Trisiras Sajna Are Vedic Metaphors of T

triśiras, saṁjñā, are Vedic metaphors of Tvaṣţā.
Decipherment
of Indus Script Prakrtam hieroglyphs draws a Bronze Age
Maritime Tin Route from Hanoi to Haifa
Decipherment of hieroglyphs on Saushtatar royal seal validates Samskrta Bharati (Meluhha)
presence in Ancient Near East.
Decipherment of hieroglyphs on Dong Son bronze drums validates Samskrta Bharati (Meluhha)
presence in Ancient Far East.
The decipherment of such Bronze Age artifacts in an extensive interaction area delineates a
Maritime Tin Route from Hanoi to Haifa
Meluhha is added to the list of languages by first written accounts of Ancient Near East. Indus
Script decipherment pushes Samskrta Bharati lexis with Meluhha metalwork words to ca. 3300
BCE.
Deployment of an Indus Script cipher during the Bronze Age is most likely to be by a Meluhha
speaker who was an itinerant Bronze Age explorer for minerals along the Tin Route from Hanoi
to Haifa, producing metals, alloys and metal castings AND documenting them using the
Prakrtam Sanskrta Bharati (Meluhha) cipher. The data mining provided in over 7000 inscriptions
of the Indus Script Corpora by this Tvaṣţā of a karmāˊra 'blacksmith' tradition is datable to
(indeterminate) Rigvedic times and dhokra kamar 'cire perdue artificer' tradition datable to Nahal
Mishmar times of ca. 5th millennium BCE.
Gaullic Travos Trigaranus on Pilier des Nautes (Pillar of Boatmen) is a signifier of the
profession of a blacksmith in a smithy-forge, using three braziers; kolom 'three'
rebus: kolimi 'smithy, forge' PLUS kangu 'crane, heron' rebus: kang 'brazier'. The crane, egret,
heron is also a hieroglyph signified on Dong Son bronze drum. That the smith is also a seafaring
merchant is signified by other hieroglyphs including that of Kernunnos, kāraṇī 'helmsman,
scribe, supercargo' of Indus Script~~Kernunno of Pilier des Nautes
http://bharatkalyan97.blogspot.in/2016/04/karani-helmsman-scribe-supercargo-of.html
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The relief of Tarvos
Trigaranus on the Pillar of the Boatmen."In the Gaulish language, taruos means "bull," found
in Old Irish as tarb (/tarβ/), in Modern Irish/Gaelic as tarbh and in Welsh as tarw(compare "bull"
in other Indo-European languages such as Latin taurus or Lithuanian taŭras). Garanus is the
crane (garan in Welsh, Old Cornish and Breton; see also geranos, the ritual "crane dance"
of ancient Greece).Treis, or tri- in compound words, is the number three (cf. Irish trí,
Welsh tri)." https://en.wikipedia.org/wiki/Tarvos_Trigaranus kaṅká m. ʻ heron ʼ VS. [← Drav.
T. Burrow TPS 1945, 87; onomat. Mayrhofer EWA i 137. Drav. influence certain in o of M. and
Si.: Tam. Kan. Mal. kokku ʻ crane ʼ, Tu. korṅgu, Tel. koṅga, Kuvi koṅgi, Kui kohko]
Pa. kaṅka -- m. ʻ heron ʼ, Pk. kaṁka -- m., S. kaṅgu m. ʻ crane, heron ʼ (→ Bal. kang); B. kã̄k ʻ
heron ʼ, Or. kāṅka; G. kã̄kṛũ n. ʻ a partic. ravenous bird ʼ; -- with o from Drav.: M. kõkā m. ʻ
heron ʼ; Si. kokā, pl. kokku ʻ various kinds of crane or heron ʼ, kekī ʻ female crane ʼ, kēki ʻ a
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species of crane, the paddy bird ʼ (ē?).(CDIAL 2595) Rebus: brazier *kāṅgārikā ʻ poor or small
brazier ʼ. [Cf. kāgni -- m. ʻ a small fire ʼ Vop.: ka -- 3 or kā -- , aṅgāri -- ] K. kã̄gürü, kã̄gar f. ʻ
portable brazier ʼ whence kangar m. ʻ large do. ʼ (or < *kāṅgāra -- ?); H. kã̄grī f. ʻ small portable
brazier ʼ.(CDIAL 3006) 5526 *ḍaṅgara1 ʻ cattle ʼ. 2. *daṅgara -- . [Same as ḍaṅ- gara -- 2 s.v.
*ḍagga -- 2 as a pejorative term for cattle]1. K. ḍangur m. ʻ bullock ʼ, L. ḍaṅgur, (Ju.) ḍ̠ãgar m. ʻ
horned cattle ʼ; P. ḍaṅgar m. ʻ cattle ʼ, Or. ḍaṅgara; Bi. ḍã̄gar ʻ old worn -- out beast, dead cattle
ʼ, dhūr ḍã̄gar ʻ cattle in general ʼ; Bhoj. ḍāṅgar ʻ cattle ʼ; H. ḍã̄gar, ḍã̄grā m. ʻ horned cattle ʼ.
2. H. dã̄gar m. = prec. (CDIAL 5526)5524a †*ḍagga -- 3 ʻ cattle ʼ. 2. †*ḍhagga -- 2. [Cf.
*ḍaṅgara -- 1, *daṅgara -- ]1. WPah.kṭg. ḍɔggɔ m. ʻ a head of cattle ʼ, ḍɔgge m.pl. ʻ cattle ʼ, sat.
(LSI ix 4, 667) ḍōgai ʻ cattle ʼ.2. S.kcch. ḍhago m. ʻ ox ʼ, L(Shahpur) ḍhaggā m. ʻ small weak ox
ʼ, ḍhaggī f. ʻ cow ʼ, Garh. ḍhã̄gu ʻ old bull ʼ.
Rebus 'blacksmith': N. ḍāṅro ʻ term of contempt for a blacksmith ʼ, ḍāṅre ʻ large and lazy ʼ; 1.
Wg. ḍege ʻ old, weak ʼ; Woṭ. ḍāg (f. ḍyēg) ʻ old ʼ, Gaw. ḍaga.2. Ku. ḍã̄go ʻ lean (e.g. of oxen) ʼ;
N. ḍã̄go ʻ male (of animals) ʼ; A. ḍāṅ ʻ wicked ʼ, ḍāṅ -- muṭhiyā ʻ without wife or children ʼ;
Or. ḍāṅga ʻ one who is reduced to a skeleton ʼ, ḍāṅguā ʻ bachelor, widower ʼ,ḍaṅgā ʻ long and
narrow (e.g. of a plot of ground) ʼ.3. Ash. ḍäṅor ʻ unwell ʼ; Bashg. daṅgor ʻ lazy ʼ;
K. ḍangur (dat. °garas) m. ʻ fool ʼ; P. ḍaṅgar m. ʻ stupid man ʼ; A. ḍaṅurā ʻ living alone without
wife or children ʼ; H. ḍã̄gar, ḍã̄grā m. ʻ starveling ʼ.4. OMarw. ḍīkarī f. ʻ daughter ʼ.
5. S. ḍ̠iṅgu m. ʻ crook ʼ, ḍ̠iṅgo ʻ crooked ʼ, L. P. ḍiṅgā; Ku. ḍĩglo ʻ lean, emaciated ʼ;
N. ḍĩgo, ḍiṅo ʻ abusive word for a cow ʼ; G. ḍĩg f. n. ʻ lie ʼ.6. Kt. ḍigər ʻ bad, unpleasant ʼ;
N. ḍiṅgar ʻ contemptuous term for an inhabitant of the Tarai ʼ; B. ḍiṅgar ʻ vile ʼ; Or. ḍiṅgara ʻ
rogue ʼ, °rā ʻ wicked ʼ; H. ḍiṅgar m. ʻ rogue ʼ; M. ḍĩgar m. ʻ boy ʼ.
7. B. ḍeṅguyā ʻ having no wife ʼ.
8. L. (Shahpur) ḍhag̠g̠ā ʻ small weak ox ʼ, ḍhag̠g̠ī f. ʻ cow ʼ, ḍhag̠ṛā m. ʻ paramour ʼ.
9. Pk. ḍhaṁkhara -- m.n. ʻ branch without leaves or fruit ʼ; S. ḍhaṅgaru m. ʻ lean emaciated
beast ʼ; Ku. ḍhã̄go ʻ lean ʼ, m. ʻ skeleton ʼ; M. ḍhã̄k, n., ḍhã̄kaḷ f. ʻ old decaying stump
ʼ, ḍhã̄kẽ n. ʻ stout stake ʼ,ḍhã̄kaḷ, °kūḷ ʻ old and decaying, bare of leaves &c. ʼ
10. S. ḍhiṅgaru m. ʻ lean emaciated beast ʼ.11. Or. dhāṅgaṛ ʻ young servant, herdsman, name of
a Santal tribe ʼ, dhāṅgaṛā ʻ unmarried youth ʼ, °ṛī ʻ unmarried girl ʼ, dhāṅgarā ʻ youth, man ʼ;
H. dhaṅgar m. ʻ herdsman ʼ, dhã̄gaṛ, °ar m. ʻ a non -- Aryan tribe in the Vindhyas, digger of
wells and tanks ʼ; M. dhã̄gaḍ ʻ rude, loutish ʼ, f. ʻ hoyden ʼ.
12. M. dhĩgaḍ = prec.(CDIAL 5524)
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Depiction of a Celtic divinity,
a bull with three cranes, from the 'Pillar of the Boatman of Paris', found at Notre Dame
Cathedral. From the Musee de Cluny's collection, 1st century.
The cranes + other hieroglyphs on Dong Son Bronze drums
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kang 'crane' Rebus: kang 'brazier, fireplace'. ranku 'antelope' rebus: ranku 'tin'
http://bharatkalyan97.blogspot.in/2015/08/indus-script-deciphered-crane-or-egret.html
tvaṣṭṛ त्वष्टृ , Tuisto
If Tuisto, is ancestor of Germans according to Tacitus, cognate Tvaṣţā, Viśvakarmā, the architect
is posited as ancestor of Bharatam Janam, 'lit. metalcaster people'.
While Tuisto is attested in 1 CE, the date of Tvaṣţā is indeterminate, since the date of Rigveda is
indeterminate and subject to various philological and cultural conjectures, speculat
This monograph presents Indus script hieroglyh hypertexts which signify Tvaṣţā as a metaphor
of Rigveda, with two principal indicators:
1. triśiras, 'three-headed' or three principal components of a class; and 2. सं ज्ञा, saṁjñāˊ'signs'. I

interpret saṁjñāas either 1. Indus Script Cipher (mlecchita vikalpa, written signs for words or
hieroglyphs); or, 2. Rigvedic and ancient text metaphors.
Thus, triśiras, 'three-headed' & संज्ञा, saṁjñāˊ'signs' are Vedic Samskrta Bharati exemplars of the
cipher, the Indus writing system.
triśiras, saṁjñā, are Vedic metaphors of Tvaṣţā: one indicates ligaturing to create hyroglyph-
multiplexes, the other hypertexts, in mlecchita vikalpa, 'Meluhha Cipher', of Indus Script
Metalwork Corpora, since Tvaṣţā is the metalwork artificer divinity from the days of Rigveda.
త్వ ష్ ట (p. 0573) [ tvaṣṭa ] tvashṭa. [Skt.] n. A carpenter, వడ్వా

ల డు. The maker of the
universe. విశ్వ కర్ త. One of the 12 Adityas, ద్వవ దశాదిత్యు లలో నొకడు. ‫ ترکانړ‬tarkāṟṟṉ, s.m.
(5th) A carpenter. Pl. ‫ ترکانړان‬tarkāṟṟṉān. (Panjābī).(Pashto)
Clearly, there are many metalwork lexis words in chandas and Indo-Aryan (Prakrtam ~~Meluhha
speech), such as: ayas, tagara, tAmra, mRdu, poLa, bichi, goTa (magnetite, hematite,
laterite), nAga (lead) -- amost all of which are signified on Indus Script Corpora hieroglyphs.
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Red jasper H. 1 1/8 in. (2.8 cm), Diam. 5/8 in. (1.6 cm) cylinder Seal with four hieroglyphs and
four kneeling persons (with six curls on their hair) holding flagposts, c. 2220-2159 B.C.E.,
Akkadian (Metropolitan Museum of Art) Cylinder Seal (with modern impression). The four
hieroglyphs are: from l. to r. 1. crucible PLUS storage pot of ingots, 2. sun, 3. narrow-necked pot
with overflowing water, 4. fish A hooded snake is on the edge of the composition. (The dark red
color of jasper reinforces the semantics: eruvai 'dark red, copper' Hieroglyph: eruvai 'reed'; see
four reedposts held. koThAri 'crucible' Rebus: koThAri 'treasurer, warehouse'
See: http://bharatkalyan97.blogspot.in/2015/08/indus-script-hieroglyph-readings-on.html
ḍhālā a tall banner (Kannada) ḍhālako 'ingot' (Gujarati) kamar 'moon' Rebus: kamar
'blacksmith' karmāˊra m. ʻ blacksmith ʼ (Rigveda)
arka 'sun' Rebus: arka, eraka 'copper, gold, moltencast'
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lokANDa 'overflowing pot' Rebus: lokhaNDa 'metal implements, excellent implements'
aya 'fish' Rebus: aya 'iron' (Gujarati) ayas 'metal' (Rigveda)
baTa 'six' Rebus: bhaTa 'furnace' PLUS meDh 'curl' Rebus: meD 'iron' kulA 'hood of snake'
rebus: kol 'working in iron' kolle 'blacksmith' kolhe 'smelter'
If the crescent shaped orthography of crucible shown next to a pot with ingots, also suggests a
moon, the rebus reading is:
‫ قمر‬ḳamar A ‫ قمر‬ḳamar, s.m. (9th) The moon. Sing. and Pl. See ‫ سپوږمي‬or ‫( سپوګمي‬Pashto)
Rebus: kamar 'blacksmith'
In a data mining research into attempts made by Indus Script writers to signify Tvaṣţā. I cite and
embed scores of references in Vedic texts to this artificer divinity. The closest parallel in
iconography is to Kernunno on the Pillar of Boatmen, on Gundestrup Cauldron and a Mohenjo-
daro seal m0204, together with eight other hieroglyphs (inscriptions) signifying a person seated
in penance.
Are there any orthographic signifiers of triśiras, 'three-headed' persons or artifacts -- as a son
of त्वाष्ट्र ?
Material: terra cotta. Dimensions: 4.8 cm height, 5.4 cm

width, 4.6 cm breadth. Harappa Museum, H87-348 Elephant trunk LUS winnowing fan: karibha
'elephant trunk' rebus: karba 'iron' ibha 'elephant' rebus: ib '''iron' PLUS kulA 'winnowing fan'
rebus: kol 'working in iron' kolhe 'smelter' kolle 'blacksmith'.
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"Slide 88. Three objects
(harappa.com) Three terra cotta objects that combine human and animal features. These objects
may have been used to tell stories in puppet shows or in ritual performances. On the left is a
seated animal figurine with female head. The manner of sitting suggests that this may be a feline,
and a hole in the base indicates that it would have been raised on a stick as a standard or puppet.
The head is identical to those seen on female figurines with a fan shaped headdress and two cup
shaped side pieces. The choker with pendant beads is also common on female
figurines. Material: terra cotta Dimensions: 7.1 cm height, 4.8 cm length, 3.5 cm width Harappa,
2384 Harappa Museum, HM 2082 Vats 1940: 300, pl. LXXVII, 67 In the center is miniature
mask of horned deity with human face and bared teeth of a tiger. A large mustache or divided
upper lip frames the canines, and a flaring beard adds to the effect of rage. The eyes are defined
as raised lumps that may have originally been painted. Short feline ears contrast with two short
horns similar to a bull rather than the curving water buffalo horns. Two holes on either side allow
the mask to be attached to a puppet or worn as an amulet.
Material: terra cotta Dimensions: 5.24 height, 4.86 width Harappa Harappa Museum, H93-
2093 Meadow and Kenoyer, 1994 On the right is feline figurine with male human face. The ears,
eyes and mouth are filled with black pigment and traces of black are visible on the flaring beard
that is now broken. The accentuated almond shaped eyes and wide mouth are characteristic of
the bearded horned deity figurines found at Harappa and Mohenjo-daro (no. 122, 123). This
figurine was found in a sump pit filled with discarded goblets, animal and female figurines and
garbage. It dates to the final phase of the Harappan occupation, around 2000 B. C.
Harappa, Lot 5063-1 Harappa Museum, H94-2311 Material: terra cotta Dimensions: 5.5 cm
height, 12.4 cm length, 4.3 cm width
http://www.harappa.com/indus/88.html
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Two composite
anthropomorphic / animal figurines from Harappa kola 'woman' kola 'tiger' rebus: kol 'working in
iron' kolhe 'smelter' kolle 'blacksmith'.
Tiger, bovine, elephant, Nausharo NS 92.02.70.04 h. 6.76 cm; w.

4.42; l. 6.97cm. kola 'tiger' rebus: kol 'working in iron' kolhe 'smelter' kolle 'blacksmith' barada,
balada 'bull' rebus: bharata 'alloy of pewter, copper, tin'; karibha 'trunk of elephant' ibha
'elephant' rebus: karba 'iron' ib 'iron'
Centre for Archaeological Research Indus Balochistan, Musée Guimet, Paris.
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Une tête d'éléphant en terre cuite de Nausharo (Pakistan)
In: Arts asiatiques. Tome 47, 1992. pp. 132-136. Jarrige Catherine
http://www.persee.fr/web/revues/home/prescript/article/arasi_0004-3958_1992_num_47_1_1330
The elephant head ligatured with a buffalo at Nausharo is a curtain-raiser for the practice of
ligaturing in Indian tradition for utsava bera 'idols carried on processions'. The phrase utsava
bera denotes that processions of the type shown on Mesopotamian cylinder seals or Mohenjo-
daro tablets are trade processions for bera 'bargaining, trade'. Thus, the processions with
hieroglyphs may be part of trade-exchange fairs of ancient times. It is significant that the utsava
bera of Ganesa is shown together with a rat or mouse -- as vāhana: ibha 'elephant' Rebus: ib
'iron'. mūṣa 'rat, mouse' Rebus: mūṣa 'crucible'. Thus both rat/mouse and elephant face ligatured
to a body, are Meluhha hieroglyphs related to metallurgical processes.
Utsava bera pōḷā (zebu, bos indicus) may be seen in the processions during festival days of
Utsava Nandi and veneration in temples on days of pradosham.
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బేర్ము [ bēramu ] bēramu. [Skt.] n. An image. ప్రతిమ. "రంకములోని హైమబేర్ము." రర్. v.
బేర్ము [ bēramu ] bēramu. [Tel.] n. Trade, dealing, a

bargain, బేర్ముసార్ము or బేర్సార్ము trade, &c. (సార్ము being a mere
expletive.)బేరకాడు bēra-kāḍu. n. One who makes a bargain, a purchaser, buyer. కొనువాడు,
బేర్మాడువాడు. బేరకత్తె bēra-katte. n. A woman who bargains or
purchases. బేరమాడు or బేరముచేయు bēram-āḍu. v. n. To bargain. బేర్ముపోవు to go on a
trading journey. బేరి bēri. n. A man of the Beri or merchant caste.
उत्-सव b [p= 182,2] m. enterprise , beginning RV. i , 100 , 8 ; 102 , 1

पोळा [ pōḷā ] m (पोळ) A festive day for cattle,--the day of new moon of श्रावण or of भाद्रपद.
Bullocks are exempted from labor; variously daubed and decorated; and paraded about in worship.
पोळा [ pōḷā ] m (पोळ) A festive day for cattle,--the day of new moon of श्रावण or of भाद्रपद.
Bullocks are exempted from labor; variously daubed and decorated; and paraded about in
worship. The festival is held annually with processions of toys of animals drawn on toy carts, an
evocation of the animals on carts shown in Daimabad. पोळ [ pōḷa ] The word pōḷa denotes: m A
bull dedicated to the gods, marked with a trident and discus, and set at large. That is bos indicus,
zebu which is a hieroglyph on Indus Script Corpora to signify 'magnetite'. पोलाद [ pōlāda
] n ( or P) Steel. पोलादी a Of steel. पोळ [ pōḷa ] 'magnetite ferrite ore' (Assur).
Three-headed: elephant, buffalo, bottom jaw of a feline. NS 91.02.32.01.LXXXII. Dept. of

Archaeology, Karachi. EBK 7712
Hieroglyph: karibha 'trunk of elephant' (Pali) ibha 'elephant' (Samskritam) Rebus: karba 'iron' ib
'iron'; rango 'buffalo bull' Rebus: ranga 'pewter, solder' kola 'tiger' Rebus: kol 'working in iron'
Hieroglyphs and rebus readings: mũh 'face' Rebus: mũhe 'ingot' kola 'woman' kola 'tiger' Rebus:
kol 'working in iron' Nahali (kol ‘woman’) and Santali (kul ‘tiger’; kol ‘kolhe, smelter’)
Thre metaphor of a three-headed signifier occurs in reference to त्वाष्ट्र , as author of RV. x , 8.

Samskrtam lexis also attests to this metaphor for Kubera, divinity of wealth. त्वाष्ट्र also signifies
copper. त्वष्टा tvaSTA is a priest for a yajna. Tvaṣtṛi has a son named Triśiras, 'three-
headed' and a daughter called संज्ञा, who was given in marriage to the sun.
saṁjñāˊ f. ʻ agreement, understanding ʼ ŚBr., ʻ sign ʼ MBh. [√jñā]
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Pa. saññā -- f. ʻ sense, sign ʼ, Pk. saṁṇā -- f.; S. sañaṇu ʻ to point out ʼ; WPah.jaun. sān ʻ sign ʼ,
Ku. sān f., N. sān; B. sān ʻ understanding, feeling, gesture ʼ; H. sān f. ʻ sign, token, trace ʼ;
G. sān f. ʻ sense, understanding, sign, hint ʼ; M. sã̄j̈ f. ʻ rule to make an offering to the spirits out
of the new corn before eating it, faithfulness of the ground to yield its usual crop ʼ, sã̄jẽ n. ʻ
vow, promise ʼ; Si. sana, ha° ʻ sign ʼ; -- P. H. sain f. ʻ sign, gesture ʼ (in mng. ʻ signature ʼ ←
Eng. sign), G. sen f. are obscure.saṁjñā -- : WPah.J. sā'n f. ʻ symbol, sign ʼ; kṭg. sánku m. ʻ
hint, wink, coquetry ʼ, H. sankī f. ʻ wink ʼ, sankārnā ʻ to hint, nod, wink ʼ Him.I 209.(CDIAL
12874) sañjñā
संज्ञा 1 Consciousness, अकरुण पुनः संज्ञाव्याध ं धव ाय धकमीहसे Māl.9.42; रधिखेदसमुत्पन्ना धनद्रा

संज्ञाधवपयययः Ku.6.44. संज्ञा लभ् , आपद् or प्रधिपद् 'to regain or recover one's consciousness, come
to one's senses'. -2Knowledge, understanding; नायका मम सैन्यस्य संज्ञार्थं िान् व्रवीधम िे Bg.1.7;
Mb.12.153.63. -3 Intellect, mind; लोकिन्त्रं धह संज्ञाश्च सवयमन्ने प्रधिधििम् Mb.13.63.5. -4 A hint, sign,
token, gesture; मुखाधपंिैकाङ्गुधलसंज्ञयैव मा चापलायेधि गणान् व्यनैषीि् Ku.3.41; उपलभ्य ििश्च
मयसंज्ञाम् Bu. Ch.5.21; Bhāg. 6.7.17. -5 A name, designation, an appellation; oft. at the end of
comp. in this sense; द्वन्द्द्वैधवयमुक्ाः सुखदु ःखसंज्ञैः Bg.15.5. -6 (In gram.) Any name or noun having a
special meaning, a proper name. -7 The technical name for an affix. -8 The Gāyatrī Mantra; see
गायत्री. -9 A track, footstep. -1 Direction. -11 A technical term. -12 N. of the daughter of
Viśvakarman and wife of the sun, and mother of Yama, Yamī, and the two Aśvins. [A legend
relates that संज्ञा on one occasion wished to go to her father's house and asked her husband's
permission, which was not granted. Resol- ved to carry out her purpose, she created, by means of
her superhuman power, a woman exactly like herself --who was, as it were, her own shadow
(and was therefore called Chhāyā), --and putting her in her own place, went away without the
knowledge of the sun. Chhāya bore to the sun three children (see छाया), and lived quite happily
with him, so that when Saṁjñā returned, he would not admit her. Thus repudiated and
disappointed, she assumed the form of a mare and roamed over the earth. The sun, however, in
course of time, came to know the real state of things, and discovered that his wife had assumed
the form of a mare. He accordingly assumed the form of a horse, and was united with his wife,
who bore to him, two sons--the Aśvinīkumāras or Aśvins q. v.] -Comp. -अधिकारः a leading rule
which gives a particular name to the rules falling under it, and which exercises influence over
them. -धवपर्यर्ः loss of consciousness; रधिखेदसमुत्पन्ना धनद्रा संज्ञाधवपयययः Ku.6.44. -धवषर्ः an
epithet, an attribute. -सुतः an epithet of Saturn. -सू त्रम् any Sūtra which teaches the meaning of a
technical term.
triśiras धत्र--धिरस् [p= 460,3] mfn. three-headed (त्वाष्ट्र , author of RV. x ,

8.) Ta1n2d2yaBr. xvii Br2ih. KaushUp. MBh. Ka1m.(ज्वर) BhP. x , 63 , 22 three-
pointed MBh. xiii R. ivn. (with रक्षस् ) id. R. i , 1 , 45 n. कुबेर L.(Samskrtam) The meaning 'jvara,
'fever' is explained in Bhagavatam: fever. धत्रधिरस्ते प्रसन्नो$स्मि व्येिु िे मज्ज्वराद्भयम् Bhāg.1.63.29.
triśiras धत्र--धिरस् may be a metaphor of Rigvedic times to signify three high points or foreparts or
principals, say, minerals or components (i.e. three firsts of a classs). In the context of metalwork,
it is appropriate to construct morphemes with tri- prefix:
12
धत्र num. a. [Uṇ.5.66] (declined in pl. only, nom. त्रयः m., धिस्त्रः f., त्रीधण n.) Three;-िा ind. in 3
parts, ways or places; triply, ˚त्वम् tripartition; Ch. Up. -िातुः an epithet of Gaṇeśa; -तुम् 1 the
triple world. -2 the aggregate of the 3 minerals or humours. -िीषयः Śiva. -िीषयकम् , -िूलम् a
trident. ˚अङ्कः, ˚ ाररन् m. an epithet of Śiva. Thus, if three 'heads' of animals, say, elephant,
buffalo, tiger are ligatured to create a hypertext, the rebus words may constitute three minerals
aggregating to produce an alloy.
Thus, three heads of tigers (winged) on Sanchi stupa torana:
Hieroglyphs:
kola, kōlu ‘jackal, tiger (Konkani.Telugu) rebus: kola_ burning charcoal (Lahnda.Punjabi.);kol,
kolla a furnace (Tamil); kolla a blacksmith (Malayalam); kol metal (Tamil); kol 'working in
iron'; kolhe 'smelter' (Santali); kolimi 'smithy-forge'(Telugu) kole.l 'smithy, temple'(Kota)
dula 'pair' rebus: dul 'cast metal'
eraka 'wing' Rebus: eraka 'copper'. kambha 'wing' rebus: kammaTa 'mint, coiner, coinage'.
Artistic style: Joined animal Hieroglyph: sangaḍi = joined animals (Marathi)

Rebus: saMghAta 'caravan' also 'adamantine metallic glue' (vajra)
13
Dholkal, Bastar, Chattisgarh. Ganesa with pine-cone. Three hieroglyphs of metalwork class:
trunk of elephant, pine cone, rat: karibha, kaNDe, MUSa
rebus: karba 'iron';kaṇḍa 'implements' mUSa 'crucible'
http://bharatkalyan97.blogspot.in/2016/02/ganesha-indus-script-tradition.html
mūṣa 'rat, mouse' Rebus: mūṣa 'crucible'.
kandə 'pine cone' Rebus, signified metalwork: khaṇḍa. A portion of the front hall, in a
temple; kaṇḍ 'fire-altar' (Santali) kāṇḍa 'tools, pots and pans and metal-ware' (Marathi)
Hieroglyph: Ash. piċ -- kandə ʻ pine ʼ, Kt. pṳ̄ċi, piċi, Wg. puċ, püċ (pṳ̄ċ -- kəŕ ʻ pine -- cone ʼ),
Pr. wyoċ, Shum. lyēwič (lyē -- ?).(CDIAL 8407). Cf. Gk. peu/kh f. ʻ pine ʼ, Lith. pušìs, OPruss.
peuse NTS xiii 229. The suffix –kande in the lexeme: Ash. piċ-- kandə ʻ pine ʼ may be cognate
with the bulbous glyphic related to a mangrove root: Koḍ. kaṇḍe root-stock from which small
roots grow; ila·ti kaṇḍe sweet potato (ila·ti England). Tu. kaṇḍe, gaḍḍè a bulbous root; Ta. kaṇṭal
mangrove, Rhizophora mucronata; dichotomous mangrove, Kandelia rheedii. Ma. kaṇṭa bulbous
root as of lotus, plantain; point where branches and bunches grow out of the stem of a palm;
14
kaṇṭal what is bulb-like, half-ripe jackfruit and other green fruits; R. candel. (DEDR 1171).
Rebus: kaṇḍa ‘tools, pots and pans of metal’.
Hieroglyph: కండె [ kaṇḍe ] kaṇḍe. [Telugu] n. A head or ear of millet or maize. జొన్న కంకి.
Rebus:Tu. kandůka, kandaka ditch, trench. Te. kandakamu id. Konḍa kanda trench made as a
fireplace during weddings. Pe. kanda fire trench. Kui kanda small trench for
fireplace. Malt. kandri a pit. (DEDR 1214).
लोखंड (p. 723) [ lōkhaṇḍa ] n (लोह S) Iron लोखंडकाम (p. 723) [ lōkhaṇḍakāma ] n Iron work;
that portion (of a building, machine &c.) which consists of iron. 2 The business of an ironsmith.
लोखंडी (p. 723) [ lōkhaṇḍī ] a (लोखंड) Composed of iron; relating to iron लोहोलोखंड (p. 723) [
lōhōlōkhaṇḍa ] n (लोह & लोखंड) Iron tools, vessels, or articles in general.
śiram धिरम् 1 The head. -2 The root of the pepper plant (m. also according to some, in these
senses). -रः 1 A bed. -2 A large serpent. -Comp. -जम् hair. śiras धिरस् (ifc.) the head , leader ,
chief , foremost , first (of a class) BhP. n. [िॄ-असुन् धनपािः Uṇ.4.193] 1 The head; धिरसा श्लाघिे
पूवं (गुणं) परं (दोषं ) कण्ठे धनयच्छधि Subhās. -2 Skull. -3 A peak, summit, top (as of a mountain);
धहमगौरै रचलाध पः धिरोधभः Ki.5.17; Śi.4.54. -4 The top of a tree. -5 The head or top of anything;
िेनाहृिो महािालो वेपमानो बृहस्मच्छराः Bhāg.1.15.33; धिरधस मसीपटलं द ाधि दीपः Bv.1.74. -
6 Pinnacle, acme, highest point. -7 Front, forepart, van (as of an army); पु त्रस्य िे
रणधिरस्ययमग्रयायी Ś.7.26; U.5.3. -8 Chief, principal, head (usually at the end of comp.)
Does the metphor of three heads signify form (orthography), function (language) and meaning
(artha) wealth-creation (mũh 'face' Rebus: mũhe 'ingot'; muhA 'the metal taken out of the
furnace')?
http://bharatkalyan97.blogspot.in/2015/09/indus-script-corpora-hieroglyphs-link.html
Indus Script Corpora hieroglyphs link to 1) Pillar of Boatmen, 2) Cernunnos, smith-boatman on
Gundestrup cauldron and 3) Kirkburn triskele hieroglyph
The chariot linch-pin found at Kirkburn (3rd cent,. BCE) has a triskele hieroglyph-multiplex
with an orthography of hierolyph components signifying associated semantics of metalwork. The
circular edge of the ends of the linch-pin is embossed with raised circles signifying ingots out of
the three sets of crucibles.
15

o
16
Object type linch-pin

Museum number
 1987,0404.12
In this hieroglyph-multiplex, the central hieroglyph component is three curved (crucibles)

emanating from the centre. At the tip of each of the three cuve-endings, an explanatory
hieroglyph component signifies: 1. crucible; and 2. a round ingot emanating from the crucible.
Orthography clearly signifies metalwork by a Celtic artisan. The bend in the curved legs
emanating from the centre in the triskele is relatable to: कोट or bend, कोटः kōṭḥ Crookedness. A
beard (Samskritam. Apte)
17
Hieroglyph: koṭhārī f. ʻ crucible (Old Punjabi)(CDIAL 3546) Rebus: Pk. koṭṭhāgāra --
, koṭṭhāra -- n. ʻ storehouse ʼ; K. kuṭhār m. ʻ wooden granary ʼ, WPah. bhal. kóṭhār m.; A.
B. kuṭharī ʻ apartment ʼ, Or. koṭhari; Aw. lakh. koṭhār ʻ zemindar's residence ʼ; H. kuṭhiyār ʻ
granary ʼ; G. koṭhār m. ʻ granary, storehouse ʼ, koṭhāriyũ n. ʻ small do. ʼ;
M. koṭhār n., koṭhārẽ n. ʻ large granary ʼ, -- °rī f. ʻ small one ʼ; Si.koṭāra ʻ granary, store
ʼ.(CDIAL 3550).
*gōṭṭa ʻ something round ʼ. [Cf. guḍá -- 1. -- In sense ʻ fruit, kernel ʼ cert. ← Drav., cf.
Tam. koṭṭai ʻ nut, kernel ʼ, Kan. goṟaṭe &c. listed DED 1722] K. goṭh f., dat. °ṭi f. ʻ chequer or
chess or dice board ʼ; S. g̠oṭu m. ʻ large ball of tobacco ready for hookah ʼ, °ṭī f. ʻ small do. ʼ;
P. goṭ f. ʻ spool on which gold or silver wire is wound, piece on a chequer board ʼ; N. goṭo ʻ
piece ʼ, goṭi ʻ chess piece ʼ; A. goṭ ʻ a fruit, whole piece ʼ, °ṭā ʻ globular, solid ʼ, guṭi ʻ small ball,
seed, kernel ʼ; B. goṭā ʻ seed, bean, whole ʼ; Or. goṭā ʻ whole, undivided ʼ, goṭi ʻ small ball,
cocoon ʼ, goṭāli ʻ small round piece of chalk ʼ; Bi. goṭā ʻ seed ʼ; Mth. goṭa ʻ numerative particle
ʼ; H. goṭ f. ʻ piece (at chess &c.) ʼ; G. goṭ m. ʻ cloud of smoke ʼ, °ṭɔm. ʻ kernel of coconut,
nosegay ʼ, °ṭī f. ʻ lump of silver, clot of blood ʼ, °ṭilɔ m. ʻ hard ball of cloth ʼ; M. goṭā m. ʻ
roundish stone ʼ, °ṭī f. ʻ a marble ʼ, goṭuḷā ʻ spherical ʼ; Si. guṭiya ʻ lump, ball ʼ; -- prob. also
P. goṭṭā ʻ gold or silver lace ʼ, H. goṭā m. ʻ edging of such ʼ (→ K. goṭa m. ʻ edging of gold braid
ʼ, S. goṭo m. ʻ gold or silver lace ʼ); M. goṭ ʻ hem of a garment, metal wristlet ʼ.*gōḍḍ -- ʻ dig ʼ
see *khōdd -- .Addenda: *gōṭṭa -- : also Ko. gōṭu ʻ silver or gold braid ʼ.(CDIAL 4271)
Rebus: खोट (p. 212) [ khōṭa ] f A mass of metal (unwrought or of old metal melted down); an
ingot or wedge.(Marathi) goTa 'laterite, ferrite ore'.
kōṣṭhāgārika m. ʻ storekeeper ʼ BHSk. [Cf. kōṣṭhā- gārin -- m. ʻ wasp ʼ Suśr.: kōṣṭhāgāra -- ]

