Rigbhaashya

Sri Madhvacharyas Commentary

on the First Forty Suktas

Aanaao Bad`a: k`tvaao yantu ivaSvat:

Let the spiritual wisdom flow from all quarters, whichever be the source,
direction, immediate or distance - Rigveda

janaM ibaBa`it bahuQaa ivavaacasaM naanaaQamaa-NaM pRiqavaI yaqaaaOksama\ |

sahasa`Qaara d`ivaNasya mao duhaM Qa`uvaova Qaonaur\ AnapsfurntI ||

All beings are part of one whole Creation with One Source abiding within..
Though they speak varied language, follow various religions, they are enriched
by thousands of streams like a milch-cow that never fails - Athervaveda.

Study and Personal Response

Nagesh D. Sonde
 Rigbhashya
Sri Madhvacharyas Commentary
On the First Forty Suktas
(Sanskrit Text with English Translation)

Nagesh D. Sonde
Rigbhashya
Sri Madhvacharyas Commentary
On the First Forty Suktas
(Sanskrit Text with English Translation)

2013

Published by
Nagesh D. Sonde
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***
 Contents

First Few Words. i ii

Introduction. iii - v

Rigveda. 1 - 27

Vishnu Sarvottama Tatva. 28 - 63

Rigbhashya. 64 - 215

 First Few Words

Neither this Book nor any of my earlier Books, were intended for anyone but
for myself, all being my personal responses in the course of my study of religious
literature. I may have not read as many books as others have done nor can I
reproduce the contents extempore as others do; neither have I the scholarship nor
the intelligence, as others have, to know the intent of the Seers nor of the Acharyas.
Therefore, what I have written is what I have understood, and what I have
understood I have recorded since what I have recorded has helped me to become
richer having touched the hem of the teachings of the seers and grasp come of the
clarifications given by the Acharyas. No one need, therefore, find inmy writings
any gems of Wisdom unrevealed, as you may find in books written by many others
who having read, studied all the books written by great Acharyas and understood
them in entirety, therefore, well qualified to communicate the Wisdom intended to
be conveyed by them when they wrote their books.
Therefore this and all my earlier books were certainly not intended for those
who are already wise in Wisdom and are fully, completely, wholly and in entirety
conscious of the intent of the Seers and the Acharyas. If others less fortunate are
interested and want to read what I have written, they are welcome to do so.
Therefore, I have put them on my Website freely to be downloaded. I believe that
the study of the religious scriptures or any writing to that matter should be on the
basis of the hearts response than that of the mind, emotional rather than
intellectual.
Anyone will realizes that there are no exact or equivalents words whenone
translates from one language into another. Each word has multilevel and multi-
dimensional meanings and implications and when a word is used it carries layers of
historical development, contextual nuances, and half-hidden associations that are
not known to the one who translates the text. Therefore some words in Sanskrit
which convey many meanings the words in English language for instance, may not
be truly convey the real meaning. Therefore no word is perfect nor any translation
could ever be complete. Every translation is a step forward, no step taken fails
reaching ones goal. But if one comes across literal translation from one language
to the other then it is certain to lead as it happened when westerners transalated
the cause Gautam Buddhas death was due to his consuming Shukara-maddhava,
a dish cooked by disciples Kunda which they translated as food prepared out pork
meat and not porridge prepared out of bulbous roots, wildly grown in forests. even
as egg-plants or the chick-peas cannot be hatched by a hen and the peahen peas
are but harmless Toordal,

 At the level of ideas, as with individual words, one is often led in different
directions by what seem to be near-equivalent terms. Therefore, translating
saMSaMntsaMivadiKlaM jazro inaQaaya as keeping within his stomach the sentient being with
consciousness suppressed would not be proper but translating the same as
keeping within his stomach the sentient being with consciousness dormant would
be appropriate. Similarly translating sa`xyao ih caotgaNaana\ sauKdu:KmaQyasamp`aPtyao tnauBaRtaM iva)itM mamaocCna\
| as desirous of amusement for self I shall create these sentient beings would
not be proper but translating the same as desirous of making myself effulgent I
shall make these sentient beings resurgent would be appropriate.
One may sometimes get an impression that one has good grasp but can
never have the satisfaction of having grasped everything that was intended.
Therefore, there can never be one correct translation but different translations for
every text, without one being correct and all the others wrong. It is even possible
that different translations could all be right for different people in different
circumstances from different perspective. Therefore the translation of the
teachings should not be literal but responsive as they stir in mind. Because when
one translates a religious text, one can never be sure how well one really got it,
though one can always be certain that ones translation is not perfect, though can
never be sure to what extent it is imperfect.
I believe that there is a larger audience than of the scholars, who have
interest in knowing the meaning than being interested to become transformed to
the nuances of the philosophy. My purpose in putting down my short responses in
selective and partial rendition has always been to clarify my mind gathering my
thoughts little more in order, offering compromise and little balance to the
ambiguity of understanding, saying, I have understood it this way, but here is the
original and you can judge my understanding for yourself.
If some claim to be wise in Wisdom then their assertion should be accepted
with some caution. I believe that one never becomes wise and wealthy with
Knowledge as one would be when one bit of that Knowledge illumines one
becoming wise in Wisdom contained in the scriptures. But if some claim to know
the real intent behind what in the scriptures propose then one should accept their
assertion with some caution. The question is not who is wise in Wisdom and who is
not, who is right and who is wrong but whose Wisdom has illumined the mind and
heart with some light and whose Wisdom has not. Possession of pearls does not
make one wealthy in the world but one who lights one small candle that lights
million other lights the real wealthy one in the world That is what has been my
intent and purpose in life. That is all.
ooooo

ii

 Introduction

Generally for common people, what appears as form to the gross instruments
of senses in the external primordial world is more real having credibility than what
one feels within internally with subtle instruments of senses as the essence within
the forms. Therefore, generally he searches gratification from external objects of
senses than bliss of beatitude from integral subjective experience. Therefore, J.
Krishnamurti speaking about the Art of Listening said : To be able really to listen,
one should abandon or put aside all prejudices, pre-formulations and daily
activities. When you are in a receptive state of mind, things can easily be understood
. . . But unfortunately most of us listen through a screen of prejudices, . . . whether
religious or spiritual, psychological or scientific . . . It is difficult to put aside our
prejudices, our inclination, our resistance and reaching beyond the verbal
expression, to listen so that we understand instantaneously.
Spinoza points out that whenever anything in nature appears to us as
ridiculous, absurd or evil, it is because we have but partial knowledge of things,
and are in the main ignorant of the order and coherence of the Nature as a whole,
and because . . . we want everything to be arranged according to the dictates of
our own reason ; although in fact, what our reason pronounces bad is not bad as
regards the Order or Laws, of universal nature . . . one and the same can be good,
evil or indifferent. For example, music is good for melancholy, bad to the
mourners and indifferent to the dead. Schopenhauer writes in his book The World
as Will and Idea that It (the essence) remains completely unknown to us, what
objects may be by themselves and apart from the receptivity of our senses. We
know nothing but our manner of perceiving them; the manner being peculiar to us,
and not necessarily shared by every being, though, no doubt, by every human
being. Einstein calls the seers sensation of the mystical experience as The most
beautiful and most profound emotion we can experience . . . To know that what is
impenetrable to us really exists, manifesting itself as the highest wisdom and most
radiant beauty which our dull faculties can comprehend only in the most primitive
forms - this knowledge, this feeling, is at the centre of true religiousness. Zen
calls the experience as the Silence of the Space, one hand clapping. Plato said in
Timaeus, To find the Father and the Maker of this universe is a hard task; and
when you have found him, it is impossible to speak of him before all people.
Maxim Gorky, the Russian philosopher finding some similarity, between the
spiritual and the temporal sciences says, Science and literature have much in
common; in both, observation, comparison and study are of fundamental
importance Imagination and intuition bridge the gaps in the chain of facts by its
iii

as yet undiscovered links and permit the scientist to create hypothesis and theories
which more or less correctly and successfully direct the searching of the mind in
its study of the forms and phenomenon of nature. Dr. A. F. Whitehead, one of the
most respected western philosophers concludes that the spiritual experience is
something which is real and yet waiting to be realized; something which is remote
possibility and yet the greatest of present facts; something that gives meaning to all
that passes, and yet alludes apprehension; something whose possession is the final
good and yet beyond all reach; something which is ultimate ideal and the hopeless
quest therefore The notion of the complete self-sufficiency of any item of finite
knowledge is the fundamental error of dogmatism. Every such item derives its
Truth and its meaning from un-analyzed reverence to the background which is the
unbounded Universe . . . Every scrap of our knowledge derives its meaning from
the fact that we are factors in the universe, and are dependent on the universe for
every detail of our experience . . . Whenever there is the sense of self-sufficient
completion, there is germ of vicious dogmatism.
In vedic times the pastoral life of the people was simple and mind was
keenly receptive to the resonance of the Sound reverberating in the Nature around
them. Being simple and childlike they tried to find answers to the eternal quest of
the human beings asking: Who knows here knows and who here can declare;
whence it was born and whence was this creation? Later than this creation were
the luminous divinities; who can declare here, whence it came first in existence?
kao Awa vaod k [h p` vaaocaa%kut Aajaata kut [yaM ivasaRiYT: | Avaa-wovaa Asya ivasaja-naonaaqaa kao vaod yat AabaBaUva ||,
whether there was creation or mere transformation, whether there was a Supreme
Being who was the Creator or the Creation came to evolve by itself? They were
consciously aware in the course of their long travels that all living creatures of the
Earth are part of one whole Creation, and within their heart there exists one
Source, though they inhabit speaking varied language and following religious rites
of the regions where they live janaM ibaBa`it bahuQaa ivavaacasaM naanaaQamaa-NaM pRiqavaI yaqaaaOksama\ |, therefore
they wondered and were curious to know to be enriched with thousands of streams
like a milch-cow that never fails sahasa`Qaara d`ivaNasya mao duhaM Qa`u`vaova Qaonaur\ AnapsfurntI ||. They
welcomed spiritual wisdom to flow from all quarters, whichever be the source,
whichever be the direction Aanaao Bad`a: k`tvaao yantu ivaSvat: | whether immediate or from
distance to come iva mao kNaa- ptyatao iva vaxau:iva- [dM jyaaoit)-dya AaihtM yat\ | iva mao manaSvarit dUrAaiQa: ikM
isvad\ vaxyaaima ikmau naU mainaYyao || respecting everything received as tentative, intermediate
hypotheses of some strange and perplexing divine grace, but not as culmination or
conclusion of their empirical, temporal thoughts.
Possessed of wide vision and deep comprehension, they expressed their
experiences in words which were mystical in meaning as nowhere else done.

iv

Surrounded by the sylvan surrounding of the high snowy Himalayan mountain
range extending in the north and the rivers sourced from the snowy mountains
flowing with strength and roaring like raging bulls to join the great ocean samaud`,
their fertile mind was given free rein to express their spiritual experiences, which
were highly emotive and intensely ineffable, pregnant with spiritual insight as
nowhere else in the world expressed, arrived to the state of non-attachment worlds
- prIxya laaokana\ kma-icatana\ ba`a*maNaao inavao-dmaayaannaas%yakRt: kRtona |, flashing like lightening or like
winding of the eye yadotiWtIyaao vyaVutdaa [tInyamaIimaYada therefore were not called created
or composed through sensory organs of perception but having seen or heard
through comprehensive supra-sensory receptivity (Eawa), reflection and meditation -
yaaina man~oYau kmaa-iNa kvayaao ApSyana\ which having seen or heard in fraction of moment in
Time - yaaina man~oYau kmaa-iNa kvayaao ApSyana\ through comprehensive supra-sensory receptivity
(Eawa), reflection and meditation, which, in the absence of any comparable thing
known or any identifiable definitive form, they referred as sa%ya, the word derived
from the root Asa\ to be to exist as the Prime Existence.

ooooo

 Rigveda

Though Spinoza says, All scriptures were written primarily for an

entire people and secondarily for the whole human race; consequently
their content must necessarily be adapted, as far as possible to the
understanding of the masses what the vedic seers experienced in the
state of soundless silence, transcending the sensory influences and the
flux and fluctuation of names and forms they expressed, therefore, they
are known as - ya: pSyait svayaM vaa@yaM sa ?iYa: tsya kIit-t: |. Therefore, the vedic
hymns were neither simple prayers seeking spiritual powers or temporal
endowments nor poetic compositions expressing joyous pleasures or
demeaning pains, nor even collection of conclusive opinions arrived at
through discussions and debate. The expressions were pregnant with
mystical experiences, suggesting something as revealed and something
as concealed, therefore referred as Cndsa\, that which is concealed Cndiyait
to Cndsa\.
In the beginning when human being was evolved from animal
world, then their mind, intellect and egosense influenced, shaped and
guided by their senses and intuition, performing actions. They were first
driven by hunger therefore searched food, gathered from nature or by
killing other creatures in the animal world. Soon they were obliged to
abandon their enterprise which entailed not only constant struggle with
other lives but also movement from place to place. Observing the
cyclical and repetitive life of vegetation and creatures observing the
cyclical and repetitive life of vegetation and creatures their inventive
faculties prevailed them to settle themselves at one place preferably near
flowing waters on the banks of rivers.
The abundant bounties of nature and fertile lands and increasingly
settled life of peace and satisfaction gave them opportunity to look
around on the widely stretched land and vast space spread high above,
making them wonder from where and how does the Sun rises, the rains
fall, the winds blow, seasons change with unerring regularity, trees
growing from seeds, seeds formed in the fruits, fruits grown on the trees
made them have assured faith as a natural corollary that men are born,
1

they live and die, but even as they die new ones are born as children
grow as human adults only to die showing continuity of life in the
world., They accepted a power or energy which is far superior who is the
Lord who has the power and yet remains unseen and unknown, the
source, the one from whom all these cyclical forms are generated,
sustained and dissolved, the Sun to rise and to set, the Moon to rise and
to set, the stars in the sky to shine the rains to fall and the winds to blow
and the seasons to regulate.

Rigveda records as something seen or something heard with

their wide vision and deep comprehension experienced in fraction of
moment in Time declaring : naasadasaInnaao sadasaIt\ tdanaIM naasaId`jaao naao vyaaomaa prao yat\ |
ikmaavarIva: kuh ksya Sama-nnaMBa: ikmaasaId\gahnama\ gaBaIrma\ || AanaIdvaatM svaQayaa tdokM tsmaawanya~ pr: ikM
canaasa || - Then, there was neither non-Existence nor Existence; there was
neither air nor the sky beyond. By what was it then covered? Where and
what was its shelter? Was water there, deep and fathomless?. Without
breathing, alone with self-impulse was That One, other than that, there
was nothing else
Creation is not a mathematical event, not really bringing out
something that was not there earlier, not compulsion but an intensely
ineffable spiritual experience, spontaneous repetitive and cyclical
effulgence, becoming evolved in something from what was there earlier,
the word ba`*mana\ from, the root baR, to grow, burst forth, baRh%vama\, the sudden
bursting forth, gushing forth in ceaseless growth Sri Sankara derives the
word ba`*mana\ from the baRhit, to exceed, Sri Madhva defines ba`*mana\ as the one in
whom the all the attributes exist in fullness - Ba`antao ih Aismana\ gauNa:, the word
ba`*mana\ has as root baR, to grow, burst forth, baRh%vama\, the sudden bursting forth,
gushing forth in ceaseless growth. While Sri Sankara derives the word
ba`*mana\ from the baRhit, to exceed, Sri Madhva defines ba`*mana\ as the one in whom
the all the attributes exist in fullness - Ba`antao ih Aismana\ gauNaa:, the greater the
discord, the greater becomes the need and urgency for establishing
balance in Prakriti, restraining and disciplining the creation setting
checks and balances to harmonize the discord and imbalance in the
manifest creation, earlier Creations becoming dissolved and Creations
2

becoming evolved in cyclical order laying down ?t, the cosmic law and
Qama-, the principles of righteousness ?tM ca sa%yaM caaiBawat\ tpsaao|Qyajayat | ttao
ra~\yajaayat tt: samaud`ao Ana-va: || samaud`adNa-vaadiQa saMva%sarao saMva%sarao Ajaayat | Ahaora~aiNa ivadQaiWEvasya imaYatao
vaSaI || saUya\cand`masaaO Qaata yaqaapUva-maklpyat\ | idvaM ca pRiqavaIM caa|ntirxamaqaao sva: ||.
Upanishads say how can something come out of nothing kutstu
Klau saaomyaOvaM syaaidit haaovaaca kqamasat: sajjayat ||. The creation is the evolution of the
spiritual consciousness, the movement from the non-Existence to the
Existence, from obscurity to luminosity and from mortality to
immortality Asatao maa sad\gamaya tmasaao maa jyaaoitga-maya maR%yaaomaa-maRtM gamaya. Isha Upanishad
says, ! pUNa-mad: pUNa-imadM pUNaa-t\ pUNa-maudcyato | pUNa-sya pUNa-maadaya pUNa-maovaavaiSaYyato || - That is
Complete, This is Complete. From the Complete, the Complete evolves.
Having evolved the Complete from the Complete, the Complete verily
remains Complete. The mantra cannot be understood as arithmetical
problem. The mantra is spiritual, mystical, there a complex, needs to be
resolved on the spiritual problem. In arithmetical problems if something
is removed or deleted from the Complete, the Complete becomes
reduced, incomplete; if something is included or added to the Complete,
then the Complete becomes enlarged and more Complete than it was
earlier. Isha Upanishad is not dealing with arithmetical problem but a
spiritual, mystical problem, to be known not through instrument of
senses but through supra-sensory perception. The mantra speaks of pure
love, undivided devotion and unconditional surrender to the Divine Will
and Divine Purpose which increases ones worth by parting and
participating not through storing and preserving.
Lalita Sahasranama Stotra speaks of the time when Sri Lalita, the
Brahman of the upanishads, ruling over crores of galaxies or worlds each
with their own distinct presiding deities Brahma-NarayanaRudras each
with their respective female energies - Brahmani, Laksmi and Gauri -
summons to attend her court, sitting according to their status and
importance to chant her thousand names. Modern science describes
creation of the universe in similar striking terminology when the universe,
as we know today, was without stars, no galaxies and no light, just a
black brew of primordial gases immersed in xaIrasaagar, a sea of invisible
matter. Then few thousand years after the blinding flash of the big bang,
3

the universe plunges in darkness that lasts for almost a half billion years,
causing some thing to happen that leads to the creation not just of stars
and galaxies but also of planets, people, fish, lizards and animals.
Astronomers know not only about our own galaxy, the Milky Way but
also other galaxies, collections of stars, gas and dust bound together by
gravity.
Therefore from That One alone which existed with self-impulse
without breathing, as the principle power source or the unitive, unique
primary principle arose k:, Hiranyagarbha, the Golden Egg the first
manifest form, having an indistinct, amorphous and of indeterminate
form, as incomprehension enveloped by incomprehension, flashing with
luminosity becoming integrally turbulent, in which everything exists
contracted and concentrated, described in Brihad Aranyaka Up.
metaphorically as the one where becoming as large as a woman and a
man in close embrace, making it to fall in two parts like two halves of a
split pea as man and woman, the space being filled by the woman and he
having united with her the human beings came to be formed - sa hOtavaanasa
yaqaa s~IpumaaMsaao sMapirYva@taO; sa [mamaovaa%maanaM WoQaapatyat\; tt: pitSca p%naI caaBavatama\; tsmaiddmaca-vaugalaimava
sva[it h smaah ya&val@aya:; tsmaadyamaakaSa:; is~ayaa pUya-t eva; taM saMBavat\; ttao manauYyaa Ajaayat ||
upholding from within and supervising from without as the Absolute
Ruler of that entire first manifestation - ihrNyagaBa-: samavat-taga`o BaUtsya jaat: pitrok
AasaIt\ | sa daQaar pRiqavaIM VamautomaaM | ksmaO dovaaya hivaYaa ivaQaoma ||.
Therefore, emerged, as spark from blazing fire, without any
movement or staying stable, reverberating like the roll of thunder, all
movements remaining indeterminate and undifferentiated, incapable of
being indicated, everything and nothing in particular, neither in any
direction nor any destination, nothing as good and bad, righteousness or
unrighteousness as the very foundation, with no difference everything
being same and not separate, as two sides of the same coin, having both
the positive and the negative, both having equal and simultaneous
presence and relevance, endowed with attributes as the intermediate
operational instrument and process for further creative activity, as seed
that would grow as the tree, he transcended everything that is created
and has becomes the Lord of all that he surveys. as the sole custodian of
4

all the creatures that were formed comes to be with entirety of the divine
essence within itself, pervading and enveloping everything that is in
existence, no one else pervading him and no one else enveloping him -
sa vaa AyaM puruYa: savaa-sau puYau- puirSaya:, naOnaonaM ikMcanaanaavaRtma\, naOnaona ikMcanaasaMvaRtma\ ||, without being
pervaded or enveloped by no one else. Brihad Aranyaka Up. explaining
the bliss - maQau, says, yaScaayamasyaaM pRiqavyaaM tojaaomayaao|maRtmaya: puruYa:, yaScaayamaQyaa%maM
SarIrstaojaaomayao|maRtmaya: puruYa:, Ayamaova sa yaao|yamaa%maa, [dmamaRtma\, [dM ba`*ma, [dM sava-ma\ | This
luminous, immortal Purusha dwelling in this earth and the one
luminous, immortal Purusha dwelling here in this body, he is just this
Self, the immortal, the Brahman. puruYa evaodM savMa-M yad\BaUtM yacca Bavyama\ | ]tamaRt%vasyaoSaanaao
yadnnaonaaitraohit || - Purusha is all this that has been and that which will in
future be.
Immortal is this Lord, who nourished becomes expansive, as one
mani-formed, one with mani-fold vision, with manifold movements
pervading the Universe on every direction, surpassing the Space by ten
measures - sahsa`SaIYaa- puruYa: sahsa`axa: sahsa`pat\ | sa BaUimaM ivaSvatao vaR%vaa|%yaitYz_Saa=\gaulama\ ||.
The description of the Purusha is not to be taken as factual but as
symbolic allegorical suggestion to indicate taking a leap from the known
to the unknown, the immeasurable attributes of Satya, the Prime
Existence. If sahsa`SaIYa-, sahasa`axa and sahsa`pat in the statement is taken in literal
since then the Supreme Being, though experienced a absolute Bliss of
Beatitude would be One having grotesque form with thousand heads but
without having either two thousand eyes or two thousand feet which
would illogical, ridiculous and insane proposition. Even Shvetashvatara
Up. describes Brahman one without foot or hand (yet) swift and
grasping, seeing without eyes, hearing without ears.
All that is visible to human eye in Creation and known is just one
quarter, the other three concealed in the realm of heavens and remaining
unknown, leaving more that is unrevealed. What is known is the
empirical knowledge; what is unknown is spiritual Wisdom. Therefore,
one who knows whatever is known empirical Knowledge does not
necessarily experience the spiritual Wisdom. Isha Up. says that Brahman
is difficult to be spoken, described or designated because It is swifter than
the mind and senses do not reach It, as It is ahead of them though
5

standing still, It outstrips those who run. . It moves, It moves not, It is far
and It is near, It is within as well without everything Anaojad \ekM manasaao javaIyaao
naOna_ovaa AaPnauvana\ pUvaOmaEat | twavatao\nyaanaanyaoit itYzt\ . .|| td\ ejait tnnaojait t_Uro tWdintko | tdntrsya
td\ ] sava-syaaya ba)t: ||. Therefore he is referred as the primeval (Agyama\) and the
supreme (mahantma\). That is everything. This is the Bliss, there could be
nothing that is contrary and contradictory with one another, there is
neither good nor bad, beautiful and ugly, noble or ignoble, auspicious or
inauspicious. When everything is but the effulgence of That One, then
how can there be difference between the Whole and the Fragment, though
those who are fragments are incapable of seeing the Whole. George
Santayana says in his book The Sense of Beauty, is human
experience interpreted by human imagination. The idea that religion
contains a literal, not symbolic representation of truth and life is simply
an impossible idea. Whoever entertains it, has not come within the region
of profitable philosophizing on that subject.
The evolution does not stop, it continues. The Prime Existence
having become Purusha, pervading and enveloping everything that is
in existence, no one or nothing else pervading and enveloping, by
offering himself as first of the oblations in the sacrifice performed by the
primary effulgent powers. Since all was pervaded and enveloped by
Purusha, first of the sacrifice could not have been performed with any
materials other than those which have flowed from Purusha alone.
When the gods, the luminous powers, offered Purusha in the sacrifice, it
was not similar to an offering of a hapless animal but as one willing to
be partner in furtherance the process of creation. Purusha as the symbol
became the first of the oblations offered in the sacrifice. Normally one
offers everything other than oneself.
According to Bhagavat Purana, when Prajapati began his
Creation of the worlds, he found nothing else as material to be used in
the performance of the sacrifice everything appearing as if pervaded and
enveloped by Purusha, his limbs naaivadM ya&samBaarana\ puruYaavayavaadRtoao | therefore
Purusha offered himself as oblation in universal sacrifice, having
nothing else than himself to offer suggests as Chhandogya Up clarified -
pu$Yaao vaava ya&: as the goal, a purpose in life surrendering ones
6

intelligence, valor, wealth and service to fulfill the Divine Intent in the
creative process. The luminous powers (gods) performed the sacrifice
establishing for the first time the perennial principles, Qama-, by which
action they established themselves along with others in the high heavens
- ya&ona ya&mayajant dovaastaina Qamaa-iNa p`qamaanyaasana\ | to h naakM maihmaana: sacant ya~ pUvao- saaQyaa: saint dovaa:
||. Prajapati collected all the materials from the limbs of Purusha, for
beginning his ya&, the Creation [it samBaUtsamBaar: puruYamavayavaOrhma\ | tmaova purYaM ya&M
tonaOvaayajamaISvarma\ ||.
Purusha became the Cause and the Effect, there being established
an interconnection and interdependence between the Creator and
Creation. From Purusha the process spread reached westward and the
eastward in universe. Therefore it is said, etavaanasya maihmaa|tao jyaayMa^aSca pUruYa: |
padao|sya ivaSvaa BaUtaina i~padsyaamaRtM idiva || tsmaiWraLjaayat ivarajaao AiQa pUruYa: | sa jaatao A%yaircyat
pScaad\BaUimamaqaao pur: ||. When the luminous powers offered Purusha as oblation
in the sacrifice performed by them, spring was the ghee, summer was the
fire and autumn was the oblation yat\ puruYaoNa hivaYaa dovaa ya&matnvat | vasantao
AsyaasaIdajyaM ga`IYma [Qma: Sarwiva: ||. The night arose from the turbulent waters of
the sea. From the turbulent waters, the year was produced and the days
and nights ordained at the twinkle of eye seasons changing and
transformed, vegetation giving way to new ones, plant life evolving fish
that swim in waters, giant tyrannosaurus and dinosaurs giving place to
reptiles that crawl on earth, birds that fly in the sky. Moon was fashioned
by his Mind, the eyes became the Sun, from mouth arose the Intellect
and Energy from Breath was born the breeze. His navel became the mid-
region, from his head came out the heaven. With his feet the earth was
indicated and from his ears the quarters were conceived ?t the cosmic
law guiding and directing, coalescing and separating, not limited by
period, place or by people, all composed of the elements - earth, water,
fire, air and ether, not separating the animate from the inanimate, then on
humans from the humans though the latter are endowed with mind,
intellect and self-sense, keeping them at the top of or at the centre of
evolution from the rest of the creation as some things different, endowed
with the sense of discrimination while other elements in creation are not.

 tsmaV&at\ sava-hut: saMBaRtM pRYadajyama\ | pSaUna\ t^aMScak`o vayavyaanaarNyaana\ ga`amyaaSca yao || tsmaaV&at\ sava-
hut ?ca: saamaaina jai&ro | CndaMisa jai&ro tsmaVjaustsmaadjaayat || tsmadSvaa Ajaayant yao ko caaoBayaadt: | gaavaao
h jai&ro tsmaat\ tsmaajjaata Ajaavaya: || cand`maa manasaao jaatScaxaao: saUyaao- Ajaayat | mauKaidnd`ScaaignaSca
p`aNaaWayaurjaayat || naaByaa AasaIdntirxaM SaIYNaao- VaO: samavat-t | pd\ByaaM BaUimaid-Sa: Eaao~at\ tqaa laaok^aM Aklpyana\
||. Qaata, the upholder then created every thing as was done earlier, new
thing appearing and the old thing disappearing, disintegrated and again
integrated in new forms, creatures of the air and animals wild and the
mild; Rik and the Sama hymns and also the spells and charms along with
Yajus. Then there were born the horses and also animals with two sets of
teeth, the cattle, the goats and sheep.
Aanthroporphic representation of That One, the Supreme Prime
Existence is the normal response of all the people of different places in
different periods of Time, the reluctance of some to accept the
fashioning That One, the Supreme Prime Existence in gross images or
icons, using human form, limbs and actions to explain the divine
manifestation in creation could be avoided by none. Therefore, in every
scripture to which ever place or period it may belong, the statements like
the God saw, God spoke, God heard, God stretched his hands, God
became angry, God was kind and compassionate could not be avoided.
On the other hand Purusha though was conceived in vedic scriptures in
the likeness of human being, the likeness was not gross and physical but
subtle and spiritual. Therefore when question was asked, when they
scrutinized Purusha, in what parts and in what numbers did they
analyze? What did they find as the intelligence, valor, support and
service - yat\ puruYaM vyadQau: kitQaa vyaklpyana\ | mauKM ikmasya kaO baahu ka }$ pad ]cyato || the
reply was wisdom was his mouth, shoulders became valour, thighs were
then his support and feet became the service and the reply ba`a*maNaao|sya
mauKmaasaId\ baahU rajanya: kRt: | }$ tdsya yaWOSya: pd\ByaaM SaUd`ao Ajaayat || ba`a*maNaao|sya mauKmaasaId\ baahU
rajanya: kRt: | }$ tdsya yaWOSya: pd\ByaaM SaUd`ao Ajaayat ||, which is to be understood as
allegorical clarification and not literal explanation, since it would be
immature to consider on the basis of the signs and symbols used that
Purusha had mauK, baahu, ]U$ or pad literally and similar to a human being.
Mahabharata says ekvaNa-M [dM pUNa-M ivaSvaM AasaId\ yauiQaiYzr | kma-ik`yaaivaSaoYaoNa caatuvaNya-M
p`itiYztma\ ||. Vishnu Purana says that in Krita era, all were same and there
8

was no classification of people according to Guna and Karma.
Harivamsha mentions Two sons of Naabhaagarshishtha, who were
Vaishya, became Brahmins. Vayu Purana says, The son of Gritsamada
was Saunaka, in whose families were born Brahmins, Kshatriya,
Vaishya and Shudra with various functions. In Anushasana Parva of
Mahabharat, Shiva explains, Brahminhhood, O fair goddess, is difficult
to be attained. A man whether he be a Brahmins, Kshatriya, Vaishya or
a Shudra is such only by nature; this is my considered view. By evil-
deeds a twice-born man falls from his position. . The Kshatriya or a
Vaishya who lives in a state of a Brahman, by practicing the duties of
such one, attains Brahminhood. He who abandons the state of Brahman
and practices the duties of Kshatriya falls from Brahminhood and is
born as a Kshatriya.
Therefore, Krishnas statement that he had created the four-fold
classification - caatuva-NyaM mayaa saRYTM gauNakma-ivaBaagaSa:, the Brahmin would be one
who, being enlightened of Brahman, communicates the spiritual wisdom
to the society; Kshatriya would be one who with his valour, protects the
society; Vaishya would be one who with his enterprise, supports the
society and Shudra would be one, who having none of the above
attributes, offers his services to the society. But when Dvapara yuga
ended and Kali yuga made its entry the four-fold classification based on
gauNa (attributes) and kma- (performance of actions) became transformed to
caste system based on birth rather than on gauNa (attributes) and kma-
(performance of actions) which was an aberration of the original
concept.
George Santayana, one of the western philosopher remarks in his
book The Sense of Beauty, Religion is human experience interpreted by
human imagination. The idea that religion contains a literal, not
symbolic representation of truth and life is simply an impossible idea.
Whoever entertains it has not come within the region of profitable
philosophizing on that subject. We seek rather to honour the piety and
understand the poetry embodied in these fables. S. Radhakrishnan
responds in Principal Upanishads that the pastoral Aryas were struck
by the immensity of the universe and the inexhaustible mystery of life.
9

The reaction of their simple yet unsophisticated minds to the wonder of
existence is portrayed in the hymns which attribute divinity to the
striking aspects of nature. Mr. T G. Mainkar was perhaps to the near to
primary intent when in Mysticism in Rigveda, he said that Indian
mysticism in a way may be said to be Sun Mysticism. The Sun is the
typical symbol that the Rigvedic imagination has created. In the Sun the
Rigvedic poets see beauty, Hiranya, and Gandharva. In his they ?t. In
him they see the prototype of travelling soul. He is the Lord and is the
human self. The pre-eminently golden deity is the centre of the vision,
the source of the inspiration, the guide in every conduct and protector in
general. E.A, Burtt says in his book The Compassionate Buddha -
Such (Natures) powers are the strange potencies in these natural
objects in virtue of which they sometimes act in ways that satisfy mans
needs and further his well-being and sometimes in ways that bring him
frustration or even disaster. There is obviously primitive (?) mans
experience, such a potency in the Sun, at times his fructifying warmth
pours genially upon the crops through long growing season, so that they
yield a rich harvest, at times he burns them with his fierce heat or hides
so often behind the chilly clouds that they grow slowly and poorly. The
aim of primitive rites and petitions is to induce these uncertain powers
to behave in ways that support mans struggle for life and prosperity
instead of in ways that are uncooperative or hostile.
The subsequent evolution in vedic philosophy came with
predominant emphasis on the luminous and all pervading character of
Satya, the Prime Existence evolved as Aditya mandala, the solar
congregation, bright and pure as streams of water, free from evil and
falsehood, blameless and perfect, vast and profound, difficult to be
deceived by the wicked, observing the good and evil from within,
upholding from that which is without, that which moves and moves not,
protect all beings as guardians of universal spirit, the cosmic law and
give freedom form debts Aaid%yaasa: Saucayaao QaarpUta AvaRijanaa AnavaVa AirYTa: || t
Aaid%yaasa [rvaao gaBaIra AdbQaasaao idPsantao BaUya-xaa: | Anr: pSyaint vaRijanaaot saaQau sava-M rajaBya: prmaa icadint
|| Qaaryant Aaid%yaasaao jagat\ sqaa dovaa ivaSvasya Bauvanasya gaaopa: | dIGaa-iQayaao rxamaaNaa AsaUya-maRtavaanaScayamaanaa
?Naaina ||. Seer eulogizes the seven regions which have been adorned by
10

the seven Suryas, with seven Aditya deities being referred saPt idSaao
naanaasaUyaa-: saPt haotar: ?i%vaja: | dovaa Aaid%yaa yao saPt toiBa: saaomaaiBa rxa na [nd`ayaond`ao pir sa`va ||.
Aditya Mandal thus became the source for gradual effulgence of Surya
from his earlier form at dawn as Ushas to the ultimate form as Vishnu at
noon - saUya-sya ba`*ma Ananya%vaona savaa-%myaM ]>M Bavait |.
Aditi was the divine mother having eight sons - Mitra, Varuna,
Aryama, Amsha, Bhaga and Aditya these seven sons having been taken
by her to the heavenly worlds leaving Martanda (Surya) the sole one in
the sky AYTaO pu~asaao Aidtoyao- jaatastnvapir | dovaa^M ]p p`o%sap`iBa: pra maata-NDmaasyat || to
illumine the worlds, fashioning the seasons, nurturing the nature,
waking up the slumbering creation making minds enlightened,
invigorate, energize, empower and make resurgent to perform their
ordained actions as and by way of sacrifice. In Mahabharata, the
number of members in the Aditya mandala became twelve with
inclusion of Dhata, Shakra, Tvashtra and Vishnu - Qaata ima~ao|ya-maa Sakao varuNa:
AMSa eva ca | Bagaao- ivavasvaanpUYaa ca saivata dSamastqaa || ekadSastqaa %vaYTa WadSaao ivaYNaurucyato | jaGanyastu sava-
Yaaid%yaanaaM gauNaiQaka: ||.
Mitra, Varuna, Aryama were the first three born to Aditi [mao caotarao
AnaRtsya BaUroima~ao Aya-maa varuNaao ih saint | [ma ?tsya vaavaRQaudu-rNao Sgmaasa: pu~a AidtorbQaa: ||. Then was
born Dhata (Daksha, Aidtod-xaao Ajaayat. Amsha is one who is liberal dova
Baajayau. Bhaga is the effulgent one through whose grace wealth highly
acclaimed, free from hatred is attained, through whose protection one
reaches the heights of affluence, the great supporter of the weak and the
mighty p`atija-tM Bagamauga`M huvaoma vayaM pu~maidtoyaao- ivaQata- | AaQa`iScad\ yaM manyamaanasturaid%ya rajaa icad\ yaM
BagaM BaxaI%yaah || yaiScaiw t [%qaa Baga: SaSamaana: pura inad: | AWoYaaihstyaaod-Qao || BagaBa>sya to vayamaudSaoma
tvaavasaa | maUQaa-naM raya AarBao ||, whatsoever is glorious, beautiful, mighty and
forceful all that is born of fragment of the effulgence of the splenodur of
Brahman yaViWBaUitma%sa%vaM EaImadUija-tmaova vaa | t<adovaavagcC %vaM mama tojaaoM|SasamBavama\ ||
(Bhagavad Gita). Resplendence is not with material possessions and
pleasures but spiritual enlightenment and Bliss of Beatitude. Bhaga as
the luminous god is first of the primary manifestation in the Aditya
conglomerate, at which the indication of Suryas brilliance come to be
observed, and which shines with golden magnificence when the next
manifestation ensues as Savita traversing from the obscure horizon
11

laying to rest the immortals and the mortals, boarding on his golden
chariot come Savita, taking one fleeting look on all creatures. The
luminous one climbs upward and downward, with his bright horses, he
moves on. Savita, the luminous one comes from afar and removes from
us all distress and sorrow. The chariot decked with pearls of diverse
colours, lofty with golden shaft, the luminous one, the many splendoured
Savita the holy, with power and might, has mounted to drive out the
dark regions Aa kRYNaona rjasaa vat-maanaao inavaoSayannamaRtM ma%ya-M ca | ihrNyaona saivata rqaona || dovaao yaait
Bauvanaaina pSyana\ || yaait dova: p`vata yaa%yauWta yaait SauBa`aByaaM yajatao hirByaama\ | Aa dovaao yaait saivata
pravatao|p ivaSvaa duirta baaQamaana: || AiBavaRtM kRSanaOiva-Sva$pM ihrNyaSamyaM yajatao baRhntma\ | Aasqaad\ rqaM saivata
ica~Baanau: kRYNaa rjaamisa tivaYaIM dQaana: || . . ihrNyapaiNa: saivata ivacaYa-iNaruBao VavaapRiqavaI AntrIyato |
ApaimavaaM baaQato vaoit saUya-maima kRYNaona rjasaa VamaRNaaoit ||. The resplendent Savita, far
seeing, travels between the heavens and the earth, driving away
weakness bidding Surya to arrive to spread his rays through the obscure
corners.
Surya, as Ap`a VavaapRiqavaI AntirxaM saUya-M Aa%maa jagatstsqauYaSca is the most
concentrated and convergent source of all luminous and resplendent
powers, is the one who pervades and envelops everything in creation
evidencing the gradual and subtle spacious and expansive symbolism of
luminous enlightenment. ]t yaaisa saivats~IiNa raocanaaot saUya-sya rismaiBa: samauCcaisa | To
the three quarters you proceed with the rays of Surya, infused with
yourself. ivaSvasya sqaaNauja-gatSca gaaopa: ?jau mato-Yau vaRijanaa ca pSyana\ | Surya is the
guardian of all that move not and that moves, observing the good and
evil acts of the mortals.
Thus the eternal quest which began for knowing the unknowable
Prime Existence traversing the difficult Path from obscurity to clarity,
from transient life to the immortal life is reached with Aditya mandala
with Surya, the Sun, observing whom coming out regularly and
unfailingly from obscure dark night to spread benevolent light, energy
and power to illumine the Universe and described as Ap`a VavaapRiqavaI AntirxaM
saUya-M Aa%maa jagatstsqauYaSca as the most accessible symbol of everything that is
luminous and resplendence relating to the Prime Existence, in creation,
becoming the anthropomorphically represented Vishnu the word from
the root - ivaSa\. to be creative or as Antyaa-imana\, the all-pervading principle,
12

that pervades the past, present and the future, the supporter, sustainer
and governor of everything in creation, concluding as Vishnu, (iva + snau =
ivaYNau a bird). Vishnu word sourced from the root - ivaSa\ to pervade and
envelop everything in Existence- ivaSait [it ivaSvaM ba`*ma |, vaovaiYT vyaaPnaaotIit ivaYNau: |,
yasmaad\ ivaSvaM [dM savMa- tsya Sa@%yaa maha%mana: | and tqaa|xarat\ samBavatIh ivaSvama\ | and as ivaYNaao:
vyaapnaSaIlasya - vyaapksya described as Ataodovaa Avantu naao yatao ivaYNauiva-cak`mao | pRiqavya: saPt
QaamaiBa: ||.
With Vishnu as guardian of all that moves not and that moves,
observing the good and evil acts of the mortals no one can deceive, he
encompassing as the guardian of the universe with his three strides
establishes the supreme principles i~iNa pda ica cak`mao ivaYNaugaao-pa AdaBya: | Atao Qamaa-
iNa Qaaryana\ ||, traverses the sky during day and night, as well in all seasons
with unfailing and uniform three steps soaked in honey, upholding the
three worlds earth space and the heavens along with all the creatures
living therein yasya ~I pUNaa- maQaunaa pdanyaxaIyamaaNaa svaQaayaa madint | ya ] i~Qatu pRiqavaImaut Vamaokao
daQaar Bauvanaaina ivaSvaa ||, Both Surya and Vishnu traverse the wide space un-
hindered, measuring the region traversed by them, like the dreaded bulls
who roam the mountain forests p` td\ ivaYNau: stvato vaIyao-Na maRgaao na BaIma: kucarao igairYza:
| yasyaaoruYau i~Yau ivak`maNaoYvaiQaixayaint Bauvanaaina ivaSvaa ||. td\ ivaYNaao: prmaM pdM sada pSyaint saUrya: | idivava
caxaurattma\ || td\ ivap`asaao ivapnyavaao jaagaRvaaMsa: saimanQato | ivaYNaaoya-t\ prmaM pdma\ || That supreme
abiding place of Vishnu, seers ever observe with their extended vision.
For these spirited acts is he eulogized, Vishnu who roams the mountain
forests like dreaded bull, under whose wide three strides is measured the
quarters far extended in the worlds p` td\ ivaYNau: stvato vaIyao-Na maRgaao na BaIma: kucarao
igairYza: | yasyaaoruYau i~Yau ivak`maNaoYvaiQaixayaint Bauvanaaina ivaSvaa ||. Therefore [nd`M ima~M
varuNamagnaIrmaahurqaao idvya: sa saupNaao- garu%maana\ . . . |.
Therefore, commenting on the Rigvedic mantra ya: pUvaa-ya vaoQasao navaIyasao
saumajjanayao ivaYNavao ddaSait | tmau staotar: pUvyMa- yaqaa ivad ?tsya gaBMa- janauYaa ippt-na\ | Aasya jaanantao naama
ivava>na: mahsto ivaYNaao saumaitM Bajaamaho || Vishnu eulogized as the first and the last one
to bring gifts, therefore, Sayana says that Vishnus name should be
reflected being aware of its all-pervading and comprehensive nature
Asya mahanuBaavasya ivaYNaao naama ica%saOva: namanaIyaM AiBadanaM sava-%map`itpadkM ivaYNau: [it ett\ naama jaanant
pu$Yaaqa-p`itpadk AiQgacAnt: Aa samantaat\ ivava>na: saMkit-yaot\ |. Further clarifying ikM ca
13

Asya mahanauBaavasya ivaYNaao: naama icat\ - savaO: namanaIyama\ AiBaQanama\ savaa-%myap`itpaidkM ivaYNau: [it ett\ naama
jaanant: - pu$Yaaqaop`dma\ [it AiQagacCnt: Aa-samantat\ ivava>na vadt saMkIt-yat | ho ivaYNaao: - savaa-%mak dova,
maha: - maht: to tva saumatIma\ sauYTutIma\ SaaoBaai%makM bauiWM vaa, Bajaamaho saovaamaho |.
It is truly said by Dr. A. F. Whitehead, one of the most respected
western philosophers that The notion of the complete self-sufficiency of
any item of finite knowledge is the fundamental error of dogmatism.
Every such item derives its Truth and its meaning from un-analyzed
reverence to the background which is the unbounded Universe . . . Every
scrap of our knowledge derives its meaning from the fact that we are
factors in the universe, and are dependent on the universe for every
detail of our experience . . . Whenever there is the sense of self-
sufficient completion, there is germ of vicious dogmatism. What is
Unknown is so mystical and mysterious that than one can never know
whether the Knowledge acquired as something Known will reveal the
Wisdom of the Unknown, which is said to be the Bliss of Beatitude.
Therefore, in earlier days western Ideologists, with their back ground of
Judean religious concepts, did not understand the evolution of Vishnu as
the ultimate Supreme Being opined that he was a minor divinity who
attained importance and dominance later.
This does not surprise one since as said in Katha Upanishad
praiHca Kaina vyatRNaat\ svayamBaUstsmaa%pra=\pSyait naantra%mana\ | kiScawIr: p`%yagaa%maanamaOxadavaR<acaxau:
AmaRt%vaimacCna\ || - The self-evolved Lord has pierced the senses to be
receptive to ones external influences, therefore it is difficult to
introspect the essence within the forms which they intend to observe. To
experience Satya, the Prime Existence, the Supreme Being one needs
purity of mind to be receptive to receive views, opinions and thoughts
from all quarters and clarity of vision to observe the fundamentals from
the views, opinions, thoughts and expressions gathered, received as
information, knowledge from different quarters without accepting some
as traditional truths spoken by ones who are venerated and rejecting the
other spoken by ones unknown, and therefore, not valued and
considered, reaching out from the obscurity to clarity as the seer did,
exulting in rapture vaodahM etM puruYaM mahantM Aaid%ya vaNMa- tmasa: prstat\ | tama\ eva ivaid%yaait maR%yauM
eit naanya: pnqaa ivaVto Ayanaaya ||..
14

 One must understand that while in predominantly pastoral society
human ideal and purpose may be ethical, moral, intellectual or
profoundly spiritual, influenced by the bold and intellectual experiences
and as expressed in the magnificently original and higher thought &
religion on temporal level it tends to be heroic, ardent and severe, artistic
in reality human purpose is directed by material beauty and the glory of
the senses, giving more importance than temporal values and the life
they lead. Therefore even as the non-Arya urban society made inroads in
the Arya society, the human ideal and purpose became increasingly
transformed to be susceptible to material beauty and the glory of the
senses changing the thought and character to represent development of
the human soul, harmonizing the spiritual with the temporal thoughts
and values.
Vedas are neither empirical experiences nor mere poetical
literature but highly developed and intensely mystical outburst of
spiritual fervor. The Vedic suktas were seen and heard by sensitive seers
in a fraction of moment in Time, in their moments of unconditioned
receptivity (Eawa) and possibly were communicated using the signs and
symbols, legends and folk-lore then available to them to lead people
towards the ultimate truth. Besides the profound thoughts contained in
the scriptures being mystical in nature and were purposely kept secret
from being misused purposely or through ignorance by the unethical,
immoral and therefore irreligious people, therefore, were not easily
understood or experienced as the resonance of consciousness in spite of
the many suggested meanings since the meaning, the mystery behind the
words, signs or the symbols the legends or the anecdotes provided to
reveal as something wherein everything is united as warp and woof and
wherefrom everything emanates, as creation vaonasa\ tt\ pSyana\ inaihtM gauha sad\ ya~
ivaSvaM Bava%yaoknaIDma\ | tismainnadM saM ca iva caOit sava-M sa | Aaot: p`aotSca ivaBau: p`jaasau ||.
Sri Aurobindo gave plausible reasons for such concealment and the
consequent obscurity and ignorance among general masses. He said: . . .
the Rigveda is itself the one considerable document that remains to us
from the early period of human thought of which the historic Eleusinian
and orphic mysteries were the failing remnants, when the spiritual and
15

psychological knowledge of the race was concealed. . . one of the leading
principles of the mystics was the sacredness and secrecy of self-
knowledge and the true language of the Gods. This wisdom, they thought,
unfit, perhaps even dangerous to the ordinary human mind or in any case
liable to perversion and misuse and loss of virtue if revealed to vulgar
and unpurified spirits. Hence they favoured existence of an outer
worship, effective but imperfect, for the profane an inner discipline for
the initiate, and clothed their language and words and images which had,
equally, a spiritual sense for the elect, a concrete sense for the elect, a
concrete sense for the mass of ordinary worshippers.
The early vedic hymns were composed when the Arya society was
more pastoral, more cohesive with unconcealed dislike and abhorrence
for the religious concepts and social practices of the non-Arya Negrito,
Dravidian, Austric and Astroloid communities settled in the place of the
habitation. But as the Arya society came in contact with places outside
their immediate sphere of influence, they came to be informed and
influenced by the diverse religious concepts and social practices, of
regions inhabited by people speaking varied language and following
religious rites of the regions spread from Egypt, Messopotemia, Assyria,
Sumeria to the immediate Iran, welcoming the spiritual wisdom to flow
from all quarters Aa naao Bad`a: k`tvaao yantu ivaSvat: | in the true spirit and
absorbed many of them within the vedic milieu, making the vedic
religion of truly universal ivaSvavyaapI and as eternal righteousness - sanaatna
qama-.
It is because of such intrinsic strength and vitality that when other
ancient primarily urban civilizations like Mesopotemian, Sumerian and
Assyrian though were vibrant, volatile and highly successful on
temporal life they disappeared in dust with efflux of Time while vedic
civilization withstood the test of Time influencing and influenced by
inter-racial integration and assimilation in a remarkable sense of
appreciation of the diverse social, cultural and religions of the people of
different regions of and speaking different languages, flowing towards
them from all directions in the spirit of the Rigvedic statement - ekM sad\
ivap`a bahuQaa vadint |, ekM santM bahuQaa klpyaint |.
16

 Wisdom is singular; Knowledge is invariably diverse in
expressions. One should admit and accept that what we know is little
and what we do not know is far greater. When one sees the eastern sky
from the window that opens to the eastern horizon, then he sees only that
much of the sky as is visible from the eastern window. When one sees
the western sky from the window that opens to the western horizon then
he sees only that much of the sky which is visible from the western
window. If one desires the star speckled shy then one should come out
from the limited, restricted environment of the house, the social, moral,
religious constraints, the traditional, territorial national bigotry and
proceed step by step, stage by stage as one would come out of the fog to
look up in the sky seeing little of the Stars, shining little till the Sun
dawns with rays that shine, as the light that illumines the vast Space high
above and widely spread Earth down below. Dr. S.K. Chatterjee
remarked It has now been generally admitted . . . that in certain matters
the Dravidian and Austric contributions are deeper and more extensive
than that of the Aryas, Dr. S. Radhakrishnan concuring The Vedic
religion absorbed, embodied and preserved the types and rituals of other
cults. Instead of destroying them, it adapted them to its own
requirement. It took so much from their social life of the Dravidians and
other native inhabitants of India that it is difficult to disentangle the
original Arya elements from others.
The Society in the post vedic era was fast changing its character.
With assimilation of the non-Arya elements within the Arya fold, the
first effect waa on the brahmaanical supremacy, with the rise in power of
the wariors class, the Kshatriyas, with display of arrogance symbolized
by the risw of rgw Haihayas, Even as Bhargva Parashurama, a
Brahmin subdued the arrogant warriors Parashurama, himself had to
bow doen to Dasharathi Rama, a kshatriya born in Ikshvakus family.
The era which followed showed Kshatriya rulers like Janaka,
Ajatashatru, Pravahana Jaivali, Janashruti, Asgvapati Kaikeya
dominating the intellectual worlds along the great Brahmins like
Yajnyavalkya and Gotama Aruni and others. Even as there was greater
change from pure philosophy to an elaborate system of rites and
17

ritualistic cult, there was further transformation in the society first from
objective temporal performance of sacrifices to the subjective inquiry in
the self within, suggesting that the self within conceals the clue to the
mysteries perceived without. But for the masses the vedic truths
continued to be transferred as one would transfer a basket from one hand
to the other or to be mesmarised rathen than be enlightened by the
puranic legends and the historical anecdotes.
Against this bsckground came the band of reformers with Krishna
questioning in Bhagavad Gita, the role of the so-called men of vedic
Wisdom who professed to assure heavenly worlds by performing rites
and rituals during sacrifices, the materialistic agnostic opponents like
Charvakas, the conscioncious questors like Gautam Buddha questioning
not so much the vedic concepts and values but assuredly the relevance to
the masses who while sufferings in Samsara are not in a position to
fathom the vedic philosophes.
But the times change, the circumstances change, people change
and their receptivity also changes. Therefore, since earlier vedic Suktas
perhaps having been expressed initially in diverse p`akRitk dialects became
unclear, unintelligible to the people, in view of the diversity of attributes
and inclination among the general masses dispersed across the region
from Kandahar in the west to the region where river Ganga meets the
sea, with their intelligence varying in measures, and not having broad,
expansive vision. The process of consolidation of vedic Wisdom and
values began when Dvaipayana Krishna, the descendant of Seer
Vashishtha for preserving the hoary culture and spiritual traditions of the
Aryas gathered and selected the important hymns from innumerable
mass of the hymns in various prakritik dialects spread and dispersed all
over the regions wherever Aryas had travelled, translating them in a new
format in refined Sanskrit which by then had attained the status as
literary medium , collated and arranging them according to the
exigencies of Karmas, into AYTk, AQyaaya, vaga-, assisted by his disciples Paila,
Jaimni, Vaishampayana and Sumantu, with additions or deletions in four
main scriptures Rig, Sama, Yaju and Atharva Vedas.

18

 Since then Dvaipayana Krishna came to be designated as Vyasa
ivavyaasa vaodana\ yasmaat\ vyaasa [it smaRt:. Vyasa is not the name of a person but the
designation of one who collects, collates consolidates and divides. Like
Dvaipayana Krishna who collated and distributed vedic scriptures, they
were many others who were designated as Vyasa, having collected,
collated, consolidated, and divided scriptural material spread over
people, places and periods. Kurma Purana and Vishnu Purana (III.3)
gives a list of 28 Vyasas vaodvyaasaa vyatIta yao AYTaivaMsait sa<ama | catuw-M kRtao vaodao puna: puna
||, beginning with svayaMBauva Brahma, Prajapati, Ushana, Brihaspati, Savita,
Indra, Vasishtha, Sarasvata, Tridharma, Trivrusha, Shatateja, Dharma,
Suchakshu, Traiaruni, Dhananjaya, Kritanjaya, Ritunjaya, Bharadvaja,
Gautama, Kachashraya, Shumanyaya, Trinabindu, Valmiki, Shakti,
Parashara, Jatukara and Krishna Dvaipayana.
Sage Sanatsujatiya instructs Dhritarashtra in Mahabharata, The
Wisdom verily means direct perception, becomes experienced as fruit
through intense austerity. The one who gathers knowledge through much
reading is said to be one who is knowledgeable through much reading.
Therefore O King, do not consider as a man of Wisdom (iWja - ba`a*maNa) only
him who speaks about the Wisdom (vaod); only the one becomes endowed
with Satya, the Prime Existence alone known as man of Wisdom ... In
fact there no one knows the Wisdom (vaod) and rare is the one who has
become consciously aware of that Wisdom (vaod). The one who merely
knows the words contained in the vedic hymns, he is not consciously
aware of Satya, the Prime Existence abides within, who is the object of
all enterprise. There is rarely anyone who is conscious of the Wisdom
contained in vaod - &anaM vaO naama p`%yaxaM praoxaM jaayato tp: | ivaVad\ bahu pzntM tu iWjaM vaO
bahupaiznama\ || tsmaat\ xai~ya maa maMsqaa jaiptonaOva vaO iWjama\ | ya eva sa%yannapOit sa &oyaao ba`a*maNas%vayaa || na
vaodanaaM vaoidta kiScadist kiScat\ || %vaitana\ bauQyato vaaip raajana\ | yaao vaod vaodana\ na sa vaod vaoVM | sa%yao isqataao
yastu sa vaod vaoVma\ || na vaodanaaM vaoidta kiScadist vaoVaona vaodM na ivaduna- vaoVma\ | yaao vaod vaodM sa ca vaod vaoVM yaao vaod
vaoVM na sa vaod sa%yama\ || yaao vaod vaodana\ sac a vaod vaoVM na tM ivaduvao-divadao na vaoda: | tqaaip vaodona ivadint vaodM yao
ba`a*maNaa vaodivadao Bavaint || QaamaaMSaaBaagasya tqaa if vaoda yaqaa ca SaaKa ih mahIruhsya | saMvaodnao caOva
yaqaa||manaunt tismana\ ih sa%yao prmaa%manaaoqao- || AiBajaanaaima ba`a*maNaM vyaa#yaatarM ivacaxaNama\ | yaiSCnnaivaicaik%sa:
sa vyaacaYTo sava-saMSayaana\ || naasya pyao-YaNaM gacCot\ p`acaInaM naaot dixaNama\ | naavaa-caInaM kutistya-=\ naaidSaM tu kqaHcana

19

|| tsya payao-YaNaM gacCot\ p`%yaiqa-Yau kqaHcana | AivaicCnvaiinnamaM vaodo tp pSyait tM p`Bauma\ || tUYNaIBaUt ]pasaIt na
caoYTonmanasaaip ca | ]pavat-sva td\ ba`*ma Antra%maina ivaEautma\ | maaOnaanna sa mauinaBa-vait naarNyavasananaanmauina: |
svalaxaNaM tu yaao vaod sa mauina: EaoYz ]cyato || savaa-qaa-naaM vyaakrNaad\ vaOyakrNa ]cyato | tnmaUlatao vyaakrNam
vyaakaraotIit tt\ tqaa | p`%yaxadSaI- laaokanaaM sava-dSaI_ Bavaonnar: | sa%yao vaO ba`a*maNaistYzMstd\ ivaWana\ sava-ivad\
Bavaot\ ||. In Shivasvarodaya it is said, na vaodM vaod [it Aahur vaodo vaod na ivaVto | pra%maa vaoVto
yaona sa vaodao vaod ]cyato ||, the vedas (scriptures) are not to be referred as Veda,
for there is no Veda, That alone is Veda which reveals the Wisdom of
Brahman.
Brahmanas dealt with the rites and rituals contained in Vedas,
developing an elaborate system of ceremonies, ya& becoming an end in
itself, time and enterprise being devoted to achieve material pleasures,
possessions and position in the temporal or the other world, while
students were engaged in living the life as and by of ya&, devoted to
Brahman, (ba`*macaya-) concerned with the quest for understanding the
divinities through intellectual discourses and philosophical speculations,
instead of being an instrument to propitiate the divinities. Gods were no
longer propitiated for spiritual gifts, but material endowments.
Aranyakas which followed neither insisted on rites and rituals to be
performed nor explained the significance behind the performance of
sacrifices but provided living in the sylvan surroundings of the forests
explanation of the mysticism behind the rites and rituals as well
performance of sacrifices. Upanishads specialized in philosophical
speculation regarding the Nature and role of Brahman and how to attain
the proximity with that supreme principle.
The Sanskrit language in which Vyasa collected and collated the
earlier vedic Suktas expressed in Prakritik dialects in a well disciplined
but complex language, every word suggesting multi-meanings which
one can access according to ones attributes and inclination. Even now
Sanskrit is not a dead language because many do not speak it; it has
become dead because one accepts only one meaning which ancient ones
gave it when expressing their own experiences. No word is fixed like
dead stones or have they fixed meanings, every word is vibrant and
alive like flowing river having moods and temperament, having various
shades, many colors. They can be interpreted in millions ways over
20

every generation and every centuries, each generation and century
finding new interpretations and meanings for each word, in different
context, the whole milieu changed, having various interpretations and
adding many more, still not enough, every word bringing ones own
distinct self-enlightenment, with the evolution of human consciousness,
impossible to exhaust interpretations and meanings.
Sage Sanatsujatiya, therefore, calls those who know only the
words contained in the scriptures as bahupaiznama\ not as the knowers of Vedas,
the Wisdom of Satya, the Prime Existence. Therefore they are not to be
relied without circumspection- &anaM vaO naama p`%yaxaM praoxaM jaayato tp: | ivaVad\ bahu pzntM tu
iWjaM vaO bahupaiznama\ || tsmaat\ xai~ya maa maMsqaa jaiptonaOva vaO iWjama\ | ya eva sa%yannapOit sa &oyaao ba`a*maNas%vayaa ||.
Yaska says that those who memorize vedic hymns or read them without
understanding the meaning are like the ones who carry heavy tree
without knowing the fragrance of the flowers and fruits of that tree
sqaaNauryaM Baarhr: iklaBaUdQaI%ya vaodM na ivajaanaait yaao|qa-ma\ | and yad\ gaRhIt iva&atM inagadonaOva SabVto |
Anagnaaivava SauYkoQaaao na tjjvalait kih-icat\ |. Rigveda itself wondering, ?caao Axaro prmao
vyaaomana\ yaismana\ dovaa AiQa inaYaodu: | yastnna vaod ikM ?caa kirYyaint || and ]t%vaM sa#yao isqarpItmaahu: naOnaM
ih nvan%yaip vaaijanaaYau | AQaonvaa carit maayayaOYa: vaacaM sauEauvaana\ AflaamapuYpama\ ||, AxaNvant: kNa-vant:
saKayaao manaaojavaoYvasamaa baBaUvau: | AadGnaasa ]pkxasa ] %vao )da [vasa`a%vaa ] %vao ddRSao || )da tYToYau manasaao javaoYua
yad \ba`a*maNaa: saMyajanto saKaya | A~ah %vaM iva jahuvao-Vaimaraohba`*maaNaao iva carn%yau yaoo ||.
According to Shatapath Brahman every alphabet and every word,
every vowel, every sound and every intonation in vedic mantras is
important possessing unimaginable energy or incomparable power.
Vowels mean sound and sound pronounced correctly makes the
generated sound effective. Panini says, man~ao hIna: svartao vaNaa-tao vaa imaQyaa p`yau>ao na
tmaqa-mah | sa vaagvaja`ao yajamaanaM hInaist yaqaond`sa~u: svartao|praQaat\ ||. Faulty pronunciation
changes the entire meaning; hence vowels decide the meaning of words.
If mantra is uttered without proper pronunciation of svara and varna or
if uttered wrongly does not convey the meaning intended, instead it
becomes a thunderbolt harming the one chanting it, as had happened
when the word Indrashatru was pronounced with faulty pronunciation of
vowels. Consequently, instead of a son being born to slay Lord Indra, a
son, Vrutra who would be killed by Lord Indra was born as said in
Taittiriya Samhita.
21

 Therefore, to study Vedas in the proper manner knowing the order
of alphabets, method of pronunciation, since the meaning would
change, faulty pronunciation would otherwise vitiate the entire meaning
six Vedangas - Chhanda, Kalpa, Jyotisha, Nirukta, Shiksha and
Vyakarana came in existence as the aids to assist the correct
pronunciation and interpretation to be studied and utilization of the
mantras in five procedures - vaodaByaasa: sklapuruYaaqa-isawo: karNaM | sa ca vaodaByaasa: pHcaQaa
ivaihat: | AQyayanaM ivacar: AbyasanaM jap: AQyaapna [it | vaodsvaIkrNaM pUvMa- ivacaaraoByasanaM jap: | twanaM caOva
iSaSyaasaasaaoih pHcaQaa |. Panini describes Chhanda as the legs, Kalpa as the
hands, Jyotisha as the eyes, Nirukta as the ears, Shiksha, as the prime
Breath and Vyakarana as the mouth Cnd: padaO tu vaodsya hstaO klpaoqa pz\yato |
jyaaoitYamayanaM caxau: inaru>M Eaao~maucyato | iSaxaa Ga`aNaM tu vaodsya mauM vyaakrNamaucyato | tsmaat\ saaMgamaQaI%yaOva
ba`*malaaoko mahIyato ||,
Sri Madhva clearly elaborates the manner in which the Vedas are
to be studied, svaaQyaayast%vaiva&anaM ivaYNauBai>iva-raigata | inaiYawkma-sanyaagaao ivaihtsya sada ik`yaa ||
sada ivaYNausmaRitScaOva kovalaM maaoxasaaQanama\ | etOiva-naa na maaoxa: syaad\BavaoodotoOrip Qa`uvama\ || ?iYaCndaosdOvataina &a%vaaqMa-
caOva Bai>t: | svaaQyaayaonaOva maaoxa: syaaiWr>sya hirsmaRto: || japonaOva tu saMisaw\yaow\d\ba`*mNaao naa~ saMSaya: | kuyaa-
dnya~ vaa kuyaanmaO~ao ba`a*maNa ]cyato || tsmaainna%yaM hirM Qyaayankuyaa-%svaaQyaayamaHjasaa | eoihkamauiYmaka Baaogaa
r>syaanyastu maucyato | [it svaaQyaaya vacanaM svayaM Bagavataoidtma\ || svaaQyaaya p`vacanao sahasa`gauiNatM flama\ | Aqa-
d`YTu: kaoiTgauNaM ttao|nant inayaamako tka-gamaaByaaM inayait ya: krao%yaiQakM tt: pUNMa- vaodaiKalad`YTuba-*maNa:
flamaucyato || - Study of vedic scriptures, being receptive to the right
Knowledge, devotion to Vishnu, detachment, abstaining from prohibited
actions, attuning to the commended actions, ever remembering Vishnu
are, verily, the instruments that lead one to deliverance. Without these
instruments deliverance is unquestionably not possible. Knowing well
the seer, the metre and the divinity, through devotion studies and
understand the Wisdom contained in Vedas to such one with detached
mind and comteplation on Vishnu, studies and understand the Wisdom
contained in Vedas, Knowing well the seer, the metre and the divinity
only to him deliverance is possible. Assuredly a Brahmin (who is wise in
Wisdom) attains perfection merely by chanting the hymns, but even if he
has chanted all hymns. only when he recites Gayatri mantra only then
he will be referred as Brahmin. Therefore, one must propitiate Vishnu
every day remembering him always and studying vedic scriptures, for
22

such one who seeks temporal and spiritual benefits, the same become
accrued, yet other are delivered, thus has been spoken by Bhagavan
Vyasa himself. Fruits accrued through coomunication is thousand times
more than accrued through study. The one who knows the meaning
attains fruits one crores time more, while one who communicates what
he knows to other attains fruits by incalculable measure. More than this
is to the one who communicates with the aid of logic and scriptures.
Fruits always accrue to Brahma who is wise in Wisdom of the Vedas in
the truest sense of their meaning.
daZ\ya-maovaanauda<aaqa- ]da<asyaaoccata|qa-ta | naIcata svairsyaaqa-: p`cayasya yaqaaisqait: samaaharo|iKalaa Aqaa-:
svaraqa-anaaimayaM isqait: || stu%yaQama-syaBaodona pdaVa idsvaro iBada saaQaarNao ivaiQas%vaoYa ivaSaoYaao ya~ ya~ ca || k`maadova
tdnyaaoYaamaRYyaadInaaM svayaaogyat: || ivapya- aqa-kqanao ivaprItM tqaa tma: || yaavat\ p`yaaojakao &anao tava<avacCuBaaiQak: |
tqaOva ivaprItao|ip smaRtaO &anao ca t%samama\ || tmaaoinaryamaanauYyasvaga-maaoxaaitrokt: | yaaogyatatartmyaoma flam savao-Yau
caaocyato | [it p`vaR<avacanaM ivavaoko|PyaotdIirtma\ || yaadRSaao yaaogtataM yaayaa%sa &oyaao|qa-stqaa sfuTma\ | AnantinayamaOyau->a
Anantaqa-ivaSaoiYaNa: || baoda [it samaasaona inayamaao|yaM samaIirt: | ?k\saMihtayaanaaM vaa@yaimait caanyainnayamakma\ || -
Anauda<a means daC\ya- - stability. ]da<a means superiority, svairta means
inferiority. p`acya means normality. samaahar means the aggregation of all the
svars. With difference in the words spoken, a sentence may have different
svars as a general rule, with distinct emphasis from place to place in the
spcial cases, especially according tp gradation in the case of special
people. Misunderstanding leads to erroneous conclusions (succumbed to
obscurity and ignorance), the resultant merits and demerits changing
accordingly in tune with the interpretation, leading finally to eternal state
of obscurity, world of ignorance, unenlightenedstate in primordial world
or attaining Bliss of Beatitude, in accordance of the gradation in virtues.
Thus in Pravrutti and Viveka scriptures. Assuredly the correct meaning is
one which apt and appropriate. Interpretation of Vedas is faced with
innumerable constrains because innumerable are the meanings of each
word used. Therefore guidance is provided by Rigveda Samhita.
tsmaaWnVaSca pUjyaaSca ba`*maaVa &anayaaojaka: | gauru%vaona k`madova ivaSaoYaoNaOva koSava: | AarBya svagaurMu k`madova
yaavaiWYNaurovaao<arao<ara: | k`maainnaYflata|nya~ gaurut%vao samaIirta || - Therefore, beginning with
Brahma as the one who is dependable and worthy of reverence as Guru,
especially in relation to Keshava. From ones own Guru to Vishnu all are
to be worshipped according to gradation, otherwise the effort would be
23

worthless but would on the other hand fruitlees. Thus has been mention in
Guru Tatva.
The seer can read innumerable meanings in a Rik while others can
according to their competence k`maadova tdnyaoYaamaRYyaaidnaaM svayaaohyat: ||. Therefore,
for common people that had neither the intense sensitivity to respond or
desired intellect to grasp the mystical suggestions, Dvaipayana Krishna,
Veda-Vyasa composed the magnum opus Mahabharata, with Bhagavad
Gita becoming the integral part, which included the mystical wisdom of
the Vedas, along with summary of al scriptures, similarly upanishadic
summary, something of history [dM mayaodM Bagavana\ kavyaM prmapUijatma\ || ba`*mana\ vaodrhsyaM ca
yaccaanyat\ sqaaiptM mayaa | saa=gaaopinaYdaM caOva vaodanaaM ivastrik`yaa || [ithasapuraNaanaamaunmaoYaM inaima-tM ca yat\ | BaUtM
BavyaM BaivaYyaM ca kalasaMi&tma\ || sava-oYaaM kivamau#yaanamaupijavyaao BaivaYyait | pja-nya [va BaUtanaamaxayaao Bartd`uma: ||.
Valmiki composed Ramayana to narrate the great deeds of one who has
taken descent as a great human being having semblance to Vishnu -
[xvaakuvaMSap`Bavaao ramaao naama janaO: Eaut: | inayata%maa mahavaIyaao- Vuuitmaana\ QaRitmaana\ vaSaI || bauiwmaana\ naIitmaana\ vaagmaI
EaImaaMC~uinabah-Na: | Aajaanaubaahu: sauiSara: sualalaaT: sauivak`ma: || pInavaxaa ivaSaalaaxaao laxmaIvaaMCuBalaxaNa:
|| Qama-&: sa%yasaMQaSca p`jaanaaM ca ihto rt: | yaSasvaI &anasaMpnna: Sauicava-Sya: samaaiQamaana\ || p`jaapitsama:
EaImaana\ Qaataa irpuinaYaUdna: | rixata jaIvalaaoksya Qama-sya pirraixata || vaodvaoda=gat%va&ao Qanauvao-do ca inaiYzt: ||
sava-laaokip`ya: saaQaurdInaa%maa ivacaxaNa: || savaa-daiBagat: sad\iBa: samaud` [va isanQauiBa: | samaud` [va isaMQauiBa: |
samaud` [va gaaMiBayao- QaOyao-Na ihmavaainava || ivaYNaunaa sadRSaao vaIyao- saaomavai%p`yadSa-na: | kalaaignasadRSa: k`aoQao xamayaa
pRiqavaIsama: || Qanadona samas%yaagao sa%yao Qama- [vaapr: ||. Though Krishna Dvaipayana
himself might not have written all the Puranas, though all are attributed
to him, it is possible that any of the other Vyasas could have composed
them as events that happened previously or in ancient times, pura, pura dovayaugao,
pura kRtyaugao,, defined as yasmaat\ pura (ba`ucaott\ puraNaM tona tt\ smaRtma\), (Brahmanda Purana)
and as puraNaM sava-Saa~aNaaM p`qamaM ba`*maNaa kRtma\ | AnantrM ca va@~oByaao vaodstasya ivainaga-ta: || (Matsya
Purana.
While Bai> maaga-, the Path of Devotion helped the common masses to
revert back to the vedic religion, in the face of the effective counter
philosophical arguments of erudite intellectual like Vasubandhu,
Ashvaghosha, Dharmakriti, Nagarjuna the orthodox brahmannical class
became intensely assertive and argumentative, with hardening of
thoughts, crystallization of concepts and consolidating them as canonical
principles of righteousness by Gotama, Jaimini, Kanad, Kapila and
24

Badarayana to dominate post-vedic upanishadic, the post-medieval
intellectual world reaching high rarefied peaks by 3rd century BCE as
aphorisms saU~s Mims Darshana an anti-ascetic and anti-mysticism
school of orthodoxy, by 2nd century BCE Yoga Darshana emphasizing
meditation, contemplation and liberation, Nyaya Darshana emphasizing
logic, exploring the sources of knowledge, and Vaisheshika Darshana an
empiricist school of atomism, by 200 CE Samkhya Darshana, an
atheistic and strongly dualist theoretical exposition of consciousness and
matter and finally Vedanta, the conclusive sublimities and bracing
keenness to intellectualism of metaphysical logic and warm sensuous
humanism of emotion. These aphorisms saU~s were further explained by
commentators like Vatsyayana, Prashastpada, Shabara, Shankara and
others, the rivers further flowing down in many streams and sub-
streams, each propagating one or the other perceptions which, though
had come from the same source, found expressions in diverse manner.
There were great commentators who offered interpretations of the
mysticism contained in vedic hymns. Yaska was the first one to offer in
the post vedic era. Skandaswami (600 A.D.) followed with
Rigvedabhaashya. Around 12th century, Madhava Bhatta, son of
Venkata, wrote Rigarthadipika. This was followed by another
commentator also known as Madhava, son of Sundari and Venkat
belonging to Kushika gotra, who wrote Rigveda Vyaakhya. It must be
seen that neither Sri Shankaracharya (788 CE 820 CE) nor Sri
Ramanujacharya (c. 10371137 CE), Nimbarka, (13th century),
Vallabhacharya (14791531 CE) offered any commentaries on Rigveda,
while Sri Madhvacharya (12381317 CE) alone offered commentary on
the forty Suktas contained in First Mandala. The major shift was on
Upanishads, Brahmansutras and the Bhagavad Gita, which by then
become important scriptures p`sqaana ~yaI, the three Paths to perfection
contributing to the revival and reformation of Hinduism as a way of life.
In modern times Dayanand Sarasvati of Arya Samaj and Sri Aurobindo,
the sage of Pondicherry were the mains exponents of the vedic hymns,
showing immense possibilities for approaching and experiencing the
hymns in all diversity.
25

 It is not that there were no confrontation among the seers and
intellectual Acharyas of veda-upanishdic times. But the opposition and
confrontation became more intense on temporal level while on spiritual
level balance and accommodation would have been expected. Shankars
predecessor Gaudapada and later Shankar himself came to branded as
p`cCnna baaOowas. It must be accepted that veda-upanishdic teachings were
understood by few and far in between, even as the Theory of Relativity
propounded by Albert Einstein through an equation E + mc2 was
understood fully, completely and in entirety only by few men wise in
Wisdom, while few others intellectually inclined accepted it through
reflection and meditation, all others accepting more as tradition than
being enlightened, like the lady satisfied with Einsteins explanation that
even as the person who sits on a hot stove feels that he has been sitting
for a long time even so the person who sits under the moon light holding
her beloveds hands for hours feels that he has been sitting with her for
brief period.
Vedic scriptures are not ordinary instrument of communication but
constitute specially articulated testimony of the supra-sensory
experiences of the seers, with diverse and many having been laid down
and many avenues to choose from, which are meant to be conveyed only
to those who are qualified and therefore eligible to receive it. Therefore,
if one accept the vedic words as understood by common masses in their
empirical world then the religious significance suggested by the seers in
the hymns would not be understood at all, let alone be experienced. One
should choose the one which suits to one's attributes and inclination born
of nature then you will reach the goal without being misguided by the
Paths. One should choose the one which suits to one's attributes and
inclination born of nature then you will reach the goal without being
misguided by the Paths. For others it is but a tale told by the narrator,
knowing only the outward expressions not the inward experiences.
Vedas cannot be understood if one question the validity of the
opinions of every other Acharya, except the one whom he has accepted
as a tradition or as choice, even as Jalauddin Rumi, the Sufi saint said,
If you are irritated by every rub, How will your mirror be polished.
26

There must exist an elephant, so that when it sleeps by night, it can
dream about Hindustan. After all, the ass cannot dream about
Hindustan because the ass has never been there. There is need for a
spirit with the power of an elephant; Able to journey is sleep to
Hindustan. Desire makes the elephant remember Hindustan. Nostalgia
by night gives his recollection for. Not just any scoundrel could
understand Remember Allah, Return thou is not a chain for just any
trouble shooter. Do not give up hope: become an elephant, or if not
quite that, search out a transmutation. Look : the alchemists of the
celestial spheres; Listen: even now sounds come from the laboratory of
the Stone, As architects of the patterns of Heaven to take our affairs in
hand. If you cannot dream the musk-breasted ones of Hindustan, If you
are night blind, still you can feel the touch, Their touch, brush your
perception, ; still you can feel Green things springing, always from your
mortal clay, Prince Ibrahim ben Adham was one to whom in sleep. The
whole of the hearts Hindustan was once unveiled, causing him to break
from the chains of his royalty, Scatter his kingdom to the winds, and
vanish. You will know the man who has dreamed of it. By the way he
leaps from sleep like lunatic, heaping cinders on all his careful
plantings, springing the trap that has kept him prisoner.
That, indeed, is that.

