Ṛgveda · Maṇḍala 1

Sūkta 23

Vāyu · Indra, Vāyu · Mitra, Varuṇa · Indra Marutvat · Viśvedevās · Pūṣan · Apas · Apas (A) · Agni (B) · Agni · Medhātithi Kāṇva · 24 ṛks

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Devatā देवता
1: Vāyu; 2, 3: Indra, Vāyu; 4-6: Mitra, Varuṇa; 7-9: Indra Marutvat; 10-12: Viśvedevās; 13-15: Pūṣan; 16-22: Apas; 23: Apas (A); Agni (B); 24: Agni
Ṛṣi ऋषि
Medhātithi Kāṇva
Chandas छन्दस्
Gāyatrī, Anuṣṭubh, Pura-Uṣṇih, Pratiṣṭhā
Metres by ṛk

1st set of styles gāyatrī (3-11, 13-15, 17); nicṛdgāyatrī (1, 12, 16, 18); anuṣṭup (20, 22-24); pipīlikāmadhyānicṛdgāyatrī (2); purauṣṇik (19); pratiṣṭhāgāyatrī (21)

2nd set of styles gāyatrī (1-18); anuṣṭubh (20, 22-24); pura-uṣṇih (19); pratiṣṭhā (21)

  1. 1

    ती॒व्राः सोमा॑स॒ आ ग॑ह्या॒शीर्वं॑तः सु॒ता इ॒मे ।
    वायो॒ तान्प्रस्थि॑तान्पिब ॥

    तीव्राः सोमास आ गह्य् आशीर्वन्तः सुता इमे |
    वायो तान् प्रस्थितान् पिब ||

    tīvrā́ḥ sómāsa ā́ gahyāśī́rvantaḥ sutā́ imé ǀ
    vā́yo tā́nprásthitānpiba ǁ

    tīvrāḥ somāsa ā gahy āśīrvantaḥ sutā ime |
    vāyo tān prasthitān piba ||

    ती॒व्राः । सोमा॑सः । आ । ग॒हि॒ । आ॒शीःऽव॑न्तः । सु॒ताः । इ॒मे ।
    वायो॒ इति॑ । तान् । प्रऽस्थि॑तान् । पि॒ब॒ ॥

    तीव्राः । सोमासः । आ । गहि । आशीःऽवन्तः । सुताः । इमे ।
    वायो इति । तान् । प्रऽस्थितान् । पिब ॥

    tīvrā́ḥ ǀ sómāsaḥ ǀ ā́ ǀ gahi ǀ āśī́ḥ-vantaḥ ǀ sutā́ḥ ǀ imé ǀ
    vā́yo íti ǀ tā́n ǀ prá-sthitān ǀ piba ǁ

    tīvrāḥ ǀ somāsaḥ ǀ ā ǀ gahi ǀ āśīḥ-vantaḥ ǀ sutāḥ ǀ ime ǀ
    vāyo iti ǀ tān ǀ pra-sthitān ǀ piba ǁ

    1.23.1 Aṣṭaka 1.2.8.1Anuvāka 1.5.54

  2. 2

    उ॒भा दे॒वा दि॑वि॒स्पृशें॑द्रवा॒यू ह॑वामहे ।
    अ॒स्य सोम॑स्य पी॒तये॑ ॥

    उभा देवा दिविस्पृशेन्द्रवायू हवामहे |
    अस्य सोमस्य पीतये ||

    ubhā́ devā́ divispṛ́śendravāyū́ havāmahe ǀ
    asyá sómasya pītáye ǁ

    ubhā devā divispṛśendravāyū havāmahe |
    asya somasya pītaye ||

    उ॒भा । दे॒वा । दि॒वि॒ऽस्पृशा॑ । इ॒न्द्र॒वा॒यू इति॑ । ह॒वा॒म॒हे॒ ।
    अ॒स्य । सोम॑स्य । पी॒तये॑ ॥

    उभा । देवा । दिविऽस्पृशा । इन्द्रवायू इति । हवामहे ।
    अस्य । सोमस्य । पीतये ॥

    ubhā́ ǀ devā́ ǀ divi-spṛ́śā ǀ indravāyū́ íti ǀ havāmahe ǀ
    asyá ǀ sómasya ǀ pītáye ǁ

    ubhā ǀ devā ǀ divi-spṛśā ǀ indravāyū iti ǀ havāmahe ǀ
    asya ǀ somasya ǀ pītaye ǁ

    1.23.2 Aṣṭaka 1.2.8.2Anuvāka 1.5.55

  3. 3

    इं॒द्र॒वा॒यू म॑नो॒जुवा॒ विप्रा॑ हवंत ऊ॒तये॑ ।
    स॒ह॒स्रा॒क्षा धि॒यस्पती॑ ॥

    इन्द्रवायू मनोजुवा विप्रा हवन्त ऊतये |
    सहस्राक्षा धियस् पती ||

    indravāyū́ manojúvā víprā havanta ūtáye ǀ
    sahasrākṣā́ dhiyáspátī ǁ

    indravāyū manojuvā viprā havanta ūtaye |
    sahasrākṣā dhiyas patī ||

    इ॒न्द्र॒वा॒यू इति॑ । म॒नः॒ऽजुवा॑ । विप्राः॑ । ह॒व॒न्ते॒ । ऊ॒तये॑ ।
    स॒ह॒स्र॒ऽअ॒क्षा । धि॒यः । पती॒ इति॑ ॥

    इन्द्रवायू इति । मनःऽजुवा । विप्राः । हवन्ते । ऊतये ।
    सहस्रऽअक्षा । धियः । पती इति ॥

    indravāyū́ íti ǀ manaḥ-júvā ǀ víprāḥ ǀ havante ǀ ūtáye ǀ
    sahasra-akṣā́ ǀ dhiyáḥ ǀ pátī íti ǁ

    indravāyū iti ǀ manaḥ-juvā ǀ viprāḥ ǀ havante ǀ ūtaye ǀ
    sahasra-akṣā ǀ dhiyaḥ ǀ patī iti ǁ

    1.23.3 Aṣṭaka 1.2.8.3Anuvāka 1.5.56

  4. 4

    मि॒त्रं व॒यं ह॑वामहे॒ वरु॑णं॒ सोम॑पीतये ।
    ज॒ज्ञा॒ना पू॒तद॑क्षसा ॥

    मित्रं वयं हवामहे वरुणं सोमपीतये |
    जज्ञाना पूतदक्षसा ||

    mitrám vayám havāmahe váruṇam sómapītaye ǀ
    jajñānā́ pūtádakṣasā ǁ

    mitraṃ vayaṃ havāmahe varuṇaṃ somapītaye |
    jajñānā pūtadakṣasā ||

    मि॒त्रम् । व॒यम् । ह॒वा॒म॒हे॒ । वरु॑णम् । सोम॑ऽपीतये ।
    ज॒ज्ञा॒ना । पू॒तऽद॑क्षसा ॥