Pa. koṭṭhāgārika -- m. ʻ storekeeper ʼ; S. koṭhārī m. ʻ one who in a body of faqirs looks after the
provision store ʼ; Or. koṭhārī ʻ treasurer ʼ; Bhoj. koṭhārī ʻ storekeeper ʼ,
H. kuṭhiyārī m.Addenda:
kōṣṭhāgārika -- : G. koṭhārī m. ʻ storekeeper ʼ.(CDIAL 3551)
The abiding memory of this divine form tvaṣṭṛ त्वष्टृ is celebrated as Cernunnos in the Celtic
tradition of metalwork and chariotry. The decipherment of the Mohenjo-daro seal m0304 which
signifies the hieroglyph of three-headed tvaṣṭṛ त्वष्टृ or Kubera -- as the creative power of wealth -
- links the Gundestrup cauldron hieroglyphs to the celebration and veneration of metalcasting
work by Purve yajnikas, forefathers, ancestors; अधभजनाः पूवे बान्धवाः
tvaṣṭiḥ त्वधष्ट्ः f. Carpentry; Ms.1.48. tvaṣṭṛ त्वष्टृ m. [त्वक्ष् -िृच्] 1 A carpenter, builder, workman,
त्वष्ट्रेव धवधहिं यन्त्रम् Mb.12.33.22. -2 Viśvakarman, the architect of the gods. [Tvaṣtṛi is the Vulcan
of the Hindu mythology. He had a son named Triśiras and a daughter called संज्ञा, who was given
in marriage to the sun. But she was unable to bear the severe light of her husband, and therefore
Tvaṣtṛi mounted the sun upon his lathe, and carefully trimmed off a part of his bright disc; cf.
आरोप्य चक्रभ्रधममुष्णिे जास्त्वष्ट्रेव यत्नो- स्मिस्मखिो धवभाधि R.6.32. The part trimmed off is said to have
been used by him in forming the discus of Viṣṇu, the Triśūla of Śiva, and some other weapons of
the gods.] पवयिं चाधप जग्राह क्रुद्धस्त्वष्ट्ा महाबलः Mb.1.227. 34. -3 Prajāpati (the creator); यां चकार
स्वयं त्वष्ट्ा रामस्य मधहषीं धप्रयाम् Mb.3.274.9. -4 Āditya, a form of the sun; धनधभयन्ने अधक्षणी त्वष्ट्ा
18
लोकपालो$धविधद्वभोः Bhāg.3.6.15. tvāṣṭra त्वाष्ट्र a. Belonging or coming from त्वष्टृ ; त्वाष्ट्रं यद्
दस्रावधपकक्ष्यं वाम् Rv.1.117.22. -ष्ट्रः Vṛitra; येनावृिा इमे लोकास्तमसा त्वाष्ट्रमूधिय ना । स वै वृत्र इधि प्रोक्ः
पापः परमदारुणः ॥ Bhāg.6.9.18;11.12.5. -ष्ट्री 1 The asterism Chitra. -2 A small car. -ष्ट्रम् 1 Creative
power; िपःसारमयं त्वाष्ट्रं वृ त्रो येन धवपाधटिः Bhāg.8.11.35. -2 Copper.
From Pillar of boatmen, Mohenjo-daro seals, ganweriwala tablet
Is the artisan signifying a three-headed
The seafaring merchants and enterprising metalworkers of Meluhha had moved into regions of
Ancient Near East in search of mineral resources, along the Tin Route from Hanoi to Haifa. This
hypothesis is validated by the decipherment of Indus Script hieroglyphs and should convince
researchers that Meluhha (Indo-Aryan Prakrtam) was spoken in Mitanni in 2nd millennium BCE.
Macdonnel's indication (See his 1927 citation below) of 'Aryan immigrations into the West' is an
effective answer to those who cling to Aryan Invasion Theory as a linguistic doctrine. This
doctrine has to yield to an Indian sprachbund (language union), with significant contributions to
the formation of Proto-Indo-European.
Meluhha is spoken form of Prakrtam. Samskrta Bharti lexis is comparable to reconstructed *IE
or *PIE lexis presenting derivatives from dhatu 'roots'corrected mispronunciations and
grammatical variants and is closer in time to chandas of the Vedas and vAk 'speech' (parole)
evidenced in the Rigveda.Treaties between Hittites and Mitanni mention Indra, Natsatya, along
with Asura Mitra, Varuna. This indicates that separation of Iranians and Indians had not taken
place and many Indian Meluhha speakers, uimmigrants, stayed in the region as traders and
rulers. Chariot riders were called Marijanni-na traceable to marya ‘young man’ (Vedic)and
‘member of a group’ (Old Avestan). A Yorgan Tepe Hurrian text refers to colours of horses:
19
babru (brown), parita (grey), pinkara (reddish) which are Indo-Aryan words. Assur royalty of
ca. 1500 to 1360 BCE were linked to Mitannis. Saushtatar (1450 to 1440 BCE) was followed by
Artatama (1440 to 1420 BCE) who can be elaborated as Rta-dhaman, ‘whose abode is the Rta’.
Tushratta (Vedic tvesha-rathas), ‘one whose chariot moves forward speedily and Sattiwaza
(Indo-Aryan sati-vaja, ‘acquiring booty) -- all are indicative names different from Hurrian names
and etymologically cognate with, semantically derivable from lexis of Indo-Aryan/chandas.
While Asokan pillar inscriptions use Prakrtam, many hieroglyphs on punch-marked coins from
ca. 6th cent. BCE contain Indus Script Meluhha hieroglyphs from metalwork lexis. (cf. Gernot
Wilhelm, 1989,
The Hurrians, trans. by Jennifer Barnes, Warminster, Aris and Phillips Ltd.).
Burrow notes Aryan names found in Mesopotamia, Syria and Palestine and ttributes them to
Mitanni influence:
 s'uvardata (*svarda_ta 'given by heaven');

 s'atuara (*satvata = satvan 'powerful, victorious': a warrior);
 artamanya (r.tamanya 'thinking on the law');
 biridas'va (vr.ddha_s'va 'possessing large horses')
 biryawa_za (vi_ryava_ja 'having the prize of valour'),
 indarota (indrota (RV) 'helped by Indra'),
 s'ubandu (subandhu).
In the Kassite documents there is a list of names of gods with Babylonian equivalents: s'urias'
(rendered s'amas') equated with Sanskrit 'su_rya. Maruttas' the war god (rendered En-urta) is
compared with Sanskrit marut. Among the kings of the Kassite dynasty (ca. 1750-1170,
apparently originating in the mountainous regions of western Iran) is a king names abirattas'
(abhi-ratha 'facing chariots (in batle))'.(T. Burrow, The Sanskrit Language, London, Faber and
Faber, 1955).
To attested Pali words tamba 'copper', and tambakkhin or timirakkhin 'dark coloured eyes'
indicate the possible substrate semantics for Sumerian craftword: ta/ibira 'copper worker'. A
Hurrian source for this word has also been adduced (Hurrian tab-li 'copper founder'; tab-iri 'the
one who has cast (copper)' Otten 1984, Wilhelm 1988; loc cit.
http://www.egyptologie.be/indunet_2003_proto_indo_aryens.htm).
Tamba (nt.) [Sk. tāmra, orig. adj.=dark coloured, leaden; cp. Sk. adj. taŋsra id., to tama] copper
("the dark metal"); usually in combinations, signifying colour of or made of (cp. loha bronze), e.
g. lākhātamba (adj.) Th 2, 440 (colour of an ox); ˚akkhin Vv 323 (timira˚) Sdhp
286; ˚nakhin J vi.290; ˚nettā (f.)
ibid.; ˚bhājana DhA i.395; ˚mattika DhA iv.106; ˚vammika DhA iii.208; ˚loha PvA 95
(=loha).)(Pali)
[quote]In a treaty between the Hittites and the Mitanni between Suppiluliuma and
Shattiwaza, c. 1380 BC), the deities Mitra, Varuna, Indra, andNasatya (Ashvins) are
invoked. Kikkuli's horse training text (circa 1400 BC) includes technical terms such
as aika (Vedic Sanskrit eka, one), tera (tri, three), panza (pañca, five), satta (sapta,
20
seven), na (nava, nine), vartana (vartana, round). The numeral aika "one" is of particular
importance because it places the superstrate in the vicinity of Indo-Aryan proper (Vedic
Sanskrit eka, with regular contraction of /ai/ to [eː]) as opposed to Indo-Iranian or early Iranian
(which has *aiva; compare Vedic eva "only") in general...For the pronunciation of the sounds
transcribed from cuneiform as š and z, seeProto-Semitic language#Fricatives.
Names of people
Transcription of
Interpretation Vedicequivalent Comments
cuneiform
"whose wisdom is dear"; /azd(ʰ)/ to

[eːd(ʰ)] is a regular development in
bi-ir-ya-ma-aš-da Priyamazdha Priyamedha
Vedic and its descendants (Indo-
Aryan in the narrow sense)
bi-ir-ya-aš-šu-wa, Priya-aśva ~
Prītāśva "whose horse is dear"
bi-ir-da-aš-šu-wa Prītāśva
ar-ta-aš-šu-ma-ra Artasmara Artasmara "who thinks of Arta/Ṛta"
ar-ta-ta-a-ma Artadhāma(n?) Artadhāman "his abode is Ṛta"
tu-uš-rat-ta, tu-iš-
e-rat-ta, tu-uš-e- Tvaiša(?)ratha Tveṣáratha "whose chariot is vehement"
rat-ta
"helped by Indra"; /au/ to [oː] is a

in-tar-ú-da, en- regular development in
Indrauta Indrota
dar-ú-ta Vedic; ú specifically indicates [u] as
opposed to [o]
Names of gods
From treaties of Mitanni.
Transcription of
cuneiform
21
a-ru-na, ú-ru-wa-
Varuna Varuṇa
na
mi-it-ra Mitra Mitra
in-tar, in-da-ra Indra Indra
na-ša-ti-ya-an-na Nasatya-nna Nāsatya Hurrian grammatical ending -nna
only attested in Hittite, which retains

a-ak-ni-iš Āgnis Agni nominative -/s/ and lengthens stressed
syllables
Horse training
From Kikkuli.
Transcription of
cuneiform
a-aš-šu-uš-ša-an- "master horse trainer" (Kikkuli

āśv-san-ni? aśva-sana-
ni himself)
-aš-šu-wa -aśva aśva "horse"; in personal names
a-i-ka- aika- eka "1"
ti-e-ra- tera- ? tri "3"
"5"; Vedic c is not an affricate,[citation

pa-an-za- pańća- ? pañca needed]
but apparently its Mitanni
equivalent was
22
"7"; /pt/ to /tː/ is either an innovation
in Mitanni or a misinterpretation by a
ša-at-ta satta sapta
scribe who had Hurrian šinti "7" in
mind
na-a-[w]a- nāva- nava "9"
wa-ar-ta-an-na vartanna? vartana round, turn
[unquote]
https://en.wikipedia.org/wiki/Indo-Aryan_superstrate_in_Mitanni
All the four Mitanni treaty divinities are mentioned in one hymn of the Rigveda
(RV.10.125.1). P. Thieme notesthat the divinitiess of the Mitanni treaties are specifically Vedic,
and that they cannot be Proto-Aryan. Macdonnel is more emphatic: "It is a fact, however, that
this particular grouping of the gods Varun.a and Mitra, Indra and Na_satyau, with these forms of
their names, can be traced only in the Veda. For this reason I agree with Jacobi, Konow and
Hillebrandt in considering these gods to be Indian, Vedic deities and that there is no possible
justification for any other view. We shall have to assume that, just as there were Aryan
immigrations into India from the west, there must have been isolated migrations back to the
west." (Arthur Anthony Macdonnel, 1927, India’s past, a survey of her literatures, religions,
languages and antiquities, Oxford, Clarendon Press, p.805). Puranas refer to migrations of
Druhyu to the Mleccha (Ancient Near East).
See: http://bharatkalyan97.blogspot.in/2016/01/bogazkoy-indus-script-seal-
bogazkoy.html Bogazkoy Indus script seal, Bogazkoy treaty and movements of Indian
sprachbund speakers into Ancient Near East
See: http://bharatkalyan97.blogspot.in/2014/01/aratta-as-meluhha-speech-area-re.html
Araṭṭa as Meluhha speech area -- re-visiting Baudhāyana śrautasūtra evidence
http://bharatkalyan97.blogspot.in/2016/01/bogazkoy-indus-script-seal-bogazkoy.html
Baudhāyana-Śrautasūtra Chapter XVIII.44 contains an important reference attesting to the

migrations of two groups of people away from Kurukshetra region (Sarasvati River basin).
प्राण यौः प्रव्रज िस्यैिे कुरु पाञ्चालः कािी धवदे ह इधि एिद् आयवम् प्रव्राजम् प्रत्यन् अमा वसुस् िस्यैिे
गान्धारयास् पर्श्वो आिय इधि एिद् आमवसवम्
Pra-n.a-yauh. pravavra-ja tasyaite Kuru–Pan~cha-la-h. Ka-śi- -Videha- ity etad A-yavam

pravrājam. Pratyan. Ama-vasus tasyaite Ga-ndha-rayas Parśvo Ara-t.t.a– ity etad A-ma-
vasavam
23
"Translation of BSS XIII.44: Ayu migrated eastwards. His (people) are the Kuru-Pancalas and
the Kasi-Videhas. This is the Ayava (migration). Amavasu migrated westwards. His (people) are
the Ghandhari, Parsu and Aratta. This is the Amavasu (migration).
"According to the correct translation, there was no movement of the Aryan people from
anywhere in the north-west. On the other hand, the evidence indicates that it was from an
intermediary point that some of the Aryan tribes went eastwards and other westwards.
24
ila_ni Mi-it-ra as'-s'i-il ila_ni U-ru wa.na-as's'i-el (in another text A.ru-na-as'.s'i-il) in.dar
(other text: In-da.ra)
ila_ni na-s'a-at-ti-ya-an-na
(cf. Winckler, Mitteilungen der Deutschen Orient-Gesellschaft No. 35, 1907, p. 51,
s. Boghazkoi-Studien VIII, Leipzig 1923, pp. 32 f., 54 f.)
"The Assyrian merchants of the nineteenth century BC (BC=BH, Before Herode) not only record
the names of Indo-European peoples in their texts but make it quite clear that there was also a
great body of non-Indo-European-speaking peoples in the region...
Further to the east, on the fringes of Anatolia and north Syria, lay another major non-Indo-
European people, the Hurrians. Hurrian texts maintained in the Hittite archives, coupled with
Hurrian loan words in Luwian and the Hurrians' own inscriptions and texts in north
Mesopotamia which date as early as the twenty-third century BC, all speak for an additional non-
Indo-European presence on the eastern borders of the Indo-Europeans of Anato(J.P. Mallory, In
Search of the Indo-Europeans: Language, Archaeology and Myth, London, Thames and Hudson,
1989).
"The approaches of the historic and prehistoric archaeologists as well as the anthropologically
oriented ones to the problems of culture continuity and discontinuity are strongly influenced by
their concepts of the structure of the past, such as the way they conceive past developments in
terms of the succession of cultures and civilizations... The past is thought of as a linear
development extending from the civilizations of Egypt and Southwest Asia through the
civilizations of Greece and Rome to those of the western medieval world (Bernheim 1908: 70-
74)... The Latin, Greek, Hittite, Iranian and Indic peoples are placed within the framework of
successive civilizations whose validity is established upon a priori historical grounds... It was
25
only following the decipherment of Hittite that these continuities could be pushed into the middle
and even the early second millennium BC. This together with the discovery of Indo-Iranian,
Proto-Indic, or Mitannian Aryan names in Akkadian and Hurrian texts , led many to believe that
Greek must extend back to the equally early Myceanaen period. However, it took the
decipherment of Linear B by Ventris to convince the last doubters that the Mycenaeans spoke
Greek... during the early and middle nineteenth century, the Thomsen succession of Stone,
Bronze and Iron Ages became the basis for the development of a structure for the past...(Thieme,
P. 1960, The 'Aryan Gods' of the Mitanni Treaties, Journal of the American Oriental Society 80:
301-317); Crossland, R.A., 1971, Immigrants from the North. In the Cambridge Ancient
History, edited by I.E.S. Edwards, C.J.Gadd and N.G.L. Hammond, 3rd ed., Chapter 27, vol. I,
part 2, pp. 824-876. Cambridge: University Press).
26
Cylinder seal impression of S'uttarna, son of Kirta (Collon, 1975), tel Atchana (Alalakh IV),
Turkey. "Suttarna, son of Kirta, King of Maittani”.Impressions of his seal are found on two
records from the second half of the fifteenth century produced by a later king, namely,
Saushtatar.
Saushtatar means ‘one who has left his house’. srasta ʻ fallen, loosened ʼ R. [AV. has śr --
in śraṁs- ayitvāˊ with v.ll. sraṁś°, śraṁś -- . -- √sraṁs]
Pk. sattha -- ʻ gone ʼ; -- Kho. (Lor.) šər*lst ʻ quickly ʼ?(CDIAL 13882)
A remarkable gallery of hieroglyphs read rebus in Prakrtam (Indo-Aryan) are identified on the
royal seal of Saushtatar:
1. kola 'tiger' 2. kulā 'hood of snake' rebus: kolhe 'smelter' kol 'working in iron' kolle 'blacksmith'
3. nAga 'snake' rebus: nAga 'lead'
karaṇḍa ‘duck’ (Sanskrit) karaṛa ‘a very large aquatic bird’ (Sindhi) Rebus: करडा [karaḍā] Hard
from alloy--iron, silver &c. (Marathi) Rebus: fire-god: @B27990. #16671. Remo
<karandi>E155 {N} ``^fire-^god''.(Munda) Rebus:. kharādī ‘ turner’ (Gujarati)
dula 'pair' rebus: dul 'cast metal'

arka 'sun' Rebus: arka, eraka 'gold, copper, moltencast'
Hieroglyph 1: mēḍha 'stake' Hieroglyph 2 (phonetic determinant): mēḍha 'the polar
star'.rebus: mẽṛhet iron (metal),.meḍ 'iron, metal' (Ho.Mu) med 'copper' (Slavic).
ranku 'antelope' rebus: ranku 'tin'
mũh 'face' Rebus: mũhe 'ingot' muhã 'quantity of metal produced at one time in a native smelting
furnace.'.
27
1. khambhaṛā 'fin' 2. skambha, kamba 'pillar', 3. skambha, khamba 'wing' rebus: kammaṭa 'coiner,
coinage, mint
With the decipherment of Indus Script Corpora, the following entry may be added to the
following list.
Harappa potsherd, c. 3300 BCE tagaraka 'tabernae montana' rebus: tagara 'tin' kolom 'three'
rebus: kolimi 'smithy, forge'.
Bhirrana potsherd, c. 2500 BCE meTTu 'dance step' rebus: med 'iron, copper'
c. 3300 BCE Prakrtam (Meuhha) Indus Script hieroglyphs

List_of_languages_by_first_written_accounts
c. 2900 BCE Sumerian "proto-literate" period from about 3500 BC
c. 2700 BCE Egyptian "proto-hieroglyphic" from about 3300 BC (2nd Dynasty, Narmer Palette)
c. 2400 BCE Akkadian from about 2800 BC.[probably the 1st extensive use of writing]
c. 2400 BCE Eblaite - They love not commenting this 1. [Proto-Ugaric, Hittite, Canaanite-ish]
c. 2250 BCE Elamite - [Most closely related to Indo-Iranian group, developed east of
mesopotamia in Susa]
c. 2000 BCE Hurrian - fragmentary, known only from a few glosses in Hittite texts
c. 1800 BCE Luwian - hieroglyphs [closely tied to Hittite]
c. 1700's BCE Minoan archival documents written in Cretan hieroglyphs c. 1625 BC:
c. 1650 BCE Hittite Various cuneiform texts and Palace Chronicles written during the reign of
Hattusili I
c. 1500 BCE Canaanite-Proto-Sinaitic alphabet
https://en.wikipedia.org/wiki/List_of_languages_by_first_written_accounts
There is evidence for the use of 'Indo-Aryan' in Hanigalbat (Mittani), c. 1500 BCE (Vedic
divinity names in Mittani treaties and Kikkuli's horse manual using Indo-Aryan phonetic forms
of Samskrtam words). Thus, it is reasonable to posit Prakrtam (Meluhha) speakers in this
Ancient Near East region, during 2nd millennium BCE.
Bogazkoy seal impression with 'twisted rope'

hieroglyph (Fig. 13) eruvai 'kite' dula 'pair' eraka 'wing' Rebus: eruvai dul 'copper cast
metal' eraka'moltencast' PLUS dhāu 'strand of rope' Rebus: dhāv 'red ore' (ferrite) ti-dhāu 'three
strands' Rebus: ti-dhāv 'three ferrite ores: magnetite, hematite, laterite'.मेढा [ mēḍhā ]twist
28
(rope) Rebus: mẽṛhẽt, meḍ 'iron (metal)' khambhaṛā 'fin'; khamba 'wing' rebus: kammaṭa 'coiner,
coinage, mint' ayo 'fish' rebus: aya 'iron' ayas 'metal'
http://bharatkalyan97.blogspot.in/2015/10/indus-script-hieroglyph-twisted-rope-on.html
The name Washukanni (capital of Metani or Mitanni) is similar to the Kurdish word 'bashkani',
'bash' meaning good and 'kanî' meaning well or source, and so is translated as 'source of good'
but also as 'source of wealth'.
“The Kingdom of Mittani, known to the people of the land, and the Assyrians,
as Hanigalbat and to the Egyptians as Naharin and Metani, once stretched from present-day
northern Iraq, down through Syriaand into Turkey and was considered a great nation… The
Mitanni dynasty ruled over the northern Euphrates-Tigris region between c. 1475 BCE and c.
1275 BCE. While the Mitanni kings were Indo-Iranians, they used the language of the local
people which was at that time a non Indo-Iranian language, Hurrian (and so the land is
sometimes referred to in ancient records as the Land of the Hurrians). The historian Leick writes,
"The population of Mitanni was predominantly Hurrian, but the ruling elites were Indo-European
warriors who called themselves Mariannu and who worshipped deities with Vedic names such as
Indar, Uruwana, and the collective Devas. This elite was to intermarry with the local population,
as the names of their children testify" ”
http://www.ancient.eu/Mitanni /Joshua J. Mark)
Lord Vishvakarma, Celestial Creator in Art Thought and Literature By Choodamani

Nandagopal
Excerpts:
The Dhyanashlokas to be meditated on the different forms of Vishvakarma with reference to the
Kashyapa Shilpa text:
श्रीवाण्याधश्रि पादपद्म युगळम् धवद् युत्प्रभा भासुरम्

गायत्रीयुिमव्ययम् दिभुजम् मेवयग्र पीठोज्ज्वलम्
दे वधषयस्तुि पञ्चवक्त्रमभवम् मन्दस्मििास्यम् धिवम्
वन्दे धिल्पसहस्र मूलपुरुषम् श्री धवर्श्वकमय प्रभुम् ||1||
केयूरैः कटकैधवयभूधषिकरम् हारावळी सम्युिम्
दीव्यद्रत्न धकरीटकुण्डल रम् पीिाम्बरालङ्कृिम्
सृष्याधद त्रय हे िुमूलवपुषम् मेघाध रूढोज्ज्वलम्
सवाय भीष्ट् वर प्रदायकमहम् वन्दे िमीिम् सदा ||2||
येन च होत्रा धपत्रा भत्राय धवलसस्मि सकल भुवनाधन
यन्नाभा वरपटलम् िम् वन्दे धवर्श्वकमाय णम् ||4||
यस्य धनमेषः प्रळयो जगिामुदयश्च यच्छु भोन्मेषः
यद्रूपम् जगदस्मखलम् िम् वन्दे धवर्श्वकमाय णम् ||5||
हररहर धहरण्यगभय प्रमुखादे वा स्वकमय परिन्त्राः
अङ्गाधन यस्य महसस्तम् वन्दे धवर्श्वकमाय णम् ||6||
1. Lord Sri Vishvakarma, who is the origin of all sculptures, the creator of the varied architecture
of this universe, the source of all forms, names and actions, has provided refuge at His feet for
Saraswati, the Goddess of Knowledge and is called the Lord of speech by Vedarshis. He is the
29
ocean of origin for all the vedaagamas, shines like lightning and is dazzling all the eyes that try
to see Him. He, who is nurturing all creatures by keeping Mother Gayatri, protective armour of
the whole of creation, in his heart, who is as high as the Meru Mountain, is seated on an effulgent
seat and fulfils the desires of devotees who surrender unto Him, like the divine kalpavriksh
2. I salute the Lord of the world, Sri Vishvakarma, who is the cause of not only the cycle of
creation, sustenance and destruction but even the condemnation and grace later on, who is
adorned with bracelet, armlet, stone-studded garlands, a crown decked with divine gems,
earrings, yellow cloth and having the clouds as vehicle and who fulfils the wishes of His
devotees.
4. I bow to Lord Vishvakarma who is the priest who makes offerings to the sacrificial fire, the
father who created everything, the one who protects and nurtures everything, the cause for all the
worlds to be glowing with prosperity and the one in whom all the worlds converge just the way
all the spokes of a chariot wheel converge at the centre.
5. I prostrate to Lord Vishvakarma, the closing of whose eyelids signify the end of the world and
whose auspicious glance is the cause of creation.
6. I bow to Lord Vishvakarma in whom, preoccupied with the dharma of their duties, Vishnu,
Shiva, Brahma and other Gods rely on for their powers and whose instruments they are.
Pancha Brahmas
Vishvakarma has the form of Shuddha (pure) Brahma and is effulgent with five faces. These five
faces are called Sadyojaata, Vaamadeva, Aghora, Tatpurusha, Eeshaana. The five Vedas
originate from these five faces. The five Brahmas namely Saanaga, Sanaatana, Ahabhoovana,
Pratna and Suparna were born from these five faces.
श्री पञ्चास्य धवराधजिम् िदु दय ित्पञ्च वेद प्रभुम्
पञ्चब्रह्म धनदानमाद्यमलम् िधद्वर्श्वकमाय त्मकम्
िुद्ध ब्रह्म समप्रपञ्चक जधनस्मथर्थत्यि हे िुम् धवभुम्
स्वािे धनत्यमुपािहे धि सकलाधभष्ट्ार्थय संधसद्धये ||3||
1. I constantly prostrate to the Shuddha (pure) Brahma, the form of Vishvakarma, who is
effulgent with five faces, who is the reason for the five Vedas originating from these five faces,
30
who effected the birth of the five Brahmas namely Saanaga, Sanaatana, Ahabhoovana, Pratna,
Suparna, who existed even before creation and is the reason for creation, sustenance, destruction
and the condemnation and grace later on, is everlasting and is the ultimate truth, for the
fulfilment of all my desires.
Manu Brahma- Lord of iron sculpture Lord of Rock Sculpture emerged from the
Sadyojata face of Vishvakarma
The first among the pancha brahmas was born out of the face Sadyojaata and is called Manu
Brahma. He has the colour of a pure Sphatika flower (white). He is companion to Adishakti and
is the epitome of peace. He is the lord of the Rigveda and is the founder of Rig shaakha. He is
also known as Saanaga and Rudra and is the lord of the sacrificial altar having three corners. He
is the founder of iron sculpture. Dark clouds are his vehicle. He is the lord of the eastern
direction.
.
सद्योजाि मुखाज्जािम् िुद्ध स्फधटक सधन्नभम्
आधदिस्मक्युिम् िािम् ऋग्वेदस्याध नायकम्
धत्रकोणकुण्ड होिारम् कालमेघोपररस्मथर्थिम्
लोहकृन्मूल पुरुषम् मनुम् ध्यात्वाऽचययाम्यहम् ||10||
Lord Vishvakarma has five faces called Sadyojaata, Vaamadeva, Aghora, Tatpurusha, Eeshaana.
The one who was born out of the face Sadyojaata was the first among the pancha brahmas and is
called Manu Brahma. He has the colour of a pure Sphatika flower (white), is companion to
Adishakti and is the epitome of peace. He is the lord of the Rigveda and is the founder of Rig
shaakha. He is also known as Saanaga and Rudra and is the lord of the sacrificial altar having
three corners. He is the founder of iron sculpture, the first of the five brahmas and has dark
clouds as his vehicle. He is the lord of the East. I meditate upon and worship Him.
Maya Brahma- Lord of sculpture in wood and boat-making
31
The second among the five brahmas, Maya Brahma, was born out of the face Vaamadeva. He is
blue in colour. He is one with Paraashakti and is protecting and nurturing all the worlds. He has
given rise to Yajurveda and is its founder. He is the lord of sacrifices in the four-cornered
sacrificial altar. He is also called Sanaatana and Vishnu. He is the founder of Daarushilpa
(sculpture in wood) and Naukaashilpa (Dheemaan). He is the lord of the southern direction.
वामदे व मुखोद् भूिः मेघवणो महाद् युधिः
परािस्मक्युिो दे वो यजुवेदाध नायकः
ीमान् चिुष्कोणकुण्ड होिा नीलाभ्रवाहनः
दारुकृन्मूल पुरुषः पािुमाम् सवयदा मयः ||11||
The second among the five brahmas, Maya Brahma, born out of the face Vaamadeva is blue in
colour, one with Paraashakti and is nurturing all the worlds. He has given us the Yajurveda and
is its founder. He is the lord of sacrifices in the four-cornered sacrificial altar. He is also called
Sanaatana and Vishnu. He is the founder of Daarushilpa (sculpture in wood) and Naukaashilpa
(Dheemaan) and is protecting all the worlds. He is the lord of the southern direction. May He
protect us always
Tvashtru Brahma- Lord of Brass and Bronze Sculpture
32
The third among the five brahmas is Tvashtru Brahma. He was born out of the Aghora face of
Lord Vishvakarma. He is blood-red in colour and is the lord of Saama Veda. He is the lord of the
circular sacrificial altar. He is the consociate of Icchaashakti. He is also called Ahabhoona and
Brahma. He is the lord of the western direction. He has given birth to Saamaveda and is its
founder. He is the founder of Kaamsya (brass) and Taamra (bronze) forms of sculpture.
अघोर मुख सञ्जािम् महामाधणक्य सधन्नभम्
इच्छािस्मक्युिम् वृत्तकुण्ड होिारमव्ययम्
सामवेदाध पम् रक् मेघवाहन सस्म्थर्थिम्
िाम्रकृन्मूल पुरुषम् त्वष्ट्ारम् पूजयाम्यहम् ||12||
The third among the five brahmas is Tvashtru Brahma. He was born out of the Aghora face of
Lord Vishvakarma. He is blood-red in colour and is the lord of Saama Veda. He is the lord of the
circular sacrificial altar and is one with Icchaashakti. He is also called Ahabhoona and Brahma.
He is the lord of the western direction. He has given the Saamaveda and is its founder. He is the
founder of Kaamsya (brass) and Taamra (bronze) forms of sculpture. I meditate upon and
worship Him.
Shilpi Brahma- emerged from the Tatpurusha face of Vishvakarma
33
Shilpi Brahma was born from the Tatpurusha face of Vishvakarma and is the fourth of the
pancha brahmas. He is of the colour of smoke and is also called Pratna and Indra. He is the lord
of the sacrificial altar with six corners and is associated with Kriyaashakti. He is the lord of the
northern direction. He is the founder of Atharva Veda and rock sculpture.
ित्पुरुष मुखज्जािम् श्याम वणयम् महौजसम्
षट् कोणकुण्ड होिारम् धक्रयािस्मक्युि प्रभुम्
अर्थवाय म्नाय नेिारम् र्श्वेिमेघोपररस्मथर्थिम्
धिलाकृन्मूल पुरुषम् धिस्मल्पनम् प्रणमाम्यहम् ||13||
Shilpi Brahma was born from the Tatpurusha face of Vishvakarma and is the fourth of the
pancha brahmas. He is of the colour of smoke and is also called Pratna and Indra. He is the lord
of the sacrificial altar with six corners and is associated with Kriyaashakti. He is the lord of the
northern direction. He is the founder of Atharva Veda and rock sculpture. I salute Him.
Vishvajna Brahma emerged from the Eeshana face of Vishvakarma
34
Vishvajna Brahma is the fifth among the five brahmas and was born from the Eeshaana face of
Vishvakarma. He glows with the colour of gold. He is the lord of the upward direction and is
also known as Suparna and Soorya. He is seated on a yellow cloud and has brought Pranava
Veda. He is the companion of Jnaanashakti and is the lord of the sacrificial altar with eight
corners. He is the founder of sculpture in gold (svarna shilpa).
ईिानमुख सञ्जािः िप्तकाञ्चन सधन्नभः
ज्ञानिस्मक्युिः पीि मेघ पृ िो पररस्मथर्थिः
प्रणव शृिीिाष्ट्ास्र कुण्ड होिा महामधिः
स्वणयकृन्मूल पुरुषो धवर्श्वज्ञः पािु माम् सदा ||14||
Vishvajna Brahma was born from the Eeshaana face of Vishvakarma, is the fifth among the five
brahmas and glows with the colour of gold. He is the lord of the upward direction and is also
known as Suparna and Soorya. He is seated on a yellow cloud and has brought Pranava Veda. He
is the companion of Jnaanashakti and is the lord of the sacrificial altar with eight corners. May
he, the founder of sculpture in gold (svarna shilpa), protect us always.
Conclusion:
Vishvakarma, the Celestial architect is not just a mythical persona but the legendary figure of a
living tradition of Indian art and architecture. The traditional craftsmen and artists were come to
be designated as the Vishvakarma Brahmins in course of time and they considered themselves as
analogy of the divine architect Vishvakarma. The Rigveda, Mandala ten two sets of suktas are
chants describing the creative power of Vishvakarma. The ancient text Vishvakarmiyam is
believed to be the direct form of science and art of vastushilpa rendered by Vishvakarma. In
some of the regions the vishvakarma tradition of iconography and iconometry are followed even
today and the traditional sculptors of Karnataka are the true representatives of the cultural
heritage of vishvakarma .
I acknowledge the support of Mr. Naresh, master craftsperson, Artisan Centre, Canara Bank
Bidadi for the drawings of Vishvakarma and Sanskrit rendering Miss. Madhuvanti, Research
35
Scholar Jain University. Sources for writing this part of text- Jnanananda, G. Kashyapa Shilpa
Shastra (Uttarardha). Karnataka Shilpakala Academy. 1998:Bangalore.
Vishvakarma Pancha Brahmas

Metal casting, by Master Artisans Canara Bank Artisan Centre Bidadi Bangalore
Svayambhu Vishvakarma
Metal casting, by Master Artisans Canara Bank Artisan Centre Bidadi Bangalore
VISHVAKARMA PANCHA BRAHMAS METAL CASTING, BY MASTER ARTISANS
CANARA BANK ARTISAN CENTRE BIDADI BANGALORE
SVAYAMBHU VISHVAKARMA METAL CASTING, BY MASTER ARTISANS

