. `. A/i mi? e pu raeih?t< y/}sy? de/vm& itvj?m!, haeta?r< ræ/xat?mm!. 1. A/i > puvˆ?i-/\ i;?i-/rif(ae/ nut?neé/t, s v?]it. 2.

Transcription

1 1 RV 1.1 ṛṣi : madhucchandā vaiśvāmitra; devatā: agni; chanda: gāyatrī. `. A/i mi? e pu raeih?t< y/}sy? de/vm& itvj?m!, haeta?r< ræ/xat?mm!. 1. A/i > puvˆ?i-/\ i;?i-/rif(ae/ nut?neé/t, s v?]it. 2. A/i na? r/iym?îv/tpae;?me/v id/veid?ve, y/zs? vi/rv?ämm!. 3. A e/ y< y/}m?xv/r< iv/ñt?> pir/-uris?, s #dœ de/ve;u? gcdit. 4. A/i haˆrta? k/iv³?tu> s/tyií/çï?vstm>, de/vae de/vei-/ra g?mt!. 5. yd/¼ da/zu;e/ Tvm e? -/Ô< k?ir/:yis?, tveäts/tym?i¼r>. 6. %p? Tva e id/veid?ve/ dae;a?vstixr/ya v/ym!, nmae/ 7. raj?ntmxv/ra[a? gae/pam& tsy/ diid?ivm!, vx?man</ Sve dme?. 8. s n?> ip/tev? su nve= e? supay/nae -?v, sc?sva n> Sv/Stye?. 9. agním īḷe puróhitaṃ yajñásya devám r tvíjam / hótāraṃ ratnadhā tamam agníḥ pūŕvebhir ŕ ṣibhir ī ḍiyo nū tanair utá / sá devāḿ éhá vakṣati agnínā rayím aśnavat póṣam evá divé-dive / yaśásaṃ vīrávattamam ágne yáṃ yajñám adhvaráṃ viśvátaḥ paribhūŕ ási / sá íd devéṣu gachati agnír hótā kavíkratuḥ satyáś citráśravastamaḥ / devó devébhir ā gamat yád aṅgá dāśúṣe tuvám ágne bhadráṃ kariṣyási / távét tát satyám aṅgiraḥ úpa tvāgne divé-dive dóṣāvastar dhiyā vayám / námo bháranta émasi rā jantam adhvarā ṇãṃ gopāḿ r tásya dī divim / várdhamānaṃ suvé dáme sá naḥ pitéva sūnáve ágne sūpāyanó bhava / sácasvā naḥ suastáye

2 2 RV A/i m! $? e pu/raeih?t< y/}sy? de/vm! \/itvj?m!, haeta?r< ræ/xat?mm! agním īḷe puróhitaṃ yajñásya devám r tvíjam / hótāraṃ ratnadhā tamam I adore the Flame, the vicar, the divine Ritwik of the Sacrifice, the summoner who most founds the ecstasy. 1 Interpretative translation: I cling to the Divine Will with adoration, the leader of our spiritual journey here, the shining being who makes things sacred, turning them into their divine prototypes and revealing their true nature, who knows perfectly the right time and the right procedure of this profound transformation, invoking and bringing all the powers necessary for its accomplishment, establishing in us the Ecstasy of the Supreme Existence. : agnim, the Flame, Acc. sing. of agni; ã e, I adore, [from root ãó, to adore, to glorify, to love, 1 A., 1 person, sing.]; purohitam, the priest, lit.: placed in front, [puraþ-hitam, puraþ, adv., in front; hitam, put, established, [ppp from root dhà, to establish, to place, to put, Acc. sing.] yaj asya, of the sacrifice, [yaj a, m., offering, sacrifice; Gen. sing.] devam, the god, [deva: a god, the shining, radiant; from root div, to shine; or, one who abides in heaven, dyauþ; Acc. sing.] çtvijam, the ministering priest, lit.: ritu-ija-; ritu, a season, ija-, sacrificing [week form from root yaj], sacrificing according to the proper season; he is also the hotà (AitB 3.14), the priest who makes the oblation or who invokes the deities; [from root hu, to make oblation; or, from root hve, to call]. ratnadhàtamam: lit. the utmost establisher of wealth or ecstasy; [ratna-, n. jewel, wealth, symb. joy, ecstasy; dhà-tama- m. Acc. sing., placing most, from root dhà, to place, to establish, with Sup. suf. tama-] Note on the etymology of the word agni: 1) the etymology of the word agni according to Yaska is not clear, agre nayati iti agniþ, (Nir.), leading forward; there are also other opinions rendered in the Nirukta of other etymologists. It is even proposed by some ancient etymologists that the word is derived from the root starting with i- and not with a-. (Nir.) 1 Sri Aurobindo s translation. In this book Sri Aurobindo s translation will be put first and then an interpretative translation;

