya आतिथ्य when venerating Rudra-Siva and other divinities.
अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम् । होतारं रत्नधातमम्
agním īḷe puróhitaṃ yajñásya devám r̥tvíjam hótāraṃ ratnadhā́tamam
ईड् cl.2 A1. /ईट्टे (2. sg. pres. ईडिषे , Ved. ईळिषे pf. ईड्ए fut. ईडिष्यते aor. ऐडिष्ट.
inf. ईडितुम् , Ved. ईळे , &c ) to implore , request , ask for (with two acc.); to praise RV. AV. VS. R. BhP. &c : Caus. P. ईडयति , to ask; to praise BhP. f. praise , extolling RV. viii , 39 , 1.
1.001.01 I glorify Agni, the high priest of the sacrifice, the divine, the ministrant, who presents the oblation (to the gods), and is the possessor of great wealth. [Agni = purohita, the priest who superintends family rites; or, he is one of the sacred fires in which oblations are first (pura) offered (hita); deva: a god, the bright, shining, radiant; fr. div, to shine; or, one who abides in the sky or heaven (dyusha_na); or, liberal, donor (in the sense of giving); r.tvij = a ministering priest, he is also the hota_ (Aitareya Bra_hman.a 3.14), the priest who presents the oblation or who invokes or summons the deities to the ceremony; fr. hu, to sacrifice; or, fr. hve, to call; ratnadha_tama: lit. holder of jewels; ratna = wealth in general; figurately, reward of religious rites].
In RV 3.53.12: ya ime rodasI ubha aham indram atuSTavam
vizvAmitrasya rakSati brahmedam bhAratam janam
the phrase bhAratam janam means 'bharata folk'. The word bharata refers to an alloy of copper, tin and pewter. Thus, the phrase is interpreted as 'metalcaster folk'. The is the object invoked by the gloss: bhAratI as an AprI divinity.
भरती (p. 603) [ bharatī ] a Composed of the metal भरत . भरत [ bharata ] n A factitious metal compounded of copper, pewter, tin &c.भरताचें भांडें (p. 603) [ bharatācē mbhāṇḍēṃ ] n A vessel made of the metal भरत . 2 See भरिताचें भांडें .(Marathi. Molesworth)
नरा* शंस[p= 529,2] is named in some AprI Suktas. m. (°रा*श्°?) " the desire or praise of men(?) " , a mystic. N. of अग्नि(esp. in the आप्री hymns , besides or instead of तनू-नपात् q.v.) RV. VS. TS.Br.(rarely) of पूषन् e.g. RV. i , 164 , 3 ; x. 64 , 3; desire or praise of men; a mystic name of Agni. This is replaced by TanUnapAt in RV 9.5 of KAzyapa Rishi.
RV 9.5 lists and venerates āprī objects. They are (in addition to Agni): Pavamaana (Soma), Samidh, TanUnapAt, ILa, Madhu, Barhis, DvAra, HiraNyam, S'ilpa, MahI, Indra (VRSa), BhAratI, SarasvatI, TvaSTA, yAvA,Vanaspati, PrajApati, vAyu, sUrya. In the metaphor, Agni and Soma are identified as two divine priests (RV 9.5.7)
सूर्य[p=1243,2]m. the sun or its deity (in the वेद the name सूर्य is generally distinguished from सवितृ [q.v.] , and denotes the most concrete of the solar gods , whose connection with the luminary is always present to the poet's mind ; in Nir. vii , 5 he is regarded as one of the original Vedic triad , his place being in the sky , while that of अग्नि is on the earth , and that of इन्द्र is in the atmosphere ; ten hymns in the RV. are entirely in praise of सूर्य e.g. i , 50 , i , 115 &c , also AV. xiii , 2 ; he moves through the sky in a chariot drawn by seven ruddy horses or mares [see सप्ता*श्व , हरित् , हरिद्-श्व] ; in the later mythology सूर्य is identified with सवितृ as one of the 12 आदित्यs or emblems of the Sun in the 12 months of the year , and his seven-horsed chariot is said to be driven by अरुण or the Dawn as its charioteer , who is represented without legs ; the Sun , whether named सूर्य or विवस्वत् , has several wives » सूर्या below) RV. &c (cf. IW. 11 ; 16 &c RTL. 341)
त्वष्ट [p= 464,1]mfn. ( √ त्वक्ष्) = तष्ट L.तष्टmfn. ( √ तक्ष्) pared , hewn , made thin L.fashioned , formed in mind , produced RV. AV. xi , 1 , 23
वायु 1[p= 942,2]m. (fr. √2. वा) wind , air (as one of the 5 elements ; in MBh. 7 winds are reckoned) RV. &cthe god of the wind (often associated with इन्द्र in the ऋग्-वेद , as वात [q.v.] with पर्जन्य , but although of equal rank with इन्द्र , not occupying so prominent a position ; in the पुरुषसूक्त he is said to have sprung form the breath of पुरुष , and elsewhere is described as the son-in-law of त्वष्टृ ; be is said to move in a shining car drawn by a pair of red or purple horses or by several teams consisting of ninety-nine or a hundred or even a thousand horses [cf. नि-य्/उत्] ; he is often made to occupy the same chariot withइन्द्र , and in conjunction with him honoured with the first draught of theसोम libation ; he is rarely connected with the मरुत्s , although in i , 134 , 4 , he is said to have begotten them from the rivers of heaven ; he is regent of the नक्षत्र स्वाति and north-west quarter » लोक-पाल) ib.pl. the मरुत्s Katha1s. Ma1rkP.
