HYMNS from the RIG VEDA1 (C

HYMNS FROM THE RIG VEDA1 (c. 1500 BC)

Introductory Note on the Vedas: "The only extant Vedic materials are the texts known as the Vedas, which were written down over a period of about 10 centuries, from about the 15th to the 5th century BC, this being the period when Vedism was a living force. The Vedic corpus is written in an archaic Sanskrit. The most important texts are also the oldest ones. They are the four collections (Samhita) that we call the Veda, or Vedas. The Rigveda, or "Veda of Verses," the earliest of these, is composed of about 1,000 hymns addressed to various deities, and mostly arranged to serve the needs of the priestly families who were the custodians of this sacred literature. The Yajurveda, or "Veda of Sacrificial Formulas," contains prose formulas applicable to various cultic rites, along with verses intended for a similar purpose. The Samaveda, or "Veda of Chants" is made up of a selection of verses (drawn almost wholly from the Rigveda) that are provided with musical notation and are intended as an aid to the performance of sacred songs. Finally, the Atharvaveda is considered to be either of less worth than or of similar content to the three earlier collections. To each Veda is attached a body of prose writings of later date called Brahmanas (c. 800-600 BC), which are intended to explain the ceremonial applications of the texts and the origin and importance of the sacrificial rites for which the Vedas were supposed to have been composed. Further appendices, the Aranyakas (c. 600 BC) and the Upanishads (c. 700-500 BC), respectively expound the symbolism of the more difficult rites and speculate on the nature of the universe and man's relation to it." (Encyclopedia Britannica Online)

Hymns to the Gods – Early Polytheism

10.72 The Birth of the Gods

[1] Let us with tuneful skill proclaim these generations of the gods, that one may see them when these hymns are chanted in a future age . . . . [3] Existence, in the earliest age of gods, from non-existence sprang. Thereafter were the regions [of the earth] born. This sprang from the Productive Power. [4] Earth sprang from the Productive Power; the regions from the earth were born. Daksa [power] was born of Aditi [the Infinite], and Aditi was Daksa's child. [5] For Aditi . . . was brought forth. After her were the blessed gods born, sharers of immortal life. [6] When ye, O gods, in yonder deep close-clasping one another stood. Thence, as of dancers, from your feet a thickening cloud of dust arose. [7] When, O ye gods, like yatis [devotees], ye caused all existing things to grow. Then ye brought Surya [the sun] forward who was lying hidden in the sea. [8] Eight are the sons of Aditi, who from her body sprang to life. With seven, she went to meet the gods; she cast Martanda [the sun] far away. [9] So with her seven sons, Aditi went forth to meet the earlier age. She brought Martanda thitherward to spring to life and die again.

10.89 Indra (The God of Thunder)

[1] I will extol the most heroic Indra, who with his might forced earth and sky asunder; who hath filled all with width as man's upholder, surpassing floods and rivers in his greatness. [2] Surya [the sun] is he: throughout the wide expanses shall Indra turn him, swift as car-wheels, hither, like a stream resting not but ever-active, he hath destroyed, with light, the black-hued darkness. [3] To him I sing a holy prayer, incessant, new, matchless, common to the earth and heaven, who marks . . . all living creatures: ne'er doth he fail a friend, the noble Indra. [4] I will send forth my songs in flow unceasing, like water from the ocean's depth, to Indra, who to his car on both its sides securely hath fixed the earth and heaven as with an axle. [5] Rousing with draughts, the shaker, rushing onward, impetuous, very strong, armed as with arrows, is Soma [the god of the sacred liquor of the Soma plant]; forest trees and all the bushes deceive not Indra with their offered likeness. [6] Soma hath flowed to him whom naught can equal; the earth, the heavens, the firmament, the mountains — when heightened in his ire, his indignation shatters the firm and breaks the strong in pieces.

1Trans. R.T.H. Griffith, 1896. Ed. George Cronk.

[7] As an axe fells the tree so he [Indra] slew Vrtra [a cloud demon], broke down the strongholds, and dug out the rivers. He cleft the mountain like a new-made pitcher. Indra brought forth the kine with his companions. [8] Wise art thou, punisher of guilt, O Indra. The sword lops limbs; thou smitest down the sinner; the men who injure, as it were a comrade, the lofty Law of Varuna [the god of oceans] and Mitra [a god of light]. [9] Men who lead evil lives, who break agreements and injure Varuna, Aryaman [one of Aditi's sons], and Mitra — against these foes, O Mighty Indra, sharpen, as furious death, thy bull of fiery color. [10] Indra is sovereign lord of Earth and Heaven; Indra is Lord of waters and of mountains; Indra is Lord of prosperers and sages; Indra must be invoked in rest and effort. [11] Vaster than days and nights, giver of increase, vaster than firmament and flood of ocean, vaster than bounds of earth and wind's extension, vaster than rivers and our lands is Indra. [12] Forward, as herald of refulgent morning, let thine insatiate arrow fly, O Indra, and pierce, as 'twere a stone launched forth from heaven, with hottest blaze the men who love deception.

[13] Him, verily, the moons, the mountains followed, the tall trees followed and the plants and herbage. Yearning with love, both worlds approached, the waters waited on Indra when he first had being. [14] Where was the vengeful dart when thou, O Indra, clavest the demon ever bent on outrage? When fiends lay there upon the ground extended like cattle in the place of immolation? [15] Those who are set in enmity against us, the Oganas [a hostile clan], O Indra, waxen mighty — let blinding darkness follow those our foemen, while these shall have bright shining nights to light them. [16] May plentiful libations of the people, and singing Rishis' [sages'] holy prayers rejoice thee. Hearing with love this common invocation, come unto us, pass by all those who praise thee. [17] O Indra, thus may we be made partakers of thy new favors that shall bring us profit. Singing with love, may we . . . win daylight even now through thee, O Indra. [18] Call we on Maghavan [breaker of forts], auspicious Indra, best hero in the fight where spoil is gathered. The strong who listens, who gives aid in battles, who slays the Vrtras [cloud demons], wins and gathers riches.

