We have commented upon the first hymn of Medhatithi, son of Kanva, to Agni. Now begins the second hymn (in gāyatri) again, his, of twelve Riks, named āpri hymns. The Anukramaņikā (Index) has it that there are twelve deities, expounded in each of the Riks. This Apri Sukta is recited amongst the hymns to Agni because it is only Agni who is lauded in his twelve component godheads. Prescribing the victim for the Agniștoma sacrifice, eleven principal sacrificial ceremonies are enjoined in that connection; there he pleases them with Apri hymns, so proclaims the Aitareya school. The sacrificial lauds are mentioned as āpri for the reason that they please the deities of the ceremonies. Thus the application is patent in the grosser view, so also the meaning of the mantras is easily found to be coherent. Only the subtler sense has to be discussed. How is Agni to be established in the sacrificer? Of what kind is the form of the sacrificer ? Of what kind is the activity of Agni? If the truth of these is firmly grasped, doubtless the secret of the Apri mantras will be clear without difficulty. The self, atman, who gleams within, using, enjoying and presiding over the triad of mind, life and body, that jiva is the sacrificer, the Purusha. When he turns his activities, because of maturity, to acquire the grace of the gods for the divine riches and the divine birth, the aspiration in his heart becomes acute. It flames up specially as a result of thought completely overpowered by devotion or force of askesis or both. When the aspiration of the jiva desirous of Godhead is there aflame, the Lord himself becomes the seer and revealer of all-Seer', Kavi'; the kratu, will, he who does, he who causes to be done what is to be done, becomes manifest. That is why the mantra-vision Agni is kindled by Agni'. And after this Agni takes birth in the sacrificer, gradually he himself takes over all the burden of the sacrificer and effects the work. He is the summoner, the priest in the front, the Truth, the Truth-lawed, the master of the house; the purpose of all these adjectives would now be easily understood. Once born, he is to be nourished, kindled by our lauds, meditations and works. He alone has to be adored in our works. By all means he has to be pleased. When he is pleased, when he is at work, other godheads emanating from him manifest themselves and reach to the sacrificer their own wealths. They are the āpri deities who are expounded in this hymn. All of them are to be taken as the wealth of Agni himself. The derivation of the word āpri is said to be from the root priñ to please; in that case the meaning of praises is appropriate. The word can be derived as well from the root p? meaning protection, filling up; in that case, the Apri deities are those who fill, who complete the sacrificer. That is to say, these powers of Agni fill the sacrificer with themselves. In “May he fill us from all sides, he who knows” (2.6.8), Sayana's comment is to be noted : thou who knowest well, fill our wants from all sides.
In this hymn are narrated the Apris, the Samidhas otherwise known as Idhma and others, certain particular powers and personalities that are useful implements for the full manifestation of Agni who has taken birth in the sacrificer, is growing and is undergoing certain special states. This is to be kept in mind. Everywhere in the Apri hymns all the main deities are lauded in order to be present in the sacrifice. They are invoked through the mouth of Agni. Hence the gods are Agni-faced, that is why Apri hymns are said to have Agni for their deity. Though all the gods are only forms of the supreme Godhead, yet it is to be noted that their functions and personalities are distinct. We shall show all this in the course of commenting on the Riks, as far as necessary.
Tr. O Agni, well-kindled, bear the gods to me who has the offerings, summoner! purifier! and sacrifice.
agne O Agni; susamiddhaḥ thou well-kindled, beautiful; naḥ to me (plural is used by change in number); havişmate to the sacrificer with the offerings; devān gods; āvaha bring; hotaḥ O summoner; pāvaka purifier; yakşi ca and sacrifice.
susamiddhaḥ: sam means well, qualifies the act of kindling, so samiddha prepositional compound. The word su denotes auspiciousness and on that karmadhāraya compound.
yakşi: sacrifice, imperative second person singular.
It is said that by the term susamiddha it is Agni of the name idhma that is hinted at. The flame of Agni who is slender in size when born, is increased by praise, meditation, work, application, etc. indicated by fuel. Here it is to be noted that the call to Agni is addressed to the fuel which is instrumental for the increase of Agni. The rest has been said before.