Commentary on the Rig Veda

HYMN 3

This is the third hymn of the first Section, with four sub-hymns of three Riks each. The deities of prauga sastra are spoken of before. The first sub-hymn is of the Ashvins.

1. asvinā yajvaritişo dravatpāņi subhaspati, purubhujā canasyatam.
   asvinā yajvari ḥ işaḥ dravatpāņi iti dravať pāri subhaḥ pati iti puru’bhujā canasyatam.

asvinā O Ashvins, riders of the steed; yajvariḥ executors of the sacrifice ; işaḥ impelling energies ; canasyatam enjoy. There are three adjectives to the Ashvins. dravatpāņi swift-footed; $ubhaspati guar-dians of the auspicious; purubhujā abundant enjoyers.

Iṣaḥ: food (generally in the ritualistic interpretation); thus also, canaḥ, food. The meaning of dravatpāņi, etc. follows correspondingly. As the word is also derived from the root signifying impulsion, it is to be taken in the sense of speed of impulsion.

canasyatam: the food also is enjoyable ; hence in the inner sense, canaḥ is what is to be enjoyed. Desire, take to yourselves in enjoyment—is the purport.

dravatpāņi: for reasons of appositeness, the foot indicated by the hand has to be understood. Elsewhere (2.31.2) Sayana also says, “by the feet indicated by hands”.

śubhaspati : the root subh is current in the sense of shining, enjoyable, decorative, auspicious. Here the second meaning is apposite because of the note of enjoyment struck in both the terms purubhujā much enjoyers, canasyatam enjoy.

In the ordinary sense, the mantra means : Ashvins, the Gods, fast of movement, lords of enjoyment, capable of much enjoyment, riders on the horse, are addressed. They should with pleasure, pervade or preside over the energies relating to the sacrifice, the energies that impel and are the instruments for the execution of the sacrifice. We will elaborate in detail further on at the end of the sub-hymn.

Tr. O Riders of the steed, swift-footed, much-enjoying, lords of enjoyment, take delight in the energies of the sacrifice.

2. asvinā purudamsasā narā savirayā dhiyā, dhişnyā vanatam giraḥ.
   asvinā puru’damsasā narā savirayā dhiyā dhişnyā vanatam girah.

asvinā O Ashvins, Riders of the steed; of what kind ? purudamsasā of manifold action (doers of various action); narā men, leaders, males (strong gods) ; you giraḥ speech (our words of praise); vanatam enjoy (take delight in them); dhişnyā O upholders (being in the intellect); by what means can they take joy in the words ? savirayā dhiyā by means of sustaining thought abundantly throbbing with strength.

purudamsasā: some commentators have it as doers of varied action of wonder, puru is bahu plenty, damsaḥ is karma, action; this is indisputable. The adjectival addition of wonder is only a comment, not the word-meaning. It is not wrong, however.

narā: the word nļ in the Veda denotes strength e.g., nȚmņam strength, nļņām nstamaḥ, the strongest of the divine Powers. It would be right to explain that narā are leaders because of the strength. In the Veda, narāḥ means males, men and gods. The female deities are gaņāḥ.

śavirayā : it is derived in many ways. sava is vibrating strength, hence the termination ’iran’. As an adjective of dhi, intellect, it is acceptable to us.

dhiṣṇyā : here too there are many derivations. dhişaņā, dhişņā, is intellect; those who are in it are dhişnyau. If taken in this way, the meaning fits in with the expression savirayā dhiyā.

This is the general meaning: O riders of steed, who accomplish varied action, strong gods, holders in the intellect, take joy in our words of praise by thought of unobstructed sway, attainable by vibrating strength.

Tr. O Riders of the steed, male leaders effecting a manifold action, take joy of the words, O holders in the intellect, by a luminous energetic thought.