इन्द्र &c RV. AV.(°जा-) a divinity presiding over procreation , protector of life ib. VS. Mn.Sus3r. BhP.(°जा-) lord of creatures , creator RV. &c &c (N. of a supreme god above or among the Vedic deities [ RV. (only x , 21 , 10) AV. VS. Br. ] but in later times also applied to विष्णु , शिव , Time personified , the sun , fire , &c , and to various progenitors , esp. to the 10 lords of created beings first created by ब्रह्मा , viz. मरीचि , अत्रि , अङ्गिरस् , पुलस्त्य , पुलक , क्रतु , वसिष्ठ ,प्रचेतस् or दक्ष , भृगु , नारद [ Mn. i , 34 ; cf. IW. 206 n. 1] , of whom some authorities count only the first 7 , others the last 3)(°जा-) a father L.(°जा-) the planet Mars , a partic. star , δ Aurigae Su1ryas.
याव 1 [p=852,1]m. = यव1 TS.mf(ई)n. (fr. 3. यव , of which it is also the वृद्धि form in comp.) relating to or consisting of or prepared from barley Ka1tyS3r.m. a kind of food prepared from barley L m. lac or the red dye prepared from the cochineal insect Naish.
वन-स्-पति [p= 918,2] m. (वनस्-) (वनस् prob. a form of the gen. ; cf. 2. वन् and र्/अथस्-प्/अति) " king of the wood " a , forest-tree (esp. a large tree bearing fruit apparently without blossoms , as several species of the fig , the jack tree &c , but also applied to any tree) RV. &ca stem , trunk , beam , timber , post (esp. the sacrificial post) RV. VS. Br.the Indian fig-tree L.an offering made to the sacrificial post S3Br. S3rS.N. of विष्णु Vishn2 du. pestle and mortar RV. i , 28 , 6
सरस्--वत् [p=1182,2]mfn. (स्/अरस्-) abounding in or connected with ponds &c BhP.f. (of स्/अरस्वत् q.v. under स्/अरस्) a region abounding in pools and lakesMBh. i , 7745N. of a river (celebrated in RV. and held to be a goddess whose identity is much disputed ; most authorities hold that the name सरस्वती is identical with the Avestan Haraquaiti river in Afghanistan , but that it usually means the Indus in the RV. , and only occasionally the small sacred rivers in मध्य-देश [see below] ; the river-goddess has seven sisters and is herself sevenfold , she is called the mother of streams , the best of mothers , of rivers , and of goddesses ; the ऋषिs always recognize the connection of the goddess with the river , and invoke her to descend from the sky , to bestow vitality , renown , and riches ; elsewhere she is described as moving along a golden path and as destroying वृत्र &c ; as a goddess she is often connected with other deities e.g. with पूषन् , इन्द्र , the मरुत्s and the अश्विन्s ; in the आप्री hymns she forms a triad with the sacrificial goddesses इडा and भारती ; accord. to a myth told in the VS. xix , 12 , सरस्वती through speech [वाचा] communicated vigour to इन्द्र ; in the ब्राह्मणs she is identified with वाच् , " Speech " , and in later times becomes goddess of eloquence » below)RV. &cN. of a well-known small river (held very sacred by the Hindus ; identified with the modern Sursooty , and formerly marking with theदृषद्वती one of the boundaries of the region आर्य-देष and of the sacred district called ब्रह्मा*वर्त [see Mn. ii , 17] in RV. vii , 95 , 2, this river is represented as flowing into the sea , although later legends make it disappear underground and join the Ganges and Jumna at Allahabad ; »त्रि-वेणी , प्रयाग) ib.N. of various rivers (esp. of rivers which in sacredness are equal toसरस्वती and which are three accord. to AV. vi , 101 , and seven accord. toMBh. ix , 2188)N. of the goddess of eloquence and learning (cf. above ; she is opposed to श्री or लक्ष्मी [cf. Vikr. v , 24] , and sometimes considered as the daughter and also wife of ब्रह्मा , the proper wife of that god being ratherसावित्रि or गायत्री ; she is also identified with दुर्गा , or even with the wife ofविष्णु and of मनु , and held to be the daughter of दक्ष) Mn. MBh. &ca cow VS. viii , 43N. of a two-year-old girl representing दुर्गा at her festival L.of one of the ten mendicant orders traced back to शंकराचार्य (whose members add the word सरस्वती to their names).
