Ṛgveda · Maṇḍala 1

Sūkta 22

Aśvins · Savitṛ · Agni · Devās · Agnāyī, Indrāṇī, Varuṇānī · Divaḥ, Pṛthivī · Pṛthivī · Viṣṇu Or Devās · Viṣṇu · Medhātithi Kāṇva · 21 ṛks

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Devatā देवता
1-4: Aśvins; 5-8: Savitṛ; 9, 10: Agni; 11: Devās; 12: Agnāyī, Indrāṇī, Varuṇānī; 13, 14: Divaḥ, Pṛthivī; 15: Pṛthivī; 16: Viṣṇu Or Devās; 17-21: Viṣṇu
Ṛṣi ऋषि
Medhātithi Kāṇva
Chandas छन्दस्
Gāyatrī
Metres by ṛk

1st set of styles gāyatrī (4, 5, 7-11, 13, 14, 16, 20, 21); pipīlikāmadhyānicṛdgāyatrī (1-3, 12, 17, 18); nicṛdgāyatrī (6, 19); virāḍgāyatrī (15)

2nd set of styles gāyatrī

  1. Ṛk 1

    प्रा॒त॒र्युजा॒ वि बो॑धया॒श्विना॒वेह ग॑च्छतां ।
    अ॒स्य सोम॑स्य पी॒तये॑ ॥

    प्रातर्युजा वि बोधयाश्विनाव् एह गच्छताम् |
    अस्य सोमस्य पीतये ||

    prātaryújā ví bodhayāśvínāvéhá gacchatām ǀ
    asyá sómasya pītáye ǁ

    prātaryujā vi bodhayāśvināv eha gacchatām |
    asya somasya pītaye ||

    प्रा॒तः॒ऽयुजा॑ । वि । बो॒ध॒य॒ । अ॒श्विनौ॑ । आ । इ॒ह । ग॒च्छ॒ता॒म् ।
    अ॒स्य । सोम॑स्य । पी॒तये॑ ॥

    प्रातःऽयुजा । वि । बोधय । अश्विनौ । आ । इह । गच्छताम् ।
    अस्य । सोमस्य । पीतये ॥

    prātaḥ-yújā ǀ ví ǀ bodhaya ǀ aśvínau ǀ ā́ ǀ ihá ǀ gacchatām ǀ
    asyá ǀ sómasya ǀ pītáye ǁ

    prātaḥ-yujā ǀ vi ǀ bodhaya ǀ aśvinau ǀ ā ǀ iha ǀ gacchatām ǀ
    asya ǀ somasya ǀ pītaye ǁ

    1.22.1 Aṣṭaka 1.2.4.1Anuvāka 1.5.33

  2. Ṛk 2

    या सु॒रथा॑ र॒थीत॑मो॒भा दे॒वा दि॑वि॒स्पृशा॑ ।
    अ॒श्विना॒ ता ह॑वामहे ॥

    या सुरथा रथीतमोभा देवा दिविस्पृशा |
    अश्विना ता हवामहे ||

    yā́ suráthā rathī́tamobhā́ devā́ divispṛ́śā ǀ
    aśvínā tā́ havāmahe ǁ

    yā surathā rathītamobhā devā divispṛśā |
    aśvinā tā havāmahe ||

    या । सु॒ऽरथा॑ । र॒थिऽत॑मा । उ॒भा । दे॒वा । दि॒वि॒ऽस्पृशा॑ ।
    अ॒श्विना॑ । ता । ह॒वा॒म॒हे॒ ॥

    या । सुऽरथा । रथिऽतमा । उभा । देवा । दिविऽस्पृशा ।
    अश्विना । ता । हवामहे ॥

    yā́ ǀ su-ráthā ǀ rathí-tamā ǀ ubhā́ ǀ devā́ ǀ divi-spṛ́śā ǀ
    aśvínā ǀ tā́ ǀ havāmahe ǁ

    yā ǀ su-rathā ǀ rathi-tamā ǀ ubhā ǀ devā ǀ divi-spṛśā ǀ
    aśvinā ǀ tā ǀ havāmahe ǁ

    1.22.2 Aṣṭaka 1.2.4.2Anuvāka 1.5.34

  3. Ṛk 3

    या वां॒ कशा॒ मधु॑म॒त्यश्वि॑ना सू॒नृता॑वती ।
    तया॑ य॒ज्ञं मि॑मिक्षतं ॥

    या वां कशा मधुमत्य् अश्विना सूनृतावती |
    तया यज्ञम् मिमिक्षतम् ||

    yā́ vām káśā mádhumatyáśvinā sūnṛ́tāvatī ǀ
    táyā yajñám mimikṣatam ǁ

    yā vāṃ kaśā madhumaty aśvinā sūnṛtāvatī |
    tayā yajñam mimikṣatam ||

    या । वा॒म् । कशा॑ । मधु॑ऽमती । अश्वि॑ना । सू॒नृता॑ऽवती ।
    तया॑ । य॒ज्ञम् । मि॒मि॒क्ष॒त॒म् ॥

    या । वाम् । कशा । मधुऽमती । अश्विना । सूनृताऽवती ।
    तया । यज्ञम् । मिमिक्षतम् ॥

    yā́ ǀ vām ǀ káśā ǀ mádhu-matī ǀ áśvinā ǀ sūnṛ́tā-vatī ǀ
    táyā ǀ yajñám ǀ mimikṣatam ǁ

    yā ǀ vām ǀ kaśā ǀ madhu-matī ǀ aśvinā ǀ sūnṛtā-vatī ǀ
    tayā ǀ yajñam ǀ mimikṣatam ǁ

    1.22.3 Aṣṭaka 1.2.4.3Anuvāka 1.5.35

  4. Ṛk 4

    न॒हि वा॒मस्ति॑ दूर॒के यत्रा॒ रथे॑न॒ गच्छ॑थः ।
    अश्वि॑ना सो॒मिनो॑ गृ॒हं ॥

    नहि वाम् अस्ति दूरके यत्रा रथेन गच्छथः |
    अश्विना सोमिनो गृहम् ||

    nahí vāmásti dūraké yátrā ráthena gácchathaḥ ǀ
    áśvinā somíno gṛhám ǁ

    nahi vām asti dūrake yatrā rathena gacchathaḥ |
    aśvinā somino gṛham ||

    न॒हि । वा॒म् । अस्ति॑ । दू॒र॒के । यत्र॑ । रथे॑न । गच्छ॑थः ।
    अश्वि॑ना । सो॒मिनः॑ । गृ॒हम् ॥