3. dasrā yuvākavaḥ sutā nāsatyā vşktabarhişaḥ, ā yā tam rudravartani.
   dastā yuvākavaḥ sutāḥ nāsatyā vşkta’barhişaḥ ā yā tam rudravartani iti rudra’vartani.

dasrā fulfillers of action; nā satyā O Ashvins of rapid movement; víktabarhişaḥ the seat of sacrifice emptied (of all that is useless, to be cast away and unholy) is piled up by me the sacrificer ; yuvākavah vigorous Soma-juices; sutāḥ are pressed out; rudravartani those whose course is fierce because of this speed of movement; do you āyātam come.

dasrā : Sayana explains the derivation of dasra and dasma from das in the sense of wasting, at times, at other times in the sense of appearance from the root dams or biting or stinging from the root damsya. Thus he gives not one but many e.g., handsome, destroying, etc. Taken in the context of what follows, the term dasra like damsa may indicate connection with action. Just as in purudamsasā it is action that is denoted, not wasting away or handsomeness, so too here. Hence we have dastau to mean accomplishers of action.

yuvākavaḥ: Sayana explains elsewhere: they desire you, desire the mixture, as the word is derived from the root yu meaning to mix. In 3.62.1, Sayana’s commentary reads: yuvāvate by the youthfully vigorous. Here also potency is indicated by the term yuva; the Soma-juices endowed with potency are to be taken.

nāsatyā : the older commentators have it as na asatyau, not untrue, that is, true. This does not appear to be correct. In the Veda, every one of the names of the gods conveys a particular principle, characteristic and form of that particular deity. What is the purpose in affirming the truth-nature of Ashvins by employing two negatives and describing them as nā satyau ? The relation with ṛta (Truth) of Mitra, Varuna, etc. indicates a special feature; but not so of the Ashvins. The term nāsatya is the appellation of the Ashvins alone. Hence it must establish something special to them. And that is derived from the root nas meaning movement. The swift-footed (dravat pāņi), violent-coursed (rudravartani) Ashvins are the riders on the steed, celebrated for their fleet-movement. Therefore our derivation is appropriate.

vṛktabarhişaḥ: the blades of darbha grass, shorn of roots, are spread around the Agni (on the altar or for Soma). Hence, say Sayana and others, it is the nominative plural, means the Soma-juices whose seat is spread over with rootless (sacred grass). We have said it is the genitive singular, adjective of the yajamana who is understood. This does not detract from the gross meaning relevant to ritual. In the inner sense barhi in sacrifice indicates the readying of the place for the arrival of the gods.

rudravartani: "they whose path is like that of Rudra,’ say the older ones. Some of the moderns fancy it to mean the two Ashvin-stars red of hue. We take it to mean their violent path, violent because of the fierceness of their speed of movement. O Ashvins, adepts in the execution of action, swift-moving, fierce-pathed in speed! The seat is made ready by me on the altar. These potent Soma-juices are pressed out; come to partake of them. So says the Rishi.

Tr. I have piled the seat of sacrifice, I have pressed out the vigorous Soma-juices; fulfillers of action, powers of the movement, come to them with your fierce speed on the path.

While delving into the purport of this sub-hymn, this needs to be said regarding the Ashvins. Whatever may be the legend prevalent about them in the Puranas, whether the theory of the moderns about the Ashvins being stars be true or false, we are not concerned with the gross interpretation (eastern or western) determining the truth of the Ashvins. For us who seek to establish the truth of the Ashvins based upon the esoteric interpretation, it serves no purpose to examine the opinions of those who follow the external sense. And this is our explanation of the Ashvins:

The Ashvins are twins, riders on the horse. The horse indicates strength, energy, especially life-force, nerve-force energised by Prana, the vital or Prana itself. Hence horse is the symbol of life-strength or the vital, that puts forth the executive force. Though all the gods have certain common features like relation with ṛta, Truth, etc. still the speciality of these Ashvins can be known by a study of all the hymns devoted to the Ashvins. They are described in many mantras as full of the capacity of enjoyment, drinkers of the honey of Soma, avid for that, donors of health to the sick, physicians, etc. Especially they have speed like the birds, like the mind. Fierce is the speed of their chariot. Usha, daughter of Surya, their beloved, goes riding in their chariot. Though of these begetters of the supreme beatitude denoted by the term mayas, the primary function is to effect action and enjoyment, still endowed with Truth-Force as they are, they are doers of action in superb thought. Rising from the ocean of Infinite Existence, they acquire and hold in the mentality the delight and treasures of life supreme by means of a special thought-power reaching out to Truth-Substance, Truth-Force; they effectuate the power of impulsion that is needed for great action, by which luminous power they ferry the human sacrificer across all obscurity. One may see in many hymns this purport that they cross the regions of mind and themselves ferry man across.

