when necessary. The suffix "tama" implies "the greatest". ", but the term "seer" is much more adequate, I think, because the ṛṣi-s are not really the authors of all these Vedic hymns, but the ones whom they were revealed. However, according to some authors, Savitā is the name for the Sun before its rising at dawn, while Sūrya is the one for the Sun from its rising till its setting. Note that Vedic Subjunctive may have various senses according to the context: exhortation, present, future, hypothesis, etc. Dharmo rakshati rakshitah (Dharma protects those who protect it) The Vedas An English-only, indexed version of the 4 Veda Samhitas in one document It is not that there is no poetical charm or other qualities that we associate with Poetry. He is that which is possessed of the quality of heat and color in all orders of life. Ninth mandala consists of 114 suktas and 1108 mantras Tenth mandala consists of 1 9 1 suktas and 1754 mantras According to the Shatapatha Brahmana, the number of syllables in the Rigveda is … Uktha-s are recited verses of praise. But this is the Truth we maintain: the same symbolic sense of the words, the sacrifice – both inner and outer – the cosmology of the worlds, the truth of the Gods, the supreme object in life – all these formed one common knowledge which the rişhis drew upon for worshipping and communing with the Gods and to achieve the end by means needed for and suited to the particular state of inner development (individually). "you will cause"-- (kariṣyasi) upon the one who honors and serves the gods (dashuṣe), oh Aṅgirās (aṅgiraḥ)9 , that (intention) (tad) of yours (tava) (comes) true (satyam)10  indeed (id)||6||, Oh god of fire (agne), illuminer (vastar) of the dark (doṣā), we (vayam) come (emasi) near (upa)11  you (tvā) day by day (dive-dive), bringing (bharantaḥ) salutation(s) (namas) by means of prayer and understanding (dhiyā)12 !||7||, (We come near you) who rule (rājantam) over the sacrifices (adhvarāṇām), who are the shining (dīdivim) guardian (gopām) of the divine law and settled order (ṛtasya), (and who) grow and increase (vardhamānam) in your own (sve) house (dame)13 ||8||, Oh god of fire (agne), be (saḥ... bhava) easily accessible (sūpāyanaḥ) to us (nas) as (iva) a father (pitā) to (his) son (sūnave), (and) accompany (sacasvā) us (nas) so that (we can) obtain well-being and success (svastaye)14 !||9||. Ṛgveda (Rigveda) - Veda of Praise -the first and most important Veda as well as the most ancient Indo-European book available at present- (Rgveda,Rigveda,Rg veda,Rig veda,Rgveda,Rigveda,Rg veda,Rig … Therefore, "sutasomāḥ" should be taken as a Bahuvrīhi compound (See Compounds section) in the sense of: "those who extract the Soma (i.e. And if you are not... do not worry because this topic is really complex and cannot be fully explained and understood via a mere explanatory note. But these differences take nothing from the unity of spiritual experience. क॒वी नो॑ मि॒त्रावरु॑णा तुविजा॒ता उ॑रु॒क्षया॑। दक्षं॑ दधाते अ॒पस॑म्॥९॥, Ṛṣirmadhucchandā vaiśvāmitraḥ    -    Chando gāyatrī    -    Devatā vāyuḥ 1-3 indravāyū 4-6 mitrāvaruṇau 7-9, Vāya̱vā yā̍hi darśate̱me somā̱ ara̍ṅkṛtāḥ| Teṣāṁ̍ pāhi śru̱dhī hava̍m||1|| The word "sutānām" (of the libations of Soma) occurring previously, may make a translator confused, because "sutānām" is in plural (suggesting three or more, in Sanskrit), while the quantity of libations is "two". Let him bring (saḥ... vakṣati) the gods (devām̐) here (ā iha)!||2||, Through the god of fire (agninā), may (one) obtain (aśnavat)6  possessions (rayim) (and) prosperity (poṣam) day by day (dive-dive) indeed (eva)! Therefore, the translation would read: "accompany us for our well-being and success", though I preferred to polish the phrase even more: "accompany us so that we can obtain well-being and success", as you can see above. This is the mantra chanted by purohits during elaborate rituals for honoring Lord … to those two libations or sutá-s), Accusative case, masculine in gender, Dual number, of "tad" (that). 