    नहि । वाम् । अस्ति । दूरके । यत्र । रथेन । गच्छथः ।
    अश्विना । सोमिनः । गृहम् ॥

    nahí ǀ vām ǀ ásti ǀ dūraké ǀ yátra ǀ ráthena ǀ gácchathaḥ ǀ
    áśvinā ǀ somínaḥ ǀ gṛhám ǁ

    nahi ǀ vām ǀ asti ǀ dūrake ǀ yatra ǀ rathena ǀ gacchathaḥ ǀ
    aśvinā ǀ sominaḥ ǀ gṛham ǁ

    1.22.4 Aṣṭaka 1.2.4.4Anuvāka 1.5.36

  5. Ṛk 5

    हिर॑ण्यपाणिमू॒तये॑ सवि॒तार॒मुप॑ ह्वये ।
    स चेत्ता॑ दे॒वता॑ प॒दं ॥

    हिरण्यपाणिम् ऊतये सवितारम् उप ह्वये |
    स चेत्ता देवता पदम् ||

    híraṇyapāṇimūtáye savitā́ramúpa hvaye ǀ
    sá céttā devátā padám ǁ

    hiraṇyapāṇim ūtaye savitāram upa hvaye |
    sa cettā devatā padam ||

    हिर॑ण्यऽपाणिम् । ऊ॒तये॑ । स॒वि॒तार॑म् । उप॑ । ह्व॒ये॒ ।
    सः । चेत्ता॑ । दे॒वता॑ । प॒दम् ॥

    हिरण्यऽपाणिम् । ऊतये । सवितारम् । उप । ह्वये ।
    सः । चेत्ता । देवता । पदम् ॥

    híraṇya-pāṇim ǀ ūtáye ǀ savitā́ram ǀ úpa ǀ hvaye ǀ
    sáḥ ǀ céttā ǀ devátā ǀ padám ǁ

    hiraṇya-pāṇim ǀ ūtaye ǀ savitāram ǀ upa ǀ hvaye ǀ
    saḥ ǀ cettā ǀ devatā ǀ padam ǁ

    1.22.5 Aṣṭaka 1.2.4.5Anuvāka 1.5.37

  6. Ṛk 6

    अ॒पां नपा॑त॒मव॑से सवि॒तार॒मुप॑ स्तुहि ।
    तस्य॑ व्र॒तान्यु॑श्मसि ॥

    अपां नपातम् अवसे सवितारम् उप स्तुहि |
    तस्य व्रतान्य् उश्मसि ||

    apā́m nápātamávase savitā́ramúpa stuhi ǀ
    tásya vratā́nyuśmasi ǁ

    apāṃ napātam avase savitāram upa stuhi |
    tasya vratāny uśmasi ||

    अ॒पाम् । नपा॑तम् । अव॑से । स॒वि॒तार॑म् । उप॑ । स्तु॒हि॒ ।
    तस्य॑ । व्र॒तानि॑ । उ॒श्म॒सि॒ ॥

    अपाम् । नपातम् । अवसे । सवितारम् । उप । स्तुहि ।
    तस्य । व्रतानि । उश्मसि ॥

    apā́m ǀ nápātam ǀ ávase ǀ savitā́ram ǀ úpa ǀ stuhi ǀ
    tásya ǀ vratā́ni ǀ uśmasi ǁ

    apām ǀ napātam ǀ avase ǀ savitāram ǀ upa ǀ stuhi ǀ
    tasya ǀ vratāni ǀ uśmasi ǁ

    1.22.6 Aṣṭaka 1.2.5.1Anuvāka 1.5.38

  7. Ṛk 7

    वि॒भ॒क्तारं॑ हवामहे॒ वसो॑श्चि॒त्रस्य॒ राध॑सः ।
    स॒वि॒तारं॑ नृ॒चक्ष॑सं ॥

    विभक्तारं हवामहे वसोश् चित्रस्य राधसः |
    सवितारं नृचक्षसम् ||

    vibhaktā́ram havāmahe vásościtrásya rā́dhasaḥ ǀ
    savitā́ram nṛcákṣasam ǁ

    vibhaktāraṃ havāmahe vasoś citrasya rādhasaḥ |
    savitāraṃ nṛcakṣasam ||

    वि॒ऽभ॒क्तार॑म् । ह॒वा॒म॒हे॒ । वसोः॑ । चि॒त्रस्य॑ । राध॑सः ।
    स॒वि॒तार॑म् । नृ॒ऽचक्ष॑सम् ॥

    विऽभक्तारम् । हवामहे । वसोः । चित्रस्य । राधसः ।
    सवितारम् । नृऽचक्षसम् ॥

    vi-bhaktā́ram ǀ havāmahe ǀ vásoḥ ǀ citrásya ǀ rā́dhasaḥ ǀ
    savitā́ram ǀ nṛ-cákṣasam ǁ

    vi-bhaktāram ǀ havāmahe ǀ vasoḥ ǀ citrasya ǀ rādhasaḥ ǀ
    savitāram ǀ nṛ-cakṣasam ǁ

    1.22.7 Aṣṭaka 1.2.5.2Anuvāka 1.5.39

  8. Ṛk 8

    सखा॑य॒ आ नि षी॑दत सवि॒ता स्तोम्यो॒ नु नः॑ ।
    दाता॒ राधां॑सि शुंभति ॥

    सखाय आ नि षीदत सविता स्तोम्यो नु नः |
    दाता राधांसि शुम्भति ||

    sákhāya ā́ ní ṣīdata savitā́ stómyo nú naḥ ǀ
    dā́tā rā́dhāṃsi śumbhati ǁ

    sakhāya ā ni ṣīdata savitā stomyo nu naḥ |
    dātā rādhāṃsi śumbhati ||

    सखा॑यः । आ । नि । सी॒द॒त॒ । स॒वि॒ता । स्तोम्यः॑ । नु । नः॒ ।
    दाता॑ । राधां॑सि । शु॒म्भ॒ति॒ ॥

    सखायः । आ । नि । सीदत । सविता । स्तोम्यः । नु । नः ।
    दाता । राधांसि । शुम्भति ॥

    sákhāyaḥ ǀ ā́ ǀ ní ǀ sīdata ǀ savitā́ ǀ stómyaḥ ǀ nú ǀ naḥ ǀ
    dā́tā ǀ rā́dhāṃsi ǀ śumbhati ǁ

    sakhāyaḥ ǀ ā ǀ ni ǀ sīdata ǀ savitā ǀ stomyaḥ ǀ nu ǀ naḥ ǀ
    dātā ǀ rādhāṃsi ǀ śumbhati ǁ