Here are a few extracts from the Mantras in illustration :

Rapid as thought, strong, speeding to the joy. Lords of plenty, with many aids for our protection (8.22.16).

Come to our dwelling, O Ashvins, rich in steeds, chief drinkers of Soma strong (8.22.17). You overtake the courser ... your sister conveys to you, O all-praised. I adore you, O drinkers of Soma, for wealth (1.180.2).

Drinkers of honey, you accompany the Dawn (1.180.1).

Much enjoyers, for glory, Surya’s daughter mounted your chariot manifoldly protected (6.63.5).

O Ashvins going round, Ushas follows your glory and arrives; enjoy the truths by the nights (1.46.14).

Whither you fly through the firmament, O much-enjoyers (8.10.6).

And may the Ashvins, the divine physicians, effect our weal (8.18.8).

You both, accomplishers, physicians, bringers of delight, you both won the praise of Daksha (8.86.1.).

Here shines forth for the first time Dawn, beloved of the shining world. I laud you O Ashvins in abundance (1.46.1.).

Accomplishers, sons of the Sea, Gods who mentalise the wealth beyond the mind, with thought that knows the true substance (1.46.2).

Give us, O Ashvins, the luminous impulsion that may carry us across the darkness (1.46.6).

O Ashvins, come with the boat to reach the shore beyond the thoughts; harness your car (1.46.7).

This truth of the Ashvins enunciated by us will be doubtless found easy of understanding and appropriate from a study of such mantras in their hundreds and others as well.

Thus in this sub-hymn, of the Ashvins, the Ashvins, holding much enjoyment, quick of movement, are prayed for to partake of the impelling energies that accomplish the sacrifice. And these, it is to be noted, are born of the exhilarating effect of Soma. And this is the reason. Words capable of manifesting fresh forms of the consciousness well up; the place of sacrifice is made ready; pressed out are the Soma-juices most potent; therefore it is necessary that the Ashvins come in order to enjoy the words (of praise). Pre-eminent in the accomplishment of action, the two Ashvins have to establish the words in the thought, give them a thought-form and then accept them. Fulfillers of action may they come unobstructed in path, in fierce speed, impelled by the force of the pressed-out Soma. These twin-riders of the steeds should by all means confer strength, vigour. Their delight is in the enjoyment of the power of the sacrifice. Thus these are to be effected by them; speech is to be made one in nature with thought abounding with the stuff of strength; activity rendered fruitful; movement turned fast in the journey ; deligence and speed in action which are attained by the play of the power of the Ashvins.

Thus in the spiritual interpretation these are quite obvious in the language of the Rishis: coherence of meaning, abundance of perspecuity and oneness of purport. But the external interpretations do not regard the Veda as pregnant with profound knowledge; do not take into account the longstanding tradition or school of interpretation in the esoteric sense; that is why they give incoherent meanings; they resort to a mode of explanation of the meaning of Mantras under the confusion and delusion of various preferences and themselves, fallen from the supreme path of the Seers, they delude and cause even scholars to stumble likewise.

Like the second hymn, this third one too-used in Soma sacrifice—is full of spiritual sense. As in the last sub hymn of the second hymn, in the last sub-hymn (to Sarasvati) here also, it is very clearly seen that the fruit of sacrifice is just this attainment of Truth, arrival at the Truth-consciousness. As in the second here also, it is deities of life-force full of life-power that are prayed to. There it is Vayu who is called, Vayu who collects and makes ready the steeds carrying life, special powers of life. But here are called the Ashvins who mount on the steeds of life-powers and harness them. In the second, the Rishi is engaged in realising the domain of Mind by means of the activity of life-force with the grace of Vayu; here also he sets out to attain the power of Indra by means of the strength of the Ashvins.

Thus for those who ponder and see straight, there is everywhere in the Veda an order of deities, an order of language, concord in meaning—in all, a uniformity in diction, propriety and cogency.

Here is the first Rik in the sub-hymn to Indra.

