7 To whom, supported by his help, two armies embattled look while trembling in their spirit, Where over them the risen Sun is shining. What God shall we adore with our oblation? What time the mighty waters, etc. veyed, etc. He in his might sur 8 The Sage beholdeth That mysterious Being wherein this All hath found one only dwelling. Therein unites the Whole, and thence it issues: far-spread it is the warp and woof in creatures. 9 Knowing Eternity, may the Gandharva declare that station, parted, kept in secret. Three steps thereof in mystery are hidden: he who knows these shall be the father's father. 10 He is our kin, our Father and Begetter: he knows all beings and all Ordinances, In whom the Gods obtaining life eternal have risen upward to the third high station. 11 Having encompassed round existing creatures, the worlds and all the Quarters and Mid-quarters, Having aproached the first-born Child of Order he with his 7 Two armies embattled look: or perhaps better: To whom, supported by his favour, Heaven and Earth look up. See M. Müller, Vedic Hymns, Part I. pp. 2, 9. What time, etc.: repeated from XXVII. 25. He in his might repeated from XXVII. 26. 8 Mysterious Being: Brahma, the Absolute. Unites: is absorbed, at the periodical destruction of the universe at the end of a Kalpa or day of Brahma, an eon of four hundred and thirty-two million years of mortals. Isssues at the time of a new creation. 9 Taken, with a variation, from A. V. II. 1. 2. The Gandharva: meaning here, according to Mahîdhara, Colebrooke, and Weber, the sage, the learned theologian; or, it may be, the Sun. Parted in the absorption and the re creation of the universe. The A. V. reading is paramam, highest. Three steps: according to Mahîdhara, the three padini, steps, or conditions, are creation, continuance, and disappearance, or the Absolute (Brahma), the Demiurgus or Creator, and the individual Self. Prof. Weber suggests that the reference is to the Purusha Sûkta, 3, 4, of Book XXX1, Futher's father: wiser than. and able to teach, his elders. 10 He the Almighty Creator. Obtaining life immortal: Agni alone who is here identified with the Creator was originally immortal and the other Gods obtained immortality through him. Third high station: highest heaven. The first line is taken from A. V. II. 1. 3. Cf. R. V. X. 82. 3. 11 The performer of the Universal Sacrifice is liberated from the bouds of human life. Encompassed round: with the glance of his enlightened miud which shows the universe to be Brahma. Order: the eternal Law of the universe, whose first-born Child is apparently Prajapati; or, according to Mahidhara, Vak the Sacred Word connoting religious ceremonies performed therewith. He: the performer of the Universal Sacrifice. 12 Having gone swiftly round the earth and heaven, around the worlds, around the sky, the Quarters, Having spread out the lengthened thread of Order, he views, and he becomes and is That Being. 13 To the Assembly's wondrous Lord, to Indra's lovely Friend who gives Wisdom, have I drawn near in prayer. 14 That wisdom which the Companies of Gods, and Fathers, recognize. Even with that intelligence, O Agni, make me wise to-day. All-hail! 15 Varuna grant me wisdom! grant it Agni and Prajapati ! Wisdom may Indra, Vâyu grant. May the Creator grant it me. All-hail! 16 Let these the Priests and Nobles both enjoy the splendour that is mine. Best splendour may the Gods bestow on me. To thee, that splendour, hail! 12 Thread of Order: sacrifice, which is a line reaching down from ancient times and uniting men and Gods. 13 The Assembly's wondrous Lord: Agni, called Sadasaspati, Lord or Guardian of the congregation of priests and worshippers. The verse is taken from R. V. I. 18. 6. BOOK THE THIRTY-THIRD. His be the fires, eternal, purifying, protectors of our homes, whose smoke is shining, White, waxing in their strength, for ever stirring, and seated in the wood: like winds are Somas. 2 Gold-coloured, bannered with the smoke, urged by the wind, aloft to heaven Rise, lightly borne, the flames of fire. 3 Bring to us Mitra-Varuna, bring the Gods to the great sacrifice; Bring them, O Agni, to thine home. 4 Yoke, Agni, as a charioteer, thy steeds who best invoke the Gods: As ancient Hotar take thy seat. 5 To fair goals travel Two unlike in semblance: each in succession nourishes an infant. One bears a Godlike Babe of golden colour: bright and fairshining is be with the other. 6 Here by ordainers was this God appointed first Invoker, best at worship, to be praised at rites, Whom Apnavâna and the Bhrigus caused to shine, brightcoloured in the wood, spreading to every house. 7 Three times a hundred Gods, and thrice a thousand, and three times ten, and nine have worshipped Agni, For him spread sacred grass, balmed him with butter, and stablished him as Priest and Sacrificer. The formulas for the Universal Sacrifice are continued. 1 The first seventeen verses constitute a litany to Agni. The first verse is taken from R. V. X. 46. 7. Protectors: this is Mahidhara's explanation of aritra, as though the word came from ari, an enemy, and tra, to protect from. The literal meaning is oars, rudders, or propellers. Like winds: as winds fan flame, so Soma libations increase the might of Agni. 2 Taken from R. V. VIII. 43. 