2.12 Indra

[1] He who, just born, chief god of lofty spirit, by power and might became the gods' protector, before whose breath through greatness of his valor the two worlds trembled; he, O men, is Indra. [2] He who fixed fast and firm the earth that staggered, and set at rest the agitated mountains, who measured out the air's wide middle region and gave the heaven support; he, men, is Indra. [3] Who slew the Dragon, freed the Seven Rivers, and drove the kine forth from the cave of Vala, begat the fire between two stones, the spoiler in warriors' battle; he, O men, is Indra. [4] By whom this universe was made to tremble, who chased away the humbled brood of demons, who, like a gambler gathering his winnings seized the foe's riches; he, O men, is Indra. [5] Of whom, the Terrible, they ask, Where is He? or verily they say of him, He is not. He sweeps away, like birds, the foe's possessions. Have faith in him, for he, O men, is Indra.

[6] Stirrer to action of the poor and lowly, of priest, of suppliant who sings his praises; who, fair-faced, favors him who presses Soma [the sacred liquor] with stones made ready; he, O men, is Indra. [7] He under whose supreme control are horses, all chariots, and the villages, and cattle; he who gave being to the Sun and Morning, who leads the waters; he, O men, is Indra. [8] To whom two armies cry in close encounter, both enemies, the stronger and the weaker; whom two invoke upon one chariot mounted, each for himself; he, O ye men, is Indra. [9] Without whose help our people never conquer; whom, battling, they invoke to give them succor; he of whom all this world is but the copy, who shakes things moveless; he, O men, is Indra. [10] He who hath smitten, ere they knew their danger, with his hurled weapon many grievous sinners; who pardons not his boldness who provokes him, who slays the Dasyti; he, O men, is Indra.

[11] He who discovered in the fortieth autumn Sambara [a dragon] as he dwelt among the mountains; who slew the Dragon putting forth his vigor, the demon lying there; he, men, is Indra. [12] Who with seven guiding reins, the Bull, the Mighty, set free the Seven great Floods to flow at pleasure; who, thunder-armed, rent Rauhina in pieces when scaling heaven; he, O ye men, is Indra. [13] Even the Heaven and Earth bow down before him, before his very breath the mountains tremble. Known as the Soma-drinker, armed with thunder, who wields the bolt; he, O ye men, is Indra. [14] Who aids with favor him who pours the Soma and him who brews it, sacrificer, singer. Whom prayer exalts, and pouring forth of Soma, and this our gift; he, O ye men, is Indra. [15] Thou verily art fierce and true who sendest strength to the man who brews and pours libation. So may we evermore, thy friends, O Indra, speak loudly to the synod with our heroes.

12 1.1 Agni (The God of Fire)

[1] I Laud Agni, the chosen Priest, God, minister of sacrifice . . . , lavisher of wealth. [2] Worthy is Agni to be praised by living as by ancient seers. He shall bring hitherward the gods. [3] Through Agni man obtaineth wealth, yea, plenty waxing day by day, most rich in heroes, glorious. [4] Agni, the perfect sacrifice which thou encompassest about verily goeth to the gods. [5] May Agni, sapient-minded Priest, truthful, most gloriously great, the God, come hither with the gods. [6] Whatever blessing, Agni, thou wilt grant unto thy worshipper, that . . . , [O Lord], is indeed thy truth. [7] To thee, dispeller of the night, O Agni, day by day with prayer bringing thee reverence, we come. [8] Ruler of sacrifices, guard of Law eternal, radiant one, increasing in thine own abode. [9] Be to us easy of approach, even as a father to his son: Agni, be with us for our weal.

1.143 Agni

[1] To Agni I present a newer mightier hymn. I bring my words and song unto the Son of Strength, who, offspring of the waters, bearing precious things sits on the earth, in season, dear invoking priest. [2] Soon as he sprang to birth, that Agni was shown forth to Matarisvan [a divine being] in the highest firmament. When he was kindled, through his power and majesty his fiery splendor made the heavens and earth to shine. [3] His flames that wax not old, beams fair to look upon of him whose face is lovely, shine with beauteous sheen. The rays of Agni, him whose active force is light, through the nights glimmer sleepless, ageless, like the floods. [4] Send thou with hymns that Agni to his own abode, who rules, one Sovereign Lord of wealth, like Varuna, him, all-possessor, whom the Bhrgus [a priestly clan] with their might brought to earth's central point, the center of the world.

[5] He whom no force can stay, even as the Maruts' [the storm gods'] roar, like to a dart sent forth, even as the bolt from heaven, Agni with sharpened jaws chews up and eats the trees, and conquers them as when the warrior smites his foes. [6] And will not Agni find enjoyment in our praise; will not the Vasu grant our wish with gifts of wealth? Will not the Inspirer speed our prayers to gain their end? Him with the radiant glance I laud with this my song. [7] The kindler of the flame wins Agni as a friend, promoter of the Law, whose face is bright with oil. Inflamed and keen, refulgent in our gatherings, he lifts our hymn on high, clad in his radiant hues. [8] Keep us incessantly with guards that cease not, Agni, with guards auspicious, very mighty. With guards that never slumber . . . [and are] never heedless, never beguiled. O Helper, keep our children.

