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This veneration finds expression in the contributions made by metalcaster folk -- Bhāratam Janam -- during the Bronze Age of Sarasvati-Sindhu (Hindu) Civilization. This veneration gets reflected in the Indus Script Corpora which is a veritable catalogus catalogorum of metalwork.
Tvaṣṭr̥ is Vis'vakarma, ancient artificer of Bhāratam Janam 'metalcaster
folk', who created -- त्वष्टा वज्रम् अतक्षद आयसम्(RV 10.48.3)-- metal vajra
weapon in a smithy-forge. The Meluhha gloss is kole.l; the same gloss
also means 'temple' -- Smithy is a temple.
This Vis'vakarma tradition continues in Bharatam in the making of panchaloha utsava bera (bronze utsava murti) taken in temple processions. The method for making utsava bera is the same technique that was used to make the cire perdue lost-wax method of casting bronze castings of the types found in Nahal Mishmar or Mohenjo-daro or in Dong Son bronze drums.
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Smithy-forge in action depicted on a Sanchi sculptural relief. Artisans working in smithy.
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Segments of the sculpture showing: 1. scribe; 2. stacks of straw asociated with epigraphs (incribed ovals -- cartouches -- atop the stacks) and the row of seated artisans. There are two hieroglyphs on these segments: 1. scribe; 2. straw-stacks. Both can be read as Meluhha hieroglyphs. The scribe shown on Amaravati sculpture is kaṇḍa kanka 'stone scribe'. The gloss is reinforced by the hieroglyph: stack of straw: kaṇḍa (Meluhha glosses are from Indian sprachbund).
A synonym of 'visible language' is 'incised speech'takshatvAk, (a metaphor used in what is possibly the oldest human document, the Rgveda. This takshatvAk is exemplified in the entire Indus Script Corpora which catalogues metalwork.
Devata: PavamAna Soma. Rishi: Vasishtha Maitravaruni The phrase used is: takshat vAk
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(RV 9.97.22)
The gloss takshat can be explained as 'engraving'. See त्वक्ष, त्वष्ट 'to engrave'. त्वष्टृ is विश्वकर्म the divine architect, engraver, smith who forges vajra weapon for Indra.
It is apposite to refer to all sukta-s of Rigveda which refer to TvaSTR who is venerated as the artificer of Bharatam Janam, 'lit. metalcaster folk'.
In RV 1.113.10, Sayana explains: Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator of the original sacrificial vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m ru_kakr.t---iti s'ruteh (Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms in animals in pairs. This remarkable elucidation seems to anticipate the characteristic hieroglyphic multiplex forms of composite animals used repeatedly in Indus Script Corpora.
To engrave: त्वक्ष, त्वष्ट are synonyums in Samskritam: தச்சன் taccaṉ, n. < takṣa. 1. Carpenter; மரத்தில் வேலை செய்பவன். மரங்கொஃ றச்சரும் (மணி. 28, 37). 2. Person of carpenter caste; தச்சுவேலைசெய்யும் சாதியான். 3. The 14th nakṣatra, as pertaining to Višvakarma; [விசுவ கர்மாவுக் குரியது] சித்திரை நாள். (பிங்.) தச்சாசாரியம் taccācāriyam, n. < id. +. Status or position of a master-carpenter; தச் சத் தலைமை. (S. I. I . ii, 278, 17.)தச்சு taccu , n. < takṣa. 1. Carpenter's work; தச்சன்றொழில். தச்சு விடுத்தலும் (திருவாச. 14, 3). 2. Day's work of a carpenter; தச்சனது ஒருநால் வேலையளவு.கல்லுளித்தச்சன் kal-l-uḷi-t-taccaṉ, n. < id. +. Sculptor, stone-cutter; கல்வேலை செய் யுந் தச்சன். (W .)
ترکانړ tarkāṟṟṉ, s.m. (5th) A carpenter. Pl. ترکانړان tarkāṟṟṉān. (Panjābī).دروزګر darūz-gar, s.m. (5th) A carpenter, a joiner. Pl. دروزګران darūzgarān (corrup. of P درود گر ). (Pashto) त्वक्ष् 1 P. (त्वक्षति, त्वष्ट) 1 To pare, hew, peel -2 To make thin. -3 To cover. त्वष्ट p. p. Made thin, pared, peeled &c. त्वष्टिः f. Carpentry. -m. N. of a mixed tribe (?).त्वाष्ट्र a. [त्वष्टा देवता अस्य अण्] Belonging to Tvaṣṭṛi; U.6.3. (v. l.). -ष्ट्री 1 The asterism चित्रा. -2 A small car. -ष्ट्रम् The creative power.(Samskritam) Synonym of lekha: त्वष्टा विवस्वन्तमिवोल्लिलेख Ki.17.48.-4 To carve. (Samskritam) <uzra> {V} ``to ^engrave (cut incised designs)''. !literally. @V0282. #25401.Gu<uzra> {V} ``to ^engrave (cut incised designs)''. !literally (Munda) Taccha1 [Vedic takṣan, cp. taṣṭṛ, to takṣati (see taccheti), Lat. textor, Gr. te/ktwn carpenter (cp. architect), te/xnh art] a carpenter, usually as ˚ka: otherwise only in cpd. ˚sūkarathe carpenter -- pig (=a boar, so called from felling trees), title & hero of Jātaka No. 492 (iv. 342 sq.). Cp. vaḍḍhakin. Tacchati [fr. taccha1 , cp. taccheti] to build, construct; maggaŋ t. to construct or repair a road J vi. 348.Taccheti [probably a denom. fr. taccha1 =Lat. texo to weave (orig. to plait, work together, work artistically), cp. Sk. taṣṭṛ architect =Lat. textor; Sk. takṣan, etc., Gr. te/xnh craft, handiwork (cp. technique), Ohg. dehsa hatchet. Cp. also orig. meaning of karoti & kamma] to do wood -- work, to square, frame, chip J i. 201; Miln 372, 383. (Pali) Konḍa (BB) taṟh- (i.e. taR-) to scrape. Pe.treh- (trest-) id., plane, cut with adze Manḍ. teh- (-t-) to shave. Kui tahpa (taht-) to smooth off, level down, chip, scrape; n. act of smoothing off. Kuwi (Su.) tah- (tast-) to scrape, plane; (S.) tah'nai to engrave. (DEDR 3146) takṣa in cmpd. ʻ cutting ʼ, m. ʻ carpenter ʼ VarBr̥S., vṛkṣa -- takṣaka -- m. ʻ tree -- feller ʼ R. [√takṣ ] Pa. tacchaka -- m. ʻ carpenter ʼ, taccha -- sūkara -- m. ʻ boar ʼ; Pk. takkha -- , °aya -- m. ʻ carpenter, artisan ʼ; Bshk. sum -- tac̣h ʻ hoe ʼ (< ʻ *earth -- scratcher ʼ), tec̣h ʻ adze ʼ (< *takṣī -- ?); Sh. tac̣i f. ʻ adze ʼ; -- Phal. tērc̣hi ʻ adze ʼ (with "intrusive" r).(CDIAL 5618) takṣaṇa n. ʻ cutting, paring ʼ KātyŚr. [√takṣ ]Pa. tacchanī -- f. ʻ hatchet ʼ; Pk. tacchaṇa -- n., °ṇā -- f. ʻ act of cutting or scraping ʼ; Kal. tēčin ʻ chip ʼ (< *takṣaṇī -- ?); K. tȧchyunu
(dat. tȧchinis) m. ʻ wood -- shavings ʼ; Ku. gng. taċhaṇ ʻ cutting (of wood) ʼ; M. tāsṇī f. ʻ act of chipping &c., adze ʼ.Pk. tacchaṇa -- n. ʻ cutting ʼ; Kmd.barg. taċə̃ři ʻ chips (on roof) ʼ GM 22.6.71.(CDIAL 5619) tákṣati (3 pl. tákṣati RV.) ʻ forms by cutting, chisels ʼ MBh. [√takṣ ]Pa. tacchati ʻ builds ʼ, tacchēti ʻ does woodwork, chips ʼ; Pk. takkhaï, tacchaï, cacchaï, caṁchaï ʻ cuts, scrapes, peels ʼ; Gy. pers. tetchkani ʻ knife ʼ, wel. tax -- ʻ to paint ʼ (?); Dm. taċ -- ʻ to cut ʼ (ċ < IE. k̂s NTS xii 128), Kal. tã̄č -- ; Kho. točhik ʻ to cut with an axe ʼ; Phal. tac̣<-> ʻ to cut, chop, whittle ʼ; Sh. (Lor.) thačoiki ʻ to fashion (wood) ʼ; K.tachun ʻ to shave, pare, scratch ʼ, S. tachaṇu; L. tachaṇ ʻ to scrape ʼ, (Ju.) ʻ to rough hew ʼ, P. tacchṇā, ludh. taccha nā ʻ to hew ʼ; Ku. tāchṇo ʻ to square out ʼ; N. tāchnu ʻ to scrape, peel, chip off ʼ (whence tachuwā ʻ chopped square ʼ, tachārnu ʻ to lop, chop ʼ); B. cã̄chā ʻ to scrape ʼ; Or. tã̄chibā, cã̄chibā, chã̄cibā ʻ to scrape off, clip, peel ʼ; Bhoj.cã̄chal ʻ to smoothe with an adze ʼ; H. cã̄chnā ʻ to scrape up ʼ; G. tāchvũ ʻ to scrape, carve, peel ʼ, M. tāsṇẽ; Si. sahinavā, ha° ʻ to cut with an adze ʼ. <-> Kho. troc̣ik ʻ to hew ʼ with "intrusive" r.Kmd. taċ -- ʻ to cut, pare, clip ʼ GM 22.6.71; A. cã̄ciba (phonet. sãsibɔ) ʻ to scrape ʼ AFD 216, 217, ʻ to smoothe with an adze ʼ 331.(CDIAL 5620) tákṣan (acc. tákṣaṇam RV., takṣāṇam Pāṇ.) m. ʻ carpenter ʼ. [√takṣ ]Pk. takkhāṇa -- m., Paš. ar. tac̣an -- kṓr, weg. taṣāˊn, Kal. kaṭ -- tačon, Kho. (Lor.) tačon, Sh. thac̣&oarcacute;ṇ m., kaṭ -- th°, K. chān m., chöñü f., P. takhāṇ m., °ṇī f., H. takhānm.; Si. sasa ʻ carpenter, wheelwright ʼ < nom. tákṣā. -- With "intrusive" r: Kho. (Lor.) tračon ʻ carpenter ʼ, P. tarkhāṇ m. (→ H. tarkhān m.), WPah. jaun. tarkhāṇ. -- With unexpl.d -- or dh -- (X dāˊru -- ?): S. ḍrakhaṇu m. ʻ carpenter ʼ; L. drakhāṇ, (Ju.) darkhāṇ m. ʻ carpenter ʼ (darkhāṇ pakkhī m. ʻ woodpecker ʼ), mult. dhrikkhāṇ m., dhrikkhaṇī f., awāṇ.dhirkhāṇ m.(CDIAL 5621)
http://bharatkalyan97.blogspot.in/2015/06/vajra-ayasam-vajram-metal-weapon-rv.html Vajra, Ayasam vajram, 'metal weapon' (RV 10.48.3), a metaphor for vajrasanghAta cementite on iron carbide used in Art traditions of Bharatam and Ancient Near East.
vajrasangAta 'adamantine glue' which creates a steel metallic form with nanotubes or cementite.
There are references to TvaSTR in every one of the 10 manDalas of Rigveda, in 45 Rca-s. I would suggest that together with Agni, Indra and Soma, the dominant divinities of the Rigveda are: Sarasvati (vAk) and TvaSTR.
Reference to thunderbolt weapon made by TvaSTR of metal -- perhaps steel with adamantine glue of nanotubes or cementite -- occurs in RV 10.48.3. This Sukta is a remarkable monologue of Indra who says, tvaSTR takSada Ayasam vajram:
The sentence used is: TvaSTA Ayasam vajram atakSada, i.e. TvaSTR forged the steel vajra weapon for India. This makes him a master smith working in a smithy-forge:
त्वष्टा वज्रम् अतक्षद आयसम् मयि देवासो वृजन्नपि क्रतुम्
मामानीकम् सूर्यस्ये वादुष्टरम् माम् आर्यन्ति कृत्येन कर्त्वेनच
Translation. Griffith: 3 For me hath Tvastar forged the iron thunderbolt: in me the Gods have centred intellectual power.
Translation: Sayana, Wilson: 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].
rvs.1.1310 Tvastar I call, the earliest born, the wearer of all forms at will:
rvs.1.22And Tvastar, to the Soma draught.
rvs.1.322 He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvastar fashioned.
rvs.1.52Tvastar gave yet more force to thine appropriate strength, and forged thy thunderbolt of
rvs.1.616 Even for him hath Tvastar forged the thunder, most deftly wrought, celestial, for the battle,
rvs.1.80even Tvastar trembled at thy wrath and quaked with fear because of thee, lauding thine own
rvs.1.859 When Tvastar deft of hand had turned the thunderbolt, golden, with thousand edges, fashioned
rvs.1.14210 May Tvastar send us genial dew abundant, wondrous, rich in gifts,
rvs.1.142For increase and for growth of wealth, Tvastar our kinsman and our Friend.
rvs.1.161Then Tvastar, when he viewed the four wrought chalices, concealed himself among the Consorts of
rvs.1.1615 As Tvastar thus had spoken, Let us slay these men who have reviled the chalice, drinkingcup- of
rvs.1.162While Tvastar sends him forward with the Charger, acceptable for sacrifice, to glory.
rvs.1.1866 Moreover Tvastar also shall approach us, oneminded- with the princes at his visit.
rvs.1.1889 Tvastar the Lord hath made all forms and all the cattle of the field
rvs.2.15 Thou givest strength, as Tvastar, to the worshipper: thou wielding Mitras' power hast kinship
rvs.2.3May Tvastar lengthen our line and kindred, and may they reach the place which Gods inhabit.
rvs.2.2317 For Tvastar, he who knows each sacred song, brought thee to life, preeminent over all the
rvs.2.314 Or may this Tvastar, God who rules the world with power, oneminded- with the Goddesses speed
rvs.2.36And, Tvastar, wellcontent- be joyful in the juice with Gods and Goddesses in gladsome company.
rvs.3.49 Well pleased with us do thou O God, O Tvastar, give ready issue to our procreant vigour,
rvs.3.74 Strengthgiving- streams bear hither him eternal, fain to support the mighty work. of Tvastar.
rvs.3.48even from his birthtime- Indra conquered Tvastar, bore off the Soma and in beakers drank it.
rvs.3.5412 Deft worker, skifulhanded-, helpful, holy, may Tvastar, God, give us these things to aid us,
rvs.3.5519 Tvastar the God, the omniform. Creator, begets and feeds mankind in various manner.
rvs.4.33Four beakers let us make, thus spoke the youngest. Tvastar approved this rede of yours, O Rbhus.
rvs.4.33And Tvastar, when he looked on the four beakers resplendent as the day, was moved with envy.
rvs.4.42These the two worldhalves- have I, even as Tvastar knowing all beings, joined and held together.
rvs.5.59 Rich in all plenty, Tvastar, come auspicious of thine own accord
rvs.5.314. Anus have wrought a chariot for thy Courser, and Tvastar, Muchinvoked-! thy bolt that glitters.
rvs.5.418 You I extol, the nourishers of heroes bringing you gifts, Vastospati and Tvastar-
rvs.5.46And may the Rbhus and the Asvins, Tvastar and Vibhvan remember us so that we may have wealth.
rvs.6.1710 Yea, Strong One! Tvastar turned for thee, the Mighty, the bolt with thousand spikes and hundred
rvs.6.4719 Here Tvastar, yoking to the car the Bay Steeds, hath extended sway.
rvs.6.499 May Herald Agni, fulgent, bring for worship Tvastar adored, in homes and swift to listen,
rvs.6.50And, with the Gods and Dames accordant, Tvastar; Dyaus with the Gods and Prthivi with oceans.
rvs.6.5211 May Indra, with the Marut host, with Tvastar, Mitra, Aryaman,
rvs.7.29 Well pleased with us do thou, O God, O Tvastar, give ready issue to our procreant vigour,
rvs.7.3420 What time our wives draw near to us, may he, lefthanded- Tvastar, give us hero sons.
rvs.7.3421 May Tvastar find our hymn acceptable, and may Aramati, seeking wealth, be ours.
rvs.7.34May he, with the Varutris, be our refuge, may bountiful Tvastar give us store of riches.
rvs.7.35Kind, with the Rudras, be the Healer Rudra, and, with the Dames, may Tvastar kindly listen.
rvs.8.918 That through this famed Ones' power, he may stand by us even as Tvastar comes
rvs.9.59 1 summon Tvastar hither, our protector, champion, earliestborn-,
rvs.9.81The Maruts, Asvins, Vayu, and Brhaspati, Savitar, Tvastar, tractable Sarasvati.
rvs.10.27 Thou whom the Heaven and Earth, thou whom the Waters, and Tvastar, maker of fair things, created,
rvs.10.8Then Trita slew the foe sevenrayed-, threeheaded-, and freed the cattle of the Son of Tvastar.
rvs.10.8He smote his three heads from his body, seizing the cattle of the oniniform Son of Tvastar.
rvs.10.105 Even in the womb God Tvastar, Vivifier, shaping all forms, Creator, made us consorts.
rvs.10.18May Tvastar, maker of fair things, be gracious and lengthen out the days of your existence.
rvs.10.469 That Agni, him whom Heaven and Earth engendered, the Waters. Tvastar, and with might, the Bhrgus,
rvs.10.483 For me hath Tvastar forged the iron thunderbolt: in me the Gods have centred intellectual power.
rvs.10.539 Tvastar, most deft of workmen, knew each magic art, bringing most blessed bowls that hold the
rvs.10.6410 And let Brhaddiva, the Mother, hear our call, and Tvastar, Father, with the Goddesses and Dames.
rvs.10.6510 Tvastar and Vayu, those who count as Rbhus, both celestial Hotarpriests-, and Dawn for
rvs.10.66May the God Rudra with the Rudras favour us, and Tvastar with the Dames further us to success.
rvs.10.709 Since thou, God Tvastar, hast made beauty perfect, since hou hast been the Angirases' Companion,
rvs.10.92God Tvastar Wealthbestower-, the Rbhuksanas, Rodasi, Maruts, Visnu, claim and merit praise.
rvs.10.1109 Hotar more skilled in sacrifice, bring hither with speed today- God Tvastar, thou who knowest.
rvs.10.1252 I cherish and sustain highswelling- Soma, and Tvastar I support, Pusan, and Bhaga.
rvs.10.1841. MAY Visnu form and mould the womb, may Tvastar duly shape the forms...
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r.s.i: savya a_n:girasa; devata_: indra; chanda: jagati_, 13, 15 tris.t.up
1.052.01 Worship well that ram who makes heaven known, whom a hundred worshippers at once are assiduous in praising. I implore Indra with many prayers to ascend the car, which hastens like a fleet courser to the sacrificer for my protection.
1.052.02 When Indra, who delights in the sacrificial food, had slain the stream-obstructing Vr.tra, and was pouring down the waters, he stood firm amid the torrents like a mountain, and endowed with a thousand means of protecting (his votaries) increased in vigour.
1.052.03 He who is victorious over his enemies, who is spread through the dewy (firmament), the root of happiness, who is exhilarated by the Soma him I invoke, the most bountiful Indra, along with learned priests, with a mind disposed to pious adoration, for he is the bestower of abundant food.
1.052.04 Tha Indra whom in heaven the libations sprinkled on the sacred grass replenish, as the kindred rivers hastening to it fill the ocean; that Indra whom the Maruts, the driers up of moisture, who are unobstructed, and of undistorted forms, attended as auxiliaries at the death of Vr.tra.
1.052.05 His allies, exhilarated (by libations), preceded him, warring against the withholder of the rain, as rivers rush down declivities. Indra, animated by the sacrificial food, broke through the defences of Vala as did Trita through the coverings (of the well). [paridhi_r iva tritah: tritah, triple or threefold;hence, 'as through triple coverings or defences'. A legend is: Ekata, Dvita and Trita were three men produced in water by Agni, for the purpose of removing or rubbing off the relics of an oblation of clarified butter (like three blades of sacred grass used to rub off. Another legend: Agni threw the cinders of burnt-offerings into water, whence arose Ekata, Dvita and Trita (called A_ptyas or sons of water). Trita went to draw water from a well and fell into it; Asuras heaped coverings over the mouth of the well to prevent his escape, but he broke through them. Indra's breaking through the defences of Vala, the asura is compared to this exploit of Trita].
1.052.06 When, Indra, you had smitten with my thunderbolt the check of the wide-extended Vr.tra, who, having obstructed the waters reposed in the region above the firmament, your fame spread afar, your prowess was renowned.
1.052.07 The hymns, Indra, that glorify you, attain unto you, as rivulets (flow into) a lake. Tvas.t.a_ has augmented your appropriate vigour; he has sharpened your bolt with overpowering might.
1.052.08 Indra, performer of holy acts, desirous of going to man, you with your steeds have slain Vr.tra (have set free) the waters, have taken in your hands your thunderbolt of metal, and have made the sun visible in the sky.
1.052.09 Through fear (of Vr.tra, they, the worshippers), recited the suitable hymn of the Br.hat (Sa_ma), self-illuminating, strength-bestowing, and ascending to heaven; on which his allies, (the Maruts), combating for men, (guardians) of heaven, and vivifiers of mankind animated Indra (to destroy him). [Sa_ma is added to br.hat. The alusion is to Sa_ma, a verse of the R.k].
1.052.10 The strong heaven was rent asunder with fear at the clamour of that Ahi, when you, Indra, was inspired by (drinking) the effused (Soma), and your thunderbolt in its vigour struck off the head of Vr.tra, the obstructor of heaven and earth.
1.052.11 Although, Indra, the earth were of tenfold (its extent), and men multiplied every day, yet, Maghavan, your prowess would be equally renowned; the exploits achieved by your might would be spread abroad with the heavens.
1.052.12 Firm-minded Indra, abiding (secure) in your strength beyond the limit of the wide-expanded firmament, you have framed the earth for our preservation; you have been the type of vigour; you have encompassed the firmament and the sky as far as to the heavens.
1.052.13 You are the type of the extended earth you are the lord of the vast god-frequent (svarga) verily with your bulk you fillest all the firmament of a truth, there is none other such as you. [pratima_nam bhuvah, the counter-measure of the earth, i.e. of similar magnitude and like inconceivable power; r.s.vavi_rasya br.hatah patih, lord or protector of the great (region), in which are the gods (vi_ra) who are pleasant (r.s.va)].
1.052.14 you, Indra, of whom heaven and earth have not attained the amplitude; of whom the waters of heaven have not reached the limit; of whom, when warring with excited animation against the withholder of the rains, (his adversaries have not equalled the prowess); you alone have made everything else, (than yourself), dependent (upon you).
1.052.15 The Maruts worshipped you in this (encounter); all the gods in this engagement imitated you in exultation, when you had struck the face of Vr.tra with your angular and fatal (bolt). [bhr.s.timata_ vadhena, with the weapon that has angles; Aitareya Bra_hman.a: vajra, the thunderbolt of Indra has eight angles or blades, as.t.as.r.r vai vajrah].
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r.s.i: nodha_ gautama; devata_: indra; chanda: tris.t.up
1.061.01 I offer adoration to that powerful, rapid, mighty, praise-meriting, and unobstructed Indra; adoration that is acceptable, and oblations that are grateful, as food (to a hungry man).
1.061.02 I offer (oblations, acceptable as) food (to the hungry), to that Indra; I raise (to him) exclamations that may be of efficacy in discomfiting (my foe); others (also) worship Indra, the ancient lord, in heart, in mind, and in understanding.
1.061.03 I offer with my mouth a loud acclamation, with powerful and pure words of praise, to exalt him who is the type (of all), the giver (of good things), the great, the wise.
1.061.04 I prepare praises fo rhim, as a carpenter constructs a car, (that the driver) may thence (obtain) food; praises well deserved, to him who is entitled to commendation, and excellent oblations to the wise Indra. [ratham na tas.t.eva tatsina_ya: sina = food; tat = owner of the car, i.e. for his food].
1.061.05 To propitiate that Indra for the sake of food, I combinepraise with utterance, as (a man harnesses) a horse (to a car), in order to celebrate the heroic, munificent, and food-conferring Indra, the destroyer of the cities (of the asuras). [juhva_: the instrument of invocation, the organ of speech; arkam: hymnb or praise in metre].
1.061.06 For that Indra, verily Tvas.t.a_ sharpened the well-acting, sure-aimed thunderbolt for the battle, with which fatal (weapon) the foe-subduing and mighty sovereign severed the limbs of Vr.tra.
1.061.07 Quickly quaffing the libations, and devouring the grateful viands (presented) at the three (daily) sacrifices which are dedicated to the creator (of the world), he, the pervadere of the universe, stole the ripe (treasures of the asuras); the vanquisher (of his foes), the hurler of the thunderbolt, encountering pierced the cloud. [vis.n.u = pervader, an epithet applied to Indra, sarvasya jagato vya_pakah. Cloud = vara_ha. Vis.n.u is the personified yajn~a; he attracted the accumulated wealth of the asuras; then, he remained concealed behind seven difficult passes, or the days of initiatory preparation for the rite. Indra crossed the seven defiles or went through the seven days of initiation and pierced the sacrifice. Taittiri_ya expands this further: Vara_ha, the stealer of what is beautiful, cherishes beyond the seven hills, the wealth of the asuras; Indra, having taken up the tufts of grass, and pierced the seven hills, slew him: vara_hoyam vamamos.ah sapta_nam girin.a_m parasta_d vittam vedyam asura_n.a_m bibharti; sa darbhapin~julam uddhr.tya, sapta girin bhitva_, tam ahanniti].
1.061.08 To that Indra the women, the wives of the gods, addressed their hymns, on the destruction of Ahi; he encompasses the extensive heaven and earth; they two do not surpass your vastness. [Wives of the gods are personified ga_yatri_ and other metres of the Vedas; gna_h, preceding devapatni_h means: females whose nature is locomotive: gamanasvabha_vah].
1.061.09 His magnitude verily exceeds that of the heaven, and earth and sky; Indra, self-irradiating in his dwelling, equal to every exploit, engaged with no unworthy foe, and killed in conflict, calls to battle. [Calling the clouds to battle or to collide, to generate rain].
1.061.10 Indra, by his vigour, cut to pieces with his thunderbolt Vr.tra, the absorber (of moisture), and set free the preserving waters, like cows (recovered from thieves); and, consentient (to the wishes)of the giver of the oblation, (grants him) food.
1.061.11 Through his power, the rivers sport, since he has opened (a way for them) by his thunderbolt; establishing his supremacy and granting a (recompense) to the giver (of the oblation), he, the swift-moving provided a resting place for Tu_rvi_ti. [Tu_rvi_ti is a r.s.i who had been immersed in water; Indra brought him to dry land].
1.061.12 Indra, who are the quick moving and strength-endowed lord (of all), hurl your thunderbolt against this Vr.tra and sever his joints, as (butchers cut up) a cow, that the rains may issue from him, and the waters flow (over the earth). [The text says, 'cut in pieces the limbs of Vr.tra, as of a cow' (gorna); added: 'as worldly men, the carvers (vikarata_rah) of flesh, divide here and there the limbs of animals].
1.061.13 Proclaim, with new hymns, the former exploits of that quick-moving Indra, when wielding his weapons in battle, he encounters and destroys his enemies.
1.061.14 Through fear of him, the stable mountains (are still), and through dread of his appearance, heaven and earth tremble; may, Nodhas, praising repeatedly the preserving power of that beloved Indra, be speedily (blessed) with vigour.
1.061.15 To him has that praise been offered which he, sole (victor over his foes), and lord of maniford wealth, prefers (to receive) from those (who praise him). Indra has defended the pious sacrificer Etas'a when contending with Su_rya, the son of Svas'va. [Legend: A king names Svas'va (lord of good horses, su as'va) was desirous of a son; he worshipped Su_rya, who was also born as the son of a king. There was a dispute between him and r.s.i Etas'a. Indra sided with the latter].
1.061.16 Indra, harnesser of steeds, the descendants of Gotama have offered to you prayers of efficacy to secure your presence; bestow upon them every sort of affluence; may he who has acquired wealth by pious acts, come hither quickly in the morning.
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r.s.i: gotama ra_hu_gan.a; devata_: indra; chanda: pan:kti
1.080.01 Mighty wielder of the thunderbolt, when the priest had thus exalted you (by praise), and exhilarating Soma (had been drunk), you did expel, by your vigour, Ahi from the earth, manifesting your own soverignty. [Brahma_ = bra_hman.a; this su_ka is arcannanu svara_jyam: arcannanu is interpreted as prakat.ayan: svsya sva_mitvam prakat.ayan, making manifest his own mastership or supremacy].
1.080.02 That exceedingly exhilarating Soma, which was brought by the hawk (from heaven), when poured forth, has exhilarated you, so that in your vigour, thunderer, you have struck Vr.tra from the sky, manifesting your own sovereignty. [Brought by the hawk: s'yenabhr.ta, brought from heaven by ga_yatri_, having the wings of a hawk].
1.080.03 Hasten, assail, subdue; your thunderbolt cannot fail; your vigour, Indra, destroys men; slay Vr.tra, win the waters, manifesting your own sovereignty.
1.080.04 Youu have struck Vr.tra from off the earth and from heaven; (now) let loose the wind-bound, life-sustaining rain, manifesting your own sovereignty.
1.080.05 Indignant Indra, encountering him, has struck with his bolt the jaw of the trembling Vr.tra, setting the waters free to flow, and manifesting his own soverignty.
1.080.06 Indra has struck him on the temple with his hundred-edged thunderbolt, and, exulting, wishes to provide means of sustenance for his friends, manifesting his own sovereignty.
1.080.07 Cloud-borne, Indra, wielder of the thunderbolt, verily your prowess is undisputed, since you, with (superior) craft, have slain that deceptive deer, manifesting your own sovereignty. [Deceptive deer: Vr.tra assumed the form of a deer].
1.080.08 Your thunderbolts were scattered widely over ninety-and-nine rivers; great is your prowess, strength is deposited in your arms, manifesting your own sovereignty. [ninety-and nine = 9,000 or an indefinite number].
1.080.09 A thousand mortals worshipped him together, twenty have hymned (his praise); a hundred (sages) repeatedly glorify him; so, Indra, is the oblation lifted up, manifesting your own sovereignty. [Twenty: 16 priests employed at a sacrifice, yajama_na, his wife and two functionaries, sadasya and s'amitri_, directors of the ceremonies of the assembly].
1.080.10 Indra overcame by his strength the strength of Vr.tra; great is his manhood, wherewith, having slain Vr.tra, he lest loose the waters, manifesting his own sovereignty.
1.080.11 This heaven and earth trembled, thunderer, at your wrath, when, attended by the Maruts, you slew Vr.tra by your prowess, manifesting your own sovereignty.
1.080.12 Vr.tra deterred not Indra by his trembling or his clamour; the many-edged iron thunderbolt fell upon him; (Indra) manifesting his own sovereignty.
1.080.13 When you (Indra), did encounter with your bolt Vr.tra and the thunderbolt (which he hurled), then Indra, the strength of you determination to slay Ahi was displayed in the heavens, manifesting your own sovereignty.
1.080.14 At your shout, wielder of the thunderbolt, all things, moveable or immoveable, trembled; even Tvas.t.a_ shook with fear, Indra, at your wrath, manifesting your own sovereignty.
1.080.15 We know not of a certainty the all-pervading Indra; who (does know him, abiding) afar off in his strength? for in him have the gods concentrated riches, and worship, and power, manifesting his own sovereignty. [ko-vi_rya_parah, lit. who with vigour].
1.080.16 In like manner as of old, so in whatever act of worship Atharvan or father Manu, or Dadhyan~c engaged, their oblations and their hymns were all congregated in that Indra, manifesting his own sovereignty. [Manus.-pita: Manu being the progenitor of all mankind; dadhyan~c or dadhi_ci_, a r.s.i, son of Atharvan].
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r.s.i: gotama ra_hu_gan.a ; devata_: marudgan.a; chanda: jagati_, 5,12 tris.t.up
1.085.01 The Maruts who are going forth decorate themselves like females; they are gliders (through the air), the sons of Rudra, and doers of good works by which they promote the welfare of earth and heaven; heroes, who grind (solid rocks), they delight in sacrifices.
1.085.02 They, inaugurated by the gods, have attained majesty; the sons of Rudra have established their dwelling above the sky; glorify him (Indra) who merits to be glorified, they have inspired him with vigour; the sons of Pr.s'ni have acquired dominion. [uts.ita_sah = were sprinkled with holy water by the gods: devair-abhis.iktah].
1.085.03 When the sons of earth embellish themselves with ornaments, they shine resplendent in their persons with (brilliant) decorations; they keep aloof every adversary; the waters follow their path. [goma_tarah, having for their mother the cow (sons of earth)].
1.085.04 They who are worthily worshipped shine with various weapons; incapable of being overthrown, they are the over-throwers (of mountains); Maruts, swift as thought, entrusted with the duty of sending rain, yoke the spotted deer to your cars.
1.085.05 When, Maruts, urging on the cloud, for the sake of (providing) food, you have yoked the deer to your chariots, the drops fall from the radiant (sun), and moisten the earth, like a hide, with water. [arus.a = radiant (applied to the sun or to the Agni of lightning, a harbinger of rain].
1.085.06 Let your quick-paced, smooth-gliding coursers bear you (hither); and moving swiftly, come with your hands (filled with good things); sit, Maruts, upon the broad seat of sacred grass, and regale yourselves with the sweet sacrificial food.
1.085.07 Confiding in their own strength, they have increased in (power); they have attained heaven by their greatness, and have made (for themselves) a spacious abode; may they, for whom Vis.n.u defends (the sacrifice) that bestows all desires and confers delight, come (quickly), like birds, and sit down upon the pleasant and sacred grass.
1.085.08 Like heroes, like combatants, like men anxious for food, the swift-moving (Maruts) have engaged in battles; all beings fear the Maruts, who are the leaders (of the rain), and awful of aspect, like princes.
1.085.09 Indra, wields the well-made, golden, many-bladed thunderbolt, which the skillful Tvas.t.a_ has framed for him, that he may achieve great exploits in war. He has slain Vr.tra and sent forth an ocean of water. [Tvas.t.a_ is again the artisan of the gods].
1.085.10 By their power, they bore the well aloft, and clove asunder the mountain that obstructed their path; the munificent Maruts, blowing upon their pipe, have conferred, when exhilarated by the Soma, desirable (gifts upon the sacrificer). [dhamanto va_n.am = blowing upon their pipe; va_n.am = a lute, a vi_n.a_ with a hundred strings; dhamanta = blowing, applied to a pipe as a wind isntrument; avatah avat.ah; avatah ku_pah (Nirukta 3.23.7)].
1.085.11 They brought the crooked well to the place (where the Muni was), and sprinkled the water upon the thirsty Gotama; the variously-radiant (Maruts) come to his succour, gratifyinng the desire of the sage with life-sustaining (waters). [Legend: R.s.i Gotama, being thirsty, prayed to the Maruts for relief; Maruts brought a well from a distance to his hermitage].
1.085.12 Whatever blessings (are diffused) through the three worlds, and are in your gift, do you bestow upon the donor (of the oblation), who addressed you with praise; bestow them, also, Maruts, upon us, and grant us, bestowers of all good, riches, whence springs prosperity.
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r.s.i: di_rghatama_ aucathya; devata_: (a_ri_su_kta) 1 idhma or samiddha agni, 2 tanu_napa_t, 3 nara_s'am.sa, 4 il.a, 5 barhi, 6 devi_dva_ra, 7 us.a_sa_nakta_, 8 divya hota_ pracetasa, 9 devi_: sarasvati_, il.a_, bha_rati_, 10 tvas.t.a_, 11 vanaspati, 12 sva_ha_kr.ti, 13 indra; chanda: anus.t.up
1.142.01 Agni, who are samiddha, bring the gods today (to the worshipper), whose ladle is uplifted; extent (the merit of) former sacrificer to the giver (of the offering), by whom the Soma is poured forth. [A_pri's of Agni: cf. RV. 1.4.2].
1.142.02 Tanu_napa_t, be present at this well-flavoured and cutter-fed sacrifice, (the offering) of a pious offerer (of oblations); glorifying you.
1.142.03 The pure, purifying, wonderful Nara_s'am.sa, an adorable god among gods, (having come) from heaven, thrice mixes the sacrifice with the sweet (Soma). [Nara_s'am.sa is the deity presiding over the sacrifice: yajn~a_bhima_ni devah; thrice mixes: he comes thrice, or he thrice bestows rewards, perhaps an allusion to the three daily sacrifices].
1.142.04 Agni, who are Il.ita, bring hither Indra, the wonderful, the beloved; this my praise is recited, bright-tongued, before you.
1.142.05 The priests, bearing ladles, are strewing the sacred grass in this holy sacrifice, to prepare a god-frequented and well-spread abode for Indra.
1.142.06 Let the bright, separable doors, the augmenters of sacrifice, the purifiers of rites, the desired of many, be set open for the gods to enter. [The hymn is addressed to the divinities presiding over th e doors of the chamber of sacrifice; asas'cata = not adhering together, mutually separable; asajyama_na-paraspara viprakr.s.t.a, perhaps folding-doors of wide or open doors].
1.142.07 Beautiful night and morning, ever hymned, ever associated, progeny (yahuh sunuh--Nirukta 2.2.11) (of time), parents of sacrifice, sit down of your own good will on the sacred grass.
1.142.08 May the two pleasing-tongued receivers of praise, the divine and sage invokers (of the gods), officiate today at this our sacrifice, which confers (rewards) and attains heaven. [Attains heaven: mandra-jihva_ is an apithet applied to Agni, the two flames that give delight to the gods].
1.142.09 May the pure hota_, placed among the gods, and Bha_rati_, among the Maruts, and may the adorable Il.a_, Sarasvati_, Mahi_, sit down upon the sacred grass. [hota_ = homa-nis.pa_dika_, the presenter of the oblation; deves.u arpita_ = delivered amongst the gods, the praisers of priests (Marutsu); or, marutsu-bha_rati_ = va_c, situated in heaven, dyustha_na_ and connected with bharata, an A_ditya, or name of the sun; il.a_, sarasvati_, mahi_ = sound (va_c); or the goddesses presiding over sound in the three regions, severally of earth, firmament, and heaven].
1.142.10 May Tvas.t.a_, favourably disposed towards us, send to us, for our nourishment and prosperity, the quick (falling), wonderful, abundant (water), in the centre (of the cloud, effecting), of itself much (good). [Qucik (falling), wonderful: the hymn has epithets only related to udakam, water: turi_pam adbhutam puru va_ram puru tmana_; in the centre: na_bha_ na_bhau meghasya avasthitam udakam, i.e. rain; Tvas.t.a_ = personified fire or lightning, in which capacity he is the sender of rain, vr.s.t.ya_deh karta_].
1.142.11 Vanaspati, here present of your own accord, convey our offerings to the gods; the divine and intelligent Agni accepts (the oblations) for the deities. [vanaspati: the fire,or Agni of the sacrificial post, or yupa, from its being of timber].
1.142.12 (Priests), present the oblation with sva_ha_ to Indra, in the form of Ga_yatra, along with Pu_s.an and the Maruts; also to the assembled gods, and the Va_yu. [In the form of Ga_yatra: Ga_yatra-vepase--ga_yatra is substituted for itara-sa_ma: vepas = ru_pa; ga_yatram- ru_pam yasya; ga_yatravepas = a name or form of Indra; along with Pu_s.an and the Maruts: lit., having or possessed of Pu_s.an or the Maruts: pus.anvate marutvate; vis'vadeva_ya (singular) = vis'vadeva- san:gha_ya, the assemblage of all the gods; or, an epithet to identify Indra with all the deities; the personification of Agni is sva_ha_, as one of the A_pris].
1.142.13 Approach, Indra, to partake of the oblations consecrated with sva_ha_; approach and hear the invocation, as they invoke you to the sacrifice.
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r.s.i: di_rghatama_ aucatthya; devata_: r.bhugan.a; chanda: jagati_, 14 tris.t.up
1.161.01 Is this our senior or our junior who has come (to us); has he come upon a message (from the gods); what is it we should say? Agni,brother, we revile not the ladle which is of exalted race; verily we assert the dignity of the wooden (implement). [The legend: the three R.bhus were engaged in a sacrifice and about to drink the Soma; the gods sent Agni to see what they were doing. Agni noticed that they resembled each other; Agni assumed a like form. The hymn refers to this form, calling himbrother, and questionign his comparative age. The next hymn states the purpose of Agni's visit is to order the conversion of one spoon or ladle, camasa, used for drinking Soma, or for libations, into four spoons].
1.161.02 Make fourfold the single ladle; so the gods command you; and for that purpose have I come, sons of Sudhanvan; if you accomplish this, you will be entitled to sacrifices along with the gods.
1.161.03 Then said they, in answer to Agni, the messenger (of the gods). Whatever is to be done, whether a horse is to be made, or a car is to be made, or a cow is to be made, or the two (old parents) are to be made young, having done all these (acts), Brother Agni, we are then ready to do (what you desire) to be done. [cf. su_ktas 20, 110 and 111 which relate the marvelsof the R.bhus].
1.161.04 So doing R.bhus, you inquired: where, indeed, is he who came to us as a messenger? When Tvas.t.a_ observed the one ladle become four, he was immediately lost amongst the women. [gna_su antarnya_naje; the verb is explained: nyakto abhu_t; the combination of ni and anj is perhaps the converse of vyan~j, to be manifest, i.e. to be concealed, indistinct, or invisible. gna_ = stri_ (mena gna_ iti stri_n.a_m--Nirukta 3.21); str.yam a_tma_nam amanyata = he, Tvas.t.a_, fancied himself; woman, that is, he felt humbled, as feeble as a female].
1.161.05 When Tvas.t.a_ said: let us slay those who have profaned the ladle, (designed) for the drinking of the gods; then they made use of other names for one another as the libation was poured out; and the maiden (mother) propitiated them by different appellations. [Then they made us of other names: a legend accounts for the origin of the names of the chief officiating priests; to evade the indignation of Tvas.t.a_, the R.bhus assumed the titles: adhvaryu, hota_ and udgata_;an individual engaged in priestly functions at a sacrifice is to be always addressed by these titles, and never by his own name; propitiated themby different appellations: anyair ena_n kanya_ na_mabhih sparat: kanya_ = svotpa_dayitri_ ma_ta_, a mother self-engendering].
1.161.06 Indra has caparisoned his horses; the As'vins have harnessed their car; Br.haspati has accepted the omniform (cow); therefore, R.bhu, Vibhva and Va_ja, go the gods, doers of good deeds, enjoy your sacrificial portion.
1.161.07 Sons of Sudhanvan, from a hideless (cow) you have formed a living one; by your marvellous acts you have made your aged parents young; from one horse you have fabricated another; harness now your chariot, and repair unto the gods.
1.161.08 They, (the gods), have said, sons of Sudhanvan, drink of this water, (the Soma); or drink that which has been filtered through the mun~ja grass; or, if you be pleased with neither of these, be exhilarated (by that which is drunk) at the third (daily) sacrifice. [R.bhus may be participants of the libations offered at dawn or at noon; the right of the R.bhus to share in the third, or evening sacrifice is always acknowledged].
1.161.09 Waters are the most excellent said one (of them). Agni is that most excellent, said another; the third declared to many the Earth (to be the most excellent), and thus speaking true things the R.bhus divided the ladle. [The earth: vardhayanti_m = a line of clouds or the earth: vadhah arkah (Nirukta 2.20.7)].
1.161.10 One pours the red water (the blood) upon the ground; one cuts the flesh, divided into fragments by the chopper; and a third seperates the excrement from the other parts; in what manner may the parents (of the sacrifice) render assistance to their sons? [The R.bhus are identified with the priests employed in the sacrifice of a victim; the parents of the sacrifice: the parents pitr.s, = the institutor of the ceremony and his wife].
1.161.11 R.bhus, leaders (of the rains), you have caused the grass to grow upon the high places; you have caused the waters to flow over the low places; for (the promotion of) good works; as you have reposed for a while in the dwelling of the unapprehensible (Sun), so desist not today from (the discharge of) this (your function). [R.bhus are identified in this and following hymns with the rays of the sun, as the instruments of the rain and the causes of fertility; a_dityaras'mayo api r.bhava ucyante: (Nirukta 11.16); unapprehensible Sun: agohyasya gr.he: agohya = a name of the sun (Nirukta); who is not to be hidden, aguhani_ya;or, agrahan.i_ya, not to be apprehended, literally or metaphorically; so desist not: idam na_nugacchatha; anusr.tya na gacchatha, having come forth, go not away without doing this,idam, your office of sending down rain for as long a period as you repose in the solar orb; a truism is explained in Nirukta: ya_vat tatra bhavatha na ta_vadiha bhavatha, as long as you are there, you are not here].
1.161.12 As you glide along enveloping the regions (in clouds); where, then, are the parents (of the world)? curse him who arrests your arm; reply sternly to him who speaks disrespectfully (to you). [The parents of the world: the sun and the moon, the protectors of the world, which, during the rains, are hidden by the clouds; who speaks disrespectfully: yah pra_bravi_t pra tasma_ abravi_tana: pra prefixed to bru_ = either to speak harshly or kindly, to censure or to praise].
1.161.13 R.bhus, reposing in the solar orb, you inquire: who awakens us, unapprehensive (Sun), to this office (of sending rain). The Sun replies: the awakener is the wind; and the year (being ended), you again today light up this (world). [The awakener is the wind: s'va_nam bodhayita_ram = the awakener is the dog; but, s'va_nam = antarks.e svasantam va_yum, the reposer in the firmament, the wind; sam.vatsare idam adya_ vyakhyata, you have made this world today luminous, after the year has expired; i.e. the rainy season has passed, the rays of the sun and moon are again visible].
1.161.14 Sons of Strength, the Maruts, desirous of your coming, advance from the sky; Agni comes (to meet you) from the earth; the wind traverses the firmament; and Varun.a comes with undulating waters.
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r.s.i: di_rghatama_ aucatthya; devata_: as'vastuti; chanda: tris.t.up, 3,6 jagati_
1.162.01 Let neither Mitra nor Varun.a, Aryaman, A_yu, Indra, R.bhuks.in,nor the Maruts, censure us; when we proclaim in the sacrifice the virtus of the swift horse sprung from the gods. [a_yu = va_yu (a_yuh satataganta_ va_yuh, vaka_ralopo va_); r.bhuks.in = Indra; but,here Praja_pati, he in whom the r.bhus,or the devas, abide (ks.iyanti); sprung from the gods: devaja-tasya = born as the type of various divinities, who are identified with different parts (e.g. us.a_ va_ as'vasya medhyasya s'irah: Br.hada_ran.yaka Upanis.ad 1.1.1); legend: the horse's origin from the sun, either direct, or through the agency of the Vasus: sura_d as'vam vasavo niratas.t.a].
1.162.02 When they, (the priests), bring the prepared offering to the presence (of the horse), who has been bathed and decorated with rich (trappings), the various-coloured goat going before him, bleating, becomes an acceptable offering to Indra and Pu_s.an. [The prepared offering: ra_tim-gr.bhi_ta_m = lit. the seized wealth; the offering to be made for the horse; pu_s.an = Agni; the goat is to be tied to the front of the horse at the sacrificial post, such a goat, black-necked, kr.s.nagri_va (a_gneyah kr.s.n.agri_vah: Taittiri_ya Sam.hita_ 5.5.22), being always regarded as an a_gneya pas'u, or victim sacred to Agni, and to be offered to him (Ka_tya_yana Su_tra 98). A black goat is also dedicated to pu_s.an, along with soma (Yajus. xxix.58; but, he is also to be attached to the na_bhi or middle of the horse (Yajus. xxiv.1)].
1.162.03 This goat, the portion of Pu+s.an fit for all the gods, is brought first with the fleet courser, to that Tvas.t.a_ may prepare him along with the horse, as an acceptable preliminary offering for the (sacrificial) food. [The portion of Pu_s.an: he is to be offered in sacrifice to Pu_s.an or Agni; Tvas.t.a_ = sarvasyotpa_daka, the producer of all forms; tvas.t.a_ ru_pa_n.i vikaroti (Taittiri_ya Sam.hita_ 1.5.92); or, identified wiith Agni;preliminary offering purod.a_s'am = offering of cakes and butter; purasta_d-da_tavyam, that which is to be first offered].
1.162.04 When the priests at the season (of the ceremony), lead forth the horse, the offering devoted to the gods, thrice round (the sacrificial fire); then the goat, the portion of Pu_s.an, goes first, announcing the sacrificer to the gods. [The goat is to be first immolated].
1.162.05 The invoker of the gods, the minister of the rite, the offerer of the oblation, the kindler of the fire, the bruiser of the Soma, the director of the ceremony, the saage (superintendent of the whole); do you replenish the rivers by this well-ordered, well-conducted, sacrifice. [The invoker of the gods: designations applied to eight of the sixteen priests employed at a solemn rite: the two first are: hota_ and adhvaryu; avaya_j = pratiprastha_ta_, who brings and places the offering; agnimindha = agni_dh, the kindler of the fire; gra_vagra_bha = the praiser of the stones that bruise the Soma,or he who applies the stones to that purpose; s'am.sta_ = pras'a_sta_; suvipra = Brahma_ (brahmaiko ja_te ja_te vidya_m vadatibrahma_ sarvavidyah sarva veditumarhati: Nirukta 1.8); replenish the rivers: vaks.an.a_ apr.n.adhvam, nadi_h pu_rayata, fill the rivers; the consequence of sacrifice being rain and fertility; or, it may mean, offer rivers of butter, milk, curds, and the like].
1.162.06 Whether they be those who cut the (sacrificial) post, or those who bear the post, or those who fasten the rings on the top of the post, to which the horse (is bound); or those who prepare the vessels in which the food of the horse is dressed; let the exertions of them all fulfil our expectation. [The post: twenty-one posts, of different kinds of wood, each twenty-one cubits long, are to be set up, to which the different animals are to be fastened, amounting to three hundred and forty-nine, besides two hundred and sixty wild animals, making a total of six hundred and nine (Ka_tya_yana); the text seems to refer to a single post: cas.a_lam ye as'vayu_pa_ya taks.ati: cas.a_la = a wooden ring, or bracelet, on the top of the sacrificial post; or, it was perhaps a metal ring at the foot of the post].
1.162.07 May my desire be of itself accomplished, such as it has been entertained, that the smooth-backed steed should come to (gratify) the expectations of the gods; we have made him well-secured for the nutriment of the gods; let the wise saints now rejoice.
1.162.08 May the halter and the heel-ropes of the fleet courser, and the head-ropes, the girths, and any other (part of the harness); and the grass that has been put into his mouth; may all these be with you, (horse), amongst the gods. [The heel-ropes: da_ma = a rope fastened round the horse's neck; sanda_na = one that fastens his feet; any other part of the harness: s'is.an.ya_ ras'ana_ rajjuh: s'irs.an.ya_ = the rope that is fastened to the head, the reins; rajjuh = rope].
1.162.09 Whatever the flies may eat of the raw flesh of the horse; whatever (grease) is smeared upon the brush or upon the axe; (what is smeared) upon the hands or the nails of the immolator, may all this be with you, (horse), amongst the gods. [Whatever is smeared: svarau svadhitau riptam, or liptam, smeared: the flesh that is smeared;or, unguent with which the animal is anointed; svaru = implement used used in anointing; svarun.a_ pas'um anakti = grease of fat; svadhiti = axe; explained elliptically: chedanaka_le,or avada_naka_le, at the time of cutting up or dissecting, or, pas'uchedana-sa_dhana a_si_h = a sword or knife, the instrument of cutting up the victim; Ni_ti-man~jari cites a text, in which the sacrificers are vais.n.avas: dhanyaste vais.n.ava_ deva_n yajante pas'orami_s.am s'amiturnakha hastastham deves.t.am maks.ika_sitam = happy are the vais.n.avas, who worship the gods with the consecrated flesh of an animal, adhering to the nails and hands of the immolator, and eaten by flies; maks.ika_ = pyrites ores].
1.162.10 Whatever undigested grass fall from this belly; whatever particle of raw flesh may remain; let the immolators make the whole free from defect, and so cook the pure (offering) that it may be perfectly dressed. [Particle: gandhan = les'ah, a little part; may be perfectly dressed: medham s'r.tapa_kam pacantu = let them cook the pure flesh with perfect cooking; i.e. make it fit for the gods, and not done toomuch or toolittle, as may be fit for pitr.s and men].
1.162.11 Whatever (portion) of your slaughtered (body) fall from your carcass when it is being roasted by the fire, (escaping) from the spit; let it not be left on the ground,nor on the (sacred) grass, but let it (all) be given to the longing gods. [ga_tra_d agnina_ pacyama_na_d abhi s'u_lam:in the preceding hymn, s'r.tapa_kam = boiling; and a ukha, a pot or cauldron is specified in hymn 13 for the same purpose; this use is at variance with the use of s'u_la or spit; the inference is that part was boiled and part was roasted; it is suggested that the portion that falls may be the rasa, the dripping, which is to be received upon darbha grass, afterwards probably to be thrown on the fire].
1.162.12 Let their exertions be for our good who watch the cooking of the horse; who say, it is fragrant; therefore give us some; who solicit the flesh of the horse as alms. [Therefore give us some: ya i_m a_huh suribhir nirhareti = ye cainam s'obhana gandho atah kin~cid asmabhyam dehi = who say of it, it is fragrant, therefore, give us some; or, give to to the gods; nirhara = take off, or give, having no government].
1.162.13 The stick that is dipped into the cauldron in which the flesh is boiled; the vessels that distribute the broth; the covers of the dishes, the skewers, the knives, all do honour (to the horse). [The stick: i_ks'an.am ma_m.spacanya_ ukha_yah; i_ks'an.am = pa_kapari_ks.a_ sa_dhanam ka_s.t.ham, a piece of wood, an implement for testing if the cooking is effected; the vessels: pa_tra_n.i yu_s.n.a a_secana_ni = the vessels that are sprinklers of the boiled juice or broth, rasasya kvathitasya; the dishes: u_s.man.ya_ pidha_na_, covers confining the heat; u_s.man.ya_ = vessels for confining the heat, u_s.maniva_ran.a_rha_n.i pa_tra_n.i; pidha_na_ = covers of the dishes, apidha_na_ caru_n.a_m; skewers: an:ka, slips of cane, vetasas'a_kha_, for marking the members of the horse as they are to be dissected. According to Ka_tya_yana, Su_tra 155, this is to be done by the queens, or wives of the sacrificer, and their attendants, with one hundred and one needles or skewers, which may of gold, silve,or bronze or other metal, so embellished; the knives: su_na_h avada_na sa_dhana_h = implements of dissection, the svadhiti and others].
1.162.14 May the place of going forth, of tarrying, of rolling on the ground; the foot-fastening of the horse, (the water) that he has drunk, the grass that he has eaten; may all these be thine among the gods.
1.162.15 Let not smoke-smelling Agni cause you, (horse), to utter sound; let not the glowing cauldron, odoriferous (with its contents), be overturned; the gods accept a horse that has been selected (for sacrifice); that has been led (round the fire); that has been devoutly offered, and has been consecrated by (the exclamation), vas.at. [Let not: this may be addressed to the horse before the horse is killed; or, to the horse's limbs in process of cooking, to desire them not to boil too loud, that is, too fast, lest the fire split the cauldron; odoriferous: jaghrih tapena jighrati, smellling with heat].
1.162.16 The cloth which they spread as a covering for the horse; the golden (trappings with which they decorate him), the head-ropes, the foot-ropes, all these they offer as acceptable to the gods. [As a covering for the horse: at the time of putting the horse to death, the adhi_va_sa (cf. Ka_tya_yana Su_tra 145), a curtain is held,behind which the principal queen lies through the night by the side of the horse].
1.162.17 Whoever has goaded you in your paces, either with heel or with whip, whilst nothing in your strength-- all these (vexations) I pour out with holy prayers, as oblation with the ladle.
1.162.18 The axe penetrates the thirty-four ribs of the swift horse; the beloved of the gods, (the immolators), cut up (the horse) with skill, so that the limbs may be unperforated, and recapitulating joint by joint. [Thirty-four ribs: it is noted that other animals have only 24 ribs; unperforated: acchidra_ ga_tra_: the vis'asana karta_rah, or dissectors, are to utter the name of the parts, as heart, tongue,breast, as they divide them; and are to so separate them that they may not have holes or perforations, they may not be mangled].
1.162.19 There is one immolator of the radiant horse, which is Time; there are two that hold him fast; such of your limbs as I cut up in due season, I offer them, made into balls (of meat) upon the fire. [Time: r.tuh, properly season; by metonymy, time; there are two: day and night, or heaven and earth].
1.162.20 Let not your precious body grieve you, who are going verily (to the gods); let not the axe linger in your body; let not the greedy and unskilful (immolator) missing the members, mangle your limbs needlessly with his knife.
1.162.21 Verily at this moment you do not die; nor are you harmed; for you go by auspicious paths to the gods. The horses of Indra, the steeds of the Maruts shall be yoked (to their ears), and a courser shall be placed in the shaft of the ass of the As'vins (to bear you to heaven).
1.162.22 May this horse bring to us all-sustaining wealth, with abundance of cows of excellent horses, and of male offspring; may the spirited steed bring us exemption from wickedness; may this horse, offered in oblation, procure for us bodily vigour. [The spirited steed; aditi = not poor or mean, adi_na, as an epithet of as'va].
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r.s.i: agastya maitra_varun.i; devata_: vis'vedeva_; chanda: tris.t.up
1.186.01 May the divine Savita_, the benefactor of all men, come benignantly to our solemnity, together with the divinities of earth, and do you, who are (always) young, willingly present at our sacrifice, exhilarate us, as (you exhilarate) the whole world. [Another interpretation: vis'va_nara = an epithet of Savita_, vis'va nara hitaka_ri, the doer of good to all men; il.a = food, yatha_ sarve ira_m bhaks.ayanti tatha_ etu; but, il.a_bhih saha = bhu_mistha_na_bhih deva_bhih, with the divinities, whose place is earth; jagad = jan:gama, moveable, i.e. cattle and offspring].