    1.22.8 Aṣṭaka 1.2.5.3Anuvāka 1.5.40

  9. Ṛk 9

    अग्ने॒ पत्नी॑रि॒हा व॑ह दे॒वाना॑मुश॒तीरुप॑ ।
    त्वष्टा॑रं॒ सोम॑पीतये ॥

    अग्ने पत्नीर् इहा वह देवानाम् उशतीर् उप |
    त्वष्टारं सोमपीतये ||

    ágne pátnīrihā́ vaha devā́nāmuśatī́rúpa ǀ
    tváṣṭāram sómapītaye ǁ

    agne patnīr ihā vaha devānām uśatīr upa |
    tvaṣṭāraṃ somapītaye ||

    अग्ने॑ । पत्नीः॑ । इ॒ह । आ । व॒ह॒ । दे॒वाना॑म् । उ॒श॒तीः । उप॑ ।
    त्वष्टा॑रम् । सोम॑ऽपीतये ॥

    अग्ने । पत्नीः । इह । आ । वह । देवानाम् । उशतीः । उप ।
    त्वष्टारम् । सोमऽपीतये ॥

    ágne ǀ pátnīḥ ǀ ihá ǀ ā́ ǀ vaha ǀ devā́nām ǀ uśatī́ḥ ǀ úpa ǀ
    tváṣṭāram ǀ sóma-pītaye ǁ

    agne ǀ patnīḥ ǀ iha ǀ ā ǀ vaha ǀ devānām ǀ uśatīḥ ǀ upa ǀ
    tvaṣṭāram ǀ soma-pītaye ǁ

    1.22.9 Aṣṭaka 1.2.5.4Anuvāka 1.5.41

  10. Ṛk 10

    आ ग्ना अ॑ग्न इ॒हाव॑से॒ होत्रां॑ यविष्ठ॒ भार॑तीं ।
    वरू॑त्रीं धि॒षणां॑ वह ॥

    आ ग्ना अग्न इहावसे होत्रां यविष्ठ भारतीम् |
    वरूत्रीं धिषणां वह ||

    ā́ gnā́ agna ihā́vase hótrām yaviṣṭha bhā́ratīm ǀ
    várūtrīm dhiṣáṇām vaha ǁ

    ā gnā agna ihāvase hotrāṃ yaviṣṭha bhāratīm |
    varūtrīṃ dhiṣaṇāṃ vaha ||

    आ । ग्नाः । अ॒ग्ने॒ । इ॒ह । अव॑से । होत्रा॑म् । य॒वि॒ष्ठ॒ । भार॑तीम् ।
    वरू॑त्रीम् । धि॒षणा॑म् । व॒ह॒ ॥

    आ । ग्नाः । अग्ने । इह । अवसे । होत्राम् । यविष्ठ । भारतीम् ।
    वरूत्रीम् । धिषणाम् । वह ॥

    ā́ ǀ gnā́ḥ ǀ agne ǀ ihá ǀ ávase ǀ hótrām ǀ yaviṣṭha ǀ bhā́ratīm ǀ
    várūtrīm ǀ dhiṣáṇām ǀ vaha ǁ

    ā ǀ gnāḥ ǀ agne ǀ iha ǀ avase ǀ hotrām ǀ yaviṣṭha ǀ bhāratīm ǀ
    varūtrīm ǀ dhiṣaṇām ǀ vaha ǁ

    1.22.10 Aṣṭaka 1.2.5.5Anuvāka 1.5.42

  11. Ṛk 11

    अ॒भि नो॑ दे॒वीरव॑सा म॒हः शर्म॑णा नृ॒पत्नीः॑ ।
    अच्छि॑न्नपत्राः सचंतां ॥

    अभि नो देवीर् अवसा महः शर्मणा नृपत्नीः |
    अच्छिन्नपत्राः सचन्ताम् ||

    abhí no devī́rávasā maháḥ śármaṇā nṛpátnīḥ ǀ
    ácchinnapatrāḥ sacantām ǁ

    abhi no devīr avasā mahaḥ śarmaṇā nṛpatnīḥ |
    acchinnapatrāḥ sacantām ||

    अ॒भि । नः॒ । दे॒वीः । अव॑सा । म॒हः । शर्म॑णा । नृ॒ऽपत्नीः॑ ।
    अच्छि॑न्नऽपत्राः । स॒च॒न्ता॒म् ॥

    अभि । नः । देवीः । अवसा । महः । शर्मणा । नृऽपत्नीः ।
    अच्छिन्नऽपत्राः । सचन्ताम् ॥

    abhí ǀ naḥ ǀ devī́ḥ ǀ ávasā ǀ maháḥ ǀ śármaṇā ǀ nṛ-pátnīḥ ǀ
    ácchinna-patrāḥ ǀ sacantām ǁ

    abhi ǀ naḥ ǀ devīḥ ǀ avasā ǀ mahaḥ ǀ śarmaṇā ǀ nṛ-patnīḥ ǀ
    acchinna-patrāḥ ǀ sacantām ǁ

    1.22.11 Aṣṭaka 1.2.6.1Anuvāka 1.5.43

  12. Ṛk 12

    इ॒हेंद्रा॒णीमुप॑ ह्वये वरुणा॒नीं स्व॒स्तये॑ ।
    अ॒ग्नायीं॒ सोम॑पीतये ॥

    इहेन्द्राणीम् उप ह्वये वरुणानीं स्वस्तये |
    अग्नायीं सोमपीतये ||

    ihéndrāṇī́múpa hvaye varuṇānī́m svastáye ǀ
    agnā́yīm sómapītaye ǁ

    ihendrāṇīm upa hvaye varuṇānīṃ svastaye |
    agnāyīṃ somapītaye ||

    इ॒ह । इ॒न्द्रा॒णीम् । उप॑ । ह्व॒ये॒ । व॒रु॒णा॒नीम् । स्व॒स्तये॑ ।
    अ॒ग्नायी॑म् । सोम॑ऽपीतये ॥

    इह । इन्द्राणीम् । उप । ह्वये । वरुणानीम् । स्वस्तये ।
    अग्नायीम् । सोमऽपीतये ॥

    ihá ǀ indrāṇī́m ǀ úpa ǀ hvaye ǀ varuṇānī́m ǀ svastáye ǀ
    agnā́yīm ǀ sóma-pītaye ǁ

    iha ǀ indrāṇīm ǀ upa ǀ hvaye ǀ varuṇānīm ǀ svastaye ǀ
    agnāyīm ǀ soma-pītaye ǁ