******

27

 Vishnusarvottama Tatva

There is nothing new in Creation that was not there earlier. There
is nothing new in Wisdom except that what was once pure and clear
becomes obscure by efflux of time, therefore needing to be clarified and
reveled anew as essence within the form, That is ?t, the cosmic law that
determines the parameters of the diversity of expression of the various
experiences, which the much travelled seers of Atharvaveda observed in
their travels exclaiming that the world is inhabited by many people,
following many religious practices, speaking many languages janaM ibaBa`it
bahuQaa ivavaacasaM naanaaQamaa-NaM pRiqavaI yaqaaOksama\ | sahasa`Qaara d`ivaNasya mao duhaM Qa`u`vaova Qaonaur\ AnapsfurntI ||.
Therefore, the quest of the one wise of the Wisdom begins as it
started when one like the vedic seer later asked: Who knows here knows
and who here can declare; whence it was born and whence was this
creation? Later than this creation were the luminous divinities; who can
declare here, whence it came first in existence? This was neither mere
inquisitiveness nor rhetoric as something to be accepted or rejected, but
sincere, free and frank quest, based on ones attributes and inclinations
to be receptive listening to the thoughts that flow towards one, coming
from different directions, whether immediate or from distance, seen and
heard as experience of the Immutable source spoken as ! Axar - Aanaao
Bad`a: k`tvaao yantu ivaSvat: |.
Out of such quest came the enlightenment in ancient Egypt on the
banks of Nile where the men wise in Wisdom spoke of the time, When
heaven had not yet come into existence, when men had not yet come into
existence, when gods had not yet been born, when death had not yet
come into existence . . ., of the creator god, I am Atum when I was
alone in Nun (the primordial waters); I am Re in his first appearances
when he began to rule that which he has made. What does that mean?
This Re when he began to rule that which he had made, means that Re
began to appear as a King, as one who existed before (the air god) Shu
had (even) lifted (heaven and earth), when he (Re) was on the primeval
28

hillock which was in Hermopolis, the place where there were some gods
were in being before the creation. Before Philosophy a study headed
by Henri Frankfort).
Mesopotamians and Sumerians saw Cosmos as order and not
anarchy, not as something given but something attained through
integration of individual cosmic wills speaking of the Time, When a sky
above had not yet been mentioned, the name of the firm ground below
had not yet been thought of, when only primeval Apsu, their begetter,
Mummu and Tiamat who gave birth to them all were mingling their
waters in one, when no fog was found and no island could be found,
when no god whosoever had appeared nor had been named by name,
had been determined as to his lot . . . when the sky had been separated
from earth, in the nights of yore, and the nights when sky had been
separated from earth.
On the other side of the world, in the land watered by the great
rivers - Sindhu and Sarasvati, sensitive seers spoke as something seen
or something heard : Then, there was neither non-Existence nor
Existence; there was neither air nor the sky beyond. By what was it then
covered? Where and what was its shelter? Was water there, deep and
fathomless? Without breathing, alone with self-impulse was That One,
other than that, there was nothing else even as in the far east in China,
Lao Tzu said, The Tao that can be told is not the eternal Tao; The name
that can be named is not the eternal name. The Tao is abstract, and
therefore has no form, it is neither bright in rising, nor dark in sinking,
cannot be grasped, and makes no sound. Without form or image, without
existence, the form of the formless, is beyond defining, cannot be
described, and is beyond our understanding. It cannot be called by any
name. Man cannot comprehend the infinite; only knowing that the best
exists, the second best is seen and praised, and the next, despised and
feared.
In between these civilizations were the Hebrews, who declared that
In the beginning God created the heaven and earth. And the earth was
without form and void; and darkness was upon the face of the dew. And
the Spirit of God moved upon the face of the water. And then God
29

created in seven days the heavens and earth along with the host of them.
The Supreme Being appeared to Abraham and Moses face to face, as a
man speaketh unto his friend, telling them: I am the Almighty God;
walk before me and be thou perfect I am Yahveh - I AM THAT I AM.
I am the Lord, Thy God Thou shalt have no other gods before me
Thou shalt not bow down thyself unto them, nor serve them: for I am
the Lord thy God am jealous god, visiting the inequity of the fathers
upon the children unto the third and fourth generation of them that hate
me. Jesus of Nazareth coming thereafter assured, Think not that I am
come to destroy the Law or the Prophets. I am not come to destroy but to
fulfill and spoke of God simply as Father in Heaven, Father glorify
thy name and a voice comes from heaven saying I have both glorified it,
and will glorify it again, Muhammad following with the message that
Your God is one God, there is God save Him, the Beneficent, the
Merciful. Lo in the creation of the heaven and earth, and difference of
night and day, and ships which run upon the sea with that which is of
use to men, and the water which Allah sends down from sky, thereby
reviving the earth after its death, and dispersing all kinds of beasts
therein, and in the ordinance of winds, and the clouds obedient between
heaven and earth: are signs for people who have sense.
The words spoken and signs and symbols, words and language,
mark and measure used were simple, lucid with least obscurity,
tentative, exploratory, provisional, hypotheses expressed, interspersed
with rich, subtle and profound ideas, conclusive thoughts, expression of
spiritual experiences, appearing as pearls woven on a single thread,
being resonance making every thought universal and nothing parochial.
Therefore there was exchange of religion and culture, moral and ethical
influences with one another with no aversion to receive and integrate
other religious concepts making Bhargavas with their knowledge of
Taimta, Aligi, Urugula and Tabubam and some unknown species of
snakes found in Assyria, Sumeria and Akkadia and with their knowledge
in sorcery, witchcraft, magical spells and occult powers omniscient as
well as omnipotent supermen . . by virtue of their rigid austerities and
magical or spiritual powers . . walking on earth. . greater than mere
30

gods as Sukhtankar refers them in Bhrigus and Bharatas - A historical
study.
This was not to last long and a defining moment in history came
when religious concepts beliefs and practice transformed with definite
and well defined sectarian regional, social, racial character making each
assume superiority over others distanced and separated from one
another. Egyptians considered only those born in Egypt as people, the
rest meriting no such description. For the Jews Israel was the world and
the seven tribes were the chosen ones. They believed that . . . for our
sakes thou (the Lord) madest the world. As for the other nations . . . they
are nothing and like unto spittle (Leviticus 20), therefore . .
assimilation was not characteristic of Hebrew thought. On the Contrary,
it held out with peculiar stubbornness and insolence against the wisdom
of Israels neighbors (H. and H.A. Frankfurt in their book Before
Philosophy). For the Christian Jesus was the sole son of God, the Way,
the Path, which alone delivers. For Muslims, Mohammed was the
culmination being the last of the Prophets to whom the true religion was
revealed This is the scripture where there is no doubt, guidance unto
those who ward off (evil) Verily We gave unto Moses the scripture and
We caused a train of messengers to follow him and We gave unto Jesus
son of Mary clear proofs and We supported him with holy Spirit Lo
We have sent thee (Muhammad) with the truth, a bringer of glad tidings
and a Warner .
On the other hand, the Aaya-, the noble ones settled in the land
watered by rivers - Sindhu and Sarasvati, following vedic ideals and
performing sacrifices, worshipping the luminous divinities, though in
initial stages considered themselves the enlightened ones and all the
others settled therein as Anaaya-, not noble and cultured ones, accepted,
preserved, adapted, absorbed and assimilated the best in every stream of
thought, religious rites and rituals or social and cultural values,
Aagama is comprehensive wisdom Aa samyak\ gamyato vaa &ayato to Aagama:. The
seers do not express their opinions or propound any theories but only
express their experiences therefore they are referred as ?iYa because he
sees therefore is the Witness of the ?caas ya: pSyait svayaM vaa@yaM sa ?iYastsya kIit-t:
31

|. It is wisdom obtained without any human effort, pu$Yap`ya%naivanaa p`kiTtBaUt.
Therefore it is known as ApaO$Yaoya, not created by human ingenuity but
wisdom revealed to seer possessed of supra-sensory perception, who are,
therefore, known as saaxa%kRtQama-Na:.
According to Sri Madhva Vedas were communicated by the
Resplendent Lord Hayagriva to the four-faced Brahma, as the first seer,
who later revealed to others like Rudra, Shesha, Daksha, Sanaka and the
human beings, narrated by Kapila and assimilated by Badarayana, the
Veda Vyasa - mauinastu sava-ivaVanaaM BagavaanpuruYaao<ama: | ivaSaoYatSca vaodanaaM yaao ba`a*maNaimait Eauit: |
?gvaodaidkmasyaOYa SvaisatM p`ah caapra | vaacaao baBaUvauruSatIh_yaga`Ivaaid sfuTma\ | vacaao Bagavato|Pyaist ba`*maaNDo|ip
tqaa prma\ | hyaga`Ivaaidmaa idVa Svaisat%vaona ina:saRta: | ba`*maNaa svaIkRtastaSca rud`SaoYaivapa Aip | dxaaVa:
sanakaVaSca Sak`aVa manavastqaa | jagaRhusto ca ivaSvaaismaM Scak`uvyaa-Ptsttao|iKalaa: | ]>M pd\mapuraNao ca kiplaao
Bagavaanaja: p`aovaaca ba`*maNao ivaVa )idsqaao baadrayaNa: | Aao=karpUiva-kaivaVa: p`orya%yaiKalaoYvaip | sadOva ba`*maNao
pUva-iBait saa%vatsaMhita ||.
Sri Madhva accepts as declared in Skanda Purana that vedic
scriptures have three-fold meaning - ~yaaoqaa-: sava-vaodoYau dSaaqaa-: sava-Baarto | ivaYNaao:
sahsa`naamaaip inarntrsatnaaqa-kma\ ||, Therefore his approach is based on BaaOitk -
empirical, AiQaBaaOitk psychological and AQyaai%mak spiritual foundations,
as truths revealed on the basis of the three primary sources, p`%yaxa
Perception, Anaumaana Inference and Sabd p`maaNa testimony of Veda and other
scriptures.
p`%yaxa Perception is whatever one sees on BaaOitk empirical
foundation with clear and pure subtle organs of senses - inadao-Yaaqao-ind`yasainnakYa-:
p`%yaxama\, the subtle organs of senses being the seven sources of perception,
five from the organs of sense (sound, touch, form, taste and smell) the
other two being the intellect and saaxaI - p`%yaxaM saPtinaQaanama\ saaixaSaind`yaBaodona,
the last one saaxaI authenticating what the external gross instrument of
senses see - saQaRZao inaNa-yaao ya~ &aoyaM t%saaxaIdSa-nama\. While the senses could be
polluted saaxaI can never be polluted Atao|daoSaao p`tItsya saya%vaM saaxaInaama\. Such
Knowledge is what one gets from the p`it (the substitute) Axa (eye). Only
when the sense organs are flawless, the heart is pure and the mind is clear,
only then p`%yaxa becomes valid testimony and Knowledge (&ana) attained is
substantive as supra-sensory Wisdom (iva&ana). Such premises should be
32

accepted without restrictions, reservations or drawbacks of the gross
organs of senses. It is the example of the supremacy of saaxaI existing
within each conscious being. In dreams it is saaxaI which moves about and
in dreamless state is prominently dynamic imparting self-certified (svayaMsaaxa)
and self established (svayaMisaw), wisdom, pure and without any defects.
Anaumaana is faultless Inference inadao-Yappi<a Anaumaana: sourced on AiQaBaaOitk
psychological level, that which cannot be sourced on BaaOitk empirical
foundation being receptive and through reflection as rational, reasonable
and logical deduction. Anaumaana, Inference is connection between Knowledge
(&ana) and Wisdom (iva&ana).
What is not available on BaaOoitk empirical or AiQaBaaOitk
psychological foundations the same should be accessed on AQyaai%maik
spiritual foundation where scriptures as Sabd or Aagama p`maaNa, which is
declared as inadao-YaSabd: Aagama: are authoritative. The seers do not express
their opinions or propound any theories but only express their
comprehensive enlightened wisdom experienced in a fraction of
moment, not empirical conclusion arrived at with discussion and
arguments with intellectual ingenuity. Since vedic hymns are subject to
innumerable constraints, giving rise to innumerable interpretations
yaadRSaao yaaogyataM yaayaa%sa &oyaao|qa-stqaaq sfuTma\ | AnantinayamaOyau->a Anantaqa-ivaSaoiYaNa: | vaoda [it samaasaona
inayamaao|yaM samaIirt: | ?@saMihtagatM vaa@yaimait caanyainnayaamakma\ || though to know the proper
meaning of vedic ?k\s one generally relies on Yaskas Nirukta and
Paninis Vyakarana Sri Madhva depends on Nirukti composed by Vyasa
evamaovaah baadrayaNa: | tqaa inarui>M vaxyaamaao &ainanaaM &anaisawyao ||. Sri Madhva accepts
Paninis traditional statement that faulty pronunciation changes the
entire meaning and vowels decide the meaning of words, Sri Madhva
too emphasizes the importance of proper pronouncement an recitation of
the Rik mantras, daZ\ya-maovaanaud<aaqa- ]da<asyaaoccata|qa-ta | naIcata svairtsyaaqa-: p`cayasya yaqaaisqait:
samaaharo|iKlaa Aqaa-: svaraqaa-naamaimayaM isqait: || stu%yaQama-sya Baodona pdaVidsvaro iBada | saaQaarNao ivaiQas%vaoYa
ivaSaoYaao ya~ ya~ ca | k`maadova tdnyaoYaamaRYyaadInaaM svayaaogyat: ||.
Therefore, the correct meaning is understood knowing the ?iYa, Cnd
and dovata with devotion one becomes qualified for deliverance only
through contemplation, detachment and constant remembrance of the
33

supreme Hari ?iYacCnddOvataina &a%vaqMa- caOva Bai>t: | svaaQyaayaonaOva maaoxa: syaad\ ivar>sya hirsmaRto:
||. Anauda<a means syllable tone, ]da<a means raised tone, svairta means
lowered one, p`caya means equalized tone and samaahar means the combination
of all these svars. A word is meant to convey the meaning. A word may
have different svars in the beginning, middle and at the end depending
upon the attribute of the Lord to be indicated. If the letters in a word has
different svars conveying different meanings then all these svars should be
synchronized to understand the correct meaning. This is general rule but
special rules should be applied in special cases. Therefore, if senior seers
source innumerable meanings from a ?k\, others understand according
to their competence stu%yaQama-sya Baodona pdaVaidsvaro iBada | saaQaarNaao ivaiQas%vaoYa ivaSaoYaao ya~ ya~
ca | k`maadova tdnyaaYaaamaRYyaaidnaaM svayaaogyat: ||. The Maha Bhashya of Pathanjali points
out how the words take different meanings according to changes in the
sound. Paninis grammar also throws light on the same man~ao hIna: svartao
vaNapyao vaa imaqyaap`yau>ao na tdqa-maah sa vaagvaja`ao yajamaana hInaist yaqaond` Sa~u: svarataopraQaat\ |. A change
in just one syllable or sound makes the one who chants it suffer. [nd`Sa~u:
means enemy of Indra (Vruthra). [nd`Sa~u means Indra. (himself).
Unlike vedic scriptures which are said to reveal Wisdom obtained
without any human effort- pu$Yap`ya%naivanaa p`kiTtBaUt. Therefore it is known as
ApaO$Yaoya, not created by human ingenuity but wisdom revealed to seer
possessed of supra-sensory perception, who are, therefore, known as
saaxa%kRtQama-Na:, upanishads, brahmanas, puranas, smritis are attributed to
human source and are therefore accessible even for those to whom the
mystical truths contained in vedic scripture are inaccessible. Unlike
vedic scriptures the upanishads, brahmanas, puranas, smritis which are
composed to the serious students and questors, the puranas are designed
to attract the attention of the devoted and the faithful as something noble
and desirable, mystical and obscure to the uninitiated ones. They do not
seek to convince the skeptics appealing to his mind using reason and
rational p`maaNas. paOruYaoya scriptures do not give complete or conclusive
Wisdom like vedic scriptures but intermediate and indicative some lucid
in clarity while other obscure with subtle and profound giving rise to
spiritual enlightenment, with many experiences, many expressions and
inferences, many religions and many traditions.
34

 There is often confusion vaod as Wisdom and Rigveda and other
scriptures, in the manner of the classic example of the contained being
confused for the container. Though the container, the form, is important
since it contains the contained the essence, the container cannot be
substitute for the contained. Rigveda and other scriptures, Maha Bharat
and Ramayana, Puranas and Smrities and the Sutras, Darshanas or the
Bhashyas can not be substitute for vaod, the Wisdom. Mundaka Up. refers
Rig, Sama, Yajur and Atharva vedic and eight subsidiary scriptures as
&ana, inferior Knowledge and awareness of That Immutable One alone as
iva&ana, superior Wisdom.
Dvaipayana Krishna, Veda Vyasa says at the very beginning says
that he has created Mahabharata, in which one can find not only the gist
of vedic wisdom but also of the Upanishads, histories, legends and
anecdotes, narrative of holy places and of rivers, mountains and oceans
have been included ba`*mana\ vaodrhsyaM ca yaccaanyaat\ sqaaiptM mayaa | saa=gaaopinaYadaM caOva vaodanaaM
ivastrik`yaa | [ithasapuraNaanamaunmaoYaM inaima-tM ca yat\ | BaUtM BaivaYyaM ca i~ivaQaM kalasaMi&tma\ || tIqaa-naaM caOva
puNyaanaaM doSaanaaM caOva kIt-nama\ | nadInaaM pva-tanaaM ca vanaanaaM saagarsya ca ||. Further it is also said in
conclusion that it is known as Bharat because it narrates the story of
Bharata clan and since it is great epic it is known as Mahabharata
which is heavier than the eighteen Puranas, Dharnashasra and six
vedangas put together, which the sage has composed BartanaaM mahjjanma tsmaad\
Baartmaucyato | mah<vaad\ Baarvar<vaacca mahaBaartymaucyato | .. AYTadSapuraNaaina Qama-Saas~aina sava-Sa: | vaoda:
saa=gaasqatOk~ Baartao caOkto: isqatma\ |, This has also been reiterated in Bhagavat
Purana that for women, sudras, and the fallen brahmins as well those
who are unintelligent in the primordial world becoming compassionate,
Vyasa composed Mahabharata so that women and others too might
attain blessedness through the same s~ISaUd`iWjabanQaUnaaM ~yaI na Eauitgaaocara | kma-Eaoyaisa
maUZanaaM Eaoya evaM Bavaaoidh |.
In Mahabharata we find Sage Sanatsujati saying that Veda is
Wisdom which seers revealed in hymns and one who does not access the
essence is not a man of Wisdom CMdaMisa naama xai~ya tanyaqavaa- pura jagaaO mahiYa-sa=\Ga eYa: |
CMdaoivadsto ya ]t naaQaItvaoda na vaodvaoVsya ivaduih- t%vama\ ||. The knower of vedic scriptures
neither knows the mystery nor the Vedas. na vaodanaaM vaoidta kiSacadist kiScat\

35

%vaotana\ bauQyato vaaip rajana\ | yaao vaod vaodana\ na sa vaod vaoVM sa%yao isqatao yastu sa vaod vaoVma\ || na vaodanaaM vaoidta
kiScadist vaoVona vaodM na ivaduna- vaoVma\ | yaao vaod vaodM sa ca vaod vaoVM yaao vaod vaoVM na sa vaod sa%yama\ || yaao vaod vaodana\ sa
ca vaod vaoVM na tM ivaduvao-divadao na vaoda: | tqaaip vaodona ivadint vaodM yao ba`a*maNaao vaodivadao Bavaint ||. Just as
the moon is indicated by pointing branch of the tree, even so Wisdom is
revealed using vedic scriptures as pointers Only the one who experiences
is wise in Wisdom, who without having anywhere but through restraint
of the senses alone, not by restraint of speech or stay in forest does one
become a Muni QaamaaMSaBaagasya tqaa ih vaoda yaqaa ca SaaKa ih mahIruhsya | saMvaodnao caOva
yaqaa||manaint tismana\ ih sa%yao prmaa%manaao|qao- || AiBajaanaaima ba`a*maNaM vyaa#yaatarM ivacaxaNama\ | yaiSCnnaivaicaik%sa:
sa vyaacaYTo sava-saMSayaana\ || naasya pyao-YaNaM gacCot\ p`acaInaM naaot dixaNama\ | naavaa-caInaM kutistya-=\ naaidSaM tu kqaHcana
|| tsya pyao-YaMNaM gacCot\ p`%yaiqa-Yau kqaHcana | AivaicanvaainnamaM vaodo tp: pSyait tM p`Bauma\ || tUYNaIMBaUt ]pasaIt na
caoYTonmanasaaip ca | ]pavat-sva td\ ba`*ma Antra%maina ivaEautma\ || maaOnaanna sa mauinaBa-vait naarNyavasanaanmauina: | svalaxaNaM
tu yaao vaod sa mauina: EaoYz ]cyato ||.
Shivasvarodaya, therefore, declares that vedic scripture is not to be
referred as Veda because there is no Veda in vedic scriptures, that alone
being Veda by which one becomes aware of the supreme Self na baodM vaod
[it Aahur vaodo vaodao na ivaVto | pra%maa vaoVto yaona sa vaodao vaod ]vyato ||. The tools are as
important as the truths which they are designed to communicate.
Therefore, it is averred that he who knows the four vedic scriptures
along with the auxiliary texts and Upanishads, but does not know the
upakhyana (Mahabharata) has no learning yaao ivaVacaaturao vaodana\ saaMgaaopinaSadana\
iWja: | na caa#yaanaM [dM ivaVana\ naOva sa syaad\ ivacaxaNa: ||.
Sri Madhva placing a rider considers Mahabharata the Fifth Veda
far better suited than even the Vedas since it contains the ten-fold
meanings propagating the glory of Vlshnu. Therefore, even though a
man is wise in Wisdom of the Vedas and Upanishads but not wise in the
wisdom contained in Puranas, then he cannot be considered as the
eligible and qualified for experiencing proximity with the Supreme
Being - BaartM caaip kRtvaana\ pHcamaM vaodmau<amama\ | dSaavaraqMa- sava-~ kovalaM ivaYNaubaaoQakma\ | praoxaaqMa- tu sava-~
vaodadPyau<amaM tu yat\ || [it skando | yaid ivaVad\ catuvao-dana\ saa=gaaopinaYadana\ iWja: | na caot\ puraNaM saMivaVannaOva sa
syaaiWcaxaNa: ||. Though all the scriptures and Puranas are attributed to
Veda Vyasa himself, Sri Madhva accepts Vedic scriptures, Pancharatra,
(Maha)Bharat, Mula Ramayana along with those Puranas which

36

eulogize Vishnu and not the others which do not recognize the
supremacy of Vishnu or accept him as the creator and sustainer,
destroyer ?gyajausaamaavaa-Sca BartM pHcara~kma\ | maUlaramaayaNaM caOva Saas~ima%yaiBaQaIyato ||
yaccanaukUlamaotsya tcca tastM p`kIit-tma\ | Atao|nyaao ganqaivastarao naOva Sas~Mkuva-ma\ tt\ || [it skando || saaM#yaM
yaaoga: paSaupatM vaodarNyakmaova ca | [%yaarBya vaodpHcara~yaaorO@yaaiBap`ayaoNa pHcara~syaOva p`amaaNyamau>ima toYaaM
iBannamat%vaM pdsya-maaoxaQamao-Yvaip | Saas~M yaaoina: p`maaNasyaoit Saas~yaaoina ||. Further, ?gaadyaSca ca%vaar:
pHcara~M ca Baartma\ | maUlaramaayaNaM ba`*masaU~M manaM svat: smaRtma\ || Aivaruwsya t%vasya p`maNaaM tcca naanyaqaa |
etiWruwM ya<au syaanna tnmaanaM kqaHcana || vaOYNavaaina puraNaaina pHcara~mak%vat: | p `maaNaanyaova manvaaVa:
smaRtyaao|PyanaukUlat: || etoyau ivaYNaaoraiQa@yamaucyato|nyasya na @vaicat\ | Atstdova mantvyaM naanyaqaa tu kqaHcana
||.
Scriptures have a special character which is mystical and obscure
to the uninitiated ones. Therefore scriptures should not be read as one
reads the puranas, because the latter are designed to attract the attention
of the devoted and the faithful of the devoted and the faithful and
influence their resolve towards something that is noble and desirable on
the Path to Perfection whereas the former, the scriptures seek to
convince the questor appealing to his mind using reason and rational
p`maaNas for his onward journey on the Path of Deliverance. Therefore,
studying vedic scriptures, having the right Wisdom with full devotion to
the resplendent Lord Vishnu, without being attached (to the fruits of
ones actins) abstaining from prohibited actions and adhering to the
commended actions, ever recollecting and remembering him and his
deeds, can one hope to be delivered svaaQyaayast%vaiva&anaM ivaYNauBai>iva-ragata |
inaiYawkma-san%yaagaao ivaihtsya sada ik`yaa || sada ivaYNausmaRRitScaOva maaoxasaaQanama\ |; without these,
liberation is never ever possible - etOiva-naa na maaoxa: syaad\Bavaodorip Qa`uvama\ ||.
Sri Madhva was not only consciously aware of the vedic scriptures
and Puranas of the land declaring, AalaaoD\ya sava-Saas~aiNa ivacaaya- puna: puna: | [dmaokM
sauinnaYpnnaM Qyaaoyaao naarayaNa sada || and declaring repeatedly announces at the top of
his voice EauNaumaatlasa%yavaaca: prmaM Sapqao$ccabaahu: yaugama\ na hro: prmaao na hro: sadRSa: prma: sa tu sava-
icada%magaNaat\ || - Listen to me to this true words, which I speak, with great
assurance with my both hands raised that there is none superior to Hari,
no one similar to Him, He alone is the Supreme One, among all sentient
souls but also acknowledged the great contribution of the ancient seers,
who have experienced the concealed mysticism to the ancient seers, Sri
37

Madhva saying by the grace of the Maruts, elders make us conscious of
the principled Wisdom contained in the scriptures - ABavat\ &apka vaRwa ASmaakM
tdnauga`hat\ |. Sri Madhvas opponents, however consider his acceptance of
some scriptures, known as well as presently unknown and many scarcely
known scriptures as p`maaNa. While one need not be disturbed by these
views, it would be prudent to delve deep on the signs and symbols,
without rejecting them, without clutching the signs and symbols because
the main objective is the concealed mystical principle to be revealed, as
Carl Sagan said Absence of evidence is not the evidence of Absence.
Tukaram did, Aa,hI vaOkuMzvaasaI Aaalao yaaica karNaaisa | baaoilalao jao ?YaI saaca Baavao vata-yaa ||
JaaDUM saMtaMcao maarga AaDrainaM Vrlao jaga | ]iccaYTacaa Baaga SaoYa ]rlaO toM saovaUM || Aqao- laaoplaIM puraNaoM naaSa kolaa
Savd&anaoM | ivaYayalaaoBaI manaoM saaQanaoM bauDivalaI ||. Therefore, vaodacaa tao Aqa- AmhaMsaIca zavaa yaoraMnaIM
vaahavaa Baar m,aaqaa | Kadlyaaica gaaoDI doiKlyaasaI naahIM Baar Qana vaahI majaUrIcaoM || (We are the
heavenly inhabitants and have arrived verily for this reason; What the
seers spoke, that to carry out accordingly. Let us clear the route laid by
seers, since the world has taken wild deviations, let us savour eat the
left-over. The meaning is concealed in the anecdotes, the words have
destroyed the true worth, seeking sense satisfaction, and the instruments
have lead to distraction. The essence of the scripture we truly are aware,
others have to carry verily the burden of the words; the sweetness of the
candy can never be known unless savored, others carrying the sweets
only for the wages to be earned. Therefore, Tukaram says further that
vaod Anant baaoilalaa Aqa- [tkaica saaiQalaa | ivazaobaaisa SarNa jaavao inajainaYT naama gaavao | sakLaSaas~aMcaa
ivacaar Aint [tkaica inaQaa-r | Azra puraNaoM isawant tuka mhaNao haica hot ||.
Sri Madhva considers svaaQyaaya, personal endeavor, austerity and
penance through receptivity, reflection and meditation as most important
preliminary step to attain Satya, the Prime Existence, which Taittiriya
Up. highlights as - ?tM ca svaaQyaayap`vacanao ca | sa%yaM ca svaaQyaayap`vacanao ca | tpSca svaaQyaayap`vacanao
ca | dmaSca svaaQyaayap`vacanao ca | SamaSca ca svaaQyaayap`vacanao ca | AgnayaSca svaaQyaayap`vacanao ca | Aignahao~M ca
svaaQyaayap`vacanao ca | AitqayaSca svaaQyaayap`vacanao ca | maanauYaM ca svaaQyaayap`vacanao ca | p`jaa ca svaaQyaayap`vacanao ca |
p`janaSca svaaQyaayap`vacanao ca | p`jaaitSca svaaQyaayap`vacanao ca |. Sri Madhva explains
meditation is propitious worship and austerity. When one performs ones
actions assiduously engaging oneself in learning and teaching vedic
Wisdom is said to be austerity using the words svaaQyaaya and p`vacana. Teaching
38

oneself vedicWisdom means meditating on the mantras within ones
mind. Excellence in performance of ones actions is accomplishment, in
all accomplishments, success is assured. By oneself means learning and
teaching by using ones mind. maanauYaM means using human compassion,
even by enlightened ones or by common persons, not by showing ones
special. Nurturing the progeny and propagation ?tM yaqaaqa-iva&anaM sa%yaM t%piUva-ka
kRit: | Qyaanasa%yao pUjyapUjaa tp [%yaiBaQaIyato || [it SabdinaNapyao || sava-kma-kRitkalaoYvaip svaaQyaayap`cacanayaao:
kt-vya%vaat\ tyaao: sava-~anauYaMga: | man~ao man~aqa-vacanaM Anyasya svaa%manaao|ip vaa | sava-kma-sau kt-vyaaO sava-kmaa%ma-kaO
yat: || [it kma-t%vao || Aa%manaScaonmanasaOvaaqa-vacanaM | maanauYaM maanauYaao Qamaao- dovaa Aip ih maanauYao | manauYyavat\ p`vat-nto
naOvasvaya-p`kaiSana: || [it ca | p`jayaa rxaNaM caOva puna: p`jananaM tqaa | p`kRYTjaaitkrNaM kma-iBastnayao iptu: ||.
To fulfill divine Intent and Purpose, when divinities came in
existence, they requested the Supreme Being for suitable place to dwell.
Aigna, the Fire becoming vaak\, the Speech was established in the mouth, vaayau,
the Air becoming p`aNa, the Breath was established in the mouth, Aaid%ya, the
Sun becoming the Sight was established in the eye, idSaa, the Quarters
becoming the Hearing was established in the mouth, AaoYaQaIvanaspit, the
Vegetation becoming the Hair, was established in the skin, cand`maa, the
Moon becoming the Mind was established in the heart, maR%yau, the Death
becoming the out-Breath was established in the navel, Aap, the Moisture
becoming rotsa\, the Semen was established in the generative organ
Aignavaa-gBaU%vaa mauKM p`aivaSaWayau: p`aNaao BaU%vaa naaisako p`aivaSaadaid%yaScaxauBaU-%vaaixaNaI p`aivaSai_Sa: Eaao~M BaU%vaa
kNaaO p`aivaSannaaoYaQaIvanasptyaao laaomaaina BaU%vaa %vacaM p`aivaSamScand`maa maanaao BaU%vaa (dyaM p`ivaSanmaR%yaurpanaao BaU%vaa naaiBaM
p`aivaSadapao rotao BaU%vaa iSaSnaM p`ivaSana\ ||. Quoting Brihat Samihta, Sri Madhva says
that Vishnu as Narayana, Vasudeva, Pradymna and Aniruddha always
exist in different parts of the body, each one not different but integrated
with other forms iSartao naarayaNa: pxaao dixaNa: savya eva ca | p`VumnaSxainaruwSca sandaohao
vaasaudovak: || naarayaNaao|qa sandaohao vaasaudova: iSarao|ip vaa | pucCm saMkYa-Na; p`ao> ek eva tu pHcaQaa ||
AMgaaiga%vaona Bagavaana\ k`IDto puruYaao<ama: || eoSvayaa-na\ ivaraoQaSca ican%yastaismaMjanaad-nao | Atko- ig kutstk-s%vap`maoyao
kut: p`maoit baTh%saMihtayaama\ ||.
Sri Madhva considers human body as an important instrument and
human life as an important opportunity and devotions as the Path to be
pursued Ba>\yaqaa-nyaiKalaanyaova Bai>maaxaya kovala | mau>anaamaip Bai>ih- ina%yaanandsva$ipNaI || &anapUva-:
pr: snaohao ina%yaao Bai>rIyato ||, Therefore cleanliness of the body and purity of
39

mind are important for the Supreme Being to dwell within the heart. In
fact the body is nothing but the universe at the macro level positioned on
the micro level. Therefore, since for the Vaishnavas, the body assumes
the status of a temple the body is decorated on auspicious days with
marks bearing Vishnus insignia, SaMK - conch and cak` - disc, gada mace
and pd\ma the lotus externally with heated seals known as tPt-maud`aQaarNaa and
daily after taking bath with similar marks with paste of yellow clay
referred as Gopi chandana. On the head to the tuft of hear is stuck tulasi
leaves and a small flower as the grace received. It is believed that in
spiritual discipline baa(dIxaa (external initiation) is as essential as AntdI-xaa
(internal initiation) for being receptive, reflective and meditative on the
Supreme Being. Therefore, Sandhyavandana is recommended to be
performed during the three stages when night ends and Sun dawns, the
intermediate moment in time when the Sun is at the zenith in the sky and
the intermediate moment in time when the Sun sets and the night
descends.
Sandhyavandana begins firstly with Aacamana, - sipping water so that
body externally may become cool, mind within composed and Speech
remaining silent, secondly with p`aNaayama restraining the Breath, Mind and
the Speech to enable Kundalini to rise from its base and making it pass
through the Ida and Pingala nadis, thirdly gaayai~ jap - recitation of the
Gayatri mantra along with !, the soundless Sound, since as said in
Chhandogya Up, - gaaya~I [dM savMa- BaUtM yaiddM ikM vaagvaO gaayait vaagvaa [dM savMa- BaUtM gaayait ca
~!ayato ca ||, Sri Madhva places great emphasis on recitation of the divine
names following Manusmriti, wherein it is said : jaPyaonaao> laxaNaona saMisaw\yaona\ mau>ao
Bavaot\ | kut: ima~ dovata gaaya~I japonaOva flava%vawI maO~ao ba`a*maNa: ||, therefore declares that
recitation of divine name undoubtedly delivers one but one is called
ba`a*maNa, the wise one who chants Gayatri jaPyaonaOva tu saMisaw\yaow\yaod\ba`*maNaao naa~ saMSaya: |
kutaa-dnyanna vaa kuyaanmaO~aoba`a*maNa ]cyato ||, fourthly, navaga`htp-Nama\ - propitiating the
divinities presiding over the quarters and finally ]psqaanama\ - prayer to saivata
saUta-naarayaNa as something to with arousal of Kundalini from its base to the
crown, making it pass through the Ida and Pingala nadis.
In addition every individual questor seeking Supreme Being
should approach scriptures with pure with mind and with clear vision,
40

widening his vision and deepening his receptivity (Eawa) through
concentrated study, unconditioned receptivity, reflection and meditation
know the ?iYa, Cnd and dovata with devotion of the vedic hymns to become
enlightened of the Wisdom contained therein through contemplation,
detachment and constant remembrance of the supreme Hari
?iYacCnddOvataina &a%vaqMa- caOva Bai>t: | svaaQyaayaonaOva maaoxa: syaad\ ivar>sya hirsmaRto: ||. They should
recite Vishnus divine names, contemplate on them with full
consciousness, whereupon on will shower not only the temporal but
spiritual benefits will accrue to him, some other attaining deliverance,
such is the assurance given by Vyasa in Svadhyaya scripture- tsmaainna%yaM hirM
Qyaayankuyaa-%svaaQyaayamaHjasaa | eoihkamauiYmka Baaoga r>syaanyastu maucyato |.
Purified thus externally through austerities and penance and mind
and speech becoming internally resurgent one is receptive, reflective and
meditative without attachment (to the fruits of actions), abstaining from
prohibited actions and adhering to the commended actions, recollecting
and remember his divine resplendence, with proper Knowledge, Wisdom
and devotion becomes step by step, through concentrated study,
unconditioned receptivity, reflection and meditation which widening his
vision and deepening his receptivity (Eawa) to experience in a fraction of
moment the auspicious face of the Supreme Being supremely singular
and yet undecipherable in form, shapes and shades, colours and
character amidst the shining rays, as distinct and independent, belonging
to all and to none in particular destroying all doubts and shattering the
shackles that bind one to the saMsaar, the primordial life, whereupon
everyone and everything becomes revealed as symphony, the unheard
becomes heard, the unperceived becomes perceived, the unknown
becomes known yaonaaEautM EautM Bavait Bava%yamatM matamaiva&atM iva&atimait |. Equipped and
eligible in this manner hopes to be delivered, without these, liberation is
never ever possible svaaQyaayast%vaiva&anaM ivaYNauBai>iva-ragata | inaiYawkma-san%yaagaao ivaihtsya sada
ik`yaa || sada ivaYNausmaRRitScaOva maaoxasaaQanama\ | etOiva-naa na maaoxa: syaad\Bavaodorip Qa`uvama\ ||..

II

41

 Spiritual Path is sharp as the edge of a razor and hard to cross,
difficult to tread, thus have the ancient seers have declared says Kath
Upanishad. Therefore, the Supreme Prime Existence is not accessible
excepting saying that It Exists - naOva vaacaa na manasaa p`aPtuM Sa@yaao na caxauYaa | AstIit
ba`uvatao|nya~ kqaM tdpulabQato ||. The world is upheld by sa%ya, the supreme Prime
existence, ?t, the stern Cosmic law, dIxaatpao initiation and austerity, and
ba`*ma-ya&, sacrifice performed with Wisdom, sa%yaM baRhd\ ?tma\ ]ga`M dIxaa tpao ba`*ma ya&:
pRiqavaIM Qaaryaint |. Krishna identifies himself with Arjuna saying - maamaOva %vaM
tvaOvaahM yao madIyaastvaOva to | yas%vaaM WoiYT sa maaM WoiYT yas%vaamanau sa maamanau ||..Ananya: paqa- ma<as%vaM %va<aScaahM |
naavayaaorntrM Sa@yaM vaoidtuM BartYa-Ba ||. Yet Arjuna knowing Krishna as one respected
in the three worlds sa ih pUjyatmaao laaoko kRYNa: pRqaulaaocana: | ~yaaNaamaip laaokanaaM ivaidtM mama sava-qaa
|| apologetically conceded that he had spoken indiscreetly assuming
friendship without realizing the greatness, he had yet to ask whether by
him the divine resplendence seen. The empirical world is distinct and
different; the transcendental spiritual world is distinct, different and far
beyond. Krishna says - @laoSaao|iQaktrstoYaamabya>asa>caotsaama\ | Avya>a ih gaitdu-KM
dohvad\iBarvaaPyato || and hence the deluded know him not, who has taken
habitation in human form - Avajaanaint maaM maUZa maanauYaIM tnaumaaiEatma\ | prM Baavamajaanantao mama
BaUtmahoSvarma\ ||.
Sri Madhva was firmly convinced that human beings as said by
Krishna are born endowed with luminous, passionate and obscure, these
three attributes born of Nature which bind the imperishable dweller in
the body. Of these the luminous being pure, causes enlightenment and
well being. It binds one by attachment to happiness and to Knowledge.
The passionate is of the nature of attraction, spraining from intense
desires and attachment. It binds one by attachment to action. Obscurity
is born of ignorance and delusion. It binds one by attachment to inertia,
indolence and sleep sa<vaM rjastmaM [itgauNaa: p`kRitsamBavaa: | inabaQnaint mahabaahao
dohodoihnamavyayama\ || t~ sa%vaM inama-la%vaap`kaSakmanaamayama\ | sauKsa-gaona baQnaait &anasa=gaona caanaGa || rjaao raga%makM
ivaiw tRYNaasa=gasamaud\Bavama\ | tinnabaQnaait kaOntoya kama-sa=gaona doihnaama\ || tmas%va&anajaM ivaiw maaohnaM sava-doihnaama\ |
p`maadalsyainad`aiBastinnabaQnaait Baart ||. The receptivity of one born in body is of
three kinds born of their luminous, passionate and obscure nature. Ones
receptivity of everyone is in accordance with his nature, man being of

42

the nature of his receptivity, what is his receptivity that verily he is
i~ivaQaa Bavait Eawa doihnaaM saa svaBaavajaa | saai%vakI rajasaI caOva tamasaI caoit taM EauNau || sa<vaanau$pa sava-sya
Eawa Bavait Baart | Eawamayaao|yaM puruYaao yaao yacC/w: sa eva sa: ||, distinguished as those
eligible for mukti or moksha, those who are subject to eternal rebirth or
eternal transmigration (Nitya-samsarins) and those condemned to eternal
hell (Tamo-yogyas) i~ivaQaa jaIvasa=Gaastu dovamaanaYadanavaa: | t~ dovaa maui>yaaogyaa maanaSaooYau<amasyqaa
|| maQyamaa maanauYaao yao tu saityaaogyaa: sadOva ih | AQamaa inaryaayaOva danavaastu tmaaolayaa ||. Therefore,
those established to the luminous rise upwards, the passionate stay
stabilized in the middle and the obscure ones seeped in the lower of the
modes sink deep downwards. When one perceives no other agent than
these modes of attributes and knows that which transcends these modes
then he attains my proximity - }QvMa- gacCint sa<vasqaa maQyao itYzint rajasaa: |
jaGanyagauNavaRi<asqaa AQaao gacCint tamasaa: || naanyao gauNaoBya: kta-r: yada d`YTanaupSyait | gauNaoByaSca prM vaoi<a
mad\BaavaM saao|iQagacCait ||.
Sri Madhva says in Rigbhashya that sa%ya, the Prime Existence, the
Supreme Being becomes revealed in two distinct forms - pRqag$paiNa ivaYNaao|stu
dovatantgaaiNa ca | AgnyaaidsaU>vaacyaaina naamnaa saU>iBada Bavaot\ || those in which the Supreme
Being exists as the indweller in the divinities like Agni and others, the
suktas in praise them bearing the names of the respective divinities and
as the indweller in all the rest being the non-divinities. The Wisdom
concealed in the vedic scriptures and the Supreme Being as the indweller
is only accessible to the enlightened, saai%vak divinities or to the
enlightened seers and sons of Manu, great kings due to their clarity of
mind and purity of their hearts. It is accessible to the passionate, rajaisak
persons only as Knowledge through scriptures like Braahmanas,
Aranyakas, Upanishads, Smrities, Vedangas etc. The Wisdom, however,
is not accessible to the unenlightened, tamaisak persons.
Therefore, on a spiritual jorney one should traverse from the
known to the unknown, from the easier to the difficult, from the smaller
to the greater, from the lower to the higher, from the gross to the subtle,
from the empirical BaaOitk level aided by the sense organs of perception
where the Supreme Being is worshipped as form, idol or image to the
psychological AiQaBaaOitk level aided by Mind and intellect where the
Supreme Being is worshipped as the divine essence as the indweller,
43

from the psychological AiQaBaaOitk level to the spiritual AQyaai%mak level aided
by the supra-sensory organs of perception where the Supreme Being
manifests as the luminous Light itself ]WyaM tmasaspir jyaaoitSpSyant ],arma\ | dovaM
dova~a saUtya-ma\ AganmaM jyaaoitru<amama\ ||, step by step, stage by stage till one relieves the
glimpse of the subdued luminous rays transcending the positive and
negative empirical appearances hope to reveal sa%ya, the Prime Existence
as complete, whole and entirety of enlightened experience, every form
and shape, shade and colour, everything as symphony, everything
unheard becoming heard, the unperceived becomes perceived, the
unknown becomes known yaonaaEautM EautM Bavait Bava%yamatM matamaiva&atM iva&atimait |.
finally becoming enlightened by the resplendence of the Supreme Bring
declaring vaodahM etM puruYaM mahantM Aaid%yavaNMa- tmasa: prstat\ |.
The simple minded devotees, who having no access to the vedic
scriptures elaborately conceive as matter of belief and faith without
hesitation or questioning, without selecting only AmaRt and never rejecting
halaahla, without pitting one against the other, but both as the
comprehensive whole, the Supreme Being as a form, seeing in all and
everything, a river or an Ocean. a mountain or a stone or a metal
elaborately designed and carved as an idol or statue, a compassionate
friend, respected father, a counselor, a king who is nemesis to the
enemies endowed with all the attribute to experience the luminous
enlightenment. For the simple minded devotees one divinity is not less
important than the other seeing in every object of Worship the Supreme
Being, the divine essence pulsating and energizing every action
performed.
In New Testament, seeing Jesus Christ talking to the general
masses in parable some of his disciples asked him Why speakest thou
unto them in parables? And he answered, Because it is given to you
to know the mysteries of the kingdom of heaven, but to them it is not
given. Therefore, speak I to them in parables; because they seeing see
not, hearing they hear not, neither do they understand ... For peoples
heart is waxed gross, and their ears are dull of hearing, and their eyes
are closed, lest at any time they should see with their eyes, and hear with
their ears, and understand with their heart, and should be transformed
44

and I should heal them. But blessed your eyes for they see and your ears,
for they hear . . . Unto you it is given to know the mystery of the
Kingdom of God, but unto them that are without, all these things are
done in parables without a parable spoke he not unto them, and
when they were alone he expounded all things to hoi disciples.

III

The Supreme Being is unknown because he is unseen. Therefore he

becomes manifest as naama (subtle essence) and $p (gross form), the $p
(gross form) in variety of forms having two feet and four feet and naama
(subtle essence) like a bird entering those forms, purScako iWpd: purScako catuYpd: |
pur: sa pxaI BaU%vaa pur: purYu a AaivaSat\ | for the formless Supreme Being to become
known $pM $pM p`it$pao baBaUva tdsya $pM p`itcaxNaaya |. Therefore, Anthropomorphism
from anthropo, relating the human being and morphe meaning form is not
divine compulsion but human need, to be accepted only as the
intermediate object of veneration and deification and never as the final
objective to be attained. Therefore, the various forms perceived should be
accepted as subtle forms in religions of the world and not particulat to any
region or religion, even at the risk of these ideographs becoming a
hindrance in once progress, misinterpreted and misunderstood by
common masses leading them anywhere or nowhere. The Roman orator
Cicero had warned as early as 106-43 BC, about the dangers in
anthropomorphizing the spiritual signs and symbols as poisonous honey
of the poets who present us with gods of afire with rage or mad with lust,
and make us the spectators of their wars.
It is common for a normal human being on the lowest empirical
level to propitiate the Supreme Being endowed with all the attributes
using elaborately designed image or a misshapen object carved in stone or
metal, river or a mountain as form of the divinity. One object or a form is
not less important than the other, nor one object or a form is not more
holier than the others. The simple minded devotees would see the
Supreme Being in every object or a form without hesitation or
questioning, without selecting either as AmaRt nor rejecting as halaahla as a
45

compassionate friend, respected father, a counselor, a king who is
nemesis to the enemies, destroying the cruel and unrighteous and as one
who is compassionate and protective of the weak and needy, without
selecting without denying, without pitting one against the other, but as the
comprehensive whole, purYu aao<, ama, god of gods, dovaaiddova,
The earliest form of the Supreme Being is as one having expansive
intelligence, extensive vision, comprehensive reach even pervading and
enveloping by ten measures sahsa`SaIYaa- purYu a: sahsa`axa: sahsa`pat\ | sa BaUmaIM ivaSvatao
vaR%vaa|%yaMitYztd\ dSaaM=gaulama\ || which later came to be elaborated with distinct and
distinguishing features assuming human face with hands and feet
everywhere, with eyes, heads, faces and ears on all sides, unmoving and
yet moving, too subtle to be known, far away yet very near, undivided yet
appearing divided, supporting, destroying and creating them again, Light
of lights beyond darkness and the goal, seated in the hearts within as well
without all beings sava-t: paiNapadM t%sava-tao|ixaiSaraomauKma\ | sava-t: Eauitmallaoko sava-Baava%ya itYzit ||
savao-oind`yagauNaaBaasaM savao-ind`yaivavaija-tma\ | Asa>M sava-BaRccaOva inagau-NaM gauNaBaao>R ca || baihrntSca BaUtanaamacarM carmaova ca |
saUxmaa%vaa<adiva&aoyaM dUrsqaM caaintko ca tt\ || AivaBa>M ca BaUtoYau ivaBa>imava ca isqatma\ | BaUtBatu-M ca t&oyaM ga`isaYNauM
p`BaivaYNauM ca || jyaaoitvaamaip tjjayaaoitstmasa: prmaucyato | &anaM &oyaM &anagamyaM )id sava-sya itiYztma\ ||.
In vedic scriptures we observe the Sun as the most visible and
important symbol of Divine Resplendence and effulgence, which is the
source recognized in all the religious traditions. Therefore the gradual
evolution of Vaishnava concepts from Mitra-Varuna progressively
eulogized as Bhaga, Aditya, Savita, Surya was natural finally ending as
Vishnu who as the One eternal and perennial source of creative
enlightenment, the Supreme Being manifesting as many forms with
divine essence indwelling in, pervading and enveloping everything in
creation. Vishnu, described as the all-pervading and all enveloping
divine essence, defined as yasmaad\ ivaSTM [dM sava-M vaamanaona maha%manaa tsmaat\ sa vaO samRtao ivaYNaaor\ dohao
p`vaoSanaat\ |, ivaSait [it ivaSvaM ba`*ma |, tqaa|xarat\ samBavatIh ivaSvama\ |, as yasmaad\ ivaSvaM [dM savMa-
tsya Sa@%yaa maha%mana: |, vaovaiYT vyaaPnaaotIit ivaYNau: |, He is said to uphold the three
worlds earth space and the heavens along infusing his essence yasya ~I
pUNaa- maQaunaa pdanyaxaIyamaaNaa svaQaayaa madint | ya ] i~Qatu pRiqavaImaut Vamaokao daQaar Bauvanaaina ivaSvaa ||,
whose spirited acts are eulogized as he roams the mountain forests like
dreaded bull, under whose wide three strides the quarters extend the
46

worlds p` td\ ivaYNau: stvato vaIyao-Na maRgaao na BaIma: kucarao igairYza: | yasyaaoruYau i~Yau ivak`maNaoYvaiQaixayaint
Bauvanaaina ivaSvaa ||, measuring the earthly regions, who thrice setting down his
mighty steps upheld the lofty regions -ivaYNaaonau- kM vaIyaa-iNa p` vaaocaM ya: paiqa-vaaina ivamamao
rjaaMisa | yaao AskBaayadu<arM saQasqaM ivacak`maaNas~oQaaorugaaya ||, who as the indwelling divine
essence needs to be understood and venerated Aasya jaanantao naama icad\
ivava>namahasto ivaYNaao saumaitM Bajaamaho |. Sayana says that Vishnus name should be
reflected being awareness its all-pervading and comprehensive nature -
Asya mahanuBaavasya ivaYNaao naama ica%saOva: namanaIyaM AiBadanaM sava-%map`itpadkM ivaYNau: [it ett\ naama jaanant
pu$Yaaqa-p`itpadk AiQagacCnt: Aa samantaat\ ivava>na: saMkIt-yaot\ |. Further clarifying ikM ca Asya
mahanauBaavasya ivaYNaao: naama icat\ - savaO: namanaIyama\ AiBaQanama\ savaa-%myap`itpaidkM ivaYNa: [it ett\ naama jaanant:
- pu$Yaaqaop`dma\ [it AiQagacCnt: Aa-samantat\ ivava>na vadt saMkIt-yat | ho ivaYNaao: - savaa-%mak dova, maha:
- maht: to tva saumatIma\ sauYTutIma\ SaaoBaai%makM bauiWM vaa, Bajamaho saovaamaho |, which only the seers
with exceptional receptivity were able to see, with their vision extended
towards heavens - tiWYNaao: prmaM pdM sada pSyaint saUrya: | idivava caxaurattma\ ||.
The anthropomorphic representation of Vishnu assumes great
influence in popular imagination as important object of veneration,
encouraging worship and propitiation. Among Gods Agni stood on the
lower plane and Vishnu on higher one, and all other gods standing in
between them AignvaOdovaanaamavamaao ivaYNau: prmastadantaroNa savao- dovaa: (Aitareya
Brahmana). Vishnu was supreme among all gods, he, verily is the Yajna,
performance of righteous action, (Shatapatha Brahmana) - ivaYNaudo-vaanaaM
EaoYz[it | ya: sa ivaYNauya-&: sa: |. In Bhagavat Purana, Vishnu, as the all pervading
and all enveloping Supreme Being came to be described with earth as his
feet, heaven the head, space as his navel, sun as his eye, air as his
nostrils, quarters as his ears, Prajapati as his arms, moon as his mind
and Yama as his eyebrows, modesty as his upper and greed as his lower
lip, moon light as his teeth, maayaa as his smile, trees as the hair on his body,
clouds the locks on his forehead. . It was specifically mentioned that
yaavaanayaM vaO pu$Yaao yaava%yaa saMsqatyaa imat: | tavaanasaavaip mahapu$Yaao laaoksaMsqayaa || the description
having same measure to the supreme being as the normal limbs would
be in case of a normal human being.
Manifestation does not end with bringing forth the universe, the
Supreme Being as Krishna declared establishes himself with his own

47

energy in gross form with his own energy tda||%maanaM saRjaamyahma\ taking
refuge in the gross Nature - p`kRtIM svaamaiQaYzaya saMBavaa%mamaayayaa to supervise,
regulate, sustain and when time comes to dissolve it. The
anthropomorphic representation of Vishnu assumes great influence in
popular imagination as important object of veneration, encouraging
worship and propitiation. Vishnu takes descent from time to time in
exceptional cases as the catalyst in animate or inanimate form of ma%sya
(fish) to begin the new manvantr, as kUma- (tortoise) to firm the powers of
righteousness, as varah (boar) to liberate the Wisdom and earth from forces
of ignorance and obscurity, as naarisaMh (man-lion) to destroy forces of
darkness and safeguard the forces of Light, as vaamana (young brahmachari)
to safeguard spiritual values and banish temporal dominance from earth,
as prSaurama (Bhargava) to subdue Kshatriyas who were arrogant with
material possessions and re-affirm spiritual desires, as rama (Dasharathi)
to re-establish moral and ethical values, as kRYNa (Yadava) to re-establish
balance between the spiritual and empirical goals seeing the shadows of
Kali leading to fast accelerated flux of Time as gaaOtma bauw to safe-guard
from heretical creeds and neglect of duties bauwstu paKNDgaNaat\ p`maadat\ and
as klkI as the last one as the exterminator of this cycle.
Bhagavat Purana declares that though all these descents among
divinities, seers kings and human beings were considered as divine
descents, the descent of Krishna alone was considered Bagavaana, the
resplendent one, fully and in entirety Avatara AsaM#yayaa hro: sa<vainaQaoiWjaa: |
yaqaaivadaisana: kulyaa: sarsa: syau: sahsa`Sa: || ?Yayaao manavaao dovaa manaup~u a mahaOjasa: | klaa: savao- hrorvo a
sap`jaaptayastqaa || eto caaMSakla: pumasau: kRYNastu Bagavaana\ svayaM |. Bhagavad Gita says that
there is no end to the divine resplendence, forms, signs and symbols,
names and descriptions being only the aids for understanding and
experiencing the glorious, beautiful, mighty and powerful in creation
which are all but fragments of his splendor.
Sri Madhva clarifies that when Vishnu descents he is not born from
the union of male and female forms and because his is not a form caused
by Prakriti s~IpMumalaaiBayaaoga%maa dohao ivaYNauna-jaayato and p`aduBaa-vaao hro: savao- naOva p`akRtdoihna: |
being neither of Krishna born as son to Vasudeva or of Rama, born as
48

son to Dasharatha or of Parashuarama born as son to Bhargava but is
the indweller, the divine essence within those forms - vasaudovasautao naayaM naayaM gaBao-|
vasat\ p`Bau: naayaM dSarqaa%jaatao na caaip jamadigna: || jaayato naOva ku~aip pma`yato kut eva tu ||. Krishna
had earlier explained the nature of divine descent in various forms
explains in Mahabharata, the rationale to Uttanak Bhargava, AhM ivaYNaurhM
ba`*maa Sak`ao|qa p`BavaaPyaya: | yada %vahM dovayaaonaaO vata-im,a BaRagaunandna | tdahM dovavat\ sava-maacaraima na saMSaya: || yada
ganQava-yaaonaaO.. naagayaaonaaO ..yaxaraxasayaaonyaaostu yaqaavad\ ivacaramyahma\ || manauYyao vat-maanao tu kRpNaM yaaicata mayaa | na
ca to jaatsammaoha vacaa|gaR*Nant mao ihtma\ || that though he is Vishnu, he performs
actions suitable to the descent whether as divine, as naga or a
gandharva. Therefore in his descent in human form he performs his
actions as a human being would do in accordance with the attributes (gauNa)
and inclinations (svaBaava) born of nature p`kRto: ik`yamaaNaaina gauNaO: kmaa-iNa sava-Sa: |.
Thus does the Supreme Being becomes accessible to the simple
common people surcharged with spark of luminosity in their otherwise
obscure minds, as one displaying love, kindness, compassion, pride,
jealousy, anger and performing actions, behavior and characteristics as a
human being would perform. Elaborating further in his commentary on
Bhagavad Gait, Sri Madhva clarifies that all the mamifest divine forms
are similar to the original form. There is no difference in the various
descents, since they all are for the purpose of making his resplendence,
all-pervading and all-enveloping attribute known for all. Even if any
difference is seen in the forms, attributes, actions and limbs of Matsya,
Kurma and others the same should be understood as the result of
ignorance or of common understanding. There is no distinctive
difference whatsoever between special attribute and special
manifestation or in his distinctive attribute and indivisible aspect. There
is similarity in all respects in His manifested form and His original form.
There is no difference between His special attribute and His special
strength -- ma%syakUmaa-id$paNaaM gauNaanaaM kma-Naamaip | tqaOvayavanaaM ca BaodM pSyait ya: @vaicat\ || BaodaBaodaO ca
ya: pSoa%sa yait tma eva tu | pSyaodBaodmaovaOYaaM bauBaYau: puruYastt: || ABaodo|ip ivaSaoYaa|oist vyavaharsttao Bavaot\ |
ivaSaoiYaNaaM ivaSaoYasya tqaa BaodivasaoYayaao: || ivaSaiYastu sa evaayaM naanavasqaa tt: @vaicat\ | p`aduBaa-vaaid$poYau maUla$poYau
sava-Sa: || na ivaSaoYaao|ist saamaqyao- gauNaoYvaip kdacana |.

