Commentary on the Rig Veda

HYMN 5

The second hymn of ten Riks in the Section begins with ā tvā. The Rishi, the metre, the deity are as before.

1. ā tvetā ni șidatendramabhi pra gāyata, sakhāyaḥ stomavāhasaḥ.
   ā tu ā ita ni si data indram abhi pra gā yata sakhāyaḥ stoma’vāhasaḥ.

ā ā ita come (by the repetition of the preposition is meant the repetition of the verb joined with the preposition-means, come without fail’); tu (term to complete the measure or particle in the sense of quick); nişidata take seat; indram abhipra-gāvata chant superbly facing Indra; sakhā yaḥ O companions (engaged in like work); of what kind are they? stomavāhasaḥ those who reach the lauds (to Indra).

The ritualist explanation that the Ritviks are called to laud Indra coheres here. We have already said that generally the Mantras yield sense in both ways. But the inner meaning is primary everywhere; it must be remembered that the outer meaning is incoherent in many places. Here the significance of the adjective stomavāhasaḥ, of the companions who are called, is to be noted. In the inner sacrifice, ’friends, these, united, of same birth’ superhuman beings (on earth), yoked to the divine work, are capable of reaching our lauds to Indra. These are not merely singers; but lead our words of praise or the words that issue from our heart to their object - Indra. The companions referred to earlier in the passage ariḥ kṣştayaḥ, strivers, doers of action” are also of the same kind.

Tr. Come hither, be seated O companions, carriers of the lauds, chant forth to Indra.

This is the second Rik.

Both this Rik and the previous form one sentence; the term ’chant’ provides the connection.

2. purūtamam purūņāmiśānam vāryāņām, indram some sacā sute.
   puru’tamam purūņām iśānam vāryāņām indram some sacā sute.

saca with (with the companions or with the Ritviks along with the master of the sacrifice); some sute when the Soma libation is pressed ; indram laud Indra; Indra of what kind ? purutamam superbly abundant (that is, becoming manifold); purūņām of many; vāryānām of cherishable (boons); isānam lord.

purutamam : the commentators explain this in various ways — “who subdues, exhausts many (enemies)”—says Sayana. But the adjective of destroyer of enemies to Indra is inappropriate here in as much as the context is praise of Indra as the pre-eminent giver of boons. This term has been commented upon elsewhere by Sayana as manifoldly become; that is appropriate here also – “ the purifier Agni manifoldly become, who follows the many and the wide, even as he devours” (6.6.2).

Tr. To him superbly large, lord of many cherished bounties with Soma poured.

This is the third Rik.

3. sa ghā no yoga a bhuvatsa rāve sa purandhyām, gamadvājebhirā sa naḥ.
   saḥ gha naḥ yoge ā bhuvat saḥ rāye saḥ puram’dhyām gamat vājebhiḥ ā saḥ naḥ.

gha to complete the measure; or particle in the sense of emphasis, according to some; in that case it is connected with the word ’he’ used four times; saḥ Indra, distinguished by the qualities aforesaid; naḥ us; yoge in the unattained object to be gained; ā bhuvat let him be favourable (that is let him get proximate and make us gain the object of life that is yet unattained); saḥ (let) him (be favourable) ; rāye for the getting of the wealth, the divine riches; saḥ (let) him (be favourable); þurandhyām in the manifold knowledge (in the intellect of many kinds); saḥ he; vājebhiḥ with prosperities (of all kinds); naḥ to us; āgamat may come.

In the term vājebhiḥ it is the third case, in the sense of accompaniment.

May Indra full of varied plenitudes accomplish by his presence the gain of what is unattained, protection of the riches that are secured and abundant intelligences--this is the prayer.

Tr. May he be favourable to us in attaining the unattained, may he in riches, may he in abundant intelligences; may he come to us with plenitudes. This is the fourth Rik.

4. yasya samsthe na vrņvate hari samatsu satravaḥ, tasmā indrāya gāyata.
   yasya sam’sthe na vsņvate hari iti samatºsu satravaḥ tasmai indrāya gāyata.

yasya of Indra ; samsthe in the site; hari the two horses (accusative); samatsu in battles; satravaḥ the enemies who destroy; na vrņvate do not restrain ; tasmai indrāya for the pleasure of such Indra; gāyata chant.