    1.22.12 Aṣṭaka 1.2.6.2Anuvāka 1.5.44

  13. Ṛk 13

    म॒ही द्यौः पृ॑थि॒वी च॑ न इ॒मं य॒ज्ञं मि॑मिक्षतां ।
    पि॒पृ॒तां नो॒ भरी॑मभिः ॥

    मही द्यौः पृथिवी च न इमं यज्ञम् मिमिक्षताम् |
    पिपृतां नो भरीमभिः ||

    mahī́ dyáuḥ pṛthivī́ ca na imám yajñám mimikṣatām ǀ
    pipṛtā́m no bhárīmabhiḥ ǁ

    mahī dyauḥ pṛthivī ca na imaṃ yajñam mimikṣatām |
    pipṛtāṃ no bharīmabhiḥ ||

    म॒ही । द्यौः । पृ॒थि॒वी । च॒ । नः॒ । इ॒मम् । य॒ज्ञम् । मि॒मि॒क्ष॒ता॒म् ।
    पि॒पृ॒ताम् । नः॒ । भरी॑मऽभिः ॥

    मही । द्यौः । पृथिवी । च । नः । इमम् । यज्ञम् । मिमिक्षताम् ।
    पिपृताम् । नः । भरीमऽभिः ॥

    mahī́ ǀ dyáuḥ ǀ pṛthivī́ ǀ ca ǀ naḥ ǀ imám ǀ yajñám ǀ mimikṣatām ǀ
    pipṛtā́m ǀ naḥ ǀ bhárīma-bhiḥ ǁ

    mahī ǀ dyauḥ ǀ pṛthivī ǀ ca ǀ naḥ ǀ imam ǀ yajñam ǀ mimikṣatām ǀ
    pipṛtām ǀ naḥ ǀ bharīma-bhiḥ ǁ

    1.22.13 Aṣṭaka 1.2.6.3Anuvāka 1.5.45

  14. Ṛk 14

    तयो॒रिद्घृ॒तव॒त्पयो॒ विप्रा॑ रिहंति धी॒तिभिः॑ ।
    गं॒ध॒र्वस्य॑ ध्रु॒वे प॒दे ॥

    तयोर् इद् घृतवत् पयो विप्रा रिहन्ति धीतिभिः |
    गन्धर्वस्य ध्रुवे पदे ||

    táyorídghṛtávatpáyo víprā rihanti dhītíbhiḥ ǀ
    gandharvásya dhruvé padé ǁ

    tayor id ghṛtavat payo viprā rihanti dhītibhiḥ |
    gandharvasya dhruve pade ||

    तयोः॑ । इत् । घृ॒तऽव॑त् । पयः॑ । विप्राः॑ । रि॒ह॒न्ति॒ । धी॒तिऽभिः॑ ।
    ग॒न्ध॒र्वस्य॑ । ध्रु॒वे । प॒दे ॥

    तयोः । इत् । घृतऽवत् । पयः । विप्राः । रिहन्ति । धीतिऽभिः ।
    गन्धर्वस्य । ध्रुवे । पदे ॥

    táyoḥ ǀ ít ǀ ghṛtá-vat ǀ páyaḥ ǀ víprāḥ ǀ rihanti ǀ dhītí-bhiḥ ǀ
    gandharvásya ǀ dhruvé ǀ padé ǁ

    tayoḥ ǀ it ǀ ghṛta-vat ǀ payaḥ ǀ viprāḥ ǀ rihanti ǀ dhīti-bhiḥ ǀ
    gandharvasya ǀ dhruve ǀ pade ǁ

    1.22.14 Aṣṭaka 1.2.6.4Anuvāka 1.5.46

  15. Ṛk 15

    स्यो॒ना पृ॑थिवि भवानृक्ष॒रा नि॒वेश॑नी ।
    यच्छा॑ नः॒ शर्म॑ स॒प्रथः॑ ॥

    स्योना पृथिवि भवानृक्षरा निवेशनी |
    यच्छा नः शर्म सप्रथः ||

    syonā́ pṛthivi bhavānṛkṣarā́ nivéśanī ǀ
    yácchā naḥ śárma sapráthaḥ ǁ

    syonā pṛthivi bhavānṛkṣarā niveśanī |
    yacchā naḥ śarma saprathaḥ ||

    स्यो॒ना । पृ॒थि॒वि॒ । भ॒व॒ । अ॒नृ॒क्ष॒रा । नि॒ऽवेश॑नी ।
    यच्छ॑ । नः॒ । शर्म॑ । स॒ऽप्रथः॑ ॥

    स्योना । पृथिवि । भव । अनृक्षरा । निऽवेशनी ।
    यच्छ । नः । शर्म । सऽप्रथः ॥

    syonā́ ǀ pṛthivi ǀ bhava ǀ anṛkṣarā́ ǀ ni-véśanī ǀ
    yáccha ǀ naḥ ǀ śárma ǀ sa-práthaḥ ǁ

    syonā ǀ pṛthivi ǀ bhava ǀ anṛkṣarā ǀ ni-veśanī ǀ
    yaccha ǀ naḥ ǀ śarma ǀ sa-prathaḥ ǁ

    1.22.15 Aṣṭaka 1.2.6.5Anuvāka 1.5.47

  16. Ṛk 16

    अतो॑ दे॒वा अ॑वंतु नो॒ यतो॒ विष्णु॑र्विचक्र॒मे ।
    पृ॒थि॒व्याः स॒प्त धाम॑भिः ॥

    अतो देवा अवन्तु नो यतो विष्णुर् विचक्रमे |
    पृथिव्याः सप्त धामभिः ||

    áto devā́ avantu no yáto víṣṇurvicakramé ǀ
    pṛthivyā́ḥ saptá dhā́mabhiḥ ǁ

    ato devā avantu no yato viṣṇur vicakrame |
    pṛthivyāḥ sapta dhāmabhiḥ ||

    अतः॑ । दे॒वाः । अ॒व॒न्तु॒ । नः॒ । यतः॑ । विष्णुः॑ । वि॒ऽच॒क्र॒मे ।
    पृ॒थि॒व्याः । स॒प्त । धाम॑ऽभिः ॥

    अतः । देवाः । अवन्तु । नः । यतः । विष्णुः । विऽचक्रमे ।
    पृथिव्याः । सप्त । धामऽभिः ॥

    átaḥ ǀ devā́ḥ ǀ avantu ǀ naḥ ǀ yátaḥ ǀ víṣṇuḥ ǀ vi-cakramé ǀ
    pṛthivyā́ḥ ǀ saptá ǀ dhā́ma-bhiḥ ǁ

    ataḥ ǀ devāḥ ǀ avantu ǀ naḥ ǀ yataḥ ǀ viṣṇuḥ ǀ vi-cakrame ǀ
    pṛthivyāḥ ǀ sapta ǀ dhāma-bhiḥ ǁ