CANARA BANK ARTISAN CENTRE BIDADI BANGALORE
36
End Notes
1. R.L.Kashyap, Rig Veda Samhita Mandala 10, Sri Aurobindo Kapali Shastry Institute of Vedic
Culture, 2012, p 254 to 259
2. Veronica Ions, Indian Mythology, Newnes Books, 1983 P 83
3. M. Ramakrishna Bhat, Varahamihira’s Brhat Samhita Chapter LIII – p 460 – 470
4. Stella Kramrisch, The Hindu Temple VolI, Motilal Banarsidass Publ., 1996, p 11
5. Stella Kramrisch, The Hindu Temple Vol. II Motilal Banarsidass Publ., 1996, p 403
Bibliography
V. Ganapathi Sthapathi, Indian Sculpture and Iconography – Forms and Measurements, Grantha
Corporation, 2002
R.L.Kashyap, Rig Veda Samhita Mandala 10, Sri Aurobindo Kapali Shastry Institute of Vedic
Culture,
2012
Veronica Ions, Indian Mythology, Newnes Books, 1983
M. Ramakrishna Bhat, Varahamihira’s Brhat Samhita
Stella Kramrisch, The Hindu Temple VolI, Motilal Banarsidass Publ., 1996]
Jnanananda, G. Kashyapa Shilpa Shastra (Uttarardha). Karnataka Shilpakala Academy.
1998:Bangalore.
http://ancientindianwisdom.com/culture-overview/lord-vishvakarma
https://www.academia.edu/11855593/Hanigalbat_and_the_land_Hana
हन, ल औ गिौ । ब े । इधि कधवकल्पद्रुमः ।
(अदा०-पर०-सक०-अधनट् ।) ल, हस्मि ।
औ, हिा । गणकृिमधनत्यधमधि न्यायाि् िप
स्मथर्थिौ हनिीत्यधप वररुधचः । िेन सर्व्ाय
एवाहनि् पृर्थक् इत्याधद सा ुः । इधि दु गाय -
दासः ॥
हन्, ष्य, रुषोस्मक्ः । अनुनयः । इधि मेधदनी ॥
हनः, पुं , हननकत्ताय । यर्था । हिघयत्वञ्च । घत्व-
मभ्यासस्य उत्तरस्य त्वभ्यासाच्चेधि कुत्वम् ।
घनाघनः । पाटे धणयलुक् च दीघयश्चाभ्यासस्य
पाटु पटः । पक्ष हनः पटः । इधि धसद्धाि-
कोमुदी स्मिधप हन् । िस्य प्रर्थमैकवचने हा ॥
हननं, क्ली, (हन + ल्युट् ।) मारणम् । यर्था, --
“स्याि् प्राणधवयागफलकव्यापारो हननं
िृिम् ॥”
इधि प्रायधश्चत्तधववेकः ॥
(यर्था, भागविे । ९ । ११ । २० ।
“नेदं यिो रघुपिेः सुरयाच्ञयात्त-
लीलािनोरध कसाम्यधवमुक् ाम्नः ।
रक्षोब ो जलध बन्धनमस्त्रपू गैः
37
धकं िस्य ित्रुहनने कपयः सहायाः ॥”)
पूरणम् । इत्यङ्किास्त्रम् ॥ https://sa.wikisource.org/wiki/िब्दकल्पद्रुमः/ह
4423 ghaná1 ʻ killing ʼ RV., m. ʻ club, hammer ʼ AV. [√han1] Pa. ghana -- m.;
Pk. ghaṇa -- m. ʻ hammer ʼ; P. ghaṇ m. ʻ sledgehammer ʼ, WPah. bhal. ghaṇ n.,
Ku. ghaṇ, N. Bi. Mth. Aw. lakh. H. ghan m., G. ghaṇ f., M. ghaṇ, °ṇā m.
13962 hana in cmpds. ʻ killing ʼ (su -- hána -- RV.). [√han1] Pk. haṇa -- m. ʻ killing ʼ;
A. hanā ʻ act of piercing with a pointed weapon ʼ; Or. haṇā sb. ʻ killing with a sharp
weapon, cutting ʼ, haṇā -- haṇi ʻ mutual cutting or killing ʼ.
13963 hánati (hánti RV.) ʻ strikes, kills ʼ Naigh. MBh. [√han1] Pa. hanati ʻ strikes, kills
ʼ, Aś.top. haṁtaviya<-> (< hantavya -- ), shah. kāl. haṁñaṁti pass. (< hanyantē),
Dhp. hadi (< hánti); Pk. haṇaï ʻ kills ʼ, Kt. žãdotdot;ŕ -- , žĩŕ -- , Bashg. ǰã̄r -- , Wg. ǰã̄ --
, žãdotdot;ŕ -- , Pr. -- žnü (absol. ō˘ -- žnīˊ), Dm. 1 sg. žánum; Paš. han -- , an -- (1 sg.
aor. hanam, 3 pl. hanandi -- m ʻ they kill me ʼ) ʻ to strike, kill ʼ; Kal.rumb. hũˊŕim ʻ I kill
ʼ; K. hanun ʻ to obstruct, insult ʼ, pog. annu ʻ to kill ʼ; S. haṇaṇu ʻ to shoot, throw,
impose, fix ʼ (pp. hayo < hatá -- ); Or. haṇāibā ʻ to cause to be cut ʼ; Mth. hanab ʻ to
strike, kill ʼ; OAw. hanaï ʻ kills ʼ; H. hannā ʻ to strike, kill ʼ, G. haṇvũ,
M. haṇṇẽ, haṇaviṇẽ; Si. annavā ʻ to strike, stab, pierce ʼ, annanavā ʻ to cause to strike,
cause to fight with the horns ʼ (< *anva -- ). -- See *hānayati.
13964 hanana (f. °nī -- ) ʻ killing ʼ Hariv., n. ʻ act of killing or striking ʼ Nir. [√han1]
Pa. hanana -- n. ʻ killing ʼ, Pk. haṇaṇa -- n.; Paš. hananī ʻ epic or lyrical killing -- song ʼ
Rep1 82; A. hanan ʻ act of killing ʼ; Mth. hannā ʻ round block of iron pierced with a hole
and placed on the perforated anvil (when iron is being pierced with holes) ʼ BPL 409;
OG. haṇaṇahāra m. ʻ one who kills ʼ.
hanu 13965 hanu1 (n. PW.) ʻ weapon, death, disease ʼ lex. [Based on hánu -- n. ʻ part of
spear ʼ? (J.C.W.). -- √han1] Kho. hon ʻ sudden spate in a nullah due to rain, mud flood,
inundation ʼ Rep1 72 (→ Par. hánu ʻ earthquake ʼ IIFL i 259).
hánu 13966 hánu2 f. ʻ jaw ʼ RV., hánū -- f. TS., hanukā -- f. VarBr̥S. Pa. hanu -- , °ukā -
- f. ʻ jaw ʼ; Pk. haṇu -- m.f. ʻ chin ʼ, haṇuyā -- f. ʻ jaw ʼ; Kho. hunú, unú ʻ chin ʼ; L.
(Ju.) haṇū,̃ haṇṇh f. ʻ molar teeth ʼ, awāṇ. haṇū,̃ khet. haṇēhã̄ ʻ jaws ʼ; A. hanu ʻ cheek --
bone ʼ; B. hanu ʻ jaw ʼ; Bi. Mth. hanuā ʻ disease of the tongue in cattle ʼ; H. hanū f. ʻ jaw
ʼ; M. haṇū, haṇvaṭī, haṇvaṭḷī f. ʻ chin ʼ; Ko. haṇu ʻ jaw ʼ, Si.anu. hanūˊmant -- ;
*śaṅkhahanu -- .
hanūmant 13967 hanūmant m. ʻ the monkey chief ʼ MBh., hanumant- m. R. [hánu -- 2]
H. hanū m. ʻ Hanumān ʼ, M. haṇvãt m.
Hanigalbat is the name given by the Assyrians in the kingdom of Mitanni , which remained
after the disappearance of that State to designate the area it occupied, centered on the
valley Khabur and its tributaries, between the Tigris and Euphrates . him as a proto-Indo-
Iranian divinity.
MITTANI - 1550 BCE
38
1550 BCE · 1450 BCE · 1400 BCE
http://www.ancient.eu/map/-1550/35.533/40.6/10800/
Tvaṣṭṛ is mentioned in the Mitanni treaty, which establishes
Tuisto is equated to the Vedic Tvastar. One etymology links Tuisto to Proto-
Germanic root tvai ("two"); another to Tuisco Proto-Germanic Tiwaz, yielded the meaning "son
of Tiu". The latter conjecture leads to Tuisto as son of the sky god (Proto-Indo-European Dyeus)
and the earth-goddess. (Lindauer, Josef (1975). Germania: Bericht über Germanien. München:
Deutscher Taschenbuch Verlag,p.81).
Invocation to Tvaṣṭr̥.
RV 1.113.10 I invoke the chief and multiform Tvas.t.r. (= Vis'vakarma_); may he be solely ours.
Sayana explains: Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator of the original
sacrificial vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m ru_kakr.t---iti s'ruteh
(Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms in animals in pairs. This remarkable elucidation
seems to anticipate the characteristic hieroglyphic multiplex forms -- particularly antithetical,
pairs -- of composite animals used repeatedly in Indus Script Corpora. This characteristic pairing
39
seems to be reflected in the explanation for the cognate word Tuisto in Germania -- as derived
from tvai 'two':
Tuisco from Promptuarii Iconum Insigniorum
Portrait of Tuisco (or Tuisto), identified by Tacitus as

the ancestor of the Germans, after an illustration in Wolfgang Lazius' De aliquot gentium
migrationibus.https://www.flickr.com/photos/58558794@N07/7725732342
40
Tuiscon (Tuisto) as depicted in a German broadside by
Nikolaus Stör c. 1543, with a caption by Burkard Waldis.
"Jacob (2005) attempts to establish a genealogical relationship between Tuisto and Ymir based
on etymology and a comparison with (post-)Vedic Indian mythology: as Tvastr, through his
daughter Saranyū and her husband Vivaswān, is said to have been the grandfather of the
twins Yama and Yami, so Jacob argues that the Germanic Tuisto (assuming a connection with
Tvastr) must originally have been the grandfather of Ymir (cognate to Yama). Incidentally,
Indian mythology also places Manu (cognate to Germanic Mannus), the Vedic progenitor of
mankind, as a son of Vivaswān, thus making him the brother of Yama/Ymir." (Jacob, Alexander
(2005). Ātman: A Reconstruction of the Solar Cosmology of the Indo-Europeans. Georg Olms
Verlag, p.232).
Cornelius Tacitus (98 CE) writes about Tuisto as the divinity of Germanic people: "In their
ancient songs, their only form of recorded history, the Germans celebrate the earth-born god,
Tuisto. They assign to him a son, Mannus, the author of their race, and to Mannus three sons,
their founders, after whom the people nearest Ocean are named Ingaevones, those of the centre
Herminones, the remainder Istaevones. " Ingaevones, Herminones and Istaevones are (with
variant pronunciations) shown as Oceanic people in the map of 1 CE.
41
The distribution of the primary Germanic dialect
groups in Europe in around CE 1:
North Germanic
North Sea Germanic, or Ingvaeonic
Weser-Rhine Germanic, or Istvaeonic
Elbe Germanic, or Irminonic
East Germanic
http://www.ourcivilisation.com/smartboard/shop/tacitusc/germany/chap1.htm
He is from the clan of Bhrigu; Tvaṣṭr is Śukra's son (Anusasanaparva. MBh.). He is the father
of Saranyu, who twice bears twins to Surya (RV 10.17.1),Yama and Yami. He is also the father
of Viśvarūpa (Bhagavatam) or Triśiras who was killed by Indra, and in revenge Tvaṣṭṛ
created Vrtra a fearsome dragon.
अ॒द्भ्यः सम्ूू॑िः पृधर्थ॒व्यै रसाा॓च्च । धव॒र्श्वकू॑मयणः॒ समू॑विय॒िाध ू॑ । िस्य॒ त्वष्ट्ाू॑ धव॒ द ू॑द्रूपमे
॒ धू॑ ि । ित्पुरुू॑षस्य॒
धवर्श्व॒माजाू॑ न॒मग्रे ा॓ ॥ Rigveda 10-82
The Purusha Sukta refers to the Purusha as Tvastr, who is the visible form of creativity emerged
from the navel of the invisible Vishvakarman
42
Yajurveda merges concepts of Hiranyagharbha/Prajapathy or Brahma.into Tvaṣţā heavenly
builder, the maker of divine implements, especially Indra's Vajra and the guardian of Soma.
Tvaṣṭṛ is mentioned 65 times in the Ṛgveda. He is former of the bodies of men and animals,' and
invoked when desiring offspring, called garbha-pati or the lord of the womb.
Tvaṣṭr̥ is the metal artificer par excellence, who forges the vajra (thunderbolt) weapon for Indra,
a narrative celebrated in exquisite metaphors of Rigvedic chandas.
त्वाष्टी, स्त्री, दु गाय । यर्था, --

“िुष िुष्ट्ौ िृिो ािु स्तस्य िुष्ट्ी धनपािने ।
सृजत्येषा प्रजास्तुष्ट्ी त्वाष्ट्ी िेन प्रकीधत्तयिा ॥”
इधि दे वीपुराणे ४५ अध्यायः ॥
त्वाष्टरः, पुं , (त्वष्टु रपत्यं पुमान् । अण् ।) वृत्रा-
सुरः । इधि धत्रकाण्डिेषः ॥ (यर्था, दे वी-
भागविे । ५ । ५ । ४ ।
“उद्यमेन हिस्त्वाष्ट्रो नमुधचर्ब्यल एव च ॥”
धवर्श्वरूपः । यर्था, भागविे । ६ । ८ । ३ ।
“वृिः पुरोधहिस्त्वाष्ट्रो महे न्द्रायानुपृच्छिे ॥”
त्वष्टृ सम्बस्मन्धधन, धत्र । यर्था, माकयण्डे ये । २१ । ८५ ।
“ििोऽस्त्रं त्वाष्ट्रमादाय धचक्षेप प्रधि दान-
वान् ॥”
िर्था, भागविे । ६ । १४ । २७ ।
“श्रपधयत्वा चरुं त्वाष्ट्रं त्वष्ट्ारमजयधिभुः ॥”
त्वष्ट्ा अध िात्री दे विास्येधि अण् । धचत्रा-
नक्षत्रम् । यर्था, बृहत्संधहिायाम् । ७ । ११ ।
“घोरा श्रवणस्त्वाष्ट्रं वसुदेवं वारुणञ्चैव ॥”)
त्वाष्टरी, स्त्री, (त्वष्ट्ा अध िात्री
दे विास्याः ।
त्वष्टृ + अण् + ङीप् ।) धचत्रानक्षत्रम् । इधि
हे मचन्द्रः ॥ (त्वष्टु स्मर्व्यर्श्वकर्म्य णोऽपत्यं स्त्री ।)
संज्ञानामसूर्य्यपत्नी । इधि िब्दरत्नावली ॥
(यर्था, महाभारिे । १ । ६६ । ३५ ।
“त्वाष्ट्री िु सधविुभाय र्य्ाय वडवा रूप ाररणी ।
असूयि महाभागा सािरीक्षेऽधर्श्वनावुभौ ॥”)
रधर्थका । क्षुद्ररर्थः । इधि धत्रकाण्डिेषः ॥
Source: https://sa.wikisource.org/wiki/िब्दकल्पद्रुमः/िैली
त्वाष्टी स्त्री दु गाय याम् । “िुष िुष्ट्ौ िृिो ािुस्तस्य िु ष्ट्ी-
धनपािने । सृजत्येषा प्रजास्तुष्ट्ी त्वाष्ट्ी िेन प्रकी-
धियिा” दे वीपु ० ४५ अ० ।
त्वाष्टर धत्र० त्वष्ट्ा दे विा अस्य अण् । त्वष्टृ देविाके १ आज्यादौ
२ धचत्रानक्षत्रे स्त्री । त्वष्टु ः आधदत्यभेदस्य अपत्यम् अण् ।
43
३ धवर्श्वरूपे ४ वृत्रासुरे च । “त्वाष्ट्रस्य धचधद्वर्श्वरूपस्य गोना-
माचक्राणः त्रीधण िीषाय परावके” ऋ० १० । ८ । ९ । “धववस्वान-
र्य्यमा पूषा त्वष्ट्ार्थ सधविा िर्था” इत्युपक्रमे धववस्वदादीनां
वंिमधभ ाय । “त्वष्टु देत्यधभबि् भार्य्ाय रोचना नाम
कन्यका । सधन्नवेिस्तयोजय ज्ञे धवर्श्वरूपश्च वीर्य्यवान् ।
िं वधव्ररे सुरगणाः स्वस्त्रीयं धद्वषिामधप” भाग० ६१६ अ०
३३ श्लो० इधि धवर्श्वरूपोत्पधत्तकर्था । वृत्रासुरोत्पधत्तकर्था च
“हिपुत्रस्तिस्त्वष्ट्ा जुहावेन्द्राय ित्रवे । इन्द्रित्रो!
धववद्धय स्व मा धचरं जधह धवधद्वषम्” इत्युपक्रमे िदु ि्-
पधत्तमुपवण्यय “येनावृिा इमे लोकास्तमसा त्वाष्ट्रमू-
धियना । स वै वृत्र इधि प्रोक्ः पापः परमदारुणः”
भाग० ६ । ९ अ० दृश्या । त्वष्टु ः थयपत्यम् अण् ङीप् ।
संज्ञानामधन ४ सूर्य्यपत्न्ां स्त्री िब्दरत्ना० । छायािब्दे
२९८५ पृ ० दृश्यम् । ५ क्षुद्ररर्थे धत्रका० । ६ सामभेदे ।
“इन्द्रो वृत्राधिभ्यद्ां प्राधविि् िं त्वाष्ट्रेऽब्रुवन्
जनन्यामेधि िमेिैः सामधभरजनयन् ” पञ्चभीष्मब्रा० ।
Source: https://sa.wikisource.org/wiki/वाचस्पत्यम्/धत्रपणय
tvakṣ त्वक्ष् 1 P. (त्वक्षधि, त्वष्ट) 1 To pare, hew, peel -2 To make thin. -3 To cover.
tvaṣṭa त्वष्ट् p. p. Made thin, pared, peeled &c.
tvaṣṭiḥ त्वधष्ट्ः f. Carpentry. -m. N. of a mixed tribe (?).
tvaṣṭiḥ त्वधष्ट्ः f. Carpentry; Ms.1.48.
tvaṣṭṛ त्वष्टृ m. [त्वक्ष् -िृच्] 1 A carpenter, builder, workman, त्वष्ट्रेव धवधहिं यन्त्रम् Mb.12.33.22. -
2 Viśvakarman, the architect of the gods. [Tvaṣtṛi is the Vulcan of the Hindu mythology. He had
a son named Triśiras and a daughter called संज्ञा, who was given in marriage to the sun. But she
was unable to bear the severe light of her husband, and therefore Tvaṣtṛi mounted the sun upon
his lathe, and carefully trimmed off a part of his bright disc; cf. आरोप्य चक्रभ्रधममुष्णिे जास्त्वष्ट्रेव
यत्नो- स्मिस्मखिो धवभाधि R.6.32. The part trimmed off is said to have been used by him in forming
the discus of Viṣṇu, the Triśūla of Śiva, and some other weapons of the gods.] पवयिं चाधप जग्राह
क्रुद्धस्त्वष्ट्ा महाबलः Mb.1.227. 34. -3 Prajāpati (the creator); यां चकार स्वयं त्वष्टा रामस्य मधहषीं
धप्रयाम् Mb.3.274.9. -4 Āditya, a form of the sun; धनधभय न्ने अधक्षणी त्वष्ट्ा लोकपालो$धविधद्वभोः
Bhāg.3.6.15.
Links with metalwork are clear from the meanings provided in Samskritam which extend from
workman to copper to creative power: tvāṣṭra त्वाष्ट्र a. Belonging or coming from त्वष्टृ ; त्वाष्ट्रं यद्
दस्रावधपकक्ष्यं वाम् Rv.1.117.22. -ष्ट्रः Vṛitra; येनावृिा इमे लोकास्तमसा त्वाष्ट्रमूधिय ना । स वै वृत्र इधि प्रोक्ः
पापः परमदारुणः ॥ Bhāg.6.9.18;11.12.5. -ष्ट्री 1 The asterism Chitra. -2 A small car. -ष्ट्रम् 1 Creative
power; िपःसारमयं त्वाष्ट्रं वृ त्रो येन धवपाधटिः Bhāg.8.11.35. -2 Copper. tvaṣṭṛ त्वष्टृ m. [त्वक्ष् -िृच्] 1 A
carpenter, builder, workman, त्वष्ट्रेव धवधहिं यन्त्रम् Mb.12.33.22. -2 Viśvakarman, the architect of
the gods. [Tvaṣtṛi is the Vulcan of the Hindu mythology. He had a son named Triśiras and a
44
daughter called संज्ञा, who was given in marriage to the sun. But she was unable to bear the severe
light of her husband, and therefore Tvaṣtṛi mounted the sun upon his lathe, and carefully
trimmed off a part of his bright disc; cf. आरोप्य चक्रभ्रधममुष्णिे जास्त्वष्ट्रेव यत्नो- स्मिस्मखिो धवभाधि
R.6.32. The part trimmed off is said to have been used by him in forming the discus of Viṣṇu, the
Triśūla of Śiva, and some other weapons of the gods.] पवयिं चाधप जग्राह क्रुद्धस्त्वष्ट्ा महाबलः
Mb.1.227. 34. -3 Prajāpati (the creator); यां चकार स्वयं त्वष्ट्ा रामस्य मधहषीं धप्रयाम् Mb.3.274.9. -4
Āditya, a form of the sun; धनधभयन्ने अधक्षणी त्वष्ट्ा लोकपालो$धविधद्वभोः Bhāg.3.6.15. आधदत्य a.
[अधदिेरपत्यं ण्य P.IV.1.85.] A son of Aditi; a god, divinity in general. (The number of Ādityas
appears to have been originally seven, of whom Varuṇa is the head, and the name Āditya was
restricted to them (दे वा आधदत्या ये सप्त Rv.9.114.3.). In the time of the Brāhmaṇas, however, the
number of Ādityas rose to 12, representing the sun in the 12 months of the year; ािा धमत्रो$यय मा
रुद्रो वरुणः सूयय एव च । भगो धववस्वान् पूषा च सधविा दिमः िृिः ॥ एकादिस्तर्था त्वष्ट्ा धवष्णुद्वाय दि
उच्यिे ।); आधदत्यानामहं धवष्णुः Bg.1.21; Ku. 2.24. (These 12 suns are supposed to shine only at the
destruction of the universe; cf. Ve.3.8; दग्ुं धवर्श्वं दहनधकरणैनोधदिा द्वादिाकाय ः).(Samskritam. Apte)
tvāṣṭra त्वाष्ट्र a. Belonging or coming from त्वष्टृ ; त्वाष्ट्रं यद् दस्रावधपकक्ष्यं वाम् Rv.1.117.22. -
ष्टरः Vṛitra; येनावृिा इमे लोकास्तमसा त्वाष्ट्रमूधिय ना । स वै वृत्र इधि प्रोक्ः पापः परमदारुणः ॥
Bhāg.6.9.18;11.12.5. -ष्टरी 1 The asterism Chitra. -2 A small car. -ष्टरम् 1 Creative power;
िपःसारमयं त्वाष्ट्रं वृत्रो येन धवपाधटिः Bhāg.8.11.35. -2 Copper.
tvāṣṭra त्वाष्ट्र a. [त्वष्ट्ा दे विा अस्य अण्] Belonging to Tvaṣṭṛi; U.6.3. (v. l.).
viśva धवर्श्व pron. a. [धवि् -व Uṇ.1.151] 1 All, whole, entire, universal; स सवय नामा स च धवर्श्वरूपः
Bhāg.6.4.28. -कमयन् m. 1N. of the architect of gods; cf. त्वष्टृ . -2 an epithet of the sun. -3 one of
the seven principal rays of the sun. -4 a great saint. -5 the Supreme Being. ˚जा, ˚सुिा an epithet of
संज्ञा, one of the wives of the sun. -कारः the architect of the universe (धवश्वकमाय ). -कार्यः one of
the rays of the sun. -कृत् m. 1 the creator of all beings; धनवेधदिो$र्थाधङ्गरसा सोमं धनभयर्त्स्य धवर्श्व- कृि्
Bhāg.9.14.8. -2 an epithet of Viśvakarman.
ullikh उस्मिख् 6 P. 1 To scratch, cut up, scrape, tear or rip up, scarify; जलदसंहधिमुस्मिखन्त्यः
Śi.5.2; K.3; to furrow (as ground); Mv.1.2. -2 To rub or grind against; धवषाणोस्मिस्मखिस्कन्धम्
H.3.139; K.14. -3 To grind down; polish; संस्कारोस्मिस्मखिो महामधणः Ś.6.5;
R.6.32; त्वष्टा धववस्विधमवोस्मिलेख Ki.17.48. -4 To carve. -5 To paint, write, draw in a picture;
इधि स्वहस्तोस्मिस्मखिश्च मुग्या रहस्युपालभ्यि चन्द्रिे खरः Ku.5.58. -6 To bear, raise.
taṣṭṛ िष्टृ m. 1 A carpenter in general; रर्थं न िष्ट्ेव िस्मत्सनाय Rv.1.61.4. -2 The architect of gods
(धवर्श्वकमयन्) -3 One of the 12 Ādityas. kāru कारु -रुः 1 An epithet of धवर्श्वकमयन् the architect of the
gods. -2 An art, a science.a. (-रू f.) [कृ-उण् Uṇ.1.1] 1 A maker, doer, an agent, servant; राघवस्य
ििः कायं कारुवाय नरपुङ्गवः Bk.7.28. su सु ind.-कमयन् a. 1 one whose deeds are righteous, virtuous,
good. -2 active, diligent. (-m.) N. of Visvakarman. viśvákarman ʻ creating everything ʼ, m. ʻ the
divine creator ʼ RV. [víśva -- , kárman -- 1] Pa. vissakamma -- m. ʻ the architect of the gods ʼ,
45
Pk. vissayamma -- m., Si. vissam (< *visyam).(CDIAL 11963) धवर्श्व--कमयmfn. accomplishing
everything , all-working RV. x , 166 , 4. in comp. for धवर्श्व-कमयन् (Monier-Williams)
त्वष्टृ [p= 464,1]m. a carpenter , maker of carriages (= ि् /अष्टृ ) AV. xii , 3 , 33 " creator of living
beings " , the heavenly builder , N. of a god (called सु -क्/ऋि् , -पाण् /इ , -ग्/अभस्मस्त , -
ज्/अधनमन् , स्व्-/अपस् ,अप्/असाम् अप् /अस्तम , धवर्श्व्/अ-रूप &c RV. ; maker of divine implements
, esp. of इन्द्र's thunderbolt and teacher of the ऋभु s i , iv-vi , x Hariv. 12146 f. R. ii , 91 , 12 ;
former of the bodies of men and animals , hence called " firstborn " and invoked for the sake of
offspring , esp. in the आप्री hymns RV. AV. &c MBh. iv , 1178 Hariv. 587 ff. Ragh. vi , 32 ;
associated with the similar deities ािृ , सधविृ , प्रजा-पधि , पूषन् , and surrounded by divine
females [ग्न्/आस् , जन् /अयस् , दे व्/आनाम् प् /अत्नीस् ; cf. त्व् /अष्ट्ा-व्/अरूत्री] recipients of his
generative energy RV. S3Br. i Ka1tyS3r. iii ; supposed author of RV. x , 184 with the
epithet गभय -पधिRAnukr. ; father of सरण्यू [सु-रे णु Hariv. ; स्व-रे णु L. ] whose double twin-children
by धववस्वि् [or वायु ? RV. viii , 26 , 21 f.] are यमयमीand the अधर्श्वन् s x , 17 , 1 f. Nir. xii ,
10 Br2ih. Hariv. 545 ff. VP. ; also father of धत्र-धिरस् or धवर्श्वरूप ib. ; overpowered by इन्द्र who
recovers the सोम [ RV. iii f. ] concealed by him because इन्द्र had killed his son धवर्श्व-
रूप TS. ii S3Br. i , v , xii ; regent of the नक्षत्रधचत्रा TBr. S3a1n3khGr2. S3a1ntik. VarBr2S. iic ,
4 ; of the 5th cycle of Jupiter viii , 23 ; of an eclipse iii , 6 ; त्वष्टु र् आधिथ्य N. of
aसामन् A1rshBr. )
धवश्व-कमय 1 [p= 994,2] mfn. accomplishing everything , all-working RV. x , 166 , 4.
viśvakarma-vinirmitaḥ (visvakarma-vinirmitah) manufactured by Viśvakarmā 6.9.54
yuṣmabhyaṁ yācito 'śvibhyāṁ

dharma-jño 'ńgāni dāsyati
tatas tair āyudha-śreṣţho
viśvakarma-vinirmitaḥ
yena vṛtra-śiro hartā
mat-teja-upabṛṁhitaḥ
When the Aśvinī-kumāras beg for Dadhyañca's body on your behalf, he will surely give it
because of affection. Do not doubt this, for Dadhyañca is very experienced in religious
understanding. When Dadhyañca awards you his body, Viśvakarmā will prepare a thunderbolt
from his bones. This thunderbolt will certainly kill Vṛtrāsura because it will be invested with My
power.
त्वष्टृ tvāṣṭra artisans divinity of fire viśvakarman worshipped as creator by ancient kāru,'smiths'
who produced Indus Script Corpora
See:
http://bharatkalyan97.blogspot.in/2015/06/tvasta-metal-artificer-was-meluhha.html
46
The continuum of Indus Script Corpora as catalogus catalogorum of metalwork, metalcasting
is evidenced by the continued use of 1) hieroglyphs on punch-marked coins produced in
ancient mints to signify metalwork and 2) sculptural representations by ivory carvers, stone
sculptors displaying through art forms the tradition of venerating/celebrating metalwork. The
annual celebration of धवश्वकमाय जर्न्ती Viśvakarmā jayantī is celebration of Indus
script catalogus catalogorum of metalwork.
http://bharatkalyan97.blogspot.in/2015/09/visvakarma-jayanti-is-celebration-of.html This note

provides an overview on the traditions of viśvakarman and त्वष्टृ tvāṣṭra celebrated for
millennia by Bhāratam Janam as artificer par excellence.
Unleashing creativity in archaeometallurgical artifacts is a celebration -- with a sense of

wonder and awe -- of divinity in the cosmic dance of creation. So, the smithy becomes a
temple. The dhatugarbha(dagoba), the womb of the earth holding minerals as earth, becomes
a temple.
That smithy is a temple is evident from the Kota gloss: kole.l 'smithy'; kole.l 'temple'.
The narrative of the evolution of the temple as a socio-cultural institution has yet to be told
starting from the metaphors of Rigveda, explaining the sivalinga found in Harappa, skambha
found in Dholavira and relating these extraordinary evidences to archaemetallurgical
excursus on the Maritime Tin Route from Hanoi to
Haifa.See: http://bharatkalyan97.blogspot.in/2015/06/tvastr-as-visvakarma-karu-smith-
cire.html?view=classic Tvaṣṭṛ as Viśvákarma, kāru 'smith', cire perdue metalcaster, revealer
of sthApatyaveda. Role of scribes, architects in Hindu civilization.
Viśvakarman architect shown on Sun Temple, Modhera.
Visvakarma?Martand Sun Temple, Anantnag, Kashmir was built by King of Karkota Dynasty -
Lalitaditya Muktapida in 8th century CE.The foundation of the temple is said to have been
47
around 370-500 CE.
Visvakarma sits atop a fierce kala with two short arms. Worshippers flank and adorn the lintel of
Lolei temple, Prasat Neang Khmau, Angkor Wat. Temple dedicated to Kali.
Tradition in Bharatam
"Visvakarma Jayanthi. Vishwakarma Jayanthi is celebrated by all industrial houses, artists,

craftsmen, and weavers. The festival is observed on the Kanya Sankranti Day (September 17)
48
which follows the Ganesh Puja. It was on this particular day that the forefathers of the present
Visvakarma people invented the plough and gifted it to humanity. The plough represents both the
artisan trade as well as agriculture and therefore becomes the representative symbol of the
ancient Indian civilisation." http://www.vishwakarmaluhar.com/articles/lord-vishwakarma-puja
In the Vishnu Purāna Tvastr is styled "the author of a thousand arts, the mechanist of the gods,
the fabricator of ornaments, the chief of artists, the constructor of the self-moving chariots of the
deities, by whose skill men obtain
subsistence." http://bharathkidilse.blogspot.in/2009/07/vishvakarma.html
Parvati, wore conch shell bangles – s’an:khaka -- created by Sage Agastya Muni and Divine
architect Vis’vakarma. S’an:kha is a Kubera’s treasure – one of the nine or nava-nidhi-
s. According to Skanda-purana, the sacred conch-shell must be dazzling white in colour, like
cow’s milk, and must have a long neck and broad body; it must be long in the front portion.
When blown, it should emit a long, loud and sonorous sound like ‘om’. On the back of it, there
must be a long central line. The right convoluted shell is meritorious.
http://www.salagram.net/sstp-Laxmi-shankha.html
The shitenno (four guardian divinities who serve Taishakuten (帝釈天),) of Japan bauddham
who protect dharma – the moral condition of the universe -- are:
Jikokuten (持國天, also 治國天), protector of the east
Zojoten (増長天), protector of the south
Komokuten (廣目天), protector of the west
Tamonten (多聞天, also known as Bishamon or 毘沙門, protector of the north and ruler of the
yakshas)
Bishamon is the Japanese name for Vaiśravaṇa, a Buddhist deity.

Tobatsu Bishamonten, Kanzeonji Temple, Dazaifu City, Fukuoka Prefecture
Bishamon, Japan is a Japanese equivalent of the Indian Vaisravana (Kubera). Bishamon is the
Bauddha patron of warriors dressed in ful armor carrying a spear and a miniature pagoda, a
metaphor of a treasure-house. Vaisravana images were made in Japan from the Heian period
(794-1185). “At the Kotohira shrine on the island of Shikoku, sailors worship a god called
Kompera, which is a corruption of the Sanskrit word for crocodile, Kumbhira. The divine
architect mentioned in the Rig Veda, Vishvakarma, who designed and constructed the world, was
regarded in ancient Japan as the god of carpenters, Bishukatsuma.”
http://www.hknet.org.nz/VWHChinaJapanKorea.html The Kotohira shrine may be a reference to
Kubera (kompera < kubera).
Rigveda references venerating Tvastr and Vis'vakarma
RV 10.92
r.s.i: s'a_rya_ta ma_nava; devata_: vis'vedeva_; chanda: jagati_
10.092.01 You (gods, adore) the charioteer of the sacrifice, the lord of men, the invoker of the
gods, the guest of night, the resplendent (Agni). Blazing amid the dry (bushes) preying upon the
green, the showerer of desires, the banner (of light), the adorable, he reposes in heaven.
49
10.092.02 Both (men and gods) have made Agni the speedy protector, the upholder of duty, the
accomplisher of the sacrifice; they have recourse to him (who is) vast as the sun, the precursor of
the dawn, the son of the brilliant (Va_yu). [Speedy protector: an~jas pa_m = an~jasa_ raks.akam
= speedily protecting; or, perhaps, the drinker of the Soma (or butter)].
10.092.03 We desire that our notion of that adorable (Agni) may be true, and that our oblations
may be to him for food. When his formidable (flames) attain immortality, then may our priests
scatter (oblations for the benefit) of the divine being.
10.092.04 The vast heavven, the spacious firmament, the glorious unbounded earth, (do) homage
(to the Agni) of the sacrifice; and Indra, Mitra, Varun.a, Bhaga, and Savita_, whose strength is
purified, unite to recognize (his excellence).
10.092.05 The rivers flow along with rushing (son of) Rudra, they sweep over the boundless
earth; and with them the circumambient (Indra) sweeping over a wide space, roaring in the belly
(of the firmament), sprinkles the whole world. [With them: yebhih = a reference to the Maruts,
the sons of Rudra, who is referred to in the first line of the verse].
10.092.06 The Maruts, the sons of Rudra, mixing with men, the hawks of the sky, the inhabitants
of the cloud, (are) performing (their functions); with those horse-owing deities, Varun.a, Mitra,
Aryaman, and Indra, the lord of horses contemplates (the rite). [Horse-owning: or, possessing
Soma].
10.092.07 Those who praise him find protection in Indra; (those who praise him find) universal
vision in the sun; (those who praise him find) manly vigour in the vigorous (Indra); those
worshippers who diligently offer adoration to Indra (acquire) the thunderbolt as their ally in the
dwellings of men.
10.092.08 The sun urging his steeds (in obedience to) his (commands) delights (in his presence);
every (god) is in fear of the powerful Indra; from the belly of the formidable sighing showerer
(of benefits) the all-enduring irresistible (deity) thunders day by day. [Every god is in fear:
cf. Taittiri_ya Upanis.ad 2.8].
10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes,
(who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he,
propitious, possessing kinsmen, besprinkles (the worshippers) from heaven.
10.092.10 Inasmuch as Br.haspati, the showerer (of benefits) and the kindred of Soma (the
Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the
gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle). [With strength:
i.e., with the strength acquired from the sacrifice which they had eaten; having gone to the
sacrifice made by Atharvan, they discovered the cattle; cf. RV 1.83.5].
10.092.11 They the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four
fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the
Maruts, and Vis.n.u are worshipped (by us).
10.092.12 And may the wise Ahi of the firmament hear the copious (pulse) of us eager
(worshippers) at the offering of oblations. May the revolving sun and moon dwelling in heaven,
the earth and sky, comprehend by their intelligence (the purport) of this (our praise).
10.092.13 May Pu_s.an protect all our moveable (property); may Va_yu, the friend of the
Vis'vedeva_s, the grandson of the waters, preserve us for the celebration of the sacrifice.
Worship the wind, the soul of all, (to obtain) excellent (food); As'vins, who are worthy to be
invoked, hear us on your way.
10.092.14 We glorify with praises Agni, the self-famous, who dwells among these fearless
beings; we praise the irresistible Aditi, together with all the wives (of the gods); we praise the
50
young (lord) of night (the moon), we praise the friend of man (the sun), we praise (Indra) the lord
(of all).
10.092.15 An:girasa, the prior in birth, praises (the gods, here); the uplifted stones behold (the
Soma of) the sacrifice, through which (stones) the sage Indra has been exalted, (and his)
thunderbolt brings forth excellent water, (producing) food on watery way.
RV 10.110
Soma].
dwellings of men.
51
(of all).
RV 10.110
r.s.i: jamadagni bha_rgava or ra_ma ja_madagnya; devata_: a_pri_su_kta (1 idhma or samiddha
agni, 2 tanu_napa_t, 3 il.a_, 4 barhi, 5 devi_dva_ra, 6 us.a_ sa_nakta_, 7 divya hota_gan.a
pracetasa, 8 sarasvati_, il.a)_, bha_rati_: three devi_s, 9 tvas.t.ha_, 10 vanaspati, 11 sva_hakr.ti);
chanda: tris.t.up
10.110.01 Kindled today, Ja_tavedas, in the dwelling of the worshipper, you who are divine,
sacrifice to the gods. Bear (the oblation), you who respect your friends, who are intelligent; you
are the wise, far-seeing messenger (of the gods).
10.110.02 Pure-tongued Tanu_napa_t, flavour the paths of the sacrifice which lead (to success),
moistening them with the sweet (Soma); elevating our praises and our rite by understanding,
convey our sacrifice to the gods. [Tanu_napa_t: Agni; tanu = a cow that has calved and yields
milk, whence comes butter, and from butter fire-- Agni is thus the grandson of the cow; or,
grandson of the waters, because from rain come the trees and trees supplying fuel propagate
Agni].
10.110.03 Agni, who are the invoker (of the gods), and are to be solicited and praised, come,
being propitiated, along with the Vasus; you, O mighty (Agni), are the invoker of the gods; do
you, who are most entitled to worship, solicited by us, offer them adoration.
10.110.04 In the beginning of the day the sacred grass, pointing eastwards, is strewn with the
prescribed (text) as a covering for the earth (of the altar); they spread it out far and wide as a
pleasant (seat) for the gods and Aditi.
10.110.05 Expanding wide, let the doors give access as gracefully decorated wives give access to
their husbands, divine doors, spacious and admitting all, be easy of entry for the gods.
10.110.06 May the adorable Day and Night, the givers of sound repose, having approached, sit
down in the place (of sacrifice), two divine females, majestic and richly ornamented, bearing
beauty of a bright form.
10.110.07 Divine ministers, prior (to those of earth), repeaters of pious praise, instituting the
sacrifice at which men are to worship, (sit down) stimulating (the priests) at the sacrifices,
makers (of praises), indicating the eastern fire with the prescribed (text). [Eastern fire:
A_havani_ya. The two divine ministers, of Hota_ are Agni and A_ditya].
52
10.110.08 May Bha_rati_ come quickly to our sacrifice, and Il.a_ thinking (of what she has to
do), like a human being; may Sarasvati_ also-- the three gracious goddesses, sit down upon this
pleasant sacred grass.
10.110.09 To the divine Tvas.t.a_, who decked the parental heaven and earth and all the worlds
with living forms, to him, O priest, who are venerable and wise, being solicited byu us, offer
oblation here today.
10.110.10 Offer of your own will in due season the food (and other) oblations of the gods
besmearing it. Let Vanaspati, S'amita_, the divine Agni, sweeten the oblation with honey and
butter. [Vanaspati_ = the deified yu_pa, or sacrificial post; or, the r.ca may be addressed to the
priest; S'amita_: immolator of the victim. The post, the immolator and the fire are here deified as
the chief instruments or agents of the sacrifice].
10.110.11 As soon as he was born, Agni constructed a sacrifice, he was the preceder of the gods;
may the gods partake of the oblation presented with the sva_ha_ through the voice of him the
hota_ of the sacrifice at the eastern station.
Rigveda 10.166: A tribute to Viśvákarma as the armourer-warrior par excellence
10.166.01 Make me, Indra, (renowned like) a bull among my equals, victor over my rivals, the
slayer of my enemies, a sovereign, a lord of cattle. [Like a bull: r.s.abham, a play upon the r.s.i's
name].
10.166.02 I am the destroyer of my enemies, like Indra, unharmed and unwounded; may all these
my foes be cast down under my feet.
10.166.03 I bind you here, like the two extremities of the bow the bowstring; restrain them, lord
of speech, that they may speak humbly to me.
10.166.04 I have come triumphant with power, equal to any exploit; I seize upon minds, your
pious observances, your prowess in war.
10.166.05 Seizing upon your goods and chattels, may I victorious; I walk upon your heads; cry
aloud from beneath my feet, like frogs from (below) the water, like frogs from (below) the water.
RV 10.81 and 10.82
53
Rigveda 10.81-82
r.s.i: vis'vakarma_ bhauvana; devata_: vis.vakarma_; chanda: tris.t.up

