Tr. Agni, the happy good that thou shalt create for the per, is the Truth of Thee alone, O Angiras.
anga dear; agne O Agni; dā śuse to the Yajamana who gives; tvam thou; yat that; bhadram happy good; karişyasi shalt do; tavet thine alone; tat that; satyam truth; angiraḥ O Angira, Agni of this appellation.
According to Sayana this is the sense : Agni gives wealth in the form of animals, progeny and the like to the sacrificer who has given the oblation. That is the good expressed by the term bhadra. With the instrumentation of the wealth thus obtained the sacrificer sacrifices again to Agni. That is why it is Agni's alone.
In truth there is no disputation here. But the commentators have done a great disservice to this Mantra laden with delightful meaning in which some truth of Agni is indicated in clear expression. dāśuse to the giver, yad bhadram karişyasi what happy good thou shalt do, tat satyam that truth is thine alone tavet—this is the right and direct order.
This then is the purport. The happy good that is going to be done for the Yajamana by Agni is the truth of Agni alone. And what is that happy good which is said to be the truth of Agni only? They assert, on the strength of the utterances in the Brāhmaṇa, that progeny, animals, money, house and so on are all the happy good, bhadram. May be, progeny, animals, etc. are the good. Let us not quarrel. But there is no doubt that in the Rig Veda, bhadra signifies good, something exalted connected with Truth. In cases like, “Savitr God, send far away all calamities, send us only what is good, bhadram” (5.82.5), “Drive the evil dream away” (5.82.4), the term bhadra is used in contradistinction to the evil that follows from evil dream. If the meaning is understood in the sense that the truth of Agni is verily the happy good that ends the misfortunes resulting from false knowledge, then the use of satya as adjective to Agni in the first Rik, and here in the present Rik) the statement that such a good is the truth of Agni only, stand justified. Hence it is not some common good that is intended. The truth which is the good that opposes the false consciousness is verily the principle of Agni, his nature. All over the Veda the word bhadra is used in the sense of opposing the misfortune born of evil and false knowledge. And this is clear from the hymn to dispel the evil dream in which bhadram varam vşrute (a happy boon do they elect), etc. is chanted in opposition to Nirṛti, the deity of Sin.
In another place there occurs a Mantra meaning that those who malign the good (bhadra) are thrown into the environs of Nirriti: «Those who soil the good by their natures, may Soma give them over to Ahi, or to the lap of Nirriti consign” (10.104.9). So also is bhadra lauded as relating to the own home of Agni, the Vast Truth denoted by the word sta; as the objective to be attained by the mind and the will. “Create for us a happy mind” (4.19.20), “Send us a happy mind, and deligent will” (10: 25.1), “Awake to the right-mindedness of man's happiest state, vast and great and happy is thy house of refuge, O Agni” (5.1.10).
It is to be thus noted that even in yielding the meaning of good, such a word occurring in the Mantra, indicates the speciality of bhadram. Even the Rik of Kutsa Angira confirms our interpretation of this Rik, yadanga dāšuşe. It says : “This is thy happy grace, that kindled in thy own abode, invoked with Soma, thou soundest forth most benign; thou givest wealth and treasure to the giver. O Agni, in thy friendship may we not suffer harm” (1.94.14). This Rik of Kutsa is to be remembered in grasping the meaning of the Mantra ahead, rājantam, etc.