1.154 Vishnu (The God of Action)

[1] I will declare the mighty deeds of Vishnu, of him who measured out the earthly regions, Who propped the highest place of congregation, thrice setting down his footstep, widely striding. [2] For this his mighty deed is Vishnu lauded, like some wild beast, dread, prowling, mountain-roaming; he within whose three wide-extended paces all living creatures have their habitation. [3] Let the hymn lift itself as strength to Vishnu, the Bull far-striding, dwelling on the mountains, Him who alone with triple step hath measured this common dwelling-place, long, far extended. [4] Him whose three places that are filled with sweetness, imperishable joy . . . , who verily alone upholds the threefold, the earth, the heaven[s], and all living creatures. [5] May I attain to that his well-loved mansion where men devoted to the gods are happy. For there springs, close akin to the Wide-Strider, the well of mead [a sacred beer] in Vishnu's highest footstep. [6] Fain would we go unto your dwelling-places where there are many-horned and nimble oxen; for mightily, there, shineth down upon us the widely-striding Bull's sublimest mansion.

10.68 Brihaspati (The God of Prayer, Giver of Sacred Cattle)

[1] Like birds who keep their watch, splashing in water, like the loud voices of the thundering rain-cloud, like merry streamlets bursting from the mountain, thus to Brihaspati our hymns have sounded. [2] The Son of Angirases [bringers of dawn], meeting the cattle, as Bhaga, brought in Aryaman among us. As friend of men, he decks the wife and husband: as for the race, Brihaspati, nerve our coursers. [3] Brihaspati, having won them from the mountains, strewed down, like barley out of winnowing- baskets, the vigorous, wandering cows who aid the pious, desired of all, of blameless form, well-colored. [4] As the Sun dews with mead the seat of Order, and casts a flaming meteor down from heaven, so from the rock Brihaspati forced the cattle, and cleft the earth's skin as it were with water.

[5] Forth from mid air with light he drove the darkness, as the gale blows a lily from the river. Like the wind grasping at the cloud of Vala [a demon], Brihaspati gathered to himself the cattle. [6] Brihaspati, when he with fiery lightnings cleft through the weapon of reviling Vala, consumed him as tongues eat what teeth have compassed: he threw the prisons of the red cows

13 open. [7] That secret name borne by the lowing cattle within the cave Brihaspati discovered, and drove, himself, the bright kine from the mountain, like a bird's young after the egg's disclosure. [8] He looked around on rock-imprisoned sweetness as one who eyes a fish in scanty water. Brihaspati, cleaving through with varied clamor, brought it forth like a bowl from out the timber. [9] He found the light of heaven, and fire, and Morning: with lucid rays he forced apart the darkness. As from a joint, Brihaspati took the marrow of Vala as he gloried in his cattle. [10] As trees for foliage robbed by winter, Vala mourned for the cows Brihaspati had taken. He did a deed ne'er done, ne'er to be equaled, whereby the Sun and Moon ascend alternate.

[11] Like a dark steed adorned with pearl, the Fathers have decorated heaven with constellations. They set the light in day, in night the darkness. Brihaspati cleft the rock and found the cattle. [12] This homage have we offered to the Cloud God who thunders out to many in succession. May this Brihaspati vouchsafe us fullness of life with kine and horses, men, and heroes.

5.84 Prthivi (The Goddess of Earth)

[1] Thou, of a truth, O Prthivi, bearest the tool that rends the hills: Thou rich in torrents, who with might quickenest earth, O Mighty One. [2] To thee, O wanderer at will, ring out the lauds with beams of day, who drivest, like a neighing steed, the swelling cloud, O bright of hue. [3] Who graspest with thy might on earth, e'en the strong sovereigns of the wood, when from the lightning of thy cloud the rain-floods of the heaven descend.

1.185 Heaven (Dyaus) and Earth (Prthivi)

[1] Which of these is elder, which [is]later? How were they born? Who knoweth it, ye sages? These of themselves support all things existing: as on a car the Day and Night roll onward. [2] The twain uphold, though motionless and footless, a widespread offspring having feet and moving. Like your own son upon his parents' bosom, protect us, Heaven and Earth, from fearful danger. [3] I call for Aditi's unrivalled bounty, perfect, celestial, deathless, meet for worship. Produce this, ye twain worlds, for him who lauds you. Protect us, Heaven and Earth, from fearful danger. [4] May we be close to both the worlds who suffer no pain, parents of gods, who aid with favor, both mid the gods, with Day and Night alternate. Protect us, Heaven and Earth, from fearful danger. [5] Faring together, young, with meeting limits, twin sisters lying in their parents' bosom, kissing the center of the world together. Protect us, Heaven and Earth, from fearful danger.

[6] Duly I call the two wide seats, the mighty, the general parents, with the god's protection, who, beautiful to look on, make the nectar. Protect us, Heaven and Earth, from fearful danger. [7] Wide, vast, and manifold, whose bounds are distant: these, reverent, I address at this our worship, the blessed pair, victorious, all-sustaining. Protect us, Heaven and Earth, from fearful danger. [8] What sin we have at any time committed against the gods, our friend, our house's chieftain, thereof may this our hymn be expiation. Protect us, Heaven and Earth, from fearful danger. [9] May both these friends of man, who bless, preserve me, may they attend me with their help and favor. Enrich the man more liberal than the godless. May we, ye gods, be strong with food rejoicing. [10] Endowed with understanding, I have uttered this truth, for all to hear, to Earth and Heaven. Be near us, keep us from reproach and trouble. Father and Mother, with your help preserve us. [11] Be this my prayer fulfilled, O Earth and Heaven, wherewith, Father and Mother, I address you. Nearest of gods be ye with your protection. May we find strengthening food in full abundance.