भारती N. of a deity (in RV. often invoked among the आप्री deities and esp.together with इला and सरस्वती accord. to Nir. viii , 13 a daughter of आदित्य ; later identified with सरस्वती , the goddess of speech) RV. &cspeech , voice , word , eloquence , literary composition , dramatic art or recitation MBh. Ka1v. &ca quail L.N. of a river MBh.
वृष 1[p= 1011,3]m. (prob. later form of वृषन्) a man , male , husband Ka1s3i1Kh.a bull (in older language only ifc.) Mn. MBh. &cN. of शिव MBh. of Indra, the Sun Ma1rkP.
इन्द्र[p= 166,2] m. (for etym. as given by native authorities » Nir. x , 8 Sa1y. on RV. i , 3 , 4Un2. ii , 28 ; according to BRD. fr. इन् = √इन्व् with suff. र preceded by inserted द् , meaning " to subdue , conquer " ; according to Muir , S. T. v , 119 , for सिन्द्र fr. √ स्यन्द् , " to drop " ; more probably from √ इन्द् , " to drop " q.v. , and connected with इन्दु above ) , the god of the atmosphere and skythe Indian Jupiter Pluvius or lord of rain (who in Vedic mythology reigns over the deities of the intermediate region or atmosphere ; he fights against and conquers with his thunder-bolt [वज्र] the demons of darkness , and is in general a symbol of generous heroism ; इन्द्र was not originally lord of the gods of the sky , but his deeds were most useful to mankind , and he was therefore addressed in prayers and hymns more than any other deity , and ultimately superseded the more lofty and spiritual वरुण ; in the later mythology इन्द्र is subordinated to the triad ब्रह्मन् , विष्णु , andशिव , but remained the chief of all other deities in the popular mind) RV.AV. S3Br. Mn. MBh. R. &c
मही 1 [p=803,2] earth (as a substance) Mn. vii , 70 f. (cf. 2. म्/अह्) , " the great world " , the earth (cf. उर्वी , पृथिवी) RV. &c&c (in later language also = ground , soil , land , country)a cow RV. VS. ( Naigh. ii , 11) pl. waters , streams RV. ii.11 , 2;v , 45 , 3 &cN. of a divine being (associated with इडा and सरस्वती RV. i , 13 , 9 Sa1y.; cf. Naigh. i , 11)of a river MBh. Hariv.
हिरण्य[p= 1299,3]n. (ifc. f(आ). ; prob. connected with हरि , हरित् , हिरि) gold (orig. " uncoined gold or other precious metal " ; in later language " coined gold " -or " money ") RV. &cany vessel or ornament made of gold (as " a golden spoon " Mn. ii , 29)RV. AV. VS. Kaus3.a gold piece or coin (generally with सुव्/अर्ण as opp. to base metal) Br.a cowry L.