4. indrā yāhi citrabhāno sută ime tvāyavaḥ, anvibhis-tanā pūtāsaḥ.
   indra ā pāhi citrabhāno iti citra’bhāno sutāḥ ime tvā’yavaḥ anvi bhiḥ tanā pūtāsaḥ.

indra O Indra; citrabhāno of varied lustres (full of lustre of many kinds); āyāhi come; sutāḥ pressed out; ime these Soma-juices; tvāyavah desiring Thee (they are desirous of Thee); these Soma-juices, anvibhiḥ by fingers say the commentators, (by subtle powers); tanā being extended; pūtāḥ made pure.

anvibhiḥ tanā: these are the only two terms to be considered. The meaning of the word indra is not considered here due to the multitude of derivations given by Yaska and the indiscriminate alternatives. We have spoken earlier in substance regarding Indra. In explaining the term citra the difference in the comment also is of little import. Sayana explains: anvi, sūkşmā (subtle), tanā vistſtena (by extension).; his comment is to be seen elsewhere also (9.1.7) “He goes by subtle thought”; “ Even though by incessant spreading out” (1.26.6). Again in another place Sayana informs, tanā, dasāpavitram sieve or filter. Skandasvamin gives the same meaning here. All commentators say anvyaḥ are fingers, on the strength of the lexicon. Their purport is this: the Ritviks, priests do the purification of the Soma-juices. One of the means for the purpose—the hand—is indicated by fingers (anvibhiḥ); the other means is the filter. The term tanā means the sieve brought in hand and purified.

Here we should make a critical appraisal and get at the correct sense. The seer of the hymn desires the favour of Indra after obtaining the opulent grace of the Ashvins. From the plenitude of life-strength, he seeks the favour of Indra in the form of pure mentality. The Soma-juices that are poured out desire Indra. Entry into the domain of Pure Substance of Thought is indispensable, for the right action in the right place, of the delightful streams impelled by the speed and force of the steeds of life; hence Indra is prayed to. How could the Soma-juices-streams of sap of delight-that are poured be fit to be enjoyed by Indra if they are unpurified ? That is why it is said that they are purified (pūtāsaḥ) by subtle powers of Thought (anvibhiḥ) and by extension (tanā) in the outer physical consciousness. If it be said, well, let aņu and words derived from anu like anvi denote the subtle, how can subtlety be spoken only of thought, the words of the Mantra themselves say in reply and Sayana also helplessly, for want of any other course, explains taking it as anvi dhiḥ (subtle thought). So also in 9.26.1: “Men of intellect purified the steed in the lap of Aditi by subtle thought;” it is seen in Sayana’s commentary : tam that vājinam steed, fast-spread like the steed (that is to say, abundant Soma) aditerupasthe, in the lap of Aditi, amȚkşanta they purified. Who? viprāsaḥ those of intellect. By what means? anvyā by finger, dhiyā by intelligence or laud; or, by the finger of subtle thought-in the relation of the qualified and the qualifying adjective. Of the Mantra (9.15.1) which says that Soma thus spread out goes forth to the heaven of Indra well prepared, by means of subtle thought, the commentary of Sayana-superb in bringing about the impossible-says: This Soma, pressed out by the finger, goes forth to heaven, the place of Indra that is ready, by means of action, dhiyā, or being pressed out by the finger it goes to the vessel through the pressing of the Agni of Sacrifice. But the Mantra itself says clearly: Desiring Thought, he, Soma, goes to the Vast (Right, Truth), the abode of the immortal Gods; not to the vessel of drink, the bowl. “ Much-desiring thought he goes to the vast abode of the Gods, where dwell the immortals." (9.15.2.)

There are in the ninth Mandala other Mantras wherein the word anvi in the sense of finger, dhi in the sense of ritual-action, do not cohere; but we do not illustrate for fear of length. If at all anviḥ were only fingers, then it must be said that they are not of the human kind; but of Sūryā, the daughter of Heaven and the beloved of the Ashvins. This is not our fancy. We shall provide the proof. The very meaning which Rishi Madhucchandas, seer of the Mantra of secret purport, keeps in mind when he speaks of anvibhistanā pūtā saḥ, with a subtle or hidden intent, he himself makes clear in the first hymn of the ninth Mandala (9.1.6-7); here are seen direct terms:

sūryasya duhitā, daughter of Surya, anviḥ fingers, daśa svasāraḥ ten sisters, yoṣaṇaḥ brides in the world of heaven to be crossed seize the Soma.