1.50 Surya (The Sun God)

1 His bright rays bear him up aloft, the god who knoweth all that lives, Surya, that all may look on him. [2] The constellations pass away, like thieves, together with their beams, before the all-beholding Sun. [3] His herald rays are seen afar refulgent o'er the world of men, like flames of fire that burn and blaze. [4] Swift and all beautiful art thou, O Surya, maker of the light, illuming all the radiant realm. [5] Thou goest to the hosts of gods, thou comest hither to mankind, hither all light to be beheld. [6] With that same eye of thine wherewith thou lookest brilliant Varuna, upon the busy race of men. [7] Traversing sky and wide mid-air, thou metest with thy beams our days, Sun, seeing all things that have birth. [8] Seven bay steeds harnessed to thy car bear thee, O thou farseeing One, God, Surya, with the radiant hair. [9] Surya hath yoked the pure bright Seven, the daughters of the car; with these, his own dear team, he goeth forth. [10] Looking upon the loftier light above the darkness we have come to Surya, god among the gods, the light that is most excellent. [11] Rising this day, O rich in friends, ascending to the loftier heaven, Surya, remove my heart's disease, take from me this my yellow hue. [12] To parrots and to starlings let us give away my yellowness, or this my yellowness let us transfer to Haritala trees. [13] With all his conquering vigor, this Aditya hath gone up on high, Giving my foe into mine hand: let me not be my foeman's prey.

1.48 Usas (The Goddess of Dawn)

1 Dawn on us with prosperity, O Usas, Daughter of the Sky, Dawn with great glory, Goddess, Lady of the Light, Dawn, thou with riches, Bounteous One. [2] They, bringing steeds and kine, boon-givers of all wealth, have oft sped forth to lighten us. O Usas, waken up for me the sounds of joy: send us the riches of the great. [3] Usas hath dawned, and now shall dawn, the goddess, driver forth of cars, which, as she cometh nigh, have fixed their thought on her, like glory-seekers on the flood. [4] Here Kanva, chief of Kanva's race, sings forth aloud the glories of the heroes' names — the. princes who, O Usas, as thou comest near, direct their thoughts to liberal gifts.

[5] Like a good matron Usas comes carefully tending everything: Rousing all life she stirs all creatures that have feet and makes the birds of air fly up. [6] She sends the busy forth, each man to his pursuit: delay she knows not as she springs. O rich in opulence, after thy dawning, birds that have flown forth no longer rest. [7] This Dawn hath yoked her steeds afar, beyond the rising of the Sun: Borne on a hundred chariots she, auspicious Dawn, advances on her way to men. [8] To meet her glance, all living creatures bend them down: Excellent One, she makes the light. Usas, the Daughter of the Sky, the opulent, shines foes and enmities away. [9] Shine on us with thy radiant light, O Usas, Daughter of the Sky, bringing to us great store of high felicity, and beaming on our solemn rites. [10] For in thee is each living creature's breath and life, when, Excellent! thou dawnest forth. Borne on thy lofty car, O Lady of the Light, hear, thou of wondrous wealth, our call.

[11] O Usas, win thyself the strength which among men is wonderful. Bring thou thereby the pious unto holy rites, those who as priests sing praise to thee. [12] Bring from the firmament, O Usas, all the gods, that they may drink our Soma juice, and, being what thou art, vouchsafe us kine and steeds, strength meet for praise and hero might. [13] May Usas whose auspicious rays are seen resplendent round about, grant us great riches, fair in form, of all good things, wealth which light labor may attain. [14] Mighty One, whom the Rishis [sages] of old time invoked for their protection and their help, O Usas, graciously answer our songs of praise with bounty and with brilliant light. [15] Usas, as thou with light to day hast opened the twin doors of heaven, so grant thou us a dwelling wide and free from foes. O Goddess, give us food with kine. [16] Bring us to wealth abundant, sent in every shape, to plentiful refreshing food, to all-subduing splendor, Usas, Mighty One, to strength, thou rich in spoil and wealth.

10.168 Vayu (The Wind God)

[1] O the Wind's chariot, O its power and glory! Crashing it goes and hath a voice of thunder. It makes the regions red and touches heaven, and as it moves the dust of earth is scattered. [2] Along the traces of the Wind they hurry, they come to him as dames to an assembly. Borne on his car with these for his attendants, the god speeds forth, the universe's monarch. [3] Traveling on the paths of air's mid-region, no single day doth he take rest or slumber. Holy and earliest-born, friend of the waters, [from] where did he spring and from what region came he? [4] Germ of the world, the deities' vital spirit, this god moves ever as his will inclines him. His voice is heard, his shape is ever viewless. Let us adore this Wind with our oblation.

10.125 Vak (Voice, Speech)

[1] I travel with the Rudras and the Vasus, with the Adityas and All-Gods I wander. I hold aloft both Varuna and Mitra, Indra and Agni, and the Pair of Asvins. [2] I cherish and sustain high-swelling Soma, and Tvastar I support, Pusan, and Bhaga. I load with wealth the zealous sacrificer who pours the juice and offers his oblation [3] I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship. Thus gods have established me in many places with many homes to enter and abide in. [4] Through me alone all eat the food that feeds them,-each man who sees, breathes, hears the word outspoken They know it not, but yet they dwell beside me. Hear, one and all, the truth as I declare it. [5] I, verily, myself announce and utter the word that gods and men alike shall welcome. I make the man I love exceeding mighty, make him a sage, a Rsi, and a Brahmin. [6] I bend the bow for Rudra that his arrow may strike and slay the hater of devotion. I rouse and order battle for the people, and I have penetrated Earth and Heaven. [7] On the world's summit I bring forth the Father: my home is in the waters, in the ocean. Thence I extend o'er all existing creatures, and touch even yonder heaven with my forehead. [8] I breathe a strong breath like the wind and tempest, the while I hold together all existence. Beyond this wide earth and beyond the heavens I have become so mighty in my grandeur.