samsthe: we said in the site’ following the sense of the word. The enemies cannot restrain the horses of Indra (hari by name) in his dwelling place or where he comes, as they are of irresistible strength. Hari is the famous name of the two horses of Indra - found in the Nighantu, (Lexicon), hari indrasya’. Usually commentators explain hariḥ as tawny in colour. In deriving the term hari from the root har in the sense of gait, lustre, it is easy to get the meaning of lustre. Charm or brightness is indicated in the use of words like haryaśvaḥ, having shining horses, harikesaḥ, of luminous hair, harivarpasam, of lustrous form, haridhāyasam, of bright foundation, etc. The carriers of luminous Indra, the hari, though of tawny colour are lustrous. In Indra’s site, the enemies of the gods do not enclose their radiance, do not cover, do not envelop, do not obstruct their spread. hari (horses) yoked to the standing car -- says Sayana’s commentary. Elsewhere, his explanation of the term samstha is various: samsthāne in the home (5.1.8); sthāne in battle (8.21.11); in the yajna that is the samsthāna (8.27.15); “in battle" (8.32.11). This is to be noted here. Stating every where neighbourhood or place to be the meaning of the term samstha, the meaning of battle or sacrifice is given as explanatory meaning according to the context of his fancy. In the inner sense the horses of Indra symbolise special Powers of inner Sight.

Tr. Chant to the Indra in whose site the enemies in battle do not restrain the two tawny horses (of Indra).

This is the fifth Rik.

5. sutapāvne sutā ime sucayo yanti vitaye, somāso dadhyā siraḥ.
   suta’pāvne sutāḥ ime fucayaḥ yanti vitaye somāsaḥ dadhi’āsiraḥ.

ime these; sutāḥ obtained; somāsaḥ Soma-juices; sutapāvne to Indra the recipient of the Soma pressing; yanti go. Why? vitaye for his pervasion (for the birth of Indra in the sacrificer, for his spread or for his advent; the root veti having the sense of movement, pervasion, etc. In the inner sacrifice, the movement of the gods means the coming towards the sacrificer, pervasion thereat or birth); of what kind are the Soma-juices ? sucayaḥ bright (purified, cleansed, hence bright); it is to be noted that the root suc has the sense of brightness); again of what kind ? dadhyā siraḥ mixed with curds (āśiḥ the word ending in r, meaning that which destroys, derived from sru with the perfix ā in the sense of afflicting i.e., destroying the blemish). The word-meaning from Sayana’s commentary e.g., dadhyā siraḥ, those whose fang (āśiḥ) is curds (dadhi).

Soma-juices of three mixings are well-known in the frauta ritual-gavāsiraḥ, mixed with milk, dadhyāśiraḥ, mixed with curds, yavā siraḥ, mixed with barley. The three substances form the means for dressing. Dressing is mixture. Here the symbolic meaning is to be noted. By milk is indicated its origin-the cows, the rays radiating knowledge; by its transformation, the curds, is indicated the sustaining subtle intellect; by the grains is indicated the dense external knowledge, the gross intelligence. Thus it is only when the luminous knowledge, subtle intellect and the gross knowledge-substance, indicated by the three substances of milk, etc., are ready to be assimilated with the Soma-juices that the flowings of the sap of delight dressed up with milk, etc., purified, are offered to the respective gods, accepted by them, enjoyed by them. By the intake of the sap thus, they grow in the human sacrificer-all this that has been stated before is to be kept in mind.

Tr. To the drinker of the Soma for his pervasion go these Soma-juices pressed out and purified, mixed with curds.

Thus ends the ninth group in the first Chapter of the first Eighth.

This is the sixth Rik.

6. tvam sutasya pitaye sadyo vặddho ajāyathāḥ, indra jyaişthyāya sukrato.
   tvam sutasya pitaye sadyaḥ vệddhaḥ ajāyathāḥ indra jyaişthyāya sukrato iti su’krato.

indra O Indra; tvam thou; sutasya of the soma pressed out; pitaye to drink; sadvaḥ at once; vsddhaḥ grown in body and in strength; ajāyathāḥ art born, becomest; why? jyaişthyāya for the pre-eminent or developed action ; sukrato O happy doer.

Drinking Soma Indra grows forthwith by its influence. Hence is apt preeminent work of him so increased in strength ; the vocative sukrato happy doer, is also appropriate. Skandasvamin’s comment taking the term pitaye in the dative as instrumental in sense, yields consistent purport. Otherwise the live significance of sadyaḥ would be marred and deadened. In the ritualist interpretation, however, they have it as “on the same day”. It is appropriate to take jyaişthyam as preeminent work in accordance with the Sutra which says that the abstract nouns formed from words of quality, Brahmana, etc. will indicate the work as well. As it is mentioned “become grown”, it is not intended again to say about the state of jyeștha, elder.

Tr. Indra, thou increasest at once by the drink of Soma pressed out, for work preeminent, O happy doer.