[Vis'vakarman: not the artificer of the gods, but the maker of all, the creator, Parames'vara; the
epithet is used of Indra, RV 8.9.2]
10.081.01 The r.s.i, the hota_, our father who offering all these worlds has taken his seat;
desiring wealth by pious benedictions, the first inventor has entered inferior (beinggs). [Offering
all these worlds: i.e., destroying at the pral.aya, or dissolution of the world (Yajus. 17.17);
asi_dat = had stopped, or has sat down in Agni. The 'wealth' desired by Vis'vakarma_ is heaven,
which is to be obtained by hymns and the like. a_s'is.a_ = by the wish to become many; or, by
the desire to create again and again; prathamacchad = assuming the principal form, or first
investing, Agni with the worlds; Parames'vara is intended: a_tma_ va_ idam eka eva_gra
a_si_t: Aitareya Bra_hman.a 2.4.1; Nirukta, 10.26: Vis'vakarman was at a sarvamedha, or
universal sacrifice; he offered up all the worlds, and last of all offered up himself in sacrifice.
The first line of the r.ca is a reference to the destuction of all things; the second line of the r.ca
54
refers to their re-creation].
10.081.02 What was the station? What was the material? How was (it done)? So that the
beholder of all, Vis'vakarman (was) generating and disclosed heaven by his might. [In the first
r.ca, it is said that after the pral.aya, the creator made all things anew. In this r.ca, it is now
asked: where was the scene of action, what were the materials, and how was thw work
performed? In this world, a potter must have his shop, his clay, his wheel; so what does Is'vara
have for site, matter and implements? The answer is negative. Is'vara does not need anything of
this kjind. tatsr.s.t.va_ tadeva_nupra_vis'at: Taittiri_ya A_ran.yaka 8.6].
10.081.03 Having eyes everywhere, and having a face everywhere, having arms everywhere, and
having feet everywhere, he traverses (heaven) with his arms, (earth) with his swift-moving (feet),
and exists a god without companion generating heaven and earth. [Traverses: sam dhamati = he
blows together, or inflates; a metaphor to denote the work of creation].
10.081.04 Which was the forest, which the tree, from which they fabricated heaven and earth?
Inquire, sages, in your minds what (place) he was stationed in when holding the worlds. [They:
i.e., the makers of the world, directed by Parames'vara].
10.081.05 Grant to your friends, Vis'vakarman, at the oblation, your best, your worst and your
intermediate forms, and to these do you yourself, possessor of the oblation, becoming augmented
in person (by oblations), offer worship. [Your best...forms: The best forms are the bodies of the
gods, etc.; the intermediate forms are the bodies of men, etc.; the inferior forms are the bodies of
worms, etc. Vis'vakarman, the creator is mixed up with Vis'vakarman, as Tvas.t.a_ or Agni. It
means that man is incompetent to worship the creator, that is, in his forms, and it must be done
by himself].
10.081.06 VIs'vakarman, magnified by the oblation, do you of yourself worship earth and
heaven; let other men (who offer no oblations) be everywhere confounded; may he, rich in
oblations, be the granter of heaven at this our (sacrifice). [Magnified by oblation: or, by me,
Vis'vakarman, becoming an oblation. In the previous r.ca., havis.a_ = at the oblation = when I
am made an oblation; cf. Nirukta 10.27; Yajus. 17.22; su_rih = prajn~a_ta, knowing; or, may
Indra be our adviser].
10.081.07 Let us this day invoke for our protection the lord of speech, the creator of all, who is
swift as thought; may he, the bestower of all happiness, the doer of good works, be propitiated by
all our oblations, (so as) to grant us his protection. [Lord of speech: all the epithets apply to
Indra; Yajus. 8.45; 17.23].
r.s.i: vis'vakarma_ bhauvana; devata_: vis'vakarma_; chanda: tris.t.up
55
10.082.01 The maker of the senses, resolute in mind, engendered the water, (and then) these two
(heaven and earth) floating (on the waters); when those ancient boundaries were fixed, then the
heaven and earth were expanded. [The maker of the senses: lit., the father of the eye; manasa_
dhi_rah = reflecting that there was no one equal to himself; a_po va_ idam agre; a_pa eva
sasarja_dau: Taittiri_ya Sam.hita_ 7.1.5.1; Manu 1.8].
10.082.02 Vis'vakarman, of comprehensive mind and manifold greatness, is all-pervading, the
creator, the arranger and the supreme supervisor; him in whom the desires of their (senses) are
satisfied with food, they call (him) supreme beyond the seven r.s.is. [The devata_: is
Prama_tma_ or A_ditya, the sun; cf. Nirukta 10.26. The second line of the r.ca: him in whom
they delight their forms (or places) with water, him, those who are skille din mantras call the
A_ditya single, superior to the seven r.s.is; or, the wise make the seven r.s.is one with
Vis'vakarman; Nirukta notes that at the universal sacrifice Vis'vakarman Bhauvana offered up all
beings and then himself].
10.082.03 He who is our preserver, our parent, the creator (of all), who knows our abodes (and
knows) all beings, who is the name-giver of the gods-- he is one; other beings come to him to
inquire. [i.e., to ask, 'who is the supreme lord?' or, they ask, what their offices are, and he
appoints them their several functions].
10.082.04 Those ancient R.s.is who adorned (with light) these beings in the animate and
56
inanimate world, offer to him wealth (of sacrifice) as praisers with abundant (laudation).
10.082.05 What was that embryo which was beyond the heaven, beyond this earth, beyond the
gods, beyond the asuras, which the waters first retained, in which all the gods contemplated each
other?
10.082.06 The waters verily first retained the embryo in which all the gods were aggregated,
single deposited on the navel of the unborn (creator), in which all beings abide. [The embryo is
Vis'vakarman. arpitam an.d.am = mundane egg; or, bi_jam].
10.082.07 You know not him who has generated these (beings); (his life) is another, different
from yours; wrapped in fog, and foolish speech (do they) wander (who are) gluttonous and
engaged in devotion. [Sa_yan.a: "The assertion that we know Vis'vakarman in the same way as
men say, 'I am devadatta, I am yajn~adatta', is false, for the essence (tattva) of Vis'vakarman
Parames'vara is not endowed with conscious individual existence, but he is a different entity
from you who are sentient beings, who have individual consciousness, and so forth". Wrapped in
foolish speech: jalpya_: i.e., saying I am god, I am man etc.; ukthas'a_sah = singing hymns with
a view to gaining felicity in a future state: you are merely anxious for enjoyment in this world
and in the next, therefore you know nothing of Vis'vakarman; or, you who are engaged in
enjoyment of this world or the next, being subject to false knowledge or ignorance, have no
knowledge of the Truth].
Sukla Yajurveda Prapathaka: vii. 1. 5.

This was in the beginning the waters, the ocean.
In it Prajapati becoming the wind moved.
He saw her, and becoming a boar he seized her.
Her, becoming Visvakarma, he wiped.
She extended, she became the earth, and hence the earth is called the earth (lit.
the extended
In her Prajapati made effort.
He produced the gods, Vasus, Rudras, and Adityas.
Tvaṣṭr̥ is a metaphor for veneration of metalwork artificers, Bhāratam Janam, in Rigveda
Mirror: http://tinyurl.com/nvushq3
This veneration finds expression in the contributions made by metalcaster folk -- Bhāratam
Janam -- during the Bronze Age of Sarasvati-Sindhu (Hindu) Civilization. This veneration gets
reflected in the Indus Script Corpora which is a veritable catalogus catalogorum of metalwork.
Tvaṣṭr̥ is Vis'vakarma, ancient artificer of Bhāratam Janam 'metalcaster

folk', who created -- त्वष्ट्ा वज्रम् अिक्षद आयसम्(RV 10.48.3)-- metal vajra
weapon in a smithy-forge. The Meluhha gloss is kole.l; the same gloss
also means 'temple' -- Smithy is a temple.
This Vis'vakarma tradition continues in Bharatam in the making of panchaloha utsava bera
57
(bronze utsava murti) taken in temple processions. The method for making utsava bera is the
same technique that was used to make the cire perdue lost-wax method of casting bronze
castings of the types found in Nahal Mishmar or Mohenjo-daro or in Dong Son bronze drums.
Smithy-forge in action depicted on a Sanchi sculptural relief. Artisans working in smithy.
Segments of the sculpture showing: 1. scribe; 2. stacks of straw asociated with epigraphs
(incribed ovals -- cartouches -- atop the stacks) and the row of seated artisans. There are two
hieroglyphs on these segments: 1. scribe; 2. straw-stacks. Both can be read as Meluhha
hieroglyphs. The scribe shown on Amaravati sculpture is kaṇḍa kanka 'stone scribe'. The gloss is
reinforced by the hieroglyph: stack of straw: kaṇḍa (Meluhha glosses are from
Indian sprachbund).
A synonym of 'visible language' is 'incised speech' takshatvAk, (a metaphor used in what is

possibly the oldest human document, the Rgveda. This takshatvAk is exemplified in the entire
Indus Script Corpora which catalogues metalwork.
58
Devata: PavamAna Soma. Rishi: Vasishtha Maitravaruni The phrase used is: takshat vAk
(RV 9.97.22)
9.097.22 When the praise of the zealous worshipper sanctifies him as that of a noisy (crowd) in
front (praises) a distinguished (prince) for the support (he affords); then the cows come to the
excellent exhilarating Indu, the lord (of all, abiding) in the pitcher, eager to gratify him (with
their milk). [For the support he affords: dharman.i = the reason (nimitta) of the praise; i.e. the
duty of acquisition and preservation (or the duty of securing property), yogaks.ema vis.ayam
karma].
The gloss takshat can be explained as 'engraving'. See त्वक्ष, त्वष्ट् 'to engrave'. त्वष्टृ is धवर्श्वकमय the
divine architect, engraver, smith who forges vajra weapon for Indra.
It is apposite to refer to all sukta-s of Rigveda which refer to TvaSTR who is venerated as the
artificer of Bharatam Janam, 'lit. metalcaster folk'.
In RV 1.113.10, Sayana explains: Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator
of the original sacrificial vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m ru_kakr.t---iti
s'ruteh (Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms in animals in pairs. This remarkable
elucidation seems to anticipate the characteristic hieroglyphic multiplex forms of composite
animals used repeatedly in Indus Script Corpora.
T. P. Verma seems to be quite justified in taking ‘takshat vAk’ (in Rigveda 9.97.22) to stand for
incised writing. Yet another reference to writing by incision is met with in Rigveda (6.53.5-8).
The Rishi prays Pushan to ‘pari trindhi’ the hearts of the Pan.is with arah (a pointed stick) to
render them complacent towards priests. Aras (pointed sticks) were used to draw deep lines
(groves) in the soil for sowing seeds. ‘Pari trindhi’, therefore, in my view, seems to have here
the sense of ‘carving’ better than ‘piercing’ or ‘tearing up’ as understood respectively by Wilson
and Griffith. ‘Arah’ in this context obviously stands for a ‘stylus’.
Then, again, Rigveda (7.6.3) designates the Pan.is as ‘granthinah’, and V. S. Pathak states that
the Pan.is were so called because they possessed some sort of account-books. Pathak may be
quite correct. The term ‘granthinah’ does literally mean ‘one possessing book (that is, folios
probably of bark strung together)’, and it’s quite probable that the Pan.is, well-known for trade
and marketing, had some such means of maintaining accounts in writing howsoever crudely.
Needless to add that the terms ‘pan.a’ (coin), ‘aapan.a’ (shop), ‘antaraapan.a’ (market), etc. are
related to and derived from the name of janas known to Rigveda as Pan.is, and so scholars agree
that Pan.is were famous traders of the time.
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To engrave: त्वक्ष, त्वष्ट् are synonyums in Samskritam: தச்சன் taccaṉ, n. < takṣa. 1. Carpenter;
மரத்தில் வேலல சசய் பேன். மரங் ச ொஃ றச்சரும் (மணி. 28, 37). 2. Person of
carpenter caste; தச்சுவேலலசசய் யும் சொதியொன். 3. The 14th nakṣatra, as pertaining
to Višvakarma; [விசுே ர்மொவு ் குரியது] சித்திலர நொள் .
(பிங் .) தச்சொசொரியம் taccācāriyam, n. < id. +. Status or position of a master-carpenter; தச்
சத் தலலலம. (S. I. I. ii, 278, 17.)தச்சு taccu, n. < takṣa. 1. Carpenter's work;
தச்சன்சறொழில் . தச்சு விடுத்தலும் (திருேொச. 14, 3). 2. Day's work of a carpenter;
தச்சனது ஒருநொல் வேலலயளவு. ல் லுளித்தச்சன் kal-l-uḷi-t-taccaṉ, n. < id. +.
Sculptor, stone-cutter; ல் வேலல சசய் யுந் தச்சன். (W.)
‫ ترکانړ‬tarkāṟṟṉ, s.m. (5th) A carpenter. Pl. ‫ ترکانړان‬tarkāṟṟṉān. (Panjābī).‫ دروزګر‬darūz-gar, s.m.
(5th) A carpenter, a joiner. Pl. ‫ دروزګران‬darūzgarān (corrup. of P ‫)درود گر‬. (Pashto) त्वक्ष् 1 P.
(त्वक्षधि, त्वष्ट्) 1 To pare, hew, peel -2 To make thin. -3 To cover. त्वष्ट् p. p. Made thin, pared,
peeled &c. त्वधष्ट्ः f. Carpentry. -m. N. of a mixed tribe (?).त्वाष्ट्र a. [त्वष्ट्ा दे विा अस्य अण् ] Belonging
to Tvaṣṭṛi; U.6.3. (v. l.). -ष्ट्री 1 The asterism धचत्रा. -2 A small car. -ष्ट्रम् The creative
power.(Samskritam) Synonym of lekha: त्वष्ट्ा धववस्विधमवोस्मिलेख Ki.17.48.-4 To carve.
(Samskritam) <uzra> {V} ``to êngrave (cut incised
designs)''. !literally. @V0282. #25401.Gu<uzra> {V} ``to êngrave (cut incised
designs)''. !literally (Munda) Taccha1 [Vedic takṣan, cp. taṣṭṛ, to takṣati (see taccheti), Lat.
textor, Gr. te/ktwn carpenter (cp. architect), te/xnh art] a carpenter, usually as ˚ka: otherwise only
in cpd. ˚sūkarathe carpenter -- pig (=a boar, so called from felling trees), title & hero of Jātaka
No. 492 (iv.342 sq.). Cp. vaḍḍhakin. Tacchati [fr. taccha1, cp. taccheti] to build,
construct; maggaŋ t. to construct or repair a road J vi.348.Taccheti [probably a denom. fr.
taccha1=Lat. texo to weave (orig. to plait, work together, work artistically), cp. Sk. taṣṭṛ architect
=Lat. textor; Sk. takṣan, etc., Gr. te/xnh craft, handiwork (cp. technique), Ohg. dehsa hatchet. Cp.
also orig. meaning of karoti & kamma] to do wood -- work, to square, frame, chip J i.201; Miln
372, 383. (Pali) Konḍa (BB) taṟh- (i.e. taR-) to scrape. Pe.treh- (trest-) id., plane, cut with
adze Manḍ. teh- (-t-) to shave. Kui tahpa (taht-) to smooth off, level down, chip, scrape; n. act of
smoothing off. Kuwi (Su.) tah- (tast-) to scrape, plane; (S.) tah'nai to engrave. (DEDR
3146) takṣa in cmpd. ʻ cutting ʼ, m. ʻ carpenter ʼ VarBr̥S., vṛkṣa -- takṣaka -- m. ʻ tree -- feller ʼ
R. [√takṣ] Pa. tacchaka -- m. ʻ carpenter ʼ, taccha -- sūkara -- m. ʻ boar ʼ; Pk. takkha -- , °aya --
m. ʻ carpenter, artisan ʼ; Bshk. sum -- tac ̣h ʻ hoe ʼ (< ʻ *earth -- scratcher ʼ), tec ̣h ʻ adze ʼ (<
*takṣī -- ?); Sh. tac ̣i f. ʻ adze ʼ; -- Phal. tērc ̣hi ʻ adze ʼ (with "intrusive" r).(CDIAL
5618) takṣaṇa n. ʻ cutting, paring ʼ KātyŚr. [√takṣ]Pa. tacchanī -- f. ʻ hatchet ʼ; Pk. tacchaṇa --
n., °ṇā -- f. ʻ act of cutting or scraping ʼ; Kal. tēčin ʻ chip ʼ (< *takṣaṇī -- ?); K. tȧchyunu
(dat. tȧchinis) m. ʻ wood -- shavings ʼ; Ku. gng. taċhaṇ ʻ cutting (of wood) ʼ; M. tāsṇī f. ʻ act of
chipping &c., adze ʼ.Pk. tacchaṇa -- n. ʻ cutting ʼ; Kmd.barg. taċə̃ři ʻ chips (on roof) ʼ GM
22.6.71.(CDIAL 5619) tákṣati (3 pl. tákṣati RV.) ʻ forms by cutting, chisels ʼ MBh.
[√takṣ]Pa. tacchati ʻ builds ʼ, tacchēti ʻ does woodwork, chips ʼ;
Pk. takkhaï, tacchaï, cacchaï, caṁchaï ʻ cuts, scrapes, peels ʼ; Gy. pers. tetchkani ʻ knife ʼ,
wel. tax -- ʻ to paint ʼ (?); Dm. taċ -- ʻ to cut ʼ (ċ < IE. k̂s NTS xii 128), Kal. tã̄č -- ; Kho. točhik ʻ
to cut with an axe ʼ; Phal. tac ̣<-> ʻ to cut, chop, whittle ʼ; Sh. (Lor.) thačoiki ʻ to fashion (wood)
ʼ; K.tachun ʻ to shave, pare, scratch ʼ, S. tachaṇu; L. tachaṇ ʻ to scrape ʼ, (Ju.) ʻ to rough hew ʼ,
P. tacchṇā, ludh. tacchanā ʻ to hew ʼ; Ku. tāchṇo ʻ to square out ʼ; N. tāchnu ʻ to scrape, peel,
60
chip off ʼ (whence tachuwā ʻ chopped square ʼ, tachārnu ʻ to lop, chop ʼ); B. cã̄chā ʻ to scrape ʼ;
Or. tã̄chibā, cã̄chibā, chã̄cibā ʻ to scrape off, clip, peel ʼ; Bhoj.cã̄chal ʻ to smoothe with an adze
ʼ; H. cã̄chnā ʻ to scrape up ʼ; G. tāchvũ ʻ to scrape, carve, peel ʼ, M. tāsṇẽ; Si. sahinavā, ha° ʻ to
cut with an adze ʼ. <-> Kho. troc ̣ik ʻ to hew ʼ with "intrusive" r.Kmd. taċ -- ʻ to cut, pare, clip ʼ
GM 22.6.71; A. cã̄ciba (phonet. sãsibɔ) ʻ to scrape ʼ AFD 216, 217, ʻ to smoothe with an adze ʼ
331.(CDIAL 5620) tákṣan (acc. tákṣaṇam RV., takṣāṇam Pāṇ.) m. ʻ carpenter ʼ.
[√takṣ]Pk. takkhāṇa -- m., Paš. ar. tac ̣an -- kṓr, weg. taṣāˊn, Kal. kaṭ -- tačon, Kho. (Lor.) tačon,
Sh. thac ̣&oarcacute;ṇ m., kaṭ -- th°, K. chān m., chöñü f., P. takhāṇ m., °ṇī f., H. takhānm.;
Si. sasa ʻ carpenter, wheelwright ʼ < nom. tákṣā. -- With "intrusive" r: Kho. (Lor.) tračon ʻ
carpenter ʼ, P. tarkhāṇ m. (→ H. tarkhān m.), WPah. jaun. tarkhāṇ. -- With unexpl.d -- or dh --
(X dāˊru -- ?): S. ḍrakhaṇu m. ʻ carpenter ʼ; L. drakhāṇ, (Ju.) darkhāṇ m. ʻ carpenter ʼ (darkhāṇ
pakkhī m. ʻ woodpecker ʼ), mult. dhrikkhāṇ m., dhrikkhaṇī f., awāṇ.dhirkhāṇ m.(CDIAL 5621)
http://bharatkalyan97.blogspot.in/2015/06/vajra-ayasam-vajram-metal-weapon-rv.html Vajra,
Ayasam vajram, 'metal weapon' (RV 10.48.3), a metaphor for vajrasanghAta cementite on iron
carbide used in Art traditions of Bharatam and Ancient Near East.
vajrasangAta 'adamantine glue' which creates a steel metallic form with nanotubes or cementite.
There are references to TvaSTR in every one of the 10 manDalas of Rigveda, in 45 Rca-s. I
would suggest that together with Agni, Indra and Soma, the dominant divinities of the Rigveda
are: Sarasvati (vAk) and TvaSTR.
Reference to thunderbolt weapon made by TvaSTR of metal -- perhaps steel with adamantine
glue of nanotubes or cementite -- occurs in RV 10.48.3. This Sukta is a remarkable monologue
of Indra who says,tvaSTR takSada Ayasam vajram:
10.048.03 For me Tvas.t.a_ fabricated the metal thunderbolt; in me the gods have concentrated
pious acts; my lustre is insurmountable, like that of the Sun; men acknowledge me as lord in
consequence of what I have done, and of what I shall do. [My lustre is the Sun: my army is hard
to overcome, like the sun's lustre; ani_ka = lit., face].
The sentence used is: TvaSTA Ayasam vajram atakSada, i.e. TvaSTR forged the steel vajra
weapon for India. This makes him a master smith working in a smithy-forge:
त्वष्ट्ा वज्रम् अिक्षद आयसम् मधय दे वासो वृजन्नधप क्रिु म्
मामानीकम् सूययस्ये वादु ष्ट्रम् माम् आययस्मि कृत्येन कत्वेनच
Translation. Griffith: 3 For me hath Tvastar forged the iron thunderbolt: in me the Gods have
centred intellectual power.
Translation: Sayana, Wilson: 10.048.03 For me Tvas.t.a_ fabricated the metal thunderbolt; in me
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the gods have concentrated pious acts; my lustre is insurmountable, like that of the Sun; men
acknowledge me as lord in consequence of what I have done, and of what I shall do. [My lustre
is the Sun: my army is hard to overcome, like the sun's lustre; ani_ka = lit., face].
rvs.1.13 10 Tvastar I call, the earliest born, the wearer of all forms at will:
rvs.1.22 And Tvastar, to the Soma draught.
rvs.1.32 2 He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvastar
fashioned.
rvs.1.52 Tvastar gave yet more force to thine appropriate strength, and forged thy thunderbolt of
rvs.1.61 6 Even for him hath Tvastar forged the thunder, most deftly wrought, celestial, for the
battle,
rvs.1.80 even Tvastar trembled at thy wrath and quaked with fear because of thee, lauding thine
own
rvs.1.85 9 When Tvastar deft of hand had turned the thunderbolt, golden, with thousand edges,
fashioned
rvs.1.142 10 May Tvastar send us genial dew abundant, wondrous, rich in gifts,
rvs.1.142 For increase and for growth of wealth, Tvastar our kinsman and our Friend.
rvs.1.161 Then Tvastar, when he viewed the four wrought chalices, concealed himself among the
Consorts of
rvs.1.161 5 As Tvastar thus had spoken, Let us slay these men who have reviled the chalice,
drinkingcup- of
rvs.1.162 While Tvastar sends him forward with the Charger, acceptable for sacrifice, to glory.
rvs.1.186 6 Moreover Tvastar also shall approach us, oneminded- with the princes at his visit.
rvs.1.188 9 Tvastar the Lord hath made all forms and all the cattle of the field
rvs.2.1 5 Thou givest strength, as Tvastar, to the worshipper: thou wielding Mitras' power hast
kinship
rvs.2.3 May Tvastar lengthen our line and kindred, and may they reach the place which Gods
inhabit.
rvs.2.23 17 For Tvastar, he who knows each sacred song, brought thee to life, preeminent over
all the
rvs.2.31 4 Or may this Tvastar, God who rules the world with power, oneminded- with the
Goddesses speed
rvs.2.36 And, Tvastar, wellcontent- be joyful in the juice with Gods and Goddesses in gladsome
company.
rvs.3.4 9 Well pleased with us do thou O God, O Tvastar, give ready issue to our procreant
vigour,
rvs.3.7 4 Strengthgiving- streams bear hither him eternal, fain to support the mighty work. of
Tvastar.
rvs.3.48 even from his birthtime- Indra conquered Tvastar, bore off the Soma and in beakers
drank it.
rvs.3.54 12 Deft worker, skifulhanded-, helpful, holy, may Tvastar, God, give us these things to
aid us,
rvs.3.55 19 Tvastar the God, the omniform. Creator, begets and feeds mankind in various
manner.
rvs.4.33 Four beakers let us make, thus spoke the youngest. Tvastar approved this rede of yours,
O Rbhus.
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rvs.4.33 And Tvastar, when he looked on the four beakers resplendent as the day, was moved
with envy.
rvs.4.42 These the two worldhalves- have I, even as Tvastar knowing all beings, joined and held
together.
rvs.5.5 9 Rich in all plenty, Tvastar, come auspicious of thine own accord
rvs.5.31 4. Anus have wrought a chariot for thy Courser, and Tvastar, Muchinvoked-! thy bolt
that glitters.
rvs.5.41 8 You I extol, the nourishers of heroes bringing you gifts, Vastospati and Tvastar-
rvs.5.46 And may the Rbhus and the Asvins, Tvastar and Vibhvan remember us so that we may
have wealth.
rvs.6.17 10 Yea, Strong One! Tvastar turned for thee, the Mighty, the bolt with thousand spikes
and hundred
rvs.6.47 19 Here Tvastar, yoking to the car the Bay Steeds, hath extended sway.
rvs.6.49 9 May Herald Agni, fulgent, bring for worship Tvastar adored, in homes and swift to
listen,
rvs.6.50 And, with the Gods and Dames accordant, Tvastar; Dyaus with the Gods and Prthivi
with oceans.
rvs.6.52 11 May Indra, with the Marut host, with Tvastar, Mitra, Aryaman,
rvs.7.2 9 Well pleased with us do thou, O God, O Tvastar, give ready issue to our procreant
vigour,
rvs.7.34 20 What time our wives draw near to us, may he, lefthanded- Tvastar, give us hero sons.
rvs.7.34 21 May Tvastar find our hymn acceptable, and may Aramati, seeking wealth, be ours.
rvs.7.34 May he, with the Varutris, be our refuge, may bountiful Tvastar give us store of riches.
rvs.7.35 Kind, with the Rudras, be the Healer Rudra, and, with the Dames, may Tvastar kindly
listen.
rvs.8.91 8 That through this famed Ones' power, he may stand by us even as Tvastar comes
rvs.9.5 9 1 summon Tvastar hither, our protector, champion, earliestborn-,
rvs.9.81 The Maruts, Asvins, Vayu, and Brhaspati, Savitar, Tvastar, tractable Sarasvati.
rvs.10.2 7 Thou whom the Heaven and Earth, thou whom the Waters, and Tvastar, maker of fair
things, created,
rvs.10.8 Then Trita slew the foe sevenrayed-, threeheaded-, and freed the cattle of the Son of
Tvastar.
rvs.10.8 He smote his three heads from his body, seizing the cattle of the oniniform Son of
Tvastar.
rvs.10.10 5 Even in the womb God Tvastar, Vivifier, shaping all forms, Creator, made us
consorts.
rvs.10.18 May Tvastar, maker of fair things, be gracious and lengthen out the days of your
existence.
rvs.10.46 9 That Agni, him whom Heaven and Earth engendered, the Waters. Tvastar, and with
might, the Bhrgus,
rvs.10.48 3 For me hath Tvastar forged the iron thunderbolt: in me the Gods have centred
intellectual power.
rvs.10.53 9 Tvastar, most deft of workmen, knew each magic art, bringing most blessed bowls
that hold the
rvs.10.64 10 And let Brhaddiva, the Mother, hear our call, and Tvastar, Father, with the
Goddesses and Dames.
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rvs.10.65 10 Tvastar and Vayu, those who count as Rbhus, both celestial Hotarpriests-, and
Dawn for
rvs.10.66 May the God Rudra with the Rudras favour us, and Tvastar with the Dames further us
to success.
rvs.10.70 9 Since thou, God Tvastar, hast made beauty perfect, since hou hast been the
Angirases' Companion,
rvs.10.92 God Tvastar Wealthbestower-, the Rbhuksanas, Rodasi, Maruts, Visnu, claim and
merit praise.
rvs.10.110 9 Hotar more skilled in sacrifice, bring hither with speed today- God Tvastar, thou
who knowest.
rvs.10.125 2 I cherish and sustain highswelling- Soma, and Tvastar I support, Pusan, and Bhaga.
rvs.10.184 1. MAY Visnu form and mould the womb, may Tvastar duly shape the forms...
r.s.i: medha_tithi ka_n.va; devata_: 1.idhma or samiddhi agni, 2. tanu_napa_t,