15 Monotheistic and Monistic Tendencies

8.41 Varuna (a Sky God)

[1] To make this Varuna come forth, sing thou a song unto the band of Maruts [storm gods] wiser than thyself — this Varuna, who guardeth well the thoughts of men like herds of kine. Let all the others die away. [2] Him altogether praise I with the song and hymns our fathers sang, and with Nabhaka's eulogies — him dwelling at the rivers' source, surrounded by his Sisters Seven. [3] The nights he hath encompassed, and established the morns with magic art — visible over all is he. His dear ones, following his Law, have prospered the Three Dawns for him. [4] He, visible o'er all the earth, established the quarters of the sky: He measured out the eastern place that is the fold of Varuna: like a strong herdsman is the god. [5] He who supports the worlds of life, he who well knows the hidden names mysterious of the morning beams, he cherishes much wisdom, sage, as heaven brings forth each varied form. [6] In . . . [him] all wisdom centers, as the nave is set within the wheel. Haste ye to honor Trita, as kine haste to gather in the fold, even as they muster steeds to yoke.

[7] He wraps these regions as a robe; he contemplates the tribes of gods and all the works of mortal men. Before the home of Varuna, all the gods follow his decree. [8] He is an ocean far-removed, yet through the heaven to him ascends the worship which these realms possess. With his bright foot he overthrew their magic and went up to heaven. [9] Ruler, whose bright farseeing rays, pervading all three earths, have filled the three superior realms of heaven. Firm is the seat of Varuna: over the Seven he rules as King. [10] Who, after his decree, o'erspread the Dark Ones with a robe of light; who measured out the ancient seat; who pillared both the worlds apart as the Unborn supported heaven. Let all the others die away.

10.82 Visvakarman ("All-Worker")

[1] The father of the eye, the wise in spirit, created both these worlds submerged in fatness. Then when the eastern ends were firmly fastened, the heavens and the earth were far extended. [2] Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence . . . . [3] Father who made us, he who, as Disposer, knoweth all races and all things existing, even he alone, the deities' name-giver, him other beings seek for information. [4] To him in sacrifice they offered treasures, Rishis [sages] of old, in numerous troops, as singers, who, in the distant, near, and lower region, made ready all these things that have existence. [5] That which is earlier than this earth and heaven, before the . . . gods had being — what was the germ primeval which the waters received where all the gods were seen together? [6] The waters, they received that germ primeval wherein the gods were gathered all together. It rested set upon the Unborn's navel, that One wherein abide all things existing. [7] Ye will not find him who produced these creatures: another thing hath risen up among you. Enwrapt in misty cloud, with lips that stammer, hymn-chanters wander and are discontented.

10.90 Purusha (The Cosmic Human)

[1] A thousand heads hath Purusha, a thousand eyes, a thousand feet. On every side pervading earth, he fills a space ten fingers wide. [2] This Purusha is all that yet hath been and all that is to be; the lord of immortality which waxes greater still by food. [3] So mighty is his greatness; yea, greater than this is Purusha. All creatures are one-fourth of him, three-fourths eternal life in heaven. [4] With three-fourths Purusha went up: one-fourth of him again was here. Thence he strode out to every side over what eats not and what eats. [5] From him Viraj was born; again Purusha from Viraj was born. As soon as he was born, he spread eastward and westward o'er the earth.

[6] When gods prepared the sacrifice with Purusha as their offering, its oil was spring, the holy gift was autumn; summer was the wood. [7] They balmed as victim on the grass Purusha born in earliest time. With him the deities and all Sadhyas [holy ones] and Rishis [sages] sacrificed. [8] From that great general sacrifice, the dripping fat was gathered up. He formed the creatures of the air, and animals both wild and tame. [9] From that great general sacrifice, Rig Veda verses and Sama-hymns were born: therefrom were spells and charms produced; the . . . [Yajur Veda] had its birth from it. [10] From it were horses born, from it all cattle with two rows of teeth: From it were generated kine, from it the goats and sheep were born.

[11] When they divided Purusha, how many portions did they make? What do they call his mouth, his arms? What do they call his thighs and feet? [12] The Brahmin [caste] was his mouth, of both his arms was the Rajanya [royal caste] made. His thighs became the Vaisya [caste], from his feet the Sudra [caste] was produced. [13] The Moon was gendered from his mind, and from his eye the Sun had birth; Indra and Agni from his mouth were born, and Vayu from his breath. [14] Forth from his navel came mid-air; the sky was fashioned from his head, earth from his feet, and from his ear the regions. Thus they formed

16 the worlds. [15] Seven fencing-sticks had he, thrice seven layers of fuel were prepared, when the gods, offering sacrifice, bound, as their victim, Purusha. [16] Gods, sacrificing, sacrificed the victim; these were the earliest holy ordinances. The Mighty Ones attained the height of heaven, there where the Sidhyas, gods of old, are dwelling.

1.164 Visvedevas (All Gods – The Pantheon)

[1] Of this benignant priest, with eld grey-colored, the brother midmost of the three is lightning. The third is he whose back with oil is sprinkled. Here I behold the chief with seven male children. [2] Seven to the one-wheeled chariot yoke the courser; bearing seven names the single courser draws it. Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being. [3] The seven who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward. Seven Sisters utter songs of praise together, in whom the names of the seven cows are treasured. [4] Who hath beheld him as he sprang to being, seen how the boneless One supports the bony? Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it? [5] Unripe in mind, in spirit undiscerning, I ask of these the gods' established places; For up above the yearling calf the sages, to form a web, their own seven threads have woven. [6] I ask, unknowing, those who know, the sages, as one all ignorant for sake of knowledge: What was that ONE who in the Unborn's image hath established and fixed firm these worlds' six regions . . . ? [46] They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman. To . . . [that] One, sages give many a title: they call it Agni, Yama, Matarisvan . . . .