1.186.02 May all the triumphant gods, Mitra, Aryaman, Varun.a equally well pleased, come (to our rite); may they all be propitious to us; may they not leave us in want of food, after overcoming (our foes).
1.186.03 I praise with hymns, (O gods), your best beloved guest, Agni, who is prompt (to partake of the oblation) and who is well pleased along (with you); so that (thereby) Varun.a, the possessor of renown, the subduer of foes, the animator (of men), may fill us with food.
1.186.04 I approach you, (deities), with reverence, night and day, in the hope of overcoming (sin), as (willingly), as a gentle cow (comes to be milked), mixing (for you) on the appropriate day the (sacrificial) food, (consisting) of multiform (preparations) of milk (generated) from the same udder. [Multiform preparations: vis.uru_pe payasi sasminnu_dhan = in multiform milk in a common udder; i.e. the manifold water or solution of the Soma prepared for the sacrifice; since it yields rewards, it is compared to an udder yielding milk whence butter, ghee].
1.186.05 May, Ahirbudhnya grant us happiness; may Sindhu come, nourishing us as a (cow her) calf, whereby we may propitiate the grandson of the waters, (Agni), whom the clouds, swift as thought, convey. [Sindhu = name of a river; ahirbudhnya: or, ahir who is also budhnya; ahi and budhna = antariks.a; the compound implies a divinity presiding over the firmament; ahirvradhna of the Pura_n.as is enumerated as one of the Rudras; ahirbradhna is the name of S'iva].
1.186.06 Or may Tvas.t.a_ come to this sacrifice, equally well pleased with those who praise (him) at the excellent (rite) at which he is present; may the most potent Indra, the protector of man, the destroyer of Vr.tra, come to the (solemnity) of our leaders.
1.186.07 For our minds, yoked together like horses tend to the ever youthful Indra, as cows to their calves; and the praises of men, (addressed) to him, are generating most fragrant (fruit), as wives bear (children to their husbands). [Most fragrant fruit: surabhis.t.amam = atis'ayena surabhim, exceedingly fragrant].
1.186.08 Or may the Maruts, being of one mind, come from heaven and earth (to the sacrifice); they who are a mighty host, who have parti-coloured steeds, who are like protecting chariots, and who are devourers of foes may they come like friendly deities. [Like protecting chariots: avanayo na ratha_h = raks.aka_h ratha_h; avanaya = bending, or inclining downwards].
1.186.09 For, verily, their greatness is well known, (as) they diligently discharge their functions; by which their spot pours rain upon every arid soil, as light spreads (universally) on a fine day.
1.186.10 Propitiate the As'vins and Pu_s.an, for my protection; (propitiate) those (deities), who are of independent powers, as Vis.n.u, devoid of hatred, Va_yu and R.bhuks.in, and may I influence the gods to be present for my felicity. [Who are of independent powers: svatavaso hi santi = ye sva_yattabala_h santi, those who are self-dependent, powerful; r.bhuks.in = Indra].
1.186.11 Objects of admiration, may that wealth-abounding effulgence which manifests itself amongst the gods, give animation to our existence, and (permanence to) our dwellings; that we may (thence) obtain food, strength, and long life.
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r.s.i: agastya maitra_varun.i; devata_: 1 idhma or samiddha agni; 2 tanu_napa_t; 3 ila; 4 barhi; 5 devi_dva_ra; 6 us.a_sa_nakta_; 7 divya hota_gan.a pracetas; 8 sarasvati, il.a_, bha_rati_; 9 tvas.t.a_; 10 vanaspati; 11 sva_ha_kr.ti; chanda: ga_yatri_
1.188.01 You shine today, divine conqueror of thousands, kindled by the priests; do you, who are the sapient messenger (of the gods), convey (to them) our oblation. [The A_pris are also praya_jas; kim. devata_ = what sort of divinities are these; praya_ja, that which is an especial object of worship; such as divinities presiding over the seasons, over the metres of the Veda, over animals, over life, over the spirit, which are forms of Agni: praya_ja ritudevata_s'chandodevata_h pas'udevata_h pra_n.adevata_ a_tmadevata_ itya_dina_ bahu_n paks.a_n upnyasyu bra_hman.a_ni ca pradars'ya a_gneya_ eveti siddha_ntitam. samiddha is a particple, an epithet of deva; susamiddha = well-kindled, a name of Agni].
1.188.02 The adorable Tanu_napa_t proceeds to the rite and combines with the oblation, bearing (for the sacrificer) infinite (abundance of) food.
1.188.03 Agni, who are to be glorified, bring hither, being invoked by us, the adorable gods, for you are the donor of thousands. [Who are to be glorified: id.ya = i_l.ita; nara_s'amsa, a term which normally precedes i_l.ita, is here omitted].
1.188.04 By the power (of their prayers) they have strewn the sacred grass, the seat of numerous heroes, pointing to the east; on which, A_dityas, you are manifest.
1.188.05 They have sprinkled water on the doors (of the hall of sacrifice), which are variously and perfectly radiant, manifold, excellent, many, and numerous. [The doors: vira_t samra_t. vibhvi_h prabhvi_h bahvi_s'ca bhu_yasi_s'ca ya_h: the last two epithets are epithets of number, and the rest are names].
1.188.06 Let the brilliant and beautiful Day and Night, who shine with surpassing lustre, sit down here (upon the sacred grass).
1.188.07 Let these two chief, well-spoken, divine sages, the invokers (of the gods), perform this our sacrifice.
1.188.08 Bha_rati_, Il.a_, Sarasvati_, I invoke you all, that you may direct us to prosperity. [Bha_rati_, the goddess presiding over the heaven; Il.a_, the goddess presiding over the earth; Sarasvati_, the goddess presiding over the firmament; they are all three considered to be special manifestations of the majesty of the sun: etis tisra a_dityaprabha_va vis'es.aru_pa itya_huh].
1.188.09 Tvas.t.a_, who is the master (in fashioning) the forms (of beings), has made all animals distinct; grant us, (Tvas.t.a), their increase. [Tvas.t.a ru_pa_n.i hi prabhuh: kartum = to make, is understood; Tvas.t.a_ is the divinity presiding over the implements of sacrifice;he also fashions beings in the womb as soon as begotten: retasah siktasya tvas.t.a_ ru_Pa_n.i vikaroti; or, yonau sr.s.t.a_ni ru_pa_n.i kartumprabhuh].
1.188.10 Vanaspati, deliver of yourself the victim to the gods, so that Agni may taste the oblation.
1.188.11 Agni, the preceder of the gods [puroga_ puroga_mi_; agnih kasma_dagran.i_rbhavati (Nirukta 7.14), is characterized by the Ga_yatri_ measure; he blazes when the oblations are offered.
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r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'a_d) bha_rgava s'aunaka; devata_: agni; chanda: jagati_
2.001.01 Sovereign of men, Agni, you are born for the days (of sacrifice), pure and all-irradiating, from the waters, from the stones, from trees, and from plants. [sus'uks.an.i = drying up, causing the evaporation of the earth's moisture; or, it may mean: destroying, consuming; Agni is produced from the waters, either as lightning that accompanies rain or submarine fire; from stones by striking them together; so from trees or wood by attrition; from plants, such as bamboo, by mutual friction, causing the conflagration of a forest].
2.001.02 Yours Agni, is the office of the Hota_, of the Pota_, of the R.tvij, of the Nes.t.a_; you are the Agni_dhra of the devout; yours is the functionof the Pras'a_sta_; you are the Adhvaryu (adhvaryu radhvarayur adhvaram ka_mayata iti va_ (Nirukta 1.8) and the Brahma_; and the householder in our dwelling. [Hota_ etc.: these are the eight of the sixteen priests employed at very solemn ceremonies; the duty of the Pras'a_sta_ is ascribed to the Maitra_varun.a, and Brahma_ is identified with the Bra_hman.a_ccahm.si; Kulluka Bhat.t.a, in his commentary on Manu viii.210 enumerates sixteen priests, in the order and proportion in which they are entitled to share in a daks.in.a_ of a hundred cows, being arranged in four classes, of which the first four are severally the heads, and others subordinate to them, in the same course of succession: 1. Hota_, Adhvaryu, Udgata_ and Brahma_, are to have twelve each, or forty-eight in all; 2. Maitra_varun.a, Pratistota_, Bra_hman.a_ccam.si and Prastota_, six each, or twenty-four; 3. Accava_ka, Nes.t.a_, A_gni_dhra and Pratiharta_ four each, or sixteen; and 4. Gra_vadut, Neta_, Pota_ and Subrahman.ya, three each, or twelve in all; making up the total of one hundred. Thus, the percentages for the four groups are: 48, 24, 16, 12 respectively. Ra_mana_tha, in his commentary on the Amarakos'a, viii.17 gives the names of 16 priests, but with a few variations: Gra_vastut replaces Gra_vadut; Prastota_, Neta_ and Pota_ are replaced with Prastha_ta_, Pras'a_sta_ and Balaccadaka. In the Aitareya Bra_hman.a vii.1, the sixteen priests are enumerated with some variations: Pratistota_, Gra_vadut, Neta_ and Subrahman.ya are replaced with Pratiprasthata_, Upaga_ta_, A_treya and Sadasya. Other priests included in this list are: Gra_vastut, Unneta_, Subrahman.ya and the S'amita_ (immolator), when a Bra_hman.a. Ma_dhava's commentary on the Nya_ya-ma_la-Vista_ra of Jaimini, the list of 16 priests, following Kuma_rila Bhat.t.a includes: 1. Adhvaryu, Prati-prastha_ta_, Nes.t.a_, Unneta_ (ceremonial of the Yajurveda); 2. Brahma_, Bra_hman.a_ccam.si, A_gni_dh, Pota_ (superintend the whole according to the ritual of the three vedas); 3. Udga_ta_, Prastota_, Pratiharta_, Subrahman.ya (chant the hymns, especially, Sa_maveda); 4. Hota_, Maitra_varun.a, Acchava_ka, Gra_vastut (repeat the hymns of the R.ca_); the head of each class receives the entire daks.in.a_,or gratuity; the second, one-half; the third, one-third; and the fourth, a quarter].
2.001.03 You, Agni, are Indra, the showerer (of bounties) on the good; you are adorable Vis.n.u, the hymned of many; you Brahman.aspati, are Brahma_, the possessor of riches; you, the author of various (conditions) are associated with wisdom.
2.001.04 You, Agni, are the royal Varun.a, observant of holy vows; you are the adorable Mitra, the destroyer (of foes); you are Aryaman, the protector of the virtuous, whose (liberality) is enjoyed by all; you are a portion (of the sun); be the distributor (of good things), divine (Agni), at our sacrifice. [Whose liberality: liberality is said to be the characteristic of Aryaman, da_tr.tvam caryamn.o lin:gam; you are a portion of the sun: tvam am.s'ah = forms of the sun, or the A_ditya, named am.s'a; You, Agni, are Rudra: tvam rudro asuro maho divah: asura = s'atru_n.a_m nirasita_, the expeller of enemies; divas = from heaven; or, the giver of strength, asur, balam, tasya data_ a_ditya ru_pa: a form of a_ditya, or an a_ditya].
2.001.05 You, Agni, are Tvas.t.a_, (the giver) of great wealth to (your) worshipper; these praises are yours; do you, of benevolent power, (admit) our affinity; you, who are prompt to encourage (us), give us good (store of) horses; you, who abound with opulence, are the strength of men.
2.001.06 You, Agni, are Rudra, the expeller (of foes) from the expanse of heaven; you are the strength of the Maruts; you are supreme over (sacrificial) food; you, who are pleasantly domiciled (in the hall of sacrifice), go with ruddy horses, (fleet as) the wind; as Pu_s.an, you cherish, of yours own will, those who offer worship.
2.001.07 You, Agni, are Dravin.oda_s, to him who honours you; you are the divine Savita_, the possessor of precious things; protector of men, you are Bhaga, and rule over wealth; you are the cherisher of him who worships you in his dwelling.
2.001.08 The people adore you, Agni, the protector of the people in their dwellings; they propitiate you as a benevolent sovereign; leader of a radiant host, you are lord over all offerings; you are the distributor of tens, and hundreds, and thousands (of good things).
2.001.09 (Devout) men (worship) you, Agni, as a father, with sacred rites; they (cherish) you, who are the illumination of the body, with acts (of kindness), as a brother; you are as a son to him who propitiates you; and you protect us, a faithful and firm friend.
2.001.10 You, Agni, are (ever) resplendent, and are to be glorified when present; you are lord over all renowned food and riches; you shine brightly, and you consume (the oblation) for him who offers it; you are the especial accomplisher of the sacrifice, and bestower (of its rewards). [Resplendent: tvam agna r.bhuh, tvam. va_jasya i_s'is.e: r.bhu = bha_sama_nah, shining; va_jasya = annasya, of food].
2.001.11 You, divine Agni, are Aditi to the donor of the oblation; you are Hota_ and Bha_rati_, and thive by praise; you are Il.a_ of a hundred winters to him who makes you gifts; you, lord of wealth, are the destroyer of Vr.tra, Sarasvati_. [Il.a_ of a hundred winters: tvam il.a_; s'atahima_si = the earth of unlimited duration, aparimitaka_la bhu_mih; destroyer of Vr.tra: vr.traha_ = destroyer of sin].
2.001.12 When, well-cherished Agni, you are (the giver of) excellent food; in your desirable and delightful hues, beauties (abound) you (are) food; (you are) the transporter (beyond sin); you are mighty; you are wealth; you are manifold, and everhwhere diffused.
2.001.13 The A_dityas have made you, Agni, their mouth; the pure (deities) have made you, Kavi, their tongue; the (gods), the givers of wealth, depdn upon you at sacrifices; they eat the offered oblation through you.
2.001.14 All the benignant immortal gods eat the offered oblation through you, as their mouth; mortals taste the flavour (of all viands) through you; you are born pure the embryo of plants. [Corn and other grains ripen by the heat of the sun or fire; the text has s'uci, pure; this is interpreted as vasu, being the abode of all: sarves.a_m niva_sabhu_tah san].
2.001.15 You are associated, Agni, by your vigour, with those (gods); divine, well-born Agni, you exceed (them in strength); for the (sacrificial) food that is here prepared is, by your power, subsequently diffused through both regions, heaven and earth.
2.001.16 The pious are they who present, as a gift, to the reciters of your praises, an excellent cow and an excellent horse; do you, Agni, lead both us and them to the best of abodes, (or heaven), that we and our worthy descendants may repeat the solemn prayer to you at the sacrifice.
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r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: br.haspati, 1-5,9,11,17,19 brahman.aspati; chanda: jagati_, 15,19 tris.t.up
2.023.01 We invoke the Brahman.aspati, chief leaderof the (heavenly) bands; a sage of sage; aboundingbeyondmeasure in (every kind of) food;best lord of prayer; hearing our invocations, come with your protections, and sit down in the chamber of sacrifice. [Brahman.aspati = brahman.o annasya parivr.d.hasya karman.o va_ pa_layita_, the protector or cherisher of food,or of any great or solemn acts of devotion; he has other attributes in the text, as, gan.a_na_m gan.apatih, chief of the gan.as (inferior deities); jyes.t.hara_jam brahman.a_m, the best lord of mantras, or prayers: pras'asyam sva_minam mantra_n.a_m].
2.023.02 Br.haspati, destroyer of the asuras, through you the intelligent gods have obtained the sacrificialportion; in like manner as the adorable sun generates the (solar) rays by his radiance, so are you the generator of all prayers. [Br.haspati = Brahman.aspati; perhaps Br.haspati is of a more martial character; his protection is souhght for against enemies and evil spirits; perhaps, br.hata_m veda_na_m pa_lakah: br.hat = mantra, br.hato mantrasya, sva_min].
2.023.03 Having repelled revilers and (dispersed) the darkness you stand Br.haspati, on the radiant chariot of sacrifice, (which is) formidable (to foes), the humiliator of enemies, the destroyer of evil spirits, the cleaver of the clouds, the attainer of heaven.
2.023.04 You lead men, Br.haspati, by virtuous instructions; you preserve them (from calamity); sin will never overtake him who presents (offerings) to you; you are the afflicter of him who hates (holy) prayers; you are the punisher of wrath; such is your great mightiness. [Him who hates holy prayers: brahmadvis.ah = those who hate either the bra_hman.as,or the mantras or prayers].
2.023.05 The man whom you, Brahman.aspati, a kind protector, defend, neither sorrow nor sin, nor adversaries nor dissemblers ever harm, for you drive away from him all injurious (things).
2.023.06 You, Br.haspati, are our protector and the guide of (our) path; (you are) the discerner (of all things); we worship with praises for your adoration; may his own precipitate malice involve him (in destruction) who practises deceit against us.
2.023.07 Turn aside from (the true) path, Br.haspati, the arrogant and savage man who advances to injure us, although unoffending and keep us in the right way for (the completion of) this offering to the gods.
2.023.08 Br.haspati, defender (from calamity), we invoke you, the protector of our persons, the speaker of encouraging words and well disposed towards us; do you destroy the revilers of the gods; let not the malevolent attain supreme felicity.
2.023.09 Through you, Brahman.aspati, (our) benefactor, may we obtain desirable wealth from men destroy those (our) unrighteous enemies, whether nigh or far off, who prevail against us.
2.023.10 Through you, Br.haspati, (who are) the fulfiller of our desires; pure, and associated (with us), we possess excellent food; let not the wicked man who wishes to deceive us be our master; but let us, excelling in (pious) praises, attain (prosperity).
2.023.11 You, Brahman.aspati, who have no requiter (of your bounty), who are the showerer (of benefits), the repairer to combat, the consumer of foes, the victor in battles, you are true, the discharger of debts, the humiliator of the fierce and of the exulting.
2.023.12 Let not, Br.haspati, the murderous (weapon) of that man reach us, who, with unrighteous mind, seeks to harm us; who, fierce and arrogant, designs to kill (your) worshippers; may we baffle the wrath of the strong evil-doer].
2.023.13 Br.haspati is to be invoked in battles; he is to be approached with reverence; he who moves amidst combats, the distributor of repeated wealth; the lord Br.haspati has verily overturned all the assailing malignant (hosts), like chariots (overturned in battle).
2.023.14 Consume with your brightest (weapon) the ra_ks.asas, who have held your witnessed prowess in disdain; manifest, Br.haspati, your glorified (vigour), such as it was (of old), and destroy those who speak against you.
2.023.15 Br.haspati, born of truth, grant us that wonderful treasure, wherewith the pious man may worship exceedingly; that (wealth) which shines amongst men; which is endowed with lustre, (is) the means of (performing holy) rites, and invogirates (its possessor) with strength. [dravin.am citram = lit., various or wonderful wealth; in the Bra_hman.as it is interpreted as brahma varcas or tejas, brahmanical virtue or energy (cf. Yajus. 26.3; dravin.am = dhanam (Aitareya Bra_hman.a 4.11)].
2.023.16 Deliver us not to the thieves, the enemies delighting in violence, who seize ever upon the food (of others); those who cherish in their hearts the abandonment (of the gods); (they), Br.haspati, who do not know the extent of (your) power (against evil spirits). [Who do not know the extenf of your power: na parah sa_mno viduh = ye puma_msah sa_mnah sa_maya_t tvattah parah parasta_d anyadukr.s.t.am sa_ma yad raks.oghnam na ja_nanti, those men who do not know anything greater than the faculty of destroying ra_ks.asas, derived from you made up of that faculty; sa_ma vai raks.oha = sa_ma is the killer of ra_ks.asas].
2.023.17 Tvas.t.a_ engendered you (chief) amongst all beings, (whence) you are the reciter of many a holy hymn: Brahman.aspati acknowledges a debt to the performer of a sacred rite; he is the acquitter (of the debt), and the destoyer of the oppressor. [When you are the reciter: sa_mnah sa_mnah kavih, the reicter or another of every sa_ma, sarvasya sa_mnah ucca_rayita_ karta_si; or kavi refers to tvas.t.a_, further explained as the sage who created Brahman.aspati by the efficacy of the sa_ma: sa_mnah sa_ren.a tvam aji_janat; acknowledges a debt: r.n.acit stotr.ka_mam r.n.am iva cinoti, he takes the intention of the praiser as if it was a debt, or obligation; acquitter of the debt: r.n.aya is explained as the discharger or remover of the debt which is of the nature of sin: pa_paru_pasya r.n.asya pr.thak karta_].
2.023.18 When Br.haspati, descendant of An:giras, for your glory, Parvata had concealed the herd o fkine, you did set them free, and with thine associate, Indra, did send down the ocean of water which had been enveloped by darkness.
2.023.19 Brahman.aspati, who are the regulator of this (world), understand (the purport) of (our) hymn, and grant us posterity; for all is prosperous that the gods protect; (and therefore) may we blessed with excellent descendants, glorify you at this sacrifice. [Yajus. 34.58; vadema = may we declare or glorify you; or, let us speak, let what we ask be given to us;let it be enjoyed by us: di_yata_m bhujyata_m ucca_rayema].
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3.004.01 Repeatedly, kindled, (Agni), wake up favourably disposed; (endowed) with reiterated lustre, entertain the kind purpose of (granting us) wealth; bring, divine Agni, the gods to the sacrifice; do you, the friend (of the gods), minister, well-affected, to (your) parents. [Repeatedly kindled: samit sama = samiddha; or, susamiddha, an appellative of Agni in the preceding su_ktas].
3.004.02 Tanu_napa_t, whom the deities, Mitra, Varun.a and Agni, worship daily thrice a day, render this our sacred rain-engendering sacrifice productive of water.
3.004.03 May the all-approved praise reach the invoker of the gods; may Il.a_ first proceed to worship and to praise with prostrations the showerer (of benefits) in his presence; may the adorable (Agni), instigated (by us), worship the gods. [Il.a_ = the il.ita of preceding su_ktas].
3.004.04 An upward path has been prepared for you both in the sacrifice; the blazing oblations soar aloft; the invoker of the gods has sat down in the centre of the radiant (hall); let us strew the sacred grass for the seats of the gods. [You both: Agni and the Barhis, or sacred grass, to which, as in the parallel pages, the hymn is addressed].
3.004.05 The gods who gratify the universe with rain are present at the seven offerings (of the ministering priests), when solicited with (sincerity of) mind; may the many deities who are engendered in sensible shapes at sacrifices come to this our rite. [Deities in sensible shapes: in preceding su_ktas, the doors of the hall of sacrifice, are the personifications specified; here, the divinities presiding over the doors are implied].
3.004.06 May the adored Day and Night, combined or separate, be manifest in bodily form, so that Mitra, Varun.a, Indra, or (the latter), attended by the Maruts, may rejoice us by their glories.
3.004.07 I propitiate the two chief divine invokers of the gods; the seven offerers of (sacrificial) food, expectant of water, gratify (Agni) with oblations; the illustrious observers of sacred rites have saluted him in every ceremony as (identifiable), verily, with water. [As identifiable with water: r.tam it ta a_huh = agnim eva r.tabhu_tam a_huh, they have called Agni, verily, r.ta; r.ta is usually rendered water but it may mean truth; in the preceding phrase, r.tam s'ansanta = udakam, desirous or expectant of water].
3.004.08 May Bha_rati_, associated with the Bha_rati_s; Il.a_ with the gods and men; and Agni, and Sarasvati_ with the Sa_rasvatas; may the three goddesses sit down upon the sacred grass (strewn) before them. [bha_rati_bhih, with the connections of Bharata, or the Sun: bharatasya su_ryasya sambandhini_bhih, perhaps intending the solar rays; Bha_rati_ = va_k, speech; Il.a_ = bhu_mi, the earth; sarasvati_ = ma_dhyamika_ va_k; the sa_rasvatas are the madhyamastha_nas, the middle regions, or the firmament; Agni whose name is rather unconnectedly inserted, is thus identified through their several personifications as goddesses, with heaven, mid-heaven, and earth, or with speech or sound in the three regions].
3.004.09 Divine Tvas.t.a_, being well pleased, give issue to our procreative vigour, whence (a son), manly, devout, vigorous, wielder of the (Soma-bruising) stone, and reverencing the gods, may be born.
3.004.10 Vanaspati, bring the gods nigh; may Agni, the immolator, prepare the victim; let him who is truth officiate as the ministering priest, for, verily, he knows the birth of the gods. [May Agni the immolator: agnir havih s'amita_ su_daya_ti: cf. RV 2.3].
3.004.11 Agni, kindled into flame, come to our presence in the same chariot with Indra and with the swift-moving gods; may Aditi, the mother of excellent sons, sit down on the sacred grass, and may the immortal gods be satisfied with the reverentially-offered oblation. [May the immortal gods: sva_ha_ deva_ amr.ta_ ma_dayanta_m: sva_ha_ = sva_ha_ka_ren.a yuktah, joined with or addressed by the exclamation, sva_ha_].
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r.s.i: vis'va_mitra ga_thina; devata_: agni; chanda: tris.t.up
3.007.01 The (rays) of the blackbacked, all-sustaining (Agni) have arisen, and pervaded the parents (earth and heaven) and the flowing rivers; the surrounding parents co-operate with him, and bestow long life for the sake of assiduous worship. [s'itipr.s.t.hasya dha_seh: agni is implied; so is ras'mayah, rays; dha_si = sarvasya dha_rayita_; sapta va_n.i_h = sarpan.asvabha_va_ nadi_h].
3.007.02 The sky-traversing steeds of the showerer (of benefits) are the kine (of Agni); as he attains the divine (rivers), bearers of sweet (water). One sacred soudn glorifies you (Agni), who are desirous of repose, pacifying your flames) in the abode of the water (the firmament). [The kind: dhenavah; this is considered an adjective equivalent to pri_n.ayitryah, propitiators, pleasers].
3.007.03 Their lord has mounted on his well-trained mares the sagacious selector of treasures, the blackbacked, many-limbed (Agni) has granted them a place of rest for the cherishing of (their) rapid speed. [atasasya dha_seh = s'atata gamanasya pos.ana_rtham, for the sake of cherishing of the perpetual going].
3.007.04 The flowing (rivers) invigorating him, bear along the great son of Tvas.t.a_, the undecaying upholder (of the world), radiant with various forms in the vicinity (of the firmament); Agni is associated with heaven and earth, as (a husband with) one only wife. [One only wife: the text has eka_m iva, like one, the pronoun being feminine; the additions are: yatha_ puma_n eka_m pravis'ati, as a man cohabits with one woman].
3.007.05 Men comprehend the service of the uninjurable showerer (of benefits), and exult in the commands of the mighty (Agni); their frequent and earnest hymns of praise, bright and radiant, are illuminating heaven.
3.007.06 Verily (men) bring great delight to Agni by glorifying aloud the mighty parents (heaven and earth), when the shedder of rain approximates his own radiance to the worshipper, (wherewith) to invest the night.
3.007.07 Seven sages with five ministering priests attend the station that is prepared for the rapid (Agni); the undecaying divine (sages), with their faces to the east, sprinkling (the libations), rejoice as they celebrate the worship of the gods. [Five ministering priests: adhvaryubhih pan~cabhih sapta vipra_h, this excludes the udga_ta_ and his class].
3.007.08 I propitiate the two first divine offerers of sacrifices; the seven (priests) rejoice with the libation; the illustrious celebrators of holy worship, reciting (his) praises, have called Agni the true (object) of every rite.
3.007.09 Divine invoker of the gods, the vast and widespreading rays shed (moisture) for you, the mighty, the victorius, the wonderful, the showerer (of benefits); do you who are all knowing, joy-bestowing, bring hither the great gods, and heaven and earth.
3.007.10 Ever-moving (Agni) may the mornings rise for us, abounding with oblations, with pious prayers, and with auspicious signs, and conferring wealth; and do you with the might of your (diffusive flame), consume all sin on behalf of your respectable (worshipper).
3.007.11 Grant, Agni, to the offerer of the oblation, the earth, the bestower of cattle, the means of many (pious rites), such that it may be perpetual; may there be to us sons and grandsons, and may your good-will ever be upon us (productive of benefit to us). [This hymn is the refrain of several su_ktas in the preceding as.t.aka. In one instance il.a_ is translated as bhu_mi, earth; here, she is called a female divinity in the form of a cow: goru_pa_m devata_m; vija_va_ is connected with sumati, good-will; which is explained: avandhya_, may it be not barren, productive].
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r.s.i: vis'va_mitra ga_thina; devata_: indra; chanda: tris.t.up
3.048.01 May the showerer (of rain), who, as soon as born, is the object of affection, protect the offerer of the effused libation; drink at will, Indra, before (the other gods), of the pure Soma mixed with milk.
3.048.02 On the day on which you were born, you did drink at will the mountain-abiding nectar of this Soma, for your youthful parent mother (Aditi), in the dwelling of your great sire (Kas'yapa), gave it to you before she gave the breast.
3.048.03 Approaching his mother he asked for food, and beheld the acrid Soma upon her bosom; eager he proceeds, dislodging the adversaries (of the gods); and, putting forth manifold (energy), he performed great (deeds).
3.048.04 Fierce, rapid in assault, of overpowering strength he made his form obedient to his will; having overcome Tvas.t.a_ by his innate (vigour), and carried off the Soma, he draink it (deposited) in the ladles. [Made his form obedient to his will: According to su_kta 3.8, ru_pam ru_pam maghavan bobhavi_ti, Maghavan is repeatedy of various forms; he can take what form he wills].
3.048.05 We invoke for our protection the opulent Indra, distinguished in this combat, the leader in the food-bestowing (strife), hearing (our praises), terrible in battles, the destroyer of foes, the conqueror of wealth.
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r.s.i: praja_pati vais'va_mitra or prja_pati va_cya; devata: vis'vedeva_: chanda: tris.t.up
3.054.01 They recite repeatedly this gratifying praise to the great product of sacrifice (Agni); may he who is (endowed) with domestic radiance hear us; may the imperishable Agni, (endowed) with divine radiance, hear us.
3.054.02 Knowing their greatness, offer worship to the vast heaven and to the earth; my desire, wishing (for felicity) proceed (to them), in whose praise the gods,desirous of adoration, delight together with their worshippers at the sacrifice. [My desire proceeds: ka_ma me icchan carati = lit., my desire wishing goes, or exists; added to icchan, sarva_n bhoga_n, all enjoyments].
3.054.03 Heaven and earth, may your truth be ever inviolable; be propitious to us for the due completion of the rite; this adoration (Agni) is offered to heaven and earth; I worship (them) with (sacrificial) food; I solicit of them precious (wealth).
3.054.04 Heaven and earth, endowed with truth, they who are the ancient declarers of the truth, have obtained from you (what they desired); and so, earth, men cognizant (of the greaness of you both) have worshipped you for the sake of triumphing over (hostile) heroes in battle.
3.054.05 Who knows what is the truth, or who may here declare it? What is the proper path that leads to the gods? Their inferior abiding places are beheld, as are those which (are situated) in superior mysterious rites. [Abiding places are beheld: as the constellations; superior mysterious rites: in the latter they are made known, it is said, by the Veda].
3.054.06 The far-seeing beholder of mankind (the sun), surveys this heaven and earth, rejoicing when deficient in moisture in the womb of the waters (the firmament), both concurring in community (of function), although they occupy various dwellings, like the diversified nests of a bird. [In community of function: in the interchange of moisture].
3.054.07 Common (in function), disjoined, of distant termination, they remain vigilant in a permanent station; being, as it were, sisters, and ever young; they therefore address each other by twin appellations. [Heaven and earth are the personifications here alluded to; address each other by twin appellations: a_du bruva_te mithuna_ni na_ma; heaven and earth are designated together by urvi and other duplicate terms: urvya_dibhir dvandva na_ma_bhir dya_va_pr.thivyavucyate].
3.054.08 These two keep all born things discrete, and, although comprehending the great divinities, are not distressed; all moving and stationary beings rest upon one (basis), whether animals, or birds, or creatures of various kinds. [Keep all born things discrete: heaven and earth all that is born distinct, by furnishing interval or space, avaka_s'aprada_nena].
3.054.09 I consider at present the eternal and ancient sisterhood to us of you, our great protectress and progenitrix, within whose vast and separated path your eulogists, the gods, travel in their chariots. [Protectress and progenitrix: mahah pitur janitur ja_mi tan nah = mahatyah pa_layitryah janayitryastava, of you, that is, of the heaven; ja_mi = ja_mitva, or bhaginitvam, sisterhood, the condition of a relative sister; this will not allow of pita_ and janita_ being rendered father and progenitor].
3.054.10 I repeat this hymn, heaven and earth, to you; and may the soft-bellied, fire-tongued Mitra, royal Varun.a, the youthful A_dityas, all cognizant of the past, and proclaiming (their own acts), hear it. [Proclaiming: papratha_na_h = sva_ni sva_ni karma_n.i prathayantah].
3.054.11 The golden-handed, soft-tongued Savita_ is descending from heaven (to be present) thrice (daily) at the sacrifice; accept, Savita_, the praise (recited) by the worshippers, and thereupon grant to us all our desires.
3.054.12 May the divine Tvas.t.a_, the able artificer, the dextrous-handed, the possessor of wealth, the observer of truth, bestow upon us those things (which are necessary) for our preservation; r.bhus, associated with Pu_s.an, make us joyful, as they (the priests), with uplifted stones, prepare the sacred libation.
3.054.13 May the Maruts, whose cars are the lightning, who are armed with spears, resplendent, destroyers of foes, from whom the waters proceed, (who are) unresting and adorable, and may Sarasvati_ hear (my prayer); and may you (maruts), speedy in your liberality, bestow (upon us) riches and good offspring.
3.054.14 May (our) praises and prayers, the causes of good fortune, attain at this sacrifice Vis.n.u, the object of many rites; he, the wide-stepping; whose commands the many-blending regions of space, the generators (of all beings), do not disobey.
3.054.15 Indra, invested with all energies, has filled both heaven and earth with his greatness; do you, who are the destroyer of cities, the slayer of Vr.tra, the leader of a conquering host, collect cattle and bestow them abundantly upon us.
3.054.16 Na_satyas, my protectors, inquirers (after the wishes) of your kinsman, beautiful is your cognate appellation of As'vins; be to us the liberal donors of riches; do you, who are irresistible, protect the offerer (of the oblation) with unblameable (defences).]
3.054.17 Sages acquainted with the past, excellent is that beautiful appellation under which you have both become gods in (the sphere of) Indra; do you, Indra, the invoked of many, a friend, (associated) with the beloved r.bhus, shape this prayer for our benefit. [That beautiful appellation: ca_ru na_ma = agreeable or acceptable act or devotion, na_makarma na_ma_na_m va_, ca_ru, manoharam, by which the As'vins attained deification, yena devatvam pra_pnutha; in the preceding verse, saja_tyam ca_ru na_ma is explained as saja_te bhavam kamani_yam, desirable cognate appellation].
3.054.18 May Aryaman, Aditi, the adorable (gods), and the unimpeded functions of Varun.a (protect) us; keep us from (following) the course unpropitious to offspring, and may our dwelling be abundant in progeny and cattle. [Keep us from the course: yuyota no anapatya_ni gantoh: anapatya_ni = putra_n.a_m ahita_ni karman.i tanma_rga_t pr.thak kuruta].
3.054.19 May the messenger of the gods, engendered in many places, everywhere proclaim us void of offence; may earth and heaven, the waters, the sun, and the vast firmament, with the constellation, hear us.
3.054.20 May the (divine) showerers (of benefits), the deities of the mountains, and those abiding in fixed habitations, propitiated by the sacrificial food, hear us; may Aditi, with the A_dityas, heqar us; may the Maruts grant us auspicious felicity. [Abiding in fixed habitations: dhruvaks.ema_sah nis'calastha_nah, those of fixed places; it may be an epithet of parvata_sah].
3.054.21 May our path ever be easy of going, and provided with food; sprinkle, gods, the plants with sweet water; (safe) in your friendship, Agni, may my fortune never be impaired, but may I occupy a dwelling (abounding) with riches and ample food.
3.054.22 Taste (Agni) the oblations, make manifest (for us) abundant food measure out the viands before us; you overcome all those (who are) our enemies in conflict; favourably inclined towards us lighten up all our (ceremonies) day by day.
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6.047.01 Savoury indeed is this (Soma); sweet is it, sharp, and full of flavour; no one is able to encounter Indra in battles after he has been quaffing this (Soma).
6.047.02 The savoury Soma, drunk on this occasion, has been most exhilarating; by drinking of it Indra has been elevated to the slaying of Vr.tra, and it has destroyed the numerous hosts of S'ambara and the ninetynine cities. [dehyah = dehih; digdhah = smeared or plastered, implying purih, cities, as if thy consisted of stucoed or plastered houses].
6.047.03 This Soma inspires my speech; this develops the desired intelligence; this sagacious (Soma) has created the six vast conditions, from which no creature is distinct. [Six vast conditions: heaven, earth, day, night, water, and plants].
6.047.04 This it is which formed the expanse of the earth, the compactness of the heaven; this Soma has deposited the ambrosia in its three principal (receptacles), and has upheld the spacious firmament. [Three principal receptacles: plant, water and cows; has upheld the spacious: Soma as the moon and Soma as a product; cf. svamima_ os.adhi_h vis'va_stva_mapo ajanayastvam ga_h tvama_ tatanthorvantariks.am: RV 1.091.22].
6.047.05 This makes known the wonderfully beautiful and inspiring (solar) radiance) at the appearance of the dawns, whose dwelling is the firmament; this mighty (Soma) has sustained the heaven with a powerful support, th sender of rain, the leader of the winds.
6.047.06 Hero, Indra, who are the slayer of foes in contests for (the acquisition of) treasures, drink boldly from the pitcher; drink copiously at the noonday rite; receptacle of rices, bestow riches upon us.
6.047.07 Like one who goes before us, Indra, (on the road), look out, bring before us infinite wealth; be our conductor beyond the bounds (of want), convey us safely over (peril); be our careful guide, our gude to desirable (affluence). [Look out: pra n.ah pura eteva pas'ya, like one who is preceding us, look; look after the travellers under the charge of the ma_rgaraks.aka, the protector of the road, an escort, or perhaps, the leader of a ka_fila_].
6.047.08 Do you, Indra, who are wise, conduct us to the spacious world (of heaven), to a blessed state of happiness, light, and safety; may we recline in the graceful, protecting, and mighty arms of you the ancient one.
6.047.09 Place us, possessor of riches, in your ample chariot, (behind) your powerful horses; bring to us from among all viands the most excellent food; let not, Maghavan, any opulent man surpass us in wealth.
6.047.10 Make me happy, Indra; be pleased to prolong my life; shapen my intellect like the edge of a metal sword; whatsoever, desirous (of propitiating) you, I may utter, be pleased by it; render me the object of divine protection.
6.047.11 I invoke, at repeated sacrifice, Indra, the preserver, the protector, the hero, who is easily propitiated, Indra, the powerful, the invoked of many; may Indra, the lord of affluence, bestow upon us prosperity.
6.047.12 May the protecting, opulent Indra be the bestower of felicity by his protections; may he, who is all-knower of felicity by his protections; may he, who is all-knowing, foil our adversaries; may he keep us out of danger, and may we be the possessors of excellent posterity.
6.047.13 May we continue in the favour of that adorable (deity) even in his auspicious good-will; may that protecting and opulent Indra drive far from us, into extinction, all those who hate us.
6.047.14 To you the praises and prayers of the worshipper hasten like a torrent down a declivity; and you thunderer, aggregate the immense wealth (of sacrificial offerings), copious libations, and milk, and the Soma. [apo ga_h yuvase samindu_n: apo = vasati_vari_ which is said by Ka_tya_yana Su_tra 8.9.7-10 to be portions of water taken from a running stream on the evening previous to the ceremony, and kept in jars in different parts of the sacrificial chamber, to be mixed with the Soma; cf. Taittiri_ya Yajus. , Prapa_t.haka III. Anuva_ka XII).
6.047.15 Who may (adequately) praise him? Who may satisfy him? Who offer worthy adoration? Since Maghava is daily conscious of his own terrible (power); by his acts he makes first one and then the other precede and follow, as (a man) throws out his feet (alternately in walking). [Make first one and then: that is, Indra, at his pleasure, makes the first of his worshippers the last, and the last the first].
6.047.16 The hero Indra is renowned; humiliating every formidable (foe), and repeatedly changing the place of one (worshipper) with that of another; Indra, the enemy of the arrogant, the soverign of both (heaven and earth), calls again and again (to encourage) the men who are his worshippers.
6.047.17 Indra rejects the friendship of those who are formost (in pious acts), and, depositing them, associates with (their) inferiors; or (again) shaking off those who neglect his worship, Indra abides many years with those who serve him.
6.047.18 Indra, the prototype, has assumed various forms, and such is his form as that which (he adopts) for his manifestation; Indra, multiform by his illusion, proceeds (to his many worshippers), for the horses, yoked to his car are a thousand. [Indra has assumed: Indra presents himself as Agni, Vis.n.u, or Rudra, or any other deity who is the actual object of worship, and is really the deity tobe adored; he is identifiable with each; Horses yoked: Indra's chariots and horses are multiplied according to the forms in which he manifests himself; Indra is here identified with Parames'vara, the supreme first cause, identical with creation].
6.047.19 Yoking his horses to his car, Tvas.t.a_ shines in many places here in the three worlds; who (else), sojourning daily among his present worshippers, is their proector against adversaries? [In this r.ca,Tvas.t.a_ is an appellative of Indra, the ancient artificer!].
6.047.20 We have wandered, gods, into a desert where there is no track of cattle; the vast extant earth has become the protectress of murderers; direct us, Br.haspati, in our search for cattle; show the path, Indra, to your votary being astray. [Garga, the author of this su_kta, is said to have lost his way in a desert; he repeated this r.ca to Br.haspati and Indra, who enabled him to regain his road; no track of cattle: agavyu_ti ks.etram = gosan~cararahitam des'am, a place devoid of the grazing of cattle].
6.047.21 Indra, becoming manifest from his abode (in the firmament), dissipates, day by day, the resembling glooms, (so that he may distinguish) the other portion, (or the day); and the showerer has slain the two wealth-seeking slaves, Varcin and S'ambara, in (the country of) Udavraja. [udavraja, des'a vis'es.ah, a sort of country, one into which the waters flow, udaka_ni vrajantyasmin].
6.047.22 Prastoka has given to your worshipper, Indra, ten purses of gold, and ten horses, and we have accepted this treasure from Divoda_sa, the spoil won by Atithigva from S'ambara. [Ten purses of gold: das'a kos'aih suvarn.a pu_rn.am das'akos'a_n, the ten bags or chests full of gold; atithigva: prastoka, divoda_sa and atithigva, are different names of the same person, a ra_ja_, the son of Sr.n~jaya].
6.047.23 I have received ten horses, ten purses, clothes, and ample food and ten lumps of gold from Divoda_sa.
6.047.24 As'vattha has given to Pa_yu ten chariots with their horses, and a hundred cows to the priests. [To the priests: atharvabhyah = r.s.is of the atharvagotra; pa_yu is the brother of Garga; As'vattha = Prastoka].
6.047.25 The son of Sr.n~jaya has reverenced the Bharadva_jas who have accepted such great wealth for the good of all men.
6.047.26 (Chariot made of the) forest lord, be strong of fabric; be our friend; be our protector, and be manned by warriors; you are wrapped with cow-hides; keep us steady; and may he who rides in you be victorious over conquered (foes). [Be manned by warriors: suvi_ro bhava = s'u_rabhat.t.aih putra_dibhir va_ yuktah, joined with warriors, or with sons and the rest; you are wrapped with cow-hides: gobhih sannaddhosi = you are bound together by cow; govika_raih, by what are formed from cattle; in the next r.ca, gobhira_vr.tam = carmabhih parita aves.t.itam, encompassed round with hides, as if the exterior of the war-chariot especially were so strengthened; or, encompassed with rays of light, or with splendours, gobhih, tejobhih].
6.047.27 Worship with oblations the chariot constructed of the substance of heaven and earth, the extracted essence of the forest lords; the velocity of the waters; the encompassed with the cow-hide; the thunderbolt (of Indra).
6.047.28 Do you, divine chariot, who are the thunderbolt of Indra, the precursor of the Maruts, the embryo of Mitra, the navel of Varun.a, propitiated by this our sacrifice, accept the oblation. [The precursor of Maruts: maruta_m ani_kam mitrasya garbho varun.asya na_bhih: ani_kam = agrabhu_tam, being before, out-stripping in speed; or, mukhyam, principal or leader; garbha of Mitra: the car is said to be contained by Mitra, the ruler of the day, as moving by day; na_bhi of Varun.a: it is a fixed point or centre for the deity ruling over the night, when the car of Indra or Su_rya stands still; another interpretation: garbha is from gr., to praise; mitrasya garbha = su_ryen.a stu_yama_na, to be praised by the sun; na_bhi is from na_bh, to injure; hence, the weapon of Varun.a].
6.047.29 War-drum, fill with your sound both heaven and earth; and let all things, fixed or moveable, be aware of it; do you, who are associated with Indra and the gods, drive away our foes to the remotest distance.
6.047.30 Sound loud against the (hostile) host; animate our prowess; thunder aloud, terrifying the evil-minded; rapid, drum, those whose delight is to harm us; you are the fist of Indra; inspire us with fierceness.
6.047.31 Recover these our cattle, Indra; bring them back; the drum sounds repeatedly as a signal; our leaders, mounted on their steeds, assemble; may our warriors, riding in their cars, Indra, be victorious. [Yajus. 29, 55-57 has this and thr preceding two r.cas].
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6.049.01 I commend with new hymns the man observant of his duty, and the beneficent Mitra and Varun.a; may they, the mighty ones, Varun.a, Mitra, and Agni, come to our rite, and listen (to our praises). [The man observant: stus.e janam suvratam = daivyam janam, the divine people, devasan:gham, the company of the gods].
6.049.02 (I incite the worshipper) to offer worship to Agni, who is to be adored at the sacrifices of every ma; whose acts are free from arrogance; the lord of the two youthful (brides, heaven and earth); the child of heaven, the son of strength, the briliant symbol of sacrifice.
6.049.03 May the two daughters of the radiant (sun) of various form, of whom one glitters with stars, the other (is bright) with the sun, mutually opposed, proceeding diversely, purifying (all things), and entitled to our laudation, be pleased by the praise they hear (from us). [The two daughters: day and night, the daughters of the sun, directly or their cause, indirectly].
6.049.04 May our earnest praise proceed to the presence of Va_yu, the possessor of vast riches, the desired of all, the filler of his chariot (with wealth for his worshippers); most adorable (Va_yu), who are riding in a radiant car, and driving your Niyut (steeds), do you, who are far-seeing, show favour to the sage, (your adorer). [kavim iyaks.asi prayajyo: prayajyo is applied to the priest, the adhvaryu; worship, venerable priest, the wise Va_yu...]
6.049.05 May that splendid car of the As'vins, which is harnessed at a thought, clothe my form (with radiance); that (car) with which, Na_satya_s, leaders of (rites), you go to the dwelling (of the worshipper) to fulfil his desires for his posterity and himself.
6.049.06 Parjanya and Va_ta, showerers of rain, and from te firmament available waters; sage Maruts, hearers of the truth, establishers of the world, multiply the moveable (wealth of him) by whose praises (you are propitiated). [Multiply: jagad a_kr.n.udhvam = jagat: fixed as well as moveable, all living things, jagat stha_vara jan:gama_tmakam sarvam pra_n.ija_tam].
6.049.07 May the purifying, amiable, graceful Sarasvati_, the bride of the hero, favour our pious rite; may she, together with the wives of the gods, well pleased, bestow upon him who praises her a habitation free from defects and impenetrable (to wind and rain), and (grant him) felicity. [Amiable: kanya_ = a maiden (gna_h ga_yajya_di_ni chanda_m.si, chanda_m.si vai gna_h: Taitiri_ya Sam.hita_ 5.1.7.2); kamani_ya_, to be desired or loved; vi_rapatni_ = the wife of the hero (Praja_pati or Brahma_); or, simply, the protectress of heroes or of men].
6.049.08 May (the worshipper), influenced by the hope (of reward), approach with praise the adorable (Pu_s.an), protector of all path; may he bestow upon us cows with golden horns; may Pu_s.an bring to perfection our every rite. [Protector: pathaspathah paripatim: Pu_s.an is the lord of the paths].
6.049.09 May the illustrious Agni, the invoker of the gods, worship (with this oblation), Tvas.t.a_, the first divider (of forms), the renowned, the giver of food, the well-handed, the vast, the adored of householders, the readily invoked. [The adored: yajatam pastya_na_m: pastyam = house, and by metonymy used for householder, gr.hasthair yajani_yam].
6.049.10 Exalt Rudra, the parent of the world, with these hmns by day; (exalt) Rudra (with them) by night; animated by the far-seeing, we invoke him, mighty, of pleasing aspect, undecaying, endowed with felicity, (the source of) prosperity.
6.049.11 Ever youthful wise, and adorable Maruts, come to the praise of your adorer; thus augmenting, leaders (of rites), and spreading (through the firmament), like rays (of light), refresh the scanty woods (with rain). [Like rays of light: naks.anto an:girasvat = an:girasah gamanas'i_la_ras'mayah, rays endowed with motions; te yatha s'i_ghram nabhastalam vya_pnuvanti tad vat, as they spread quickly through the sky, so) do the winds; or, if an:girasa is a reference to a r.s.i, the property of rapid movement is assigned to the r.s.is: yad va r.s.ayastad vacchi_ghraga_minah].
6.049.12 Offer adoration to the valiant, powerful, swift-movig (company of the Maruts), as the herdsman (drives his) herd to their stall; may that (company) appropriate to its own body the praises of the pious worshipper, as the firmament (is studded) with stars.
6.049.13 May we be happy in a home, in riches, in personn, in children, bestowd upon us by you, Vis.n.u, who with three (steps) made the terrestrial reions for Manu when harassed (by the asuras).
6.049.14 May Ahirbudhnya (propitiated) by (our) hymns, and Parvata and Savita_ give us food with water; may the bountiful (gods supply us), addition, with vegetable (grains); and may the all-wise Bhaga be propitious (to us) for (the acquisition of) riches. [Ahirbudhnya: budhna = antariks.a, firmament; budhnya = what or who is there born; ahi = he who goes, i.e., in the sky; parvata: the filler, pu_rayitri_, or the wielder of the thunderbolt, parvavad-vajram tadva_n; or, enemy of the mountain, gireh s'atru; in either sense, the reference is to Indra; with vegetable grains: tad os.adhibhir abhi = os.adhayas tila ma_s.a_dayah, the vegetables are sesamum, pulse and the like].
6.049.15 Grant us, (universal gods), riches, comprehending chariots, numerous dependants, many male offspring, (wealth) the giver of efficiency to the solemn rite, and a dwelling free from decay, wherewith we may overcome malevolent men and unrighteous (spirits), and afford support to those people who are devoted to the gods.
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6.050.01 I invoke with adorations, for the sake of felicity, the divine Aditi ad Varun.a, Mitra and Agni, Aryaman, the overthrower of foes, worthy of devotion, Savita_ and Bhaga, and (all) protecting divinities.
6.050.02 Radiant Su_rya, render the luminous deiies, who have Daks.a for their progenitor, void of offence towards us; they who are twice born, desirous of sacrifice, observant of truth, possessors of wealth, deserving of worship, whose tongue is Agni. [Who have Daks.a: Daks.apitr.n = daks.ah pita_maho yes.a_m, they of whom Daks.a is the grandfather; the grandchildren of Daks.a were sentiments and passions; pitara, therefore, is understood only in the general sense of priority or seniority; they who are twice born: dvijanma_nah, they who have two births, i.e. they who are manifest or present in two spheres, heaven and earth].
6.050.03 Or bestow, Heaven and Earth, vast strength; give us, Earth and Heaven, a spacious habitation for our comfort; so arrange, that infinite wealth may be ours, remove, beneficent deities, iniquity from our abode.
6.050.04 May the sons of Rudra, givers of dwellings, the unsubdued, invoked on this occasion, stoop down to us, inasmuch as we call upon the divine Maruts that they may be our helpers in difficulty, great or small.
6.050.05 With whom the divine Heaven and Earth are associated; whom Pu_s.an, the rewarder (of his worshippers) with prosperity, honours; when, Maruts, having heard our invocation, you come hither, then on your several paths all beings tremble.
6.050.06 Praise, worshipper, with a new hymn, that hero, Indra, who is deserving of praise; may he, so glorified hear our invocation; may he, so lauded, bestow upon us abundant food.
6.050.07 Waters, friendly to mankind, grant uninterrupted (life) preserving (food) for (the perpetuation of our) sons and grandsons; grant us security and the removal (of all evil), for you are more than maternal physicians; you are the parents of the stationary and moveable universe. [Security and the removal of all evil: s'am.yoh: s'amanam upadrava_n.a_m, the appeasing of oppressiosn or violences; ya_vanam pr.thakkartavya_na_m, the making separate of those things which are to be kept off].
6.050.018 May the adorable, golden-handed Savita_, the preserver, come to us; he, the munificent, who, like the opening of the dawn, displays desirable (riches) to the offerer of the oblation.
6.050.09 And do you, son of strength, bring back today the deities to this our sacrifice; may I be ever in (the enoyment of) your bounty; may I, through your protection, Agni, be blessed with excellent male descendants.
6.050.10 Wise Na_satya_s come quickly to my invocation (united) with holy acts; (extricate us) from thick darkness, as you did extricate Atri; protect us, leaders (of rites) from danger in battle.
6.050.11 Be unto us, gods, donors of splendid, invigorating riches, comprising male descendants, and celebrated by many; celestial A_dityas, terrestrial Vasus, offspring of Pr.s'ni, children of the waters, granting our desires, make us happy. [Celestial A_dityas: divya_, the celestial, that is, the A_ dityas; pa_rthiva_sa_h, terrestrial, that is, the Vasus; go-ja_ta_h, cow-born, born of Pr.s'ni, the Maruts; apya_h, the aquatic, born in the firmament, the Rudras].
6.050.12 May Rudra and Sarasvati_, alike well pleased and Vis.n.u and Va_yu, make us happy, sending rain; and Ribhuks.in, and Va_ja, and the divine Vidha_ta_; and may Parjanya and Va_ta grant us abundant food.
6.050.13 And may the divine Savita_ and Bhaga, and the grandson of the waters, (Agni), the prodigal of gifts, preserve us; and may Tvas.t.a_ with the gods, and Earth with the seas, (preserve us).
6.050.14 May Ahirbudhnya, Aja-ekapa_d, and Earth and Ocean, hear us; may the universal gods, who are exalted by sacrifice, they who are invoked and praised (by us), to whom mystical prayers are addressed, and who have been glorified by (ancient) sages, preserve us.
6.050.15 Thus do my sons, of the race of Bharadva_ja, worship the gods with sacred rites and holy hymns; and so, adorable (deities), may you, who are worshipped and glorified, the givers of dwellings, the invincible, universal gods, ever be adored, (together with your) wives.
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6.052.01 I do not regard it as worthy (of the gods) of heaven, or (those) of earth, as (fit to be compared) with the sacrifice (I offer) or with these (our) sacred rites; let, then, the mighty mountains overhelm him; let the employer of Atiya_ja be ever degraded. [r.jis'van pronounces an imprecation upon Atiya_ja, a rival priest].
6.052.02 Maruts, may the energies of that man be enfeebled; may heaven consume that impious adversary who thinks himself superior to us, and who pretends to deprecate the worship that we offer. [That impious adversary: brahmadvis.am: the next verse has brahmadvis.e; tam s'atrum, that enemy, with reference to the word brahma, which has occurred before, religious act or praise, the enemy or obstructer of prayer or praise; brahmadvis.e = bra_hamn.a dves.t.a_, the hater or enemy of the bra_hman.a].
6.052.03 Why have they called you, Soma, the protector of pious prayer? Why (have they called you) our defender against calumny? Why do you behold us subjected to reproach? Cast your destroying weapon upon the adversary of the brahman.
6.052.04 May the opening dawns preserve me; may the swelling rivers preserve me; may the firm-set mountains preserve me; may the progenitors (present) at the invocation of the gods preserve me.
6.052.05 May we at all seasons be possessed of sound minds; may we ever behold the rising sun; such may the affluent lord of riches, (Agni), render us, ever most ready to come (at our invocation), charged with our oblation to the gods.
6.052.06 May Indra be most prompt to come nigh for our protection, and Sarasvati_ dwelling with (tributary) rivers; may Parjanya, with the plants, be a giver of happiness; and may Agni, worthily praised and earnestly invoked, (be to us) like a father.
6.052.07 Come, universal gods, hear this my invocationl; sit down upon this sacred grass.
6.052.08 Come, gods, to him who honours you with the butter drippling oblation.
6.052.09 May the sons of the immortal hear our praises, and be to us the givers of felicity. [Sons of the immortal: amr.tasya su_navah: sons of Praja_pati, the Vis'vadevas; cf. Yajus. 33.77].
6.052.10 Universal gods, augmenters of sacrifice, listening to praises (uttered) at due seasons, accept your appropriate milk-offering. [yuyam payas, a mixture of milk and curds, termed a_miks.a_: cf. tapte payasi dadhya_nayat vais'vadevya_miks.a_, when the milk is boiled he brings the curds, that is, the a_miks.a_, proper for the Vis'vadevas. a_miks.a_: a mixture of boiled and coagulated milk , curd AV. x , 9 , 13 TS. VS. S'Br. ]
6.052.11 Indra, with the company of the Maruts, Mitra, with Tvas.t.a_ and Aryaman, accept our praise and these our oblations.
6.052.12 Agni, invoker of the gods, cognizant (which of) the divine assembly (is he honoured), offer this our sacrifice according to the proper order.
6.052.13 Universal gods, hear this my invocation, whether you be in the firmament or in the heaven; you who (receive oblations) by the tongue of Agni, or are to be (otherwise) worshipped; seated on this sacred grass, be exhilarated (by the Soma).