IV
49

 Those who are literate and therefore capable of accessing
information from scripture are exacted to be open to be receptive to the
thoughts coming from different directions and have intelligence to reflect
and meditate on them. The Supreme Prime Existence is unseen, the
unknown but comes to be seen and known in the forms created and
actions performed. One should look around what is Known to know the
Unknown, Satya, the Prime Existence even as a sculptor chips off what is
not required in the stone revealing the image that is in the stone. Such
intellectually sensitive persons respond on AiQaBaaoitk - psychological level,
accepting the Known signs and symbols, attributes and inclination in
scriptures and meditating on the Unknown subtle essence of the Supreme
Being as Brahman, even as one worships the Shalagran as Vishnu -
naamaaopassava ba`*maoit ba`*mabauw\yaa | yaqaa p`itmaaM ivaYNaubauw\yaaopasto tWt\ || or just as Vishnu is to be
found in Shalagram, Brahman is to be manifest in the body with
modification as essence and the form yaqaa ivaYNaao: Saalaga`ama: | Aismana\ ih svaivakarSau=gao
doho naama$pvyaakrNaayap`ivaSTM sada#yaM |.
The propitiation by description is no less than propitiation in
anthropomorphic forms because in this case the attributes themselves
constitute him form, since attributes cannot be conceived in the absence
of form, There is no difference between Knowledge and Wisdom except
that Knowledge leads one to Wisdom; Knowledge is the Path and Wisdom
is the destination, therefore both are valid and substantive. Since Rigveda
says na tsya p`itmaa|ist yasya naama mahd\ yaSa: | and he is incapable of being indicated,
not being within the range of vision - na saMdSR ao itYzit $pmasya na caxauYaa pSyait kScannaonama\
| the resplendence as divine attributes become his form as Brahman is
described by Sri Madhva as the manifestation of the aggregate attributes
completely, wholly and in entirety Ba`antao ih Aismana\ gauNa:.
The Supreme Being should not be conceived as one without body
because his attribute described of Blissful form itself constitutes his
body. Vishnu as sat\ (Existence), icat\ (Consciousness) and Aanand (Bliss) and
all his descents came to be described as ones possessed of six attributes -
&ana (wisdom), eOSvaya- (wealth) Sai> (power), bala (strength), vaIya- (courage) and
toja (splendour), with weapons and ornaments suggesting his supreme
50

power and all-pervading character. kaOstuBa, the resplendent cluster of gems
around his neck representing the aggregate jaIvas, as diffused energy
centres ; EaIva%sa the curly hair on his breast suggesting playful p`kRit ; gada,
the mace representing the principle ; SaMK, the conch is the luminous
individuality (saai%vak AhMkar) ; QanauYa\ the bow suggesting the obscure
individuality (tamaisak AhMkar) ; KD\ga, the sword suggesting awareness (&ana) ;
cak`, the discus representing Mind (maanasa) ; baaNa, the arrows standing for the
senses ([ind`ya) ; vaOjayaint, the garland representing the elements. The Supreme
Being became easier to be accessed through repeated invocation of the
mystical mantras, naama, the indwelling divine essence, conceptualizing the
form, image, p`itmaa or ivaga`h as the instrument of concentration and
meditation sattM kIt-yantao maaM yatntSca QaRZva`ta: | namasyantSca maaM Ba>\yaaina%yayau>ao ]pasato ||.
In Mahabharata Tatparya Nirnaya, Sri Madhva describes the
Supreme Being as, inadaOYapUNa-gauNaivaga`h Aa%matn~ao inaScaotnaa%makSarIrgauNaOSca hIna: |
Aaqnandmaa~krpadmauKaodraid: sava~ ca svagatBaodivavaija-ta%maa || kalaaSca doSagauNatao|sya naa caa|idrantao
vaRiwxayaaO na tu prsya sadatnayasya | naOtadRSa: @va ca baBaUva na caOva Baavyasao naas%yau<ar: ikmau prat\ prmasya ivaYNaao:
|| sava-&: [-Svartma: sa ca sava-Sai>: pUNaa-vyayaa%mabalaica%sauKvaIya-saar: | - The Supreme Being is
of the form with unblemished resplendent virtues, ever independent,
devoid of insentient limbs of the body like hands, legs, face, belly etc. all
being effulgence of divine Bliss. He has not even slightest difference in
his limbs or in his effulgent forms. He has neither temporal nor
qualitative limitations, with neither beginning nor any end, without the
three dimensions, with neither expansion nor diminution in form. He is
ever changeless, no one ever was nor ever will be equal to him, how
then can be superior to him. He is omniscient, supreme master, full of
power, essence of prosperity, non-shrinking strength, Wisdom and Bliss.
In his Commentary on Bhagavad Gita Sri Madhva points out that
scriptures speak the Supreme Lord to be both, possessed of body as well
devoid of body. Because His body is not constituted from the elements
of the Nature, it is said to be Adoh:. The head, the feet, the arms etc. of the
body are formed of the Lord Himself. There exists nothing distinctive,
which can be called His body; therefore he is called Adoh:. He Himself is
His form, because of which it is called fragment of the divine body -

51

dohaMSa. The head, the feet, the arms etc. are the forms of pleasure, wisdom
etc. Other than Sri Vishnu, none else is competent to think of His form.
There never ever is for Him the coming together as body or becoming
severed as a body. His attributes and his beauty are spoken only because
of knowing Him as the repository of all attributes. The awareness I am
this Ahaima%yaa%maBaaoga is the experience which is common to all. Even though
such awareness is distinct, this experience is perceived as special, even
though it is special; it is not also seen as distinct from ones own self.
How can there be no manifestation for Him when Sriman Narayana
Himself is the very Supreme Resplendence! Proper and Improper are
both subservient to Him. When there is evidence for these how can
there any impropriety? - Adohao dohvaaMsScaOk: p`aocyato prmaoSvar: | Ap`akRtSarIr%vaaddoh [it
kqyato || iSarScarNabaa*vaaidivaga`hao|yaM svayaM hir: | svasmaannanyaao ivaga`haOsya ttScaadoh: ]cyato || svayaM sva$pvaana\
yasmaad\ dohvaaMScaaocyato tt: | iSarScarNabaa*vaaid: sauK&aanaaid$pk: || sa ca ivaYNaaona-caanyaao|ista yasmaat\
saao|ican%yaSai>maana\ | dohyaaogaivayaaogaidsttao naasya kqaHcana || gauNa$pao|ip Bagavaana\ gaNaBaRk\ ca sada Eaut: |
Ahima%yaa%maBaaogaao yat\ sava-o-YaamanauBaUyato || AiBannaao|ip ivaSaoYaao|yaM sada|nauBavagaaocar: | ivaSaoYaao|ip ih naanyaao|t:
sa ca sbasyaaip yaujyato || naanavasqaa tt: @vaaip prmaoSvaya-tao hro: | yau>ayau>%vamaip ih tdQaInaM sadoYyato ||
p`maNaavagato t~ jut eva (yau>ta |.
Therefore, the attributes which appear contradictory in normal
context, there should be no doubt when spoken about the Lord in
scripture. Faults perceived during reflection or non-reflection are due to
ignorance. They do not exist in reality, they are self-evident. It being
said that he is the One only, without the second; there was nothing else
whatsoever. The Death was enveloped by Death. Nothing else was
visible. Like the waters that have fallen on the mountains flow down in
various streams, whoever sees the attributes of Lord in various
manifested forms goes down in merit: Whoever sees even little of
difference, in tile descents in the form Kurma (tortoise) and others, in
his attributes and actions, and also in the different parts of His body, he
will repair to the (world of) darkness - gauNa: Eauta: sauivaruwaSca dovao san%yaEauta Aip
naOvaa~ Sa=ka | ican%yaa Aican%yaaSca tqaOva doSaa: | EautaSca naa&Oih- tqaa p`tIta | || ekmaovaiWtIyama\ | naoh
naanaaist ikHcana | maR%yaao: sa maR%yaumaaPnaaoit ya [h maamaova pSyait | yaqaaodkM dugao- vaRYTM pva-toYau vaQaavait | yaqaaodkM
dugao- vaRYTM pvaptoYau ivaQaavait | evaM Qamaa-npR@pSyaM stanaovaanauivaQaavait || ekmaovaaiWtIyama\ |, naoh naanaaist ikHcana |
maR%yaao: samaR%yaumaaPnaaoitya [hnaanaova pSyait ||.
52

 Brihad Aranyaka Up realizing the importance of the Supreme
Being the all-pervading and all enveloping Prime Existence speaks of
the two forms that which is formed and the formless, mortal and the
immortal, unmoving and moving, defined (manifest) and the undefined
(unmanifest). are both the forms of the same and singular sa%ya, the Prime
Existence. That which is formed, mortal, unmoving is perceived and
experienced as different and distinct from that which is the formless,
immortal, moving. The formed, mortal, unmoving and the defined is the
warmth giving yonder Sun, which verily is also the indwelling essence
Wo vaava ba`*maNaao $po maUtM- caOvaamaUtM- ca | ma%yMa- caamaRtM | iqatM ca yacca sacca%yaM ca | tdtnmaUt-M yadnyad\
vaayaaoscatMtirxaacca | etma%yMa- | ett\ isqatma\ | ett\ sat\ | tsyaOtsya maUt-sya etsya ma%ya-sya etsya isqatsya etsya
sat rsaao ya eYa rsaao ya eYa tpit | satao (oYa rsa: |. Sri Madhva commenting on this
says that even when all the worlds are dissolved she revels in unending
bliss in the company of Hari, Lakshmi is designated as AMtirxa. sa eYa ptit is
in reference to Sun who gives warmth - p`layao|ip BagavadMtrova eta Aixata|dvaisqatoito
EaIrMtirxama\ | ya eYa ptit [%yaaid%yasqaao ihrNyagaBa- ]cyato |.
The said Upanishad describes the formless as the air and the
intermediate space and all else is of forms. The essence of this formless,
this immortal, the undefined (unmanifest) is Purusha. The form of this
Purusha is like a saffron-coloured robe, white wool, Indragopa insect,
spark of fire, sudden flash of lightening. He, who knows thus, attains
splendor like lightening. Now, therefore, these are the instructions: not
this, not this, there is nothing higher than this. Therefore, the name
thus, sa%yasya sa^yaimait the very existence of the Prime Existence, Verily, the
prime Breath is the Prime Existence and he is the very existence of That
tsya hOtsya puruYasya $pM yaqaa maharjanaM vaasa: | yaqaa paND\vaaivakM | yaqaond` gaaop: | yaqaagnyaica-: | yaqaa
puNDrIkM | yaqaa sakRiWVu<aM | sakRiWVutova h vaa Asya EaIBa-vait ya evaM vaod | Aqaat AadoSaao naoit naoit | na
(Otsmaaidit naOtnyat\ prmaist | Aqa naamaQaoyaM sa%yasya sa%yaimait | p`aNaa vaO sa%yaM toYaamaoYa sa%yama\ | .
Sri Madhva commending on this upanishadic mantra says that naoit,
naoit just emphasis that, there is nothing higher than Vishnu, as SA%ya, the
Prime Existence, where using the word twice na [it, na [it, the form and
formlessness in one same entity is shown as ineffable, extraordinary and
to reject any assumption of likeness between the two. Lakshmi and Vayu
are formless, wise in Wisdom and all-pervading known as %ya. Since they
53

are subservient to Hari, they are known as yat\, their essence being
Narayana maUta-maUt-imadM $pM ba`*maNa: p`itka%makama\ | naOva sva%pmaott\ syaat\ tiw sava-prM sada | EaIyaao
vaayaaoiva-irMcaaccayao|nyao maUta- ih to smaRta: | maUrM papM ih tonaa|PtM maUt-ima%yaiBadIyato | ivaiSaNMa- caavasannaM ca tdovaat:
saducyato | praQaInagait%vaaccaisqatima%yaiBaQaIyato |.
In the orb of the Sun and in the right eye dwells Vishnu, alone as
the supreme essence, his forms being many. His many forms being
blissful and of the form of Wisdom, appear in many forms and shades.
He alone is superior to all the rest, being one singular emperor. p`aNa, the
prime Breath, who appears as form and formless is also similarly the
existence, thus in Narayana scripture. Therefore making the primary
repudiation Vishnus identity with form and essence is rejected.
Therefore, at the outset in Rigbhashya Sri Madhva offers his
obeisance to Vishnu, the Supreme Being describing his attributes as the
one endowed with entirety of auspicious noble attributes, effulgent with
and endowed with entirety of noble attributes, luminous like
congregation of infinite number of Suns, immaculate without any taints -
inaiKlapUNa-gauNaaNa-mauccasaUyaa-imatVuitmaSaoYainarstdaoYama\ |, indicated as !, supremely powerful
and immeasurably happy, subject matter of Gayatri and endowed with
all virtues, being luminous is referred as resplendent, energizer of all
powers and Wisdom, the prompter of intellect - AaomaSaoYagauNaQaar [it naarayaNaao|PyasaaO
| pUNaao- BaUitvarao|nantsauKao yavyaaOtIirt: || gauNaOstt: p`saivata varNaIyaao gauNaaonnato | Baa rit &ana$p%vaaBdgaao-
Qyaoyaao|ikalaOja-naO: | p`orkao|SaoYabauiwnaaM sa gaaya~\yaqa- [-irt: ||, spoken as s pumaana, because
of his being endowed with all attributes, communicated in Purusha
Skukta, the Vedas, in all Upanishads as having special attributes - sa pUNa-
%vaa%pumaannaama paOruYao saU> [-irt: | sa evaaiKalavaodaqa-: sava-Saas~aqa- eva ca | sa eva sava-Sabdaqa- [%yaaopinaYaa%pra |
tavaa eta ?ca [it ivaSaoYaoNaaPyaRgaqa-naama\ | yaao dovaanaaimait Eau%yaa dovanaamnaaM ivaSaoYat:spYTR%vaa<ad\gat%vaona ||, one
known in puranas as Bagavaana, resplendent One, endowed with the whole,
complete and entirety comprehensive attributes, energy, power,
complete lordship, righteousness, resplendence, prosperity, Wisdom, and
renunciation - eoSvaya-sya samaga`sya Qama-sya yaSasa: EaIya: &anavaOragyaaoScaOva Yannaama Baga [tIort: ||.
Vishnu shines as the supreme one, the repository of all the Wisdom, the
other divinities coming thereafter - dovata sava-ivaVanaaM svayaM naarayaNa: p`Bau: | ?to t~
p`isawaSca dovataEaIstqaa|~ca |.

54

The supreme state of Being td\ ekma\ as Existence is different and

distinct from the state of Becoming effulgent., The seers finding no better
word to describe that state of Being, described it as sa%ya the word derived
from Asa\, to be, to exist, therefore, the Prime Existence. Sri Madhva says
that sa%ya, the Prime Existence which is the complete, whole and entirety,
where everying, transcending the positive and negative forces in creation
auspicious and inauspicious, good and bad, righteous and unrighteous,
preferable and objectionable, animate and inanimate, the past, present and
future, as breath and as death SauBaaSauBaM sqaavarM ja=gamma ca ivaYva@saonaat\ sava-maott\ p`atIih | yad\
vat-to yacca BaivaYyatIh savMa- converge within and wherefrom he emerges from
ones home, pervading and enveloping as the warp and woof ya~ ivaSvaM
Bava%yaoknaIDma\ | tismainnadM saM ca iva caOit savMa- sa|Aaot: p`ato Sca ivaBau: p`jaasau || as becoming
effulgent - pRqag$paiNa ivaYNaao|stu dovatantgaaiNa ca | AgnyaaidsaU>vaacyaaina naamnaa saU>iBada Bavaot\ ||.
In Pancharatra which Sri Madhva considers as maUlavaod the Prime
Existence is refereed as the state when Narayana, the Supreme Being as
AnaVvantM prM ba`*ma yat\ tdhrNaVyayaM Anaama A$p AsaMBaoV AmavaMgamamanasahaocarM sava-Sai> samaa#yaM sad\gauNyamajarM
Qauvama\ || and AanandlaxaNaM ba`*ma sava-hyo aivavakRtM svasaMvaoVmM anaaOpmanyaM prqkaSTa pragait: sava-ok`yaivainamau->M sava-
saMEayaM p`Bau: ||, abides in tranquil state - ivaEaamamaya: endowed with six-fold signs
and resplendent energy - sad\agauNyaivag`ahM dovaM tdRSaa ca EaIyaa yau>a%maa, with EaI as his
supreme energy resplendent like gold tsya yaa prmaa Sai>jyaao-%snaa ihmaQaIBaato, or
abiding as fragrance in the flower SvasanavaoVM tu td\ ivaiw ganQaM puYpaidgao tqaa.
Therefore he is the one known in the worlds as purYu aao<ama, who is the all-
pervading and all enveloping Supreme Being dwelling in all bodies, there
being nothing in the world that is not part of his manifestation, there is
nothing that is not covered by him, nothing that is not pervaded by him -
sa vaa AyaM puruYa: savaa-sau puYau- puirSaya: | naOnaona ikMcanaanaavaRtma\ | naOnaona ikMcanaasaMvaRtma\ |.
Creation as we know it is not one time event but is repetitive as
well as cyclical. Rigveda before commending the seekers to gather
together, speak with one another, with minds of one accord to share the
oblations as the ancient divinities consciously did share. So that their
55

goal, gathering, mind, thoughts be integrated for fulfilling the purpose
laid down before them, worshipping the Supreme Being with integrated
oblation, goal, heart and mind so that they may live with integrated
happiness - saM gacCQvaM saM vadQvaM saM vaao manaaMisa jaanatama\ | dovaa BaagaM yaqaa pUvao- samjaanaanaa ]pasato ||
samaanaao man~: saimait: samaanaI samaanaM mana: sah ica<amaoYaama\ | samaanaM man~maiBa man~yao va: samaanaona vaao hivaYaa jauhaoima |
samaanaI va AakUit: samaanaa )dyaaina va: | samaanamastu vaao manaao yaqaa va: sausahasait || declares that there
was neither anything new in the present Creation nor any thing there
would in the new Creation that would come herein after, ?t, the
Cosmic Law, the Prime Existence becomes resurgent with austere
penance, from where indistinctness forms, from where the sea
(movement) comes up, from that bellows of water the year were form,
the nights and days are formed, the lord presiding over death follow.
Then the great ordainer forms the Sun and Moon as there were
convieved earlier, and so were the Heavens, the Earth and the Space, air
and the light. That is ?t, the divine Will which becomes established as
the cosmic law, with Qama- righteous principles properly and adequately
affirmed - ?tM ca sa%yaM caaiBawat<apsaao|Qyajaayat | ttao ra`~\yajaayat tt: sasamaid`ao ANa-va: || samaud`adNa-
vaadiQa saMva%saraao Ajaayat | Ahaora~aiNa ivadQaiWSvasya imaYatao vaSaI || saUyaa-cand`masaaO Qaata yaqaapUva-maklpyayat\ |
idvaM ca pRiqavaI caantirxaamaQaao sva: ||.
Creation or effulgence of the aggregate pure and propitious moral,
ethical divine attributes of the Supreme Being Ba`antao ih Aismana\ gauNa:
completely, wholly and in entirety as Sri Madhva defines, is not
compulsion for the Supreme Being but is the need of the human beings.
For the Supreme Being effulgence or manifestation is spontaneous as the
fragrance of the flower becomes effulgent spreading and refreshing the
surrounding atmosphere. There is neither need for flower to become
effulgent nor does flower becomes effulgent for any personal need or
benefit na mao paqaa-ist kr-vyaM i~Yau laaokoyau ikHcana | naanaavaaPyamavaaP%yaM vat- eva ca kma-iNa || as
Krishna says, laying down the manner how people should conduct their
actions while living their life naOva ysya kRtonaaqaao- naakRtonaoh kScana | na caasya sava-BatoYau
kiscadqa-vyapaEaya: ||.
In creation there is nothing more or less than the Supreme Being
becoming effulgent as and by way of sacrifice, all and everything being
in harmony and in balance with no conflicts and discords, everything
56

being in tune with everything else in accordance with ?t, the cosmic
Will and Qama-, the enlightened principles of righteousness recommending
everyone in Creation to perform actions as and by way of sacrifice done
for the welfare of the world ya&aqa-%kma-aao|nya~ laaokao|yaM kma-banQana: | tdqMa- kma- kaOntoya
mau>sa=gaM samaacar ||. Sun should shines, rains should fall, winds should blow,
streams should flow, trees should grow and flowers should bloom,
similarly Sun should also scorch, rains should also flood the earth,
typhoons should devastate, streams should inundate, earthquakes should
split the earth, volcanoes should burst the earths bowels, oceans should
rise breaching the shores, everything is seen as the Divine Intent and
Dvine Purpose.
Sri Madhva narrates the sequence in which the Supreme Being, the
all-pervading and all-enveloping Vishnu from his position as Narayana
causes the Creation to come to be, when he was alone before the
creation of the Universe as sa%ya, the Prime Existence, as the ocean of
auspicious qualities, unfathomable, superior than the supreme, ever
blissful together with Lakshni, rest of the Jivas in dormant state in his
bowel. Having desired to create the Universe, Narayana took the form
of Vasudeva, with Lakshmi taking the form of Maya, as the one who by
his divine Will delivers the souls. Then he assumed the form of
Sankarshana, with Lakshmi taking the form of Jaya, as the one assumed
for destruction of the earlier creation. Then he assumed the form of
Pradyumna, with Lakshmi taking the form of Kruti, for supervising the
new creation. Then he assumed the form of Aniruddha, with Lakshmi
taking the form of Shanti, where upon Pradyumna placed all the souls in
the bowel of Aniruddha, whereupon Aniruddha created Brahma, Vayu,
Shesha, Garuda and others to have subtle bodies, since till then they
were without subtle bodies. Thus, the fivefold Supreme Being though
One, never changing in Time and Space, devoid of any taints and
resplendent in virtues, became many-fold - twelve fold (as Keshava and
other effulgent forms) tenfold (as Matsya and other descents) hundred
fold and thousand fold (as Sahasra Nama) and infinite in number
AasaIdudargauNavaairiQarp`maoyaao naarayaNa: prtma: prmaat\ sa ek: | saMSaantsaMivadiKalaM jazro inaQaaya
laxmaIBaUjaamyantrgat: svartao|ip caaga`o || [%qaM ivaivan%ya prma: sa tu vaasaudovanaamaa baBaUva inajamaui>pdp`data |
57

ysyaa&pyOva inayata|qa rmaa|pI $po baBa`o iWtIyamaip yat\ p`vadint maayaama\ || saMkYa-NaSca sa baBaUva puna: saRina%ya:
saMharkarNavapustdnau&yaOva | dovaI jaya%yaonau baBaUva sa saRiYThotao: p`Vumnatamaupgat: kRittaM ca doiva || isqa%yaO puna: sa
Bagavaanainaruwnaamaa dovaI ca SaaintrBavacCrdaM sahasa`ma\ | isqa%vaa svamaUit-iBarican%yaSai>: p`Mna$pk: [maaM
Scarmaa%manao|dat\ || inado-hkana\ sa Bagavaanainaruwnaamaa jaIvaana\ svakma- saihtana\ ]dro inavaoSya | cak`o|qa dohsaihtana\
k`maSa: svayamBaUp`aNaa%maSaoYagaruDoSamauKana\ samaga`ana\ || pHcaa%mak: sa Bagavaana\ iWYaDa%makao|BaUt\ pHcaWyaI
Satsahasa`prao|imatsca | ek: samaao|PyaiKaladaoYasamauijJatao|ip bahupmaao|BaUt\ || .
Therefore, those who desire to pursue the spiritual Path and can
access the divine essence as the indweller in the divinities - AgnyaaidsaU>vaacyaaina
naamnaa saU>iBada Bavaot\ || they access the Supreme Being as the indweller in
everything created in Creation as Vishnu the all-pervading and all
enveloping primary energy Source dwelling in the eternal Ocean xaIrsaagar,
with Anaaht Qvaina ! reverberating as the soundless Sound in his heart, with
Sai>, the energy temporarily resting as movement waiting for the Will to
Create till the new creative cycle Creation is set in motion with Vasudev,
Sankarshana, Pradyumna or Aniruddha as anthropomorphic forms but as
symbols of effulgence.
These ones, wise in Wisdom having experienced BaaOitk - the
empirical life, having been receptive, reflecting and meditative on the
teachings contained in the scripture on AiQaBaaOitk - the psychological level
are now become qualified on AQyaai%mak spiritual level becoming a ba`a*maNa,
the man of Wisdom, the word ba`a*maNa being understood as one whose maanasa,
the mind has become baR, efflugent, all the Seer, the act of Seeing and thing
Seen having become comprehensive in experiencing the Supreme Being.
This is what Sri Madhva meant when he said that sa%ya, the Prime Existence
as the Supreme Being becomes manifest as the divine essence dwelling in
every that comes to be created in the two-fold distinct forms - pRqag$paiNa
ivaYNaao|stu dovatantgaaiNa ca |, which reflects the statement in Brihad Aranyaka
Upanishad that the unmanifest Prime Existence, the Supreme Being
became manifest as essence (naama) and form ($p), with the essence (naama)
being posited in the form ($p) in entirety twodM t(-vyaakRtmaasaIt\, tnnaama$paByaamaova
vyaak`Iyat, AsaaOnaamaayaMinadM$pM [it tiddmaPyaotih- naama$paaByaamaova vyaak`Iyato, AsaaonaamayaimadM$p [it sa eYa [h
p`ivaYT Aa naKagaoBya: |.

58

 As naama, the divine essence though the Supreme Being is unknown
because as the indweller within the $p, the forms he is unseen - ivaSvaMBarao vaa
ivaSvaMBarkulaayao, tM na pSyaint | AkR%snaao ih sa: | he becomes known from his actions,
when breathing as Breath, when speaking as Vak, when seeing the Eye,
when hearing the Ear, when thinking the Mind p`aNannaova p`aNaao naama Bavait, vadna\
vaak\, pSyaMScaxau:, SaRNvana\ Eaao~ma\, manvaanaao mana:, tanyasyaOtaina kma-naamaanyaova |. - he becomes known
from his actions, when breathing as Breath, when speaking as Vak, when
seeing the Eye, when hearing the Ear, when thinking the Mind. But the
senses organs are merely the names given to the actions. If one meditates
on one or the other, then he knows him not, because that is incomplete
identification with one or the other. The Self is to be meditated upon the
whole, for there he is complete. These are all the foot-prints of his who
is this Self, and by it the Self, one knows all this, just as one finds (the
cow) by its foot prints - sa yaao|t ekOkmaupasto na sa vaod, AkR%snaao (oYaao|t ekOkona Bavait;
Aa%mao%yaovaaopasaIt, A~ (oto sava- ekM Bavaint | tdot%pdnaIyamasya sava-sya yadyamaa%maa, Anaona (ot%savMa- vaod | yaqaa h
vaO pdonaanauivandodovama\ |.
The Supreme Being is to be searched within the forms, the $p,
without being misguided by the external forms themselves Aqa
yaiddmaismanba`*mapuro dhrM puNDirkM vaoSma dharaoismannantrakaSastismanyadntstdnvaoYTvyaM tWava ivaija&aistvyama\ ||.
Brihad Aranyaka Upanishad says tsya hOtsya puruYasya $pma\ | yaqaa maaharjanaM vaasa: yaqaa
paND\vaaivakma\ yaqaond`gaaop: yaqaagnyaaica-: yaqaa puNDrIkma\ tqaa sakRiWVu<ama\ | sakRiWVu<aova h vaa Asya EaIBa-vait ya
evaM vaod | Aqaatao AdoSa: | naoit naoit na (otsmaaidit nao%yanya%prmaist | Aqa naamaQaoyama\ | sa%yasya sa%yaimait p`aNaa vaO
sa%yama\ | toYamaova sa%yama\ | clarifying that naoit naoit refers to both the form and
formless essence of Vishnu alone. Because declaring na [it and na [it the
form and formless Vishnu alone are indicated as One and the same One.
And to reject any likeness between the two (the form and formless
essence) the word naoit is repeated twice. Being supreme, there is nothing
higher than Vishnu. Vayu is formless and even so is the four-faced
Brahma but their existence is not independent but dependent on Vishnu
- tsyaOvaamaUt-rsasya Bagavatao naoit naotIyaadoSa: | At: tsmaadmaUt-saar%vaaid%yaqa-: | Aqao%yaanaMtyaa-qao- | [it na [it
naaoit maUta-maUt- ivalaxaNa [%yaqa-: | ]Baya saadRSyainaSaoQaaqMa- iWvarma\ | [it naoit inaiYawmaanama{yaotsmaadnyat\ prM naaist |
eYa eva pr: | maUta-maUt-ma\ %vaprmaovaOtdpoxayaa | maUta-maUt-maovaaQyaa%maM p`aNaa [%yaucyanto ba`*maNaao vaayaaoScaamaIt-%vaat\ |.

59

 The Supreme Being is the one who dwells within all creatures,
whom no one knows, whose body is verily all the creatures, who makes
the body resurgent, the Self, the inner Controller of all the creatures -
ya: savao-Yau BaUtoYau itYzna\ savao-Byaao BautoByaao|ntr:, yaM savaa-iNa BaUtaina na ivadu:, yasya savaa-iNa BaUtaina SarIrma\, ya: savaa-
iNa BaUtanyantrao yamayait, eYa t Aa%maantyaa-myamaRt: |. He is not seen but is the seer, the one
not heard but is the hearer, the one not thought but is the thinker, the one
not unknown but is the knower - na dRYTod`-YTarM pSyao:, na Eauto: EaaotarM EaRNauyaat\, na matoma-ntarM
manvaIqaa:, na iva&atoiva-&atarM ivajaanaIyaa: | eYa t A%maa savaantr: Atao|nyadat-ma\ ||. As Vasudeva he
is ya: sa naarayaNaao naama dovadova: sanaatna: | tsyaaMSaao vaasaudovastu kma-Naao|nto ivavaoSa h ||, yastu naarayaNaao naama
dovadova: sanaatna: | tsyaaMSaao manauYaoYvaasaId vaasaudova: p`tapvaana\ |, vaasayait BaUtaina svaismana\ [it vaasau: sacaasaaO
dovaSca dIcyato [it svap`kaSa: sa vaasaudova [%yaqa-: ||, Bagavaana vaasaudovaoit prmaa%maaoit vaO hir: |
ivaYNaaonaarayaNaScaoit ba`*maoit Eautyaao jagau: || the indweller within every form in creation,
with all attributes and inclinations become integrated.
When one accepts this universal dominance of the Supreme Being
in all that is created and exists in creation, in whom all creation finds its
basis and perceives Vishnu existing everywhere in this manner, how can
there be delusion or to that matter any lamentation? Such knower is free
from delusion and lamentation - yastu savaa-iNa BaUtanyaa%manyaovaanaupSyit | sava-BaUtoYau caa%maanaM ttao
na ivajaugauPsato || yaismana\ savaa-iNa BaUtanyaa%maOvaaBaUiWjaanat: | t~ kao maaoh: k: Saaok: ek%vamanaupSyat: || then
as said in Isha Upanishad one will not be frightened of Him. One who
knows that all creation abides in Him, how could there be delusion, and
how can there be any grief, when Him alone one sees.
Sri Madhva clarifies the integral and distinct attributes of the
Divine essence posited in the gross forms as Antyaa-ima. ivaSaoYa is that which
enables one to separate and experience from the experience, the
particular from the universal, attribute from the object, potency from the
substance and power from the possessor. ivaSaoYa represent those integral
and distinct attributes of the essence posited in the gross forms. Even as
earth is known as the essence, the refuge of all elements, even as spokes
of the wheel are supported by the hub and the felly from within and
without, even so Vishnu is known as the indwelling essence, with
limitless attributes supports the external form and as the refuge he
envelopes and pervades all and everything in creation from within and
without.
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 This explains the query often asked that if every name in the vedas
or to that matter the entire vedic scripture deals with Vishnu, then why
not all the suktas should not be referred as Vishnu suktas? The obvious
reply would be that though the worship reaches ultimately to Vishnu, it
is practical that one should propitiate that divinity which is charged with
the divine essence, divine energy, strength, power or responsibility to
fulfill the prayers of the devotee, even as though all powers rest with the
King alone and the people approach the ministers, officers, employees,
soldiers according the assignments ordained to them to fulfill their
desires.
The devotees propitiate one or the other divinity according to their
gauNa and svaBaava, purpose and intent in mind. Sri Madhva says that knowing
Keshava alone as the Supreme Being and the gradation among the
divinities one becomes delivered and never otherwise according to
Paingi scripture dovatatartmyaM ca savaao-%kRYTM ca koSavama\ | &%yaOva maucyato (smaannanyaqaatu kqaMcana [it
pOi=gaEauitScaah dRSyato ca sava-Sa: ||. Therefore, the essence (naama) eulogized in
scriptures is that of Vishnu alone - naamaaina savaa-iNa naamaivaMSait taM vaO ivaYNauM prmaadSa-int,
Vishnu alone is ever invoked everywhere as the Supreme Being - AsyaOva
sava-naamaaina vyaitir>sya sava-t: | ya: svatn~: sadOvaok: sa ivaYNau: prmaaomat: |, alone is spoken in
Vedas, Ramayana, Mahabharata, in the beginning, in the middle and in
the end vaodo ca ramaayaNao caOva puraNao Baarto tqaa Aadavanto ca maQyao ca ivaYNau: sava-~ gaIyato |, alone
is the one for whom in the sacrifice the Rigvedic hymns are chanted, the
one for whom in the sacrifice the Yajurvedic hymns are sung, the one for
whom the hymns from Atharvaveda and purana are recited. None other
than Vishnu is considered as the supreme one, no one else is known as the
resplendent one ?igQahaO-~oNa SaMsaMit tqaaOd\gaa~O: stuvaMiMt yao | ivaYNaumaova tqaa tsmaO yaujauiBa-rip jau*vait |
stuvaMTyaqava-NaOScaOnaM saoitpuraNakO: | na ivaYNusadRSaM ikiHca%prmaM caaip manyato | savaa-<amaM tM jaanantsto ih Baagavaao<amaa: ||
says Sri Madhya.
Based on these progressive development, the western Ideologists
with their firm belief that salvation is available only through Jesus
Christ and his teachings and their attitude towards alien religions being
contempt approached the vedas with a superficial understanding and
with complete disregard to understand the substantive essence concealed
within as mystical meaning, counting the number of hymns addressed to
61

Vishnu in Rigveda and came to the spacious conclusion that during early
vedic period Vishnu was a minor deity, who attained supremacy only in
later days. This unwarranted and illogical conclusion was countered
strongly by Sri Aurobindo who clarified that, The importance of Vedic
gods has not to be measured by the number of hymns devoted to hem or
by the extent to which they are invoked in the thoughts of the Rishis, but
by the functions which they perform. Agni and Indra to whom majority
of the hymns are addressed, are not greater than Vishnu and Rudra, but
the functions which they fulfill in the internal and external world were
the most active, dominant and directly effective for the psychological
discipline of the ancient Mystics; this alone is the reason for their
dominance.
When the streams rush towards the Ocean, it is to take refuge with
the Ocean, the Ocean never rushes towards the waves streams. When the
waves become turbulent, death of the Ocean is not experienced, when
the waves cease becoming turbulent, death of the Ocean is revealed.
When the divinities are worshiped, Vishnu is not experienced, when the
divinities are worshiped as inaima<a, the intermediate instruments, one
finally experience the all-pervading, all-enveloping reach of Vishnu, the
Supreme Being. Sri Madhva has seen the Ocean and experienced its vast
expanse and depth of its reach. He has heard the unheard, perceived the
unperceived, known the unknown as stated yaonaaEautM EautM Bavait Bava%yamatM
matamaiva&atM iva&atimait | has deciphered every shape and shade, colour and
character as symphony. Therefore for him, having mind open and
receptive to the thoughts coming from all direction, the Seer, the act of
Seeing and thing Seen all have become one comprehensive entirety, as
resonance of divine effulgence the all-pervading, all-enveloping reach of
Vishnu, the Supreme Being, no different than the one experienced
though spoken variously as Neter, Ra by Egyptians, as Apsu, Mummu,
Tiamat by Mesopotamians and Sumerians, refer as Tao by the Chinese,
no different than the one mentioned by Hebrews in Old Testament , as
YHWH (I am that I am), that he is the Lord, I form the Light and create
darkness, I make peace and create evil, I the Lord do all these things,
no different than the one mentioned as the Lord Our Father which art
62

in heaven, Hallowed be they namein the New Testament, no different
than the one mentioned in Koran as Allah, Al-^Aleem - All-knowing, As-
Samee^ - All-Hearing -O Mankind, Worship your Lord, Who hath
created you and those before you Who has appointed a resting place
for you, and the sky a canopy; and causeth water to pour down from the
sky, thereby producing fruits as food for you .
He is the same one whom Sri Madhva referred as the all pervading
and all-enveloping Vishnu, Narayana, Vasudev, the Supreme Being and
which the Muslim King also worships as Allah, Al-^Aleem. Krishna says
in Bhgavad Gita - yao|Pyanyadovata Ba>a yajanto Eawyaainvata | to|ip maamaova kaOntoya yajan%yaivaiQapUva-
kma\ ||. Therefore it was not surprising that Sri Madhva should speak to
the Muslim emperor in his Turkish mother tongue as one with authority
to speak that the Supreme Being whom he worships and the Supreme
Being which the King worships is the same. No one has been provided
separate Supreme Being and whatever way one refers and by whatever
name one calls the Supreme Being is same. We are the children of the
same Supreme Being why then one should fear, as documented in
Madhva Vijaya mahapuruYaao<ama dasa: yaao AsaaO dovaao ivaSvadIp: p`dIPt: kUma- sava- tt\ pranauga`hoNa |
yaava%saavat\ tUNa-maaSaamauddIicatma\ | [%yaaVM td\ BaaYayaa ica~ vaa@yama\ ||.

000000

63

|| EaI: ||

EaI AanandtIqa- B agava%padachaya- i varicat

?gBaaYyama\

Rigbhashya
|| EaImawnaumad\BaImamaQvaantga-tramakRYNavaodvyaasaa%maklaxmaIhayaga`Ivaaya nama: ||

I reverentially offer my obeisance to Sri Hayagriva, accompanies by Sri

Lakshmi, who as Rama, Krishna, Veda Vyasa abide within Hanuman,
Bhima and Madhva.

|| hir: ! ||

ma=galaacarNa

naarayaNaM inaiKalapUNa-gauNaaNa-mauccasaUyaa-imatVuitmaSaoYainarstdaoYama\ |
savao-SvarM gaurumajaoSanautM p`Namya vacyaamatRgaqa-maittuiYTkrM tdsya ||

Offering offer my obeisance to Sriman Narayana, endowed with entirety

of noble attributes, luminous like congregation of infinite number of
Suns, immaculate, the Supreme Lord, I offer the meaning of Rig-suktas
for his pleasure.

AaomaSaoYagauNaQaar [it naarayaNaao|PyasaaO | pUNaao- BaUitvarao|nantsauKao yavyaaOtIirt: ||

gauNaOstt: p`saivata varNaIyaao gauNaaonnato | Baa rit &ana$p%vaaBdgaao- Qyaoyaao|ikalaOja-naO: |
p`orkao|SaoYabauiwnaaM sa gaaya~\yaqa- [-irt: ||

Omkara signify Sriman Narayana as the refuge of all auspicious

attributes. He is designated by Vyahrities as entirety of supreme power
and immeasurable pleasures. His attributes when become effulgent they
spread with supreme radiance. Because of his lustrous effulgence he is
known as the Resplendent One among people.

64

As one who energizes intellect, he is known as Gayatri.

sa pUNa-%vaa%pumaannaama paOruYao saU> [-irt: | sa evaaiKalavaodaqa-: sava-Saas~aqa- eva ca |

sa eva sava-Sabdaqa- [%yaaopinaYaa%pra | tavaa eta ?ca [it ivaSaoYaoNaaPyaRgaqa-naama\ |
yaao dovaanaaimait Eau%yaa dovanaamnaaM ivaSaoYat:spYTR%vaa<ad\gat%vaona ||

He is called pumaana, because of his being endowed with all attributes;

ome conveyed by Purusha Skukta in Vedas, he is the quintescence of all
Upanishads, spoken as having special attributes, yaao dovaanaama\ suggesting him
alone, being the conclusive statement.

t~a|haga`o|ignanaamakma\ | Aga`NaIya%vaM yadigna%vaaima%yaga`o naama td\Basalt\ | rvamaovaah Bagavaainnarui>M baadrayaNa: |

yaqaOvaag`yaadya: Sabda: p`vat-nto janad-nao | tqaa inarui>M vaxyaamaao &ainanaa &anaisawyao || [it tona ||.

Let the name of Agni be pronounced first, since he is by nature being the
foremost. This has been clarified by Resplendent Lord Badarayana, thus
having been said that I will communicate about Janardana in this
manner. He has clarified that he will explain vedic suktas for the men of
Wisdom to confirm their understanding.

*****

65

?gBaaYyama\

Rigbhashya

maNDla p` q ama

Chapter - 1

Sukta 1

I.1 - 5

! AignaimaLo puraoihtM ya&sya dovamaRi%vajana\ | haotarM r%naQaattma\ || Aigna: pUvaO-iBa?-iYaiBaruD\yaao naUtnaOrut || sa

dovaaM eh vaxyait || Aignanaa riyamaSnava%paoYamaovaidvaoidvao | yaSasaM vaIrva<amama\ || Agnao yaM ya&maQvarM ivaSvat:
pirBaUrisa | sa [_ovaoYau gacCit || Aignahaota kivak`tu: sa%yaiSca~Eavastma: | dovaao dovaoiBara gamat\ ||.

I Invoke Agni (and Vishnu as the indweller), the one who leads, as ?i%vak\
and haotR, the indweller in sacrificial functions, the one who is resplendent.
Agni (and Vishnu as the indweller) were invoked by seers in ancient
times as well as in present times, let him bring in our sacrifice the
divinities. Let us obtain wealth and prosperity that wanes not from day
after day, as well as valour nd success. O Agni (and Vishnu as the
indweller), protect from all directions our sacrifice which is being
performed according to the scriptural rituals so that that will assuredly
reach the divinities. Agni (and Vishnu as the indweller), verily is the haota,
the supreme divinity, the omniscient, the Prime Existence foremost
among all the luminous divinities, let such Agni (and Vishnu as the
indweller) be arrive in our sacrifice.

Bhashya

AignaSabdao|yamaga` evaaiBapUjyatama\, | Aga`%yamaga`naotR%vamai<ama=ganaotRtama\ | Aah tM sataOmyaSaoYasya pUvaomaova ihtM p`Bauma\

| ?i%vajaM inayamak%vaona ya&anaamaRi%vajaM sada | Vaotnaaiwjayaa%kan%yaa stu%yaa vyava)to|ip | ga%yaar%yaaca dovaa#yaM
haotRsaMsqaM ivasaoYat: | AignasaMsqaona $poNa yatao|ignaha-tRdovata | [ind`yaaignaYau caaqaa-naaM yawaota haotRnaamak: |
66

ritQaarkao<amaa%sa r%naQaatma [-irt: || sa pUvao-naU-tnaOrPyaOiva-&anaadRiYanaamakO | [-D\yaao dovaaidiBasavaOssa ca dovaainaahayaot\ ||

tonaOva ryaimaaPnaaoit iva<aM ivaVaQanaa%makma\ | idvasao idvasao ina%yaM puiYTmaova na hInatama\ | yaSaSca pu~asaMyau>M vaIya-
va<amamaovavaa || yaM ya&M pirtao BaU%vaa exaisa %vaM sadOva ca | ivaiQamaaga-isqatM dvaansa evaap`ao%yaasaMSayama\ ||
saaao|iKalaaga`hNap`&: sad\gauNaO: santtao|iKlama\ | yamaya%yaga`kait-naamau<amaao ivavauQaO: sah | Aaganta|iKala Ba>anaaM
pUjaasvaIkart%pr: ||.

Agni (and Vishnu as the indweller) is the first and foremost among all
the divinities to be propitiated, the one always in the fore-front, the
energizer, being the destroyer, the leader, the indweller as ?i%vak\ in the
priests during sacrificial functions, and as the indweller as haotR in Agni
devouring the sacrificial oblations, as the one who possesses utmost
felicity and bestows pleasures of resplendence. Agni (and Vishnu as the
indweller) is invoked by the divinities and other in the past as well in the
present times by those who were designated as ?iYa, the seers of
distinguished Wisdom. Let such Agni being the divinities to our
sacrificial function. Form him verily one obtains resplendence as wealth
of Wisdom, which increases each day with strength and never wanes in
weakness. Surely that sacrifice alone which is performed according to
scriptural rituals does reach the divinities. He is possessed with
intelligence to comprehend everything; he is dull of virtues and reigns
supreme over the entire universe. He is the foremost among all those
who are luminous, comes with all divinities intent in receiving the
worship and oblations from the devotees.

Note:

Aigna is not the elemental fire but the one who as the officiating divine
priest - ya&sya dovamaRi%vajaM is always in the forefront during performance of
sacrifices - puraoihtM (the word Aigna explained as Aga`o naIyait [it Aigna, Aga`ya%vaat\ Aigna,
Ai<a [it Aigna |). The dwelling ever within Agni, who ever remains in
forefront Supreme Being being propitiated from earlier times, as the
Principal initiator, the consumer of all offerings in the sacrifice
performed externally and the enjoyer of all the spiritual pleasures
internally, particularly as the energizer and reveler of all external bodies
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and the internal selves, propitiated as the indweller in Agni propitiated as

Agni, dwelling in the bodies in the form of energizing power of Agni
known as haotR, since senses are surrendered in the sacrificial fires as
offering, he is spoken as one who grants great grace.
Therefore according to the rules Aigna represents Vishnu, as Antyaa-maI
the principal indwelling deity being in the fore-front among all due to
his attributes, and as ordainer of rich bounties - Aignahao-ta kivak`tu:
sa%yaiSca~Eavastma: | dovaao dovaoiBara gamat\ |. saao|iKlaga`hNap`&: sad\gauNaO santtao|iKalama\ | yamaya%yag`yakait-
naamau<amaao ivavauQaOsah | Aaganta|iKala Ba>anaaM pUjaasvaIkart%pr: || having the intelligence to
comprehend everything, being full of virtues and reigning supreme in
the entire universe, foremost among all the divinities brings all the other
divinities eager in participating in the distribution of the offerings.
Isha Upanishad pleads, Agnao naya saupqaa rayao Asmaana\ ivaSvaaina dova vayuanaaina ivaWana\ |
yauyaaoQyasmajjauhuraNaamaonaao BaUiyaYzaM to nama ]i>M ivaQaoma || - O Agni, O God being witness of
our deeds, lead us on the auspicious path for enlightenment. Remove
from us deceitful obscurity, so that, seeped in wisdom and devotion we
may offer to you obeisance. Sri Madhva commenting on this mantra says,
vayaunaM &anama\ | %va_<ayaa vayaunayaa [dmacaYT ivaSvama\ | [it vacanaat\ | jauhuraNaM Asmaana\ AlpIkuvat\ | yauyaaoiQa:
ivayaaojaya | yadsmaana\ kuruto|Tyalpana\ tdonaao|smad\ ivayaaojaya | naya naao maaoxaiva<aayao%yastaOd\ ya&M manau: svaraT\ || [it
skando | yauyau ivayaaoga [it Qaatu: | Bai>&a-naaByaaM BaUiyaYTaM nama ]i>M ivaQaoma || - vayuanama\ means wisdom,
By wisdom granted by you is all this is enveloped (having said in
Bhagavata Purana. jahuraNaama\ means inauspicious deeds which debase us.
yauyaaoiQa means deliver, make them unsuccessful. Remove from us the
deficiencies which make us weak. You as our leader grace us with
brilliance thus prayed Manu the king, as said in Skanda Purana. In
yauyaaoiQa, yauyau is the root meaning ivayaaoga deliverance. I may propitiate you
with wisdom and communion devotion - BaUiyaYzaM to nama ]i>MivaQaoma.
Agni performs the duties assigned to him by the Supreme Being,
which is to summon the deities presiding over the organs of perception,
the organs of action, the five-fold p`aNas, the intellect, ego and the Mind to
participate in the sacrificial function. One obtains resplendence by way
of enlightened Wisdom and prosperity through wealth, every day
gaining additional endowments and nor denouement, success with

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progeny and similarly power and prosperity tonaOva riyamaaPnaaoit iva<aM ivaVaQabaa%makma\
| idvasao idvasao ina%yaM poiYTmaova na hInatama\\ | yaSaSca pu~saMyau>M vaIya-va<amaovavaa |. It is only the
sacrificial act which is performed according to the rites and rituals
prescribed by the scriptures, the deities presiding over the different
organs participate externally grants boons in the form of benefits, while
the sacrificial acts performed listening, reflecting and meditating with
pure, propitious and restrained mind, speech and breath the deities
presiding over the different organs participate internally reach the gods
yaM ya&M pirtao BaU%vaa rxaisa %vaM sadOva ca | ivaiQamaaga-isqatM dovaansa evaap`ao%yasaMSayama\ ||. Since Agni is
possessed of Wisdom to comprehend everything, endowed with pure and
propitious attributes, and well-wisher towards all. he is supreme among
all who are extremely resplendent, accompanies closely with the gods,
ever eager to receive adoration of the devotees saao|iKlaga`hNap`&: sad\gauNaO:
santtao|iKlama\ | yamaya%yag`yakait-naamau<amaao ivavauQaO: sah | Aagnta|iKla Ba>anaaM pUjaasvaIkart%pr:
||.Therefore Agni as the one who is the great divinity possessed of
supreme attributes is propitiated by human being day and night with
mind, speech and actions even though they are infinitely insignificant
ones in intelligence. Therefore be unto us like father, be our gracious
refuge, protect us so that we may attain eternal peace and comprehensive
contentment vastid-namahaora~maiBaYTp`aiNanaaM sada | Alpa Aip vayaM bauW\yaa %vaamaucagauNamaISvarma\ |
]pyaama manakma-vaaigBas%vannamasaMBara: || iptova na: | saUpaEayaao Bava %vaM ca yaWdaOrsasaUnavao | rxa saanttsaaO#yaaya
samya@sa<vaaya vaa sada ||.
Vishnu is spoken as dSa-tsttdRiYT%vaat\ sava-&aosaaO yatao ivaBau: - because he is the
Lord who oversees everything and is wise in every Wisdom; Ba>aVala=kRta:
saaomaa: manaaMsyanyao ihrNyat: | - in the inner sacrifice as saaoma the elixir of the mind in the
external sacrifice offered as golden ornament; gauNaaiQa@yaM yaona Bavaod\ vaodsyaaqa-: sa eva
ih | p`yaaojak%vaannaanyasya flaaBaavaat\ tdqa-ta: || ]pk`maadyaao ya~ ta%pya-qa-ssa eva ih | - Good fruits
accrue only to those who know and proclaim the supremacy of the Lords
attributes and the fruits do not accrue for others not knowing the same.
Interpretation of the vedic hymns become fruitful only when they
accompany by required or subsidiary actions. Sri Madhva also clarifies
later that though same ?ks are revealed to different seers they become
experienced by them according to inherent competence to caOksyaaip bahva:

69

syau: saU>syaca- eva vaa | tsyaaM tsyamavasqaayaaM t<a%p`aiPtivaSaoYat: || toYaaM vaa@yasva$poNa p`aqa-naaidYau pSyait | ivaYNauba-
*maa saupNaao- vaa t<aVaogyaqa-Baodt: ||.
Therefore, it must be clearly understood and accepted with full
receptivity that it is neither Agni nor any other visible objects or
elements that perform their actions independently but Vishnu as the Antyaa-
maI, performs the actions and being unknowable becomes known by the
actions perfumed, when breathing as primal breath, when speaking
voice, when seeing eye, when hearing ear, when thinking the mind.
These merely denote his actions. One may meditate on one or the other
but he is not known from the incomplete. Becoming was not as
important as Being is. Therefore, Self is to be meditated since in him all
these have become one, the Self becoming the foot-print of all of them,
for by Self alone one knows all fragments AkR%snaaoih sa:, p`aNannaova p`aNaao naama Bavaint,
vadna\ vaak\, pSyaMScaxau:, EauNvana\ Eaao~ma\, manvaanaao mana:, tanyasyaOtaina kma-naamaanyaova | sa yaao|t ekOkmapasto na sa vaod
AkR%snaao (oYaa|t ekOkona Bavait | Aa%maO%yaovaaopasaIt | A~ (oto sava- ekM Bavaint | tdit%pdnaIyamasya sava-sya
yadyamaa%maa, Anaona (ot%savMa-vaod |. Ordinarily the one who being in the forefront is
perceived to be as leading as the instrument, as the one who leads - Aigna
is therefore lauded in the first place though the adulation reaches the
unperceived One Vishnu. Therefore, in this mantra it is not so much
the Aigna who is lauded but the indwelling Supreme Being to whom the
adulation reaches.

I.1.6- 9

yad= daSauYao %vamagnao Bad`M kirYyaisa | tvao<a%sa%yamai=gar: || ]p %vaamagnao idvaoidvao daoYaavastiQa-yaa vayana\ |
namaaoBarnt emaisa || rajantmaQvaraNaaM gaaopamaRtsya dIdIvama\ | vaQamaanaM dvaodmaoM || sa na: iptova saUnavao|gnao saUpayanaao Bava
| sacavaa na: svastyao ||.

The dear one to the sacrificer you Agni born to (or brought by) Angira
you always respond favorably desiring good. Though deficient in
intelligence by attributes, to you Agni we surrender day by day. You
govern the sacrifice protecting in your home the immortal luminous
comprehensive virtues. O Agni (and Vishnu as the indweller) in whom

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we have taken refuge be the resort of our auspicious deeds and protect us
like father to the son, for permanent happiness.

Bhashya

yajamaanaaya mad\BadM ktu-imacCisa sai%p`ya | %vaccaoYTyaOva kmaa-iNa vat-iya%vaa tdIhnama\ | tvaOva sa%yama=gaanaaM rsayaW*nagaao
hir: | Ai=gara Ai=gar: pu~ao yatao|ignarBava%Wvaicat\ || vastid-namahaora~maBaITp`aiNaanaaM sada | Alpa Aip vayaM
bayw\yaa %vaamauccagauNamaISvarma\ | ]pyaama mana:kma-vaaigBas%vannamasaMBara: || dodIPyamaanaM svaosad\nyaQvaroSaM sadavaRQama\ | yaqaaqa-
&anavaogaM %vaamaupomaisa || iptova na: || saUpaEayaao Bava %vaM ca yaWdaOrsaasaUnavao | rxa santtsaaO#yaayasamya@sa<vaaya vaa sada ||

The desire to do good to the persons performing sacrifices becomes

reality only in your case. Since dwelling within those persons performing
sacrifices you make them resurgent to perform actions. Agni was son of
Angira (the latter having brought the formed from heavens) therefore
Agni is known also Angira. Though we are insignificant we having
propitiated you day after day and in all circumstances by thought and
deed, the supreme in attributes who always fulfils the desires of the
devotees. We surrender ourselves to you who shine in his own luminous
power, who governs the performance over the sacrificial functions, who
being possessed of entirety of attributes endows the devotees with
appropriate and accurate Wisdom. Protect is as ones father would protect
his son, so that we may ever attain perennial state of bliss.

Bhashya

mauinastu sava-ivaVanaaM BagavaanpurYu aao<ama: | ivaSaoYatSca vaodanaaM yaao ba`*maNaimait Eauit: | ?gvaodaidkmasyaOva SvaisatM p`ah
caapra | vaacaao baBaUvauruSatIh-yaga`Ivaaidit sfuTma\ | vacaao Baagavato|ist ba`*maaNDo|ip tqaa prma\ || hyaga`Ivaaidmaa ivaVa:
Svaivasa%vaona ina:stRta: | ba`*maNaa svaIkRtastaSca rud`SaoYaivapa Aip || dxaaVa: sanakaVaSca Sak`aVa manavasytqaa ||
jagaRhsto ca ivaSvaisaMScakuvyaa-Ptasttao|iKalaa: || ]>M pd\mapuraNao ca kiplaao Bagavaanaja: p`avo aaca ba`*maNao ivaVa,
)idsqaao baadrayaNa: || !karpUiva-kaivaVa: porya%yaiKalaoYvaip | saOva ba`*maNao pUva-imait saa%vatsaMihta ||.

For all Wisdom the resplendent Purushottama, verily is the seer,

especially in respect of the Vedas it having been so declared. Rigveda and
others are verily his breath, Speech (the Vedas) having been manifested
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by Hayagriva. It having been reiterated again as the breath of the

resplendent Lord in Brahmanda Purana: these having been effortlessly
breathed by Hayagriva. They were having been recieved earlier by
Brahma was passed on to Rudra, who in turn passed on to Sheash and
Garuda. From them Vedas were communicated to Daksha, Sanaka, Indra
and others, who in turn spread the Wisdom around the world. In Padma
Puana it is said that Kapila, born of the resplendent Lord communicated
the Wisdom to Brahma, was the indweller in Badarayana, makes all
resurgent with the !, the soundless Sound, ever from the beginning.

sakRinnagadmaa~oNa gaRihtM ba`*maNaa|iKalama\ | Antga-tsya vyaasasya p`saadainna%yaSai>t: || tona

caanantSai>%vaaVaugap%samaudIirtma\ | p`qamap`itp`vaR%vaanmauinaba-*maa|iKalasya ca || saupNaao-|iKalavaodanaaM pHcara~sya naagaraT\
| iWtOyap`itp<aR%vaanmauina%vao saM p`kit-tao || ya: pSyait svayaM vaa@yaM sa ?iYastsya kIit-t: | Avaa->u
WadSaavaR<aorQa%yaa|PpRiYarova || ya%svayaM p`itBaa tsya saMSayaaqMa- gauraova-ca: | saupNaa-dio va-irHcasya kovalaM Qama-karNama\ ||
?caamaRiYastt: Sak`ao yajauYaaM saUya- eva ca | saaoma: saamnaa tRtIyaasto p`itp<aar [-irta: || AqavaMa-gaIrsaamaignarokaiYa-
ScaaPyaqava-Naama\ | [%yau>a: samaudaayasya san%yanyaova pRqa@pRqak\ ||.

The vedas (Wisdom) were revealed by the resplendent Lord all at once
and the same time in entirety and were all imbibed by Brahma, which (as
the indweller) became revealed to Vyasa by the power of the grace
showered, who in turn by his endless energy made the Wisdom
assimilated within himself. Being the first seer, Brahma was the first one
to know the Wisdom comprehensively. Garuda is spoken as the
subsequent one to know the Vedas, while the lord of the Nagas is said to
be the seer for Pancharatra, which came to be propounded by subsequent
sages. The one who sees himself the Speech he verily is referred as the
Seer. The one who learns the Speech from teacher in less than twelve
recitations is also referred as the Seer. Though themselves the seers,
Garuda and others learn it from the teachers to clarify and ascertain
whether what they had seen was the Vedas or not. For Brahma learning
is the reason for being virtuous. After these in the third gradation are
Indra as the seer for Rigveda, Surya for Yajurveda, Soma is for
Samaveda. Agni is the seer for both the Atharva and Angiras sections of

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Atharvaveda. These seers being comprehensive, there are separate seers

for each distinct vedic hymns.

etj&anaaddRYTsya flassyaaiPt sfuTM Bavaot\ | d`YTu/NaaM tu catuqaa-naaM &anaadPyaOihkM Bavaot\ | to caOsyaaip bahva: syau:
saU>syaca- eva vaa | tsyaaM tsyaamavasqaayaaM t<a%p`aiPtivaSaoYat: || toYaaM vaa@yasva$poNa p`aqa-naaqidYau pSyait | ivaYNauba-*maa
saupNaao- vaa t<aVaogyaaqa-Baodt: ||.

With the Wisdom of these, some unseen benefits accrue, for those of the
fourth grade the temporal knowledge becomes available. There are
several seers for one or the same Sukta. Some comprehend the meaning
relating to the hymns addressed to others as well while some others
comprehend the meaning relating to the hymns addressed to their
respective gradation. Vishnu, Brahma and Garuda comprehend the
meaning relating to the hymns according t their respective grades.

sava-vaodaiBamaina%vaacC/Iba-*maNia ca BaartI | d`YT/\yaSca sava-ivaVanaaM vyaEyaatao ba`*maNaa marut\ || svaBa~-nantrM

d`YT/\yastannaaoidta ih ruk\ | ta: stuvaint hirM ina%yaM ivaVaiBasto ca sava-Sa: || mds%vaona mauina%vaona tasaaM smaRitrudIirta |
smat-vyaasto ca savao-|ip maina%vaona pRqa@pRqak\ ||.

Being the deities presiding over the Vedas, Sri, Brahmani (Saasvati) and
Bharati are also the seers of Wisdom. By Brahma, Vayu is also implied.
Scriptures do not mention them since being female energies they are
conceived to be in close proximity with their respective male counterpart.
All these divinities are worshipped with Wisdom as Vishnu alone being
the indweller. Therefore they are required to be invoked separately and
independently as the deities presiding over the Cnds. They should all be
propitiated as seers, each one separately.

gaaya~I baRhtI caOva ta: savaa- garuDstqaa | ba`*maNyanauYTuiband`aNaI i~YTuPsvaahoitcaaocyato || gaaya~I jagatI caOva vaaruNaI
raoihNaI tqaa | AnauYTubbaThtI caOva tara pi=t: Saica tqaa || [iYak\ saaOrI jada%yaSca savapdovas~Itaao mata: ||
ivariNma~avaruNayaaoBaayao- [it ca kIit-t: | AitCndaaMisa savaa-iNa sava-dvo ya: p`kIit-ta: | ivaraiDit ca naamaasaama\ || tasta
}naaiQakoYvaip || inacaRd\BauirigvaraT\ saM&a p`staro%yaaid naama ca | ba*vaInaamao kmaanona %vaokM naama ca yaujyato | savaa-
iBamaainata caOva itsaRNaaM tu yaqaak`mama\ ||.

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All the three (Sri, Brahmani - Saasvati and Bharati) and Garuda preside
over Gayatri and Brihati metres, Brahmani - Saasvati preside over
Anushthubha, Indrani over Trishtubh, Svaha also over Gayatri, Varuni
over Jagati, Rohini also over Anushthubha, Tara over Brihati, Shachi
over Panktih, Sauri over Ushnik, the female counter parts of Mitra and
Varuna over Virat, the female energies of the all the divinities known as
Virat presiding over all subsidiary metres. They are all the divinities
presiding over metres having in excess or deficit of the prescribed
numbers called Nichrit, Bhurik and Prastar. It is proper that the metre
should have a common name when it is presided over by many divinities.

dovata sava-ivaVanaaM svayaM naarayaNa: p`Bau: | ?to t~ p`isawaSca dovata EaIstqaa|~ca || ?to p`isawa ba`*maOva ttstona
k`maoNa ca | pUva-pi` sawvajMa- tu Sak`anta dovata mata: || ba`*mavaayaU igaraO vaInd`SaoYarud`aSca tis~ya: | Sak`kamaaO
kamapu~manaudxaai=garssauta: | twcCacaI rit: saUya-saaomaQamaaoid ti%s~ya: | p`Qanamarutao vaairpitrignaSca maaryta: ||
ina>-it: is~yaSca saUya-dro iSvanaaivatro tqaa | AnantkaoiTSatkdaSaaQaa-VSM at: k`maat\ || &anaBai>balaaOSvaya-pvU aa-
iKalagauNaOrip | mau>avaip k`maao )oYa dovata ]idta [maa: || [nd`avara ivaSaoYaoNa il=gaonaOva pRqa@pRqak\ | dovatast~ t~
syauroYa eva prao ivaiQa: || vaodaidvaNa-pya-ntOmaU-t-ya: koSavasya tu | samaasavyaasayaaogaona vaacyaasta%pya-t: pRqak\ | yaqaayaaogaM
yaqaanyaayamanyaasaamaip maUt-ya: ||.

The deity presiding over entire Wisdom is verily the resplendent lord
Narayana. Next to him is divine Sri, thereafter come Brahma according
to the gradation, thereafter following Indra and other divinities. Brahma,
Vayu, Sarsvati Garuda, Shesha, Rudra along with their female energies,
Indra, Manmatha, Aniruddha (son of kama), Manu, Daksha, Brihaspati and
similar to them are the divinities Shachi, Rati, Surya, Chandra, Dharma
along with their female energies, primary Breath, Agni and other hosts of
Maruts, Ashvini divinities and the rest. The merit of each divinities
mentioned subsequently decreases in gradation divided by infinite, crores,
hundreds, ten and five, wisdom, devotion, strength, wealth and merits, the
gradation persisting even in the state of deliverance. The gradation of the
divinities is to be understood in this manner. Those who are inferior in
gradation are to be treated as divinities only if they so indicated in
scriptures. This is the settled rule. From Vedas, from the aggregate
statements to the individual syllable, severally or individually propound
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the different names by which Keshava alone is indicated. This is to be

understood without transgressing the character of the different forms,
similarly in the case of other divinities.

?k\saMihtayaaM svaaQyaayao inaru>o vyaasainaima-to | p`vaRa, o caOtdiKalamau>M ih p`BauNaa svatama\ || savao-vaodaSca naamaaina, ta vaa
eta ?castqaa | [ndM ima~M varuNaima%yaaV~ ca p`maa pra ||.

Sri VedaVyasa has said all these in ?k\saMihta, svaaQyaaya and inaru> composed by
him, wherein it is declared as supreme authority - sava-o vaodaSca naamaaina, ta vaa eta
?castqaa | [ndM ima~M varuNaima%yaaV~ ||.

dovatatartmyaM ca savaao-%kRYTM ca koSavama\ | &%yaovamaucyato )smaanyaqaatu kqaMcana || [it pOi=gaEauitScaah dRSyato|~ ca

sava-Sa: || natomaih%vaaidnaOSvaranaova kovalaana\ | gauNaainvaYNaao: Eauit)a-h naOva daoYaankqaHcana || jaatapirbaBaUvaoit mayaa-daM
ba*maNao|ipih | naOva romao ivaBaod\ba`*maa naaisaid%yaaidkanaip || daoYaannaudo ca tanaova naimtntIit pUva-kana\ | yaM kamayao tM tmaugaM
ruda` ya Qanauir%yaip || Asya dovasya maa iSaSndovaa Aip gauir%yaip | GnaiHCSnadovaaina%yaaVa daoYaa bahva [-irta: | ttao
ivaitYTo yaaoina: sa etava%yahima%yaip | AnyaaEaya%vaM dovyaaSca kiqatM bahuSaao|ip | tdaEaya%vamanyaoYaaip t~Ova inaScayaat\
|| ba`*maOvaaga` [it (u<avaa ruda` dInaaM ttao jaina: | ]>a jaataina ivaSvaaina sa pya-Bavaid%yaip | yasya cCayaamaRtM maR%yaauirit
caadrtao|ba`vaIt\ ||.

There exists gradation among divinities, Keshava being supreme amongst

them all. By becoming consciously aware of him alone does one is
delivered. Thus has been said in Paingi Shruti and is experienced in
entirety. The statement na maih%vama\ is entirely in reference to the Supreme
Being. Scriptures never speak of any taints in him. jaatapirbaBaUva indicates
limitation of the powers of even Brahma. naOva romao, ivaBaod\ ba`*maa, naaisad all these
are in reference to four-faced Brahma. yaM kamayao tM tmaugaM rud`aya Qanauirit establishes
that Vishnu is superior to Rudra. Or GnaiHCSnadovana\ having destroyed the
phallus divinity, Vishnu became supreme. ttao ivaitYTo yaaoinaa sa etava%yahima%yaip |
source of vaak\, Sri dwells in the ocean (obvious reference to Sriman
Narayana reclining in the xaIrsaagar) and I control the entire world by powers
conferred on me. In the same scripture the dependence of Brahma, Rudra
and others on Vishnu is well-established, with Brahma as the earlier
implies Rudra as his progeny. Saying ]>a jaataina ivaSvaaina it is clarified that
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Rudra is subservient to Brahma. yasya cCayaamaRtM maR%yaauirit by this statement both

immortality and mortality are subservient to Vishnu, is indicated.

AnantadvaroSanaa tsyaa: p`aNasttSca vaak\ | tsyaa rud`a ]maatsmaaidnd`tsyaasttao|pro | saaOpNa- Eauitir%yaah saPta
ixatya [%yaip || vaayaursmaa ]pamanqaiWSvaodvo aaya vaayavao | ivaSvaOdo-vaO: sa [%yaVa: p`maa A~apra Aip ||.

Lakshmi is inferior to Narayana by infinite measure; Mukhyaprana, the

Prime Breath is inferior to Lakshni, Sarasvati and Bharati are inferior to
the Prime Breath, thereafter come Rudra and Parvati. Then comes Indra
and thereafter come other divinities, thus in Suparna Shruti, which
Saptakshita scriptures concurs. The other proofs being the statements
Vayu has Pushan, Surya and Maruts as his inferiors, apart from being the
superior to Rudra, similarly to all the other divinities of the Universe.

naarayaNaao|iditvaa-yauvaa-iNa rud` ]maa ivaBau: | ]tro ca k`maawInaa: SataMSaWayautao|vara: || [it bak-EauitScaah

Sak`a%saPtaixaitEauit: | AyaM t eima tnvaoit pUvaa- Anyaa Aip sfuTma\ | vaayaaoraiQa@yama{yaahuirnd` saaomaM hutaSanama\ || saUyMa-
ruda` imamaanpHcadovanaokao maha%mana: | saRja%yaai<amahanp`aNa [it caah turEauit: ||.

Narayana, Aditi (Sri), Vayu, Vani Sarasvati, Rudra, Uma, Vibhu and
the rest possess attributes in decreasing measures. From Vayu the
attributes decrease by hundred measures, According to Saptakshi
scripture Vayu is superior to Indra, other scriptures having concurred
earlier. Tura scripture stating further Sri and Prime Breath being the
presiding deities, Mahat tatva, the Prime Principle, creating and,
enjoying the five divine effulgences namely Indra, Chandra, Agni, Surya
and Rudra.

ivaihsaaotaorsaRxat naondM dovasmamaMsat | nayasyaond` [it (ah ivaYNaaoirnd`sya hInatama\ || vaoQaa Aijancvaid%yaaid vacanaM
ivaYNaunaamat: | AanandEauitrPyasya jaIvatamaova dSa-yaot\ || Aah saUyaa-dpInd`sya vaayaaoiva-YNaaorpISanaama\ | ya: saUyMa- ya ]YasaM
ima`yanto pHcadovata: || caxauYaa VaOScaaid%yaSca caxaao: saUyaao- Ajaayat | yamaaid%yaao na vaodoit pUvaa- Eauitrqaapra: ||.

My companion Vrushakapi who (as Vishnu) is full of virtues and

transcends the universe, is the lord of Vayu, nayasyaond` not Indra, being
inferior to Vishnu. vaoQaa Aijanavat\ is in reference to Vishnu. According to
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Anand scripture Indra is the jaIva. The statement ya: saUyMa- ya ]YasaM implies that
Vayu is superior to Indra and Vishnu is superior to Vayu. caxauYaa VaOScaaid%yaSca
caxaao: saUyaao- Ajaayat implies that the deities presiding over the Space and the
Sun owe their source to Vishnus eyes, death and birth being unknown
earlier.

ivaYNaaovaa-tao AjainaYT: vaataidnd`sttao riva: | saaomaScaoit layaoPyaovaM pUvao- pUvao- gauNaaiQaka: || ivaYNaao: p`aNaao AjainaYT
p`Naaidnd`ao rivaiba-Qau: | layaao|PyaotadRSastoYaaM pUva-: pUvaao- gauNaaiqak: || turyEauitSca saaOpNaI- ip=gfEauitrpIdRSaI | At:
savaa-iQakao ivaYNauina-iNat: EauitsaMcayaat\ ||.

From Vishnu was born Vayu, from Vayu Indra is born and from him
Surya and Soma are born. Similar relationship occurs in the same order
but in reverse direction. The former ones have great virtues. Therefore,
from Vishnu was born Vayu, from Vayu Indra is born and from him Surya
and Soma are born. Relationship occurs in the same order, the former
ones having greater virtues than the latter ones. There are in accordance
to the tur and saaOpNa- shrutis. Similar also in Paingi shruti.

Atao daoYavacaao ya~ tWa@yamavarM vadot\ | inadaao-YatOva ivaYNao|stu k`maanmaQyagatoYvaip || ~yaaoqaa-: sava-vaodoYau dSaaqaa-: sava-
Baarto | ivaYNaao: naamasahsa`naamaip inarntrSataqa-kma\ || [it skndvacaao yasmadqa-Baod vyapoxayaa | inadao-Ya%vaM hrivai>
daoYamanyaoYvaaip k`maat\ || tartmyasya iva&PtO vacaao daoYasya caaqa-vat\ | gauNaaEauta [it (ah gauNaOk inayaitM hraO || inadao-Yaao
gauNapUNa-Sca ivaYNuarokao na caapr: | ApUNaa- daoYarihta maaOka tWSaOva ca || AdaoYa: ba`*maadaoYavant: k`maat\ pro | [it
maanyaEauitScaah Baodao|qaa-naaM ttao mat: || $iZmaova samaaiEa%ya ivaBaajyaaqaa-na\ yaqaak`mama\ | ivadaoYagauNapU%yaqMa- ivaYNaaO yaaogaqa-
maanayaot\ || pScaadova yaqaayaaogaimatroYvaip saM nayaot\ | ?gvaodsaMihtayaaM ca p`BauNaOvaM samaIirtma\ ||.

It is well established that Vishnu and Lakshmi are free from all taints;
therefore wherever taints are referred it is always in reference to other
divinities. All the Vedas have three-fold meanings, Mahabharart ten-fold
and Vishnusahasranaama hundred-fold meanings, thus has been
mentioned in Skanda Purana. Hence sentences which refer taints are in
reference to other divinities, in direct opposition to the absence o taints in
Vishnu and Lakshmi, due to the different interpretations of the one and the
same sentence. Shrutis which describe the taints are useful for deciding
the gradation of the divinities inter se, However Shrutis always describe
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Vishnus noble, immaculate attributes, since Vishnu alone and no one else
is full of noble and immaculate.

pRqag$paiNa ivaYNaao|stu dovatantgaaiNa ca | AgnyaaidsaU>vaacyaaina naamnaa saU>iBada Vavaot\ || naikmaa-ik: smasaI%yaaid

p`ao>a|iQa@yaivavaxayaa | AiQa@yao|iQakima%yaova hirNaa saU~maIirtma\ || kR%vaIh%vaIit pUvaa-Sca tRtIyaao|itSayao yat: |
ivaiSlaYTaqao- ca ivaiSlaYTmaUnaaqao- caaonaimaYyato | vya%yayaao|BaodkrNasvaatn~\yaoYau: samaIirt: || ABaodao hir$paNaaM gauNaanaaM ca
ik`yaasau ca | tsyaOvaavayavaanaaM caBaod: EaIba`*mapUva-kO: | mau>Orip jaDOBao-d: kOmau%yaadova dRSyato | ?gvaodsaMihtayaaM ca
p`ao>mait%samastSa: || ABaod: svagauNaaVOSca mau>anaamaip sava-Sa: | BaodaBaods%vaBaodSca gauNaO: saMsaarirNaamaip |
jaDanaamaMSataoBaod: samaudayaona caaoBayama\ || manauyaganQava-iptRgaNakaima-ka: | dovaa: Sak`: iSavaao ba`*maa mau>aO saaO#yaaidiBagau-NaO:
|| Satayau<aaora ina%yamanyaaonyap`IitsaMyauta: | [it isaWantgaM vaa@yaM svayaM Bagavataoirtma\ ||.

Vishnu becomes manifest in two distinct forms, those becoming manifest

as indweller in divinities and those that become manifest in other beings.
The Agni and other suktas are so indicated otherwise (to show that they
are distinct from those which indicate Vishnu). The words naik maaik smasaI are
the words used to indicate the superior attributes in one or the other
divinities. AiQa@yao|iQakma\ means that Vishnu is superior to others due to his
additional or special attributes. kR%vaI, h%vaI, tRtIyaao|itSayao implies excellence,
ivaiSlaYTaqao- ca ivaiSlaYTma\ implies distinction, difference, }naaqao- }nama\ implies that
deficiency in syllables indicates insufficiency, vya%yayaao|BaodkrNa implies
change, distinct identity and independence, There is no difference in the
forms, limbs, attributes or the actions performed by Hari. The difference
between him and Sri, Brahma and other liberated jaIvas means the
difference between him and the gross matter. All these are established not
only in the suktas but also in the entire Rigveda. The differences in
attributes are perceived completely even in the state of deliverance and
such differences existing among these who live in saMsaar. In the case of the
gross matter the difference is in small measure, in the aggregate there
exists both difference as well as compatibility. In human beings,
gandharvas, group of ancestors, deities presiding over performance of
actions, deities presiding over the essence t%va, Indra, Shiva, Brahma
differeance is perceived as in the case of bliss, in measures varying from
hundred to tens of thousands degrees even in their state of deliverance.
Thus has been spoken as conclusive principle by Bhagavan Vyasa.
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svaaQyaayast%vaiva&anaM ivaYNauBai>iva-raigata | inaiYawkma-sanyaagaao ivaihtsya sada ik`yaa || sada ivaYNausmaRitScaOva kovalaM

maaoxasaaQanama\ | etOiva-naa na maaoxa: syaad\BavaoodotoOrip Qauvama\ || ?iYaCndaosdOvataina &a%vaaqMa- caOva Bai>t: | svaaQyaayaonaOva
maaoxa: syaaiWr>sya hirsmaRto: || japonaOva tu saMisaw\yaow\d\ba`*mNaao naa~ saMSaya: | kuyaa-dnya~ vaa kuyaanmaO~ao ba`a*maNa ]cyato
|| tsmaainna%yaM hirM Qyaayankuyaa-%svaaQyaayamaHjasaa | eoihkamauiYmaka Baaogaa r>syaanyastu maucyato | [it svaaQyaaya vacanaM
svayaM Bagavataoidtma\ || svaaQyaaya p`vacanao sahasa`gauiNatM flama\ | Aqa-dY` Tu: kaoiTgauNaM ttao|nant inayaamako tka-gamaaByaaM
inayait ya: krao%yaiQakM tt: pUNaM - vaodaiKalad`YTuba-*maNa: flamaucyato ||

Study of vedic scriptures, being receptive to the right Knowledge,

devotion to Vishnu, detachment, abstaining from prohibited actions,
attuning to the commended actions, ever remembering Vishnu are, verily,
the instruments that lead one to deliverance. Without these instruments
deliverance is unquestionably not possible. Knowing well the seer, the
metre and the divinity, through devotion studies and understand the
Wisdom contained in Vedas to such one with detached mind and
contemplation on Vishnu, studies and understand the Wisdom contained
in Vedas, Knowing well the seer, the metre and the divinity only to him
deliverance is possible. Assuredly a Brahmin (who is wise in Wisdom)
attains perfection merely by chanting the hymns, but even if he has
chanted all hymns. only when he recites Gayatri mantra only then he will
be referred as Brahmin. Therefore, one must propitiate Vishnu every day
remembering him always and studying vedic scriptures, for such one who
seeks temporal and spiritual benefits, the same become accrued, yet other
are delivered, thus has been spoken by Bhagavan Vyasa himself. Fruits
accrued through communication are thousand times more than accrued
through study. The one who knows the meaning attains fruits one crores
time more, while one who communicates what he knows to other attains
fruits by incalculable measure. More than this is to the one who
communicates with the aid of logic and scriptures. Fruits always accrue to
Brahma who is wise in Wisdom of the Vedas in the truest sense of their
meaning.

daZ\ya-maovaanauda<aaqa- ]da<asyaaoccata|qa-ta | naIcata svairsyaaqa-: p`cayasya yaqaaisqait: samaaharo|iKalaa Aqaa-: svaraqa-

anaaimayaM isqait: || stu%yaQama-syaBaodona pdaVa idsvaro iBada saaQaarNao ivaiQas%vaoYa ivaSaoYaao ya~ ya~ ca || k`maadova
79

tdnyaaoYaamaRYyaadInaaM svayaaogyat: || ivapya- aqa-kqanao ivaprItM tqaa tma: || yaavat\ p`yaaojakao &anao tava<avacCuBaaiQak: |
tqaOva ivaprItao|ip smaRtaO &anao ca t%samama\ || tmaaoinaryamaanauYyasvaga-maaoxaaitrokt: | yaaogyatatartmyaoma flam savao-Yau
caaocyato | [it p`vaR<avacanaM ivavaoko|PyaotdIirtma\ || yaadRSaao yaaogtataM yaayaa%sa &oyaao|qa-stqaa sfuTma\ | AnantinayamaOyau->a
Anantaqa-ivaSaoiYaNa: || baoda [it samaasaona inayamaao|yaM samaIirt: | ?k\saMihtayaanaaM vaa@yaimait caanyainnayamakma\ ||.