This is the seventh Rik.

7. ā tvā visantvāśavaḥ somāsa indra girvanaḥ, śam te santu pracetase.
   ā tvā visantu āśavaḥ somā saḥ indra girvaṇaḥ sam te santu pra’cetase.

indra O Indra; girvaṇaḥ adorable by lauds ; tvā thou; āśavaḥ pervading; somāsaḥ somas; āvisantu may enter; te thy; pracetase for (thy) superb knowledge (those Soma-juices) ; sam happy and tranquil; santu may become.

In the earlier Rik the Soma droughts make for Indra’s superb work; but here it is stated that entering Indra from all sides they make for superb knowledge.

Tr. Indra adorable by lauds, may the pervading Somas enter thee. May they be happy and peaceful for thy superb knowledge.

This is the eighth Rik.

8. tvām stomā avivsdhantvā mukthā satakrato, tvām vardhantu no giraḥ.
   tvām stomāḥ avivsdhan tvām ukthā satakrato ili sata’krato tvām vardhantu naḥ giraḥ.

satakrato O Indra of hundred deeds (hundred signifies many); tvām thee; stomāḥ Sama chants ; avivsdhan increased; likewise tvām thee; ukthāḥ lauds celebrating in Riks, increased ; tvām thee; naḥ our; giraḥ words of praise; vardhantu may increase. (Elision of causal is Vedic and so parasmaipada.)

The Vedas declare hundreds of times that the gods increase in the sacrificer (the worshipper) by the lauds in the form of mantras. In the interpretation of the ritualist, the increase of Indra of the midregion has to be above the belt of the clouds. The result is the downpour of waters.

Tr. Doer of hundred deeds, Sama chants have increased thee; and so the lauds of Riks. May our words of praise increase thee.

This is the ninth Rik.

9. akṣitotiḥ sanedimam vājamindraḥ sahasriņam, yasminviśvāni paumsyā.
   akṣita’ūtiḥ sanet imam vājam indraḥ sahasriņam yasmin viśvāni paumsyā.

akṣitotiḥ he whose growth is undiminishing ; indraḥ Indra; imam this (what is being offered by us); sahasriņam thousandfold ; vājam plenitude (of Soma); sanet may he enjoy ; yasmin in which plenitude ; visvāni all; paumsyā manlinesses, deeds of man, male energies denoted by such deeds, abide.

aksitotiḥ: whose protection does not hurt, according to Sayana. kşi in the sense of diminishing, intransitive root; from that past passive participle neuter, abstract noun--thus comes the form kşitam. The derivation is, he whose growth (ūti) is aksita, undiminished-where there is no diminution. The context, be it noted, is the growth of Indra. Hence ūti here is growth, not protection. There is no diminution in the increase of Indra.

sahasrinam: adjective of vāji. The term väja, endowed with varied strengths and qualities, denoting aſſluence here stands for Soma. This being offered becomes acceptable to Indra. By that is made possible the carrying out of the universal activities by Indra of the hundred deeds. Some have it as "in whom i.e., in Indra, all manlinesses are”. It is possible bothwise: “In which plenitude, vāje, of the Soma-juices, the universal manlinesses, paumsyāḥ, become manifest. Indra in whom all activities rest is also apt.

Tr. Indra whose increase is undiminishing, may he enjoy this thousandfold plenitude, he in whom abide all manlinesses.

This is the tenth Rik.

10. mā no martā abhi druhan lanūnāmindra girtanah, iśāno yavayā vadhum.
    mā naḥ martāḥ abhi druhan tanūnām indra girvanaḥ iśānaḥ yavaya vadham.

girvaṇaḥ God adorable by lauds; indra O Indra; martāḥ men; naḥ of our; tanūnām bodies; mā abhidruhan may not harm; iśānaḥ thou the Lord ; vadham destruction ; yavaya separate.

May not our bodies be endangered by the adversaries, spreading the principle of death. Thou art capable of even separating destruction from the body. This is the meaning of the Rik. This secret is to be noted. It is enclosed in the third foot of the Rik. The root yu is in the sense of separating, yavaya is the causal form. The transience of the body is here indicated by vadha, destructio which is another name for hurt or injury.

Indra alone is capable of separating destruction from the body. Indra is here lauded to separate and eliminate all destruction indicated by death or bringer of destruction, human or non-human, from the body which is the abode of the mingled being and nonbeing, immortality and mortality.

Tr. Indra adorable by chants may not men harm our bodies. Sovereign that thou art, separate all destruction.

Thus ends the tenth group in the first Chapter of the first Eighth.

Thus ends the second hymn in the second Section of the first Circle.