Tr. O All-Gods, you who are not assailed nor cause injury, free-moving in your forms of knowledge, cleave to my sacrifice as its upbearers.
visvedevāsaḥ O All-Gods; medham sacrifice (my extraction of Soma); juşanta do you take delight in (by interchange, plural of the first person); of what kind ? asridhaḥ unexhausted (not exhaustible by any one); again of what kind ? adruhaḥ without treachery (they do not betray the Yajamana; themselves unexhaustible, they do not bring about the decay of those who take to them; they do not act contrarily, do not deceive them); again of what kind ? ehimāyāsaḥ those who have an all-round endeavouring intelligence (that is to say, endowed with intelligence capable of movement everywhere); again of what kind ? vahnayaḥ upbearers (upholders; bearing our Yajna, may you cleave to it).
asridhaḥ: commentators take sridhi in the sense of decay, drying; the purport is that there is no attack to them from anywhere.
ehimāyāsaḥ: this is used only once in the Veda. Sayana's alternate comment is this—the All-Gods called the Sauchika Agni who had entered into the waters, “Come, do not go"; this appeal by the All-Gods is resonant in this appellation“ehimāyāsaḥ”. The meaning given by Sayana as those whose consciousness is spread everywhere is happy.
adruhaḥ: it is already explained.
medham: Sayana explains as the oblation which is joined to the Gods. It means sacrifice. Our Yajna, says Skandaswami; so also other commentators.
Who are these All-Gods? Some like Shakapuni hold that they are special gods who are called thus. The term visva is in the sense of all, hence it means a collectivity of all the gods, in the opinion of Yaska. This latter seems to be better because the adjectives used in the mantras of hymns to the All-Gods and the meanings given undoubtedly carry the implied sense of the assembly of all the gods. In this sub-hymn also the qualities lauded are those which are common to all the gods. But then what is the occasion for their mention ? We reply: the divine work which has been readied by Ashvins and Indra is to be upborne collectively by all the gods, mentioned here or not mentioned, known or unknown, gods who are emanations of the supreme Godhead. Hence is sought the grace of the collectivity of all the gods.
The specialities of the All-Gods have been commented upon in appropriate places while explaining the meaning of terms as they occur in this sub-hymn. The term apturaḥ has been commented upon as speeders of waters or those who ferry across the waters and thus both the possible meanings have been arrived at. Terms like sea, river, etc. are symbolic; hence the symbolic meaning of apa has been said before. It may be remembered that all this has been fully deliberated upon in the Introduction. The purport is that when the human sacrificer sets on his inner sacrifice, the life-substance is prepared by the activity of the Ashvins, the mental substance is processed by the action of Indra, the flow of delight indicated by the extraction of Soma is set going in the mind, life and body, the All-Gods who are invited, enter the libation, upbear it and become capable of bringing about the fulfilment of the Sacrifice.
In the last sub-hymn it is clearly seen without ambiguity that the culmination of the processing of life and intellect by the Ashvins, Indra, All Gods is in the aitainment of the Truth-Consciousness and that the wealth of the Truth-Consciousness is the sole object of Yajna and its fruit to be attained. Here is the first Rik of the last sub.hymn to Sarasvati.