14  The word "sa" is really the pronoun "saḥ" (he) with its Visarga (ḥ) dropped by the 10th Rule of Consonant Sandhi. This seeing and hearing of the rişhis is not of the ordinary kind. Consequently, Ṛgveda (Ṛk-veda) is a Veda to be recited because the word "ṛk" derives from "ṛc", which, apart from "praise", means "a verse", and specially one that is recited. As most gods are very addicted to drink Soma, the priests seek to attract their attention and please them in this way, got the point? This page uses the International Alphabet of Sanskrit Transliteration (IAST) This particular mantra … 23  There is another valid translation here, by using the multiple meanings of the enclitic particle "nas", the conjugation "dadhāte" (2nd Person dual, Ātmanepada, Present Tense), which is derived from the root "dhā" (to make, render, bestow, place, support, etc.) There is reason for the special excellence of the hymnal poetry which lies in its mantra character. 20  Clarified butter is generally poured as an oblation into the fire in a sacrifice. Thus, "ā yātam" means "let you both come here!". Ltd. Anthology of Vedic Hymns (A Collection of Hymns from Four Vedas), Vedic Hymns: Hymns to the Maruts, Rudra, Vayu, Vata and … or else "let those two (gods) come near!" According to some authors, the literal meaning of "itthā dhiyā" is: "such is (your) will". Normal accusative, dative and genitive forms of the pronoun "asmad" (the basic one from which arise the nominatives "aham" --I--, "āvām" --both of us-- and "vayam" --we--, along with the remaining cases -See Declension for more information-) in "plural" number are as follows: "asmān" (to us, upon us), "asmabhyam" (for us) and "asmākam" (our, ours or of ours), respectively. There are many more implications, of course. click on the number to quickly reach my explanation and click on the arrow icon to return to the exact position where you were reading. In the Rigveda, Rudra is praised as the 'mightiest of the … Nonetheless, that rule is not always valid in Ṛgveda (e.g. Look: "ānaṁśa"... but there are these two too, "ānāśa" and "āśa". 6  "Sutá" does not mean "son" (i.e. This too is possible. Note how I used "nas" and "dadhāte" in two different ways within the same phrase. However, I must use my knowledge about Sanskrit along with the common sense in order to choose the proper meaning. Nor is it Right to look upon these poets as composers such as are quite common everywhere in all ages and countries, even in our own day. The mystic poets do not vary the consecrated form which has become for them a sort of divine algebra transmitting the eternal formulae of the knowledge to the continuous succession of initiates. He also invoke the gods and thus he is often known as the "invoker". and not "let them both come near" (ā yātām upa) --Note as "yātam" changed to "yātām"--. The aim of poetry is not mere realistic imitation of nature, but to reveal the happenings in many planes which are closed to our ordinary waking consciousness. Even though he is usually associated with rains, he encompasses all forces of nature indeed: rivers, ocean, wind, sun, etc. That is why while most of the mantrās are used for sacrificial purposes, there are many that are used, for the attainment of results not connected with yajňa. In this case, it should be interpreted as "son of Viśvāmitra", of course. Therefore, rest assured that this interpretation of the final part of the stanza is "also" consistent. This was one of the first etexts developed for this site. Here is the rik: “The riks abide in the Immutable, supreme Ether where are seated all the Gods; what can he do with the rik who knows not that? English Translation by Ramesh Krishnakumar, to the soul- stirring rendering by Karunamayi Amma. The Universal … स न॑: पि॒तेव॑ सू॒नवेऽग्ने॑ सूपाय॒नो भ॑व। सच॑स्वा नः स्व॒स्तये॑॥९॥