शिल्प[p= 1073,3]n. (of doubtful derivation) the art of variegating , variegated or diversified appearance , decoration , ornament , artistic work VS. Br. Hariv.Katha1s. BhP.any manual art or craft , any handicraft or mechanical or fine art (64 such arts or crafts , sometimes called बाह्य-कला , " external or practical arts " , are enumerated e.g. carpentering , architecture , jewellery , farriery , acting , dancing , music , medicine , poetry &c [cf. IW. 185] ; and 64 अभ्यन्तर-कला , " secret arts " e.g. kissing , embracing , and various other arts of coquetry) S3a1n3khBr. Mn. MBh. &cskill in any art or craft or work of art , ingenuity , contrivance MBh. Ka1v.&cform , shape Naigh. iii , 7 (cf. सु-शिल्प)a partic. kind of शस्त्र or hymn (of a highly artificial character , recited on the 6th day of the पृष्ठ्य षड्-ह , at the विश्वजित् &c ) Br. S3rS.a kind of sacrificial ladle (?) L. mfn. variegated VS. TS.शिल्पीf. a female artisan or mechanic Cat.
बर्हिस्[p= 722,2]n. (rarely m.) " that which is plucked up " , sacrificial grass , a bed or layer of कुश grass (usually strewed over the sacrificial ground and esp.over the वेदि , to serve as a sacred surface on which to present the oblations , and as a seat for the gods and for the sacrificers) RV. &cn. Sacrificial Grass personified (and enumerated among the प्रयाज and अनुयाज deities)
मधु [p=779,2] N. of शिव MBh. m. (pl.) the race of मधु (= the यादवs or माथुरs) MBh. Hariv. BhP. n. anything sweet (esp. if liquid) , mead &c RV. AV. TBr. n. सोम (also सोम्यम् मधु) RV.
पवमान[p= 610,3] mfn. being purified or strained , flowing clear (as सोम) RV. m. wind or the god of wind VS. TS. Ka1v. Ra1jat.m. N. of a partic. अग्नि (associated with पावक and शुचि and also regarded as a son of अग्नि by स्वाहा or of अन्तर्-धान and by शिखण्डिनी) TS. Br. Pur.
तनू--नपात् [p=435,3]m. (त्/अनू-) " son of himself , self-generated (as in lightning or by the attrition of the अरणिs cf. Nir. viii , 5) ", a sacred N. of Fire (chiefly used in some verses of the आप्री hymns) RV. (acc. °पातम् , x , 92 , 2) AV. v , 27 , 1 VS. v , 5(dat. °प्त्रे ; = TS. i , 2 , 10 , 2) AitBr. ii , 4 S3Br. i , 5 , 3 ; iii (gen. °प्तुर् , 4 , 2 , 5 irr.nom. °प्ता [only etymological cf. 4 , 2 , 5] 4 , 2 , 11) Hit.; N. of शिव
Mn. MBh. &c; opening , aperture (esp. of the human body cf. नव-) Up. Sus3r. &c (Monier-Williams) The dvAra is a reference to apertures in the svayamAtRnna (self-pierced) bricks (rocks) used in the yajna.
समिध् [p=1164,3] f. firewood , fuel , a log of wood , faggot , grass &c employed as fuel (7समिध्s , or sometimes 3 x 7 are mentioned , as well as 7 योनिs , 7 flames&c ) RV. &c; igniting, flaming, burning (RV)
इडा [p=164,2]f. or (in ऋग्-वेद) /इळा , (not to be confounded with the inst. case of इड्above ) , refreshing draught , refreshment , animation , recreation , comfort , vital spirit RV. AV. AitBr.offering , libation (especially a holy libation , offered between the प्र-यागand अनु-याग , and consisting of four preparations of milk , poured into a vessel containing water , and then partially drunk by the priest and sacrificers ; personified in the cow , the symbol of feeding , and nourishment) S3Br. i , 8 , 1 , 1 , &c AitBr. Ka1tyS3r. Kaus3.(metaphorically cf. इद्) , stream or flow of praise and worship (personified as the goddess of sacred speech and action , invoked together with अदितिand other deities , but especially in the आप्री hymns together with सरस्वतीand मही or भारती)