    1.22.16 Aṣṭaka 1.2.7.1Anuvāka 1.5.48

  17. Ṛk 17

    इ॒दं विष्णु॒र्वि च॑क्रमे त्रे॒धा नि द॑धे प॒दं ।
    समू॑ळ्हमस्य पांसु॒रे ॥

    इदं विष्णुर् वि चक्रमे त्रेधा नि दधे पदम् |
    समूऌहम् अस्य पांसुरे ||

    idám víṣṇurví cakrame tredhā́ ní dadhe padám ǀ
    sámūḷhamasya pāṃsuré ǁ

    idaṃ viṣṇur vi cakrame tredhā ni dadhe padam |
    samūḷham asya pāṃsure ||

    इ॒दम् । विष्णुः॑ । वि । च॒क्र॒मे॒ । त्रे॒धा । नि । द॒धे॒ । प॒दम् ।
    सम्ऽऊ॑ळ्हम् । अ॒स्य॒ । पां॒सु॒रे ॥

    इदम् । विष्णुः । वि । चक्रमे । त्रेधा । नि । दधे । पदम् ।
    सम्ऽऊळ्हम् । अस्य । पांसुरे ॥

    idám ǀ víṣṇuḥ ǀ ví ǀ cakrame ǀ tredhā́ ǀ ní ǀ dadhe ǀ padám ǀ
    sám-ūḷham ǀ asya ǀ pāṃsuré ǁ

    idam ǀ viṣṇuḥ ǀ vi ǀ cakrame ǀ tredhā ǀ ni ǀ dadhe ǀ padam ǀ
    sam-ūḷham ǀ asya ǀ pāṃsure ǁ

    1.22.17 Aṣṭaka 1.2.7.2Anuvāka 1.5.49

  18. Ṛk 18

    त्रीणि॑ प॒दा वि च॑क्रमे॒ विष्णु॑र्गो॒पा अदा॑भ्यः ।
    अतो॒ धर्मा॑णि धा॒रय॑न् ॥

    त्रीणि पदा वि चक्रमे विष्णुर् गोपा अदाभ्यः |
    अतो धर्माणि धारयन् ||

    trī́ṇi padā́ ví cakrame víṣṇurgopā́ ádābhyaḥ ǀ
    áto dhármāṇi dhāráyan ǁ

    trīṇi padā vi cakrame viṣṇur gopā adābhyaḥ |
    ato dharmāṇi dhārayan ||

    त्रीणि॑ । प॒दा । वि । च॒क्र॒मे॒ । विष्णुः॑ । गो॒पाः । अदा॑भ्यः ।
    अतः॑ । धर्मा॑णि । धा॒रय॑न् ॥

    त्रीणि । पदा । वि । चक्रमे । विष्णुः । गोपाः । अदाभ्यः ।
    अतः । धर्माणि । धारयन् ॥

    trī́ṇi ǀ padā́ ǀ ví ǀ cakrame ǀ víṣṇuḥ ǀ gopā́ḥ ǀ ádābhyaḥ ǀ
    átaḥ ǀ dhármāṇi ǀ dhāráyan ǁ

    trīṇi ǀ padā ǀ vi ǀ cakrame ǀ viṣṇuḥ ǀ gopāḥ ǀ adābhyaḥ ǀ
    ataḥ ǀ dharmāṇi ǀ dhārayan ǁ

    1.22.18 Aṣṭaka 1.2.7.3Anuvāka 1.5.50

  19. Ṛk 19

    विष्णोः॒ कर्मा॑णि पश्यत॒ यतो॑ व्र॒तानि॑ पस्प॒शे ।
    इंद्र॑स्य॒ युज्यः॒ सखा॑ ॥

    विष्णोः कर्माणि पश्यत यतो व्रतानि पस्पशे |
    इन्द्रस्य युज्यः सखा ||

    víṣṇoḥ kármāṇi paśyata yáto vratā́ni paspaśé ǀ
    índrasya yújyaḥ sákhā ǁ

    viṣṇoḥ karmāṇi paśyata yato vratāni paspaśe |
    indrasya yujyaḥ sakhā ||

    विष्णोः॑ । कर्मा॑णि । प॒श्य॒त॒ । यतः॑ । व्र॒तानि॑ । प॒स्प॒शे ।
    इन्द्र॑स्य । युज्यः॑ । सखा॑ ॥

    विष्णोः । कर्माणि । पश्यत । यतः । व्रतानि । पस्पशे ।
    इन्द्रस्य । युज्यः । सखा ॥

    víṣṇoḥ ǀ kármāṇi ǀ paśyata ǀ yátaḥ ǀ vratā́ni ǀ paspaśé ǀ
    índrasya ǀ yújyaḥ ǀ sákhā ǁ

    viṣṇoḥ ǀ karmāṇi ǀ paśyata ǀ yataḥ ǀ vratāni ǀ paspaśe ǀ
    indrasya ǀ yujyaḥ ǀ sakhā ǁ

    1.22.19 Aṣṭaka 1.2.7.4Anuvāka 1.5.51

  20. Ṛk 20

    तद्विष्णोः॑ पर॒मं प॒दं सदा॑ पश्यंति सू॒रयः॑ ।
    दि॒वी॑व॒ चक्षु॒रात॑तं ॥

    तद् विष्णोः परमम् पदं सदा पश्यन्ति सूरयः |
    दिवीव चक्षुर् आततम् ||

    tádvíṣṇoḥ paramám padám sádā paśyanti sūráyaḥ ǀ
    divī́va cákṣurā́tatam ǁ

    tad viṣṇoḥ paramam padaṃ sadā paśyanti sūrayaḥ |
    divīva cakṣur ātatam ||

    तत् । विष्णोः॑ । प॒र॒मम् । प॒दम् । सदा॑ । प॒श्य॒न्ति॒ । सू॒रयः॑ ।
    दि॒विऽइ॑व । चक्षुः॑ । आऽत॑तम् ॥

    तत् । विष्णोः । परमम् । पदम् । सदा । पश्यन्ति । सूरयः ।
    दिविऽइव । चक्षुः । आऽततम् ॥

    tát ǀ víṣṇoḥ ǀ paramám ǀ padám ǀ sádā ǀ paśyanti ǀ sūráyaḥ ǀ
    diví-iva ǀ cákṣuḥ ǀ ā́-tatam ǁ

    tat ǀ viṣṇoḥ ǀ paramam ǀ padam ǀ sadā ǀ paśyanti ǀ sūrayaḥ ǀ
    divi-iva ǀ cakṣuḥ ǀ ā-tatam ǁ