3 3 2) Sri Aurobindo says that it is most probably derived from the lost root ag. Force in status, action, movement, light, feeling is the inherent quality of the roots ag and ang from which we have agni and angiras. Force but also, in these words, Light. Agni, the sacred flame, is the burning force of Light; the Angirases also are burning powers of the Light. 2 3) Grammatically it can be also proposed as a derivation from the root aj, to drive forward, from which word aja, a goat or a ram, is also probably derived, which is a vehicle of agni in the Vedas. (Cp. bhaj - bhagna, bhuj - bhugna, aj - agna;) And to take into account the ancient etymologists mentioned in Nirukta, ij can be seen as a week form of aj, as it often happens with being substituted by in the week forms of passive and other grammatical formations. So, if ij can be seen as a week form of the root aj from which agni is derived then it is the same week form of the root yaj, to sacrifice, to make sacred, which functionally perfectly corresponds to the office of Agni. There is an interesting parallel in Slavic languages: yag a means a lamb, in religious and sacred sense it is called agnes. The Jesus was called the lamb of the Divine: agnes. So if yag a and agnes- could indicate the same thing in Slavic languages, it might indicate the same etymological derivation in Sanskrit, to which the ancient etymologists referred. RV A/i > puver?i-/r! \i;?i-/r! $f(ae/ nut?ner/! %/t, s de/va v?]it agníḥ pūŕvebhir ŕ ṣibhir ī ḍiyo nū tanair utá / sá devāḿ éhá vakṣati The Flame adorable by the ancient sages is adorable too by the new. He brings here the Gods. Interpretative translation: The Flame of the Divine Will is to be welcomed with adoration as by the ancient Rishis so by the new. 3 For He alone can bring here, into the earthly mortal life of men, the shining powers of the Gods, which illumine and transform it into the Immortal life! 2 The Secret of the Veda, p Literally it is said that Agni should be fully accepted with love by both the ancient Rishis and those who are new, which indicates that both are still to do their work. Sri Aurobindo writes in the Secret of the Veda That ascension has already been effected by the Ancients, the human forefathers, and the spirits of these great Ancestors still assist their offspring; for the new dawns repeat the old and lean forward in light to join the dawns of the future. Kanwa, Kutsa, Atri, Kakshiwan, Gotama, Shunahshepa have become types of certain spiritual victories which tend to be constantly repeated in the experience of humanity. The seven sages, the Angirasas, are waiting still and always, ready to chant the word, to rend the cavern, to find the lost herds, to recover the hidden Sun.

4 4 : pårvebhiþ, m., Inst., pl. of pårva, previous, before; çùibhiþ, m., Inst., pl. of çùi, m. sage, rishi; nåtanaiþ, m., Inst., pl. of nåtana mfn new, recent; ãóya, adorable, the one who will/should be adored; pfp from rood ãó, to adore; uta, ind., and, also; saþ, pron., m., Nom., sing; he, that; devàn, Acc., pl., from deva, god; eha, = à-iha, iha, ind., here; à, pref., up to, onto, towards; vakùati, may he bring; S-Aor., Subj., 3 pers., sg., from root vah, to carry; with pref. à- vah it means to bring; Notes: 1) pårva and nåtana, former and recent rishis; former rishis are from Bhçgu and Aïgiras; 4 they are also termed prajàpatis in the Viùõu Puràõa. 2) The office of Agni is as follows: being within the body, in the darkness of the first creation, he is growing through and invokes the powers of the Divine from above to enter it. It is to his call that the Gods answer, for there is nothing else here that could attract them in this blind darkness of the inconscience and ignorance. Thus he brings these luminous and immortal powers into the darkness of our mortality, and the Sacrifice, the Redemption of our fallen Self, the uplifting of ignorant members of consciousness begins to take place. This work is to be done by all the beings who got involved in this manifestation. RV A/i na? r/iym! A?îv/t! id/ve-id?ve, y/zs<? vi/rv?ämm! agnínā rayím aśnavat póṣam evá divé-dive / yaśásaṃ vīrávattamam Sri Aurobindo explains in the Secret of the Veda, p. 159: The name Angiras occurs in the Veda in two different forms, Angira and Angiras, although the latter is the more common; we have also the patronymic Angirasa applied more than once to the god Brihaspati. In later times Angiras, like Bhrigu and other seers, was regarded as one of the original sages, progenitors of clans of Rishis who went by their names, the Angirasas, Atris, Bhargavas. In the Veda also there are these families of Rishis, the Atris, Bhrigus, Kanwas etc. In one of the hymns of the Atris the discovery of Agni, the sacred fire, is attributed to the Angiras Rishis (V.11.6), but in another to the Bhrigus (X.46.9).Very possibly the Angiras Rishis are the flame-powers of Agni and the Bhrigus the solar powers of Surya.