RV. AV. VS. &cthe earth , food Sa1y. a cow the goddess इडा or इळा (daughter of मनु or of man thinking on and worshipping the gods ; she is the wife of बुध and mother of पुरू-रवस् ; in another aspect she is called मैत्रावरुणि as daughter of मित्र-वरुण , two gods who were objects of the highest and most spiritual devotion); N. of दुर्गा
समिद्धो विश्वतस्पतिः पवमानो विराजति
प्रीणन् वृषा कनि क्रदत्
तनूनपात् पवमानः शृङ्गे शिशा नो अर्षति
अन्तरिक्षेण रारजत्
ईळे न्यः पवमानो रयिरविराजति द्युमान्
मधोरधारा भिर ओजसा
बर्हिः प्राचीनम् ओजसा पवमान स्त्रुणन् हरिः
देवेषु देव ईयते
उद आतौ रजिहते बृहद द्वारो देवीर हिरण्ययीः
पवमानो न सुष्टुताः
सुशिल्पे बृहती मही पवमानो वृषन्यति
ना षासा न दर्शते
उभादे वानृ चक्ष सा होतारा दैव्या हुवे
पवमान इन्द्रो वृषा
भारती पवमानस्य सरस्वतीळामही
इमं नो यज्ञम् आगमन् तिस्रो देवीः सुपेशसः
त्वष्टारम् अग्रजाम् गोपाम् पुरो यावानम् आहुवे
इन्दुर इन्द्रो वृषा हरिः पवमानः प्रजापतिः
वनस्पतिम् पवमान मध्वासम् अङ्ग ग्धि धारया
सहस्रम् वल्शम् हरितम् भ्राज मानम् हिरण्यम्
विश्वेदेवाः स्वाहा कृतिम् पवमान स्यागत
वायुर बृहस्पतिः सूर्याग्निर इन्द्रः सजोषसः
RV 9.5: r.s.i: asita ka_s'yapa or devala ka_s'yapa; devata_: a_pri_su_kta (1 idhma or samiddha agni, 2 tanu_napa_t, 3 il.a_, 4 barhi, 5 devi_ dva_ra, 6 us.a_sa_nakta_, 7 divya hota_gan.a pracetas, 8 sarasvati_, il.a_, bha_rati_-- tisro devya, 9 tvas.t.a_, 10 vanaspati, 11 sva_ha_kr.ti
9.005.01 The pure-flowing (Soma) shines forth in its brightness, the universal lord, the showerer of blessings, the rejoicer, uttering a loud sound. [The deities, samidh and others are severally invoked in the successive verses. Soma is praised in the form of the A_pris, and samiddhah is explained as samyagdi_ptah].
9.005.02 The pure-flowing Tanu_napa_t, rushes sharpening its splendour on the height and hastens through the sky. [Tanu_napa_t = a name of Soma, abhyo ams'avo ja_yante tatah somo ja_yate, from the waters are born beams, from these is born Soma; hastens through the sky: that is, to the dron.akalas'a, according to the text, 'he takes a_grayan.a libation with two streams'].
9.005.03 The pure-flowing bright (Soma), the bounteous giver, worthy of all praise, shines forth in its might with the streams of water.
9.005.04 The bright golden-hued pure-flowing one rushes in its might, strewing the sacred grass in the sacrifice with its points towards the cast.
9.005.05 The bright golden doors, praised by the priests together with the Soma, rise up from the vast horizon.
9.005.06 The pure-flowing (Soma) longs for the fair-formed wide-reaching mighty Night and Dawn not yet visible.
9.005.07 I invoke the two divine priests, the two deities who behold men-- the pure-flowing (Soma) is radiant and the showerer (of benefits). [The pure-flowing Soma is radiant: perhaps, an identification of Soma with Indra, just as in the next verse, Indu (i.e. Soma) is identified with Indra.
9.005.08 May the three beautiful goddesses, Bha_rati_, Sarasvati_, and mighty Il.a_, come to this our offering of the Soma.
9.005.09 I invoke Tvas.t.a_, the first-born, the protector, the leader; the golden-coloured pure-flowing Indu is Indra, the showerer, the lord of all creatures.
9.005.10 Pure Soma, consecrate with your streaming ambrosia the green bright golden-hued Vanaspati with its thousand branches.