6.052.14 May the adorable, universal deities, and both heaven and earth, and the grandson, of the waters, hear my praise; let me not utter words to be disregarded, but let us, (brought) most nigh unto you, rejoice in the happiness (you bestow).
6.052.15 May those mighty deities, having power to destroy, whether they have been manifested upon earth or in heaven, or in the abode of the waters, bestow upon us and our posterity abundant sustenance both by night and day. [Having power to destroy: ahima_ya_h = a_hantr. prajn~a_H, having the wisdom or knowledge that kills; our posterity: asmabhyam is.aye: is.i is derived from is., to wish, and is explained putra_di, sons and the rest, asmabhya_m tasmai ca, to us and to it, that is, posterity, as the object of desire.
6.052.16 Agni and Parjanya, prosper my pious acts; (accept), you who are reverently invoked, our praise at this sacrifice; one of you generates food, the other posterity; grant us, therefore, food productive of descendants. [One of you generates: il.a_m anyo janayat garbham anyah: Parjanya, by sending rain, causes the growth of corn, and Agni, as the main agent in digestion, produces the vigour necessary for procreation].
6.052.17 When the sacred grass is strewn, when the fire is kindled, and when I worship (you) with a hymn, and with profound veneration, then, adorable universal gods, rejoice in the oblation (offered) today at this our sacrifice.
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r.s.i: vasis.t.ha maitra_varun.i; devata_: a_pri_ su_kta (1 i_dhma, samiddha agni, 2 nara_s'am.sa, 3 i_l.a, 4 barhi, 5 devi_dva_ra, 6 u_s.a_sa_nakta_, 7 divyahota_ pracetas, 8 sarasvati_, bha_rati_, i_l.a_-tisro devya, 9 tvas.t.a_, 10 vanaspati, 11 sva_ha_kr.ti; chand: tris.t.up
7.002.01 Be gratified, Agni, by the (sacred fire) kindled by us today, emitting abundant adorable smoke; touch with your scorching flames the celestial summit; combine with the rays of the sun. [Kindled: samiddham; implies one of the A_pris, or forms of fire, although used as an epithet].
7.002.02 We celebrate with sacrifices the greatness of the adorable Nara_s'am.sa among those who are divinities, the performers of good works, the bright-shining, the upholders of rites, who partake of both kinds of oblations. [Oblations of ghi_ and libations of Soma, or other offerings: Niruktaviii.6].
7.002.03 Let us ever worship the Agni who is to be adored by us; the mighty, the dextrous, the messenger passing between heaven and earth, the speaker of truth, kindled (of old) by Manu, as now by men, that (he may come) to the solemnity. [Tanu_napa_t, is omitted; the su_kta is called an A_pri_ su_kta, apra s'abdoktatva_n idam tanu_napa_d rahitam; Agni who is to be adored by us: i_l.enyam agnim is the i_l.ita of the other a_pri_ su_ktas; mahema = to you (priests) worship].
7.002.04The worshippers bearing the sacred grass offer it with reverence, upon their knees, to Agni; worship him, priests, with oblations, invoking him to (sit down) on the spotted (grass), smeared with clarified butter.
7.002.05 The devout performers of holy rites, desirous of chariots, have had recourse to the doors (of the sacrificial chamber); (the ladles), placed to the east, are plying the fire with ghee at sacrifices, as the mother cows lick the calf, or as rivers (water the fields). [The doors: among the A_pris; pu_rvi_ s'is'um na ma_tara riha_n.e samagruvo na samanes.u an~jan = the prio (or eastern) calf like two mothers licking rivers, like in sacrifices tey anoint = pu_rvi_ pra_gagre juhu_pabhr.tau, the two ladles -- the juhu and upabhr.t-- placed at sacrifices with their ends to the east].
7.002.06 May the two youthful females, the divine and mighty day and night, the invoked of many, the possessed of wealth, seated on the sacred grass, enitled to adoration, be with us like an easily-milked cow for our welfare.
7.002.07 I am minded to adore you two sages, the ministrants at sacrifices of men, from celebrated, convey our offspring aloft, and acquire (for our use) the precious (treasures preserved) among the gods.
7.002.08 May Bharati, associated with the Bharatis; Il.a_ with gods and men; and Agni and Sarasvati_ with the Sa_rasvatas; may the three goddesses sit down before us upon this sacred grass. [Il.a_ with gods and man: il.a_ devabhir manus.yebhir agnih; Il.a_ is associated with men; Agni is associated with the goddesses. This and the three following verses are repeated from the second as.t.aka].
7.002.09 Divine Tvas.t.a_, being well-pleased, give issue to our procreative vigour, whence (a son) manly, devout, vigorous, wielder of the Soma-bruising stone, and reverencing the gods, may be born.
7.002.10 Vanaspati, bring the gods night; may Agni, the immolator, prepare the victim; let him who is truth officiate as the ministering priest, for verily he knows the birth of the gods.
7.002.11 Agni, kindled (into flame), come to our presence in the same chariot with Indra, and with the swift moving gods; may Aditi, the mother of excellent sons, sit down on the sacred grass, and may the immortal gods be satisfied with the reverentially-offered oblation.
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r.s.i: vasis.t.ha maitra_varun.i; devata_: vis'vedeva_, 16 ahi, 17 ahirbudhnya; chanda: dvipada_ vira_t., 22-25 tris.t.up
7.034.01 May pure and divine praise proceed from us (to the gods) like a swift well-constructed chariot.
7.034.02 The flowing waters having known the origin of earth and heaven; may they now hear (our praises). [Waters: an allusion perhaps to the subsequently received cosmogony, as in Manu, that water was the first of created things].
7.034.03 The vast waters offer nourishment to Indra; fierce warriors (combating) with foes, glorify him.
7.034.04 Yoke for him the horses of his chariot, the Indra is the wielder of the thunderbolt, the golden-armed.
7.034.05 Proceed to the sacrifice like one who goes along the road; proceed of your own accord.
7.034.06 Go of your own accord to battle; celebrate the significant and expiatory sacrifice for (the good of) mankind.
7.034.07 From the force of this (sacrifice) the sun rises; it sustains the burden (of the world) as (earth) supports many (beings).
7.034.08 I invoke the gods, Agni, propitiating them by an inoffensive rite, I celebrate a pious act. [Inoffensive rite: aya_tuh sa_dhanr.tena: aya_tuh = aya_tuna, an epithet of r.tena, ahim.sakena, yajn~ena, intending perhaps one without animal victims].
7.034.09 Offer (worshippers) your heavenly worship; earnestly address your praises to the gods.
7.034.10 The fierce Varun.a, the thousand-eyed, contemplates the water of these rivers.
7.034.11 He is the king of kings; the beauty of the rivers his all-pervading strength is irresistible.
7.034.12 Protect us, gods, among all people; render extinct the calumny of the malevolent.
7.034.13 May the blazing (weapons) of foes pass by innocuous; separate, (gods), universally (from us) the sin of our bodies.
7.034.14 May Agni, the feeder on oblations, propitiated by our homage, protect us; to him has our praise been addressed.
7.034.15 Glorify along with the gods our friend, the grandson of the waters; may he be propitious to us.
7.034.16 I glorify with hymns the disperser of the clouds in the firmament; the water-born, sitting among the waters of the rivers. [Disperser of the clouds: ahim gr.n.i_se budhne, dividing two words usually put together: ahirbudhna: ma_gha_na_ma_hanta_ram, the firmament, or the region in which the waters of rains are bound or retained, baddha_ asmin dhr.ta_ a_pa viti vyutpatteh (Nirukta. 10.44); in the next r.ca the words are united as a name of Agni].
7.034.17 Let not Ahirbudhnya be disposed to work us harm; let not the sacrifice of the worshipper be disregarded.
7.034.18 May (the gods) bestow food upon our people; let foes contending for our riches perish.
7.034.19 Leaders of great armies, by the power of these (divinities), consume their foes, as he sun (scorches) the regions. [Of these divinities: es.a_m, of these; deva_na_m or maruta_m, of these Maruts].
7.034.20 When the wives (of the gods) come before us, may the dextrous Tvas.t.a_ grant us male progeny.
7.034.21 May Tvas.t.a_ be propitiated by this our praise; may he who is of comprehensive understanding be inclined to give us wealth.
7.034.22 May they who are the givers of gifts bestow upon us the treasure (we desire); may Rodasi_ and Varun.a_ni_ hear (our supplications); may the generous Tvas.t.a_ together with these (our) protectresses, be our sure refuge; may they give us riches.
7.034.23 May the mountains, the waters, the liberal (wives of the gods), the plants, also the heaven and the earth, consentient with the forest lords and both the heaven and earth, preserve for us those (coveted) riches.
7.034.24 Let the vast heaven and earth consent, let the brilliant Varun.a, of whom Indra is the friend consent; let all the victorious Maruts consent that we may be a recepacle for the retention of riches.
7.034.25 May Indra, Varun.a, Mitra, Agni, the waters, the herbs, the trees, be pleased by our (praise); may we, (reclining) on the lap of the Maruts, enjoy felicity; and do you ever cherish us with blessings.
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r.s.i: vasis.t.ha maitra_varun.i; devata_: vis'vedeva_: chanda: tris.t.up
7.035.01 May Indra and Agni be (with us) with their protections for our hapiness; may Indra and Varun.a, to whom oblations are offered, (be with us) for our happiness; may Indra and Soma be (with us) for our happiness, our prosperity, our good; may Indra and Pu_s.an be (with us) in battle for our triumph. [May Indra and Agni be wih us: The leading refrain is the same in 13 r.cas: s'am na bhavata_m, sometimes slightly varied: may they two be our happiness; s'am = s'antyai, for our peace of happiness].
7.035.02 May Bhaga (promote) our happiness; may S'am.sa be our happiness; may Purandhi be (with us for) our happiness; may riches be (a source of) happiness; may the benediction of the true and virtuous yield us happiness; may the variously-manifested Aryaman be (with us) for our felicity. [S'am.sa = Naras'am.sa; purandhi = the possessor of much intelligence].
7.035.03 May the creator be to us for happiness; may the discriminator (between virtue and vice, Varun.a) be (with us) for our happiness; may the wide earth (contribute) with sustenance to our happiness; may the vast heaven and earth be (to us for) happiness; may the mountains (yield) us happiness; may our pious invocations of the gods secure us happiness.
7.035.04 May Agni, whose countenance is light, be (with us) for our happiness; may Mitra and Varun.a, may the As'vins be (present) for our felicity; may the virtuous be (promotive of) our happiness; may the restless wind blow for our happiness.
7.035.05 May heaven and earth, the first invoked, (promote) our happiness; may the firmament be happiness to our view; may the herbs, the trees, (yield) us happiness; may the victorious lord of the world, (Indra), be (favourable to) our felicity.
7.035.06 May the divine (Indra), with the Vasus, grant us happiness; may the justly-praised Varun.a, with the A_dityas, be (friendly to) our happiness; may the grief-assuaging Rudra, with the Rudras, be (for) our happiness; may Tvas.t.a_, with the wives of the gods, be (with us) for our happiness, and hear us at this solemnity.
7.035.07 May the Soma be (offered for) our happiness; may the prayer be (uttered for) our happiness; may the stones (grind the Soma), the sacrifice be (solemnized for) our happiness; may the measured lengths of the sacrificial posts be (conducive to) our felicity; may the sacred grass be (strewn) for our happiness; may the altar be (raised for) our happiness.
7.035.08 May the wide-seeing sun rise (for) our happines; may the four quarters of the horizon (exist for) our felicity; may the firm-set mountains be (for) our happiness; may the rivers, may the waters, be (diffused) for our happiness.
7.035.09 May Aditi, with holy observances, be (for) our happiness; may the glorified Maruts be (friendly to) our felicity; may Vis.n.u, may Pu_s.an, be (promoters of) our happiness; may the firmament be propitious to us; may Va_yu (blow for) our happiness.
7.035.10 May the divine preserving Savita_ be (radiant for) our happiness; may the opening dawns (break for) our happiness; may Parjanya be (the granter of happiness) to our posterity; may S'ambhu, the lord of strength, be (the conferrer of) happiness upon us. [S'ambhu = sukhasya bha_vayita_, the cause of the condition of pleasure; ordinarily, it is a name of S'iva].
7.035.11 May the divine universal gods be (favourable) to our felicity; may Sarasvati_, with holy rites, be happiness; may those who assist at sacrifices, those who are liberal of gifts. Be (conducive to) our happiness; may celestial, terrestrial and aquatic things be (subservient to) our happiness.
7.035.12 May the lords of truth be (propitious to) our happiness; may horses, may cattle, (contribute to) our happiness; may the virtuous, the dexterous R.bhus, be to us (for) felicity; may the progenitors be (promoters of) our happiness at the seasons of worship.
7.035.13 May the divine Aja-Ekapa_d be (favourable to) our happiness; may Ahirbudhnya, may the firmament, be (promotive of) our happiness; may the grandson of the waters, the protector, be (the securer of) our felicity; may Pr.s'ni, of whom the gods are the guardians, be to us (a granter of) happiness.
7.035.14 May the A_diyas, the Rudras, the Vasus, be gratified by this new and now repeated praise; may celestial and terrestrial (beings), the progeny of the cow, (Pr.s'ni), and those who were entitled to worship, hear our (invocations).
7.035.15 May those who are the most adorable divinities, those who were the adored of Manu, those who are immortal, the observers of truth, bestow upon us this day (a son), of wide-spread renown; and do you ever cherish us with blessings.
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r.s.i: apa_la_ a_treyi_; devata_: indra; chanda: anus.t.up, 1-2 pan:kti
8.091.01 A young woman going to the water found Soma in the path; as she carried it home she said, I will press you for Indra, I will you for S'akra. [This r.ca is said by Apa_la_. S'a_t.ya_yan.a Bra_hman.a has a legend: Apa_la_, the daughter of Atri, being afflicted with a disease of the skin, was repudiated by her husband; she returned to her father's hermitage, and there practised penance. One day she wen out to bathe, intending to make a Soma offering to Indra, and as she was returning, she found some Soma stalks on the road. She gathered them and ate them as she walked. Indra, hearing the sound of her jaws, thoght it was the sound of the Soma stones, and appeared before her, asking whether there were any Soma stones bruising there. She explained the reason for the sound, and Indra turned away. She called after him, "why do you turn away? You go from house to house to drinkt he Soma, now then drink the Soma ground by my teeth and eat fried grains of barley". She then added, without paying him respect, " I knownot whether you are Indra, but if you come to my house I will pay you due honour". Feeling however sure that it was really Indra, she addressed the latter half of the third verse to the Soma in her mouth. Indra then, falling in love with her drank the Soma as she wished. She then triumphantly exclaimed (r.ca 4): " I have been repudiated by my husband and yet Indra comes to me". Indra then granted her a bon and she thus hose, "my father's head is bald, his field is barren, and my body is destitute of hair; make these things grow". Indra granted the three boons].
8.091.02 You who go from house to house a hero bright in your splendour, drink this Soma pressed by my teeth together with fried grains of barley, the karambha, cakes and hymns. [karambha = mixture of fried barley meal and butter or curds].
8.091.03 We wish to know you, but here we know you not, O Soma, flow forth for Indra first slowly, then quickly. [First slowly: s'amair iva s'anakair iva].
8.091.04 May (Indra) repeatedly make us powerful, may he do abundantly for us, may he repeatedly make us very rich; often hated by our husband and forced to leave hi, may we be united to Indra.]
8.091.05 These hree places-- do you cause them all to grow-- my father's (bald) head, his (barren) field, and my body.
8.091.06 This field which is our (father's), and this my body and he head of my father-- do you make all these bear a crop. [Crop: i.e., make them all hairy, romas'ani].
8.091.07 Thice, S'atakratu, did you purify Apa_la_, in the hole of the chariot, in the hole of the cart, and in the hole of the yoke, and you did make her with a skin splendent like the sun. [Thrice did you purify: Indra dragged her through the wide hole of his chariot, the narrower hole of the cart, and the small hole of the yoke, and she cast off three skins. The first skin became a hedge-hog, the second an alligator, the third a chameleon].
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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.
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r.s.i: vasu bha_radva_ja; devata_: pavama_na soma; chanda: jagati_, 5 tris.t.up
9.081.01 The graceful waves of the purified Soma flow into Indra's belly when being effused and drawn forth (together) with the potent curds of the kine, they excite the hero to bestow (gifts to the worshippers). [The hero: i.e., Indra].
9.081.02 The flows towards the pitchers, like a darught horse, lightly moving, the showerer; and knowing both races of gods-- those who come to (the sacrifice) from the other world and those who (come) from this world. [as'noti is a predicate of yat; somah as the subject of as'noti: 'he acquires what is in the world above and what is in this world; 'he acquires from the next world what is there and from this world what is here'].
9.081.03 Soma, when purified, strew upon us wealth; Indu, who are possessed of affluence, be (the donor) of ample riches; dispenser of food, grant to Vasu prosperity through (your) intelligence, scatter not our riches far from us. [Our riches: no gayam, i.e., asmabhya_m pradeyam dhanam, the wealth to be bestowed on us].
9.081.04 May the generous (gods) meet together to us-- Pu_s.an, Pavama_na, Mitra, Varun.a, Br.haspati, the Maruts, Va_yu, the As'vins, Tvas.t.a_, savita_, and beautiful Sarasvati_. [Beautiful Sarasvati_: suvigraha, having a fair body].
9.081.05 The all-pervading couple heaven and earth, the divine Aryaman, Aditi, Vidha_ta_, Bhaga deserving the praise of men, the spacious firmament, all the gods honour the purified (Soma).
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r.s.i: trita a_ptya; devata_: agni; chanda: tris.t.up
10.002.01 Agni, youngest (of the deities), propitiate the desiring gods; lord of seasons, cognizant of seasons, here offer worship; worship with those who are the priests of the celestials; among the ministrant priests you are the best offerer. [The priests: daivya_ r.tvijah: Agni the hota_, As'vins the adhvaryus, Tvas.t.a_ the agni_dh and Mitra the upavakta_ (A_s'vala_yana Gr.hyasu_tra 1.23.8-9); or, Candramas the brahma_, A_ditya the adhvaryu and Parjanya the udga_ta_; these are the priests of the gods in heaven: Taittiri_ya A_ran.yaka3.3].
10.002.02 Whether, Agni, you prefer the office of hota_ or pota_ among men, you are wise, the giver of wealth, the observer of truth, let us offer the oblations with the (sacred) sva_ha_, and may the most excellent and divine Agni present them to the gods.
10.002.03 May we pursue the path that leads to the gods to convey that (worship) which we may be able (to offer). May that wise Agni minister, for he verily is the ministrant priest, and let him prescribe the ceremonies and the seasons.
10.002.04 O gods, when we who are most ignorant neglect the offices addressed to you who are wise, may the wise Agni complete the whole by (appointing) those seasons by which he regulates the worship of the gods. [May the wise Agni: may Agni complete the whole, knowing at what seasons he should appoint the gods (to be worshipped); lit. = with what seasons he shoudl fix the gods].
10.002.05 Since men of feeble energies, with mind yet immature, are unacquainted with (the ritual of) the sacrifice, may Agni, the invoker (of the gods), the skilled in rites, well-knowing (what is to be done), the best offerer, offer worship according to the fit season to the gods. [Are unacquainted with the sacrifice: do not think of (remember) the sacrifice].
10.002.06 The progenitor has engendered you the chief of all sacrifices, variegated, illuminating (all); do you offer (to the gods) the desirable all-sustaining praise-accompanied viands growing upon man-occupied earth. [The progenitor: either Praja_pati or the sacrificer, the yajama_na; (viands) prepared by men, placed on the earth, i.e., the altar].
10.002.07 Do you, Agni, whom the earth and heaven, whom the waters, whom Tvas.t.a_, the glorious creator, engendered, who are cognizant of the path, the road of the Pitr.s, shine brilliantly, being kindled. [pitr.ya_n.am pitaro yena ma_rgena gacchanti].
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r.s.i: trita a_ptya; devata_: agni; chanda: tris.t.up
10.008.01 Agni traverses heaven and earth with a vast banner; he roars (like) a bull; he spreads aloft over the remote and proximate (regions) of the sky; mighty, he increases in the lap of the water. [Agni traverses: as the lightning in the firmament].
10.008.02 THe embryo (of heaven and earth), the showerer (of benefits), the glorious, rejoices; the excellent child (of morn and eve), the celebrator of holy rites calls aloud; assiduous in exertions at the worship of the gods, he moves chief in his own abodes.
10.008.03 They have placed in the sacrifice the radiance of the powerful Agni, who seizes hold of the forehead of his parents, gratifying his cherished, radiant, and expanding limbs, in their course, in their chamber of sacrifice. [His parents: the parents are either heaven or earth, or the two pieces of touchwood; gratifying...of sacrifice: as'vabudhna_h = vya_ptamu_la_H, with outspread bases, i.e., broad at the bottom and tapering to the top, the usual shape of a fire; in his fight the dawns, drawn by horses, rejoice their bodies in the source of truth (i.e., the sun)].
10.008.04 Opulent Agni, you precede dawn after dawn. You are the illuminator of the twin (day and night); engendering Mitra from your own person, you retain seven places for sacrifice. [Mitra: the sun; seven places: the seven altars for the fire: dhisn.ya_ etc.]
10.008.05 You are the eye, the protector of the great sacrifice; when you proceed to the rite, you are Varun.a; you are the grandson of the waters, Ja_tavedas; you are the messenger (of him) whose oblation you enjoy.
10.008.06 You are the leader of the sacrifice and sacrificial water to the place in which you are associated with the auspicious steeds of the wind; you sustain the all-enjoying (sun) as chief in heaven; you, Agni, make your tongue the bearer of the oblation. [The place: i.e., the firmament; you sustain in heaven: you raise your glorious head in heaven; you make...oblation: yada_; when, Agni, you have so done, you are the leader...; you are the leader of the sacrifice and of water (rain) in the firmament and in heaven (Yajus. 13.15)].
10.008.07 Trita by (his own), desiring a share (of the sacrifice), for the sake of taking part in the exploit of the supreme protector (of the world), chose (Indra as his friend); attended (by the priests) in the proximity of the parental heaven and earth, and reciting appropriate praise, he takes up his weapons. [Legend: Indra said to Trita, 'You are skiled in the weapons of all; aid me in killing Tris'iras the son of Tvas.t.a_'. Trita agreed on condition of having a share in the sacrifices offered to Indra. Indra gave him water to wash his hands with and a share in the sacrifice, whereby Trita's strength increased; seven-rayed: i.e., seven-tongued, seven-rayed, like the sun, or seven-handed].
10.008.08 He, the son of the waters, incited by Indra, skilled in his paternal weapons, fought against (the enemy), and slew the seven-rayed, three-headed (asura); then Trita set free the cows of the son of Tvas.t.a_.
10.008.09 Indra, the protector of the virtuous, crushed the arrogant (foe), attaining vast strenth; shouting, he cut off the three heads of the multiform son of Tvas.t.a_ (the lord) of cattle. [Shouting: s'abdam kurvan; gona_m acakra_n.ah, appropriating the cattle].
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r.s.i: 1,3,5,7,11,13 yami_ vaivasvati_ (r.s.ika_); 2,4,8-10,12,14 yama vaivasvata; devata_: 1,3,5,7,11,13 yama vaivasvata; 2,4,12,14 yami_ vaivasvati_; chanda: tris.t.up
10.010.01 (Yami speaks). I invite my friend to friendship, having come over the vast and desert ocean; may Vedhas, after reflecting, place in the earth the offsprig (of you) the father, edowed with excellent qualities. [Place in...qualities: may Praja_pati bestow offspring for the sake of you becoming the father of a son to be born to us; adhi ks.ami (upon the earth) = in my womb].
10.010.02 (Yama speaks). Your friend desires not this friendship, for although of one origin, she is of different form; the hero sons of the great asura (are) the upholders of heaven, enjoying vast renown. [Your friend...different from: your friend longs not for a frienship in which (etad yat) a kinswoman is treated as one of different family; the hero sons of the great asura: mahas putra_so asurasya: asurasya = pra_n.avatah prajn~a_vato va_; enjoying vast renown: urviya_ pari khyan = they can see from afar].
10.010.03 (Yami speaks). The immortals take pleasure in (a union) like this which is forbidden to every mortal; let your mind then concur with mine, and as the progenitor (of all) was the husband (of his daughter), do you enjoy my person. [Which is forbidden: tyajasam = that which is to be left or avoided, illicit, such as the intercourse of brahma_ with his daughter; ekasya = Praja_pati, as chief of the whole world; tyajasam = that which is abandoned or given to another, viz., women, daughters etc. The word may also mean descendants, lit. those who are left, scions, offshoots, and so, the reading may be: this is what the gods themselves desire offspring from one alone of mankind].
10.010.04 (Yama speak). We have not done what was done formerly; for how can we who speak truth, utter now that which is untrue? Gandharva (the sun) was in the watery (firmament), and the water was his bride. She is our common hence our near affinity.
10.010.05 (Yami speaks). The divine omniform generator Tvas.t.a_, the progenitor, made us two husband and wife, even in the womb: none frustrate his undertaking; earth and heaven are conscious of this our (union).
10.010.06 (Yama speaks). Who knows anything of this (his) first day (of existence)? Who has beheld it? Who has here revealed it? The dwelling of Mitra and of Varun.a is vast. What say you, who punishes men with hell? [Dwelling of Mitra and Varun.a: the revolution of day and night; what say...hell: what say you, wanton one, falsely about men? Who punishes: ahanah is a male; therefore, Yami_ is made the speaker of the last part of the verse].
10.010.07 (Yami speaks). The desire of Yama has approached me Yami_, to lie with him in the same bed; I will abandon my person as a wife to her husband; let us exert ourselves in union like the two wheels of a wagon.
10.010.08 (Yama speaks). The spies of the gods, which wander upon earth, never stop, never close their eyes. Associate quickly, destructress, with some other than with me, and exert yourselves in union, like the two wheels of a wagon. [Destructress: i.e., causing unhappiness by your shameful conversation].
10.010.09 (Yami speaks). To him (Yam) let every worshipper sacrifice both day and night, on him let the eye of the Sun repeatedly rise; (for him may) the kindred pair (day and night unite) with heaven and earth. Yama will adhere to the non-affinity of Yama. [Yama will adhere: or, may Yami_ bear patiently Yama's unbrotherly (refusal)].
10.010.10 (Yama speaks). The subsequent ages will come, when sisters will choose one who is not a brother (as a husband); therefore, auspicious one, choose another husband than me, and make your arm a pillow for your mate.
10.010.11 (Yami speaks). Is he a brother whose sister has no lord? Is she a sister (whose brother) misfortune approaches? Overcome by desire, I strongly urge this one request; unite your person with mine. [Misfortune: decay; Nirr.ti is a personification. The meaning is, a true brother will not let his sister lack a husband, and a true sister will not let her brother lack a wife].
10.010.12 (Yama speaks). I will not unite my person with yours; they call him who approaches a sister, a sinner. Enjoy pleasure with some other than me; your brother, auspicious one, has no such desire.
10.010.13 (Yami speaks). Alas, Yama, you are feeble; we understand not your mind or your heart. Some other female embraces you as a girth a horse, or as a creeper a tree. [Alas! bato bata_si = you are feeble, feeble; the pada text is: bata asi; bata = pitiable, anukampyas'ca_si, or, alas!]
10.010.14 (Yama speaks). Do you, Yami_, embrace another; and let another embrace you as a creeper a tree; seek his affection, let him seek you; and make a happy union.
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r.s.i: sam.kusuka ya_ma_yana; devata_: 1-4 mr.tyu, 5 dha_ta_, 6 tvas.t.a_, 7-13 pitr.medha, 14 pitr.medha or praja_pati; chanda: tris.t.up, 11 prasta_ra pan:kti, 13 jagati_, 14 anus.t.up
10.018.01 Depart, Mr.tyu, by a different path; by that which is your own, and distinct from the path of the gods; I speak to you who have eyes, who have ears; do no harm to our offspring, nor to our male progeny. [Offspring: praja_m = female offspring; or, santatim, descendants, family successors].
10.018.02 If, avoiding the path of death, you go (on the path of he gods), assuming a longer and better life, (my friends), then may you, (O sacrificers), diligent in sacrifice, enriched with progeny and affluence, be cleansed and pure. [Be cleansed and pure: s'uddhah = pure from the decay caused by the sins accumulated in a former life; pu_tah = pure from the decay caused by the sins of the present life].
10.018.03 May those who are living remain separate from the dead; may our invocation of the gods today be successful; let us go forward to dancing and laughter, assuming a longer and better life. [Go forward: or, with our faces to the east].
10.018.04 I erect this circle (of stones) for (the protection of) the living, that none other of them may approach this limit; may they live a hundred years, occupied by many holy works, and keep death hidden by this mound. [I erect this circle of stones: after the burning of the body, the Adhvaryu is to raise a bank or lump or earth betwen the village where the deceased lived and the cemetery, as a rampart against death (Mahi_dhara, Yajus. 35.15); paridhi = a stone rampart (pa_s.a_n.am)].
10.018.05 As days pass along in succession; as season are duly followed by seasons; as the successor does not abandon his predecessor, so, Dha_ta_, support the lives of these (my kinsmen). [As the successor: i.e., as a son does not leave his father by dying first].
10.018.06 (You kinsmen of the dead man), choosing old age, attain length of life, striving one after the other, how many soever you may be; may Tvas.t.a_, the creator. [Striving one after the other: the eldest first; of good races of men, being at one (with you), grant you (busy) at this (sacrifice), a long life].
10.018.07 Let these women who are not widows, who have good husbands, enter (anointed) with unguent and butter. Let women without tears, without sorrow, and decorated with jewels, first proceed to the house.
10.018.08 Rise, woman, (and go) to the world of living beings; come, this man near whom you sleep is lifeless; you have enjoyed this state of being the wife of your husband, the suitor who took you by the band. [This verse is to be spoken by the husband's brother, etc., to the wife of the dead man, and he is to make her leave her husband's body: (A_s'vala_yana Gr.hya Su_tra, 4.2); go to beings = go to the home of the living, i.e., your sons, grandsons etc.]
10.018.09 Taking his bow from the hand of the dead man, for the sake of our vigour, energy and strength, (I say) you are there; may we (who are) here, blessed with male offspring, overcome all the enemies who assail us.
10.018.10 Go to this your mother-earth, the wide-spread, delightful earth; this virgin (earth is) as soft as wool, to the liberal (worshipper) may she protect you from the proximity of Nirr.ti. [The r.cas from 10 to 13 are to be repeated at the death of a di_ks.ita (initiated person), and cites A_s'vala_yana Gr.hya Su_tra6.10, 4.5; on the repetition of verse 10, the bones which have been collected are to be placed in the grave].
10.018.11 Earth, rise up above him; oppress him not; be attentive to him (and) comfortable; cover him up, earth, as a mother covers her child with the skirt of her garment. [Earth, rise up above him: i.e., so as to give him breathing room; while reciting this verse, dust is to be scattered over the grave; comfortable: su_pavan~cana_ = deceiving well; treat him kindly for the sake of the sacrifice; fondle him, lull him to rest; supratis.t.ha_ bhava = be a good resting-place].
10.018.12 May the earth heaped over him lie light; may thousands of particles (of dust) envelop him; may these mansions distil ghi_ (for him); may they every day be an asylum to him in this world.
10.018.13 I heap up the earth around you, placing (upon you) this clod of earth; may I not be injured; may the Pitr.s sustain this your monument; may Yama make you a dwelling here. [ I heap up the earth around you: O urn, I keep off the earth above you with your lid, he asthikumbha tavopari tvadi_yena kapa_lena pr.thivi_m pratibadhna_mi: this is addressed to the urn, containing the bones and ashes. The urn is buried after the corpse has been burnt. This verse is to be recited when the bones are covered with the lid: A_s'vala_yana Gr.hya Su_tra 4.5].
10.018.14 At the decline of the day they have placed me (in the grave) like the feathers of an arrow; I have restrained my declining voice as (they check) a horse with a bridle.
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r.s.i: vatstpri bha_landana; devata_: agni; chanda: tris.t.up
10.046.01 A mighty ministrant priest, one cognizant of heaven, though abiding with men, having been born, is seated on the lap of the waters; may he, the upholder (of sacrifice), who has been stationed (on the altar), be to you when offering worship, the giver of food and riches, the protector of your person. [agnestrayo jya_ya_m.sah: Taittiri_ya Sam.hita_ 2.6.6].
10.046.02 The r.s.is worshipping him, (when hiding) in the midst of the waters, followed him by his footprints (as men follow) an animal that is lost; the wise Bhr.gus desiring his presence, and anxious (to find him), discovered him by their prayers lurking in the cave. [The wise Bhr.gus: cf. RV 2.4.2].
10.046.03 Trita, the son of Vibhuvas, searching (for him), found mighty Agni on the head of the cow; he the augmenter of happiness manifested in the dwellings (of the pious), the youthful (connecting ) bond of the resplendent (Sun).
10.046.04 (The priests) desirous (to propitiate him), detaining him among men, have by their adoration made him lord over all people, him the exhilarator, the presenteer of burnt offerings, the migrator, the object of sacrifice, the leader of rites, the purifier, the bearer of oblations. [Lord over all people: or, the goer, i.e. being always in the house of the worshipper; vis'a_m = for the sake of the worshippers; the migrator = lit., in front; pra_n~cam = going towards, i.e., towards the a_havani_ya from the ga_rhapatya].
10.046.05 Be competent, (priest, to glorify) the victorious mighty Agni, the sustainer of the wise, (even) fools (adore) him, the exempt from folly, the demolisher of cities; conducting the embryo of touchwood, (Agni). Like a golden-haired, swift-moving (horse), loving praise and wealth, they bring him to the sacrifice.
10.046.06 Occupying three (satations), consolidation (the dwelling of the worshipper), surrounded (by flames), he sits down upon the altar in the chambers (of sacrifice); from there, having accepted (the oblations) of the people, with intent to give (them to the gods), in various ways, he (Agni) goes to the gods holding (his foes) in check. [Goes to the gods: ayantrai i_yate nr.n = lit., by non-restraints he goes to men; s'atru_n.a_m niyamanaih saha = with restraints on his foes, deva_n gacchati].
10.046.07 The undecaying fires of the worshipper, the rescuers from the humiliated (spirits of ill), having adorable smoke, purifying, becoming white, swift, bearing (the oblation), sitting in the wood, (are) like the fast-flowing Soma. [dama_m aritra_h = protector of the houses].
10.046.08 Agni, who bears off (the oblation) with his tongue (of flames), who bears off the hymns of praise with (favourable) mind (for the preservation) of the earth; him men appointed as the shining, purifying, exulting hota_, the most entitled to worship.
10.046.09 Agni, whom heaven and earth engendered, (whom) the waters and Tvas.t.a_, and the Br.ghus by their powers (begot),; the adorable one, whom Ma_taris'van first, and the gods fabricated as the object of worship of Manu.
10.046.10 You, whom the gods appointed as the bearer of oblations, whom men, desiring manifold blessings, regard as the object of worship; do you, Agni, bestow food upon him who praises you at the sacrifice; for the devout worshipper verily obtains great renown.
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r.s.i: indra vaikun.t.ha; devata_: indra vaikun.t.ha; chanda: jagati_, 7,10-11 tris.t.up
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.
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r.s.i: devagan.a, 4-5 agni sauci_ka; devata_: agni sauci_ka, 4-5 devagan.a; chanda: 1-5, 8 tris.t.up, 6-7, 9-11 jagati_
10.053.01 (The gods). He whom we sought with (anxious) minds has arrived; he who understands the sacrifice and is acquainted with its different parts; may he who is most skilled in worship, sacrifice for us at the worship of the gods, being seated (at the altar), taking place among (the priests), and preceding us. [He...has arrived: i.e., the fire is kindled, and then the gods are worshipped].
10.053.02 The hota_, most skilled in worship, has been sanctified by his seat (at the altar); he contemplates the sacred offerings reverently placed (before him); let us speedily worship with ghi_ the gods to whom worship is due; let us praise those who are entitled to praise.
10.053.03 He has today made our banquet to the gods efficacious; we have obtained the mysterious tongue of sacrifice; he has come, fragrant, clothed with life; he makes our oblation to the gods today auspicious. [The mysterious tongue: Agni is the tongue of the gods, by means of him they drink the oblations].
10.053.04 (Agni speaks). I communicate today the best advice by which we gods may overcome the asuras; do you who are the eaters of sacrificial food, who are entitled to worship, and you five orders of men, be pleased by my (discharge of) the office of hota_.
10.053.05 May the fiver orders of men, may those who were born for the sake of ghi_, may those who are entitled to worship be pleased by my (discharge of) the office of hota_; may earth preserve us from all earthly sin; may the firmament preserve us from heavenly (sin).
10.053.06 (The gods) spreading out the sacrifice, follow the illuminator of the world (the sun); protect the luminous paths (of the gods) constructed by sacred acts; may Agni render the pious works of the worshipper free from defect; become Manu, generate the people of heaven. [Become Manu: be deserving of praise; manu = mantavya stutya].
10.053.07 (The gods to one another). Drinkers of the Soma, bind (the horses) that are to be fastened to the pole; prepare the reins; caparison (the steeds); accompany everywhere (in your cars) the chariot which has eight seats with which the gods bring us acceptable (wealth).
10.053.08 The as'manvati_ flows along; be alert; rise up, cross over, may friends; here let us leave those who are unhappy, so that we may cross over to auspicious sacrificial viands. [A_s'vala_yana Gr.hya Su_tra 1.8: if a marriage procession comes to an unfordable river, the first half of this ttanza is to be repeated, when the bride is put into the boat; the second half when she has crossed; Yajus. 35.10: the r.ca is part of the ceremony of digging the ground for the situation of the funeral pile. a_s'eva_h = the unhappy; or, the evil beings, ra_ks.asas].
10.053.09 Tvas.t.a_ knows the arts of fabricating (drinking vessels), the most skilful of artificers bearing the sacred drinking cups out of which the gods drink-- verily he sharpens his axe of good metal, wherewith the white-complexioned brahman.aspati cuts them.
10.053.10 Verily being sages, (R.bhus) sharpen the instruments with which you fabricate the cups for the nectar. Do you, who are wise, prepare the mysterious paths whereby tte gods have attained to immortality.
10.053.11 (The Maruts) placed a female in the enveloping hide (of a dead cow), and a calf in the mouth (of a dead cow), with mind and tongue, aiming (at deification); daily the generous (fraternity of the R.bhus) offers suitable praises (to the gods), granting victory over our foes.
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r.s.i: gaya pla_ta; devata_: vis'vedeva_; chanda: jagati_; 12,16,17 tris.t.up
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3.053.01 Indra and Parvata, bring hither, in a spacious car, delightful viands (generative of) good progeny; partake, deities, of the oblations (offered)at (our) sacrifices, and gratified by the (sacrificial) food, be elevated by our praises.
3.053.02 Tarry a while contentedly, Maghavan (at our rite); go not away; for I offer to you (the libation) of the copiously-effused Soma; powerful Indra, I lay hold of the skirts (of your robe) with sweet-flavoured commendations, as a son (clings to the garment) of a father.
3.053.03 Adhvaryu, let us two offer praise; do you concur with me; let us address pleasing praise to Indra; sit down, Indra, on the sacred grass (prepared by) the institutor of the rite; and may our commendations be most acceptable to Indra. [Do you concur with me: prati me gr.n.i_hi; the Hota_ is supposed to speak to Adhvaryu to direct their joint performance of some part of the ceremony].
3.053.04 A man's wife, Maghavan, is hiw dwelling; verily she is his place of birth; thither let your horses, harnessed (to your car), convey you; we prepare the Soma at the fit season; may Agni come as our messenger befor eyou. [His place of birth: ja_ya_ id astam sedu yonih: astam = gr.ham (gr.hin.i_ gr.ham ucyate iti smr.teh; na gr.ham gr.hamisya_hurgr.hi.n.o gr.hamucyate)].
3.053.05 Depart, Maghavan; come Indra; both ways, protector, there is a motive for you whether it be standing in your vast chariot, or liberating your neighing steed. [Both ways: ubhayatra te artham: Indra's wife awaits his return, the Soma libation invites his stay; protectorL bhra_ta_ = lit., brother; but here explained as pos.aka, nourisher].
3.053.06 When you have drunk the Soma, then, Indra, go home; an auspicious life (abides) pleasantly in your dwelling; in either (case) there is the standing in your car or liberating the steeds for provender.
3.053.07 These (sacrificers) are the Bhojas, of whom the diversified An:girasas (are the priests); and the heroic sons of the expeller (of the foes of the gods) from heaven, bestowing riches upon Vis'va_mitra at the sacrifice of a thousand (victims), prolong (his) life. [These sacrificers are the Bhojas: ime bhoja_ an:giraso viru_pa_: bhoja_ = ks.atriya descendants of Suda_s, suda_sah ks.atriya, ya_gam kurva_n.ah, instituting the sacrifice at which the latter, Medha_tithi, and the rest of the race of an:giras were their ya_jakas, or officiating priests; the expeller: rudra, his sons are the maruts; sacrifice of a thousand victims: sahasrasave = the as'vamedha].
3.053.08 Maghavan becomes repeatedly (manifest) in various forms, practising delusions with respect to his own peculiar person; and invoked by his appropriate prayers, he comes in a moment from heaven to the three (daily rites), and, although observant of seasons, is the drinker (of the Soma) irrespective of season.
3.053.09 The great r.s.i the generator of the gods, the attracted by the deities, the overlooker of the leaders (at holy rites), Vis'va_mitra attested the watery stream when he sacrificed for Suda_s; Indra, with the Kus'ikas was pleased. [The generator of the gods: devaja_h = the generator of radiances or energies, tejasa_m janayita_; arrested the watery stream: astabhna_t sindhum arn.avam: he is said to have stoped the current of the confluence of the vipa_s/a_ and s'utudri rivers; indra with the kus'ikas was pleased: apriyayata kus'ikebhir Indra = kus'ikagotrotpannair r.s.ibhih saha, with the r.s.is of the kus'ika lineage, or it might be rendered, pleased by the Kus'ikas].
3.053.10 Sages and saints overlookers of the leaders (of sacred rites), Kus'ikas, when the Soma is expresssed with stones at the sacrifice, then exhilarating (the gods) with praises, sing the holy strain (aloud) like (screaming) swans, and, together with the gods, drink the sweet juice of the Soma.
3.053.11 Approach, Kus'ikas, the steed of Suda_s; animate (him), and let him loose to (win) riches (for the raja); for the king (of the gods) has slain Vr.tra in the East, in the West, in the North, therefore let (Suda_s) worship him in the best (regions) of the earth.
3.053.12 I have made Indra glorified by these two, heaven and earth, and this prayer of Vis'va_mitra protects the race of Bharata. [Made Indra glorified: indram atus.t.avam-- the verb is the third preterite of the casual, I have caused to be praised; it may mean: I praise Indra, abiding between heaven and earth, i.e. in the firmament].
3.053.13 The Vis'va_mitras have addressed the prayer to Indra, the wielder of the thunderbolt; may he therefore render us very opulent. [The Vis'va_mitras: The bharatas, or descendants of Bharata, are descendants of Vis'va_mitra; Bharata is the son of S'akuntala_, the daughter of the sage, Visva_mitra (Maha_bha_rata A_diparva); Vasis.t.ha is the family priest of the Bharats and was the restorer to dominion from which they had been expelled by the Pan~ca_las].
3.053.14 What do the cattle for you among the Ki_kat.as; they yield no milk to mix with the Soma, they need not the vessel (for the libation); bring them to us; (bring also) the wealth of the son of the usurer, and give us Maghavan, (the possessions) of the low branches (of the community). [The Ki_kat.as: (Nirukta 6.32) are people who do not perform worship, who are infidels, na_stikas; in countrie sinhabited by ana_ryas (ki_kat.a_ na_ma des'ona_ryaniva_sah); na tapanti gharma_n.i: harmyam = a house; gharma_n.i = a vessel termed maha_vi_ra used at the rite called pragr.hya: pragr.h ya_khya_ karmopa yuktam maha_vi_rapa_tram, which the cattle do not warm by yielding their milk to it; usurer: a_ bhara pramagandasya vedas: maganda = kusidin, or usurer, one who says to himself, the money that goes from me will come back doubled, and pra = a patronymic; low branches of the community: naica_s'a_kham, that which belongs to a low (ni_ca) branch, or class (s'a_kha); the posterity born of S'u_dras and the like].
3.053.15 The daughter of Su_rya given by Jamadagni gliding everywhere and dissipating ignorance, has emitted a mighty (sound), and has diffused ambrosial imperishable food among the gods. [Given by Jamadagni: jamadagni datta_ = given by the r.s;is maintaining a blazing jamat-jvalat, fire, agni; mighty sound: the sound of thunder or the like in the sky; food among the gods: as the prayers or exclamation which accompanies the burnt offering].
3.053.16 May she, gliding everywhere, quickly bring us food (suited) to the five races of men; may she, the daughter of the sun whom the grey-haired jamadagnis gave to me, (be) the bestower of new life. [Five races of men: pan~cajanya_su kr.s.t.is.u: five distinctions are restricted to human beings; hence, the reference may be to four castes and barbarians; daughter of the sun: paks.ya_, the daughter of Paks.a: paks.a nirva_hakasya, the distributor of the parts (of the year?), i.e. su_ryasya, of the sun; bestower of new life: navyam a_yur dadha_na, having new life or food: mama kurvan.a_ bhavatu].
3.053.17 May the horse be steady, the axle be strong, the pole be not defective, the yoke not be rotten; may Indra preserve the two yoke-pins from decay; car with uninjured felloes, be ready for us. [The horses: ga_vau gaccheta iti ga_vau as'vau: ga_va_ implies those who go, or, in this place, horses; car be ready for us: Vis'va_mitra being about to depart from the sacrifice of Suda_s, invokes good fortune for his conveyance].
3.053.18 Give strength, Indra, to our bodies; give strength to our vehicles; (give) strength to our sons and grandsons; that they may live (long); for you are giver of strength.
3.053.19 Fix firmly the substance of the khayar (axle), give solidity to the s'is'u (floor) of the car; strong axle, strongly fixed by us, be strong; cast us not from out of our conveyance. [khayar and s'is'u: khadirasya sa_ram is the text; khadira = mimosa catechu of which the bolt of the axle is made; while the s'im.s'apa, dalbergia sisu furnishes wood for the floor; these are still timber-trees in common use].
3.053.20 May this lord of the forest never desert us nor do us harm; may we travel prosperously home until the stopping (of the car), until the unharnessing (of the steeds). [This lord of the forest: vanaspati, i.e. the timber of which the car is made].
3.053.21 Indra, hero,possessor of wealth, protect us this day against our foes with many and excellent defences; may the vile wretch who hates us fall (before us); may the breath of life depart from him whom we hate.
3.053.22 As (the tree) suffers pain from the axe, as the s'imbal flower is (easily) cut off, as the injured cauldron leaking scatters foam, so may mine enemy perish. [The ellipse: as the tree is cut down by the axe, so may the enemy be cut down; as one cuts off without difficulty the flower of the s'imbal, so may he be destroyed; as the ukha_ (cauldron) when struck (prahata), and thence leaking (yes.anti_, sravanti_), scatters foam or breath from its mouth, so (dves.t.a madi_ya, mantra sa_marthyena prahatah san, phenam mukha_d udgirtu), may that hater, struck by the power of my prayer vomit foam fromhis mouth].
3.053.23 Men, (the might) of the destroyer is not known toyou; regarding him as a mere animal, they lead him away desirous (silently to complete his devotions); the wise condescend not to turn the foolish into ridicule, they do not lead the ass before the horse. [Legend: Vis'va_mitra was seized and bound by the followers of Vasis.t.ha, when observing a vow of silence. These were the reflections of the sage on the occasion: disparaging the rivalry of Vasis.t.ha with himself, as if between an ass and a horse: sa_yakasya = of an arrow;here explained, to destroy, avasa_naka_rin.ah; lodham nayanti = they lead the sage; lodha = fr. lubdham, desirous that his penance might not be frustrated, tapasah ks.ayo ma_ bhu_d iti, lobhena tus.n.i_m sthitam r.s.im pas'um manyama_na, thinking the r.s.i silent through his desire, to be an animal, i.e., stupid; another interpretation in Nirukta:lubdham r.s.im nayanti pas'um manyama_nah, they take away the desiring r.s.i, thinking him an animal; na ava_jinam va_jina_ ha_sayanti: va_jina = fr. vac, speed, with ina affix; interpreted as srvajn~a, all knowing; the contrary avajina = mu_rkha, a fool].
3.053.24 These sons of Bharata, Indra, understand severance (from the Vasis.t.has), not association (with them); they urge their steeds (against them) as against a constant foe; they bear a stout bow (for their destruction) in battle. [Sons of Bharata: descendants of Vis'va_mitra whose enmity to the lineage of Vasis.t.ha is here expressed; the enmity reportedly occurred on account of Vis'va_mitra's disciple the Ra_ja_ suda_s; Anukraman.ika_ states that Vasis.t.has hear not the inimical imprecations: antya abhis'aparthas ta vasis.t.adevas.in.yah na vasis.t.hah s'r.n.vanti; Niruktam: sa vasis.t.hadves.i_ r.k-aham ca kapis.thalo vasi.s.hah atas tana nirbravi_mi, this and the previous verse are inimical to the Vasis.t.has and he is of the race of Vasis.t.ha, of the Kapis.t.hala branch].
This veneration finds expression in the contributions made by metalcaster folk -- Bhāratam Janam -- during the Bronze Age of Sarasvati-Sindhu (Hindu) Civilization. This veneration gets reflected in the Indus Script Corpora which is a veritable catalogus catalogorum of metalwork.
Tvaṣṭr̥ is Vis'vakarma, ancient artificer of Bhāratam Janam 'metalcaster
folk', who created -- त्वष्टा वज्रम् अतक्षद आयसम्(RV 10.48.3)-- metal vajra
weapon in a smithy-forge. The Meluhha gloss is kole.l; the same gloss
also means 'temple' -- Smithy is a temple.
This Vis'vakarma tradition continues in Bharatam in the making of panchaloha utsava bera (bronze utsava murti) taken in temple processions. The method for making utsava bera is the same technique that was used to make the cire perdue lost-wax method of casting bronze castings of the types found in Nahal Mishmar or Mohenjo-daro or in Dong Son bronze drums.
Smithy-forge in action depicted on a Sanchi sculptural relief. Artisans working in smithy.
Segments of the sculpture showing: 1. scribe; 2. stacks of straw asociated with epigraphs (incribed ovals -- cartouches -- atop the stacks) and the row of seated artisans. There are two hieroglyphs on these segments: 1. scribe; 2. straw-stacks. Both can be read as Meluhha hieroglyphs. The scribe shown on Amaravati sculpture is kaṇḍa kanka 'stone scribe'. The gloss is reinforced by the hieroglyph: stack of straw: kaṇḍa (Meluhha glosses are from Indian sprachbund).A synonym of 'visible language' is 'incised speech'takshatvAk, (a metaphor used in what is possibly the oldest human document, the Rgveda. This takshatvAk is exemplified in the entire Indus Script Corpora which catalogues metalwork.
Devata: PavamAna Soma. Rishi: Vasishtha Maitravaruni The phrase used is: takshat vAk
(RV 9.97.22)9.097.22 When the praise of the zealous worshipper sanctifies him as that of a noisy (crowd) in front (praises) a distinguished (prince) for the support (he affords); then the cows come to the excellent exhilarating Indu, the lord (of all, abiding) in the pitcher, eager to gratify him (with their milk). [For the support he affords: dharman.i = the reason (nimitta) of the praise; i.e. the duty of acquisition and preservation (or the duty of securing property), yogaks.ema vis.ayam karma].
The gloss takshat can be explained as 'engraving'. See त्वक्ष, त्वष्ट 'to engrave'. त्वष्टृ is विश्वकर्म the divine architect, engraver, smith who forges vajra weapon for Indra.
It is apposite to refer to all sukta-s of Rigveda which refer to TvaSTR who is venerated as the artificer of Bharatam Janam, 'lit. metalcaster folk'.
In RV 1.113.10, Sayana explains: Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator of the original sacrificial vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m ru_kakr.t---iti s'ruteh (Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms in animals in pairs. This remarkable elucidation seems to anticipate the characteristic hieroglyphic multiplex forms of composite animals used repeatedly in Indus Script Corpora.
T. P. Verma seems to be quite justified in taking ‘takshat vAk’ (in Rigveda 9.97.22) to stand for incised writing. Yet another reference to writing by incision is met with in Rigveda (6.53.5-8). The Rishi prays Pushan to ‘pari trindhi’ the hearts of the Pan.is with arah (a pointed stick) to render them complacent towards priests. Aras (pointed sticks) were used to draw deep lines (groves) in the soil for sowing seeds. ‘Pari trindhi’, therefore, in my view, seems to have here the sense of ‘carving’ better than ‘piercing’ or ‘tearing up’ as understood respectively by Wilson and Griffith. ‘Arah’ in this context obviously stands for a ‘stylus’.
Then, again, Rigveda (7.6.3) designates the Pan.is as ‘granthinah’, and V. S. Pathak states that the Pan.is were so called because they possessed some sort of account-books. Pathak may be quite correct. The term ‘granthinah’ does literally mean ‘one possessing book (that is, folios probably of bark strung together)’, and it’s quite probable that the Pan.is, well-known for trade and marketing, had some such means of maintaining accounts in writing howsoever crudely. Needless to add that the terms ‘pan.a’ (coin), ‘aapan.a’ (shop), ‘antaraapan.a’ (market), etc. are related to and derived from the name of janas known to Rigveda as Pan.is, and so scholars agree that Pan.is were famous traders of the time.
http://bharatkalyan97.blogspot.in/2015/06/vajra-ayasam-vajram-metal-weapon-rv.html Vajra, Ayasam vajram, 'metal weapon' (RV 10.48.3), a metaphor for vajrasanghAta cementite on iron carbide used in Art traditions of Bharatam and Ancient Near East.
vajrasangAta 'adamantine glue' which creates a steel metallic form with nanotubes or cementite.
There are references to TvaSTR in every one of the 10 manDalas of Rigveda, in 45 Rca-s. I would suggest that together with Agni, Indra and Soma, the dominant divinities of the Rigveda are: Sarasvati (vAk) and TvaSTR.
Reference to thunderbolt weapon made by TvaSTR of metal -- perhaps steel with adamantine glue of nanotubes or cementite -- occurs in RV 10.48.3. This Sukta is a remarkable monologue of Indra who says, tvaSTR takSada Ayasam vajram:
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].
The sentence used is: TvaSTA Ayasam vajram atakSada, i.e. TvaSTR forged the steel vajra weapon for India. This makes him a master smith working in a smithy-forge:
त्वष्टा वज्रम् अतक्षद आयसम् मयि देवासो वृजन्नपि क्रतुम्
मामानीकम् सूर्यस्ये वादुष्टरम् माम् आर्यन्ति कृत्येन कर्त्वेनच
Translation. Griffith: 3 For me hath Tvastar forged the iron thunderbolt: in me the Gods have centred intellectual power.