5 5 3. By the Flame one enjoys a treasure that verily increases day by day, glorious, most full of hero-power. It is by the guidance of the Divine Will that one should find and enjoy the Luminous Treasures of the Divine Existence, which is increasing day by day, being full of the Divine Greatness and Power most capable to conquer and master the lower states of consciousness. anginà, by agni, Inst., sg., of agni, rayim, wealth, Acc., sg.; a navat, should get, realize, enjoy; Subj., 3 pers., sg., of root a ; poùam, growth, increase; m., Acc., sg.; eva, ind., indeed, verily, only, etc. dive-dive, adv., day by day; ya asa, fame, m., Acc., sg.; vãravattamam, vãra-vat-tama; vãra, m. a hero; vãra-vat, possessing heros; vãravattama, most possessing heros; vat, suf. of possession, tama, suf. of superlative adjective. Notes: 1) Etymological meaning of the words ratna, rayi, radhas etc., as treasure indicates symbolically the brightness and shininess, which relates to the basic semantic of the roots ra/ ç introducing a sense of radiance and joy. In the Secret of the Veda, (p. 40), Sri Aurobindo explains the significance of these words: For instance such words as raye, rayi, radhas, ratna, may mean either merely material prosperity and riches or internal felicity and plenitude applying itself equally to the subjective and the objective world; 2) Regarding vãravattama-. Sri Aurobindo explains the symbolism of the heroes and children in the RV: The sons or children are the new soulformations which constitute the divine Personality, the new births within us. The heroes are the mental and moral energies which resist the assaults of ignorance, division, evil and falsehood. (SV408) RV A e/ y< y/}m! A?Xv/r< iv/ñt>? pir/-ur! Ais?, s #d! de/ve;u? gcdit ágne yáṃ yajñám adhvaráṃ viśvátaḥ paribhūŕ ási / sá íd devéṣu gachati

6 6 4. O Flame! The pilgrim-sacrifice on every side of which thou art with the environing being, that truly goes among the Gods. O Fire of the Divine Will, it is that offering on the Path of our Growth which you fully accept, taking it from all the sides, that alone is ready to be transformed and uplifted by the Divine Powers from above. agne, O Agni, Voc., sg.; ya, which, rel. pron., m., Acc., sg.; yaj am, sacrifice, m., Acc., sg.; adhvara, pilgrimage, m., Acc., sg.; traditionally it is translated as a-dhvara-, mfn not injuring, or sacrifice; vi vataþ, from all sides, adv., suf. -taþ, Abl. Meaning; paribhår asi, thou art all-embracing, paribhåþ, n. being all around; asi, art; 2 pers., sg., from root as, 2.P., to be; sa id, he indeed; id, ind., emph. part.; deveùu, among gods, in the gods, Loc., pl.; gacchati, goes, Pres., 3 person, sg. from root gam, 1.P., to go. RV A/i r! haeta? k/iv³?tu> s/tyz! ic/çï?vstm>, de/vae de/vei-/r! Aa g?mt! agnír hótā kavíkratuḥ satyáś citráśravastamaḥ / devó devébhir ā gamat The Flame, the summoner, the Seer-Will, true and most full of richly varied listenings, may he come a God with the Gods. The Flame of the Divine Will initiates all the changes here, for He is the Summoner of the Gods, whose Will-Power is that of a poet, true to his Call and capable of comprehending deeper meanings of all. O Luminous God, come here together with the Gods. Cp. citra ravastamaþ to the passage from Savitri: All now his bright clairaudience could receive; A contact thrilled of mighty unknown things. (p.30) agnir, m., Nom., sg.; hotà, invoker, m. Nom., sg.; from root hå/hve, to call, to make an oblation; kavi-kratuþ, Bah., m., Nom., sg.; whose will-power is of the poet;

7 7 satya, m. Nom., sg.; true; citra- ravas-tamaþ, m. Nom., sg.; Bah., citra-, luminous, varied, conscious from root ci, to gather, to concentrate, to be conscious of; ravas, n., hearing, fame, word, from root ru, to hear. devo devebhir, god with gods; devebhiþ, Instr., pl.; à gamat, may he come; Injun., 3 p., sg.; with pref. à, towards; RV yd! A/¼ da/zu;e/ Tvm! A e? -/Ô< k?ir/:yis?, tvet! tt! s/tym! A?i¼r> yád aṅgá dāśúṣe tuvám ágne bhadráṃ kariṣyási / távét tát satyám aṅgiraḥ O Flame! the happy good which thou shalt create for the giver is that Truth and verily thine, O Angiras! O Divine Will, whatever good you decide to do for the giver is indeed That Truth of yours, O Angiras! 5 yad, which, n. rel., pron.; aïga, indeed; ind., emph. part.; dà uùe, to the giver; tvam, thou, pers. pron., 2 pers., sg., Nom.; agne, Voc.; bhadra, good, happiness; kariùyasi, will do; Fut., 3 pers., sg.; tavet, thine indeed; tava-id; tat, that; satyam, truth; aïgiraþ, O Angiras, Voc.; Notes: 1) Aïgiras = aïgàra, a live coal (Nirukta 3.17); 2) 'the coals became the Aïgirasas', ye aõgàràþ àsans te aõgiraso abhavan (AitB 3.34); 5 That truth of Agni is deeper than the giver can really understand. The giver by surrendering to Agni something from his life for the transformation expects some results in accordance with his own understanding of good.