    मित्रम् । वयम् । हवामहे । वरुणम् । सोमऽपीतये ।
    जज्ञाना । पूतऽदक्षसा ॥

    mitrám ǀ vayám ǀ havāmahe ǀ váruṇam ǀ sóma-pītaye ǀ
    jajñānā́ ǀ pūtá-dakṣasā ǁ

    mitram ǀ vayam ǀ havāmahe ǀ varuṇam ǀ soma-pītaye ǀ
    jajñānā ǀ pūta-dakṣasā ǁ

    1.23.4 Aṣṭaka 1.2.8.4Anuvāka 1.5.57

  5. 5

    ऋ॒तेन॒ यावृ॑ता॒वृधा॑वृ॒तस्य॒ ज्योति॑ष॒स्पती॑ ।
    ता मि॒त्रावरु॑णा हुवे ॥

    ऋतेन याव् ऋतावृधाव् ऋतस्य ज्योतिषस् पती |
    ता मित्रावरुणा हुवे ||

    ṛténa yā́vṛtāvṛ́dhāvṛtásya jyótiṣaspátī ǀ
    tā́ mitrā́váruṇā huve ǁ

    ṛtena yāv ṛtāvṛdhāv ṛtasya jyotiṣas patī |
    tā mitrāvaruṇā huve ||

    ऋ॒तेन॑ । यौ । ऋ॒त॒ऽवृधौ॑ । ऋ॒तस्य॑ । ज्योति॑षः । पती॒ इति॑ ।
    ता । मि॒त्रावरु॑णा । हु॒वे॒ ॥

    ऋतेन । यौ । ऋतऽवृधौ । ऋतस्य । ज्योतिषः । पती इति ।
    ता । मित्रावरुणा । हुवे ॥

    ṛténa ǀ yáu ǀ ṛta-vṛ́dhau ǀ ṛtásya ǀ jyótiṣaḥ ǀ pátī íti ǀ
    tā́ ǀ mitrā́váruṇā ǀ huve ǁ

    ṛtena ǀ yau ǀ ṛta-vṛdhau ǀ ṛtasya ǀ jyotiṣaḥ ǀ patī iti ǀ
    tā ǀ mitrāvaruṇā ǀ huve ǁ

    1.23.5 Aṣṭaka 1.2.8.5Anuvāka 1.5.58

  6. 6

    वरु॑णः प्रावि॒ता भु॑वन्मि॒त्रो विश्वा॑भिरू॒तिभिः॑ ।
    कर॑तां नः सु॒राध॑सः ॥

    वरुणः प्राविता भुवन् मित्रो विश्वाभिर् ऊतिभिः |
    करतां नः सुराधसः ||

    váruṇaḥ prāvitā́ bhuvanmitró víśvābhirūtíbhiḥ ǀ
    káratām naḥ surā́dhasaḥ ǁ

    varuṇaḥ prāvitā bhuvan mitro viśvābhir ūtibhiḥ |
    karatāṃ naḥ surādhasaḥ ||

    वरु॑णः । प्र॒ऽअ॒वि॒ता । भु॒व॒त् । मि॒त्रः । विश्वा॑भिः । ऊ॒तिऽभिः॑ ।
    कर॑ताम् । नः॒ । सु॒ऽराध॑सः ॥

    वरुणः । प्रऽअविता । भुवत् । मित्रः । विश्वाभिः । ऊतिऽभिः ।
    करताम् । नः । सुऽराधसः ॥

    váruṇaḥ ǀ pra-avitā́ ǀ bhuvat ǀ mitráḥ ǀ víśvābhiḥ ǀ ūtí-bhiḥ ǀ
    káratām ǀ naḥ ǀ su-rā́dhasaḥ ǁ

    varuṇaḥ ǀ pra-avitā ǀ bhuvat ǀ mitraḥ ǀ viśvābhiḥ ǀ ūti-bhiḥ ǀ
    karatām ǀ naḥ ǀ su-rādhasaḥ ǁ

    1.23.6 Aṣṭaka 1.2.9.1Anuvāka 1.5.59

  7. 7

    म॒रुत्वं॑तं हवामह॒ इंद्र॒मा सोम॑पीतये ।
    स॒जूर्ग॒णेन॑ तृंपतु ॥

    मरुत्वन्तं हवामह इन्द्रम् आ सोमपीतये |
    सजूर् गणेन तृम्पतु ||

    marútvantam havāmaha índramā́ sómapītaye ǀ
    sajū́rgaṇéna tṛmpatu ǁ

    marutvantaṃ havāmaha indram ā somapītaye |
    sajūr gaṇena tṛmpatu ||

    म॒रुत्व॑न्तम् । ह॒वा॒म॒हे॒ । इन्द्र॑म् । आ । सोम॑ऽपीतये ।
    स॒ऽजूः । ग॒णेन॑ । तृ॒म्प॒तु॒ ॥

    मरुत्वन्तम् । हवामहे । इन्द्रम् । आ । सोमऽपीतये ।
    सऽजूः । गणेन । तृम्पतु ॥

    marútvantam ǀ havāmahe ǀ índram ǀ ā́ ǀ sóma-pītaye ǀ
    sa-jū́ḥ ǀ gaṇéna ǀ tṛmpatu ǁ

    marutvantam ǀ havāmahe ǀ indram ǀ ā ǀ soma-pītaye ǀ
    sa-jūḥ ǀ gaṇena ǀ tṛmpatu ǁ

    1.23.7 Aṣṭaka 1.2.9.2Anuvāka 1.5.60

  8. 8

    इंद्र॑ज्येष्ठा॒ मरु॑द्गणा॒ देवा॑सः॒ पूष॑रातयः ।
    विश्वे॒ मम॑ श्रुता॒ हवं॑ ॥

    इन्द्रज्येष्ठा मरुद्गणा देवासः पूषरातयः |
    विश्वे मम श्रुता हवम् ||

    índrajyeṣṭhā márudgaṇā dévāsaḥ pū́ṣarātayaḥ ǀ
    víśve máma śrutā hávam ǁ

    indrajyeṣṭhā marudgaṇā devāsaḥ pūṣarātayaḥ |
    viśve mama śrutā havam ||

    इन्द्र॑ऽज्येष्ठाः । मरु॑त्ऽगणाः । देवा॑सः । पूष॑ऽरातयः ।
    विश्वे॑ । मम॑ । श्रु॒त॒ । हव॑म् ॥

    इन्द्रऽज्येष्ठाः । मरुत्ऽगणाः । देवासः । पूषऽरातयः ।
    विश्वे । मम । श्रुत । हवम् ॥

    índra-jyeṣṭhāḥ ǀ márut-gaṇāḥ ǀ dévāsaḥ ǀ pū́ṣa-rātayaḥ ǀ
    víśve ǀ máma ǀ śruta ǀ hávam ǁ

    indra-jyeṣṭhāḥ ǀ marut-gaṇāḥ ǀ devāsaḥ ǀ pūṣa-rātayaḥ ǀ
    viśve ǀ mama ǀ śruta ǀ havam ǁ

    1.23.8 Aṣṭaka 1.2.9.3Anuvāka 1.5.61

  9. 9

    ह॒त वृ॒त्रं सु॑दानव॒ इंद्रे॑ण॒ सह॑सा यु॒जा ।
    मा नो॑ दुः॒शंस॑ ईशत ॥

    हत वृत्रं सुदानव इन्द्रेण सहसा युजा |
    मा नो दुःशंस ईशत ||

    hatá vṛtrám sudānava índreṇa sáhasā yujā́ ǀ
    mā́ no duḥśáṃsa īśata ǁ

    hata vṛtraṃ sudānava indreṇa sahasā yujā |
    mā no duḥśaṃsa īśata ||

    ह॒त । वृ॒त्रम् । सु॒ऽदा॒न॒वः॒ । इन्द्रे॑ण । सह॑सा । यु॒जा ।
    मा । नः॒ । दुः॒ऽशंसः॑ । ई॒श॒त॒ ॥