Translation: Sayana, Wilson: 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].
rvs.1.1310 Tvastar I call, the earliest born, the wearer of all forms at will:
rvs.1.22And Tvastar, to the Soma draught.
rvs.1.322 He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvastar fashioned.
rvs.1.52Tvastar gave yet more force to thine appropriate strength, and forged thy thunderbolt of
rvs.1.616 Even for him hath Tvastar forged the thunder, most deftly wrought, celestial, for the battle,
rvs.1.80even Tvastar trembled at thy wrath and quaked with fear because of thee, lauding thine own
rvs.1.859 When Tvastar deft of hand had turned the thunderbolt, golden, with thousand edges, fashioned
rvs.1.14210 May Tvastar send us genial dew abundant, wondrous, rich in gifts,
rvs.1.142For increase and for growth of wealth, Tvastar our kinsman and our Friend.
rvs.1.161Then Tvastar, when he viewed the four wrought chalices, concealed himself among the Consorts of
rvs.1.1615 As Tvastar thus had spoken, Let us slay these men who have reviled the chalice, drinkingcup- of
rvs.1.162While Tvastar sends him forward with the Charger, acceptable for sacrifice, to glory.
rvs.1.1866 Moreover Tvastar also shall approach us, oneminded- with the princes at his visit.
rvs.1.1889 Tvastar the Lord hath made all forms and all the cattle of the field
rvs.2.15 Thou givest strength, as Tvastar, to the worshipper: thou wielding Mitras' power hast kinship
rvs.2.3May Tvastar lengthen our line and kindred, and may they reach the place which Gods inhabit.
rvs.2.2317 For Tvastar, he who knows each sacred song, brought thee to life, preeminent over all the
rvs.2.314 Or may this Tvastar, God who rules the world with power, oneminded- with the Goddesses speed
rvs.2.36And, Tvastar, wellcontent- be joyful in the juice with Gods and Goddesses in gladsome company.
rvs.3.49 Well pleased with us do thou O God, O Tvastar, give ready issue to our procreant vigour,
rvs.3.74 Strengthgiving- streams bear hither him eternal, fain to support the mighty work. of Tvastar.
rvs.3.48even from his birthtime- Indra conquered Tvastar, bore off the Soma and in beakers drank it.
rvs.3.5412 Deft worker, skifulhanded-, helpful, holy, may Tvastar, God, give us these things to aid us,
rvs.3.5519 Tvastar the God, the omniform. Creator, begets and feeds mankind in various manner.
rvs.4.33Four beakers let us make, thus spoke the youngest. Tvastar approved this rede of yours, O Rbhus.
rvs.4.33And Tvastar, when he looked on the four beakers resplendent as the day, was moved with envy.
rvs.4.42These the two worldhalves- have I, even as Tvastar knowing all beings, joined and held together.
rvs.5.59 Rich in all plenty, Tvastar, come auspicious of thine own accord
rvs.5.314. Anus have wrought a chariot for thy Courser, and Tvastar, Muchinvoked-! thy bolt that glitters.
rvs.5.418 You I extol, the nourishers of heroes bringing you gifts, Vastospati and Tvastar-
rvs.5.46And may the Rbhus and the Asvins, Tvastar and Vibhvan remember us so that we may have wealth.
rvs.6.1710 Yea, Strong One! Tvastar turned for thee, the Mighty, the bolt with thousand spikes and hundred
rvs.6.4719 Here Tvastar, yoking to the car the Bay Steeds, hath extended sway.
rvs.6.499 May Herald Agni, fulgent, bring for worship Tvastar adored, in homes and swift to listen,
rvs.6.50And, with the Gods and Dames accordant, Tvastar; Dyaus with the Gods and Prthivi with oceans.
rvs.6.5211 May Indra, with the Marut host, with Tvastar, Mitra, Aryaman,
rvs.7.29 Well pleased with us do thou, O God, O Tvastar, give ready issue to our procreant vigour,
rvs.7.3420 What time our wives draw near to us, may he, lefthanded- Tvastar, give us hero sons.
rvs.7.3421 May Tvastar find our hymn acceptable, and may Aramati, seeking wealth, be ours.
rvs.7.34May he, with the Varutris, be our refuge, may bountiful Tvastar give us store of riches.
rvs.7.35Kind, with the Rudras, be the Healer Rudra, and, with the Dames, may Tvastar kindly listen.
rvs.8.918 That through this famed Ones' power, he may stand by us even as Tvastar comes
rvs.9.59 1 summon Tvastar hither, our protector, champion, earliestborn-,
rvs.9.81The Maruts, Asvins, Vayu, and Brhaspati, Savitar, Tvastar, tractable Sarasvati.
rvs.10.27 Thou whom the Heaven and Earth, thou whom the Waters, and Tvastar, maker of fair things, created,
rvs.10.8Then Trita slew the foe sevenrayed-, threeheaded-, and freed the cattle of the Son of Tvastar.
rvs.10.8He smote his three heads from his body, seizing the cattle of the oniniform Son of Tvastar.
rvs.10.105 Even in the womb God Tvastar, Vivifier, shaping all forms, Creator, made us consorts.
rvs.10.18May Tvastar, maker of fair things, be gracious and lengthen out the days of your existence.
rvs.10.469 That Agni, him whom Heaven and Earth engendered, the Waters. Tvastar, and with might, the Bhrgus,
rvs.10.483 For me hath Tvastar forged the iron thunderbolt: in me the Gods have centred intellectual power.
rvs.10.539 Tvastar, most deft of workmen, knew each magic art, bringing most blessed bowls that hold the
rvs.10.6410 And let Brhaddiva, the Mother, hear our call, and Tvastar, Father, with the Goddesses and Dames.
rvs.10.6510 Tvastar and Vayu, those who count as Rbhus, both celestial Hotarpriests-, and Dawn for
rvs.10.66May the God Rudra with the Rudras favour us, and Tvastar with the Dames further us to success.
rvs.10.709 Since thou, God Tvastar, hast made beauty perfect, since hou hast been the Angirases' Companion,
rvs.10.92God Tvastar Wealthbestower-, the Rbhuksanas, Rodasi, Maruts, Visnu, claim and merit praise.
rvs.10.1109 Hotar more skilled in sacrifice, bring hither with speed today- God Tvastar, thou who knowest.
rvs.10.1252 I cherish and sustain highswelling- Soma, and Tvastar I support, Pusan, and Bhaga.
rvs.10.1841. MAY Visnu form and mould the womb, may Tvastar duly shape the forms...
r.s.i: medha_tithi ka_n.va; devata_: 1.idhma or samiddhi agni, 2. tanu_napa_t, 3.nara_s'am.sa, 4.il.a_, 5.barhi, 6.divyadva_ra, 7.us.a_sa_nakta_, 8.divyahota_ pracetas, 9.tisro devyah: sarasvati_, il.a_, bha_rati_, 10.tvas.t.a_, 11.vanaspati, 12. sva_ha_kr.ti; chanda: ga_yatri_ |
1.013.01 Agni, who are Susamiddha, invoker, purifier, bring hither the gods to the offerers of our oblation, and do your sacrifice. [The A_pris are twelve including a name of fire, naras'ansa. Su = well; sam = completely; iddha = kindled; hence, Susamiddha = the thoroughly kindled]. 1.013.02 Wise (Agni) who are Tanu_napa_t (= devourer of clarified butter), present this day our well-favoured sacrifice to the gods for their food. [Tanu_napa_t, deourer of clarified butter (tanu_napa); alternatively, tanu = own substance, or fuel, i.e. consumer of its own substance; napa_t = tanaya, son or offspring; alternatively, napa_t = who does not preserve, who destroys]. 1.013.03 I invoke the beloved Nara_s'ams'a, the sweet-tongued, the offere of oblations, to this sacrifice. [Nara_s'am.s'a, him whom men praise: nara s'am.santi]. 1.013.04 Agni, (who are) I_l.ita (= worshipped), bring hither the gods in an easy-moving chariot, for you are the invoker instituted by men. [I_l.ita, stutah, the worshipped; fr. i_l.a, to adore, to praise]. 1.013.05 Strew, learned priests, the sacred grass, well bound together (in bundles), and sprinkled with clarified butter, the semblance of ambrosia. [Barhis is an appellative of Agni; amr.ta-sama_nasya ghr.tasya or maran.a-rahitasya barhirna_makasya, agneh:amr.ta (clarified butter sprinkled on grass) has the appearance of ambrosia; or agni is immortal]. 1.013.06 Let the bright doors, the augmenters of sacrifice, (hitherto) unentered, be set open, for certainly today is the sacrifice to be made. [Doors: agnivis'es.amu_rtayah, personifications of agni]. 1.013.07 I invoke the lovely night and dawn to sit upon the sacred grass, at this our sacrifice. [naktam = night; us.as = dawn; they denote two forms of fire, presiding over theose seasons: tat-ka_la_bhima_nivahnimu_rtidvaye]. 1.013.08 I call the two eloquent divine and sage invokers (of the gods), that they may celebrate this our sacrifice. [Two agnis: daivyau hota_rau pracetasau, two divine invokers (pracetasas), who are sages (kavi)]. 1.013.09 May the three undecaying goddesses, givers of delight, Il.a_, Sarasvati_, and Mahi_ (= Bha_rati_), sit down upon the sacred grass. [Mahi = Bha_rati; Il.a_, Sarasvati_, Bha_rati_ are personifications of agni: agnimu_rtayah; they are also three personified flames of fire. As goddesses, Il.a_ = earth (bride of Vis.n.u); Sarasvati_ = goddess of eloquence (wife of Brahma_); Bharati_ = speech (wife of Bharata, an A_ditya)]. 1.0113.10 I invoke the chief and multiform Tvas.t.r. (= Vis'vakarma_); may he be solely ours. [Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator of the original sacrificial vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m ru_kakr.t---iti s'ruteh (Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms in animals in pairs; he is also an A_ditya; here he is an Agni: Tvas.tr.-na_makam agnim]. 1.013.11 Present, divine Vanaspati (= lord of the woods), our oblation to the gods, and may true knowledge be (the reward) of the giver. 1.013.12 Perform the sacrifice conveyed through Sva_ha_ (= an exclamation used in pouring the oblation on the fire) to Indra, in the house of the worshipper; therefore I call the gods hither. [sva_ha_ = an exclamation used in pouring the oblation on the fire, also identified with Agni. Sva_ha_ is called the daughter of Br.haspati, son of An:giras (Maha_bha_rata); she is also the daughter of Daks.a and wife of Agni]. |
r.s.i: medha_tithi ka_n.va; devata_: 1-4 as'vinau, 5-8 savita_, 9-10 agni, 11 devya, 12 indra_n.i_, varun.a_ni_, agna_yi_, 13-14 dya_va_pr.thivi_, 15 pr.thivi_, 16 vis.n.u or devagan.a, 17-21 vis.n.u; chanda: ga_yatri_ |
1.022.01 Awaken, the As'vins, associated for the morning sacrifice; let them both come hither to drink of this Soma juice. 1.022.02 We invoke the two As'vins, who are both divine, the best of charioteers, riding in an excellent car and attaining heaven. 1.022.03 As'vins, stir up (mimiks.atam = mix intimately, rapidly like a whip) the sacrifice with your whip that is wet the foam (of your horses), and lashing loudly. [ka_s'a = whip, may also mean speech; madhumati_ and sunr.ta_vati_ = wet and loud, signifying sweet and veracious--come with such speech, As'vins and taste the libation]. 1.022.04 The abode of the offerer of the libation is not far from you, As'vins, going thither in your car. 1.022.05 Invoke Savita_ (Sun), the golden- handed, to protect me; he will appoint the station of the worshippers. [suvarn.ahasta = golden-handed, i.e. he who gives gold to the worshipper. Legend: At a sacrifice performed by the gods, Su_rya undertook the office of r.tvij, but positioned himself in the station of Brahma_. The Adhvaryu priests saw him in that position and gave him the oblation termed pra_s'itra. As soon as this was received, Su_rya cut off the hand that had improperly accepted it. The priests who had given the oblation bestowed upon Su_rya a hand of gold]. 1.022.06 Glorify Savita_, who is no friend to water, or our protection; we desire to celebrate his worship.(apa_m napa_t = son of the waters). [apa_m-napat may also mean the Sun, who is the parent of the waters: a_ditya_t ja_yate vr.s.t.ih: rain is born from the sun (Manu 3.76); napa_t = lit. who does not cherish (na pa_layati), but dried them up by his heat, santa_pena s'os.akah]. 1.022.07 We invoke Savita_, the enlightener of men, the dispenser of various home-insuring wealth. 1.022.08 Sit down, friends; Savita_ verily is to be praised by us, for he is the giver of riches. 1.022.09 Agni, bring hither the loving wives of the gods, and Tvas.t.a_, to drink the Soma juice. 1.022.10 Youthful Agni, bring hither for our protection the wives (of the gods), Hotra_ (wife of Agni or personified invocation), Bha_rati_ (an A_ditya), Varutri_ (= varan.i_ya_, chosen), and Dhis.an.a_ (= va_c or va_g-devi_, goddess of speech). [varutri_: varan.i_ya_, who is to be chosen or preferred). 1.022.11 May the goddesses, whose wings are unclipt the protectresses of mankind, favour us with perfection, and with entire felicity. [acchinna-paks'a_h: the wives of the gods being in the form of birds, no one had cut their wings]. 1.022.12 Invoke hither, Indra_n.i_, Varun.a_ni_, and Agna_yi_, for our welfare, and to drink the Soma juice. 1.022.13 May the great heven and the earth be pleased to blend this sacrifice (with their own dews) and fill us with nutriment. [bhari_mabhih = bharan.aih pos.an.aih]. 1.022.14 The wise taste, through their pious acts, the ghee-resembling waters of these two, (abiding) in the permanent region of the Gandharvas. (Antariks.a, the sphere of gandharvas, yaks.as and apsarasas, the firmament between heaven and earth). [a_ka_s'e varma_nayoh dya_va_pr.thivyoh]. 1.022.15 Earth be your wide-spreading, free from thorns, and our abiding place; give us great happiness. [syona_ = expanded, pleasant, agreeable]. [The hymn is repeated at the ceremony termed maha_na_mni, at the time of touching the earth]. 1.022.16 May the gods preserve us (from that portion) of the earth whence Vis.n.u (aided) by the seven metres, stepped. [Vis.n.u = parames'vara, supreme ruler, one who pervades the world: vis.n.ur-vis.aterva vyas'noter-va_; vicakrame = stepped; vividhapa_dakraman.am kr.tava_n, he made the goiing of various steps; gods, headed by Vis.n.u subdued the invincible earth, using the seven metres of the Veda as their instruments; an allusion to the Trivikrama avata_ra where Vis.n.u traverses the three worlds in three steps; preserve us from the earth = the hindrance of the sin of those inhabiting the earth, bhu_loke vartama_na_na_m pa_paniva_ran.am]. 1.022.17 Vis.n.u traversed this (world); three times he planted his foot and the whole (world) was collected in the dust of his (footstep).[tredha_ nidhadhe padam: the three paces of Vis.n.u imply the presence of Vis.n.u in the three regions of earth, air and heaven, in the forms of Agni, Va_yu and Su_rya, fire, wind and the sun. According to S'a_kapu_n.i, the step was on earth, in the firmament, in heaven; according to Aurn.ava_bha on Sama_rohan.a or the eastern mountain, on Vis.n.upada the meridian sky and Gayas'iras the western mountain, thus identifiying Vis.n.u with the Sun, and his three paces with the rise, culmination, and setting of that luminary]. 1.022.18 Vis.n.u, the preserver, the uninjurable, stepped three steps, upholding thereby righteous acts. [gopa_, sarvasya jagato raks.akah: the preserver of all the worlds; the principal attribute of Vis.n.u]. 1.022.19 Behold the deeds of Vis.n.u, through which (the worshipper) has accomplished (pious) vows; he is the worthy friend of Indra. 1.022.20 The wise ever contemplate that supreme station of Vis.n.u, as the eye ranges over the sky. [ paramam padam = supreme degree or station, svarga]. 1.022.21 The wise, ever vigilant and diligent in praise, amply glorify that which is the supreme station of Vis.n.u. |
r.s.i: hiran.yastu_pa a_n:girasa; devata_: indra; chanda: tris.t.up | ||
1.032.01 I declare the former valorous deeds of Indra, which the thunderer has achieved; he clove the cloud; he cast the waters down (to earth); he broke (a way) for the torrents of the mountain. [Vr.tra, also called Ahi, is alluded to as condensed accumulation of vapour figuratively shut up or obstructed by a cloud; Indra, with his thunderbolt or atmospheric prowess divides up the augmented mass yielding a vent for the rain to descend on the earth and moisten the fields]. 1.032.02 He clove the cloud, seeking refuge on the mountain; Tvas.t.a) sharpened his far-whirling bolt; the flowing waters quickly hastened to the ocean, like cows (hastening) to their calves. 1.032.03 Impetuous as a bull, he quaffed the Soma juice, he drank of the libation at the triple sacrifice. Maghvan took his shaft, the thunderbolt, and with it struck the first born of the clouds. [Triple sacrifice: at the trikadrukas, three sacrifices termed jyotis., gauh and a_yu]. 1.032.04 Inasmuch, Indra, as you have divided the first-born of the clouds, you have destroyed the delusions of the deluders, and then engendering the sun, the dawn, the firmament, you have not left an enemy (to oppose you). [first-born of the clouds: the first-formed cloud]. 1.032.05 With his vast destroying thunderbolt, Indra struck the darkling mutilated Vr.tra; as the trunks of trees are felled by the axe, so lies Ahi prostrate on the earth. [Ahi and Vr.tra are synonyms of megha, a cloud]. 1.032.06 The arrogant Vr.tra, as if unequaled, defied Indra, the mighty hero, the destroyer of many, the scatterer of foes; he has not escaped the contact of the fate (Indra's) enemies. The foe of Indra has crushed the (banks of the) rivers. [ruja_na_h pipis.e, he has ground the rivers or broken down the banks of the rivers, signifying the fall of Vr.tra]. 1.032.07 Having neither hand nor foot, he defied Indra, who struck him with the thunderbolt upon his mountain-like shoulder, like one emasculated who pretends to virility; then Vr.tra, mutilated of many members, slept. 1.032.08 The waters, that delight the minds (of men), flow over him, recumbent on this earth, as a river (bursts through) its broken (banks). Ahi has been prostrated beneath the feet of the waters, which Vr.tra, by his might, had obstructed. 1.032.09 The mother of Vr.tra was bending over her son, when Indra struck her nether part with his shaft; so the mother was above and the son underneath, and Da_nu slept (with her son), like a cow with its calf. [da_nu derived fr. do, to cut or destroy or fr. Da_nu wife of Ka_s'yapa and mother of the Da_navas or Titans]. 1.032.10 The waters carry off the nameless body of Vr.tra, tossed into the midst of the never- stopping, never-resting currents. The foe of Indra has slept a long darkness. 1.032.11 The waters, the wives of the destroyer, guarded by Ahi, stood obstructed, like the cows by Pan.is; but by laying Vr.tra, Indra set open the cave that had confined them. 1.032.12 When the single resplendent Vr.tra returned the blow (which had been inflicted), Indra, by your thunderbolt, you became (furious), like a horse's tail. You have rescued the kine; you have won, Hero, the Soma juice; you have let loose the seven rivers to flow. [Like a horse's tail, as a horse lashes his tail to get rid of the flies; seven rivers: gan:ga_, yamuna_, sarasvati_, s'atudri_, parus.n.i_ (ira_vati_), asikni, marudvr.dha_, vitasta_, a_rji_ki_ya (vipa_sa_) and sus.oma_ (sindhu)]. 1.032.13 Neither the lightning nor the thunder (discharged by Vr.tra), nor the rain which he showered, nor the thunderbolt, harmed Indra, when he and Ahi contended and Maghvat triumphed also over other (attacks). 1.032.14 When fear entered, Indra, into your heart when about to slay Ahi, what other destroyer of him did you look for, that, alarmed, you did traverse ninety and nine streams like a (swift) hawk? [When fear entered Indra: his fear was the uncertainty whether he should destroy Vr.tra or not]. 1.032.15 Then Indra, the wilder of the thunderbolt, became the sovereign of all that is moveable or immoveable, of hornless and horned cattle; and as he abides the monarch of men, he comprehended all things (within him), as the circumference comprehends the spokes of a wheel. | ||
r.s.i: savya a_n:girasa; devata_: indra; chanda: jagati_, 13, 15 tris.t.up
1.052.01 Worship well that ram who makes heaven known, whom a hundred worshippers at once are assiduous in praising. I implore Indra with many prayers to ascend the car, which hastens like a fleet courser to the sacrificer for my protection.
1.052.02 When Indra, who delights in the sacrificial food, had slain the stream-obstructing Vr.tra, and was pouring down the waters, he stood firm amid the torrents like a mountain, and endowed with a thousand means of protecting (his votaries) increased in vigour.
1.052.03 He who is victorious over his enemies, who is spread through the dewy (firmament), the root of happiness, who is exhilarated by the Soma him I invoke, the most bountiful Indra, along with learned priests, with a mind disposed to pious adoration, for he is the bestower of abundant food.
1.052.04 Tha Indra whom in heaven the libations sprinkled on the sacred grass replenish, as the kindred rivers hastening to it fill the ocean; that Indra whom the Maruts, the driers up of moisture, who are unobstructed, and of undistorted forms, attended as auxiliaries at the death of Vr.tra.
1.052.05 His allies, exhilarated (by libations), preceded him, warring against the withholder of the rain, as rivers rush down declivities. Indra, animated by the sacrificial food, broke through the defences of Vala as did Trita through the coverings (of the well). [paridhi_r iva tritah: tritah, triple or threefold;hence, 'as through triple coverings or defences'. A legend is: Ekata, Dvita and Trita were three men produced in water by Agni, for the purpose of removing or rubbing off the relics of an oblation of clarified butter (like three blades of sacred grass used to rub off. Another legend: Agni threw the cinders of burnt-offerings into water, whence arose Ekata, Dvita and Trita (called A_ptyas or sons of water). Trita went to draw water from a well and fell into it; Asuras heaped coverings over the mouth of the well to prevent his escape, but he broke through them. Indra's breaking through the defences of Vala, the asura is compared to this exploit of Trita].
1.052.06 When, Indra, you had smitten with my thunderbolt the check of the wide-extended Vr.tra, who, having obstructed the waters reposed in the region above the firmament, your fame spread afar, your prowess was renowned.
1.052.07 The hymns, Indra, that glorify you, attain unto you, as rivulets (flow into) a lake. Tvas.t.a_ has augmented your appropriate vigour; he has sharpened your bolt with overpowering might.
1.052.08 Indra, performer of holy acts, desirous of going to man, you with your steeds have slain Vr.tra (have set free) the waters, have taken in your hands your thunderbolt of metal, and have made the sun visible in the sky.
1.052.09 Through fear (of Vr.tra, they, the worshippers), recited the suitable hymn of the Br.hat (Sa_ma), self-illuminating, strength-bestowing, and ascending to heaven; on which his allies, (the Maruts), combating for men, (guardians) of heaven, and vivifiers of mankind animated Indra (to destroy him). [Sa_ma is added to br.hat. The alusion is to Sa_ma, a verse of the R.k].
1.052.10 The strong heaven was rent asunder with fear at the clamour of that Ahi, when you, Indra, was inspired by (drinking) the effused (Soma), and your thunderbolt in its vigour struck off the head of Vr.tra, the obstructor of heaven and earth.
1.052.11 Although, Indra, the earth were of tenfold (its extent), and men multiplied every day, yet, Maghavan, your prowess would be equally renowned; the exploits achieved by your might would be spread abroad with the heavens.
1.052.12 Firm-minded Indra, abiding (secure) in your strength beyond the limit of the wide-expanded firmament, you have framed the earth for our preservation; you have been the type of vigour; you have encompassed the firmament and the sky as far as to the heavens.
1.052.13 You are the type of the extended earth you are the lord of the vast god-frequent (svarga) verily with your bulk you fillest all the firmament of a truth, there is none other such as you. [pratima_nam bhuvah, the counter-measure of the earth, i.e. of similar magnitude and like inconceivable power; r.s.vavi_rasya br.hatah patih, lord or protector of the great (region), in which are the gods (vi_ra) who are pleasant (r.s.va)].
1.052.14 you, Indra, of whom heaven and earth have not attained the amplitude; of whom the waters of heaven have not reached the limit; of whom, when warring with excited animation against the withholder of the rains, (his adversaries have not equalled the prowess); you alone have made everything else, (than yourself), dependent (upon you).
1.052.15 The Maruts worshipped you in this (encounter); all the gods in this engagement imitated you in exultation, when you had struck the face of Vr.tra with your angular and fatal (bolt). [bhr.s.timata_ vadhena, with the weapon that has angles; Aitareya Bra_hman.a: vajra, the thunderbolt of Indra has eight angles or blades, as.t.as.r.r vai vajrah].
r.s.i: nodha_ gautama; devata_: indra; chanda: tris.t.up
1.061.01 I offer adoration to that powerful, rapid, mighty, praise-meriting, and unobstructed Indra; adoration that is acceptable, and oblations that are grateful, as food (to a hungry man).
1.061.02 I offer (oblations, acceptable as) food (to the hungry), to that Indra; I raise (to him) exclamations that may be of efficacy in discomfiting (my foe); others (also) worship Indra, the ancient lord, in heart, in mind, and in understanding.
1.061.03 I offer with my mouth a loud acclamation, with powerful and pure words of praise, to exalt him who is the type (of all), the giver (of good things), the great, the wise.
1.061.04 I prepare praises fo rhim, as a carpenter constructs a car, (that the driver) may thence (obtain) food; praises well deserved, to him who is entitled to commendation, and excellent oblations to the wise Indra. [ratham na tas.t.eva tatsina_ya: sina = food; tat = owner of the car, i.e. for his food].
1.061.05 To propitiate that Indra for the sake of food, I combinepraise with utterance, as (a man harnesses) a horse (to a car), in order to celebrate the heroic, munificent, and food-conferring Indra, the destroyer of the cities (of the asuras). [juhva_: the instrument of invocation, the organ of speech; arkam: hymnb or praise in metre].
1.061.06 For that Indra, verily Tvas.t.a_ sharpened the well-acting, sure-aimed thunderbolt for the battle, with which fatal (weapon) the foe-subduing and mighty sovereign severed the limbs of Vr.tra.
1.061.07 Quickly quaffing the libations, and devouring the grateful viands (presented) at the three (daily) sacrifices which are dedicated to the creator (of the world), he, the pervadere of the universe, stole the ripe (treasures of the asuras); the vanquisher (of his foes), the hurler of the thunderbolt, encountering pierced the cloud. [vis.n.u = pervader, an epithet applied to Indra, sarvasya jagato vya_pakah. Cloud = vara_ha. Vis.n.u is the personified yajn~a; he attracted the accumulated wealth of the asuras; then, he remained concealed behind seven difficult passes, or the days of initiatory preparation for the rite. Indra crossed the seven defiles or went through the seven days of initiation and pierced the sacrifice. Taittiri_ya expands this further: Vara_ha, the stealer of what is beautiful, cherishes beyond the seven hills, the wealth of the asuras; Indra, having taken up the tufts of grass, and pierced the seven hills, slew him: vara_hoyam vamamos.ah sapta_nam girin.a_m parasta_d vittam vedyam asura_n.a_m bibharti; sa darbhapin~julam uddhr.tya, sapta girin bhitva_, tam ahanniti].
1.061.08 To that Indra the women, the wives of the gods, addressed their hymns, on the destruction of Ahi; he encompasses the extensive heaven and earth; they two do not surpass your vastness. [Wives of the gods are personified ga_yatri_ and other metres of the Vedas; gna_h, preceding devapatni_h means: females whose nature is locomotive: gamanasvabha_vah].
1.061.09 His magnitude verily exceeds that of the heaven, and earth and sky; Indra, self-irradiating in his dwelling, equal to every exploit, engaged with no unworthy foe, and killed in conflict, calls to battle. [Calling the clouds to battle or to collide, to generate rain].
1.061.10 Indra, by his vigour, cut to pieces with his thunderbolt Vr.tra, the absorber (of moisture), and set free the preserving waters, like cows (recovered from thieves); and, consentient (to the wishes)of the giver of the oblation, (grants him) food.
1.061.11 Through his power, the rivers sport, since he has opened (a way for them) by his thunderbolt; establishing his supremacy and granting a (recompense) to the giver (of the oblation), he, the swift-moving provided a resting place for Tu_rvi_ti. [Tu_rvi_ti is a r.s.i who had been immersed in water; Indra brought him to dry land].
1.061.12 Indra, who are the quick moving and strength-endowed lord (of all), hurl your thunderbolt against this Vr.tra and sever his joints, as (butchers cut up) a cow, that the rains may issue from him, and the waters flow (over the earth). [The text says, 'cut in pieces the limbs of Vr.tra, as of a cow' (gorna); added: 'as worldly men, the carvers (vikarata_rah) of flesh, divide here and there the limbs of animals].
1.061.13 Proclaim, with new hymns, the former exploits of that quick-moving Indra, when wielding his weapons in battle, he encounters and destroys his enemies.
1.061.14 Through fear of him, the stable mountains (are still), and through dread of his appearance, heaven and earth tremble; may, Nodhas, praising repeatedly the preserving power of that beloved Indra, be speedily (blessed) with vigour.
1.061.15 To him has that praise been offered which he, sole (victor over his foes), and lord of maniford wealth, prefers (to receive) from those (who praise him). Indra has defended the pious sacrificer Etas'a when contending with Su_rya, the son of Svas'va. [Legend: A king names Svas'va (lord of good horses, su as'va) was desirous of a son; he worshipped Su_rya, who was also born as the son of a king. There was a dispute between him and r.s.i Etas'a. Indra sided with the latter].
1.061.16 Indra, harnesser of steeds, the descendants of Gotama have offered to you prayers of efficacy to secure your presence; bestow upon them every sort of affluence; may he who has acquired wealth by pious acts, come hither quickly in the morning.
r.s.i: gotama ra_hu_gan.a; devata_: indra; chanda: pan:kti
1.080.01 Mighty wielder of the thunderbolt, when the priest had thus exalted you (by praise), and exhilarating Soma (had been drunk), you did expel, by your vigour, Ahi from the earth, manifesting your own soverignty. [Brahma_ = bra_hman.a; this su_ka is arcannanu svara_jyam: arcannanu is interpreted as prakat.ayan: svsya sva_mitvam prakat.ayan, making manifest his own mastership or supremacy].
1.080.02 That exceedingly exhilarating Soma, which was brought by the hawk (from heaven), when poured forth, has exhilarated you, so that in your vigour, thunderer, you have struck Vr.tra from the sky, manifesting your own sovereignty. [Brought by the hawk: s'yenabhr.ta, brought from heaven by ga_yatri_, having the wings of a hawk].
1.080.03 Hasten, assail, subdue; your thunderbolt cannot fail; your vigour, Indra, destroys men; slay Vr.tra, win the waters, manifesting your own sovereignty.
1.080.04 Youu have struck Vr.tra from off the earth and from heaven; (now) let loose the wind-bound, life-sustaining rain, manifesting your own sovereignty.
1.080.05 Indignant Indra, encountering him, has struck with his bolt the jaw of the trembling Vr.tra, setting the waters free to flow, and manifesting his own soverignty.
1.080.06 Indra has struck him on the temple with his hundred-edged thunderbolt, and, exulting, wishes to provide means of sustenance for his friends, manifesting his own sovereignty.
1.080.07 Cloud-borne, Indra, wielder of the thunderbolt, verily your prowess is undisputed, since you, with (superior) craft, have slain that deceptive deer, manifesting your own sovereignty. [Deceptive deer: Vr.tra assumed the form of a deer].
1.080.08 Your thunderbolts were scattered widely over ninety-and-nine rivers; great is your prowess, strength is deposited in your arms, manifesting your own sovereignty. [ninety-and nine = 9,000 or an indefinite number].
1.080.09 A thousand mortals worshipped him together, twenty have hymned (his praise); a hundred (sages) repeatedly glorify him; so, Indra, is the oblation lifted up, manifesting your own sovereignty. [Twenty: 16 priests employed at a sacrifice, yajama_na, his wife and two functionaries, sadasya and s'amitri_, directors of the ceremonies of the assembly].
1.080.10 Indra overcame by his strength the strength of Vr.tra; great is his manhood, wherewith, having slain Vr.tra, he lest loose the waters, manifesting his own sovereignty.
1.080.11 This heaven and earth trembled, thunderer, at your wrath, when, attended by the Maruts, you slew Vr.tra by your prowess, manifesting your own sovereignty.
1.080.12 Vr.tra deterred not Indra by his trembling or his clamour; the many-edged iron thunderbolt fell upon him; (Indra) manifesting his own sovereignty.
1.080.13 When you (Indra), did encounter with your bolt Vr.tra and the thunderbolt (which he hurled), then Indra, the strength of you determination to slay Ahi was displayed in the heavens, manifesting your own sovereignty.
1.080.14 At your shout, wielder of the thunderbolt, all things, moveable or immoveable, trembled; even Tvas.t.a_ shook with fear, Indra, at your wrath, manifesting your own sovereignty.
1.080.15 We know not of a certainty the all-pervading Indra; who (does know him, abiding) afar off in his strength? for in him have the gods concentrated riches, and worship, and power, manifesting his own sovereignty. [ko-vi_rya_parah, lit. who with vigour].
1.080.16 In like manner as of old, so in whatever act of worship Atharvan or father Manu, or Dadhyan~c engaged, their oblations and their hymns were all congregated in that Indra, manifesting his own sovereignty. [Manus.-pita: Manu being the progenitor of all mankind; dadhyan~c or dadhi_ci_, a r.s.i, son of Atharvan].
r.s.i: gotama ra_hu_gan.a ; devata_: marudgan.a; chanda: jagati_, 5,12 tris.t.up
1.085.01 The Maruts who are going forth decorate themselves like females; they are gliders (through the air), the sons of Rudra, and doers of good works by which they promote the welfare of earth and heaven; heroes, who grind (solid rocks), they delight in sacrifices.
1.085.02 They, inaugurated by the gods, have attained majesty; the sons of Rudra have established their dwelling above the sky; glorify him (Indra) who merits to be glorified, they have inspired him with vigour; the sons of Pr.s'ni have acquired dominion. [uts.ita_sah = were sprinkled with holy water by the gods: devair-abhis.iktah].
1.085.03 When the sons of earth embellish themselves with ornaments, they shine resplendent in their persons with (brilliant) decorations; they keep aloof every adversary; the waters follow their path. [goma_tarah, having for their mother the cow (sons of earth)].
1.085.04 They who are worthily worshipped shine with various weapons; incapable of being overthrown, they are the over-throwers (of mountains); Maruts, swift as thought, entrusted with the duty of sending rain, yoke the spotted deer to your cars.
1.085.05 When, Maruts, urging on the cloud, for the sake of (providing) food, you have yoked the deer to your chariots, the drops fall from the radiant (sun), and moisten the earth, like a hide, with water. [arus.a = radiant (applied to the sun or to the Agni of lightning, a harbinger of rain].
1.085.06 Let your quick-paced, smooth-gliding coursers bear you (hither); and moving swiftly, come with your hands (filled with good things); sit, Maruts, upon the broad seat of sacred grass, and regale yourselves with the sweet sacrificial food.
1.085.07 Confiding in their own strength, they have increased in (power); they have attained heaven by their greatness, and have made (for themselves) a spacious abode; may they, for whom Vis.n.u defends (the sacrifice) that bestows all desires and confers delight, come (quickly), like birds, and sit down upon the pleasant and sacred grass.
1.085.08 Like heroes, like combatants, like men anxious for food, the swift-moving (Maruts) have engaged in battles; all beings fear the Maruts, who are the leaders (of the rain), and awful of aspect, like princes.
1.085.09 Indra, wields the well-made, golden, many-bladed thunderbolt, which the skillful Tvas.t.a_ has framed for him, that he may achieve great exploits in war. He has slain Vr.tra and sent forth an ocean of water. [Tvas.t.a_ is again the artisan of the gods].
1.085.10 By their power, they bore the well aloft, and clove asunder the mountain that obstructed their path; the munificent Maruts, blowing upon their pipe, have conferred, when exhilarated by the Soma, desirable (gifts upon the sacrificer). [dhamanto va_n.am = blowing upon their pipe; va_n.am = a lute, a vi_n.a_ with a hundred strings; dhamanta = blowing, applied to a pipe as a wind isntrument; avatah avat.ah; avatah ku_pah (Nirukta 3.23.7)].
1.085.11 They brought the crooked well to the place (where the Muni was), and sprinkled the water upon the thirsty Gotama; the variously-radiant (Maruts) come to his succour, gratifyinng the desire of the sage with life-sustaining (waters). [Legend: R.s.i Gotama, being thirsty, prayed to the Maruts for relief; Maruts brought a well from a distance to his hermitage].
1.085.12 Whatever blessings (are diffused) through the three worlds, and are in your gift, do you bestow upon the donor (of the oblation), who addressed you with praise; bestow them, also, Maruts, upon us, and grant us, bestowers of all good, riches, whence springs prosperity.
r.s.i: di_rghatama_ aucathya; devata_: (a_ri_su_kta) 1 idhma or samiddha agni, 2 tanu_napa_t, 3 nara_s'am.sa, 4 il.a, 5 barhi, 6 devi_dva_ra, 7 us.a_sa_nakta_, 8 divya hota_ pracetasa, 9 devi_: sarasvati_, il.a_, bha_rati_, 10 tvas.t.a_, 11 vanaspati, 12 sva_ha_kr.ti, 13 indra; chanda: anus.t.up
1.142.01 Agni, who are samiddha, bring the gods today (to the worshipper), whose ladle is uplifted; extent (the merit of) former sacrificer to the giver (of the offering), by whom the Soma is poured forth. [A_pri's of Agni: cf. RV. 1.4.2].
1.142.02 Tanu_napa_t, be present at this well-flavoured and cutter-fed sacrifice, (the offering) of a pious offerer (of oblations); glorifying you.
1.142.03 The pure, purifying, wonderful Nara_s'am.sa, an adorable god among gods, (having come) from heaven, thrice mixes the sacrifice with the sweet (Soma). [Nara_s'am.sa is the deity presiding over the sacrifice: yajn~a_bhima_ni devah; thrice mixes: he comes thrice, or he thrice bestows rewards, perhaps an allusion to the three daily sacrifices].
1.142.04 Agni, who are Il.ita, bring hither Indra, the wonderful, the beloved; this my praise is recited, bright-tongued, before you.
1.142.05 The priests, bearing ladles, are strewing the sacred grass in this holy sacrifice, to prepare a god-frequented and well-spread abode for Indra.
1.142.06 Let the bright, separable doors, the augmenters of sacrifice, the purifiers of rites, the desired of many, be set open for the gods to enter. [The hymn is addressed to the divinities presiding over th e doors of the chamber of sacrifice; asas'cata = not adhering together, mutually separable; asajyama_na-paraspara viprakr.s.t.a, perhaps folding-doors of wide or open doors].
1.142.07 Beautiful night and morning, ever hymned, ever associated, progeny (yahuh sunuh--Nirukta 2.2.11) (of time), parents of sacrifice, sit down of your own good will on the sacred grass.
1.142.08 May the two pleasing-tongued receivers of praise, the divine and sage invokers (of the gods), officiate today at this our sacrifice, which confers (rewards) and attains heaven. [Attains heaven: mandra-jihva_ is an apithet applied to Agni, the two flames that give delight to the gods].
1.142.09 May the pure hota_, placed among the gods, and Bha_rati_, among the Maruts, and may the adorable Il.a_, Sarasvati_, Mahi_, sit down upon the sacred grass. [hota_ = homa-nis.pa_dika_, the presenter of the oblation; deves.u arpita_ = delivered amongst the gods, the praisers of priests (Marutsu); or, marutsu-bha_rati_ = va_c, situated in heaven, dyustha_na_ and connected with bharata, an A_ditya, or name of the sun; il.a_, sarasvati_, mahi_ = sound (va_c); or the goddesses presiding over sound in the three regions, severally of earth, firmament, and heaven].
1.142.10 May Tvas.t.a_, favourably disposed towards us, send to us, for our nourishment and prosperity, the quick (falling), wonderful, abundant (water), in the centre (of the cloud, effecting), of itself much (good). [Qucik (falling), wonderful: the hymn has epithets only related to udakam, water: turi_pam adbhutam puru va_ram puru tmana_; in the centre: na_bha_ na_bhau meghasya avasthitam udakam, i.e. rain; Tvas.t.a_ = personified fire or lightning, in which capacity he is the sender of rain, vr.s.t.ya_deh karta_].
1.142.11 Vanaspati, here present of your own accord, convey our offerings to the gods; the divine and intelligent Agni accepts (the oblations) for the deities. [vanaspati: the fire,or Agni of the sacrificial post, or yupa, from its being of timber].
1.142.12 (Priests), present the oblation with sva_ha_ to Indra, in the form of Ga_yatra, along with Pu_s.an and the Maruts; also to the assembled gods, and the Va_yu. [In the form of Ga_yatra: Ga_yatra-vepase--ga_yatra is substituted for itara-sa_ma: vepas = ru_pa; ga_yatram- ru_pam yasya; ga_yatravepas = a name or form of Indra; along with Pu_s.an and the Maruts: lit., having or possessed of Pu_s.an or the Maruts: pus.anvate marutvate; vis'vadeva_ya (singular) = vis'vadeva- san:gha_ya, the assemblage of all the gods; or, an epithet to identify Indra with all the deities; the personification of Agni is sva_ha_, as one of the A_pris].
1.142.13 Approach, Indra, to partake of the oblations consecrated with sva_ha_; approach and hear the invocation, as they invoke you to the sacrifice.
r.s.i: di_rghatama_ aucatthya; devata_: r.bhugan.a; chanda: jagati_, 14 tris.t.up
1.161.01 Is this our senior or our junior who has come (to us); has he come upon a message (from the gods); what is it we should say? Agni,brother, we revile not the ladle which is of exalted race; verily we assert the dignity of the wooden (implement). [The legend: the three R.bhus were engaged in a sacrifice and about to drink the Soma; the gods sent Agni to see what they were doing. Agni noticed that they resembled each other; Agni assumed a like form. The hymn refers to this form, calling himbrother, and questionign his comparative age. The next hymn states the purpose of Agni's visit is to order the conversion of one spoon or ladle, camasa, used for drinking Soma, or for libations, into four spoons].
1.161.02 Make fourfold the single ladle; so the gods command you; and for that purpose have I come, sons of Sudhanvan; if you accomplish this, you will be entitled to sacrifices along with the gods.
1.161.03 Then said they, in answer to Agni, the messenger (of the gods). Whatever is to be done, whether a horse is to be made, or a car is to be made, or a cow is to be made, or the two (old parents) are to be made young, having done all these (acts), Brother Agni, we are then ready to do (what you desire) to be done. [cf. su_ktas 20, 110 and 111 which relate the marvelsof the R.bhus].
1.161.04 So doing R.bhus, you inquired: where, indeed, is he who came to us as a messenger? When Tvas.t.a_ observed the one ladle become four, he was immediately lost amongst the women. [gna_su antarnya_naje; the verb is explained: nyakto abhu_t; the combination of ni and anj is perhaps the converse of vyan~j, to be manifest, i.e. to be concealed, indistinct, or invisible. gna_ = stri_ (mena gna_ iti stri_n.a_m--Nirukta 3.21); str.yam a_tma_nam amanyata = he, Tvas.t.a_, fancied himself; woman, that is, he felt humbled, as feeble as a female].
1.161.05 When Tvas.t.a_ said: let us slay those who have profaned the ladle, (designed) for the drinking of the gods; then they made use of other names for one another as the libation was poured out; and the maiden (mother) propitiated them by different appellations. [Then they made us of other names: a legend accounts for the origin of the names of the chief officiating priests; to evade the indignation of Tvas.t.a_, the R.bhus assumed the titles: adhvaryu, hota_ and udgata_;an individual engaged in priestly functions at a sacrifice is to be always addressed by these titles, and never by his own name; propitiated themby different appellations: anyair ena_n kanya_ na_mabhih sparat: kanya_ = svotpa_dayitri_ ma_ta_, a mother self-engendering].
1.161.06 Indra has caparisoned his horses; the As'vins have harnessed their car; Br.haspati has accepted the omniform (cow); therefore, R.bhu, Vibhva and Va_ja, go the gods, doers of good deeds, enjoy your sacrificial portion.
1.161.07 Sons of Sudhanvan, from a hideless (cow) you have formed a living one; by your marvellous acts you have made your aged parents young; from one horse you have fabricated another; harness now your chariot, and repair unto the gods.
1.161.08 They, (the gods), have said, sons of Sudhanvan, drink of this water, (the Soma); or drink that which has been filtered through the mun~ja grass; or, if you be pleased with neither of these, be exhilarated (by that which is drunk) at the third (daily) sacrifice. [R.bhus may be participants of the libations offered at dawn or at noon; the right of the R.bhus to share in the third, or evening sacrifice is always acknowledged].
1.161.09 Waters are the most excellent said one (of them). Agni is that most excellent, said another; the third declared to many the Earth (to be the most excellent), and thus speaking true things the R.bhus divided the ladle. [The earth: vardhayanti_m = a line of clouds or the earth: vadhah arkah (Nirukta 2.20.7)].
1.161.10 One pours the red water (the blood) upon the ground; one cuts the flesh, divided into fragments by the chopper; and a third seperates the excrement from the other parts; in what manner may the parents (of the sacrifice) render assistance to their sons? [The R.bhus are identified with the priests employed in the sacrifice of a victim; the parents of the sacrifice: the parents pitr.s, = the institutor of the ceremony and his wife].
1.161.11 R.bhus, leaders (of the rains), you have caused the grass to grow upon the high places; you have caused the waters to flow over the low places; for (the promotion of) good works; as you have reposed for a while in the dwelling of the unapprehensible (Sun), so desist not today from (the discharge of) this (your function). [R.bhus are identified in this and following hymns with the rays of the sun, as the instruments of the rain and the causes of fertility; a_dityaras'mayo api r.bhava ucyante: (Nirukta 11.16); unapprehensible Sun: agohyasya gr.he: agohya = a name of the sun (Nirukta); who is not to be hidden, aguhani_ya;or, agrahan.i_ya, not to be apprehended, literally or metaphorically; so desist not: idam na_nugacchatha; anusr.tya na gacchatha, having come forth, go not away without doing this,idam, your office of sending down rain for as long a period as you repose in the solar orb; a truism is explained in Nirukta: ya_vat tatra bhavatha na ta_vadiha bhavatha, as long as you are there, you are not here].
1.161.12 As you glide along enveloping the regions (in clouds); where, then, are the parents (of the world)? curse him who arrests your arm; reply sternly to him who speaks disrespectfully (to you). [The parents of the world: the sun and the moon, the protectors of the world, which, during the rains, are hidden by the clouds; who speaks disrespectfully: yah pra_bravi_t pra tasma_ abravi_tana: pra prefixed to bru_ = either to speak harshly or kindly, to censure or to praise].
1.161.13 R.bhus, reposing in the solar orb, you inquire: who awakens us, unapprehensive (Sun), to this office (of sending rain). The Sun replies: the awakener is the wind; and the year (being ended), you again today light up this (world). [The awakener is the wind: s'va_nam bodhayita_ram = the awakener is the dog; but, s'va_nam = antarks.e svasantam va_yum, the reposer in the firmament, the wind; sam.vatsare idam adya_ vyakhyata, you have made this world today luminous, after the year has expired; i.e. the rainy season has passed, the rays of the sun and moon are again visible].
1.161.14 Sons of Strength, the Maruts, desirous of your coming, advance from the sky; Agni comes (to meet you) from the earth; the wind traverses the firmament; and Varun.a comes with undulating waters.
r.s.i: di_rghatama_ aucatthya; devata_: as'vastuti; chanda: tris.t.up, 3,6 jagati_
1.162.01 Let neither Mitra nor Varun.a, Aryaman, A_yu, Indra, R.bhuks.in,nor the Maruts, censure us; when we proclaim in the sacrifice the virtus of the swift horse sprung from the gods. [a_yu = va_yu (a_yuh satataganta_ va_yuh, vaka_ralopo va_); r.bhuks.in = Indra; but,here Praja_pati, he in whom the r.bhus,or the devas, abide (ks.iyanti); sprung from the gods: devaja-tasya = born as the type of various divinities, who are identified with different parts (e.g. us.a_ va_ as'vasya medhyasya s'irah: Br.hada_ran.yaka Upanis.ad 1.1.1); legend: the horse's origin from the sun, either direct, or through the agency of the Vasus: sura_d as'vam vasavo niratas.t.a].
1.162.02 When they, (the priests), bring the prepared offering to the presence (of the horse), who has been bathed and decorated with rich (trappings), the various-coloured goat going before him, bleating, becomes an acceptable offering to Indra and Pu_s.an. [The prepared offering: ra_tim-gr.bhi_ta_m = lit. the seized wealth; the offering to be made for the horse; pu_s.an = Agni; the goat is to be tied to the front of the horse at the sacrificial post, such a goat, black-necked, kr.s.nagri_va (a_gneyah kr.s.n.agri_vah: Taittiri_ya Sam.hita_ 5.5.22), being always regarded as an a_gneya pas'u, or victim sacred to Agni, and to be offered to him (Ka_tya_yana Su_tra 98). A black goat is also dedicated to pu_s.an, along with soma (Yajus. xxix.58; but, he is also to be attached to the na_bhi or middle of the horse (Yajus. xxiv.1)].
1.162.03 This goat, the portion of Pu+s.an fit for all the gods, is brought first with the fleet courser, to that Tvas.t.a_ may prepare him along with the horse, as an acceptable preliminary offering for the (sacrificial) food. [The portion of Pu_s.an: he is to be offered in sacrifice to Pu_s.an or Agni; Tvas.t.a_ = sarvasyotpa_daka, the producer of all forms; tvas.t.a_ ru_pa_n.i vikaroti (Taittiri_ya Sam.hita_ 1.5.92); or, identified wiith Agni;preliminary offering purod.a_s'am = offering of cakes and butter; purasta_d-da_tavyam, that which is to be first offered].
1.162.04 When the priests at the season (of the ceremony), lead forth the horse, the offering devoted to the gods, thrice round (the sacrificial fire); then the goat, the portion of Pu_s.an, goes first, announcing the sacrificer to the gods. [The goat is to be first immolated].
1.162.05 The invoker of the gods, the minister of the rite, the offerer of the oblation, the kindler of the fire, the bruiser of the Soma, the director of the ceremony, the saage (superintendent of the whole); do you replenish the rivers by this well-ordered, well-conducted, sacrifice. [The invoker of the gods: designations applied to eight of the sixteen priests employed at a solemn rite: the two first are: hota_ and adhvaryu; avaya_j = pratiprastha_ta_, who brings and places the offering; agnimindha = agni_dh, the kindler of the fire; gra_vagra_bha = the praiser of the stones that bruise the Soma,or he who applies the stones to that purpose; s'am.sta_ = pras'a_sta_; suvipra = Brahma_ (brahmaiko ja_te ja_te vidya_m vadatibrahma_ sarvavidyah sarva veditumarhati: Nirukta 1.8); replenish the rivers: vaks.an.a_ apr.n.adhvam, nadi_h pu_rayata, fill the rivers; the consequence of sacrifice being rain and fertility; or, it may mean, offer rivers of butter, milk, curds, and the like].
1.162.06 Whether they be those who cut the (sacrificial) post, or those who bear the post, or those who fasten the rings on the top of the post, to which the horse (is bound); or those who prepare the vessels in which the food of the horse is dressed; let the exertions of them all fulfil our expectation. [The post: twenty-one posts, of different kinds of wood, each twenty-one cubits long, are to be set up, to which the different animals are to be fastened, amounting to three hundred and forty-nine, besides two hundred and sixty wild animals, making a total of six hundred and nine (Ka_tya_yana); the text seems to refer to a single post: cas.a_lam ye as'vayu_pa_ya taks.ati: cas.a_la = a wooden ring, or bracelet, on the top of the sacrificial post; or, it was perhaps a metal ring at the foot of the post].
1.162.07 May my desire be of itself accomplished, such as it has been entertained, that the smooth-backed steed should come to (gratify) the expectations of the gods; we have made him well-secured for the nutriment of the gods; let the wise saints now rejoice.
1.162.08 May the halter and the heel-ropes of the fleet courser, and the head-ropes, the girths, and any other (part of the harness); and the grass that has been put into his mouth; may all these be with you, (horse), amongst the gods. [The heel-ropes: da_ma = a rope fastened round the horse's neck; sanda_na = one that fastens his feet; any other part of the harness: s'is.an.ya_ ras'ana_ rajjuh: s'irs.an.ya_ = the rope that is fastened to the head, the reins; rajjuh = rope].
1.162.09 Whatever the flies may eat of the raw flesh of the horse; whatever (grease) is smeared upon the brush or upon the axe; (what is smeared) upon the hands or the nails of the immolator, may all this be with you, (horse), amongst the gods. [Whatever is smeared: svarau svadhitau riptam, or liptam, smeared: the flesh that is smeared;or, unguent with which the animal is anointed; svaru = implement used used in anointing; svarun.a_ pas'um anakti = grease of fat; svadhiti = axe; explained elliptically: chedanaka_le,or avada_naka_le, at the time of cutting up or dissecting, or, pas'uchedana-sa_dhana a_si_h = a sword or knife, the instrument of cutting up the victim; Ni_ti-man~jari cites a text, in which the sacrificers are vais.n.avas: dhanyaste vais.n.ava_ deva_n yajante pas'orami_s.am s'amiturnakha hastastham deves.t.am maks.ika_sitam = happy are the vais.n.avas, who worship the gods with the consecrated flesh of an animal, adhering to the nails and hands of the immolator, and eaten by flies; maks.ika_ = pyrites ores].
1.162.10 Whatever undigested grass fall from this belly; whatever particle of raw flesh may remain; let the immolators make the whole free from defect, and so cook the pure (offering) that it may be perfectly dressed. [Particle: gandhan = les'ah, a little part; may be perfectly dressed: medham s'r.tapa_kam pacantu = let them cook the pure flesh with perfect cooking; i.e. make it fit for the gods, and not done toomuch or toolittle, as may be fit for pitr.s and men].
1.162.11 Whatever (portion) of your slaughtered (body) fall from your carcass when it is being roasted by the fire, (escaping) from the spit; let it not be left on the ground,nor on the (sacred) grass, but let it (all) be given to the longing gods. [ga_tra_d agnina_ pacyama_na_d abhi s'u_lam:in the preceding hymn, s'r.tapa_kam = boiling; and a ukha, a pot or cauldron is specified in hymn 13 for the same purpose; this use is at variance with the use of s'u_la or spit; the inference is that part was boiled and part was roasted; it is suggested that the portion that falls may be the rasa, the dripping, which is to be received upon darbha grass, afterwards probably to be thrown on the fire].
1.162.12 Let their exertions be for our good who watch the cooking of the horse; who say, it is fragrant; therefore give us some; who solicit the flesh of the horse as alms. [Therefore give us some: ya i_m a_huh suribhir nirhareti = ye cainam s'obhana gandho atah kin~cid asmabhyam dehi = who say of it, it is fragrant, therefore, give us some; or, give to to the gods; nirhara = take off, or give, having no government].
1.162.13 The stick that is dipped into the cauldron in which the flesh is boiled; the vessels that distribute the broth; the covers of the dishes, the skewers, the knives, all do honour (to the horse). [The stick: i_ks'an.am ma_m.spacanya_ ukha_yah; i_ks'an.am = pa_kapari_ks.a_ sa_dhanam ka_s.t.ham, a piece of wood, an implement for testing if the cooking is effected; the vessels: pa_tra_n.i yu_s.n.a a_secana_ni = the vessels that are sprinklers of the boiled juice or broth, rasasya kvathitasya; the dishes: u_s.man.ya_ pidha_na_, covers confining the heat; u_s.man.ya_ = vessels for confining the heat, u_s.maniva_ran.a_rha_n.i pa_tra_n.i; pidha_na_ = covers of the dishes, apidha_na_ caru_n.a_m; skewers: an:ka, slips of cane, vetasas'a_kha_, for marking the members of the horse as they are to be dissected. According to Ka_tya_yana, Su_tra 155, this is to be done by the queens, or wives of the sacrificer, and their attendants, with one hundred and one needles or skewers, which may of gold, silve,or bronze or other metal, so embellished; the knives: su_na_h avada_na sa_dhana_h = implements of dissection, the svadhiti and others].
1.162.14 May the place of going forth, of tarrying, of rolling on the ground; the foot-fastening of the horse, (the water) that he has drunk, the grass that he has eaten; may all these be thine among the gods.
1.162.15 Let not smoke-smelling Agni cause you, (horse), to utter sound; let not the glowing cauldron, odoriferous (with its contents), be overturned; the gods accept a horse that has been selected (for sacrifice); that has been led (round the fire); that has been devoutly offered, and has been consecrated by (the exclamation), vas.at. [Let not: this may be addressed to the horse before the horse is killed; or, to the horse's limbs in process of cooking, to desire them not to boil too loud, that is, too fast, lest the fire split the cauldron; odoriferous: jaghrih tapena jighrati, smellling with heat].
1.162.16 The cloth which they spread as a covering for the horse; the golden (trappings with which they decorate him), the head-ropes, the foot-ropes, all these they offer as acceptable to the gods. [As a covering for the horse: at the time of putting the horse to death, the adhi_va_sa (cf. Ka_tya_yana Su_tra 145), a curtain is held,behind which the principal queen lies through the night by the side of the horse].
1.162.17 Whoever has goaded you in your paces, either with heel or with whip, whilst nothing in your strength-- all these (vexations) I pour out with holy prayers, as oblation with the ladle.
1.162.18 The axe penetrates the thirty-four ribs of the swift horse; the beloved of the gods, (the immolators), cut up (the horse) with skill, so that the limbs may be unperforated, and recapitulating joint by joint. [Thirty-four ribs: it is noted that other animals have only 24 ribs; unperforated: acchidra_ ga_tra_: the vis'asana karta_rah, or dissectors, are to utter the name of the parts, as heart, tongue,breast, as they divide them; and are to so separate them that they may not have holes or perforations, they may not be mangled].
1.162.19 There is one immolator of the radiant horse, which is Time; there are two that hold him fast; such of your limbs as I cut up in due season, I offer them, made into balls (of meat) upon the fire. [Time: r.tuh, properly season; by metonymy, time; there are two: day and night, or heaven and earth].
1.162.20 Let not your precious body grieve you, who are going verily (to the gods); let not the axe linger in your body; let not the greedy and unskilful (immolator) missing the members, mangle your limbs needlessly with his knife.
1.162.21 Verily at this moment you do not die; nor are you harmed; for you go by auspicious paths to the gods. The horses of Indra, the steeds of the Maruts shall be yoked (to their ears), and a courser shall be placed in the shaft of the ass of the As'vins (to bear you to heaven).
1.162.22 May this horse bring to us all-sustaining wealth, with abundance of cows of excellent horses, and of male offspring; may the spirited steed bring us exemption from wickedness; may this horse, offered in oblation, procure for us bodily vigour. [The spirited steed; aditi = not poor or mean, adi_na, as an epithet of as'va].
r.s.i: agastya maitra_varun.i; devata_: vis'vedeva_; chanda: tris.t.up
1.186.01 May the divine Savita_, the benefactor of all men, come benignantly to our solemnity, together with the divinities of earth, and do you, who are (always) young, willingly present at our sacrifice, exhilarate us, as (you exhilarate) the whole world. [Another interpretation: vis'va_nara = an epithet of Savita_, vis'va nara hitaka_ri, the doer of good to all men; il.a = food, yatha_ sarve ira_m bhaks.ayanti tatha_ etu; but, il.a_bhih saha = bhu_mistha_na_bhih deva_bhih, with the divinities, whose place is earth; jagad = jan:gama, moveable, i.e. cattle and offspring].
1.186.02 May all the triumphant gods, Mitra, Aryaman, Varun.a equally well pleased, come (to our rite); may they all be propitious to us; may they not leave us in want of food, after overcoming (our foes).
1.186.03 I praise with hymns, (O gods), your best beloved guest, Agni, who is prompt (to partake of the oblation) and who is well pleased along (with you); so that (thereby) Varun.a, the possessor of renown, the subduer of foes, the animator (of men), may fill us with food.
1.186.04 I approach you, (deities), with reverence, night and day, in the hope of overcoming (sin), as (willingly), as a gentle cow (comes to be milked), mixing (for you) on the appropriate day the (sacrificial) food, (consisting) of multiform (preparations) of milk (generated) from the same udder. [Multiform preparations: vis.uru_pe payasi sasminnu_dhan = in multiform milk in a common udder; i.e. the manifold water or solution of the Soma prepared for the sacrifice; since it yields rewards, it is compared to an udder yielding milk whence butter, ghee].