    1.22.20 Aṣṭaka 1.2.7.5Anuvāka 1.5.52

  21. Ṛk 21

    तद्विप्रा॑सो विप॒न्यवो॑ जागृ॒वांसः॒ समिं॑धते ।
    विष्णो॒र्यत्प॑र॒मं प॒दं ॥

    तद् विप्रासो विपन्यवो जागृवांसः सम् इन्धते |
    विष्णोर् यत् परमम् पदम् ||

    tádvíprāso vipanyávo jāgṛvā́ṃsaḥ sámindhate ǀ
    víṣṇoryátparamám padám ǁ

    tad viprāso vipanyavo jāgṛvāṃsaḥ sam indhate |
    viṣṇor yat paramam padam ||

    तत् । विप्रा॑सः । वि॒प॒न्यवः॑ । जा॒गृ॒ऽवांसः॑ । सम् । इ॒न्ध॒ते॒ ।
    विष्णोः॑ । यत् । प॒र॒मम् । प॒दम् ॥

    तत् । विप्रासः । विपन्यवः । जागृऽवांसः । सम् । इन्धते ।
    विष्णोः । यत् । परमम् । पदम् ॥

    tát ǀ víprāsaḥ ǀ vipanyávaḥ ǀ jāgṛ-vā́ṃsaḥ ǀ sám ǀ indhate ǀ
    víṣṇoḥ ǀ yát ǀ paramám ǀ padám ǁ

    tat ǀ viprāsaḥ ǀ vipanyavaḥ ǀ jāgṛ-vāṃsaḥ ǀ sam ǀ indhate ǀ
    viṣṇoḥ ǀ yat ǀ paramam ǀ padam ǁ

    1.22.21 Aṣṭaka 1.2.7.6Anuvāka 1.5.53

Text, recitation and interpretations from the Ṛgveda database of theveda.org.in.

Ṛgveda 1.22 · Aśvins · Savitṛ · Agni · Devās · Agnāyī, Indrāṇī, Varuṇānī · Divaḥ, Pṛthivī · Pṛthivī · Viṣṇu Or Devās · Viṣṇu

Interpretations

Kapali Shastri

Ṛk 1

Introduction

prātar yujā, etc. begins the fifth hymn, of twenty one Riks, in the fifth Section. The Rishi and the metre are as before. The particular deities will become clear then and there in the course of the commentary.

Translation

Tr. Awake the Ashvins who join at morn; may they come hither to drink the Soma.

Commentary

In this hymn the first four Riks are devoted to the Ashvins. prātaryujā conjoined in the morning at the beginning of the sacrifice (at the morning libation, in the external sense), come together (joined in the morning, prātar yunjāte, therefore prātaryujau); aśvinau Ashvin Gods; vibodhaya awake them; this direction is to oneself; thus too says Skandasvamin. This is to oneself only because of the direction of the inner self; or of Agni as he is the hotr; awakened, both of them iha to the sacrifice; āgacchatam may they come; why? asya of this pressed out; somasya pitaye to drink the Soma.

The Ashvins spoken of before are familiar to us.

Ṛk 2

Translation

Tr. We call the Ashvins, of auspicious car, superbly charioted, the Gods who reach the heavens.

Commentary

yā which; ubhā both; devā Gods; aśvinā Ashvins; surathā of auspicious car, they whose car is auspicious; rathitamā superbly charioted; divisprśā having their touch in the heavens (the compound is aluk) they are palpable in the heavens, that is to say, dwellers in heaven; tā them; havāmahe we call.

The letter à in dual found in yā, etc. is Vedic.

Ṛk 3

Translation

Tr. O Ashvins, your speech sweet and of happy truth, with that moisten the sacrifice.

Commentary

aśvinā O Ashvins; vām your; madhumati sweet; sūnſtāvati and of happy truth; kaśā (name of speech); yā the speech that is; tayā by that speech capable of impelling the steeds; yajñam this present sacrifice; mimikșatam moisten (form of mihi to sprinkle).

It is to be remembered that Usha, daughter of Heaven, is the spouse of the Ashvins and that Goddess Usha has been described by terms denoting form and nature like of happy birth, full of truth, full of lustre, etc. The optional sense given to kaśā by Sayana favours the meaning 'speech'. The meaning of the Mantra is : Moisten this sacrifice, make this drip with delight by speech that is full of sweetness, of happy truth and hence full of savour.

The whip by which the horse is goaded, kaśā, with which to beat the horse, is well-known. Here even speech has that capacity, hence, kaśā is read in the sense of speech. Here the purport of the ritualist commentary may be noted for a comparative study of the thoughtful (reader). kaśā the horsewhip is watery (madhumati), is it not? How? It is soaked with the perspiration that flows from the horse in speed. If it be asked how is the horsewhip of happy truth, it is said : the sound that ensues from a rapid whipping of the horse, the shout that is made by the rider while thrashing the horse, are both dear to the sacrificer. How? Because both the report of the thrashing and the shouting are causes of rapid advance.

Ṛk 4

Translation

Tr. O Ashvins, as you go thither in car, the home of the sacrificer with Soma is not far indeed.

Commentary

aśvinā O Ashvins; yatra in which sacrifice, towards the house of sacrifice; rathena by car of rapid speed; vām you; gacchathaḥ go; that sominaḥ grham home of the sacrificer with Soma; dūrake far; nahi asti is indeed not.

With rapid speed nothing is far even for a moment. Then how can the house of the sacrificer with Soma, the physical body which is the pedestal of the life-body, etc. be far?

Now follow four Riks to God Savitri. This is the first of them, fifth in the hymn.

Ṛk 5

Translation

Tr. I call Savitr, the golden-armed, for increase; he is the knower, the God, the goal.

Commentary

hiranyapāņim of golden hands; savitāram Surya the creator; ūtaye for increase; upahvaye I call; saḥ cettă he becomes the knower or he causes to be known (causal sense implied); he devatā the All-God, becomes the deity treated by all the Vedas; he padam becomes the goal to be attained.

Savitr the Sun is the golden Person, he is himself the knower, himself the deity, himself the goal to be reached—this is affirmed. Note that hands, feet, arms, etc. denote the rays. It is the perception of the Rishis and time-long settled doctrine that the golden form of Savitr, the Person Highest, the God of all Gods can be realised directly.

Thus ends the fourth group in the second Chapter of the first Eighth.

Ṛk 6

Translation

Tr. Praise close Savitr, son of the Waters, for increase; we long for his deeds.

Commentary

It must be noted that Riks like “Waters alone were all this at the beginning”, the state before the creation of the universe is sought to be described in terms of a quick movement providing the basic material for the universe. Though Savitr has really no birth as such, his being the child of the Waters is spoken of in the context of the creation of the universe.