    हत । वृत्रम् । सुऽदानवः । इन्द्रेण । सहसा । युजा ।
    मा । नः । दुःऽशंसः । ईशत ॥

    hatá ǀ vṛtrám ǀ su-dānavaḥ ǀ índreṇa ǀ sáhasā ǀ yujā́ ǀ
    mā́ ǀ naḥ ǀ duḥ-śáṃsaḥ ǀ īśata ǁ

    hata ǀ vṛtram ǀ su-dānavaḥ ǀ indreṇa ǀ sahasā ǀ yujā ǀ
    mā ǀ naḥ ǀ duḥ-śaṃsaḥ ǀ īśata ǁ

    1.23.9 Aṣṭaka 1.2.9.4Anuvāka 1.5.62

  10. 10

    विश्वां॑दे॒वान्ह॑वामहे म॒रुतः॒ सोम॑पीतये ।
    उ॒ग्रा हि पृश्नि॑मातरः ॥

    विश्वान् देवान् हवामहे मरुतः सोमपीतये |
    उग्रा हि पृश्निमातरः ||

    víśvāndevā́nhavāmahe marútaḥ sómapītaye ǀ
    ugrā́ hí pṛ́śnimātaraḥ ǁ

    viśvān devān havāmahe marutaḥ somapītaye |
    ugrā hi pṛśnimātaraḥ ||

    विश्वा॑न् । दे॒वान् । ह॒वा॒म॒हे॒ । म॒रुतः॑ । सोम॑ऽपीतये ।
    उ॒ग्राः । हि । पृश्नि॑ऽमातरः ॥

    विश्वान् । देवान् । हवामहे । मरुतः । सोमऽपीतये ।
    उग्राः । हि । पृश्निऽमातरः ॥

    víśvān ǀ devā́n ǀ havāmahe ǀ marútaḥ ǀ sóma-pītaye ǀ
    ugrā́ḥ ǀ hí ǀ pṛ́śni-mātaraḥ ǁ

    viśvān ǀ devān ǀ havāmahe ǀ marutaḥ ǀ soma-pītaye ǀ
    ugrāḥ ǀ hi ǀ pṛśni-mātaraḥ ǁ

    1.23.10 Aṣṭaka 1.2.9.5Anuvāka 1.5.63

  11. 11

    जय॑तामिव तन्य॒तुर्म॒रुता॑मेति धृष्णु॒या ।
    यच्छुभं॑ या॒थना॑ नरः ॥

    जयताम् इव तन्यतुर् मरुताम् एति धृष्णुया |
    यच् छुभं याथना नरः ||

    jáyatāmiva tanyatúrmarútāmeti dhṛṣṇuyā́ ǀ
    yácchúbham yāthánā naraḥ ǁ

    jayatām iva tanyatur marutām eti dhṛṣṇuyā |
    yac chubhaṃ yāthanā naraḥ ||

    जय॑ताम्ऽइव । त॒न्य॒तुः । म॒रुता॑म् । ए॒ति॒ । धृ॒ष्णु॒ऽया ।
    यत् । शुभ॑म् । या॒थन॑ । न॒रः॒ ॥

    जयताम्ऽइव । तन्यतुः । मरुताम् । एति । धृष्णुऽया ।
    यत् । शुभम् । याथन । नरः ॥

    jáyatām-iva ǀ tanyatúḥ ǀ marútām ǀ eti ǀ dhṛṣṇu-yā́ ǀ
    yát ǀ śúbham ǀ yāthána ǀ naraḥ ǁ

    jayatām-iva ǀ tanyatuḥ ǀ marutām ǀ eti ǀ dhṛṣṇu-yā ǀ
    yat ǀ śubham ǀ yāthana ǀ naraḥ ǁ

    1.23.11 Aṣṭaka 1.2.10.1Anuvāka 1.5.64

  12. 12

    ह॒स्का॒राद्वि॒द्युत॒स्पर्यतो॑ जा॒ता अ॑वंतु नः ।
    म॒रुतो॑ मृळयंतु नः ॥

    हस्काराद् विद्युतस् पर्य् अतो जाता अवन्तु नः |
    मरुतो मृऌअयन्तु नः ||

    haskārā́dvidyútaspáryáto jātā́ avantu naḥ ǀ
    marúto mṛḷayantu naḥ ǁ

    haskārād vidyutas pary ato jātā avantu naḥ |
    maruto mṛḷayantu naḥ ||

    ह॒स्का॒रात् । वि॒ऽद्युतः॑ । परि॑ । अतः॑ । जा॒ताः । अ॒व॒न्तु॒ । नः॒ ।
    म॒रुतः॑ । मृ॒ळ॒य॒न्तु॒ । नः॒ ॥

    हस्कारात् । विऽद्युतः । परि । अतः । जाताः । अवन्तु । नः ।
    मरुतः । मृळयन्तु । नः ॥

    haskārā́t ǀ vi-dyútaḥ ǀ pári ǀ átaḥ ǀ jātā́ḥ ǀ avantu ǀ naḥ ǀ
    marútaḥ ǀ mṛḷayantu ǀ naḥ ǁ

    haskārāt ǀ vi-dyutaḥ ǀ pari ǀ ataḥ ǀ jātāḥ ǀ avantu ǀ naḥ ǀ
    marutaḥ ǀ mṛḷayantu ǀ naḥ ǁ

    1.23.12 Aṣṭaka 1.2.10.2Anuvāka 1.5.65

  13. 13

    आ पू॑षंचि॒त्रब॑र्हिष॒माघृ॑णे ध॒रुणं॑ दि॒वः ।
    आजा॑ न॒ष्टं यथा॑ प॒शुं ॥

    आ पूषञ् चित्रबर्हिषम् आघृणे धरुणं दिवः |
    आजा नष्टं यथा पशुम् ||

    ā́ pūṣañcitrábarhiṣamā́ghṛṇe dharúṇam diváḥ ǀ
    ā́jā naṣṭám yáthā paśúm ǁ

    ā pūṣañ citrabarhiṣam āghṛṇe dharuṇaṃ divaḥ |
    ājā naṣṭaṃ yathā paśum ||

    आ । पू॒ष॒न् । चि॒त्रऽब॑र्हिषम् । आघृ॑णे । ध॒रुण॑म् । दि॒वः ।
    आ । अ॒ज॒ । न॒ष्टम् । यथा॑ । प॒शुम् ॥

    आ । पूषन् । चित्रऽबर्हिषम् । आघृणे । धरुणम् । दिवः ।
    आ । अज । नष्टम् । यथा । पशुम् ॥

    ā́ ǀ pūṣan ǀ citrá-barhiṣam ǀ ā́ghṛṇe ǀ dharúṇam ǀ diváḥ ǀ
    ā́ ǀ aja ǀ naṣṭám ǀ yáthā ǀ paśúm ǁ

    ā ǀ pūṣan ǀ citra-barhiṣam ǀ āghṛṇe ǀ dharuṇam ǀ divaḥ ǀ
    ā ǀ aja ǀ naṣṭam ǀ yathā ǀ paśum ǁ

    1.23.13 Aṣṭaka 1.2.10.3Anuvāka 1.5.66

  14. 14

    पू॒षा राजा॑न॒माघृ॑णि॒रप॑गूळ्हं॒ गुहा॑ हि॒तं ।
    अविं॑दच्चि॒त्रब॑र्हिषं ॥

    पूषा राजानम् आघृणिर् अपगूऌहं गुहा हितम् |
    अविन्दच् चित्रबर्हिषम् ||

    pūṣā́ rā́jānamā́ghṛṇirápagūḷham gúhā hitám ǀ
    ávindaccitrábarhiṣam ǁ

    pūṣā rājānam āghṛṇir apagūḷhaṃ guhā hitam |
    avindac citrabarhiṣam ||

    पू॒षा । राजा॑नम् । आघृ॑णिः । अप॑ऽगूळ्हम् । गुहा॑ । हि॒तम् ।
    अवि॑न्दत् । चि॒त्रऽब॑र्हिषम् ॥