, Ṛṣirmadhucchandā vaiśvāmitraḥ    -    Chando gāyatrī    -    Devatā agniḥ, Om̐ a̱gnimī̍ḻe pu̱rohi̍taṁ ya̱jñasya̍ de̱vamṛtvija̍m| Hotā̍raṁ ratna̱dhāta̍mam||1|| The import of this rik is profound. One translation of the name is 'the roarer'. This seer of the Beyond is also the hearer of the truth; therefore that the poet-seers are truth-hearers, kavayaĥsatya-shrutaĥ is famous in the Veda, RV (5.57.8, 5.58.8, 6.49.6 etc). Seer: Madhucchandā Vaiśvāmitraḥ    -    Meter: Gāyatrī    -    Deities: Vāyu, the god of the wind 1-31 ; Yada̱ṅga da̱śuṣe̱ tvamagne̍ bha̱draṁ ka̍ri̱ṣyasi̍| Tavettatsa̱tyama̍ṅgiraḥ||6|| when Visarga is before "p" or "t"... be warned then). Finally, "svastaye" (for well-being and success) is the dative case of "svasti" (well-being, success, etc.). I preferred "hero", because to express: "Oh men" does not look formal, in my opinion, as far as addressing divinities such as Vāyu and Indra is concerned. Vāya̍ u̱kthebhi̍rjarante̱ tvāmacchā̍ jari̱tāra̍ḥ| Su̱taso̍mā aha̱rvida̍ḥ||2|| If you got it, remember my previous statements in the future. This a clear example of a grammatical obstacle a translator may stumble upon if his knowledge of Vedic Sanskrit is not good enough, as most grammars do not explain these differences. English Translation of the Rigveda. the juice from the plant) and offer a libation of it". the Sun). The philosopher’s business is to look at a proposition, recognize its components and understand the relationship between the components, which gives force to the proposition. Mahaa NyaasaH . It does not depend (for its existence) on the seer; on the other hand, the perception of the mantra is possible because of it. My explanatory notes are clickable, i.e. Granted, there are more rules governing over the use of enclitic particles such as "nas", but I am sure you will not want to know them for now, hehe... oh my God! We do not say that all the seers lived at the same time, led the same identical inner life and perceived the mantrās. According to Sri Aurobindo, mantra is the poetic expression of the deepest spiritual reality. ISBN: Rig Veda: 9788189492649 Athar Veda: 9788189492236 Yajur Veda: 9788189492069 Sama Veda: 9788189492298 Rig Veda Sample Pages Rig Veda Volume 1 Volume 2 Volume 3 Volume 4 Volume 5 … The mantra-word and its inalienable meaning are there in the sublime spaces of Ether, self-existent but their manifestation depends upon the achievement and competence of the rişhi. 18  In Classic (Postvedic) Sanskrit, you would expect: "hvaye" (from the root "hve" -to invoke-) instead of "huve". Of course, I was talking about meters regulated by "syllables", but there is another category regulated by "mātrā-s"... oh my God, it would be better for you not to know anything about it, for now at least... Sanskrit meter may become another Sanskrit headache, which is not so serious as the "Verb" syndrome (See Verbs documents for more information about the "Verb" syndrome, hehe), but a headache anyway. There is a subliminal power, the transmitting agent, concealed in some secret cavern, nihitam guh¢, RV (1.130.3), (1.164.45); guh¢hitam, RV (4.7.6); nihitam guh¢v¤ª, RV (10.71.1). On the other hand, Varuṇa is one of the most important deities in Ṛgveda. Guess what? Anyhow, try to understand what I said, please, or you will not understand the full purport of the "devatā-s" or deities in Ṛgveda or any other Vedic book. You will not believe how terribly complicated may be to conjugate roots in Perfect Tense, specially because, though there are a group of standard rules, the exceptions are many. Look: Agninā rayimaśnavatpoṣameva divedive| Yaśasaṁ vīravattamam||3||. The act of expression was just a means, not an aim. Why is the greatness of the mantra described thus? That is why, I took the trouble to write this lengthy note to dissipate all possible doubts. He is also very often identified with Savitā or Vivifier (i.e. Sa na̍ḥ pi̱teva̍ sū̱nave'gne̍ sūpāya̱no bha̍va| Saca̍svā naḥ sva̱staye̍||9||, | And now the first set