1.186.05 May, Ahirbudhnya grant us happiness; may Sindhu come, nourishing us as a (cow her) calf, whereby we may propitiate the grandson of the waters, (Agni), whom the clouds, swift as thought, convey. [Sindhu = name of a river; ahirbudhnya: or, ahir who is also budhnya; ahi and budhna = antariks.a; the compound implies a divinity presiding over the firmament; ahirvradhna of the Pura_n.as is enumerated as one of the Rudras; ahirbradhna is the name of S'iva].
1.186.06 Or may Tvas.t.a_ come to this sacrifice, equally well pleased with those who praise (him) at the excellent (rite) at which he is present; may the most potent Indra, the protector of man, the destroyer of Vr.tra, come to the (solemnity) of our leaders.
1.186.07 For our minds, yoked together like horses tend to the ever youthful Indra, as cows to their calves; and the praises of men, (addressed) to him, are generating most fragrant (fruit), as wives bear (children to their husbands). [Most fragrant fruit: surabhis.t.amam = atis'ayena surabhim, exceedingly fragrant].
1.186.08 Or may the Maruts, being of one mind, come from heaven and earth (to the sacrifice); they who are a mighty host, who have parti-coloured steeds, who are like protecting chariots, and who are devourers of foes may they come like friendly deities. [Like protecting chariots: avanayo na ratha_h = raks.aka_h ratha_h; avanaya = bending, or inclining downwards].
1.186.09 For, verily, their greatness is well known, (as) they diligently discharge their functions; by which their spot pours rain upon every arid soil, as light spreads (universally) on a fine day.
1.186.10 Propitiate the As'vins and Pu_s.an, for my protection; (propitiate) those (deities), who are of independent powers, as Vis.n.u, devoid of hatred, Va_yu and R.bhuks.in, and may I influence the gods to be present for my felicity. [Who are of independent powers: svatavaso hi santi = ye sva_yattabala_h santi, those who are self-dependent, powerful; r.bhuks.in = Indra].
1.186.11 Objects of admiration, may that wealth-abounding effulgence which manifests itself amongst the gods, give animation to our existence, and (permanence to) our dwellings; that we may (thence) obtain food, strength, and long life.
r.s.i: agastya maitra_varun.i; devata_: 1 idhma or samiddha agni; 2 tanu_napa_t; 3 ila; 4 barhi; 5 devi_dva_ra; 6 us.a_sa_nakta_; 7 divya hota_gan.a pracetas; 8 sarasvati, il.a_, bha_rati_; 9 tvas.t.a_; 10 vanaspati; 11 sva_ha_kr.ti; chanda: ga_yatri_
1.188.01 You shine today, divine conqueror of thousands, kindled by the priests; do you, who are the sapient messenger (of the gods), convey (to them) our oblation. [The A_pris are also praya_jas; kim. devata_ = what sort of divinities are these; praya_ja, that which is an especial object of worship; such as divinities presiding over the seasons, over the metres of the Veda, over animals, over life, over the spirit, which are forms of Agni: praya_ja ritudevata_s'chandodevata_h pas'udevata_h pra_n.adevata_ a_tmadevata_ itya_dina_ bahu_n paks.a_n upnyasyu bra_hman.a_ni ca pradars'ya a_gneya_ eveti siddha_ntitam. samiddha is a particple, an epithet of deva; susamiddha = well-kindled, a name of Agni].
1.188.02 The adorable Tanu_napa_t proceeds to the rite and combines with the oblation, bearing (for the sacrificer) infinite (abundance of) food.
1.188.03 Agni, who are to be glorified, bring hither, being invoked by us, the adorable gods, for you are the donor of thousands. [Who are to be glorified: id.ya = i_l.ita; nara_s'amsa, a term which normally precedes i_l.ita, is here omitted].
1.188.04 By the power (of their prayers) they have strewn the sacred grass, the seat of numerous heroes, pointing to the east; on which, A_dityas, you are manifest.
1.188.05 They have sprinkled water on the doors (of the hall of sacrifice), which are variously and perfectly radiant, manifold, excellent, many, and numerous. [The doors: vira_t samra_t. vibhvi_h prabhvi_h bahvi_s'ca bhu_yasi_s'ca ya_h: the last two epithets are epithets of number, and the rest are names].
1.188.06 Let the brilliant and beautiful Day and Night, who shine with surpassing lustre, sit down here (upon the sacred grass).
1.188.07 Let these two chief, well-spoken, divine sages, the invokers (of the gods), perform this our sacrifice.
1.188.08 Bha_rati_, Il.a_, Sarasvati_, I invoke you all, that you may direct us to prosperity. [Bha_rati_, the goddess presiding over the heaven; Il.a_, the goddess presiding over the earth; Sarasvati_, the goddess presiding over the firmament; they are all three considered to be special manifestations of the majesty of the sun: etis tisra a_dityaprabha_va vis'es.aru_pa itya_huh].
1.188.09 Tvas.t.a_, who is the master (in fashioning) the forms (of beings), has made all animals distinct; grant us, (Tvas.t.a), their increase. [Tvas.t.a ru_pa_n.i hi prabhuh: kartum = to make, is understood; Tvas.t.a_ is the divinity presiding over the implements of sacrifice;he also fashions beings in the womb as soon as begotten: retasah siktasya tvas.t.a_ ru_Pa_n.i vikaroti; or, yonau sr.s.t.a_ni ru_pa_n.i kartumprabhuh].
1.188.10 Vanaspati, deliver of yourself the victim to the gods, so that Agni may taste the oblation.
1.188.11 Agni, the preceder of the gods [puroga_ puroga_mi_; agnih kasma_dagran.i_rbhavati (Nirukta 7.14), is characterized by the Ga_yatri_ measure; he blazes when the oblations are offered.
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'a_d) bha_rgava s'aunaka; devata_: agni; chanda: jagati_
2.001.01 Sovereign of men, Agni, you are born for the days (of sacrifice), pure and all-irradiating, from the waters, from the stones, from trees, and from plants. [sus'uks.an.i = drying up, causing the evaporation of the earth's moisture; or, it may mean: destroying, consuming; Agni is produced from the waters, either as lightning that accompanies rain or submarine fire; from stones by striking them together; so from trees or wood by attrition; from plants, such as bamboo, by mutual friction, causing the conflagration of a forest].
2.001.02 Yours Agni, is the office of the Hota_, of the Pota_, of the R.tvij, of the Nes.t.a_; you are the Agni_dhra of the devout; yours is the functionof the Pras'a_sta_; you are the Adhvaryu (adhvaryu radhvarayur adhvaram ka_mayata iti va_ (Nirukta 1.8) and the Brahma_; and the householder in our dwelling. [Hota_ etc.: these are the eight of the sixteen priests employed at very solemn ceremonies; the duty of the Pras'a_sta_ is ascribed to the Maitra_varun.a, and Brahma_ is identified with the Bra_hman.a_ccahm.si; Kulluka Bhat.t.a, in his commentary on Manu viii.210 enumerates sixteen priests, in the order and proportion in which they are entitled to share in a daks.in.a_ of a hundred cows, being arranged in four classes, of which the first four are severally the heads, and others subordinate to them, in the same course of succession: 1. Hota_, Adhvaryu, Udgata_ and Brahma_, are to have twelve each, or forty-eight in all; 2. Maitra_varun.a, Pratistota_, Bra_hman.a_ccam.si and Prastota_, six each, or twenty-four; 3. Accava_ka, Nes.t.a_, A_gni_dhra and Pratiharta_ four each, or sixteen; and 4. Gra_vadut, Neta_, Pota_ and Subrahman.ya, three each, or twelve in all; making up the total of one hundred. Thus, the percentages for the four groups are: 48, 24, 16, 12 respectively. Ra_mana_tha, in his commentary on the Amarakos'a, viii.17 gives the names of 16 priests, but with a few variations: Gra_vastut replaces Gra_vadut; Prastota_, Neta_ and Pota_ are replaced with Prastha_ta_, Pras'a_sta_ and Balaccadaka. In the Aitareya Bra_hman.a vii.1, the sixteen priests are enumerated with some variations: Pratistota_, Gra_vadut, Neta_ and Subrahman.ya are replaced with Pratiprasthata_, Upaga_ta_, A_treya and Sadasya. Other priests included in this list are: Gra_vastut, Unneta_, Subrahman.ya and the S'amita_ (immolator), when a Bra_hman.a. Ma_dhava's commentary on the Nya_ya-ma_la-Vista_ra of Jaimini, the list of 16 priests, following Kuma_rila Bhat.t.a includes: 1. Adhvaryu, Prati-prastha_ta_, Nes.t.a_, Unneta_ (ceremonial of the Yajurveda); 2. Brahma_, Bra_hman.a_ccam.si, A_gni_dh, Pota_ (superintend the whole according to the ritual of the three vedas); 3. Udga_ta_, Prastota_, Pratiharta_, Subrahman.ya (chant the hymns, especially, Sa_maveda); 4. Hota_, Maitra_varun.a, Acchava_ka, Gra_vastut (repeat the hymns of the R.ca_); the head of each class receives the entire daks.in.a_,or gratuity; the second, one-half; the third, one-third; and the fourth, a quarter].
2.001.03 You, Agni, are Indra, the showerer (of bounties) on the good; you are adorable Vis.n.u, the hymned of many; you Brahman.aspati, are Brahma_, the possessor of riches; you, the author of various (conditions) are associated with wisdom.
2.001.04 You, Agni, are the royal Varun.a, observant of holy vows; you are the adorable Mitra, the destroyer (of foes); you are Aryaman, the protector of the virtuous, whose (liberality) is enjoyed by all; you are a portion (of the sun); be the distributor (of good things), divine (Agni), at our sacrifice. [Whose liberality: liberality is said to be the characteristic of Aryaman, da_tr.tvam caryamn.o lin:gam; you are a portion of the sun: tvam am.s'ah = forms of the sun, or the A_ditya, named am.s'a; You, Agni, are Rudra: tvam rudro asuro maho divah: asura = s'atru_n.a_m nirasita_, the expeller of enemies; divas = from heaven; or, the giver of strength, asur, balam, tasya data_ a_ditya ru_pa: a form of a_ditya, or an a_ditya].
2.001.05 You, Agni, are Tvas.t.a_, (the giver) of great wealth to (your) worshipper; these praises are yours; do you, of benevolent power, (admit) our affinity; you, who are prompt to encourage (us), give us good (store of) horses; you, who abound with opulence, are the strength of men.
2.001.06 You, Agni, are Rudra, the expeller (of foes) from the expanse of heaven; you are the strength of the Maruts; you are supreme over (sacrificial) food; you, who are pleasantly domiciled (in the hall of sacrifice), go with ruddy horses, (fleet as) the wind; as Pu_s.an, you cherish, of yours own will, those who offer worship.
2.001.07 You, Agni, are Dravin.oda_s, to him who honours you; you are the divine Savita_, the possessor of precious things; protector of men, you are Bhaga, and rule over wealth; you are the cherisher of him who worships you in his dwelling.
2.001.08 The people adore you, Agni, the protector of the people in their dwellings; they propitiate you as a benevolent sovereign; leader of a radiant host, you are lord over all offerings; you are the distributor of tens, and hundreds, and thousands (of good things).
2.001.09 (Devout) men (worship) you, Agni, as a father, with sacred rites; they (cherish) you, who are the illumination of the body, with acts (of kindness), as a brother; you are as a son to him who propitiates you; and you protect us, a faithful and firm friend.
2.001.10 You, Agni, are (ever) resplendent, and are to be glorified when present; you are lord over all renowned food and riches; you shine brightly, and you consume (the oblation) for him who offers it; you are the especial accomplisher of the sacrifice, and bestower (of its rewards). [Resplendent: tvam agna r.bhuh, tvam. va_jasya i_s'is.e: r.bhu = bha_sama_nah, shining; va_jasya = annasya, of food].
2.001.11 You, divine Agni, are Aditi to the donor of the oblation; you are Hota_ and Bha_rati_, and thive by praise; you are Il.a_ of a hundred winters to him who makes you gifts; you, lord of wealth, are the destroyer of Vr.tra, Sarasvati_. [Il.a_ of a hundred winters: tvam il.a_; s'atahima_si = the earth of unlimited duration, aparimitaka_la bhu_mih; destroyer of Vr.tra: vr.traha_ = destroyer of sin].
2.001.12 When, well-cherished Agni, you are (the giver of) excellent food; in your desirable and delightful hues, beauties (abound) you (are) food; (you are) the transporter (beyond sin); you are mighty; you are wealth; you are manifold, and everhwhere diffused.
2.001.13 The A_dityas have made you, Agni, their mouth; the pure (deities) have made you, Kavi, their tongue; the (gods), the givers of wealth, depdn upon you at sacrifices; they eat the offered oblation through you.
2.001.14 All the benignant immortal gods eat the offered oblation through you, as their mouth; mortals taste the flavour (of all viands) through you; you are born pure the embryo of plants. [Corn and other grains ripen by the heat of the sun or fire; the text has s'uci, pure; this is interpreted as vasu, being the abode of all: sarves.a_m niva_sabhu_tah san].
2.001.15 You are associated, Agni, by your vigour, with those (gods); divine, well-born Agni, you exceed (them in strength); for the (sacrificial) food that is here prepared is, by your power, subsequently diffused through both regions, heaven and earth.
2.001.16 The pious are they who present, as a gift, to the reciters of your praises, an excellent cow and an excellent horse; do you, Agni, lead both us and them to the best of abodes, (or heaven), that we and our worthy descendants may repeat the solemn prayer to you at the sacrifice.
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: a_pri_ su_kta 1, idhma or samiddha agni; 2 nara_s'am.sa; 3 il.a; 4 barhi; 5 divyadva_ra; 6 us.a_sa_nakta_; 7 divya hota_gan.a pracetasa; 8 tisro devyah (sarasvati_, il.a_, bha_rati); 9 tvas.t.a_; 10 vanaspati; 11 sva_ha_kr.ti; chanda: jagati_
2.003.01 Agni, the well-kindled, placed upon (the altar of) the earth, stands in the presence of all beings; the invoker (of the gods), the purifier, the ancient, the intelligent, the divine; let the venerable Agni minister to the gods. [A_pris: cf. 1.142; 1.188].
2.003.02 May the bright Nara_s'am.sa, illuminating the receptacles (of the offering) making manifest by his greatness the three radiant (regions) and diffusing the oblation at the season of sacrifice with butter-dispensing purpose, satisfy the gods. [Nara_s'am.sa: in the preceding su_ktas, tanu_napa_t is the second personification of Agni addressed; in this su_kta, he is omitted].
2.003.03 Agni, who are the venerable i_l.ita, do you, with mind favourably disposed towards us, offer today sacrifice to the gods, before the human (ministrant priest) as such, bring hither the company of the Maruts, the undecaying Indra, to whom, seated on the sacred grass, do you priests offer worship.
2.003.04 Divine grass, let the Vasus, the VIs'vedevas, the adorable A_ditya, sit upon this flourishing, invigrating, well-grown, sacred grass, strewn for the sakeof wealth upon this altar, and sprinkled with butter. [Divine grass: the barhis, or a personification of Agni].
2.003.05 Let the divine doors, spacious and easily accessible, and to be saluted with prostrations, be set open; let them be celebrated as expansive, uninjurable, and conferring sanctity upon the illustrious class (of worshippers), possessed of virtuous progeny.
2.003.06 In regard of our good deeds, Day and Night, perpetually reverenced, are interweaving in concert, like two famous female weavers, the extended thread, (to complete) the web of the sacrifice, liberal yielders (of rewards), containers of water. [Like two famous female weavers: vayyeva ran.vite = vayya iva va_nakus'ale iva s'abdite, stute].
2.003.07 Let the two divine invokers of the gods, the first (to be reverenced), most wise, sincerely worshipping with sacred texts, most excellent in form, offering homage to the gods in due season, present oblations in the three high places upon the navel of the earth. [Two divine invokers of the gods: the personified fires of earth and the firmament, under the character of, two ministeringpriests; the navel of the earth: this is the usual altar; the three high places: sa_nus.u tris.u, are the three sacred fires: ga_rhapatya, a_havani_ya and daks.in.a_].
2.003.08 May the three goddesses, Sarasvati_, perfecting our understanding, the divine il.a_, and all-impressive Bha_rati_, having come to our dwelling, protect this faultless rite, (offered) for our welfare.
2.003.09 May a tawny-hued, well-grown (son), the bestower of food, active, manly, a worshipper of the gods, be born; may Tvas.t.a_ prolong for us a continuous (line of) progeny, and may the food of the gods come also to us.
2.003.10 May Agni, who is Vanaspati, approving (of our rite), approach; and by his especial acts fully dress the victim; may the divine immolator convey the burnt-offering to the gods, knowing it to have been thrice consecrated. [By his especial acts: agnir-havih su_daya_ti pra dhi_bhih =Agni, who is the supporter, or the instrument of cooking or maturing fitly, cooks the oblation of the nature of the victim with various acts, which are the means of cooking; he dresses the oblation, not under-dressing nor over-dressing it: agnih pa_kadharo havih pas'uru_pam karmavis.es'aih pa_kasa_dhanaih prakars.en.a su_daya_ti ks.a_rayati apa_ka_dhikapa_dira_hityena havih pacati; the divine immolator: daivyah s'amita_: s'amita_ = the person who kills the victim; Agni is the immolator of the gods: deva_na_m s'amita_; thice consecrated: tridha_ samaktam = thrice anointed or sprinkled; the three rites or ceremonies are termed: upastaran.a, avada_na, abhigha_ran.a].
2.003.11 I sprinkle the butter, for butter is his birth-place; he is nourished by butter; butter is his radiance; Agni, showerer (of benefits), bring the gods to the offered oblation; exhilarate them; convey to them the offering that has been reverently sanctified. [cf. Yajurveda 17.88; dha_ma - dwelling, or radiance; alternative reading: Adhvaryu, or priest, bring hither Agni to the oblation; exhilarate him; (and say to him). Showerer (of blessings), convey the consecrated oblation (to the gods).
2.003.02 May the bright Nara_s'am.sa, illuminating the receptacles (of the offering) making manifest by his greatness the three radiant (regions) and diffusing the oblation at the season of sacrifice with butter-dispensing purpose, satisfy the gods. [Nara_s'am.sa: in the preceding su_ktas, tanu_napa_t is the second personification of Agni addressed; in this su_kta, he is omitted].
2.003.03 Agni, who are the venerable i_l.ita, do you, with mind favourably disposed towards us, offer today sacrifice to the gods, before the human (ministrant priest) as such, bring hither the company of the Maruts, the undecaying Indra, to whom, seated on the sacred grass, do you priests offer worship.
2.003.04 Divine grass, let the Vasus, the VIs'vedevas, the adorable A_ditya, sit upon this flourishing, invigrating, well-grown, sacred grass, strewn for the sakeof wealth upon this altar, and sprinkled with butter. [Divine grass: the barhis, or a personification of Agni].
2.003.05 Let the divine doors, spacious and easily accessible, and to be saluted with prostrations, be set open; let them be celebrated as expansive, uninjurable, and conferring sanctity upon the illustrious class (of worshippers), possessed of virtuous progeny.
2.003.06 In regard of our good deeds, Day and Night, perpetually reverenced, are interweaving in concert, like two famous female weavers, the extended thread, (to complete) the web of the sacrifice, liberal yielders (of rewards), containers of water. [Like two famous female weavers: vayyeva ran.vite = vayya iva va_nakus'ale iva s'abdite, stute].
2.003.07 Let the two divine invokers of the gods, the first (to be reverenced), most wise, sincerely worshipping with sacred texts, most excellent in form, offering homage to the gods in due season, present oblations in the three high places upon the navel of the earth. [Two divine invokers of the gods: the personified fires of earth and the firmament, under the character of, two ministeringpriests; the navel of the earth: this is the usual altar; the three high places: sa_nus.u tris.u, are the three sacred fires: ga_rhapatya, a_havani_ya and daks.in.a_].
2.003.08 May the three goddesses, Sarasvati_, perfecting our understanding, the divine il.a_, and all-impressive Bha_rati_, having come to our dwelling, protect this faultless rite, (offered) for our welfare.
2.003.09 May a tawny-hued, well-grown (son), the bestower of food, active, manly, a worshipper of the gods, be born; may Tvas.t.a_ prolong for us a continuous (line of) progeny, and may the food of the gods come also to us.
2.003.10 May Agni, who is Vanaspati, approving (of our rite), approach; and by his especial acts fully dress the victim; may the divine immolator convey the burnt-offering to the gods, knowing it to have been thrice consecrated. [By his especial acts: agnir-havih su_daya_ti pra dhi_bhih =Agni, who is the supporter, or the instrument of cooking or maturing fitly, cooks the oblation of the nature of the victim with various acts, which are the means of cooking; he dresses the oblation, not under-dressing nor over-dressing it: agnih pa_kadharo havih pas'uru_pam karmavis.es'aih pa_kasa_dhanaih prakars.en.a su_daya_ti ks.a_rayati apa_ka_dhikapa_dira_hityena havih pacati; the divine immolator: daivyah s'amita_: s'amita_ = the person who kills the victim; Agni is the immolator of the gods: deva_na_m s'amita_; thice consecrated: tridha_ samaktam = thrice anointed or sprinkled; the three rites or ceremonies are termed: upastaran.a, avada_na, abhigha_ran.a].
2.003.11 I sprinkle the butter, for butter is his birth-place; he is nourished by butter; butter is his radiance; Agni, showerer (of benefits), bring the gods to the offered oblation; exhilarate them; convey to them the offering that has been reverently sanctified. [cf. Yajurveda 17.88; dha_ma - dwelling, or radiance; alternative reading: Adhvaryu, or priest, bring hither Agni to the oblation; exhilarate him; (and say to him). Showerer (of blessings), convey the consecrated oblation (to the gods).
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: br.haspati, 1-5,9,11,17,19 brahman.aspati; chanda: jagati_, 15,19 tris.t.up
2.023.01 We invoke the Brahman.aspati, chief leaderof the (heavenly) bands; a sage of sage; aboundingbeyondmeasure in (every kind of) food;best lord of prayer; hearing our invocations, come with your protections, and sit down in the chamber of sacrifice. [Brahman.aspati = brahman.o annasya parivr.d.hasya karman.o va_ pa_layita_, the protector or cherisher of food,or of any great or solemn acts of devotion; he has other attributes in the text, as, gan.a_na_m gan.apatih, chief of the gan.as (inferior deities); jyes.t.hara_jam brahman.a_m, the best lord of mantras, or prayers: pras'asyam sva_minam mantra_n.a_m].
2.023.02 Br.haspati, destroyer of the asuras, through you the intelligent gods have obtained the sacrificialportion; in like manner as the adorable sun generates the (solar) rays by his radiance, so are you the generator of all prayers. [Br.haspati = Brahman.aspati; perhaps Br.haspati is of a more martial character; his protection is souhght for against enemies and evil spirits; perhaps, br.hata_m veda_na_m pa_lakah: br.hat = mantra, br.hato mantrasya, sva_min].
2.023.03 Having repelled revilers and (dispersed) the darkness you stand Br.haspati, on the radiant chariot of sacrifice, (which is) formidable (to foes), the humiliator of enemies, the destroyer of evil spirits, the cleaver of the clouds, the attainer of heaven.
2.023.04 You lead men, Br.haspati, by virtuous instructions; you preserve them (from calamity); sin will never overtake him who presents (offerings) to you; you are the afflicter of him who hates (holy) prayers; you are the punisher of wrath; such is your great mightiness. [Him who hates holy prayers: brahmadvis.ah = those who hate either the bra_hman.as,or the mantras or prayers].
2.023.05 The man whom you, Brahman.aspati, a kind protector, defend, neither sorrow nor sin, nor adversaries nor dissemblers ever harm, for you drive away from him all injurious (things).
2.023.06 You, Br.haspati, are our protector and the guide of (our) path; (you are) the discerner (of all things); we worship with praises for your adoration; may his own precipitate malice involve him (in destruction) who practises deceit against us.
2.023.07 Turn aside from (the true) path, Br.haspati, the arrogant and savage man who advances to injure us, although unoffending and keep us in the right way for (the completion of) this offering to the gods.
2.023.08 Br.haspati, defender (from calamity), we invoke you, the protector of our persons, the speaker of encouraging words and well disposed towards us; do you destroy the revilers of the gods; let not the malevolent attain supreme felicity.
2.023.09 Through you, Brahman.aspati, (our) benefactor, may we obtain desirable wealth from men destroy those (our) unrighteous enemies, whether nigh or far off, who prevail against us.
2.023.10 Through you, Br.haspati, (who are) the fulfiller of our desires; pure, and associated (with us), we possess excellent food; let not the wicked man who wishes to deceive us be our master; but let us, excelling in (pious) praises, attain (prosperity).
2.023.11 You, Brahman.aspati, who have no requiter (of your bounty), who are the showerer (of benefits), the repairer to combat, the consumer of foes, the victor in battles, you are true, the discharger of debts, the humiliator of the fierce and of the exulting.
2.023.12 Let not, Br.haspati, the murderous (weapon) of that man reach us, who, with unrighteous mind, seeks to harm us; who, fierce and arrogant, designs to kill (your) worshippers; may we baffle the wrath of the strong evil-doer].
2.023.13 Br.haspati is to be invoked in battles; he is to be approached with reverence; he who moves amidst combats, the distributor of repeated wealth; the lord Br.haspati has verily overturned all the assailing malignant (hosts), like chariots (overturned in battle).
2.023.14 Consume with your brightest (weapon) the ra_ks.asas, who have held your witnessed prowess in disdain; manifest, Br.haspati, your glorified (vigour), such as it was (of old), and destroy those who speak against you.
2.023.15 Br.haspati, born of truth, grant us that wonderful treasure, wherewith the pious man may worship exceedingly; that (wealth) which shines amongst men; which is endowed with lustre, (is) the means of (performing holy) rites, and invogirates (its possessor) with strength. [dravin.am citram = lit., various or wonderful wealth; in the Bra_hman.as it is interpreted as brahma varcas or tejas, brahmanical virtue or energy (cf. Yajus. 26.3; dravin.am = dhanam (Aitareya Bra_hman.a 4.11)].
2.023.16 Deliver us not to the thieves, the enemies delighting in violence, who seize ever upon the food (of others); those who cherish in their hearts the abandonment (of the gods); (they), Br.haspati, who do not know the extent of (your) power (against evil spirits). [Who do not know the extenf of your power: na parah sa_mno viduh = ye puma_msah sa_mnah sa_maya_t tvattah parah parasta_d anyadukr.s.t.am sa_ma yad raks.oghnam na ja_nanti, those men who do not know anything greater than the faculty of destroying ra_ks.asas, derived from you made up of that faculty; sa_ma vai raks.oha = sa_ma is the killer of ra_ks.asas].
2.023.17 Tvas.t.a_ engendered you (chief) amongst all beings, (whence) you are the reciter of many a holy hymn: Brahman.aspati acknowledges a debt to the performer of a sacred rite; he is the acquitter (of the debt), and the destoyer of the oppressor. [When you are the reciter: sa_mnah sa_mnah kavih, the reicter or another of every sa_ma, sarvasya sa_mnah ucca_rayita_ karta_si; or kavi refers to tvas.t.a_, further explained as the sage who created Brahman.aspati by the efficacy of the sa_ma: sa_mnah sa_ren.a tvam aji_janat; acknowledges a debt: r.n.acit stotr.ka_mam r.n.am iva cinoti, he takes the intention of the praiser as if it was a debt, or obligation; acquitter of the debt: r.n.aya is explained as the discharger or remover of the debt which is of the nature of sin: pa_paru_pasya r.n.asya pr.thak karta_].
2.023.18 When Br.haspati, descendant of An:giras, for your glory, Parvata had concealed the herd o fkine, you did set them free, and with thine associate, Indra, did send down the ocean of water which had been enveloped by darkness.
2.023.19 Brahman.aspati, who are the regulator of this (world), understand (the purport) of (our) hymn, and grant us posterity; for all is prosperous that the gods protect; (and therefore) may we blessed with excellent descendants, glorify you at this sacrifice. [Yajus. 34.58; vadema = may we declare or glorify you; or, let us speak, let what we ask be given to us;let it be enjoyed by us: di_yata_m bhujyata_m ucca_rayema].
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: vis'vedeva_; chanda: jagati_, 6 tris.t.up
2.031.01 Mitra and Varun.a, associated with the A_dityas, the Rudras and the Vasus, protect our (sacrificial) chariot, when (it goes) about (from one place to another); like birds that fly down, seeking for food, rejoicing, and resting in the woods. [Protect our sacrificial chariot: asma_kam avatam ratham: the cart or wagon to bring food (as mentioned in the next hymn), perhaps, Soma, to prepare the libation].
2.031.02 Propitiated divinities, protect our chariot, gone forth in quest of food among the people, when the quick (horses), raising the dust with their paces, trample with their feet upon the high places of the earth. [Upon the high places of the earth: pr.thivya_h sa_nau jan:ghananta pa_n.ibhih = going heavily on the precipice of the earth with their feet; lit., with their hands].
2.031.03 Or, may that all beholding Indra, the accomplisher of great deeds, by the collective vigour of the Maruts, (coming) from heaven, protect our chariot with unassailable protection, (for the sake of securing to us) ample wealth and abundant food.
2.031.04 Or, may the divine Tvas.t.a_, the defender of the world, together with the wives (of the gods), well pleased, urge on the chariot; or may Il.a_, the resplendent Bhaga, Heaven and Earth, the sagacious Pu_s.an, and the As'vins, the two husbands (of Su_rya_), urge on the chariot. [The wives of the gods: the text as gnabhih, with the wives; as accompanying Tvas.t.a_, they are devapatni_h, wives of the gods, the personified metres of the Veda, according to Taittiri_ya: chanda_m.si vai gnah].
2.031.05 Or, may the two divine auspicious and mutually contemplating Day and Night, the animators of moving (creatures, urge it on); and, Earth and Heaven, whilst I praise you both with a new hymn, I offer you food of the standing (corn), although provided with the three (sorts of sacrificial) viands. [I offer you food: stha_tus'ca vayas trivaya_ upastire = I, who am able to offer you three sorts of sacrificial food, vegetable substances, animal victims, or the Soma: os.adhipas'usoma_tmaka_ni anna_ni; spread, upastr.n.a_mi; the food, or cakes and butter, carupurod.a_s'a_di laks.an.a_ni of that which is stationary, that is, vri_hya_deh, or rice and other grains].
2.031.06 We desire, gods, to repeat the praise of you, who are propitiated by praise; may Ahirbudhnya, Aja ekapa_d, Trita, R.bhuks.in, Savita_, bestow upon us food, and may the swift-moving grandson of the waters, (Agni, be gratified by) our praises and our worship. [Ahirbudhnya and Aja ekapa_d are two rudras; ahirbudhnya = ahi, the epithet budhnya implies his origin in the firmament: budhnam antariks.am tatra bhavo ahi na_ma_ deva; aja ekapa_d is the name of the sun, the unborn, who goes with one foot; trita is an epithet: tritasti_rn.atama, most expanded, an epithet of Indra; r.bhuks.in is an appellative of Indra. Savita_ = the generator of all, sarvasya prasavita_].
2.031.07 Adorable (gods), I desire that these (my) earnest praises (should please) you; men wishing for food, desirous of vigour, have constructed (hymns) for your celebration; may you hasten like a (swift) chariot-horse to our (pious) rite].
2.031.02 Propitiated divinities, protect our chariot, gone forth in quest of food among the people, when the quick (horses), raising the dust with their paces, trample with their feet upon the high places of the earth. [Upon the high places of the earth: pr.thivya_h sa_nau jan:ghananta pa_n.ibhih = going heavily on the precipice of the earth with their feet; lit., with their hands].
2.031.03 Or, may that all beholding Indra, the accomplisher of great deeds, by the collective vigour of the Maruts, (coming) from heaven, protect our chariot with unassailable protection, (for the sake of securing to us) ample wealth and abundant food.
2.031.04 Or, may the divine Tvas.t.a_, the defender of the world, together with the wives (of the gods), well pleased, urge on the chariot; or may Il.a_, the resplendent Bhaga, Heaven and Earth, the sagacious Pu_s.an, and the As'vins, the two husbands (of Su_rya_), urge on the chariot. [The wives of the gods: the text as gnabhih, with the wives; as accompanying Tvas.t.a_, they are devapatni_h, wives of the gods, the personified metres of the Veda, according to Taittiri_ya: chanda_m.si vai gnah].
2.031.05 Or, may the two divine auspicious and mutually contemplating Day and Night, the animators of moving (creatures, urge it on); and, Earth and Heaven, whilst I praise you both with a new hymn, I offer you food of the standing (corn), although provided with the three (sorts of sacrificial) viands. [I offer you food: stha_tus'ca vayas trivaya_ upastire = I, who am able to offer you three sorts of sacrificial food, vegetable substances, animal victims, or the Soma: os.adhipas'usoma_tmaka_ni anna_ni; spread, upastr.n.a_mi; the food, or cakes and butter, carupurod.a_s'a_di laks.an.a_ni of that which is stationary, that is, vri_hya_deh, or rice and other grains].
2.031.06 We desire, gods, to repeat the praise of you, who are propitiated by praise; may Ahirbudhnya, Aja ekapa_d, Trita, R.bhuks.in, Savita_, bestow upon us food, and may the swift-moving grandson of the waters, (Agni, be gratified by) our praises and our worship. [Ahirbudhnya and Aja ekapa_d are two rudras; ahirbudhnya = ahi, the epithet budhnya implies his origin in the firmament: budhnam antariks.am tatra bhavo ahi na_ma_ deva; aja ekapa_d is the name of the sun, the unborn, who goes with one foot; trita is an epithet: tritasti_rn.atama, most expanded, an epithet of Indra; r.bhuks.in is an appellative of Indra. Savita_ = the generator of all, sarvasya prasavita_].
2.031.07 Adorable (gods), I desire that these (my) earnest praises (should please) you; men wishing for food, desirous of vigour, have constructed (hymns) for your celebration; may you hasten like a (swift) chariot-horse to our (pious) rite].
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: r.tudevata_, 1 indra and madhu, 2 marut and ma_dhava, 3 tvas.t.a_ and s'ukra, 4 agni and s'uci, 5 indra and nabha, 6 mitra_varun.a and nabhasya; chanda: jagati_
2.036.01 (The libation) that is being presented, Indra, to you, comprises the (products of the) cow, and he (consecrated) water; and the leaders (of the rite) have expressed it with stones, and strained it through woollen (filters); do you, Indra, who are the first (of the gods), and rule (over the world), drink the Soma offered by the Hota_, and sanctified by the exclamations sva_ha_ and vas.at. [Through woollen filters: the text has avibhih, with sheep; explained as aver ba_lamayair das'a_pavitraih, with purifying filters made of the hair of the sheep; drink the soma offered by the Hota_: piba hotra_da_ somam: in this and the following hymn, hotra_ (and the analogous potra_, agni_dhra) are explained, the ya_ga, or sacrifice of the Hota_, and the rest, those portions of the ceremony which are assigned to the different officiating priests, or the oblations which each is in turn to present].
2.036.02 Maruts, together worshipped with sacrifices, standing in the car drawn by spotted mares, radiant with lances, and delighted by ornaments, sons of Bharata, leaders in the firmament, seated on the sacred grass, drink the Soma presented by the Pota_. [Sons of Bharata: bharatasya su_navah, the first is said to be a name of Rudra, as the cherisher or sovereign, bharta_, of the world].
2.036.03 Do you, who are devoutly invoked, come to us together, and, seated on the sacrificial grass, enjoy your rest; and then, Tvas.t.a_, who head a brilliant cohort (come) with the gods and their wives, and rejoice being pleased with the (sacrificial) food. [Yajus. 26.24; addressed to devapatnyah, the wives of the gods, and then to Tvas.t.a_ along with them].
2.036.04 Sage Agni, bring hither the gods, and sacrifice to them; invoker of the gods, propitious to us, sit down in the three altars; accept the libation of Soma that is offered to you, from the Agnidhra and be satisfied with your portion. [In the three altars: those of ga_rhapatya, a_havani_ya and daks.in.a_ fires].
2.036.05 This (libation), Indra, is the augmenter of your bodily (vigour), favourable of old to the resistless strength of (your) arms; it is effused, Maghavan, for you; it is brought to you from the Bra_hman.a; do you drink and be satisfied.
2.036.06 Mitra and Varun.a, both be gratified with the sacrifice; hear my invocation as the seated Hota_ repeats in succession the ancient praises; the (sacrificial) food encompassed (by the priests), attends the royal pair drink, both of you, the sweet Soma libation, offered by the Pras'a_sta_.
2.036.02 Maruts, together worshipped with sacrifices, standing in the car drawn by spotted mares, radiant with lances, and delighted by ornaments, sons of Bharata, leaders in the firmament, seated on the sacred grass, drink the Soma presented by the Pota_. [Sons of Bharata: bharatasya su_navah, the first is said to be a name of Rudra, as the cherisher or sovereign, bharta_, of the world].
2.036.03 Do you, who are devoutly invoked, come to us together, and, seated on the sacrificial grass, enjoy your rest; and then, Tvas.t.a_, who head a brilliant cohort (come) with the gods and their wives, and rejoice being pleased with the (sacrificial) food. [Yajus. 26.24; addressed to devapatnyah, the wives of the gods, and then to Tvas.t.a_ along with them].
2.036.04 Sage Agni, bring hither the gods, and sacrifice to them; invoker of the gods, propitious to us, sit down in the three altars; accept the libation of Soma that is offered to you, from the Agnidhra and be satisfied with your portion. [In the three altars: those of ga_rhapatya, a_havani_ya and daks.in.a_ fires].
2.036.05 This (libation), Indra, is the augmenter of your bodily (vigour), favourable of old to the resistless strength of (your) arms; it is effused, Maghavan, for you; it is brought to you from the Bra_hman.a; do you drink and be satisfied.
2.036.06 Mitra and Varun.a, both be gratified with the sacrifice; hear my invocation as the seated Hota_ repeats in succession the ancient praises; the (sacrificial) food encompassed (by the priests), attends the royal pair drink, both of you, the sweet Soma libation, offered by the Pras'a_sta_.
r.s.i: vis'va_mitra ga_thina; devata_: a_pri_su_kta (1 idhma agni or samiddha agni, 2 tanu_napa_t, 3 il.a, 4 barhi, 5 devi_dva_ra, 6 us.a_sa_nakta_, 7 divya hota_ pracetas, 8 tisro devyah: sarasvati_, il.a_, bha_rati_, 9 tvas.t.a_, 10 vanaspati, 11 sva_ha_kr.ti; chanda: tris.t.up
3.004.01 Repeatedly, kindled, (Agni), wake up favourably disposed; (endowed) with reiterated lustre, entertain the kind purpose of (granting us) wealth; bring, divine Agni, the gods to the sacrifice; do you, the friend (of the gods), minister, well-affected, to (your) parents. [Repeatedly kindled: samit sama = samiddha; or, susamiddha, an appellative of Agni in the preceding su_ktas].
3.004.02 Tanu_napa_t, whom the deities, Mitra, Varun.a and Agni, worship daily thrice a day, render this our sacred rain-engendering sacrifice productive of water.
3.004.03 May the all-approved praise reach the invoker of the gods; may Il.a_ first proceed to worship and to praise with prostrations the showerer (of benefits) in his presence; may the adorable (Agni), instigated (by us), worship the gods. [Il.a_ = the il.ita of preceding su_ktas].
3.004.04 An upward path has been prepared for you both in the sacrifice; the blazing oblations soar aloft; the invoker of the gods has sat down in the centre of the radiant (hall); let us strew the sacred grass for the seats of the gods. [You both: Agni and the Barhis, or sacred grass, to which, as in the parallel pages, the hymn is addressed].
3.004.05 The gods who gratify the universe with rain are present at the seven offerings (of the ministering priests), when solicited with (sincerity of) mind; may the many deities who are engendered in sensible shapes at sacrifices come to this our rite. [Deities in sensible shapes: in preceding su_ktas, the doors of the hall of sacrifice, are the personifications specified; here, the divinities presiding over the doors are implied].
3.004.06 May the adored Day and Night, combined or separate, be manifest in bodily form, so that Mitra, Varun.a, Indra, or (the latter), attended by the Maruts, may rejoice us by their glories.
3.004.07 I propitiate the two chief divine invokers of the gods; the seven offerers of (sacrificial) food, expectant of water, gratify (Agni) with oblations; the illustrious observers of sacred rites have saluted him in every ceremony as (identifiable), verily, with water. [As identifiable with water: r.tam it ta a_huh = agnim eva r.tabhu_tam a_huh, they have called Agni, verily, r.ta; r.ta is usually rendered water but it may mean truth; in the preceding phrase, r.tam s'ansanta = udakam, desirous or expectant of water].
3.004.08 May Bha_rati_, associated with the Bha_rati_s; Il.a_ with the gods and men; and Agni, and Sarasvati_ with the Sa_rasvatas; may the three goddesses sit down upon the sacred grass (strewn) before them. [bha_rati_bhih, with the connections of Bharata, or the Sun: bharatasya su_ryasya sambandhini_bhih, perhaps intending the solar rays; Bha_rati_ = va_k, speech; Il.a_ = bhu_mi, the earth; sarasvati_ = ma_dhyamika_ va_k; the sa_rasvatas are the madhyamastha_nas, the middle regions, or the firmament; Agni whose name is rather unconnectedly inserted, is thus identified through their several personifications as goddesses, with heaven, mid-heaven, and earth, or with speech or sound in the three regions].
3.004.09 Divine Tvas.t.a_, being well pleased, give issue to our procreative vigour, whence (a son), manly, devout, vigorous, wielder of the (Soma-bruising) stone, and reverencing the gods, may be born.
3.004.10 Vanaspati, bring the gods nigh; may Agni, the immolator, prepare the victim; let him who is truth officiate as the ministering priest, for, verily, he knows the birth of the gods. [May Agni the immolator: agnir havih s'amita_ su_daya_ti: cf. RV 2.3].
3.004.11 Agni, kindled into flame, come to our presence in the same chariot with Indra and with the swift-moving gods; may Aditi, the mother of excellent sons, sit down on the sacred grass, and may the immortal gods be satisfied with the reverentially-offered oblation. [May the immortal gods: sva_ha_ deva_ amr.ta_ ma_dayanta_m: sva_ha_ = sva_ha_ka_ren.a yuktah, joined with or addressed by the exclamation, sva_ha_].
r.s.i: vis'va_mitra ga_thina; devata_: agni; chanda: tris.t.up
3.007.01 The (rays) of the blackbacked, all-sustaining (Agni) have arisen, and pervaded the parents (earth and heaven) and the flowing rivers; the surrounding parents co-operate with him, and bestow long life for the sake of assiduous worship. [s'itipr.s.t.hasya dha_seh: agni is implied; so is ras'mayah, rays; dha_si = sarvasya dha_rayita_; sapta va_n.i_h = sarpan.asvabha_va_ nadi_h].
3.007.02 The sky-traversing steeds of the showerer (of benefits) are the kine (of Agni); as he attains the divine (rivers), bearers of sweet (water). One sacred soudn glorifies you (Agni), who are desirous of repose, pacifying your flames) in the abode of the water (the firmament). [The kind: dhenavah; this is considered an adjective equivalent to pri_n.ayitryah, propitiators, pleasers].
3.007.03 Their lord has mounted on his well-trained mares the sagacious selector of treasures, the blackbacked, many-limbed (Agni) has granted them a place of rest for the cherishing of (their) rapid speed. [atasasya dha_seh = s'atata gamanasya pos.ana_rtham, for the sake of cherishing of the perpetual going].
3.007.04 The flowing (rivers) invigorating him, bear along the great son of Tvas.t.a_, the undecaying upholder (of the world), radiant with various forms in the vicinity (of the firmament); Agni is associated with heaven and earth, as (a husband with) one only wife. [One only wife: the text has eka_m iva, like one, the pronoun being feminine; the additions are: yatha_ puma_n eka_m pravis'ati, as a man cohabits with one woman].
3.007.05 Men comprehend the service of the uninjurable showerer (of benefits), and exult in the commands of the mighty (Agni); their frequent and earnest hymns of praise, bright and radiant, are illuminating heaven.
3.007.06 Verily (men) bring great delight to Agni by glorifying aloud the mighty parents (heaven and earth), when the shedder of rain approximates his own radiance to the worshipper, (wherewith) to invest the night.
3.007.07 Seven sages with five ministering priests attend the station that is prepared for the rapid (Agni); the undecaying divine (sages), with their faces to the east, sprinkling (the libations), rejoice as they celebrate the worship of the gods. [Five ministering priests: adhvaryubhih pan~cabhih sapta vipra_h, this excludes the udga_ta_ and his class].
3.007.08 I propitiate the two first divine offerers of sacrifices; the seven (priests) rejoice with the libation; the illustrious celebrators of holy worship, reciting (his) praises, have called Agni the true (object) of every rite.
3.007.09 Divine invoker of the gods, the vast and widespreading rays shed (moisture) for you, the mighty, the victorius, the wonderful, the showerer (of benefits); do you who are all knowing, joy-bestowing, bring hither the great gods, and heaven and earth.
3.007.10 Ever-moving (Agni) may the mornings rise for us, abounding with oblations, with pious prayers, and with auspicious signs, and conferring wealth; and do you with the might of your (diffusive flame), consume all sin on behalf of your respectable (worshipper).
3.007.11 Grant, Agni, to the offerer of the oblation, the earth, the bestower of cattle, the means of many (pious rites), such that it may be perpetual; may there be to us sons and grandsons, and may your good-will ever be upon us (productive of benefit to us). [This hymn is the refrain of several su_ktas in the preceding as.t.aka. In one instance il.a_ is translated as bhu_mi, earth; here, she is called a female divinity in the form of a cow: goru_pa_m devata_m; vija_va_ is connected with sumati, good-will; which is explained: avandhya_, may it be not barren, productive].
r.s.i: vis'va_mitra ga_thina; devata_: indra; chanda: tris.t.up
3.048.01 May the showerer (of rain), who, as soon as born, is the object of affection, protect the offerer of the effused libation; drink at will, Indra, before (the other gods), of the pure Soma mixed with milk.
3.048.02 On the day on which you were born, you did drink at will the mountain-abiding nectar of this Soma, for your youthful parent mother (Aditi), in the dwelling of your great sire (Kas'yapa), gave it to you before she gave the breast.
3.048.03 Approaching his mother he asked for food, and beheld the acrid Soma upon her bosom; eager he proceeds, dislodging the adversaries (of the gods); and, putting forth manifold (energy), he performed great (deeds).
3.048.04 Fierce, rapid in assault, of overpowering strength he made his form obedient to his will; having overcome Tvas.t.a_ by his innate (vigour), and carried off the Soma, he draink it (deposited) in the ladles. [Made his form obedient to his will: According to su_kta 3.8, ru_pam ru_pam maghavan bobhavi_ti, Maghavan is repeatedy of various forms; he can take what form he wills].
3.048.05 We invoke for our protection the opulent Indra, distinguished in this combat, the leader in the food-bestowing (strife), hearing (our praises), terrible in battles, the destroyer of foes, the conqueror of wealth.
r.s.i: praja_pati vais'va_mitra or prja_pati va_cya; devata: vis'vedeva_: chanda: tris.t.up
3.054.01 They recite repeatedly this gratifying praise to the great product of sacrifice (Agni); may he who is (endowed) with domestic radiance hear us; may the imperishable Agni, (endowed) with divine radiance, hear us.
3.054.02 Knowing their greatness, offer worship to the vast heaven and to the earth; my desire, wishing (for felicity) proceed (to them), in whose praise the gods,desirous of adoration, delight together with their worshippers at the sacrifice. [My desire proceeds: ka_ma me icchan carati = lit., my desire wishing goes, or exists; added to icchan, sarva_n bhoga_n, all enjoyments].
3.054.03 Heaven and earth, may your truth be ever inviolable; be propitious to us for the due completion of the rite; this adoration (Agni) is offered to heaven and earth; I worship (them) with (sacrificial) food; I solicit of them precious (wealth).
3.054.04 Heaven and earth, endowed with truth, they who are the ancient declarers of the truth, have obtained from you (what they desired); and so, earth, men cognizant (of the greaness of you both) have worshipped you for the sake of triumphing over (hostile) heroes in battle.
3.054.05 Who knows what is the truth, or who may here declare it? What is the proper path that leads to the gods? Their inferior abiding places are beheld, as are those which (are situated) in superior mysterious rites. [Abiding places are beheld: as the constellations; superior mysterious rites: in the latter they are made known, it is said, by the Veda].
3.054.06 The far-seeing beholder of mankind (the sun), surveys this heaven and earth, rejoicing when deficient in moisture in the womb of the waters (the firmament), both concurring in community (of function), although they occupy various dwellings, like the diversified nests of a bird. [In community of function: in the interchange of moisture].
3.054.07 Common (in function), disjoined, of distant termination, they remain vigilant in a permanent station; being, as it were, sisters, and ever young; they therefore address each other by twin appellations. [Heaven and earth are the personifications here alluded to; address each other by twin appellations: a_du bruva_te mithuna_ni na_ma; heaven and earth are designated together by urvi and other duplicate terms: urvya_dibhir dvandva na_ma_bhir dya_va_pr.thivyavucyate].
3.054.08 These two keep all born things discrete, and, although comprehending the great divinities, are not distressed; all moving and stationary beings rest upon one (basis), whether animals, or birds, or creatures of various kinds. [Keep all born things discrete: heaven and earth all that is born distinct, by furnishing interval or space, avaka_s'aprada_nena].
3.054.09 I consider at present the eternal and ancient sisterhood to us of you, our great protectress and progenitrix, within whose vast and separated path your eulogists, the gods, travel in their chariots. [Protectress and progenitrix: mahah pitur janitur ja_mi tan nah = mahatyah pa_layitryah janayitryastava, of you, that is, of the heaven; ja_mi = ja_mitva, or bhaginitvam, sisterhood, the condition of a relative sister; this will not allow of pita_ and janita_ being rendered father and progenitor].
3.054.10 I repeat this hymn, heaven and earth, to you; and may the soft-bellied, fire-tongued Mitra, royal Varun.a, the youthful A_dityas, all cognizant of the past, and proclaiming (their own acts), hear it. [Proclaiming: papratha_na_h = sva_ni sva_ni karma_n.i prathayantah].
3.054.11 The golden-handed, soft-tongued Savita_ is descending from heaven (to be present) thrice (daily) at the sacrifice; accept, Savita_, the praise (recited) by the worshippers, and thereupon grant to us all our desires.
3.054.12 May the divine Tvas.t.a_, the able artificer, the dextrous-handed, the possessor of wealth, the observer of truth, bestow upon us those things (which are necessary) for our preservation; r.bhus, associated with Pu_s.an, make us joyful, as they (the priests), with uplifted stones, prepare the sacred libation.
3.054.13 May the Maruts, whose cars are the lightning, who are armed with spears, resplendent, destroyers of foes, from whom the waters proceed, (who are) unresting and adorable, and may Sarasvati_ hear (my prayer); and may you (maruts), speedy in your liberality, bestow (upon us) riches and good offspring.
3.054.14 May (our) praises and prayers, the causes of good fortune, attain at this sacrifice Vis.n.u, the object of many rites; he, the wide-stepping; whose commands the many-blending regions of space, the generators (of all beings), do not disobey.
3.054.15 Indra, invested with all energies, has filled both heaven and earth with his greatness; do you, who are the destroyer of cities, the slayer of Vr.tra, the leader of a conquering host, collect cattle and bestow them abundantly upon us.
3.054.16 Na_satyas, my protectors, inquirers (after the wishes) of your kinsman, beautiful is your cognate appellation of As'vins; be to us the liberal donors of riches; do you, who are irresistible, protect the offerer (of the oblation) with unblameable (defences).]
3.054.17 Sages acquainted with the past, excellent is that beautiful appellation under which you have both become gods in (the sphere of) Indra; do you, Indra, the invoked of many, a friend, (associated) with the beloved r.bhus, shape this prayer for our benefit. [That beautiful appellation: ca_ru na_ma = agreeable or acceptable act or devotion, na_makarma na_ma_na_m va_, ca_ru, manoharam, by which the As'vins attained deification, yena devatvam pra_pnutha; in the preceding verse, saja_tyam ca_ru na_ma is explained as saja_te bhavam kamani_yam, desirable cognate appellation].
3.054.18 May Aryaman, Aditi, the adorable (gods), and the unimpeded functions of Varun.a (protect) us; keep us from (following) the course unpropitious to offspring, and may our dwelling be abundant in progeny and cattle. [Keep us from the course: yuyota no anapatya_ni gantoh: anapatya_ni = putra_n.a_m ahita_ni karman.i tanma_rga_t pr.thak kuruta].
3.054.19 May the messenger of the gods, engendered in many places, everywhere proclaim us void of offence; may earth and heaven, the waters, the sun, and the vast firmament, with the constellation, hear us.
3.054.20 May the (divine) showerers (of benefits), the deities of the mountains, and those abiding in fixed habitations, propitiated by the sacrificial food, hear us; may Aditi, with the A_dityas, heqar us; may the Maruts grant us auspicious felicity. [Abiding in fixed habitations: dhruvaks.ema_sah nis'calastha_nah, those of fixed places; it may be an epithet of parvata_sah].
3.054.21 May our path ever be easy of going, and provided with food; sprinkle, gods, the plants with sweet water; (safe) in your friendship, Agni, may my fortune never be impaired, but may I occupy a dwelling (abounding) with riches and ample food.
3.054.22 Taste (Agni) the oblations, make manifest (for us) abundant food measure out the viands before us; you overcome all those (who are) our enemies in conflict; favourably inclined towards us lighten up all our (ceremonies) day by day.
r.s.i: praja_pati vais'va_mitra or praja_pati va_cya; devata_: vis'vedeva; chanda: tris.t.up
3.055.01 When the preceding dawns appear, the great imperishable (light) is engendered in the (firmament, the) sphere of the waters, and then the worshipper is alert to perform the rites (due to) the gods, for great and unequalled is the might of the gods. [mahad deva_na_m asuratvam ekam: this is the burden of this and following verses; asuratvam is the abstract form of asura, explained strong, powerful, prabala_, from asyati, who or what throws or impels all things or beings, asyati, s'ipati sarvan: the abstract ispra_balyam or ais'varyam, might or sovereigny; ekam = one, is explained mukhyam, chief].
3.055.02 Let not the gods, Agni, now do us harm, nor the ancient progenitors, who have come to know the degree (of divinity); nor the manifester of light between the two ancient dwellings (earth and heaven, the sun); for great and unequalled is the might of the gods.
3.055.03 Variously do my manifold desires alight; present at the solemnity, I recite ancient (hymns); when the fire is kindled we speak indeed the truth, for great and unequalled is the might of the gods.
3.055.04 The universal sovereign is conveyed to many directions; he sleeps in the places of repose; he is connected with the forests; one mother (heaven) nourishes the child; the other (earth) gives him a dwelling; great and unequalled is the might of the gods. [The universal sovereign: sama_na_ ra_ja may imply either Agni or the Soma].
3.055.05 Existing in ancient plants, abiding afterwards in new, he enters into the young (herbs) as soon as they are produced; unimpregnated they become pregnant and bear fruit; great and unequalled is the might of the gods.
[Existing in ancient plants: Said of either Agni or the Sun].
3.055.06 The child of two mothers sleeps in the west, but (in the morning) the single infant proceeds unobstructed (through the sky); these are the functions of Mitra and Varun.a; great and unequalled is the might of the gods. [Mitra and Varun.a: Mitra presiding over day; Varun.a over the night, both being forms of one Agni].
3.055.07 The child of two mothers, the invoker of the gods at sacrifices, the universal sovereign, proceeds thenceforward (in the sky); the root (of all), he abides (in the houses of the pious); the reciters of pleasant (words) offer him agreeable (praises); great and unequalled is the might of the gods.
3.055.08 All (creatures) approaching too near his confines are beheld with their faces turned away as (an enemy) flies from a combatant; obvious (to all), he penetrates the water for its destruction; great and unequalled is the might of the gods.
3.055.09 In those (plants) the aged messenger (of the gods) constantly abides; mighty, he presses with the radiant (sun) through the region of space; assuming various forms, he looks (complacently) upon us; great and unequalled is the might of the gods.
3.055.10 Pervading and protecting (all), possessing grateful and immortal radiance, he preserves the supreme path (or the rains), for Agni knows all these worlds; great and unequalled is the might of the gods.
3.055.11 The twin pair (day and night) adopt various forms; one of them shines brightly, the other is black; twin sisters are they, one black and the other white; great and unequalled is the might of the gods.
3.055.12 Where the mother and daughter, two productive kine, unite, they nourish each other; I worship them both in (the firmament), the dwelling of the waters great and unequalled is the might of the gods. [They nourish each other: earth and heaven by the interchange of moisture].
3.055.13 Licking the calf of the other, one of them lows aloud; the cow offers her udder for the one that is without mosture (the earth), and she (the earth) is refreshed by the milk of the rain; great and unequalles is the might of the gods. [Licking the calf: the calf is said to be Agni, the cow with milk is the sky, whose udder is the cloud, whence the rain of which the earth is in want descends: r.tasya sa_ prayasa_ pinvatel.a_ = jalavarjita_ pr.thivy a_dityasyodakena sikta_ bhavati vars.a_ka_le (a_ditya_jjayte vr.s.tih--Manu 3.76), the earth without water is sprinkled by the water of the sun in the rainy season].
3.055.14 The earth wears bodies of many forms; she abides on high cherishing her year and a half old (calf); knowing the abode of the truth (the sun), I offer worship; great and unequalled is the might of the gods. [The earth: padya in the text is explained as bhu_mi, deriving it from pad, or foot, the earth, i.e. having been created from the feet of the Creator; abides on high: on the altar; year and a half old calf: tryavim sardha_ sam.vatsara vayasko vatsah, a calf a year and half old; i.e, the sun of that period, or it may apply to the sun, as the protector (avih) of the three (tri) worlds; the abode of truth: r.tasya sadman, satyabhu_tasya_dityasya stha_nam, the place of the sun, who is one with the truth].
