24 O Agni, Master of the Vow, on thee I lay the kindling stick. To the fast-vow and faith I come. I, consecrated, kindle thee. 25 Fain would I know that holy world where Deities with Agni dwell, Where priestly rauk and princely power together in accord auce move. 26 Fain would. I know that holy world where want and languor are unknown, Where in complete accordance move Indra and Vâyu side by side. 27 Let thy shoot be united with his tendril, joint combine with joint. Imperishable sap for joy, thine odour be the Soma's guard! 28 They pour it out, they sprinkle it, they scatter it, they make it pure. In the brown Surâ's ecstasy he says What art thou? What art thou? 29 Indra, at morn accept our cake accompanied with grain and groats, with wheaten bread and hymns of praise. 30 To Indra sing the lofty hymn, Maruts! that slayeth Vṛitra best, Whereby the Holy Ones created for the God the radiant light that never dies. 31 Adhvaryu, on the straining-cloth pour thou the Soma pressed with stones : Purify it for Iudra's drink. 32 The Sovran Lord of living things, he upon whom the worlds depend, Mighty, the mighty's King-by him I take thee, take thee on myself. 24 He lays three kindling-sticks on the Âhavanîya fire, and recites three formulas. Master of the Vow: see I. 5. 27 The Surâ is addressed and mingled with the Soma. Thy shoot: the part thou hast in the mixture. His: the Soma's part. 28 He: Indra, when he tastes Surâ instead of his accustomed Soma. 29 A rice-cake is offered to Indra with a formula taken from R. V. VIII. 78. 1. 30 Maruts: chanters of their thunder-psalm; here meaning the loudvoiced singers of the hymn. The light divine: the Sun, which the Visve Devas or All-Gods generated or created for Indra. 32 Thee: the thirty-third fat or marrow libation, completing the prescribed offerings to the thirty-three Gods, which he takes up in a bull's hoof vessel. 33 Taken upon a base art thou. Thee for the Agvins. This is thy home, etc. 34 Guard of my breath and outward breath, the guardian of mine eye and ear, All-healer of my voice, thou art the mollifier of my mind. 35 Invited I feed upon thee invited, Whom Asvics, whom Sarasvati, whom Indra, Good Protector, made. 36 Kindled in forefront of the Mornings, Indra with forward light, long-active, waxing mighty, With three and thirty Gods, the Thunder-wielder, smote Vritra dead and threw the portals open. 37 Son of Himself, the Praise of Men, the Hero, measuring out the sacrificial stations, Rich in bulls' fat, anointing with sweet butter, wise, bright with gauds of gold, he sacrificeth. 38 Lauded by Gods, Lord of Bay Steeds, the Helper, showing his greatness, worshipped with oblations, Fort-render, Cowpen-cleaver, Thunder-wielder, may he ap proach our sacrifice rejoicing. 39 May Indra, Lord of Bays, sit by direction eastward on earth accepting our oblation, And sacred grass, fair, far-spread, widely-stretching, anointed by Adityas and by Vasus. 40 To the strong Indra go the sounding Portals, dames with a goodly husband, swiftly moving! Well-manned, divine, wide be the Doors thrown open, expanding in their greatness for the Hero! 33 Repeated from X. 32. 34 The officiating priests inhale the odour of the remains of the oblation. 36 The Adhvaryu's part of the ceremony is finished, and the Hotar now begins to officiate. The portals: of the rain-cloud, which the demon of drought had obstructed 37 This and the seven following verses form an Apt or propitiatory hymn constituting the Inviting-prayers at the prayajas: or fore-offerings of an animal sacrifice They are addressed to a series of Deities or deified objects, all of which are regarded by Sayana as manifestations of Agui. See The Hymns of the Rigveda, Index. Son of Himself: or, Tanûnapât, Fire, lighted from Fire, a title of Agni. The Praise of Men: or Desire of Men, Narasamsa; Agni. Some families must invoke Tan.napit and others Narâsamsa as their tutelary Deity. 38 Indra is invited to the sacrifice. Fort-render: splitting the cloudcastles of the demons of drought. Cowpen-cleaver: opener of the stores of fertilizing rain. 39 On earth: on the sacrificial ground. 40 Portals of the sacrificial hall. See R. V. II. 3. 5. 41 Dawn and Night, lofty, sapful, richly-yielding, fair-showing, as they weave with varied colour The long-extended thread in concert, worship the God of 42 The two first pleasant-voiced celestial Hotars, arranging rites for mau in sundry places, At head of sacrifice stablishing Indra, increase the eastern light with sweet oblation. 43 Thriving by sacrifice may the three Bright Ones, taking delight like wedded dames in Indra, Sarasvati, Idi, Baâratî all-surpassing, with milk preserve our sacred thread unbroken. 44 May Tvashtar coming from afar, the active, give strength and plenty to strong glorious Indra, And strong, prolific, worshipping, the Mighty at sacrifice's head give the Gods honour. 