    पूषा । राजानम् । आघृणिः । अपऽगूळ्हम् । गुहा । हितम् ।
    अविन्दत् । चित्रऽबर्हिषम् ॥

    pūṣā́ ǀ rā́jānam ǀ ā́ghṛṇiḥ ǀ ápa-gūḷham ǀ gúhā ǀ hitám ǀ
    ávindat ǀ citrá-barhiṣam ǁ

    pūṣā ǀ rājānam ǀ āghṛṇiḥ ǀ apa-gūḷham ǀ guhā ǀ hitam ǀ
    avindat ǀ citra-barhiṣam ǁ

    1.23.14 Aṣṭaka 1.2.10.4Anuvāka 1.5.67

  15. 15

    उ॒तो स मह्य॒मिंदु॑भिः॒ षड्यु॒क्ताँ अ॑नु॒सेषि॑धत् ।
    गोभि॒र्यवं॒ न च॑र्कृषत् ॥

    उतो स मह्यम् इन्दुभिः षड् युक्तां अनुसेषिधत् |
    गोभिर् यवं न चर्कृषत् ||

    utó sá máhyamíndubhiḥ ṣáḍyuktā́m̐ anuséṣidhat ǀ
    góbhiryávam ná carkṛṣat ǁ

    uto sa mahyam indubhiḥ ṣaḍ yuktāṃ anuseṣidhat |
    gobhir yavaṃ na carkṛṣat ||

    उ॒तो इति॑ । सः । मह्य॑म् । इन्दु॑ऽभिः । षट् । यु॒क्तान् । अ॒नु॒ऽसेसि॑धत् ।
    गोभिः॑ । यव॑म् । न । च॒र्कृ॒ष॒त् ॥

    उतो इति । सः । मह्यम् । इन्दुऽभिः । षट् । युक्तान् । अनुऽसेसिधत् ।
    गोभिः । यवम् । न । चर्कृषत् ॥

    utó íti ǀ sáḥ ǀ máhyam ǀ índu-bhiḥ ǀ ṣáṭ ǀ yuktā́n ǀ anu-sésidhat ǀ
    góbhiḥ ǀ yávam ǀ ná ǀ carkṛṣat ǁ

    uto iti ǀ saḥ ǀ mahyam ǀ indu-bhiḥ ǀ ṣaṭ ǀ yuktān ǀ anu-sesidhat ǀ
    gobhiḥ ǀ yavam ǀ na ǀ carkṛṣat ǁ

    1.23.15 Aṣṭaka 1.2.10.5Anuvāka 1.5.68

  16. 16

    अं॒बयो॑ यं॒त्यध्व॑भिर्जा॒मयो॑ अध्वरीय॒तां ।
    पृं॒च॒तीर्मधु॑ना॒ पयः॑ ॥

    अम्बयो यन्त्य् अध्वभिर् जामयो अध्वरीयताम् |
    पृञ्चतीर् मधुना पयः ||

    ambáyo yantyádhvabhirjāmáyo adhvarīyatā́m ǀ
    pṛñcatī́rmádhunā páyaḥ ǁ

    ambayo yanty adhvabhir jāmayo adhvarīyatām |
    pṛñcatīr madhunā payaḥ ||

    अ॒म्बयः॑ । य॒न्ति॒ । अध्व॑ऽभिः । जा॒मयः॑ । अ॒ध्व॒रि॒ऽय॒ताम् ।
    पृ॒ञ्च॒तीः । मधु॑ना । पयः॑ ॥

    अम्बयः । यन्ति । अध्वऽभिः । जामयः । अध्वरिऽयताम् ।
    पृञ्चतीः । मधुना । पयः ॥

    ambáyaḥ ǀ yanti ǀ ádhva-bhiḥ ǀ jāmáyaḥ ǀ adhvari-yatā́m ǀ
    pṛñcatī́ḥ ǀ mádhunā ǀ páyaḥ ǁ

    ambayaḥ ǀ yanti ǀ adhva-bhiḥ ǀ jāmayaḥ ǀ adhvari-yatām ǀ
    pṛñcatīḥ ǀ madhunā ǀ payaḥ ǁ

    1.23.16 Aṣṭaka 1.2.11.1Anuvāka 1.5.69

  17. 17

    अ॒मूर्या उप॒ सूर्ये॒ याभि॑र्वा॒ सूर्यः॑ स॒ह ।
    ता नो॑ हिन्वंत्वध्व॒रं ॥

    अमूर् या उप सूर्ये याभिर् वा सूर्यः सह |
    ता नो हिन्वन्त्व् अध्वरम् ||

    amū́ryā́ úpa sū́rye yā́bhirvā sū́ryaḥ sahá ǀ
    tā́ no hinvantvadhvarám ǁ

    amūr yā upa sūrye yābhir vā sūryaḥ saha |
    tā no hinvantv adhvaram ||

    अ॒मूः । याः । उप॑ । सूर्ये॑ । याभिः॑ । वा॒ । सूर्यः॑ । स॒ह ।
    ताः । नः॒ । हि॒न्व॒न्तु॒ । अ॒ध्व॒रम् ॥

    अमूः । याः । उप । सूर्ये । याभिः । वा । सूर्यः । सह ।
    ताः । नः । हिन्वन्तु । अध्वरम् ॥

    amū́ḥ ǀ yā́ḥ ǀ úpa ǀ sū́rye ǀ yā́bhiḥ ǀ vā ǀ sū́ryaḥ ǀ sahá ǀ
    tā́ḥ ǀ naḥ ǀ hinvantu ǀ adhvarám ǁ

    amūḥ ǀ yāḥ ǀ upa ǀ sūrye ǀ yābhiḥ ǀ vā ǀ sūryaḥ ǀ saha ǀ
    tāḥ ǀ naḥ ǀ hinvantu ǀ adhvaram ǁ

    1.23.17 Aṣṭaka 1.2.11.2Anuvāka 1.5.70

  18. 18

    अ॒पो दे॒वीरुप॑ ह्वये॒ यत्र॒ गावः॒ पिबं॑ति नः ।
    सिंधु॑भ्यः॒ कर्त्वं॑ ह॒विः ॥

    अपो देवीर् उप ह्वये यत्र गावः पिबन्ति नः |
    सिन्धुभ्यः कर्त्वं हविः ||

    apó devī́rúpa hvaye yátra gā́vaḥ píbanti naḥ ǀ
    síndhubhyaḥ kártvam havíḥ ǁ

    apo devīr upa hvaye yatra gāvaḥ pibanti naḥ |
    sindhubhyaḥ kartvaṃ haviḥ ||

    अ॒पः । दे॒वीः । उप॑ । ह्व॒ये॒ । यत्र॑ । गावः॑ । पिब॑न्ति । नः॒ ।
    सिन्धु॑ऽभ्यः । कर्त्व॑म् । ह॒विः ॥

    अपः । देवीः । उप । ह्वये । यत्र । गावः । पिबन्ति । नः ।
    सिन्धुऽभ्यः । कर्त्वम् । हविः ॥

    apáḥ ǀ devī́ḥ ǀ úpa ǀ hvaye ǀ yátra ǀ gā́vaḥ ǀ píbanti ǀ naḥ ǀ
    síndhu-bhyaḥ ǀ kártvam ǀ havíḥ ǁ

    apaḥ ǀ devīḥ ǀ upa ǀ hvaye ǀ yatra ǀ gāvaḥ ǀ pibanti ǀ naḥ ǀ
    sindhu-bhyaḥ ǀ kartvam ǀ haviḥ ǁ