Anauda<a means daC\ya- - stability. ]da<a means superiority, svairta means

inferiority. p`acya means normality. samaahar means the aggregation of all the
svars. With difference in the words spoken, a sentence may have different
svars as a general rule, with distinct emphasis from place to place in the
spcial cases, especially according tp gradation in the case of special
people. Misunderstanding leads to erroneous conclusions (succumbed to
obscurity and ignorance), the resultant merits and demerits changing
accordingly in tune with the interpretation, leading finally to eternal state
of obscurity, world of ignorance, unenlightenedstate in primordial world
or attaining Bliss of Beatitude, in accordance of the gradation in virtues.
Thus in Pravrutti and Viveka scriptures. Assuredly the correct meaning is
one which apt and appropriate. Interpretation of Vedas is faced with
innumerable constrains because innumerable are the meanings of each
word used. Therefore guidance is provided by Rigveda Samhita.

tsmaaWnVaSca pUjyaaSca ba`*maaVa &anayaaojaka: | gauru%vaona k`madova ivaSaoYaoNaOva koSava: | AarBya svagaurMu k`madova
yaavaiWYNaurovaao<arao<ara: | k`maainnaYflata|nya~ gaurut%vao samaIirta ||.

Therefore, beginning with Brahma as the one who is dependable and

worthy of reverence as Guru, especially in relation to Keshava. From
ones own Guru to Vishnu all are to be worshipped according to
gradation, otherwise the effort would be worthless but would on the other
hand fruit lees. Thus has been mentioned in Guru Tatva.

Sukta 2.

I.2. 1-5

80

vaayavaayaaihdSa-tomaaosaaomaaAr=\kRta: | toYaampaihEauQaIhvama\ || vaaya\@qaoiBaja-rnto%vaamacCajairtar: | sautsaaomaaAhiva-d: ||

vaayaaotvap`pRHcatIQaonaaijagaaitdaSauYao | ]$caIsaaomapItyao || [nd`avaayaU[maosauta]pp`yaaoiBaragatma\ | [ndvaaovaamauSainih ||
vaayaivand`ScacaotqassautanaavaaijanaIvasaU | tavaayaatmaupd`vat\ ||

O Vayu, come you the Omniscient One, these Soma plants are decorated
with gold, savour the juice as you listen to our invocation. The invokers
praise you with holy hymns having savoured Soma, proper for the season.
O Vayu, for you the supreme speech comes touching enabling the invoker
to attain the things desired. O Indra and Vayu for you both are these
libations poured, come and drink Soma which waits for you. O Indra and
Vayu, the Soma is poured 0for you, come along with your dear ones. O
Vayu abiding in Surya, O Indra both who know well the essence within
Soma come soon and share the drink.

Bhashya

bala%vaadyanaaccaOva vaayaurI%yaiBadIyato | vaayauirit vaa &anaWrNaadaEaya%vat: || vaya banQana ]%yasma%saMsaardovya-yadip |

vyao%yaismainnait vaa vaayava-yaEaoYz%va [%yaip || mau#yatao vaasaudvo ao to gauNaa: san%yaova sava-Sa: | AinaiYawastdnyaoYau
yaqaayaaogyatyaa mata: ||.

He is called Vayu because he is the more omnipotent among those who

pervade ever thing. He gives nourishment or bestows Wisdom to the
whole world as the refuge to everyone, binding and delivering them from
the primordial life. Disseminating and assimilating within, he is the
supreme among all. Primarily all these attributes exist in Vasudeva, in
other who are not unqualified they are seen in appropriate measure.

dSa-tstdRiuYT%vaat\ sava-&ao|saaO yatao ivaBau: | Ba>\yaaVla=kRta: saaomaa manaaMsyanyao ihrNyat: | ihrNyala=kRta

yasmawUyanto vaayavao sauta: || tanyaaih EauiQa caavhanaM svaatn~yao vya%yayaao|Pyayama\ | manaao|ip BaaogyamaISasya p`Iitmaa~oNa
kovalama\ || gauNaiQa@yaM yaona Bavaod\ vaodsyaaqa-: sa eva ih | p`yaaojak%vaannaanyasya flaBaavaat\ tdqa-ta || ]pk`maadyaao ya~
ta%pyaa-qa-ssa va ih ||.

Vishnu is known as dSa-t: - omniscient due to his all-pervading attribute.

Decorated with devotion Soma means the enriched mind, which
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decorated with gold Vayu puts in motion in performance of actions as

and by way of sacrifice. Listening to call the change which comes is to
emphasize Vishnus primary Independence and his supremacy over
everything in creation. Even the mind becomes fit for enjoying with
devotion. Only that meaning which brings out the supremacy in Vedas is
the proper one since that alone brings meritorious fruits. All other
interpretations are not the proper ones since they do not bring the desired
meritorious fruits. An interpretation becomes appropriate only when it is
followed by ]pk`mas, ie subsidiary disciplines.

stuvaint Sas~O staotarao yaqaava&vaoidna: || vaa@%va%sampik-NaI ya&kRto p`apyatIiPsatma\ | saaomapayaaitmahtI mahaQa-

%vaa<vadqa-t: || [nd`: sa prmaOSvayaa-idd\mai_Sya ca dut:o | ddSao-dM dIiPtma%vaaiddM ranaIit vaa Bavaot\ || saaomaaiBamaainanaao
dovaa vaaimacCint ih saaomagaa: | ip`yaOrpu agatM tonaaopno d`ao sa=kYa-Naao hir: || iW$p%vaad\ bahu%vaM ca ivaSaoYaadova kovalama\ |
eksyaOva hronaa-~ Baod: Sa=ya: kqaHcana || ekmaovaaiwtIyama\, t nnaoh naanaa|ist ikHcana, maR%yaao: sa maR%yaumaaPnaaoit ya
[h naanaova pSyait || yaqaaodokM dugao- vaRYTM pva-toYau ivaQaavait || evaM Qama-npRqa@pSyaMstanaovaanay ivaQaavait || ]>\vaa
QamaanpRqa@^vasya inaYaaQaodvo amaova ih | ivaSaoYaao &ayato Eau%ya BaodadnyaSaca saaixat: || ivajaanat: sautanannaaptaO saUyao- sadaiqataO
| d`va)RtM sauta%pya-Vaotkao|Byaasa [Yyato ||.

The hymns are chanted by the invokers as commended during the

sacrificial functions. Even as the eulogy is supreme even so the one who
is invoked also is the supreme one. Invoking you as the supreme assures
the result also to be supreme. He is referred as Indra because of his
unsurpassed sobering status. Or because he moves towards objects
because he observes everything, he fulfils devotees desires because
illumines everyone. The deities presiding over Soma solicit your arrival
during the sacrificial functions, O Vayu and Indra with your dear
companions. Their dual forms (Vayu with Sankarshana as the indweller
and Indra with Vishnu as the indweller) are primarily the indistinct as
well as distinct, both representing Hari alone, there being no doubt about
any differences between them. Verily One alone, there being no second
one, there exist no one, never any one other. Whoever perceives any other
thing contrary is obscure, reaching the darkest of the lower regions, even
as the rain falling on the mountains rush forth to flow downward. Even so
he who doubts the rule of righteousness rushes to the obscure darkness of
82

the regions.(As a general rule) the scriptures first elaborates the righteous
attributes of the Supreme Being and then narrate the differences in him.
The righteous attributes becomes know trough scriptures and the
difference through direct perception or experience. You both Vayu and
Indra as indwellers in Surya are the controller of nourishment know well
the Soma. d`vat\ means come quickly; repetition is for the purpose of
elucidation of the intent.

I.2. 6-8

vaayaivand`EcasaunvatAayatmaupinaYkRtma\ | maixva1%qaaiQayaanara || ima~Mhvu aoptU dxaMvaruNaMcairSaasadma\ | iQaya=GaRtacaIsaaQanta

|| ?tonaima~avaruNaavaRtavaRQaavaRtspRSaa | k`tumbaRhntmaaSaaqao || kvaInaaoima~avaruNaatuivajaata]ruxayaa | dxandQaatoApsama\
||.

O Vayu and Indra you both indestructible, come with determined mind to
bestow on the sacrifice his desired fruits according to his merits and
devotion. He who purifies the sacrifice, who revels ever in Bliss, known
as ima~, known as varuNa, him we invoke with agreeable thought for our
success. Mature in eternal virtues (?t), Mitra and Varuna, richly endowed
with virtues, through virtues, proclaimed by virtues, make the supreme
Wisdom promptly to become luminous. Omniscient and full of good
attributes Mitra and Varuna for our sake fortifies the actions performed
by the person performing the sacrifice.

Bhashya

yajansanvaankRtsyaanausaair mkaOva inaYkRtma\ | tdqMa- ixap`maayaatM iQa%yao%qaM BaUtyaa|calaaO || naraO

tavaivanaaiSa%vaadupcaar: @vaicad\ Bavaot\ | Amar%vavaVtao maaoxaao dovatanaaM sauinaiScat: || ima%vaa ~atIit ima~ao|yaM
imatma*naa kraoit vaa | imatM ratIit vaa ina%yaM imatM rmayatIit vaa || AavaRNaaotIit varuNatmasaa|&anatao|ip vaa |
varmaunnayatI%yasmaaWranand%vatao|ip vaa || pUta dxaa Anaonaoit pUtdxa [tIirt: | tmaa*vayaaima sauiKnaM Samadna`mato yat:
| AnaUnasauKBaao>R%vaaid`Saada [it kIit-t: || hirGa-ut: sausauw%vaawRtacaI ca td\Hcanaat\ | svaQaIitsaaQakao ivaYNauBa-
>anaaM ca yaqaaqa-t: || ina%yavaRw: sa BagavaanaRtonaanaupcaart: | ?tspRgvaodvaacya%vaadnyaaO caad\BagavaanaRt: |
?gataiva%yat: sava-vastuYvanaugat%vat: || tona vaRwaO t%spRSaaO ca sava-da ima~avaairpaO | saMihtayaaM tu dOGyaa-idru>aiQa@yao

83

pdo|nyaqaa | Ananyaaqa-%vaiva&P%yaa [-Saaqao ca mahak`tuma\ || maha%sauKM vaa || tuivajaaO ba`*majaataO tqaaivaQaaO hirsqatOva
BaUta%vaa%sqaanaM xaya [haocyato || kmaa-psaHca kta-rM dxaM kta-rmaova ca | Asmadqao- dQaato taO ina%yaM bauwaO gatagataO ||.

Come quickly and bestow on the person performimng of the sacrifice

fruits acceding to his merit, since the human beings are not sure of
deliverance though the immutable imperishable divinities are certain to be
delivered. Vishnu is referred as ima~:, since he offers protection full and
proper for those who deserve full protection. Or he revels in making
others luminous. Or he always brings happiness to his devotees according
to the merits earned by them. He is referred as Varuna because he
conceals darkness (ignorance) or being of the nature of supreme Bliss
leads good souls to higher stages. He is referred a pUtadxa because he causes
the person performing the sacrifice purified of all his demerits, like
ignorance and sorrow. He is invoked to come soon because he illumines
by giving one happiness to the restrained persons. Therefore he is also
referred as irYada, one who revels in absolute Bliss. He is referred as GaRtma\
because he is the purest among all, gaRtaica because he grasps every with his
sharp intellect. Vishnu facilitates his devotees in every manner and in
every occasion to grasp and meditate on him in the most appropriate
manner. The resplendent Lord is ever attuned to ?t, the cosmic principles
of righteousness, therefore referred as ?tspSa-. He is eternally mature
represented as ?t, the cosmic principles of righteousness, ? meaning to
go, to move, become luminous or enlightened therefore referred as ?tvaRw.
Therefore Mitra and Varuna being ever in contact with the resplendent
Lord are referred as ?tvaRWaO. In the scripture, the lengthening and other
changes of syllables is to ascertain the supremacy and shortening the
syllables is by way of confirmation of the meaning. tuivajaaO are those who
source their origin from Brahman. It also means Hari, who is full of
auspicious attributes. xaya means place, Apsama\ means action. You two, O
Mitra and Varuna, being wise in Wisdom are on the move and make the
person performing sacrifices act for our sake or make him resurgent in
performance of his actions.

Sukta 3.
84

I.3. 1-6

AiSvanaayajvarIirYaaodv` a%paNaISauBasptI | purBu ajaacanasyatma\ || AiSvanaapurdu sM asaanaraSavaIryaaiQayaa | iQaYNaavanatai=gar:

|| dsa`ayauvaakvassautanaasa%yaavaR>baih-Ya: | AayaatMrdu v` a<a-naI || [nd`yaaihica~Baanaaosauta[mao%vaayava: | ANvaIiBastnaapUtasa:
|| [nd`yaaihiQayaoiYataoivap`jaUtssautavat: | ]pba`*maiNavaaGat: || [nd`ayaaihtUtujaana]pba`*maaiNahirva: | sautodiQaYvanaScana:
||.

O Ashvins, auspicious ones with munificent hands which fulfill devotees

desires, accept our oblations offered in sacrifice. Performer of many
deeds, as one immutable and imperishable, both of you with happy and
receptive mind accept our invocation. O the young twins - Ashvins, the
destroyer of enemies come and relish your Soma, collected for your sake.
With wonderful intelligence come and accept the pure libations. O Indra.
We have prayed prompted by your intellect and impelled with devotion.
O Indra approach swiftly to our prayers and take delight from the
oblations.

Bhashya

Annaaina ya&yaaogyaaina ixap`hataO SauBaiQpaO | bahugaaopaO bahuBajaaO naao yaaojayatmaiSvanaaO | ya&o vaR<aansvaBaagagabvaa
saMjaaoyatmaaSau vaO || AaSau vaanaad\gatorEaI ixap`avagaittao|qavaa | ASnaut|o iKlaima%yaovaaPyaSvaja%vaa<aqaa|iSvanaaO || bahukma-
kRtaO saaO#yavaIyaa-i%ma@yaa iQayaa igar: | AsmaadIyaa:samBajatM iQaYNyaaO savaa-Eayaao sada || BaodkaO sava-Sa~UNaaM dsa`aO saMbainQanaaO
ih vaama\ | sauta yauvakva: saaomaa yajvana: stutbaih-Ya: | naasa%yaaO baaisakasaMsqaaO naOva caasad\gauNaaO @vaicad\\ || rujaaM d`vaNatao
ruda` o vaayastdnauvat-naat\ | snaohtao|nauvaSa%vaaWa tnmaaga-gaittao|qavaa || kismannvahimait Eau%yaa vaasaudovaao|iSvanaavaip ||
rudv` at-ina Sabdo>a ||.

O Ashvins, both of you make available the auspicious materials needed

for the sacrifice, with swift hands, protecting in diverse manner and in
many ways. You partake the sacrificial wholly or accept the portion
offered partially. Hari is referred as ASvaI, since he moves swiftly, or
grasps quickly or pervades the worlds in entirety. Ashvins are referred as
ASvaI, since they owe their source to Surya, who is himself referred as ASvaI.
Accepting our fervent prayers you, as performers of many functions,
85

provide protection in all events by giving happiness, power and strong

intellect. dsa`aO as the destroyers of all enmies, for our sake saaoma is collected
for naasa%yaaO, or for Vishnu who, as the indwelling essence and devoid of all
taints, relishes. Since Hari moves along with Vayu (as prime Breath) he
as Rudra destroys the diseases, therefore they Hari and Ashvins are
referred as rudv` ata-ina.

ica~M BadM rtM ivataO | icad`tSo caayanaIya%vaaddanaaWa icatao|iBada | tadRSaa rSmayaao &anamasyait Bagavaanpr: ||
ica~Baanauirit p`ao>stojaao vaa tadRSaM p`Baao: | %vaidcCva [mao saaomaa: piTiBa: saUxmatntuiBa: | ivastR%ya SaoiQata:
saUxmap`BaiBavaa- manaaMisa ca || saaomaanaaM manasaaM caOva dovata: saaoimariSmagaa: | saaomaBaR%yaa: samastsya saaoma evaaiQapao hir: ||.

ica~M means one who charming, BadM is one who is auspicious, rtM is he who is
revels and icataO is one who as the indweller is by nature Blissful; or one
who is proper to be propitiated or who is in essence the consciousness, the
Self as the indweller. ica~M means the luminous ray and the Lord, therefore,
are designated as ica~Baanau, as one who is resplendent or comparable is the
great Lord. The saaoma purified through soft cloth waits for you or the Blliss
of Beatitude waits for the mind to experience. The luminous rays within
saaoma, the Moon, govern both the juice and the Mind, Hari being the
supreme coordinator of them all.

Asmad\bauw\yaa p`aiqa-tao vaa svabauw\yaa poirtao|ip vaa | ba`amaNaO: Ba>\yaa vadtao haoturhjasaa | ba`*maaiNa saaomayau>ina
yajamaanasya vaocCt: || ]paya(aip ya:kao|ip saaakao ya&kRnmat: | maanasaao yaaicakao vaa svaaV&ao haota *vanyasya ca ||
vaogavaaMstUtujaana: syaa%saMsaarmaupsaMhrna\ | vat-to yaona hirvaa hiriBava-t-to|qavaa || hrNaaiWYayaaNaaM ca p`aNaa hrya [-irta: |
toYau vat-t [%yasmaa<aanvaa|qa yamayaodsaaO || hirvaa hirvaanvaa|ip ivaYNanaa vat-to|qavaa | canaao manaao [h p`ao> sauKM ca
@vaicadI-yato ||.

Prompted by his intellect or impelled by his intelligence, or made

resurgent by the indwelling supreme Brahman, the ?i%vaks invoke you with
devotion to come swiftly towards the Soma-soaked offerings which the
person performing the sacrifice id eager to offer. yajamaana is the earnest
seeker, desires in mind or the words spoke trough hymns are the mental
or the verbal actions. ya& is performed by the yajamaana who therefore is the haotR.
86

tUtujaana: is one who is swift in movement. hir is one who alleviates the
sufferings arising in saMsaar. Hari governs over senses (in the form of unruly
horses) and the Breath or because the senses are projected towards the
objects of senses by Vishnu. Here cana is mentioned as the Mind, in other
cases it means happiness.

I.3. 7- 12

AaomaasaScaYa-NaIQaRtaoivaSvaodovaasaAagat: | daSvaaMsaaooMdaSauYassautma\ || ivaSvaodovaasaaoAPturssatmaganttUNa-ya: |

]sa`a[vasvasaraiNa || ivaSvaodovaasaaoAisa`QaaeihmaayaasaaoAd`uh: | maoGaHjauYantva*naya: || pavakanassarsvatIvaajaoimavaa-
ijanaIvait | ya&vaYTuiQayaavasau: || caaodiya~IsaUnaRtanaaScaotntIsaumatInaama\ | ya&ndQaosarsvatI || mahaoANa-
ssarsvatIp`caotyaitkotunaa | iQayaaoivaSvaaivarajait ||.

Omniscient, the subject matter of !kar, who protects well the universal
divinities come and find satisfaction with the saaoma offered by the
sacrificer. The universal divinities that arrive swiftly like the rays of
luminous Light for enlightenment hasten and do come. Let the universal
enlightened manifestations ivaSvaodovaa:, who are indestructible, wise in
Wisdom and free from primordial sufferings come and share the
offerings. Let the one who purifies, who is omniscient, the provider of
nourishment, endowed and wise in Wisdom, preside over our sacrifice
with intellectual resplendence. Sarasvati is supreme because of her
blissful lustre, by bestowing Knowledge regulates the worlds to become
enlightened.

Bhashya

Aa samanta%svaIkRtmaa Aaomaa [it ca Saibdta: | !naamaa BagavaainvaYNaustona vaa inaima-ta: saura: | Aaota maanaoYau
maavaOYau p`aota Aaomaa [tIirta: || p`jaaScaYa-Naya: p`ao>a ivaSvao to ca p`vaoSanaat\ | savao- vaa|qa ivaSaaM vaanaacCbd: ksmaO
yaqaa Bavaot\ | datarao yajamaanaa vaa || APtur kma-vaoigana: | ]s~`astu rSmaScaOva svasaraiNa idnaaina ca ||
AsaMsaaradisa``Qasto dovaaScaonmaaoxainaScayaat\ | yaqaoYTinaiScat&anaa eih maayaa: samantt: | Adu:K%vaadd``uhsto maoGaM ya&MM
jauYantu na: | va*nayaao: vahnaadsya || SaaoQak%vaa<au pavaka | sarNaa%sava-ga%vaoona sava&ao vaa sarao hir: | sarsa:
sarit%vaaWa tW%yaova sarsvatI | hraO gauNaaO sarSSabda dovaI tu hirvaaicanaI | [rIip`ya%vatao vaayau: sarsyaaMstip`yaa|qavaa

87

| gauNasvaona tt%vaaWstu BahavaaMstu sarsvatI | s~I$pScaova puM$pao Bagavaannna napuMsak: s~IpuMdaoYaivahIna%vaadip

rcCbdgaaocar: || Annaonaao vaaijanaamaISaao vaaijanaI saUya- ]cyato | vaaijanacCndsaaM vaaip svaamaI p`ao>: sa vaaijanaI |
CndsyaSvaa yatstsya to caonaa Anyavaaijanaa | Annava<vaaWijanaI vaag&anayauw%vatao\ip vaa || sapu~ao vaagaumaa tsyaa: pu~I
tWaijanaIvatI | sarsvatI hirvaa-ip ya&M vahtu naao|SanaO: | Annada ih sada dovaI iQayaa sah vasaoVt: | iQayaavasauina-
%yabaaoQaa || mahao ANa-: prM ba`*ma tojas%vaacca mah<vat: | Aarmaanand$p<vaaNNaao ih inavaRitvaacak: | tj&apyait saa
dovaI &anaM d%vaa mah<arma\ | mahao ANa-: svayaM dova: svamaa%maanaM p`kaSayaot\ | ivarajayait ivaSvaaSca iQaya: sau&anadanat:
sau&anadanat: || sauvaacaaM p`orkasada || saubaiw&aipka saOva svaatn~\yaalauPtyaao Bavat\ | AnaonaOva p`karoNa saOva
ya&idQaairNaI ||.

Aaomaa: are those having understood all the p`maaNaas (premises), proclaim their
supremacy or ! means the resplendent Lord Vishnu and Aaomaa: are the
divinities created by him. Aaomaa: are those who are enveloped by
appropriate Wisdom yaqaaqa- &ana. Entering and enveloping all in creation they
are made resurgent to perform their actions. Here the word ivaSva should be
understood even as k is understood in ksmaO dovaaya hivaYaa ivaQaoma |. APtur are those
who respond expeditiously, ]sa` are the rays, svasaraiNa means the days. Since
all the forms of Vishnu are free from the taints of the primordial world,
the said forms are referred as Aisa`w: beyond being harmed or the
divinities are referred as Aisa`w: because they are sure to be delivered. eih
maayaa: means who have possessed right and Wisdom of everything
independently. Ad`uh: means those who are devoid of sorrow and
suffering. May such divinities attend our sacrifices. va*vayaao are those who
make the world resurgent to perform actions. pavaka is one who purifies.
sar is one who is mobile, like Vishnu who is mobile. sarsa is one who flows
therefore moving like Sarasvati, the divinity being referred as haircaaicanaI
since she is endowed with Vishnus attributes of mobility. Since dear to
Vishnu, Vayu is also known as sarsvaana\ - the ever moving. Neither male nor
female in form the resplendent one is also not neutral. Though free of the
disabilities of the female and male forms, he is nevertheless observed in
both forms. The Sun is referred as vaaijanaI because he provides
nourishment, because he dominates the seven Cnds metres as one
dominates the seven horses vaaijana: of the chariot. vaak\ Speech is
referred as vaaijanaI because it is nourished by food or it nourishes Wisdom
88

through debates. Illumination is the progeny and speech is the daughter.

Both Sarasvati and Vishnu shine in the sacrifices therefore are known as
vaaijanaIvait. May both Sarasvati and Vishnu bestow on us nourishment in
external temporal activities as well as internal spiritual ones. Sarasvati
is called iQayaavasau because she is source of intelligence as well as indweller
and ever initiating auspicious thoughts, the extinction of ya indicating
independence and being the upholder of the sacrificial functions.

mahao ANa-: prM ba`*ma tojas%vaacca mah<vat: | Aarmaanand$p<vaaNNaao ih inavaRitvaacak: | tj&apyait saa dovaI &anaM
d%vaa mah<arma\ | mahao ANa-: svayaM dova: svamaa%maanaM p`kaSayaot\ | ivarajayait ivaSvaaSca iQaya: sau&anadanat:
sau&anadanat: |.
mahaoANa- is the Supreme Being being blissful Arma\ and Na: in entirety. Hari
is made known by Sarasvati by imparting supreme Knowledge. mahaoANa- is,
verily Vishnu because of his being communicator making intellect grasp
the spiritual Wisdom.

saU>M %vaanaartM po`ao>manauvaagaokkailaka | Anyaqaa%vaM ca t~ syaadavaapaoWapts%vaRcaama\ | vaodant%vaiva&syaO taO cak`o

baadrayaNa: | ?ca: sa >ca ]d\QaR%ya ?gvaodM kRtvaana\ p`Bau: | yajaUMiYa inagadaScaOva tqaa saamaaina saamat: || evaM
puraNavacanaaduwRta ih ttstt: | ?ca: SaaKa%vamaapnnaa: iSaYaticCYyakOirmaa || maanastonaoitpUvaa-sau (Unata dRSyato|qa-
t: || Sauna: SaopaoidtaByaSca pz\yanto|nta~ kaScana | A~aPyak`matao dRiYTirit naOkk`maao Bavaot\ || Anant%vaa<au
vaodanaaM p`aya: kmaanausaart: | saMxaopM kRtvaandova: iSaYyaaSca tdnau&yaa || AYTkaQyaayavagaa-idBaodN ca kRtvaanp`Bau: |
svaaQyaayaivaEaamaaqaa-yatsmaa%k``maivapya-ya: || t~ t~Ovaantirta dRSyanto ca iKalaa Aip | ya~aqao- na ivasaoYaao|ist
pdantirtta|~ ca | ya~alpao|ip ivaSaoao|ist pdM naantirtM Bavaot\ ||.

Sukta is that which recited continuously. Anuvak is that which is seen

by the seer instantaneously. They may be spoken differently by addition
Aavaap or deletion ]Wap of ?ks. These (Aavaap and ]Wap) were done by
Badarayan because of the infinite number of vedic ?ks. The Lord
selected ?ks from ]p ?vaod and complied the Avaantr ?vaod; selected from ]p
inagaad yajauvao-d and complied the Avaantr yajauvao-d; selected from ]p saama vaod and
complied the Avaantr saama vaod, thus have the puranas spoken. In this manner
89

the vedic samhita - the scriptures were arranged selecting ?ks from
different [places from the upvedas and arranged in SaaKas, by his disciples
and the subsequent disciples.

maanastona is the is interruption in the meaning. The ?ks seen by SaunaSaop are also
to be seen elsewhere; in other case the order or sequence in which ?ks
are recited, varies. This is attributed to the infinite number of ?ks from
which the ?ks were condensed by the divine person according to the
exigencies of actions kma-s to be performed and the same were arranged
by his disciples. The Lord arranged the vedic scriptures according to
AYTks, AQyaaya or vaga- or maNDla, Anauvaak\, saU> etc. to facilitate the recitation of the
Vedas which ended in differences in their order and their appendices.
Therefore, if there is no difference we have to assume the disappearance
of some words ; when there is difference we have to assume that there is
no disappearance of some words.

Sukta 4

I.4. 1 5

sau$pkR%naumaUtyaosauduQaaimavgaaoduho | jauhUmaisaVivaVaiva || ]pnassavanaagaihsaaomasyasaaomapa:ipba | gaaoda[d`ovataomad: ||

AqaatoAntmaanaaM ivaVamasaumatInaama\ | maanaaoAit#yaAagaih || proivaihga`mastRtimand`mpRcCaivapiScatma\ |
yatstosaiKByaAavarma\ || ]tba`uvantunaaoinadaoinarnyatiScadart | dQaanaa[nd`]_uva: ||.

O creator of forms, we invoke you every day to fulful the desires of the
person performing the sacrifice like the one milking the cow calls the
desire-fulfilling cow. O the Lord who possessed of golden riches relishes
Soma, who besrows Wisdom and happiness, come to our sacrifice and
savor the Soma. Therefore, do come to be graced by you with the very
best and the appropriate Wisdom transcending all else. Arrive from afar
to communicate the incomprehencible and undestrutible Wisdom,

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transcending the influences of senses and surrendering to Indra who

pervades the mind. Let those speak those who are near and the others
who are far, having posited their senses with Indra alone pervade the
mind.
Bhashya
ivaYNauM saU$pkta-rmaiBap`otaqa-isawyao | ~aNaaya vaa kamaQaonauivava gaohaya t%iqato: || idnao idnao svaa*vaayaama: ||
&anadaosyaOva caaiQakma\ | &anaa#yariyayau>sya ihrNyaaidmatao|ip vaa || sauKkarI Bavaana\ || tsmaallaBaoma saumaitstva |
Anto imatas%vaaiWYayaa matyaao (u<amaao<amaa: | AsmaanatI%ya maa pSyakruNaad`-dRSaa sada ||, manmanaao vaa|qa Sak`ao vaa
dUro|ip prmaoSvarma\ | gacCaga`(manaYTM ca vyaaPtica<aM ya eva ca | saiKBya ]<amaao ina%yama\ || inadstsya samaIpgaa: ||
to|ip ba`uvantu naao dovaM p`apuyao- caamyatao|ip tma\ inaga-%yaa&anaystasmaa_Qaanaa [-Sa eva ca | duva: p`aNanba`uvaM %vaova %vao|ip
na: prmaoSvarma\ ||.

We pray day in and day out the resplendent Lord, Vishnu who is the
creator of forms, kamaQaonau - the provider of the fruits, fulfiller of desires,
refuge to the seekers. O Indra (and Vishnu as the indweller), rich in
wealth and Wisdom, come and savour the Soma bestowing wealth and
Wisdom on the person performing sacrifices. May we always be
bequeathed wealth and Wisdom, they verily are good and auspicious,
transcending see do not see any one else with kindness. O Mind! you are
wandering far away from the Supreme Being, surrendering him who
incomprehencible, indesreuctible, all-pervading and ever superior to all
others. inadtsya means those who are near him. They also speak that
attaing the Supreme Being one becomes delivered from obscurity; or
become delivered, verily assures with all doubts removed, the
enlightenment and divine experience.

I.4.6-10

]tnassauBagaM Aivavaao-caoyaud-smakRYTya: | smaamaoidnd`syaSama-iNaa || emaaSaumaaSavaoBarya&iEayannaRmaadnama\ | ptyanmandya%sauKma\

|| AsyapU%vaaSat?taoGanaaovaR~aNamaBava: | p`avaaojaoYauvaaijanama\ || tnvaavaajaoSauvaaijanavaajayaamaSSatk`tao | Qanaanaaimand`saatyao
|| yaaorayaao3bainamahan%sauparssyaunvatssaKa | tsmaa[nd`ayagaayat ||.

91

Let our enemies say that we are blessed with wealth and Wisdom, O
destroyer of enmies let us ever dwell protected by Indra. Let us, indeed,
be swift like the juice (Soma), bearing the prosperity granted by the
sacrifice performed stimulating people, causing them to surpass friend.
Having relished Soma juice, Indra of the hundreds of sacrifices has
become impenetrable enemy of the enemies protectinf those against
obscurity and ignorance. O Indra of the hundreds of sacrifices, with those
attributes, you have become enemy of our enemies, providing wealth and
Wisdom to us. Of all the wealth and Wisdom in the world available to
cross over the primordial world, O Indra, the bestower of supreme Bliss
the yajamaana, person performing the sacrifice, in harmony as friend, sings the
eulogies.

Bhashya

Aryaao|ip p`jaa Asmaanvaaocaoyau: sauBagaansada | Sa~uBaidstvaaond`sya syaamaOvaanauga`ho sauKo || AaSauvaIya- tvaOvaaSauM saaomaM ixapM
manaao|ipvaa | AaBarsvaaodro tuYT\yaa )id vaa ya&BaUYaama\ || [-maova pumM adkrM madadu%ptanaamaidko | hotMu mand%vahotMu ca
t%saKInaaM purao gato: || enaM pI%vaa bahu&anaa|BaUstmaaoiBarnaavaRt: | p`saadadova mau>oYau tmaaosa(tyaa Qana: | AavaRtro vo a
vaR~aiNa (&anaanyannadM narma\ | p`avaao yauwoYau yaaowarM Ba>M &ainanamaova ca || yaaoQayaamaao vayaM tM%vaaM &anaaidQanalabQayao |
A&anaaVasmadrIiBa: || yaao|SaoYad`ivaNaavaina: | saukd: saMsaRto: parstsmaa [nd`aya gaayat || kmpaoSaoYaga`ho @vaaip lajjaayaaM
vaa puratnao | pRqa@%vaQaRYyatayaaM vaa hirNa@sMa-ihtaoidt: ||.

O Indra, the destroyer of enemies, even our enemies always accept our
having become rich by your grace and having been happy.O swift one, be
pleased to svour some Soma, the splendour of the sacrificial functions,
which becomes expansive swiftly or be pleased to experience mind
within the mind. [-mao\ means only, saoma as intoxicant leaves all
companions far behind, holding them in their course. O of boundless bliss
of Wisdom, having savoured Soma, you are surely not enveloped of
ignorance or you are not affected by the ignorance in state of deliverance,
due to the grace showered on them. By Vrittra means being enveloped
by obscure ignorance among human beings.You protect those wise in
Wisdom who combine devotion with intelegence. O Indra possessed of

92

these attributes! We make you fight our enemies in form ignorance with
intelligence to attain wealth and Wisdom.

Sukta 5.

I.5. 1-6

Aa%vaotainayaIdtond`maiuBap`gayat | saKaayasstaomavaahsa: || pu$tmampu$NaamaISanaM vaayaa-Nama\ | [nd`saaomaosavaasauto ||

saGaanaayaaogaAaBauva%sarayaosapurnQyaama\ | gamawajaoiBarasana: || yasyasaMsqaonavaRNvatohrIsama%sauSa~va: | tsmaa[nd`ayagayat ||
sautpa%naosaut[maoSaucayaaoyaintvaItyao | saaomasaodQyaaiSar: ||,

O Indra, come and be seated, savour Soma even as the superbly abundant
among superbly abundant ones chant Sama hymns for the Supreme Being
desiring supremely desirable Soma juice pressed with cheerful mind.
Because that Supreme Being alone is the the source for attaining riches or
family, the divinity arriving with nourishment. Who when seated during
the war the enemies are unable to capture the horses to such Indra does
one chant Sama hymns. Purifies, pressed and mixed with curds Soma is
prepared for Indra to savour.

Bhashya

saupUNaa-naaM pUNa-tmaM varoNyaanaamaQaISvarma\ | sauto saaomao sauKonaOvasacaa gaayat tM p`Bauma\ || mau>aO

yaaogaayaasamantad\BavaonnaaoGaao|vaQaarNao | sa eva Bagavaan&anaiva<aaya sa ca: || bauiw: puraEaya%vaona purinQa: p%nyayaaip vaa |
p%nyaqa-%vao tu tadqyMa- saaonnaO: sah na Aava`jaot\ || yasya isqataO na vaRNato hya-ga`maip Sa~va: | mana: purao vaa ivaYayahrNaanmana
eva ca | bauiwSca hirSabdao>o tma AadIina Sa~va: || saamapo Saucaya: saaomaa: p`aPtO diQaimaiEata: | manaaMisa Qyaanamau>aina
vaayaaint hryao sada ||.

Superbly abundant among those who are superbly abundant is the

Supreme Being, being the most desirable invoke him with cheherful mind
even as Soma is being pressed. May the Lord be the source for our
becoming delivered in entirety, on account of whom alone does one
attains wealth and Wisdom. He verily is the ruler who guides our
intellect, which therefore is referred as puraniQa as his form is depende on the
93

intellect. Or puraniQa is the wise companion in the form of a wife, which he

gets with divine Grace falling on him. May such Supreme Being come to
us. When he is seated in the chariot the enemies become incapable of
capturing his horses.Or else Mind is the place where one comes to be
influenced by the senses.Mind becoming the source obscurity is referred
as the enemy. Soma properly purified and mixed with curds is offered to
Indra, who savours the juice, therefore come be solicited. Or the mind
ever engrossed in meditation strives to experience him.

I.5.6-10.

%vaMsautsyapItyaosaVaovaRwaoAjaayaqaa: | [nd`jyaoYz\yaayasauk`tao || A%vaaivaSan%vaaSavassaaomaasa[nd`igava-Na: | Saantosantupc` aotsao

|| %vaaMstaomaaAivavaRQan%vaamau@qaaSayk`tao | %vaaMvaQa-ntunaoigar: || AixataoitssanaoidmaMvaajaimand`ssahisa`Nama\ |
yaismainvaSvaainapaOMsyaa || maanaaomata-AiBaduhntnaUnaaimand`igava-Na: | [-SanaaoyavayaavaQama\ ||.

O Indra, perfomer of good deeds have becom manifest as ever mature to

savour the Soma in the sacrificial finctions, and superior among the
superior ones. Invoked by eulogies, O Indra, may Soma which surge
swiftly flow in you and make the persons performing the sacrifice happy
with wonderful Wisdom. You, wise in Wisdom, superior among the
superior ones, as one distinguished make the the wonderful hymns
revealed As one who has fulfilled all his desires, Indra, superior among
the superior ones, in which all the powers of the world are present, one
who gives unlimited gifts, may recieve from us these oblations. Indra of
adorable praises, omnipotent one, may not death come to us, may not our
bodies be harmed or destroyed in any manner.

Bhashya

sada pUNa-: SaBa&anajyaoYzvya>\ya O saytaPtayaao | na xaudadoriBavya>aoBava: || igaiBa-va-Rt p`Baao | p`kYR Tcaotars%vad\BaR%yaao

yaao|smaO syau: Sa=kra: sauta: || vyaHjayan%yaiQakM staomaa: saaMPnyau@qaanyaRxau caOva ih | mahagauNaOvya-jayantu igarao|smaakmaip
p`Baao || AakaSavaRiwvavaRwiwiva-YNaao: syaannaOva caanyaqaa | na vaQa-to naao knaIyaana\ [it (onaM Eauitja-gaaO || mahata%pya-
raoQaacca Eau%yaqaa- naaprao Bavaot\ | yaV%yanyaapoxayaa vaRiwrISa%vaM syaa%kRtao|sya ca | Aaixataoitiriot (smaa%pUNa-
aiNasp`ayataoidta ||.
94

Ever complete in auspicious Wisdom, you arrive in sacrificial functions

and savour Soma to display your superiority, not because you are thirsty.
O Lord, adored by hymns, may the Soma juice make the person
perfoming the sacrifice happy with excellence in Wisdom. O Omnipotent
one , the distinguished hymns have revealed your superior attributes (with
cvishnu as the indweller). May with our invocation you may become
manifest for us with all your attributes. Increase in space means increase
in Vishnus expanisive, comprehensive reach, but scriptures declare that
in Vishnus expanisive, comprehensive reach there is neither any
expansion or reduction. The scriptures cannot be interpreted otherwise,
since in that case the concealed meaning will be lost. Bercause if his
expansion is dependent on others, how can be said to be Supreme Being?
Therefore he is Aixat, immutable is the appropriate description of his
attribute. He is repository of innumerable powers, rtherefore receive these
oblations from us which are capabl;e of pribiding us innumerable gifts.
Since he is omnipotent descriptions like increase or descrease are not
applicable in his case. Men wil never cause our destruction in many
manner since as the omnipotent Supreme Being, there is no death for us
but deliverance. Let not the human destroy our bopdies, let Death come
as a natural event when you desire.

Sukta 6.

I.6. 1-6

yauHjaintba`QnamaruYaHjarntmyapirtsqauYa: | raocantoraocanaaidiva || yauHjan%yasyakaamyaahirivapxasaarqao | SaaoNaaQaRYNaUnaRvaahsaa

|| kotu=kRNvabnnaokotvaoSaaomayaa-ApoSasao | samauYaiwrjaayaqaa || AadhsvaQaamanaupnu aga-Ba-%vamaoirro | dQaanaanaamaya&Iyama\ ||
vaILuicadaruja%nauiBaga-uhaicaidnd`vai*naiBa: | Aivand]isa`yaaAnau ||

Set in motion in the sky, ccircumambulate around the immutable red

coloured Surya all the divinities become luminous. Set in motion the
adorable Hari, possessed of strong wings, in the red colored chariot as the
courageous one traverses among men. To bestow auspicious Wisdom for
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the ignorant ones, wealth for those who have no wealth with brilliance
become manifest in the sacrifices. By the Will of the Supreme Being, the
meaning concealed within the hymns when pronounced in the sacrifices
become revealed bearing various names. With strong determination
capable of destroying the caves and capable of bearing these worlds,
Indra obtained by his will-power several favourable manifestations.

Bhashya

paOMs%yaaina vaasaudovasya ba`QnaM vaRwM idvaakrma\ | AruNaM carntM pirtao igairnyauHjaint sava-da | tOrovaanyaaina cand`aid
raocanaaina i~ivaYTyao | raocayaint || hir caasya manaaobauwI svaSa>ya: | yauHjan%yaiQagauNa%vaona kamyaavasvaaqaaip vaa |
ivaiSaST [xasaMyau>aivava ixap`traO sada | rqao doho|ipvaa dovaa: svamanaao vauiwmaova ca | Asya doho p`yauHjaint saUyaa-
diNsqaapyaint ca | saUyaa-idsqapk%vaM ca ba`*maadInaaM Bavao%sada | SaaoNaaO ca SamaNaaO p`a>aO sauKp`aPtaO yat: sada | SyaamaaO
maUQa-ina SaaoNaaO ca Sak`Svaaga`gaaO smaRtaO | dRYTaO naRnp`it tM vaoSaM vahntao tavauBaavaip || A&anaayajuvansa&anaM homaahomaaya
caoSvar: | ]YawiBa: samp`kaSaad\iBaa: Sai>iBavya>tamagaa: | mayaa- marNavantao|ip dovaa evama\ || hriva-Saat\ | tdOva
sauKmanvaova punagaU-Z%vamaaipro | scvaOcCona proSasya Sa>yaao dovata Aip | ya&o vaacyaM dQaanaaSca naama || vaILu QaRZM (ip
| Aarujad\iBa: svasaamaqyaOgau-hayaaM saMiqatao|ip sana\ | vahd\iBariKlaM laaokM p`kaSa%vaaina labQavaana\ | dovaOvaO-tadRSaO:
saakmaanaukUlyaona labQavaana\ ||

The innumerable powers of Vasudeva eternally invigorate the red

coloured illustrious Sun to circumambulate around the mountains and
because of the Sun, the luminous bodies like the Moon shed light.
Inherent powers of Vasudeva enjoin Mind and the Intellect of the
devotees in the form of horses, which lead them swiftly, with their body
as the chariot, establishing in their bodies the luminosity of the Sun and
other divinities, which exist in the divinities like Brahma and others,
though inferior in tartmya, ever happy nevertheless - SaaoNaaO and SamaNaaO
respectively mean inferior and happiness. The horses though dark in
colour they happily lead the devotees to Vishnu, the indwelling essence
within Indra. O Indra (with Vishnu as the indweller)with your brilliant
powers you become manifest in sacrifices performed, bestow Wisdom to
the ignorant, wealth to those who have no wealth, even so to the the ma%yaa-
sa, the luminous one who are subject to death. By the Will of Vishnu
denoted by the letter A, all powers and the divinities are uunder his
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control, the hymns spoken revealing the mystical truths contained

therein. Indra (with Vishnu as the indweller), though unseen, your
destructive powers safeguard these worlds, becoming manifest in several
forms at Will in harmony with similar powers vested in other divinities.

I.6. 6- 10

dovayantaoyaqaamaitmacCaivadWsaui=gar: | mahamanaUYatEautma\ || [ndoNasaMihdRxasaosaHjagmanaaoAibaByauYaa | mandUsamaanavaca-saa ||

AnavaVOraiBaVuiBama-ssahsvaca-it | gaNaaOirnd`syakamyaO: || At: pirjmannaagaihidvaaovaarocanaadiQa | samaaismannaRHjatoigar: ||
[taovaasaaitmaImahoidvaaovaapaiqa-vaadiQa | [nd`mmahaovaarjasa: ||.

The invokers praise with great chants those who are luminous and
immutable, men of Wisdom and wealth. To experience the illustrious,
immutable splendor of Indra (and Vishnu as the indweller) with no fear
those who bestow blessings assemble. Taintless and supreme intelligent
group of divinities by nature happy propitiate with their companions for
the pleasure of Indra (and Vishnu as the indweller). Therefore, O Omni
present One, since you are capable of enjoying the oblations from heaven
or from the luminous orb of the Surya, receive our invocation offered
here in sacrifices. Therefore, Indra (and Vishnu as the indweller) receives
these oblations to be obtained in heaven, here in the worlds or in the
supreme resplendent region.

Bhashya

samya2p`Vaotyantao|mau mait$pM yaqaaiqatma\ | ivadiW<aM mahantM ca ivaEaut sauigarao|stuvana\ || tsya sandSa-naayaOva

sa=gatstona Sa=kr: | maKa%maapurhu tU ao vaa EaaIBaUmaI ca sauKadi%mako || AnavaVOma-ha&anO: ip`yaOdo-vagaNaO:sah | vaayaunaa ca
sahaca-int sauQaI%vaa%prmaoSvarma\ || Atao hotaoirhayaait idvaao vaa saUya-maNDlaat\ | pirjmansava-gasmaakmaaiQakR%ya samah=Nama\ |
Aismaignar: p`aPnauvaint samya@prmamau#yat: || yauHjantI%ya~ baahulyaa_ovayantao|t [%yaip | baahulyaadRiYTtao gaIiBa-iva-naaqaao-
naanya [Yyato || [tao idvaao vaa patala%saaitM laaBasva$ipNama\ | mahtao rHjakaiWiYaNaaolaao-kaWa tmaQaImaho ||.

The gifted vedic chanters invoke the immutable, wise in Wisdom, well-
flourishing and well-respected Indra (and Vishnu as the indweller) as
popular divinity to be propitiated. To have his insight Shankar, Mother
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Earth and the resplendent Sri, ever joyous, assemble along with Indra.
Retinue of divinities who are with no taints and wise in Wisdom and dear
to Indra (and Vishnu as the indweller) along with Vayu and others
propitiate the Supreme Being. Therefore, you come here to our sacrificial
function, from the heavens or from the luminous orb of the Surya, since
our invocation is primarily addressed to you in principle. pirjmana means
omnipresent, all pervade. Due to the plural sense suggested here in yauHjantI
and barring the term gaIiBa-: the absence any suggestion of plurality in dovayantao
etc any contrary meaning are not commended by scriptures. We invoke
Indra (and Vishnu as the indweller), who dwells in the heavens, or in the
worlds below or in Vaikuntha, the abode of Vishnu being of the nature of
supremely Blissful.

Sukta 7.

I.7. 1-5

[nd`imad\gaaiqanaaovaRhidnd`kmao-iBarikNa-: | [nd`vaaNaIrnaUYat || [nd`[wyaao-ssacaasaimmaSlaAAvacaaoyaujaa | [ndovaja`IihrNyaya:

|| [nd`dIQaa-yacaxausaAasaUyMa-raihyai_iva | ivagaaoiBarid`maOryat\ || [nd`vaajaoYaunaaovasahasa`p`QanaoYau ca | ]ga`]ga`aiBa$itiBa: ||
[nd`vayaMmahaQana[nd`maBao-havaamaho | yaujaMvaR~oYauvaija`Nama\ ||.

O Indra of the infinite attributes, the singers of the auspicious Sama

hymns have always been praising you, among those who are happily
enjoined mentally in conformity with the vedic injunctions. To perceive
far in distance, Indra (with Vishnu as the indweller) had raised Surya to
shine in the sky, with his shining weapon destroying the mountains
bringing the waters flow down freely. Indra (with Vishnu as the
indweller) who is unkind to the wicked fights with thousands on the battle
field becomes severe to the vicious ones. Indra, we in our attempt to gain
wealth invoke you whom the wicked ones seek to avoid.

Bhashya

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tmaoova gaaiqana: saamnaa stuvan%yaRigBaSca ba*vaRcaa: | baRhntmanyavaaNaIiBarip || hyaao- ivaimaiEat: || rqao|qavaamanaao bauw\yaaovaa-
=\maa~oNaOva yaaoiganaao: | sacaa sauKona vaja`I ca &anaanandao ih Qaatut: | ihtSca rmaNaIyaSca ihrNyaya [tIirt: || dIGa-kalaM
dSa-naaya saUya-maaraohyai_vaI | &anaOradryaaogtaM ca p`aNaa%maanaM samaOryat\ || bahuiBayau-QyamaanaoYau yauwYo vaip sada|va na: | duYaaogaO:
sadaiBap`ayaO: || mahdlpQanaaiqa-na: | havaamaho|irvajyMa- tM tmasaaM p`ityaaoiganama\ ||.

To you with auspicious attributes, the chanters verily sing Sama hymns,
the haotR praised with various other humans and others glorified in prose.
Enjoying the horses (strength) to the mind and intellect, the ascetics with
pleasant ease, become enlightened and experience the splendor of the
Bliss of Beatitude. For people to perceive extensively Indra (with Vishnu
as the indweller) raised Surya on the horizon and to bring Wisdom and
well-being,, verily as the Prima Breath itself. Protect us forever in our
battles with the unrighteous, never ever with those wicked ones. We great
or small desiring affluence invoke him which is avoided by the obscure
ones who also endeavour.

I.7. 6 -10

sanaaovaRYannamauHjarusa~adnnapavaRiQa | AsmaByamap`itYkut: || tuHjaotuHjaoya]<arIstaaomaa[nd`sya vaija`Na: |

naivanQaoAsyasauYTuitma\ || vaRYaayauqaovavaMsaga:kuYTIirya%yaao-jasaa | [-Saanaao Ap`itYkRt: || yaekScaYa-NaInaaMvasaUnaamaIrjyait |
[nd`:pHjaixatInaama\ || [nd`vaaoivaSvatspirhvaamahojanaoBya: | Asmakmastukvo ala: ||.

O one who showers unexpected rains (offers invisible boons) revealing

concealed, unrestrained making our oblations to become fruitful for our
sake to be enjoyed for happiness. O Indra (with Vishnu as the indweller)
in each of your move, the invoker engaged in your illustrious praises
though made resurgent by you, have not attained the excellence in
describing your auspicious attributes. The bull pulls the herd of bulls
provokes the others by his power; likewise the Lord with unrestrained
powers makes others resurgent. Which Indra (with Vishnu as the
indweller) alone offers wealth and Wisdom on the fivefold (the divinities,
gandharvas, daityas, ancestors and the human beings) as the
beneficiaries. O people, the all pervading Indra (with Vishnu as the
indweller) bestow on the person performing the sacrifice and the person
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invoking the hymns favouring well-being. O people we call on Indra

(with Vishnu as the indweller) stay near within our sight for bestowing
well-being on the person performing the sacrifice and the person invoking
the hymns.

AsmadIyaM caruM BaaojyamaanandM tmapavaRNau | maaoxagaM sava-dats%vamap`itWnW naao vaRYana\ || %vayaOva porNao jaato t~t~ ya ]<ara:
| to|ip staomaa: sauYTuit%vamasyaanan%yaannacaaPnauyau: || p`itvaIrao vaRYaa vaMsastd\ganta vaMsagaao ivaiBa: | yaUqaanyaakYa-it yaqaa
p`jaa: poryait p`Bau: || raja Bavait iva<aanaaM p`jaanaaM caOk eva ya: dovaganQava-dtO yo aiptRmaanauYaBaodt: | p`jaanaamaip pHjanaaM
saamaanyaacca ivaSaoYat: || samyagGavaamaho sava-gatM ca vya>$pt: | syaatumaok~ vaao|qaa-ya janaa naao|stu sa kovala: ||.

O Supreme Lord, bestower of all desires and un-restrainable uncover our

ignorance and make up fit for deliverance and reveal our happiness. Time
and again even those who invoke prompted by you excellence, are not
able to attain the level of your excellence, being infinite in measure. vaMsa is
the bull which blindly charges whereas vaMsaga: is the bull which meets the
challenge thrown by vaMsa. Even as the vaMsaga pulls other bulls by the power of
strength, the Supreme Lord pulls others by the power of his strength.
Though the comparison is trivial, it is made because of its popular usage.

Sukta 8.

I.8. 1-5

end`saanaisaMrriaMsaaija%vaanaM sadasahma\ | vaiYa-YzmaUtyaoBar || inayaonamauYTh%yayaainavaR~aruNaqaamahO | %vaotasaaonyava-ta ||

[nd`%vaaotasaAavayaMvaja`=Ganaaddimaih | jayaomasaMyauiQaspRQa: || vayaSaUroiBarstRiBairnd`%vayaayaujaavayama\ | saasa(amapRtnyat: ||
mahaMpnd`:prScanaumaih%vamastuvaija`Nao | VaaOna-pi` qanaaSava: ||.

O Indra, capable of bestowing wealth and Wisdom together with

flourishing and excellent progeny do provide the for our protection, so
that encouraged by you we will overcome ignorance as if fighting with
fists and encouraged by you obtain firm strength to win over those who
take pleasure in wars. O Indra, with you in the struggle by our side, we
will overcome exceedingly well those who battle with missiles. Because
Indra (with Vishnu as the indweller) possess infinite auspicious attributes,
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supreme, pervasive like the space spread over, like pleasures and powers,
which is the attributes of one who is known as the enlightened
enlightened Supreme Being.

Bhashya

jaiyanaa saihtM laaBayautM iva<aM sadabalama\ | vaiYa-YzM saumahd`xainaima<a Mina%yada Bar || yaonaairnmauiYTyauwona tmaaMisa
&anayauwt: | %va%poirtaina runQaama: kaMiSawa saurgaaidiBa: | AavaR<yaOvaaopsaga-sya ik`yaavaRi<aBa-ivaYyait || %va%poirta
&anaritM QaRZ%vaonaaddImaih || %vayaa pRtnyat: Sa~UnaiBaYyaama sauyaaod\BaRiBa: || yasmaanmahananaaidSca ivaYNaao-jaIvaa|varstqaa |
tsyaOvaastu mah%vaM tnna jaIvaba`*mataM smarit\ AakaSava%p`iqamnaa|saaO Sava: sauKbalao tqaa ||.

Indra always bestow on us successful progeny, and wealth that ensures

powerful protection for us., which may enable us to contain our
adversaries overcoming ignorance through schoralry reasoning like the
horses restrained by mounting on them. The repertion of the verb is to
emphasize ]psaga- - the prepositions. Energized by you, verily we obtain
Wisdom and well-being. Energized by you, verily we are in position to
counter arguments with well reasoned arguments. Even as Vishnu is the
supreme among divinities, existing from beginning, enveloping
everything like the Space, endowed with happiness and power, which
may remain his as enduring forever, jaIvas being ever inferior to him, never
expecting any superior position for the jaIvas.

I.8. 6 -10

samaaohovaayaAaSanarstaokyasaainataO | ivap`asaaovaaiQayaayava: || ya:kuixassaomapatamassamaud`pvaipnvato | ]vaI-rapaonakakud: ||

evaa(syasaunaRtaivarPSaIgaaomatImahI | p@vaaSaKanadaSauYao || evaaihtoivaBabUr}tya[nd`maavato | saViSca%saintdaduYao ||
evaa(syakamyaastoma]@qaHjaSaMsyaa | [nd`ayasaaomapItyao ||,

Though have to be prompted by others, the human beings who desire to

have progeny (Wisdom) should be considered as wise ones. Whose
stomach is like Ocean, capable of receiving Soma, is like many tongues
that satisfy the desires of the many. Similar is his Speech supremely
auspicious, worth being enlightening and greatly fruitful, like the branch
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of wish-fulfilling tree for the person performing the sacrifice. In the same
manner, Indra is the wealth and protection bestowed on those wise ones
who offer sacrifices to you. In similar manner are his favorite renowned
hymns invoked for Indra.

Bhashya

AnyasaMvahnao naaip yaotM p`aPta janaad-nama\ | &analaaBaona tu narst eva pSavaao|pro ivap`aScaOva iQayaa yau>a maUKaa-: SaUd`samaa
mata: || ya: kuixatsya dovasya samaud`[va saao|iKlaana\ | kamaaxarint va>ya mahap [vat p-ka: | kakudstsya ijavha:
syauba-*vayaao bahumauKYo au yaa: || evamaaovaasya vaaNaI va vaodota mahtI tqaa | p@vaa SaaKona yajato varda~IivapiPSana: ||
bailaYzsya ih to || saint saVao|ip yajato ih to | maavato &ananao ina%yamaUtyaSca ivaBaUtya: || syaomaa ]@qaaina caOvaasya
tsmaO kamyaaina sava-da | gaoyaa: SaMsyaaina saaomasya pItyao naanyaqaa ipbaot\ ||.

The ones, though have to be prompted by others, who have taken refuge
in Janardana are, verily, the human beings; others are mere beasts. Those
who are wise in Wisdom being the same as those who are not are
similarly ignorant shudras. The Lords stomach is verily vast like the
ocean for reveling the Soma juice, fulfilling the desires of the devotees.
His tongue is referred as kakud: which satisfy the many mouths. The
Speech spoken by them becomes superior like the branches of the great
klpvaRxa, the wish-fulfilling tree. The eternal riches and refuge are there to
be offered to those men of Wisdom who perform the sacrifices. The
hymns are sung for the desires to be fulfilled. Therefore they should be
sung for having savoured Soma, or else he will not drink.

Sukta 9.

I.9. 1-5

[ndoihmaqsyanQasaaoivaSvaoiBassaaomapva-iBa: | mahaMAimaiYTraojasaa || emaonaMsaRjatasautomaindimand`ayamaindnao | caik`ivaSvaainacak`yao

|| maqsvaasauiSap`maindiBassatomaoiBaiva-SvacaYa-Nao || sacaOYausavanaoYvaa || AsaRgaimand`tio gar:p`itvaamaudhasat | AjaaoYaavaRYaBamptIma\
||saHjaaodyaica~mavaa-ga`aQa[md`varoNyama\ | AasadI<ao ivaBaupB` ay ||.

102

O Indra comes with all divinities who savour Soma, relish becoming full
of bliss with the oblation offered as the supreme one who with ability
keep the worlds under control. O Indra comes make the person
performing the sacrifice resurgent, with Soma which causes happiness in
the entire world around. Become rapturously blissful, O the auspicious
one, the ruler of all the worlds, with the happiness inducing invocations
offered for our protection during the three intervals. O Indra, no one else
than towards you are eternally are addressed the vedic hymns as the most
important, the supreme, the Lord. O Indra, give us well those who are
down the auspicious, adorable riches, surely immeasurable is your
supreme and imperishable abundance.

Bhashya

saaomapa saaomapvaa-Na: savMa- yasmaa<aidcCyaa | AiBaiYTraojasaa ina%yaM madM sauKmavaaPyaisa || enamaasaRjatond`aOcaivaYNauM tM

madkairNama\ | maindnao ivaYNavao samya@kima-maNaM sava-kima-Nao || svaanand ivaSvajaIvaoSa ma%svaasmad`xayaa sah || %vainnassaRta
vaodvaacas%vaaM p`%yaovaaPyanaartma\ || ]ccaOmau-#yatyaa samyaigvasaRYTa: svapitM p`it | AjaaoYaa: stu%ya$poNa %vasaovyaas%vadRto
@vaicat\ || Avaa-=\ naIcaanp`it%vaasmaanBadM raQa: p1caaodya | As%yaova to ivaSaoYaoNa p`kYR TM SauBamacyautma\ ||.
saaomapvaa-Na: are those who savor Soma juice or those for whom Soma is the
nourishment. AiBaiYTraojasaa is Indra (with Vishnu as the indweller) the one
who is eternal experience of Bliss of Beatitude. Prepare the Soma juice
for Vishnu who apart from being ecstatic induces ecstasy in others,
perfecting every action and thing in creation, so that he would be manifest
for all. O Indra (with Vishnu as the indweller) protects becoming ecstatic.
The Vedic hymns are chanted in such manner that they beginning from
the Supreme Being are never accepted as eulogy of anyone else than the
Supreme Being. AjaaoYaa: is one form of eulogy which in the primary sense
proclaims the Supreme Being and none else. Bestow on us wealth that is
inferior in status, since you are endowed with abundant with auspicious,
imperishable and supreme wealth.

I.9. 6-10

103

Asmansaut~caaodyaaond`raayaorBasvat: | tuivaVumnayaSasvat: || sa=gaaomaidnd`vaajavadsmaopRqauEavaaobaRht\ | ivaSvaayauQao-(ixatma\

|| AsmaoQaoihEavaaobaRh_\yaumnasaMhsa`saattma\ | [nd`tariqanaIirYa: || vasaaoirnd`Mvasaupit=gaIiBa-gau-Nant?igmayama\ |
haomagantarmaUtyao || sauto sautonyaaoksaovaRhbdRhtedir: | [nd`ayaSaUYamaca-it ||

You Indra, who is renowned, direct us well towards riches with resound
declaration of our success in performance of sacrificial functions. You
Indra provide for us comprehensive Wisdom along with nourishment
magnificently great and long extended life. Give us splendid Wisdom,
capable of providing us fame and thousand-fold gains, physical health
and satisfying nourishment. Of the divinities, Indra (with Vishnu as the
indweller) is the superior, fit to be invoked with vedic chants call him for
fulfilling the desires. In each interval when offering Soma, propitiate the
one who is complete, imperishable, and magnificent.

Bhashya

rBasvat: Sabdvat: staotnR asmaanyaSasvat: | t~ %vaiya maharayao mahakIto- saucaaodya || AsmasvaitbaRhj&anaM ina%yaM sanQaoih
caaxayama\ ivaBaM kIit-M sadohannaM bahulaaBayaut baRht\ | p`aqa-nao paOnaru@%yaM na caaodyaoit tt: puna: || vasaaova-saUnaaM ca pitM
dovadovaSvarM p`Bauma\ | ?=\maoyamaa*vayaamaao|~ gaRNvantao|iBaYTisawyao || AivanaaSyaitrui_YTao baRhcCUYaM sauKM p`it | sauto sauto
sad\gaRhaya dovaaya baRhto|ca-it ||.

rBasvat: are those who sing with loud sound, therefore direct us to him who
him, Indra (with Vishnu as the indweller), the one magnificently wealthy.
Give us always the imperishable magnificent Wisdom. Give us
magnificent fame, wholesome nourishment, capable of fetching many
magnificent gains. Since this is a prayer the words saMcaaodya and Qaoih are
proper words not rapacious. We invoke with vedic hymns Indra (with
Vishnu as the indweller), the Lord, the divinity of the divinities, to be
known only through the vedic Wisdom, for the fulfillment of desires. Air:
is the indestructible one. baRhcCUYaM is supreme Bliss, to obtain which one
propitiates Sri Hari, refuge of the good and full of the auspicious
attributes.

Sukta 10.
104

I.10. 1-6

gaayaint%vaagaayai%~Naoca-n%yakomaik-Na: | ba`*maaNas%vaaSatk`t]WMiSaimavayaoimaro || ya%saanaaossaanaumaaruhBdUya-spYTk%va-ma\ |

tidnd`aoAQaqMa-HcaotityaUqaonavaRiYNarojait || ya%saanaaossaanaumaaruhd\BaUya-spYTkR%vama\ | tidnd`aoAQa-HcaotityaUqaonavaRiYNarjait ||
yauxvaaihkoiSanaahirvaRYaNaakxyap`a | Aqaana[nd`saaomapaigaramaupiEaitHcar || eihstaomaaMAiBasvaraiBaBaRNaI(aruva |
ba`*macanaaovasaaosacaond`ya&Hcavaw-ya || ]@qaimand`ayaSaMsyaMvaw-nampuriu naiYvaQao | Sak`ayo aqaasautYo auNaaorarNa%sa#yaoYauca ||
tima%saiK%va[-mahohto rM ayaotsM auvaIyao- | saSak`]tnaSSakidnd`aovasaudyamaana: ||.

O Lord, of hundred sacrifices, Saama singers praise you with Gayatri

hymns, Rigvedic chanters with vedic hymns ; Brahma lauds raising the
flag mast, knowing you as the Supreme Being. Even as power becomes
increasingly inexplicable at the mountain peak Indra (with Vishnu as the
indweller) alone is endowed with supreme Wisdom. Endowed with power
concealed, having reached the taller than the tallest peaks, became still
taller further, as one showering favours, Indra is wise in all Wisdom
shines along with the multitude of the delivered souls. O Indra, who takes
pleasure in Soma, with flowing manes as those of a young energetic horse
with well seasoned limbs, yoked to the chariot come near us and listen the
words of adoration. O Indra come near our side and express words of
approval for the innovations saying well done, repeating the praises with
great pleasure words to promote our adoration and the performance of the
sacrifices. Arising out of the adoration, as one who keeps off his enemies,
Indra manifests when the Soma creepers are crushed, making sounds
saying, I am your friend. In you, Indra we take refuge and friend, who
verily is of the nature of power and Bliss pleading for wealth and
propitious power to be given.

Bhashya

gaayaint saamagaas%vaRigBa: SaMsan%yaRgvaoidnaao|itkma\ | ivairHcaas%vaMa bahu&ana Sak`kto yimavaaoicC/tma\ || vyajanaana\ ||

]ccatao|PyauccaM saamaqyMa- krNao tva | ttao|ip BaUir ya<aona caot%yaqa-matao Bavaana\ | mau>amau>samaUhona SaaoBato gaYZ Sai>maana\
|| ]caaduccaM ivairHcaaidgatM ktu-%vamaova yat\ | BaUir spYTmaBaUtno a proSasya ttSca sa: | caot%yaqaa-naSaoYaaMScamahayaUqaona
caoYTto || kxyaaiBapUrkaO puYT\yaayau=xva %vaM koiSanaaO hir | AQaaopganya SaRYau naao igar: || AiBasvar ca stuitma\ | p`SaMsaao
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kuru SabdM ca punah-Yaa-nmah<arma\ | ba`*ma ya&M ca naao|ntaqaao baihYzScaOva vaQa-ya || ina%yabauw%vatao ivaYNaaovaQanaM tu p`kaSanama\
| bahuSa~UinnaIYYadsaaO hird-naujaGaatk: | Asma%sa#yaaya SabdM ca cakarasmaasau saMisqat: | yaqaa sautoYau saaomaoYau krao%yaui%vaxau
caisqat: || tmaova SarNaM ina%yaM saiK%vaaVqa-mamaho | Sa@%yaanandsva$p%vaacCk`: sava-~ caaSakt\ | AsmaakM ca sada iva<aM
dddova p`vat-to ||.

O Indra (with Vishnu as the indweller). of infinite Wisdom, pre-eminent

in stature, Sama chanters sing your praises with Sama chants, the
Rigvedins with Riks, Brahma acknowledged you as the Supreme Reality
elevating you as Sak`kto u. Since your power is greater than of the great
Brahma, as the one who sprinkles grace on your devotees, you as
omniscient shine well in the company of delivered and undelivered souls.
As Hari function as the indweller in Brahma and others, as the greater
than any other great one, his superme powers are pre-eminently become
revealed. His omniscience is because of his inherent power to do
everything and anything, function through his multitude forms. Yoke
your horses with flowing manes and well groomed limbs to the chariot
with cord tied round his belly, to fasten to the saddle. Express your
approval saying well done, to indicate your pleasure and appreciation of
every praise and adoration during performance of the sacrifices. There
could be no one else than Vishnu who qualifies to be referred as the
Supreme Being. Vishnu, the Supreme Being, becomes manifests ever
growing and becoming effulgent in many forms and shapes, restrains
enemies and destroys the un-enlightened from harming the devoted ones,
dwelling within every one, everything and every hymn, he declares his
companionship. Therefore we seek companionship with an take refuge in
Vishnu, known as Shakra, being of the form of power and Bliss, capable
of providing possessions and prosperity

I.10. 7- 12

sauivavaRtsauinarjaimand`%vaadatimaVaSa: | gavamapva`jaMvaRiQakRNauYvaraQaoAid`va: || naih%vaaraodsaI]Bao?QaayamaaNaimanvat: |

jaoYassvavat-tIrpsspa=gaaAsmaByanQaUnauih || AaEau%kNa-EauQaIhvannaUica_iQaYvamaoigar: |
[nd`staomaimamammamakRYvaayaujaiScadntrma\ || ivad\maaih%vaavaRYantmaMvaajaoYauhvanaEautma\ | vaYantsyahUmah}itsahsa`saatmaama\ ||

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AatUna[nd`kaOiSakmandsaanassauitimpba | navyamaayau:p`saUitrkRQaIsahsa`|saamaRiYama\ || pir%vaaigava-Naaoigar[maaBavantuivaSvat:

| vaRwayaumanauvaRwyaaojauYTaBavantujauYTya: ||.