3.055.15 Like two (distinguishing) impressions, they (day and night) are placed visible in the midst (between heaven and earth), one hidden, one manifest; the path (of both) is common, and that is universal (for good and evil) great and unequalled is the might of the gods.
3.055.16 May the kine without their young, abiding (in the heaven), and though unmilked, yet yielding milk and ever fresh and youthfu,l be shaken (so as to perform their functions); great and unequalled is the might of the gods. [The kind: either the regions of space of the clouds].
3.055.17 When the showerer roars in other (regions) he sends down the rain upon a different herd, for he is the victor, the auspicious, the sovereign; great and unequalled is the might of the gods. [Upon a different herd: anyasmin yu_the, a herd, or troop,of regions, dis'a_m vr.nde].
3.055.18 We proclaim, people, the wealth of the hero, (Indra), in horses; the gods know his (affluence); six, or five and five, harnessed to his car, convey him; great and unequalled is the might of the gods. [Six or five: s.ol.ha_ yukta_h pan~capan~ca vahanti = either the six seasons of the year, or, by combining the cold and dewy seasons, five; these are figurately Indra's horses.
3.055.19 The divine Tvas.t.a_ the impeller (of all), the multiform, has begotten and nourished a numerous progeny, for all these worlds are of him; great and unequalled is the might of the gods.
3.055.20 He has filled the two vast receptacles (heaven and earth) united (with creatures); they are both penetrated by his lustre; the hero spoiling the treasures (of the foe) is renowned; great and unequalled is the might of the gods. [The two vast receptacles: camvau, the two vessels in which gods and men and men eat, camanty adanty anayor devamanus.ah; this would imply vessels or ladles, but the explanation is that the two that are or enjoyed by living beings, i.e. heaven and earth].
3.055.21 Our king, the nourisher of all, abides (in the firmament) nearest to this earthlike a benevolent friend; the valiant (Maruts) precede him (when abroad), and dwell in his mansion; great and unequalles is the might of the gods.
3.055.22 The plants, Indra, come to perfection by you; from you the waters (flow); earth bears her treasures for you; may we, your friends, be sharers of these blessings; great unequalled is the might of the gods.
3.055.02 Let not the gods, Agni, now do us harm, nor the ancient progenitors, who have come to know the degree (of divinity); nor the manifester of light between the two ancient dwellings (earth and heaven, the sun); for great and unequalled is the might of the gods.
3.055.03 Variously do my manifold desires alight; present at the solemnity, I recite ancient (hymns); when the fire is kindled we speak indeed the truth, for great and unequalled is the might of the gods.
3.055.04 The universal sovereign is conveyed to many directions; he sleeps in the places of repose; he is connected with the forests; one mother (heaven) nourishes the child; the other (earth) gives him a dwelling; great and unequalled is the might of the gods. [The universal sovereign: sama_na_ ra_ja may imply either Agni or the Soma].
3.055.05 Existing in ancient plants, abiding afterwards in new, he enters into the young (herbs) as soon as they are produced; unimpregnated they become pregnant and bear fruit; great and unequalled is the might of the gods.
[Existing in ancient plants: Said of either Agni or the Sun].
3.055.06 The child of two mothers sleeps in the west, but (in the morning) the single infant proceeds unobstructed (through the sky); these are the functions of Mitra and Varun.a; great and unequalled is the might of the gods. [Mitra and Varun.a: Mitra presiding over day; Varun.a over the night, both being forms of one Agni].
3.055.07 The child of two mothers, the invoker of the gods at sacrifices, the universal sovereign, proceeds thenceforward (in the sky); the root (of all), he abides (in the houses of the pious); the reciters of pleasant (words) offer him agreeable (praises); great and unequalled is the might of the gods.
3.055.08 All (creatures) approaching too near his confines are beheld with their faces turned away as (an enemy) flies from a combatant; obvious (to all), he penetrates the water for its destruction; great and unequalled is the might of the gods.
3.055.09 In those (plants) the aged messenger (of the gods) constantly abides; mighty, he presses with the radiant (sun) through the region of space; assuming various forms, he looks (complacently) upon us; great and unequalled is the might of the gods.
3.055.10 Pervading and protecting (all), possessing grateful and immortal radiance, he preserves the supreme path (or the rains), for Agni knows all these worlds; great and unequalled is the might of the gods.
3.055.11 The twin pair (day and night) adopt various forms; one of them shines brightly, the other is black; twin sisters are they, one black and the other white; great and unequalled is the might of the gods.
3.055.12 Where the mother and daughter, two productive kine, unite, they nourish each other; I worship them both in (the firmament), the dwelling of the waters great and unequalled is the might of the gods. [They nourish each other: earth and heaven by the interchange of moisture].
3.055.13 Licking the calf of the other, one of them lows aloud; the cow offers her udder for the one that is without mosture (the earth), and she (the earth) is refreshed by the milk of the rain; great and unequalles is the might of the gods. [Licking the calf: the calf is said to be Agni, the cow with milk is the sky, whose udder is the cloud, whence the rain of which the earth is in want descends: r.tasya sa_ prayasa_ pinvatel.a_ = jalavarjita_ pr.thivy a_dityasyodakena sikta_ bhavati vars.a_ka_le (a_ditya_jjayte vr.s.tih--Manu 3.76), the earth without water is sprinkled by the water of the sun in the rainy season].
3.055.14 The earth wears bodies of many forms; she abides on high cherishing her year and a half old (calf); knowing the abode of the truth (the sun), I offer worship; great and unequalled is the might of the gods. [The earth: padya in the text is explained as bhu_mi, deriving it from pad, or foot, the earth, i.e. having been created from the feet of the Creator; abides on high: on the altar; year and a half old calf: tryavim sardha_ sam.vatsara vayasko vatsah, a calf a year and half old; i.e, the sun of that period, or it may apply to the sun, as the protector (avih) of the three (tri) worlds; the abode of truth: r.tasya sadman, satyabhu_tasya_dityasya stha_nam, the place of the sun, who is one with the truth].
3.055.15 Like two (distinguishing) impressions, they (day and night) are placed visible in the midst (between heaven and earth), one hidden, one manifest; the path (of both) is common, and that is universal (for good and evil) great and unequalled is the might of the gods.
3.055.16 May the kine without their young, abiding (in the heaven), and though unmilked, yet yielding milk and ever fresh and youthfu,l be shaken (so as to perform their functions); great and unequalled is the might of the gods. [The kind: either the regions of space of the clouds].
3.055.17 When the showerer roars in other (regions) he sends down the rain upon a different herd, for he is the victor, the auspicious, the sovereign; great and unequalled is the might of the gods. [Upon a different herd: anyasmin yu_the, a herd, or troop,of regions, dis'a_m vr.nde].
3.055.18 We proclaim, people, the wealth of the hero, (Indra), in horses; the gods know his (affluence); six, or five and five, harnessed to his car, convey him; great and unequalled is the might of the gods. [Six or five: s.ol.ha_ yukta_h pan~capan~ca vahanti = either the six seasons of the year, or, by combining the cold and dewy seasons, five; these are figurately Indra's horses.
3.055.19 The divine Tvas.t.a_ the impeller (of all), the multiform, has begotten and nourished a numerous progeny, for all these worlds are of him; great and unequalled is the might of the gods.
3.055.20 He has filled the two vast receptacles (heaven and earth) united (with creatures); they are both penetrated by his lustre; the hero spoiling the treasures (of the foe) is renowned; great and unequalled is the might of the gods. [The two vast receptacles: camvau, the two vessels in which gods and men and men eat, camanty adanty anayor devamanus.ah; this would imply vessels or ladles, but the explanation is that the two that are or enjoyed by living beings, i.e. heaven and earth].
3.055.21 Our king, the nourisher of all, abides (in the firmament) nearest to this earthlike a benevolent friend; the valiant (Maruts) precede him (when abroad), and dwell in his mansion; great and unequalles is the might of the gods.
3.055.22 The plants, Indra, come to perfection by you; from you the waters (flow); earth bears her treasures for you; may we, your friends, be sharers of these blessings; great unequalled is the might of the gods.
r.s.i: va_madeva gautama; devata_: r.bhugan.a; chanda: tris.t.up
4.033.01 I send my prayer as a messenger to the r.bhus; I solicit (of them) the cow, the yielder of the white milk, for the dilution (of the Soma libation); for they, as swift as the wind, the doers of good works, were borne quickly across the firmament by rapid steeds. [WSere borne quickly: as applicable to the deified mortals, the allusion is to their being transported to the sphere of the gods; if the reference is to the rays of the sun, it implies merely their dispersal through the sky].
4.033.02 When the r.bhus, by honouring their parents with renovated (youth), and by other works, had achieved enough, they thereupon proceeded to the society of the gods, and, considerate, they bring nourishment to the devout (worshipper).
4.033.03 May they who rendered their decrepid and dropsy parents, when, like two dry posts, again perpetually young, Va_ja, Vibhavan, and R.bhu associated with Indra, drinkers of the Soma juice, protect our sacrifice.
4.033.04 Inasmuch as for a year the R.bhus preserved the (dead) cow, inasmuch as for a year they invested it with flesh, inasmuch as for a year they continued its beauty they obtained by their acts of immortality.
4.033.05 The eldest said, let us make two ladles; the younger said, let us make three: Tvas.t.a_, R.bhus, has applauded your proposal.
4.033.06 The men, (the R.bhus), spoke the truth, for such (ladles) they made, and thereupon the R.bhus partook of that libation; Tvas.t.a_, beholding the four ladles, brilliant as day, was content.
4.033.07 When the R.bhus, reposing for twelve days, remained in the hospitality of the uncealable (sun) they rendered the fields fertile, they led forth the rivers, plants sprung upon the waste, and waters (spread over) the low (places).
4.033.08 May those R.bhus who constructed the firm-abiding wheel-conducting car; who formed the all-impelling multiform cow; they who are the bestowers of food, the doers of great deeds, and dexterous of hand, fabricate our riches.
4.033.09 The gods were pleased by their works, illustrious in act and in thought; Va_ja was the artificer of the gods, R.bhuks.in of Indra, Vibhavan of Varun.a.
4.033.10 May those R.bhus who gratified the horses (of Indra) by pious praise, who constructed for Indra his two docile steeds, bestow upon us satiety of riches, and wealth (of cattle), like those who devise prosperity for a friend.
4.033.11 The gods verily have given you the beverage at the (third sacrifice of the) day, and its exhilarqation, not through regard, but (as the gift of one) wearied out (by penance); R.bhus, who are so (eminent), grant us, verily, wealth at this third (diurnal) sacrifice. [Wearied out by penance: r.te s'ra_ntasya sakhya_ya = na sakhitva_ya bhavanti deva_h, the gods are not through friendship, s'ra_nta_t tapo yukta_t r.te except one wearied by penance; ete s'ra_nta ato saduh, they, wearied out, therefore gave].
4.033.02 When the r.bhus, by honouring their parents with renovated (youth), and by other works, had achieved enough, they thereupon proceeded to the society of the gods, and, considerate, they bring nourishment to the devout (worshipper).
4.033.03 May they who rendered their decrepid and dropsy parents, when, like two dry posts, again perpetually young, Va_ja, Vibhavan, and R.bhu associated with Indra, drinkers of the Soma juice, protect our sacrifice.
4.033.04 Inasmuch as for a year the R.bhus preserved the (dead) cow, inasmuch as for a year they invested it with flesh, inasmuch as for a year they continued its beauty they obtained by their acts of immortality.
4.033.05 The eldest said, let us make two ladles; the younger said, let us make three: Tvas.t.a_, R.bhus, has applauded your proposal.
4.033.06 The men, (the R.bhus), spoke the truth, for such (ladles) they made, and thereupon the R.bhus partook of that libation; Tvas.t.a_, beholding the four ladles, brilliant as day, was content.
4.033.07 When the R.bhus, reposing for twelve days, remained in the hospitality of the uncealable (sun) they rendered the fields fertile, they led forth the rivers, plants sprung upon the waste, and waters (spread over) the low (places).
4.033.08 May those R.bhus who constructed the firm-abiding wheel-conducting car; who formed the all-impelling multiform cow; they who are the bestowers of food, the doers of great deeds, and dexterous of hand, fabricate our riches.
4.033.09 The gods were pleased by their works, illustrious in act and in thought; Va_ja was the artificer of the gods, R.bhuks.in of Indra, Vibhavan of Varun.a.
4.033.10 May those R.bhus who gratified the horses (of Indra) by pious praise, who constructed for Indra his two docile steeds, bestow upon us satiety of riches, and wealth (of cattle), like those who devise prosperity for a friend.
4.033.11 The gods verily have given you the beverage at the (third sacrifice of the) day, and its exhilarqation, not through regard, but (as the gift of one) wearied out (by penance); R.bhus, who are so (eminent), grant us, verily, wealth at this third (diurnal) sacrifice. [Wearied out by penance: r.te s'ra_ntasya sakhya_ya = na sakhitva_ya bhavanti deva_h, the gods are not through friendship, s'ra_nta_t tapo yukta_t r.te except one wearied by penance; ete s'ra_nta ato saduh, they, wearied out, therefore gave].
r.s.i: trasadasyu paurukutsa; devata_: trasadasyu (a_tmastuti), 7-10 indra_varun.a; chanda: tris.t.up
4.042.01 Twofold is my empire, that of the whole ks.atriya race, and all the immortals are ours; the gods associate me with the acts of Varun.a; I rule over (those) of the proximate form of man. [Twofold is my empire: mama dvita_ ra_s.t.ram ks.atriyasya vis'vayoh; an allusion to the military and regal order; all the immortals are ours: vis've amr.ta_ yatha_ nah, therefore he is king also over svarga; the gods associate me with the acts of Varuna: kratum sacante varun.asya deva_ ra_ja_mi kr.s.t.er upamasya vavreh: vavreh = ru_pa, form; ra_ja_mi = ra_jatirais'varya karma_].
4.042.02 I am the king Varun.a; on me (the gods) bestow those principal energies (that are) destructive of the asuras; (they) associate me with the worship of Varun.a; I rule over (the nets) of the proximate form of man.
4.042.03 I am Indra, I am Varun.a, I am those two in greatness; (I am) the vast, profound, beautiful, heaven and earth; intelligent, I give Tvas.t.a_-like animation to all beings; I uphold earth and heaven].
4.042.04 I have distributed the moisture-shedding waters; I have upheld the sky as the abode of the water; by the water I have become the preserver of the water, the son of Aditi, illustrating the threefold elementary space. [As the abode of the water: sadane r.tasya may imply, for the place or sphere of the sun, the word r.ta is used for udaka or a_ditya; illustrating the three-fold elementary space: i.e., for me the creator has made the three worlds, madartham eva ks.itya_dilokatrayam aka_rs'it parames'varah; or, simply, the earth with three ore-elements, tridha_tu].
4.042.05 Warriors well mounted, ardent for contest invoke me; selected (combatants invoke) me in battle; I, the affluent Indra, instigate the conflict, and, endowed with victorious prowess, I raise up the dust (in the battle).
4.042.06 I have done all these (deeds); no one resists my divine, unsurpassed vigour; and when the Soma juices, when sacred songs, exhilarate me, then the unbounded heaven and earth are both alarmed.
4.042.07 All beings recognize you (Varun.a), and your, worshipper, address these (encomiums) to Varun.a; you, Indra, are renowned as slaying Vr.tra; you have set the obstructed rivers free to flow.
4.042.08 The seven r.s.is were the protectors of this our (kingdom) when the son of Durgaha was in bonds; performing worship they obtained for (his queen) from the favour of Indra and Varun.a, Trasadasyu, like Indra the slayer of foes, dwelling near the gods. [Trasadasyu: Purukutsa, son of Durgaha, being a prisoner, his queen propitiated the seven r.s.is to obtain a son who might take his father's place; they advised her to worship Indra and Varun.a, in consequence of which Trasadasyu was born].
4.042.09 The wife of Purukutsa propitiated you two, Indra and Varun.a, with oblations and prostrations, and therefore you gave her the king Trasadasyu, the slayer of foes dwelling near the gods. [Dwelling near the gods: ardhadevam = deva_na_m sami_pe vartama_nam (yat sarves.a_mardhamindrah : Taittiri_ya Sam.hita_ 5.4.8.3); or, Indra is declared to be one half of all the gods, and therefore, entitled to the largest share of offerings, yat sarves.a_m ardham indrah prati tasma_d indro devata_na_m bhuyis.t.ha bha_ktmah].
4.042.10 May we, glorifying you both, be delighted by riches; may the gods be pleased by oblations, the cows by pasture; and do you, Indra and Varun.a, daily grant us that same cow, (riches) free from any imperfection. [Yajus. 7.10; free from any imperfection: anapasphurantim = ahim.sitam, unharmed; or, not going to another, ananyaga_minam].
4.042.02 I am the king Varun.a; on me (the gods) bestow those principal energies (that are) destructive of the asuras; (they) associate me with the worship of Varun.a; I rule over (the nets) of the proximate form of man.
4.042.03 I am Indra, I am Varun.a, I am those two in greatness; (I am) the vast, profound, beautiful, heaven and earth; intelligent, I give Tvas.t.a_-like animation to all beings; I uphold earth and heaven].
4.042.04 I have distributed the moisture-shedding waters; I have upheld the sky as the abode of the water; by the water I have become the preserver of the water, the son of Aditi, illustrating the threefold elementary space. [As the abode of the water: sadane r.tasya may imply, for the place or sphere of the sun, the word r.ta is used for udaka or a_ditya; illustrating the three-fold elementary space: i.e., for me the creator has made the three worlds, madartham eva ks.itya_dilokatrayam aka_rs'it parames'varah; or, simply, the earth with three ore-elements, tridha_tu].
4.042.05 Warriors well mounted, ardent for contest invoke me; selected (combatants invoke) me in battle; I, the affluent Indra, instigate the conflict, and, endowed with victorious prowess, I raise up the dust (in the battle).
4.042.06 I have done all these (deeds); no one resists my divine, unsurpassed vigour; and when the Soma juices, when sacred songs, exhilarate me, then the unbounded heaven and earth are both alarmed.
4.042.07 All beings recognize you (Varun.a), and your, worshipper, address these (encomiums) to Varun.a; you, Indra, are renowned as slaying Vr.tra; you have set the obstructed rivers free to flow.
4.042.08 The seven r.s.is were the protectors of this our (kingdom) when the son of Durgaha was in bonds; performing worship they obtained for (his queen) from the favour of Indra and Varun.a, Trasadasyu, like Indra the slayer of foes, dwelling near the gods. [Trasadasyu: Purukutsa, son of Durgaha, being a prisoner, his queen propitiated the seven r.s.is to obtain a son who might take his father's place; they advised her to worship Indra and Varun.a, in consequence of which Trasadasyu was born].
4.042.09 The wife of Purukutsa propitiated you two, Indra and Varun.a, with oblations and prostrations, and therefore you gave her the king Trasadasyu, the slayer of foes dwelling near the gods. [Dwelling near the gods: ardhadevam = deva_na_m sami_pe vartama_nam (yat sarves.a_mardhamindrah : Taittiri_ya Sam.hita_ 5.4.8.3); or, Indra is declared to be one half of all the gods, and therefore, entitled to the largest share of offerings, yat sarves.a_m ardham indrah prati tasma_d indro devata_na_m bhuyis.t.ha bha_ktmah].
4.042.10 May we, glorifying you both, be delighted by riches; may the gods be pleased by oblations, the cows by pasture; and do you, Indra and Varun.a, daily grant us that same cow, (riches) free from any imperfection. [Yajus. 7.10; free from any imperfection: anapasphurantim = ahim.sitam, unharmed; or, not going to another, ananyaga_minam].
r.s.i: vasus'ruta a_treya; devata_: a_pri_ su_kta (1 idhma or samiddha agni; 2 nara_s'a3msa, 3 il.a, 4 barhi, 5 devi_dva_ra, 6 us.a_sa_nakta_, 7 divya hota_ pracetasa, 8 sarasvati_, il.a_, bha_rati_, 9 tvas.t.a_, 10 vanaspati, 11 sva_hakr.ti); chanda: ga_yatri_
5.005.01 Offer abundant butter to the replendent Susamiddha, to Agni, to Ja_tavedas. [Susamiddha, an epithet of Agni].
5.005.02 Nara_s'am.sa animates this sacrifice he who is uninjurable, who verily is wise and sweet-handed.
5.005.03 Agno, who are I_l.ita, bring hither the wonderful and friendly Indra, with his easy going chariots for our protection.
5.005.04 (Grass), soft as wool, be spread; the worshippers praise you; be to us radiant (grass the source of) liberality. [(Grass): the barhis].
5.005.05 Open divine doors, our passages to preservation; fill full the sacrifice (with its rewards).
5.005.06 We glorify the evening and the morning lovely, food-bestowing, mighty, the mothers of sacrifice.
5.005.07 Praised (by us), divine invokers of the gods, come moving on the path of the wind, to this sacrifice of our patron. [On the path of the wind: va_tasya patman = with the swiftness of the wind, or through the firmament; to this sacrifice of our patron: manus.o no yajn~am = lit., to the sacrifice of our man, i.e. of the yajama_na].
5.005.08 May Il.a_, Sarasvati_, Mahi_, the three goddesses who are the sources of happiness, sit down, benevolent, upon the sacred grass.
5.005.09 Tvas.t.a_, being propitious, you who are diffusive in kindness, come to your own accord protect us in repeated sacrifices.
5.005.10 Wherever you know, Vanaspati, the secret forms of the gods to be, thither convey the oblations. [yatra vettha deva_na_m guhya_ na_ma_ni: na_ma_ni = ru_pa_n.i, forms; it is not soecufued as a faculty of vanaspati in any preceding hymn to the a_pris, although vanaspati, in the preceding hymns and also here represents Agni, as identified with the sacrificial post, or yu_pa, or the deity presiding over the post: yu_pa_bhima_ni_ deva].
5.005.11 The oblation is offered with reverence to Agni, to Varun.a; with reverence to Indra, to the Maruts; with reverence to the gods. [To Agni: the term is sva_ha_, who is an a_pri, or personification of Agni].
5.005.02 Nara_s'am.sa animates this sacrifice he who is uninjurable, who verily is wise and sweet-handed.
5.005.03 Agno, who are I_l.ita, bring hither the wonderful and friendly Indra, with his easy going chariots for our protection.
5.005.04 (Grass), soft as wool, be spread; the worshippers praise you; be to us radiant (grass the source of) liberality. [(Grass): the barhis].
5.005.05 Open divine doors, our passages to preservation; fill full the sacrifice (with its rewards).
5.005.06 We glorify the evening and the morning lovely, food-bestowing, mighty, the mothers of sacrifice.
5.005.07 Praised (by us), divine invokers of the gods, come moving on the path of the wind, to this sacrifice of our patron. [On the path of the wind: va_tasya patman = with the swiftness of the wind, or through the firmament; to this sacrifice of our patron: manus.o no yajn~am = lit., to the sacrifice of our man, i.e. of the yajama_na].
5.005.08 May Il.a_, Sarasvati_, Mahi_, the three goddesses who are the sources of happiness, sit down, benevolent, upon the sacred grass.
5.005.09 Tvas.t.a_, being propitious, you who are diffusive in kindness, come to your own accord protect us in repeated sacrifices.
5.005.10 Wherever you know, Vanaspati, the secret forms of the gods to be, thither convey the oblations. [yatra vettha deva_na_m guhya_ na_ma_ni: na_ma_ni = ru_pa_n.i, forms; it is not soecufued as a faculty of vanaspati in any preceding hymn to the a_pris, although vanaspati, in the preceding hymns and also here represents Agni, as identified with the sacrificial post, or yu_pa, or the deity presiding over the post: yu_pa_bhima_ni_ deva].
5.005.11 The oblation is offered with reverence to Agni, to Varun.a; with reverence to Indra, to the Maruts; with reverence to the gods. [To Agni: the term is sva_ha_, who is an a_pri, or personification of Agni].
r.s.i: avasyu a_treya; devata_: indra, 8 tr.ti_yapa_da indra or kutsa, caturthapa_da indra or us'ana_, 9 indra and kutsa; chanda: tris.t.up
5.031.01 Indra, the possessor of opulence, directs downwards the car over which, intended (to receive sacrificial) viands, he presides; he proceeds unimpeded, the first of the gods, driving (his enemies before him), as a herdsman drives the herds of cattle.
5.031.02 Hasten to us, lord of horses; be not indifferent to us; distributor of manifold wealth, befriend us; for there is nothing else that is better, Indra, than you; you have given wives to those who were without women. [You have given wives: amena_m s'cijjanivatas' cakartha: mena_ = stri_, woman; jani = wife; apagatastri_ka_m.s'ca ja_ya_vatah karos.i, you make sundry persons, from whom women are separated, possessed wives].
5.031.03 When the light (of the sun) overpowers the light (of the dawn) Indra grants all (sorts of) wealth (to the worshipper); he has liberated the kine from the interior of the obstructing (mountain); he dissipates the enveloping darkness with light.
5.031.04 The R.bhus have fabricated your car, Indra, the invoked of many, adapted to its horses; Tvas.t.a_ (had made) your radiant thunderbolt; the venerable (An:girasas), praising Indra with hymns, have given him vigour for the destruction of Ahi. [The R.bhus: anavah is the text, explained manus.yah and applied to r.bhavah; the venerable an:girasas: bra_hman.a_h, bra_hman.as is the text, explained as an:girasah].
5.031.05 When the Maruts, the showerers (of benefits), glorify you, Indra, the showerer (of desires), with praises, and the exulting stones delight (to bruise the Soma), then, without horses, without chariots, they, the purifying (Maruts), dispatched by Indra, have overcome the Dasyus.
5.031.06 I celebrate, Maghavan, your ancient exploits, and those which you have newly achieved; wielder of the thunderbolt, subjugating both heaven and earth, you have distributed the wonderfully bountiful waters to man.
5.031.07 Handsome and sagacious Indra, this is your deed, that, slaying Ahi, you have here displayed your vigour; you have arrested the devices of S'us.n.a urging the combat; you have overcome the Dasyus.
[Have arrested the devices of S'us.n.a: s'us.n.asya cit pari ma_ya_ agr.bhn.a_h: mayah = yuvatih, young damsels, you have seized upon, or carried off, the young women of S'us.n.a].
5.031.08 You, Indra, (abiding on the further bank), have rendered the fertilizing waters agreeable to Yadu and Turvas'u; you two, (Indra and Kutsa), have assailed the fierce (S'us.n.a), and (having slain him), you have conveyed Kutsa (to his dwelling), and Us'ana_s and the gods have therefore honoured you both.
5.031.09 May your steeds bring you both, Indra and Kutsa riding in one chariot, to the worshipper; you have expelled him (S'us.n.a) from the waters, from his proper abode; you have driven the glooms (of ignorance) from the heart of the affluent (adorer). [To the worshipper: karn.e vahanta: karn.a = stota_, praiser, stotra_n.i karoti, or yajama_na, the institutor or maker of the rite].
5.031.10 The sage Avasyu has obtained docile horses, endowed (with the speed) of the wind; all your adorers, Indra, in this world, your friends, augment your vigour by their praises.
5.031.11 He, (Indra), has formerly arrested in battle the rapid chariot of the sun; Etas'a has born away the wheel, and (with it Indra) demolishes (his foes); may he, giving us precedence, be propitiated by our rite. [Etas'a has borne away the wheel: bharaccakram etas'ah: etas'ah is put for etasaya, he, Indra, has taken the wheel for Etas'a].
5.031.12 Indra, oh people, has come to see you, wishing to behold his friend the offerer of the libation; let us creaking stones, for whose rotation the priests hasten, supply the altar.
5.031.13 Immortal (Indra), let not the more wishing, anxiously wishing for you, fall into sin; be indeed pleased with the sacrificers, and grant vigour to those men among whom may we be (especially) yours.
5.031.02 Hasten to us, lord of horses; be not indifferent to us; distributor of manifold wealth, befriend us; for there is nothing else that is better, Indra, than you; you have given wives to those who were without women. [You have given wives: amena_m s'cijjanivatas' cakartha: mena_ = stri_, woman; jani = wife; apagatastri_ka_m.s'ca ja_ya_vatah karos.i, you make sundry persons, from whom women are separated, possessed wives].
5.031.03 When the light (of the sun) overpowers the light (of the dawn) Indra grants all (sorts of) wealth (to the worshipper); he has liberated the kine from the interior of the obstructing (mountain); he dissipates the enveloping darkness with light.
5.031.04 The R.bhus have fabricated your car, Indra, the invoked of many, adapted to its horses; Tvas.t.a_ (had made) your radiant thunderbolt; the venerable (An:girasas), praising Indra with hymns, have given him vigour for the destruction of Ahi. [The R.bhus: anavah is the text, explained manus.yah and applied to r.bhavah; the venerable an:girasas: bra_hman.a_h, bra_hman.as is the text, explained as an:girasah].
5.031.05 When the Maruts, the showerers (of benefits), glorify you, Indra, the showerer (of desires), with praises, and the exulting stones delight (to bruise the Soma), then, without horses, without chariots, they, the purifying (Maruts), dispatched by Indra, have overcome the Dasyus.
5.031.06 I celebrate, Maghavan, your ancient exploits, and those which you have newly achieved; wielder of the thunderbolt, subjugating both heaven and earth, you have distributed the wonderfully bountiful waters to man.
5.031.07 Handsome and sagacious Indra, this is your deed, that, slaying Ahi, you have here displayed your vigour; you have arrested the devices of S'us.n.a urging the combat; you have overcome the Dasyus.
[Have arrested the devices of S'us.n.a: s'us.n.asya cit pari ma_ya_ agr.bhn.a_h: mayah = yuvatih, young damsels, you have seized upon, or carried off, the young women of S'us.n.a].
5.031.08 You, Indra, (abiding on the further bank), have rendered the fertilizing waters agreeable to Yadu and Turvas'u; you two, (Indra and Kutsa), have assailed the fierce (S'us.n.a), and (having slain him), you have conveyed Kutsa (to his dwelling), and Us'ana_s and the gods have therefore honoured you both.
5.031.09 May your steeds bring you both, Indra and Kutsa riding in one chariot, to the worshipper; you have expelled him (S'us.n.a) from the waters, from his proper abode; you have driven the glooms (of ignorance) from the heart of the affluent (adorer). [To the worshipper: karn.e vahanta: karn.a = stota_, praiser, stotra_n.i karoti, or yajama_na, the institutor or maker of the rite].
5.031.10 The sage Avasyu has obtained docile horses, endowed (with the speed) of the wind; all your adorers, Indra, in this world, your friends, augment your vigour by their praises.
5.031.11 He, (Indra), has formerly arrested in battle the rapid chariot of the sun; Etas'a has born away the wheel, and (with it Indra) demolishes (his foes); may he, giving us precedence, be propitiated by our rite. [Etas'a has borne away the wheel: bharaccakram etas'ah: etas'ah is put for etasaya, he, Indra, has taken the wheel for Etas'a].
5.031.12 Indra, oh people, has come to see you, wishing to behold his friend the offerer of the libation; let us creaking stones, for whose rotation the priests hasten, supply the altar.
5.031.13 Immortal (Indra), let not the more wishing, anxiously wishing for you, fall into sin; be indeed pleased with the sacrificers, and grant vigour to those men among whom may we be (especially) yours.
r.s.i: atri bhauma; devata_; vis'vadeva_; chanda: tris.t.p, 6-17 atijagati_, 20 ekapada_ vira_t.
5.041.01 Who, Mitra and Varun.a, desiring to sacrifice to you, (is able to do so)? do you, whether (abiding) in the region of heaven, or of the vast earth, or of the firmament, protect us, and give to the donor (of the oblation), and to the sacrificer, cattle and food.
5.041.02 May those divinities, Mitra and Varun.a, Aryaman, A_yu, Indra, R.bhuks.in, the Maruts who accept pious praise, be pleased by our adorations, partaking of the gratification afforded to Rudra, the showerer (of benefits). [Divinities who accept pious praise: divinities are of two orders, those who share praises, stotrabha_jah, and those who share oblations havirbha_jah, the first is here alluded to; Rudra the showerer: the last clause may allude to the Maruts as the sons of Rudra].
5.041.03 I invoke you, As'vins, the restrainers (of desire), for the acceleration ofyour chariot with the swiftness of the wind; (priests) offer praise and oblations to the celestial destroyer of life, to the accmplisher of the sacrifice. [Celestial destroyer of life: divo asura_ya = dyotama_na_ya pra_n.a_pahartre, that is, to Rudra; yajyave = ya_gasa_dhaka_ya; asura = pra_n.ada_ta_, the giver, of life, when it will imply Su_rya or Va_yu].
5.041.04 May the divine accepter of sacrifice, of whom the Kan.vas are the priests, Tr.ta, Va_yu and Agni, concurring in satisfaction with (the ruler of) heaven, or (Su_rya and) Pu_s.an and Bhaga, and they who are the protectors of the universe, (come quickly) to the sacrifice, as the fleet course rush to battle. [Trita: may be an epithet of Va_yu; the threefold, pervading the three regions of heaen, mid-air and earth].
5.041.05 Maruts, do you bring wealth comprising horses; to acquire and preserve riches the wise man offers you praise; may the ministrant priest, (Atri), of the son of Us'ij (Kaks.i_vat), be made happy by those swift-going (horses) which are the swift-going (horses), Maruts, of you who are rapid in motion.
5.041.06 Prevail, (priests), by your prayers, on Va_yu, the divine, the fulfiller of desires, the adorable, to harness his chariot; may the light-moving accepters of sacrifice, the lovely and excellent wives (of the gods), come hither to our rite.
5.041.07 Mighty Day and Night, to you, along with the adorable (deities) of heaven, I present (the oblation) with prayers delighting and explicit; knowing, like two sages, all (that is required), do you bring (it) to the worshipper for his sacrifice.
5.041.08 I glorify you, leaders (of rites), cherishers (of many), gratifying (with oblation, you) Tvas.t.a_ the lord of foundations, and the goddess of speech, bestower of opulence, and share in the satisfaction (of the other divinities); also the lords of the forest, and the herbs, that I may obtain riches.
5.041.09 May the Parvatas be (bountiful) to us in liberal donations; may they be favourable (to us) who are the establishers (of the world) like heroes; may the adored and adorable (deity), who is accessible (to all), who is friendly to man, ever grant us increase, being propitiated by our praise. [The Parvatas: the clouds; in liberal donations: tuje nastane: tane = vistr.te, expanded; tuje = da_ne, gift; or, tuje = son; tane = grandson; accessible to all: a_ptyo yajatah: a_ptyo = a_ptavyah sarvaih, to be obtained by all; yajatah = yajani_ya, to be worshipped, that is, A_ditya; propitiated by our praise: nah s'am.sam abhis.t.au = our praise in seeking or approaching].
5.041.10 I glorify with unqualified praise the embryo of the earth-fertilizing rain, the grandson of the waters, Agni, who is threefold, who rages (upon me) not, when travelling with (his) withering rays, but, bright-haired consumes the forests. [Earth-fertilizing rain: vr.s.n.o bhu_myasya garbham: bhu_mya = suited to the earth or the firmament, bhu_mir antarks.am; in the latter case, the embryo of the firmamental rain will mean Agni as the lightning; with his withering rays: gr.n.i_te agni etari_ na s'u_s.aih = mayi gantari na krudhyati sukhakarai ras'mibhih, who is not angry upon me when going with his agreeable rays; but, s'us.a = drying up].
5.041.11 Howcan we offer (fit praise) to the mighty posterity of Rudra, or to the all-knowing Bhaga, for (the sake of obtaining) riches; may the waters, may the plants, protect us, and the heaven, the woods, and the mountains, whose tresses are trees.
5.041.12 May the lord of vigour, (Va_yu), hear our prayers, he who traverses the firmament, the circumambient; may the waters hear, bright as cities, flowing round the towering mountains. [Bright as cities: puro na s'ubhra_h = pura_n.i iva dipta, shining like cities].
5.041.13 Mighty Maruts, of goodly aspect, quickly hear (the praises) that we who repair to you repeat, offering acceptable (oblations); (the Maruts) coming hither, well disposed, come down to us, (destroying) with their weapons the mortals opposed to them, (overcome) by agitation.
5.041.14 I offer adoration to the company of the Maruts deserving of sacred sacrifice, to obtain the waters, whether born of heaven or earth; may my praises prosper; may the joy-bestowing heavens (flourish); may the rivers cherished (by the Maruts) be filled with water.
5.041.15 My praise has been continually proffered as a protectress, powerful with (the means of) preservation; may the maternal and venerable earth accept our (praises), and, (pleased) with her pious (worshippers) be (to us) straight-handed, and the giver of good. [As a protectress: varu_tri_ = asmad upadravavarayitri_, what or who keeps off oppression upon us].
5.041.16 How may we (duly) worship the liberal (Maruts) with praise, how adore the Maruts with present praise in a fitting manner, the glorious Maruts with present praise? may Ahirbudhnya contrive nor for our harm; may he be the destroyer (of our enemies).
5.041.17 The mortal (sacrificer) worships you, gods, at all times for progeny and cattle; verily, gods, the mortal worships you; may Nirr.ti, on this occasion, sustain my body with salutary food, and keep off decay.
5.041.18 Divine Vasus, may we obtain from the adorable cow invigorating and mind-sustaining food; may that liberal and benignant goddess, hastening (I, her), come for our felicity.
5.041.19 May Il.a_, the mother of the herd, and Urvas'i_ with the rivers, be favourable to us; may the bright-shining Urvas'i_ (come), commanding our devotion, and investing the worshipper with light. [Il.a_ and Urvas'i_: il.a_ = the earth, or the daughter of Manu, in the form of a cow, the mother of the herd, yu_thasya ma_ta_; or, the latter may be applied to the company of the Maruts, when Il.a_ may be madhyamika_ va_k, middle, articulate or human speech; or, the latter sense may be applied to Urvas'i_; investing the worshipper with light: abhyu_rn.arva_na_ prabhr.thasya_ yoh: the latter term should be read ayum, in the accusative, man or the yajama_na; prabhr.ta = light, tejas, or water, udakam (Nirukta 2.49) and being in the genitive, requires da_nena, by the gift of; or, the ellipse may be filled up by yajn~am, when the sentence will be: covering or protecting the sacrifice of the man making the offering].
5.041.20 May she cherish us (as the servants) of our patron U_rjavya. [sis.aktu na u_rjavyasya pus.t.eh: urjavya is the name of a ra_ja_; pus.t.eh = pos.akasya, one who cherishes or patronizes; the nominative to the verb may be either Urvas'i_ or Il.a_ or the Marudgan.ah, the company of the Maruts].
5.041.02 May those divinities, Mitra and Varun.a, Aryaman, A_yu, Indra, R.bhuks.in, the Maruts who accept pious praise, be pleased by our adorations, partaking of the gratification afforded to Rudra, the showerer (of benefits). [Divinities who accept pious praise: divinities are of two orders, those who share praises, stotrabha_jah, and those who share oblations havirbha_jah, the first is here alluded to; Rudra the showerer: the last clause may allude to the Maruts as the sons of Rudra].
5.041.03 I invoke you, As'vins, the restrainers (of desire), for the acceleration ofyour chariot with the swiftness of the wind; (priests) offer praise and oblations to the celestial destroyer of life, to the accmplisher of the sacrifice. [Celestial destroyer of life: divo asura_ya = dyotama_na_ya pra_n.a_pahartre, that is, to Rudra; yajyave = ya_gasa_dhaka_ya; asura = pra_n.ada_ta_, the giver, of life, when it will imply Su_rya or Va_yu].
5.041.04 May the divine accepter of sacrifice, of whom the Kan.vas are the priests, Tr.ta, Va_yu and Agni, concurring in satisfaction with (the ruler of) heaven, or (Su_rya and) Pu_s.an and Bhaga, and they who are the protectors of the universe, (come quickly) to the sacrifice, as the fleet course rush to battle. [Trita: may be an epithet of Va_yu; the threefold, pervading the three regions of heaen, mid-air and earth].
5.041.05 Maruts, do you bring wealth comprising horses; to acquire and preserve riches the wise man offers you praise; may the ministrant priest, (Atri), of the son of Us'ij (Kaks.i_vat), be made happy by those swift-going (horses) which are the swift-going (horses), Maruts, of you who are rapid in motion.
5.041.06 Prevail, (priests), by your prayers, on Va_yu, the divine, the fulfiller of desires, the adorable, to harness his chariot; may the light-moving accepters of sacrifice, the lovely and excellent wives (of the gods), come hither to our rite.
5.041.07 Mighty Day and Night, to you, along with the adorable (deities) of heaven, I present (the oblation) with prayers delighting and explicit; knowing, like two sages, all (that is required), do you bring (it) to the worshipper for his sacrifice.
5.041.08 I glorify you, leaders (of rites), cherishers (of many), gratifying (with oblation, you) Tvas.t.a_ the lord of foundations, and the goddess of speech, bestower of opulence, and share in the satisfaction (of the other divinities); also the lords of the forest, and the herbs, that I may obtain riches.
5.041.09 May the Parvatas be (bountiful) to us in liberal donations; may they be favourable (to us) who are the establishers (of the world) like heroes; may the adored and adorable (deity), who is accessible (to all), who is friendly to man, ever grant us increase, being propitiated by our praise. [The Parvatas: the clouds; in liberal donations: tuje nastane: tane = vistr.te, expanded; tuje = da_ne, gift; or, tuje = son; tane = grandson; accessible to all: a_ptyo yajatah: a_ptyo = a_ptavyah sarvaih, to be obtained by all; yajatah = yajani_ya, to be worshipped, that is, A_ditya; propitiated by our praise: nah s'am.sam abhis.t.au = our praise in seeking or approaching].
5.041.10 I glorify with unqualified praise the embryo of the earth-fertilizing rain, the grandson of the waters, Agni, who is threefold, who rages (upon me) not, when travelling with (his) withering rays, but, bright-haired consumes the forests. [Earth-fertilizing rain: vr.s.n.o bhu_myasya garbham: bhu_mya = suited to the earth or the firmament, bhu_mir antarks.am; in the latter case, the embryo of the firmamental rain will mean Agni as the lightning; with his withering rays: gr.n.i_te agni etari_ na s'u_s.aih = mayi gantari na krudhyati sukhakarai ras'mibhih, who is not angry upon me when going with his agreeable rays; but, s'us.a = drying up].
5.041.11 Howcan we offer (fit praise) to the mighty posterity of Rudra, or to the all-knowing Bhaga, for (the sake of obtaining) riches; may the waters, may the plants, protect us, and the heaven, the woods, and the mountains, whose tresses are trees.
5.041.12 May the lord of vigour, (Va_yu), hear our prayers, he who traverses the firmament, the circumambient; may the waters hear, bright as cities, flowing round the towering mountains. [Bright as cities: puro na s'ubhra_h = pura_n.i iva dipta, shining like cities].
5.041.13 Mighty Maruts, of goodly aspect, quickly hear (the praises) that we who repair to you repeat, offering acceptable (oblations); (the Maruts) coming hither, well disposed, come down to us, (destroying) with their weapons the mortals opposed to them, (overcome) by agitation.
5.041.14 I offer adoration to the company of the Maruts deserving of sacred sacrifice, to obtain the waters, whether born of heaven or earth; may my praises prosper; may the joy-bestowing heavens (flourish); may the rivers cherished (by the Maruts) be filled with water.
5.041.15 My praise has been continually proffered as a protectress, powerful with (the means of) preservation; may the maternal and venerable earth accept our (praises), and, (pleased) with her pious (worshippers) be (to us) straight-handed, and the giver of good. [As a protectress: varu_tri_ = asmad upadravavarayitri_, what or who keeps off oppression upon us].
5.041.16 How may we (duly) worship the liberal (Maruts) with praise, how adore the Maruts with present praise in a fitting manner, the glorious Maruts with present praise? may Ahirbudhnya contrive nor for our harm; may he be the destroyer (of our enemies).
5.041.17 The mortal (sacrificer) worships you, gods, at all times for progeny and cattle; verily, gods, the mortal worships you; may Nirr.ti, on this occasion, sustain my body with salutary food, and keep off decay.
5.041.18 Divine Vasus, may we obtain from the adorable cow invigorating and mind-sustaining food; may that liberal and benignant goddess, hastening (I, her), come for our felicity.
5.041.19 May Il.a_, the mother of the herd, and Urvas'i_ with the rivers, be favourable to us; may the bright-shining Urvas'i_ (come), commanding our devotion, and investing the worshipper with light. [Il.a_ and Urvas'i_: il.a_ = the earth, or the daughter of Manu, in the form of a cow, the mother of the herd, yu_thasya ma_ta_; or, the latter may be applied to the company of the Maruts, when Il.a_ may be madhyamika_ va_k, middle, articulate or human speech; or, the latter sense may be applied to Urvas'i_; investing the worshipper with light: abhyu_rn.arva_na_ prabhr.thasya_ yoh: the latter term should be read ayum, in the accusative, man or the yajama_na; prabhr.ta = light, tejas, or water, udakam (Nirukta 2.49) and being in the genitive, requires da_nena, by the gift of; or, the ellipse may be filled up by yajn~am, when the sentence will be: covering or protecting the sacrifice of the man making the offering].
5.041.20 May she cherish us (as the servants) of our patron U_rjavya. [sis.aktu na u_rjavyasya pus.t.eh: urjavya is the name of a ra_ja_; pus.t.eh = pos.akasya, one who cherishes or patronizes; the nominative to the verb may be either Urvas'i_ or Il.a_ or the Marudgan.ah, the company of the Maruts].
r.s.i: pratiks.atra a_treya; devata_: vis'vedeva_, 7-8 devapalyah; chanda: jagati_, 2,8 tris.t.up
5.046.01 The sage, (Pratiks.atra), has, of his own accord, attached himself to the burden (of sacrifice), like a horse (to a chariot); I support that transcendent and preservative load; I do not desire release from it, nor yet its reiterated imposition; the sage, going first, conducts (men) by the right path.
5.046.02 Agni, Indra, Varun.a, Mitra, gods, confer (upon us) strength; or, company of the Maruts, or Vis.n.u, (bestow it); and may both the Na_satyas, Rudra, the wives of the gods, Pu_s.an, Bhaga, Sarasvati_, be pleased (by our adoration).
5.046.03 I invoke for protection Indra and Agni, Mitra and Varun.a, Aditi, Svar, Earth, Heaven, the Maruts, the clouds, the waters, Vis.n.u, Pu_s.an., Brahman.aspati and Savita_. [Yajus. 33.49; Svar = a name of A_ditya].
5.046.04 Or may Vis.n.u grant us felicity, or the innoxious wind, or Soma the bestower of riches; or may the R.bhus, the As'vins, Tvas.t.a_, or Vibhvan be favourably disposed to our enrichment.
5.046.05 Or may the adorable, heaven-abiding company of the Maruts, come to us to take their seats on the sacred grass; or may Br.haspati, Pu_s.an., Varun.a, Mitra, Aryaman, bestow upon us domestic happiness.
5.046.06 Or may the glorious mountains, the beneficient rivers, be to us for our preservation; may Bhaga, the apportioner of wealth, come with abundance and protection; may this wide-pervading Aditi hear my invocation.
5.046.07 May the wives of the gods, desiring (our homage), defend us; may they so protect us that (we may obtain) vigorous (offspring) and abundant food; whether terrestrial, or those in charge of the waters (in the firmament), do you, goddesses, earnestly invoked, bestow upon us felicity.
5.046.08 Or may the goddesses, the wives of the gods, accept (the offering); Indra_n.i_, Agna_yi_, the radiant As'vini_ Rodasi, Varun.a_ni, may each hear (our prayer); may the goddesses partake (of the oblation); may the (personified) season of the wives of the gods, accept it. [Rodasi: wife of Rudra; earlier, she had been referred to as the bride of the Maruts; may the goddesses partake: vyantu devi_h, may the goddesses eat (Nirukta 12.46); the seacon of the wives of the gods: ya r.tur jani_na_m that which is the time of the wives of the gods, that is, the goddesses presiding over it: yo devajayanam ka_lastadabhima_na devyah].
5.046.02 Agni, Indra, Varun.a, Mitra, gods, confer (upon us) strength; or, company of the Maruts, or Vis.n.u, (bestow it); and may both the Na_satyas, Rudra, the wives of the gods, Pu_s.an, Bhaga, Sarasvati_, be pleased (by our adoration).
5.046.03 I invoke for protection Indra and Agni, Mitra and Varun.a, Aditi, Svar, Earth, Heaven, the Maruts, the clouds, the waters, Vis.n.u, Pu_s.an., Brahman.aspati and Savita_. [Yajus. 33.49; Svar = a name of A_ditya].
5.046.04 Or may Vis.n.u grant us felicity, or the innoxious wind, or Soma the bestower of riches; or may the R.bhus, the As'vins, Tvas.t.a_, or Vibhvan be favourably disposed to our enrichment.
5.046.05 Or may the adorable, heaven-abiding company of the Maruts, come to us to take their seats on the sacred grass; or may Br.haspati, Pu_s.an., Varun.a, Mitra, Aryaman, bestow upon us domestic happiness.
5.046.06 Or may the glorious mountains, the beneficient rivers, be to us for our preservation; may Bhaga, the apportioner of wealth, come with abundance and protection; may this wide-pervading Aditi hear my invocation.
5.046.07 May the wives of the gods, desiring (our homage), defend us; may they so protect us that (we may obtain) vigorous (offspring) and abundant food; whether terrestrial, or those in charge of the waters (in the firmament), do you, goddesses, earnestly invoked, bestow upon us felicity.
5.046.08 Or may the goddesses, the wives of the gods, accept (the offering); Indra_n.i_, Agna_yi_, the radiant As'vini_ Rodasi, Varun.a_ni, may each hear (our prayer); may the goddesses partake (of the oblation); may the (personified) season of the wives of the gods, accept it. [Rodasi: wife of Rudra; earlier, she had been referred to as the bride of the Maruts; may the goddesses partake: vyantu devi_h, may the goddesses eat (Nirukta 12.46); the seacon of the wives of the gods: ya r.tur jani_na_m that which is the time of the wives of the gods, that is, the goddesses presiding over it: yo devajayanam ka_lastadabhima_na devyah].
r.s.i: bharadva_ja ba_rhaspatya; devata_: indra; chanda: tris.t.up, 15 dvipada_ tris.t.up
6.017.01 Fierce Indra, glorified by us, drink of the Soma, (animated) by which you have discovered the vast herd of cattle (stolen by Pan.is), and, overcomer of enemies, wielder of the thunderbolt, you have slain, by your strength all opposing foes.
6.017.02 Drink it, Indra, you who enjoy the flavourless Soma; you who are the preserver, the handsome-chinned, the showerer (of benefits) on those who praise you; who are the breaker of mountains, the wielder of the thunderbolt, the curber of steeds, do you bestow upon us various food.
6.017.03 Drink it as of old, and may it exhilarate ou; hear our prayer, and be exalted by our praises; make the sun visible, nourish us with food, destroy our enemies, rescue the cattle.
6.017.04 Abounding in food, Indra, let these exhilarating draughts copiously bedew you, the resplendent; let the inebriating juices delight you who are mighty, deficient in no (excellence), powerful, manifold, the overcomer of foes.
6.017.05 By which (juices) being exhilarated you have appointed the sun and the dawn (to their offices), driving away the solid (glooms); you have penetrated, Indra, the mountain, unmoved from its own seat, concealing the cattle.
6.017.06 By your wisdom, by your deeds, through your power, you have developed the mature (milk) in the immature (udders), you have opened the strong doors for the cattle (to come forth); associated with An:girasas, you have liberated the cows from their fold.
6.017.07 You have filled the wide earth, Indra. With (the power of) your deeds; you, the mighty one, have propped up the vast heaven; you have sustained the heaven and earth, whose children are the gods, (and who are) the old and mighty parents of sacrifice. [The old and mighty: pratne ma_tara_ yahvir r.tasya = the ancient parents, the offspring or Brahma_; r.tasya, brahman.a yahvi purtyau yahu = A_patya (Nighan.t.u 2.2)].
6.017.08 All the gods then placed you, Indra, as their mighty chief in front for battle; when the impious (asuras) assailed the deities; the Maruts supported Indra in the conflict. [The Maruts: according to the legent the gods ran away, the Maruts alone stood by Indra].
6.017.09 The heaven bowed down in the two-fold dread of your thunderbolt, and your individual wrath, when Indra, the giver of food, struck to the sleep (of death) the assailing Ahi.
6.017.10 Fierce Indra, Tvas.t.a_ constructed for you, the mighty one, the thousand-edged, the hundred-angled thunderbolt, wherewith you have crushed the ambitious audacious, loud-shouting Ahi.
6.017.11 For you, Indra, whom all the Maruts, alike pleased, exalt, may Pu_s.an and Vis.n.u dress for you a hundred buffaloes, and to him may the three streams flow with the inebriating, foe-destroying Soma. [Dress for you a hundred buffaloes: pacat s'atam mahis.a_n tubyam, may he cook for you a hundred male animals; pum-pas'u_n pacet; three streams: trin.i sara_m.si = three cups or vessels called a_havanis, holding the soma which has been purified or filtered into the pitcher, the dron.akalas'a].
6.017.12 You have set free the greatly obstructed and arrested water of the rivers, the flux of the waters; you have directed them, Indra, upon their downward paths; you have sent them rapidly down to the ocean.
6.017.13 May our new prayer bring to our protection you, Indra, who are the maker of all these (things that exist); who are mighty, fierce, undecaying, the giver of strength, having excellent descendants, the Maruts, well-armed, the bearer of the thunderbolt.
6.017.14 Do you, resplendent Indra, uphold us who are devout, for (the obtaining of) food, of sustenance, of nourishment, of wealth; bestow upon Bharadva_ja pious posterity, with numerous attendants; be with us, Indra, every future day. [For food: va_ja_ya, s'aravase, is.e ca ra_ye, the first three are synonyms, meaning food].
6.017.15 May we, by this (praise), obtain food granted by the deity; may we, blessed with excellent male descendants, be happy for a hundred winters.
6.017.02 Drink it, Indra, you who enjoy the flavourless Soma; you who are the preserver, the handsome-chinned, the showerer (of benefits) on those who praise you; who are the breaker of mountains, the wielder of the thunderbolt, the curber of steeds, do you bestow upon us various food.
6.017.03 Drink it as of old, and may it exhilarate ou; hear our prayer, and be exalted by our praises; make the sun visible, nourish us with food, destroy our enemies, rescue the cattle.
6.017.04 Abounding in food, Indra, let these exhilarating draughts copiously bedew you, the resplendent; let the inebriating juices delight you who are mighty, deficient in no (excellence), powerful, manifold, the overcomer of foes.
6.017.05 By which (juices) being exhilarated you have appointed the sun and the dawn (to their offices), driving away the solid (glooms); you have penetrated, Indra, the mountain, unmoved from its own seat, concealing the cattle.
6.017.06 By your wisdom, by your deeds, through your power, you have developed the mature (milk) in the immature (udders), you have opened the strong doors for the cattle (to come forth); associated with An:girasas, you have liberated the cows from their fold.
6.017.07 You have filled the wide earth, Indra. With (the power of) your deeds; you, the mighty one, have propped up the vast heaven; you have sustained the heaven and earth, whose children are the gods, (and who are) the old and mighty parents of sacrifice. [The old and mighty: pratne ma_tara_ yahvir r.tasya = the ancient parents, the offspring or Brahma_; r.tasya, brahman.a yahvi purtyau yahu = A_patya (Nighan.t.u 2.2)].
6.017.08 All the gods then placed you, Indra, as their mighty chief in front for battle; when the impious (asuras) assailed the deities; the Maruts supported Indra in the conflict. [The Maruts: according to the legent the gods ran away, the Maruts alone stood by Indra].
6.017.09 The heaven bowed down in the two-fold dread of your thunderbolt, and your individual wrath, when Indra, the giver of food, struck to the sleep (of death) the assailing Ahi.
6.017.10 Fierce Indra, Tvas.t.a_ constructed for you, the mighty one, the thousand-edged, the hundred-angled thunderbolt, wherewith you have crushed the ambitious audacious, loud-shouting Ahi.
6.017.11 For you, Indra, whom all the Maruts, alike pleased, exalt, may Pu_s.an and Vis.n.u dress for you a hundred buffaloes, and to him may the three streams flow with the inebriating, foe-destroying Soma. [Dress for you a hundred buffaloes: pacat s'atam mahis.a_n tubyam, may he cook for you a hundred male animals; pum-pas'u_n pacet; three streams: trin.i sara_m.si = three cups or vessels called a_havanis, holding the soma which has been purified or filtered into the pitcher, the dron.akalas'a].
6.017.12 You have set free the greatly obstructed and arrested water of the rivers, the flux of the waters; you have directed them, Indra, upon their downward paths; you have sent them rapidly down to the ocean.
6.017.13 May our new prayer bring to our protection you, Indra, who are the maker of all these (things that exist); who are mighty, fierce, undecaying, the giver of strength, having excellent descendants, the Maruts, well-armed, the bearer of the thunderbolt.
6.017.14 Do you, resplendent Indra, uphold us who are devout, for (the obtaining of) food, of sustenance, of nourishment, of wealth; bestow upon Bharadva_ja pious posterity, with numerous attendants; be with us, Indra, every future day. [For food: va_ja_ya, s'aravase, is.e ca ra_ye, the first three are synonyms, meaning food].
6.017.15 May we, by this (praise), obtain food granted by the deity; may we, blessed with excellent male descendants, be happy for a hundred winters.
r.s.i: garga bha_radva_ja; devata_: indra, 1-5 soma, 20 devabhu_mi, br.haspati-indra, 22-25 sa_m.rjya prastoka (da_na stuti), 26-28 ratha, 29-30 dundubhi, 31 dundubhi and indra; chanda: tris.t.up; 14 br.hati_; 23 anus.t.up; 24 ga_yatri_, 25 dvipada_ tris.t.up; 27 jagati_
6.047.02 The savoury Soma, drunk on this occasion, has been most exhilarating; by drinking of it Indra has been elevated to the slaying of Vr.tra, and it has destroyed the numerous hosts of S'ambara and the ninetynine cities. [dehyah = dehih; digdhah = smeared or plastered, implying purih, cities, as if thy consisted of stucoed or plastered houses].