This much is enough for the present regarding Soma. The meaning given by us of the first Rik of the sub-hymn is justified. The meaning of the remaining two Riks is easy of understanding.

Tr. Come, O Indra of varied lustres, these pure delights extended by subtle powers yearn for thee.

5. indrāyāhi dhiyeşito viprajūtaḥ sutāvataḥ, upa brahmãại vā ghatah.
   indra ā yāhi dhiyā işitaḥ vipra’jūtaḥ sutaʼvataḥ upa brahmāņi vāghataḥ.

indra, O Indra; dhiyā by the thought (capable of holding) ;; işitaḥ impelled ; viprajūtaḥ by the vipra, thinker, by the illumined thinker, jūtaḥ impelled (to go forward, that is to say); such one, you, āyāhi, come; why ? sutavataḥ of mine who has pressed out the Soma-juice; vāghataḥ of the lauder (of mine who wishes to express the soul-contem-plation); brahmāņi praises in the form of mantras; upa to attain.

First, it has been said that the Soma-juices pressed out, desire Indra. In this Rik Indra is lauded in order to manifest the soul-contemplation in speech, accept the mantras of the laudator who has pressed out the Soma. Thus impelled by the illumined thought, its force, with luminous steeds, Indra comes to those mantras of the Rishi. In the third Rik the Rishi prays to him to uphold and make others uphold Delight in the Soma-juice pressed out.

Tr. Come, O Indra, impelled by the Thought, driven forward by the illumined thinker, to my Soul-thoughts, I who have pressed out the Soma-juice and seek to express them in speech

6. indrā yāhi tūlujāna upa brahmāni harivaḥ, sute dadhişva nascanaḥ
   indra āyāhi tūtujānaḥ upa brahmāni hari ’vaḥ sute dadhişva naḥ canaḥ.

indra O Indra; harivaḥ along with steeds; tūtujānaḥ most speeding (because of the steeds) ; brahmāni praises in the form of mantras; upa to attain; āyāhi come; sute in the pressed out Soma; naḥ for us ; canaḥ happiness or delight; dadhisva hold firm.

Initially the flow of delight was effected by the pressing of Soma-juices; the exhilaration was energised and established by the Ashvins in the vital being and in the nervous system sustained by life-force ; now it is to be delivered to Indra so that attaining to the region of heaven luminous with bright Thought, it may not fall from the consciousness. That is why the Rishi has prayed to Indra to hold the delight in the consciousness, "hold firm for us the delight in the Soma-juice.”

Tr. Come, O Indra, lord of the horses, with a forceful speed to my soul-thoughts; hold firm for us the delight in the Soma-juice.

Here ends the fifth group in the first Chapter of the first Eighth.

Here is the first Rik in the third sub-hymn to the All-Gods.

7. OmāsascarşanidhȚto visvedevāsa ā gata, dāśvāmso dā śuşaḥ sutam.
   Omāsaḥ carşani’dhịtaḥ vißve devāsaḥ ā gata dāśvāmsaḥ dāšuṣaḥ sutam.

visvedevāsaḥ O All-Gods, known by this appellation; āgata come; of what kind are they ? omāsaḥ fosterers (increasers); and further of what kind ? carşani dhịtaḥ upholders of men the doers (th is carşaņayaḥ like kļştayaḥ mean engaged in action, not simply men); again of what kind ? dāśuşaḥ of the sacrificer who has offered; sutam Soma that is pressed out; dāśvāmsaḥ who divide appropriately and give.

omāsaḥ: It is indisputable that the word derives from the root ava. Owing to the multiple meanings of the roots, the root ava means also to increase. Though this term is used only once in Rik Samhita, still words like omānam, ūmāsaḥ, ūmāḥ, are seen to be used. But Sayana generally takes the root ava in the sense of rakṣaṇa, protecting and at times differently also. Thus he says, “omānam, special happiness” (1.34.6). In 1.166.3, though not speaking of the root-meaning, he says, “ūmāsaḥ avitāraḥ”, fosterers. Elsewhere, he says, “ūmāḥ, Fathers designated by ūma”. (3.6.8.) It is possible by an examination of the root meanings in the sense of ava, foster, in the various branches of the ancient Aryan language, to determine that the root ava gives the meaning of increasing, or nourishing. In this way only, the root ava prefixed with u gives the word ending with ti: viz., ūtiḥ, increase, thriving.

carşaņayaḥ: It is not to be taken in the ordinary sense of man simply because it is included in the synonyms of man. It is one of the twenty-five synonyms. Though the terms kāruḥ, kiriḥ, krştayaḥ, carşanayaḥ, occur here and there, they are never to be taken without a special sense.

dāśvāmsaḥ: Derivation is from dāss in the sense of dāna, giving. Here too a speciality is to be noted. The root-meaning, it must be noted, indicates giving by distributing according to rightful shares.