O Indra (with Vishnu as the indweller), the destroyer of the mountains,

you have favoured us with fame that is auspicious, expansive and
inaccessible to others, unveil the luminous Wisdom impelling it as Breath
as it were. All pervading Indra (with Vishnu as the indweller), you
illumine both heaven and the earth expansively, winning over for us
wealth and Wisdom. Having keen receptivity listen to our call, bestow in
me now vedic Wisdom, making my intellect with these invocations
pleasing for my sake. O the listener of these invocations, we know your
supremely powerful strength in battles, we pray for your protection with
many endowments. Come to us O Indra, born in Kaushika family;
happily savour the Soma, making us fresh with abundance of thousand
gains and long life of enlightenment. May these vedic chats, worthy of
being praised, be spread surrounding well with progressive increase in
honor and reverence.

Bhashya

ivaspYTM sauYz\vakalyaM ca yasas%va_<amaova ih | gaUZM &anasamaUhM %vaM ivavaRNvaRiwM ca na: kuru || Aid`radrrNaIya%vaa%p`aNastWt-
kao|id`vaa: hir: Sak`stqaad`INaaM CodnaaWaraNadip || na %vaamaRGaayamaaNaM ih vaQa-maanaM tu raodsaI | saM p`a
Pnaut: EaIBaUmaI ca saihto vaap`saadt: || Ap: p`jaa: sauKvatIrjayas%vaWSa%vat: | &anaainasaanQaUnau ih ca p`apyaaoccaa Aip
svayama\ || bahuEavaNakNaa-smada*vaanaM EauNau cadrat\ | AVOva ca igarao Qaoih maiya staomaM ca ma%kRrtma\ || ip`yaM yaaogadip kuru ||
ivad\maM %vaaM Sai>ma<amama\ | EaaotarM yau%sau vaa*vaanamaa*vayaamastvaavanama\ || bahulaaBaao<amaimait || sqaanaantrgato ?caaO |
dRYTvaondM ya&gaM yaaByaaM maQaucCnga: tmastuvat\ | Aa tU na [it tonaOva na ivaruwa Satica-ta || maa~a kuSaOgau-
iht%vaajjanmanyaasaIt\ sa kaOiSak: | gaaiqa%vaaWa ihrNyaaNDkaoSasqa%vaad\ hirstqaa | mandsaanaao ina%yasauKI stu%yamaayauSca
naistr | ?iYaM sahasa`laaBaM maaM kuru ca || %vaa [maa igar: || sava-da pirt: santu madIyaa: sava-laaiBanama\ | vaRiw$pa igarao
jauYTa: saovaa$paScaas santu na: || AYTavaRca: punastona dRYTa Anya~gastp: | kuva-ta ||.

Auspicious, expansive and inaccessible to others, verily is the fame

endowed by you on us. Open your concealed riches in the form of
Wisdom and make us flourish. p`aNa, the prime Breath is referred as Aid`:,
since he impels others . Therefore, Indra too is known as Aid`va; as he had
107

shattered the mountains and made the streams to flow in abundance to

save the worlds. ?GaayamaaNaM means all-pervasive attribute which illumines EaI
and BaUmaI both as the deities presiding over heaven and the earth cannot
equal, without your grace. Aap: are those who dwell in heaven and the
earth as well as the delivered souls. As the one whom you have
overpowered, they are under your control. Therefore, enable us with
wealth and Wisdom. Of all the receptive ones, listen to our call
sympathetically Let the invocation of the vedic hymns be acceptable to
the mind, even more than Yogic discipline. We look upon you as one
powerful, receptive one to the pleadings of those battling in life. During
one performance of sacrifices, Madhuchhanda had invoked with these
hymns, He saw on different occasions and under different conditions
hundred hymns elsewhere. Therefore there is no contradiction in referring
him as the seer of hundred hymns. Indra is referred as Kaushika because
his mother had placed him on kuSa grass or as one born to king Gadhi, of
Kushika clan. Hari is Kushika because is the dwells within ba`maaNDkaoSa - the
universal source of the divine effulgence. mandsaanaao being possed pf eternal
happiness as attribute or one who is eternally happy. Endow me with
extended life or attain wealth and Wisdom. May our invocations full of
rewards be amenable to you. May our invocations enhance your
magnificence? Madhuchhandas saw these eight hymns after performance
of penance and are found elsewhere also.

Sukta 11

I,11. 1 8

[nd`ivaSvaaAvaIvaRQan%samaud`vyacasai=gar: | rqaItmaMrqaInaaMvaajaanaaMsa%pitmptIma\ || sa#yaot[nd`vaaijanaaomaaBaomaSavasaspto |

%vaamaiBap`Naaonaumaaojaotarpraijatma\ || pUvaa-irnd`syaratyaaonaivadsyan%yaUtya: | yaidvaajasyagaaomatsstaotRByaaimaMhotomaGama\ ||
puraimBanduyau-vaakivarimataOjaaAjaayat | [nd`oivaSvasyakma-NaaoQata-vaja`IpuruYTut: || %vaMvalasyagaaomataopavarid`vaaoibalama\ |
%vaandovaaAibaByauYastujyamaanaasaAaivaYau: || tvaahMSaUrraitiBa p`%yaayaMisanQaumaavadna\ | ]paitYzntigava-
Naaoivadytotsyakarva: || maayaaiBairnd`maayaaiyan%vaMSauYNamavaaitr: | ivaduYTotsyamaoiQarastoYaaMEavaaMsyaui<ar ||
[nd`maISaanamaaojasaaiBastaomaaAnaUYat | sahsa`Myasyaratya]tvaasaintBaUyasaI: ||.

108

Indra is one who is manifest with ocean of self-evident super attributes,

the charioteer among the charioteers, the lord over nourishments, the
lord of noble virtues and of universal Wisdom. O Lord of good tidings,
being in companionship with you in our struggles, we have ventured to
fight in wars, do not be anxious for with you dwelling within bless us to
conquer the enemies and never conquered by others, we extol you again
and again. If Indras gifts be excellent let them not wasted, provide
protection by way of nourishment and Wisdom and for the invokers
prosperity and fame. Indra, born as destroyer of cities, ever young, ever
wise, all powerful, energizer of universal actions, and wielder of the
thunder bolt is praised by various divinities. O Indra (with Vishnu as the
indweller) you opened Valas caves (the obscure mind) wherein were
the cows (Wisdom) and wherefrom you fearlessly reveled the divinities
were concealed. To you O Valorous One, we the makers of the vedic
hymns, have come to worship you with waters and gifts always praising
you for your deeds. O Lord, you who are powerful, by your power you
have destroyed Shushna. The wise ones have known this, bless them
with bountiful nourishment. The seers of sacred hymns praise with all
their power, Indra, the ruler of the World, whose bounties are by
thousand times more bountiful.

Bhashya

samyagauid`>gauNavyai>stqaaiBad: || p`qamaaina mah<a%vaona to danaanyavanaaina ca | na iBaVnto na naSyaint gaaomadnnaM

yaSastqaa || yid maMhto ddayISa: ||.

Growth is the attribute of the ever mature Lord, therefore vaRiw means
maturity. Primarily great are the gifts and protection offered? Neither
does Wisdom comes to be destroyed nor does nourishment perish,
having been given during the sacrificial functions, if the donor gives
with great feelings.

valaiastqa-ggaitiQa-Ya: || vaacaamanyaaqa- vaRwostu ibalaM maUla tmaao ih yat\ | tdapavaRtvaaMs%vaM ca pdSya- ivainavaaya- ca ||
%vaaM ih dovaa Bayaapota: p`oyamaaNaas%vayaOva ca | CaVmaanaM igara dO%yaOrrxainnava sad\igara || [nd`syaa gaaosavaaqao- ca samau%saRYTa
109

jagaVip | catu-M gaavaao _ta dO%yaP: sarmaarixata: pura | rsyaaq: svasaR%vamau>\vaOva tyaaicCYTM ca gaaopya: || tdqMa- pNayaao
naama to dO%yaa balapUva-ka: | [nd`oNa inahta: pScaaj&a%vaa ca sarmakRtma\ || taDiya%vaa pda na@~%saRto pyaisa taM Bayaat\
| SarNagataM p`oYaiya%vaa dU%yaona piNanaaM puna: || iBa%vaa igairva`jaM tM ca gaavaao ya~ p`itiYzta: ina: saairta: punastaSca
gaaosavaonaoYTmaova ca | tda dovaa AiBa%yaOva pirtao jagauYau: pitma\ ||.

Vala is the mind which is perverse. Ignorance is the main reason for the
intellect to misrepresent the vedic Wisdom. Communication of right
knowledge dispels ignorance. Those who have overcome the fear of
death and prompted by you to the Wisdom contained scriptures are freed
from the distorted interpretation of the vedic scriptures. Indra in earlier
times) desirous of performing the gaaosavaa sacrifice, sent forth cows
(enlightened Wisdom) in the world around. In the beginning at Indras
request the divine hound Sarama to accompany the cows but Pani the
demons claiming Sarama to be their sister, stole the cows (enlightened
Wisdom) forcefully and hid them in the caves. When Sarama drank the
milk of the cows, Indra thrashed the hound and forced her to throw up
and frightened she surrendered. Thereupon Indra sent Sarama back
again to the demons as messenger. Then destroying the caves where the
cows were hidden, Indra got them released and completed the gaaosavaa
sacrifice, whereupon the divinities gathered around him and praised his
valour.

tvadanaOrhM isanQauM nadIM p`%yaagamaM puna: %vaamaavadnstuitpdOya-&dIxaaqa-mauVta: || ]pitYznt kta-rao ivadus%vaaM yao
igaraoidt || Sai>iBa: Sai>mantM %vaM SaaoYakM vaR~maaitr: || tmaao vaa %vaM ivadumaao-QaarrtastoYaaM EavaaMisa ca | ivaVaM
]ccaOstraM doih || stuvaint %vaaM sahaOjasaa || ?k\saMihtayaa: svaaQyaayaa%p`banQaat\ vyaasainaima-tat\ | ba`a*maNaoostqaa
maanaa%p`ao>a: syaumau-nayaao|~ yao || Eau%yaBaavaadila=gaacca mauinanaa-nya: p`tIyato || Eauitila=gaanyata yaavat\ tavat\ pUva-p`maa
Bavaot\ ||.

O Indra I have come near the river with the gifts with determination to
perform the sacrifice. Having arrived there the seers have been invoking
you with vedic hymns. O Indra, by your power you have destroyed
Vrittra, the most powerful destroyer. You are praised as one endowed
with power. Since the hymns, the Vedas, the teachings and Brahmanas
are composed by Vyasa, they alone are the authoritys documents and
110

those mentioned there are the only seers. All others are not to be
considered as scriptures since neither nor do the composers have the
marks of seers. All the earlier would continue to be considered as such
till the character and the marks change.

SatigBa-ru<araiBastu vai*nanaamaanaamacyautma\ | AstaOnmaoQaaitiqastaBya ]<ara Aip tddRSa: || Anya~gaastpsyana\ sa ta

ddSa- kdacana | kalaasqaanantr%vaM caot\ sa=gyaatao|ByaiQakM Bavaot\ || Anyasqaanagata AnyadRYTa APya~gaa yaid |
sa=gyaantBaavamaoYyaint ta [taopgata yat: ||.

Medhatithi invoked Achyuta, represented as sparkling flame, by hundred

?ks and followed by additional ?ks seen by him. The additional one was
seen by after performing severe penance. There even when they were
seen on other occasions they are all considered to be within the hundred
ones, even the number exceeds. However those seen in different
occasion in different place and under different condition, by different
seers and listed in different Anauk`maiNaka or index, even though found here
are to be treated as if not present.

Sukta 12

I,12. 1 6

AignandUtMvaRpImahaohaotarMivaSvavaodsama\ | Asyaya&syasauk`tuma\ || AignamaignaMhvaImaiBassadahvantivaSpitma\ |

hvyavaahmpuruip`yama\ || AgnaoidvaaM[havahjaj&anaaovR>baihYao- | Aisahaotana[-D\ya: || taM]SataoivabaaoQayayadgnaoyaaisadU%yama\ |
dovaOrasai%sabaih-iYa || GaRtahvanadIidva:p`itYmaairYataodh | Agnao%vaMrxaisvana: || Aignanaaignassaimaw\yatokivaga-Rhpityau-vaa
| hvyavaaD\jau*vaasya ||.

We beseech Agni, the messenger, dwelling in haotR, comprehensive

knower, and wise in Wisdom in performance of the sacrifices. We
invoke Agni, the guardian of the people, receiver of the oblations with
complete comfort, who is propitiated by hymns in his every
manifestation. We invoke Agni with adoration, who brings here the
divinities seating on well-spread grass for the well-being of the sacrifice.
O Agni because your mediation the divinities become desirous to be
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present in the sacrifices. We solicit them to seat of the well-spread grass.

Nourished by the oblation of ghee offered, you Agni, who have become
luminous, destroy the companions of the demons. One who has become
luminous by the luminous Agni, the all-enlightened lord of the house-
fold shines well by the grace of Agni.

Bhashya

ya&Baahaaqa-ma~aqaao dovaO saM p`oiYtao yat: | dUtao|ignavaa-saudovaSca t<a%p`aiqa-tkRVt: || ivasva vaoda: sa sava-&ao ya&&ao
ya&sauk`utu: || Aignanaamaa jaamadgnyaao BagavaansaM p`kIit-t: | tsya $pbahu%vaona vaIPsaacaOvaaoppVto || hvIamaiBa ?-
gaa*vaanaOra*vayant: p`jaaptIma\ || ja&anaao vyajyamaanastu vaR>M p`stutmaucyato | vaja`maanaao vaR>baih-: || baaoQayaoSaocCt:
saurana\ || dovaO: sahaopivaSaisa || yasya to sauGaRtM hiva: | irptao naaSakana\ rxaaojanaanp`it dhOva ca || yasyaasyao hUyato
saao|igna: proSaona saimaQyato | Aqavaa||hvanaIyaao|ignama-iqtona saimaW\yato ||.

Agni is the divine intermediary sent by divinities to fetch their share of

oblations in the sacrifices. Vasudev as the indweller in Agni is also the
intermediary for fulfilling the desires of the divinities. He is the
universal Wisdom, he is omniscient, wise in sacrificial functions and one
who performs the auspicious sacrifices. Resplendent Parashurama,
Jamadgnis son is renowned as the flaming fire Agni, therefore his
several forms repeated as Aignama\ Aignama\ is proper. The lord of the creatures
is invoked by chanting the hymns. ja&ana: is one who manifests in the
sacrifices. vaR>M means well-spread. vaR>baih-: means the person who performs
the sacrifice. Solicit the divinities to be present in the sacrificial
function. You, Agni is seated amidst the assembled divinities. You, Agni
are for whom ghee is the oblation, whereby the demons who disturb the
sacrifices are annihilated. Or you Agni are one in whose mouth the
oblation is poured or one who shines well tended.

I,12. 7 12

kivamaignamaupstuihdsa%yaQamaa-NamaQvaro | dovamamaIvacaatnama\ || yas%vaamagnaohivaYpitdU-tndovasapyait ||

yaaoAignandovavaItyaohivaYmaaMAaivavaasait | tsmaOpavakmaRLya || sana:pavakdIidvaaognaodovaaM[havah | ]pya&M ivaSvana: ||

112

sanasstvaanaAaBargaap~oNanavaIyasaa | riyavaIrvatIimaYama\ || AgnaoSauk`oNaSaaoicaYaaivaSvaaiBado-vahUitiBa: |

[maaMstaomaHjauYasvana: ||.

The luminous Agni, the wise in Wisdom being invoked, endowed with
righteous disciplines of the Prime Existence destroys the imperfections
in performance of sacrifice. O Agni, the messenger of the divinities
being propitiated, is the protector of the person performing the sacrifice.
O Agni, who for the divinities to be present, has been established in the
sacrifice performed according to the righteous vedic disciplines, be
pleased with us. O Agni, the resurgent purifier, who here have been
offered oblations, do bring the divinities to be present in this sacrifice.
O Agni, who here has been newly established and propitiated with
recitation of the Gayatri mantras, be pleased to offer us wealth, vigor
and nourishment. With all the universal eulogies you showered on with
pure splendor O Agni, accept our adoration.

Bhashya

sa%yaQamaa- sad\gauNaBaRd\ du:KGnaao|maIvacaatna: | caatnaM kalanaM vaasyaat\ || dovavaIitstu td\gait: | Avaasayait ya%vaaM
ca tM %vaM maRLya sava-da || ya%pUjaaivaYayao dovaanaavahoind`yamaainana: || gaaya~oNa stUyamaanaao dRSyamaanaona naao ryaIma\ |
pu~yau>aimaYaM caOva vaIya-yau>amaqaa|vah || jvalata tojasaa ivaSvadovaa*vaanaOvaR-Nauu stuitma\ ||.

sa%yaQamaa- is one who is possessed of auspicious attributes. AmaIvacaatna: is one

who terminates the sorrows. caatnaM, kalanaM means terminating the sorrows.
dovavaIit means the arrival of the divinities or the divinities becing the
objective. Make the sacrificer who establishes you in sacrificial
functions, happy and always satisfied. You are propitiated with
recitation of Gayatri chants. give the invoker wealth, vigor and
nourishment. O Agni of resurgent resplendence accept our adoration
offered to the divinities.

Sukta 13

I,13. 1 6
113

sausaimawaonaAavahdovaaMAgnaohivaYmait | haot:pavakyaixaca || maQamantntnaUnapaV&ndovaoyauna:kvao | AVakRNaauihvaItyao ||

naraSaMsaimahip`yamaiman[&]p*vayao | maQauija*vaMhivaYkRtma\ || AgnaosauKtmaorqaodovaaM[-iLtaAavah | Aisahaotamanauih-t: ||
stRNaItvaih-ranauYagQaRtpRYzmmanaIiYaNa: | ya~amaRtsyacaxaNama\ || ivaEayantamaRtavaRQaaoWaraodovaIrsaScat: | AVanaUnaHcaYTvao
||.

O Agni, the pure, auspicious flaming fire, you bring to the performance
of our sacrificial function the divinities to be propitiated. O Agni, known
as tnaUnapat (one who protects his parent from descending to the wretched
worlds), bring the divinities for the one who performs the sacrifice for
them to listen their sweet spoken invocations. We call upon Agni to
grace the sacrificial function with invocations chanted in sweet sound by
group of people. O Agni, bring the divinities in the pleasant chariot to
the sacrifice since you are their champion. Spread the seat woven in
grass across the place for the divinities, O the wise ones, for the
immortal ones to be seen. Let them be present, the one which is mature
in Wisdom, with divinities presiding over their senses withdrawn for
attending this day verily the sacrifice.

Bhashya

AsmawivaYmato dovaanaahuya yaja caadrat\ | tnaUByaao vaak\ ttao dovaao vya>stona tnaUnapat\ || narO: stu%yaao naraSaMsaao
va*naornyaa|qavaa tnaU: || manaUnaaM iht%vaona manauih-t: [tIirt: || AanauYak\ sava-tao dovasqaanaM baih-: spRNaIt ca || Sauwsya
ivaYNaaoya-t\ sqaanaM GaRtpRYzMM ih tnmana: | ya~ syaad\ dSa-naM ivaYNaaoina-%yaamarNaQaima-Na: || ?t$poNa hirNaa samaRwa yaa
?tavaRQa: | Warao dovya: iEayaao dasya: Eayantaimah naao maKo | maanasao baa(ya&o vaa (sa=ga%vaadsaScat: | AVahina
tqaa naUnamaVOva yajanaaqa-t: || WarBaUt: sa Bagavaanaaip saaxaanmaumauxat: | s~I$pSca sa: ||.

Bring the divinities for our sake and propitiate them with reverence.
Speech originates in the body and the Lord is known as tnaUnapat (one who
protects his parent from descending to the wretched worlds). Hari is
naraSaMsa the one praised by human being as the indweller in Agni. He is the
benefactor of the human beings, therefore known as manauih-t: AanauYak\ means
every where, spread the seat made of grass as the seat meant for the
divinities. GaRtpRYz is the high mental state, where Vishnu is established,
114

from where he is bay attribute is ever free is behalf. ?tavaRQa: are those who
become mature endowed by Vishnu with Wisdom. The divinities are to
openings for the goddess of p`kRit, EaI, who become manifest in action,
may they be present in our sacrifice becoming resurgent externally or
internally with no attachment. He is the resplendent Lord in the female
form, becoming for the seekers the door open for deliverance.

I,13. 7 12

na>aoYaasaasaupoSasaais\manya&]p*vayao | [dnnaaobaih-rasado || tasauija*vaa]p*vayaohaotardOvyaakvaI | ya&nnaaoyaxataimamama\ ||

[LasarsvatImahIitsa`aodovaima=yaaoBauva: | baih-ssaIdn%vaisa`Qa: || [h%vaYTarmaiga`yaMivaSva$pmaup*vayao | Asmaakmastukovala:
|| AvasaRjaavansptodovaoByaaohiva: | p`daturstucaotnama\ || svaahaya&=kRNaaotnaond`ayayajvanaaogaRho | t~dovaaM]p*vayao ||.

I call the divinity presiding over darkness during night and the divinity
presiding over the light at dawn to come to our sacrifice and grace the
seat prepared of sacred grass. You, Agni (and Vishnu as the indweller)
are of auspicious tongue, the omniscient, the divinity, who manifests in
our sacrifice. Ila and Sarasvati and, Earth, the third, the divinities as the
source and refuge of indestructible happiness grace the seat prepared of
sacred grass. I call the luminous, the foremost, of universal forms here in
this sacrifice to be our singular protectors. Be resurgent, O lord presiding
over natures vegetation, facilitating the offering of oblation to the
divinities and Wisdom to the animate, the conscious sacrificer. To
receive the oblation let the divinities be invited swiftly to arrive at the
residence of the sacrifice.

Bhashya

na>a syaanna>ao yasmaat\ sa sava-t: || ]Yaa: p`kaSa$p%vaat\ sauBad`o to ]p*vayao | Aismana\ baih-iYa saMisqatO: || haotaraO
dovagavaip | maqyamaanaaoprScaOva va*naI td\gaao|qavaa hir: || Aa%maantra%maa$poNa iW$pao vaa vyavaiqat: | dovaoYau yajataM
ya&masmadIyaimamaM sada || [LaoD\ya%vaawair: EaIvaa- BaU$pa saOva caapra | mahI tu BaartI naama vaayavyaa ba`*maNaao|pra ||
td\gatstadRSaO $pO: pRqa@sqaao vaa hirstqaa || %vaYTa tojas%vatao ivaYNauba-la%vaWa samaIirt: | ivaSva$pk%vaacca
ivaSva$pao|qa pUit-t: || vananaIyapit%vaona vanaspitirtIt: | &anaM tu caotnama\ || svaaha svaBaavagagaitmaansmaRt: ||
Avyaya%vaadmaaoYaSca ||.
115

na>a means Vishnu who is entirely free of from all demerits or

deformities. He is ]Yaa, the light at dawn being the most auspicious female
form to arrive and grace the seat prepared of sacred grass. You as haotR,
verily of the dual aspect, as ga`ahp%ya Agni or as A*vanaIya, Vishnu resurgent as
the indweller, posited in dual-form as the individual self within or the
indwelling Supreme Self. Let the dual forms arrive and facilitate the
deliverance of the oblation to the divinities present. Hari is Ila, since
adored by all and for the same reason, EaI, Lakshmi or BaU, the Earth, the
earth also being known as BaartI, the consort of Brahma as the different
form. Since Hari is the indweller in these two female forms, he is
referred as having female forms, apart from other female forms as well.
Vishnu is %vaYTa because of his luminousity or power. He is ivaSva$p because
he manifests in numerous forms, complete with entirety of attributes.
Hari is vanaspit, vegetation since he as the indweller makes the vegetation
in Nature resurgent. catnama\ means Wisdom. The word svaaha is construed in
three-fold manner. The divinity is svaaha because he hastens to claim his
share, because he is Avyaya: - immutable, AmaaoYa: - invincible.

Sukta 14

I, 14. 1 6
eoiBargnaoduvaaoigaraoivaSvaoiBarssaaomapItyao | dovaoiBayaa-ihyaixaca || Aa%vaakNvaaAahUYatgaRNaintivap`toiQaya: |
dovaoiBargnaAagaih || [nd`vaayaUIbaRhspitimma~aignampUNamBagama\ | Aaid%yaanmaarut=gaNama\ ||
p`baaoiBa`yant[ndbaaoma%saramaadipYNava: | d`PsaamaQvaEamaUYad: || [-L%vaamavasyava:kNvaasaaovaR>baih-Ya: |
hivaYmantaoAar=\kRt: || GaRtpRYzamanaaoyaujaoyao%vaavahintva*vaya: | Aadovaan%saaomapItyao ||`.

Those divinities who fulfill our desires being pleased with our
invocations, O Agni, savour the Soma juice in the company of universal
divinities, having been present in our sacrifice. We belonging to Kanva
family, call on you praising intelligently bring the divinities Indra and
Vayu, Brihaspati, Mitra and Agni, the resplendent Pushan, the Adityas
and the hordes of Maruts to be present in our sacrifice. We have sourced
Soma for you as stimulating and exhilarating smooth juice. We, Kanvas,
116

invoke you possessed of oblations and well-spread seat of grass and

doing noble acceptable deeds desirous of protection. Those have well-
oiled, smooth background with well attuned mind, those who carry
themselves the resurgent power they convey Soma to the divinities.

Bhashya

kamadaoha duva: smaRta: || baRhnpitbau-h%yaa vaa vaaca eva baRhspit: || ima~oit ima~avaruNaaO pUYanaama sa paoYaNaat\ | pUNa-
%vaaw vaa || Baga: p`ao>: pUNa-OSvayaa-idk%vat: || Aaidsqa%vaa%sa Aaid%ya Aadana: p``yaait vaa || bahu$p%vatScaOva ||
manaao>%vaa<au marut: || ma%sara madkair%vaa<aacCIlyaadu<arM pdma\ | d`Psaasto d`vaNaaScaOva camasaasqaaScamaUYad: | iSarSca
camasaM p`ao>imaYTdanaa<aqaondva: || Avasyauya-jamaana: syaavanaaqa-p`vaRi<at: || Aa%masqaM vaa bahuvacaao bahvaao maunayaao~ vaa ||
]<araNaaM vacas%vaona svayaM vadait caoSvar: || Ar=kRtao|itkta-rs%vala=kta-r eva vaa || isnaGQapRYTassamaa$Za
hirNaa vaa ivadaoiYaNaa | manaaoma!oNa yaaojyaaSca %vaaM dovaaMScavahint yao ||.

duva: are those who fulfill the desires. One becoming expansive in Speech,
verily, is baRhnpit. ima~, verily represents both Mitra and Varuna or being full
of auspicious virtues and since he nourishes he pUYana\ . Spoken as Baga:
because of his supreme resplendence. Known as Aaid%ya, since dwelling
within Aaid%ya seeps the water from the worlds. Referred as Aaid%yaana\ in plural
sense since he manifests in many forms. Referred as marut: being impulsive
like mind. ma%sara is the stimulating drink. madkair%va means exhilarating. Indeed
Soma is referred as d`Psa: since it flows smoothly also impulsive like mind.
camaUYad: is that which is stored in camasa\, the vessel used to drink Soma after the
completion of the sacrifice. (In mystical sense) camasa: is also the mind and
[ndva: are those who fulfill the desires (for Soma - stimulation or
exhilaration). The plural word kNvaasa: is used since he dwells in different
forms among Kanvas, or because Kanva represents many with him or
many ascetics joined together. Such words are easily comprehended since
they have been pronounced by the Lord himself. Ar=kRtao is one who acts
with special skill, or who describes the divinities well. GaRtpRYza means those
smooth backed horses (representing the resurgent power) or those who
are resurgent with Hari being in control or those becoming resurgent by
sheer power of mind lead one or the divinities.
117

I,14. 7 12

tanyaja~aM?tavaRQaaignaop%naIvatskRiQa | maQvassauija*vapayaya || yaoyaja~aya[=D\yaastotoipbantuija8vayaa |

maQaaorkgnaovaYaT\kRit || AakIMsaUya-syaraocanaiWScaandovaaM]pbau-Qa: | ivap`ahaotohvaxait ||
ivaSvaoiBassaaomyammaQvagna[nd`oNavaayaunaa | ipbaaima~syaQaamaiBa: || %vaMhaotamanauih-tao|gnaoya&oYausaIdisa | saomannaaoAQvarMyaja ||
yauxvaa(ruYaIrqaohirtaodovaraoiht: | taiBado-vaaM[havah ||.

Those who perform sacrifices, mature in prosperity, along with their

wives, bring delicious Soma juice, which O sweet tongued Agni, make
the divinities drink. Being propitiated in the sacrifices, with laudatory
syllable vaYaT\ spoken with wonder by tongue which has become sweet
touched with honey; let all the divinities come to savour Soma. O Agni,
the priest presiding over the sacrifice, make all the divinities renowned
as the luminous effulgences come from heavens, the abode made
resplendent by Suns luminous light. O Agni, along with the universal
divinities, with Indra and Vayu as companions savour smooth-flowing
sweet Soma in the abode of the luminous Sun. O Agni, the benefactor of
the human beings, overseer over sacrifices, conduct the divinities to our
sacrifices, with red colured, green coloured as well as yellowish-brown
horses yoked to your chariot.

tOdo-vaanyajat: stator&atona ba`*maNaOiQatana\ | p%naIiBayaao-jayagantuM sah maQvaSca payaya || to YaYz\yatao|nada<a:

syaaduda<aao bahuvaacak: | AavaR<astu Bava%yaqa-sto ipbantu baYaT\kRtaO || saUya-sya raocanaa%svaga-adavaxa%yaignaitndupana\ | ]p:
p`kaSanaad\ba`*ma tiWsst ]Yabau-Qa: || dovaasto ivaYNauQaama%vaainma~Qaamaana [-irta: || Aignavaaha ASvatyaao- dUvaa-
p*maaignasap`Baa: | laaoihta: @vaucadaSvaaSca raoihnmaRgayaao|ip ku~icat\ ||.

Energized by such powers bring the divinities along with their wives, the
embodiment of Wisdom to attend the sacrificial function. The latter to in
the ?k\ is genitive and therefore it has Anauda<a svar, while former to has ]da<a
svar with nominative plural. The meaning of the ?k is to be understood by
repetition of the former to, therefore let them savour the sweet Soma juice
with expression of wonder vaYaT\ To savour Soma juice in the sacrifice,
let Agni bring the universal divinities from the heavens which shine
118

under the luminous light of the Sun. Brahman is known as ]Ya: due his
resplendence and ]Yabau-Qa: are the universal divinities who know of ]Ya:. The
divinities are called ima~Qaamaanaa since they are dependent of Vishnu, the
Supreme Lord. Some hymns which convey the invocation are green
(fresh) like duvaa- grass some, some are red (radiant) like lotus flower and
even some yellowish-brown like a deer.

Sukta 15

I.15. 1 6

[nd`saaomaimpva>tuna||%vaaivaSin%vandv: | ma%saraasastdaoksa: || marut:ipbat?tunaapao~aV&mpunaItna |

yaUyaMihYzasaudanava: | AiBaya&=\gaRNaIihnaaognaavaaonaoYT: ipba?tunaa | %vaMihr%naQaaAisa ||
AgnaodovaaM[havahsaadyaayaaoinaYaui~Yau | pirBaUYaipba?tunaa || ba`a*maNaaidnd`eaQasa:ipbaasaomamaRtMUrnau | tvaoiwsa#yamastRtma\ ||
yauvandxanQaRtva`tima~avaruNa dULBama\ | ?tunaaya&maaSaayao ||.

O Indra, savour the Soma juice from the vessel that fulfills all desires,
let the divinity presiding over the cosmic law make way in you. O
Maruts and all the divinities, the auspicious benefactors, savour the
Soma juice sanctified in the sacrifice, from the vessel that purifies. Take
cognizance of our sacrifice as the wise leader and embodiment of Bliss
of Beatitude, along with the divinities presiding over the streams. O
Agni, bring the divinities here in the three sources and adorning them
make them take seat make them savour the Soma. By using the
Brahmana vessel used in sacrifices, Indra savour the Soma juice, along
with the divinities presiding over ?tu, the cosmic law, your own
friendship being inseparable. (Mitra and Varuna) you two guide as
earlier Daksha, the great sacrificer, the protector of the worlds, sincere in
performing his duties, in performance of sacrifice.

Bhashya

?tumaaga-stu naotR%vaannaoYTa||ignah-irrova vaa | [-YTo na kiScadsyaoit gnaa naVSca samaIirta: | gaitSaIla%vatao gnaasta
&atRnaotR%vatao hir: || gamanannayanaaWa gnaa ?tupa~maRtstqaa | saaomaastdaoksa: p`ao>a ?tupa~isata yat: ||
119

p%naInaotR%vatao naoYTa naoYTi%va-@saMp`kIit-t: | &apyaint svaila=gaanaI%yaRtva: samp`kIit-ta: || pavanaaccaOva paotarao marut:

paotRdovata: Aignastu dovata naoYTus%vaYTond`ao ivaYNaurova vaa || vaoVu<ara sadScaOva p`agvaMSaao yaaonaya: smaRta: | BaUYa BaUYaya naao
ya&ma\ || ba`a*maNaacCMisapa~t: | ipbaond` naao raQasaao|qao- %manau %vatu-dovata | stRtM iCnnaimait p`ao>ma\ || AstByaM dud-BaM
smaRtma\ | dxaa#yaM yajamaanaM caapISaaqao ya&maova ca | saaomaM pI%vatu-pa~oNa sahvaatona catu-naa ||.

?tu is the Way, the Path. As one who leads, Agni is, verily in other
words, Hari. Besides Hari alone is the leader since there is no one else.
Streams are referred as gna, because they flow. Since Hari leads the wise
ones, he is gna. gna, since he goes or leads and ?tupa~ then becomes the
container and tdaoksa: is the Soma, which is therein. ?i%vak\ leads the wife of
the sacrificer therefore he is referred as naoYTa. Since he reminds one the
movements of the seasons he is known as ?tu. Maruts are referred as paotarao
since they purifies the atmosphere, the presiding deity being Agni,
Tvashta, Indra, and Vishnu. yaaoina are the three seats known as - ]<arvaodI sad:
and p`agvaMSa.BaUYa mean adorn the sacrifice. From the Brahmana vessal used in
sacrifices, savour the Soma for exhilaration along with other
divinities.stutM means from broken vessel. duQa-maM means unshakeable in
performing ones duties. Guide the sacrificer well savouring the Soma
juice from the sacred vessel in the company of the divonotoes.

I,15. 7 12

d`ivaNaodad`ivaBasaaoga`ahastasaoAQvaro | ya&oYaudovamaILto || d`ivaNaaodaddatunaaovasaUinayaainaSaRiNvaro | dovaYatavanaamahI ||

d`ivaNaaoda:ipipYaitjauhaotp`caitYzt | naoYT/a_`tuiBairYyat || ta<vaaturIyamaRtuiBad-ivaNaaodaoyajaamaho | AQasmaanaaodidBaa-va
|| AiSvanaaipbatmmaQaudIVgnaISauicava`ta | >tunaaya&vaahsaa || gaah-=p%yaonasan%ya?tnaaya&inarisa | dovaandovatoyaja ||.

Those desiring wealth invoke Agni and (with Vshnu as the indweller) the
giver of wealth in sacrifices with oblations in hand. Agni (with Vshnu as
the indweller) the giver of wealth, the riches for which they are well
known may favour us with wealth for the sake of divinities, never using
the same for our needs. Agni and (with Vshnu as the indweller) desiring
to savour Soma juice, set forth with the vessel carried along with
divinities presiding over ?tu and desired. Since you for the ultimate Bliss
by the ?tu vessel along with other divinities are propitiated for our
120

welfare, be the unquestioned benefactor. O Asvins savour the sweet

Soma juice med pure and auspicious by brilliantly luminous Agni in the
sac rice. With the gaah-p%ya vessel O Agni (with Vshnu as the indweller) you
make the sacrifice resurgent for the divinities to be worshipped.

Bhashya

haota ca haotRkaScaOva d`ivaNaaoda d`vaINasa: || AignaScaOvaagnayastoYaaM dovata ivaYNaumaILto || patuimacCit saaomaM sa

saaomastsmaO p`itiYzt: | ?tupa~Odo-vataiBa: sahOvaOnamaBaIPsat || catuqa-vaarmaip ta<vaaM yajaamaao didBa-va || idVigna
[it dIPtagnaI | san%yaao\igna: santt%vat: || ivaYNauva-%va-iQapao ivaYNau: koSavaaidsva$pt: | ga`han%yaaomasya imamato [it
tsyaOva kqyato | gaah-p%yaona pa~oNa yajamaanastu dovayana\ || dovanyaatIit ||.

d`ivaNaaoda is the one gives wealth and d`vaINasa: is the one who receives wealth.
Agni and Vshnu as the indweller are the divinities referred herein.
Desires to savour the Soma juice, which is specially prepared for him.
We consider Agni as the adorable with the naoYT/ vessel arranger for him.
As we praise for your ultimate Bliss be gracious to fulfill our desires.
idVigna means brilliantly luminous Agni. san%ya: is Agni, which as gaah-p%yaaigna is
always present in every home. Vishnu in his six primary forms like
Keshava and the rest is the divinity presiding over the six seasons. The
scriptural statement - ga`han%yaaomasya imamato is in reference to him alone. gaah-p%ya
means the vessel used during sacrificial function. dovayana\ is the person
performing the sacrifice, because he goes in search of or reaches the
divinities.

Sukta 16

I,16. 1 5

Aa%vaavahntuhryaaovaRYaNaMsaaomapItyao | [nd`%vasaUrcaxasa: || [maaaanaaQaRtsa`uvaaohrI[haopvaxat: | [nd`MsauKtmaorqao ||

[nd`mp`ath-vaamah[nd`mp`ya%yaQvaro | [nd`saaomasyapItyao || ]pnassautmaagaihhiriBairnd`koiSaiBa: | sautoih%vaahvaamaho ||
saaomannasstaomamaaga(podMsavanaMsautma\ | gaaOraonatRipt:ipba ||.

121

O Indra, you whose eyes perceive well everything may bear your horses
to savour the Soma juice, so that our desires may be fulfilled. You may
bring in this sacrifice Indra seated in the chariot with those popular
grains dripping with ghee. O Indra, to savour the Soma juice, call in the
morning hours where the sacrifices are in progress. O Indra, come to us
with horse having flowing manes when the Soma juice is being pressing
during the sacrifice. O Indra, let you be praised in this state to come to
savour Soma juice intensely thirsty like a stag.

Bhashya

sauYTUrIkuvaint ivaYayaanyat: | caxaUMYaInd`sya hryaostonaao>a: saUrcaxasa: || Bai>sa`utaina Qaanaaina bauwoQaa-naa [it (ip ||
p`atir%yaaidvaa@yaona savana~yamaIirtma\ | samaPt%vaa%saaomapIitstRtIyaM savanaM smaRtma\ || sada ||

As the horses of Indra have eyes that perceive objects very well, they
are referred as sauYTUrIkuvaint. Qaanaa means the inclination of the intellect soaked
with devotion; it means what is known commonly as grains. The
statement p`atir%yaaidvaa@yaona denotes the three stages during the day. Though
the Soma juice is sipped in between, the final consummation is
completed during the third stage, which is indicated by the statement -
saaomasyapItyao.

I,16. 6 9

[maosaaomaasa[ndvassausautasaaotasaaoAiQabaih-iYa | taM[nd`sahaoipba || AyantostaomaaoAiga`yaao)idspRgastuSntma: |

Aqaasaaomasautaimpva || ivaSvaima%savanaMsautimand`aomagayagacCit | vaR%nahasaaomapItyao ||
saomanna:kamamaapRNagaaoiBarScaOSSatk`tao | stvaama%vaasvaaQya: ||.

O Indra, let those who fulfill all desires may be seated to savour the
Soma juice to strengthen the person performing the sacrifice. O Indra,
this excellent, heart touching invocation addressed to you may endear
you, therefore, savour the Soma juice. To all others too in other states
too Indra, the Vrittra slayer for exhilaration goes to savour the Soma

122

juice. O Indra who comes for our sake with cows (illumination) and
horses (strength) to fulfill our desires, him we invoke with praises.

Bhashya

ivaYNauivavaxaayaaM yajanaanabalaM sah: | tidYTsyaOva danaaya td\gauNavyai>rova vaa || pUNa-mad: pUNa-madM pUNaa-d\ pUNa-maudcyato
| hoyaaopadoyarihtgauNapNaao- hir: sada | Anauga`hvyai>rova td\gauNaanaaM canaanyaqaa | [%yaaidvaodvaa@yaoByaao naOva vaRiwhir:
@vaicat\ || pRNa sampUrya svaaQya: sauQaItya [tIirta: ||.

Here in the case of Vishnu the increase in the strength is in reference to

the person performing the sacrifice. To enhance the strength of one who
is dear, like endowing the strength to the person performing the
sacrifice. eva suggests even like. That is Complete This is Complete, from
the Complete has the Complete become manifest. Hari being ever full of
defectless attributes, there is never ever any increase of decrease in his
attributes. Manifestation of his attributes means being endowed of his
favours and nothing else. By these and other scriptural statements there
is never ever any increase of decrease in his attributes. pRNa means to
fulfill completely, svaaQya: means those who are endowed with Wisdom,
thus has been clarified.

Sukta 17

I,17. 1 5

[nd`aavaruNayaaorhMsama`ajaaorvaaavaRNao | tanaaomaRLat[=dRSao || gantaraihsqaaovasaohvaMivap`syamaavat: | Qata-racaYa-NaInaama\ ||

Anaukamantp-yaoqaaimand`avaruNarayaAaa | tavaanmaoidUzmaImaho || yauvaakuihScaInaaMyauvaakusaumatInaama\ | BaUyaama | vaajadannama\ ||
[nd`ssahsa`davnaaMvaruNaSSaMsyaanaama\ | k`tuba-va%yau@qa: ||.

The resplendence which Indra and Vruna bestowed on me for the

protection prayed for, let those two may preserve for me forever. Those
who depart are to come back, (therefore) call the priests having Wisdom
for subjecting the sacrificer for protection. Becoming agreeable O Indra
and Varuna both of you make us satisfied in the matter of wealth quickly
123

for us who have taken refuge. O Indra and Varuna, some of your
mixtures of libations are worthy and some are well gifted. Be for us the
provider of good nourishment. Indra, the donor of plenty along with
Varuna as chief among those performing their actions is spoken as the
worthy of adulation.

Bhashya

AivakaroNa saMsqaanamaIdR>\vaM naamakIt-tma\ || maavatao &anayau>sya p`jaacaYa-Naya: smaRta: || naaoidYz%vaM samaIp%vaM ixap`M
SarNamaImaho || yauvayaaorova vaa@yaanaaM saumatInaaM ca sava-Sa: | Bavaonnap`datRNaaM sava-da ivaYayaa vayama\ || k`tu: p`Qaana
]@QyaSaca Sas~O: stu%yaao ivaSaoYat: ||.

[-dR>\vaM means to preserve forever. maavat: means the one wise in Wisdom, caYa-
Naya: means subjecting for protection. naaoidYz%vaM means nearness in time to
take refuge swiftly. May we be ever the object of your speech and
thought and also ever the object of your dispensation of nourishment.
As the principal performance of their actions they are worthy to be
praised with adulation.

I,17. 6 9

tyaaoirdvasaavayaMnaomainacaQaImaih | syaautp`rocanama\ || [nd`avaruNaamahMhuvaoica~ayaraQasao | Asman%sauijagyauYsskRtma\ ||

[nd`avaruNanaUnauvaaMisaYaasantIYauiQaYvaa | AsmaByaMSama-yacCtma\ || p`vaamaSnaaotusauYTuitirnd`avaruNayaaMhuvao | yaamaRQaaqaosaQastuitma\
||.

With the protection extended by you both, Indra and Varuna we always
obtain wealth and Wisdom, which we bury in earth (within ourselves). O
Indra and Varuna you both give for us for out good and wel-being make
us every where the successful. O Indra and Varuna, bestow
enlightenment on us who meditate within our mind for our happiness. O
Indra and Varuna, we call you with our pure praises for increased
wealth and Wisdom.

Bhashya
124

rxaNaona tyaaoiva-<aM &anaM vaa p`aPnauma: sada | inaiQamaih ca danaM syaadovaasmaakmaa-qanao || )svata saMihtayaaM tu
dovatO@yap`diSa-naI | sva$pO@yaM hraO t<au mayaO@yaM iBannayaaorip || AV vaaM naunaumaao laaop: svaatn~\yaaqao- ih saU~t: |
saaQayantIYau QaIYyaova Samaa-smyaBayaM p`yacCtma\ || yaqaaisqatstuitM yaaM ca vaQa0yaoqao sadOva mao ||.

By their protection we always attain wealth and Wisdom, which we bury

in the earth (mediate within ourselves). Therefore let Indra and Varuna
may indeed give gifts for us. Together they (Indra and Varuna)
represent harmony in scriptural statements but Hari as the indweller,
though different they appear as One harmonious. nau means now, vaaM means
both Indra and Varuna. Absence of separation between the two is to
show their independence and difference. As both of you make our mind
luminous, endow us with happiness. yaaM is pure praise which is augmented
by both Indra and Varuna, therefore be inclined to us always.

Suita 18

I.18. 1 5

saaomaanaMsvarNa\kRNauihba`*manaspto | kxaIvantMyaAaOiSaja: || yaaorovaanyaaoAmaIvahavasauiva%puiYTvaw-na: | sanaissaYa>uyastur:

|| maanaSSaMsaaoArruYaaoQaUit-: p`Na=ma%ya-sya | rxaNaaoba`*maNaospto || saGaavaIraonairMYyaityaimand`aoba`*maNaspit: |
saaomaaohInaaoitma%ya-ma\ || %vantmba`*maNasptosaaoma[md`Scanma%ya-ma\ | dixaNaapa%vaMhsa: ||.

Speak to us the gentile words, O Peer over Speech, which you spoke
earlier to Kakshvan, the son to seer Ushika. Who as one who is wealthy,
one who cures, one wise in Wisdom, who increases well-being and one
swift in movement, let him be our companion. Protect us O Peer over
Speech being encountered by extremely cruel, injurious evil beings. The
one whom Indra, ba`(manaspit, the illustrious saaoma nourishes he verily is the
brave one, never wounded nor killed. You, ba`*maNaspit, the peer over
Speech, illustrious saaoma, Indra, who verily are mortals, let the Supreme
Being - dixaNa:, protect us.

Bhashya
125

saaOmyaM SabdM kRNau%vaM naao ivaYNaao vaayaao sauvaa@pto | kixavantM p`it ih yaao d<aao ya: sa ]iSa@saut: | ivavaixatao mauina:
saao|ip tsmaadqaao-|ip maaM p`it || iva<avaana\ raogaha &anavao<aa|smaaiBa: sayauga\ Bavaot\ | turao vaogaad\ hirvaa-yau: || ArruT\
caaitraoYaNaat\ | tsya QaUit-vacaao nasmaana\ pUryaod\ rxa naao hro || Gaoitha|vaQaRitScaOva saaoma: saaOmya%vatao hir: | ]naa mayaa
ca yau>%vaadUmaOyau->%vayao|ip | Ama: sa [it vaa || saaxaacC/Id-xaonaoit dixaNaa | dixaNaa catur%vaaWa svayamaova janaad-
na:.

O Vishnu, Vayu and peer over Speech, speak gentile words like the one
which you spoke to Kakshvan, the son to seer Ushika, or in the alternate
since to Medhatithi, the seer himself. Let the one who is wealthy, one
who cures, one who is wise knowing everything to be known, be
amenable to us; tur: means one who is swift like Hari or Vayu. O Hari
protect us so that harsh words spoken by the cruel one may not affect us.
Ga means that which is ha, popular, AvaQaRit means verily. Soft and agreeable
like saaoma is Hari. He being the energizer is like one who in principle is
excellent or Ama: unlimited. He being on the right side of Sri, Lakshmi, is
known as dixaNaa or since he is embodiment of Wisdom, Janardana himself
is dixaNaa

I,18. 6 9

sadsampitmad\Bautimp`yaimand`syakamyama\ | sainammaoQaamayaaisaYama\ | yasmaadRtonaisaw\yaitya&aoivapiScatScana |

saQaInaaMyaaogaimanvait || AaQnaaoithivaYkRitmp`aHca=\kRNaao%yaQvarma\ | hao~dovaoYagacCit ||
naraMSasaMsauQaRYTmamapSyaMsap`qastmama\ | idvaaonasad\mamaKsama\ ||.

One who is magnificent, favorite of Indra, loved by all men, rewarding,

of the form of Wisdom, leader of the congregation, in him I take refuge.
Without whose Grace even the wise ones do not succeed, he invigorates
energizing the intellect. Since by the person presiding over the
performance of sacrifice becomes fostered, becomes prosperous, makes
the sacrifice bountiful, makes the divinities come to the sacrificial place
as beseeched, haotR departs and without whose approval the sacrifice will
never be successful. Whose place in the form of sacrifice is more

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luminous than the heavens, the one who is boldest, well founded, him, I
perceive.

Bhashya

sadsyaith-ir: saaxaaWayaurignarqaaip vaa | laaBa&anasva$pao|saaO SarNaM tmayaaisayama\ || QaIp`orka: sa QyaoyaSca QaIimayaao-

gaM tdaPnauto || tsmaawivaYkRts%vaRiWMM kraoit yajatao ivaBau: | kraoit caao<amaM ya&M dovaa*vaanaaina gacCit || narO: stu%yaao
naraSaMsaao hirQaRYTtmaSca sa: | gauNaanaaM p`iqamaaiQa@yaa%sap`qastma [-irt: | yasya svagaa-dip gaRhM maK: ip`yaimavaoyato ||.

Hari is verily the leader of the congregation, even as Vayu and Agni are
the leaders. He is of the form the rewarding Wisdom, him we do
surrender. Hari is associated with intellect since he invigorates it and is
the object of veneration, (with obvious reference to the Gayatri mantra).
Thus does Hari makes the person presiding over performance of
sacrifice flourish, makes the sacrifice successful, responds to the call of
the divinities. Hari is naraSaMsa:, praised by people, the boldest of all.

Sukta 19.

I.19.1 5

p`tI%yaScaarumaQr=gaapIqaayap`hUyasao | marud\iBargnaAagaih || na ih dovaao nama%yaao-mahstvak`tumpr: | marud\iBargnaAagaih

|| yaomahaorjasaaoiva-duiva-SvaodovaasaaoAd`uh: | marud\iBargnaAagaih || ya [ga`Ak-maanaRcaurnaaQaRYTasaAaojasaa |
marud\iBargnaAagaih || yaoSauBa`aGaaorvap-asauxa~asaaoirSadsa: | marud\iBargnaAagaih ||

Towards all popular and auspicious sacrifices for protection (the

Supreme Being dwelling in) Agni is called together with Maruts. Neither
any other divinity nor any mortal is greater or superior than you to come
forward for sacrifice together with Matuts. The great ones dwelling in
luminous heavens, who do not harm the virtuous one knows all this,
therefore come forward for sacrifice together with Maruts. The one who
is severe and especially present in the Sun, having unrestrained power
and strength come forward for sacrifice together with Maruts. The one

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who is pure with formidable strength, for safe protection and enjoying
agreeable pleasures come forward for sacrifice together with Maruts.

Bhashya

ya&M p`itp`it %yaM tM samyak\ Saas~ao@tlaxaNama\ | AahUyasao || mahannaOva %vadanyaao|ist k`tuM p`it || ivaYNaaO ih
mau#yatao|qaao-|yamagnaaO kaMiScadRtro saurana\ || mahtao rHjaka%svaga-add`aogQaarao|iKalaM ivadu: || p`aPtaa Ak-M ivaSaoYaoNa
sainnaQast~ yad\ hro: || Sauwa Gaaorbalaa: xao~~atar: xaittao|ip vaa | rmyasa%sauKBaao>arao marutao marut%vat: ||
etadRSaaina $paiNa p`aNaaignasqaaina caoiSatu: | pRqagvaa tadRSaanyaova dovagaanyaip sava-Sa: ||.

During each and every sacrifice you having possessed comprehensive

attributes commended by scriptures are invited. There is none other than
you greater or superior in relation the performance of the sacrifice.
Vishnu is primarily the principal purpose, Agni being superior in some
measure to the other divinities. The Maruts knowing well do not harm
the virtuous ones. Having possessed special luminosity, with presence of
Hari in the immediate vicinity. Pure, severe in strength. protecting the
bodies and wealth from being destroyed, enjoyers of the virtuous and
agreeable pleasures, Maruts are so called in principle. Thus are the
previewed forms of Marut and Agni, apart from these two, other
luminous forms too are perceived.

Sukta 20.

I.20.1 5

Ayandovaayajanmanaostaomaaoivap`aoiBarasayaa | Akairr%naQaatma: || ya[nd`ayavacaaoyaujaattxauma-namaahrIM | SamaIMiBaya-&aSat ||

txannaasa%yaaByaampirjmaanaMsauKMrqama\ | txanQaonauMsabad-Gaama\ || yauvaanaaiptrapunassa%yaman~a?jaUyava: | ?Bavaao ivaYT\yakRut
|| saMvaaomadasaaoAgmatond`oNacamaru%vata | Aaid%yaoiBaScarajaiBa:||.

From beginning, by seers prayers uttered vocally were offered to the

luminous deity (Vishnu), for which status full of resplendence was
rewarded. For Indra Speech enjoined with Mind as horses and intellect
well-established in performance of the sacrifice, Rbhus obtained share in
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the sacrificial offerings. For the twin Ashvins, who wander all around
with unrestrained movements easily moving vehicle was fashioned to
fulfill all desires and provide Wisdom. For the young ancient divinities
(Ashvins) perennial man~s were again made available by Rbhus who were
devoted to the ?jaUs (the ones who were eligible to the status of the four-
faced Brahma), willingly performing their duties.

Bhashya

sava-janmakRtoivaYNadovaayaoyaM stuit: krta | mauKona ivap`O: kaNvaaVO: saOva yad\ ritQaatmaa || vaa=gmamaa~ONa yaaojyaaO yao
cak`irnd`aya vaaijanaI | SamaIiBaiva-YNauinaYzaiBaya-&BaagaM ca laoiBaro || BagavaaMScaOtdiKalaM kRtvaanaRBauYau isqat: | pRqagvaa
fladatR%vaat\ || pirtao jmaaM yatScarot\ || pijmaa|tao rqa: kamyaM svair%yaaiBaQaIyato | va kamana [it (smaat\ ||
sauQaonvaoYaaM ipta smaRt: | baRhspto: kamaQaonaumaRjauBa>a ?jaUyava: | AvaotnaM svaaimabalaa%kma- ivaYT\ya~ to|k`t ||
?tBaUima&a-naBaUimaBa-gavaanaRBaUrIirt: | yaoYaaM BaUtBaRtM kma- ya&BaagaaiPttao|ip to || sahond`oNa sahaid%yaO: p`aPta
yauYmaakimandva: ||.

Vishnu who as the perennial source of supreme Bliss, was propitiated by

seers Medhatthi Kanva and others praising him through Speech. Praised
be to Rbhus, who yoked the horses to Indras vehicle by prayers uttered
vocally obtained share in Indras sacrificial offerings. This was made
possible by Vishnu who was indwelling in Rbhus or manifest in different
forms. Since the vehicle moves all around the places it is known as pirjmaa.
Saber means desirable or be desirable. Sudhanva is father of Rbhus, baRhspit
is provider of enlightenment. Divinities of ?jaUs (the ones who were
eligible to the status of the four-faced Brahma) as ?jauvah:, Work
performed without conscious effort or under compulsion is ivaiYT, Rbhus
is the resplendent Lord since he is repository of Wisdom, Rbhus are
those who have obtained their sacrificial share. O Rbhus you drink saaoma
along with Indra and Adityas.

I.20. 6 8

129

]t%yaHcamasannavan%vaYTudo-vasyainaYkRtma\ | Akt-catur:puna: ||tonaaor%naainaQa<anai~rasaaPtainasaunvato |

ekmaokMsauSaistiBa: || AQaaryantva*vayaaoBajantsaukR%yayaa | BaagandovaoYauyai&yama\ ||

Further for the service of the divine Tvashtu four vessels new drinking
new drinking vessel were made (by Rbhus) again in place of the one
(old) vessel. You (Rbhus) in this manner give to the person performing
the sacrifice valuable gems (gifts) of various kinds, or of the many give
us at least one of them. Rbhus as the carriers of fire in sacrifice, obtained
for the noble deeds among divinities done by them obtained a share of
the offerings.

Bhashya

ekM camasaM catur: kuruto%yaah tanpura | %vaYTaignaScaOva dovaanaaM vaa#yaat\ tdip tO: kRtma\ || W\yaaid svaao>M
pir%yajya %vaYTu: SauEauYaNaM kRtma\ | tM pUva-kRtmaovaOkM camasaM caturao|k`t || saPtsa=#yaaina r%naaina i~kalaoYvaip Qa<ana
| puraNapHcara~oithasavaodana\ hirstqaa || maImaaMsaatk-saihtana\ pHca vaodanaqaaip vaa | saPtcCndaMisa vaOkOkM
td\gauNaOraiKlaO:sah || saukma-Naa ya&BaagamaBajannaPyaQaaryana\ | va*nayaao Qaark%vaona isqat%vaona yaqaagait: ||.

Directed by the divinities Agni and Tvashtru asked Rbhus to make four
drinking vessel out of the earlier one vessel, which though difficult task
was completed by Rbhus. Give us in all the three stages of Time, the
seven gems (gifts) viz. the Puranas, Pancharatra, Itihas, four Vedas, or
Mimamsa (reflections), tarka (reasoning) the five Vedas (Rig, Sama,
Yajus, Atharva and Mahabharata) or the seven Chhandas (metres
Gayatri, Ushnik, Anushtup, Brhati, Virat, Trishtup, and Jahati ) along
with their attributes, at least one of them. Rnhus are called the fire
carriers (the carriers of energy) since they possess the ability to bear the
worlds and preserve it firmly. They obtained a share in the sacrificial
oblations among the divinities on account of not only for the noble deeds
done but preserving the same without decay and degeneration.

Sukta 21.

I.21.1 6
130

[hond`agnaI]p*vayaotyaaoir%saaomamauSmausa | tasaaomasaaomapatmaa || taya&oYaup`Sasatond`agnaISaumBatanar: | Tagaaya~ogaayat ||

taima~syap`Sastya[nd`agnaItahvaamaho | saaomapasaaomapItyao || ]ga`asantahvaamah]pdMsavanaMsautma\ | [nd`agnaIehgacCtama\ ||
tamahantasadsptI[nd`agnaIrxa]bjatma\ | Ap`jaassan%vai~Na: || tonasa%yaonajaagaRtmaiQap`caotunaopodo | [nd`agnaISamaIyacCtma\
||.

In this sacrifice, call Indra and Agni to come to fulfill our desires as the
ones who relish Soma juice to savour the same. In that sacrifice, invoke
Indra and Agni for the one to shine exceeding well, even as the two
chant Gayatri hymn. For invoking that Mitra, call Indra and Agni, to
savour the Soma juice. Ruthless to the enemies, Indra and Agni, the
auspicious ones may come here in the sacrifice hearing our call for
savouring the Soma juice. You two, Indra and Agni, the worshipful
senior divinities in the sacrifice, destroy the demons with no progeny
left. Let them be without access to the three paths that lead to the
heavens, to deliverance or life on the earth. O Indra and Agni you two
who being graced, energized by sa%ya, the Prime Existence to a higher
stage bestow happiness for us.

Bhashya

*vayao saaomaM p`it ca taO | SaunBaNaM BaYaNaM matma\ | taO ima~sya p`SasyaqaaoO- hro: | rxaaMisa caaobjatma\ || rxaaorxyaa: p`jaa:
yasmad~\yaao maaga-~yaaoijJata: || iptRdovamanauYyaaNaaM ga%yaBaavaadQaaogato: || sa%yaona gauNapUNao-na ivaYMaunaa tona jaagaRtma\ |
svagauNMaOrova ivaYNaustu p`kRYTo caotnao hraO || pdo gamya%vat: samyak\ tismannaova svaBaavat: | tqaa isqataO tu jaagaRtimait
ivaYNauiva-=SaoYat: ||.

Call the two Indra and Agni to savior the Soma juice. SaunBaNaM means
adornment. The two Indra and Agni have the privilige to praise Hari,
known as Mitra. Destroy the demons Beings associated with the demons
be deprived of the three paths available to them - paths that lead to the
heavens, to deliverance or life on the earth leading them to fall in eternal
damnation, without having any progeny. tonasa%yaonajaagaRtma\ meaans by the
grace of Vishnu who is endowed with entirety of attributes. The higher
stage being Vishnu-Consciousness, which becomes bestowed
131

comprehensive manner as a natural course even when not expected. That

state have been described as Awareness, which is Vishnus distinctive
and distinguishing attribute.

Sukta 22.

I.22.1 5

p`atyau-jaaivabaaoQayaaiSvanaavaohgacCtama\ | AsyasaaomasyapItyao || yaasaurqaarqaItmaaoBaadovaaidivaspRSa | AiSvanaatahvaamaho

|| yaavaa=kSaamaQaUma%yaaiSvanaasaunaRyavatI | tyaaya&immaimaxatma\ || na ih vaamaistdUrkoya~arqaonagacCqa: | AiSvanaa
saaoimana: || ihrNyapaiNamaUtyaoMsaivatamaup*vayao | sacao<aadovatapdma\ || ihrNyapaiNamaUtyaosaivataarmau[*vayao |
sacao<aadovatapdma\ ||

Enjoined (through meditation) in the morning one comes to be

enlightened by Ashvins, may they come here for partaking saaoma the Bliss.
Who riding in supremely auspicious vehicles touch the heavens, then we
call. That with which you are concerned, the delicious initiator, well-
established in ?t, the cosmic consciousness, thwart you come to relish in
the sacrifice performed. From where you can come, house of the
sacrificer is not too far in distance, (therefore come). One whose
resplendent hands are raised for protection, one who as the creator be
invited, He, verily, is the enlightened state of Being. We invoke the one
who as spacious luminous patron extends protection, who knows the
luminous abode.

Bhashya

p`at: stut%vaona p`ao>aO p`atyau-jaaivait || AiSvanaaO Bagavaa<ScaOva p`atyaa-ogaona gamyato || stuitSabd: stutaO yasmaad\
bauQyato vat-maanak: | baaoQayao%tat ]>M tt\ prtao bauQyato kqama\ || kSayaaspRiYTmaa~oNamaQarM kurutao|iKlama\ | Atao
imaimaxatimait spSaao- maoxaNamaucyato | vaodvaa@yastut%vaona kSaa saa saunaRtavatI | tyaOva GaRtsaaomaaid spRSatM yaaoi&kM vasau:
|| iht%vaad\ rmaNaO%vaaiWvarNyaM vaNa-tao|ip ca | $pM naarayaNasyaOva paiNaSabdaoplaixatma\ || sa`YTu%vaat\ saivata ivaYNau: sa
&ata svapdaidkma\ | sa eva dovata mau#yaa td\gauNa@yaona dovata ||.

132

Since Ashvins are propitiated in the morning they are known as p`atyau-java.
Since the resplendent one is also reached by enjoying in the morning, he
is also known as p`atyau-java. The words used in eulogy are said to make
known the noble attributes (present in the object or person praised). or
else how could the Supreme Being will be experienced? By mere touch
of the horse whip everything or person can be made agreeable. maoxaNama\
means touching; therefore, the horsewhip becomes agreeable because it
is touched by the vedic Wisdom. Similarly touched by Saaoma or clarified
butter, the sacrifice becomes agreeable. Since it is agreeable and
attractive Narayanas form described as ihraNyapaiNa one of resplendent
hand, should be extended to include the entire forms, the creator - saivata is
referred as Vishnu, the knower of ones abode. He, verily is the luminous
Prime Existence, with all-comprehensive attributes.

I.22.6 10

Apannapatmavasaosaivatarmaupstuih | tsyava`tanyaumaisa || ivaBa>arhvaamahovasaaoiEa~syaraqasa: | saivatarnnaRcaxasama\ ||

saKayaAainaYaIdtsaaivatastaomyanauna: | dataraQaaisaSaumBait || Agnaop%naIirhavahdovaanaamauSatI$p | %vaYTarMsaaomapItyao
|| AagnaaAgna[havasaohao~aMyaivaYTBaartIma\ | va$~IinQaYaNaavah ||.

Since he became manifest rising from waters, or since he is secondarily

praised as saivata, his deeds we all praise. We praise Savitru (Vishnu), the
one who distributes (as rewards) wondrous Wisdom and wealth. Come
well-wishers, be seated, now the bestowed, Savior (Vishnu) to be praised
by us giving gifts that are beautiful. Agni and its female counterpart
Bharati, the deity presiding over the hymns, superbly young, agreeable
to all and the very embodiment of intelligence we call to be manifest for
protection.

Bhashya

vya>%vaat\ paiqa-vao doho saao|paM naPta janaad-na: || sada ivaBajya datarM vasaaoru<amaraQasa: ||
ASaoYapuNyapapaaidivaSaoYaOiScaitdSa-kma\ | AA*vaayama: || sa raQaaMisa SaaoBaya%yaHjasaa hir: || nadISca BaartIM caOva

133

hao~amaahuit$pt: | va$~IM varNaI%vaat\ ~aNaad\ bauiwsva$ipNaIma\ || ivaYNauSca p`aNasambanQaad\ BaartI%yaova caaoidt: |

p`aNastu Bartao Baart%vaad\ Batu$pt: || hao~a hut%vatao ivaYNau: EaIvaa-|ip iQaYaNaa mat: ||.

Since he manifests in gross from rising from water, he is known as janaad-

na:. Apportioning Wisdom and wealth according to their merits and merits
performed, Hari makes their lives luminous and their merits more
meaningful. Make them be present the rivers and Bharati, as the hao~a, as
the deities presiding over the sacrifice. va$~I is one who is agreeable to
and protector of all. iQaYaNaa is one who is the embodiment of intelligence
and deity presiding over intellect, being associated with Vishnu is known
as Bharati as well. p`aNa, the prime Breath is known as Bharat, since he
enveloped of all virtues, Vishnu is the hao~a of all the oblations offered,
Lakshmi being the deity which make mind resurgent.

I.22.11 15

AiBanaaodovaIvasaamahSWSama-Naanaupu%naI: | AicCnnap~assacantama\ || [hond`aNaImaup*vayaovaruNaanaIMsvasyayap |

AgnaayaIsaaomapItyao || mahIVaO:pRiqavaIcana[maMya&immaimaxatama\ || ippRtannaaoBarImaima: |
tyaaoirwRtvaa%pyaaoivap`airhintQaIitiBa: | ganQava-syaQa`uvapdo || syaonaapRiqaivaBavaanaRxarainavaoSanaI | yacCanaSSama-sap`qa: |
||.

O Goddess, the female counter form, wearing ear-rings, come along with
prime Breath, the supreme bestowing on us the bliss of deliverance.
Indra come with Indrani, your female counter form, Varunani (the
female counter form of Varuna) and Agnani (the female counter form of
Agni) for our protection and perennial well-being. May the mighty pair,
Space and Earth spread before us the sacrificial needs feeding us with
nourishment. May you both bring waters, rich in nourishment, which
wise ones may relish with intelligence in Gandharvas that eternal place.
Pleasurable be the Earth, imperishable unlike the mortals, spread in front
of us, sure and certain.

Bhashya

134

BarNaOna-: paryaotaM du:KoBya: EaISca BaUSca to | svayaM vaa Bagavaananyao raodsaI laaokdovato || tyaao: pyastu iva&anaM
GaRtvat\ saaproxakma\ | yallaokdovata|ip syaad\ BaartI &anadovata || ivaYNaaoina-%yapdsqaM yaj&anaM yad\ GaRtvat\ pya: |
ilahint ivap`astj&anaM bauiwiBast%p`saadt: | gaaM Qaaryanvat-nto yad\ hanQava-stona koSava: || syaaonaa sauKkrI syaannaao
yatao naSyaisa naao naRvat\ | inavaoSanaI saa||Qaar%vaacCma- yacC mahtrma\ ||.

We invoke EaI and BaU the divinities known as Space and Earth in the
worlds or the Resplendent Being himself dwelling within them. iva&anama\ is
the specialized Knowledge (ivaSaoYa &anama\) which streams forth as directly
experienced Wisdom (Apraoxa &anama\), well-formed like clarified butter. At
which stage even the gods become secured by Bharati, the presiding
deity over the specialized Knowledge (ivaSaoYa &anama\). The directly
experienced Wisdom (Aparaoxa &anama\), established in Vishnu is like water,
well-formed like clarified butter; the seers experience that Wisdom
(Aparaoxa &anama\) through intellect by his grace. Conducts himself as one
endowed with gaaM, Wisdom, therefore Keshava is known as gaanQava-:. syaaonaa is
one who bestows happiness. Vishnu is AnaRxar because he does not perish
like mortals. He is inavaoSaaina because bearing the refuge of every one he
gives supreme state of happiness.

I.22.16 21
AtaodovaaAvantumaaoyataoivaYNauiva-cak`mao | pEiqavyaassaPtQaamaiBa: || [dMivaYNauiva-cak`mao~oQaainadQaopdma\ |
samaULZmasyapaMsauro || ~IiNapdaivacak`maoivaYNaaogaao-paAdaBya: | Atao Qamaa-iNaQaaryana\ || ivaYNaao:kmaa-
iNapSyatyataova`tainapspSao | [nd`syayaujyasaKa || tiWYNaao:prmasampdMsadapSyait saurya: | idvaIvacaxaurattma\ ||
tiWp`asaaoivapnyavaaojaagaRvaamsassaimanQato | ivaYNaaoya-%prmampdma\ ||

Let the luminous divinities come assuredly unto us, Vishnu who
enveloped this earth of seven stages. Vishnu enveloped this entire earth
placing his foot thrice and gathering it as dust under his feet. With three
steps he enveloped, Vishnu, the guardian, upholding Qama-, the principles
righteousness. Behold Indras close companion, Vishnus great deeds,
which can be experienced only through austere penance. Vishnus that
supreme abode ever is experienced by seers by their extended vision.

135

Bhashya

AsauroByaao jagaQaR%yaa yatao ivaYNauis~ivak`maO: | AarBya pRiqavaIM saPtlaaokO: saakM jaga%pit: | cak`o saurana\
pdsqaanaPyatao dovaa Avantu na: | ivaiSaYTbala caoYT%vaad\ ivaYNauir%yaiBaQaa hro: | p`aNaM balaM YakarM ca NakarM caah ih
Eauit: | ramaint paSasavaao ya~ paMsaurM pdamaIirtma\ | samaUZM t~ ivaSvaM ih paMsauvajjagat: pto: || vaodana\ kalaana\ gauNaana\
laaokana\ dovamaanauSadanavaana\ | caotnaacatnaana\ imaEaana\ ~Ii9Na sada ivacak`mao | rxak%vaona savaa-iNa sa`YTRBatu-%vatstqaa |
maaoxad%vaona ca ivaBau: stmBanaIyaao na konaaicat\ | QaarkaMScaOva vaayvaadIna\ Qaaryana\ vat-to tt: || jaanaIqa ivaYNakmaa-iNa
p`aiNakmaa-NyaSaoYat: | yatao jaatanyaiva&tao Bagavaana\ sava-dOva ca | spaSa&atdrsaaO yasmaaidnd`sya sa iht: saKa |
p`aNasyaOvaond`naamnaSca kismana\ nvahimait Eauto: | %vayaoidnd`oitvacanaat\ p`aNa [nd`iBadao mat: || rmaaba`*maiSavaaidByaao yad\
ivaYNaao:ptmaM pdma\ | $pM pSyaint inamau>a: saMsaarat\ saUtya: sada caxaudo-vaIva vyaPtM yaddRSyaM fladiSa-nama\ |
saMdIpyaint iva&naO: saMsaarat\ p`aPtjaagara: | ivapnyavaao &ainatmaa ivaYNaaoya-t\ prmaM pdma\ | ta%payaa-iQa@yaiva&P%yaa Aqa-
maotM punaja-gaaO ||.