    1.23.18 Aṣṭaka 1.2.11.3Anuvāka 1.5.71

  19. 19

    अ॒प्स्वं१॒॑तर॒मृत॑म॒प्सु भे॑ष॒जम॒पामु॒त प्रश॑स्तये ।
    देवा॒ भव॑त वा॒जिनः॑ ॥

    अप्स्व् अन्तर् अमृतम् अप्सु भेषजम् अपाम् उत प्रशस्तये |
    देवा भवत वाजिनः ||

    apsvántáramṛ́tamapsú bheṣajámapā́mutá práśastaye ǀ
    dévā bhávata vājínaḥ ǁ

    apsv antar amṛtam apsu bheṣajam apām uta praśastaye |
    devā bhavata vājinaḥ ||

    अ॒प्ऽसु । अ॒न्तः । अ॒मृत॑म् । अ॒प्ऽसु । भे॒ष॒जम् । अ॒पाम् । उ॒त । प्रऽश॑स्तये ।
    देवाः॑ । भव॑त । वा॒जिनः॑ ॥

    अप्ऽसु । अन्तः । अमृतम् । अप्ऽसु । भेषजम् । अपाम् । उत । प्रऽशस्तये ।
    देवाः । भवत । वाजिनः ॥

    ap-sú ǀ antáḥ ǀ amṛ́tam ǀ ap-sú ǀ bheṣajám ǀ apā́m ǀ utá ǀ prá-śastaye ǀ
    dévāḥ ǀ bhávata ǀ vājínaḥ ǁ

    ap-su ǀ antaḥ ǀ amṛtam ǀ ap-su ǀ bheṣajam ǀ apām ǀ uta ǀ pra-śastaye ǀ
    devāḥ ǀ bhavata ǀ vājinaḥ ǁ

    1.23.19 Aṣṭaka 1.2.11.4Anuvāka 1.5.72

  20. 20

    अ॒प्सु मे॒ सोमो॑ अब्रवीदं॒तर्विश्वा॑नि भेष॒जा ।
    अ॒ग्निं च॑ वि॒श्वशं॑भुव॒माप॑श्च वि॒श्वभे॑षजीः ॥

    अप्सु मे सोमो अब्रवीद् अन्तर् विश्वानि भेषजा |
    अग्निं च विश्वशम्भुवम् आपश् च विश्वभेषजीः ||

    apsú me sómo abravīdantárvíśvāni bheṣajā́ ǀ
    agním ca viśváśambhuvamā́paśca viśvábheṣajīḥ ǁ

    apsu me somo abravīd antar viśvāni bheṣajā |
    agniṃ ca viśvaśambhuvam āpaś ca viśvabheṣajīḥ ||

    अ॒प्ऽसु । मे॒ । सोमः॑ । अ॒ब्र॒वी॒त् । अ॒न्तः । विश्वा॑नि । भे॒ष॒जा ।
    अ॒ग्निम् । च॒ । वि॒श्वऽश॑म्भुवम् । आपः॑ । च॒ । वि॒श्वऽभे॑षजीः ॥

    अप्ऽसु । मे । सोमः । अब्रवीत् । अन्तः । विश्वानि । भेषजा ।
    अग्निम् । च । विश्वऽशम्भुवम् । आपः । च । विश्वऽभेषजीः ॥

    ap-sú ǀ me ǀ sómaḥ ǀ abravīt ǀ antáḥ ǀ víśvāni ǀ bheṣajā́ ǀ
    agním ǀ ca ǀ viśvá-śambhuvam ǀ ā́paḥ ǀ ca ǀ viśvá-bheṣajīḥ ǁ

    ap-su ǀ me ǀ somaḥ ǀ abravīt ǀ antaḥ ǀ viśvāni ǀ bheṣajā ǀ
    agnim ǀ ca ǀ viśva-śambhuvam ǀ āpaḥ ǀ ca ǀ viśva-bheṣajīḥ ǁ

    1.23.20 Aṣṭaka 1.2.11.5Anuvāka 1.5.73

  21. 21

    आपः॑ पृणी॒त भे॑ष॒जं वरू॑थं त॒न्वे॒३॒॑ मम॑ ।
    ज्योक् च॒ सूर्यं॑ दृ॒शे ॥

    आपः पृणीत भेषजं वरूथं तन्वे मम |
    ज्योक् च सूर्यं दृशे ||

    ā́paḥ pṛṇītá bheṣajám várūtham tanvé máma ǀ
    jyók ca sū́ryam dṛśé ǁ

    āpaḥ pṛṇīta bheṣajaṃ varūthaṃ tanve mama |
    jyok ca sūryaṃ dṛśe ||

    आपः॑ । पृ॒णी॒त । भे॒ष॒जम् । वरू॑थम् । त॒न्वे॑ । मम॑ ।
    ज्योक् । च॒ । सूर्य॑म् । दृ॒शे ॥

    आपः । पृणीत । भेषजम् । वरूथम् । तन्वे । मम ।
    ज्योक् । च । सूर्यम् । दृशे ॥

    ā́paḥ ǀ pṛṇītá ǀ bheṣajám ǀ várūtham ǀ tanvé ǀ máma ǀ
    jyók ǀ ca ǀ sū́ryam ǀ dṛśé ǁ

    āpaḥ ǀ pṛṇīta ǀ bheṣajam ǀ varūtham ǀ tanve ǀ mama ǀ
    jyok ǀ ca ǀ sūryam ǀ dṛśe ǁ

    1.23.21 Aṣṭaka 1.2.12.1Anuvāka 1.5.74

  22. 22

    इ॒दमा॑पः॒ प्र व॑हत॒ यत्किं च॑ दुरि॒तं मयि॑ ।
    यद्वा॒हम॑भिदु॒द्रोह॒ यद्वा॑ शे॒प उ॒तानृ॑तं ॥

    इदम् आपः प्र वहत यत् किं च दुरितम् मयि |
    यद् वाहम् अभिदुद्रोह यद् वा शेप उतानृतम् ||

    idámāpaḥ prá vahata yátkím ca duritám máyi ǀ
    yádvāhámabhidudróha yádvā śepá utā́nṛtam ǁ

    idam āpaḥ pra vahata yat kiṃ ca duritam mayi |
    yad vāham abhidudroha yad vā śepa utānṛtam ||

    इ॒दम् । आ॒पः॒ । प्र । व॒ह॒त॒ । यत् । किम् । च॒ । दुः॒ऽइ॒तम् । मयि॑ ।
    यत् । वा॒ । अ॒हम् । अ॒भि॒ऽदु॒द्रोह॑ । यत् । वा॒ । शे॒पे । उ॒त । अनृ॑तम् ॥

    इदम् । आपः । प्र । वहत । यत् । किम् । च । दुःऽइतम् । मयि ।
    यत् । वा । अहम् । अभिऽदुद्रोह । यत् । वा । शेपे । उत । अनृतम् ॥

    idám ǀ āpaḥ ǀ prá ǀ vahata ǀ yát ǀ kím ǀ ca ǀ duḥ-itám ǀ máyi ǀ
    yát ǀ vā ǀ ahám ǀ abhi-dudróha ǀ yát ǀ vā ǀ śepé ǀ utá ǀ ánṛtam ǁ

    idam ǀ āpaḥ ǀ pra ǀ vahata ǀ yat ǀ kim ǀ ca ǀ duḥ-itam ǀ mayi ǀ
    yat ǀ vā ǀ aham ǀ abhi-dudroha ǀ yat ǀ vā ǀ śepe ǀ uta ǀ anṛtam ǁ