9.005.11 O all ye gods, come together to the consecration of the Soma-- Va_yu, Br.haspati, Su_rya, Agni and Indra.
RV 10.70: r.s.i: sumitra va_dhryas'va; devata_: a_pri_su_kta (1-idhma or samiddha agni, 2-nara_s'am.sa, 3-il.a_, 4-barhi, 5-devi_ dva_ra, 6-us.a_sa_nakta_, 7-divya hota_gan.a pracetas, 8-sarasvati_, il.a_, bha_rati_: devi_traya, 9-tvas.t.a_, 10-vanaspati, 11-sva_ha_kr.ti); chanda: tris.t.up
Previous A_pri_ hymns: 1.12; 1.13.; 1.188; 2.3; 2.4; 5.5; 7.2; 9.5
9.005.01 The pure-flowing (Soma) shines forth in its brightness, the universal lord, the showerer of blessings, the rejoicer, uttering a loud sound. [The deities, samidh and others are severally invoked in the successive verses. Soma is praised in the form of the A_pris, and samiddhah is explained as samyagdi_ptah].
9.005.02 The pure-flowing Tanu_napa_t, rushes sharpening its splendour on the height and hastens through the sky. [Tanu_napa_t = a name of Soma, abhyo ams'avo ja_yante tatah somo ja_yate, from the waters are born beams, from these is born Soma; hastens through the sky: that is, to the dron.akalas'a, according to the text, 'he takes a_grayan.a libation with two streams'].
9.005.03 The pure-flowing bright (Soma), the bounteous giver, worthy of all praise, shines forth in its might with the streams of water.
9.005.04 The bright golden-hued pure-flowing one rushes in its might, strewing the sacred grass in the sacrifice with its points towards the cast.
9.005.05 The bright golden doors, praised by the priests together with the Soma, rise up from the vast horizon.
9.005.06 The pure-flowing (Soma) longs for the fair-formed wide-reaching mighty Night and Dawn not yet visible.
9.005.07 I invoke the two divine priests, the two deities who behold men-- the pure-flowing (Soma) is radiant and the showerer (of benefits). [The pure-flowing Soma is radiant: perhaps, an identification of Soma with Indra, just as in the next verse, Indu (i.e. Soma) is identified with Indra.
9.005.08 May the three beautiful goddesses, Bha_rati_, Sarasvati_, and mighty Il.a_, come to this our offering of the Soma.
9.005.09 I invoke Tvas.t.a_, the first-born, the protector, the leader; the golden-coloured pure-flowing Indu is Indra, the showerer, the lord of all creatures.
9.005.10 Pure Soma, consecrate with your streaming ambrosia the green bright golden-hued Vanaspati with its thousand branches.
9.005.11 O all ye gods, come together to the consecration of the Soma-- Va_yu, Br.haspati, Su_rya, Agni and Indra.
RV 10.70: r.s.i: sumitra va_dhryas'va; devata_: a_pri_su_kta (1-idhma or samiddha agni, 2-nara_s'am.sa, 3-il.a_, 4-barhi, 5-devi_ dva_ra, 6-us.a_sa_nakta_, 7-divya hota_gan.a pracetas, 8-sarasvati_, il.a_, bha_rati_: devi_traya, 9-tvas.t.a_, 10-vanaspati, 11-sva_ha_kr.ti); chanda: tris.t.up
Previous A_pri_ hymns: 1.12; 1.13.; 1.188; 2.3; 2.4; 5.5; 7.2; 9.5
10.070.01 Graciously accept, Agni, this my fuel (placed) on the place of libation (the altar); delight in the butter-laden (spoon); most wise, rise up upon the lofty place of the earth for the propitiousness of the days through the worship of the gods.
10.070.02 May Nara_s'am.sa, the preceder of the gods, come here with his horses of various forms; deserving of adoration, chief of the gods, may he effuse (oblations) to the gods by the path of the sacrifice with praise.
10.070.03 Men offering oblations adore the eternal Agni to (induce him to perform) the duty of messenger (to the gods); do you with your stalwart draught horses and your well-turning chariots bear (our offering) to the gods, and sit down here as the ministrant priest.
10.070.04 May our (sacred grass) acceptable to the gods, twining crookedly be stretched out, may it be long, lengthy, and fragrant; with mind free from wrath, divine Barhis, offer worship to the gods desiring (the sacrifice), of whom Indra is the chief.
10.070.05 Be in contact, doors, with the lofty height of heaven, or expand according to the measure of the earth; desiring the gods, desiring a chariot, sustain without might the shining chariot (that is mounted) by the mighty gods.
10.070.06 Radiant daughters of heaven, Dawn and Night, sit down on the place of sacrifice; O you, who are desirous and possessed of affluence, may the gods desirous (of oblations) sit down on your spacious lap.
S. Kalyanaraman
Sarasvati Research Center
May 23, 2015