3.54 Visvedevas

[5] What pathway leadeth to the gods? Who knoweth this of a truth, and who will now declare it? Seen are their lowest dwelling-places only, but they are in remote and secret regions . . . . [8] All living things they part and keep asunder; though bearing up the mighty gods they reel not. One All is Lord of what is fixed and moving, that walks, that flies, this multiform creation . . . .

1.89 Visvedevas

[1] May powers auspicious come to us from every side, never deceived, unhindered, and victorious, that the gods ever may be with us for our gain, our guardians day by day, unceasing in their care. [2] May the auspicious favor of the gods be ours; on us descend the bounty of the righteous gods. The friendship of the gods have we devoutly sought: so may the gods extend our life that we may live. [3] We call them hither with a hymn of olden time, Bhaga, the friendly Daksa, Mitra, Aditi, Aryaman, Varuna, Soma, the Asvins. May Sarasvati, auspicious, grant felicity, [4] may the wind waft to us that pleasant medicine, may Earth our Mother give it, and our Father Heaven, and the joy-giving stones that press the Soma's juice. Asvins, may ye, for whom our spirits long, hear this. [5] Him we invoke for aid who reigns supreme, the Lord of all that stands or moves, inspirer of the soul, That Pusan may promote the increase of our wealth, our keeper and our guard infallible for our good.

[6] Illustrious far and wide, may Indra prosper us: may Pusan prosper us, the Master of all wealth. May Tarksya with uninjured fellies prosper us: Brihaspati vouchsafe to us prosperity. [7] The Maruts, Sons of Prani, borne by spotted steeds, moving in glory, oft visiting holy rites, sages whose tongue is Agni, brilliant as the Sun — hither let all the gods for our protection come. [8] Gods, may we with our ears listen to what is good, and with our eyes see what is good, ye Holy Ones. With limbs and bodies firm, may we extolling you attain the term of life appointed by the gods. [9] A hundred autumns stand before us, O ye gods, within whose space ye bring our bodies to decay; within whose space our sons become fathers in turn. Break ye not in the midst our course of fleeting life. [10] Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and the Sire and Son. Aditi is all gods, Aditi five-classed men, Aditi all that hath been born and shall be born.

10.129 Hymn to Creation

[1] Then was not non-existent nor existent: there was no realm of air, no sky beyond it. What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water? [2] Death was not then, nor was there aught immortal: no sign was there, the day's and night's divider. That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever. [3] Darkness there was: at first concealed in darkness, this All was indiscriminated chaos. All that existed then was void and formless: by the great power of warmth was born that unit.

17 [4] Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit. Sages who searched with their heart's thought discovered the existent's kinship in the non-existent. [5] Transversely was their severing line extended: what was above it then, and what below it? There were begetters, there were mighty forces, free action here and energy up yonder.

[6] Who verily knows and who can here declare it, whence it was born and whence comes this creation? The gods are later than this world's production. Who knows then whence it first came into being? [7] He, the first origin of this creation, whether he formed it all or did not form it, whose eye controls this world in highest heaven, he verily knows it, or perhaps [even] he knows not.

10.121 Prajapati (The Unknown God)

[1] In the beginning rose Hiranyagarbha, born Only Lord of all created beings. He fixed and holdeth up this earth and heaven. What god shall we adore with our oblation? [2] Giver of vital breath, of power and vigor, he whose commandments all the gods acknowledge — the lord of death, whose shade is life immortal. What god shall we adore with our oblation? [3] Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers; He who is lord of men and lord of cattle. What god shall we adore with our oblation? [4] His, through his might, are these snow-covered mountains, and men call sea and Rasa his possession: His arms are these, his are these heavenly regions. What god shall we adore with our oblation? [5] By him the heavens are strong and earth is steadfast, by him light's realm and sky-vault are supported: By him the regions in mid-air were measured. What god shall we adore with our oblation?

[6] To him, supported by his help, two armies embattled look while trembling in their spirit, When over them the risen Sun is shining. What god shall we adore with our oblation? [7] What time the mighty waters came, containing the universal germ, producing Agni, thence sprang the gods' one spirit into being. What god shall we adore with our oblation? [8] He in his might surveyed the floods containing productive force and generating worship. He is the god of gods, and none beside him. What god shall we adore with our oblation? [9] Ne'er may he harm us who is earth's Begetter, nor he whose laws are sure, the heavens' Creator, he who brought forth the great and lucid waters. What god shall we adore with our oblation? [10] Prajapati! thou only comprehendest all these created things, and none beside thee. Grant us our hearts' desire when we invoke thee: may we have store of riches in possession.

Cosmic Law – Order, Right, Truth – Rta (Rita)

4.23 Indra – Lord of Eternal Law

[8] Eternal Law hath varied food that strengthens; thought of eternal Law removes transgressions. The praise-hymn of eternal Law, arousing, glowing, hath oped the deaf ears of the living. [9] Firm-seated are eternal Law's foundations in its fair form are many splendid beauties. By holy Law, long lasting food they bring us; by holy Law have cows come to our worship. [10] Fixing eternal Law, he, too, upholds it; swift moves the might of Law and wins the booty. To Law belong the vast deep Earth and Heaven: Milch-kine supreme, to Law their milk they render . . . .

10.190 Creation (again)

[1] From fervor kindled to its height Eternal Law and Truth were born: Thence was the Night produced, and thence the billowy flood of sea arose. [2] From that same billowy flood of sea the year was afterwards produced, Ordainer of the days and nights, Lord over all who close the eye. [3] Dhatar, the great Creator, then formed in due order Sun and Moon. He formed in order Heaven and Earth, the regions of the air, and light.