    1.23.22 Aṣṭaka 1.2.12.2Anuvāka 1.5.75

  23. 23

    आपो॑ अ॒द्यान्व॑चारिषं॒ रसे॑न॒ सम॑गस्महि ।
    पय॑स्वानग्न॒ आ ग॑हि॒ तं मा॒ सं सृ॑ज॒ वर्च॑सा ॥

    आपो अद्यान्व् अचारिषं रसेन सम् अगस्महि |
    पयस्वान् अग्न आ गहि तम् मा सं सृज वर्चसा ||

    ā́po adyā́nvacāriṣam rásena sámagasmahi ǀ
    páyasvānagna ā́ gahi tám mā sám sṛja várcasā ǁ

    āpo adyānv acāriṣaṃ rasena sam agasmahi |
    payasvān agna ā gahi tam mā saṃ sṛja varcasā ||

    आपः॑ । अ॒द्य । अनु॑ । अ॒चा॒रि॒ष॒म् । रसे॑न । सम् । अ॒ग॒स्म॒हि॒ ।
    पय॑स्वान् । अ॒ग्ने॒ । आ । ग॒हि॒ । तम् । मा॒ । सम् । सृ॒ज॒ । वर्च॑सा ॥

    आपः । अद्य । अनु । अचारिषम् । रसेन । सम् । अगस्महि ।
    पयस्वान् । अग्ने । आ । गहि । तम् । मा । सम् । सृज । वर्चसा ॥

    ā́paḥ ǀ adyá ǀ ánu ǀ acāriṣam ǀ rásena ǀ sám ǀ agasmahi ǀ
    páyasvān ǀ agne ǀ ā́ ǀ gahi ǀ tám ǀ mā ǀ sám ǀ sṛja ǀ várcasā ǁ

    āpaḥ ǀ adya ǀ anu ǀ acāriṣam ǀ rasena ǀ sam ǀ agasmahi ǀ
    payasvān ǀ agne ǀ ā ǀ gahi ǀ tam ǀ mā ǀ sam ǀ sṛja ǀ varcasā ǁ

    1.23.23 Aṣṭaka 1.2.12.3Anuvāka 1.5.76

  24. 24

    सं मा॑ग्ने॒ वर्च॑सा सृज॒ सं प्र॒जया॒ समायु॑षा ।
    वि॒द्युर्मे॑ अस्य दे॒वा इंद्रो॑ विद्यात्स॒ह ऋषि॑भिः ॥

    सम् माग्ने वर्चसा सृज सम् प्रजया सम् आयुषा |
    विद्युर् मे अस्य देवा इन्द्रो विद्यात् सह ऋषिभिः ||

    sám māgne várcasā sṛja sám prajáyā sámā́yuṣā ǀ
    vidyúrme asya devā́ índro vidyātsahá ṛ́ṣibhiḥ ǁ

    sam māgne varcasā sṛja sam prajayā sam āyuṣā |
    vidyur me asya devā indro vidyāt saha ṛṣibhiḥ ||

    सम् । मा॒ । अ॒ग्ने॒ । वर्च॑सा । सृ॒ज॒ । सम् । प्र॒ऽजया॑ । सम् । आयु॑षा ।
    वि॒द्युः । मे॒ । अ॒स्य॒ । दे॒वाः । इन्द्रः॑ । वि॒द्या॒त् । स॒ह । ऋषि॑ऽभिः ॥

    सम् । मा । अग्ने । वर्चसा । सृज । सम् । प्रऽजया । सम् । आयुषा ।
    विद्युः । मे । अस्य । देवाः । इन्द्रः । विद्यात् । सह । ऋषिऽभिः ॥

    sám ǀ mā ǀ agne ǀ várcasā ǀ sṛja ǀ sám ǀ pra-jáyā ǀ sám ǀ ā́yuṣā ǀ
    vidyúḥ ǀ me ǀ asya ǀ devā́ḥ ǀ índraḥ ǀ vidyāt ǀ sahá ǀ ṛ́ṣi-bhiḥ ǁ

    sam ǀ mā ǀ agne ǀ varcasā ǀ sṛja ǀ sam ǀ pra-jayā ǀ sam ǀ āyuṣā ǀ
    vidyuḥ ǀ me ǀ asya ǀ devāḥ ǀ indraḥ ǀ vidyāt ǀ saha ǀ ṛṣi-bhiḥ ǁ

    1.23.24 Aṣṭaka 1.2.12.4Anuvāka 1.5.77

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

Ṛgveda 1.23 · Vāyu · Indra, Vāyu · Mitra, Varuṇa · Indra Marutvat · Viśvedevās · Pūṣan · Apas · Apas (A) · Agni (B) · Agni

Interpretations

Kapali Shastri

Ṛk 1

Introduction

Sixth in the fifth Section, tivrä, etc. is a hymn of twenty-four Riks. The Rishi is Medhatithi himself. The deities are Vayu, etc. as will become clear in the commentary. Here twenty-one Riks are in gāyatri metre, the variation in metres among the rest is to be noted in the commentary.

Translation

Tr. These fine soma-juices mixed with curd and grain are pressed out; come, O Vayu, drink them ready.

Commentary

Vayu is the deity. vāyo O Life of the world, life specially embodied in the sacrificer, tivrāḥ sharp, that is tending to move ceaselessly with speed (tij to sharpen, suffix ra lengthening of ti and ja become vaḥ); ime somāsaḥ these soma-juices; sutāḥ are pressed out; they āś îrvantaḥ are mixed with curds and grains (explained in 1.5.5.); ägahi come to receive them; prasthitān set to flow; these soma-juices set out to occupy and fill the entire body of the sacrificer, inner and outer; tān piba drink them.

It is only by Vayu's acceptance of the soma-juice that the body holding the weight of delight becomes a vessel for the play of the action of subsequent deities.

Ṛk 2

Translation

Tr. We call both gods who touch the heaven, Indra and Vayu, to drink this Soma.

Commentary

divispṛśā touching the heaven (termination i used in hrid and dyu; aluk compound in seventh case), dwelling in the heaven-world; ubha both; deva gods; indravāyū Indra the deity presiding over the Mind and Vayu over the Life; havāmahe we call; for what purpose? asya somasya pitaye the meaning is clear—to drink this Soma.

Though Vayu belongs to the Mid-region, he is lauded as of the heaven because of association with Indra. First Vayu and now Indra and Vayu are called to drink the Soma. Varuna and Mitra will be referred to now. The inner purport of all this has been discussed earlier in the second Hymn of the first Section, by Madhucchandas. So also what was said in the third Section regarding Marutvan is to be borne in mind in the Mantras that are being commented upon.

Ṛk 3

Translation

Tr. Indra and Vayu, swift as mind, the illumined call for increase; the thousand-eyed, lords of Intelligence.

Commentary

manojuvā mind-speeded, with a movement like the mind's (juv denotes movement); indravāya both the gods, Indra and Vayu; viprāḥ the illumined ones; ūtaye for increase; havante call; of what kind are they? sahasrākṣā they who have a thousand eyes, much-seeing; by association with the thousand-eyed; dhiyah of the upbearing intelligence; pati protectors -here too association with Indra is the cause.

Ṛk 4

Translation

Tr. To drink Soma we call Mitra and Varuna, taking birth, pure in discernment.

Commentary

vayam sacrificers; somapitaye for drinking the Soma; mitram varuņam both Mitra and Varuna; havāmahe we call; of what kind are they? jajñānā being born, taking birth in the sacrifice; pūtadakṣasā pure in skilled discernment (these two words are explained before).

Ṛk 5

Translation

Tr. We call Mitra and Varuna who increase truth by truth, protectors of the Truth-Light. Thus ends the eighth Group in the second Chapter of the first Eighth.