45 Let the divine Stake, like an Immolator, bind, as one ordered, to himself the victim, And, filling Indra's belly with oblatious, season the sacrifice with sweets and butter. 46 Indra the Bull, swift conqueror, wildly rushing bull-like to meet the Indu of the droppings Delighting in a mind that scatters fatness, let the immortal 47 May Indra come to us for our protection, here, lauded Hero, be our feast-companion. May he whose powers are many, waxen mighty, cherish, like Dyaus, the sovran sway of princes. 48 From near or far away may mighty Indra, giver of succour, come for our protection, Lord of men, armed with thunder, with the Strongest, slaying his foes in conflict, in the battles. 41 Cf. R. V. II. 3. 6. Long-extended thread: their perpetual course of succession to each other. .... 42 Two . . . . Hotars: Agni and Vâyu, according to Mahîdhara. According to Siyana, two Agnis, terrestrial and firmamental. 43 Three Bright Ones: or, Goddesses, connected with sacrifice. See R. V. II. 3. 8. 45 Stake: Vanaspati, the Tree; the Sacrificial Stake regarded as a form of Agni. Immolator: the priest who slaughters the victim. 46 Indu of the droppings: Soma connected with the dripping fat or marrow. 47 Taken from R. V. IV. 21 1. 48 Taken from R. V. IV. 20. 1. The Strongest: the Maruts. 49 May Indra come to us with Tawny Coursers, inclined to us, to favour and enrich us. May Maghavan, loud-voiced and wielding thunder, stand by us at this sacrifice, in combat. 50 Indra the Rescuer, Indra the Helper, Hero who listens at each invocation, Sakra I call, Indra invoked of many. May Indra, Bounteous Lord, prosper and bless us. 51 May helpful Indra as our Good Protector, Lord of all treasures, favour us with succour, Baffle our foes and give us rest and safety, and may we be the lords of hero vigour. 52 May we enjoy the grace of him the Holy, yea, may we dwell in his auspicious favour. May helpful Indra as our Good Preserver drive from us even from afar, our foemen. 53 Come hither, Indra, with Bay Steeds, joyous, with tails like peacock plumes. Let no meu check thy course as fowlers stay the bird: pass o'er them as o'er desert lands. 54 Verily the Vasishṭhas hymn with praises Indra the mighty One whose arm wields thunder. Praised, may he guard our wealth in men and cattle. Ye 55 Fire hath been kindled, Agvins Twain ! the Gharma warmed, the Radiant pressed, Here the Milch-Cow Sarasvatî hath poured bright Soma, 56 When Soma flows Sarasvati and both the Agvins, Leeches and Body-guards, bear to Indra strength by passage through the realms of air. 49 Taken from R. V. IV. 20. 2. Maghavan: the Bounteous Lord, Indra. 50-52 Taken from K. V. VI. 47. 11-13. 53 R. V. III. 45 1. 54 R. V. VII. 23. 6. 55 The Radiant: or the Ruler, the Prince; Soma. Twelve propitiatory verses follow in praise of the Asvins and Sarasvati. The Agvins, as the divine Physicians, attend Indra as a matter of course, but Sarasvati's part in his cure is not so easily accounted for. According to the SatapathaBrâhmana, V. 5. 4. 16, Sarasvatî here is Vâk, Speech, the healing Word. Prof. Weber suggests the rationalistic explanation that Sarasvatî the river, that is, cold water (Amrit is in the waters, in the waters healing medicine. R. V. I. 23. is referred to. 57 When Soma flowed the Aṣvius Twain, the Leeches, brought sweet medicine, With Men's Desire Sarasvati for Indra, Soma, Nagnahu. 58 Worshipped, Sarasvati bestowed on Indra, senses, manly power. The Asvins, through oblations paid, combined food, energy, and wealth. 59 The Aṣvins brought from Namuchi pressed Soma bright with foaming juice. Sarasvati with sacred grass brought that to Indra for his drink. 60 Sarasvati aud Indra with the Aṣvins Twain milked out desires From heaven and earth, the regions, the resounding and expansive doors. 61 Ye Asvins, Dawn and Night, by day and in the evening, fair of hue, Accordant, with Sarasvati, deck Indra with surpassing powers. 62 Guard us, O Aṣvins, through the day, guards us by night, Sarasvati. Celestial Hotars, Leeches! both guard Indra when the juice is pressed. 63 The Asvins, and the Three, apart, Sarasvati, Idi, Bhârati, As drink to gladden Indra, poured strong Soma with the foaming juice. 64 The Asvins, our Sarasvati, and Tvashtar, when the juice was shed, Gave Indra balm, yea, mead as balm, glory and fame and many a shape. 65 Praising with foaming liquor at due times, Indra, Vanaspati, Sarasvati as cow gave forth sweet beverage with the Asvins Twain. 66 Asvins, to Indra ye with cows, with Mâsara and foaming drink Gave, with Sarasvati-All hail!-the pressed-out Soma juice and mead. 57 Men's Desire: or the Praise of Men, Nariṣamsa, Agni. Sacrifice, according to Mahîdhara. Nagnahu: the drug used for fermenting the Surâ. See XIX. 14, 83. 59 Namuchi: see X. 33. 63 Foaming juice: Surâ. 65 Sweet beverage: kilala. See II. 34; III. 43. |