How Vishnu delivered from unenlightened persons A-sauras the seven

worlds beginning with earth to the enlightened ones sauras and restoring
them to their original status come to be recognized as supreme in the
worlds. Let the sauras thus delivered from the unenlightened state come
unto us by his grace and protect us. Hari is called Vishnu because of his
distinguished power and energy, Ya representing his power and Na
representing his vigour, thus has been spoken in scriptures. By his three
formidable steps he enveloped all Wisdom (Rig, Sama and Yajus), Time
(the past, present and future), Attributes (the luminous, energetic and
obscure), Worlds (the earth, space and the heavens), the three jaIvas (the
enlightened divine, the intermediate human and the unenlightened
progeny of the passionate), Consciousness - the animate, imamate and
the mixture of the two. Protects the entire creation being the creator,
sustainer and similarly, the deliverer, restrained by no one. As the
sustainer he operates sustaining Vayu and other divinities. Vishnus great
deeds come to be known especially from the actions performed by all
the creatures. Even as becomes Known he, the resplendent one, remains
ever Unknown. He becomes Known through association means as when
Indra (intellect) establishes companionship (with Unknown Vishnu. As
companion of Vayu (p`aNa), thus scriptures having mentioned, p`aNa is
referred as Indra. Superior to Lakshmi, Brahma, Shiva and others is the
136

status of Vishnu, thus seers liberated from the primordial life experience,
with their vision extended in space, as an inference. Awakened through
acquisiion of specialized Knowledge the seers experience Vishnus
supreme abode. Summarizing the occlusion by way of clarification, the
statement is repeated.

Sukta 23.

I.23.1 5

tIva`assaaomaasaAaga(aSaIvMa-ntssauta[mao | vaayaaotanp`isqatainpba || ]BaadovaaidspRSaond`vaayaUhvaamaho | AsyasaaomasyapItyao

|| [nd`vaayaUmanaaojauvaaivap``hvant}tyao | sahsa`axaaiQayasptIma\ || ima~MvayaMhavaamahovaruNasaaomapItyao | ja&anaapUtdxasaa ||
?tonayaavaRtavaRQaavaRtsyajyaaoitYasptI | taima~avaruNaahuvao ||,

O Vayu, come and savour the powerful and desirable sweet Soma juice
pressed for and placed before you. I propitiate you both, Vayu and Indra,
endowed with Wisdom, come and savour the sweet Soma juice. Vayu
and Indra who makes mind resurgent, are the ones whom the seers
propitiate as those endowed with Wisdom. We call Mitra and Varuna to
come and savour Soma juice, and having been invited make the sacrifice
auspicious. Who known by the vedic Wisdom, strengthened by the vedic
Wisdom, made luminous divinities by the vedic Wisdom, to them the
Mitra and Varuna I propitiate,

Bhashya

vaIya-vantSca yao saaomaa yajamaanaoYTsaaQaka: | ipba tana\ || sava-dovaanaaM &anaaiQa@yaaO idivaspRSaaO || manasa: p`orkaO caOva
bahu&anaaO iQayasptI | ja&anaaO vyajyamaanaaO tu yajamaanasya SaaoQakaO || proNa ba`*maNaa tismana\ vaRwaO sa%yaptI sada | sa%yaM
jyaaoit: p`kaSa%vaat\ taO ima~avaruNaaO huvao ||

Drink the stimulating Soma juice, which will satisfy the desires of the
person performing the sacrifice. Among all the divinities Vayu and Indra
have superior Wisdom. Both Vayu and Indra impel the mind with
swiftness for having Wisdom of the wise ones. ja&anaaO are those who are
137

manifest and who purify the person performing the sacrifice. Mitra and
Varuna always flourish in becoming enlightened by the supreme
effulgence.

I.23.6 10

varuNa:p`aivataBauvainma~aoivaSvaaiBa$itiBa: | krtannassauraQasa: || maru%vantMvaamah[nd`maasaaomaptyao | sajaUga-NaonatRmptu ||

[nd`jyaoYzamarud\gaNaadovaasa:pUYaratya: | ivaSvaomamaEatahvama\ || hutvaR~Msaudanava[nd`oNasahsaayaujaa | maanaaoduSSaMsa[-Sat: ||
ivaSvaandovaanhvaamahomarutssaaomapItyao | ]ga`aihpRiSnamaatr: ||,

Let Varuna be the protector for us, Mitra, the Sun becomes our refuge
making us the achievers of the auspicious. Along with Maruts call on
Indra to savour the Soma, May Indra thus invoked be satisfied with best
Maruts. They the Marut hosts for whom Indra is senior, in whom
Pushan (Vishnu) is the indweller, hear our call. Destroying Vrittra
(ignorance) the supreme donors accompanied with Indra, do not desire
evil forces to rule over us. I invoke the universal divinities along with
Maruts, to savour the sweet Soma juice, since the divinity presiding over
Speech is awesome.

Bhashya

saMisawana\ kurutaM nastaO | samagaNastRPyataM hir: || pUYaa pUNa-%vatao ivaYNaustinma~qa: pUYaratya: || sahsaa bala$poNa
Sak`oNa saihta:saura: | mad&anaM htatIva danaSaIlaaca Sau@nauyaat\ || duvaa-k\ tWana\ pumaana\ caa na: || BaartI pRiSnarucyato
| gaao$pa ca @vaicat\ saa|BaUt t%sautaScaaiKlaa: saura: | Anya~aip sautastsyaa ||.

May they make us attain auspiciousness? May Hari accompanied by

Maruts be satisfied. Being full of auspicious attributes Vishnu is known
as Pushan. pUYaratya: are his associates. May Maruts, the supreme donors
with Indras power destroy the unenlightened ignorance, let not my
Knowledge be harmed o the great compassionate ones. Let me not be
harmed the words of the evil ones. Bharati is known as Prishni, who has
the form of cow (enlightened Wisdom) all divinities being her progeny.
The meaning being similarly in other places.
138

I.23.11 15
jayataimavatnyatuma-rutamaoitQaRYNauyaa | yacCuBaMyaaqanaanar: || nhskariWVutspya-taojaataAvavantu na: | marutaomaRLyantuna:
|| AapUYaiHja~baih-YamaaGaRNaoQaruNaindva: || pUYaarajaanamaaGaRiNarpgaUL\Z=gauhaihtma\ | Aivandica~baih-Yama\ ||
]taosama(imanduiBaYYaD\yau>aMAanausaoiYaQat\ | gaaoiBaya-vannacaku-Yat\ ||.

Like the victorious kings voice the Maruts spread their courage praying
for the auspicious one. Being free from taints and auspicious in nature,
like the well luminous lightening being born Maruts protects us making
us happy. Come Pushan, effulgent with varied resplendence upholding
the Space, bring our preceptor like a cowherd bringing his cattle. To
Pushan the effulgent king, hidden within his stomach is born a son with
varied resplendence. Further for my sake He the resplendent one, made
the six senses (the five senses and the Mind) resurgent like sprinkled
waters made the seeds potent.

Bhashya

jayaraimava td\Qvaina: | QaOyaa-d\ yaait yada ivaYNauM vaayauM vaa yaaqanaao<amama\ || daoYa%yaagaad\ gauNap`aPtoh-skarao vaayaurucyato |
ivaVt\ ivaiSaYT&ana%vaad\ BaartI t%sauta ih yao || sava- dovaaSca marutao rxan%vaotadRSaaoo hir: | t<adntga-t%vaona || pUYaa
pUNa-%vattSca sa: || AaGaRiNa: pUNa-riSma%vaadaja naixa~baih-Yama\ | ba`*maaNaM ca idvaao dovyaa Bata-rM vaayaumaajagaama\ || yaqaa
gatma\ || jagad`ajamaivandd\ Bagavaana\ sautma\ | svakuixagaUZM ba`*maaNama\ || ma(M saaomaOSca tip-t: || saaQayamaasa YaD\
yau>anaIind`yaaiNa cakar ca | saaQanaM Sai>danaM tu gaaoiBavaa-iBa-ya-qaa yavama\ ||.

The roar when they pray Vishnu and Vayu it spread all around like the
battle cry of the victorious kings. Vayu is known as hskar since he is
without any defects and presence of all meritorious attributes. Bharati is
known Lightening because of her enlightened Wisdom. Indeed all
divinities like Maruts and others are her offspring and so is Hari being
the indweller in them all. He is known as Pusha being endowed with
entirety of auspicious attributes. He is known as AaGaRiNa: since because of
his attribute of being effulgent. Let us find Brahma with enlightened
attributes, Vayu, as the preceptor, the male counterpart of Bharati, as one
finds the cow (Wisdom) which had gone astray. Hari, the Resplendent
139

Lord found Brahma, within him concealed as his offspring. Savouring

the Soma juice Hari was satisfied enabling my senses for my sake to
enjoy, as one would sprinkle water on the seeds to ripe and vigorous.

I.23.16 20

Ambayaaoyan%yaQvaiBajaa-mayaaoAQvarIyatama\ | pRHcatIma-Qau-naayaya: || maUyaa-]psaUyao-yaaiBavaa-saUya-ssah | tanaaoihnvan%vaQvarma\ ||

ApaodovaIrup*vayaoya~gaava:ipbaintna: | isanQauBya k%vMa-hiva: || APsva1ntrmaRtmaPsauBaoYajamapamautp`Sastyao |
dovaaBavatvaaijana: || APsaumaosaaomaaoAba`vaIdntiva-SvaainaBaoYajaa | AignaHcaivaSvaSamBauvamaapSvaivaSvaBaoYajaI: ||.

Mothers traverse the ordained Path, her sisters too desiring the
sacrificial offerings, to drink milk along with the delicious the Soma
juice. The waters which abide near the Sun or the Sun too which abide
near the waters those two may enhance the performance our sacrifices.
The divinities presiding over waters call where cows (enlightenment)
drink deep the offerings mixed waters. At the end of the waters is the
nectar (AmaRt) , the waters that is nourishing, therefore the waters verily
are to be lauded, so that the divinities may come to us as helpers.
Communicate till the end of the waters, O Soma, all the medicines in the
world and the resurgent energy of Agni, which are the resort of the earth,
since waters are the source of all medication.

Bhashya

Ambayaaomaatrao (ap: karNa%vaat\ sahaodra: | jagatao jaamayaao yasmaat\ sah taiBaiva-vaQa-to || AQvarM kuva-taM xaIrM saaomaM
caaip p`puHcatI: | saMpR@%vaa || yaa: samaIpsqaa: saUya-sya saihta Aip || *vayaaima ta yaa: ipbaint gaavaao na: sava-qaa
hiva: | kayMa- nadIBya: || tasvantrdRSyamamatM isqatma\ || Apamaova p`SaMsaaqMa- sahayaa: santu na: saura: || ta%paqaa-qMa-
punavaa-@yaM sauKaaQaarao hutaSana: || yaasamaIpsqaa: saUya-sya saihta Aip ||.

Ambayaao means mothers, the waters being the shared source of manifest
world and worlds become nourished by waters. Waters of the rivers are
mixed with milk and Soma juice during performance of sacrifices. The
waters are in the vicinity of the Sun and the Sun ever in the proximity of
the waters. I invoke the divinities presiding over the waters that our
140

cows drink, since the offering are always mixed with waters of the
rivers. The nectar (AmaRt) is the essence concealed within the waters. May
the divinities assist us to laud those presiding over the waters.

I.23.21 24

Aap:pRNaItBaoYajaMva$qantnvao3mama | jyaaok\casaUyao-ndRSao || [dmaap:p`vahtyai%kHcadUirtmmaiya |

yaWahmaiBadud`aohyaWSaop]tanaRtma\ || AapaoAVanvacaairYaMrsaonasamagasmaih | pyasvaanagnaAagaihtmmaasaMsaRvacasaa ||
sammagnaovaca-saasaRjasamp`jayaasamaayauYaa | ivaVumao-Asyadovaa[nd`aoivaVva%sah?iYaiBa: ||.

May the waters give medicine for the protection of my body and
knowledge to see the Sun (and Vishnu as the indweller). May these
divinities presiding over waters, whatever taints which I may have
acquired from harming others or by improper use of the reproductive
organ and deception make them eliminated. The waters presently flow
along with abundant happiness; may Agni along with waters come to us
with brilliance to join us. Compressively come to me with brilliance and
grace me with good progeny with long life and energetic. Make me wise
in Wisdom O divine Indra, along with the seers.

Bhashya

va$qaM gauiPtrui-_YTa jyaaoitiva-YNaudRSao tqaa | saUirp`aPyaao yatao ivaYNau: saUya- [%yaaiBaQaIyato || pRNa dana || AiKalaM
papmaap: p`vahtaip na: ihMsaajaM SaopjaM caOva tqaOvaanaRtsaMmavama\ || rsaona sa=gataSca smaao yasmadnaucara ih va: || kuyau-maa-
maip ivaWaMsaM madqMa- sava-da saura: | enaM maaimait vaaqa-: syaadnaujaanantu vaaoidtma\ ||.

va$qaM is protection. jyaaoit is enlightened Wisdom of Vishnu. Since by

enlighrenment Vishnu becomes revealed Surya is called Vishnu. pRNa
means offering. Take away the demerits caused harming other beings,
by reproductive organ or by speaking falsehood. Being ever you
followers we too enjoy happiness. May Agni and other divinities make
me wise. May they always be inclined towards me. May they be pleased
with my speech.

141

Sukta 24.

I.24.1 - 5

kssyanaUna=ktmasyaamaRtnaammanaamahocaarudovasyanaama | kaonaaoma(aAidtyaopunada-i%ptrHcadRSaoyammatrmaatrHca || Agnaova-

yamp`qamasyaamaRtanaammanamahocaarudovasya naama | sanaaoma(aAidtyaopunada-i%ptrHcadRSaoyammaatrHca ||
AiBa%vaadovasaivatrISaanaMvaaya-Naama\ | sadavanBaagamaImaho || yaiScat[%qaaBagaSSaSamaana:prainad: | AWoYaaohstyaaodpQap ||
BagaBa>syatovayamaudSaomatvaavasaa | maUQvaa-naMtrayaAarBao ||.

Now whose auspicious name among the luminous, blissful, immortal

divinities shall we chant, who being the devourer of the worlds may lead
us to the presence of our father and the mother. May we sing the
auspicious name of Aigna, the first among the immortals, who being the
devourer of the worlds may lead us to the presence of our father and the
mother. May we sing the auspicious name of the supreme saivata the
embodiment of resplendent wealth in whom we seek refuge. May we
posit our mind in the hands free from all taints of the immutable all
blissful Resplendent One, the ancient one. Being devotees of the
Resplendent One may we attain increased prosperity under your
protection supremely heavenly bliss in the form of wealth arrive.

Bhashya

ktu-: pranandtnaaoirdanaIM manaamaho caaru ivaYMNaa:o sauraNaama\ | naamaoSaScaoididrayaO punada-d\ dRSaoyaM taM maatrM tM ca dovama\ ||
sa mau>naamamaRtanaamajaoSamau#yaanaaqM caaByaiQakaoya%sauKadaO | tonaao|>ao|saaO ktmaao|AKiNdt%vaa%sa caadIma-hI tnmahI ca
|| doSaan%yaa<anmah%vaM gauNaOstu kalacaao>M tsya caaKiNDt%vama\ | sa eva maata ca ip ta ca dovastismansada
saMusqatatarst%punada-t\ | Ai<a ivaSvaM tona caOvaadIit: saaIvaa- ba`*Maa p`ao>M evaM k eva | gauNaaSca tsyaaByaiQaka: sadOva
jaIvaoByast%saao|ip tWa@yayaaogya: | dda%vasaaO ivaYNavao caoindrayaO p`aPtanasmaanaaip taO sava-ga%vaat\ |
ivaSaoYaodoSap`aiPttstsya caaiPtvaO-kuNZaid laaokM ]>ao hroSca || tsyaOvaanyad\ $pmag`yaa#yamau>M yaao ya&oSaao hUyato
jamadgnya: | sa dovaanaaM p`qamaao naama tsya smaRtM saaqMa- sava-kamap`dM syaat\ || saivato%yaprM jaga%karNamaIiSatu: |
iva<aanaamaISvarM tM tu kayMa- ih varNaIyat: || iva<aM rxannayainna%yamaa%maanaM Bagamaomyahma\ | %vaa%maOSvayaa-idsamaIiyma\ || yaao|ip
to prmaao Bava: | [%yamBaUtaoivakarI%vaacCmaana: sauKaidk: | naodIyasaao ba`*maNaao|ip pUvaa- pUvaao- WoYaaidvaija-t: |
hastayaaostM dQao dova tva $pmanaayama\ || inadao dvaIya [it tu ivaruwaqa-WyaaiBadaO | dUrsaamaIPyavacanaaBauvaip mahaodQaaO ||

142

yadanya: saivata dovastsya svaamaI bagaao hir: | AWoYaao ivaYNauir%yau>ostmahM hstayaaod-Qao || ivaYNauBa>sya to raayaao maUQaa-
naM raya \<amama\ | tvaavasaa|rBao ivaVamauccaOrSnaaima t%flama\ | eoSvayaa-idgauNaayasya Bagaao Ba>M pra%mana: | tsya to
iva<amaSnaaima tva rxaabalaaWro ||.

The devotee offer among these divinities to Vishnu, these prayers

becoming exceedingly pleased seeking rededication and experiencing
Sri, Lakshmi, who are like father and mother unto them. Vishnu
surpassing the delivered and the undelivered, is supremely Blissful in
attributes and being the undivided principle, he is known as AdIit and
being great as mahI. His all-pervasive attribute is doe to his integral AKND%va
continual continuous attribute. He is the father and mother, the refuge of
all the luminous beings, be empathetic towards us. He is AdIit since he
devours the worlds and similarly Laksshmi is known. Brahma is also
known as k: since he creates. Since he is superior to all jaIvas, excluding
the ?jaus who are equal to him, thus having been proclaimed. Let him lead
us to Vishnu, though he has pervaded all, as well to laxmaI. Attainingg
special alien status means attainingg Vaikuntha, Vishnus eternal
distinguished abode. Agnis (Vishnus) another form Vishnus another
form, ie Parashurama, which is propitiated during performance of
sacrifices. Amongst all enlightened divinities his name is recalled as the
foremost for fulfillments of all desires. Savita is another form which is
the cause of the worlds, as the lord of the Wealth, being the lord of
wealth and known as vaayMa- - perennial refuge. For my eternal protection,
protect us with wealth and prosperity, as the Lord and embodiment of all
virtues. Verily, the most resplendent, immutable, supremely blissful,
free from of all defects being earlier than Brahma Prajapati, such form
of yours I am securing to myself. inadao and dvaIya are the two opposite
means drawn from these words vast as ocean, far and near. Other
than these is Savita, the Resplendent Lord, Hari, whom I have accessed
as the one who without revulsion and also is irresistible. O luminous
Lord, Savita having found refuge in you, we have commenced our
studies and as conclusion, we devoted to Vishnu revel well having
accessed the resplendent and bliss which far transcends the temporal
prosperity and protection.
143

I.24.6 10

naihtoxa%~nnasahaonamanyauMvayaScanaamaIptyantuAapu: | naomaaAapaoAinaimaYaHrntIna-yaovaatsyap`imanan%yaBvama\ ||
AbauQnaorajaavaruNaaovanasyaaoQvMa-stUpnddtopUtdxa: | naIcaInaassqaurupirbauQnaeYaamasmaoAntina-ihta:kptvassyau: ||
]ruMihrajaavaruNaScakarsaUyaa-yapnqaamanvatva] | Apdopadap`itQatvaokrutapva>s)dyaaivaiQaiScat\ ||
SatntorajainBaYajassahsa`mauvaI-gaBaIrasaumaitYzoAstu | baaQasvadUroinar\?itmp[racaO:kRtaiScadona:p`maumaugQyasmat\ ||
AmaIya?xaainaihtasa]ccaanava>nddREaokuhicai_vaoyau: | AdbQaainavaruNasyava`tainaivacaksaccand`maama>maoit ||.

Neither your valour, nor power, nor Wisdom was ever attained by the
superior souls, nor by the liberated ones, nor by the divinities presiding
over waters, nor even by those who source their origin from Vayu. By
superior Wisdom King Varuna leads those who are purifies through
performance of sacrifices from the inferior state to the higher state, for
those who are on inferior state too attain deliverance. The earlier ones
dwell in the lower state before they attain the lower world and the latter
the human and other beings by the grace of Varuna become enlightened
within their heart, with Wisdom instilled. King Varuna indeed has made
Suryas Path stretched wide, identifying the defects enabling even the
lame (the ignorant ones) to traverse. Hundred and thousand times more
powers and profound auspicious intellect to protect are ever extended. O
Lord,. Keep the evil mind at distance, terminating and destroying the
evil, making me free. Let these stars visible in the high sky above
posited and seen by you alone during the day time, remain un-weakened
during the night the moon moving in splendor.

Bhashya

xatat\ ~aNaMto balaM saMivadM ca pUNMa- naa|puma-i>gaa yao ivaiSaYTa: | Aip svayaM saMsaRtoru%ptnt:
ptyantao|nyaaiHCYyaBa>anaudara: || sadaSaubaanyaacarntao|ip dovaa Abdovata Aap [it Eaitya-t\ || ga=gaaVa vaa
vaayaudovasya ivaYNaaoru%pi<aM yao jaanato dovasa=Gaa: | vaya: saupNaa- [it vaaip || AbauQnao p`kaSat: saMBajat: svamauccaO: |
stUpM sqaanaM ddto pUtdxaao naIcasqaa APyaaUQva-gastona tsqau: | naIcaaSca yao maui>gaa maanauYyaaVastoYaaM bauQnaao naIcalaaok;
sauroBya: | naIcaa gauNaa Ap`kaSaao|qaOvaoYaaM naIcaaocca%vaM k`maSaScaaivairScaat\ || Asmaakmantina-ihtaina ina%yaM &anaaina
BaUyaasaurtao|iQaqkaina | Bavan%yaaha- BaivatuM vaa BaivaYyaa: syauiWga`ho p`aqa-naOvaaiQakaqao- || ]ruM raja rHjanaad\ vaa saUyaa-ya
144

pnqaanamasaaO cakar | svaa&anausaaroNa saOva ga%yaOpada vapadaya ca gantvaao|kraot\ | A&aya iva&anamak: sa

gantumaa%maanaima%yaqa- [haHjasaao>: || bauWoQaa-tu: Sa=krsyaaip daoYaana\ va>a &anaaiCcaxak%vaacca ivaYNau: ||
jagad`xaasaaQanaanyaPyanantanyanantQaa saint punastvaosa | AgaaQa$pa mahtI SauBaa ca maitma-ma %vaiWYayao sada|stu | ?t
&anap`i$p%vahotaoina-r\?%yaa#yaaM duma-it dUr eva | baaQasva du&a-ijanaM inarsya svaagaa-%prakR%ya ca SaScadova || kRtM ca papM
p`maumauigQa ma<a || ?xaaNyamaI inaihtaina %vayaaoccaO: | dRSyaaina ra~~aO na idvaa %vayaOvao%vadIina kma-NyainaraoiQataina ||
pSyana\ pranandtnaaostvaOva cand`ao ina%yaM dRsyamaanas%vayaOva | saMp`irtao yaait pro ca dovaa evaM %vada&akarNaa: sadOva ||.

By power, energy or Wisdom even the men skilled in Wisdom are not
competent to protect the needy, not being equal to you, O Varuna
(Vishnu being the indweller). Even the liberated ones are not competent
nor the self-enlightened preceptors are competent. Even the divinities
traversing the auspicious Path, nor those presiding over waters, neither
those who source the origin of the river Ganga or Vayu in Vishnu are
competent nor the assembly of the divinities, nor the superior divinities
like Garuda. One who has purified himself by enlightened Knowledge
receives the higher position. Those who are on inferior attain the higher
state (like heavens) propitiating Varuna. The inferior people reach the
state of deliverance. King Varuna instill devotion in those who propitiate
him making them enlightened, and creates Path stretched wide for the
Sun to traverse. He gives legs to the lame to enable them to move or
bestows Wisdom to the ignorant to become enlightened, this is the
meaning suggested here. As the preceptor of Wisdom Vishnu
communicates defects even to Shankar. To protect the worlds, may I
have comprehensive, profound and auspicious intellect regarding you.
?t is Wisdom, and ina?-it is contrary to Wisdom. Drive away ignorance
from mind and the ignorant, evil from the heavens, erase fro mind all the
evil deeds done earlier. These stars are posited verily by you alone. They
are seen in the night and often during the day, such unrestrained acts
have been accomplished by you. Self energized the divinities perform
their actions according to your command.

I.24.11-15

145

t<vaayaaimaba`*maNaavandmaanastdaSastoyajamaanaaohivaiBa-: | AhoLmaanaaovaruNaohbaaoQyauruSaMsamaanaAayau:p`maaoYaI: ||
tidnna>nti_vaama(maahustdya[kotao)dAaivaYTo | SaunaSaopaoyama*vad\gaBaItssaaoAsmaana`ajaavaruNaaomaumaao>u: ||
SaunaSaopao(*vad`RBaItis~Yvaaid%yand`updoYaubaw: | AvaOnaMrajaavaruNassasaRjyaaiWWaAdbQaaoivamaumaao>upaSana\ ||
AvatohoLaovaruNanamaaoiBarvaya&oiBarImahohivaiBa- | xayannasmaByamasaurp`caotarajannaonaaisaiSaEaqa:kRtaina ||
]du<amaMvaruNapaSamasma dvaaQamaMivamaQyamaMEaqaaaya | Aqaavayamaaid%yava`yoyvaanagasaaoAaidtyaosyaama ||.

Therefore, praising with vedic hymns and offering oblations

Shunashepa, the performer of the sacrifice, takes refuge in you and you
O Varuna, thus invoked do not cut short our life span without any
hesitation. Even as during the night even so during the day, offering
prayers from the heart Shunashepa bound by three shackled chains
invoked King Varuna to liberate him. Shunashepa, bound by three
shackled chains, verily invoked Aditya, and listening to his call may the
King Varuna liberate from the irresistible power of the shackled chains.
May Varuna thus invoked with offerings in sacrificial functions. Release
us, Varuna, from the greater, the smaller and the mixed demerits,
transferring them to those who are indifferent to us, so that, O Aditya,
thereby becoming flawless we may be inclined to your resplendent form.

Bhashya

eva=gauNaao yat\ %vamatao va`jaaima sada SarNyaM vaodvaacaa | namannanyaao hivaiBa-stdaSasto %vad\gaitM dovadva ||
Ainandnnasmaana\ narmaa~bauW\yaasambaaoQayaaocaOstut maasmadayau | cCo%saI || na>M idvasao caOcaOtdova stao~M %vadIyaM p`ahurayaa-:
saukaya-ma\ | ma(M kotao &ana$pao )idsqaao naarayaNaao va@%yayaM to|nya$pma\ | pSya%yapISaao yaM sama*vad\ gaRhIt: sa naao dovaao
maaocaya%vag`ya du:Kat\ || SaunaSaopao (*vad\ gaRhIt: sqaana~yao ivak`yaaVO: saubaw: | d`utM p`aPtaina d`updaina ivak`yaao
yaUpobanQa: saM&pnaaoVmaSca || Aaid%yaao|saavaaidsaMsqa: proYaao vaairSaant: saMisqat: stUyato|~ | Sau:naSaopao yaima%yaaidkona
vaairSaao|ip (RiYaNaa stUyamaana: || gauNas~yaao d`updanaIit caao>a d`va%yayaM jaIvasa=Gaao ih ya~a krao%vaonamavasaRYTM saRto: sa
p`sannaao|smaana\ kma-paSaanmaumaao>u || inanda ca to|vaaggatoho-tuBaUtamavagacCama: saoyaima%yaPyayaaogyaama\ |
namaskarOs%vad\gatOs%vanmaKOSca hivayau->Os%va%p`saada%sa ca %vama\ | ixaiotrsmaByaM p`aNarntaiKalaao&ao
ivayaaojayaasmaa%kRtanyaaSvaGaaina || puNyaM papM imaEaaima%yaova paSaana\ yaqaayaaogyaM EaqayaanyaoYaud<vaa | %vainnaYzyaa tona vayaM
%vadIyalaxmyaa: pu~a: syaama mau>a: saRtoSca || eYaa ivaYNaao: kovalaa|myavamanyaa Ayaaogyaa yaa AnyadovaoYau samyak\ ||
vaa@yaOiva-iSaYTOrpvaadhInaO&-uyaa gauNaaAnyadfovaoYau caOva || pit: saaomaao varuNasyaaPyaqaagnao: pit: saUya-stavauBaaO yulyavaIyaao- |
saUyaa-cand`masaao: pitirnd`ao|sya rud`: pitba-`*maa pitrsyaaip ivaYNau: || pitmau->ovaa-saudovaao|qa dRYTo ba`*maa ivaVayaa: Sava-

146

[nd`: ik`yaayaa: | ik`yaaMSaanaamaiQapa Anyadovastqaa flaanaamaip maui>maagao- || yaqaayaaogyaM svaoind`yap`orkaSca tt:

pUjyaadovata maui>kama: | [it EautistartmyaM gauNaanaaM &a%vaa yaao|jyaa: Eautyast~t~ ||.

Prostrating and praising you, endowed with such attributes and being
worthy of being accessed I take refuge in you, Varuna (and Vishnu, the
indweller). Likewise other persons presiding over performance of
sacrifices offering oblations seek refuge in you, the luminous among the
luminous ones. Considering us mere human beings do not be disdainful
towards them. Praised aloud, sever not the thread of our life-span.
Preceptors have prescribed that we should praise day and night. Your
other form, referred as Narayana, embodiment of Wisdom is seated
within our heart, observing every deed done. Thus praised by
Shunashepa invoked Varuna to be liberated from sufferings.
Shunashepa tied to the sacrificial posts in three ways calls for being
sold. d`upds are those which are tied to the tortuous posts meant for swift
sale. Aaid%ya here means the one who is ancient, the indweller, Vishnu who
is lauded here. Aaid%ya propitiated by Shunashepa, the seer here. d`upd means
the three bonds (sa<va, rja and tma) which bind human being in life, by
which the entire creation becomes controlled. Being gracious one desires
to be delivered from the consequences. Indifference without offering
worship and making appropriate offerings in sacrifices involves
downfall. Realizing this having propitiated you and restraining our
senses, we approach you along with proper offerings for your grace. Be
our refuge and eliminate swiftly all our demerits. Destroy our bondage
created by merits, demerits and the mixed ones distributing them in
proper manner among others, whereby we with consummate devotion
towards you, may be released from the bonds of saMsaar and become
children of Lakshmi. Thus it is Vishnu alone who is propitiated in these
hymns and similar other hymns which are not particularly addressed to
any particular divinity should be understood in like manner, as ones with
reference to Vishnu. Merits appropriate in the case of Vishnu and
inappropriate in the case of others, are to be inferred from the special
phrases used without any exception. cand`, Moon is superior to Varuna, saUya-,
the Sun is superior to Aigna, fire. cand` and saUya- are equal in status, Indra is
147

superior to both. Rudra is superior than Indra, four-faced Brahma being

superior to Rudra, superior than Brahma being verily, Vishnu. Vishnu
presides over deliverance, Brahma on Wisdom, Indra on performance of
actions, the other divinities presiding over performance of various other
actions. Similarly the duties presiding on the results of the performances
of action are to be known, divinities presiding over the senses are to be
known since they are capable of performing saaQanaa for deliverance. For
initiating the performance of action the saaQakas desiring deliverance, maaoxa,
should propitiate them in proper manner. In this manner, tartmya the
gradation between the divinities should be understood accessing Eauit,
should be accessed taking into consideration.

Sukta 25.

I.24.1 - 5

yaiccaiwtoivaSaoyaqaap`dovavaruNava`tma\ | imainamaisaVaivaVova || maanaaovaQaayah%navaoijaihLanasyarIrQa: | maa)Nanasyamanyavao ||

ivamaRLIkayatomanaaorqaaIrSvanasaIindtma\ | gaIBaI)va-ruNasaImaih || praihmaoivamanyava:ptintvasya[YTyao | vayaaonavasatI$p ||
kdaxa~iEayannarmaavaruNa=kramaho | maRLIkayaaoru|caxasama\ ||.

Declaring as good ones, we propitiate Varuna and perform deeds in your

service, therefore, do not destroy us in anger as human beings who have
given up righteousness. O Varuna, enjoin our mind as the protector to
chant vedic hymns for protection as the charioteer would enjoin horses
to the chariot. Turned away from you, mind strays as good ones, we
propitiate Varuna and perform deeds in your service, therefore, do not
destroy us in anger as human beings who have given up righteousness. O
Varuna, enjoin our mind as the protector to chant vedic hymns for
protection as the charioteer would enjoin horses to the chariot. Turned
away from you, various thoughts like the birds that fly to their nests to
seek pleasures and therefore call Varuna, the refuge of power and
resplendence, the imperishable, the omniscient, for protection.

148

Bhashya

idvasaidvasao dova kUmaao- yadip to va`tma\ | yaqaOva saujanaa: maa naao hntu saaQaya inaGnato | ijahILanas%yajana\ QamMa- hrtao
maa ca manyavao || manas%vaiya inabaGnaImaao gaIiBa-rSvaM ivayaaoijatma\ | baQnaait sariqaya-WnmaRLaIkao rxakao|iQakama\ |
%vanmanaao|smaasau vaa gaIBaI- rxaMaaya ivasaImaih || prak\ ptint p`&amao ivaivaQaa: SauBalabQayao | pixaNaao vasatIya-WVana %vaaM
p`aPnauvaint ca || Atao|iKalaxa%~pitmaa*vaayaama: kda vayama\ | AivanaaiSanaM rxaNaaya mahadSa-namaHjasaa ||.

Like good people we perform day after day good deeds in the form of
your worship. Therefore do not expose us to those who have
transgressed righteousness, killing just for the sake of killing. ijahILana:
means one who transgresses righteousness. May you not subject us to
the wrath of the robbers. We attune ourselves to you listening ourselves
the Wisdom contained in the vedic scriptures, like a well-equipped
charioteer steers the horses tied to the chariot. Alas! Like birds rushing
towards their nests my many thoughts seeking pleasures rushes away
from you. As our mind ignoring the dictates of Varuna, goes to wards
the objects of senses we earnestly call upon him, the imperishable and
omniscient lord of the warriors, wealth and water.
I.25.6-10

tidd\%samaanamaaSaativaonantanap`yaucCt: | QaRtva`tayadaSauYao || vaodayaaovaInaampdmantirxaoNapttama\ | vaodnaavassamauid`ya: ||

vaodmaasaaoQaRtva`taoWadSap`jaavat: vaodaya]jaayato || vaodvaatsyavat-inamaurao?-YvasyabaRht: | vaodyaoAQyaasato ||
inaYasaadQaRtva`taovaruNa:ps%yaa3svaa | saama`ajyaayasauk`tu: ||.

Like the twin Ashvin, both (Brahma and Vayu) equally know the
sacrificer, therefore they do not bestow on them more than what they
merit and are eligible. Of the liberated souls, they (Brahma and Vayu),
having ascended the distinguished state in Space, know the boat which
ferries one in the Ocean, as the one with disciplined knows the twelve
months (the changes in time), knows conclusively that which abides in
the proximity, knows the supreme deeds of Vayu, knows the great ones
who dwell with supreme resplendence in the great world. For supreme
preeminence and well-established Wisdom, be seated firmly established,
O Varuna, among people.
149

Bhashya

t%p`saadat\ ba`*mavaayaU samamaovaavagacct: | vaonantaO ih ivajaanantao taO ih &ainavaraO mataO || ya1aa&anaM p`yaaogaM ca daSauYao
kurutao na taO | AiSvanaI varuNaScaotsyaat\ || AakaSao pixaNaaM pdma\ va<yasaaO saUxmaiva&anaat\ tqaa naavaao jalao|ibQaga: ||
mau>anaaM ca isqatIM vaod &anasya ca gaitM prama\ | xaIraibQaSayanaao ivaYNau: || kalaM kalaaoBdvaO: | ya Aa%maana: samaIpo ca
jaayato tM ca pd\majama\ | mau>M vaa || vat-naaM vaayaaoma-htao|itp`kaiSana: || baRhtao &ainana ScaOva baRhtao mahtao|ip vaa |
AiQakaina pdanyaova dovaa AQyaasato|ip tana\ || saama`ajyaayasa ps%yaasau inaYasaad\ p`jaasau ca | sau&ana: ||

By the grace of Varuna (and Vishnu as the indweller) Brahma and Vayu
are equally wise in Wisdom. vaonantaO are those who are wise in Wisdom and
it is well known that these two - Brahma and Vayu are understood to be.
Both of them bestow Wisdom and power on the sacrificer as they are
eligible and qualified, not otherwise. Varuna and Ashvins are to be taken
together. Due to his sharp Wisdom Varuna (and Vishnu as the indweller)
) can count the feet of the birds as they fly in the sky. Likewise with his
subtle sense of Wisdom, he knows the position of the ships on the
waters, knows the state of the liberated souls and the Paths that leads to
the supreme Wisdom, knows Vishnu the indweller in the Ocean, knows
Time and also the events that are associated with, being in proximity
knows Brahma born of his navel and also the liberated souls, knows the
magnificent deeds which are well luminous, as well as Wisdom of Vayu
as expansive and pre-eminent. The additional words are only for the
sake of emphasis of the attributes.
I.25.11-15

AtaoivaSvaanyad\Bautaicaik%vaaMAiBapSyait | kRtainayaacak%vaa- || sanaaoivaSvaahsauk`uturaid%yassaupqaakrt\ |

p`NaAayaUMiYatairYat\ || ivaBa`d`daipihrNyayaMvaruNaaovasyinaiNa-jama\ | pirspSaaoinaYaoidro ||
nayaindPsaintidPsavaaonad`u*vapaojanaanaama\ | nadovaiBamatya: || ]tyaaomaanayYaiYvaayaSaSvakoAsaamyaa | AsmaakmaudroYvaa ||.

Dwelling within creatures, he the seer, beholds all the marvelous things
accomplished and also those to be accomplished. May he as the all-
knowing Aditya make all our days extended without obstacles. Holding
the whirling pure golden disc and wearing pure robe, Varuna (Vishnu as
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the indweller) moves secretly with luminous divinities sitting around.

No one, even the evil-doers who harm the human beings, can strike
Varuna (Vishnu as the indweller) who has made human beings
successful and matchless ever in the heart.

Bhashya

t~ sana\ ivaSvaanyad\Bautaina ca pSyait | kta- icaik%vaana\ sa kRtkt-vyaaina ca pyait || ivaSvaanyahaina naao dova:
saupaqaaina krao%vasaaO | dda%vaayaU<iYa naao ina%yaM mau>aO vaa | Aitd`utBa`mama\ || ihtM ca rmaNaIyamaM ca cak`M svaNMa- ca vaNa-t:
| AibaBa`Sca sauinaiNa->M SauwM vas~mavast ca || Aiva&atcara dovaa: spSa-stsya inavaoidro | pirtao varuNa: paSamaivaBa`d\
d`utbanQanama\ || stmBayaint na yaM vaIra: stmBaka Aip raxasaa: | janaanaaM d`aoihnaao dO%yaa: Sa~vaSvaaiBamaatya: || AsamaM
ca yaSaScak`o yaao|smakM )dyaoYau ca | AmaanauYaoYau caanyaoYau samantada%mana: sada | A&oSvaip ca ma%yao-Yau vyatnaaoda%manaao
yaSa: ||.

Varuna (Vishnu as the indweller) beholds all marvelous things of the

world, things already done and things yet to be done. May the Lord
(Vishnu as the indweller) make all our future days free of obstacles and
the Paths. Holding auspicious and speedily rotating, comforting,
delightful disc described as golden, wearing well-washed pure robes, the
divinities secretly surrounding nearby seeking to serve, may Varuna
(Vishnu as the indweller), held the shackles that bind. Even the demons
who normally harm do not harm Varuna; even the enemies of the human
beings do not injure. Varuna has revealed to all in their hearts his
incomparable glory, making even the ignorant enlightened and certainly
the divinities.

I.25.16-21

pramaoyaintQaItyaaogaavaaonagavyaUitrnau | [cCntIruruxasama\ || sannauvaaocaavahOpunaya-taomaomaQvaaBaRtma\ |haotovaxadsaoip`yama\ ||

dSa-nnauivaSvadSa-tndSMa-rQamaiQaxaima | etajauYatmaoigar: || [,ammaovaruNaEauiQahvamaVacamaRLya | %vaamavasyauracako ||
%vaMivaSvasyamaoiQaridvaScagmascarajaisa | sayaamainap`itEauiQa || ]du<amammaumauigganaaoivapaSammaQyamaHcaRrt | AvaaQamaainajaIvasao
||.

151

To the higher state of my intellect, Wisdom comes even as cow

(enlightenment) arrives hearing the cowherds horn. Come again and
again towards me to engage in comprehensive dialogue, O Varuna
(Vishnu as the indweller) whereupon Bliss of Beatitude dear to me may
enrich like fire cooking food. Now observing the chariot driven by
Varuna I offered chant of the vedic hymns. Listen to this prayer
invoked, being pleased, for I have chanted seeking your protection to
make me happy. You, the intelligent one among all in the heavens and
the earth as well, hear our prayers and assure us liberation from our
difficult times.

Bhashya

maha&anaM proSaanaimacCn%yaao mama QaItya: | sava-tao yaaintyaWcca gaava: Eau=gasvarananau || AapUNMa- maQaumaaoxasqaMsauKM
pcaisa mao|ignavat\ | tt\ saMvaaocaavahO BaUya: ip`yas%vaM mama yat\ sada || AadSaM- tM ca sava-&M td`qaM ca Bauiva isqatma\ | sau
igarao mao jauYat ca || %vaavanaoPsaurhM cak`o || pSyaoyama\ || %vaM ca ivaSvasya rajaa Bavaisa maoiQar: | maoGaavaana\ gma:
pRiqavyaaSca sakalao ca p`it EauiQa || sa %vaM i~gauNapaSaannaao maumauigQa icCinQa caaHjasaa ||.

Even as cows follow the sound of the flute which the cowherd plays,
even so let my mind follow the all-knowing Supreme Being leaving
everything else. Even as fire makes food well cooked, even so make my
deliverance complete in Bliss of Beatitude. You are ever dear to me,
therefore let us two be near in conversation. I previewed the Supreme
Varuna (and Vishnu as the indweller) riding in his chariot in the sky,
therefore, let him listen to my chant. Let me see you seeking your
protection. You are the Supreme lord of all you survey, including the
earth. Listen to our prayers spoken in distress. Loosen the chains of
threefold attributes and sever them as well.

Sukta 26.

I.26.1-5

152

vaisaYvaaihimayaoQyavas~aNyaUjaa-mpto | saomannaaoAQyarMyaja || inanaaohaitavariNyassadayaivaYzmanyaiBa: |

Agnaoidvaiva%matavaca: || AaihYmaasaUnavaoiptaipya-jya%yaapyao | saKasa#yaovaroNya: || AanaaobahI-irYaadsaaovaruNaaoima~aoAya-maa
| saIdntumanauYaaoyaqaa || pUvya-haotrsyanaaomandsvasa#yasyavaca: | [maa]YauEauQaIigar: ||.

Put on fine robes, O pure Lord which one gives to the divinities at the
time of sacrificial functions. O youthful Agni, always prompt us
speaking as revered haotR in our sacrificial functions, ever immanent with
many functions of the intellect representing all divinities in heaven.
Come even as a father comes towards the son, making the divinities
grace our sacrifice, like a safe haven to one who has taken refuge, like a
companion to a companion. Come Varuna, Mitra, Aryama and the rest,
as one bestowing happiness grace our sacrifice take seat like human
beings. O Agni, the ancient one, known as haota, hearing our words of
prayers like a friend bestow happiness to me.

Bhashya

Aqa staO%yaignagaM ivaYNaumaignamaPyaignagaaocarO: | vacanaO: | sava-dovaanaaM pUjaaya p`aoVtao Bavana\ | vaisYvaao<amavas~aiNa

BaUYaNaOrPyalakuru | kuvanna%savama%yantsmadIyaM maKM yaja || ina%yamaoQya hro dova BaaogyaannaanaaM sadapto | }ija-tanaaM janaanaaM
vaa svaismannaao AQvarM yaja | rmaya%yaQvaina SauBao yaona tonaaQvarao maK: || vacaao naao inanayaa%yantM idiva vyaaPttyaa sada |
ASaoYadovaya%vaona manmaiBama-itiBa: sah | Avamaao dSadovaoYau vai*naiva-YNaustu ti%sqat: | sa#yao ca saUnavao ma(maayaja%yaoYa
dovara: | Aaip: p`aPyaao mama svaamaI BaR%ya%vaanma)maapyao || Asya mao|qao- kuru madM svaatnn~\\yaa nmaadyasva vaa ||.

Now Agni and Vishnu as the indweller, verily is lauded here with
appropriate words, for the sake of the presence of all the divinities to
manifest in my sacrifice wearing auspicious clothes and decorations,
Vishnu to be invoked during the performance of the sacrifice as enjoyer
of the offerings and as lord over nourishment which gives strength,
making the devotees resurgent. May Agni and Vishnu as the indweller,
make our words, actions and thoughts ever directed towards the
divinities dwelling in heavens. Agni dwells within Vishnu as the junior
among the ten divinities. Agni as my friend brings the divinities for
fulfilling my desires during the sacrifice performed by me, his son and

153

servant. Therefore, for my sake bestow happiness on me or as friend

make me happy with full independence.

I.26.6-10

yaiccaiwSaScvatatnaadovaMyajaamaho | %vao[wUyato hiva: || ip`yaaonaaoAstuivaSpithao-tamand`ovariNya: | ip`yaassvagnayaaovayama\

|| svagnayaaoihvaaya-ndovaasaaodiQarocana: | svagnayaaomanaamaho || Aqaana]BayaoYaamamaRtma%yaa-naama\ | imaqassantup`Sastya: ||
ivaSvaoiBargnaoAignaiBairmaMya&imadMvaca: | canaaoQaarssahsaaoyahao ||.

Whatever is offered extensively in all events and when all the divinities
are worshipped offering oblations it is to verily you (Vishnu) to whom it
is addressed it is to verily you (Vishnu) to whom they are offered. May
this, verily, be for your pleasure, Lord of all creatures, the presiding
priest, the one who makes others happy, the supreme along with Agni for
our sake. Those who propitiate Agni, to them the divinities give
agreeable prosperity and we too who know Agni in this manner worship
the divinities. Therefore, for mutual benefit, O the immortal one be
expansive for the mortals. In the entire universe, let Agni, the energetic
one with all the energies, this hymn in this sacrifice, bring to us
happiness.

Bhashya

SaSvad\ ivastrt: savaa-na\ yada dovaana\ yajaamahao tda %vayyaova ih hivah-uyato || sa ip`yaao Bava || sa ip`yaao Bava || mand`ao
madkr || s~INaaM puMsaaM caaoBayavauga-Naama\ || cana: sauKM Qaa Asmaasau vaayaao: pu~ao|ignarova caot\ || Bagavaana\ vaayaunaa
vya=ga: ||.

When comprehensively all the sacrifices are performed in all the

occasions, when all the divinities are invoked, it is in reference to Vishnu
alone. So be pleased unto us. mand`: means one who showers happiness on
both the male and female categories. cana: means happiness, bestow on us.
Agni, verily, is Vayus son or alternatively the resplendent One, Vishnu.

Sukta 27.
154

I.27. 1 5

ASvanna%vaavaarvantMvandQyaaAignannaamaaoiBa: | saama`ajantmaQvaraNaaama\ || saGaanassaUnauSSavasaapRqaup`gaamaasauSaova: |

maIZvaaMAsmaakmbaBaUyat\ || sanaaoduraccaasaaccainama%yaa-dGaayaao: | paihsadimaiwSvaayau: ||
[mamaUYau%vama%maakMsaaina]gaaya~nnavyaasama\ | AgnaodovaYaup`vaaoca: || AanaaoBajaprmaoYvaavaajaoYaumaQyamaoYau | iSaxaavasvaaoAntmasya
||.

To Agni (and Vishnu as the indweller), the sovereign ruler of the

sacrifices having dwelling place in the Ocean and resembling the form
of a horse, we bow low. He himself like a son of Vayu, having wide
comprehensive Wisdom, as one who dispenses happiness fulfills all
desires for us. For those who are far and near as well, for the mortals as
well for those wishing ill of others protect in all places, O eternal One.
This hymn, in Gayatri metre, rare and best among hymns addressed to
the illustrious Agni bestow gifts on us.

Bhashya

vaarvaana\ baDvaamauK: | svaadRYTantao hroya-smaad\ ivaYNau: sa baDbaamauK: || saUnau: sa Savasaao vaayaao: pRqau&ana: sauSaovakRt\
| sauKkRnnaao BavanmaIZ\vaana\ svaamaI na: saunarovaa vaa || vya[ga%vaad\ vaayaunaa saaw-M sauSaova: sausauKa%mak: || Aasaat\
samaIptScaasmaanaGaaqaa-yaaoina-paih ca | p`it p`itsadao ina%yaao ivaSvaayau: || %vaaimamauM stuitma\ || sainaM danasva$paM ca
gaaya%~IcCndAai%makama\ | navyaaM saMstuitYau EaoYzaM vad dovaoYau saadrma\ || ]<amaaQamamaQyaoYau BaaogaoYvasmaanavaaPnauih |
rxak%vaona iSaxaasmaana\ &anavasvaqa-maona ca | Anto maaoxao imat%vaona &anamantmamaucyato ||.

vaarvaana means baDvaamauK or Hari who appears as one who is effulgent,

expansive spreading like flowing water. Or by he appears as Agni, son of
Vayu representing power, who as father makes the son happy showering
the desired gifts, or as one, who endowed with bliss, shower on us
choice gifts. May Agni protect us in all places, the near ones or the far
ones, from those evil one intending harming us. Listen to this hymn,
fresh and rare one composed in Gayatri metre, offered to the divinities
respectfully as adoration. Be our protector in the best, worst and
intermediate periods of our life. Communicate to us the wealth of
155

Wisdom, which is the ultimate objective, spoken as the conclusive

leading to deliverance.

I.27.6-10

ivaBa>aisaica~BaanaaoisanQaaorumaa-]pakAa | saVaodaSauYaoxarisa || yamagnaopR%sauma%ya-mavaavaajaoYauyaHjaunaa: |

sayantaSaSvatIirYa: || naikrsyasahn%yapyao-taksyaicat\ | vaajaaoAistEavaayya: || savaajaivaSvacaYa-NaIrvaa-idBa\rstutruta
| ivap`oiBarstutinasaa || jarabaaoQatiWivaD\iZivaSaoYayai&yaaya | staomaMrud`ayadRiSakma\ ||.

You are, verily the undivided, the resplendent as the resplendent, the
oclean of bliss, eternal as the waves, one close to the sacrificer,
bestowing swiftly the desires. Agni (and Vishnu dwelling therein) who as
in the struggle among the humans protects providing one eternal
nourishment. There is never ever any setback in happiness for one who
is listens with attention. He verily is one who is the ruler of the Worlds,
the one who beings strength (horses) and nourishment, the donor to the
priests, the listener of the hymns, listen these hymns rud`Iya (in popular
connotation Agni), chanted loudly for the benefit of all who are qualified
to participate in sacrifices.

Bhashya

xaIrabQyaUima-samaIpsqaao mau>BaaogaivaBaagad: | yajamaanaaya saVSca xarsyaiKlamaIiPsatma\ | ina%ya mauNattojas%vaaica~Baanauh-

ir: smaRt: || yaM ma%yMa- rxaisa ivaBaao yaM yau%sauo`iryasyaaip | &anaa&anaa%makoYvaova sa ganta ina%yasa%sauKma\ | Baaogaana\ vaa
maui>gaana\ ina%yaainah caodupcaart: || pirpUNaao-|sya naOvaaist %vadIyasya tu ksyaicat\ | Baaogaao|ip bahulaao
yasmaa_I%sasyaosya puna: puna: | sahn%ya: santtbala: sahsa: pu~ eva vaa | Eavaayya: EavaNaIyaSca saup`isawtmaao|ip vaa ||
vaajaM tariyata||naota saao|va-id\Bagaao-samaaiPtt: || %vadIyastu Bavaodauwsya tarkaao|nnasya data Baaogasya vaa Baavaot\ |
[ind`yaOstmasaa yauwotruta &anasao|qavaa || stuitbaaowayatstaM %vamsvaQaarya sava-da | ina%ya&anaao|ip d<vaa t%flaM vao<aoit
kQyat | rujaaM ivad`avakoSaaya p`%yaxaaM yva vaa stutIma\ ||.

Agni (and Vishnu dwelling therein) being near the Bliss of Beatitude,
bestows as fruits entitled swiftly to the delivered souls. Being of the
nature of bliss, Agni (and Vishnu dwelling therein) is known as ica~Baanau.
You protect the mortal in his struggles (between the forces of Light and
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Darkness) giving the needed nourishment. Such one alone survives

transcending both the state of enlightenment and ignorance, becomes
delivered in to the state of eternal happiness or worldly pleasures. There
is complete satisfaction with no end whatsoever, with happiness
replenished repeatedly. sahn%ya: is one who ccomprehensively pervades and
santtbala: is one who generally is like a son. Eavaayya: is that which is worth
listening, or that which is well established. Since cows (Wisdom) and
bulls (enterprise) are already provided, the sacrificer may bring horses
(energy) as nourishment. May he be charitable to the men of Wisdom in
abundance; let him be valor during battles, donor of nourishment,
enjoyer of pleasures, conqueror of obscurity of senses, winner in wars
and communicator of Wisdom. May Agni (and Vishnu dwelling therein)
revel in the adoration of the devotees, being the refuge for all times, ever
eliminating the obstacles.

I.27.11-13

sanaaomahaMAinamaanaaoQaUmakotu:puruScand`: | iQayaovaajaayaihnvatu || sarovaaM[vaivaSpitdO-vya:kotuSaRNaaotuna: |

]@qaOrignabaR)d\Baanau: || namaaomahd\ByaaonamaaoABa-koByaaonamaAaiSanaoBya: |
yajaamadovaanyaidSak`vaamamaajyaayasaSSaMsaamaacaRtixadovaa: ||.

As one great and unshackled from all sides, Agni (and Vishnu dwelling
therein) is known QaUmakotu:, smoldering meteor of comprehensive bliss, for
intellect to be resurgent nourishment. Like a prosperous monarch among
the divinities he is the banner of all-embracing resplendence, may Agni
(and Vishnu dwelling therein) hear our praises. Obeisance to the
supreme source of al, obeisance to the infant, obeisance to the
adolescent, obeisance to the young, obeisance to the divinities,
obeisance to those qualified among the distinguished. Do not cut off the
bond.

Bhashya

157

inatramaimat%vaona mahana\ purusauKSca sa: | QaU%kraoit garu%maana\ yawroScad\QaUmakotuta || taicClyao ma [it (smaat\
saU~ad\QaUma [tIitt: || &anaayaannaaya ca san a: p`ihNaaotu saukma-Naama\ || dovaanaaM kotuBaUtao|saaO iva<avaana\ ivapiSaya-qaa |
AsmadIyaaina caao@qaaina baRh<aojaa: SaRNaaotu || Aqa naarayaNaba`*mapussarastu dovaa mahant: iSaSava: skndpUvaa-:
vaTusva$paSca t eva ku~icad\ yauvaana [nd`adya: et eva ca || mah%vamaoYaaM gauNatao|[p yaUnaaimand`adyaao maQyagauNaa
yauvaana: | ApoixakalPOSca gauNastdIyaO: samaIirta AiSanaa ABa-kSca | kRtM nama: Sai>mantao yajaama na jyaayasaaM
styuitmaa~M laupaama: | eksya iva%Naaorip $pBaoda ANaIyaaMsa: san%yaqavaa mahant: | yauva%vasaamyaoip mah%vaBaodat\ yauva
mahaina%yaip Baod ]>: ||.

rom the entirely unshackled is the one who is supreme with entirety of
attributes. Now, from Narayana have been effulgent the senior
divinities as offspring some earlier like Skanda others adolescent and
young ones like Indra and others. The important among these by their
attributes are referred as young or of moderate like Indra and the other
divinities, who are referred as distinguished or childlike. Propitiating
them we perform sacrifices with praises never curtailed. One alone is
Vishnu, his forms being varied from some of an atom to the entirety of
existence. Though all his forms are young, they are reffered as small and
great due important differences existing in them.

Sukta 28.

I.28.1-5

ya~ga`avaapEqaubauQna}Qvaao-Bavaitsaaotvao | ]laUKlasautanaamavaoiWnd`jalgaula: || ya~WaivavajaGanaaiQaYavaNyakRta |

]laUKlasautanaamavaoiWnd`jalgaula: || ya~anaaya-pcyavamaupcyavaHcaiSaxato | ]laUKlasautanaamavaoiWnd`jalgaula: ||
ya~manqaaivabaQnatorSmaInyaimatyaaivava | ]laUKlasautanaamavaoiWnd`jalgaula: || yaicaiw%va=gaRhogaRh]laUKlakyaujyasao |
[hVauma<amaMvadjayataimavadunduiBa: ||.

Where to extract the Soma juice the sound of the broad pressing stones
soars high, there the hymns reach the height invoking Indra. Where in
sacrifice the Soma juice is poured there like broad based hips of woman,
there the hymns reach the height invoking Indra. Where in sacrifice the
pressing stones resemble the hips of woman, there the hymns reach the
height invoking Indra. Where in sacrifice the rope of the churing rod are
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tied, there the hymns reach the height invoking Indra. Where in every
home the pressing stones are worshipped, there in every sacrifice, there
the hymns reverberate like the sound of the drums of the victorious
heroes.

Bhashya

ivastINaa-Qastnaa ya~ ga`avaNaao|iBaYavaaowRta: | iQaYaNaaiBaYautana\ saaomaanava na: svaIkRtstu to | gauru svaIkar [%yasmaad\
Qaatao: stu%yaao ih jalgaula: || flako|iBapvaspOva is~yaao jaGana saamyat: | p`ao>o || ]pcyavaScaapcyava: sa=gaitBaodt:
|| ijavha ga`avaa|qa vaagmaui>rucyato|iBaYavastqaa | KalaScaaorustqaa doh: saaomaao mana [tIirt: | &naao%ptaO ca
flaksqaanao AaoYzo ]dIrto || manqarSmaInaSvarSmaIna\ yaqaa ya~ inabaQyato | rSmayaaoya~ naaD\yaSca || yasmaad\ yau>ao gaRho
gaRho | doho doho|qavaa tonaVauma_ynduiBavad\ vad || pRiqavaIdovata tsya td\gatao vaasvayaM hir: | saapmaamaa%yaaoprao dovaao
vanasapirirtIrt: || saaomaao vaa td\gaivaYNauvaa- Eaut: flakdovata | vaRxaaNaamaip savao-Yaaamat: ||.

O Indra, receive our praises showered with voice rising and falling as he
prepares the oblation during sacrificial function pouring in an extensive
vessel. gauru means to accept. jalgaula: means one who accepts. The two
pressing stones are compared with a womans hips. The upward and
down word movement of the pressing stones is due the absence of
contact with each other. ga`avaa is the tongue and AiBaYava is the speech which
is spoken while the hymn is recited. ]laUKla stands for the body and saaOma
stands for the mind. flak, the two pressing stones are the lips the space
where Soma, the Wisdom becomes consequential. The two ropes tied to
the churning rod like the reigns restrain the horse. rSmaI here are the naaDIs,
the strings that tie body to the mind. As adored in every home, make
sound reverberate like sound of the drum. Earth is the deity presiding
over the pressing stone and Vishnu as the indweller is the deity that
promotes. Soma is the divinity referred as vanaspit. Soma and Vishnu as the
indweller are the twin divinities presiding over flak, the two pressing
stones.

I.28.6-9

159

]tsmatovanasptovaataoivacaa%yaga`imat\ | Aqaao[ind`yapatvaosaunausaaomamauKUlama\ | AayajaIvaajasaatmaata( 1 ccaaivajaBa-t: |

hir[baanQaaisabaPsata || tanaaoAVvanasptI?YavaavaRYvaoiBassaaotRiBa: | [nd`ayamaQaUma%sauKma\ || ]iccaYTHcamBvaaBa-
rsaaomampiva~AasaRja | inaQaoihgaaoriQa%vaica ||.

O Deity presiding over vegetation, the Wind breezes from different

directions, therefore for the pleasure of Indra (and Vishnu as the
indweller) crush saaoma grass gathering the juice. The twin pressing stones,
the supreme ones, as the divinities presiding over saaoma and vanaspit, perform
the sacrificial functions well, like the horses who consume the
nourishment well. Those two saaoma and vanaspit, the juicy one is gathered,
strengthened with great hymns as offering for Indra (and Vishnu as the
indweller). Lifting the camasa, the vessel filled with the pure saaoma place it on
the cow-hide.

Bhashya

vaRxaaga` eva tu || vaayauvaa-it vanaanaaM vaa BajanaIyaidvaaOksaama\ | pitivaYNaustu tsyaaga`o vaayado-vaao ih gacCit | patvao
svasya saaomaM vaa manaao vaa saunau ivaYNavao || AayaajyaavannalabQaRNamau<amaavaitBaxakaO | jah BaxaNa
[%yasmaaVqaa|SvaavannaBaxakaO | saaomasya Baxakava~ || ?Yvaavaitmaha<araO | mahd\iBa: staotRiBa: saaomaimand`aya maQaumat\
sautma\ || saaomamau%pvanaayaOtM d`aoNapirpiva~ko | Bar iSaYTM camasayaao ?-jaIYaM GaaoriQa%vaica | Baro%yaa%maanamaovaa|h svaantyaa-
imaNamaova vaa || iSaraoVadaO tu camasaa d`aoNaM caaodrmaIittma\ | piva~m bauiwrovaa~ mana:Saiwstaya yat: | maukcamaOva gaaocama-
mana etoYau ivaYNaiva || Qaaya-ma\ ||.

As on the top of the tree. Like the Wind passing through the trees. The
Wind breezing through vegetation or like the luminous ones becoming
enlightened. Vishnu as the Lord and as Vayu who proceeds ahead, for
ones own share, or to attune mind towards Vishnu. As good performers
during performance of sacrifices the two the pressing stones are good
eaters during crushing (saaoma and vanaspit) during sacrifices even as horses are
good at eating the nourishment. ?Yvaavait means saaoma and vanaspit, the great
divinities. With great praises saaoma be offered to Indra (and Vishnu as the
indweller) as pleasant adoration. Place the vessel containing saaoma on the
pure cow-hide. Fill saaoma in the camasa bowl to the brim. Fill up the bowl for

160

ones own Bliss or for Vishnu as the indweller. camasa is distinguished as

the head and d`aoNa, the vessel as the stomach. piva~, pure is the intellect, the
mind thereby becoming cleansed. Mouth is like the cow-hide, Mind
being the all-pervading Vishnu, since he upholds.

Sukta 29.

I.29.1-7

yaiccaiwsa<yasaaoma|paAnaaSasta[-vasmaisa | AatUna[nd`SaMsayagaaoYvaSvaopu[SauiBa`Yausahsa`oYaupuvaImaGa ||
iSaip`nvaajaanaamptoSacaIvastvadMsanaa | AatUna[nd`SaMsayagaaoYvaSvaopu[SauiBa`Yausahsa`oYaupuvaImaGa ||
inaYvaapyaaimayaUdRSasastamabauw\yamaanao | AatUna[nd`SaMsayagaaoYvaSvaopu[SauiBa`Yausahsa`oYaupuvaImaGa ||
sasantu%yaaAratyaaovaaoQantuSaRratya: | AatUna[nd`SaMsayagaaoYvaSvaopu[SauiBa`Yausahsa`oYaupuvaImaGa || samaInd`gad-Bammau-
Nanauvantmpapyaamauyaa | AatUna[nd`SaMsayagaaoYvaSvaopu[SauiBa`Yausahsa`oYaupuvaImaGa || ptitkuNDRNaacyaadUrMvaataovanadiQa |
AatUna[nd`SaMsayagaaoYvaSvaopu[SauiBa`Yausahsa`oYaupuvaImaGa || sava-mpirk`aSaHjaihjamBayaakRkdaSvama\ |
AatUna[nd`SaMsayagaaoYvaSvaopu[SauiBa`Yausahsa`oYaupuvaImaGa ||.

For some reason O Indra (and Vishnu as the indweller) as the Prime
Existence, the drinker of Soma, is as if not a disciplined one. You alone
Indra make us renowned in wealth of Wisdom (cows) and strength
(horses) through performance of sacrifice. O the delightful One, the
master over nourishment and over Speech make actions of every one
prompted and directed by you. You alone Indra make us renowned in
wealth of Wisdom (cows) and strength (horses) through performance of
sacrifice. Silence them, the deluded and ignorant ones. You alone Indra
make us renowned in wealth of Wisdom (cows) and strength (horses)
through performance of sacrifice. May them fall in obscure darkness,
may the brave ones enlightened. You alone Indra make us renowned in
wealth of Wisdom (cows) and strength (horses) through performance of
sacrifice. Get rid of the ignorant asses; destroy the depraved and the
deceiving ones. You alone Indra make us renowned in wealth of
Wisdom (cows) and strength (horses) through performance of sacrifice.
Let them fall in the distant obscure worlds, the divine Vayu never

161

allowing any escape. You alone Indra make us renowned in wealth of

Wisdom (cows) and strength (horses) through performance of sacrifice.

Bhashya

ya%sad\gauNaSastanaaM [va smaisa vayaM tt: | SauBa`vaa=\manaAadInaaM ivaYayo|smaana\ p1SaMsaya || bahuvaacya&oyayau>ana\

kR%vaa|smaaMs%vaM mahamaK || sauiKnnapto vaag& tva kmaa-iNa sava-Sa: || dO%yarxa:p1jao imaqyaadRSaaOsasta punaba-hu |
Abauw\yamaanao ina%yaM ca yaqaa inaYvaapyaoSvar: || svapntu to Sa~vasto sava-da|&anamaaoihta: baaoQantu caOva ima~aiNa tva $pM
sauinaBa-yama\ || papaya maayayaa imaqyaa stuvantM %vaamaip p`Baao | maayaamayastva gauNaa na saint prmaaqa-t: || [it ina%yaM
ruvantM ca maayaavaaVa#yagad-Bama\ | saMcaUNa-ya tmasyova ixaP%vaa tPtaSmaiBa: sada || savMa-pirk`aSakrM paipnaM jaih jamBaya |
dMSaya SvaaidiBaina-%yaM k`kcaOdSa-naM yaqaa ||.

Indra being unaware of the greatness of the Supreme Being is desirious

to know the auspicious qualities and attributes of the Supreme Being,
who as the nourisher of all, knower of the proper use of Speech, all
deeds being prompted by him and who is object of propitiation in
sacrifice. The dO%yas and raaxasas are unaware of His greatness because of
their obscure mind being devoid of proper enlightened Wisdom. Since
they are not equipped with right Wisdom they should be kept away from
valid source of Wisdom. Let them remain ever in slumber disillusioned
of the valid Wisdom so that the deottes may remain fearless of them. O
Lord, those in illusion praising you with sinful intent, considering your
attributes as false they bray like ass declaring that the same are not
temporal truths. Destroy them condemning them to live in nether worlds
to suffer hot stones and brickbats. Let Vayu destroy them who ridicule
Him, and desptch them far away to the obscure, dark worlds. The
obscure, dark worlds are referred as vanama\ since those who are dispatched
remain stucj there and cannot be escape. Such world is also known as
kuNDRNaacaIit, being harsh worse then a deep chasm. The deep chasm is
known as kuiMmBapak. Thosewho ridicily the Lord go the worlds which are
worse than the deep chasm known as kuiMmBapak. The syllable r and the
change in vowels is to siugest the intensity of the suffering. Destroy by
dogbites and slicing them asunder by a saw all the evildoers who
ridicule you.
162

Sukta 30.

I.30.1-5

Aava[nd`=\ik`ivayaqaavaajayantSSaktuma\ | maihYzMisaHca[mduiBa: || SatM vaayaSSaucaInaaM sahsaMvaasamaaiSarma\ |

eduinamnannarIyato || saMyanmadayaSauiYmaNaenaa(syaaodro | samaud`aonavyacaaoQayao | Ayamautosamatisakpaot[vagaBa-iQama\ ||
staao~MraQanaamptoigavaa-haovaIryasyato | ivaBaUitrstusaUnaRta ||.

We sprinkle on the most adorable Indra (and Vishnu as the indweller),

the divinity of the hundred sacrifices, the saaoma, like king Krivi. Who by
hundred sacrifices has become cleaned or by thousand saaoma drops becomes
satisfied indeed becomes fulfilled like the low land with water. Because
for the satisfaction Indra (and Vishnu as the indweller) has made space
in his stomach even like the ocean had made. For these adoration are
yous (and Vishnus as the indweller) alone, like the pegion which draws
within the foetus, (therefore) receive them intently. The songs O Lord of
the bounties, sung thus in your adoration be auspicious powers for the
singer.

Bhashya

ho vaajayantao yauQyantao dovaa Baaoigana eva vaa | saaomaOva- [nd`maaisaScao ik`ivaM yWvannaRpM kRto: | kta-rmaISaimava vaa
svadRYTantao hroBa-vat\ || Satona vaasahasa`ona saaomaanaamaaiSaravatama\ | patala [va naOvaayaM inalanaao Bavaoit @vaicat\ |
samaud`okat\ samaud`a#yaa p`kRitSca mah<vat: || tvaOvaayaM p`pHjaSca kpaotao gaBa-iQa yaqaa | samyaga\ vyaaPnaaoiYa ivaSvaM ca
tsmaannaao vaca Aaohsao || igaraM vaahk to stao~maiKlaM vaodvaOidkma\ | saUnaRta vaagaIyaM mao ca ivaBaUitirit klPyatama\ |
Ais%%va%yaottt\ p`saadona fladanaadudIya-to ||.

All the divinities struggle for the revelations rich in possessions,

therefore the seer sprinkles drops of saaoma on Indra (and Vishnu as the
indweller), even as they were sprinkled on king Krivi. Thus, Vishnu is
divinitiy who is the nain ourpose of adoration. By hundred and even by
thousand measures Indra does not become filled up even as the patala,
the immesureable abyss. All the worlds aling with their p`kRtIs enter the
163

bowels of Indra (and Vishnu as the indweller).Being resurgent it is

known as samaud` due to the attribute of abundance not capable of beig filled,
due due to his vastness. All the worlds and the p`kRtIs being yours alone
pervading, like foetus belonging to and the pigeon pervaiding them.
Therefore you receive our chants. Indra (and Vishnu as the indweller),
verily is the source of te vedic Wisdom. I consider all the vedas contain
the words propitiating you alone. If that is so why then the praises
except to suggest that the are the fruits of His grace.

I.30.6-10

}Qva-istYzana}tyaoismanvaajaoSatk`tao | samanyaoYauba`vaavahO || yaaogaoyaaogaotvastrMvaajaohvaamaho | saKayapnd`maUtho ||

AaGaagamaVidEava%sahis~NaIBaI$itiBa: | vaajaoiBarupnaaohvama\ || Anaup`%nasyaaOksaaohuvaotuivap`itnnarma\ | yantopUva-imptahuvao
|| %vanvaavayaMivaSvavaaraSasmahopuruhUt | saKovasaaojairtRBya: ||.

Stay ever supreme for us for attaing wealth of Wisdom in the battle
between enlightenment and ignorance, O Indra (and Vishnu as the
indweller) as the one performing hundred sacrifices, for disseminating
enlightenment among others. In all meditations for exceptional wisdom
and power, I summon companions for Indras protection. He will
assuredly arrive if he hears with favours thousand fold favours and
nourishment as well hearing our prayer.To reach the ancient seer in his
august abode, I beseech who faces all indestructible adversaries, who in
ancient times entreated.To you, O adored by all in the universe, we
beseech invoking the all-pervading companion also for our friends.