Commentary

yau who; ṛtena by truth (of their own); ṛtāvṛdhau increase the truth in the sacrifice; ṛtasya of the truth; jyotişaḥ of the light of the Supreme bṛhat); pati protectors; tā them; mitrāvaruņā Mitra and Varuna; huve I call.

Mitra and Varuna have been considered before.

Ṛk 6

Translation

Tr. May Varuna become the superb increaser and Varuna with all prosperities, may they make us of auspicious wealth.

Commentary

varuṇaḥ God Varuna; our prāvitā superb increaser; bhuvat may become (Vedic Present); mitraḥ and God Mitra; viśvābhiḥ with all; ūtibhiḥ with prosperities, may he be the increaser; and both, nah us; surādhasaḥ of auspicious wealth; karatām make.

Ṛk 7

Translation

Tr. We call Indra with the host of Maruts to drink the Soma; may he of uniform satisfaction with the host be sated.

Commentary

Indra with the Maruts is the deity of these three Riks.

marutvantam superb amongst the host of Maruts, (he has the Maruts, vat suffix for possessive); indram Indra; somapitaye to drink the Soma; ā havāmahe we call; this Indra gaṇena with the host of Maruts; sajūḥ with uniform satisfaction; tṛmpatu may he be sated (trp, tſmp to sate, Imperative).

sajūḥ : jus in the sense of satisfaction with suffix. Prefix sa to denote equality, Bahuvrihi compound. The natural accent of the first word affected by the acute accent of the latter.

What was said of Indra with the host of Maruts in the hymn of Madhucchandas is to be recollected.

Ṛk 8

Translation

Tr. Hosts of Maruts with Indra as the eldest, Gods in the giving of Pushan, you all hearken to my call.

Commentary

indrajyeșthāḥ they of whom Indra is the eldest; marudgaņāḥ companies of Maruts as hosts; pūşa rātayaḥ the god who nourishes is Pushan, they to whom Pushan is the giver; (when by the prowess of God Pushan the sacrificer is nourished, the host of Maruts become manifest, hence he is called the giver, rātih); viśve even all; devāsaḥ O gods; mama havam my call; śruta hearken. (Vedic lengthening in the Samhita text. Imperative second person plural. Suffix a. Rest is Vedic.)

Ṛk 9

Translation

Tr. Along with forceful Indra, O auspicious givers, destroy Vritra; may not ill-will master us.

Commentary

sudānavaḥ O auspicious givers (dānu like bhānu belongs to Unadi class, so nu) ; hosts of Maruts; sahasa forceful (possessive sense is implied); yuja yoked (yuj to join, suffix); indreņa with Indra; vſtram Titan of this name; hata destroy (Imperative of han, second person plural); duḥsamsaħ ill-will, any whatsoever; naḥ towards us; mā iśata may not be the master (is to rule. Imperfect for Aorist in the Veda; absense of a because of use with mā).

Ṛk 10

Translation

Tr. We call Maruts, all the Gods, to drink the soma; forceful are they with Prishni for their mother. Thus ends the ninth Group in the second Chapter of the first Eighth.

Commentary

marutaḥ named Maruts; visvān devān these hosts; somapītaye to drink Soma; havāmahe we call; and those Maruts, ugrāḥ of fiery strength; prșnimataraḥ they whose mother is the Cow of variegated hue, sons of Prishni; hi in the sense of well-known.

It is to be kept in mind that though they are powers of mental energies illumined by the force of Indra's valour, the Maruts are primarily born of life-force, increasers of nerve-strengths, who have arrived on the field of Mind; this has been discussed before. Their mother is the Cow of variegated hue, called Prishni. Now the symbolic meaning becomes clear. Field for the play of manifestation of the Life-Force, delivering the inheld mental energies, extended in the infinite spaces of the Mid-region as Aditi, capable of multiple manifestation, this Power of living beings, the Mother of Maruts is Prishni, the Cow of variegated hues.

Ṛk 11

Translation

Tr. Leaders, when you go to the Auspicious, the voice of you Maruts goes forth loud like the conqueror's.

Commentary

naraḥ O leaders, Maruts; yat when; śubham to the beautiful or luminous station; yāthana you attain (thana is substituted. Present of yā to go, the form is second person plural); then marutām your; tanyatuḥ the word that spreads (tan to spread, suffix, yatu) jayatāmiva like that of the conquering heroes;

dhṛṣnuyā : being bold; eti. i goes forth. dhrşnuyā; ni dhrs to be bold, suffix nu First person singular, ya is substituted. The journey of the Maruts to the auspicious is hero-voiced.

Ṛk 12

Translation

Tr. May the Maruts, manifest everywhere from the revealing illuminations in the Mid-region, increase us, enhappy us.

Commentary

haskārāt from the laughing luminous i.e., laughter here means lighting or illumination (the suffix on has then a on kļ to do); vidyutaḥ from especial revealing; ataḥ from this mid-region; pari everywhere; jātāḥ born; marutaḥ gods; naḥ us; avantu may increase; they naḥ us; mộlayantu enhappy.

Ṛk 13

Translation

Tr. O luminous Pushan, fetch the sustainer of heaven, of many-hued seat, like a lost animal.

Commentary

Now these are three Riks to Pushan. God Pushan is one of the Adityas. His function will be clearly elaborated in the hymn sampūşan, etc. of Ghora Kanva to Pushan; hence we do not go into detail here.

pūşan O Pushan; āghrne luminous from all sides (ghrniḥ as the ray is well known; or light in the sense of lūminous); citrabarhişam he whose seat is of variegated hue of multiple splendour; divaḥ of the heaven-world, that is of the gods dwelling there; dharuņam upbearer, Soma, the nectarian essence, Soma, being the food of the gods, is their sustainer; 1.2.10 (40) [1.5.23 ā ā aja attain or bring (causal is implied. By the repetition of the preposition, what is said is repeated, aj is a root meaning movement); he cites an illustration -yathā naștam paśum just as the herdsman searches for, finds and brings the animal like goat which is lost to sight, so O Pushan, look for the hidden Soma and bring; this is the sense. By this is declared the ability of Pushan to bring the Soma; further on will be told that he attains to the Soma kept concealed and accomplishes.

Ṛk 14

Translation

Tr. Luminous Pushan found the most hidden Soma of many-hued seat laid in the cave.

Commentary

āghrņiḥ luminous (commented already); pūsā God Pushan; apagūļham most hidden (guḥ to enclose, past participle); guhā in the cave, in the secret place difficult of access; hitam laid by the coverers, titans; rājānam Soma; avindat he attained; of what kind? citrabarhișam commented upon already.

Ṛk 15

Translation

Tr. And he brings unto me in order the Soma-filled Six just as the plougher with the bulls for grain.

Commentary

uto and also (uta from u, substitute same as u); saḥ Pushan; mahyam for the sacrificer; indubhiḥ (und to moisten, already said) with the Soma juices; yuktan united; șaț the six, excluding the earth from the seven stations, earth, etc. it becomes six-the glories of the six stationed above in me the sacrificer on earth; anuseșidhat effecting in due order (the root șidh meaning movement with prefix anu; reduplication. This is not a verb, but present participle, num is prohibited) he is; illustration : na in simile, just as the plougher; gobhiḥ with bulls; yavam for grain (the word yava denotes by indication grain); carkrșat ploughs again and again, even so.

carkrșt : krs to drag with a plough, reduplication, Vedic present, the sense is present.