of eight lessons begins |, Seer: Madhucchandā Vaiśvāmitraḥ1     -    Meter: Gāyatrī2     -    Deity: Agni, the god of fire3, Om̐ (om̐) - I praise (īḻe) Agni, the god of fire (agnim), (who is) the family priest (purohitam), the divine (devam) priest (ṛtvijam) of the yajña or ritual of worship (yajñasya)4 , (as well as the priest known as) Hotā (hotārām)5 , (and who) distributes great riches (ratna-dhātamam)||1||, The god of fire (agniḥ) (is) worthy of being praised and solicited (īḍyaḥ) by (both) the former (pūrvebhiḥ) Seers (ṛṣibhiḥ) and (uta) the present ones (nūtanaiḥ). That the riks are poetry of an extraordinary kind wherein lies their mantra-character, is evidenced by the hymns of Dīrghatamas and Virūpa above referred to. Well, in sentences where only one verb is operating (like the present one in this stanza), you may replace all those forms (asmān, asmabhyam and asmākam) with "nas". No mantra is possible without a vision of the supraphysical reality. Elsewhere he observes that the purport of the mantra is difficult to know. The rişhi not merely sees; he also hears. Still, Indra is most important in the hierarchy, at least in that one you find in Ṛgveda. There are really three lines containing 8 syllables each. The word-rhythm of the mantra, which we hear with our physical ears, is only a part of what we hear. a drink or beverage in simple English) with that juice and they are offered to the gods so that they can drink them. अ॒ग्निः पूर्वे॑भि॒रृषि॑भि॒रीड्यो॒ नूत॑नैरु॒त। स दे॒वाँ एह व॑क्षति॥२॥ Here the word Veda signifies primarily the mantra. One normally would expect "śṛṇu" or "śṛṇuṣva", but Ṛgveda has its own particularities. I said "it seems" because that is not so. The symbolic meaning behind the broken tusk is that Buddhi(symbolized … In turn, one of the Vedic Seers whom Ṛgveda was revealed bears that very name too. In Ṛgveda, Udātta is unmarked, Anudātta is partially marked (i.e. 3 1. 7. This form of the Sandhyā is basically the same for all those who follow the Kṛṣṇa Yajur Veda, be they Vaiṣṇavas, Smārtas or Śaivas. The "common" Vedic accents are three: Udātta, Anudātta and Svarita. English-Home |  Sitemap |  About us |  Purpose |  Support, This page uses the International Alphabet of Sanskrit Transliteration (IAST). Ṛ̱tena̍ mitrāvaruṇāvṛtāvṛdhāvṛtaspṛśā| Kratuṁ̍ bṛhanta̍māśāthe||8|| The stanzas 4 to 6 speak of those two deities, Indra and Vāyu. In the translation, the Vedic accentuation is not relevant in most contexts (but in some contexts it is... keep this in mind), and the phrase: "ma̱kṣvi 1̱̍ tthā" is taken as "makṣvitthā" (makṣū + itthā). A̱gniḥ pūrve̍bhi̱rṛṣi̍bhi̱rīḍyo̱ nūta̍nairu̱ta| Sa de̱vām̐ eha va̍kṣati||2|| (got it? Thus, "aśnavat" might be translated as "let (oneself) obtain! Yaśasaṁ vīravattamam||3||. It is an ancient belief that the mantra is an extraordinary meaning of achieving all the ends of life. When such riks clearly bring out the nature of mantrās as being created, how, it may be asked, can the Veda be said it be eternal, uncreated? They are said to share the same chariot drawn by many celestial horses. On the other hand there is sublime poetry in the Rig Veda-sublime even when judged from modern standards. Vāya̱vindra̍śca sunva̱ta ā yā̍ta̱mupa̍ niṣkṛ̱tam| Ma̱kṣvi 1̱̍ tthā dhi̱yā na̍rā||6||* the gods Indra and Vāyu 4-62 ; the gods Mitra and Varuṇa 7-93, Oh beautiful (darśata) Vāyu, god of the wind (vāyo), come near (ā yāhi) these (ime) libations of Soma (somāḥ)4  (which we have) prepared (for you) (araṅkritāḥ) (and) drink (pāhi) them (teṣām)! Indra is usually considered the god of thunderbolt but as well he is the personification of the spiritual warrior who has attained his goal. For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address. It is one of the four sacred canonical texts of Hinduism known as the Vedas.The text is layered consisting of the Samhita, Brahmanas, Aranyakas and Upanishads.The Rigveda … This clearly shows that there is no "fixed" translation of Ṛgveda, at least of some of their stanzas, because the amount of meanings and connotations is really large. वाय॒विन्द्र॑श्च सुन्व॒त आ या॑त॒मुप॑ निष्कृ॒तम्। म॒क्ष्वि त्था धि॒या न॑रा॥