6.047.03 This Soma inspires my speech; this develops the desired intelligence; this sagacious (Soma) has created the six vast conditions, from which no creature is distinct. [Six vast conditions: heaven, earth, day, night, water, and plants].
6.047.04 This it is which formed the expanse of the earth, the compactness of the heaven; this Soma has deposited the ambrosia in its three principal (receptacles), and has upheld the spacious firmament. [Three principal receptacles: plant, water and cows; has upheld the spacious: Soma as the moon and Soma as a product; cf. svamima_ os.adhi_h vis'va_stva_mapo ajanayastvam ga_h tvama_ tatanthorvantariks.am: RV 1.091.22].
6.047.05 This makes known the wonderfully beautiful and inspiring (solar) radiance) at the appearance of the dawns, whose dwelling is the firmament; this mighty (Soma) has sustained the heaven with a powerful support, th sender of rain, the leader of the winds.
6.047.06 Hero, Indra, who are the slayer of foes in contests for (the acquisition of) treasures, drink boldly from the pitcher; drink copiously at the noonday rite; receptacle of rices, bestow riches upon us.
6.047.07 Like one who goes before us, Indra, (on the road), look out, bring before us infinite wealth; be our conductor beyond the bounds (of want), convey us safely over (peril); be our careful guide, our gude to desirable (affluence). [Look out: pra n.ah pura eteva pas'ya, like one who is preceding us, look; look after the travellers under the charge of the ma_rgaraks.aka, the protector of the road, an escort, or perhaps, the leader of a ka_fila_].
6.047.08 Do you, Indra, who are wise, conduct us to the spacious world (of heaven), to a blessed state of happiness, light, and safety; may we recline in the graceful, protecting, and mighty arms of you the ancient one.
6.047.09 Place us, possessor of riches, in your ample chariot, (behind) your powerful horses; bring to us from among all viands the most excellent food; let not, Maghavan, any opulent man surpass us in wealth.
6.047.10 Make me happy, Indra; be pleased to prolong my life; shapen my intellect like the edge of a metal sword; whatsoever, desirous (of propitiating) you, I may utter, be pleased by it; render me the object of divine protection.
6.047.11 I invoke, at repeated sacrifice, Indra, the preserver, the protector, the hero, who is easily propitiated, Indra, the powerful, the invoked of many; may Indra, the lord of affluence, bestow upon us prosperity.
6.047.12 May the protecting, opulent Indra be the bestower of felicity by his protections; may he, who is all-knower of felicity by his protections; may he, who is all-knowing, foil our adversaries; may he keep us out of danger, and may we be the possessors of excellent posterity.
6.047.13 May we continue in the favour of that adorable (deity) even in his auspicious good-will; may that protecting and opulent Indra drive far from us, into extinction, all those who hate us.
6.047.14 To you the praises and prayers of the worshipper hasten like a torrent down a declivity; and you thunderer, aggregate the immense wealth (of sacrificial offerings), copious libations, and milk, and the Soma. [apo ga_h yuvase samindu_n: apo = vasati_vari_ which is said by Ka_tya_yana Su_tra 8.9.7-10 to be portions of water taken from a running stream on the evening previous to the ceremony, and kept in jars in different parts of the sacrificial chamber, to be mixed with the Soma; cf. Taittiri_ya Yajus. , Prapa_t.haka III. Anuva_ka XII).
6.047.15 Who may (adequately) praise him? Who may satisfy him? Who offer worthy adoration? Since Maghava is daily conscious of his own terrible (power); by his acts he makes first one and then the other precede and follow, as (a man) throws out his feet (alternately in walking). [Make first one and then: that is, Indra, at his pleasure, makes the first of his worshippers the last, and the last the first].
6.047.16 The hero Indra is renowned; humiliating every formidable (foe), and repeatedly changing the place of one (worshipper) with that of another; Indra, the enemy of the arrogant, the soverign of both (heaven and earth), calls again and again (to encourage) the men who are his worshippers.
6.047.17 Indra rejects the friendship of those who are formost (in pious acts), and, depositing them, associates with (their) inferiors; or (again) shaking off those who neglect his worship, Indra abides many years with those who serve him.
6.047.18 Indra, the prototype, has assumed various forms, and such is his form as that which (he adopts) for his manifestation; Indra, multiform by his illusion, proceeds (to his many worshippers), for the horses, yoked to his car are a thousand. [Indra has assumed: Indra presents himself as Agni, Vis.n.u, or Rudra, or any other deity who is the actual object of worship, and is really the deity tobe adored; he is identifiable with each; Horses yoked: Indra's chariots and horses are multiplied according to the forms in which he manifests himself; Indra is here identified with Parames'vara, the supreme first cause, identical with creation].
6.047.19 Yoking his horses to his car, Tvas.t.a_ shines in many places here in the three worlds; who (else), sojourning daily among his present worshippers, is their proector against adversaries? [In this r.ca,Tvas.t.a_ is an appellative of Indra, the ancient artificer!].
6.047.20 We have wandered, gods, into a desert where there is no track of cattle; the vast extant earth has become the protectress of murderers; direct us, Br.haspati, in our search for cattle; show the path, Indra, to your votary being astray. [Garga, the author of this su_kta, is said to have lost his way in a desert; he repeated this r.ca to Br.haspati and Indra, who enabled him to regain his road; no track of cattle: agavyu_ti ks.etram = gosan~cararahitam des'am, a place devoid of the grazing of cattle].
6.047.21 Indra, becoming manifest from his abode (in the firmament), dissipates, day by day, the resembling glooms, (so that he may distinguish) the other portion, (or the day); and the showerer has slain the two wealth-seeking slaves, Varcin and S'ambara, in (the country of) Udavraja. [udavraja, des'a vis'es.ah, a sort of country, one into which the waters flow, udaka_ni vrajantyasmin].
6.047.22 Prastoka has given to your worshipper, Indra, ten purses of gold, and ten horses, and we have accepted this treasure from Divoda_sa, the spoil won by Atithigva from S'ambara. [Ten purses of gold: das'a kos'aih suvarn.a pu_rn.am das'akos'a_n, the ten bags or chests full of gold; atithigva: prastoka, divoda_sa and atithigva, are different names of the same person, a ra_ja_, the son of Sr.n~jaya].
6.047.23 I have received ten horses, ten purses, clothes, and ample food and ten lumps of gold from Divoda_sa.
6.047.24 As'vattha has given to Pa_yu ten chariots with their horses, and a hundred cows to the priests. [To the priests: atharvabhyah = r.s.is of the atharvagotra; pa_yu is the brother of Garga; As'vattha = Prastoka].
6.047.25 The son of Sr.n~jaya has reverenced the Bharadva_jas who have accepted such great wealth for the good of all men.
6.047.26 (Chariot made of the) forest lord, be strong of fabric; be our friend; be our protector, and be manned by warriors; you are wrapped with cow-hides; keep us steady; and may he who rides in you be victorious over conquered (foes). [Be manned by warriors: suvi_ro bhava = s'u_rabhat.t.aih putra_dibhir va_ yuktah, joined with warriors, or with sons and the rest; you are wrapped with cow-hides: gobhih sannaddhosi = you are bound together by cow; govika_raih, by what are formed from cattle; in the next r.ca, gobhira_vr.tam = carmabhih parita aves.t.itam, encompassed round with hides, as if the exterior of the war-chariot especially were so strengthened; or, encompassed with rays of light, or with splendours, gobhih, tejobhih].
6.047.27 Worship with oblations the chariot constructed of the substance of heaven and earth, the extracted essence of the forest lords; the velocity of the waters; the encompassed with the cow-hide; the thunderbolt (of Indra).
6.047.28 Do you, divine chariot, who are the thunderbolt of Indra, the precursor of the Maruts, the embryo of Mitra, the navel of Varun.a, propitiated by this our sacrifice, accept the oblation. [The precursor of Maruts: maruta_m ani_kam mitrasya garbho varun.asya na_bhih: ani_kam = agrabhu_tam, being before, out-stripping in speed; or, mukhyam, principal or leader; garbha of Mitra: the car is said to be contained by Mitra, the ruler of the day, as moving by day; na_bhi of Varun.a: it is a fixed point or centre for the deity ruling over the night, when the car of Indra or Su_rya stands still; another interpretation: garbha is from gr., to praise; mitrasya garbha = su_ryen.a stu_yama_na, to be praised by the sun; na_bhi is from na_bh, to injure; hence, the weapon of Varun.a].
6.047.29 War-drum, fill with your sound both heaven and earth; and let all things, fixed or moveable, be aware of it; do you, who are associated with Indra and the gods, drive away our foes to the remotest distance.
6.047.30 Sound loud against the (hostile) host; animate our prowess; thunder aloud, terrifying the evil-minded; rapid, drum, those whose delight is to harm us; you are the fist of Indra; inspire us with fierceness.
6.047.31 Recover these our cattle, Indra; bring them back; the drum sounds repeatedly as a signal; our leaders, mounted on their steeds, assemble; may our warriors, riding in their cars, Indra, be victorious. [Yajus. 29, 55-57 has this and thr preceding two r.cas].
r.s.i: r.jis'va_ bha_radva_ja; devata_: vis'vedeva_; chanda: tris.t.up, 15 s'akvari_
6.049.01 I commend with new hymns the man observant of his duty, and the beneficent Mitra and Varun.a; may they, the mighty ones, Varun.a, Mitra, and Agni, come to our rite, and listen (to our praises). [The man observant: stus.e janam suvratam = daivyam janam, the divine people, devasan:gham, the company of the gods].
6.049.02 (I incite the worshipper) to offer worship to Agni, who is to be adored at the sacrifices of every ma; whose acts are free from arrogance; the lord of the two youthful (brides, heaven and earth); the child of heaven, the son of strength, the briliant symbol of sacrifice.
6.049.03 May the two daughters of the radiant (sun) of various form, of whom one glitters with stars, the other (is bright) with the sun, mutually opposed, proceeding diversely, purifying (all things), and entitled to our laudation, be pleased by the praise they hear (from us). [The two daughters: day and night, the daughters of the sun, directly or their cause, indirectly].
6.049.04 May our earnest praise proceed to the presence of Va_yu, the possessor of vast riches, the desired of all, the filler of his chariot (with wealth for his worshippers); most adorable (Va_yu), who are riding in a radiant car, and driving your Niyut (steeds), do you, who are far-seeing, show favour to the sage, (your adorer). [kavim iyaks.asi prayajyo: prayajyo is applied to the priest, the adhvaryu; worship, venerable priest, the wise Va_yu...]
6.049.05 May that splendid car of the As'vins, which is harnessed at a thought, clothe my form (with radiance); that (car) with which, Na_satya_s, leaders of (rites), you go to the dwelling (of the worshipper) to fulfil his desires for his posterity and himself.
6.049.06 Parjanya and Va_ta, showerers of rain, and from te firmament available waters; sage Maruts, hearers of the truth, establishers of the world, multiply the moveable (wealth of him) by whose praises (you are propitiated). [Multiply: jagad a_kr.n.udhvam = jagat: fixed as well as moveable, all living things, jagat stha_vara jan:gama_tmakam sarvam pra_n.ija_tam].
6.049.07 May the purifying, amiable, graceful Sarasvati_, the bride of the hero, favour our pious rite; may she, together with the wives of the gods, well pleased, bestow upon him who praises her a habitation free from defects and impenetrable (to wind and rain), and (grant him) felicity. [Amiable: kanya_ = a maiden (gna_h ga_yajya_di_ni chanda_m.si, chanda_m.si vai gna_h: Taitiri_ya Sam.hita_ 5.1.7.2); kamani_ya_, to be desired or loved; vi_rapatni_ = the wife of the hero (Praja_pati or Brahma_); or, simply, the protectress of heroes or of men].
6.049.08 May (the worshipper), influenced by the hope (of reward), approach with praise the adorable (Pu_s.an), protector of all path; may he bestow upon us cows with golden horns; may Pu_s.an bring to perfection our every rite. [Protector: pathaspathah paripatim: Pu_s.an is the lord of the paths].
6.049.09 May the illustrious Agni, the invoker of the gods, worship (with this oblation), Tvas.t.a_, the first divider (of forms), the renowned, the giver of food, the well-handed, the vast, the adored of householders, the readily invoked. [The adored: yajatam pastya_na_m: pastyam = house, and by metonymy used for householder, gr.hasthair yajani_yam].
6.049.10 Exalt Rudra, the parent of the world, with these hmns by day; (exalt) Rudra (with them) by night; animated by the far-seeing, we invoke him, mighty, of pleasing aspect, undecaying, endowed with felicity, (the source of) prosperity.
6.049.11 Ever youthful wise, and adorable Maruts, come to the praise of your adorer; thus augmenting, leaders (of rites), and spreading (through the firmament), like rays (of light), refresh the scanty woods (with rain). [Like rays of light: naks.anto an:girasvat = an:girasah gamanas'i_la_ras'mayah, rays endowed with motions; te yatha s'i_ghram nabhastalam vya_pnuvanti tad vat, as they spread quickly through the sky, so) do the winds; or, if an:girasa is a reference to a r.s.i, the property of rapid movement is assigned to the r.s.is: yad va r.s.ayastad vacchi_ghraga_minah].
6.049.12 Offer adoration to the valiant, powerful, swift-movig (company of the Maruts), as the herdsman (drives his) herd to their stall; may that (company) appropriate to its own body the praises of the pious worshipper, as the firmament (is studded) with stars.
6.049.13 May we be happy in a home, in riches, in personn, in children, bestowd upon us by you, Vis.n.u, who with three (steps) made the terrestrial reions for Manu when harassed (by the asuras).
6.049.14 May Ahirbudhnya (propitiated) by (our) hymns, and Parvata and Savita_ give us food with water; may the bountiful (gods supply us), addition, with vegetable (grains); and may the all-wise Bhaga be propitious (to us) for (the acquisition of) riches. [Ahirbudhnya: budhna = antariks.a, firmament; budhnya = what or who is there born; ahi = he who goes, i.e., in the sky; parvata: the filler, pu_rayitri_, or the wielder of the thunderbolt, parvavad-vajram tadva_n; or, enemy of the mountain, gireh s'atru; in either sense, the reference is to Indra; with vegetable grains: tad os.adhibhir abhi = os.adhayas tila ma_s.a_dayah, the vegetables are sesamum, pulse and the like].
6.049.15 Grant us, (universal gods), riches, comprehending chariots, numerous dependants, many male offspring, (wealth) the giver of efficiency to the solemn rite, and a dwelling free from decay, wherewith we may overcome malevolent men and unrighteous (spirits), and afford support to those people who are devoted to the gods.
r.s.i: r.jis'va_ bha_radva_ja; devata_: vis'vedeva_; chanda: tris.t.up
6.050.01 I invoke with adorations, for the sake of felicity, the divine Aditi ad Varun.a, Mitra and Agni, Aryaman, the overthrower of foes, worthy of devotion, Savita_ and Bhaga, and (all) protecting divinities.
6.050.02 Radiant Su_rya, render the luminous deiies, who have Daks.a for their progenitor, void of offence towards us; they who are twice born, desirous of sacrifice, observant of truth, possessors of wealth, deserving of worship, whose tongue is Agni. [Who have Daks.a: Daks.apitr.n = daks.ah pita_maho yes.a_m, they of whom Daks.a is the grandfather; the grandchildren of Daks.a were sentiments and passions; pitara, therefore, is understood only in the general sense of priority or seniority; they who are twice born: dvijanma_nah, they who have two births, i.e. they who are manifest or present in two spheres, heaven and earth].
6.050.03 Or bestow, Heaven and Earth, vast strength; give us, Earth and Heaven, a spacious habitation for our comfort; so arrange, that infinite wealth may be ours, remove, beneficent deities, iniquity from our abode.
6.050.04 May the sons of Rudra, givers of dwellings, the unsubdued, invoked on this occasion, stoop down to us, inasmuch as we call upon the divine Maruts that they may be our helpers in difficulty, great or small.
6.050.05 With whom the divine Heaven and Earth are associated; whom Pu_s.an, the rewarder (of his worshippers) with prosperity, honours; when, Maruts, having heard our invocation, you come hither, then on your several paths all beings tremble.
6.050.06 Praise, worshipper, with a new hymn, that hero, Indra, who is deserving of praise; may he, so glorified hear our invocation; may he, so lauded, bestow upon us abundant food.
6.050.07 Waters, friendly to mankind, grant uninterrupted (life) preserving (food) for (the perpetuation of our) sons and grandsons; grant us security and the removal (of all evil), for you are more than maternal physicians; you are the parents of the stationary and moveable universe. [Security and the removal of all evil: s'am.yoh: s'amanam upadrava_n.a_m, the appeasing of oppressiosn or violences; ya_vanam pr.thakkartavya_na_m, the making separate of those things which are to be kept off].
6.050.018 May the adorable, golden-handed Savita_, the preserver, come to us; he, the munificent, who, like the opening of the dawn, displays desirable (riches) to the offerer of the oblation.
6.050.09 And do you, son of strength, bring back today the deities to this our sacrifice; may I be ever in (the enoyment of) your bounty; may I, through your protection, Agni, be blessed with excellent male descendants.
6.050.10 Wise Na_satya_s come quickly to my invocation (united) with holy acts; (extricate us) from thick darkness, as you did extricate Atri; protect us, leaders (of rites) from danger in battle.
6.050.11 Be unto us, gods, donors of splendid, invigorating riches, comprising male descendants, and celebrated by many; celestial A_dityas, terrestrial Vasus, offspring of Pr.s'ni, children of the waters, granting our desires, make us happy. [Celestial A_dityas: divya_, the celestial, that is, the A_ dityas; pa_rthiva_sa_h, terrestrial, that is, the Vasus; go-ja_ta_h, cow-born, born of Pr.s'ni, the Maruts; apya_h, the aquatic, born in the firmament, the Rudras].
6.050.12 May Rudra and Sarasvati_, alike well pleased and Vis.n.u and Va_yu, make us happy, sending rain; and Ribhuks.in, and Va_ja, and the divine Vidha_ta_; and may Parjanya and Va_ta grant us abundant food.
6.050.13 And may the divine Savita_ and Bhaga, and the grandson of the waters, (Agni), the prodigal of gifts, preserve us; and may Tvas.t.a_ with the gods, and Earth with the seas, (preserve us).
6.050.14 May Ahirbudhnya, Aja-ekapa_d, and Earth and Ocean, hear us; may the universal gods, who are exalted by sacrifice, they who are invoked and praised (by us), to whom mystical prayers are addressed, and who have been glorified by (ancient) sages, preserve us.
6.050.15 Thus do my sons, of the race of Bharadva_ja, worship the gods with sacred rites and holy hymns; and so, adorable (deities), may you, who are worshipped and glorified, the givers of dwellings, the invincible, universal gods, ever be adored, (together with your) wives.
r.s.i: r.jis'va_ bha_radva_ja; devata_: vis'vedeva_; chanda: tris.t.up, 7-12 ga_yatri_, 14 jagati_
6.052.01 I do not regard it as worthy (of the gods) of heaven, or (those) of earth, as (fit to be compared) with the sacrifice (I offer) or with these (our) sacred rites; let, then, the mighty mountains overhelm him; let the employer of Atiya_ja be ever degraded. [r.jis'van pronounces an imprecation upon Atiya_ja, a rival priest].
6.052.02 Maruts, may the energies of that man be enfeebled; may heaven consume that impious adversary who thinks himself superior to us, and who pretends to deprecate the worship that we offer. [That impious adversary: brahmadvis.am: the next verse has brahmadvis.e; tam s'atrum, that enemy, with reference to the word brahma, which has occurred before, religious act or praise, the enemy or obstructer of prayer or praise; brahmadvis.e = bra_hamn.a dves.t.a_, the hater or enemy of the bra_hman.a].
6.052.03 Why have they called you, Soma, the protector of pious prayer? Why (have they called you) our defender against calumny? Why do you behold us subjected to reproach? Cast your destroying weapon upon the adversary of the brahman.
6.052.04 May the opening dawns preserve me; may the swelling rivers preserve me; may the firm-set mountains preserve me; may the progenitors (present) at the invocation of the gods preserve me.
6.052.05 May we at all seasons be possessed of sound minds; may we ever behold the rising sun; such may the affluent lord of riches, (Agni), render us, ever most ready to come (at our invocation), charged with our oblation to the gods.
6.052.06 May Indra be most prompt to come nigh for our protection, and Sarasvati_ dwelling with (tributary) rivers; may Parjanya, with the plants, be a giver of happiness; and may Agni, worthily praised and earnestly invoked, (be to us) like a father.
6.052.07 Come, universal gods, hear this my invocationl; sit down upon this sacred grass.
6.052.08 Come, gods, to him who honours you with the butter drippling oblation.
6.052.09 May the sons of the immortal hear our praises, and be to us the givers of felicity. [Sons of the immortal: amr.tasya su_navah: sons of Praja_pati, the Vis'vadevas; cf. Yajus. 33.77].
6.052.10 Universal gods, augmenters of sacrifice, listening to praises (uttered) at due seasons, accept your appropriate milk-offering. [yuyam payas, a mixture of milk and curds, termed a_miks.a_: cf. tapte payasi dadhya_nayat vais'vadevya_miks.a_, when the milk is boiled he brings the curds, that is, the a_miks.a_, proper for the Vis'vadevas. a_miks.a_: a mixture of boiled and coagulated milk , curd AV. x , 9 , 13 TS. VS. S'Br. ]
6.052.11 Indra, with the company of the Maruts, Mitra, with Tvas.t.a_ and Aryaman, accept our praise and these our oblations.
6.052.12 Agni, invoker of the gods, cognizant (which of) the divine assembly (is he honoured), offer this our sacrifice according to the proper order.
6.052.13 Universal gods, hear this my invocation, whether you be in the firmament or in the heaven; you who (receive oblations) by the tongue of Agni, or are to be (otherwise) worshipped; seated on this sacred grass, be exhilarated (by the Soma).
6.052.14 May the adorable, universal deities, and both heaven and earth, and the grandson, of the waters, hear my praise; let me not utter words to be disregarded, but let us, (brought) most nigh unto you, rejoice in the happiness (you bestow).
6.052.15 May those mighty deities, having power to destroy, whether they have been manifested upon earth or in heaven, or in the abode of the waters, bestow upon us and our posterity abundant sustenance both by night and day. [Having power to destroy: ahima_ya_h = a_hantr. prajn~a_H, having the wisdom or knowledge that kills; our posterity: asmabhyam is.aye: is.i is derived from is., to wish, and is explained putra_di, sons and the rest, asmabhya_m tasmai ca, to us and to it, that is, posterity, as the object of desire.
6.052.16 Agni and Parjanya, prosper my pious acts; (accept), you who are reverently invoked, our praise at this sacrifice; one of you generates food, the other posterity; grant us, therefore, food productive of descendants. [One of you generates: il.a_m anyo janayat garbham anyah: Parjanya, by sending rain, causes the growth of corn, and Agni, as the main agent in digestion, produces the vigour necessary for procreation].
6.052.17 When the sacred grass is strewn, when the fire is kindled, and when I worship (you) with a hymn, and with profound veneration, then, adorable universal gods, rejoice in the oblation (offered) today at this our sacrifice.
r.s.i: vasis.t.ha maitra_varun.i; devata_: a_pri_ su_kta (1 i_dhma, samiddha agni, 2 nara_s'am.sa, 3 i_l.a, 4 barhi, 5 devi_dva_ra, 6 u_s.a_sa_nakta_, 7 divyahota_ pracetas, 8 sarasvati_, bha_rati_, i_l.a_-tisro devya, 9 tvas.t.a_, 10 vanaspati, 11 sva_ha_kr.ti; chand: tris.t.up
7.002.01 Be gratified, Agni, by the (sacred fire) kindled by us today, emitting abundant adorable smoke; touch with your scorching flames the celestial summit; combine with the rays of the sun. [Kindled: samiddham; implies one of the A_pris, or forms of fire, although used as an epithet].
7.002.02 We celebrate with sacrifices the greatness of the adorable Nara_s'am.sa among those who are divinities, the performers of good works, the bright-shining, the upholders of rites, who partake of both kinds of oblations. [Oblations of ghi_ and libations of Soma, or other offerings: Niruktaviii.6].
7.002.03 Let us ever worship the Agni who is to be adored by us; the mighty, the dextrous, the messenger passing between heaven and earth, the speaker of truth, kindled (of old) by Manu, as now by men, that (he may come) to the solemnity. [Tanu_napa_t, is omitted; the su_kta is called an A_pri_ su_kta, apra s'abdoktatva_n idam tanu_napa_d rahitam; Agni who is to be adored by us: i_l.enyam agnim is the i_l.ita of the other a_pri_ su_ktas; mahema = to you (priests) worship].
7.002.04The worshippers bearing the sacred grass offer it with reverence, upon their knees, to Agni; worship him, priests, with oblations, invoking him to (sit down) on the spotted (grass), smeared with clarified butter.
7.002.05 The devout performers of holy rites, desirous of chariots, have had recourse to the doors (of the sacrificial chamber); (the ladles), placed to the east, are plying the fire with ghee at sacrifices, as the mother cows lick the calf, or as rivers (water the fields). [The doors: among the A_pris; pu_rvi_ s'is'um na ma_tara riha_n.e samagruvo na samanes.u an~jan = the prio (or eastern) calf like two mothers licking rivers, like in sacrifices tey anoint = pu_rvi_ pra_gagre juhu_pabhr.tau, the two ladles -- the juhu and upabhr.t-- placed at sacrifices with their ends to the east].
7.002.06 May the two youthful females, the divine and mighty day and night, the invoked of many, the possessed of wealth, seated on the sacred grass, enitled to adoration, be with us like an easily-milked cow for our welfare.
7.002.07 I am minded to adore you two sages, the ministrants at sacrifices of men, from celebrated, convey our offspring aloft, and acquire (for our use) the precious (treasures preserved) among the gods.
7.002.08 May Bharati, associated with the Bharatis; Il.a_ with gods and men; and Agni and Sarasvati_ with the Sa_rasvatas; may the three goddesses sit down before us upon this sacred grass. [Il.a_ with gods and man: il.a_ devabhir manus.yebhir agnih; Il.a_ is associated with men; Agni is associated with the goddesses. This and the three following verses are repeated from the second as.t.aka].
7.002.09 Divine Tvas.t.a_, being well-pleased, give issue to our procreative vigour, whence (a son) manly, devout, vigorous, wielder of the Soma-bruising stone, and reverencing the gods, may be born.
7.002.10 Vanaspati, bring the gods night; may Agni, the immolator, prepare the victim; let him who is truth officiate as the ministering priest, for verily he knows the birth of the gods.
7.002.11 Agni, kindled (into flame), come to our presence in the same chariot with Indra, and with the swift moving gods; may Aditi, the mother of excellent sons, sit down on the sacred grass, and may the immortal gods be satisfied with the reverentially-offered oblation.
r.s.i: vasis.t.ha maitra_varun.i; devata_: vis'vedeva_, 16 ahi, 17 ahirbudhnya; chanda: dvipada_ vira_t., 22-25 tris.t.up
7.034.01 May pure and divine praise proceed from us (to the gods) like a swift well-constructed chariot.
7.034.02 The flowing waters having known the origin of earth and heaven; may they now hear (our praises). [Waters: an allusion perhaps to the subsequently received cosmogony, as in Manu, that water was the first of created things].
7.034.03 The vast waters offer nourishment to Indra; fierce warriors (combating) with foes, glorify him.
7.034.04 Yoke for him the horses of his chariot, the Indra is the wielder of the thunderbolt, the golden-armed.
7.034.05 Proceed to the sacrifice like one who goes along the road; proceed of your own accord.
7.034.06 Go of your own accord to battle; celebrate the significant and expiatory sacrifice for (the good of) mankind.
7.034.07 From the force of this (sacrifice) the sun rises; it sustains the burden (of the world) as (earth) supports many (beings).
7.034.08 I invoke the gods, Agni, propitiating them by an inoffensive rite, I celebrate a pious act. [Inoffensive rite: aya_tuh sa_dhanr.tena: aya_tuh = aya_tuna, an epithet of r.tena, ahim.sakena, yajn~ena, intending perhaps one without animal victims].
7.034.09 Offer (worshippers) your heavenly worship; earnestly address your praises to the gods.
7.034.10 The fierce Varun.a, the thousand-eyed, contemplates the water of these rivers.
7.034.11 He is the king of kings; the beauty of the rivers his all-pervading strength is irresistible.
7.034.12 Protect us, gods, among all people; render extinct the calumny of the malevolent.
7.034.13 May the blazing (weapons) of foes pass by innocuous; separate, (gods), universally (from us) the sin of our bodies.
7.034.14 May Agni, the feeder on oblations, propitiated by our homage, protect us; to him has our praise been addressed.
7.034.15 Glorify along with the gods our friend, the grandson of the waters; may he be propitious to us.
7.034.16 I glorify with hymns the disperser of the clouds in the firmament; the water-born, sitting among the waters of the rivers. [Disperser of the clouds: ahim gr.n.i_se budhne, dividing two words usually put together: ahirbudhna: ma_gha_na_ma_hanta_ram, the firmament, or the region in which the waters of rains are bound or retained, baddha_ asmin dhr.ta_ a_pa viti vyutpatteh (Nirukta. 10.44); in the next r.ca the words are united as a name of Agni].
7.034.17 Let not Ahirbudhnya be disposed to work us harm; let not the sacrifice of the worshipper be disregarded.
7.034.18 May (the gods) bestow food upon our people; let foes contending for our riches perish.
7.034.19 Leaders of great armies, by the power of these (divinities), consume their foes, as he sun (scorches) the regions. [Of these divinities: es.a_m, of these; deva_na_m or maruta_m, of these Maruts].
7.034.20 When the wives (of the gods) come before us, may the dextrous Tvas.t.a_ grant us male progeny.
7.034.21 May Tvas.t.a_ be propitiated by this our praise; may he who is of comprehensive understanding be inclined to give us wealth.
7.034.22 May they who are the givers of gifts bestow upon us the treasure (we desire); may Rodasi_ and Varun.a_ni_ hear (our supplications); may the generous Tvas.t.a_ together with these (our) protectresses, be our sure refuge; may they give us riches.
7.034.23 May the mountains, the waters, the liberal (wives of the gods), the plants, also the heaven and the earth, consentient with the forest lords and both the heaven and earth, preserve for us those (coveted) riches.
7.034.24 Let the vast heaven and earth consent, let the brilliant Varun.a, of whom Indra is the friend consent; let all the victorious Maruts consent that we may be a recepacle for the retention of riches.
7.034.25 May Indra, Varun.a, Mitra, Agni, the waters, the herbs, the trees, be pleased by our (praise); may we, (reclining) on the lap of the Maruts, enjoy felicity; and do you ever cherish us with blessings.
r.s.i: vasis.t.ha maitra_varun.i; devata_: vis'vedeva_: chanda: tris.t.up
7.035.01 May Indra and Agni be (with us) with their protections for our hapiness; may Indra and Varun.a, to whom oblations are offered, (be with us) for our happiness; may Indra and Soma be (with us) for our happiness, our prosperity, our good; may Indra and Pu_s.an be (with us) in battle for our triumph. [May Indra and Agni be wih us: The leading refrain is the same in 13 r.cas: s'am na bhavata_m, sometimes slightly varied: may they two be our happiness; s'am = s'antyai, for our peace of happiness].
7.035.02 May Bhaga (promote) our happiness; may S'am.sa be our happiness; may Purandhi be (with us for) our happiness; may riches be (a source of) happiness; may the benediction of the true and virtuous yield us happiness; may the variously-manifested Aryaman be (with us) for our felicity. [S'am.sa = Naras'am.sa; purandhi = the possessor of much intelligence].
7.035.03 May the creator be to us for happiness; may the discriminator (between virtue and vice, Varun.a) be (with us) for our happiness; may the wide earth (contribute) with sustenance to our happiness; may the vast heaven and earth be (to us for) happiness; may the mountains (yield) us happiness; may our pious invocations of the gods secure us happiness.
7.035.04 May Agni, whose countenance is light, be (with us) for our happiness; may Mitra and Varun.a, may the As'vins be (present) for our felicity; may the virtuous be (promotive of) our happiness; may the restless wind blow for our happiness.
7.035.05 May heaven and earth, the first invoked, (promote) our happiness; may the firmament be happiness to our view; may the herbs, the trees, (yield) us happiness; may the victorious lord of the world, (Indra), be (favourable to) our felicity.
7.035.06 May the divine (Indra), with the Vasus, grant us happiness; may the justly-praised Varun.a, with the A_dityas, be (friendly to) our happiness; may the grief-assuaging Rudra, with the Rudras, be (for) our happiness; may Tvas.t.a_, with the wives of the gods, be (with us) for our happiness, and hear us at this solemnity.
7.035.07 May the Soma be (offered for) our happiness; may the prayer be (uttered for) our happiness; may the stones (grind the Soma), the sacrifice be (solemnized for) our happiness; may the measured lengths of the sacrificial posts be (conducive to) our felicity; may the sacred grass be (strewn) for our happiness; may the altar be (raised for) our happiness.
7.035.08 May the wide-seeing sun rise (for) our happines; may the four quarters of the horizon (exist for) our felicity; may the firm-set mountains be (for) our happiness; may the rivers, may the waters, be (diffused) for our happiness.
7.035.09 May Aditi, with holy observances, be (for) our happiness; may the glorified Maruts be (friendly to) our felicity; may Vis.n.u, may Pu_s.an, be (promoters of) our happiness; may the firmament be propitious to us; may Va_yu (blow for) our happiness.
7.035.10 May the divine preserving Savita_ be (radiant for) our happiness; may the opening dawns (break for) our happiness; may Parjanya be (the granter of happiness) to our posterity; may S'ambhu, the lord of strength, be (the conferrer of) happiness upon us. [S'ambhu = sukhasya bha_vayita_, the cause of the condition of pleasure; ordinarily, it is a name of S'iva].
7.035.11 May the divine universal gods be (favourable) to our felicity; may Sarasvati_, with holy rites, be happiness; may those who assist at sacrifices, those who are liberal of gifts. Be (conducive to) our happiness; may celestial, terrestrial and aquatic things be (subservient to) our happiness.
7.035.12 May the lords of truth be (propitious to) our happiness; may horses, may cattle, (contribute to) our happiness; may the virtuous, the dexterous R.bhus, be to us (for) felicity; may the progenitors be (promoters of) our happiness at the seasons of worship.
7.035.13 May the divine Aja-Ekapa_d be (favourable to) our happiness; may Ahirbudhnya, may the firmament, be (promotive of) our happiness; may the grandson of the waters, the protector, be (the securer of) our felicity; may Pr.s'ni, of whom the gods are the guardians, be to us (a granter of) happiness.
7.035.14 May the A_diyas, the Rudras, the Vasus, be gratified by this new and now repeated praise; may celestial and terrestrial (beings), the progeny of the cow, (Pr.s'ni), and those who were entitled to worship, hear our (invocations).
7.035.15 May those who are the most adorable divinities, those who were the adored of Manu, those who are immortal, the observers of truth, bestow upon us this day (a son), of wide-spread renown; and do you ever cherish us with blessings.
r.s.i: apa_la_ a_treyi_; devata_: indra; chanda: anus.t.up, 1-2 pan:kti
8.091.01 A young woman going to the water found Soma in the path; as she carried it home she said, I will press you for Indra, I will you for S'akra. [This r.ca is said by Apa_la_. S'a_t.ya_yan.a Bra_hman.a has a legend: Apa_la_, the daughter of Atri, being afflicted with a disease of the skin, was repudiated by her husband; she returned to her father's hermitage, and there practised penance. One day she wen out to bathe, intending to make a Soma offering to Indra, and as she was returning, she found some Soma stalks on the road. She gathered them and ate them as she walked. Indra, hearing the sound of her jaws, thoght it was the sound of the Soma stones, and appeared before her, asking whether there were any Soma stones bruising there. She explained the reason for the sound, and Indra turned away. She called after him, "why do you turn away? You go from house to house to drinkt he Soma, now then drink the Soma ground by my teeth and eat fried grains of barley". She then added, without paying him respect, " I knownot whether you are Indra, but if you come to my house I will pay you due honour". Feeling however sure that it was really Indra, she addressed the latter half of the third verse to the Soma in her mouth. Indra then, falling in love with her drank the Soma as she wished. She then triumphantly exclaimed (r.ca 4): " I have been repudiated by my husband and yet Indra comes to me". Indra then granted her a bon and she thus hose, "my father's head is bald, his field is barren, and my body is destitute of hair; make these things grow". Indra granted the three boons].
8.091.02 You who go from house to house a hero bright in your splendour, drink this Soma pressed by my teeth together with fried grains of barley, the karambha, cakes and hymns. [karambha = mixture of fried barley meal and butter or curds].
8.091.03 We wish to know you, but here we know you not, O Soma, flow forth for Indra first slowly, then quickly. [First slowly: s'amair iva s'anakair iva].
8.091.04 May (Indra) repeatedly make us powerful, may he do abundantly for us, may he repeatedly make us very rich; often hated by our husband and forced to leave hi, may we be united to Indra.]
8.091.05 These hree places-- do you cause them all to grow-- my father's (bald) head, his (barren) field, and my body.
8.091.06 This field which is our (father's), and this my body and he head of my father-- do you make all these bear a crop. [Crop: i.e., make them all hairy, romas'ani].
8.091.07 Thice, S'atakratu, did you purify Apa_la_, in the hole of the chariot, in the hole of the cart, and in the hole of the yoke, and you did make her with a skin splendent like the sun. [Thrice did you purify: Indra dragged her through the wide hole of his chariot, the narrower hole of the cart, and the small hole of the yoke, and she cast off three skins. The first skin became a hedge-hog, the second an alligator, the third a chameleon].
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.
r.s.i: vasu bha_radva_ja; devata_: pavama_na soma; chanda: jagati_, 5 tris.t.up
9.081.01 The graceful waves of the purified Soma flow into Indra's belly when being effused and drawn forth (together) with the potent curds of the kine, they excite the hero to bestow (gifts to the worshippers). [The hero: i.e., Indra].
9.081.02 The flows towards the pitchers, like a darught horse, lightly moving, the showerer; and knowing both races of gods-- those who come to (the sacrifice) from the other world and those who (come) from this world. [as'noti is a predicate of yat; somah as the subject of as'noti: 'he acquires what is in the world above and what is in this world; 'he acquires from the next world what is there and from this world what is here'].
9.081.03 Soma, when purified, strew upon us wealth; Indu, who are possessed of affluence, be (the donor) of ample riches; dispenser of food, grant to Vasu prosperity through (your) intelligence, scatter not our riches far from us. [Our riches: no gayam, i.e., asmabhya_m pradeyam dhanam, the wealth to be bestowed on us].
9.081.04 May the generous (gods) meet together to us-- Pu_s.an, Pavama_na, Mitra, Varun.a, Br.haspati, the Maruts, Va_yu, the As'vins, Tvas.t.a_, savita_, and beautiful Sarasvati_. [Beautiful Sarasvati_: suvigraha, having a fair body].
9.081.05 The all-pervading couple heaven and earth, the divine Aryaman, Aditi, Vidha_ta_, Bhaga deserving the praise of men, the spacious firmament, all the gods honour the purified (Soma).
r.s.i: trita a_ptya; devata_: agni; chanda: tris.t.up
10.002.01 Agni, youngest (of the deities), propitiate the desiring gods; lord of seasons, cognizant of seasons, here offer worship; worship with those who are the priests of the celestials; among the ministrant priests you are the best offerer. [The priests: daivya_ r.tvijah: Agni the hota_, As'vins the adhvaryus, Tvas.t.a_ the agni_dh and Mitra the upavakta_ (A_s'vala_yana Gr.hyasu_tra 1.23.8-9); or, Candramas the brahma_, A_ditya the adhvaryu and Parjanya the udga_ta_; these are the priests of the gods in heaven: Taittiri_ya A_ran.yaka3.3].
10.002.02 Whether, Agni, you prefer the office of hota_ or pota_ among men, you are wise, the giver of wealth, the observer of truth, let us offer the oblations with the (sacred) sva_ha_, and may the most excellent and divine Agni present them to the gods.
10.002.03 May we pursue the path that leads to the gods to convey that (worship) which we may be able (to offer). May that wise Agni minister, for he verily is the ministrant priest, and let him prescribe the ceremonies and the seasons.
10.002.04 O gods, when we who are most ignorant neglect the offices addressed to you who are wise, may the wise Agni complete the whole by (appointing) those seasons by which he regulates the worship of the gods. [May the wise Agni: may Agni complete the whole, knowing at what seasons he should appoint the gods (to be worshipped); lit. = with what seasons he shoudl fix the gods].
10.002.05 Since men of feeble energies, with mind yet immature, are unacquainted with (the ritual of) the sacrifice, may Agni, the invoker (of the gods), the skilled in rites, well-knowing (what is to be done), the best offerer, offer worship according to the fit season to the gods. [Are unacquainted with the sacrifice: do not think of (remember) the sacrifice].
10.002.06 The progenitor has engendered you the chief of all sacrifices, variegated, illuminating (all); do you offer (to the gods) the desirable all-sustaining praise-accompanied viands growing upon man-occupied earth. [The progenitor: either Praja_pati or the sacrificer, the yajama_na; (viands) prepared by men, placed on the earth, i.e., the altar].
10.002.07 Do you, Agni, whom the earth and heaven, whom the waters, whom Tvas.t.a_, the glorious creator, engendered, who are cognizant of the path, the road of the Pitr.s, shine brilliantly, being kindled. [pitr.ya_n.am pitaro yena ma_rgena gacchanti].
r.s.i: trita a_ptya; devata_: agni; chanda: tris.t.up
10.008.01 Agni traverses heaven and earth with a vast banner; he roars (like) a bull; he spreads aloft over the remote and proximate (regions) of the sky; mighty, he increases in the lap of the water. [Agni traverses: as the lightning in the firmament].
10.008.02 THe embryo (of heaven and earth), the showerer (of benefits), the glorious, rejoices; the excellent child (of morn and eve), the celebrator of holy rites calls aloud; assiduous in exertions at the worship of the gods, he moves chief in his own abodes.
10.008.03 They have placed in the sacrifice the radiance of the powerful Agni, who seizes hold of the forehead of his parents, gratifying his cherished, radiant, and expanding limbs, in their course, in their chamber of sacrifice. [His parents: the parents are either heaven or earth, or the two pieces of touchwood; gratifying...of sacrifice: as'vabudhna_h = vya_ptamu_la_H, with outspread bases, i.e., broad at the bottom and tapering to the top, the usual shape of a fire; in his fight the dawns, drawn by horses, rejoice their bodies in the source of truth (i.e., the sun)].
10.008.04 Opulent Agni, you precede dawn after dawn. You are the illuminator of the twin (day and night); engendering Mitra from your own person, you retain seven places for sacrifice. [Mitra: the sun; seven places: the seven altars for the fire: dhisn.ya_ etc.]
10.008.05 You are the eye, the protector of the great sacrifice; when you proceed to the rite, you are Varun.a; you are the grandson of the waters, Ja_tavedas; you are the messenger (of him) whose oblation you enjoy.
10.008.06 You are the leader of the sacrifice and sacrificial water to the place in which you are associated with the auspicious steeds of the wind; you sustain the all-enjoying (sun) as chief in heaven; you, Agni, make your tongue the bearer of the oblation. [The place: i.e., the firmament; you sustain in heaven: you raise your glorious head in heaven; you make...oblation: yada_; when, Agni, you have so done, you are the leader...; you are the leader of the sacrifice and of water (rain) in the firmament and in heaven (Yajus. 13.15)].
10.008.07 Trita by (his own), desiring a share (of the sacrifice), for the sake of taking part in the exploit of the supreme protector (of the world), chose (Indra as his friend); attended (by the priests) in the proximity of the parental heaven and earth, and reciting appropriate praise, he takes up his weapons. [Legend: Indra said to Trita, 'You are skiled in the weapons of all; aid me in killing Tris'iras the son of Tvas.t.a_'. Trita agreed on condition of having a share in the sacrifices offered to Indra. Indra gave him water to wash his hands with and a share in the sacrifice, whereby Trita's strength increased; seven-rayed: i.e., seven-tongued, seven-rayed, like the sun, or seven-handed].
10.008.08 He, the son of the waters, incited by Indra, skilled in his paternal weapons, fought against (the enemy), and slew the seven-rayed, three-headed (asura); then Trita set free the cows of the son of Tvas.t.a_.
10.008.09 Indra, the protector of the virtuous, crushed the arrogant (foe), attaining vast strenth; shouting, he cut off the three heads of the multiform son of Tvas.t.a_ (the lord) of cattle. [Shouting: s'abdam kurvan; gona_m acakra_n.ah, appropriating the cattle].
r.s.i: 1,3,5,7,11,13 yami_ vaivasvati_ (r.s.ika_); 2,4,8-10,12,14 yama vaivasvata; devata_: 1,3,5,7,11,13 yama vaivasvata; 2,4,12,14 yami_ vaivasvati_; chanda: tris.t.up
10.010.02 (Yama speaks). Your friend desires not this friendship, for although of one origin, she is of different form; the hero sons of the great asura (are) the upholders of heaven, enjoying vast renown. [Your friend...different from: your friend longs not for a frienship in which (etad yat) a kinswoman is treated as one of different family; the hero sons of the great asura: mahas putra_so asurasya: asurasya = pra_n.avatah prajn~a_vato va_; enjoying vast renown: urviya_ pari khyan = they can see from afar].
10.010.03 (Yami speaks). The immortals take pleasure in (a union) like this which is forbidden to every mortal; let your mind then concur with mine, and as the progenitor (of all) was the husband (of his daughter), do you enjoy my person. [Which is forbidden: tyajasam = that which is to be left or avoided, illicit, such as the intercourse of brahma_ with his daughter; ekasya = Praja_pati, as chief of the whole world; tyajasam = that which is abandoned or given to another, viz., women, daughters etc. The word may also mean descendants, lit. those who are left, scions, offshoots, and so, the reading may be: this is what the gods themselves desire offspring from one alone of mankind].
10.010.04 (Yama speak). We have not done what was done formerly; for how can we who speak truth, utter now that which is untrue? Gandharva (the sun) was in the watery (firmament), and the water was his bride. She is our common hence our near affinity.
10.010.05 (Yami speaks). The divine omniform generator Tvas.t.a_, the progenitor, made us two husband and wife, even in the womb: none frustrate his undertaking; earth and heaven are conscious of this our (union).
10.010.06 (Yama speaks). Who knows anything of this (his) first day (of existence)? Who has beheld it? Who has here revealed it? The dwelling of Mitra and of Varun.a is vast. What say you, who punishes men with hell? [Dwelling of Mitra and Varun.a: the revolution of day and night; what say...hell: what say you, wanton one, falsely about men? Who punishes: ahanah is a male; therefore, Yami_ is made the speaker of the last part of the verse].
10.010.07 (Yami speaks). The desire of Yama has approached me Yami_, to lie with him in the same bed; I will abandon my person as a wife to her husband; let us exert ourselves in union like the two wheels of a wagon.
10.010.08 (Yama speaks). The spies of the gods, which wander upon earth, never stop, never close their eyes. Associate quickly, destructress, with some other than with me, and exert yourselves in union, like the two wheels of a wagon. [Destructress: i.e., causing unhappiness by your shameful conversation].
10.010.09 (Yami speaks). To him (Yam) let every worshipper sacrifice both day and night, on him let the eye of the Sun repeatedly rise; (for him may) the kindred pair (day and night unite) with heaven and earth. Yama will adhere to the non-affinity of Yama. [Yama will adhere: or, may Yami_ bear patiently Yama's unbrotherly (refusal)].
10.010.10 (Yama speaks). The subsequent ages will come, when sisters will choose one who is not a brother (as a husband); therefore, auspicious one, choose another husband than me, and make your arm a pillow for your mate.
10.010.11 (Yami speaks). Is he a brother whose sister has no lord? Is she a sister (whose brother) misfortune approaches? Overcome by desire, I strongly urge this one request; unite your person with mine. [Misfortune: decay; Nirr.ti is a personification. The meaning is, a true brother will not let his sister lack a husband, and a true sister will not let her brother lack a wife].
10.010.12 (Yama speaks). I will not unite my person with yours; they call him who approaches a sister, a sinner. Enjoy pleasure with some other than me; your brother, auspicious one, has no such desire.
10.010.13 (Yami speaks). Alas, Yama, you are feeble; we understand not your mind or your heart. Some other female embraces you as a girth a horse, or as a creeper a tree. [Alas! bato bata_si = you are feeble, feeble; the pada text is: bata asi; bata = pitiable, anukampyas'ca_si, or, alas!]
10.010.14 (Yama speaks). Do you, Yami_, embrace another; and let another embrace you as a creeper a tree; seek his affection, let him seek you; and make a happy union.
r.s.i: sam.kusuka ya_ma_yana; devata_: 1-4 mr.tyu, 5 dha_ta_, 6 tvas.t.a_, 7-13 pitr.medha, 14 pitr.medha or praja_pati; chanda: tris.t.up, 11 prasta_ra pan:kti, 13 jagati_, 14 anus.t.up
10.018.01 Depart, Mr.tyu, by a different path; by that which is your own, and distinct from the path of the gods; I speak to you who have eyes, who have ears; do no harm to our offspring, nor to our male progeny. [Offspring: praja_m = female offspring; or, santatim, descendants, family successors].
10.018.02 If, avoiding the path of death, you go (on the path of he gods), assuming a longer and better life, (my friends), then may you, (O sacrificers), diligent in sacrifice, enriched with progeny and affluence, be cleansed and pure. [Be cleansed and pure: s'uddhah = pure from the decay caused by the sins accumulated in a former life; pu_tah = pure from the decay caused by the sins of the present life].
10.018.03 May those who are living remain separate from the dead; may our invocation of the gods today be successful; let us go forward to dancing and laughter, assuming a longer and better life. [Go forward: or, with our faces to the east].
10.018.04 I erect this circle (of stones) for (the protection of) the living, that none other of them may approach this limit; may they live a hundred years, occupied by many holy works, and keep death hidden by this mound. [I erect this circle of stones: after the burning of the body, the Adhvaryu is to raise a bank or lump or earth betwen the village where the deceased lived and the cemetery, as a rampart against death (Mahi_dhara, Yajus. 35.15); paridhi = a stone rampart (pa_s.a_n.am)].
10.018.05 As days pass along in succession; as season are duly followed by seasons; as the successor does not abandon his predecessor, so, Dha_ta_, support the lives of these (my kinsmen). [As the successor: i.e., as a son does not leave his father by dying first].
10.018.06 (You kinsmen of the dead man), choosing old age, attain length of life, striving one after the other, how many soever you may be; may Tvas.t.a_, the creator. [Striving one after the other: the eldest first; of good races of men, being at one (with you), grant you (busy) at this (sacrifice), a long life].
10.018.07 Let these women who are not widows, who have good husbands, enter (anointed) with unguent and butter. Let women without tears, without sorrow, and decorated with jewels, first proceed to the house.
10.018.08 Rise, woman, (and go) to the world of living beings; come, this man near whom you sleep is lifeless; you have enjoyed this state of being the wife of your husband, the suitor who took you by the band. [This verse is to be spoken by the husband's brother, etc., to the wife of the dead man, and he is to make her leave her husband's body: (A_s'vala_yana Gr.hya Su_tra, 4.2); go to beings = go to the home of the living, i.e., your sons, grandsons etc.]
10.018.09 Taking his bow from the hand of the dead man, for the sake of our vigour, energy and strength, (I say) you are there; may we (who are) here, blessed with male offspring, overcome all the enemies who assail us.
10.018.10 Go to this your mother-earth, the wide-spread, delightful earth; this virgin (earth is) as soft as wool, to the liberal (worshipper) may she protect you from the proximity of Nirr.ti. [The r.cas from 10 to 13 are to be repeated at the death of a di_ks.ita (initiated person), and cites A_s'vala_yana Gr.hya Su_tra6.10, 4.5; on the repetition of verse 10, the bones which have been collected are to be placed in the grave].
10.018.11 Earth, rise up above him; oppress him not; be attentive to him (and) comfortable; cover him up, earth, as a mother covers her child with the skirt of her garment. [Earth, rise up above him: i.e., so as to give him breathing room; while reciting this verse, dust is to be scattered over the grave; comfortable: su_pavan~cana_ = deceiving well; treat him kindly for the sake of the sacrifice; fondle him, lull him to rest; supratis.t.ha_ bhava = be a good resting-place].
10.018.12 May the earth heaped over him lie light; may thousands of particles (of dust) envelop him; may these mansions distil ghi_ (for him); may they every day be an asylum to him in this world.
10.018.13 I heap up the earth around you, placing (upon you) this clod of earth; may I not be injured; may the Pitr.s sustain this your monument; may Yama make you a dwelling here. [ I heap up the earth around you: O urn, I keep off the earth above you with your lid, he asthikumbha tavopari tvadi_yena kapa_lena pr.thivi_m pratibadhna_mi: this is addressed to the urn, containing the bones and ashes. The urn is buried after the corpse has been burnt. This verse is to be recited when the bones are covered with the lid: A_s'vala_yana Gr.hya Su_tra 4.5].
10.018.14 At the decline of the day they have placed me (in the grave) like the feathers of an arrow; I have restrained my declining voice as (they check) a horse with a bridle.
r.s.i: vatstpri bha_landana; devata_: agni; chanda: tris.t.up
10.046.01 A mighty ministrant priest, one cognizant of heaven, though abiding with men, having been born, is seated on the lap of the waters; may he, the upholder (of sacrifice), who has been stationed (on the altar), be to you when offering worship, the giver of food and riches, the protector of your person. [agnestrayo jya_ya_m.sah: Taittiri_ya Sam.hita_ 2.6.6].
10.046.02 The r.s.is worshipping him, (when hiding) in the midst of the waters, followed him by his footprints (as men follow) an animal that is lost; the wise Bhr.gus desiring his presence, and anxious (to find him), discovered him by their prayers lurking in the cave. [The wise Bhr.gus: cf. RV 2.4.2].
10.046.03 Trita, the son of Vibhuvas, searching (for him), found mighty Agni on the head of the cow; he the augmenter of happiness manifested in the dwellings (of the pious), the youthful (connecting ) bond of the resplendent (Sun).
10.046.04 (The priests) desirous (to propitiate him), detaining him among men, have by their adoration made him lord over all people, him the exhilarator, the presenteer of burnt offerings, the migrator, the object of sacrifice, the leader of rites, the purifier, the bearer of oblations. [Lord over all people: or, the goer, i.e. being always in the house of the worshipper; vis'a_m = for the sake of the worshippers; the migrator = lit., in front; pra_n~cam = going towards, i.e., towards the a_havani_ya from the ga_rhapatya].
10.046.05 Be competent, (priest, to glorify) the victorious mighty Agni, the sustainer of the wise, (even) fools (adore) him, the exempt from folly, the demolisher of cities; conducting the embryo of touchwood, (Agni). Like a golden-haired, swift-moving (horse), loving praise and wealth, they bring him to the sacrifice.
10.046.06 Occupying three (satations), consolidation (the dwelling of the worshipper), surrounded (by flames), he sits down upon the altar in the chambers (of sacrifice); from there, having accepted (the oblations) of the people, with intent to give (them to the gods), in various ways, he (Agni) goes to the gods holding (his foes) in check. [Goes to the gods: ayantrai i_yate nr.n = lit., by non-restraints he goes to men; s'atru_n.a_m niyamanaih saha = with restraints on his foes, deva_n gacchati].
10.046.07 The undecaying fires of the worshipper, the rescuers from the humiliated (spirits of ill), having adorable smoke, purifying, becoming white, swift, bearing (the oblation), sitting in the wood, (are) like the fast-flowing Soma. [dama_m aritra_h = protector of the houses].
10.046.08 Agni, who bears off (the oblation) with his tongue (of flames), who bears off the hymns of praise with (favourable) mind (for the preservation) of the earth; him men appointed as the shining, purifying, exulting hota_, the most entitled to worship.
10.046.09 Agni, whom heaven and earth engendered, (whom) the waters and Tvas.t.a_, and the Br.ghus by their powers (begot),; the adorable one, whom Ma_taris'van first, and the gods fabricated as the object of worship of Manu.
10.046.10 You, whom the gods appointed as the bearer of oblations, whom men, desiring manifold blessings, regard as the object of worship; do you, Agni, bestow food upon him who praises you at the sacrifice; for the devout worshipper verily obtains great renown.
r.s.i: indra vaikun.t.ha; devata_: indra vaikun.t.ha; chanda: jagati_, 7,10-11 tris.t.up
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.
r.s.i: devagan.a, 4-5 agni sauci_ka; devata_: agni sauci_ka, 4-5 devagan.a; chanda: 1-5, 8 tris.t.up, 6-7, 9-11 jagati_
10.053.01 (The gods). He whom we sought with (anxious) minds has arrived; he who understands the sacrifice and is acquainted with its different parts; may he who is most skilled in worship, sacrifice for us at the worship of the gods, being seated (at the altar), taking place among (the priests), and preceding us. [He...has arrived: i.e., the fire is kindled, and then the gods are worshipped].
10.053.02 The hota_, most skilled in worship, has been sanctified by his seat (at the altar); he contemplates the sacred offerings reverently placed (before him); let us speedily worship with ghi_ the gods to whom worship is due; let us praise those who are entitled to praise.
10.053.03 He has today made our banquet to the gods efficacious; we have obtained the mysterious tongue of sacrifice; he has come, fragrant, clothed with life; he makes our oblation to the gods today auspicious. [The mysterious tongue: Agni is the tongue of the gods, by means of him they drink the oblations].
10.053.04 (Agni speaks). I communicate today the best advice by which we gods may overcome the asuras; do you who are the eaters of sacrificial food, who are entitled to worship, and you five orders of men, be pleased by my (discharge of) the office of hota_.
10.053.05 May the fiver orders of men, may those who were born for the sake of ghi_, may those who are entitled to worship be pleased by my (discharge of) the office of hota_; may earth preserve us from all earthly sin; may the firmament preserve us from heavenly (sin).