Tr. Come, O All-Gods, fosterers, upholders of active men, you who apportion the Soma pressed out by the giver.

This is the second Rik in the sub-hymn to the All-Gods.

8. vişveaevāso apturaḥ sutamāganta tūrņayaḥ, usrā iva svasarāņi.
   visve devāsaḥ ap’turaḥ sutam ā ganta tūrņayaḥ usrāh’ iva svasarāņi.

vişvedevāsaḥ O All-Gods; sutam to our Soma that is pressed; āganta come. Of what kind ? apturaḥ who speed up the waters (apaḥ tuturati third conjugation) that is hasten them, givers of rain (rain, it is to be noted, of luminous likings); again of what kind ? tūrņayaḥ hastening; here he gives a simile, svasarāņi cowpens; usrāḥ like cows. Some commentators say, like usrāḥ rays svasarāni to their own dwelling places, days.

apturaḥ: givers of rain. All the Gods are indeed showerers of lustre, strength, enjoyments, etc. It is a childish notion, ridiculous fancy to say that the gods rain only water. They who lead across the waters; aptura from ’tara’ leading into, says Skandaswami. In both the meanings, it is the symbolic sense of water that is to be taken. That makes the purport of the Rik easy to understand. We will show it at the end of the sub-hymn.

usrāḥ: it is a name for cow, for ray. This kind of double entendre is usual in the Veda. There also, by use of such simile through identity between the standard comparison and the object of comparison, it is obvious that the meaning of the standard of comparison is the external sense in the form of symbol of the object compared.

Thus is explained svasarāņi: ahāni days in which the sun moves himself; svaḥ, sun, spreads these. svasara are those which give rest and happiness. Let them be houses (cow-pens) or days.

The term āganta gives the sense of the second personal and accordingly ‘visvedevā saņ’ has been commented as the first person vocative. So also in its adjective. Thus in the third sub-hymn also it is to be taken that the All-Gods are called. That will cohere with the implied invitation in those two Riks.

Tr. Come fast, O All-Gods, speeding up the waters unto our Soma that is pressed, like cows their place of rest and repose.

This is the third Rik in the sub-hymn to the All-Gods.

9. visvedevāso asridha ehimāyāso adruhaḥ, medham juşanta vahnayaḥ.
   visve devāsaḥ asridhaḥ ehi’māyāsaḥ, adruhaḥ medham juşanta vahnayah.

visvedevāsaḥ O All-Gods; medham sacrifice (my extraction of Soma); juşanta do you take delight in (by interchange, plural of the first person); of what kind ? asridhaḥ unexhausted (not exhaustible by any one); again of what kind ? adruhaḥ without treachery (they do not betray the Yajamana; themselves unexhaustible, they do not bring about the decay of those who take to them; they do not act contrarily, do not deceive them); again of what kind ? ehimāyāsaḥ those who have an all-round endeavouring intelligence (that is to say, endowed with intelligence capable of movement everywhere); again of what kind ? vahnayaḥ upbearers (upholders; bearing our Yajna, may you cleave to it).

asridhaḥ: commentators take sridhi in the sense of decay, drying; the purport is that there is no attack to them from anywhere.

ehimāyāsaḥ: this is used only once in the Veda. Sayana’s alternate comment is this—the All-Gods called the Sauchika Agni who had entered into the waters, “Come, do not go"; this appeal by the All-Gods is resonant in this appellation“ehimāyāsaḥ”. The meaning given by Sayana as those whose consciousness is spread everywhere is happy.

adruhaḥ: it is already explained.

medham: Sayana explains as the oblation which is joined to the Gods. It means sacrifice. Our Yajna, says Skandaswami; so also other commentators.