Even as in man the sacrificer, Agni is the child of the forces of strength, light, etc. forming the equipment for creation which are symbolised by the term waters, so too Savitr is born the offspring subsequently. The word napāt means son, also son's son. Thus is Savitr spoken of as the son of the Waters both in the macrocosm and the mircrocosm. In the gross view, the sun comes to birth by rising from the ocean in the morning, hence Savitr is the son of the waters.

apām napātam savitāram God Savitr, son of the waters; avase for thy increase; upastuhi approach and adore with praise; this is the direction of the inner being; tasya of Savitr; vratāni deeds (eternal); uśmasi we long for.

Ṛk 7

Translation

Tr. We call the distributor of the varied store of wealth, Savitr the seer of men.

Commentary

citrasya of many kinds; rādhasaḥ of treasure of all accomplishments (rādh, sādh to accomplish); vasoḥ of wealth (the substance providing dwelling in the luminous world); vibhaktāram who apportions and gives; savitāram the God who creates; havāmahe we call; of what kind? nșcakşasam seer of men, he who sees men is the seer of men, him (cakştakes the termination as).

Though both vasu and rādha mean wealth, their distinction is to be noted. It has been mentioned earlier in ‘citram rādhaḥ '(varied wealth)', 'vibhu prabhu' (pervading, mastering).

Ṛk 8

Translation

Tr. O comrades, sit around in adoration, Savitr is soon to be lauded; the giver manifests the treasures.

Commentary

O sakhāyaḥ address to the friends engaged in the common inner sacrifice; ā hitherward; nişidata sit, wait upon the adorable God; savitā God Savitr; naḥ our; nu soon; stomyaḥ deserves our hymn of affirmation; saḥ he; dātā giver of the wealth causing dwelling in the divine world, of treasure that gives all fulfilment; rādhāmsi wealth of the kind spoken of; śumbhati lights up, brings to light, shows it available to us.

śumbhati to shine, to be lustrous; causal is implied. Some commentators say sumbhati means gives.

Ṛk 9

Translation

Tr. O Agni, bring hither the spouses of the Gods, desiring; and Tvastri, to the drink of Soma.

Commentary

agne O Flame; devānām of Indra and the like; patniḥ Indrani and others; iha in this sacrifice; upa near; āvaha bring; of what kind? uśatiḥ desiring the offering of the sacrificer (vas to attract, present participle, feminine); likewise tvaştāram Tvastri the divine architect (bring near); for what purpose? somapitaye to drink Soma.

We have spoken before regarding female deities. The wife is the doer, the executor of the work of God the lord who causes it to be done.

Ṛk 10

Translation

Tr. Agni, bring to this sacrifice for increase the spouses of the Gods, O youthful one, speech of call and Bharati, pervasive and conscious.

Commentary

agne O Agni; avase for increase, for our growth; gnāḥ spouses of the Gods; iha in this sacrifice; āvaha fetch; yaviştha 0 most youthful, capable, of bringing; hotrām speech, being the speech of call; likewise bharatim the light of Bharata, the Sun; bring the Truth-Light endowed with the vastness and brilliance of the wide light of Truth; varutrim covers, who shines enveloping all; dhişaņām conscious (Bharati, do bring).

We have discussed about Bharati earlier in the Apri hymn and elsewhere. She is the truth-lustre of the Vast Light, the foundation of Revelation and Inspiration, Ila and Sarasvati. Here by mentioning Hotra, Varutri, Dhisana (call of speech, envelopper, consciousness) the forces that indicate her power and form, a concord equally applying to these with Bharati is demonstrated. Thus by not mentioning the governed word it helps to lay stress on and explain the import. But Sayana thinks that hotrā is spouse of Agni carrying out the Homa, Bharati spouse of Aditya, Varutri Dhisana is Sarasvati.

Thus ends the fifth group in the second Chapter of the first Eighth.

Ṛk 11

Translation

Tr. May the Goddesses, spouses of the Gods, favour us with increase and great happiness, their wings unclipped.

Commentary

deviḥ Goddesses, spouses of the Gods treated in this, gnāḥ; naḥ us; avasā with increase; mahaḥ with great (mah in worship, as is substituted in instrumental singular); sarmaņā and with happiness; abhisacantām may they favour turned towards us; of what kind? nrpatniḥ spouses, powers of the Gods; acchinnapatrāḥ whose wings are unclipped—there is no severance of the wings with which these course in the sky; of tireless carriage, says Skandasvamin; may they favour us with increase and great happiness, is the purport.

Ṛk 12

Translation

Tr. Here I call for weal, spouse of Indra, spouse of Varuna, spouse of Agni, to drink the Soma.

Commentary

iha in this sacrifice; svastaye for the weal; indrānim spouse of Indra; varuņānim spouse of Varuna; agnāyim spouse of Agni; upahvaye I call; why? somapitaye to drink the Soma; verily, by their drinking of the Soma is effected the weal of the sacrificer; hence 'for the weal'.

Ṛk 13

Translation

Tr. May the vast Heaven and Earth bedew this our sacrifice; may they fill us with nourishments.

Commentary

Heaven and Earth are the deities of this and the next Rik

mahi the Vast (elision of the word at is Vedic, feminine of the word mahat); dyauḥ the deity of the heaven-world; prthivi ca and the deity of the Earth; naḥ our; imam yajñam this sacrifice; mimikșatām may they desire to bedew (the form of mih in the sense of sprinkle); bharimabhiḥ with feeds, nourishments (termination iman on the root bhr); naḥ us; pipſtām fill (Imperative form of the root pr to fill; the i in the repetitive form is Vedic).

May both Heaven and Earth make us soaked with happiness, full of delight with the sap of their own essence, may they fill us with their nourishing feeds.

Ṛk 14

Translation

Tr. The wise sip the lustrous sap of them with their faculties of thought in the stable station of Soma.

Commentary

tayorit of Heaven and Earth alone; ghrtavat lustrous; payaḥ essential sap; viprāḥ the wise; dhitibhiḥ with faculties of consciousness capable of bearing; rihanti lick, taste (ra for la is Vedic); the gross, matter-located earth-consciousness is indicated by the term prthivi, Earth; the subtler mind-located divine consciousness is indicated by dyauḥ, Heaven; the essence, the immortal sap of both is lustrous ‘ghṛtavat payaḥ; the wise taste it with their special faculties of consciousness; but then, where do they ‘lick’ that sap? gandharvasya of Gandharva; dhruve stable; pade in the station; Sayana says : the place of the Gandharva is the mid-region, the sky; in the sky are the Heaven and Earth; and related to them is the ghee-like water which the wise taste. Yaska holds thus : the ray of the sun of great happiness is called 'go' cow; who bears that Soma, is the Gandharva; by his delightfulness he is famed at times as the moon. “Here verily in the home of the moon, (the wise) knew the secret name of the ray-cow of the Fashioner Sun” (1.84.15). This will be mentioned later on. That is why more detail is not desired here. But this must be understood here : in the station of Soma where the luminous Truth-ray shines constantly (vide 1.154.5 the fount of sweetness in the highest step of Vishnu), “the wise sip the lustrous sap', partake of shining immortal sap.