६॥ Thus is it famous that mantrās were not made but were seen by the kavi, the Seer, the satyashrut. 21  This relatively monstrous conjugation, hehe, is, in my humble opinion, the reduplicative Perfect Tense (remote past, hence I added "a long time ago" to the translation), 2nd Person dual, Ātmanepada, from the root "aś" (to obtain, gain, etc.). Besides, every cloud has a silver lining, inasmuch as it was the existence of those antididactical grammars I have what pushed me to publish a Sanskrit site on the Web and share this knowledge with you in a more didactical and funny way, I think. It is the most ancient … 2  Indra and Vāyu are generally associated with each other. In other words, 16 syllables up to the short pause (|) and 8 syllables from this one (|) up to the long pause (||). 17  "Narā" is the Vocative case, dual number, of "nṛ" (man, hero, etc.). … The word "Vaiśvāmitraḥ" means "related to Viśvāmitra". or "let you both come near!" This mantra … Anyhow, this deity is not so important as Indra himself. In this article we will go into the depths of this mantra and understand its meaning. Indra̍vāyū i̱me sū̱tā upa̱ prayo̍bhi̱rā ga̍tam| Inda̍vo vāmu̱śanti̱ hi||4|| In fact, you might have to write an entire big volume only to describe what Indra means. For he says: “By vāk, is meant speech in the form of mantra, which is eternal that is to say, not produced”. If you are a scholar in Vedic Sanskrit, you will say, "Oh yes". This contact with the supra-physical world endows the person, who sees, with a certain power the intensity of which depends on the person. In this view, as explained by us, there is no contradiction inconsistency between the eternality of the Veda and the authorship of the rişhi. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. Agni is not only fire as you would normally think of it, let alone a kind of idol called "the god of fire"... no. This … instead of "may he bring", "he brings", "he will bring", "hopefully he will bring", etc. 6  This is the Subjunctive Mood 3rd person sing. Moola Vishnu Mantra. This is an experimental Sanskrit version of the Rig Veda; each verse occupies a separate file and is encoded in UTF-8 Unicode Devanagari and standard romanization. Well, the Svarita known as Kampa, "simply" (this is a joke, obviously) arises when an independent Svarita is immediately followed by another equally independent one or a Udātta accent. This has been a very brief description of these two deities, obviously. My affirmation has some etymological support as well, because the term "ṛṣi" is "possibly" derived from the root "ṛṣ", which would be an obsolete form for the current root "dṛś" (to see). Consider the rik (8.75.6) by the seer Virūpa. 5  "Śrudhī" (listen!) It is clear that in the view of Yāska there is no other means except tapas to understand the meaning of the Veda and that mantra reveals itself to the rişhi stationed in tapas. What is true of poetry in a general way is preeminently true in the case of mantra-poetry. English The Rig Veda in Sanskrit. He should pay attention to the former stanza, in which "the two libations" are referred to in order to translate the sentence properly. Such is the established faith in the greatness of the mantra-power that some even consider that there is no necessity of enquiring into the meaning of the mantra since the manifestation of its potency is not dependent on the understanding of its import. "suta"), but "pressed, extracted", from the root "su" (to press, extract). The riks are the mantra-perceptions of the rişhis cast in metrical mould. Look at the original arrangement of, for example, the third stanza: Agninā rayimaśnavat Besides, he watches the activities of those very men. 3  Except for the hymn 59 of the Book 