8 8 3) the legend: (Mahàbhàrata, Vanaparvan, Vol. II) Màrkaõóeya tells Yudhiùñhira, when the latter asks, "How is it that while Agni, went to the forest and ceased his functions; yet, Aïgiras became Agni to convey the oblations to gods? How is it that Agni, who is one, becomes many?" Agni, says Màrkaõóeya, engaged in penance and relinquished his duties; Muni Aïgiras took upon himself the office of Agni and became his son; his descendants, the Aïgirasas, therefore are also the descendants of Agni, or so many Agnis, or fires. The fires are enumerated at length, explained as personification of light, of luminous bodies, of divisions of time, of celestial phenomena, and fires adapted to peculiar occasions. Another legend depicted that the First Agni was called Saha, who hid himself in the ocean to avoid the approach of Niyata, the son of Bharata, the fire of the funeral pile. The text says, 'through fear'; Sàyaõa adds: either through fear of being rendered impure by his contact, or being ashamed of his relationship, Niyata being his own grandson. When gods came looking for Agni, the latter designated as his substitute, Atharvan, also called Aïgiras. RV %p? Tva e id/ve-id?ve/ dae;a?vstr! ix/ya v/ym!, nmae/ úpa tvāgne divé-dive dóṣāvastar dhiyā vayám / námo bháranta émasi To thee, O Flame! we day by day, in the night and in the light, come, carrying by our thought the obeisance. Day after day in a deep contemplation we approach you, O Flame of the Divine Will, and bring you, the Illuminer of Darkness, our Surrender. upa tvà-agne, near thee, O Agni; upa, pref., near, towards, close to; tvà, Acc., sg. from tvam, thou; dive-dive, adv., day by day; in the morning and in the evening; doùàvastar, O Illuminer of the Night or Darkness; Voc.; dhiyà, by meditative thought; Inst., sg. from dhã, thought, intelligence; vayam, we; pron. namo, namas, n., Acc., sg.; bowing down, surrender, salutation; bharanta, bharantaþ, bringing; Part., Pres., 3 pers., pl.; emasi, à-imasi, we come; Pres., 1 pers., pl. from root i, to go, with pref. à, to come.

9 9 RV raj?ntm! AXv/ra[a<? gae/pam! \/tsy/ diid?ivm!, vxr?man</ Sve dme? rā jantam adhvarā ṇãṃ gopāḿ r tásya dī divim / várdhamānaṃ suvé dáme To thee, who reignest over our pilgrim-sacrifices, luminous guardian of the Truth, increasing in thy own home. To you, who is shining royally at our pilgrimage march, who is a protector of Light for us, constantly illumining in us the Truth, always growing in your own home. ràjantam, shining, m., Acc., sg. Part. Pres., from root ràj, to shine; adhvaràõà, of the sacrifices; Gen., pl.; gopàm, go-pà, protecting cows, or rays of light; Acc., sg.; çtasya, of the Truth; Gen., sg. of çta, n. truth; dãdivim, constantly shining, m., Acc., sg; vardhamànam, growing, m., Acc., sg., of Part. Pres. A. of root vçdh, to grow; sve dame, in ones own home; Loc., sg. RV s n>? ip/tev? su/nve =? e supay/nae -?v, sc?sva n> Sv/Stye? sá naḥ pitéva sūnáve ágne sūpāyanó bhava / sácasvā naḥ suastáye Therefore, be easy of access to us as a father unto his son, cling to us for our happy state. As the father to the son, O the Flame of the Divine Will, be easily approachable and accompany us inn our journey to our Well-Being. sa, m., pron.; he, that; naþ, of us, to us; Dat., Gen.; of asmad, we; piteva, pità-iva, as father; iva, adv. part.; like, as if; sånave, to the son; Dat. of sånu, m., son; såpàyano bhava, be easily accessible; su-upàyanaþ, easily accessible/ approachable; bhava, be, Impv., 2 pers., sg. of root bhu, to be; sacasva, accompany, Impv., A, 2 pers., sg; of sac, to cling, stick; svastaye, to the well-being; Dat. of su-asti, well being;