Ṛk 15

Translation

Tr. O Earth, be a happy and thornless dwelling; give us wide refuge.

Commentary

The deity of this is Prithivi, Earth. pṛthivi O Earth; you syonā happy (syonam means happiness); anrkṣarā without thorn (;kṣara is thorn); niveśani dwelling, bhava be a fit dwelling place to us; that is, be a happy dwelling bereft of enemies; naḥ our; saprathaḥ wide (pratha to propagate, termination as); sarma refuge; yaccha give.

Thus ends the sixth Group in the second Chapter of the first Eighth.

Now follow six Riks to Vishnu. .

Ṛk 16

Translation

Tr. Thence may the gods increase us whence Vishnu strode the seven regions of the earth.

Commentary

The highest Sun, Vishnu the supreme Lord is referred to.

ataḥ (indeclinable from etat) from here; it should be taken in the sense of that; for, that, tat, and which, yat, have a constant relation and the word yataḥ is mentioned later in the Rik; devāḥ the gods, Indra and others; naḥ us;avantu may they increase; yataḥ from which place, vişnuḥ (the termination nu on viş to pervade) the pervading God; prthivyāḥ (genetive denoting relation) of the earth; sapta seven (interchange of case); dhāmabhiḥ through stations; vicakrame superbly placed his steps, 'overstrode’ is the meaning.

The store of Light, from which station Vishnu extended and strode over the seven places of the earth is also the station of the gods who have that one fount. May they, severally manifest according to the difference in function, give us the progress in their keeping—this is the prayer.

Footnote

We have said earlier that Universal Existence is of seven principles. Just as in the case of earth consisting of five elements, earth, etc., though other elements are latent, it is called earth because of the predominance of this element, similarly there are involved in earth the other worlds stationed above from bhuvar (Mid-region) to satya (world of Truth) governed by principles other than earth. Here this must be borne in mind. It is clearly stated in this Rik that the very starting station of Vishnu's ride is also the original station of the gods. Vishnu's prowess became patent through the seven regions of the earth. This means to say that Vishnu's stride victoriously attained access in all the seven stations, the planes of consciousness of the inner sacrificer, the Rishi. Let us state here the substance of these six Riks of Vishnu. The ancients have preferred to give some explanation of these with stories from the Puranas. But that is without savour; it is no elucidation but only a veilment, hence it is not considered here. In the first it is stated that the place of origin of Vishnu's stride is also of the gods. In the second it is sought to convey that Vishnu's stride is the cause of the birth of the Universe; in the third and the fourth, by the stride of Vishnu the Laws of this Universe are unveiled; in the last two it is intended to establish that even in the striding of the three worlds, the supreme step of Vishnu, denoted by the term tat, is visible to the eye of the wise Seer.

Ṛk 17

Translation

Tr. This Vishnu strode, thrice he placed his foot; in the dust of his feet was all firmly established.

Commentary

idam all this universe; vişnuḥ Pervader, the supreme God; vicakrame has strode; he says how he strode; tredhā in three ways, on earth, in mid-region and in the heaven-world; padam nidadhe he placed the foot; what took place by that? asya of Vishnu; pāmsure in the region having the dust of his feet (raḥ denotes possessive sense); samülham firmly established was all this (Past Participle of vaḥ with sam, change of semi-vowel to vowel); tredhā from the word tri, the suffix edhā.

Ṛk 18

Translation

Tr. Vishnu, guardian, inviolable, strode three steps from here upholding the Laws.

Commentary

gopāḥ protector of the whole world; adābhyaḥ not subduable, unassailable; vişnuḥ Vishnu; trīņi padā three steps; vicakrame superbly strode; whence? ataḥ from here, the earth; doing what? dharmāņi laws, actions to be upheld in all this universe; dhā rayan upholding (he strode).

Here the substratum of the triple world is the earth, hence by stepping from here he guards the eternal laws to be upheld in the triple world.

Ṛk 19

Translation

Tr. Behold the deeds of Vishnu by which the Laws are patent; comrade, be yoked to Indra.

Commentary

The address is to co-practitioners. vişnoḥ Vishnu's; karmāņi deeds of valour; paśyata behold; yataḥ by these deeds of striding the three worlds, (he, Vishnu) vratāni deeds for sustaining the three worlds, forming the restraints and injunctions; paspaśe touched, that is made patent (spas meaning touch, Perfect); the eternal laws for the activities of the world are hidden, touched by the action of Vishnu's valour they are made manifest; he indrasya of Indra the sovereign of the triple world; leader of action; yujyaḥ to be yoked (yaḥ on yuj, no guņa as weak termination); sakhā having equal communication.

Ṛk 20

Translation

Tr. The wise always behold that supreme step of Vishnu, like an eye extended in heaven.

Commentary

sūrayaḥ the wise; vişnoḥ Vishnu's; tat denoted by the term tat; paramam supreme; padam step; sadā always, without break in time; pasyanti behold; he cites an illustration; deviva as in the sky; ātatam spread wide; cakṣuḥ eye. The wise always behold that supreme step of Vishnu, firm, set like the eye in the high skies, pervading everywhere, perceivable by all. Vide Introduction IV.

Ṛk 21

Translation

Tr. The illumined seers, superb chanters, awake, light well that supreme step of Vishnu.

Commentary

viprāsaḥ the wise, the illumined; vipanyavaḥ especial laudators (pan in the sense of praise, belongs to uņādi class and so the suffix yu); jāgļvāmsaḥ (jāgr in the sense of removal of sleep, Perfect participle) sleepless, always winkless (becoming); yat what is said before; vişnoḥ paramam padam the supreme step of Vishnu; tat that celebrated; samindhate they light up well.

The supreme step ever lit becomes lighted up again in the illumined seers who realise it, ever winkless and awake; their ceaseless manifestation of it is itself re-lighting; hence it is said they light it well (samindhate). Such Riks of patent lofty import are at times the bases and form the seeds of sentences like 'that is said by the Rishis', 'that is well said by the Rik’, of the Rishis of the Upanishad.

Thus ends the seventh Group in the second Chapter of the first Eighth.