4. 3 R. V. I. 75. 5. 4 Repeated from XIII. 37, 5 R. V. I. 95. 1. Two: Day and Night. Infant: Agni as the Sun by day, and Fire, or the Moon, by night. 6 Repeated from III. 15; taken from R. V. IV. 7. 1. 7 R. V. III. 9. 9. In the Vaisvadeva Nivid or Formula of Invitation to the All-Gods, the number of the Gods is said to be 3 times 11, then 33, then 303, then 3003. By adding together 33 +303 +3000 the number 3339 is obtained. See Haug's Aitareya Brahmaṇam, II, p. 212, note, 8 Him, messenger of earth and head of heaven, Agni Vaiṣvånara, born in holy Order, The Sage, the King, the Guest of men, a vessel fit for their mouths, the Gods have generated. 9 May Agui slay the foemen, -- fain for riches, through the love of song : Kindled, bright, served with sacrifice. 10 With the All-Gods, with Indra and with Vâyu drink the Soma mead, O Agni, after Mitra's laws. 11 When splendour reached the Lord of men to speed him, down from the heaven was shed the brilliant moisture. Agui brought forth to light and filled with spirit the youthful host benevolent and blameless. 12 Show thyself strong for mighty bliss, O Agni; most excellent be thine effulgent splendours. Make easy to maintain our household lordship and trample down the might of those who hate us. 13 We have elected thee as most delightful for thy beams' glow hear our great laud, O Agni. The best men praise thee as the peer of Indra in strength, mid Gods, like Vâyu in thy bounty. 14 0 Agni who art worshipped well, dear let our princes be to thee, Our wealthy patrons who are governors of men, who part in gifts their stalls of kine. 8 Repeated from VII. 24; taken from R. V. VI, 7. 1. A vessel: through whom they receive sacrificial offerings. 9 R. V. VI. 16. 34. 10 After Mitra's laws: mitrasya dhamabhiḥ; according to Mahidhara, (praised) by the names of Mitra. 11 R. V. I. 71. 8. The Lord of men the protector of the sacrificer, according to Mahidhara, that is, Agni. From the heaven: the text has dyauḥ. which, Mahidhara says, is used in the sense of the genitive dyoh, into which probably, it may be corrected. See Oldemberg, Vedic Hymns, Part II. p. 80, note. Youthful host: probably the Maruts, the verse being here a Nivid formulary used on drawing the Marutvatîyagraha or cup for Indra attended by the Maruts. 12 R. V. V. 28. 3. Make easy to maintain: or, to follow Sâyaṇa and Mahidhara: Perfect the well-knit bond of wife and husband. 13 R. V. VI. 4. 7. · 14 R. V. VII. 16. 7. Gifts: sacrificial offerings of milk, curds, and clarified butter as well as honoraria to the priests. 15 Hear, Agni who hast ears to hear, with all thy train of escort Gods. Let Mitra, Aryaman, seeking betimes our rite, seat them upon the sacred grass. 16 The Freedom of all Gods who merit worship, freely received as Guest in all men's houses, Agni who hath secured the Gods' high favour, may he be gracious to us, Jâtavedas. 17 In great enkindled Agni's keeping and, for bliss, free from all sin before Mitra and Varuņa, May we share Savitar's best auimating help. We crave this gracious favour of the Gods to-day. 18 Like barren cows, moreover, swelled the waters: singers approched thy holy cult, O Indra. Come thou to us as to his team comes Vayu. Thou through our solemn hymns bestowest bounty. 19 Ye Cows, protect the fount. The two mighty Oues bless the sacrifice. The handles twain are wrought of gold. 20 Now when the Sun hath risen to-day may sinless Mitra, Aryaman, Bhaga, and Savitar speed us forth. 21 Pour on the juice the ornament which reaches both the heaven and earth: 15 R V. I. 44. 13. Let Mitra, Aryaman: and Varu a, implied and understood. 16 R. V. IV. 1. 20. Freedom: or, Aditi, meaning the freest, most independent. There is a play on the words aditiḥ aud atithiḥ, guest. 17 R. V. X. 36. 12. The verse is a Nivid formula used when the Sâvitragraha, or cup for Savitar, is drawn. 18 Verses 18-29 constitute a service of praise addressed to Indra. Verse 18 is taken from R. V. VII. 23 4. Barren cows: supposed to be fatter than, others. The waters: used for swelling the stalks of the Soma plant. 19 R. V. VIII. 61. 12. The fount: the caldron called ghurma or mahavira in which libations of milk are heated. According to Mahidhara, the Chatvila or pit (see VII. 26; VIII. 23) is intended, which the cows are to approach. The two Mighty Ones: Heaven an Earth. Bless: conjecturally translated, the meaning of rapsuda being uncertain. The two kinds of milk in the sacrifice are plentiful and fruit-giving':-Wilson, according to Siyaa. The handles: of the caldron; but this too is doubtful. 20 R. V. VII. 66. 4. Sinless: andgth: taken by Siyana as anâgasaḥ : may Savitar, Mitra, Aryaman, Aud Bhaga send us sinless forth. 21 R. V. VIII. 61. 13. The ornament: the milk which is mingled with Soma. The Bull: the mighty Soma. I take rasa (as Prof. Ludwig has done) as an instrumental cise. According to Mahidhara the translation should be: The river nourishes the Bull; i. e. the Soma which grows near it. Thou: See: the beginnings of two Nivid formulas repeated, respectively, from VII. 12 and 16. |