3.nara_s'am.sa, 4.il.a_, 5.barhi, 6.divyadva_ra, 7.us.a_sa_nakta_, 8.divyahota_ pracetas,
64
9.tisro devyah: sarasvati_, il.a_, bha_rati_, 10.tvas.t.a_, 11.vanaspati, 12. sva_ha_kr.ti;
chanda: ga_yatri_
1.013.01 Agni, who are Susamiddha, invoker, purifier, bring hither the gods to the offerers
of our oblation, and do your sacrifice. [The A_pris are twelve including a name of fire,
naras'ansa. Su = well; sam = completely; iddha = kindled; hence, Susamiddha = the
thoroughly kindled].
1.013.02 Wise (Agni) who are Tanu_napa_t (= devourer of clarified butter), present this day
our well-favoured sacrifice to the gods for their food. [Tanu_napa_t, deourer of clarified
butter (tanu_napa); alternatively, tanu = own substance, or fuel, i.e. consumer of its own
substance; napa_t = tanaya, son or offspring; alternatively, napa_t = who does not preserve,
who destroys].
1.013.03 I invoke the beloved Nara_s'ams'a, the sweet-tongued, the offere of oblations, to
this sacrifice. [Nara_s'am.s'a, him whom men praise: nara s'am.santi].
1.013.04 Agni, (who are) I_l.ita (= worshipped), bring hither the gods in an easy-moving
chariot, for you are the invoker instituted by men. [I_l.ita, stutah, the worshipped; fr. i_l.a, to
adore, to praise].
1.013.05 Strew, learned priests, the sacred grass, well bound together (in bundles), and
sprinkled with clarified butter, the semblance of ambrosia. [Barhis is an appellative of Agni;
amr.ta-sama_nasya ghr.tasya or maran.a-rahitasya barhirna_makasya, agneh:amr.ta
(clarified butter sprinkled on grass) has the appearance of ambrosia; or agni is immortal].
1.013.06 Let the bright doors, the augmenters of sacrifice, (hitherto) unentered, be set open,
for certainly today is the sacrifice to be made. [Doors: agnivis'es.amu_rtayah,
personifications of agni].
1.013.07 I invoke the lovely night and dawn to sit upon the sacred grass, at this our
sacrifice. [naktam = night; us.as = dawn; they denote two forms of fire, presiding over
theose seasons: tat-ka_la_bhima_nivahnimu_rtidvaye].
1.013.08 I call the two eloquent divine and sage invokers (of the gods), that they may
celebrate this our sacrifice. [Two agnis: daivyau hota_rau pracetasau, two divine invokers
(pracetasas), who are sages (kavi)].
1.013.09 May the three undecaying goddesses, givers of delight, Il.a_, Sarasvati_, and
Mahi_ (= Bha_rati_), sit down upon the sacred grass. [Mahi = Bha_rati; Il.a_, Sarasvati_,
Bha_rati_ are personifications of agni: agnimu_rtayah; they are also three personified
flames of fire. As goddesses, Il.a_ = earth (bride of Vis.n.u); Sarasvati_ = goddess of
eloquence (wife of Brahma_); Bharati_ = speech (wife of Bharata, an A_ditya)].
1.0113.10 I invoke the chief and multiform Tvas.t.r. (= Vis'vakarma_); may he be solely
ours. [Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator of the original sacrificial
vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m ru_kakr.t---iti s'ruteh
(Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms in animals in pairs; he is also an A_ditya;
here he is an Agni: Tvas.tr.-na_makam agnim].
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1.013.11 Present, divine Vanaspati (= lord of the woods), our oblation to the gods, and may
true knowledge be (the reward) of the giver.
1.013.12 Perform the sacrifice conveyed through Sva_ha_ (= an exclamation used in
pouring the oblation on the fire) to Indra, in the house of the worshipper; therefore I call the
gods hither. [sva_ha_ = an exclamation used in pouring the oblation on the fire, also
identified with Agni. Sva_ha_ is called the daughter of Br.haspati, son of An:giras
(Maha_bha_rata); she is also the daughter of Daks.a and wife of Agni].
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r.s.i: medha_tithi ka_n.va; devata_: 1-4 as'vinau, 5-8 savita_, 9-10 agni, 11 devya, 12
indra_n.i_, varun.a_ni_, agna_yi_, 13-14 dya_va_pr.thivi_, 15 pr.thivi_, 16 vis.n.u or
devagan.a, 17-21 vis.n.u; chanda: ga_yatri_
1.022.01 Awaken, the As'vins, associated for the morning sacrifice; let them both come
hither to drink of this Soma juice.
1.022.02 We invoke the two As'vins, who are both divine, the best of charioteers, riding in an
excellent car and attaining heaven.
1.022.03 As'vins, stir up (mimiks.atam = mix intimately, rapidly like a whip) the sacrifice
with your whip that is wet the foam (of your horses), and lashing loudly. [ka_s'a = whip, may
also mean speech; madhumati_ and sunr.ta_vati_ = wet and loud, signifying sweet and
veracious--come with such speech, As'vins and taste the libation].
1.022.04 The abode of the offerer of the libation is not far from you, As'vins, going thither in
your car.
1.022.05 Invoke Savita_ (Sun), the golden- handed, to protect me; he will appoint the station
of the worshippers. [suvarn.ahasta = golden-handed, i.e. he who gives gold to the worshipper.
Legend: At a sacrifice performed by the gods, Su_rya undertook the office of r.tvij, but
positioned himself in the station of Brahma_. The Adhvaryu priests saw him in that position
and gave him the oblation termed pra_s'itra. As soon as this was received, Su_rya cut off the
hand that had improperly accepted it. The priests who had given the oblation bestowed upon
Su_rya a hand of gold].
1.022.06 Glorify Savita_, who is no friend to water, or our protection; we desire to celebrate
his worship.(apa_m napa_t = son of the waters). [apa_m-napat may also mean the Sun, who
is the parent of the waters: a_ditya_t ja_yate vr.s.t.ih: rain is born from the sun (Manu 3.76);
napa_t = lit. who does not cherish (na pa_layati), but dried them up by his heat, santa_pena
s'os.akah].
1.022.07 We invoke Savita_, the enlightener of men, the dispenser of various home-insuring
wealth.
1.022.08 Sit down, friends; Savita_ verily is to be praised by us, for he is the giver of riches.
1.022.09 Agni, bring hither the loving wives of the gods, and Tvas.t.a_, to drink the Soma
juice.
1.022.10 Youthful Agni, bring hither for our protection the wives (of the gods), Hotra_ (wife
of Agni or personified invocation), Bha_rati_ (an A_ditya), Varutri_ (= varan.i_ya_, chosen),
and Dhis.an.a_ (= va_c or va_g-devi_, goddess of speech). [varutri_: varan.i_ya_, who is to
be chosen or preferred).
1.022.11 May the goddesses, whose wings are unclipt the protectresses of mankind, favour
us with perfection, and with entire felicity. [acchinna-paks'a_h: the wives of the gods being
in the form of birds, no one had cut their wings].
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1.022.12 Invoke hither, Indra_n.i_, Varun.a_ni_, and Agna_yi_, for our welfare, and to drink
the Soma juice.
1.022.13 May the great heven and the earth be pleased to blend this sacrifice (with their own
dews) and fill us with nutriment. [bhari_mabhih = bharan.aih pos.an.aih].
1.022.14 The wise taste, through their pious acts, the ghee-resembling waters of these two,
(abiding) in the permanent region of the Gandharvas. (Antariks.a, the sphere of gandharvas,
yaks.as and apsarasas, the firmament between heaven and earth). [a_ka_s'e varma_nayoh
dya_va_pr.thivyoh].
1.022.15 Earth be your wide-spreading, free from thorns, and our abiding place; give us great
happiness. [syona_ = expanded, pleasant, agreeable]. [The hymn is repeated at the ceremony
termed maha_na_mni, at the time of touching the earth].
1.022.16 May the gods preserve us (from that portion) of the earth whence Vis.n.u (aided) by
the seven metres, stepped. [Vis.n.u = parames'vara, supreme ruler, one who pervades the
world: vis.n.ur-vis.aterva vyas'noter-va_; vicakrame = stepped; vividhapa_dakraman.am
kr.tava_n, he made the goiing of various steps; gods, headed by Vis.n.u subdued the
invincible earth, using the seven metres of the Veda as their instruments; an allusion to the
Trivikrama avata_ra where Vis.n.u traverses the three worlds in three steps; preserve us from
the earth = the hindrance of the sin of those inhabiting the earth, bhu_loke vartama_na_na_m
pa_paniva_ran.am].
1.022.17 Vis.n.u traversed this (world); three times he planted his foot and the whole (world)
was collected in the dust of his (footstep).[tredha_ nidhadhe padam: the three paces of
Vis.n.u imply the presence of Vis.n.u in the three regions of earth, air and heaven, in the
forms of Agni, Va_yu and Su_rya, fire, wind and the sun. According to S'a_kapu_n.i, the
step was on earth, in the firmament, in heaven; according to Aurn.ava_bha on Sama_rohan.a
or the eastern mountain, on Vis.n.upada the meridian sky and Gayas'iras the western
mountain, thus identifiying Vis.n.u with the Sun, and his three paces with the rise,
culmination, and setting of that luminary].
1.022.18 Vis.n.u, the preserver, the uninjurable, stepped three steps, upholding thereby
righteous acts. [gopa_, sarvasya jagato raks.akah: the preserver of all the worlds; the
principal attribute of Vis.n.u].
1.022.19 Behold the deeds of Vis.n.u, through which (the worshipper) has accomplished
(pious) vows; he is the worthy friend of Indra.
1.022.20 The wise ever contemplate that supreme station of Vis.n.u, as the eye ranges over
the sky. [ paramam padam = supreme degree or station, svarga].
1.022.21 The wise, ever vigilant and diligent in praise, amply glorify that which is the
supreme station of Vis.n.u.
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69
r.s.i: hiran.yastu_pa a_n:girasa; devata_: indra; chanda: tris.t.up
1.032.01 I declare the former valorous deeds of Indra, which the thunderer has achieved; he
clove the cloud; he cast the waters down (to earth); he broke (a way) for the torrents of the
mountain. [Vr.tra, also called Ahi, is alluded to as condensed accumulation of vapour
figuratively shut up or obstructed by a cloud; Indra, with his thunderbolt or atmospheric
prowess divides up the augmented mass yielding a vent for the rain to descend on the earth
and moisten the fields].
1.032.02 He clove the cloud, seeking refuge on the mountain; Tvas.t.a) sharpened his far-
whirling bolt; the flowing waters quickly hastened to the ocean, like cows (hastening) to their
calves.
1.032.03 Impetuous as a bull, he quaffed the Soma juice, he drank of the libation at the triple
sacrifice. Maghvan took his shaft, the thunderbolt, and with it struck the first born of the
clouds. [Triple sacrifice: at the trikadrukas, three sacrifices termed jyotis., gauh and a_yu].
1.032.04 Inasmuch, Indra, as you have divided the first-born of the clouds, you have
destroyed the delusions of the deluders, and then engendering the sun, the dawn, the
firmament, you have not left an enemy (to oppose you). [first-born of the clouds: the first-
formed cloud].
1.032.05 With his vast destroying thunderbolt, Indra struck the darkling mutilated Vr.tra; as
the trunks of trees are felled by the axe, so lies Ahi prostrate on the earth. [Ahi and Vr.tra are
synonyms of megha, a cloud].
1.032.06 The arrogant Vr.tra, as if unequaled, defied Indra, the mighty hero, the destroyer of
many, the scatterer of foes; he has not escaped the contact of the fate (Indra's) enemies. The
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foe of Indra has crushed the (banks of the) rivers. [ruja_na_h pipis.e, he has ground
the rivers or broken down the banks of the rivers, signifying the fall of Vr.tra].
1.032.07 Having neither hand nor foot, he defied Indra, who struck him with the thunderbolt
upon his mountain-like shoulder, like one emasculated who pretends to virility; then Vr.tra,
mutilated of many members, slept.
1.032.08 The waters, that delight the minds (of men), flow over him, recumbent on this earth,
as a river (bursts through) its broken (banks). Ahi has been prostrated beneath the feet of the
waters, which Vr.tra, by his might, had obstructed.
1.032.09 The mother of Vr.tra was bending over her son, when Indra struck her nether part
with his shaft; so the mother was above and the son underneath, and Da_nu slept (with her
son), like a cow with its calf. [da_nu derived fr. do, to cut or destroy or fr. Da_nu wife of
Ka_s'yapa and mother of the Da_navas or Titans].
1.032.10 The waters carry off the nameless body of Vr.tra, tossed into the midst of the never-
stopping, never-resting currents. The foe of Indra has slept a long darkness.
1.032.11 The waters, the wives of the destroyer, guarded by Ahi, stood obstructed, like the
cows by Pan.is; but by laying Vr.tra, Indra set open the cave that had confined them.
1.032.12 When the single resplendent Vr.tra returned the blow (which had been inflicted),
Indra, by your thunderbolt, you became (furious), like a horse's tail. You have rescued the
kine; you have won, Hero, the Soma juice; you have let loose the seven rivers to flow. [Like
a horse's tail, as a horse lashes his tail to get rid of the flies; seven rivers: gan:ga_, yamuna_,
sarasvati_, s'atudri_, parus.n.i_ (ira_vati_), asikni, marudvr.dha_, vitasta_, a_rji_ki_ya
(vipa_sa_) and sus.oma_ (sindhu)].
1.032.13 Neither the lightning nor the thunder (discharged by Vr.tra), nor the rain which he
showered, nor the thunderbolt, harmed Indra, when he and Ahi contended and Maghvat
triumphed also over other (attacks).
1.032.14 When fear entered, Indra, into your heart when about to slay Ahi, what other
destroyer of him did you look for, that, alarmed, you did traverse ninety and nine streams
like a (swift) hawk? [When fear entered Indra: his fear was the uncertainty whether he should
destroy Vr.tra or not].
1.032.15 Then Indra, the wilder of the thunderbolt, became the sovereign of all that is
moveable or immoveable, of hornless and horned cattle; and as he abides the monarch of
men, he comprehended all things (within him), as the circumference comprehends the spokes
of a wheel.
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72
r.s.i: savya a_n:girasa; devata_: indra; chanda: jagati_, 13, 15 tris.t.up
1.052.01 Worship well that ram who makes heaven known, whom a hundred worshippers at
once are assiduous in praising. I implore Indra with many prayers to ascend the car, which
hastens like a fleet courser to the sacrificer for my protection.
1.052.02 When Indra, who delights in the sacrificial food, had slain the stream-obstructing
Vr.tra, and was pouring down the waters, he stood firm amid the torrents like a mountain, and
endowed with a thousand means of protecting (his votaries) increased in vigour.
1.052.03 He who is victorious over his enemies, who is spread through the dewy (firmament),
the root of happiness, who is exhilarated by the Soma him I invoke, the most bountiful Indra,
along with learned priests, with a mind disposed to pious adoration, for he is the bestower of
abundant food.
1.052.04 Tha Indra whom in heaven the libations sprinkled on the sacred grass replenish, as the
kindred rivers hastening to it fill the ocean; that Indra whom the Maruts, the driers up of
moisture, who are unobstructed, and of undistorted forms, attended as auxiliaries at the death of
Vr.tra.
1.052.05 His allies, exhilarated (by libations), preceded him, warring against the withholder of
the rain, as rivers rush down declivities. Indra, animated by the sacrificial food, broke through
the defences of Vala as did Trita through the coverings (of the well). [paridhi_r iva tritah: tritah,
triple or threefold;hence, 'as through triple coverings or defences'. A legend is: Ekata, Dvita and
Trita were three men produced in water by Agni, for the purpose of removing or rubbing off the
relics of an oblation of clarified butter (like three blades of sacred grass used to rub off. Another
legend: Agni threw the cinders of burnt-offerings into water, whence arose Ekata, Dvita and
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Trita (called A_ptyas or sons of water). Trita went to draw water from a well and fell into it;
Asuras heaped coverings over the mouth of the well to prevent his escape, but he broke through
them. Indra's breaking through the defences of Vala, the asura is compared to this exploit of
Trita].
1.052.06 When, Indra, you had smitten with my thunderbolt the check of the wide-extended
Vr.tra, who, having obstructed the waters reposed in the region above the firmament, your fame
spread afar, your prowess was renowned.
1.052.07 The hymns, Indra, that glorify you, attain unto you, as rivulets (flow into) a lake.
Tvas.t.a_ has augmented your appropriate vigour; he has sharpened your bolt with overpowering
might.
1.052.08 Indra, performer of holy acts, desirous of going to man, you with your steeds have slain
Vr.tra (have set free) the waters, have taken in your hands your thunderbolt of metal, and have
made the sun visible in the sky.
1.052.09 Through fear (of Vr.tra, they, the worshippers), recited the suitable hymn of the Br.hat
(Sa_ma), self-illuminating, strength-bestowing, and ascending to heaven; on which his allies,
(the Maruts), combating for men, (guardians) of heaven, and vivifiers of mankind animated Indra
(to destroy him). [Sa_ma is added to br.hat. The alusion is to Sa_ma, a verse of the R.k].
1.052.10 The strong heaven was rent asunder with fear at the clamour of that Ahi, when you,
Indra, was inspired by (drinking) the effused (Soma), and your thunderbolt in its vigour struck
off the head of Vr.tra, the obstructor of heaven and earth.
1.052.11 Although, Indra, the earth were of tenfold (its extent), and men multiplied every day,
yet, Maghavan, your prowess would be equally renowned; the exploits achieved by your might
would be spread abroad with the heavens.
1.052.12 Firm-minded Indra, abiding (secure) in your strength beyond the limit of the wide-
expanded firmament, you have framed the earth for our preservation; you have been the type of
vigour; you have encompassed the firmament and the sky as far as to the heavens.
1.052.13 You are the type of the extended earth you are the lord of the vast god-frequent (svarga)
verily with your bulk you fillest all the firmament of a truth, there is none other such as you.
[pratima_nam bhuvah, the counter-measure of the earth, i.e. of similar magnitude and like
inconceivable power; r.s.vavi_rasya br.hatah patih, lord or protector of the great (region), in
which are the gods (vi_ra) who are pleasant (r.s.va)].
1.052.14 you, Indra, of whom heaven and earth have not attained the amplitude; of whom the
waters of heaven have not reached the limit; of whom, when warring with excited animation
against the withholder of the rains, (his adversaries have not equalled the prowess); you alone
have made everything else, (than yourself), dependent (upon you).
1.052.15 The Maruts worshipped you in this (encounter); all the gods in this engagement
imitated you in exultation, when you had struck the face of Vr.tra with your angular and fatal
(bolt). [bhr.s.timata_ vadhena, with the weapon that has angles; Aitareya Bra_hman.a: vajra, the
thunderbolt of Indra has eight angles or blades, as.t.as.r.r vai vajrah].
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75
r.s.i: nodha_ gautama; devata_: indra; chanda: tris.t.up
1.061.01 I offer adoration to that powerful, rapid, mighty, praise-meriting, and unobstructed
Indra; adoration that is acceptable, and oblations that are grateful, as food (to a hungry man).
1.061.02 I offer (oblations, acceptable as) food (to the hungry), to that Indra; I raise (to him)
exclamations that may be of efficacy in discomfiting (my foe); others (also) worship Indra, the
ancient lord, in heart, in mind, and in understanding.
1.061.03 I offer with my mouth a loud acclamation, with powerful and pure words of praise, to
exalt him who is the type (of all), the giver (of good things), the great, the wise.
1.061.04 I prepare praises fo rhim, as a carpenter constructs a car, (that the driver) may thence
(obtain) food; praises well deserved, to him who is entitled to commendation, and excellent
oblations to the wise Indra. [ratham na tas.t.eva tatsina_ya: sina = food; tat = owner of the car,
i.e. for his food].
1.061.05 To propitiate that Indra for the sake of food, I combinepraise with utterance, as (a man
harnesses) a horse (to a car), in order to celebrate the heroic, munificent, and food-conferring
Indra, the destroyer of the cities (of the asuras). [juhva_: the instrument of invocation, the organ
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of speech; arkam: hymnb or praise in metre].
1.061.06 For that Indra, verily Tvas.t.a_ sharpened the well-acting, sure-aimed thunderbolt for
the battle, with which fatal (weapon) the foe-subduing and mighty sovereign severed the limbs of
Vr.tra.
1.061.07 Quickly quaffing the libations, and devouring the grateful viands (presented) at the
three (daily) sacrifices which are dedicated to the creator (of the world), he, the pervadere of the
universe, stole the ripe (treasures of the asuras); the vanquisher (of his foes), the hurler of the
thunderbolt, encountering pierced the cloud. [vis.n.u = pervader, an epithet applied to Indra,
sarvasya jagato vya_pakah. Cloud = vara_ha. Vis.n.u is the personified yajn~a; he attracted the
accumulated wealth of the asuras; then, he remained concealed behind seven difficult passes, or
the days of initiatory preparation for the rite. Indra crossed the seven defiles or went through the
seven days of initiation and pierced the sacrifice. Taittiri_ya expands this further: Vara_ha, the
stealer of what is beautiful, cherishes beyond the seven hills, the wealth of the asuras; Indra,
having taken up the tufts of grass, and pierced the seven hills, slew him: vara_hoyam
vamamos.ah sapta_nam girin.a_m parasta_d vittam vedyam asura_n.a_m bibharti; sa
darbhapin~julam uddhr.tya, sapta girin bhitva_, tam ahanniti].
1.061.08 To that Indra the women, the wives of the gods, addressed their hymns, on the
destruction of Ahi; he encompasses the extensive heaven and earth; they two do not surpass your
vastness. [Wives of the gods are personified ga_yatri_ and other metres of the Vedas; gna_h,
preceding devapatni_h means: females whose nature is locomotive: gamanasvabha_vah].
1.061.09 His magnitude verily exceeds that of the heaven, and earth and sky; Indra, self-
irradiating in his dwelling, equal to every exploit, engaged with no unworthy foe, and killed in
conflict, calls to battle. [Calling the clouds to battle or to collide, to generate rain].
1.061.10 Indra, by his vigour, cut to pieces with his thunderbolt Vr.tra, the absorber (of
moisture), and set free the preserving waters, like cows (recovered from thieves); and,
consentient (to the wishes)of the giver of the oblation, (grants him) food.
1.061.11 Through his power, the rivers sport, since he has opened (a way for them) by his
thunderbolt; establishing his supremacy and granting a (recompense) to the giver (of the
oblation), he, the swift-moving provided a resting place for Tu_rvi_ti. [Tu_rvi_ti is a r.s.i who
had been immersed in water; Indra brought him to dry land].
1.061.12 Indra, who are the quick moving and strength-endowed lord (of all), hurl your
thunderbolt against this Vr.tra and sever his joints, as (butchers cut up) a cow, that the rains may
issue from him, and the waters flow (over the earth). [The text says, 'cut in pieces the limbs of
Vr.tra, as of a cow' (gorna); added: 'as worldly men, the carvers (vikarata_rah) of flesh, divide
here and there the limbs of animals].
1.061.13 Proclaim, with new hymns, the former exploits of that quick-moving Indra, when
wielding his weapons in battle, he encounters and destroys his enemies.
1.061.14 Through fear of him, the stable mountains (are still), and through dread of his
appearance, heaven and earth tremble; may, Nodhas, praising repeatedly the preserving power of
that beloved Indra, be speedily (blessed) with vigour.
1.061.15 To him has that praise been offered which he, sole (victor over his foes), and lord of
maniford wealth, prefers (to receive) from those (who praise him). Indra has defended the pious
sacrificer Etas'a when contending with Su_rya, the son of Svas'va. [Legend: A king names
Svas'va (lord of good horses, su as'va) was desirous of a son; he worshipped Su_rya, who was
also born as the son of a king. There was a dispute between him and r.s.i Etas'a. Indra sided with
the latter].
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1.061.16 Indra, harnesser of steeds, the descendants of Gotama have offered to you prayers of
efficacy to secure your presence; bestow upon them every sort of affluence; may he who has
acquired wealth by pious acts, come hither quickly in the morning.
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r.s.i: gotama ra_hu_gan.a; devata_: indra; chanda: pan:kti
1.080.01 Mighty wielder of the thunderbolt, when the priest had thus exalted you (by praise), and
exhilarating Soma (had been drunk), you did expel, by your vigour, Ahi from the earth,
manifesting your own soverignty. [Brahma_ = bra_hman.a; this su_ka is arcannanu svara_jyam:
arcannanu is interpreted as prakat.ayan: svsya sva_mitvam prakat.ayan, making manifest his own
mastership or supremacy].
1.080.02 That exceedingly exhilarating Soma, which was brought by the hawk (from heaven),
when poured forth, has exhilarated you, so that in your vigour, thunderer, you have struck Vr.tra
from the sky, manifesting your own sovereignty. [Brought by the hawk: s'yenabhr.ta, brought
from heaven by ga_yatri_, having the wings of a hawk].
1.080.03 Hasten, assail, subdue; your thunderbolt cannot fail; your vigour, Indra, destroys men;
slay Vr.tra, win the waters, manifesting your own sovereignty.
1.080.04 Youu have struck Vr.tra from off the earth and from heaven; (now) let loose the wind-
bound, life-sustaining rain, manifesting your own sovereignty.
1.080.05 Indignant Indra, encountering him, has struck with his bolt the jaw of the trembling
Vr.tra, setting the waters free to flow, and manifesting his own soverignty.
1.080.06 Indra has struck him on the temple with his hundred-edged thunderbolt, and, exulting,
wishes to provide means of sustenance for his friends, manifesting his own sovereignty.
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1.080.07 Cloud-borne, Indra, wielder of the thunderbolt, verily your prowess is undisputed, since
you, with (superior) craft, have slain that deceptive deer, manifesting your own sovereignty.
[Deceptive deer: Vr.tra assumed the form of a deer].
1.080.08 Your thunderbolts were scattered widely over ninety-and-nine rivers; great is your
prowess, strength is deposited in your arms, manifesting your own sovereignty. [ninety-and nine
= 9,000 or an indefinite number].
1.080.09 A thousand mortals worshipped him together, twenty have hymned (his praise); a
hundred (sages) repeatedly glorify him; so, Indra, is the oblation lifted up, manifesting your own
sovereignty. [Twenty: 16 priests employed at a sacrifice, yajama_na, his wife and two
functionaries, sadasya and s'amitri_, directors of the ceremonies of the assembly].
1.080.10 Indra overcame by his strength the strength of Vr.tra; great is his manhood, wherewith,
having slain Vr.tra, he lest loose the waters, manifesting his own sovereignty.
1.080.11 This heaven and earth trembled, thunderer, at your wrath, when, attended by the
Maruts, you slew Vr.tra by your prowess, manifesting your own sovereignty.
1.080.12 Vr.tra deterred not Indra by his trembling or his clamour; the many-edged iron
thunderbolt fell upon him; (Indra) manifesting his own sovereignty.
1.080.13 When you (Indra), did encounter with your bolt Vr.tra and the thunderbolt (which he
hurled), then Indra, the strength of you determination to slay Ahi was displayed in the heavens,
manifesting your own sovereignty.
1.080.14 At your shout, wielder of the thunderbolt, all things, moveable or immoveable,
trembled; even Tvas.t.a_ shook with fear, Indra, at your wrath, manifesting your own
sovereignty.
1.080.15 We know not of a certainty the all-pervading Indra; who (does know him, abiding) afar
off in his strength? for in him have the gods concentrated riches, and worship, and power,
manifesting his own sovereignty. [ko-vi_rya_parah, lit. who with vigour].
1.080.16 In like manner as of old, so in whatever act of worship Atharvan or father Manu, or
Dadhyan~c engaged, their oblations and their hymns were all congregated in that Indra,
manifesting his own sovereignty. [Manus.-pita: Manu being the progenitor of all mankind;
dadhyan~c or dadhi_ci_, a r.s.i, son of Atharvan].
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r.s.i: gotama ra_hu_gan.a ; devata_: marudgan.a; chanda: jagati_, 5,12 tris.t.up
1.085.01 The Maruts who are going forth decorate themselves like females; they are gliders
(through the air), the sons of Rudra, and doers of good works by which they promote the welfare
of earth and heaven; heroes, who grind (solid rocks), they delight in sacrifices.
1.085.02 They, inaugurated by the gods, have attained majesty; the sons of Rudra have
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established their dwelling above the sky; glorify him (Indra) who merits to be glorified, they
have inspired him with vigour; the sons of Pr.s'ni have acquired dominion. [uts.ita_sah = were
sprinkled with holy water by the gods: devair-abhis.iktah].
1.085.03 When the sons of earth embellish themselves with ornaments, they shine resplendent in
their persons with (brilliant) decorations; they keep aloof every adversary; the waters follow their
path. [goma_tarah, having for their mother the cow (sons of earth)].
1.085.04 They who are worthily worshipped shine with various weapons; incapable of being
overthrown, they are the over-throwers (of mountains); Maruts, swift as thought, entrusted with
the duty of sending rain, yoke the spotted deer to your cars.
1.085.05 When, Maruts, urging on the cloud, for the sake of (providing) food, you have yoked
the deer to your chariots, the drops fall from the radiant (sun), and moisten the earth, like a hide,
with water. [arus.a = radiant (applied to the sun or to the Agni of lightning, a harbinger of rain].
1.085.06 Let your quick-paced, smooth-gliding coursers bear you (hither); and moving swiftly,
come with your hands (filled with good things); sit, Maruts, upon the broad seat of sacred grass,
and regale yourselves with the sweet sacrificial food.
1.085.07 Confiding in their own strength, they have increased in (power); they have attained
heaven by their greatness, and have made (for themselves) a spacious abode; may they, for
whom Vis.n.u defends (the sacrifice) that bestows all desires and confers delight, come
(quickly), like birds, and sit down upon the pleasant and sacred grass.
1.085.08 Like heroes, like combatants, like men anxious for food, the swift-moving (Maruts)
have engaged in battles; all beings fear the Maruts, who are the leaders (of the rain), and awful of
aspect, like princes.
1.085.09 Indra, wields the well-made, golden, many-bladed thunderbolt, which the skillful
Tvas.t.a_ has framed for him, that he may achieve great exploits in war. He has slain Vr.tra and
sent forth an ocean of water. [Tvas.t.a_ is again the artisan of the gods].
1.085.10 By their power, they bore the well aloft, and clove asunder the mountain that obstructed
their path; the munificent Maruts, blowing upon their pipe, have conferred, when exhilarated by
the Soma, desirable (gifts upon the sacrificer). [dhamanto va_n.am = blowing upon their pipe;
va_n.am = a lute, a vi_n.a_ with a hundred strings; dhamanta = blowing, applied to a pipe as a
wind isntrument; avatah avat.ah; avatah ku_pah (Nirukta 3.23.7)].
1.085.11 They brought the crooked well to the place (where the Muni was), and sprinkled the
water upon the thirsty Gotama; the variously-radiant (Maruts) come to his succour, gratifyinng
the desire of the sage with life-sustaining (waters). [Legend: R.s.i Gotama, being thirsty, prayed
to the Maruts for relief; Maruts brought a well from a distance to his hermitage].
1.085.12 Whatever blessings (are diffused) through the three worlds, and are in your gift, do you
bestow upon the donor (of the oblation), who addressed you with praise; bestow them, also,
Maruts, upon us, and grant us, bestowers of all good, riches, whence springs prosperity.
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r.s.i: di_rghatama_ aucathya; devata_: (a_ri_su_kta) 1 idhma or samiddha agni, 2 tanu_napa_t, 3
nara_s'am.sa, 4 il.a, 5 barhi, 6 devi_dva_ra, 7 us.a_sa_nakta_, 8 divya hota_ pracetasa, 9 devi_:
sarasvati_, il.a_, bha_rati_, 10 tvas.t.a_, 11 vanaspati, 12 sva_ha_kr.ti, 13 indra; chanda:
anus.t.up
1.142.01 Agni, who are samiddha, bring the gods today (to the worshipper), whose ladle is
uplifted; extent (the merit of) former sacrificer to the giver (of the offering), by whom the Soma
is poured forth. [A_pri's of Agni: cf. RV. 1.4.2].
1.142.02 Tanu_napa_t, be present at this well-flavoured and cutter-fed sacrifice, (the offering) of
a pious offerer (of oblations); glorifying you.
1.142.03 The pure, purifying, wonderful Nara_s'am.sa, an adorable god among gods, (having
come) from heaven, thrice mixes the sacrifice with the sweet (Soma). [Nara_s'am.sa is the deity
presiding over the sacrifice: yajn~a_bhima_ni devah; thrice mixes: he comes thrice, or he thrice
bestows rewards, perhaps an allusion to the three daily sacrifices].
1.142.04 Agni, who are Il.ita, bring hither Indra, the wonderful, the beloved; this my praise is
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recited, bright-tongued, before you.
1.142.05 The priests, bearing ladles, are strewing the sacred grass in this holy sacrifice, to
prepare a god-frequented and well-spread abode for Indra.
1.142.06 Let the bright, separable doors, the augmenters of sacrifice, the purifiers of rites, the
desired of many, be set open for the gods to enter. [The hymn is addressed to the divinities
presiding over th e doors of the chamber of sacrifice; asas'cata = not adhering together, mutually
separable; asajyama_na-paraspara viprakr.s.t.a, perhaps folding-doors of wide or open doors].
1.142.07 Beautiful night and morning, ever hymned, ever associated, progeny (yahuh sunuh--
Nirukta 2.2.11) (of time), parents of sacrifice, sit down of your own good will on the sacred
grass.
1.142.08 May the two pleasing-tongued receivers of praise, the divine and sage invokers (of the
gods), officiate today at this our sacrifice, which confers (rewards) and attains heaven. [Attains
heaven: mandra-jihva_ is an apithet applied to Agni, the two flames that give delight to the
gods].
1.142.09 May the pure hota_, placed among the gods, and Bha_rati_, among the Maruts, and
may the adorable Il.a_, Sarasvati_, Mahi_, sit down upon the sacred grass. [hota_ = homa-
nis.pa_dika_, the presenter of the oblation; deves.u arpita_ = delivered amongst the gods, the
praisers of priests (Marutsu); or, marutsu-bha_rati_ = va_c, situated in heaven, dyustha_na_ and
connected with bharata, an A_ditya, or name of the sun; il.a_, sarasvati_, mahi_ = sound (va_c);
or the goddesses presiding over sound in the three regions, severally of earth, firmament, and
heaven].
1.142.10 May Tvas.t.a_, favourably disposed towards us, send to us, for our nourishment and
prosperity, the quick (falling), wonderful, abundant (water), in the centre (of the cloud,
effecting), of itself much (good). [Qucik (falling), wonderful: the hymn has epithets only related
to udakam, water: turi_pam adbhutam puru va_ram puru tmana_; in the centre: na_bha_ na_bhau
meghasya avasthitam udakam, i.e. rain; Tvas.t.a_ = personified fire or lightning, in which
capacity he is the sender of rain, vr.s.t.ya_deh karta_].
1.142.11 Vanaspati, here present of your own accord, convey our offerings to the gods; the
divine and intelligent Agni accepts (the oblations) for the deities. [vanaspati: the fire,or Agni of
the sacrificial post, or yupa, from its being of timber].
1.142.12 (Priests), present the oblation with sva_ha_ to Indra, in the form of Ga_yatra, along
with Pu_s.an and the Maruts; also to the assembled gods, and the Va_yu. [In the form of
Ga_yatra: Ga_yatra-vepase--ga_yatra is substituted for itara-sa_ma: vepas = ru_pa; ga_yatram-
ru_pam yasya; ga_yatravepas = a name or form of Indra; along with Pu_s.an and the Maruts: lit.,
having or possessed of Pu_s.an or the Maruts: pus.anvate marutvate; vis'vadeva_ya (singular) =
vis'vadeva- san:gha_ya, the assemblage of all the gods; or, an epithet to identify Indra with all
the deities; the personification of Agni is sva_ha_, as one of the A_pris].
1.142.13 Approach, Indra, to partake of the oblations consecrated with sva_ha_; approach and
hear the invocation, as they invoke you to the sacrifice.
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85
r.s.i: di_rghatama_ aucatthya; devata_: r.bhugan.a; chanda: jagati_, 14 tris.t.up
1.161.01 Is this our senior or our junior who has come (to us); has he come upon a message
(from the gods); what is it we should say? Agni,brother, we revile not the ladle which is of
exalted race; verily we assert the dignity of the wooden (implement). [The legend: the three
R.bhus were engaged in a sacrifice and about to drink the Soma; the gods sent Agni to see what
they were doing. Agni noticed that they resembled each other; Agni assumed a like form. The
hymn refers to this form, calling himbrother, and questionign his comparative age. The next
hymn states the purpose of Agni's visit is to order the conversion of one spoon or ladle, camasa,
used for drinking Soma, or for libations, into four spoons].
1.161.02 Make fourfold the single ladle; so the gods command you; and for that purpose have I
come, sons of Sudhanvan; if you accomplish this, you will be entitled to sacrifices along with the
gods.
1.161.03 Then said they, in answer to Agni, the messenger (of the gods). Whatever is to be done,
whether a horse is to be made, or a car is to be made, or a cow is to be made, or the two (old
parents) are to be made young, having done all these (acts), Brother Agni, we are then ready to
do (what you desire) to be done. [cf. su_ktas 20, 110 and 111 which relate the marvelsof the
R.bhus].
1.161.04 So doing R.bhus, you inquired: where, indeed, is he who came to us as a messenger?
When Tvas.t.a_ observed the one ladle become four, he was immediately lost amongst the
women. [gna_su antarnya_naje; the verb is explained: nyakto abhu_t; the combination of ni and
anj is perhaps the converse of vyan~j, to be manifest, i.e. to be concealed, indistinct, or invisible.
gna_ = stri_ (mena gna_ iti stri_n.a_m--Nirukta 3.21); str.yam a_tma_nam amanyata = he,
Tvas.t.a_, fancied himself; woman, that is, he felt humbled, as feeble as a female].
1.161.05 When Tvas.t.a_ said: let us slay those who have profaned the ladle, (designed) for the
drinking of the gods; then they made use of other names for one another as the libation was
poured out; and the maiden (mother) propitiated them by different appellations. [Then they made
us of other names: a legend accounts for the origin of the names of the chief officiating priests; to
evade the indignation of Tvas.t.a_, the R.bhus assumed the titles: adhvaryu, hota_ and
udgata_;an individual engaged in priestly functions at a sacrifice is to be always addressed by
these titles, and never by his own name; propitiated themby different appellations: anyair ena_n
kanya_ na_mabhih sparat: kanya_ = svotpa_dayitri_ ma_ta_, a mother self-engendering].
1.161.06 Indra has caparisoned his horses; the As'vins have harnessed their car; Br.haspati has
accepted the omniform (cow); therefore, R.bhu, Vibhva and Va_ja, go the gods, doers of good
deeds, enjoy your sacrificial portion.
1.161.07 Sons of Sudhanvan, from a hideless (cow) you have formed a living one; by your
marvellous acts you have made your aged parents young; from one horse you have fabricated
another; harness now your chariot, and repair unto the gods.
1.161.08 They, (the gods), have said, sons of Sudhanvan, drink of this water, (the Soma); or
drink that which has been filtered through the mun~ja grass; or, if you be pleased with neither of
these, be exhilarated (by that which is drunk) at the third (daily) sacrifice. [R.bhus may be
participants of the libations offered at dawn or at noon; the right of the R.bhus to share in the
third, or evening sacrifice is always acknowledged].
1.161.09 Waters are the most excellent said one (of them). Agni is that most excellent, said
another; the third declared to many the Earth (to be the most excellent), and thus speaking true
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things the R.bhus divided the ladle. [The earth: vardhayanti_m = a line of clouds or the earth:
vadhah arkah (Nirukta 2.20.7)].
1.161.10 One pours the red water (the blood) upon the ground; one cuts the flesh, divided into
fragments by the chopper; and a third seperates the excrement from the other parts; in what
manner may the parents (of the sacrifice) render assistance to their sons? [The R.bhus are
identified with the priests employed in the sacrifice of a victim; the parents of the sacrifice: the
parents pitr.s, = the institutor of the ceremony and his wife].
1.161.11 R.bhus, leaders (of the rains), you have caused the grass to grow upon the high places;