Bhashya

]<ama: sanna~ yawo &anaa&anamayao ivaBaao | AiBap`otaqa-isaw\yaqa-masmaakM itYz sava-da || mai%sqats%vahM caOva %vaamanyaoYau
ba`vaavahO || tojaisvatmaimand`M tM yaaogaoyaaogao hvaamaho || ]>M caot\ sa EauNaao%yaova EautM caovaagaimaYyait | ba*vaqa-
yau>aiBap`ayaOrnyaOrPyaup naao hvama\ || puratnasya ivaYNaaostdaoksaaO|qao- *vaho hirma\ | mahanp`it p`iqastSca
sauivap`itirtIirt: || yaM %vaaM pUvMa- ipta &atOvaa*vayaamaasa ivaSvakRt\ | %vad\Ba> [it vaa ba`*maa ||.

164

In the battle between between enlightenment and ignorance He abides as

the Supreme Being, always to make us resurgent for fulfilling our
desires. Dwelling within myself in this manner, Iwill be able to make
others enlightened. We implre Indra (and Vishnu as the indweller) in all
our meditations. When we call Him, Hewill surely hear our prayers and
come with abundant favours and nourishment to bestow on us. To reach
to Vishnus renowned all pervading abode I implore Hari. He is known
as tuivap`it since he is supreme with superb attributes, facing all the
adversaries.Whom in ancient time Brahma, the Father for the sake of
Wisdom beseeched as your devotee.

I.30.11 -15

AsmaakiSaip`NaInaaMsaaomapa%vaama\ | saKovaja`In%saKInaama\ || tqaatdstusaaomapassaKovaija`ntqaakRNau | yaqaat]SmasaIYTyao ||

rovatIna-ssaQamaad[md`osantutuivavaajaa: | xaumantaoyaaiBama-doma || AaGa%vaavaan%yamanaaPtsyaotRByaaoQaRYNaivayaana: |
?Naaorxannacak`yaao: || Aaya_uvaSsatk`tvaakamaHjairtRNaama\ | ?NaaorxannaSaicaiBa: ||

Let the ones who nourish the delicious saaoma be our companions in the bliss
of good fortune. In the same manner, let there be for the ones who
nourish the delicious saaoma the objects of their desires. Wealth indeed is the
refuge for happiness togeter with Wisdom and healthy bodies, with these
they may rejoice. On all direction with you as the Lord alone as the well-
wisher of the devotees the brave one be the refuge, like the axle that
makes noise. Since as the one that meets for the desires to be fulfilled
Indra (and Vishnu as the indweller) be like the axle for the wheel that
makes noise.

Bhashya

AsmaakM sauiKnaasaomapatERYNaama\ || Astu tt\ tqaa | to sakaSaad\ yaqaocCaama: p`aPtuM dova yaqaa kRNau || vaja`ao &anamaM
vajagataiva%yasmaat\ || iva<asaMyauta: | rovatI: pSava: p`ao>a: saQamado sauKisqataOO || tuiva vaajaa mahannaaina xaumant
isqaitsaMyata: | &anayau> sauKM vaa syaat\ sati|Sao|smaakmaUija-tma\ || %vaWaMsvayaOva caaPt: staotRNaamaasamantt: | [yaanaao
gamyamaanastOrNatoScakyaaoya-qaa || AcamaaEayaBaavaona || staotRNaaM kamamaaduh: | Aa samantat\ isqatM kaamama%yaiQa@yao
pRqak\ pdama\ ||.
165

The good fortune be for ourselves, our companions and to those who
nourish the delicious saaoma. Let this be so, let them gain by his grace things
as desired by them. baja` means enlightenment and vaja means reach,
gain. Endowed with wealth. Wealth is said to be like Wisdom (like
possession of cows), Refuge for happiness is being completely satisfied.
tuiva vaajaa means plenty of nourishment and xaumant: means those who are
helthy in their bodies. Happiness with Wisdom if it comes then let us be
raised to higher state. one who considers you as the master, from you
alone will he receive the rewards. In every manner those who praise you
take refuge in you, in the sense of complete surrender, for you fulfil their
desires comprehensively. Aa samantat\ means comprehensively, the syllable
suggesting pre-eminence.

I.30.16 -22

SaSvaMidnd`:paop`uqad\iBaija-gaayanaanadd\iBaSSaaSvasad\iBaQa-naaina | sanaaoihrNyarqandMsanaa|vaan%sana\- ssainatasanayaosanaaoMdat\

|| AaiSvanaanaavaSvaava%yaoYaayaatMSavaIryaa | gaaoma_sa`aihrNyavat\ || samaanayaaojanaao ihvaaMrqaaodsa`avama%ya-: | samaud`oAiSvanaoyato
|| nya1GnayasyamaUw-inacakrMqasyayaomaQau: | pirVamanyadIyato || kst]Ya:kQaip`yaoBaujaomatao-Ama%yao- | knnaxasaoivaBaavair ||
vayaMihtoAmanma(antadaprakat\ | ASvaonaica~oAriQa || %van%yaoiBaragaihvaajaoiBadu-ihtidva: | AsmaoryaIinnaQaarya ||.

Indra (and Vishnu as the indweller) declaring has won wealth repeatedly
breathing with anger and verily has given golden chariot and assuredly
he has received our adoration for granting in this manner. The Asvin
twins have come like resplendent endowed with horses (power),
nourishment comes to destroy the obscure enemies with vedic chants
(Wisdom). Enjoining your chariot (body) with equanimity the two
immortal Ashvins verily leads to the tip of the (milky) ocean (xairsaagar:)
having kept one wheel of the chariot (demerits) verily at the head of
obscurity and the other (merits) in the heavens. Where does, indeed,
Ushas, the morning Light, endowed with eternal Bliss, moves for the
mortal to become immortal. Ever auspiciouis we, verily, like horse
traverse from the lowest to the highest O Arushi (Ushas, the morning

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Light). You as the divine daughter, one known to besow rewards, come
and establish in us the ealth and nourishment.

Bhashya

k`aoQaacC\vasad\iBa: p`qayad\iBara%mavaIyMa- saurO: SaSvaidnd`ao ijagaaya | Qanaaina na: svaNa-rqaM ca data

labQaaap`adallaaBakRtoca naao|iKalama\ || gaaomaaiwrNyavacca syaad\ yaqaayaatM tqa)va na: | sauKpu~yaujaa caavava%yaoYaa SaM
sauKM yat: || [DOSvayMa- tqaa vaIrM vaIyMa- KaanyaSvanaamat: | gaaOvaa-t\ ihtM ca rmaNaM prM ba``*ma gauNaaoicC/tma\ ||
samaanayaaogayau>a|yaM rqaao dohstvada%manaama\ ica%sauK%vaadma%ya-Saca &ayato xaIrsaagaro | maaoxasya yaavataa p`aiPt: samaanaao
yaaoga ]cyato || ekM cak`M igaromaUiQna inayatM idiva caaprma\ || papM cak`M hirGnasya puNyaM idvyasya caaopir || kao ma%ya-
stva Baaogaaya yat: sava-ip`yaao Bavaana\ | ikmaip ip`yamasyaoit PaUNaa-nandat\ kQaip`ya: || ivaSaoYaad\ BaavaRto iva-YNau:
kiqatsca ivaBaavair || icantayaamastvaOksya ivaSvamaantprakyaao: | prak: sausauKOva EaIrnt: kailaruda)t: ||
narakasvaga-yaaorova dovyauYaa ]idta yada | jaa%yaSvat\ sada Bad`o caaruNao || p`aNavaak\sauto | tW\ya=gya%vaawairScaOva idva:
pu~ [da)t: || [nd`aidgatM pRqak\isqatmaip staO%yacyautM Bai>t: svaNa-stUp [it p`isaiwmagamad\ miht:
sau&anamaPyaaPtvaana\ ||.

Accompanied by hosts of divinities breathing with anger and

proclaiming loudly his valour Indra (and Vishnu as the indweller)
acquired wealth from demons. Receiving offering from us he grants us
golden chariot, he being the source of all good fortunes. May you with
enlightenment (cows) and prosperity give pious sons. Pleasing sons and
together with wisdom and power over senses which result in SaM
auspicious fortunes. [D means wealth, vaIrM means power, ASva means
instruments of sense, gaaO means enlightenment, ihrNya means resplendent
supreme Brahman of auspicious attributes. He is properly enjoined
means to revel in your company mind is attuned to the self within.
Equipped with balanced communion of this chariot (body) with ones
self within, concluding with the Bliss of Beatitude of the mortal as
deliverance in xaIrsaagar - the Milky Ocean. Deliverance having been
attained that state is said to be comprehensive union equanimity. One
wheel of this chariot (body) is directed to the summit towards supreme
divinity and the other wheel is pulled down by obscure forces to the
lower regions. What does there exist for enjoyment of the mortal one
which would make one dear to Him? What is the most desirable here for
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comprehensive Bliss and who among here all are the most dear one to
Him? Desiring to fulfill ones wishes where does one go for the purpose
of satisfaction for ones own self ? With distinctive attribute spread
Vishnu his resplendence enveloped as one comprehensive resplendent
source. We meditate on the One, who envelops all to the end, the
supreme bliss known as Sri, Lakshni at the pinnacle and known as Kali
in the depths. Separating the lower nark (the state off obscurity) and the
higher svaga- (the state of luminosity) Ushas dawns, becoming resurgent, as
the ever auspicious power and energy. Ushas is the daughter of p`aNa,
Primal Breath and the Speech, from whom is born Hari, the luminous
One. In different states as Aigna, [nd`, Vishnu alone is to be propitiated with
devotion, known as the source of resplendence, who dwells in the Sun,
seeing whom as one having resplendent (ihrNya) eternal form, one
becomes wise in Wisdom of the Supreme Being and is delivered.

Sukta 31.

I.31.1 - 5.

%vamagnaop`qamaai=gara?iYado-vaaodovaanaamaBavaiSSavamsaKaa | tvava`tokvayaao ivadmanaa|pvasaa Ajaayant marut: Ba`ajadRYTya:

|| Tvamagnaop`qamaaoAi=rstma: kivad-vaanaampirBaUYaisava`tma\ | ivaBauiva-Svasn\maOBavanaayaamaoiQaraoiWmaataSayau:kitQaaicadayavao ||
%vamagnaop`qamaaomaatirSvanaAaivaBa-vasauk`tUyaaivavasvato | ArojataMraodsaIhaotRvaUyao-saGnaaoBa-rmayajaaomahaovasaao ||
magnaomanavaoVamavaaSaya:pu$rvasaosaukRtosaukR,<ar: | Svaa~oNayai%p~aomau-cyasaopyaa-%vaapUva-manayannaprmpuna: ||
%vamagnaovaRYaBa:puiYTvaQa-na]Vtsa`ucaoBavaisaEavaayya: | yaAahuitmpirvaodavaYaT\kRitmaokayaurga`oivaSaAaivavaasaisa ||

You Agni, are the primary one, becoming resurgent dwelling in the
body, the seer, the divinity, among the divinities the auspicious one, the
friend in whose respect the poets, with deeds done wisely become
bearing sharp weapons spread forth. Foremost of the Angiras, the seer
among the divinities you (and Vishnu as the indweller) knowing the
sentient and insentient, perform distinguished and supremely intelligent
actions in the world in many ways for the sake of creatures of the entire
worlds, reclining in the milky ocean xaIsaagar. You Agni, are the primary
one, among the Winds, become manifest dwelling in various places,
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shining luminously in the heavens and the earth as well as the one
supreme giving them great responsibility assigned. You Agni, for the
wise ones have given to the Pauravas, for performing noble deeds the
lordship over the heavens and the earth, delivering as the protector
delivers from the source, which having known from earlier days are
again now communicated likewise. You Agni, are the possessor of great
powers, provider of nourishment with the increased prayers which the
presiding householder invoked and are fit to be heard. Agni, having
eternal longevity, knows well that the people conduct themselves well.

Bhashya

A=gao rsaao &anat eva caiYa-: saKa ip`ya%vaona idvaaOksaaM hir: | tva va`tonaOva saivaVakima-Naao mahaiva&anaa marutao
baBaUivaro || vyaapI ca ivaSvasya saumaoQayaa yauta,o jaDajaDI vaoi<a tqaaibQaSaayaI | kitp`karao|ip sa ih p`jaayaO svaamaI
garyina0%yasaKa ipta ca || %vaM ivaYNaao p`qamaao matirSvana Aaivaba-BaUvaasya saubaao%vaat\ | vaayauiva-vasvaana\ ibaibaQaoYau vaasaad\
SaaoBaat\ EaISca BaU: sava-haotu: | var%vatsto rdnaat\ raodsaI to saOla ih dINaMaM- iWivaQaa baBaUva || sahnato|mauM naOva
koicaw\yasaGnauvaa-yauiva-irHcaao|ip maghaMca tsmaO | ivaSvasyaaaBaarM p`it idSTvaaMs%vaM vaasaacca sava-~ vasauBava-naaisa |
ivaiSaSTbaaoQaanmanavao vaayavao %vaM p`adai_vaM &ana$paM ip`yaaM ca || yaqaa tdIyato tu vaaSanaM syaallaaoksya sava-sya tqaOva dova
| puru$pavaayarovaaoruSabdadnyasmaO vaa saukRto saukR<ar: || Svaa vaO vaayau: sSvasanaat\ ~aNatao|sya ina%yaM mau>: p`kRto:
puYaacca | tonaOva %vaamaanayana\ pUva-santao naItM punaaScaaPyapro sauma>\yaa || Eaaotvyas%vaM yajamaanaona ina%yaM ina%yaayaurga`o janata
p`ivaYT: | eoSvayaa-Va: YaD\gauNaa ya~vaR<aa vaYaT\karsyaaqa- [%yaah vaod ||.
The dwelling as the essence within Agni is Vishnu the seer, friend and
the endearingly luminous, following his conduct alone the supremely
wise performers of actions become prompted to perform their
assignments. Enveloping the universe with intelligence attuned and
reclining in the milky ocean xaIrsaagar, He (Vishnu) knows the insentient
and the sentient, being in relation with creatures in many ways as the
master, teacher, perennial friend and father. Vishnu, you are the primary
source of Vayu, maatirSvana\ (as the deity presiding over progression,
evolution), who becomes manifest as consciousness, being present as
enlightened luminosity in various measures in various things and
objects, and because of auspicious Wisdom. Vayu is the luminous Sun,
shining variously with resplendence dwelling and manifesting in EaI,
prosperity and on BaU, earth and becoming known as haotRvauyao-, meaning they
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become superior because of him, They are referred as raoidsaI since each of
them is caused by splitting one p`kRit in to two as EaI and BaU. Vishnu and no
one else neither Vayu nor Brahma are superior in attributes, are known
as AsaGnau. Vayu and Brahma are also known as AsaGnau only because of hum.
The responsibility of the worlds has been assigned (to Vayu and Brahma
), you being the Supreme One. You are known as vasau: since everything in
creation dwell in you having pervaded and enveloped them all. Due to
his specialized Knowledge you have assigned for Vayu Wisdom and the
lordship over the heavens, making it known his luminous role in the
worlds. Vayu is Pururavas among divinities being so proclaimed in
vedic hymns. Vayu being the mover, initiator is referred as Svaa, you being
ever free of from Prakriti and Purusha. For that reason the ancient seers
together with their disciples are devoted to you, therefore pious ones to
following the discipline. You are fit to be receptive by the one presiding
over the sacrificial functions, since you, Vishnu, are eternal and ever
abide with people, you are propitiated with vaYaT\, one who endowed with
six attributes of resplendence, thus have the Vedas proclaimed.

I.31.6 -10.

%vamagnaovaRijavat-nnarMsa@mainppaiYa-ivadqaoivacaYa-Nao | yaSSaUrsaatapirt@myaaoQanaondBa`oiBaiSca%samaRtahMisaBaUyasa: ||
%vantmagnaoAmaRt%va]<amaomat-nQaaisaEavasaoidvaoidvao | yastatRYaaNa]Bayajanmanaomaya:kRNaaoiYap`AacasaUryao ||
%vannaoAgnaosanayaoQanaanaaMyaSasa=karu=kRNauihstvaana: | ?Qyaamakmaa-psaanavonadovaOVa-vaapRiqavaIp`avatnna: ||
%vannaaoAgnaoip~aorupsqaAdovaaodovaoYvanaVjaagaRiva: | tnakRwaoiQap`maitScakarcao%va=klyaaNavasauivaSvamaaoipYao ||
%vamagnaop`maits%vaimptaisanas%vaMvayasku<avajaamayaaovayama\ | san%vaarayaSSaitnarssaMsahis~NassauvaIryaintva`tpamadaBya: ||

You Agni (and Vishnu as the indweller), are of such inclination, who
among various divinities or among others, protect the human beings who
in their or your home are on the unrighteous Paths and even though
weak or small in numbers have surrendered to you in the sacrificial
functions and make fulfill with the benefit of chivalry and for the sake
wealth, whereupon they conquer the enemies. To them, the mortals, you
Agni (and Vishnu as the indweller) establish in excellent state listening
to their eulogies day after day. Towards whom, the divinities and the
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humans, having intense affection creates for the victorious in Wisdom

the coveted bliss in liberation. You Agni, verily for success in gaining
wealth for us you create deeds of service making meditation prosperous
and fruitful. O the divinities presiding over the Space and the earth, do
indeed protect us. O Agni (and Vishnu as the indweller) the faultless one,
being the luminous and luminous divinities abide near the fathers, the
Prakriti and Purusha, being the fashioner of forms (bodies), being the
auspicious well-wisher make the ones in the worlds reach the state of
Bliss of Beatitude. You Agni (and Vishnu as the indweller), are the
storehouse of supreme Wisdom, you are indeed the father, the one who
bestows long life, we are your brothers. Towards you come manifold
wealth and human power in hundreds and thousands.

Bhashya

yaiWVa#yaoivadqao saMp`jaato papacaarM puruYaM vaa ippiYa- | sa@mana\ gaRho dvao ibaivaQap`jaoSaao ivacaiYa-iNa: SarsaataO ca yauwo
|| saaitlaa-Bao yat\ pirt@myao|iQagamyao dBa`a Aip %vaaM SarNaM yaid sma | ?ta yatast~ ih BaUyasaao|ip tOh-isa Sa>\yaa
sa=#yaa vaa p`ya%naat\ || idnao idnao t%stuitM Eaaotukamastva staotarmaRt%vao dQaaisa | p`I%yaaiQa@yaat\ ttRYaaNaao
manauYayadovaaoBayaoYaaM sauKmaatnaaoiYa | Aa samantaj&ainanao t~ ina%yaM ip`yaM maaoxaa#yaM ttRYaaNaao ivaSaYaat\ || p`&aQanaanaaM
labQayao na: kRiQa %vaM yaSaisvanaM kairNaM SaanaMd ca | kta- praoxyaM yaavadupasanaadIna\ karustona p`aocyato t%vadSaI- ||
saMstUyamaana: kma-Naa naUtnaona samaRiw- ca p`ap`uma: p`a>nasya || %vaM na: ip`~ao: p`kRto: puruYasya samaIpsqastinnayanta sadOva
| dovaoYau %vaM jaagaRivaina-%yavao<aa tnaU kRnnaao baaoQaya p`a&vaya-: || ivaSvaM vasau p`ap-yasao ca karvao || AayauYkrao Ba`atrsto vayaM
ca | doho %vaokismana\ gaBa-vaWasatSca Ba`ata|sya jaIva: prmasya ina%yama\ ||.

Agni (and Vishnu as the indweller) is known as ivacaiYa-iNa as the Lord who
protects variety of people even evil ones performing unrighteous deeds.
You protect in their homes those who are inclined to perform even
unrighteous deeds for gaining wealth or on the battle fields for gaining
victory. Though weak and small in numbers having surrendered to you,
protect and empower them to eliminate the enemies. Whoever lauds day
after day your glories; to him you give immortal life. Being extremely
affectionate those who desire make the divinities and human beings
happy. Give to those due to their distinctive desires, who are
comprehensively wise in Wisdom eternal deliverance. Make us well-
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qualified possessors of the wealth of Wisdom and performers of

successful deeds to communicators of Wisdom to others. The seers of the
Prime Principle are known as karu since they perform ]pasanaa and such
other practice till they experience divine resplendence. We make the
deeds performed by us in past further enriched by the additional deeds
performed by us, thus you lauded by us seeking your refuge. You stay
ever beside us along with puruYa and p`kRit, as the deity supervising for the
protection of our ancestors. You as the energizers of the divinities know
them well. You are the creator and endowed with supreme Wisdom.
You promote the men wise in Wisdom to be delivered, therefore, make
wise in Wisdom. We are your brothers therefore make us live long. Like
two selves live together in one womb, the Individual self and the
Supreme Self dwell together in the same body, on account of which the
Individual self is referred as the brother of the Supreme Self.

I.31.11-15.

%vaamagnaop`qamamaayaumaayavaoodovaaAkRNvannahuYasyaivapitma\ | [LamakRNvanmanauYasyaSaasanaIimptuya-%pu~aomamaksyajaayato ||
%vannaaoAgnaotvadovapayaauiBama-QaaonarxatnvaSvavanV | ~atataoksyatnayaogavaamasyainamaoYaMrxamaaNastvava`to ||
%vamagnaoyajyavaopayaurntraoinaYa-gaayacaturxa[wyasao | yaaorathvyaaovaRkayaQaayasaokIroiScanman~mmanasaavanaaoiYatsa\ ||
%vamagna}ruSaMsaayavaaGatospahM-yad`o@Na:prmavanaaoiYatma\ | AaGa`syaica%p`maitrucyasaoiptap`pakMSSaaisap`idSaaoivadyYTr: ||
%vamagnaop`yadixaNannarMvamao-vasyaUtmpirpaisaivaSvat: | svaaduxad\maayaaovasataOsyaaonakRjjaIvayaajaMyajatosaaopmaaidva: ||.

You Agni (and Vishnu as the indweller), first made Ayu resurgent
among the divinities, from whom Nahusha was born as the ruler, the
promoter of the human beings, making them proud as the descendent in
Ilas race, as the sons would be of their fathers. You Agni (and Vishnu as
the indweller), the most worshipful one, protect) with your protective
powers the person perfuming sacrifice for your sake desiring sons
(progeny) and cattle (enlightenment). You Agni (and Vishnu as the
indweller), protect with eyes open in all directions, the one performing
sacrifice according to rules for the indweller (Vishnu) with no fruits
expected, accepting saaoma offered drink, service and vedic hymns happily
with devotion. You Agni (and Vishnu as the indweller), bestow on the
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one who lauds you best of wealth desired, for you are spoken as the
sustainer who like a father, the teacher communicates well the higher
Wisdom to the simple one. You Agni (and Vishnu as the indweller),
give to human beings well fortified armour as gifts for protection from
all sides, attractive houses for living, giving nourishment for
performance of sacrifices during his entire life as an instance for
attaining enlightened heavens.

Bhashya
Aayaao ra&ao )dyao p`ork%vaadayaaorayauna-huYasyaaiQptSca | cak`udovaa dohsaRYT\yaOva tsya yannamaantyaa-imaNaao jaIvagaM ca |
naamaaqa-Baaga\ vaasaudovaao ih Sa>\yaa tona (ayau: p`qamaao|saaivahao>: || manaunaa-maa manauYastsya caoL pu~I naamaasyaa Aip
ivaYNaao: sadOva | [LoD\ya%vaadupjaIvua%vatSca sa evaa|yauryanaaj&anatSca || tcCasak%vaacCasanaI maanavaILa
caCaasak%vaaccasanaI vaasaudova: | mama%vaktu-ih- iptu: sa pu~: svaan~\yaM ca mamatanaanyadist || %vaM naao maGaaonaao yajamaanasya
tnvastvaOva rxaaSai>BaI rxa dova | ca Sabdona &anaBa>\yaaidkM ca sadasmaakM yajamaanasya caawa || ~ata taoksya
pu~sya ca %vaM santit%vaat\ tnayaasyaasya saUnaao: | gavaaM ca %vaM rixata &anasaaO#yavaacaaM vaa WOvaainamaoYaana\ sauraMSca ||
saMrxamaaNas%vad\va`to tO: p`vaR<ao || yajyaaoSca %vaM palakao hntrSca | inatraM ya: sa=gahInaao|inaYa=gastsmaO Ba>\yaa
dIPyasao &anaadRYT\yaa || iWSaIYa-%vaaccaturxaao|iQaya&ao Wo SaIYao- [it vaaggau<ar~ | yaao d<ahvyasto|itsaaOmyaaya pI%yaO ktu-
man~M saMBajasao ih tsya || mahastao~aya vadto spah-imaYTM ro@Na: sauKM prmaM td\ ddaisa | Aa samantad\ Qaarkasyaaip
vaayaao: p`&anad: p`aocyasao %vaM ipta ca | p`Saaissa %vaM pirp@vaaiQakarM p`doSa%vaadiKalaM %vaM sauvao<aa || GaRtM vamao-va
pirpaisa ina%yaM p`ya%naad\ yaao dixaaadao maKoYau | svaaduxad\maa sauKgaohao gaRho ca syaaonaM sauKM ya: proYaaM kraoit ||
yaavajjaIvaM yajanao saup`it&ao BaU%vaa ca yaao yajato tsya saOva | Vup`aiPBaavao (upmaa doh eva xamaoit vaa vasait&a-namaagao- ||.

As the indweller in the heart impels the royals Ayu and Nahusha, he
(Vishnu) is known as Ayu. The divinities are referred as creators, since
they create the gross body-forms of the jaIvas. Since Vishnu is the
indweller the names of the jaIvas come to be applied to him. Vasudeva is
primarily referred as Ayu since he is independent of all names. Manu is
maanava and Ila is his daughter, even she always is represented as Vishnu.
Since all adore him and are nourished by him (Vishnu) he is known as
Ila and being omniscient, as Ayu. SaasanaI means Ila, the daughter of Manu
and being ruled by him and also Manu being ruled by Vasudeva. Father
means attachment, therefore, Manu exhibits attachment that Vishnu is
his son. This is nothing but attachment and feeling of ones

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independence. O the luminous one, you protect with your powers the
wealthy performer of sacrifices, his wealth and Wisdom. Similarly
protect the performer of sacrifices from disease and death, as well as his
sons and grandsons. Protect Wisdom and well-being of the vedic Speech,
the divinities as well, so that they may participate in the performance of
sacrifices. You (Vishnu) are the indweller and the protector of the
performer of the sacrifice, as the one completely detached from desires
and devoted, on him being pleased, you bestow enlightened vision. Agni
as one having two heads and four eyes is primarily associated with
performances of sacrifice. Wo SaIYao- - With two heads, thus having been
spoken (RV.IV.48.3). You, the most graceful one, being pleased listen
the vedic hymns sung for you. You bestow the most desirable wealth of
well-being on the sacrifice, your invoker. You are the father and the
bestower of comprehensive Wisdom even on Vayu, the supreme
supporter. Since you are omniscient, instruct us well those who are
mature and qualified to receive Wisdom. You protect like armour those
always who offer you the dixaNa in sacrifice. svaaduxad\maa means pleasant
homes, syaaonaM means making the guests happy. Therefore, as long as one
performs sacrifices throughout his life with firm conviction so long he
will reap good rewards, and becomes delivered to the Path of Wisdom,
such is the illustration set for guidance.

I.31.16 -18

[maamagnaoSaruNammaImaRYaaona[mamaQvaanaMyagaamadUrat\ | Aip: iptap`maitssaaomyaanaamBaRimarstaRiYakRnma%yaa-naama\ || manauYvadgnao

A=gaIrsvadi-garaoyayaaitva%sadnaopUva-vacCucao | AcCyaqa)avahadOvyaHjanamaasaadyabaih-iYayaixacaip`yama\ ||
etonaagnaiba`*maNaavaavaRQasvaSa>Ivaaya<aocakRmaaivadavaa ]tp`NaoPyaiBavasyaaoAsmaan%sannassaRjasauma%yaavaajava%yaa ||.

Having taken recourse to this Path for refuge, O Agni, bear with me
from afar, as father to his son, grant me wisdom, saaoma (bliss), make me a
seer among the mortals. As with Manu, seer Angira, Yayati in earlier
times, O Agni come in my home from front entrance, bringing the
divinities and making them sit during the sacrificial performance
established with pleasing vedic hymns. By these hymns chanted to the
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best energy and vigour O Agni, become manifest increasingly showering

on us good fortune, to attain auspicious and ever resurgent Wisdom and
wealth for having done the good deed.

Bhashya

yaa mao BavacCrNap`aiProYaa maYa-sva tamalp [it k`uQaao maaM | %vaa%p`aPyaqMa- dUrmagaaM ca ya<a%p`aPya: ipta &anadao dovatanaama\
| %vaM Ba`amakao maanauYaaNaamaRYaINaaM kta- tqaa &anadanaona dova || yaqaa manauSca=gaIra vaa yayaaitgaR-ho p`aPts%vaaM yaqaa
mad\d\gahM ca | AByaayaa(avah dovasa=gamaasaadya baih-iYas yaixa ca ip`yama\ || yaYTa %vamaovaaiKalajaIvagaao yat\ || spYT%vaM
ca p`aPnaih vaodvaacaa | Sa>\yaa ya<ao cak`uma &anatao vaa vasyaao Bad`M p`Nayaasmaana\ sauma%yaa | Baaogaotyaa saMsaRja ina%yamaova
yasmaacC>\yaa cakRma %va%saukma- ||.

O Agni, bear with me for having taken refuge in you, without becoming
angry that a lowly one is seeking shelter in you. Having come from
distance to attain your refuge and having attained your asylum the
divinities become endowed with the bliss of being with you, their father.
Even when giving wealth of Wisdom, you make the people pass through
earth, the heaven and hell. You as one ?iYa himself make many devoted
to also ?YaIs likewise. Come to my home, O Agni, even as Manu, Angira
and Yayati did bring you to their homes along with other devotees and
making the seated on the seats spread for them. Impel the divinities dear
to you, as one dwelling within them, to perform sacrifice.

Sukta 32.

I.32.1-5

[nd`syaunauvaIyaaa-iNap`vaaocaMyaainacakarp`qamaainavaja`I | Ahnnaaihmanvapsttd-p`vaxaNaaAiBana%pva-tanaama\ || Ahnnaihmpva-

itiSaiEayaaNan%vaYTasmaOvaja`svaya-nttxa | vaaEaa[vaQaonavassyandmaanaaAHjassamaud`mavajagmaurap: ||
vaRYaayamaaNaaovaRNaItsaaomain~kd`ukoYvaipba%sautsya | AasaayakmmaGavaad<avaja`mahnnaonamp`qamajaamahInaama\ ||
yaidnd`ahnp`qamajaamahInaamaanmaiyanaamaimanaa: p`aotmayaa: | Aa%saUya-HjanayanVamauYaasantadI%naaSa~Unnaiklaaivava%sao ||
AhnvaR~trMsaM#yaosaimand`aovaja`NamahtavaQaona | sknQaasaIvakuilasaonaaivava@NaaihSSayat]ppR@pRiqavyaa: ||.

175

Let me narrate those principal brave exploits which Indra (and Vishnu as
the indweller) performed with the terrible weapon, destroying Ahi, the
ferocious Asura (obscure ignorance) released the streaming waters (clear
Wisdom) from the barrages (impediments) across the mountains
(hardened ignorance). Indra (and Vishnu as the indweller) with mighty
well-sharpened weapon (Wisdom) sourced from vedic hymns and
fashioned by Tvashta, the divine destroyed Ahi, who had taken shelter in
the mountains (hardened ignorance), whereupon the clear waters (pure,
auspicious thoughts) streamed quickly reaching the ocean (Supreme
Being), even as (pure, nutritious) auspicious milk flows from cows with
their udder full. Like a thirsty bull drinking water behaves, even so
Indra (and Vishnu as the indweller) accepting saaoma, during the three
phases of the day, behaved as the mighty destroyer of asuras (ignorance)
wielding well his terrible weapon destroyed Ahi, the supreme among the
Ahis. When Indra (and Vishnu as the indweller) destroyed the supreme
among the Ahis, the other deceptive and illusionary forces came to be
destroyed as well. Then the luminous Sun, the heavens and the dawn
gave birth to enlightenment, finding no adversary as earlier. When Indra
(and Vishnu as the indweller) destroyed vaR%t - ignorance and dispelled
vaR%ttr- increasing obscurity striking hard with terrible weapon, then Ahi
fell down on earth, like the struck down trunk falling down on the earth.

Bhashya

[nd`sya vaa vaasaudovasya vaIyaa-Nyaacaxao|hma\ yaaina mau#yaaina cak`o | Aih dO%yaM saMSayaM vaa jaGaana jalaanausaaroNa caKana
maaga-ma\ || ttd- ivaGnaana\ kma-NaaM vaa|nausaarad\ vahnaat\ pxaa vaxaNaa duva-caaMisa | jaIvaanaaM caod\ vaxaNaa janmapva-vataM
ibaBaodOva sauyaui>iBasta: || %vaYTa %vaotj&anavaja`M ivairHcasttxaOtiWYayaM yat\ i%vada%maa | svayMa- vaja`M inaiSatM SabdjaM vaa
iSaSauva%saa gaava [vaOtdIirta: | AHja: samaud`M jagmaurap: ik`yaa vaa samauid`>M dovamaona va`jaint || vava`o saaomaM tRiYatao
yaWdova vaRYaa|ipbat\ savanaoYau i~Yau sma | savanaanaaM kd`uk%vaM d`uM yat\ kama~ saaomaao Qyaanayaagoao manaao vaa | saaya=krM
layakRj&anamaova samaaddo saMSayamaISavad\ vaa || AhnnaonaM p`qamaM maaiyanaa ca vyanaaSayaao vtaaja$paSca maayaa: | tt: saUya-
VuidnaadoSca kta- %vamaova tavaWlatao na Sa~uma\ | laBasao maayaavaadInaaM vaa|qa maayaa vyanaaSaya: svajanaOstjjayaona || Ahna\
vaR~M vyaMsamatao|iQakM ca tmaaoimaqyaap`%yayaaO vyaMsanaad\ vaa | sknQaastraoya-Wddqaao ivavaR@NaaAihSca vaja`oNa kulasya
Sa=kRto | ivad\maa naamnaa kuilaSaao bauiwrova pRiqavyaa#yaa saMSaya: td\gatao yat\ || At: pRiqavyaa ]ppRk\ ||.

176

I narrate the principal exploits of Indra or Vasudeva (being the

indweller). He destroyed Ahi the demon, symbolizing doubt or
obstruction, opened the Path for the river stream to flow. Cleared the
impediments in performing actions or Wisdom being communicated to
creatures, destroying by wise utterances the pva-s, the phases being
obscured by births and deaths of the creatures. Brahma created Wisdom
in the form of a terrible weapon, by which Vrittra was destroyed. svaya-ma\
means well-sharpened weapon and well-instructed vedic Wisdom. The
waters flow towards the ocean even as the Cow rush to the calf
instinctively or prompted by the divinities towards the Supreme Being.
Like a thirsty bull drinks waters, even so did Indra like one thirsty
savoured saaoma, during the three periods of the day. kd`ukM means attaining
Wisdom during savanaanaaM - the three periods of the day. saaoma is bliss of Wisdom
destroying all the doubts, acquired in meditative communion through
restrained mind. Having destroyed the deceit of the foremost, the deceit
of the others was destroyed thereafter. Therefore you Indra (and Vishnu
as the indweller) are indeed the creator of the Sun and others, there
being no other powerful opponent. You, Indra (and Vishnu as the
indweller) being the one who dispelled the doubts, opposed to Wisdom
in your devotees, you indeed are the one who eliminate the illusion
through virtue, freeing them from doubts and crooked arguments of the
opponents. Indra destroyed vaR%t and vaR%ttr, who was superior to vaR%t. When
struck hard by the terrible weapon, the three Ahi, Vritta and Vrittatara
fell down on earth like rogue elephants. kuilaSa is Wisdom which brings
happiness.

I.32.6-10

Ayaaowovaduma-AdAaihjau*vaomahavaIrntuivabaaQamaRjaIYama\ | naatrIdsyasamaRitvaQaanaaMsaMrujaanaa: ipipYaind`Sa~u: ||

ApdhsatoApRtnyaidnd`maasyavaja`maiQasaanaaOjaGaana | vaRYNaaovaiQa`:p`itmaananbauBaUYanpur~avaR~aoASayavVst: ||
nadnnaiBannamamauyaaSayaanammanaaoruhaNaaAityan%yaap: | yaaiScad\Bau~aomaaihnaapca-itYz<aasaamaih:p%sautSSaIba-BaUva ||
naIcaavayaaAbavad\vaR~p~ond`ao AsyaaAvavaQaja-Baar | ]<araqsaUrQar:pu~AasaI_anauSSayaosahva%saanaQanau: ||
AitYzntInaamainavaoSanaanaa=kaYznaammaQyaoinaihtM SarIrma\ | vaR~syainaNyaMivacarn%yaapaodIGa-ntmaAaSayaidnd`Sa~u: ||.

177

Like one having no adversaries, full of arrogance, the great warrior, the
oppressor of various enemies challenged to fight ?iYaja: ((Indra), Indras
enemy could not avoid like one afflicted the impact of his blows. With
no feet, with no hands Vrittra engaged in an encounter with Indra and
received blows on his neck from the terrible weapon. Indra (and Vishnu
as the indweller) seized the adversary fell on the ground rejected as one
fit to be killed in several ways. Like a river with its bank breached,
mind filling the breach, Vrittra Vrittra lay there with all his powers in
the support of his mother, even as Ahi laid himself under the feet. On
the lower regions Vrittras mother Danu had obstructed the waters,
whom Indra had earlier killed and her son thereafter, fell like the cow
with calf collapses. With no end and in the midst of any support and
direction lay the body of the dead Vrittra, with waters flowing freely,
with the long obstruction (obscurity) in the form of the enemy of Indra
having fallen.

Bhashya

yasya yaaowa naayaaowa|saaO tWdovaond`Sa~u: | dpao-id`>ao (a)yaamaasa Sak`M ivaYNaau vaa|&anaM vaIrtmaM irpUNaama\ ||
mahaoccaanaaM baaQakM daZ\yaotao ?-jaISaa#yaM naasya ivaYNaaova-Qaaqnaama\ | saMp`aiPtma&anamaqaaip vaR<a: Sak`syaatarIna\ saMipipYao
p`jaaSca || rujaa yau>a maanaYaIvaa- saRitsqaa pnd`: Sa~uya-sya sa hInd`Sa~u: | puMsaao pUva-ismana\ svarItanto bahuva`Iihih-it saU~M
puraNama\ || saiHCnnapaWahurpInd`mova yauyaaoQa vaja`M vyasaRjyat\ sa tsya | igarO: saanaup`itmao kNzdoSao tka-gamaaByaaM rihtM
tmaao vaa || saMyauQyamaanaM maanavaja`oNaM ivaYNauja-Gaana vaiQa`ava-Qayaaogyaao|yanaIca: | [-Sasya Sa~uBa-ivatuM sa [cCna\ vyastao|Sayad\
bahuQaoSaona tona || ApaMraoWarmamayaa svamaa~a sahOva Sak`oNa htM Sayaanama\ | iBasnnaM nadM yaWdtI%ya caapao mana: pUvMa-
caaruhaNaa: p`yaaint || vaR~ao yaa: pUvMa- svamaihmnaa prI%ya pura|itYzt\ t%saitao|ihSca tansaama\ | p%sautSSaI:
padtaao|nantrM tu Saota|Bavat\ tWdovaaiBarunQana\ | tma:pu~: SaMSayaavaavaaiBarunQana\ SauBaanyaasto inaht: saao|ip tona ||
naIcasqaanao banQanaM yaa|ip caapaM kraoit danauva-R~maata dnau: saa | vaT(BaUd\ dnauja: kSyapacca papa%maa|saaO
vaOYNavasvaYTRjaat: || vaR~: pu~ao|syaa [it saa vaR~pu~a vaQaM tsyaa Ahrt\ pUva-imand`: | p`kRitcaa- vaR~maata tmaao ih
tsyaa ABaUt\ taM jaGaanaoiYta vaa | p`aitisvakI p`kRitya-t\ tmaScaa daoYaaScaanyao puMsvatao yau>maott\ || sautavanaaqa-
maupisqataa baBaUva saUrsya maata %aaM inah%yaamaumaova | jaGaanaond`: karNasyaaip naaSaat\ kayaao-%qanaM vaaryaamaasa ivaYNau: ||
syaadovapUvMa- kaaya-naaSaao (qaaip ina:SaoYanaaSa: karNasyaOva naaSaat\ | evaM Ba>ananaujaga`ah dovaao naarayaNa: paryana\
saMsaRtoSca || ]<ar%vaM p`kRto: Sai>t: syaat\ || p`kRitvaa- vaR~maata tmaao ih tsyaa ABaUt\ taM jaGaanaoiSata vaa |
p`itisvakI p`kRitya-t\ tmaSca daoYaaScaanyao puMs%vatao yau>maott\ || sautavanaaqa-maupirsqaa baBaUva saUrsya maata taM

178

inah%yamaumaova | jaGaanaond`: karNasyaaip naaSaat\ kayaao-%qaanaM vaaryaamaasa ivaYNau: || syaadova pUvMa- kaya-naaSaao (qaaip
ina:SaoYanaaSa: karNasyaOva naaSaat\ | evaM Ba>ananaujaga`ah dovaao naarayaNa: pryana\ saMsaRtoSca || ]<ar%vaM p`kRto: Sai>t:
syaat\ || Anant%vaannaOva iyYzint kaYza: | AtstasaaM na gaRhM okoHcadist inaNyaM saKonaOva carint caap: | dIGMa- tmaao
va~saM&M tmaao vaa dIGa-manQaM p`ap vaR~: sa eva ||.

Vrittra, full of arrogance like a warrior having no adversaries except

Indra, challenged him (and Vishnu as the indweller) as his lone enemy,
(which was like obscure force of Darkness (ignorance) challenging the
enlightened force of Light (Wisdom). Vrittra could not evade the blows
given by Indra (even as asuras obscure ignorance cannot face the
enlightened resplendence of Vishnu). Vrittra fell down on the earth
shattered even as one weak with disease would fall. [nd`Sa~u is one who has
Indra as his foe. If of the two masculine nouns forming a compound, the
first one has svairta svar at the end, then it is bahuva`I compound, thus declares
an ancient text. Even though his hands and feet were completely severed
Vrittra battled with Indra till Indra struck his neck which resembled the
mountain peak with the terrible weapon. Reasoning and authority of
scriptures becoming compared to hands and feet, Vishnu dispelled
ignorance with enlightened Wisdom, comparable to a terrible weapon. vaR~
was vaiQa`: is one who is fit to be destroyed, since he wills to be enemy of
Vishnu, having rejected the Lord in many places and many occasions.
The body of Vrittra, who obstructed the waters from flowing earlier, and
the body of his mother killed by Indra were lying like the river bank
breached, water now flowing faster than ever before like the mind
which is liberated, Earlier Vrittra had prevented the waters from
flowing, later the son did likewise lying at the feet of his father. Vrittra
symbolizes ignorance, his son doubts, suspicions that prevent prosperity
coming, which Vishnu as the indweller within his devotees dispels. At
the lower level Danu, Vrittras mother obstructed the waters from
flowing. The Vrittra presently spoken one was the son of Danu and
Kashyapa whereas Tvashtras son Vrittra was different being a
Vaishnava, the devotee of Vishnu. Vrittra was son of Danu, whom Indra
had killed earlier. Danu is p`kRit, the Nature, the Cause and Vrittra, the
son the consequential Effect is obscurity, therefore both were eliminated.
179

Obscurity in Nature persists till the time one is delivered. Since Danu
was protecting her son, Indra killed her first. The influence of the Cause
is eliminated before the consequential Effect, is eliminated. Only when
the Cause is effectually eliminated only then the Effect ignorance
becomes effectually conclusive. In this manner the resplendent
Narayana blesses his devotees liberating them from the shackles,
ignorance, the Effect. Supremacy of p`kRit - the Nature is due to its
inherent power. The rivers symbolize the female energies and Varuna,
the masculine power, both being subservient to Vishnu (the
comprehensive and all pervading Primary source of energy and power).
Both were held captive by Vrittra and Ahi, very much like the cows held
captive by asura Bala at the time when Indra was performing sacrifices.
As directions are without any limit, therefore they appear either to be
non-existent or for similar reason not having any habitation. The waters
streams with abundant happiness after all the obstruction placed by
Vrittra were cleared. The most obscure ignorant Vratsa, Indras enemy,
fell down and reached darkest of most obscure worlds.

I.32.11 -15

dasap%naIrihgaaopaAitiYzinnaruwaAap:piNanaovaggaava: | ApaimbalamaipihtMyadasaIWR~HjaGanvaaM AptWvarr ||

ASvyaaovaaraoABavastidnd`saRkoya<vaap`%yayahndovaek: | AjayaaogaaAjayaSSaUrsaaomamavaasaRjassat-vaosaPtisanQaaUna\ ||
naasmaOivaVunnatnyatuissaYaoQanayaaimmahmaikhwaduinaHja | [nd`ScayaVuyauQatoAihScaaotaprIByaaomaGavaaivaijagyao || Ahoyaa-
tar=kmapSya[nd`)idya<aojafgnauYaaoBaIgaacCat\ | navacayannavaitHcasa`vantISSyaonaaonaBaItaoAtraorjaaMisa ||
[nd`aoyaataovasaItsyacaSaRi=gaNaaovaja`baahu: | saodurajaaxayaitcaYa-NaInaamarannanaoima:pirtabaBaUva ||.

The female energies guarded by Ahi stood near the obstructed waters as
subservient ones like the cows as it were by Pani the asura, then Indra
killed Vrittra making an opening for waters to flow. When the horse
restrainer became the weapon and Indra battling desired to strike, then
the unconquerable bold one let loose saaoma (bliss) to flow uninterrupted on
the righteous Path, like the mighty seven rivers. Neither the lightening,
nor the thunder, nor the hailstorm or mist spread around did serve the
purpose but when Indra and Ahi struggled in the battle then finally Ahi
180

was defeated. When Ahi was seen killed in the battle even then fear
entered his mind and ninety nine streams gushed forth like the frightened
eagle through the skies. Indra (and Vishnu dwelling within him), well-
celebrated as the One who facilitates deliverance, Lord of the state of
deliverance as well, possessed of powerful shoulders, one whose limbs
are the source of Wisdom for the men seeking Wisdom, he verily is One
who regulates the human beings, ever as spokes regulate the felly.

Bhashya

dasasya ivaYNaaova-ruNasya p%nyaao inaruwaAasannafInaa yaWdova | gavaao balonaond`ya&o sau@laRPta vaR~M h%vaa tmaaihcaaSau Sak`:
| ]waTyaamaasa ibalaM tdapaM SauBaWarM Bagavaana\ vaa tmaao Gnana\ || saRko yauwo p`%yahMs%vaa yaid sma dova; p`Qaanaao|ip
tdSvavaar: | vaalaIva %vaM nanau dovastdainaM p`ithnta tonaOvakiScaiw tsmaat\ | Ajayaao balaad\ gaa Ajayaao ihrNyaM saaomaM
gantumamauca: saPt isanQaUna\ || ASainaM ya: ivaVutM taM imahM ca naamnaa hoit vaoVupmaaM sautIxNama\ | ASainaBaodM (duinanaamaQaoyaM
%vaamaui_SyaOvaaikrt\ saao|ihruga`: | %vaa p`%yaotnnaOva isaiwM cakar pScaa%kalao vyajayas%vaM tmaova || Ahoyaao-WarM kmapSya
[nd`` yajjaGnaYasto|ip BayaM jagaama | &anaainaimaqyaabaaoQatao|smanmanaScaSabdaidkadmauca: saPtisanQaUna\ || mah<a<vaadIna\
ivaprita maitstu ivaVucSabdastnyatuva->uSai>: | imaho%yau>a h`aduinahu-=kRitSca p`itva>RNaamamanaukUlao rmaoSao || na
saaQayaint sma tmassauma%yaa jaya%yaona saMSayaM vaasaudova: | svaBa>aqao- twRidsqa: k eva %vadnyaao|horiBamanta Bavaot |
tvaOva yasmaat\ saMSayaM jaGnauYastu %vadIyaanaaM BayamaHjaao vyapOit || Satmaokaonamantrs%vaM nadInaamaihdO%yaM Gnana\
yaqaakaSadoSaat\ | BaIt: Syaanaao (iBagacCot\ tqaOva naanaanadIvaark%vaa<au tsya || [-Saao dovaanaaM tavataM tavatISca
saR%yaapgastaryaamaasa yaWt\ | BaIt: SyaonastrtI%qaM yaqaOYaaM kR%vaaopmaaM taryaamaasa dova: | svaatn~\yaBaod krNao caao>
evavya%yaasa [%yanavaVM tdott\ || va@vaaid%yaa marutSvaaiSvanaaO ca baRhspit: SaoYaivaYaa inaruwa: | ba`*maa ba`*maaNa
?BavaScaOva rud`a }naM SatM dovatasaMihtao>ma\ ||.

Rivers, the female energies of Varuna, the subservient one to Vishnu,

were held captive, like the cows which were held captive by Bala asura
during the sacrifice performed by Indra. Killing Vrittra and Ahi, Indra
got the flood gates of the rivers opened, very much like Vishnu by
dispelling doubts and ignorance from minds of the devotees opened the
doors to the Path to Perfection. In righteous battles where the divinity is
the principal one, there one should disable the horseman, even as Vali
did disable his adversaries by mere sight. Winning over through Might
or through Wealth, the seven streaming rivers will assuredly be mixed
with saaoma, the elixir. When Indra and Ahi were battling, the thunderous
181

weapon or the weapon known as Aduina thrown at Indra did not serve
Ahis purpose. But when Indra was battling with Ahi, he indeed finally
won. Did anyone see anyone else as the adversary? Even you Indra
momentarily felt fear. You have dispelled from mind erroneous
Knowledge, like releasing the seven streams from captivity. Knowledge
which contradicts Wisdom about the great principles has been dispelled
with words luminous like lightening. Erroneous Knowledge does not
influence the devotees, if they are attuned to rmaoSa, the Supreme Lord of
rmaa. For the sake of his devotees dwelling within their hearts, Vasudeva
facilitates their deliverance. From him verily all doubts are resolved, or
how else would devotees be completely delivered of fears? Over ninety
nine rivers you crossed to kill the daitya. Like frightened eagle you flew
over ninety nine rivers. Energized by the resplendent Indra (and by
Vishnu as the indweller) is to be known by devotees being graced by
Him alone. He is lord of the delivered ones, of Bliss and prosperity. He
is eternally the Lord of the men wise in Wisdom and the undelivered as
well, like the spokes towards the felly. The eight Vasus, eleven Adityas,
fifty Maruts, two Ashvins, Brihaspati, Shesha, Garuda, Aniruddha,
Brahma, nine Prajapatis, three Rbhus, and eleven Rudras - these as the
ninety nine divinities spoken here.

Sukta 33

I.33.1 5

etayaamaaopgavyant[nd`masmaakM saup`maitvaavaRQaait | AnaamaRNa:kRivadadsyarayaaogavaa=kotmpmavaja-tona ||

]podhnQanadamap`tItHjauYTannaSyaonaaovasaitmptaima | [nd`mannasyannamaupmaoiBark-Oya-ssaotRByaaohvyaaoAistyaamana\ || inasava-
saona[YauQaIrsa>samayaao-gaaAjaaityasyavaiYU | caaoYkUyamaaNa[nd`BaUirvaamammaapiNaBaU-rsmadiQap`vaRw || vaQaIih-
dsyaunQainana=GanaonMekScarnnaupSaakoiBairnd` | QanaaoriQaivaYauNa>ovyaayannayajvaanassanaka:p`oitimayau: || praMicacCIYaa-
vavaRjaust[nd`ayajjvaanaaoyajvaiBaspwmaanaa: | p`yai_vaaohirvasqaatruga`ainarva`taMAQamaaoraodsyaao: ||.

Come soon and take refuge in Indra (and Vishnu as the indweller) the
unassailable everywhere for becoming enlightened, so that his Wealth
and Wisdom may surely be given. Let my auspicious vedic chants reach
182

to that unassailable, taintless, Indra (and Vishnu as the indweller) who

bestows, even as Syaona the heavenly bird would reach to its nest, since he is
recover of the praises. With quiver fastened to his back, as the supreme
commander of the armies Indra (and Vishnu as the indweller) is
comprehensively accessible. Indeed Indra (and Vishnu as the indweller)
secures what the devotes desire and grants willingly plentiful auspicious
riches, which Pani, the asura may not ever seek out. Indra (and Vishnu
as the indweller) verily, moving everywhere alone in and out of the
things destroys with the terrible weapon wherever they went, the wealth
of the robbers who, though eligible for liberation do not perform
sacrifices, face miserable death. Those who would never worship
sacrifice would struggle with those who sacrifice with their powerful,
firm head you, Indra to them deny the heaven, space or the earth.

Bhashya

yao saKayas%vairta et dovaa ]payaama pSauvat\ tWSasqaa: | gavyant ]>a AitinaiScato|Bao-BaUtSabdScao%yaah saU~M
proSa: || p`kRYT&anaM vaQa-yao%yavasauYTu sa naao|BaoVao|naamaRNa: @vaaip tsya | iva<aaina tsmaad\ vaodvaa@yaao%qamaova kotM&anaM
prmaavaja-to na: || ddait || ]pOvaoSamahM ptaima yaqaa Syaonaao vasait pUva-Bau>ama\ | [nd`M namasyannanaukUlaigBarova ya:
stotRBya: hvya evaaist kalao || ASaoYaaonaapitroYa Sa~UnaSaoYatao hntumaqaao tmaaMisa | baQnaait tUNaana\ inajasajjanaana\ vaa
saMyaaojaya%yaa%maina maanamaaNaana\ || Aqaao-gamyaaoQaISvarao gaa maitvaa- sa=kalaya%yaova va yasya vaiYT | Ba>sya t%vaM
ddmaanaSca BaUir Bad`M maa BaUrsaur%vaM kdaicat\ || Asmadqao- ihMsak%vaona ina%yap`vaRw: || vaja`oNa Ganaona dsyauma\\ | &naona vaa
&anagaNaM QanaaZ\yamayajyauM caaPyaok evaantro ca | cariHCakO: Sai>iBa: sava-dovanaraidlaaokM yamayaHjaGanya || AiQakR%ya
%vaaM Qanauma%yantpuYTM ivaYvagvagmauryajant: sadOva | maRitM p`apud-u:Kbaahulya$paM sanaka laaBao yaaogya$pa Aip sma ||
Ayajvaanaao|nyao vaxyamaaNastu yao to san%yaasaura yajvaiBa: spw-manaa: | iSaraMsyaaip svaaina sant%yajasaato sid\iBa: spQaa-
maa~asampU-irtaqaa-: | tanava`tana\ svaga-t: kat\ pRiqavyaainarQamast%vaM sqaOya-vaainaind`yaoSa ||.

Affable divinities come like the cows under the control of the cowherd
come, since in that manner, Indra (and Vishnu as the indweller) has ever
established himself for those desiring the wealth of Wisdom. Past tense
may be used in the sense of certainty, says one of the aphorism of the
great lord (Veda Vyasa), who enhances Wisdom which is ever
unassailable or immutable. Therefore, Wealth as Wisdom spoken in
vedic scriptures comes to be bestowed. Like a soaring eagle hastening to
183

its nest, he reaches Indra (and Vishnu as the indweller) who ever protect
those who bowing and chanting his favourable hymns praise him. The
supreme commander destroys the enemies (obscurity from mind)
co0mpletely with arrow fixed to the bow or direction the mind of the
noble ones towards the Supreme Being. The Supreme Being endows the
devotees with valid ever resurgent Wisdom, for avoiding devotees being
harmed by the miserly asura Pani. You, Indra (and Vishnu as the
indweller) alone strike with the terrible weapon those wealthy asuras,
who though eligible for liberation, do not perform sacrifices and moving
in all the places attain painful death. Other asuras though do not perform
sacrifices are even willing to offer their head during battle for sake of
sheer thrill of fighting with the virtuous ones. You as the controller of
the wayward senses (horses) with firm resolve, drive them away from
the heavens mid-space and the earth as well.

I.33.6 - 10

Ayauyau%sannanavaVsyasaonaamayaatyantaixatyaaonavagvaa: | vaRYaayauQaaonavaQa`yaaoinarYTa:p`vad\iBairnd`aiHcatyantAayana\ ||
%vamaotana`udtaojaxatScaayaorjasa[nd`paro | AvadhaoidvaAadsyaumauccaa[`saunvatstuvatSSaMsamaava: || cak`aNaasa:
prINahmpRuqavyaaihrNyaonamaiNanaaSaumBamaanaa: | naihnvaanaasaistitrust[nd`mpirspSaoAdQaa%saUyao-Na ||
piryaidnd`raodsaI]BaoAbauBaajaIma-ihnaaivaSAvatssaIma\ | AmanyamaanaaMAiBamanyamaanaOinaba`-*maiBarQamaaodsyauimand` || nayao
idva:pRiqavyaaAntmaapuna-maayaaiBaQa-nadampya-BaU*vana\ | yaujaMvaja`MvaRYaBaScak`[n`aoinajyaao-itYaatmasaaogaaAduxat\ ||.

When Navagavas (the celebrated seers) were subjected to troubles and

desired to fight, they were graced by the flawless warriors of Indra (and
Vishnu as the indweller), in chasing the enemies and the asuras
(ignorance) were dispersed. You Indra (and Vishnu as the indweller),
reduced to tears these asuras (ignorance) of passionate attributes,
fighting and driving these dasyus to the extreme limit from the heavenly
worlds, protecting those who performing sacrifices praise you by
removing their obstacles. Adorned with gold and precious stones,
covering the earth all around with veil although they were effulgent and
helped one another, could not overcome Indra (and Vishnu as the
indweller), the sun having been charged with overseeing their actions.
184

Indra (and Vishnu as the indweller) possessing both the heaven and
earth, reject by their power the meanest ones who being ignorant are not
devotees, when those who are wise in Wisdom are consciously aware of
you. They attain neither heaven nor the earth, nor even a fragment by
deceit nor could they overcome Indra. For amidst the dark confined
obscure ignorance, Indra (and Vishnu as the indweller), the one who
bestows wealth, using his terrible weapon, which was the symbol of
enlightenment sets free.

Bhashya

yada navagvaa ?Yayaao|saurond`Orupd`uta: SarNaM vasaudovama\ | p`aPtustmaaoiBastamasaOvaa-sa=GaO: saMpIiDta Ayauyau%saMstda tO: ||

saonaaM ca ivaYNaaoiba-ryaatsaMsto vaQaaya toYaaM hirBa>yaaidkana\ vaa | gauNaana\ samaqaa-[va yaaoQaa: svaSa~uvaQaOkSaILaa Aip
naYTa: plavad\iBa: | gaNaOiva-YNaao: svaOgauNaOvaa- p`saadadISasya sa=kalayantao (gacCna\ || rxaaoNaNaana\ Baxayatao mauinaMSca
saMpIiDtana\ rudStca %vayaOva | AyaaoQayaao rjaasaao|nto sausa<va vaRiwya-da jagat; syaat\ tdOva || puMdaoYaana\ vaa gauNaBaxaat\
naRsa%vaaovaRwaO idvaao &anatao|vaadjSca | A&anadsyauM stuvat: saMstuitM ca p`avaaorxa || banQanaM to janaanaama\ || kuva-int homnaa
maiNaiBaSSaaoBamaanaa dO%yaadyaao dRZ QanaOvaa- | to p`oryantao|ip prsproNa naOvaatrna\ vaasaudovaM kqaiHcat\ || sahOva saUyao-Na ca
dovasa=GaaScarana&atanadQaad\ vaasaudova: | dO%yaanaaM vaa tmasaaM vaR<adRYTyaO || pya-BauM@qaa: sah yad\ raodsaI ca | svamaihmnaa
ivaSvat: samyagaova tdBa>ainnarQamaao Ba>saM=GaO: || yao dsyavaao VupRiqavyaaorSaoYaBaaogaocCvaao QanadM caoSvarM tma\ |
ijagaIYava: svaIyamaayaaiBarova naOvaodapuW-yamaott\ kdaicat\ || yau>M &anaM baja`maovaayauQaM vaa dsyaUna\ hntuM kRtvaana\ dovadova: |
inajaonaOva jyaaoitYaa Ba>)d\gatmaaogauZanyaduhinnaScayaona || &anaaina ivaYNaya-t\ tdSaanaumauga`ma\ ||.

When the Navagva seers were troubled by asuras they took refuge in
Vasudeva, even as one troubled by obscurity takes refuge in
comprehensive Wisdom. Even as assisted by Vishnus army the asuras
were destroyed, even so with devotion to Hari, the ignorance was
eliminated. Though asuras represent were excellent warriors, they were
defeated by Vishnus competent soldiers or evil attributes were
eliminated by devotion to Vishnu. Vishnus soldiers by their divinely
surcharged attribute or graced by the Supreme Lords blessings Indras
soldiers chased asuras army. Wounded, these tormentors of seers and
men were lamenting as it were. Or even as they were continuing their
struggle, their passionate attributes were declining with luminous
attributes flourishing on earth. Or ignorance of the obscured one
185

removed with increasing flourish of pure Wisdom. The shining effulgent

golden ornaments studded with precious stones tempt and bind human
beings. They incite and arouse the others but never ever the devotees of
Vasudeva. Vasudeva is aware of the actions and the obscurity caused by
the evil ones, Sun and other luminous divinities overseeing their deeds.
Since you always rule by your power over the heavens and earth, you
reject from the congregation those who are not devotees. These evil ones
with their deceitful actions desiring to enjoy the pleasures of the heaven
and earth wished to conquer Hari, who showers wealth but did not
succeed. To overpower the evil ones the Lord of the lords used the
terrible weapon of right and proper Wisdom. Hari communicates by his
inherent power of Wisdom right and proper Wisdom dispelling ignorance
that obscures from the hearts.

I.33. 11 - 15

AnauKQaamaxarnnaapaoAsyaavawa-tmaQyaAanaavyaanaama\ | saQa`IcaInaonamanasaataimand`AaoijaYzonahnmanaahnnaiBaVUna\ ||
nyaaivaW\yaidlaISasyadRL\haivaEau=gaINamaiBanacCuYNaimand`: | yaava<araomaGavanyaavadaojaaovaja`oNaSa~umavaQaIpRtnyauma\ ||
AiBaisaQmaaoAijagaadsyaSa~UnivaitgmaonavaRYaBaoNaapuraoBaot\ | saMvajao`NaasaRjaW~imand`:p`svaammaitrcCaSadana: ||
Avaku%saimand`yaismaHcaaknp`avaaoyauw\yantMvaRYaBandSaVauma\ | SafcyautaoroNauna-xatBamaucC\vaO~oyaaonaRYaa(ayayasqaaO ||
AavaSSamavaRSaBantugnyaasauxao~o~jaopomaGavaHC\iva~\ya=gaama\ | jyaaoi@cadisqavaaMsaaoAk`HC~UyatamaQaravaodnaal: ||.

Even as waters flow according to nature his (Indras) always performed

deeds endowed with boats (vedic hymns) flow happily amidst the waters
(obscurity due to unsubstantiated Knowledge) with the powerful,
substantiated thought and Wisdom) destroys for comprehensive
deliverance. Indra (and Vishnu as the indweller) speedily destroyed the
mighty powers of Ilibasha Asura (the ignorance in the heart) and also
destroyed the troublesome Vrusha asura, the other adversaries with his
terrible weapon. Not only did ever victorious, he, Indra (and Vishnu as
the indweller) destroyed the enemies (the failings) in the human but also
employing the powerful weapon (sharp Wisdom) bestowed on Vrittra
enlightenment which was supremely blissful. Indra (and Vishnu as the
indweller) on whom all action depend abiding in Kutsa the seer,
186

protected him like bull combating the asura king Dashadyu spreading
the dust particles in the sky, even as Shvaitraya geared up to hold back
the warring soldiers. Indra (and Vishnu as the indweller) on who all
actions depend, dwelling within as indweller, not only fought the asura
king Dashadyu, like a bull raising dust with hoops and pervading the sky
but also protected Kutsa the seer, when Shvaitreya stood up to protect
his struggling soldiers.

Bhashya

yasya kmaa-Nyaxana\ saao#yamaova | yaao vaodvaacaaM saRitnaavaa%makanaaM maQyao|vaQa-dyaqaaqa-&ana$p: |

samaIcaIna&anatao|hMstmaISa: hit$poNa samyak\ || maaoxap`kaSaaqa-maqaaip naavaa trNaIyaanaaM maQyatao|paM vaRQaM tma | AihM
vaa || [-iLanaao BaUisqata: suast~ivaSannasaurao naama tsya | [LIibaSastsya QaRZaina yaaina balaaidnaI (hnat\ taina dova: |
tmasaao vaa Eaui=gaNaM SaaoYakM ca vaRYa$pM do%yamahnnaqaao vaa || kamaM yavacCi>tao ivak`maad\ vaa vaogaona vaa Sa~umaqaao pRtnyauma\
| jaGanya vaja`oNa saubaaoQatao vaa na Si> samas%yaimahaoidtM hro: || AnantSai>ih- hir: sadOva kut eva Sa~ustdmauYya
kao|ip | Atao yaqaaSai>iBayauQyamaanaM Sa~uM jaGanqaoit mahainahaqa-: || sa sava-t: isaiwyaut: sadOva ijagaaya
jaIvaairgaNaana\ purSca | saMsaar$pa AiBanad\ vaRYaoNa p`aNaona itgmaona ivaraoiQana: p`it || saMyaaojayaamaasa vaja`oNavaR~M &anaona
vaa &anamamaYya h%yaO | maitM ca AvaamaidSat\ svap`jaaBya: sa SaaSadana: sausauKI sadOva || ku%saM dSaVuM ca mauinaM naRpM ca
yaismana\ isqat: svaa%ma$pM sauBa>\yaa | AdSa-yastoiYatao ya: svatn~Scaaknnau>: kma- yat: svatn~o || vaRYa$psyaasya
naRpsya yauQyat: Safcyautao roNaurunnaxat Vama\ | Svaota vaaNI vaayayBaa-yaa sautao|syaa: ScaO~oyaao|yaM yauQyatao (udstat\ ||
vaRYa: ScaO~oyaao Wama- evaaqa ku%sanaamamaaQyaa%mao kui%satao%saarNaat\ syaat\ | QamaproNau: svaga-maa~aiBagaamaI saaxaad\ Qamaao
maaoxaflaaopga: syaat\ || Samaa%makM vaRYaBaM Qama-vaoPyarxas%vaM tuga`IyaasvaaPyaaQaISa | tuga`a#yaa santitdIga-kalaa maui>xao~M
ivajayaayaOva Qam-ama\ || SvaotasautM rmaNaad\ rof ]>stmarxars%vaM %vaiya yao tisqavaaMsa: | jyaaoitScak`Mina-ja$pM ivamau>\yaa
&anaanyarINaaQarraiNa caakrao: ||.

Indra (and Vishnu as the indweller) whose actions are immutable and
verily pleasant, who enables one to cross over the chasm of death and
birth with the Wisdom accessed from vedic scriptures and dispelling all
obstructions due to improper Knowledge and exterminating obscure
ignorance or Ahi dwelling the midst of the river. [-iLanas are those on the
earth who dwell and [-iLSava: is ignorance that exists in those persons. [-
iLaSavas mighty power was exterminated comprehensively by Indra (and
Vishnu as the indweller) the luminous one or obscure ignorance in the

187

form of the asura vaRYa was destroyed. Foes like craving and such other
powers were destroyed with might and speed, employing the terrible
weapon or Wisdom. Incomparable is the might and Wisdom of Hari,
where can there be any one or anywhere like Him? All powerful and
with no end ever is Hari who cam ever think of being antagonist to him?
Indra (and Vishnu as the indweller) who is ever victorious and well
established as the Prime Breath conquered the group of foes (like lust
etc dwelling in them). Even though possessed infinite power and energy,
Hari is uses only as much as is required seeing the opponent and never
more than is required. Hari is ever victorious accomplished in all
occasions, conquering the enemies of the creatures. Directing their
attention to saMsaar, the primordial life, he destroyed the adversaries with
Prime Breath showering bounties. He arranged the elimination of Vrittra
(ignorance) with sword of Wisdom and eternal supreme Bliss of Being.
Dwelling within Kutsa the seer and Dashadyu the king, revealed his own
form being incline because of devotion. Being independent he was
pleased to show that he was one who is independent performer of action.
When he was battling the King in the form of a bull, as it were, the dust
raised reached the sky. Vayu took the form of a dog and Speech became
his consort and their offspring was Shvaitreya, who rose to face the dust.
Qama- - righteousness were indeed vaRYa and SvaO~oya and are referred as in spiritual
sense ku%sa, because righteousness destroys ignorance. The spark in the
dust particle is the one traverses to the luminous worlds of heaven,
righteousness maaoxa deliverance being the fruit. You O Lord, have indeed
protected supreme tranquility as the supreme state of tuiga`ya. tug`ya is pedigree
that which extends for long period of time being the righteous state of
deliverance. Sva is Vayu, Svaotasaut is the son through marriage, who you
protect since he abides in vedic righteousness. The wise ones devoted to
you makes their soul luminous by attaining deliverance. While the
knowledge of the undeserved becomes fruitless.

Sukta 34.

I.34.1 - 6
188

i~iScannaaoAVaBavatynnavaodsaaivaBauvaa-yaama]traitriSvanaa | yauvaaoihyan~MihmyaovavaasasaaoByaayaM saonyaaBavatmmanaIiYaiBa: ||

~ya:pvayaaomaQauvaahnanaorqaosaaonasyavaonaamanauivaSva[iWdu: | ~yasskrmBaasasskiBatasaAarBaoi~na->yaaqais~vaa-iSvanaaidvaa ||
samaanaoAhin~rvaVgaaohnaai~rVya&mmaQaunaaimaimaxatma\ | i~vaa-javatIirYaaovaiSvanaayauvandaoYaaAsmaByamauYasaScaipnvatma\ ||
i~vait-ya-tin~rnauva`tojanaoi~ssaup`avyao~oQaovaiSaxatma\ | i~naanVvahtmaiSvanaayauvaun~:pRxaaoAsmaoAxarovaipnvatma\ ||
i~naaoriyaMvahtmaiSvanaayauvain~do-vatatai~rutavatinQaya: | i~ssaaOBaga%vain~rutEavaaisanaais~YUzMvaaMsaUroduihtaruhd`qama\ ||
i~naao-AiSvanaaidvyaainaBaoYajaai~:paiqa-vaainai~ryd<amad\Bya: | AaomaanaMsaMSayaaoma-makayasaUnavaoi~QaatuSama-vahtMSauBadsptI
||.