3 of Ṛgveda, Mitra is always addressed in association with Varuṇa. Mantra - Om Agnim-Iille Purohitam Yajnyasya Devam-Rtvijam | … Hence it is far-reaching. ", "may (one) obtain", "(one) obtains", "(one) will obtain", "hopefully (one) will obtain", etc. The essential power of the poetic word is to make us see, not to make us think or feel; thought and feeling must arise out of the sight or be included in it. (and) bestow (dadhāte) strength of will (dakṣam) upon us (nas)". On the other hand, one "normally" would expect: "sacasva" [Imperative 2nd person sign., Ātmanepada (Middle Voice), of the root "sac" --to accompany--] and not "sacasvā", but Ṛgveda has very often its own ways to conjugate verbs. Like everything else, these powers have to be nourished. At any rate, some authors take "ghṛtācī" in the sense of "shedding (acī) water (ghṛta)", as even Nirukta dictionary (the celebrated Yāska's commentary on the Nighaṇṭu-s or Vedic Glossary) points out that the term "ghṛta" may also be understood as "water". not all Anudātta-s are marked really) in the form of a underline, and Svarita is marked. In my opinion, a higher grammar should not be synonymous with an antididactical and boring one, such as those I have read so far. Good Ṛgvedic joke, rookie translator! Also, one would expect the ending "mas" instead of "masi" here, but Ṛgveda has often its own exclusive kinds of terminations. The hymnal poetry is unusual, different from other poetry – even from the most superb specimen full of power, of delectable sense and delightful phrase and aesthetic appeal. The Gayatri mantra comes from the Rigveda Mandala 3 Sukta 62 and Verse 10. the double... plus some exclusive forms too, just in case the amount of things to study and remember was not enough. That is how we see frequent mention made in the rik samhita of the rişhi as the author of the mantra e.g. The more we can bring in of its direct power and vision, the more intuitive and illumined become the words of our intelligence. Even Sāyaņa’s commentary on the rik agrees with this. My explanatory notes are clickable, i.e. Rigveda. राज॑न्तमध्व॒राणां॑ गो॒पामृ॒तस्य॒ दीदि॑विम्। वर्ध॑मानं स्वे दमे॑॥८॥ अ॒ग्निर्होता॑ क॒विक्र॑तुः स॒त्यश्चि॒त्रश्र॑वस्तमः। दे॒वो दे॒वेभि॒रा ग॑मत्॥५॥ ऋषिर्मधुच्छन्दा वैश्वामित्रः - छन्दो गायत्री - देवता वायुः १-३ इन्द्रवायू ४-६ मित्रावरुणौ ७-९, वाय॒वा या॑हि दर्शते॒मे सोमा॒ अर॑ङ्कृताः। तेषां॑ पाहि श्रु॒धी हव॑म्॥१॥ 7  In Ṛgveda, "vīravat" means "wealth consisting of men or sons". “The Gods accept the offering of the sacrificer who knows the Deity of the mantra but not of him who knows not the deity” (131). Rigveda Mantra MP3 Song by Dr. Balaji Tambe from the Sanskrit movie Stree Santulan. This is the Ralph T.H. In the human being he is the vital energy or Prāṇa. It is plunged first into our intuitive depths and emerges imperfectly to be shaped by the poetic feeling and intelligences. Obviously, that said translator consults the dictionary and finds no noun like that. I will take this one: "strength of will" here. This is easily understood at first glance by any Sanskrit scholar examining the stanzas, but most students may experience confusion. The stanzas 7 to 9 deal with them both, the controllers of earth and sky. इन्द्र॑वायू इ॒मे सू॒ता उप॒ प्रयो॑भि॒रा ग॑तम्। इन्द॑वो वामु॒शन्ति॒ हि॥४॥ If thus there are also mantrās, which aim at the achievement of worldly objects, it may be asked, how could the Veda be described as the highly sacred store of spiritual disciplines and secrets? Hence the compound "pūta-dakṣa" might also, at least theoretically, be translated as "pure-minded" by playing with the meanings. This has been clarified by Patanjali, author of the mahābhāşhya, while explaining the sūtra (4.3.101) of Pāņini. 