10.053.06 (The gods) spreading out the sacrifice, follow the illuminator of the world (the sun); protect the luminous paths (of the gods) constructed by sacred acts; may Agni render the pious works of the worshipper free from defect; become Manu, generate the people of heaven. [Become Manu: be deserving of praise; manu = mantavya stutya].
10.053.07 (The gods to one another). Drinkers of the Soma, bind (the horses) that are to be fastened to the pole; prepare the reins; caparison (the steeds); accompany everywhere (in your cars) the chariot which has eight seats with which the gods bring us acceptable (wealth).
10.053.08 The as'manvati_ flows along; be alert; rise up, cross over, may friends; here let us leave those who are unhappy, so that we may cross over to auspicious sacrificial viands. [A_s'vala_yana Gr.hya Su_tra 1.8: if a marriage procession comes to an unfordable river, the first half of this ttanza is to be repeated, when the bride is put into the boat; the second half when she has crossed; Yajus. 35.10: the r.ca is part of the ceremony of digging the ground for the situation of the funeral pile. a_s'eva_h = the unhappy; or, the evil beings, ra_ks.asas].
10.053.09 Tvas.t.a_ knows the arts of fabricating (drinking vessels), the most skilful of artificers bearing the sacred drinking cups out of which the gods drink-- verily he sharpens his axe of good metal, wherewith the white-complexioned brahman.aspati cuts them.
10.053.10 Verily being sages, (R.bhus) sharpen the instruments with which you fabricate the cups for the nectar. Do you, who are wise, prepare the mysterious paths whereby tte gods have attained to immortality.
10.053.11 (The Maruts) placed a female in the enveloping hide (of a dead cow), and a calf in the mouth (of a dead cow), with mind and tongue, aiming (at deification); daily the generous (fraternity of the R.bhus) offers suitable praises (to the gods), granting victory over our foes.
r.s.i: gaya pla_ta; devata_: vis'vedeva_; chanda: jagati_; 12,16,17 tris.t.up
10.064.01 In what manner, and of which of the gods, who hear (our praises) at the sacrifice, may we enunciate the venerable name? Who will show us compassion? Which of them will grant us happiness? Which of them comes for our protection? [Compassion: mr.l.atirupadaya_karma_: Nirukta 10.15].
10.064.02 The desires cherished in my heart strive to offer worship; (our) wishes long for (the gods) and expressed (by us) go forth to (the gods); no other bestower of happiness exists except them; upon the gods are my desire concentrated.
10.064.03 Adore with praises Na_ra_s'am.sa and Pu_s.an, and the unapproachable Agni kindled by the devout (r.s.is); and the sun and the moon, the two moons, Yama in heaven, Trita, Va_ta, the dawn, the night and the As'vins. [Trita: tritam = stretched, i.e., diffused through his own might over the three worlds, i.e., Indra; va_ta = va_yu].
10.064.04 How is the sage(Agni) adored by multitudes, and by what praises? Br.haspati is magnified with sacred hymns; Aja, walking alone, is magnified with solemn invocations and prayers; may Ahirbudhnya hear us at the season of invocation. [Ahirbudhnya: ahih budhnyah, the deep dragon].
10.064.05 At the birth of Daks.a, at his sacred rite, you, Aditi, worshipped the royal Mitra and Varun.a at the sacred rite. Aryaman, whose course is not hurried, the giver of delight to many, having seven ministering (rays), (proceeds) in his multiform births. [Daks.a = the sun; Aryaman = the sun; Aditi = earth (Nirukta11.23); having seven ministering rays: saptahota_ = hymned by the seven r.s.is, Bharadva_ja etc.; or seven seasons, i.e., the six seasons, and the intercalary month; his multiform births: i.e., his daily risings and settings].
10.064.06 May those universal horses (of the deities), who listen to invocations, who are vigorous, swift roadsters, hear our summons; they who spontaneously are the givers of thousands, as if at sacrifice; they who have won great wealth in battles. [As if at sacrifice: medhasa_ta_v iva tvamana_ = medhasa_ta_ sanis.yavah = desiring to give in the hall of sacrifice (Yajus. 9.17); ahavarvai mitro ra_trirvarun.ah: Aitareya Bra_hman.a 4.10].
10.064.07 Importune, (worshippers), with praises, Va_yu, harnessing his chariot, and Purandhi and Pu_s.an for their friendship, for these considerate and consentient deities, attend the sacrifice upon the birth of Savita_.
10.064.08 We invoke for protection the thrice seven flowing rivers, (their) great waters, the trees, the mountains, Agni, Kr.s'a_nu, the archers, and Tis.ya, to the assembly; (we invoke) Rudra, worthy of the praise of the Rudras, for the good of the praisers. [Kr.s'a_nu: the gandharva so named; the archers are the gandharvas accompanying him; they are the guardians, of the Soma; Tis.ya: naks.atra, a heavenly-archer like Kr.s'a_nu? some of the other expressions denote the articles of sacrifice: the water, the ladles, the grinding stones, the Soma; for the good of the praisers: among the Rudras].
10.064.09 May the very great rivers, Sarasvati_, Sarayu, Sindhu, come with their waves for (our) protection; may the divine maternal animating waters grant us their water mixed with butter and honey.
10.064.10 May the bright shining mother (of the gods) hear us; may father Tvas.t.a_, with the gods, and their wives, (hear our) words; may R.bhuks.an, Va_ja, Rathaspati, Bhaga, may the joyous adorable (company of the Maruts) protect us their praisers.
10.064.11 Pleasant of aspect (is troop of Maruts), like a house well stored with provisions; fortunate is the favour of the Maruts, the sons of Rudra; may we (thereby) be famed among men for cattle, and so, gods, ever approach (you) with sacrificial food.
10.064.12 Maruts, Indra, gods, Varun.a and Mitra, reward the worship, which you have given as (men fatten) the (newly-delivered) cow with milk, you have repeatedly put my praises on your car.
10.064.13 Maruts, repeatedly acknowledge us, so that (you may make us the objects) of this relationship; and may Aditi grant us affinity (with men) on the navel of the earth, where we first assemble (to offer oblations).
10.064.14 They, two, the maternal heaven and earth, mighty, divine, adorable, attain to the gods upon their birth; they both cherish the two (races, human and divine) (gods), they shed abundant moisture.
10.064.15 That voice of invocation, the protectress of the mighty, never ceasing, the panegyrist (of the gods), obtains all desirable wealth; on uttering which, the great grinding-stone expressing the sweet Soma is eulogized; the pious, by their praises, make the god desirous (of the sacrifice).
10.064.16 The pious sage, Gaya, eloquent in laudation, conversant with sacred rites, wishing for wealth, eager for wealth, propitiates the celestial people with prayers and praises.
10.064.17 Universal deities and Aditi, thus has the prudent son of Plati magnified you; the celestial people, the immortal (company of the gods) through whom (when praised) men become the bonds (of wealth), have been glorified by Gaya.
10.064.02 The desires cherished in my heart strive to offer worship; (our) wishes long for (the gods) and expressed (by us) go forth to (the gods); no other bestower of happiness exists except them; upon the gods are my desire concentrated.
10.064.03 Adore with praises Na_ra_s'am.sa and Pu_s.an, and the unapproachable Agni kindled by the devout (r.s.is); and the sun and the moon, the two moons, Yama in heaven, Trita, Va_ta, the dawn, the night and the As'vins. [Trita: tritam = stretched, i.e., diffused through his own might over the three worlds, i.e., Indra; va_ta = va_yu].
10.064.04 How is the sage(Agni) adored by multitudes, and by what praises? Br.haspati is magnified with sacred hymns; Aja, walking alone, is magnified with solemn invocations and prayers; may Ahirbudhnya hear us at the season of invocation. [Ahirbudhnya: ahih budhnyah, the deep dragon].
10.064.05 At the birth of Daks.a, at his sacred rite, you, Aditi, worshipped the royal Mitra and Varun.a at the sacred rite. Aryaman, whose course is not hurried, the giver of delight to many, having seven ministering (rays), (proceeds) in his multiform births. [Daks.a = the sun; Aryaman = the sun; Aditi = earth (Nirukta11.23); having seven ministering rays: saptahota_ = hymned by the seven r.s.is, Bharadva_ja etc.; or seven seasons, i.e., the six seasons, and the intercalary month; his multiform births: i.e., his daily risings and settings].
10.064.06 May those universal horses (of the deities), who listen to invocations, who are vigorous, swift roadsters, hear our summons; they who spontaneously are the givers of thousands, as if at sacrifice; they who have won great wealth in battles. [As if at sacrifice: medhasa_ta_v iva tvamana_ = medhasa_ta_ sanis.yavah = desiring to give in the hall of sacrifice (Yajus. 9.17); ahavarvai mitro ra_trirvarun.ah: Aitareya Bra_hman.a 4.10].
10.064.07 Importune, (worshippers), with praises, Va_yu, harnessing his chariot, and Purandhi and Pu_s.an for their friendship, for these considerate and consentient deities, attend the sacrifice upon the birth of Savita_.
10.064.08 We invoke for protection the thrice seven flowing rivers, (their) great waters, the trees, the mountains, Agni, Kr.s'a_nu, the archers, and Tis.ya, to the assembly; (we invoke) Rudra, worthy of the praise of the Rudras, for the good of the praisers. [Kr.s'a_nu: the gandharva so named; the archers are the gandharvas accompanying him; they are the guardians, of the Soma; Tis.ya: naks.atra, a heavenly-archer like Kr.s'a_nu? some of the other expressions denote the articles of sacrifice: the water, the ladles, the grinding stones, the Soma; for the good of the praisers: among the Rudras].
10.064.09 May the very great rivers, Sarasvati_, Sarayu, Sindhu, come with their waves for (our) protection; may the divine maternal animating waters grant us their water mixed with butter and honey.
10.064.10 May the bright shining mother (of the gods) hear us; may father Tvas.t.a_, with the gods, and their wives, (hear our) words; may R.bhuks.an, Va_ja, Rathaspati, Bhaga, may the joyous adorable (company of the Maruts) protect us their praisers.
10.064.11 Pleasant of aspect (is troop of Maruts), like a house well stored with provisions; fortunate is the favour of the Maruts, the sons of Rudra; may we (thereby) be famed among men for cattle, and so, gods, ever approach (you) with sacrificial food.
10.064.12 Maruts, Indra, gods, Varun.a and Mitra, reward the worship, which you have given as (men fatten) the (newly-delivered) cow with milk, you have repeatedly put my praises on your car.
10.064.13 Maruts, repeatedly acknowledge us, so that (you may make us the objects) of this relationship; and may Aditi grant us affinity (with men) on the navel of the earth, where we first assemble (to offer oblations).
10.064.14 They, two, the maternal heaven and earth, mighty, divine, adorable, attain to the gods upon their birth; they both cherish the two (races, human and divine) (gods), they shed abundant moisture.
10.064.15 That voice of invocation, the protectress of the mighty, never ceasing, the panegyrist (of the gods), obtains all desirable wealth; on uttering which, the great grinding-stone expressing the sweet Soma is eulogized; the pious, by their praises, make the god desirous (of the sacrifice).
10.064.16 The pious sage, Gaya, eloquent in laudation, conversant with sacred rites, wishing for wealth, eager for wealth, propitiates the celestial people with prayers and praises.
10.064.17 Universal deities and Aditi, thus has the prudent son of Plati magnified you; the celestial people, the immortal (company of the gods) through whom (when praised) men become the bonds (of wealth), have been glorified by Gaya.
r.s.i: vasukarn.a va_suka; devata_: vis'vedeva-: chanda: jagati_, 15 tris.t.up
10.065.01 Agni, Inda, Varun.a, Mitra, Aryaman, Va_yu, Pu_s.an, Sarasvati_, the A_dityas, Vis.n.u, the Maruts, the mighty heaven, Soma, Rudra, Aditi, Brahman.aspati with one consent.
10.065.02 Indra, and Agni, the lords of the virtuous, standing in the same place, mutually invigorating each other with might in the Vr.tra-slaying battles, and the ghi_-glorified Soma putting forth his greatness have filled the vast firmament with their strength. [Ghi_-glorified: ghr.tas'ri_ = having recourse to the Vasati_vari water].
10.065.03 Skilled in pious rites, I recite the praises of these (deities), mighty through (their own) might, unassailable, exalted by sacrifice; may those (gods) who possessed of various wealth, (rain down) the beautiful water-cloud, acting in friendly wise, grant us (wealth) for our honour (among men).
10.065.04 They have sustained by their strength the leader of all (the sun), the luminaries of the firmament, heaven and earth, the outstretched (firmament), honouring (their worshippers) like those who give food (to the poor), the generous gods bestowing wealth on man are glorified (at this sacrifice). [Those who give food to the poor: bringing riches into contact with the poor; derived from pr.c, to touch].
10.065.05 Worship the liberal Mitra and Varun.a, the two royal deities who are never negligent in their thoughts, whose vast body is resplendent through their functions, upon whom the two solicitous worlds (heaven and earth) remain (dependent). [Their functions: of illuminating the world; two solicitous worlds: na_dhasi = solicitous; or, abounding in gods and men].
10.065.06 May that cow, the leader of the rite, which yielding her milk proceeds uncalled to the consecrated place (of sacrifice), may she, propitiated by me, yield her milk to (me), the offerer of oblations to liberal Varun.a and the (other) gods. [Milk: of strength, gauh = thunder, ma_dhyamika_ va_k; cf. RV 8.100.11; offer of oblations: vivasvati = madhyam deva_n paricarate; da_s'us.e = an epithet of Varun.a].
10.065.07 Pervading heaven (with their radiance), having Agni as their tongue, the augmenters of sacrifice, (these deities) sit contemplating the place of sacrifice; sustaining heaven they have produced the waters by their power; having generated sacrifice, they have decorated their persons (with it). [i.e., they partake of the oblation].
10.065.08 The encompassing parents (heaven and earth), born of old, having a common dwelling, sit down upon the place of sacrifice; engaged in a common observance they sprinkle upon the adorable Varun.a water mixed with butter.
10.065.09 The two showerers (of desires), Parjanya and Va_ta, the two senders of water, Indra and Va_yu, Varun.a,m Mitra, Aryaman; we invoke the divine A_dityas, Aditi, and the gods, who dwell on the earth, or in heaven, or in the waters.
10.065.10 Desirous of wealth, we solicit that Soma, the fried of Indra, who for your welfare, R.bhus, brings (hither) Tvas.t.a_,Va_yu, the two divine sacrificers (the As'vins), Dawn, Br.haspati, and the wise slayer of Vr.tra.
10.065.11 Generating food, cows, horses, plants, trees, the earth, mountains and waters, elevating the sun in heaven, munificent, promoting sacred observances upon the earth, (they abide everywhere). [Generating food: brahman = vr.dh to sustain, foster].
10.065.12 You, As'vins, extricated Bhujyu from calamity, you gave to Vadhrimati_ her son S'ya_va; you gave Kamadyu (as a wife) to Vimada; you restored (the lost) Vis.n.a_pu to Vis'vaka. [From calamity: from the sea, cf. RV 1.118.6; Vidhrimati_: son is called hiran.yahasta; cf. RV 1.117.24; kamadhyu = light of love, ka_masya di_pti; vis.n.a_pu: cf. RV 1.116.23; vis.n.va_pya?].
10.065.13 May the armed and thundering (voice of mid-heaven), the upholder of heaven, Aja Ekapa_d, the ocean, the waters of the firmament, the universal gods and Sarasvati_, accompanied by sacred rites, and abundant wisdom, hear my words.
10.065.14 May the universal gods, accompanied by sacred rites and abundant wisdom, adorable (at the sacrifice) of men, immortal, the knowers of truth, waiting on the oblation to be given, arriving together (at the sacrifice), omniscient, graciously accept all our praises and abundant food with well-sung hymns.
10.065.15 (Descendant of) Vasis.t.ha, I have glorified the immortal gods who preside over all worlds; may they this day bestow upon us widely-famed food; do you always cherish us with blessings.
10.065.02 Indra, and Agni, the lords of the virtuous, standing in the same place, mutually invigorating each other with might in the Vr.tra-slaying battles, and the ghi_-glorified Soma putting forth his greatness have filled the vast firmament with their strength. [Ghi_-glorified: ghr.tas'ri_ = having recourse to the Vasati_vari water].
10.065.03 Skilled in pious rites, I recite the praises of these (deities), mighty through (their own) might, unassailable, exalted by sacrifice; may those (gods) who possessed of various wealth, (rain down) the beautiful water-cloud, acting in friendly wise, grant us (wealth) for our honour (among men).
10.065.04 They have sustained by their strength the leader of all (the sun), the luminaries of the firmament, heaven and earth, the outstretched (firmament), honouring (their worshippers) like those who give food (to the poor), the generous gods bestowing wealth on man are glorified (at this sacrifice). [Those who give food to the poor: bringing riches into contact with the poor; derived from pr.c, to touch].
10.065.05 Worship the liberal Mitra and Varun.a, the two royal deities who are never negligent in their thoughts, whose vast body is resplendent through their functions, upon whom the two solicitous worlds (heaven and earth) remain (dependent). [Their functions: of illuminating the world; two solicitous worlds: na_dhasi = solicitous; or, abounding in gods and men].
10.065.06 May that cow, the leader of the rite, which yielding her milk proceeds uncalled to the consecrated place (of sacrifice), may she, propitiated by me, yield her milk to (me), the offerer of oblations to liberal Varun.a and the (other) gods. [Milk: of strength, gauh = thunder, ma_dhyamika_ va_k; cf. RV 8.100.11; offer of oblations: vivasvati = madhyam deva_n paricarate; da_s'us.e = an epithet of Varun.a].
10.065.07 Pervading heaven (with their radiance), having Agni as their tongue, the augmenters of sacrifice, (these deities) sit contemplating the place of sacrifice; sustaining heaven they have produced the waters by their power; having generated sacrifice, they have decorated their persons (with it). [i.e., they partake of the oblation].
10.065.08 The encompassing parents (heaven and earth), born of old, having a common dwelling, sit down upon the place of sacrifice; engaged in a common observance they sprinkle upon the adorable Varun.a water mixed with butter.
10.065.09 The two showerers (of desires), Parjanya and Va_ta, the two senders of water, Indra and Va_yu, Varun.a,m Mitra, Aryaman; we invoke the divine A_dityas, Aditi, and the gods, who dwell on the earth, or in heaven, or in the waters.
10.065.10 Desirous of wealth, we solicit that Soma, the fried of Indra, who for your welfare, R.bhus, brings (hither) Tvas.t.a_,Va_yu, the two divine sacrificers (the As'vins), Dawn, Br.haspati, and the wise slayer of Vr.tra.
10.065.11 Generating food, cows, horses, plants, trees, the earth, mountains and waters, elevating the sun in heaven, munificent, promoting sacred observances upon the earth, (they abide everywhere). [Generating food: brahman = vr.dh to sustain, foster].
10.065.12 You, As'vins, extricated Bhujyu from calamity, you gave to Vadhrimati_ her son S'ya_va; you gave Kamadyu (as a wife) to Vimada; you restored (the lost) Vis.n.a_pu to Vis'vaka. [From calamity: from the sea, cf. RV 1.118.6; Vidhrimati_: son is called hiran.yahasta; cf. RV 1.117.24; kamadhyu = light of love, ka_masya di_pti; vis.n.a_pu: cf. RV 1.116.23; vis.n.va_pya?].
10.065.13 May the armed and thundering (voice of mid-heaven), the upholder of heaven, Aja Ekapa_d, the ocean, the waters of the firmament, the universal gods and Sarasvati_, accompanied by sacred rites, and abundant wisdom, hear my words.
10.065.14 May the universal gods, accompanied by sacred rites and abundant wisdom, adorable (at the sacrifice) of men, immortal, the knowers of truth, waiting on the oblation to be given, arriving together (at the sacrifice), omniscient, graciously accept all our praises and abundant food with well-sung hymns.
10.065.15 (Descendant of) Vasis.t.ha, I have glorified the immortal gods who preside over all worlds; may they this day bestow upon us widely-famed food; do you always cherish us with blessings.
r.s.i: vasukarn.a va_sukra; devata_: vis'vedeva_: chanda: jagati_, 15 tris.t.up
10.066.01 I invoke for the success of the sacrifice the gods, who bestow abundant food, the diffusers of light, the extremely wise who flourish mightily, abounding in all riches, having Indra as their chief, immortal, augmented by sacrifice.
10.066.02 We offer praise to the company of the Maruts, the attendants upon Maghavan, who, encouraged by Indra, and instructed by Varun.a, have acquired a portion of the light of the sun; the wise worshippers beget the sacrifice.
10.066.03 May Indra with the Vasus guard our dwelling; may Aditi with the A_dityas grant us felicity; may the divine Rudra with the Rudras make us happy;may Tvas.t.a_ with the wives of the gods be favourable to us for our prosperity.
10.066.04 Aditi, heaven and earth, the mighty Truth (Agni), Indra, Vis.n.u, the Maruts, the great sun-- (these) we invoke for our protection, as well as the divine A_dityas, the Vasus, the Rudras, and Savita_, the accomplisher of good works.
10.066.05 May Sarasvati_, (endowed) with intelligences, Varun.a the observer of oblations, Pu_s.an, Vis.n.u, the mighty Va_yu, the As'vins, (may these) the bestowers of food upon worshippers, immortal, the possessors of all wealth, grant us a habitation triply-guarded from evil. [Triply-guarded: am.hasas, an epithet of the deities, the destroyers of enemies in the form of sin; s'arma trivaru_tham = a house with three courts, or the hall of sacrifice, containing the three Soma vessels, dron.a, a_havani_ya and pu_tabhr.t].
10.066.06 May our sacrifice be the showerer (of benefits); may the gods who are worthy of sacrifice be the showerers (of benefits); may the priest, may the presenters of the oblation, be the showerers (of benefits); may heaven and earth receiving adoration be the showerers (of benefits); may Parjanya be the showerer (of rain); may those who praise (the gods) with showers be showerers.
10.066.07 I glorify for the obtaining of food the two showerers (of benefits), Agni and Soma, the many-lauded showerers (of benefits), may these two whom the priests have worshipped with divine worship bestow upon us a triply-guarded dwelling.
10.066.08 The (gods) observing obligations endowed with vigour, developers of sacrifice, possessed of abundant brightness, the defenders of sacrifices, having Agni for their priest, enjoying truth, unassailable, set free the waters at the combat with the Vr.tra. [Vigour: ks.atriyah = of the ks.atriya clan; or, strong].
10.066.09 The gods engendered the heaven and earth with their respective functions, the waters, the plants, the sacred trees; they filled the whole firmament (with lustre) for its protection; they graced the desirable (sacrifice) in their own persons.
10.066.10 May the upholders of the sky, the radiant with truth, the well-armed deities, Va_ta and Parjanya, (the utterers) of the mighty thunder, the waters, the plants, amplify our praises; may the liberal Bhaga and Va_jins come to my invocation. [The radiant with truth: R.bhus; suhastah = dexterous, having their hands furnished with good weapons, thunderbolts and the like; va_jins = Agni; Va_yu = the sun: Taittiri_ya Bra_hman.a 1.6.3.9].
10.066.11 May the flowing Sindhu, the atmosphere, the firmament, Aja Ekapa_d, the rain-bearing thunder-cloud, and Ahirbudhnya hear my words; may the wise universal gods (listen to) my (praises).
10.066.12 May we men be (diligent in providing) for your food, (O gods); conduct our ancient sacrifice to a successful end, A_dityas, Rudras, and generous Vasus, graciously accept these hymns which are being recited.
10.066.13 I follow the two chief priests the divine offerers of burnt sacrifices, (I follow) successfully the path of sacrifice; we solicit (wealth of) the contiguous lord of the field, and the immortal and not unheeding universal deities. [The two chief priests: i.e., Agni and A_ditya].
10.066.14 They Vasis.t.has like their progenitor have uttered praise glorifying the gods like (former) r.s.is for their well-being; having come to us, gods, at our desire, bestow wealth upon us like affectionate relations.
10.066.15 (Descendant of) Vasis.t.ha, I have glorified the immortal gods who preside over all the worlds; may they this day bestow upon us widely-famed food; do you always cherish us with blessings.
10.066.02 We offer praise to the company of the Maruts, the attendants upon Maghavan, who, encouraged by Indra, and instructed by Varun.a, have acquired a portion of the light of the sun; the wise worshippers beget the sacrifice.
10.066.03 May Indra with the Vasus guard our dwelling; may Aditi with the A_dityas grant us felicity; may the divine Rudra with the Rudras make us happy;may Tvas.t.a_ with the wives of the gods be favourable to us for our prosperity.
10.066.04 Aditi, heaven and earth, the mighty Truth (Agni), Indra, Vis.n.u, the Maruts, the great sun-- (these) we invoke for our protection, as well as the divine A_dityas, the Vasus, the Rudras, and Savita_, the accomplisher of good works.
10.066.05 May Sarasvati_, (endowed) with intelligences, Varun.a the observer of oblations, Pu_s.an, Vis.n.u, the mighty Va_yu, the As'vins, (may these) the bestowers of food upon worshippers, immortal, the possessors of all wealth, grant us a habitation triply-guarded from evil. [Triply-guarded: am.hasas, an epithet of the deities, the destroyers of enemies in the form of sin; s'arma trivaru_tham = a house with three courts, or the hall of sacrifice, containing the three Soma vessels, dron.a, a_havani_ya and pu_tabhr.t].
10.066.06 May our sacrifice be the showerer (of benefits); may the gods who are worthy of sacrifice be the showerers (of benefits); may the priest, may the presenters of the oblation, be the showerers (of benefits); may heaven and earth receiving adoration be the showerers (of benefits); may Parjanya be the showerer (of rain); may those who praise (the gods) with showers be showerers.
10.066.07 I glorify for the obtaining of food the two showerers (of benefits), Agni and Soma, the many-lauded showerers (of benefits), may these two whom the priests have worshipped with divine worship bestow upon us a triply-guarded dwelling.
10.066.08 The (gods) observing obligations endowed with vigour, developers of sacrifice, possessed of abundant brightness, the defenders of sacrifices, having Agni for their priest, enjoying truth, unassailable, set free the waters at the combat with the Vr.tra. [Vigour: ks.atriyah = of the ks.atriya clan; or, strong].
10.066.09 The gods engendered the heaven and earth with their respective functions, the waters, the plants, the sacred trees; they filled the whole firmament (with lustre) for its protection; they graced the desirable (sacrifice) in their own persons.
10.066.10 May the upholders of the sky, the radiant with truth, the well-armed deities, Va_ta and Parjanya, (the utterers) of the mighty thunder, the waters, the plants, amplify our praises; may the liberal Bhaga and Va_jins come to my invocation. [The radiant with truth: R.bhus; suhastah = dexterous, having their hands furnished with good weapons, thunderbolts and the like; va_jins = Agni; Va_yu = the sun: Taittiri_ya Bra_hman.a 1.6.3.9].
10.066.11 May the flowing Sindhu, the atmosphere, the firmament, Aja Ekapa_d, the rain-bearing thunder-cloud, and Ahirbudhnya hear my words; may the wise universal gods (listen to) my (praises).
10.066.12 May we men be (diligent in providing) for your food, (O gods); conduct our ancient sacrifice to a successful end, A_dityas, Rudras, and generous Vasus, graciously accept these hymns which are being recited.
10.066.13 I follow the two chief priests the divine offerers of burnt sacrifices, (I follow) successfully the path of sacrifice; we solicit (wealth of) the contiguous lord of the field, and the immortal and not unheeding universal deities. [The two chief priests: i.e., Agni and A_ditya].
10.066.14 They Vasis.t.has like their progenitor have uttered praise glorifying the gods like (former) r.s.is for their well-being; having come to us, gods, at our desire, bestow wealth upon us like affectionate relations.
10.066.15 (Descendant of) Vasis.t.ha, I have glorified the immortal gods who preside over all the worlds; may they this day bestow upon us widely-famed food; do you always cherish us with blessings.
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
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.
10.070.07 (When) the grinding-stone is uplifted, the mighty Agni kindled, the acceptable vessels (ready) on the lap of earth; (then), most learned priests, who take the foremost place, bestow wealth upon us at this sacrifice.
10.070.08 Sit down, you three goddesses, upon this broad barhis, we have spread it out for you; Il.a_, radiant (Sarasvati_) and bright-footed (bha_rati_) accept our sacrifice and well-presented oblations as if they were Manu's.
10.070.09 Divine Tvas.t.a_, since you have attained to beauty (through our oblations), and have become the associate of the An:girasas, do you, the bestower of wealth, possessed of precious treasure, and knowing (to whom each portion belongs), offer the food of the gods (to them).
10.070.10 Vanaspati, who are intelligent, having fastened it with a rope, convey the food of the gods; may the divine (Vanaspati) taste it, may he take the oblations (to the gods); may heaven and earth protect my invocation. [Vanaspati: the sacrificial post or stake (yu_pa)].
10.070.11 Bring, Agni, to our sacrifice Varun.a and Indra from heaven, and the Maruts from the firmament, may the adorable universal gods sit down on the sacred grass, and may the immortal deities rejoice in (the oblation presented with) the sva_ha_.
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.
10.070.07 (When) the grinding-stone is uplifted, the mighty Agni kindled, the acceptable vessels (ready) on the lap of earth; (then), most learned priests, who take the foremost place, bestow wealth upon us at this sacrifice.
10.070.08 Sit down, you three goddesses, upon this broad barhis, we have spread it out for you; Il.a_, radiant (Sarasvati_) and bright-footed (bha_rati_) accept our sacrifice and well-presented oblations as if they were Manu's.
10.070.09 Divine Tvas.t.a_, since you have attained to beauty (through our oblations), and have become the associate of the An:girasas, do you, the bestower of wealth, possessed of precious treasure, and knowing (to whom each portion belongs), offer the food of the gods (to them).
10.070.10 Vanaspati, who are intelligent, having fastened it with a rope, convey the food of the gods; may the divine (Vanaspati) taste it, may he take the oblations (to the gods); may heaven and earth protect my invocation. [Vanaspati: the sacrificial post or stake (yu_pa)].
10.070.11 Bring, Agni, to our sacrifice Varun.a and Indra from heaven, and the Maruts from the firmament, may the adorable universal gods sit down on the sacred grass, and may the immortal deities rejoice in (the oblation presented with) the sva_ha_.
r.s.i: s'a_rya_ta ma_nava; devata_: vis'vedeva_; chanda: jagati_
10.092.01 You (gods, adore) the charioteer of the sacrifice, the lord of men, the invoker of the gods, the guest of night, the resplendent (Agni). Blazing amid the dry (bushes) preying upon the green, the showerer of desires, the banner (of light), the adorable, he reposes in heaven.
10.092.02 Both (men and gods) have made Agni the speedy protector, the upholder of duty, the accomplisher of the sacrifice; they have recourse to him (who is) vast as the sun, the precursor of the dawn, the son of the brilliant (Va_yu). [Speedy protector: an~jas pa_m = an~jasa_ raks.akam = speedily protecting; or, perhaps, the drinker of the Soma (or butter)].
10.092.03 We desire that our notion of that adorable (Agni) may be true, and that our oblations may be to him for food. When his formidable (flames) attain immortality, then may our priests scatter (oblations for the benefit) of the divine being.
10.092.04 The vast heavven, the spacious firmament, the glorious unbounded earth, (do) homage (to the Agni) of the sacrifice; and Indra, Mitra, Varun.a, Bhaga, and Savita_, whose strength is purified, unite to recognize (his excellence).
10.092.05 The rivers flow along with rushing (son of) Rudra, they sweep over the boundless earth; and with them the circumambient (Indra) sweeping over a wide space, roaring in the belly (of the firmament), sprinkles the whole world. [With them: yebhih = a reference to the Maruts, the sons of Rudra, who is referred to in the first line of the verse].
10.092.06 The Maruts, the sons of Rudra, mixing with men, the hawks of the sky, the inhabitants of the cloud, (are) performing (their functions); with those horse-owing deities, Varun.a, Mitra, Aryaman, and Indra, the lord of horses contemplates (the rite). [Horse-owning: or, possessing Soma].
10.092.07 Those who praise him find protection in Indra; (those who praise him find) universal vision in the sun; (those who praise him find) manly vigour in the vigorous (Indra); those worshippers who diligently offer adoration to Indra (acquire) the thunderbolt as their ally in the dwellings of men.
10.092.08 The sun urging his steeds (in obedience to) his (commands) delights (in his presence); every (god) is in fear of the powerful Indra; from the belly of the formidable sighing showerer (of benefits) the all-enduring irresistible (deity) thunders day by day. [Every god is in fear: cf. Taittiri_ya Upanis.ad 2.8].
10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, propitious, possessing kinsmen, besprinkles (the worshippers) from heaven.
10.092.10 Inasmuch as Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle). [With strength: i.e., with the strength acquired from the sacrifice which they had eaten; having gone to the sacrifice made by Atharvan, they discovered the cattle; cf. RV 1.83.5].
10.092.11 They the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).
10.092.12 And may the wise Ahi of the firmament hear the copious (pulse) of us eager (worshippers) at the offering of oblations. May the revolving sun and moon dwelling in heaven, the earth and sky, comprehend by their intelligence (the purport) of this (our praise).
10.092.13 May Pu_s.an protect all our moveable (property); may Va_yu, the friend of the Vis'vedeva_s, the grandson of the waters, preserve us for the celebration of the sacrifice. Worship the wind, the soul of all, (to obtain) excellent (food); As'vins, who are worthy to be invoked, hear us on your way.
10.092.14 We glorify with praises Agni, the self-famous, who dwells among these fearless beings; we praise the irresistible Aditi, together with all the wives (of the gods); we praise the young (lord) of night (the moon), we praise the friend of man (the sun), we praise (Indra) the lord (of all).
10.092.15 An:girasa, the prior in birth, praises (the gods, here); the uplifted stones behold (the Soma of) the sacrifice, through which (stones) the sage Indra has been exalted, (and his) thunderbolt brings forth excellent water, (producing) food on watery way.
10.092.02 Both (men and gods) have made Agni the speedy protector, the upholder of duty, the accomplisher of the sacrifice; they have recourse to him (who is) vast as the sun, the precursor of the dawn, the son of the brilliant (Va_yu). [Speedy protector: an~jas pa_m = an~jasa_ raks.akam = speedily protecting; or, perhaps, the drinker of the Soma (or butter)].
10.092.03 We desire that our notion of that adorable (Agni) may be true, and that our oblations may be to him for food. When his formidable (flames) attain immortality, then may our priests scatter (oblations for the benefit) of the divine being.
10.092.04 The vast heavven, the spacious firmament, the glorious unbounded earth, (do) homage (to the Agni) of the sacrifice; and Indra, Mitra, Varun.a, Bhaga, and Savita_, whose strength is purified, unite to recognize (his excellence).
10.092.05 The rivers flow along with rushing (son of) Rudra, they sweep over the boundless earth; and with them the circumambient (Indra) sweeping over a wide space, roaring in the belly (of the firmament), sprinkles the whole world. [With them: yebhih = a reference to the Maruts, the sons of Rudra, who is referred to in the first line of the verse].
10.092.06 The Maruts, the sons of Rudra, mixing with men, the hawks of the sky, the inhabitants of the cloud, (are) performing (their functions); with those horse-owing deities, Varun.a, Mitra, Aryaman, and Indra, the lord of horses contemplates (the rite). [Horse-owning: or, possessing Soma].
10.092.07 Those who praise him find protection in Indra; (those who praise him find) universal vision in the sun; (those who praise him find) manly vigour in the vigorous (Indra); those worshippers who diligently offer adoration to Indra (acquire) the thunderbolt as their ally in the dwellings of men.
10.092.08 The sun urging his steeds (in obedience to) his (commands) delights (in his presence); every (god) is in fear of the powerful Indra; from the belly of the formidable sighing showerer (of benefits) the all-enduring irresistible (deity) thunders day by day. [Every god is in fear: cf. Taittiri_ya Upanis.ad 2.8].
10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, propitious, possessing kinsmen, besprinkles (the worshippers) from heaven.
10.092.10 Inasmuch as Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle). [With strength: i.e., with the strength acquired from the sacrifice which they had eaten; having gone to the sacrifice made by Atharvan, they discovered the cattle; cf. RV 1.83.5].
10.092.11 They the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).
10.092.12 And may the wise Ahi of the firmament hear the copious (pulse) of us eager (worshippers) at the offering of oblations. May the revolving sun and moon dwelling in heaven, the earth and sky, comprehend by their intelligence (the purport) of this (our praise).
10.092.13 May Pu_s.an protect all our moveable (property); may Va_yu, the friend of the Vis'vedeva_s, the grandson of the waters, preserve us for the celebration of the sacrifice. Worship the wind, the soul of all, (to obtain) excellent (food); As'vins, who are worthy to be invoked, hear us on your way.
10.092.14 We glorify with praises Agni, the self-famous, who dwells among these fearless beings; we praise the irresistible Aditi, together with all the wives (of the gods); we praise the young (lord) of night (the moon), we praise the friend of man (the sun), we praise (Indra) the lord (of all).
10.092.15 An:girasa, the prior in birth, praises (the gods, here); the uplifted stones behold (the Soma of) the sacrifice, through which (stones) the sage Indra has been exalted, (and his) thunderbolt brings forth excellent water, (producing) food on watery way.
r.s.i: jamadagni bha_rgava or ra_ma ja_madagnya; 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 pracetasa, 8 sarasvati_, il.a)_, bha_rati_: three devi_s, 9 tvas.t.ha_, 10 vanaspati, 11 sva_hakr.ti); chanda: tris.t.up
10.110.01 Kindled today, Ja_tavedas, in the dwelling of the worshipper, you who are divine, sacrifice to the gods. Bear (the oblation), you who respect your friends, who are intelligent; you are the wise, far-seeing messenger (of the gods).
10.110.02 Pure-tongued Tanu_napa_t, flavour the paths of the sacrifice which lead (to success), moistening them with the sweet (Soma); elevating our praises and our rite by understanding, convey our sacrifice to the gods. [Tanu_napa_t: Agni; tanu = a cow that has calved and yields milk, whence comes butter, and from butter fire-- Agni is thus the grandson of the cow; or, grandson of the waters, because from rain come the trees and trees supplying fuel propagate Agni].
10.110.03 Agni, who are the invoker (of the gods), and are to be solicited and praised, come, being propitiated, along with the Vasus; you, O mighty (Agni), are the invoker of the gods; do you, who are most entitled to worship, solicited by us, offer them adoration.
10.110.04 In the beginning of the day the sacred grass, pointing eastwards, is strewn with the prescribed (text) as a covering for the earth (of the altar); they spread it out far and wide as a pleasant (seat) for the gods and Aditi.
10.110.05 Expanding wide, let the doors give access as gracefully decorated wives give access to their husbands, divine doors, spacious and admitting all, be easy of entry for the gods.
10.110.06 May the adorable Day and Night, the givers of sound repose, having approached, sit down in the place (of sacrifice), two divine females, majestic and richly ornamented, bearing beauty of a bright form.
10.110.07 Divine ministers, prior (to those of earth), repeaters of pious praise, instituting the sacrifice at which men are to worship, (sit down) stimulating (the priests) at the sacrifices, makers (of praises), indicating the eastern fire with the prescribed (text). [Eastern fire: A_havani_ya. The two divine ministers, of Hota_ are Agni and A_ditya].
10.110.08 May Bha_rati_ come quickly to our sacrifice, and Il.a_ thinking (of what she has to do), like a human being; may Sarasvati_ also-- the three gracious goddesses, sit down upon this pleasant sacred grass.
10.110.09 To the divine Tvas.t.a_, who decked the parental heaven and earth and all the worlds with living forms, to him, O priest, who are venerable and wise, being solicited byu us, offer oblation here today.
10.110.10 Offer of your own will in due season the food (and other) oblations of the gods besmearing it. Let Vanaspati, S'amita_, the divine Agni, sweeten the oblation with honey and butter. [Vanaspati_ = the deified yu_pa, or sacrificial post; or, the r.ca may be addressed to the priest; S'amita_: immolator of the victim. The post, the immolator and the fire are here deified as the chief instruments or agents of the sacrifice].
10.110.11 As soon as he was born, Agni constructed a sacrifice, he was the preceder of the gods; may the gods partake of the oblation presented with the sva_ha_ through the voice of him the hota_ of the sacrifice at the eastern station.
10.110.02 Pure-tongued Tanu_napa_t, flavour the paths of the sacrifice which lead (to success), moistening them with the sweet (Soma); elevating our praises and our rite by understanding, convey our sacrifice to the gods. [Tanu_napa_t: Agni; tanu = a cow that has calved and yields milk, whence comes butter, and from butter fire-- Agni is thus the grandson of the cow; or, grandson of the waters, because from rain come the trees and trees supplying fuel propagate Agni].
10.110.03 Agni, who are the invoker (of the gods), and are to be solicited and praised, come, being propitiated, along with the Vasus; you, O mighty (Agni), are the invoker of the gods; do you, who are most entitled to worship, solicited by us, offer them adoration.
10.110.04 In the beginning of the day the sacred grass, pointing eastwards, is strewn with the prescribed (text) as a covering for the earth (of the altar); they spread it out far and wide as a pleasant (seat) for the gods and Aditi.
10.110.05 Expanding wide, let the doors give access as gracefully decorated wives give access to their husbands, divine doors, spacious and admitting all, be easy of entry for the gods.
10.110.06 May the adorable Day and Night, the givers of sound repose, having approached, sit down in the place (of sacrifice), two divine females, majestic and richly ornamented, bearing beauty of a bright form.
10.110.07 Divine ministers, prior (to those of earth), repeaters of pious praise, instituting the sacrifice at which men are to worship, (sit down) stimulating (the priests) at the sacrifices, makers (of praises), indicating the eastern fire with the prescribed (text). [Eastern fire: A_havani_ya. The two divine ministers, of Hota_ are Agni and A_ditya].
10.110.08 May Bha_rati_ come quickly to our sacrifice, and Il.a_ thinking (of what she has to do), like a human being; may Sarasvati_ also-- the three gracious goddesses, sit down upon this pleasant sacred grass.
10.110.09 To the divine Tvas.t.a_, who decked the parental heaven and earth and all the worlds with living forms, to him, O priest, who are venerable and wise, being solicited byu us, offer oblation here today.
10.110.10 Offer of your own will in due season the food (and other) oblations of the gods besmearing it. Let Vanaspati, S'amita_, the divine Agni, sweeten the oblation with honey and butter. [Vanaspati_ = the deified yu_pa, or sacrificial post; or, the r.ca may be addressed to the priest; S'amita_: immolator of the victim. The post, the immolator and the fire are here deified as the chief instruments or agents of the sacrifice].
10.110.11 As soon as he was born, Agni constructed a sacrifice, he was the preceder of the gods; may the gods partake of the oblation presented with the sva_ha_ through the voice of him the hota_ of the sacrifice at the eastern station.
r.s.i: va_ga_mbhr.n.i_; devata_: va_ga_mbhr.n.i_ (a_tmastuti); chanda: tris.t.up, 2 jagati_
10.125.01 I proceed with the Rudras, with the Vasus, with the A_dityas, and with the Vis'vedeva_s; I support both Mitra and Varun.a, Agni and Indra, and the two As'vins.[Deity Prama_tma_: the word, or first of creatures].
10.125.02 I support the foe-destroying Soma, Tvas.t.a_, Pu_s.an and Bhaga; I bestow wealth upon the institutor of the rite offering the oblation, deserving of careful protection, pouring forth the libation.
10.125.03 I am the sovereign queen, the collectress of treasures, cognizant (of the Supreme Being), the chief of objects of worship; as such the gods have put me in many places, abiding in manifold conditions, entering into numerous (forms.
10.125.04 He who eats food (eats) through me; he who sees, who breathes, who hears what is spoken, does so through me; those who are ignorant of me perish; hear you who have hearing, I tell that which is deserving of belief.
10.125.05 I verily of myself declare this which is approved of by both gods and men; whomsoever I will, I render formidable, I make him a Brahma_, a r.s.i, or a sage. [A Brahman: Brahma_, the creator].
10.125.06 I bend the bow of Rudra, to slay the destructive enemy of the Bra_hman.as, I wage war with (hostile) men. I pervade heaven and earth.
10.125.07 I bring forth the paternal (heaven) upon the brow of this (Supreme Being), my birthplace is in the midst of the waters; from thence I spread through all beings, and touch this heaven with my body.
10.125.08 I breathe forth like the wind giving form to all created worlds; beyond the heaven, beyond this earth (am I), so vast am I in greatness.
10.125.02 I support the foe-destroying Soma, Tvas.t.a_, Pu_s.an and Bhaga; I bestow wealth upon the institutor of the rite offering the oblation, deserving of careful protection, pouring forth the libation.
10.125.03 I am the sovereign queen, the collectress of treasures, cognizant (of the Supreme Being), the chief of objects of worship; as such the gods have put me in many places, abiding in manifold conditions, entering into numerous (forms.
10.125.04 He who eats food (eats) through me; he who sees, who breathes, who hears what is spoken, does so through me; those who are ignorant of me perish; hear you who have hearing, I tell that which is deserving of belief.
10.125.05 I verily of myself declare this which is approved of by both gods and men; whomsoever I will, I render formidable, I make him a Brahma_, a r.s.i, or a sage. [A Brahman: Brahma_, the creator].
10.125.06 I bend the bow of Rudra, to slay the destructive enemy of the Bra_hman.as, I wage war with (hostile) men. I pervade heaven and earth.
10.125.07 I bring forth the paternal (heaven) upon the brow of this (Supreme Being), my birthplace is in the midst of the waters; from thence I spread through all beings, and touch this heaven with my body.
10.125.08 I breathe forth like the wind giving form to all created worlds; beyond the heaven, beyond this earth (am I), so vast am I in greatness.
r.s.i: tvas.t.a_ garbhakarta_ or vis.n.u pra_ja_patya; devata_: lin:gokta devata_ (vis.n.u, tvas.t.a_, praja_pati, sini_va_li_, sarasvati_ and as'vini_kuma_ra); chanda: anus.t.up
10.184.01 May Vis.n.u construct the womb, may Tvas.t.a_ fabricate the members, may Praja_pati sprinkle (the seed), may Dha_ta_ cherish your embryo.
10.184.02 Sustain the embryo, Sini_va_li, sustain the embryo, Sarasvati_, may the divine As'vins, garlanded with lotuses, sustain your embryo.
10.184.03 We invoke your embryo which the A'vins have churned with the golden pieces of touchwood, that you may bring it forth in the tenth month.
In RV 3.53.12 presented below, Vis'vamitra says that the mantra will protect
10.184.02 Sustain the embryo, Sini_va_li, sustain the embryo, Sarasvati_, may the divine As'vins, garlanded with lotuses, sustain your embryo.
10.184.03 We invoke your embryo which the A'vins have churned with the golden pieces of touchwood, that you may bring it forth in the tenth month.
In RV 3.53.12 presented below, Vis'vamitra says that the mantra will protect
Bhāratam Janam:
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3.053.01 Indra and Parvata, bring hither, in a spacious car, delightful viands (generative of) good progeny; partake, deities, of the oblations (offered)at (our) sacrifices, and gratified by the (sacrificial) food, be elevated by our praises.
3.053.02 Tarry a while contentedly, Maghavan (at our rite); go not away; for I offer to you (the libation) of the copiously-effused Soma; powerful Indra, I lay hold of the skirts (of your robe) with sweet-flavoured commendations, as a son (clings to the garment) of a father.
3.053.03 Adhvaryu, let us two offer praise; do you concur with me; let us address pleasing praise to Indra; sit down, Indra, on the sacred grass (prepared by) the institutor of the rite; and may our commendations be most acceptable to Indra. [Do you concur with me: prati me gr.n.i_hi; the Hota_ is supposed to speak to Adhvaryu to direct their joint performance of some part of the ceremony].
3.053.04 A man's wife, Maghavan, is hiw dwelling; verily she is his place of birth; thither let your horses, harnessed (to your car), convey you; we prepare the Soma at the fit season; may Agni come as our messenger befor eyou. [His place of birth: ja_ya_ id astam sedu yonih: astam = gr.ham (gr.hin.i_ gr.ham ucyate iti smr.teh; na gr.ham gr.hamisya_hurgr.hi.n.o gr.hamucyate)].
3.053.05 Depart, Maghavan; come Indra; both ways, protector, there is a motive for you whether it be standing in your vast chariot, or liberating your neighing steed. [Both ways: ubhayatra te artham: Indra's wife awaits his return, the Soma libation invites his stay; protectorL bhra_ta_ = lit., brother; but here explained as pos.aka, nourisher].
3.053.06 When you have drunk the Soma, then, Indra, go home; an auspicious life (abides) pleasantly in your dwelling; in either (case) there is the standing in your car or liberating the steeds for provender.
3.053.07 These (sacrificers) are the Bhojas, of whom the diversified An:girasas (are the priests); and the heroic sons of the expeller (of the foes of the gods) from heaven, bestowing riches upon Vis'va_mitra at the sacrifice of a thousand (victims), prolong (his) life. [These sacrificers are the Bhojas: ime bhoja_ an:giraso viru_pa_: bhoja_ = ks.atriya descendants of Suda_s, suda_sah ks.atriya, ya_gam kurva_n.ah, instituting the sacrifice at which the latter, Medha_tithi, and the rest of the race of an:giras were their ya_jakas, or officiating priests; the expeller: rudra, his sons are the maruts; sacrifice of a thousand victims: sahasrasave = the as'vamedha].
3.053.08 Maghavan becomes repeatedly (manifest) in various forms, practising delusions with respect to his own peculiar person; and invoked by his appropriate prayers, he comes in a moment from heaven to the three (daily rites), and, although observant of seasons, is the drinker (of the Soma) irrespective of season.
3.053.09 The great r.s.i the generator of the gods, the attracted by the deities, the overlooker of the leaders (at holy rites), Vis'va_mitra attested the watery stream when he sacrificed for Suda_s; Indra, with the Kus'ikas was pleased. [The generator of the gods: devaja_h = the generator of radiances or energies, tejasa_m janayita_; arrested the watery stream: astabhna_t sindhum arn.avam: he is said to have stoped the current of the confluence of the vipa_s/a_ and s'utudri rivers; indra with the kus'ikas was pleased: apriyayata kus'ikebhir Indra = kus'ikagotrotpannair r.s.ibhih saha, with the r.s.is of the kus'ika lineage, or it might be rendered, pleased by the Kus'ikas].
3.053.10 Sages and saints overlookers of the leaders (of sacred rites), Kus'ikas, when the Soma is expresssed with stones at the sacrifice, then exhilarating (the gods) with praises, sing the holy strain (aloud) like (screaming) swans, and, together with the gods, drink the sweet juice of the Soma.
3.053.11 Approach, Kus'ikas, the steed of Suda_s; animate (him), and let him loose to (win) riches (for the raja); for the king (of the gods) has slain Vr.tra in the East, in the West, in the North, therefore let (Suda_s) worship him in the best (regions) of the earth.
3.053.12 I have made Indra glorified by these two, heaven and earth, and this prayer of Vis'va_mitra protects the race of Bharata. [Made Indra glorified: indram atus.t.avam-- the verb is the third preterite of the casual, I have caused to be praised; it may mean: I praise Indra, abiding between heaven and earth, i.e. in the firmament].
3.053.13 The Vis'va_mitras have addressed the prayer to Indra, the wielder of the thunderbolt; may he therefore render us very opulent. [The Vis'va_mitras: The bharatas, or descendants of Bharata, are descendants of Vis'va_mitra; Bharata is the son of S'akuntala_, the daughter of the sage, Visva_mitra (Maha_bha_rata A_diparva); Vasis.t.ha is the family priest of the Bharats and was the restorer to dominion from which they had been expelled by the Pan~ca_las].
3.053.14 What do the cattle for you among the Ki_kat.as; they yield no milk to mix with the Soma, they need not the vessel (for the libation); bring them to us; (bring also) the wealth of the son of the usurer, and give us Maghavan, (the possessions) of the low branches (of the community). [The Ki_kat.as: (Nirukta 6.32) are people who do not perform worship, who are infidels, na_stikas; in countrie sinhabited by ana_ryas (ki_kat.a_ na_ma des'ona_ryaniva_sah); na tapanti gharma_n.i: harmyam = a house; gharma_n.i = a vessel termed maha_vi_ra used at the rite called pragr.hya: pragr.h ya_khya_ karmopa yuktam maha_vi_rapa_tram, which the cattle do not warm by yielding their milk to it; usurer: a_ bhara pramagandasya vedas: maganda = kusidin, or usurer, one who says to himself, the money that goes from me will come back doubled, and pra = a patronymic; low branches of the community: naica_s'a_kham, that which belongs to a low (ni_ca) branch, or class (s'a_kha); the posterity born of S'u_dras and the like].
3.053.15 The daughter of Su_rya given by Jamadagni gliding everywhere and dissipating ignorance, has emitted a mighty (sound), and has diffused ambrosial imperishable food among the gods. [Given by Jamadagni: jamadagni datta_ = given by the r.s;is maintaining a blazing jamat-jvalat, fire, agni; mighty sound: the sound of thunder or the like in the sky; food among the gods: as the prayers or exclamation which accompanies the burnt offering].
3.053.16 May she, gliding everywhere, quickly bring us food (suited) to the five races of men; may she, the daughter of the sun whom the grey-haired jamadagnis gave to me, (be) the bestower of new life. [Five races of men: pan~cajanya_su kr.s.t.is.u: five distinctions are restricted to human beings; hence, the reference may be to four castes and barbarians; daughter of the sun: paks.ya_, the daughter of Paks.a: paks.a nirva_hakasya, the distributor of the parts (of the year?), i.e. su_ryasya, of the sun; bestower of new life: navyam a_yur dadha_na, having new life or food: mama kurvan.a_ bhavatu].
3.053.17 May the horse be steady, the axle be strong, the pole be not defective, the yoke not be rotten; may Indra preserve the two yoke-pins from decay; car with uninjured felloes, be ready for us. [The horses: ga_vau gaccheta iti ga_vau as'vau: ga_va_ implies those who go, or, in this place, horses; car be ready for us: Vis'va_mitra being about to depart from the sacrifice of Suda_s, invokes good fortune for his conveyance].
3.053.18 Give strength, Indra, to our bodies; give strength to our vehicles; (give) strength to our sons and grandsons; that they may live (long); for you are giver of strength.
3.053.19 Fix firmly the substance of the khayar (axle), give solidity to the s'is'u (floor) of the car; strong axle, strongly fixed by us, be strong; cast us not from out of our conveyance. [khayar and s'is'u: khadirasya sa_ram is the text; khadira = mimosa catechu of which the bolt of the axle is made; while the s'im.s'apa, dalbergia sisu furnishes wood for the floor; these are still timber-trees in common use].
3.053.20 May this lord of the forest never desert us nor do us harm; may we travel prosperously home until the stopping (of the car), until the unharnessing (of the steeds). [This lord of the forest: vanaspati, i.e. the timber of which the car is made].
3.053.21 Indra, hero,possessor of wealth, protect us this day against our foes with many and excellent defences; may the vile wretch who hates us fall (before us); may the breath of life depart from him whom we hate.
3.053.22 As (the tree) suffers pain from the axe, as the s'imbal flower is (easily) cut off, as the injured cauldron leaking scatters foam, so may mine enemy perish. [The ellipse: as the tree is cut down by the axe, so may the enemy be cut down; as one cuts off without difficulty the flower of the s'imbal, so may he be destroyed; as the ukha_ (cauldron) when struck (prahata), and thence leaking (yes.anti_, sravanti_), scatters foam or breath from its mouth, so (dves.t.a madi_ya, mantra sa_marthyena prahatah san, phenam mukha_d udgirtu), may that hater, struck by the power of my prayer vomit foam fromhis mouth].
3.053.23 Men, (the might) of the destroyer is not known toyou; regarding him as a mere animal, they lead him away desirous (silently to complete his devotions); the wise condescend not to turn the foolish into ridicule, they do not lead the ass before the horse. [Legend: Vis'va_mitra was seized and bound by the followers of Vasis.t.ha, when observing a vow of silence. These were the reflections of the sage on the occasion: disparaging the rivalry of Vasis.t.ha with himself, as if between an ass and a horse: sa_yakasya = of an arrow;here explained, to destroy, avasa_naka_rin.ah; lodham nayanti = they lead the sage; lodha = fr. lubdham, desirous that his penance might not be frustrated, tapasah ks.ayo ma_ bhu_d iti, lobhena tus.n.i_m sthitam r.s.im pas'um manyama_na, thinking the r.s.i silent through his desire, to be an animal, i.e., stupid; another interpretation in Nirukta:lubdham r.s.im nayanti pas'um manyama_nah, they take away the desiring r.s.i, thinking him an animal; na ava_jinam va_jina_ ha_sayanti: va_jina = fr. vac, speed, with ina affix; interpreted as srvajn~a, all knowing; the contrary avajina = mu_rkha, a fool].
3.053.24 These sons of Bharata, Indra, understand severance (from the Vasis.t.has), not association (with them); they urge their steeds (against them) as against a constant foe; they bear a stout bow (for their destruction) in battle. [Sons of Bharata: descendants of Vis'va_mitra whose enmity to the lineage of Vasis.t.ha is here expressed; the enmity reportedly occurred on account of Vis'va_mitra's disciple the Ra_ja_ suda_s; Anukraman.ika_ states that Vasis.t.has hear not the inimical imprecations: antya abhis'aparthas ta vasis.t.adevas.in.yah na vasis.t.hah s'r.n.vanti; Niruktam: sa vasis.t.hadves.i_ r.k-aham ca kapis.thalo vasi.s.hah atas tana nirbravi_mi, this and the previous verse are inimical to the Vasis.t.has and he is of the race of Vasis.t.ha, of the Kapis.t.hala branch].
Rigveda Devanagari text source: http://www.sanskritweb.net/rigveda
Translation based on Sayana and Wilson (Kalyanaraman)
S. Kalyanaraman
Sarasvati Research Center
June 16, 2015
S. Kalyanaraman
Sarasvati Research Center
June 16, 2015