you have caused the waters to flow over the low places; for (the promotion of) good works; as
you have reposed for a while in the dwelling of the unapprehensible (Sun), so desist not today
from (the discharge of) this (your function). [R.bhus are identified in this and following hymns
with the rays of the sun, as the instruments of the rain and the causes of fertility; a_dityaras'mayo
api r.bhava ucyante: (Nirukta 11.16); unapprehensible Sun: agohyasya gr.he: agohya = a name of
the sun (Nirukta); who is not to be hidden, aguhani_ya;or, agrahan.i_ya, not to be apprehended,
literally or metaphorically; so desist not: idam na_nugacchatha; anusr.tya na gacchatha, having
come forth, go not away without doing this,idam, your office of sending down rain for as long a
period as you repose in the solar orb; a truism is explained in Nirukta: ya_vat tatra bhavatha na
ta_vadiha bhavatha, as long as you are there, you are not here].
1.161.12 As you glide along enveloping the regions (in clouds); where, then, are the parents (of
the world)? curse him who arrests your arm; reply sternly to him who speaks disrespectfully (to
you). [The parents of the world: the sun and the moon, the protectors of the world, which, during
the rains, are hidden by the clouds; who speaks disrespectfully: yah pra_bravi_t pra tasma_
abravi_tana: pra prefixed to bru_ = either to speak harshly or kindly, to censure or to praise].
1.161.13 R.bhus, reposing in the solar orb, you inquire: who awakens us, unapprehensive (Sun),
to this office (of sending rain). The Sun replies: the awakener is the wind; and the year (being
ended), you again today light up this (world). [The awakener is the wind: s'va_nam
bodhayita_ram = the awakener is the dog; but, s'va_nam = antarks.e svasantam va_yum, the
reposer in the firmament, the wind; sam.vatsare idam adya_ vyakhyata, you have made this
world today luminous, after the year has expired; i.e. the rainy season has passed, the rays of the
sun and moon are again visible].
1.161.14 Sons of Strength, the Maruts, desirous of your coming, advance from the sky; Agni
comes (to meet you) from the earth; the wind traverses the firmament; and Varun.a comes with
undulating waters.
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88
r.s.i: di_rghatama_ aucatthya; devata_: as'vastuti; chanda: tris.t.up, 3,6 jagati_
1.162.01 Let neither Mitra nor Varun.a, Aryaman, A_yu, Indra, R.bhuks.in,nor the Maruts,
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censure us; when we proclaim in the sacrifice the virtus of the swift horse sprung from the gods.
[a_yu = va_yu (a_yuh satataganta_ va_yuh, vaka_ralopo va_); r.bhuks.in = Indra; but,here
Praja_pati, he in whom the r.bhus,or the devas, abide (ks.iyanti); sprung from the gods: devaja-
tasya = born as the type of various divinities, who are identified with different parts (e.g. us.a_
va_ as'vasya medhyasya s'irah: Br.hada_ran.yaka Upanis.ad 1.1.1); legend: the horse's origin
from the sun, either direct, or through the agency of the Vasus: sura_d as'vam vasavo niratas.t.a].
1.162.02 When they, (the priests), bring the prepared offering to the presence (of the horse), who
has been bathed and decorated with rich (trappings), the various-coloured goat going before him,
bleating, becomes an acceptable offering to Indra and Pu_s.an. [The prepared offering: ra_tim-
gr.bhi_ta_m = lit. the seized wealth; the offering to be made for the horse; pu_s.an = Agni; the
goat is to be tied to the front of the horse at the sacrificial post, such a goat, black-necked,
kr.s.nagri_va (a_gneyah kr.s.n.agri_vah: Taittiri_ya Sam.hita_ 5.5.22), being always regarded as
an a_gneya pas'u, or victim sacred to Agni, and to be offered to him (Ka_tya_yana Su_tra 98). A
black goat is also dedicated to pu_s.an, along with soma (Yajus. xxix.58; but, he is also to be
attached to the na_bhi or middle of the horse (Yajus. xxiv.1)].
1.162.03 This goat, the portion of Pu+s.an fit for all the gods, is brought first with the fleet
courser, to that Tvas.t.a_ may prepare him along with the horse, as an acceptable preliminary
offering for the (sacrificial) food. [The portion of Pu_s.an: he is to be offered in sacrifice to
Pu_s.an or Agni; Tvas.t.a_ = sarvasyotpa_daka, the producer of all forms; tvas.t.a_ ru_pa_n.i
vikaroti (Taittiri_ya Sam.hita_ 1.5.92); or, identified wiith Agni;preliminary offering
purod.a_s'am = offering of cakes and butter; purasta_d-da_tavyam, that which is to be first
offered].
1.162.04 When the priests at the season (of the ceremony), lead forth the horse, the offering
devoted to the gods, thrice round (the sacrificial fire); then the goat, the portion of Pu_s.an, goes
first, announcing the sacrificer to the gods. [The goat is to be first immolated].
1.162.05 The invoker of the gods, the minister of the rite, the offerer of the oblation, the kindler
of the fire, the bruiser of the Soma, the director of the ceremony, the saage (superintendent of the
whole); do you replenish the rivers by this well-ordered, well-conducted, sacrifice. [The invoker
of the gods: designations applied to eight of the sixteen priests employed at a solemn rite: the
two first are: hota_ and adhvaryu; avaya_j = pratiprastha_ta_, who brings and places the
offering; agnimindha = agni_dh, the kindler of the fire; gra_vagra_bha = the praiser of the stones
that bruise the Soma,or he who applies the stones to that purpose; s'am.sta_ = pras'a_sta_;
suvipra = Brahma_ (brahmaiko ja_te ja_te vidya_m vadatibrahma_ sarvavidyah sarva
veditumarhati: Nirukta 1.8); replenish the rivers: vaks.an.a_ apr.n.adhvam, nadi_h pu_rayata, fill
the rivers; the consequence of sacrifice being rain and fertility; or, it may mean, offer rivers of
butter, milk, curds, and the like].
1.162.06 Whether they be those who cut the (sacrificial) post, or those who bear the post, or
those who fasten the rings on the top of the post, to which the horse (is bound); or those who
prepare the vessels in which the food of the horse is dressed; let the exertions of them all fulfil
our expectation. [The post: twenty-one posts, of different kinds of wood, each twenty-one cubits
long, are to be set up, to which the different animals are to be fastened, amounting to three
hundred and forty-nine, besides two hundred and sixty wild animals, making a total of six
hundred and nine (Ka_tya_yana); the text seems to refer to a single post: cas.a_lam ye
as'vayu_pa_ya taks.ati: cas.a_la = a wooden ring, or bracelet, on the top of the sacrificial post; or,
it was perhaps a metal ring at the foot of the post].
1.162.07 May my desire be of itself accomplished, such as it has been entertained, that the
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smooth-backed steed should come to (gratify) the expectations of the gods; we have made him
well-secured for the nutriment of the gods; let the wise saints now rejoice.
1.162.08 May the halter and the heel-ropes of the fleet courser, and the head-ropes, the girths,
and any other (part of the harness); and the grass that has been put into his mouth; may all these
be with you, (horse), amongst the gods. [The heel-ropes: da_ma = a rope fastened round the
horse's neck; sanda_na = one that fastens his feet; any other part of the harness: s'is.an.ya_
ras'ana_ rajjuh: s'irs.an.ya_ = the rope that is fastened to the head, the reins; rajjuh = rope].
1.162.09 Whatever the flies may eat of the raw flesh of the horse; whatever (grease) is smeared
upon the brush or upon the axe; (what is smeared) upon the hands or the nails of the immolator,
may all this be with you, (horse), amongst the gods. [Whatever is smeared: svarau svadhitau
riptam, or liptam, smeared: the flesh that is smeared;or, unguent with which the animal is
anointed; svaru = implement used used in anointing; svarun.a_ pas'um anakti = grease of fat;
svadhiti = axe; explained elliptically: chedanaka_le,or avada_naka_le, at the time of cutting up or
dissecting, or, pas'uchedana-sa_dhana a_si_h = a sword or knife, the instrument of cutting up the
victim; Ni_ti-man~jari cites a text, in which the sacrificers are vais.n.avas: dhanyaste vais.n.ava_
deva_n yajante pas'orami_s.am s'amiturnakha hastastham deves.t.am maks.ika_sitam = happy are
the vais.n.avas, who worship the gods with the consecrated flesh of an animal, adhering to the
nails and hands of the immolator, and eaten by flies; maks.ika_ = pyrites ores].
1.162.10 Whatever undigested grass fall from this belly; whatever particle of raw flesh may
remain; let the immolators make the whole free from defect, and so cook the pure (offering) that
it may be perfectly dressed. [Particle: gandhan = les'ah, a little part; may be perfectly dressed:
medham s'r.tapa_kam pacantu = let them cook the pure flesh with perfect cooking; i.e. make it fit
for the gods, and not done toomuch or toolittle, as may be fit for pitr.s and men].
1.162.11 Whatever (portion) of your slaughtered (body) fall from your carcass when it is being
roasted by the fire, (escaping) from the spit; let it not be left on the ground,nor on the (sacred)
grass, but let it (all) be given to the longing gods. [ga_tra_d agnina_ pacyama_na_d abhi
s'u_lam:in the preceding hymn, s'r.tapa_kam = boiling; and a ukha, a pot or cauldron is specified
in hymn 13 for the same purpose; this use is at variance with the use of s'u_la or spit; the
inference is that part was boiled and part was roasted; it is suggested that the portion that falls
may be the rasa, the dripping, which is to be received upon darbha grass, afterwards probably to
be thrown on the fire].
1.162.12 Let their exertions be for our good who watch the cooking of the horse; who say, it is
fragrant; therefore give us some; who solicit the flesh of the horse as alms. [Therefore give us
some: ya i_m a_huh suribhir nirhareti = ye cainam s'obhana gandho atah kin~cid asmabhyam
dehi = who say of it, it is fragrant, therefore, give us some; or, give to to the gods; nirhara = take
off, or give, having no government].
1.162.13 The stick that is dipped into the cauldron in which the flesh is boiled; the vessels that
distribute the broth; the covers of the dishes, the skewers, the knives, all do honour (to the horse).
[The stick: i_ks'an.am ma_m.spacanya_ ukha_yah; i_ks'an.am = pa_kapari_ks.a_ sa_dhanam
ka_s.t.ham, a piece of wood, an implement for testing if the cooking is effected; the vessels:
pa_tra_n.i yu_s.n.a a_secana_ni = the vessels that are sprinklers of the boiled juice or broth,
rasasya kvathitasya; the dishes: u_s.man.ya_ pidha_na_, covers confining the heat; u_s.man.ya_
= vessels for confining the heat, u_s.maniva_ran.a_rha_n.i pa_tra_n.i; pidha_na_ = covers of the
dishes, apidha_na_ caru_n.a_m; skewers: an:ka, slips of cane, vetasas'a_kha_, for marking the
members of the horse as they are to be dissected. According to Ka_tya_yana, Su_tra 155, this is
to be done by the queens, or wives of the sacrificer, and their attendants, with one hundred and
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one needles or skewers, which may of gold, silve,or bronze or other metal, so embellished; the
knives: su_na_h avada_na sa_dhana_h = implements of dissection, the svadhiti and others].
1.162.14 May the place of going forth, of tarrying, of rolling on the ground; the foot-fastening of
the horse, (the water) that he has drunk, the grass that he has eaten; may all these be thine among
the gods.
1.162.15 Let not smoke-smelling Agni cause you, (horse), to utter sound; let not the glowing
cauldron, odoriferous (with its contents), be overturned; the gods accept a horse that has been
selected (for sacrifice); that has been led (round the fire); that has been devoutly offered, and has
been consecrated by (the exclamation), vas.at. [Let not: this may be addressed to the horse before
the horse is killed; or, to the horse's limbs in process of cooking, to desire them not to boil too
loud, that is, too fast, lest the fire split the cauldron; odoriferous: jaghrih tapena jighrati,
smellling with heat].
1.162.16 The cloth which they spread as a covering for the horse; the golden (trappings with
which they decorate him), the head-ropes, the foot-ropes, all these they offer as acceptable to the
gods. [As a covering for the horse: at the time of putting the horse to death, the adhi_va_sa (cf.
Ka_tya_yana Su_tra 145), a curtain is held,behind which the principal queen lies through the
night by the side of the horse].
1.162.17 Whoever has goaded you in your paces, either with heel or with whip, whilst nothing in
your strength-- all these (vexations) I pour out with holy prayers, as oblation with the ladle.
1.162.18 The axe penetrates the thirty-four ribs of the swift horse; the beloved of the gods, (the
immolators), cut up (the horse) with skill, so that the limbs may be unperforated, and
recapitulating joint by joint. [Thirty-four ribs: it is noted that other animals have only 24 ribs;
unperforated: acchidra_ ga_tra_: the vis'asana karta_rah, or dissectors, are to utter the name of
the parts, as heart, tongue,breast, as they divide them; and are to so separate them that they may
not have holes or perforations, they may not be mangled].
1.162.19 There is one immolator of the radiant horse, which is Time; there are two that hold him
fast; such of your limbs as I cut up in due season, I offer them, made into balls (of meat) upon
the fire. [Time: r.tuh, properly season; by metonymy, time; there are two: day and night, or
heaven and earth].
1.162.20 Let not your precious body grieve you, who are going verily (to the gods); let not the
axe linger in your body; let not the greedy and unskilful (immolator) missing the members,
mangle your limbs needlessly with his knife.
1.162.21 Verily at this moment you do not die; nor are you harmed; for you go by auspicious
paths to the gods. The horses of Indra, the steeds of the Maruts shall be yoked (to their ears), and
a courser shall be placed in the shaft of the ass of the As'vins (to bear you to heaven).
1.162.22 May this horse bring to us all-sustaining wealth, with abundance of cows of excellent
horses, and of male offspring; may the spirited steed bring us exemption from wickedness; may
this horse, offered in oblation, procure for us bodily vigour. [The spirited steed; aditi = not poor
or mean, adi_na, as an epithet of as'va].
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r.s.i: agastya maitra_varun.i; devata_: vis'vedeva_; chanda: tris.t.up
1.186.01 May the divine Savita_, the benefactor of all men, come benignantly to our solemnity,
together with the divinities of earth, and do you, who are (always) young, willingly present at our
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sacrifice, exhilarate us, as (you exhilarate) the whole world. [Another interpretation: vis'va_nara
= an epithet of Savita_, vis'va nara hitaka_ri, the doer of good to all men; il.a = food, yatha_
sarve ira_m bhaks.ayanti tatha_ etu; but, il.a_bhih saha = bhu_mistha_na_bhih deva_bhih, with
the divinities, whose place is earth; jagad = jan:gama, moveable, i.e. cattle and offspring].
1.186.02 May all the triumphant gods, Mitra, Aryaman, Varun.a equally well pleased, come (to
our rite); may they all be propitious to us; may they not leave us in want of food, after
overcoming (our foes).
1.186.03 I praise with hymns, (O gods), your best beloved guest, Agni, who is prompt (to partake
of the oblation) and who is well pleased along (with you); so that (thereby) Varun.a, the
possessor of renown, the subduer of foes, the animator (of men), may fill us with food.
1.186.04 I approach you, (deities), with reverence, night and day, in the hope of overcoming
(sin), as (willingly), as a gentle cow (comes to be milked), mixing (for you) on the appropriate
day the (sacrificial) food, (consisting) of multiform (preparations) of milk (generated) from the
same udder. [Multiform preparations: vis.uru_pe payasi sasminnu_dhan = in multiform milk in a
common udder; i.e. the manifold water or solution of the Soma prepared for the sacrifice; since it
yields rewards, it is compared to an udder yielding milk whence butter, ghee].
1.186.05 May, Ahirbudhnya grant us happiness; may Sindhu come, nourishing us as a (cow her)
calf, whereby we may propitiate the grandson of the waters, (Agni), whom the clouds, swift as
thought, convey. [Sindhu = name of a river; ahirbudhnya: or, ahir who is also budhnya; ahi and
budhna = antariks.a; the compound implies a divinity presiding over the firmament; ahirvradhna
of the Pura_n.as is enumerated as one of the Rudras; ahirbradhna is the name of S'iva].
1.186.06 Or may Tvas.t.a_ come to this sacrifice, equally well pleased with those who praise
(him) at the excellent (rite) at which he is present; may the most potent Indra, the protector of
man, the destroyer of Vr.tra, come to the (solemnity) of our leaders.
1.186.07 For our minds, yoked together like horses tend to the ever youthful Indra, as cows to
their calves; and the praises of men, (addressed) to him, are generating most fragrant (fruit), as
wives bear (children to their husbands). [Most fragrant fruit: surabhis.t.amam = atis'ayena
surabhim, exceedingly fragrant].
1.186.08 Or may the Maruts, being of one mind, come from heaven and earth (to the sacrifice);
they who are a mighty host, who have parti-coloured steeds, who are like protecting chariots, and
who are devourers of foes may they come like friendly deities. [Like protecting chariots:
avanayo na ratha_h = raks.aka_h ratha_h; avanaya = bending, or inclining downwards].
1.186.09 For, verily, their greatness is well known, (as) they diligently discharge their functions;
by which their spot pours rain upon every arid soil, as light spreads (universally) on a fine day.
1.186.10 Propitiate the As'vins and Pu_s.an, for my protection; (propitiate) those (deities), who
are of independent powers, as Vis.n.u, devoid of hatred, Va_yu and R.bhuks.in, and may I
influence the gods to be present for my felicity. [Who are of independent powers: svatavaso hi
santi = ye sva_yattabala_h santi, those who are self-dependent, powerful; r.bhuks.in = Indra].
1.186.11 Objects of admiration, may that wealth-abounding effulgence which manifests itself
amongst the gods, give animation to our existence, and (permanence to) our dwellings; that we
may (thence) obtain food, strength, and long life.
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r.s.i: agastya maitra_varun.i; devata_: 1 idhma or samiddha agni; 2 tanu_napa_t; 3 ila; 4 barhi; 5
devi_dva_ra; 6 us.a_sa_nakta_; 7 divya hota_gan.a pracetas; 8 sarasvati, il.a_, bha_rati_; 9
tvas.t.a_; 10 vanaspati; 11 sva_ha_kr.ti; chanda: ga_yatri_
1.188.01 You shine today, divine conqueror of thousands, kindled by the priests; do you, who are
the sapient messenger (of the gods), convey (to them) our oblation. [The A_pris are also
praya_jas; kim. devata_ = what sort of divinities are these; praya_ja, that which is an especial
object of worship; such as divinities presiding over the seasons, over the metres of the Veda,
over animals, over life, over the spirit, which are forms of Agni: praya_ja
ritudevata_s'chandodevata_h pas'udevata_h pra_n.adevata_ a_tmadevata_ itya_dina_ bahu_n
paks.a_n upnyasyu bra_hman.a_ni ca pradars'ya a_gneya_ eveti siddha_ntitam. samiddha is a
particple, an epithet of deva; susamiddha = well-kindled, a name of Agni].
1.188.02 The adorable Tanu_napa_t proceeds to the rite and combines with the oblation, bearing
(for the sacrificer) infinite (abundance of) food.
1.188.03 Agni, who are to be glorified, bring hither, being invoked by us, the adorable gods, for
you are the donor of thousands. [Who are to be glorified: id.ya = i_l.ita; nara_s'amsa, a term
which normally precedes i_l.ita, is here omitted].
1.188.04 By the power (of their prayers) they have strewn the sacred grass, the seat of numerous
heroes, pointing to the east; on which, A_dityas, you are manifest.
1.188.05 They have sprinkled water on the doors (of the hall of sacrifice), which are variously
and perfectly radiant, manifold, excellent, many, and numerous. [The doors: vira_t samra_t.
vibhvi_h prabhvi_h bahvi_s'ca bhu_yasi_s'ca ya_h: the last two epithets are epithets of number,
and the rest are names].
1.188.06 Let the brilliant and beautiful Day and Night, who shine with surpassing lustre, sit
down here (upon the sacred grass).
95
1.188.07 Let these two chief, well-spoken, divine sages, the invokers (of the gods), perform this
our sacrifice.
1.188.08 Bha_rati_, Il.a_, Sarasvati_, I invoke you all, that you may direct us to prosperity.
[Bha_rati_, the goddess presiding over the heaven; Il.a_, the goddess presiding over the earth;
Sarasvati_, the goddess presiding over the firmament; they are all three considered to be special
manifestations of the majesty of the sun: etis tisra a_dityaprabha_va vis'es.aru_pa itya_huh].
1.188.09 Tvas.t.a_, who is the master (in fashioning) the forms (of beings), has made all animals
distinct; grant us, (Tvas.t.a), their increase. [Tvas.t.a ru_pa_n.i hi prabhuh: kartum = to make, is
understood; Tvas.t.a_ is the divinity presiding over the implements of sacrifice;he also fashions
beings in the womb as soon as begotten: retasah siktasya tvas.t.a_ ru_Pa_n.i vikaroti; or, yonau
sr.s.t.a_ni ru_pa_n.i kartumprabhuh].
1.188.10 Vanaspati, deliver of yourself the victim to the gods, so that Agni may taste the
oblation.
1.188.11 Agni, the preceder of the gods [puroga_ puroga_mi_; agnih kasma_dagran.i_rbhavati
(Nirukta 7.14), is characterized by the Ga_yatri_ measure; he blazes when the oblations are
offered.
96
97
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'a_d) bha_rgava s'aunaka; devata_: agni; chanda:
jagati_
2.001.01 Sovereign of men, Agni, you are born for the days (of sacrifice), pure and all-
irradiating, from the waters, from the stones, from trees, and from plants. [sus'uks.an.i = drying
up, causing the evaporation of the earth's moisture; or, it may mean: destroying, consuming;
Agni is produced from the waters, either as lightning that accompanies rain or submarine fire;
from stones by striking them together; so from trees or wood by attrition; from plants, such as
bamboo, by mutual friction, causing the conflagration of a forest].
2.001.02 Yours Agni, is the office of the Hota_, of the Pota_, of the R.tvij, of the Nes.t.a_; you
are the Agni_dhra of the devout; yours is the functionof the Pras'a_sta_; you are the Adhvaryu
(adhvaryu radhvarayur adhvaram ka_mayata iti va_ (Nirukta 1.8) and the Brahma_; and the
householder in our dwelling. [Hota_ etc.: these are the eight of the sixteen priests employed at
very solemn ceremonies; the duty of the Pras'a_sta_ is ascribed to the Maitra_varun.a, and
Brahma_ is identified with the Bra_hman.a_ccahm.si; Kulluka Bhat.t.a, in his commentary
on Manu viii.210 enumerates sixteen priests, in the order and proportion in which they are
entitled to share in a daks.in.a_ of a hundred cows, being arranged in four classes, of which the
first four are severally the heads, and others subordinate to them, in the same course of
succession: 1. Hota_, Adhvaryu, Udgata_ and Brahma_, are to have twelve each, or forty-eight
in all; 2. Maitra_varun.a, Pratistota_, Bra_hman.a_ccam.si and Prastota_, six each, or twenty-
four; 3. Accava_ka, Nes.t.a_, A_gni_dhra and Pratiharta_ four each, or sixteen; and 4.
Gra_vadut, Neta_, Pota_ and Subrahman.ya, three each, or twelve in all; making up the total of
one hundred. Thus, the percentages for the four groups are: 48, 24, 16, 12 respectively.
98
Ra_mana_tha, in his commentary on the Amarakos'a, viii.17 gives the names of 16 priests, but
with a few variations: Gra_vastut replaces Gra_vadut; Prastota_, Neta_ and Pota_ are replaced
with Prastha_ta_, Pras'a_sta_ and Balaccadaka. In the Aitareya Bra_hman.a vii.1, the sixteen
priests are enumerated with some variations: Pratistota_, Gra_vadut, Neta_ and Subrahman.ya
are replaced with Pratiprasthata_, Upaga_ta_, A_treya and Sadasya. Other priests included in this
list are: Gra_vastut, Unneta_, Subrahman.ya and the S'amita_ (immolator), when a Bra_hman.a.
Ma_dhava's commentary on the Nya_ya-ma_la-Vista_ra of Jaimini, the list of 16 priests,
following Kuma_rila Bhat.t.a includes: 1. Adhvaryu, Prati-prastha_ta_, Nes.t.a_, Unneta_
(ceremonial of the Yajurveda); 2. Brahma_, Bra_hman.a_ccam.si, A_gni_dh, Pota_ (superintend
the whole according to the ritual of the three vedas); 3. Udga_ta_, Prastota_, Pratiharta_,
Subrahman.ya (chant the hymns, especially, Sa_maveda); 4. Hota_, Maitra_varun.a,
Acchava_ka, Gra_vastut (repeat the hymns of the R.ca_); the head of each class receives the
entire daks.in.a_,or gratuity; the second, one-half; the third, one-third; and the fourth, a quarter].
2.001.03 You, Agni, are Indra, the showerer (of bounties) on the good; you are adorable Vis.n.u,
the hymned of many; you Brahman.aspati, are Brahma_, the possessor of riches; you, the author
of various (conditions) are associated with wisdom.
2.001.04 You, Agni, are the royal Varun.a, observant of holy vows; you are the adorable Mitra,
the destroyer (of foes); you are Aryaman, the protector of the virtuous, whose (liberality) is
enjoyed by all; you are a portion (of the sun); be the distributor (of good things), divine (Agni),
at our sacrifice. [Whose liberality: liberality is said to be the characteristic of Aryaman,
da_tr.tvam caryamn.o lin:gam; you are a portion of the sun: tvam am.s'ah = forms of the sun, or
the A_ditya, named am.s'a; You, Agni, are Rudra: tvam rudro asuro maho divah: asura =
s'atru_n.a_m nirasita_, the expeller of enemies; divas = from heaven; or, the giver of strength,
asur, balam, tasya data_ a_ditya ru_pa: a form of a_ditya, or an a_ditya].
2.001.05 You, Agni, are Tvas.t.a_, (the giver) of great wealth to (your) worshipper; these praises
are yours; do you, of benevolent power, (admit) our affinity; you, who are prompt to encourage
(us), give us good (store of) horses; you, who abound with opulence, are the strength of men.
2.001.06 You, Agni, are Rudra, the expeller (of foes) from the expanse of heaven; you are the
strength of the Maruts; you are supreme over (sacrificial) food; you, who are pleasantly
domiciled (in the hall of sacrifice), go with ruddy horses, (fleet as) the wind; as Pu_s.an, you
cherish, of yours own will, those who offer worship.
2.001.07 You, Agni, are Dravin.oda_s, to him who honours you; you are the divine Savita_, the
possessor of precious things; protector of men, you are Bhaga, and rule over wealth; you are the
cherisher of him who worships you in his dwelling.
2.001.08 The people adore you, Agni, the protector of the people in their dwellings; they
propitiate you as a benevolent sovereign; leader of a radiant host, you are lord over all offerings;
you are the distributor of tens, and hundreds, and thousands (of good things).
2.001.09 (Devout) men (worship) you, Agni, as a father, with sacred rites; they (cherish) you,
who are the illumination of the body, with acts (of kindness), as a brother; you are as a son to
him who propitiates you; and you protect us, a faithful and firm friend.
2.001.10 You, Agni, are (ever) resplendent, and are to be glorified when present; you are lord
over all renowned food and riches; you shine brightly, and you consume (the oblation) for him
who offers it; you are the especial accomplisher of the sacrifice, and bestower (of its rewards).
[Resplendent: tvam agna r.bhuh, tvam. va_jasya i_s'is.e: r.bhu = bha_sama_nah, shining;
va_jasya = annasya, of food].
2.001.11 You, divine Agni, are Aditi to the donor of the oblation; you are Hota_ and Bha_rati_,
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and thive by praise; you are Il.a_ of a hundred winters to him who makes you gifts; you, lord of
wealth, are the destroyer of Vr.tra, Sarasvati_. [Il.a_ of a hundred winters: tvam il.a_;
s'atahima_si = the earth of unlimited duration, aparimitaka_la bhu_mih; destroyer of Vr.tra:
vr.traha_ = destroyer of sin].
2.001.12 When, well-cherished Agni, you are (the giver of) excellent food; in your desirable and
delightful hues, beauties (abound) you (are) food; (you are) the transporter (beyond sin); you are
mighty; you are wealth; you are manifold, and everhwhere diffused.
2.001.13 The A_dityas have made you, Agni, their mouth; the pure (deities) have made you,
Kavi, their tongue; the (gods), the givers of wealth, depdn upon you at sacrifices; they eat the
offered oblation through you.
2.001.14 All the benignant immortal gods eat the offered oblation through you, as their mouth;
mortals taste the flavour (of all viands) through you; you are born pure the embryo of plants.
[Corn and other grains ripen by the heat of the sun or fire; the text has s'uci, pure; this is
interpreted as vasu, being the abode of all: sarves.a_m niva_sabhu_tah san].
2.001.15 You are associated, Agni, by your vigour, with those (gods); divine, well-born Agni,
you exceed (them in strength); for the (sacrificial) food that is here prepared is, by your power,
subsequently diffused through both regions, heaven and earth.
2.001.16 The pious are they who present, as a gift, to the reciters of your praises, an excellent
cow and an excellent horse; do you, Agni, lead both us and them to the best of abodes, (or
heaven), that we and our worthy descendants may repeat the solemn prayer to you at the
sacrifice.
100
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: a_pri_ su_kta 1,
idhma or samiddha agni; 2 nara_s'am.sa; 3 il.a; 4 barhi; 5 divyadva_ra; 6 us.a_sa_nakta_; 7 divya
101
hota_gan.a pracetasa; 8 tisro devyah (sarasvati_, il.a_, bha_rati); 9 tvas.t.a_; 10 vanaspati; 11
sva_ha_kr.ti; chanda: jagati_
2.003.01 Agni, the well-kindled, placed upon (the altar of) the earth, stands in the presence of all
beings; the invoker (of the gods), the purifier, the ancient, the intelligent, the divine; let the
venerable Agni minister to the gods. [A_pris: cf. 1.142; 1.188].
2.003.02 May the bright Nara_s'am.sa, illuminating the receptacles (of the offering) making
manifest by his greatness the three radiant (regions) and diffusing the oblation at the season of
sacrifice with butter-dispensing purpose, satisfy the gods. [Nara_s'am.sa: in the preceding
su_ktas, tanu_napa_t is the second personification of Agni addressed; in this su_kta, he is
omitted].
2.003.03 Agni, who are the venerable i_l.ita, do you, with mind favourably disposed towards us,
offer today sacrifice to the gods, before the human (ministrant priest) as such, bring hither the
company of the Maruts, the undecaying Indra, to whom, seated on the sacred grass, do you
priests offer worship.
2.003.04 Divine grass, let the Vasus, the VIs'vedevas, the adorable A_ditya, sit upon this
flourishing, invigrating, well-grown, sacred grass, strewn for the sakeof wealth upon this altar,
and sprinkled with butter. [Divine grass: the barhis, or a personification of Agni].
2.003.05 Let the divine doors, spacious and easily accessible, and to be saluted with prostrations,
be set open; let them be celebrated as expansive, uninjurable, and conferring sanctity upon the
illustrious class (of worshippers), possessed of virtuous progeny.
2.003.06 In regard of our good deeds, Day and Night, perpetually reverenced, are interweaving
in concert, like two famous female weavers, the extended thread, (to complete) the web of the
sacrifice, liberal yielders (of rewards), containers of water. [Like two famous female weavers:
vayyeva ran.vite = vayya iva va_nakus'ale iva s'abdite, stute].
2.003.07 Let the two divine invokers of the gods, the first (to be reverenced), most wise,
sincerely worshipping with sacred texts, most excellent in form, offering homage to the gods in
due season, present oblations in the three high places upon the navel of the earth. [Two divine
invokers of the gods: the personified fires of earth and the firmament, under the character of, two
ministeringpriests; the navel of the earth: this is the usual altar; the three high places: sa_nus.u
tris.u, are the three sacred fires: ga_rhapatya, a_havani_ya and daks.in.a_].
2.003.08 May the three goddesses, Sarasvati_, perfecting our understanding, the divine il.a_, and
all-impressive Bha_rati_, having come to our dwelling, protect this faultless rite, (offered) for
our welfare.
2.003.09 May a tawny-hued, well-grown (son), the bestower of food, active, manly, a worshipper
of the gods, be born; may Tvas.t.a_ prolong for us a continuous (line of) progeny, and may the
food of the gods come also to us.
2.003.10 May Agni, who is Vanaspati, approving (of our rite), approach; and by his especial acts
fully dress the victim; may the divine immolator convey the burnt-offering to the gods, knowing
it to have been thrice consecrated. [By his especial acts: agnir-havih su_daya_ti pra dhi_bhih
=Agni, who is the supporter, or the instrument of cooking or maturing fitly, cooks the oblation of
the nature of the victim with various acts, which are the means of cooking; he dresses the
oblation, not under-dressing nor over-dressing it: agnih pa_kadharo havih pas'uru_pam
karmavis.es'aih pa_kasa_dhanaih prakars.en.a su_daya_ti ks.a_rayati
apa_ka_dhikapa_dira_hityena havih pacati; the divine immolator: daivyah s'amita_: s'amita_ =
the person who kills the victim; Agni is the immolator of the gods: deva_na_m s'amita_; thice
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consecrated: tridha_ samaktam = thrice anointed or sprinkled; the three rites or ceremonies are
termed: upastaran.a, avada_na, abhigha_ran.a].
2.003.11 I sprinkle the butter, for butter is his birth-place; he is nourished by butter; butter is his
radiance; Agni, showerer (of benefits), bring the gods to the offered oblation; exhilarate them;
convey to them the offering that has been reverently sanctified. [cf. Yajurveda 17.88; dha_ma -
dwelling, or radiance; alternative reading: Adhvaryu, or priest, bring hither Agni to the oblation;
exhilarate him; (and say to him). Showerer (of blessings), convey the consecrated oblation (to the
gods).
103
104
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: br.haspati, 1-
5,9,11,17,19 brahman.aspati; chanda: jagati_, 15,19 tris.t.up
2.023.01 We invoke the Brahman.aspati, chief leaderof the (heavenly) bands; a sage of sage;
aboundingbeyondmeasure in (every kind of) food;best lord of prayer; hearing our invocations,
come with your protections, and sit down in the chamber of sacrifice. [Brahman.aspati =
brahman.o annasya parivr.d.hasya karman.o va_ pa_layita_, the protector or cherisher of food,or
of any great or solemn acts of devotion; he has other attributes in the text, as, gan.a_na_m
gan.apatih, chief of the gan.as (inferior deities); jyes.t.hara_jam brahman.a_m, the best lord of
mantras, or prayers: pras'asyam sva_minam mantra_n.a_m].
2.023.02 Br.haspati, destroyer of the asuras, through you the intelligent gods have obtained the
sacrificialportion; in like manner as the adorable sun generates the (solar) rays by his radiance, so
are you the generator of all prayers. [Br.haspati = Brahman.aspati; perhaps Br.haspati is of a
more martial character; his protection is souhght for against enemies and evil spirits; perhaps,
br.hata_m veda_na_m pa_lakah: br.hat = mantra, br.hato mantrasya, sva_min].
2.023.03 Having repelled revilers and (dispersed) the darkness you stand Br.haspati, on the
radiant chariot of sacrifice, (which is) formidable (to foes), the humiliator of enemies, the
destroyer of evil spirits, the cleaver of the clouds, the attainer of heaven.
2.023.04 You lead men, Br.haspati, by virtuous instructions; you preserve them (from calamity);
sin will never overtake him who presents (offerings) to you; you are the afflicter of him who
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hates (holy) prayers; you are the punisher of wrath; such is your great mightiness. [Him who
hates holy prayers: brahmadvis.ah = those who hate either the bra_hman.as,or the mantras or
prayers].
2.023.05 The man whom you, Brahman.aspati, a kind protector, defend, neither sorrow nor sin,
nor adversaries nor dissemblers ever harm, for you drive away from him all injurious (things).
2.023.06 You, Br.haspati, are our protector and the guide of (our) path; (you are) the discerner
(of all things); we worship with praises for your adoration; may his own precipitate malice
involve him (in destruction) who practises deceit against us.
2.023.07 Turn aside from (the true) path, Br.haspati, the arrogant and savage man who advances
to injure us, although unoffending and keep us in the right way for (the completion of) this
offering to the gods.
2.023.08 Br.haspati, defender (from calamity), we invoke you, the protector of our persons, the
speaker of encouraging words and well disposed towards us; do you destroy the revilers of the
gods; let not the malevolent attain supreme felicity.
2.023.09 Through you, Brahman.aspati, (our) benefactor, may we obtain desirable wealth from
men destroy those (our) unrighteous enemies, whether nigh or far off, who prevail against us.
2.023.10 Through you, Br.haspati, (who are) the fulfiller of our desires; pure, and associated
(with us), we possess excellent food; let not the wicked man who wishes to deceive us be our
master; but let us, excelling in (pious) praises, attain (prosperity).
2.023.11 You, Brahman.aspati, who have no requiter (of your bounty), who are the showerer (of
benefits), the repairer to combat, the consumer of foes, the victor in battles, you are true, the
discharger of debts, the humiliator of the fierce and of the exulting.
2.023.12 Let not, Br.haspati, the murderous (weapon) of that man reach us, who, with
unrighteous mind, seeks to harm us; who, fierce and arrogant, designs to kill (your) worshippers;
may we baffle the wrath of the strong evil-doer].
2.023.13 Br.haspati is to be invoked in battles; he is to be approached with reverence; he who
moves amidst combats, the distributor of repeated wealth; the lord Br.haspati has verily
overturned all the assailing malignant (hosts), like chariots (overturned in battle).
2.023.14 Consume with your brightest (weapon) the ra_ks.asas, who have held your witnessed
prowess in disdain; manifest, Br.haspati, your glorified (vigour), such as it was (of old), and
destroy those who speak against you.
2.023.15 Br.haspati, born of truth, grant us that wonderful treasure, wherewith the pious man
may worship exceedingly; that (wealth) which shines amongst men; which is endowed with
lustre, (is) the means of (performing holy) rites, and invogirates (its possessor) with strength.
[dravin.am citram = lit., various or wonderful wealth; in the Bra_hman.as it is interpreted as
brahma varcas or tejas, brahmanical virtue or energy (cf. Yajus. 26.3; dravin.am = dhanam
(Aitareya Bra_hman.a 4.11)].
2.023.16 Deliver us not to the thieves, the enemies delighting in violence, who seize ever upon
the food (of others); those who cherish in their hearts the abandonment (of the gods); (they),
Br.haspati, who do not know the extent of (your) power (against evil spirits). [Who do not know
the extenf of your power: na parah sa_mno viduh = ye puma_msah sa_mnah sa_maya_t tvattah
parah parasta_d anyadukr.s.t.am sa_ma yad raks.oghnam na ja_nanti, those men who do not
know anything greater than the faculty of destroying ra_ks.asas, derived from you made up of
that faculty; sa_ma vai raks.oha = sa_ma is the killer of ra_ks.asas].
2.023.17 Tvas.t.a_ engendered you (chief) amongst all beings, (whence) you are the reciter of
many a holy hymn: Brahman.aspati acknowledges a debt to the performer of a sacred rite; he is
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the acquitter (of the debt), and the destoyer of the oppressor. [When you are the reciter: sa_mnah
sa_mnah kavih, the reicter or another of every sa_ma, sarvasya sa_mnah ucca_rayita_ karta_si;
or kavi refers to tvas.t.a_, further explained as the sage who created Brahman.aspati by the
efficacy of the sa_ma: sa_mnah sa_ren.a tvam aji_janat; acknowledges a debt: r.n.acit
stotr.ka_mam r.n.am iva cinoti, he takes the intention of the praiser as if it was a debt, or
obligation; acquitter of the debt: r.n.aya is explained as the discharger or remover of the debt
which is of the nature of sin: pa_paru_pasya r.n.asya pr.thak karta_].
2.023.18 When Br.haspati, descendant of An:giras, for your glory, Parvata had concealed the
herd o fkine, you did set them free, and with thine associate, Indra, did send down the ocean of
water which had been enveloped by darkness.
2.023.19 Brahman.aspati, who are the regulator of this (world), understand (the purport) of (our)
hymn, and grant us posterity; for all is prosperous that the gods protect; (and therefore) may we
blessed with excellent descendants, glorify you at this sacrifice. [Yajus. 34.58; vadema = may we
declare or glorify you; or, let us speak, let what we ask be given to us;let it be enjoyed by us:
di_yata_m bhujyata_m ucca_rayema].
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: vis'vedeva_;