4.21 Indra

[1] May Indra come to us for our protection; here be the Hero, praised, our feast-companion. May he whose powers are many, waxen mighty, cherish, like Dyaus, his own supreme dominion. [2] Here magnify his great heroic exploits, most glorious One, enriching men with bounties, Whose will is like a Sovereign in assembly, who rules the people, Conqueror, all- surpassing. [3] Hither let Indra come from earth or heaven, hither with speech from firmament or ocean; with Maruts, from the realm of light to aid us, or from a distance, from the seat of Order . . . .

18 1.123 Usas (Goddess of Dawn)

[6] Let our glad hymns and holy thoughts rise upward, for the flames brightly burning have ascended. The far-refulgent Mornings make apparent the lovely treasures which the darkness covered. [7] The one departeth and the other cometh: unlike in hue day's, halves march on successive. One hides the gloom of the surrounding Parents. Dawn on her shining chariot is resplendent. [8] The same in form to-day, the same tomorrow, they still keep Varuna's eternal statute. Blameless, in turn they traverse thirty regions, and dart across the spirit in a moment. [9] She who hath knowledge of the first day's nature is born refulgent white from out the darkness. The Maiden breaketh not the law of Order, day by day coming to the place appointed . . . . [13] Obedient to the reign of Law Eternal, give us each thought that more and more shall bless us. Shine thou on us today, Dawn, swift to listen. With us be riches and with chiefs who worship.

Ethical Principles and Social Practices

7.104 Indra-Soma

[8] Whoso accuses me with words of falsehood when I pursue my way with guileless spirit, may he, the speaker of untruth, be . . . like water which the hollowed hand compresses. [9] Those who destroy, as is their wont, the simple, and with their evil natures harm the righteous, may Soma give them over to the serpent, or to the lap of Nirrti consign them. [10] The fiend, O Agni, who designs to injure the essence of our food, kine, steeds, or bodies, may he, the adversary, thief, and robber, sink to destruction, both himself and offspring. [11] May he be swept away, himself and [his] children: may all the three earths press him down beneath them. May his fair glory, O ye gods, be blighted, who in the day or night would fain destroy us. [12] The prudent finds it easy to distinguish the true and false: their words oppose each other. Of these two that which is the true and honest, Soma protects, and brings the false to nothing. [13] Never doth Soma aid and guide the wicked or him who falsely claims the warrior's title. He slays the fiend and him who speaks untruly: both lie entangled in the noose of Indra.

10.117 Dana (Charity, Liberality)

[1] The gods have not ordained hunger to be our death: even to the well-fed man comes death in varied shape. The riches of the liberal never waste away, while he who will not give finds none to comfort him. [2] The man with food in store who, when the needy comes in miserable case begging for bread to eat, hardens his heart against him — even when of old he did him service — finds not one to comfort him. [3] Bounteous is he who gives unto the beggar who comes to him in want of food and feeble. Success attends him in the shout of battle. He makes a friend of him in future troubles. [4] No friend is he who to his friend and comrade who comes imploring food, will offer nothing. Let him depart — no home is that to rest in — and rather seek a stranger to support him. [5] Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway. Riches come now to one, now to another, and like the wheels of cars are ever rolling. [6] The foolish man wins food with fruitless labor: that food — I speak the truth — shall be his ruin. He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker. [7] The ploughshare ploughing makes the food that feeds us, and with its feet cuts through the path it follows. Better the speaking than the silent Brahmin: the liberal friend outvalues him who gives not . . . .

10.136 Kesins (Ascetics)

[1] He with the long loose locks supports Agni, and moisture, heaven, and earth: He is all sky to look upon: he with long hair is called this light. [2] The Munis, girdled with the wind, wear garments soiled of yellow hue. They, following the wind's swift course go where the gods have gone before. [3] Transported with our Munihood we have pressed on into the winds: You therefore, mortal men. behold our natural bodies and no more. [4] The Muni, made associate in the holy work of every god, looking upon all varied forms flies through the region of the air. [5] The Steed of Vata, Vayu's friend, the Muni, by the gods impelled, in both the oceans hath his home, in eastern and in western sea. [6] Treading the path of sylvan beasts, Gandharvas, and Apsarases, he with long locks, who knows the wish, is a sweet most delightful friend [7] Vayu hath churned for him: for him he poundeth things most hard to bend, when he with long loose locks hath drunk, with Rudra, water from the cup.

1.113 Usas (Goddess of Dawn)

[5] Rich Dawn, she sets afoot the coiled-up sleeper, one for enjoyment, one for wealth or worship, Those who saw little for extended vision. All living creatures hath the Dawn awakened. [6] One to high sway, one to exalted glory, one to pursue his

19 gain, and one his labor [the four castes]: All to regard their different vocations, all moving creatures hath the Dawn awakened . . . .

3.53 Indra, Parvata, etc.

[15] Sasarpari, the gift of Jamadagnis, hath lowed with mighty voice dispelling famine. The Daughter of the Sun hath spread our glory among the gods, imperishable, deathless. [16] Sasarpari brought glory speedily to these, over the generations of the Fivefold Race; Daughter of Paksa, she bestows new vital power, she whom the ancient Jamadagnis gave to me . . . .

10.90 Purusha

[11] When they divided Purusha how many portions did they make? What do they call his mouth, his arms? What do they call his thighs and feet? [12] The Brahmin [caste] was his mouth, of both his arms was the Rajanya [royal caste] made. His thighs became the Vaisya [caste], from his feet the Sudra [caste] was produced.

The Hereafter

10.14 Yama (The God of the Dead)

[1] Honor the King with thine oblations, Yama, Vivasvan's Son, who gathers men together, who traveled to the lofty heights above us, who searches out and shows the path to many. [2] Yama first found for us a place to dwell in: this pasture never can be taken from us. Men born on earth tread their own paths that lead them whither our ancient fathers have departed. [3] Mitali prospers there with Kavyas, Yama with Angiras' sons, Brihaspati with Rkvans: Exalters of the gods, by gods exalted, some joy in praise and some in our oblation.