Tr. O All-Gods, you who are not assailed nor cause injury, free-moving in your forms of knowledge, cleave to my sacrifice as its upbearers.

Who are these All-Gods? Some like Shakapuni hold that they are special gods who are called thus. The term visva is in the sense of all, hence it means a collectivity of all the gods, in the opinion of Yaska. This latter seems to be better because the adjectives used in the mantras of hymns to the All-Gods and the meanings given undoubtedly carry the implied sense of the assembly of all the gods. In this sub-hymn also the qualities lauded are those which are common to all the gods. But then what is the occasion for their mention ? We reply: the divine work which has been readied by Ashvins and Indra is to be upborne collectively by all the gods, mentioned here or not mentioned, known or unknown, gods who are emanations of the supreme Godhead. Hence is sought the grace of the collectivity of all the gods.

The specialities of the All-Gods have been commented upon in appropriate places while explaining the meaning of terms as they occur in this sub-hymn. The term apturaḥ has been commented upon as speeders of waters or those who ferry across the waters and thus both the possible meanings have been arrived at. Terms like sea, river, etc. are symbolic; hence the symbolic meaning of apa has been said before. It may be remembered that all this has been fully deliberated upon in the Introduction. The purport is that when the human sacrificer sets on his inner sacrifice, the life-substance is prepared by the activity of the Ashvins, the mental substance is processed by the action of Indra, the flow of delight indicated by the extraction of Soma is set going in the mind, life and body, the All-Gods who are invited, enter the libation, upbear it and become capable of bringing about the fulfilment of the Sacrifice.

In the last sub-hymn it is clearly seen without ambiguity that the culmination of the processing of life and intellect by the Ashvins, Indra, All Gods is in the aitainment of the Truth-Consciousness and that the wealth of the Truth-Consciousness is the sole object of Yajna and its fruit to be attained. Here is the first Rik of the last sub.hymn to Sarasvati.

10. pāvakā naḥ sarasvati vāiebhirvājinivati, yajñam vastu dhiyāvasuḥ.
    pāvakā naḥ sarasvati vājebhiḥ vājinivati, yajñam vaşțu dhiyā’vasuḥ.

sarasvati Goddess of Speech; naḥ our; yajñam sacrifice; vaşļu may desire; of what kind ? pāvakā purifying; and also vājebhiḥ vājinivati with the varied plenty of plenitudes ; again of what kind ? dhiyā vasuḥ rich in substance by thought.

pāvakā: from the root pu, who eliminates the sin. It has been shown while commenting upon the term bhadra that to the Rishis of the Veda, Sin is evil ; its form is what is inauspicious, false. The purification is effected by eliminating the sin by the destruction of falsehood. For this destruction of falsehood, he will be saying ahead, “impeller of happy truths”.

vājebhiḥ vājinivati : the term vāja has been commented upon while discussing the meaning of the word vājinivasū in the sub-hymn to Indra-Vayu.

dhiyā vasuḥ: Aluk compound is Vedic. We have said earlier that vasu is everywhere explained as wealth, substance. It means rich in substance by thought-movements.

Tr. May purifying Sarasvati with all the plenitudes of her forms of plenty, rich in substance by the thoughts, desire our sacrifice.

This is the second Rik in the sub-hymn to Sarasvati.

11. codayitri sūnstānām cetanti sumatinām, yajñam dadhe sarasvati.
    codayatri sūnștānām cetanti su’matinām yajñam dadhe sarasvati.

sarasvati She, this Goddess of Speech; yajñam this sacrifice; dadhe upholds; what kind is she? sūnștānām of happy truths; codayitri impeller; sumatinām of happy thoughts, mind-movement or heart-movements ; cetanti awakener.

sūnstānām: it is well known that the speech that is both pleasant and true is sūnţta. Yet here in the Veda the meaning of happy (of the term su) is only appropriate.

sumatinām: here too, it is to be noted, it is of auspicious mentalisings. dadhe : present tense is better, Vedic. Past tense is not intended.

Tr. She, the impeller to happy truths, the awakener in consciousness to right mentalisings, Sarasvati, upholds the sacrifice.

This is the third Rik.