chanda: jagati_, 6 tris.t.up
107
2.031.01 Mitra and Varun.a, associated with the A_dityas, the Rudras and the Vasus, protect our
(sacrificial) chariot, when (it goes) about (from one place to another); like birds that fly down,
seeking for food, rejoicing, and resting in the woods. [Protect our sacrificial chariot: asma_kam
avatam ratham: the cart or wagon to bring food (as mentioned in the next hymn), perhaps, Soma,
to prepare the libation].
2.031.02 Propitiated divinities, protect our chariot, gone forth in quest of food among the people,
when the quick (horses), raising the dust with their paces, trample with their feet upon the high
places of the earth. [Upon the high places of the earth: pr.thivya_h sa_nau jan:ghananta
pa_n.ibhih = going heavily on the precipice of the earth with their feet; lit., with their hands].
2.031.03 Or, may that all beholding Indra, the accomplisher of great deeds, by the collective
vigour of the Maruts, (coming) from heaven, protect our chariot with unassailable protection,
(for the sake of securing to us) ample wealth and abundant food.
2.031.04 Or, may the divine Tvas.t.a_, the defender of the world, together with the wives (of the
gods), well pleased, urge on the chariot; or may Il.a_, the resplendent Bhaga, Heaven and Earth,
the sagacious Pu_s.an, and the As'vins, the two husbands (of Su_rya_), urge on the chariot. [The
wives of the gods: the text as gnabhih, with the wives; as accompanying Tvas.t.a_, they are
devapatni_h, wives of the gods, the personified metres of the Veda, according to Taittiri_ya:
chanda_m.si vai gnah].
2.031.05 Or, may the two divine auspicious and mutually contemplating Day and Night, the
animators of moving (creatures, urge it on); and, Earth and Heaven, whilst I praise you both with
a new hymn, I offer you food of the standing (corn), although provided with the three (sorts of
sacrificial) viands. [I offer you food: stha_tus'ca vayas trivaya_ upastire = I, who am able to offer
you three sorts of sacrificial food, vegetable substances, animal victims, or the Soma:
os.adhipas'usoma_tmaka_ni anna_ni; spread, upastr.n.a_mi; the food, or cakes and butter,
carupurod.a_s'a_di laks.an.a_ni of that which is stationary, that is, vri_hya_deh, or rice and other
grains].
2.031.06 We desire, gods, to repeat the praise of you, who are propitiated by praise; may
Ahirbudhnya, Aja ekapa_d, Trita, R.bhuks.in, Savita_, bestow upon us food, and may the swift-
moving grandson of the waters, (Agni, be gratified by) our praises and our worship.
[Ahirbudhnya and Aja ekapa_d are two rudras; ahirbudhnya = ahi, the epithet budhnya implies
his origin in the firmament: budhnam antariks.am tatra bhavo ahi na_ma_ deva; aja ekapa_d is
the name of the sun, the unborn, who goes with one foot; trita is an epithet: tritasti_rn.atama,
most expanded, an epithet of Indra; r.bhuks.in is an appellative of Indra. Savita_ = the generator
of all, sarvasya prasavita_].
2.031.07 Adorable (gods), I desire that these (my) earnest praises (should please) you; men
wishing for food, desirous of vigour, have constructed (hymns) for your celebration; may you
hasten like a (swift) chariot-horse to our (pious) rite].
108
r.s.i: gr.tsamada (a_n:girasa s'aunahotra pas'ca_d) bha_rgava s'aunaka; devata_: r.tudevata_, 1
indra and madhu, 2 marut and ma_dhava, 3 tvas.t.a_ and s'ukra, 4 agni and s'uci, 5 indra and
nabha, 6 mitra_varun.a and nabhasya; chanda: jagati_
2.036.01 (The libation) that is being presented, Indra, to you, comprises the (products of the)
cow, and he (consecrated) water; and the leaders (of the rite) have expressed it with stones, and
strained it through woollen (filters); do you, Indra, who are the first (of the gods), and rule (over
the world), drink the Soma offered by the Hota_, and sanctified by the exclamations sva_ha_ and
vas.at. [Through woollen filters: the text has avibhih, with sheep; explained as aver ba_lamayair
das'a_pavitraih, with purifying filters made of the hair of the sheep; drink the soma offered by
the Hota_: piba hotra_da_ somam: in this and the following hymn, hotra_ (and the analogous
potra_, agni_dhra) are explained, the ya_ga, or sacrifice of the Hota_, and the rest, those portions
of the ceremony which are assigned to the different officiating priests, or the oblations which
each is in turn to present].
2.036.02 Maruts, together worshipped with sacrifices, standing in the car drawn by spotted
mares, radiant with lances, and delighted by ornaments, sons of Bharata, leaders in the
firmament, seated on the sacred grass, drink the Soma presented by the Pota_. [Sons of Bharata:
bharatasya su_navah, the first is said to be a name of Rudra, as the cherisher or sovereign,
bharta_, of the world].
109
2.036.03 Do you, who are devoutly invoked, come to us together, and, seated on the sacrificial
grass, enjoy your rest; and then, Tvas.t.a_, who head a brilliant cohort (come) with the gods and
their wives, and rejoice being pleased with the (sacrificial) food. [Yajus. 26.24; addressed to
devapatnyah, the wives of the gods, and then to Tvas.t.a_ along with them].
2.036.04 Sage Agni, bring hither the gods, and sacrifice to them; invoker of the gods, propitious
to us, sit down in the three altars; accept the libation of Soma that is offered to you, from the
Agnidhra and be satisfied with your portion. [In the three altars: those of ga_rhapatya,
a_havani_ya and daks.in.a_ fires].
2.036.05 This (libation), Indra, is the augmenter of your bodily (vigour), favourable of old to the
resistless strength of (your) arms; it is effused, Maghavan, for you; it is brought to you from the
Bra_hman.a; do you drink and be satisfied.
2.036.06 Mitra and Varun.a, both be gratified with the sacrifice; hear my invocation as the seated
Hota_ repeats in succession the ancient praises; the (sacrificial) food encompassed (by the
priests), attends the royal pair drink, both of you, the sweet Soma libation, offered by the
Pras'a_sta_.
110
r.s.i: vis'va_mitra ga_thina; devata_: a_pri_su_kta (1 idhma agni or samiddha agni, 2
tanu_napa_t, 3 il.a, 4 barhi, 5 devi_dva_ra, 6 us.a_sa_nakta_, 7 divya hota_ pracetas, 8 tisro
devyah: sarasvati_, il.a_, bha_rati_, 9 tvas.t.a_, 10 vanaspati, 11 sva_ha_kr.ti; chanda: tris.t.up
3.004.01 Repeatedly, kindled, (Agni), wake up favourably disposed; (endowed) with reiterated
lustre, entertain the kind purpose of (granting us) wealth; bring, divine Agni, the gods to the
sacrifice; do you, the friend (of the gods), minister, well-affected, to (your) parents. [Repeatedly
kindled: samit sama = samiddha; or, susamiddha, an appellative of Agni in the preceding
su_ktas].
3.004.02 Tanu_napa_t, whom the deities, Mitra, Varun.a and Agni, worship daily thrice a day,
render this our sacred rain-engendering sacrifice productive of water.
3.004.03 May the all-approved praise reach the invoker of the gods; may Il.a_ first proceed to
worship and to praise with prostrations the showerer (of benefits) in his presence; may the
adorable (Agni), instigated (by us), worship the gods. [Il.a_ = the il.ita of preceding su_ktas].
3.004.04 An upward path has been prepared for you both in the sacrifice; the blazing oblations
soar aloft; the invoker of the gods has sat down in the centre of the radiant (hall); let us strew the
sacred grass for the seats of the gods. [You both: Agni and the Barhis, or sacred grass, to which,
as in the parallel pages, the hymn is addressed].
3.004.05 The gods who gratify the universe with rain are present at the seven offerings (of the
ministering priests), when solicited with (sincerity of) mind; may the many deities who are
engendered in sensible shapes at sacrifices come to this our rite. [Deities in sensible shapes: in
preceding su_ktas, the doors of the hall of sacrifice, are the personifications specified; here, the
divinities presiding over the doors are implied].
3.004.06 May the adored Day and Night, combined or separate, be manifest in bodily form, so
that Mitra, Varun.a, Indra, or (the latter), attended by the Maruts, may rejoice us by their glories.
3.004.07 I propitiate the two chief divine invokers of the gods; the seven offerers of (sacrificial)
food, expectant of water, gratify (Agni) with oblations; the illustrious observers of sacred rites
have saluted him in every ceremony as (identifiable), verily, with water. [As identifiable with
water: r.tam it ta a_huh = agnim eva r.tabhu_tam a_huh, they have called Agni, verily, r.ta; r.ta is
usually rendered water but it may mean truth; in the preceding phrase, r.tam s'ansanta = udakam,
desirous or expectant of water].
3.004.08 May Bha_rati_, associated with the Bha_rati_s; Il.a_ with the gods and men; and Agni,
111
and Sarasvati_ with the Sa_rasvatas; may the three goddesses sit down upon the sacred grass
(strewn) before them. [bha_rati_bhih, with the connections of Bharata, or the Sun: bharatasya
su_ryasya sambandhini_bhih, perhaps intending the solar rays; Bha_rati_ = va_k, speech; Il.a_ =
bhu_mi, the earth; sarasvati_ = ma_dhyamika_ va_k; the sa_rasvatas are the madhyamastha_nas,
the middle regions, or the firmament; Agni whose name is rather unconnectedly inserted, is thus
identified through their several personifications as goddesses, with heaven, mid-heaven, and
earth, or with speech or sound in the three regions].
3.004.09 Divine Tvas.t.a_, being well pleased, give issue to our procreative vigour, whence (a
son), manly, devout, vigorous, wielder of the (Soma-bruising) stone, and reverencing the gods,
may be born.
3.004.10 Vanaspati, bring the gods nigh; may Agni, the immolator, prepare the victim; let him
who is truth officiate as the ministering priest, for, verily, he knows the birth of the gods. [May
Agni the immolator: agnir havih s'amita_ su_daya_ti: cf. RV 2.3].
3.004.11 Agni, kindled into flame, come to our presence in the same chariot with Indra and with
the swift-moving gods; may Aditi, the mother of excellent sons, sit down on the sacred grass,
and may the immortal gods be satisfied with the reverentially-offered oblation. [May the
immortal gods: sva_ha_ deva_ amr.ta_ ma_dayanta_m: sva_ha_ = sva_ha_ka_ren.a yuktah,
joined with or addressed by the exclamation, sva_ha_].
112
r.s.i: vis'va_mitra ga_thina; devata_: agni; chanda: tris.t.up
3.007.01 The (rays) of the blackbacked, all-sustaining (Agni) have arisen, and pervaded the
parents (earth and heaven) and the flowing rivers; the surrounding parents co-operate with him,
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and bestow long life for the sake of assiduous worship. [s'itipr.s.t.hasya dha_seh: agni is implied;
so is ras'mayah, rays; dha_si = sarvasya dha_rayita_; sapta va_n.i_h = sarpan.asvabha_va_
nadi_h].
3.007.02 The sky-traversing steeds of the showerer (of benefits) are the kine (of Agni); as he
attains the divine (rivers), bearers of sweet (water). One sacred soudn glorifies you (Agni), who
are desirous of repose, pacifying your flames) in the abode of the water (the firmament). [The
kind: dhenavah; this is considered an adjective equivalent to pri_n.ayitryah, propitiators,
pleasers].
3.007.03 Their lord has mounted on his well-trained mares the sagacious selector of treasures,
the blackbacked, many-limbed (Agni) has granted them a place of rest for the cherishing of
(their) rapid speed. [atasasya dha_seh = s'atata gamanasya pos.ana_rtham, for the sake of
cherishing of the perpetual going].
3.007.04 The flowing (rivers) invigorating him, bear along the great son of Tvas.t.a_, the
undecaying upholder (of the world), radiant with various forms in the vicinity (of the
firmament); Agni is associated with heaven and earth, as (a husband with) one only wife. [One
only wife: the text has eka_m iva, like one, the pronoun being feminine; the additions are: yatha_
puma_n eka_m pravis'ati, as a man cohabits with one woman].
3.007.05 Men comprehend the service of the uninjurable showerer (of benefits), and exult in the
commands of the mighty (Agni); their frequent and earnest hymns of praise, bright and radiant,
are illuminating heaven.
3.007.06 Verily (men) bring great delight to Agni by glorifying aloud the mighty parents (heaven
and earth), when the shedder of rain approximates his own radiance to the worshipper,
(wherewith) to invest the night.
3.007.07 Seven sages with five ministering priests attend the station that is prepared for the rapid
(Agni); the undecaying divine (sages), with their faces to the east, sprinkling (the libations),
rejoice as they celebrate the worship of the gods. [Five ministering priests: adhvaryubhih
pan~cabhih sapta vipra_h, this excludes the udga_ta_ and his class].
3.007.08 I propitiate the two first divine offerers of sacrifices; the seven (priests) rejoice with the
libation; the illustrious celebrators of holy worship, reciting (his) praises, have called Agni the
true (object) of every rite.
3.007.09 Divine invoker of the gods, the vast and widespreading rays shed (moisture) for you,
the mighty, the victorius, the wonderful, the showerer (of benefits); do you who are all knowing,
joy-bestowing, bring hither the great gods, and heaven and earth.
3.007.10 Ever-moving (Agni) may the mornings rise for us, abounding with oblations, with
pious prayers, and with auspicious signs, and conferring wealth; and do you with the might of
your (diffusive flame), consume all sin on behalf of your respectable (worshipper).
3.007.11 Grant, Agni, to the offerer of the oblation, the earth, the bestower of cattle, the means of
many (pious rites), such that it may be perpetual; may there be to us sons and grandsons, and
may your good-will ever be upon us (productive of benefit to us). [This hymn is the refrain of
several su_ktas in the preceding as.t.aka. In one instance il.a_ is translated as bhu_mi, earth;
here, she is called a female divinity in the form of a cow: goru_pa_m devata_m; vija_va_ is
connected with sumati, good-will; which is explained: avandhya_, may it be not barren,
productive].
114
r.s.i: vis'va_mitra ga_thina; devata_: indra; chanda: tris.t.up
3.048.01 May the showerer (of rain), who, as soon as born, is the object of affection, protect the
offerer of the effused libation; drink at will, Indra, before (the other gods), of the pure Soma
mixed with milk.
3.048.02 On the day on which you were born, you did drink at will the mountain-abiding nectar
of this Soma, for your youthful parent mother (Aditi), in the dwelling of your great sire
(Kas'yapa), gave it to you before she gave the breast.
3.048.03 Approaching his mother he asked for food, and beheld the acrid Soma upon her bosom;
eager he proceeds, dislodging the adversaries (of the gods); and, putting forth manifold (energy),
he performed great (deeds).
3.048.04 Fierce, rapid in assault, of overpowering strength he made his form obedient to his will;
having overcome Tvas.t.a_ by his innate (vigour), and carried off the Soma, he draink it
(deposited) in the ladles. [Made his form obedient to his will: According to su_kta 3.8, ru_pam
ru_pam maghavan bobhavi_ti, Maghavan is repeatedy of various forms; he can take what form
he wills].
3.048.05 We invoke for our protection the opulent Indra, distinguished in this combat, the leader
in the food-bestowing (strife), hearing (our praises), terrible in battles, the destroyer of foes, the
conqueror of wealth.
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116
r.s.i: praja_pati vais'va_mitra or prja_pati va_cya; devata: vis'vedeva_: chanda: tris.t.up
3.054.01 They recite repeatedly this gratifying praise to the great product of sacrifice (Agni);
may he who is (endowed) with domestic radiance hear us; may the imperishable Agni,
(endowed) with divine radiance, hear us.
3.054.02 Knowing their greatness, offer worship to the vast heaven and to the earth; my desire,
wishing (for felicity) proceed (to them), in whose praise the gods,desirous of adoration, delight
together with their worshippers at the sacrifice. [My desire proceeds: ka_ma me icchan carati =
lit., my desire wishing goes, or exists; added to icchan, sarva_n bhoga_n, all enjoyments].
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3.054.03 Heaven and earth, may your truth be ever inviolable; be propitious to us for the due
completion of the rite; this adoration (Agni) is offered to heaven and earth; I worship (them) with
(sacrificial) food; I solicit of them precious (wealth).
3.054.04 Heaven and earth, endowed with truth, they who are the ancient declarers of the truth,
have obtained from you (what they desired); and so, earth, men cognizant (of the greaness of you
both) have worshipped you for the sake of triumphing over (hostile) heroes in battle.
3.054.05 Who knows what is the truth, or who may here declare it? What is the proper path that
leads to the gods? Their inferior abiding places are beheld, as are those which (are situated) in
superior mysterious rites. [Abiding places are beheld: as the constellations; superior mysterious
rites: in the latter they are made known, it is said, by the Veda].
3.054.06 The far-seeing beholder of mankind (the sun), surveys this heaven and earth, rejoicing
when deficient in moisture in the womb of the waters (the firmament), both concurring in
community (of function), although they occupy various dwellings, like the diversified nests of a
bird. [In community of function: in the interchange of moisture].
3.054.07 Common (in function), disjoined, of distant termination, they remain vigilant in a
permanent station; being, as it were, sisters, and ever young; they therefore address each other by
twin appellations. [Heaven and earth are the personifications here alluded to; address each other
by twin appellations: a_du bruva_te mithuna_ni na_ma; heaven and earth are designated together
by urvi and other duplicate terms: urvya_dibhir dvandva na_ma_bhir dya_va_pr.thivyavucyate].
3.054.08 These two keep all born things discrete, and, although comprehending the great
divinities, are not distressed; all moving and stationary beings rest upon one (basis), whether
animals, or birds, or creatures of various kinds. [Keep all born things discrete: heaven and earth
all that is born distinct, by furnishing interval or space, avaka_s'aprada_nena].
3.054.09 I consider at present the eternal and ancient sisterhood to us of you, our great
protectress and progenitrix, within whose vast and separated path your eulogists, the gods, travel
in their chariots. [Protectress and progenitrix: mahah pitur janitur ja_mi tan nah = mahatyah
pa_layitryah janayitryastava, of you, that is, of the heaven; ja_mi = ja_mitva, or bhaginitvam,
sisterhood, the condition of a relative sister; this will not allow of pita_ and janita_ being
rendered father and progenitor].
3.054.10 I repeat this hymn, heaven and earth, to you; and may the soft-bellied, fire-tongued
Mitra, royal Varun.a, the youthful A_dityas, all cognizant of the past, and proclaiming (their own
acts), hear it. [Proclaiming: papratha_na_h = sva_ni sva_ni karma_n.i prathayantah].
3.054.11 The golden-handed, soft-tongued Savita_ is descending from heaven (to be present)
thrice (daily) at the sacrifice; accept, Savita_, the praise (recited) by the worshippers, and
thereupon grant to us all our desires.
3.054.12 May the divine Tvas.t.a_, the able artificer, the dextrous-handed, the possessor of
wealth, the observer of truth, bestow upon us those things (which are necessary) for our
preservation; r.bhus, associated with Pu_s.an, make us joyful, as they (the priests), with uplifted
stones, prepare the sacred libation.
3.054.13 May the Maruts, whose cars are the lightning, who are armed with spears, resplendent,
destroyers of foes, from whom the waters proceed, (who are) unresting and adorable, and may
Sarasvati_ hear (my prayer); and may you (maruts), speedy in your liberality, bestow (upon us)
riches and good offspring.
3.054.14 May (our) praises and prayers, the causes of good fortune, attain at this sacrifice
Vis.n.u, the object of many rites; he, the wide-stepping; whose commands the many-blending
regions of space, the generators (of all beings), do not disobey.
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3.054.15 Indra, invested with all energies, has filled both heaven and earth with his greatness; do
you, who are the destroyer of cities, the slayer of Vr.tra, the leader of a conquering host, collect
cattle and bestow them abundantly upon us.
3.054.16 Na_satyas, my protectors, inquirers (after the wishes) of your kinsman, beautiful is your
cognate appellation of As'vins; be to us the liberal donors of riches; do you, who are irresistible,
protect the offerer (of the oblation) with unblameable (defences).]
3.054.17 Sages acquainted with the past, excellent is that beautiful appellation under which you
have both become gods in (the sphere of) Indra; do you, Indra, the invoked of many, a friend,
(associated) with the beloved r.bhus, shape this prayer for our benefit. [That beautiful
appellation: ca_ru na_ma = agreeable or acceptable act or devotion, na_makarma na_ma_na_m
va_, ca_ru, manoharam, by which the As'vins attained deification, yena devatvam pra_pnutha; in
the preceding verse, saja_tyam ca_ru na_ma is explained as saja_te bhavam kamani_yam,
desirable cognate appellation].
3.054.18 May Aryaman, Aditi, the adorable (gods), and the unimpeded functions of Varun.a
(protect) us; keep us from (following) the course unpropitious to offspring, and may our dwelling
be abundant in progeny and cattle. [Keep us from the course: yuyota no anapatya_ni gantoh:
anapatya_ni = putra_n.a_m ahita_ni karman.i tanma_rga_t pr.thak kuruta].
3.054.19 May the messenger of the gods, engendered in many places, everywhere proclaim us
void of offence; may earth and heaven, the waters, the sun, and the vast firmament, with the
constellation, hear us.
3.054.20 May the (divine) showerers (of benefits), the deities of the mountains, and those
abiding in fixed habitations, propitiated by the sacrificial food, hear us; may Aditi, with the
A_dityas, heqar us; may the Maruts grant us auspicious felicity. [Abiding in fixed habitations:
dhruvaks.ema_sah nis'calastha_nah, those of fixed places; it may be an epithet of parvata_sah].
3.054.21 May our path ever be easy of going, and provided with food; sprinkle, gods, the plants
with sweet water; (safe) in your friendship, Agni, may my fortune never be impaired, but may I
occupy a dwelling (abounding) with riches and ample food.
3.054.22 Taste (Agni) the oblations, make manifest (for us) abundant food measure out the
viands before us; you overcome all those (who are) our enemies in conflict; favourably inclined
towards us lighten up all our (ceremonies) day by day.
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120
r.s.i: praja_pati vais'va_mitra or praja_pati va_cya; devata_: vis'vedeva; chanda: tris.t.up
121
3.055.01 When the preceding dawns appear, the great imperishable (light) is engendered in the
(firmament, the) sphere of the waters, and then the worshipper is alert to perform the rites (due
to) the gods, for great and unequalled is the might of the gods. [mahad deva_na_m asuratvam
ekam: this is the burden of this and following verses; asuratvam is the abstract form of asura,
explained strong, powerful, prabala_, from asyati, who or what throws or impels all things or
beings, asyati, s'ipati sarvan: the abstract ispra_balyam or ais'varyam, might or sovereigny; ekam
= one, is explained mukhyam, chief].
3.055.02 Let not the gods, Agni, now do us harm, nor the ancient progenitors, who have come to
know the degree (of divinity); nor the manifester of light between the two ancient dwellings
(earth and heaven, the sun); for great and unequalled is the might of the gods.
3.055.03 Variously do my manifold desires alight; present at the solemnity, I recite ancient
(hymns); when the fire is kindled we speak indeed the truth, for great and unequalled is the might
of the gods.
3.055.04 The universal sovereign is conveyed to many directions; he sleeps in the places of
repose; he is connected with the forests; one mother (heaven) nourishes the child; the other
(earth) gives him a dwelling; great and unequalled is the might of the gods. [The universal
sovereign: sama_na_ ra_ja may imply either Agni or the Soma].
3.055.05 Existing in ancient plants, abiding afterwards in new, he enters into the young (herbs)
as soon as they are produced; unimpregnated they become pregnant and bear fruit; great and
unequalled is the might of the gods.
[Existing in ancient plants: Said of either Agni or the Sun].
3.055.06 The child of two mothers sleeps in the west, but (in the morning) the single infant
proceeds unobstructed (through the sky); these are the functions of Mitra and Varun.a; great and
unequalled is the might of the gods. [Mitra and Varun.a: Mitra presiding over day; Varun.a over
the night, both being forms of one Agni].
3.055.07 The child of two mothers, the invoker of the gods at sacrifices, the universal sovereign,
proceeds thenceforward (in the sky); the root (of all), he abides (in the houses of the pious); the
reciters of pleasant (words) offer him agreeable (praises); great and unequalled is the might of
the gods.
3.055.08 All (creatures) approaching too near his confines are beheld with their faces turned
away as (an enemy) flies from a combatant; obvious (to all), he penetrates the water for its
destruction; great and unequalled is the might of the gods.
3.055.09 In those (plants) the aged messenger (of the gods) constantly abides; mighty, he presses
with the radiant (sun) through the region of space; assuming various forms, he looks
(complacently) upon us; great and unequalled is the might of the gods.
3.055.10 Pervading and protecting (all), possessing grateful and immortal radiance, he preserves
the supreme path (or the rains), for Agni knows all these worlds; great and unequalled is the
might of the gods.
3.055.11 The twin pair (day and night) adopt various forms; one of them shines brightly, the
other is black; twin sisters are they, one black and the other white; great and unequalled is the
might of the gods.
3.055.12 Where the mother and daughter, two productive kine, unite, they nourish each other; I
worship them both in (the firmament), the dwelling of the waters great and unequalled is the
might of the gods. [They nourish each other: earth and heaven by the interchange of moisture].
3.055.13 Licking the calf of the other, one of them lows aloud; the cow offers her udder for the
one that is without mosture (the earth), and she (the earth) is refreshed by the milk of the rain;
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great and unequalles is the might of the gods. [Licking the calf: the calf is said to be Agni, the
cow with milk is the sky, whose udder is the cloud, whence the rain of which the earth is in want
descends: r.tasya sa_ prayasa_ pinvatel.a_ = jalavarjita_ pr.thivy a_dityasyodakena sikta_
bhavati vars.a_ka_le (a_ditya_jjayte vr.s.tih--Manu 3.76), the earth without water is sprinkled by
the water of the sun in the rainy season].
3.055.14 The earth wears bodies of many forms; she abides on high cherishing her year and a
half old (calf); knowing the abode of the truth (the sun), I offer worship; great and unequalled is
the might of the gods. [The earth: padya in the text is explained as bhu_mi, deriving it from pad,
or foot, the earth, i.e. having been created from the feet of the Creator; abides on high: on the
altar; year and a half old calf: tryavim sardha_ sam.vatsara vayasko vatsah, a calf a year and half
old; i.e, the sun of that period, or it may apply to the sun, as the protector (avih) of the three (tri)
worlds; the abode of truth: r.tasya sadman, satyabhu_tasya_dityasya stha_nam, the place of the
sun, who is one with the truth].
3.055.15 Like two (distinguishing) impressions, they (day and night) are placed visible in the
midst (between heaven and earth), one hidden, one manifest; the path (of both) is common, and
that is universal (for good and evil) great and unequalled is the might of the gods.
3.055.16 May the kine without their young, abiding (in the heaven), and though unmilked, yet
yielding milk and ever fresh and youthfu,l be shaken (so as to perform their functions); great and
unequalled is the might of the gods. [The kind: either the regions of space of the clouds].
3.055.17 When the showerer roars in other (regions) he sends down the rain upon a different
herd, for he is the victor, the auspicious, the sovereign; great and unequalled is the might of the
gods. [Upon a different herd: anyasmin yu_the, a herd, or troop,of regions, dis'a_m vr.nde].
3.055.18 We proclaim, people, the wealth of the hero, (Indra), in horses; the gods know his
(affluence); six, or five and five, harnessed to his car, convey him; great and unequalled is the
might of the gods. [Six or five: s.ol.ha_ yukta_h pan~capan~ca vahanti = either the six seasons of
the year, or, by combining the cold and dewy seasons, five; these are figurately Indra's horses.
3.055.19 The divine Tvas.t.a_ the impeller (of all), the multiform, has begotten and nourished a
numerous progeny, for all these worlds are of him; great and unequalled is the might of the
gods.
3.055.20 He has filled the two vast receptacles (heaven and earth) united (with creatures); they
are both penetrated by his lustre; the hero spoiling the treasures (of the foe) is renowned; great
and unequalled is the might of the gods. [The two vast receptacles: camvau, the two vessels in
which gods and men and men eat, camanty adanty anayor devamanus.ah; this would imply
vessels or ladles, but the explanation is that the two that are or enjoyed by living beings, i.e.
heaven and earth].
3.055.21 Our king, the nourisher of all, abides (in the firmament) nearest to this earthlike a
benevolent friend; the valiant (Maruts) precede him (when abroad), and dwell in his mansion;
great and unequalles is the might of the gods.
3.055.22 The plants, Indra, come to perfection by you; from you the waters (flow); earth bears
her treasures for you; may we, your friends, be sharers of these blessings; great unequalled is the
might of the gods.
123
r.s.i: va_madeva gautama; devata_: r.bhugan.a; chanda: tris.t.up
4.033.01 I send my prayer as a messenger to the r.bhus; I solicit (of them) the cow, the yielder of
the white milk, for the dilution (of the Soma libation); for they, as swift as the wind, the doers of
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good works, were borne quickly across the firmament by rapid steeds. [WSere borne quickly: as
applicable to the deified mortals, the allusion is to their being transported to the sphere of the
gods; if the reference is to the rays of the sun, it implies merely their dispersal through the sky].
4.033.02 When the r.bhus, by honouring their parents with renovated (youth), and by other
works, had achieved enough, they thereupon proceeded to the society of the gods, and,
considerate, they bring nourishment to the devout (worshipper).
4.033.03 May they who rendered their decrepid and dropsy parents, when, like two dry posts,
again perpetually young, Va_ja, Vibhavan, and R.bhu associated with Indra, drinkers of the
Soma juice, protect our sacrifice.
4.033.04 Inasmuch as for a year the R.bhus preserved the (dead) cow, inasmuch as for a year
they invested it with flesh, inasmuch as for a year they continued its beauty they obtained by
their acts of immortality.
4.033.05 The eldest said, let us make two ladles; the younger said, let us make three: Tvas.t.a_,
R.bhus, has applauded your proposal.
4.033.06 The men, (the R.bhus), spoke the truth, for such (ladles) they made, and thereupon the
R.bhus partook of that libation; Tvas.t.a_, beholding the four ladles, brilliant as day, was
content.
4.033.07 When the R.bhus, reposing for twelve days, remained in the hospitality of the
uncealable (sun) they rendered the fields fertile, they led forth the rivers, plants sprung upon the
waste, and waters (spread over) the low (places).
4.033.08 May those R.bhus who constructed the firm-abiding wheel-conducting car; who formed
the all-impelling multiform cow; they who are the bestowers of food, the doers of great deeds,
and dexterous of hand, fabricate our riches.
4.033.09 The gods were pleased by their works, illustrious in act and in thought; Va_ja was the
artificer of the gods, R.bhuks.in of Indra, Vibhavan of Varun.a.
4.033.10 May those R.bhus who gratified the horses (of Indra) by pious praise, who constructed
for Indra his two docile steeds, bestow upon us satiety of riches, and wealth (of cattle), like those
who devise prosperity for a friend.
4.033.11 The gods verily have given you the beverage at the (third sacrifice of the) day, and its
exhilarqation, not through regard, but (as the gift of one) wearied out (by penance); R.bhus, who
are so (eminent), grant us, verily, wealth at this third (diurnal) sacrifice. [Wearied out by
penance: r.te s'ra_ntasya sakhya_ya = na sakhitva_ya bhavanti deva_h, the gods are not through
friendship, s'ra_nta_t tapo yukta_t r.te except one wearied by penance; ete s'ra_nta ato saduh,
they, wearied out, therefore gave].
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r.s.i: trasadasyu paurukutsa; devata_: trasadasyu (a_tmastuti), 7-10 indra_varun.a; chanda:
tris.t.up
4.042.01 Twofold is my empire, that of the whole ks.atriya race, and all the immortals are ours;
the gods associate me with the acts of Varun.a; I rule over (those) of the proximate form of man.
[Twofold is my empire: mama dvita_ ra_s.t.ram ks.atriyasya vis'vayoh; an allusion to the
military and regal order; all the immortals are ours: vis've amr.ta_ yatha_ nah, therefore he is
king also over svarga; the gods associate me with the acts of Varuna: kratum sacante varun.asya
126
deva_ ra_ja_mi kr.s.t.er upamasya vavreh: vavreh = ru_pa, form; ra_ja_mi = ra_jatirais'varya
karma_].
4.042.02 I am the king Varun.a; on me (the gods) bestow those principal energies (that are)
destructive of the asuras; (they) associate me with the worship of Varun.a; I rule over (the nets)
of the proximate form of man.
4.042.03 I am Indra, I am Varun.a, I am those two in greatness; (I am) the vast, profound,
beautiful, heaven and earth; intelligent, I give Tvas.t.a_-like animation to all beings; I uphold
earth and heaven].
4.042.04 I have distributed the moisture-shedding waters; I have upheld the sky as the abode of
the water; by the water I have become the preserver of the water, the son of Aditi, illustrating the
threefold elementary space. [As the abode of the water: sadane r.tasya may imply, for the place
or sphere of the sun, the word r.ta is used for udaka or a_ditya; illustrating the three-fold
elementary space: i.e., for me the creator has made the three worlds, madartham eva
ks.itya_dilokatrayam aka_rs'it parames'varah; or, simply, the earth with three ore-elements,
tridha_tu].
4.042.05 Warriors well mounted, ardent for contest invoke me; selected (combatants invoke) me
in battle; I, the affluent Indra, instigate the conflict, and, endowed with victorious prowess, I
raise up the dust (in the battle).
4.042.06 I have done all these (deeds); no one resists my divine, unsurpassed vigour; and when
the Soma juices, when sacred songs, exhilarate me, then the unbounded heaven and earth are
both alarmed.
4.042.07 All beings recognize you (Varun.a), and your, worshipper, address these (encomiums)
to Varun.a; you, Indra, are renowned as slaying Vr.tra; you have set the obstructed rivers free to
flow.
4.042.08 The seven r.s.is were the protectors of this our (kingdom) when the son of Durgaha was
in bonds; performing worship they obtained for (his queen) from the favour of Indra and
Varun.a, Trasadasyu, like Indra the slayer of foes, dwelling near the gods. [Trasadasyu:
Purukutsa, son of Durgaha, being a prisoner, his queen propitiated the seven r.s.is to obtain a son
who might take his father's place; they advised her to worship Indra and Varun.a, in consequence
of which Trasadasyu was born].
4.042.09 The wife of Purukutsa propitiated you two, Indra and Varun.a, with oblations and
prostrations, and therefore you gave her the king Trasadasyu, the slayer of foes dwelling near the
gods. [Dwelling near the gods: ardhadevam = deva_na_m sami_pe vartama_nam (yat
sarves.a_mardhamindrah : Taittiri_ya Sam.hita_ 5.4.8.3); or, Indra is declared to be one half of
all the gods, and therefore, entitled to the largest share of offerings, yat sarves.a_m ardham
indrah prati tasma_d indro devata_na_m bhuyis.t.ha bha_ktmah].
4.042.10 May we, glorifying you both, be delighted by riches; may the gods be pleased by
oblations, the cows by pasture; and do you, Indra and Varun.a, daily grant us that same cow,
(riches) free from any imperfection. [Yajus. 7.10; free from any imperfection: anapasphurantim
= ahim.sitam, unharmed; or, not going to another, ananyaga_minam].
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r.s.i: vasus'ruta a_treya; devata_: a_pri_ su_kta (1 idhma or samiddha agni; 2 nara_s'a3msa, 3
il.a, 4 barhi, 5 devi_dva_ra, 6 us.a_sa_nakta_, 7 divya hota_ pracetasa, 8 sarasvati_, il.a_,
bha_rati_, 9 tvas.t.a_, 10 vanaspati, 11 sva_hakr.ti); chanda: ga_yatri_
5.005.01 Offer abundant butter to the replendent Susamiddha, to Agni, to Ja_tavedas.