This is the greatness of Pushan; he brings the Soma nectar—the food of the Gods-stolen and concealed by the dark enemies of the Gods, nourishes the sacrificer, attains again and again to the glories of the upper worlds, full of Soma, plane by plane and renders him full of Soma.

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

Ṛk 16

Translation

Tr. The Mothers and the sisters go by the ordained paths to those who seek the sacrifice, mingling the milk of Knowledge with the honey of Delight.

Commentary

From now till the end of the hymn, the Riks are devoted to the deities āpaḥ, Waters-excepting the half Rik payasvān agne in the 23rd and the last one.

adhvarīyatām of us desiring the sacrifice; ambayaḥ mothers, motherly Waters (the word ambi means ambā, mother); adhvabhiḥ by the ordained paths; yanti go; similarly, jāmayaḥ sisterly Waters (also go); what do they do? madhună with the sweet, delightful sap; payaḥ milk of the cow i.e., (by indication) the cluster of the rays of knowledge; prâcatiḥ mixing (interchange of case, prc to come into contact, present participle feminine).

Full of delight, born of the same womb, currents of power, and these motherly ones indicated by ap, Waters, flow towards the sacrificer by the ordained paths and come filling the consciousness with the sap of delight.

Ṛk 17

Translation

Tr. The waters that are near the sun or along with which is the sun, may they increase our sacrifice.

This is the eighteenth Rik.

Commentary

yāḥ amūḥ which waters; sūrye in the luminous sun, impeller of all; upa are stationed near; yābhiḥ vā and by which waters (or for which); saha along with; süryaḥ the sun is; tāḥ those waters; naḥ our; adhvaram sacrifice; hinvantu may they increase (hi in the sense of going or increase). hinvantu means let them please—says Sayana. What has been said earlier on svarvatiḥ apaḥ is to be kept in mind.

Ṛk 18

Translation

Tr. Waters, Goddesses, I call in whom our Cows drink; from the streams the oblation is to be made.

Commentary

apaḥ the strong powers as characterised by us; deviḥ Goddesses; upahvaye I call; yatra in which Waters; naḥ our; gāvaḥ rays of knowledge; pibanti take the sap; and by that, full of strength, they grow (them I call); sindhubhyaḥ from these flowings having taken the essence; haviḥ substance of offering; kartvam is to be made (by us).

kartvam : tva on kṛ in the sense of 'to be done'.

Ṛk 19

Translation

Tr. Nectar is in the Waters, the healing balm is in the Waters; to give them praise, O Gods, become full of plenitude.

Commentary

If the beginning letter of the Rik is the twelfth letter of the first foot, it is pura ușnik, say the knowers of the prosody. The metre of this Rik is pura ușnik.

apsu in the Waters described before; antaḥ in their essential core; amſtam the deathless eternal substance is there; apsu so too in the waters; bheșajam the substance that cures all disease is there; uta and further; apām of such divine powers; prasastaye for the laudation; devāḥ O ye Gods; vājinaḥ full of plenitude; bhavata become.

All the Gods, bountiful and full, must be, must come for partaking of the Waters containing nectar, curing all distress. The Waters are praiseworthy since accepted by the bounteous gods, they make them contented. If there be deficiency in the fullness of the gods who partake, the greatness of the Waters may not be entirely understood—this is the purport. Therefore, it is said, 'Become full of plenitude for the praise of the Waters.' Here Waters are to be taken symbolically. Some with medical knowledge say that even earthly water has these qualities and they it is that are lauded in the Veda in metaphorical language. May be or may not. We are neutral here. The main sense, however, is as we have said; this is to be understood.

Ṛk 20

Translation

Tr. Soma has said to me : all medicines are in the Waters, and Agni is the weal-giver of all and the Waters are medicines to all.

Commentary

This is of anușțubh metre. The Rishi, inner sacrificer, speaks. apsu in the waters described; antaḥ within; viśvāni all; bheșajā medicines curing all ills, there are; me to me; somaḥ the God of delight; abravit counselled; so too agnim ca God Agni also; viſvasambhuvam who minds the happiness of all creatures of the universe—he spoke (adjective used predicatively); āpaśca the Powers mentioned; visvabheșajih themselves medicines of all (ills).

visvasambhuvam : causal is implied in bhav; then suffix.

visvabheșajiḥ : they in whom are all the medicines. Always feminine; belongs to the group of nine, kevala, etc.; interchange of second case.

'Waters are medicines to all' is a separate sentence.

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

Ṛk 21

Translation

Tr. O Waters, fill with medicine, as armour for my body; and for long vision of the Sun.

Commentary

āpaḥ O Waters; mama tanve for my body; varūtham halo-like, like an enclosing armour of protection; bheśajam medicine removing all ill; prņita fill; and also jyok long; süryam supreme Light; dụse ca to see (fill with medicine).

It is not earthly medicine for the protection of the body that is meant. In medical treatment, the taking of medicine is primary, hence the request is for serving the medicine alone. The medicine which gives strength for a long vision of the Sun is not worldly. It is clear that what is spoken of is a medicine of the Waters with glory divine, attainable by the inner sacrificer.

Ṛk 22

Translation

Tr. O Waters, take away what evil there be in me or what betrayal or cursing or falsehood be.

Commentary

The metre is anușțubh.

āpaḥ O Waters; mayi yat kim ca duritam whatever sin there be in me (remaining unknown to me or done by me in ignorance); vā or; yat aham abhidudroha whatever betrayal I have done or desired to strike; yat vā sepe or what I have cursed in passion; uta anţtam or falsehood I have spoken; idam all that; pravahata take away fully; by your flowing wash away our sin of every kind—this is the prayer of the sacrificer Rishi.

Ṛk 23

Translation

Tr. I have now attained the Waters, we have become one with their essence; O Agni, rich with rays of Wisdom, come and with thy splendour join me.

Commentary

The metre is anușțubh. Waters are the deities of the first half and Agni of the second.

āpaḥ Waters (interchange of accusative case); adya • now; anvacārișam following or without interruption, I have attained (car in the sense of movement); Skandasvamin says : the greatness of Waters that is, is manifested; the commentator cites : 'It is to be remembered that whatever deity one speaks intensely of, in that deity one experiences the sense of becoming itself. Therefore he attains the state of becoming itself. It is all right, what is the result of this attainment? He says : rasena with the essence of Waters; samagasmahi we have united (gam with prefix sam Atmanepada; Aorist; the dropping of nasal and other elisions Vedic); and now, agne payasvān O Agni, thou full of cows, the rays of Wisdom; āgahi come; and coming tam mām such me; varcasă with the brilliance; samsrja join.

Lord Agni, having experienced identity with the essence of Waters, I am fit for the fulfilment of union with the brilliance of thy making.

Ṛk 24

Translation

Tr. Join me, O Agni with splendour, with progeny, with life; may the Gods know of me thus, may Indra know along with the Rishis.

Commentary

agne O Agni; mă me; varcasă with brilliance; samsrja join; prajayā sam with progeny join; āyuşā sam with life join; note that the splendour is divine brilliance, progeny is the succession of the knowledge of the inner sacrifice, life is living for God; asya me of me the sacrificer, the desired state or wealth prayed for and bestowable; devāḥ gods generally; vidyuḥ they know, may the gods know our needs; knowing they will surely bestow—this is the idea; having said gods in a general way, it is said indro vidyāt saha rşibhiḥ, may Indra know with the Rishis. This is said to emphasise the speciality. The Rishis are the cooperators with Indra for the uplift of mankind, men only who have attained to godhood or else, Godseers who are presiding over mankind. It is like saying Brahmanas have come, Visishtha also is come.

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

THUS ENDS THE FIFTH SECTION OF THE FIRST CIRCLE.