12. maho arṇaḥ sarasvati pra cetayati ketunā, dhiyo visvā vi rājati.
    mahaḥ arnaḥ sarasvati pra cetayati ketunā dhiyaḥ visvāḥ vi rājati.

sarasvati Goddess of Speech (subject of the two previous riks) ; ketunā by the perception (action of revelation); maho arṇaḥ the vast flood or sea (that is the vast course of Truth); pracetayati awakens superbly [She awakens and sets amove the flow denoted by the term arņa, the movement of Ritam (Truth) asleep as it were in the consciousness) and also visvaḥ all; dhiyaḥ thoughts; virājati illumines fully.

Tr. Sarasvati by the perception awakens in consciousness the great flood (the vast movement of Ritam) and illumines entirely all the thoughts.

In this Rik, the term ketunā is explained by Sayana as by act, by Yaska as by act or consciousness. ketu is one of the terms like rta, kratu, Srava, etc. which are keywords for the opening out of the secret of the Veda. Ketu is to be taken everywhere as a natural perception that reveals. In the way of those who take gross meanings, the word ketu also like kratu, vāja, sta, etc. has several meanings. It is not fixed. It is to be noted that the term ketu as fixed in the sense given by us fits in everywhere in the Mantras. According to the gross meaning what is lauded in this Rik is the river Sarasvati. The traditionalists of the ritualist line say that in the two previous Riks it is the goddess of speech embodied in form (that is lauded). It is not necessary to examine what they mean’to say. Whatever is the purport according to them, it attributes, undoubtedly, a poverty of sense to Rishi Madhucchandas, the seer of the Mantra. Taking form at first, she indeed gets transformed into a river! Why this sudden acceptance of a different guise by Sarasvati in the vision of the Rishi? No reason is given. God alone knows the result.

If we understand the true nature of Sarasvati, the first two Riks in this sub-hymn yield unambiguous clear meaning, without doubt. Sarasvati is lauded in the Veda along with Ila and Bharati (who is lauded also as Mahi). An understanding of them will be considered later on while commenting upon the three goddesses "Ila, Sarasvati, Mahi’. A special Power of the Truth-Consciousness urging truth-audition, a divinely inspired Word, is lauded as Sarasvati. Due to the influx of Truth, the falsehood is destroyed. It is an ancient doctrine of the Rishis that falsehood takes the form of all-sided sin, that there is no sin apart from falsehood. It is by the impulsion of falsehood alone that evil and wicked enjoyments, evil will, evil action enter into human life and subdue it. That is how falsehood afflicts us, our entire life from the very birth and all our action--bodily or mental are made over to falsehood and blinded. There is no antidote to it except the Truth. And this Truth says the Perception of the ancient Rishis-descends, enters, and manifests in the form of light or of speech or both. By that is effected the transformation of our intelligence and there is a fresh discrimination in our relations with the world. Truth-intelligence renders the vision Truthfull and by Truthvision shall be effected our Truth-nature. Thereby will flow, effortlessly, naturally, without obstructions, true movements of heart, true willings, and true actions.

Now it will be easy to follow the purport of the sub-hymn.

First is gratified Sarasvati, ’rich in substance by the thoughts’, purifying—who effects the purification for the elimination of sin, desirous of sacrifice and full of the plenitude of intelligence. Then she nourishes and upholds the sacrifice which is the form of the surrender of all activities of man, as a result of which all human actions, knowings, words, feelings, would follow in accord with the Truth (impeller to happy truths, awakener to right mentalisings). And at the end the divine She pours, floods, by means of her own revelation, the being of the human sacrificer impelling it with illumination of Truth-Consciousness, “waters” and illumines by the light of Truth all the mental movements (illumines all thoughts). This is the substance.

Thus is the third hymn explained. It is made clear here, especially in the discussion of the fourth sub-hymn, how it confirms and lights up all that was said earlier and shows the relation between the outer action of the Yajamana and the special state of development of his inner being. It is also observed that in this discussion of the glory of revelation and action of Sarasvati who impels the great flooding of Truth-Consciousness in a language symbolic but generally unveiled (maho arṇaḥ)-the secret of the Veda is not concealed in an absolutely unbreakable way but revealed by the Rishi Madhucchandas himself by the use of terms which somewhat reveal the secret. Thus ends the sixth group in the first Chapter of the first Eighth.

Thus ends the first Section in the first Circle.