[4] Come, seat thee on this bed of grass, O Yama, in company with Angirases and fathers. Let texts recited by the sages bring thee, O King; let this oblation make thee joyful. [5] Come, Yama, with the Angirases, the Holy, rejoice thee here with children of Virupa. To sit on sacred grass at this our worship, I call Vivasvan, too, thy father hither. [6] Our fathers are Angirases, Navagvas, Atharvans, Bhrgus, who deserve the Soma. May these, the Holy, look on us with favor, may we enjoy their gracious loving-kindness.

[7] Go forth, go forth upon the ancient pathways whereon our sires of old have gone before us. 'There shalt thou look on both the kings enjoying their sacred food, god Varuna and Yama. [8] Meet Yama, meet the fathers, meet the merit of free or ordered acts, in highest heaven. Leave sin and evil, seek anew thy dwelling, and bright with glory wear another body. [9] Go hence, depart ye, fly in all directions: this place for him the fathers have provided. Yama bestows on him a place to rest in adorned with days and beams of light and waters. [10] Run and outspeed the two dogs, Sarama's offspring, brindled, four- eyed, upon thy happy pathway. Draw nigh then to the gracious-minded fathers where they rejoice in company with Yama. [11] And those two dogs of thine, Yama, the watchers, four-eyed, who look on men and guard the pathway — Entrust this man, O King, to their protection, and with prosperity and health endow him.

[12] Dark-hued, insatiate, with distended nostrils, Yama's two envoys roam among the People; May they restore to us a fair existence here and today, that we may see the sunlight. [13] To Yama pour the Soma, bring to Yama consecrated gifts: To Yama sacrifice prepared and heralded by Agni goes. [14] Offer to Yama holy gifts enriched with butter, and draw near: So may he grant that we may live long days of life among the gods. [15] Offer to Yama, to the King, oblation very rich in honey: Bow down before the Rishis of the ancient times, who made this path in days of old . . . .

9.113 Soma Pavamana

[7] O Pavamana, place me in that deathless, undecaying world wherein the light of heaven is set, and everlasting luster shines. Flow, Indus, flow for Indra's sake. [8] Make me immortal in that realm where dwells the King, Vivasvan's Son, where is the secret shrine of heaven, where are those waters young and fresh. Flow, Indus, flow for Indra's sake. [9] Make me immortal in that realm where they move even as they list, in the third sphere of inmost heaven where lucid worlds are full of light. Flow, Indus, flow for Indra's sake. [10] Make me immortal in that realm of eager wish and strong desire, the region of the radiant Moon, where food and full delight are found. Flow, Indus, flow for Indra's sake: [11] Make me immortal in that

20 realm where happiness and transports, where joys and felicities combine, and longing wishes are fulfilled. Flow, Indus, flow for Indra's sake.

Skepticism Toward the Gods

8.89 Indra

[3] Striving for strength, bring forth a laud to Indra, a truthful hymn if he in truth existeth. One and another say, there is no Indra. Who hath beheld him? Whom then shall we honor?

2.12 Indra

[1] He who, just born, chief god of lofty spirit by power and might became the gods' protector, before whose breath through greatness of his valor the two worlds trembled, he, O men, is Indra. [5] Of whom, the Terrible, they ask, where is he? or verily they say of him, he is not. He sweeps away, like birds, the foe's possessions. Have faith in him, for he, O men, is Indra.

1.164 Visvedevas (All Gods)

[4] Who hath beheld him as he sprang to being, seen how the boneless One supports the bony? Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it? [17] Beneath the upper realm, above this lower, bearing her calf at foot the cow hath risen. Witherward, to what place hath she departed? Where calves she? Not amid this herd of cattle. [18] Who, that the father of this calf discerneth beneath the upper realm, above the lower, showing himself a sage, may here declare it? Whence hath the godlike spirit had its rising?

9.112 Soma Pavamana

[1] We all have various thoughts and plans, and diverse are the ways of men. The Brahmin seeks the worshipper, wright seeks the cracked, and leech the maimed. Flow, Indus, flow for Indra's sake. [2] The smith with ripe and seasoned plants, with feathers of the birds of air, with stones, and with enkindled flames, seeks him who hath a store of gold. Flow, Indus, flow for Indra's sake. [3] A bard am I, my dad's a leech, mommy lays corn upon the stones. Striving for wealth, with varied plans, we follow our desires like kine. Flow, Indus, flow for Indra's sake. [4] The horse would draw an easy car, gay hosts attract the laugh and jest. The male desires his mate's approach, the frog is eager for the flood. Flow, Indus, flow for Indra's sake.

8.103 To the Frogs

[1] They who lay quiet for a year, the Brahmins who fulfill their vows, the frogs have lifted up their voice, the voice Parjanya hath inspired. [2] What time on these, as on a dry skin lying in the pool's bed, the floods of heaven descended, the music of the frogs comes forth in concert like the cows lowing with their calves beside them . . . . [7] As Brahmins, sitting round the brimful vessel, talk at the Soma-rite of Atiratra, so, frogs, ye gather round the pool to honor this day of all the year, the first of rain-time . . . .

10.151 Sraddha

[1] By faith is Agni kindled, through faith is oblation offered up. We celebrate with praises faith upon the height of happiness. [2] Bless thou the man who gives, O faith; faith, bless the man who fain would give. Bless thou the liberal worshippers: bless thou the word that I have said. [3] Even as the deities maintained faith in the mighty Asuras, so make this uttered wish of mine true for the liberal worshippers. [4] Guarded by Vayu, gods and men who sacrifice draw near to faith. Man winneth faith by yearnings of the heart, and opulence by faith. [5] Faith in the early morning, faith at noonday will we invocate, faith at the setting of the Sun. O faith, endow us with belief.