12  This sentence affirms that Vāyu's speech does not go "only" toward one person who offers Soma to him at a particular moment, but toward anyone doing the same thing everywhere. In turn, the latter (independent Svarita) may be subdivided into more subcategories... oh my God! He is also said to share the same chariot as Indra. and the noun "dakṣa". In modern times, we are content to read a poem which may bring out the intellectual element, but unduly depresses the rhythmic value. About: Hinduwebsite.com provides original and scholarly information about Hinduism and related religions, society and culture.We promote tolerance and the highest ideals reflected in these cultures. Here this pronoun is taken as denoting emphasis and connected with the verb "bhava" (be), Imperative 2nd person singular. Yāska, the author of the nirukta, also says the meaning of the mantra is difficult to grasp. I chose to translate "wealth consisting of sons", but both translations are valid. On the other hand, in Ṛgveda, the best way to do that is by offering Soma to the gods. Of course, I have not read all of them. 11  "Dāśuṣe" is the Dative case from "dāśvas" (one who honors and serves the gods). Do not panic folks, then! The power of the mantra is special. 4  "Soma" is a juice prepared from "Somā" (a sacred plant). It is not permissible, for this reason, to class Vedic hymns with poetry of a literary and aesthetic kind. In some … उप॑ त्वाग्ने दि॒वेदि॑वे॒ दोषा॑वस्तर्धि॒या व॒यम्। नमो॒ भर॑न्त॒ एम॑सि॥७॥ For that reason, "tau" cannot refer to the gods, but to the two libations to which they are asked to come close. A short pause (|) does not indicates indefectibly that this is the end of a pada or verse. Ah, a last thing!, "hava" does not mean here "oblation or sacrifice" as usual, but "invocation or calling", and the accent is placed on the first "a" as follows: "hava". मि॒त्रं हु॑वे पू॒तद॑क्षं॒ वरु॑णं च रि॒शाद॑सम्। धियं॑ घृ॒ताचीं॒ साध॑न्ता॥७॥ The bŗhad devata supporting Yāska, says: “The mantra is not perceptible to one who is not a rişhi” BD (8.129). It is no wonder that to those who look only at the outer garb or who follow the western scholars the rişhis present a picture of simple idiocy. If the word were "śrudhi", a translator might infer the presence of an imperative conjugation there because some types of verbs use "hi" as the ending for the 2nd Person sing., Parasmaipada, Imperative Mood. However, it seems that was "unequally" arranged in a duet of 16 and 8 syllables, respectively. Of these, three stations are concealed in the secrecies, secret, not audible to the human ear and the fourth one, in its descent, is the human speech. If you consider that not only the Sanskrit portion but also the transliteration in IAST will occupy thrice more space, you will agree with me that the solution lies in writing all in one line for the sake of making the text more compact. Some authors take this "saḥ" as denoting "thus" in a rhetorical sense. Anyway, when they are joined together, and "dhī" is in Instrumental case, singular number (i.e. Now the outer meaning of the riks can be understood from Sāyaņa’s commentary. The verb "sac", when connected with two words declined in dative ("nas" and "svastaye", in this case) means "to help anyone to anything". Nevertheless, to the composer of the Vedic hymn it was only a help, a means for his progress and a help for others. After a scribal benediction (śrīgaṇéśāyanama ḥ Au3m), the first line has the first pada, RV 1.1.1a (agniṃ iḷe puraḥ-hitaṃ yajñasya … A person who repeats the mantra with full faith will eventually have the vision of the non-physical world experienced by the poet. In turn, according to the same authors, the word "dhī" (normally "prayer", in this context) amounts to "act". The riks themselves proclaim that the hymns are packed with truths perceivable only by the subtle intellect, related to subtler worlds, not visible to the outer eye, the presiding Gods or devāĥ and their subtle laws. Download Rigveda Mantra -1 song on Gaana.com and listen Feminine Balance Rigveda Mantra -1 song offline. from the root "vah") as "let him bring!" 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