You, O Ashvins, whose Wisdom surpasses that of all others, who are
three times more compassionate towards us than all others. You, like the
weavers shuttle that travels while weaving cloth, who have traversed
the Path, come to us both you twins along with other luminous
divinities. In carrying the sweet Soma juice you, O Ashvins, know that
there are three energies, three stages during the day and the night, like
the three pillars that support during the performance of sacrifice for
success in struggles and to be bestowed as bliss in deliverance. Abiding
in all the stages with equanimity with no distinction ever, destroying all
the infirmities in the performance of sacrifice with sweet demeanor, you
two Ashvins are inclined to bestow on us nourishment during dawn as
well bestow well. Abiding in all the places and manifest in three stages
you Ashvins guide the devotees eligible to be protected in the tree points
in time, bestow happiness, three-fold happiness, three-fold immutable
vedic wisdom. O Ashvins, you both bestow on us three-fold wealth,
always the three groups of divinities, bestow on us pure intelligence,
three-fold auspicious prosperity, three-fold fame, three-fold
enlightenment, even as the daughter Ushas dawns as the day breaks. O
Ashvins, bring for us three-fold heavenly medicines, three-fold earthy
happiness, indeed gives us happiness ever and ever for me and the young
ones, bless three-fold Bliss of Deliverance
Bhashya

AarBya caaVOva idvaa inaSaayaaM tdntro ca i~rip sma sava-da | Asmakmaova BavatM yataao|nyaao vao<aa na taiva%yauidtaO
navaodsaaO || gaaONaM tdnya~ hraO tu mau#yatao vyaaip tu maagaao- yauvayaaostu danama\ | ASaoYadoSaoYau gatoroYadatR%vatsScaOva
189

yaavaaoih- yan~ma\ || vaasaaoyan~M yaW%ya%nat: syaaiwm\yaa ihnaaotostntuivaxaopNaI ih | tWd\ bauiwp`orka|yan~ta vaamaayaaqa-

saonaaO BavatMM manaIiYaiBa: || shaOva dovaO: || pvayaScaayauQaaina saaomasya panaM caotna%vaad\ ivadusto | vaja`: KD\ga: Sar
[%yaayauQaaina i~vaoNava: stmBanaamaana eva || idvaa inaSaayaaM i~is~rovaanauyaaqa: kmaa-rmBaaqMa- laaokisaQVqa-maHja: | cak`M
gada Sar [%yaayauQaaina vaids~yaao vaasaudovasya syau: | rqa: svaIyaao &ainanaaM vaa SarIrM p`aNaadya: stmBanaanyasya caaip ||
vaOYamyahInao sauKBaajanao|i*na ivamaui>kalao|iKladaOYanaaSakaO | svaBa>anaaM SaaoQayantM ca ya&M i~rsmaakM yauwijata
[YaSca | sauKaaina naao|lamahaora~o xartM sava-dova || yad\ vat-naM sava-laaokoYau tcca i~kalagaM yavayaaorova sava-ma\ || Ba>o janao
sauYzu rxyao sauBa>o i~Qaova kalaanaugato sauiSaixatma\ | sauKM vahotM ca yaauvaaM tu na: sada puiYTM ca ina%yaaM xartM vaNa-vacca ||
iva<aM ca ina%yaM dovatitM ca ina%yaM iQayaM ca SaBa`a Mina%yamaovaavatM na: | kIta-M saaoBaagyaM rxatM na: sadOva kala~yao yauYmadIyaM
rqaM ca | pu~I saUta-syaaryhd\ Ba>doho &anadyaao vaa Bagava%p`saadat\ || savaoYau kalaoYvaip BaoYajaaina na: sava-
laapkp`Bavaaina d<ama\ | Ad\Bya: sauKayaOva sauKM mamaOva svalpsya yauYma%pu~ksyaaqa d<ama\ | ptI SauBasyaaqa sautsya
SaMyaaoma-dIyasyaaOvaavahtM sauKM vaa ||.

Beginning this day onwards, during the day, night and in the
intermediate period be ever compassionate towards us; be inclined
towards us alone since there is no one else wiser than you. The words
used are secondarily to the other divinities, Vishnu verily being the
Primary one, whose course is all-pervasive so are his gifts. Faultless is
your Path, even as the path which the weavers shuttle traverses is
showing gifts as easily as the shuttle weaves the cloth. Like the shuttle
you too make our intellect resurge with ease, accompanied by host of
divinities. pvaya: means the instruments which enable one to cognize the
Soma juice. vaja` together with mace and arrow are the three weapons
(posts - stmBa) used during the performance of sacrifice, during the three
phases of the day and night. The disc and the conch are the weapon used
by Vasudeva (as the indweller within Ashvins). rqa means the body of the
wise one, which becomes the chariot for the Lord, the breaths being the
three weapons (posts - stmBa). You, Ashvins are the destroyers of the taints
caused during the day, with deliverance there being are no sorrows. For
the devotees, purify the sacrificial sites distributing bliss in the form of
deliverance as prize won by warriors in war or bliss in the state of
deliverance. Let the performances of action in all places and in all the
stages of time be under your supervision. Guide the devotees well during
all the three stages according to their devotion towards you extending

190

happiness to them fulfilling their desires nourished with vedic hymns.

Protect our wealth and our devotion to the group of divinities ever, as
well as our intellect and purity in every situation. Protect our fame and
prosperity ever during all the stages of your chariot ride, with Usha,
Suns daughter blessing the dawn of Wisdom, by the grace of the
resplendent Supreme Being. Grant us happiness during all the period of
time resulting from performance of actions, grant us, you two young
Ashvins remedies available from space, for my son desiring worldly
happiness grant bliss in the state of deliverance.

I. 34.7 - 12

i~naaoMAiSvanaayaaataidvaoidvaopiri~QaayupRiqavaImaSayatma\ | itsa`aonaasa%yaatqyaapravatAa%maova vaatsvaraiNagacCtma\ ||

i~riSvanaaisanQauiBassaPtmaatRiBas~yaAahavaasa`oQaahiva:kRtma\ | itsa`:pRiqavaIvaIrupirp`vaaidvaaonaakrxaoqaoVuiBar>uiBaih-tma\
|| k1~Icak`ai~vaRtarqasya@va1~yaaovanQauraoyaosanaILa: | kdayaaogaaovaaijanaaorasaBasyayaonaya&nnasa%yaaopyaaqa: ||
Anaasa%yaagacCtMhUyatohivama-Qva:ipvatmmaQaupoiBarasaiBa: | yauvaaoih-pUvMa-saivataoYassaaorqamaRtayaica~=GaRtvantimaYyait ||
Aabnaasa%yaai~iBarokadSaOirhdOvaoiBayaa-tmmaQaupoyamaiSvanaa | p`ayaustairYtnnaIrpaisamaRxatMsaoQatnWoYaaoBavatMsacaBauvaa ||
AanaaoAaiSvanaai~vaRtarqaonaavaa-HjariyavahtMsauvaIrma\ | SaUNvantavaamavasaojaaohvaIimavaRQaocanaaoBavatMvaajasaataO ||.

O Ashvins (and Vishnu as the indweller), three times you traverse every
day travelling around the world to maintain it well, Nasaatya, three
times you come in your chariot far from the heavens like the Prime
Breath, breathing within the universe. Three time you arrive every day
like the seven streams like the three seats (in the sacrificial functions), to
associated with three kinds of invocation, to receive three kinds of
oblations offered, protect us well even high above the heavens by days
and nights as well. O Ashvins, traversing in your three-wheeled chariot
with mules yoked, the three worlds with ups and down, where are the
three seats firmly fastened, arrive at the performance of the sacrifice. O
Ashvins, come and savour with your lips that know the sweetness well
the sacred saaoma is offered. Savita, Ushas, the dawn has sent you earlier the
chariot with well-oiled wheels and fashioned in many colours to arrive
in our sacrifice. O Ashvins, come for the sacrifice with divinities in the
groups of thirty three to savour the sweet saaoma and give us long life,
191

purifying us from our demerits; protect us from hating the enemies, be

our friend, companion. O Ashvins, come in your chariot traversing the
three worlds and bless us with noble progeny and prosperity. Give us
protection, I beseech you for protection and for furthering our progress
as well.

Sukta 35.
I.35.1 - 6

*vayaamyaignamp`qamaMsvastyao*vayaaimaimai~varuNaaivahavasao | *vayaaimarai~HjagataoinavaoSanaI*vayaaimadovaMsaivatatmaUtyao ||
AakRYNaonarjasaavat-maanaaoinavaoSayannamaRtmma%ya-Hca | ihrNyayaonasaivatarqaonaadovaaoyaaitBauvanaainapSyana\ ||
yaaitdova:p`vatayaa%yauWtayaaitSauBa`aByaayajataohirByaama\ | AadovaaoyaaitsaivatapravataopivaSvaaduirtabaaQamaana: ||
ABaIvaRt=kRSa-naOiva-Sva$pMihrNyaSamyaMyajataobahnyama\ | Aasqad`qaMsaivataica~Baanau:kRYNaarjaaisativaYaIndQaana: ||
ivajanaaHCyaavaaiSSaitpadaoA#yana`qaMihrNyap`\haMvahnt: | SaSvaiwSassaivatudO-vyasyaaopsqaoivasvaaBauvanaainatsqau: ||
itsa`aoVavassaivatuWa-]psqaaMAkayamasyaBavanaoivaraYaaT\ | AaiNannarqyamamaRtaiQatsqauirhba`vaItuya]ticcakott\ ||

First I invoke Agni, known as vaOSvaanar for eternal happiness; Mitra and
Varuna as well for protection during our sacrifice. I invoke the night as
well as the luminous Savita for protection. To dispel the dark obscure
night, wherein the immortals and the mortal move about, divine Savita
in his golden chariot arrives to oversees the performances in the worlds.
The divine Savita comes for the sacrifice from southern direction, comes
from the northern direction, for the sacrifice in charming in form and
pure in conduct, the chariot yoked with two horses the divine Sun arrives
destroying the misfortunes. Covered with gold, having universal form,
yokes fitted with golden nails, the great chariot mounted by resplendent
Savita obscure darkness became the subject of sacrifice. The people of
the world beheld the chariot with golden yokes and harnessed to the
tawny coloured horses wherein Savita as the subject matter of the
sacrifice was seated. Three were the sources (valid Wisdom, flawless
inference and divine scriptures), two (the sentient and insentient objects)
were nearby, one saivatu, as the controller of the worlds, the worlds
depending as on the axle. The immortal stands supported by Him all the

192

truths are here indeed speak of as the One who created this entire
universe.

Bhashya

*vayaaima dovaaignapUvaa-naqaaovaa ivaYNauM tOstOnaamaBaI rait yasmaat\ | rit%vaad\ vaa ritd%vaad\ sa eai~ || kRYNaM rja: Saava-
rM )<amaao vaa || dovaana\ naRjaatanaqavaa ivamau>ananyaat\ ma%yaa-na\ saRitgaana\ vaa layaoYau | inaSaasau vaa svaa%maina sainnaSaoyana\
p`svaapyana\ vaa rivagaao janaad-na: || Aayaait ina%yaM caaoccainacaO: p`doSaO: SauBa`aSvayau>ona rqaona yaajya: | SauBaaO ca taO
ramaNaIyaaO ca SaBaaO puraogaaScaaO hirdSvaao ih saUya-: || pravatao dUrt: || AiBavaRtSca rqaao ihrNyaOstsya Samyaa yaugaaNaI |
tma:p`kaSaaOyadiQanaaO yatstaO dQaana [%yaucyato vaasaudova: || kRYNaM rjastivaSaI sa<vapUva-gauNaas~yaao vaa vyau%k`maat\ ||
t<aur=gaa | Syaavaa: Syaama%vaannaIlapadao jagat\ to pSyaint sainQa: p`]gaM rqasya | dovaip`ya%vaad\ dOvyanamnaao hrostu
samaIpsqaM sava-ga%vaa jjagaiw || itsa`ao Vavaao maa~yaM WavaupsqaaO: jaDajaDo EaIiva-raYaaQaISa | ivaSvasya saaxaad\ Bagavaana\
inayanta yamaao|sya savMa- gaidtM sadOva | jaDajaD%vaanmaanamau?M pRqaigva sava-svaamyaM va>umaovaaoidta EaI: ||
AnyaaonyasaMbanQaivavaxayaOva (upsqa%vaM mau>BaUtaina yaaina | ASaoYatstaina rqasya yWdaiNaM rqyaM saMiEatM sadOva | evaM hirM
saMiEatanyabjaoSapUvaa-NyapI%yaoYa vaodaqa-saar: || [h ba`iva%vanyaqaa yaao|iBapSaot\ kuyaa-d\ vaa td\ yaao yaqaavacca pSyaot\ |
SaoYaM &anaM sa ba`vaI%vsmadqao- cakar yaao ivaYNaurott\ sa vaa na: ||/

I invoke Agni first among all the divinities or Vishnu, renowned as the
indweller in them all. Since Vishnu bestows well-being on devotees he
is known as rai~ or rait because Vishnu bestows Bliss on devotees. kRYNaM rja:
means obscure darkness during night or complete ignorance. Making the
immortal divinities, other delivered ones or the mortal human beings
sleep during night or establishing within the self, established in his
golden chariot like saUya-, the Sun, Vishnu traverses. As the subject matter
of the sacrifice saUya-, the Sun traverses upward or downward paths in his
chariot yoked to auspicious, white horses. Auspicious, charming and
pure are the horses which saUya-, the Sun (and Vishnu as the indweller)
rides. pravatao means from beyond. The chariot is covered with gold and
the nails are referred as Saamya:. tma - obscure darkness and p`kaSa luminous
light are sourced from Vasudeva. kRYNaM, rja and tivaSaI are the three attributes
sa<va, rja and tma spoken in that reverse order. His horses are referred as
Syaavaa:, since their colour is the mixture of black and yellow, which people
observe at the point where the parts are joined with chariot. Being dear

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of the divinities, Hari is referred as daOvya, the Fortune, the entire the world
dwelling within him.

itsa`: idvya: means well-established Wisdom gained through three sources -

perception, inference and scriptures. WaO means the pair Within the
subtle and the gross, sentient and the insentient, Sri, Lakshmi, becomes
manifest as the comprehensive controller of the universe. Vishnu is
verily the resplendent regulator of the universe controlling everything all
the time. As one independent of the subtle and the gross, sentient and
insentient but inherent is Sri, Lakshmi. Staying in the proximity means
being in mutual relationship, like controller and the controlled, the one
making the other resurgent and the one becoming resurgent from the
other. As in the case of the entire chariot becoming regulated by the
nave, the delivered and the undelivered. m this manner are independent
yet dependent on Hari, this being spoken as the essence of the vedic
summation. This do I speak, if any one perceives differently then let him
come forward and make the others enlightened or else let Vishnu the
creator himself come and speak for our sake.

I.35.7-10

ivasaupNaao-AntirxaaNya#yad\BaBaIrvaopaAsaurssaunaIqa: | @vaoSdanaI-saUya-:kiEakotkmaanVaMSaiSmarsyaattana |
AYNaaOvya#ya%kkuBa:pRiqavyaas~IQanvayaaojanaasaPtisanQaUna\ | irNyaaxassaivatadovaAaga_Qad`%naadaSauYaovaayaa-iNa ||
ihrNyapaiNassaivataivacaYa-iNaruBaoVavaapRiqavaIAntrIyato | ApaimavaambaaQatovaoitsaUya-maaiBakRYNaonarjasaaVamaRNaaoit ||
ihrNyahstaoAsaurssaunaIqassamaRLIksvavaMyaa%vavaa-=\ | ApsaoQana`xasaaoyatuQaanaanasqaai_va:p`itdaoYa=gaRNaana: ||.

Now where in space did Suparna, Garuda full of bliss, swift in speed,
dear to Vayu (Asaur: - AsaaOp`aNao ritrsya kiScakot [it Asaur:), full of auspicious
inclination, see saUya-, with his rays spread? Where indeed did any one see?
Divine Savita who perceived with the golden eye the earth
circumscribed by eight directions with three upper, middle and lower
divisions and sourced by the seven streams (the great prime principles
like water, fire, air, space, mind, intellect and ego-sense) may coming
forward bestow on the person perfuming the sacrifice the desired wealth
194

with adornments. Holding in his golden palms) heaven and the earth and
the space in between Savita, superior to all others destroy the demerits in
creation. saUya-, the luminous Sun, terminates the obscure darkness from the
Space and with golden hands protects the meek ones from the deceptive
demons rejecting all their demerits.

Bhashya

gamBaIrvaogaao Bagavaana\ vaa saupNa-: pranandantrIxaNyapSyat\ | AsaaO rit: SauBanaIitSca ivaYNauir%yapsyad\ dula-Ba%vaat\ k
eva || pSyana\ rvao riSmagaNaanapIh sava-vyaaPtanaip ivaYNaaona- rSmaIna\ | laapk: pSyaoidit ku~attanao%yaaixaPyato
vyai>mapoxya rSmao: || }QvMa- maQyamaQarM caoit Qanva~yaM tma: sauKlaInaM yatstt\ | yau>M Bavaot\ td\gatO: sava-dOva
dRZSlaaoYaad\ yaaojanaM syaad\ tmaao ih || AYTaOidSa: p`kRtovaa- pRiqavyaa mahadaVa: isanQavastanyapSyat\ | ihrNyaaxaao
narisaMha%manaa sa vaayaa-iNa yad\ varNaIyaM sauiva<ama\ || ivacaYa-NaIByaao ya%p`jaaByaao ivaiSaYTao ivacaYa-iNa: koSava: saUya-maoit |
?Naaoit sampUryait || svavaana\ sa svatn~vaat\ svaNa-pa~M saupUNa-ma\ | dQaanaao|saaO svaNa-vaNa-Sca tona svaNa-paiNa: svaNa-
hstSca dova: | pRqa@pRqak\ paiNapUvaa-=gaiva<yaO svaNa-vaNa-: svaNa-vaNa-: sava-paiNa: sa ]>: || etOila=gaOvao-it saUyMa-
yatSca saUyaa-dnya: saivata vaasaudova: | ]>ao gaaya~\yaa carNaaOst~t~ kPyaasa pd\maaxa [it )uda#ya: || yao pnqaanaao
dovayaanaa Amau~ saaQyaa yao toroNavaaoragatao vaa | rjaaohanaadqavaa tana\ p`daya rxaaiQakana\ ba`Uih naaoqaao samaoBya: ||.

Extremely swift or well-feathered one (saupNa-), the Resplendent Lord

perceived everything within with extreme Bliss. The query is because
though Sun and things are seen in the radiance of his rays are seen;
Vishnu as the all pervading source and his resplendence is hardly
experienced. Qanva~yaM means the three regions and Qanva means the obscure
lacking clarity, happiness. The regions become strongly enjoined
because of obscurity. Therefore only earth and such eight elements as
directions, manifest streams of p`kRit are perceived. Narasimha, possessed
of golden vision, may come to us with impressive and pleasing gifts. ivacaYa-
NaIByaao ya%p`jaaByaao means one who is superior among all in creation, Keshava,
verily is superior to anyone else in creation. ?Naaoit means envelops in
entirety. svavaana\ is one who is Independent holding in entirety the golden
vessel in hand. Since he endows golden gifts, he is said to possess
golden hand svaNa-paiNa, the divinity with golden hands. Since he is said to
possess golden hands, his each and every other limb is said to be golden.
195

Here one should identify him as saivata, as vaasaudova other than saUya-, the Sun.
Spoken in Gayatri metres from place to place as the lotus eyed etc.
Protect us O Lord, by enabling our Paths, sauYamna or those known as AroNau:
that exist within us without being influenced of attribute rja, to be
stainless and pure.

Bhashya

kNvastQyaapyana\ ivaYNaaornauga`hmaqaa|Pnauvana\ | [cCMSca &anaivataitM dovaaMstuYTava Bai>t: || ?k\SatonaavaiSaYTM ca

jaPyasyaanto tu kalat: | SaRNvantu staomaima%yanta dSaO_kaga`maanasa: ||.

Seer Kanva desiring comprehensive Wisdom and to receive Vishnus

grace to please the divinities took upon devotedly teaching Knowledge
and with single-minded devotion during other occasions saw beyond
hundred hymns..

Sukta 36.

I.36.1- 5

p`vaaoya*vampu$NaaMivaSaandovayatInaama\ | AignaMsaU>oiBava-caaoiBarImahoyaMsaIimadnya[-Lto ||
janaasaaoAignandiQarosahaovaRQahivaYmantaoivaQaomato | sa%vannaaoAVsaumanaa[haivataBavaavaaYaupusa%ya: ||
p`%vadUtMvaRNaImahohaotarMivasvavaodsama\ | mahstosataoivacarn%yaca-yaaoidivaspRSaintBaanava: || dovaasaa%vaavaruNaaoima~aoAya-
maasandUtmp`%naimanQato | ivaSvaMsaaoAgnaojauait%vayaaQanaMyastoddaSama%ya-: || mand`aohaotagaRhpitrgnaodUyaoivaSaamaisa |
%vaoivaSvaasa=gatainava`taQa`uvaayaainadovaaAkRNvat ||

With sacred hymns well chanted, performing sacrifices we invoke Agni

(and Vishnu as the indwellere), the lord of many residents and others as
well. Nourished by Vayu, the virtuous ones in this world uphold Agni
offerring with noble mind oblations as service unto the Lord, therefore
as the gracious minded one do protect us with nourishment. You, Agni,
as the messanger of the divinities accept our supreme offerings which
may through your hundred fold flames reach unto the heavens. O Agni,
Varuna, Mitra, Aryama (the manifest forms of Aditya) pervading well
196

illumine the worlds and the mortals gain wealth (of Wisdom). O
resurgent Agni as haotR, the messanger of the the person performing the
sacrifice, let all the sacrifice performed do converge in you.
Bhashya

ba*vaaQaoya%vat: pu~M bahUnaaM vaao hutaSanama\ | vahu&oya%vatao ivaYNauM vamaoho ho p`jaa: sada || dova&anaad\ vaa yajanaad\
dovaya%ya: samaILto | yamanyao ca janassant: || sahasaa vaayaunaOiQatma\ | Qaaryaaint janaastsya kma- kUmaao- vayaM ca to |
san%ya: samya<vatao ivaYNauvaayaaorip ivavaRiwkRt\ || p`tto: puratna%vaad\ vaa p`%na: || mand`ao mahamaK: ||.

Those people who propitiate the divinities (with Vishnu as the indweller)
offering oblations with devotion, being wise in Wisdom have Agni as
their offspring. Having been wise in Wisdom about Vishnu he too comes
to be considered as their offspring. Through wisdom and through
performance of sacrifices, other divinities too likewise come to be
propitiated. Being ever in the proximity of Vayu, men upholding Agni
offer actions as service. Comprehensively nourished by Vishnu, Agni
becomes effulgent. Becomes resurgent because of being all-pervasive or
being the ancient one. mand`ao means one who is the subject of the sacrifice.

I.36. 6 - 10

%vao[dgnasauBagaoyaivaYz`yaivaSvamahUyatohiva: | sa%vannaaoAVsaumanaa]taprMyaixadovaan%sauivayaa- ||
t=Gaoima%qaanmaisvana]psvarajamaasato | hao~aiBarignammanauYassaaimanQatoititvaMa-saaiAitis~Qa: || GnamtaovaR~matrnaao
dsaIAp]ruxayaayacaik`ro | Bauva%kNvao vaRYaaVumnyaahut k``nddSvagaaoivaiYTYau || saMsaIdsvamahaMhAisaSaaocasvadovavaItma: |
ivaQaUmagnaoAruYaimmayaoQyasaRja[`SastdSa-tma\ || yan%vaadivaasaamanavaodQaurIhyaijaYzMhvyavaahna: | ya=kNvaaomaoQyaaitiqaQa-
naspRtMyaMvaRYaayamaupstut: ||.

Agni (and Vishnu) by virtue of being the resplendent indweller in the

universe receives the oblations offered. Let him, therefore, be pleased
with our actions and inclined to do good to us having performed now
and in future effacious sacrifices. O Agni, people propitiating you
unfailingly, become wise and virtuous and attain comprehensive control
over themselves and deliverance from bondage. O Agni, the wise and
virtuous human beings to proclaim your excellence destroyed Vritta
197

(ignorance) excelled on earth and in heavens and having the form of

horse (Hayagriva) with Vishnu as the indweller became manifest with
power and Wisdom in seer Kanva. Be present as the great one, shining
luminously, among the divinities as one wise in Wisdom of the Supreme
Being. With no obscurity you, Agni as worthy of being propitiated
become comprehensively luminous.

O Agni, the young one as receiver of oblations by the divinities for

fulfillment of the wishes of the human beings related to wealth in this
world become visible invoked by Kanva, Medhatithin as well as by
Vrisha and Upasthiti.

Bhashya

dovaana\ sauvaIyaa-d\ yajaisa | tM ih tamaova sava-da | ]pasatonamasyant: stINaa-stu saMsmaRto: | is~Qaao )ait ititvaao-sastINa-
du:Ka [hOva vaa | %va%p`saadona ivaWaMsa: p`aPya ba`a*maNyamau<amama\ || tmaao Gnantao|trna\ laaokanap: kmaa-iNa caao<amaa:
]ruba`*ma ixait%vaona cak`ust~Ova saNiqato: || vaTYaa sa Bagavaana\ ivaYNaumau-naaO kNvao|Bavat\ isqat: | k`nddSvasva$pSca
&anasyaanvaoYaNao kRto | tt: kNvaainnassarint Sauwa vaodanaugaa igar: || Vuitma<vaat\ sa tu VumnaI || dovaoYau &anava<ama: |
sa %vaM Saaocasva dIPyasva QaUma: saMsaarQaqU%kRto: | AruYaao raoyahIna%vaat\ QaUmaScaocCuBaganQaat\ ||.

As the most efficient you, Agni do convey the sacrificial oblations to the
divinities, verily you alone and by you alone. Those who propitiate you
become well endowed. Become delivered here and now transcending the
miseries of the world. By your grace they become wise in Wisdom and
best among Brahmins. They terminating their obscure ignorance,
performing noble deeds in worlds they reach the supreme stage abiding
therein. In Hayagriva form, Vishnu, the Supreme Being becomes
manifest in Seer Kanva. Hayagriva form symbolizes the attribute of
Wisdom. Therefore, Seer Kanva transcend saMsaar (the source for death and
birth), attains pure, flawless Wisdom similar to the one contained in
Vedas. VumnaI means Vishnu due his effulgent resplendence. You, O Agni,
are wisest among the divinities. You are luminous transcending the
obscurity seen in the primordial world. AruYa means one who is flawless
and in the case of Agni it means one who is luminous, with pleasant
198

scent issued from the sacrifices, or supra-sensory enlightenment that

transcends saMsaar (the source for death and birth)..

I.36. 11- 15

yamaignammaoQyaitiqa:kNva[-Qa?taiQa | tsyap`oYaaodIidyaustaimamaa?castmaignavaw-yaamaaisa || rayaaspUiQa-

svaQaavaaoistihto|gnadovaoYvaaPyama\ | %vaMvaajasyaEau%yasyarajaisasanaaomaRLmahMAisa || }Qva-}YauNa}tyaoitYzaidvaaonanasaivata |
}Qvaa-vajasyasaainatayadaoiHjaiBavaa-Gad\iBaiva-*vayaoamaho || }Qvaao-na: pa(aMsaMhsaaoinakotunaaivaSvaMsamai~Nandh | kRQaIna|Qva-
aScarqaayajaIvasaoivadadovaoYaunaaoduva: || paihnaaoAgnaorxasa:paihQaUto-raNva: | paihrIYat]tvaaijaGaasataobaRhd\aanaaoyaivaYT:
||.

For offering hymns to which Agni, Kanva and Medhathiti became

enlightened by Wisdom, to that Agni may our oblations offered let these
hymns offered make him glow with brilliance. Let wealth be filled by
one who augments happiness, that which is accessible to the divinities of
which you, Agni (and Vishnu as the indweller), the sovereign of the
hymns invoked and of the offerings made, are indeed the supreme one.
The great one you verily are, stand supreme divine Savita, stand
supreme as the giver of nourishment, for which we invoke with full love
and with hymns. As the supreme One, O Agni, protect us from our
weakness, endowing us with Wisdom, destroying all the evil powers in
the universe, for our uninterrupted progress upward, conveying us
always for living among the divinities. Protect us, O Agni, from the evil
forces, protect us from those who cause sorrow for others, protect us
from the destructive forces; protect us from who seek to kill us,

Bhashya

yaM satao mao saimaQao AignaM maoQyaaitiqa ?tadiQa | ]@%vaa sa%yaaM vaodvaacaM dovaanyannaina tsya ih || tM p`itmaa ?ca:
savaa-: p`kaSaad\ vaQa-yaama tma\ | [nQanaM tu hronyaa-nvat\ @vaicadist p`kaSanaat\ || iva<aina pUrayaasmaakM
dovaoYvaPyaaPyamaist to | ya&maagaidpUjya%vaat\ svaQaava: sauKvaQa-k: | Eai%yavaajaao ya&Baagaao raja Bavaisa tsya ih ||
Asmad`xaakRto ina%yaM saUVtao Bava ivaYNauvat\ | ivaYNauScaot\ svaa%madRYTantao naaonnadata tqaaoVmaI || yat\ stuvad\iBaiWjaOyau-
>a: s~OhOs%vaaM iva*vayaamaho || &anaona paih inatramauVmyauccagauNaao|ip na: | Asaura A~ya: p`ao>a maaga-~yaivavaija-ta: |
svagaa-pvaga-maanauYaM %ya>\vaa yaaint tmaao ih to | AdntI%yaqa rxaaMisa vaa~yaao|iQakBaxaNaat\ || Baaogaaya jaIvanaayaaip
199

svalaaokcarNaaya ca | ]<amaana\ kuru naao ina%yaM daohnaaina ca laByaya | dovaoByaao|iKlakamyaaina sada naao|itmahaint ca ||
ArM iCd1M p`apyatI%yaravaa pappUruYa: | QaU%kostsya naao rxa naSyatao|smaWQaaya ca || yavaIyassau isqat%vaona yaivaYz\yaao
hirrucyato | ba`*maaVapoxayaa ina%yaM yaivaYztma eva yat\ | Aigbata-ivaYz\ya [%ya>ao yadaiQa@yaaqa-tao|iQakma\ ||.

Whom my son Medhatithi kindled well, for that Agni, may these
oblations be offered. Reciting the prime existential vedic hymns, may
one proceed further. Recitation of vedic hymns is for making Hari
further enlightened to the seekers and for no other purpose. For attaining
wealth, you Agni are among the divinities the most accessible.
Propitiated in sacrificial functions you swiftly endow with wealth. With
oblations offered you become the ruler. Vishnu be our protector, ever
giving your experience. Vishnu is verily self-certified, no one else being
proactive like him. Who becomes enjoined with eulogy, love and
Wisdom. Do protect us with Wisdom, being ever engaged in performing
good deeds. Asauras are referred as A~ya: because all the three Paths,
heaven, deliverance and the earth are denied to them. They fall in
agonizing obscure worlds. They are referred as A~ya:, because they over
indulge in consuming food. One should seek best for enjoyment, for
living and for evolution in the worlds. Perform action in such manner
that divinities will be pleased to fulfill your cherished desires. ArM means
deficiencies like sorrow. Arava means those fallen ones who cause others
sorrow. Protect us from the harsh speech of these destructive forces, who
intend to destroy us. Hari is called yaivaYztma because as superior he dwells
within those like Brahma and others who are inferior to him. Agni is
called yaivaYz\ya because he is inferior to Brahma and others.

I.36. 16 20

GanaovaivaYvaigvaja)ravNastpUjamBayaaoAsmaQaRk\ | yaaoma%ya-syaSSaItoA%ya>uiBamaa-nassairpurISat || Aigbava-vnaosauvaIya-

maigna:kNvaayasaaOBagama\ | Aignap`abainma~aotmaoQyaaitiqamaignassaata]pstutma\ || Aignanaatuva-SauMyadumpravat]ga`adovaMhvaamaho |
Aignana-yannavavas%vambaRhd`qantuvaI-itndsyabaosah || %vaoYaasaaoAgnaormavantaoAca-yaaoBaImaasaaonap`tItyao |
rxaisvanasadmaIVatumaavataoivaSvaMsamai~Nandh ||.

200

Like clouds everywhere destroy the mortals who lack virtues O Agni
(and Vishnu as the indweller), one who consume by burning, those who
are hostile, those mortals, who are always haughty, not friendly be never
our rulers. O Agni confer on us the Kanvas, well-endowed vital energy
and prosperity, protect Medhatithi well and the friends for gain and sage
Upastuta as well. By Agni duly invoked Turvasha, Yadu and Ugradevas
were brought from far away to subdue Navavastava, Brihadratha, Ytvati
and other dasas. Agni gave to the humans eternal enlightenment, ever
blazed the Kanvas chanting vedic hymns, full of attributes, whom all
propitiate. With powers called %vaOSa:, immeasurable, terrible, incapable of
being faced, you destroy those aligning with the evil ones and the
agonizing demons from all sides.

Bhashya

vaayaumao-Gaainava jaaih sava-t: pappurUYaana\ | Asmad\d`ahI ca yastM ca taponaOvaai<a yat\ tt: || tpuja-mma: iSaiSato
yastIxaNyaao Bavait sava-da | naoSaao Bavatu saao|smaakM dura%maa pappUruYa: || sauvaIyMa- saaoBagaM caOva mamaoSa: samaBajayat\ |
maoQyaaitiqaM sautM caOva ima~aiNa ca rxa mao | ]pstutM caOva maunaM saataO laaBao rrxa h || tuva-SaaidMstqaa ra&ao vayaM tona
hvaamaho | turao|ip yaWSaao ivaYNau sa ca tuva-Sanaamavaana\ | navavaas%vaaidkana\ ra&ao balaM dsyauinaga`ho || manauYya: sannahM %vaaM
tu jyaaoitmau->janaaya ca | inadQao )id sa %vaM ca dIPyasao maiya sava-da || ba`*majaao|ignar\ ?tad\ vaodvaacaao|iBavyajyato
hir: | ]ixat: svagauNaO: savaO-yau->: || AmaoyaaSca Sa>ya: | %vaoYaa [%yauidtastsya hro rSmaya: eva ca || BaImaa na
p`tIgantuM ca Sa@yaa raxasapixaNa: yaatvaao ja=gamastoYaaM ihMsanaavaaMstu raxasa: | yaatumaaivainait p`ao>ao yaatanaanauBavaat\
@caicat\ | yaatuir%yaova ca p`ao>: santM p`%yanaukUlat: || isqatasta: Sa>yaao ivaYNaao: ||.
Destroy the evil forces like Vayu scattering the dark clouds. Kill those
who are hostile to us as well. Agni is called tpuja-mBa: because he destroys
by burning. iSaiSato is the evil soul who is fiery and fearsome, let such one
be not our ruler. Vital energy and prosperity be conferred on me by my
Lord. Protect Medhatiti, the son and friends as well. Protect Upasuta for
his well-being. Let our King Turvasa be protected and others, we invoke
Agni from afar. Vishnu is referred as Turvasa since tur:, the fast moving
Vayu is subservient to him. He is referred as Yadu since he excels all that
exists. He is Ugradeva since he is fearsome for the Asuras, though he
sportive by nature. We invoke Agni to shower his grace, since he has
made kings Navavastva, Brihadratha and Turviti strong in destroying
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the dasyus. I am merely a human being and you very the one who are the
luminous light to the delivered ones, Abiding in my heart, you ever
illumine me. You are born of the effulgence of the Supreme Being and
as the Cosmic Law, you become manifest as Hari, becoming effulgent as
]ixat:, with entirety of the attributes and endowed comprehensively.
Incomprehensible are his energies, spoken as %vaoYaa, the terrible they
represent Vishnus effulgent resplendence. Those who associate
themselves with the evil forces can hardly withstand. yaa mean to move.
Therefore, yaatu means capable of proceeding on ones own will. The
living beings are known as yaatva: yaatumaa meaning killing those living beings.
They are referred as yaautumaavaana because of their being inclined to kill the
living beings. They are referred in other cases as yaatu responding
favorably to Vishnus powerful influence.

Sukta 37

I.37. 1 - 5

k`ILMvaSSaQaao-maaarutmanavaa-NMarqaoYauBama\ | kNvaaAiBap`gaayat || yaopRYatIiBar\>iYTiBassaakMvaaSaIiBariHjaiBa: |

Ajaayant | svaBaavanava: || [hovaSaRNvaeYaa=kSaahstoYauyaWdana\ | inayaamaiHca~maRHjato || p`vaSSaQaa-
yaGaRYvayao%vaoYaVaumnaayaSauiYmaNao | dova<amba`*magaayat || p`SaMsaagaaoYvaGnya=kILMyacCQaao-maarutma\ | jamBaorsasyavaavaRQao ||.

Kanvas, with their body purified and made auspicious, devoid of any
influence of senses, invoke Maruts who were born in their body
(chariot) called pRYait endowed with weapons called ?iYT with pleasing and
most blissful hymns. The words which they uttered were heard by all in
the world, their hands holding wonderful whips chartered their course.
To make strong and purify the luminous Wisdom, for making the vedic
hymns resurgent supreme Brahman was invoked. Invoke well the vedic
hymns, the indestructible bull, which flourishes with Vayu, partaking the
Soma juice for becoming manifest.
Bhashya

202

k`IDaSaIlaM ca maarutma\ SaQa-: sauKbalaaZ\yaM vaPyanavaa-Namainaind`yama\ || na vaayaaoitind`yaaNaaM ih dovaa: san%yaiBamaainana: |

Ataoinaind`yata tsya rqao doho SauBaSca sa: | kNvaastM gaayataBaxNaM ivaYNauM vaa tadRSaOgauNaO: || pRYa%yaao
vahanaanyaoyaoYamanyadayauQamaucyato | svap`kaSao|qavaa ivaYNaustilla=gaOvya-jyato sah | t<a_ovagatsyaaip ivaYynaaoila==ga ca
td\ Bavaot\ || yat\ to vadint vacanaM maoGanaada%makM ih tt\ | [haip EaUyat [va vaNaa-vya>orovaoit ca || hstoYvaoYaaM kSaa:
saint ica~M maagao-|iQagamyato | roNaaidsava-vastUnaaM gamanaanmaaga-ica~ta | ivaYNaao: savMa- jagaicca~M maagao- sanp`oya-to|maunaa ||
SaaoQakaya p`Qaanaaya vaao balaaya ca vaayavao | Sauwaya vaa saup`kaSa&anaayaaitbalaaya ca | gaayat ba`*ma dova<aM dovaoYau
ttmaISvarma\ || p`Iitvaa-yaaoivaYNaugaanaad\ vaoda#yaM ba`*ma ivaYNavao | dovaorQaIyamaana%vaad\ dova<aM ba`*ma vaOYNavama\ ||
Ahntvya%vats%vaGnaM vaayauM vaRYaBa$ipNama\ | k`IDntM vaood$pasau gaaoYau tM stuih marutma\ || maaimavao-dO: stut%vaaona maarutao
ivaYNaurova vaa | BaxaNaaqMa- rsasyaasaaO vavaRQao marutaM ipta ||.

Pleasant are the Maruts. SaQa-: means one who is blissful and full of
energy. Anavaa-NMa means one who is uninfluenced by the senses. Since Vayu
not having sense organs is not influenced by senses, the luminous one
has no defining instrument. His body (the chariot) is pure and
auspicious. Therefore, Kanvas laud Marut and Vishnu as the luminous
indweller, seeing in them similar auspicious attributes. Maruts body
(the chariot) is referred as pRYat\ and the rest as his weapons. Or by his own
inherent luminous power, Vishnu manifests in Marut as pRYait the chariot
and as other weapons. Vishnu similarly manifests in other divinities as
well with appropriate attributes. The words spoken by Maruts are heard
here in the worlds as thunderous sound of the clouds. The whip held in
their hands creates marvels on their Path, raising particles of dust as they
move. Vishnu as the indweller in Maruts guides them to perform the
marvelous deeds on their respective Paths. For the sake of resurgence,
strength and Vayu, the primary Breath invoke Brahman, Vishnu as the
indweller who is pure possessing auspicious attributes, the divine and
the divinities, the supreme of all of them. Vayu is indeed pleased if
Vishnu is invoked, for verily Vedas laud Vishnu as Brahman. Since
Vishnu is considered as supreme among divinities he is the subject
matter comprehensive and all pervading Wisdom. Praise well Vayu, in
the form of an indestructible Bull, who rejoices as Maruts in the
enlightened Wisdom contained in Vedas. Having been lauded by vedic
hymns, Marut, verily comes to be referred as Vishnu. Vayu, the primary
Breath the father of the forty nine Maruts, grew mature to consume saaoma.
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I.37. 6 10

kaovaaovaiSa-TzAanaraoidvaScagmaScaQaUyta: | ya%saImantnnaQaUnauQa || inavaoyaamaayamaanauYaaodQa`]ga`ayamanyavao | ijahItpva-

taaoigair: || yaoYaamajmaoYupRiqavaIjaujauvaaM[-vaivaSapit: | iBayaayaamaopurojato || isqarMihjanamaoYaaMvayaaomaatuinarotvaao
ya%saImanauiWtaSava: || ]du%yaosaUnavaaoigar:kaYTa AjyamaoYva%nat | vaaEaaAiBa&uyaatvao ||.

Who among you, Ashvins is supreme in every respect, luminous as well

as vigorous, in heaven and on earth, who flourish as if to end everything.
To frustrate your Path and contain your anger, evil ones have
commissioned men with several obstructions and steep stumbling
blocks. But when Maruts move along their celestial Path, the earth
trembles like a feeble emperor who fears his foes. Firmly-established,
indeed is their source as they roam around with twice their strength. As
offspring of the supreme Wisdom capable of communicating their origin
they have gained, while wandering in all directions, the supreme goal.

Bhashya

Aasamantdau<ama:k p`Qanaao paayaurova va: | ivaYNaaorapoxa eva syaat\ kao naamaaist piris%vait | ta%pya-ntM ca vairYz:
kao Bavaidit vaa Bavaot\ | Aa QaUtyaao idvaa smaSca BaUmyaa [%yanvayaao Bavaot\ | tsmadntm p`itvaOtjjagat\ sanQaUnauqaaiKalama\
|| naOcaOQaRtao maanauYaao vaao maaga-yaaoga`aya manyavao | na pUya-to ca kaopaya svalp%vaanmaanauYa: @vaicat\ || bahupva-
yautao%yauccaigairmaagao- ih vaao|%yajat\ | maUlama\ || yaoYaaM tqaajmaoYau maagao-Yvait iBayaa Qara | kmpto jaINa-rajaova || isqarM vaao
jananaM yat: | jaata vaayaaoi-iva vataao maatu: p`aPtainarotvao | inaga-ntu txaNaonaOva savaplaaokTnaaya ih | yaaOvanaM to yauvaanaao
ih inasagaa-nmaatura janaO: || maaturova p`saadona samyak\ td\ iWivaQaM balama\ | p`&abaahuBavaM yasmaat\ tsmaat\ || idSaa
]daipir | to igar: saUnavaao dovyaa vaaEaa vacanaSaIlana: | AiBajanmaanausaaroNa gauNaana\ yaatumaudaipro ||.

Aasamantat\ - when considered comprehensively k: primarily indicates the

divine Vayu. In the case of Vishnu k: denotes affirmation that Vishnu
indwelling in Vayu is supreme or challenge - who else can there be as
the supreme one? There being no one else superior nor any one equal.
Or the qualifying adjective QaUtyaao means that he shakes the heaven and
earth as well or he shakes the earth as if to end in dissolution. The lowly
ones engaged men to block his Path or make him furious. But being
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themselves trifle, no one of them is capable to block his Path or face his
fury. Even mountains with several high peaks will lose their very
foundations, should they attempt to block his Path. When the Maruts
traverse their divine Path, the earth trembles with fear like a weak ruler.
Their source is firmly established. Born to Vayu in heavens, they blessed
by their mother have attained youthful energy and power at the very
moment they were born. enabling them to traverse the world around.
Attaining youth is natural in ordinary course but by mothers blessing,
verily one gets twice the energy, strength in body and Wisdom in mind.
Wandering in all the directions, the Maruts are competent to
communicate the supreme Wisdom, to attain deliverance according to
each ones inherent attributes.

I.37. 11 15

%yaiHjawadIGa-mpRqauimmahaonapatmamaRQa`ma\ | p`cyaavaintyaamaiBa: || ma$taoyawvaaobalaHjanaaMAcaucyavaItna | igairrcacyavaItna

|| yawyaaintmarutssaMhba`utoQvanaa | EauNaaoitkiScadoSaama\ || p`yaatSaIBamaaSauiBassaintkNvaoYauvaaoduva: | t~aoYaumaadyaaQvaO ||
AistihYmaadayavassasmaisaYmaavayamaoYaama\ | ivaSvaaiHcadayaujaI-vasao ||.

They (Maruts) from the high positions drop down offspring in the form
of broad, indestructible well-known mountains since they have all the
strength, dislodge men and mountains from their positions. When
Maruts pass across, some of them speak expansively during the passage
while some others listen. Come to us the Kanvas, swiftly in your chariot
where all will savour the sweet milk kept for your satisfaction and for
our nourishment and long life.

Bhashya

pd\mayaaM BaUimairit Eau%yaa sauta ivaYNaaova-saunQara | tjja%vaat\ pva-ta ivaYMNaaona-Ptar:saocanaaiw imaT\ | hirstmaip maovaa-idM
marutscyaavayaint ih || AmaRw`map`QaRYya%vaat\ || balaM yadip vaao|iKlama\ | janaaMScyaavaiyatuM sqaanaacC>a: samyaga\
igairnaip || kuvaint Saas~saMvaadM maagao- EauNvaint kocana | toYaaM maQyao ih marutama\ || SaIBaM p`yaat na: |
madM kurut t~Ova daohnaanya~ saint ih || sava-maayaujaI-vasao|ist p`saadanmarutaM ih na: ||.

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pd\mayaaM BaUimarjaayat, thus scriptures having declared, the earth becomes

Vishnus offspring and the mountains on the earth as his grandchildren.
Hari is referred as imaT\ since he showers good fortune on his devotees.
Therefore, maoru and other mountains are called AmaRQa`ma\, since they are
indestructible and only Maruts could cast them down. Since they have
the strength, they are capable of dislodging men and mountains from
their positions. When Maruts proceed on their Path, some speak Wisdom
contained in scriptures and some others listen attentively. SaIBaM means
hastening swiftly. Having come to us rejoice in our homes. There are
plenty of sweet milk products for your sake. By the grace showered by
Maruts we will have nourishment and long life.

Sukta 38

I.38. 1 5

kwnaUna=gaQaIip`ya:iptapu~nnahstyaao: | diqaQvaovaR>vaih-Ya: || @vanaUna =gaWaoAqa-=gataidvaaonaYTiqavyaa |

@vavaaogavaaovanarMyaint || @vassaumnanavyaaMisamarut:@vasauivata | @vaao3ivaSvaainasaaOBagaa || yaVUyampRiSnamaatraomata-sassyaatna |
staotavaaoAmaRtsyaat\ || maavaaoMmaRgaonayavasaojairtaBaUdjaaoYya: | pqaayamasyagadup ||.

When will you, for whom the sacred grass is spread, hold our hands in
this very life hold our hands, as a father would his sons hands. Where
and for what purpose have you gone from heaven and earth now, for like
the cows you are here called. Where are your praiseworthy assurances?
O Marutas, where is the auspicious resplendence? Where is the wide-
ranging Wisdom? You are the sons of Prishni (the vedic Wisdom)
whose praises are sung both by mortals and immortals. Do not detest the
eulogies offered by the singer, like the beast that rejects when grass is
offered. Let him not be lead on the Path that leads to Yama, the Death.

Bhashya

kda|nayaaoh-styaaodovaa QaQvao ip`yatatvat\ | kdaip yat\ ip`yastat: kQaip`ya[tIrt: | stRtM baihya-iWYayao to p`ao>a
vaR>ih-Ya: || idva: pRiqavyaaScaodanaIM @va vaa gacCqa ca ikM flama\ | na gacCqa @va vaaPyaotj&atvyaM t%p`saadt: |
206

Aa*vaayaint @va vaao gaavaao yaqaOva yavasaaiqa-na: | flaaiqa-na: stuvantao va: @vaa*Nayaint tqaOva ca || stu%yaaina va:
sauLaina ca kqaM &oyaaina na: sada | [%yaiBap`ayat: p`Sna: kismana\ naao &apkis%vait | sauivataina sauBad`aaiNa saaOBagaM
laxaNaM prma\ || pRiSnavao-d: p`Snayaaogya: pRiSnamaata hirstt: | &oyastsyaaip iva&ata marutScaot\ sauta igar: | manauYaa
yaid yaUuyaM va: staota dovaaoBavaoip || na syaadsaovya: staota|~ yaqaa yavasagaaocaro | gaaop`aPyao tu maRgaaosaovyaao yamamaagNa- na ca
va`jaot\ | yaacHaarIitivaSaoYaao|yaM inanda stu%yaokdoSayauk\ ||.

When will you hold us in your hands as father would hold his son?
kQaip`ya is one who is ever dear to his father. vaR> baihya- are those for whom
sacred grass is spread out. Where and for what purpose have you
departed from heavens and the earth? Do not go anywhere, for we have
much to learn as your grace. Like the cows desiring fodder call out those
who offer them, the ones desiring deliverance call you. From where
otherwise by invocations can one ever know the pleasures which are
auspicious, impressive and supreme? pRiSna means the wisdom of the
Vedas to be known and pRiSnamaata is Hari who is to be sourced. Those who
have sourced the wisdom of the Vedas are the enlightened sons, the
Maruts. If men become wise in Wisdom, then even they can become
divine. One who offers praise to you may have performed
inappropriately but need not be undeserving by birth, like a tiger who
finds no respite from the fodder offered to the cattle.

I.38. 6 10

maaopuNa:praprainar\?itdu-h-NavaQaIt\ | pdIYTtRYNayaasah || sa%yan%vaoYaABavantaoQanvaiScadarud`Iyaasa: | imah-

kRNvan%yavaatama\ || vaaEaovaivaVuinmamaaitva%sannamaataisaYai> | yadoYaaMvaRiYTsaija- || idvaica<ama:kRNvaintpja-nyaonaaodvaahonaM |
ya%pRiqavaIMvyaundint || AQasvanaanmarutaivaSvamaasad\mapaiqa-vama\ | AroMjantp`maanauYa: ||.

Let not the most powerful and indestructible inar\?it destroy us in future or
in distant future, let her depart with her desire. Truly do the luminous
and incomprehensible Maruts, the offspring of Vayu (or Rudra and
Vishnu as the indweller) send down rains with howling winds in the
windless, waterless desert. Like the mother cow that bellows for is calf,
the roaring rains with lightening are set free by the Maruts. With clouds
darkening the day they cause rains to shower on the earth. With roaring
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sound of the Maruts, every dwelling place in the whole world shakes
and people shudder.

Bhashya

maa vaQainna: @vaicanmaR%yau: prtprtao|ip ca | duh-Naa du:Kda hn~I yaatu saa tRYNayaasah || Ap`maoyaa yaqaqa sa%yaM
Qanvannaip ih saocanama\ | rujaaM ivad`avaksyaOva vaayaao: pu~a ih rud`Iyaa: | ivanaaPyacaotnaM vaatM vaRiYTM kRNvaint hIcCyaa ||
eyaaM sakaSaad\ vaRiYTSca ivaVud\ BaUimaM p`kaSayaot\ | gaaOva-%samaIva BaUmyaaM ca || laaokM isaHcaint maatRvat\ ||
maanauYaaid%vamanyaccaibaBaodoYaaM svanaadip | gaRhmaainanaaogaRhaVM vaa cacaalaOYaaM svanaaip ||.

Let not the luminous one ever kill us in future or in distant future. duh-Naa is
one who kills or causes sorrow intentionally. Incomparable and truly do
the rains shower even in windless dry deserts by Vayus offspring, the
howling Rudras (winds) by mere wish being the ones most qualified.
When rain is showered by Maruts the lightning flashes embracing the
objects on the earth, even like a cow embraces the calf, showers rain like
a mother. At the mere sound of the Maruts men on the earth and other
animals tremble and the duties presiding over them as well.

I.38. 11 15

marutaovaILupaiNaiBiSca~araoQasvatIrnau | yaatomaiKd`yaamaiBa: || isqaravassantunaomayaaorqaaASvaasaeYaama\ |

sausaMkRutaABaISava: || ACcavadatnaaigarajarayaOba`*maNaspitma\ | Ainaimma~nnadSa-tma\ || imamaIihSlaaokmaasyaopja-
nya[vatatna: | gaayagaaya%~mau@qyama\ || vandsvamaarut=gaNan%vaoYampnasyaumaik-Nama\ | AsmaovaRwaAsainnah ||.

Maruts with their strong hands and with tireless feet arrive across the
beautiful banks of the rivers. OMaruts for you to arrive here let the felly
of your chariot be firm, let the wheels of your chariot be steady and the
horses be steady and well groomed. Let the Speech be well attuned in
invoking Vishnu, the lord of the four-faced Brahma, so that Vayu and
Mitra may reveal themselves. Let the verses in praise of Vishnu be
spoken like rain pouring slowly but surely. May adorations be offered to
the congregation of Maruts, the luminous ones, the elders in Nature,
wise in Wisdom of the vedic hymns. Let the lips always chant Vishnus
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glory. Like the rains that spread with thundering storm let Vishnus glory
spread around the whole world.

Bhashya

AiKnnaOga-manaScaOva dRZsvaIyaOSca paiNaiBa: | AnaupatnadiSca~a: || isqara saint rqaadya: || ba`*maBNaSca pitM ivaYNauM
yaqaavad\ vyaaPtyaa igara | jarayaO saMstuit%vaona tRtIyaa Baava$ipNaI || savaa- ivaBa>yaScao%qamBaavavaaican%ya eva ca |
mahavyaakrNao saU~imait saMstit$pt: | vad ivaYNauM svap`kaSamaignavat\ saUya-vat\ tqaa || Aah caa%maanamaovaa~ daZ\yao-
svap`ityaaoigata | [it saU~at\ || kIit-masya ivaYNaao: kuru mauKo sada || ivastaryait pja-nyaao yaWd\ vaRiYTM tqaOva ca |
ivastRNaIih tqaoSasya yaqaa kIit-M jaga%yaaip || pnasyaM &anaSaIlaM ca iva&oyaM gaNamaik-Nama\ | ABavat\ &apka vaRwa
ASmaakM tdnauga`hat\ ||.

With tireless feet and sturdy arms stride along the river bank. Let the
chariots and the weapons be well-firmed up. Invoke Vishnu, the lord of
the four-faced Brahma, in comprehensive and appropriate manner. jarayaO -
the instrumental instance indicates the essential nature of things. All the
cases denote the nature of things as they truly are. Invoke Vishnu, as
one self-luminous like Agni, the fire and likewise, the Surya. Here the
word vad should be taken as having been addressed to the seer himself,
this according to settled rule. Let the lips recite always the glories of
Vishnu. Like the thundering clouds shower rains extensively let glories
of Vishnu spread in the worlds. pnasyaM is to be known as one who is wise in
Wisdom; Aik-Nama\ is to be known as one who is knowledgeable of the
scriptures. By the grace of the Maruts, elders make us conscious of the
principled Wisdom contained in the scriptures.

Sukta 39

I.39. 1 5

p`yaaid%yapravatSSaaoicana-maanamasyaMqa | ksyak`%vaamarut:ksyavapa-saakMyaaqakMqaayakMhQaUtya: ||
isqaravassan%vaayauQaapraNaudovaILU]tp`iyYkBao | yauYmaakmastutivaYanaIyasaImaama%ya-syamaaiyana: || prahyaisqarMhqanaraobat-
yaqaagauru | ivayaaqanavainana:pRiqavyaavyaaSa:pva-tanaama\ || naihvaSaSa~uiva-ivadoAaiQaVivanaBaUmyaairSadsa: |

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yauYmakmastuivaYaItnaayaujaarud`asaaonaUicadaQaRYao || p`vaopyaintpva-tainvaivaHjaaintvanasptIna\ | p`aoAartmarutaoduma-

da[vadovaassava-yaaivaSaa ||.

O Maruts, whatever is experienced here as pure Wisdom from yonder

heavens, by whose action is it made available? By whose power, by
whose power was it made available? Indeed, it is made known through
your power, which makes the enemies shiver. For destroying and
paralyzing the enemies let the weapons be stable and strong for you; let
not the illusory forces of Panis disturb us. Destroy those who are deeply
rooted, move for those who are devoted the mountains (obstructions) to
the end of the earth. Let those who experience Bliss meet the enemy
neither in heavens nor on the earth. To destroy all the enemies the all
pervading howling winds (rud`asa:) you, indeed be the strength. Along with
your companions the howling winds (rud`asa:) shake the mountains, uproot
the vegetation, along with your companions the howling winds (rud`asa:) to
destroy those who dwell as though the intoxicated divinities.

Bhashya

pravatao hro: sqaanaanmaanaM Saaoicairvaasyaqa | saUyaa-dyaao yaqaa SaaoicadU_radsyaint jantuYau | evaM &anaM samp`dayaanmarutao
ivaYNaurova vaa || [%qaM yaqaa sava-dRSyaM tt\ tqaa BavataM kRtma\ | eva ya~ @va vaa &abaad\ balaad\ vaa gacCt @vaicat\ |
svatn~%vaat\ prapoxaa naih va: @vaicaidYyato || ikiHcad\ yaaqa balaat\ ikiHcad\ QaUnauqa svabalaiw tt\ ||
Sa~UNaamapnaaodaya saint vais%vah hotya: | stmBanaaya ca Sa~UNaaM sauQaRZanyaova ta: sada || isqar%vaM dIGa-kala%vaM ivaLu%vaM
dRZta tqaa | yauYmaakM tivaSaI tojaao balamas%yau<amaM sada || maaiyanaao naih ma%ya-sya balaM tojaao|qavaao<amama\ || isqarM
&anapaSaaid td\Ba>aya prahqa | gau$naip narana\ ina%yaM gauNaOva-t-yaqaaHjasaa || pva-tanaaM pRiqavyaaSca idSaao ina%yaM
ivayaaqana | vainanaSca t$na\ samyaga\ BajanaIyaana\ saurana\ hir: || BaUmaaO idiva ca va: Sa~u @vaicannaOva ih laByato |
irSaadsa: sausauiKna: sauKona Samadint yat\ || balaM tojaao|ip vaao )ist vyaaPta ina%yatyaa yaujaa | AVaPyaaQaYa-NayaOva
inaiKalaaSauMasantto: || p`vapyaint pva-tana\ ivaiBandint vanasptIna\ | janaIpva-vatao jaIvaana\ samp`oryait koSava: || sava-
p`jaasvaitYznt p`aPtaiBa: sahOva ca | ma<aa [va p`oryaint SauBaaSauBakRtaO narana\ ||

For the yonder abode of Vishnu make us luminous with enlightenment,

like the Sun shedding luminous light on the creatures from yonder even
so let Marut or Vishnu as the indweller shed grace on us. Here whatever
is perceived is all verily created by you. Even so are others manifest
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forms to be understood as created through your Wisdom or power,

because independent of you nothing is possible to be created. Whatever
Wisdom that exists, that is entirely due to your own power, others only
being influenced by that power. You have weapons to destroy and power
to paralyze the enemies. The weapons are durable and strong. isqar%vaM
means durable and ivaLu%vaM means strong. You have splendor that is
resplendent and strength that is supreme. Neither the deceitful nor the
mortals have neither strength nor splendour. Destroy the rigid, inflexible
ignorance of your devotees. Even in the superior one you do stabiles
their virtues. Move the mountains (obstructions) far away to the end of
earth clear the trees and wild forest (confused thinking) making their
devotion to Hari firmed up. Neither on the earth nor in heaven would
your enemies be found. irSaadsa: are those who experience effortless Bliss.
You are ever enjoined with strength and splendor to bring the evil ones
under control and establish in the entire world the righteous rule. You
shake the mountains well and uproot the trees and forests. Keshava
comprehensively delivers the creatures from their bondage and bestow
ever on Brahma and others the fruits according to the gradation (tartmya).
Ever dwelling in the creatures he initiates as the detached one the
performance of the good or bad deeds by them.

I.39. 6 10

]paorqaoYaupRYatIryaugQvamp`iYTva-hritraoiht: | AavaaoyaamaayapRiqavaIicadEaaodvaIicadEaaodbaIBayantmaanauYaa: ||
AavaaomaxaUtnaayakMrud`aaAvaaoMvaRNaImaho | gantanaUnannaaovasaayaqaapUro%vaakNvavataivaByauYao ||
yauYmaoiYataomarutaoma%yaoiYatAayaaonaaoAmBa[-Yato | ivatMyauyaaotSavasaavyaaojasaaivayauYmaakaiBa$itiBa ||
Asaaimaihp`yajva:kNvaMddp`catsa: | AsaaimaiBama-rutana}itiBaga-ntavaRiYTnnaivaVut: ||
ASaamyaaojaaoibaBaRqaasaudanavaao|saaimaQaUtyaSSava: | ?iYaiWYaomarut:pirmanyava[YaunnasaRjatiWYama\ ||.

When for your easy movements you harness the chariot with female
dears in the rear, then the earth stands still, human beings raising alarm.
To receive your protection and happiness, Maruts, we prayed in former
times, like wise hasten and come swiftly for our protection and
happiness. Should any one prompted by you or by any human being
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assails us, drive them away denying him any nourishment, strength and
assistance as well. O the wise One, wholly adored with sacrifices, give
us, the Kanvas enlightenment like the lightening during the rains. O the
one who makes enemies shiver gives bounties unequalled in strength
and possessed of perfect bliss, let loose your anger, like an arrow (that is
discharged never to return).

Bhashya
Ayau=gQvaM pRSatIScaOva raoihtM pRYztao rqao | vaao yaamaM p`it daD\yaa-ya SaoYamaEaot\ punaQa-ra || iBaIitmaapumaa-nauYaaSca ||
ixap`M va: p`aPtyao sauKma\ | rxaaM vaRNaImaho yauYmaad\ ganta|Vaipca naao|vasaa || BaIityau>aya kNvaaya ma(ma\ || yauYmaaiBarova
ca | p`oirtao|qa inayantR%vaad\ yauYmaakM maanaYaoNa vaa | baa(dRYT\yaa%vaBaUtInao- ya ocCit tmaaojasaa | balaona ca d`avayat
yauYmadIyaaoitiBastqaa || AaojaaosamaM ivaBaRqa ca maKojyaa: samamau<amama\ | sdanSaIlaa: kNvaaya d<aa samamaBaIiPsatma\ |
AsamaOnaao-PyaiBap`ayaOga-nt vaRiYTM na ivaVut: ||.

Harness the female deer on the rear of your chariot. To withstand your
onslaught, even the earth sought the support of the divine serpent
Shesha, while human beings raised alarm. For gaining happiness we
pray for your swift protection, as you did come in former time come
protection. Come again towards us, the frightened Kanvas. Since you,
(with Vishnu as the indweller) are the energizer, those promoted by you
or promoted by human beings wish to harm us, drive them away with
your strength and splendor. Being the adored ones in sacrifices and
being givers of gifts, you have unequalled and unsurpassed strength,
give us, the Kanvas, incomparable gifts desired. Come to us swiftly like
the lightening which accompanies the rain.

Sukta 40

I.40. 1 5

]i<aYzba`*maNasptodovayants%vaomaho | ]pp`yantumarutssaudanava[nd`p`aSaUBa-vavaasacaa || %vaimaiwsahasaspu~ma%ya-

]pba`UtoQanaoihto | sauvaIya-mmarutAasvaSvyandQaItyaaovaAacako || p`Otuba`*maNaspit:p`dovyaotusaunaRta | AcCavaIrnnaya-
mi>raQasandovaaya&nnayantuna: || yaaovaaGatoddaitsaUnarMvasauQao<aAaixatEava: | tsmaa[LasauvaIramaayajaamahosaup`tUit-manaohsama\
|| p`naUnamba`*maNaspitma-n~vad%yau@qyama\ | yaismainnand`aovaruNaaoima~aoAya-maadovaaAaokaMisacaik`ro ||
212

timaWaocaomaaivadqaoYauSamBauvamman~ndovaaAnaohsama\ | [maaHcavaacamp`ithya-qaanaraoivaSvaoWamavaaoASnavat\ ||
kaodovayantmaSnavaHjana=kaovaR>bai=Yama\ | p`p`daSvaanps%vaaiBarisqatantvaa-va%xayandQao || ]pxa~mpRHcaIthintrajaiBaBa-
yaoica%sauixaitndQao | naasyaavata-natrutamahaQanaonaaBaoAistvaija`Na: ||

Arise, the all-pervading Lord, Vishnu, the lord of four-faced Brahma, we

beseech you and Marut mindful of the welfare of the other divinities, as
the generous ones to come to our sacrifice and savour the libation. O
Marut, the valiant ones in war and or rich in wealth, we the human
beings invoke you well for restraint over senses and enlightenment in
Wisdom. May Vishnu, the lord of four-faced Brahma, the divinity
presiding over auspicious speech, the valiant, the imperishable one, who
reigns over the five subjects, guide us in performance of our sacrifices
guide us. He who gives for the devotees Wisdom, undecaying fame,
provides good momentum, auspicious power, stimulates the senses
organs, appropriate nourishment, him, do I, verily, invoke. Vishnu, the
lord of four-faced Brahma, who is the indweller in the divinities Indra,
Varuna, Mitra, Aryama do I offer my invocations chanting the hymns.

Bhashya

dovayant: pUjayant: stuvantao|itkRtaSana: | p`aSaU: || vaayaao: sauto%yaova sahsaspu~ [%yaqa | tV=ga\ya%vaawir: p`a>:
Sakst%yaut eva ca || yauwM ihtQanaM p`ao>M inaihtM Qanamaova vaa | svaSvyaM tu isvaind`yaflamaacako|pSyaid%yaip ||
p`tIstu ba`*maNaao ivaYNaavaa-gaISa%vaat\ samaIrNa: | Aga`tao yaa%vasaavasma%kayao-YvaovaM sarsvatI | saUnaRta vaOYNavaI vaaga\ vaa vaIrM
narM p`it | nayantu dovaa: savao-|ip yat\ pHcajanavaQa-na: || pi=>raQaa hirstona vaIrao naya-ssa eva ca | dovaganQava-
naRiptRdO%yaa: pHcajanaaimaQaa: || vaaGaato stuvato ivaYNaud-dait saunaro vasau | sauYTu yaina narao BaUyat\ saunarM &anamaucyato || sa
Qa<ao caaxayaaM kIit-imaLamannaM yajaamaho | sauvaIya-%vaat\ sauvaIrM tt\ sap`tUit-: sapoSakRt\ | p`aNacaoYTainaima<%vaat\ tdnaoh
[itrItma\ || sa eva Bagavaana\ ivaYNauman~M tiWYayaM vadot\ | ]@qamau%qaapk%vaona sa eva Bagavaana\ hor: || tnman~vaacyaa
dovaaSca ||.

dovayant: is one who is invoked or worshipped. p`aSau: is one who is well-

nourished. Vayu is referred as offspring - sahsaspu~, having become
manifest from Hari, and similarly Indra as his offspring. ihtQana means
war and also the stored wealth. svaSvya: is the auspicious power of the
senses (horse symbolized as the senses) or Knowledge born out of such
213

power. Aacako means realized experience. The four-faced Brahma being

the lord (of vaak\,) and Hari is also the lord of vaak\, the Speech, who is in
the forefront as Sarasvati, as the auspicious Speech - the essence of
Vishnu, for human beings, leading other divinities by which the five
become resurgent. Hari is referred as pi=>raQaa since he is the promoter of
the five. Hari is referred as vaIr:, one who is fearless and naya-:, one who is
imperishable. pHcajana: are the five - dova (divinities), ganQava- (gandharvas), naR
(human beings), iptR (ancestors) and dO%yaa: (demons) over whom he reigns.
vaaGaato is one who invokes, to him Vishnu graces with prosperity. saunarM is one
who is possessed wit and wisdom, on whom Vishnu showers wealth and
Wisdom, acquires fame which never fades. To such Vishnu are our
oblations. Nourishment which makes one strong is sauvaIrM, since it
nourishes well the nourishment is known as saup`tUit-:. Since the
nourishment makes one resurgent, it is known as Anaoh:. He verily is the
Resplendent Lord, Vishnu about who these invocations are addressed.
Vishnu is spoken as ]@qa: since every is sourced from him. Even so,
invocations are addressed to other divinities.

I.40. 6 - 8

rinmaWaocaomaaivadqaoMYauAanBauvamman~ndovaaAnaohsama\ | [maaHcavaacamp`ithya-qaanaraoivaSvaoWamaavaaoASnavat\ ||
kaodovayantmaSnavaHjana=kaovaR>baih-Yama\ | p`p`daSvaanps%vaaiBarisqatantvaa-va%xayandQao || ]pxa~mpRHcaIthintrajaiBaBa-
yaoica%sauixaitndQao | naasyavata-natrutamahaQanaonaaBaoAistvaija`Na: ||.

The mantras which were earlier articulated for immaculate

enlightenment, O divinities, and the same auspicious words are uttered
here again for your pleasure, please accept them. Who among the
devotees of the divinities have reached, who among the people have
prepared the seat with holy grass? The sacrificer, who having offered the
oblation with Wisdom, verily reaches the one who is the indweller of
every one. Associated with the warrior class, he destroys those whom
the devotees fear, gives refuge. Not for him any adversaries, not for him
are any one conquerors, none in prosperity none in adversities.

214

Bhashya

yaWacyaa dovatastu ta: | tmaovao man~M vaaocaoma &anaaqMa- sauKkarNama\ || [maaM vaacaM svaIkurut sakaSaad\ vaao|iKlaM SauBama\
ASnavaaina || AitdaOla-Byaad\ dovaBa>M k AaPnauyaat\ | yajamaanaM vaa|naugacCot\ kO samyak\ saRtbaih-Yama\ || t~ t~
p`isqatao|saaO yajamaana: sauKO: svayama\ | svaoYzsqaanaoYau caantvaa- ivaYNsauntga-ttao yat: | tW<aona xayaM sqaanaM p`aPnaaoit
&anatao yajana\ || ]ppR>: xai~yaO: sa AavaoSaona janad-na: | hint Sa~UMSca tOdo-vaao Bayao ca SvaaEayaM ddaO || vata-iBaganta
truta jaota caasya naih @vaicat\ | yauwM mahaQanaM $vaBMa- p`isawM Qanamaova ih ||.

The mantras which were earlier invoked, the same are again used for
Wisdom and well-being. Receive these invocations favorably so that we
may enjoy entirety of your grace. Who among those though feeble are
devoted to divinities? Who do the sacrificers reach the holy seat spread
with grass? Not only does the sacrificer becomes established happily but
obtains the imperishable abode within through Wisdom and sacrifice.
Entering the Kshatriyas (warriors) from within Janardana energizes,
destroys the enemies, offers refuge to the devotees from fear. For such
there are no adversaries, no one as conquerors, obtaining riches in war,
he becomes known as wealthy.
!

|| [it EaImadanandtIqa- Bagava%padacaaya- ivaricatM EaI?gBaaYyaM saM p U N a- m a\ ||

Thus ends the Commentary offered by Sri Anandtirtha (Madhva), the

Teacher devoted to the Lotus feet
of the Resplendent Lord.

215

 evaM vaa Ar [dM mahd\BaUtmanantmaparM iva&anaGana eva |

This great being, infinite, limitless consists of nothing but

iva&anaGana entirety of Wisdom.

vaonasa\ tt\ pSyana\ inaihtM gauha sad\ ya~ ivaSvaM Bava%yaoknaIDma\ |

tismainnadM saM ca iva caOit sava-M sa | Aaot: p`aotSca ivaBau: p`jaasau ||.

There in the hymns is the mysterious Prime Existence finds its

source, wherein everything is united as warp and woof and
wherefrom everything else emanates, as creation.

va`tona dIxaMa AaPnaaoit, dIxayaaPnaaoit dixaaama\ | dixaNaa EawaM AaPnaaoit, Eawyaa sa%yaM AaPyato ||
Through self-discipline that one attains consecration; through
consecration one attains benevolence, through benevolence one
becomes receptive and through receptivity does the Primal
Existence become luminous.
yaonaaEaut EautM Bava%yamatM mativa&atM iva&anaimait |

That by which the unbearable become heard, unperceivable

becomes perceived and inaccessible Wisdom becomes
comprehensible.