[Susamiddha, an epithet of Agni].
5.005.02 Nara_s'am.sa animates this sacrifice he who is uninjurable, who verily is wise and
sweet-handed.
5.005.03 Agno, who are I_l.ita, bring hither the wonderful and friendly Indra, with his easy
going chariots for our protection.
5.005.04 (Grass), soft as wool, be spread; the worshippers praise you; be to us radiant (grass the
source of) liberality. [(Grass): the barhis].
5.005.05 Open divine doors, our passages to preservation; fill full the sacrifice (with its
rewards).
5.005.06 We glorify the evening and the morning lovely, food-bestowing, mighty, the mothers of
sacrifice.
5.005.07 Praised (by us), divine invokers of the gods, come moving on the path of the wind, to
this sacrifice of our patron. [On the path of the wind: va_tasya patman = with the swiftness of the
wind, or through the firmament; to this sacrifice of our patron: manus.o no yajn~am = lit., to the
sacrifice of our man, i.e. of the yajama_na].
5.005.08 May Il.a_, Sarasvati_, Mahi_, the three goddesses who are the sources of happiness, sit
down, benevolent, upon the sacred grass.
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5.005.09 Tvas.t.a_, being propitious, you who are diffusive in kindness, come to your own
accord protect us in repeated sacrifices.
5.005.10 Wherever you know, Vanaspati, the secret forms of the gods to be, thither convey the
oblations. [yatra vettha deva_na_m guhya_ na_ma_ni: na_ma_ni = ru_pa_n.i, forms; it is not
soecufued as a faculty of vanaspati in any preceding hymn to the a_pris, although vanaspati, in
the preceding hymns and also here represents Agni, as identified with the sacrificial post, or
yu_pa, or the deity presiding over the post: yu_pa_bhima_ni_ deva].
5.005.11 The oblation is offered with reverence to Agni, to Varun.a; with reverence to Indra, to
the Maruts; with reverence to the gods. [To Agni: the term is sva_ha_, who is an a_pri, or
personification of Agni].
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r.s.i: avasyu a_treya; devata_: indra, 8 tr.ti_yapa_da indra or kutsa, caturthapa_da indra or
us'ana_, 9 indra and kutsa; chanda: tris.t.up
5.031.01 Indra, the possessor of opulence, directs downwards the car over which, intended (to
receive sacrificial) viands, he presides; he proceeds unimpeded, the first of the gods, driving (his
enemies before him), as a herdsman drives the herds of cattle.
5.031.02 Hasten to us, lord of horses; be not indifferent to us; distributor of manifold wealth,
befriend us; for there is nothing else that is better, Indra, than you; you have given wives to those
who were without women. [You have given wives: amena_m s'cijjanivatas' cakartha: mena_ =
stri_, woman; jani = wife; apagatastri_ka_m.s'ca ja_ya_vatah karos.i, you make sundry persons,
from whom women are separated, possessed wives].
5.031.03 When the light (of the sun) overpowers the light (of the dawn) Indra grants all (sorts of)
wealth (to the worshipper); he has liberated the kine from the interior of the obstructing
(mountain); he dissipates the enveloping darkness with light.
5.031.04 The R.bhus have fabricated your car, Indra, the invoked of many, adapted to its horses;
Tvas.t.a_ (had made) your radiant thunderbolt; the venerable (An:girasas), praising Indra with
hymns, have given him vigour for the destruction of Ahi. [The R.bhus: anavah is the text,
explained manus.yah and applied to r.bhavah; the venerable an:girasas: bra_hman.a_h,
bra_hman.as is the text, explained as an:girasah].
5.031.05 When the Maruts, the showerers (of benefits), glorify you, Indra, the showerer (of
desires), with praises, and the exulting stones delight (to bruise the Soma), then, without horses,
without chariots, they, the purifying (Maruts), dispatched by Indra, have overcome the Dasyus.
5.031.06 I celebrate, Maghavan, your ancient exploits, and those which you have newly
achieved; wielder of the thunderbolt, subjugating both heaven and earth, you have distributed the
wonderfully bountiful waters to man.
5.031.07 Handsome and sagacious Indra, this is your deed, that, slaying Ahi, you have here
displayed your vigour; you have arrested the devices of S'us.n.a urging the combat; you have
overcome the Dasyus.
[Have arrested the devices of S'us.n.a: s'us.n.asya cit pari ma_ya_ agr.bhn.a_h: mayah = yuvatih,
young damsels, you have seized upon, or carried off, the young women of S'us.n.a].
5.031.08 You, Indra, (abiding on the further bank), have rendered the fertilizing waters agreeable
to Yadu and Turvas'u; you two, (Indra and Kutsa), have assailed the fierce (S'us.n.a), and (having
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slain him), you have conveyed Kutsa (to his dwelling), and Us'ana_s and the gods have therefore
honoured you both.
5.031.09 May your steeds bring you both, Indra and Kutsa riding in one chariot, to the
worshipper; you have expelled him (S'us.n.a) from the waters, from his proper abode; you have
driven the glooms (of ignorance) from the heart of the affluent (adorer). [To the worshipper:
karn.e vahanta: karn.a = stota_, praiser, stotra_n.i karoti, or yajama_na, the institutor or maker of
the rite].
5.031.10 The sage Avasyu has obtained docile horses, endowed (with the speed) of the wind; all
your adorers, Indra, in this world, your friends, augment your vigour by their praises.
5.031.11 He, (Indra), has formerly arrested in battle the rapid chariot of the sun; Etas'a has born
away the wheel, and (with it Indra) demolishes (his foes); may he, giving us precedence, be
propitiated by our rite. [Etas'a has borne away the wheel: bharaccakram etas'ah: etas'ah is put for
etasaya, he, Indra, has taken the wheel for Etas'a].
5.031.12 Indra, oh people, has come to see you, wishing to behold his friend the offerer of the
libation; let us creaking stones, for whose rotation the priests hasten, supply the altar.
5.031.13 Immortal (Indra), let not the more wishing, anxiously wishing for you, fall into sin; be
indeed pleased with the sacrificers, and grant vigour to those men among whom may we be
(especially) yours.
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r.s.i: atri bhauma; devata_; vis'vadeva_; chanda: tris.t.p, 6-17 atijagati_, 20 ekapada_ vira_t.
132
5.041.01 Who, Mitra and Varun.a, desiring to sacrifice to you, (is able to do so)? do you,
whether (abiding) in the region of heaven, or of the vast earth, or of the firmament, protect us,
and give to the donor (of the oblation), and to the sacrificer, cattle and food.
5.041.02 May those divinities, Mitra and Varun.a, Aryaman, A_yu, Indra, R.bhuks.in, the Maruts
who accept pious praise, be pleased by our adorations, partaking of the gratification afforded to
Rudra, the showerer (of benefits). [Divinities who accept pious praise: divinities are of two
orders, those who share praises, stotrabha_jah, and those who share oblations havirbha_jah, the
first is here alluded to; Rudra the showerer: the last clause may allude to the Maruts as the sons
of Rudra].
5.041.03 I invoke you, As'vins, the restrainers (of desire), for the acceleration ofyour chariot with
the swiftness of the wind; (priests) offer praise and oblations to the celestial destroyer of life, to
the accmplisher of the sacrifice. [Celestial destroyer of life: divo asura_ya = dyotama_na_ya
pra_n.a_pahartre, that is, to Rudra; yajyave = ya_gasa_dhaka_ya; asura = pra_n.ada_ta_, the
giver, of life, when it will imply Su_rya or Va_yu].
5.041.04 May the divine accepter of sacrifice, of whom the Kan.vas are the priests, Tr.ta, Va_yu
and Agni, concurring in satisfaction with (the ruler of) heaven, or (Su_rya and) Pu_s.an and
Bhaga, and they who are the protectors of the universe, (come quickly) to the sacrifice, as the
fleet course rush to battle. [Trita: may be an epithet of Va_yu; the threefold, pervading the three
regions of heaen, mid-air and earth].
5.041.05 Maruts, do you bring wealth comprising horses; to acquire and preserve riches the wise
man offers you praise; may the ministrant priest, (Atri), of the son of Us'ij (Kaks.i_vat), be made
happy by those swift-going (horses) which are the swift-going (horses), Maruts, of you who are
rapid in motion.
5.041.06 Prevail, (priests), by your prayers, on Va_yu, the divine, the fulfiller of desires, the
adorable, to harness his chariot; may the light-moving accepters of sacrifice, the lovely and
excellent wives (of the gods), come hither to our rite.
5.041.07 Mighty Day and Night, to you, along with the adorable (deities) of heaven, I present
(the oblation) with prayers delighting and explicit; knowing, like two sages, all (that is required),
do you bring (it) to the worshipper for his sacrifice.
5.041.08 I glorify you, leaders (of rites), cherishers (of many), gratifying (with oblation, you)
Tvas.t.a_ the lord of foundations, and the goddess of speech, bestower of opulence, and share in
the satisfaction (of the other divinities); also the lords of the forest, and the herbs, that I may
obtain riches.
5.041.09 May the Parvatas be (bountiful) to us in liberal donations; may they be favourable (to
us) who are the establishers (of the world) like heroes; may the adored and adorable (deity), who
is accessible (to all), who is friendly to man, ever grant us increase, being propitiated by our
praise. [The Parvatas: the clouds; in liberal donations: tuje nastane: tane = vistr.te, expanded; tuje
= da_ne, gift; or, tuje = son; tane = grandson; accessible to all: a_ptyo yajatah: a_ptyo =
a_ptavyah sarvaih, to be obtained by all; yajatah = yajani_ya, to be worshipped, that is, A_ditya;
propitiated by our praise: nah s'am.sam abhis.t.au = our praise in seeking or approaching].
5.041.10 I glorify with unqualified praise the embryo of the earth-fertilizing rain, the grandson of
the waters, Agni, who is threefold, who rages (upon me) not, when travelling with (his)
withering rays, but, bright-haired consumes the forests. [Earth-fertilizing rain: vr.s.n.o
bhu_myasya garbham: bhu_mya = suited to the earth or the firmament, bhu_mir antarks.am; in
the latter case, the embryo of the firmamental rain will mean Agni as the lightning; with his
withering rays: gr.n.i_te agni etari_ na s'u_s.aih = mayi gantari na krudhyati sukhakarai
133
ras'mibhih, who is not angry upon me when going with his agreeable rays; but, s'us.a = drying
up].
5.041.11 Howcan we offer (fit praise) to the mighty posterity of Rudra, or to the all-knowing
Bhaga, for (the sake of obtaining) riches; may the waters, may the plants, protect us, and the
heaven, the woods, and the mountains, whose tresses are trees.
5.041.12 May the lord of vigour, (Va_yu), hear our prayers, he who traverses the firmament, the
circumambient; may the waters hear, bright as cities, flowing round the towering mountains.
[Bright as cities: puro na s'ubhra_h = pura_n.i iva dipta, shining like cities].
5.041.13 Mighty Maruts, of goodly aspect, quickly hear (the praises) that we who repair to you
repeat, offering acceptable (oblations); (the Maruts) coming hither, well disposed, come down to
us, (destroying) with their weapons the mortals opposed to them, (overcome) by agitation.
5.041.14 I offer adoration to the company of the Maruts deserving of sacred sacrifice, to obtain
the waters, whether born of heaven or earth; may my praises prosper; may the joy-bestowing
heavens (flourish); may the rivers cherished (by the Maruts) be filled with water.
5.041.15 My praise has been continually proffered as a protectress, powerful with (the means of)
preservation; may the maternal and venerable earth accept our (praises), and, (pleased) with her
pious (worshippers) be (to us) straight-handed, and the giver of good. [As a protectress: varu_tri_
= asmad upadravavarayitri_, what or who keeps off oppression upon us].
5.041.16 How may we (duly) worship the liberal (Maruts) with praise, how adore the Maruts
with present praise in a fitting manner, the glorious Maruts with present praise? may
Ahirbudhnya contrive nor for our harm; may he be the destroyer (of our enemies).
5.041.17 The mortal (sacrificer) worships you, gods, at all times for progeny and cattle; verily,
gods, the mortal worships you; may Nirr.ti, on this occasion, sustain my body with salutary food,
and keep off decay.
5.041.18 Divine Vasus, may we obtain from the adorable cow invigorating and mind-sustaining
food; may that liberal and benignant goddess, hastening (I, her), come for our felicity.
5.041.19 May Il.a_, the mother of the herd, and Urvas'i_ with the rivers, be favourable to us; may
the bright-shining Urvas'i_ (come), commanding our devotion, and investing the worshipper with
light. [Il.a_ and Urvas'i_: il.a_ = the earth, or the daughter of Manu, in the form of a cow, the
mother of the herd, yu_thasya ma_ta_; or, the latter may be applied to the company of the
Maruts, when Il.a_ may be madhyamika_ va_k, middle, articulate or human speech; or, the latter
sense may be applied to Urvas'i_; investing the worshipper with light: abhyu_rn.arva_na_
prabhr.thasya_ yoh: the latter term should be read ayum, in the accusative, man or the
yajama_na; prabhr.ta = light, tejas, or water, udakam (Nirukta 2.49) and being in the genitive,
requires da_nena, by the gift of; or, the ellipse may be filled up by yajn~am, when the sentence
will be: covering or protecting the sacrifice of the man making the offering].
5.041.20 May she cherish us (as the servants) of our patron U_rjavya. [sis.aktu na u_rjavyasya
pus.t.eh: urjavya is the name of a ra_ja_; pus.t.eh = pos.akasya, one who cherishes or patronizes;
the nominative to the verb may be either Urvas'i_ or Il.a_ or the Marudgan.ah, the company of
the Maruts].
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r.s.i: pratiks.atra a_treya; devata_: vis'vedeva_, 7-8 devapalyah; chanda: jagati_, 2,8 tris.t.up
5.046.01 The sage, (Pratiks.atra), has, of his own accord, attached himself to the burden (of
sacrifice), like a horse (to a chariot); I support that transcendent and preservative load; I do not
desire release from it, nor yet its reiterated imposition; the sage, going first, conducts (men) by
the right path.
5.046.02 Agni, Indra, Varun.a, Mitra, gods, confer (upon us) strength; or, company of the
Maruts, or Vis.n.u, (bestow it); and may both the Na_satyas, Rudra, the wives of the gods,
Pu_s.an, Bhaga, Sarasvati_, be pleased (by our adoration).
5.046.03 I invoke for protection Indra and Agni, Mitra and Varun.a, Aditi, Svar, Earth, Heaven,
the Maruts, the clouds, the waters, Vis.n.u, Pu_s.an., Brahman.aspati and Savita_. [Yajus. 33.49;
Svar = a name of A_ditya].
5.046.04 Or may Vis.n.u grant us felicity, or the innoxious wind, or Soma the bestower of riches;
or may the R.bhus, the As'vins, Tvas.t.a_, or Vibhvan be favourably disposed to our enrichment.
5.046.05 Or may the adorable, heaven-abiding company of the Maruts, come to us to take their
seats on the sacred grass; or may Br.haspati, Pu_s.an., Varun.a, Mitra, Aryaman, bestow upon us
135
domestic happiness.
5.046.06 Or may the glorious mountains, the beneficient rivers, be to us for our preservation;
may Bhaga, the apportioner of wealth, come with abundance and protection; may this wide-
pervading Aditi hear my invocation.
5.046.07 May the wives of the gods, desiring (our homage), defend us; may they so protect us
that (we may obtain) vigorous (offspring) and abundant food; whether terrestrial, or those in
charge of the waters (in the firmament), do you, goddesses, earnestly invoked, bestow upon us
felicity.
5.046.08 Or may the goddesses, the wives of the gods, accept (the offering); Indra_n.i_,
Agna_yi_, the radiant As'vini_ Rodasi, Varun.a_ni, may each hear (our prayer); may the
goddesses partake (of the oblation); may the (personified) season of the wives of the gods, accept
it. [Rodasi: wife of Rudra; earlier, she had been referred to as the bride of the Maruts; may the
goddesses partake: vyantu devi_h, may the goddesses eat (Nirukta 12.46); the seacon of the
wives of the gods: ya r.tur jani_na_m that which is the time of the wives of the gods, that is, the
goddesses presiding over it: yo devajayanam ka_lastadabhima_na devyah].
136
137
r.s.i: bharadva_ja ba_rhaspatya; devata_: indra; chanda: tris.t.up, 15 dvipada_ tris.t.up
6.017.01 Fierce Indra, glorified by us, drink of the Soma, (animated) by which you have
discovered the vast herd of cattle (stolen by Pan.is), and, overcomer of enemies, wielder of the
thunderbolt, you have slain, by your strength all opposing foes.
6.017.02 Drink it, Indra, you who enjoy the flavourless Soma; you who are the preserver, the
handsome-chinned, the showerer (of benefits) on those who praise you; who are the breaker of
mountains, the wielder of the thunderbolt, the curber of steeds, do you bestow upon us various
food.
6.017.03 Drink it as of old, and may it exhilarate ou; hear our prayer, and be exalted by our
praises; make the sun visible, nourish us with food, destroy our enemies, rescue the cattle.
6.017.04 Abounding in food, Indra, let these exhilarating draughts copiously bedew you, the
resplendent; let the inebriating juices delight you who are mighty, deficient in no (excellence),
powerful, manifold, the overcomer of foes.
6.017.05 By which (juices) being exhilarated you have appointed the sun and the dawn (to their
offices), driving away the solid (glooms); you have penetrated, Indra, the mountain, unmoved
from its own seat, concealing the cattle.
6.017.06 By your wisdom, by your deeds, through your power, you have developed the mature
(milk) in the immature (udders), you have opened the strong doors for the cattle (to come forth);
associated with An:girasas, you have liberated the cows from their fold.
6.017.07 You have filled the wide earth, Indra. With (the power of) your deeds; you, the mighty
one, have propped up the vast heaven; you have sustained the heaven and earth, whose children
are the gods, (and who are) the old and mighty parents of sacrifice. [The old and mighty: pratne
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ma_tara_ yahvir r.tasya = the ancient parents, the offspring or Brahma_; r.tasya, brahman.a yahvi
purtyau yahu = A_patya (Nighan.t.u 2.2)].
6.017.08 All the gods then placed you, Indra, as their mighty chief in front for battle; when the
impious (asuras) assailed the deities; the Maruts supported Indra in the conflict. [The Maruts:
according to the legent the gods ran away, the Maruts alone stood by Indra].
6.017.09 The heaven bowed down in the two-fold dread of your thunderbolt, and your individual
wrath, when Indra, the giver of food, struck to the sleep (of death) the assailing Ahi.
6.017.10 Fierce Indra, Tvas.t.a_ constructed for you, the mighty one, the thousand-edged, the
hundred-angled thunderbolt, wherewith you have crushed the ambitious audacious, loud-
shouting Ahi.
6.017.11 For you, Indra, whom all the Maruts, alike pleased, exalt, may Pu_s.an and Vis.n.u
dress for you a hundred buffaloes, and to him may the three streams flow with the inebriating,
foe-destroying Soma. [Dress for you a hundred buffaloes: pacat s'atam mahis.a_n tubyam, may
he cook for you a hundred male animals; pum-pas'u_n pacet; three streams: trin.i sara_m.si =
three cups or vessels called a_havanis, holding the soma which has been purified or filtered into
the pitcher, the dron.akalas'a].
6.017.12 You have set free the greatly obstructed and arrested water of the rivers, the flux of the
waters; you have directed them, Indra, upon their downward paths; you have sent them rapidly
down to the ocean.
6.017.13 May our new prayer bring to our protection you, Indra, who are the maker of all these
(things that exist); who are mighty, fierce, undecaying, the giver of strength, having excellent
descendants, the Maruts, well-armed, the bearer of the thunderbolt.
6.017.14 Do you, resplendent Indra, uphold us who are devout, for (the obtaining of) food, of
sustenance, of nourishment, of wealth; bestow upon Bharadva_ja pious posterity, with numerous
attendants; be with us, Indra, every future day. [For food: va_ja_ya, s'aravase, is.e ca ra_ye, the
first three are synonyms, meaning food].
6.017.15 May we, by this (praise), obtain food granted by the deity; may we, blessed with
excellent male descendants, be happy for a hundred winters.
139
140
141
r.s.i: garga bha_radva_ja; devata_: indra, 1-5 soma, 20 devabhu_mi, br.haspati-indra, 22-25
sa_m.rjya prastoka (da_na stuti), 26-28 ratha, 29-30 dundubhi, 31 dundubhi and indra; chanda:
tris.t.up; 14 br.hati_; 23 anus.t.up; 24 ga_yatri_, 25 dvipada_ tris.t.up; 27 jagati_
6.047.01 Savoury indeed is this (Soma); sweet is it, sharp, and full of flavour; no one is able to
encounter Indra in battles after he has been quaffing this (Soma).
6.047.02 The savoury Soma, drunk on this occasion, has been most exhilarating; by drinking of
it Indra has been elevated to the slaying of Vr.tra, and it has destroyed the numerous hosts of
S'ambara and the ninetynine cities. [dehyah = dehih; digdhah = smeared or plastered, implying
purih, cities, as if thy consisted of stucoed or plastered houses].
6.047.03 This Soma inspires my speech; this develops the desired intelligence; this sagacious
(Soma) has created the six vast conditions, from which no creature is distinct. [Six vast
conditions: heaven, earth, day, night, water, and plants].
6.047.04 This it is which formed the expanse of the earth, the compactness of the heaven; this
Soma has deposited the ambrosia in its three principal (receptacles), and has upheld the spacious
firmament. [Three principal receptacles: plant, water and cows; has upheld the spacious: Soma as
the moon and Soma as a product; cf. svamima_ os.adhi_h vis'va_stva_mapo ajanayastvam ga_h
tvama_ tatanthorvantariks.am: RV 1.091.22].
6.047.05 This makes known the wonderfully beautiful and inspiring (solar) radiance) at the
appearance of the dawns, whose dwelling is the firmament; this mighty (Soma) has sustained the
heaven with a powerful support, th sender of rain, the leader of the winds.
6.047.06 Hero, Indra, who are the slayer of foes in contests for (the acquisition of) treasures,
drink boldly from the pitcher; drink copiously at the noonday rite; receptacle of rices, bestow
riches upon us.
6.047.07 Like one who goes before us, Indra, (on the road), look out, bring before us infinite
wealth; be our conductor beyond the bounds (of want), convey us safely over (peril); be our
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careful guide, our gude to desirable (affluence). [Look out: pra n.ah pura eteva pas'ya, like one
who is preceding us, look; look after the travellers under the charge of the ma_rgaraks.aka, the
protector of the road, an escort, or perhaps, the leader of a ka_fila_].
6.047.08 Do you, Indra, who are wise, conduct us to the spacious world (of heaven), to a blessed
state of happiness, light, and safety; may we recline in the graceful, protecting, and mighty arms
of you the ancient one.
6.047.09 Place us, possessor of riches, in your ample chariot, (behind) your powerful horses;
bring to us from among all viands the most excellent food; let not, Maghavan, any opulent man
surpass us in wealth.
6.047.10 Make me happy, Indra; be pleased to prolong my life; shapen my intellect like the edge
of a metal sword; whatsoever, desirous (of propitiating) you, I may utter, be pleased by it; render
me the object of divine protection.
6.047.11 I invoke, at repeated sacrifice, Indra, the preserver, the protector, the hero, who is easily
propitiated, Indra, the powerful, the invoked of many; may Indra, the lord of affluence, bestow
upon us prosperity.
6.047.12 May the protecting, opulent Indra be the bestower of felicity by his protections; may he,
who is all-knower of felicity by his protections; may he, who is all-knowing, foil our adversaries;
may he keep us out of danger, and may we be the possessors of excellent posterity.
6.047.13 May we continue in the favour of that adorable (deity) even in his auspicious good-will;
may that protecting and opulent Indra drive far from us, into extinction, all those who hate us.
6.047.14 To you the praises and prayers of the worshipper hasten like a torrent down a declivity;
and you thunderer, aggregate the immense wealth (of sacrificial offerings), copious libations, and
milk, and the Soma. [apo ga_h yuvase samindu_n: apo = vasati_vari_ which is said
by Ka_tya_yana Su_tra 8.9.7-10 to be portions of water taken from a running stream on the
evening previous to the ceremony, and kept in jars in different parts of the sacrificial chamber, to
be mixed with the Soma; cf. Taittiri_ya Yajus. , Prapa_t.haka III. Anuva_ka XII).
6.047.15 Who may (adequately) praise him? Who may satisfy him? Who offer worthy
adoration? Since Maghava is daily conscious of his own terrible (power); by his acts he makes
first one and then the other precede and follow, as (a man) throws out his feet (alternately in
walking). [Make first one and then: that is, Indra, at his pleasure, makes the first of his
worshippers the last, and the last the first].
6.047.16 The hero Indra is renowned; humiliating every formidable (foe), and repeatedly
changing the place of one (worshipper) with that of another; Indra, the enemy of the arrogant, the
soverign of both (heaven and earth), calls again and again (to encourage) the men who are his
worshippers.
6.047.17 Indra rejects the friendship of those who are formost (in pious acts), and, depositing
them, associates with (their) inferiors; or (again) shaking off those who neglect his worship,
Indra abides many years with those who serve him.
6.047.18 Indra, the prototype, has assumed various forms, and such is his form as that which (he
adopts) for his manifestation; Indra, multiform by his illusion, proceeds (to his many
worshippers), for the horses, yoked to his car are a thousand. [Indra has assumed: Indra presents
himself as Agni, Vis.n.u, or Rudra, or any other deity who is the actual object of worship, and is
really the deity tobe adored; he is identifiable with each; Horses yoked: Indra's chariots and
horses are multiplied according to the forms in which he manifests himself; Indra is here
identified with Parames'vara, the supreme first cause, identical with creation].
6.047.19 Yoking his horses to his car, Tvas.t.a_ shines in many places here in the three worlds;
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who (else), sojourning daily among his present worshippers, is their proector against adversaries?
[In this r.ca,Tvas.t.a_ is an appellative of Indra, the ancient artificer!].
6.047.20 We have wandered, gods, into a desert where there is no track of cattle; the vast extant
earth has become the protectress of murderers; direct us, Br.haspati, in our search for cattle;
show the path, Indra, to your votary being astray. [Garga, the author of this su_kta, is said to
have lost his way in a desert; he repeated this r.ca to Br.haspati and Indra, who enabled him to
regain his road; no track of cattle: agavyu_ti ks.etram = gosan~cararahitam des'am, a place
devoid of the grazing of cattle].
6.047.21 Indra, becoming manifest from his abode (in the firmament), dissipates, day by day, the
resembling glooms, (so that he may distinguish) the other portion, (or the day); and the showerer
has slain the two wealth-seeking slaves, Varcin and S'ambara, in (the country of) Udavraja.
[udavraja, des'a vis'es.ah, a sort of country, one into which the waters flow, udaka_ni
vrajantyasmin].
6.047.22 Prastoka has given to your worshipper, Indra, ten purses of gold, and ten horses, and we
have accepted this treasure from Divoda_sa, the spoil won by Atithigva from S'ambara. [Ten
purses of gold: das'a kos'aih suvarn.a pu_rn.am das'akos'a_n, the ten bags or chests full of gold;
atithigva: prastoka, divoda_sa and atithigva, are different names of the same person, a ra_ja_, the
son of Sr.n~jaya].
6.047.23 I have received ten horses, ten purses, clothes, and ample food and ten lumps of gold
from Divoda_sa.
6.047.24 As'vattha has given to Pa_yu ten chariots with their horses, and a hundred cows to the
priests. [To the priests: atharvabhyah = r.s.is of the atharvagotra; pa_yu is the brother of Garga;
As'vattha = Prastoka].
6.047.25 The son of Sr.n~jaya has reverenced the Bharadva_jas who have accepted such great
wealth for the good of all men.
6.047.26 (Chariot made of the) forest lord, be strong of fabric; be our friend; be our protector,
and be manned by warriors; you are wrapped with cow-hides; keep us steady; and may he who
rides in you be victorious over conquered (foes). [Be manned by warriors: suvi_ro bhava =
s'u_rabhat.t.aih putra_dibhir va_ yuktah, joined with warriors, or with sons and the rest; you are
wrapped with cow-hides: gobhih sannaddhosi = you are bound together by cow; govika_raih, by
what are formed from cattle; in the next r.ca, gobhira_vr.tam = carmabhih parita aves.t.itam,
encompassed round with hides, as if the exterior of the war-chariot especially were so
strengthened; or, encompassed with rays of light, or with splendours, gobhih, tejobhih].
6.047.27 Worship with oblations the chariot constructed of the substance of heaven and earth,
the extracted essence of the forest lords; the velocity of the waters; the encompassed with the
cow-hide; the thunderbolt (of Indra).
6.047.28 Do you, divine chariot, who are the thunderbolt of Indra, the precursor of the Maruts,
the embryo of Mitra, the navel of Varun.a, propitiated by this our sacrifice, accept the oblation.
[The precursor of Maruts: maruta_m ani_kam mitrasya garbho varun.asya na_bhih: ani_kam =
agrabhu_tam, being before, out-stripping in speed; or, mukhyam, principal or leader; garbha of
Mitra: the car is said to be contained by Mitra, the ruler of the day, as moving by day; na_bhi of
Varun.a: it is a fixed point or centre for the deity ruling over the night, when the car of Indra or
Su_rya stands still; another interpretation: garbha is from gr., to praise; mitrasya garbha =
su_ryen.a stu_yama_na, to be praised by the sun; na_bhi is from na_bh, to injure; hence, the
weapon of Varun.a].
6.047.29 War-drum, fill with your sound both heaven and earth; and let all things, fixed or
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moveable, be aware of it; do you, who are associated with Indra and the gods, drive away our
foes to the remotest distance.
6.047.30 Sound loud against the (hostile) host; animate our prowess; thunder aloud, terrifying the
evil-minded; rapid, drum, those whose delight is to harm us; you are the fist of Indra; inspire us
with fierceness.
6.047.31 Recover these our cattle, Indra; bring them back; the drum sounds repeatedly as a
signal; our leaders, mounted on their steeds, assemble; may our warriors, riding in their cars,
Indra, be victorious. [Yajus. 29, 55-57 has this and thr preceding two r.cas].
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r.s.i: r.jis'va_ bha_radva_ja; devata_: vis'vedeva_; chanda: tris.t.up, 15 s'akvari_
6.049.01 I commend with new hymns the man observant of his duty, and the beneficent Mitra
and Varun.a; may they, the mighty ones, Varun.a, Mitra, and Agni, come to our rite, and listen
(to our praises). [The man observant: stus.e janam suvratam = daivyam janam, the divine people,
devasan:gham, the company of the gods].
6.049.02 (I incite the worshipper) to offer worship to Agni, who is to be adored at the sacrifices
of every ma; whose acts are free from arrogance; the lord of the two youthful (brides, heaven and
earth); the child of heaven, the son of strength, the briliant symbol of sacrifice.
6.049.03 May the two daughters of the radiant (sun) of various form, of whom one glitters with
stars, the other (is bright) with the sun, mutually opposed, proceeding diversely, purifying (all
things), and entitled to our laudation, be pleased by the praise they hear (from us). [The two
daughters: day and night, the daughters of the sun, directly or their cause, indirectly].
6.049.04 May our earnest praise proceed to the presence of Va_yu, the possessor of vast riches,
the desired of all, the filler of his chariot (with wealth for his worshippers); most adorable
(Va_yu), who are riding in a radiant car, and driving your Niyut (steeds), do you, who are far-
seeing, show favour to the sage, (your adorer). [kavim iyaks.asi prayajyo: prayajyo is applied to
the priest, the adhvaryu; worship, venerable priest, the wise Va_yu...]
6.049.05 May that splendid car of the As'vins, which is harnessed at a thought, clothe my form
(with radiance); that (car) with which, Na_satya_s, leaders of (rites), you go to the dwelling (of
the worshipper) to fulfil his desires for his posterity and himself.
6.049.06 Parjanya and Va_ta, showerers of rain, and from te firmament available waters; sage
Maruts, hearers of the truth, establishers of the world, multiply the moveable (wealth of him) by
whose praises (you are propitiated). [Multiply: jagad a_kr.n.udhvam = jagat: fixed as well as
moveable, all living things, jagat stha_vara jan:gama_tmakam sarvam pra_n.ija_tam].
6.049.07 May the purifying, amiable, graceful Sarasvati_, the bride of the hero, favour our pious
146
rite; may she, together with the wives of the gods, well pleased, bestow upon him who praises
her a habitation free from defects and impenetrable (to wind and rain), and (grant him) felicity.
[Amiable: kanya_ = a maiden (gna_h ga_yajya_di_ni chanda_m.si, chanda_m.si vai
gna_h: Taitiri_ya Sam.hita_ 5.1.7.2); kamani_ya_, to be desired or loved; vi_rapatni_ = the wife
of the hero (Praja_pati or Brahma_); or, simply, the protectress of heroes or of men].
6.049.08 May (the worshipper), influenced by the hope (of reward), approach with praise the
adorable (Pu_s.an), protector of all path; may he bestow upon us cows with golden horns; may
Pu_s.an bring to perfection our every rite. [Protector: pathaspathah paripatim: Pu_s.an is the lord
of the paths].
6.049.09 May the illustrious Agni, the invoker of the gods, worship (with this oblation),
Tvas.t.a_, the first divider (of forms), the renowned, the giver of food, the well-handed, the vast,
the adored of householders, the readily invoked. [The adored: yajatam pastya_na_m: pastyam =
house, and by metonymy used for householder, gr.hasthair yajani_yam].
6.049.10 Exalt Rudra, the parent of the world, with these hmns by day; (exalt) Rudra (with them)
by night; animated by the far-seeing, we invoke him, mighty, of pleasing aspect, undecaying,
endowed with felicity, (the source of) prosperity.
6.049.11 Ever youthful wise, and adorable Maruts, come to the praise of your adorer; thus
augmenting, leaders (of rites), and spreading (through the firmament), like rays (of light), refresh
the scanty woods (with rain). [Like rays of light: naks.anto an:girasvat = an:girasah
gamanas'i_la_ras'mayah, rays endowed with motions; te yatha s'i_ghram nabhastalam
vya_pnuvanti tad vat, as they spread quickly through the sky, so) do the winds; or, if an:girasa is
a reference to a r.s.i, the property of rapid movement is assigned to the r.s.is: yad va r.s.ayastad
vacchi_ghraga_minah].
6.049.12 Offer adoration to the valiant, powerful, swift-movig (company of the Maruts), as the
herdsman (drives his) herd to their stall; may that (company) appropriate to its own body the
praises of the pious worshipper, as the firmament (is studded) with stars.
6.049.13 May we be happy in a home, in riches, in personn, in children, bestowd upon us by you,
Vis.n.u, who with three (steps) made the terrestrial reions for Manu when harassed (by the
asuras).
6.049.14 May Ahirbudhnya (propitiated) by (our) hymns, and Parvata and Savita_ give us food
with water; may the bountiful (gods supply us), addition, with vegetable (grains); and may the
all-wise Bhaga be propitious (to us) for (the acquisition of) riches. [Ahirbudhnya: budhna =
antariks.a, firmament; budhnya = what or who is there born; ahi = he who goes, i.e., in the sky;
parvata: the filler, pu_rayitri_, or the wielder of the thunderbolt, parvavad-vajram tadva_n; or,
enemy of the mountain, gireh s'atru; in either sense, the reference is to Indra; with vegetable
grains: tad os.adhibhir abhi = os.adhayas tila ma_s.a_dayah, the vegetables are sesamum, pulse
and the like].
6.049.15 Grant us, (universal gods), riches, comprehending chariots, numerous dependants,
many male offspring, (wealth) the giver of efficiency to the solemn rite, and a dwelling free from
decay, wherewith we may overcome malevolent men and unrighteous (spirits), and afford
support to those people who are devoted to the gods.
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r.s.i: r.jis'va_ bha_radva_ja; devata_: vis'vedeva_; chanda: tris.t.up
6.050.01 I invoke with adorations, for the sake of felicity, the divine Aditi ad Varun.a, Mitra and
Agni, Aryaman, the overthrower of foes, worthy of devotion, Savita_ and Bhaga, and (all)
protecting divinities.
6.050.02 Radiant Su_rya, render the luminous deiies, who have Daks.a for their progenitor, void
of offence towards us; they who are twice born, desirous of sacrifice, observant of truth,
possessors of wealth, deserving of worship, whose tongue is Agni. [Who have Daks.a:
Daks.apitr.n = daks.ah pita_maho yes.a_m, they of whom Daks.a is the grandfather; the
grandchildren of Daks.a were sentiments and passions; pitara, therefore, is understood only in the
general sense of priority or seniority; they who are twice born: dvijanma_nah, they who have two
births, i.e. they who are manifest or present in two spheres, heaven and earth].
6.050.03 Or bestow, Heaven and Earth, vast strength; give us, Earth and Heaven, a spacious
habitation for our comfort; so arrange, that infinite wealth may be ours, remove, beneficent
deities, iniquity from our abode.
6.050.04 May the sons of Rudra, givers of dwellings, the unsubdued, invoked on this occasion,
stoop down to us, inasmuch as we call upon the divine Maruts that they may be our helpers in
difficulty, great or small.
6.050.05 With whom the divine Heaven and Earth are associated; whom Pu_s.an, the rewarder
(of his worshippers) with prosperity, honours; when, Maruts, having heard our invocation, you
come hither, then on your several paths all beings tremble.
6.050.06 Praise, worshipper, with a new hymn, that hero, Indra, who is deserving of praise; may
he, so glorified hear our invocation; may he, so lauded, bestow upon us abundant food.
6.050.07 Waters, friendly to mankind, grant uninterrupted (life) preserving (food) for (the
perpetuation of our) sons and grandsons; grant us security and the removal (of all evil), for you
are more than maternal physicians; you are the parents of the stationary and moveable universe.
[Security and the removal of all evil: s'am.yoh: s'amanam upadrava_n.a_m, the appeasing of
oppressiosn or violences; ya_vanam pr.thakkartavya_na_m, the making separate of those things
which are to be kept off].
6.050.018 May the adorable, golden-handed Savita_, the preserver, come to us; he, the
munificent, who, like the opening of the dawn, displays desirable (riches) to the offerer of the
oblation.
6.050.09 And do you, son of strength, bring back today the deities to this our sacrifice; may I be
ever in (the enoyment of) your bounty; may I, through your protection, Agni, be blessed with
excellent male descendants.
6.050.10 Wise Na_satya_s come quickly to my invocation (united) with holy acts; (extricate us)
from thick darkness, as you did extricate Atri; protect us, leaders (of rites) from danger in battle.
6.050.11 Be unto us, gods, donors of splendid, invigorating riches, comprising male descendants,
and celebrated by many; celestial A_dityas, terrestrial Vasus, offspring of Pr.s'ni, children of the
waters, granting our desires, make us happy. [Celestial A_dityas: divya_, the celestial, that is, the
A_ dityas; pa_rthiva_sa_h, terrestrial, that is, the Vasus; go-ja_ta_h, cow-born, born of Pr.s'ni,
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the Maruts; apya_h, the aquatic, born in the firmament, the Rudras].
6.050.12 May Rudra and Sarasvati_, alike well pleased and Vis.n.u and Va_yu, make us happy,
sending rain; and Ribhuks.in, and Va_ja, and the divine Vidha_ta_; and may Parjanya and Va_ta
grant us abundant food.
6.050.13 And may the divine Savita_ and Bhaga, and the grandson of the waters, (Agni), the
prodigal of gifts, preserve us; and may Tvas.t.a_ with the gods, and Earth with the seas, (preserve
us).
6.050.14 May Ahirbudhnya, Aja-ekapa_d, and Earth and Ocean, hear us; may the universal gods,
who are exalted by sacrifice, they who are invoked and praised (by us), to whom mystical
prayers are addressed, and who have been glorified by (ancient) sages, preserve us.
6.050.15 Thus do my sons, of the race of Bharadva_ja, worship the gods with sacred rites and
holy hymns; and so, adorable (deities), may you, who are worshipped and glorified, the givers of
dwellings, the invincible, universal gods, ever be adored, (together with your) wives.
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r.s.i: r.jis'va_ bha_radva_ja; devata_: vis'vedeva_; chanda: tris.t.up, 7-12 ga_yatri_, 14 jagati_
6.052.01 I do not regard it as worthy (of the gods) of heaven, or (those) of earth, as (fit to be
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compared) with the sacrifice (I offer) or with these (our) sacred rites; let, then, the mighty
mountains overhelm him; let the employer of Atiya_ja be ever degraded. [r.jis'van pronounces an
imprecation upon Atiya_ja, a rival priest].
6.052.02 Maruts, may the energies of that man be enfeebled; may heaven consume that impious
adversary who thinks himself superior to us, and who pretends to deprecate the worship that we
offer. [That impious adversary: brahmadvis.am: the next verse has brahmadvis.e; tam s'atrum,
that enemy, with reference to the word brahma, which has occurred before, religious act or
praise, the enemy or obstructer of prayer or praise; brahmadvis.e = bra_hamn.a dves.t.a_, the
hater or enemy of the bra_hman.a].
6.052.03 Why have they called you, Soma, the protector of pious prayer? Why (have they called
you) our defender against calumny? Why do you behold us subjected to reproach? Cast your
destroying weapon upon the adversary of the brahman.
6.052.04 May the opening dawns preserve me; may the swelling rivers preserve me; may the
firm-set mountains preserve me; may the progenitors (present) at the invocation of the gods
preserve me.
6.052.05 May we at all seasons be possessed of sound minds; may we ever behold the rising sun;
such may the affluent lord of riches, (Agni), render us, ever most ready to come (at our
invocation), charged with our oblation to the gods.
6.052.06 May Indra be most prompt to come nigh for our protection, and Sarasvati_ dwelling
with (tributary) rivers; may Parjanya, with the plants, be a giver of happiness; and may Agni,
worthily praised and earnestly invoked, (be to us) like a father.
6.052.07 Come, universal gods, hear this my invocationl; sit down upon this sacred grass.
6.052.08 Come, gods, to him who honours you with the butter drippling oblation.
6.052.09 May the sons of the immortal hear our praises, and be to us the givers of felicity. [Sons
of the immortal: amr.tasya su_navah: sons of Praja_pati, the Vis'vadevas; cf. Yajus. 33.77].
6.052.10 Universal gods, augmenters of sacrifice, listening to praises (uttered) at due seasons,
accept your appropriate milk-offering. [yuyam payas, a mixture of milk and curds, termed
a_miks.a_: cf. tapte payasi dadhya_nayat vais'vadevya_miks.a_, when the milk is boiled he
brings the curds, that is, the a_miks.a_, proper for the Vis'vadevas. a_miks.a_: a mixture of
boiled and coagulated milk , curd AV. x , 9 , 13 TS. VS. S'Br. ]
6.052.11 Indra, with the company of the Maruts, Mitra, with Tvas.t.a_ and Aryaman, accept our
praise and these our oblations.
6.052.12 Agni, invoker of the gods, cognizant (which of) the divine assembly (is he honoured),
offer this our sacrifice according to the proper order.
6.052.13 Universal gods, hear this my invocation, whether you be in the firmament or in the
heaven; you who (receive oblations) by the tongue of Agni, or are to be (otherwise) worshipped;
seated on this sacred grass, be exhilarated (by the Soma).
6.052.14 May the adorable, universal deities, and both heaven and earth, and the grandson, of the
waters, hear my praise; let me not utter words to be disregarded, but let us, (brought) most nigh
unto you, rejoice in the happiness (you bestow).
6.052.15 May those mighty deities, having power to destroy, whether they have been manifested
upon earth or in heaven, or in the abode of the waters, bestow upon us and our posterity abundant
sustenance both by night and day. [Having power to destroy: ahima_ya_h = a_hantr. prajn~a_H,
having the wisdom or knowledge that kills; our posterity: asmabhyam is.aye: is.i is derived from
is., to wish, and is explained putra_di, sons and the rest, asmabhya_m tasmai ca, to us and to it,
that is, posterity, as the object of desire.
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6.052.16 Agni and Parjanya, prosper my pious acts; (accept), you who are reverently invoked,
our praise at this sacrifice; one of you generates food, the other posterity; grant us, therefore,
food productive of descendants. [One of you generates: il.a_m anyo janayat garbham anyah:
Parjanya, by sending rain, causes the growth of corn, and Agni, as the main agent in digestion,
produces the vigour necessary for procreation].
6.052.17 When the sacred grass is strewn, when the fire is kindled, and when I worship (you)
with a hymn, and with profound veneration, then, adorable universal gods, rejoice in the oblation
(offered) today at this our sacrifice.
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r.s.i: vasis.t.ha maitra_varun.i; devata_: a_pri_ su_kta (1 i_dhma, samiddha agni, 2 nara_s'am.sa,
3 i_l.a, 4 barhi, 5 devi_dva_ra, 6 u_s.a_sa_nakta_, 7 divyahota_ pracetas, 8 sarasvati_, bha_rati_,
i_l.a_-tisro devya, 9 tvas.t.a_, 10 vanaspati, 11 sva_ha_kr.ti; chand: tris.t.up
7.002.01 Be gratified, Agni, by the (sacred fire) kindled by us today, emitting abundant adorable
smoke; touch with your scorching flames the celestial summit; combine with the rays of the sun.
[Kindled: samiddham; implies one of the A_pris, or forms of fire, although used as an epithet].
7.002.02 We celebrate with sacrifices the greatness of the adorable Nara_s'am.sa among those
who are divinities, the performers of good works, the bright-shining, the upholders of rites, who
partake of both kinds of oblations. [Oblations of ghi_ and libations of Soma, or other
offerings: Nirukta viii.6].
7.002.03 Let us ever worship the Agni who is to be adored by us; the mighty, the dextrous, the
messenger passing between heaven and earth, the speaker of truth, kindled (of old) by Manu, as
now by men, that (he may come) to the solemnity. [Tanu_napa_t, is omitted; the su_kta is called
an A_pri_ su_kta, apra s'abdoktatva_n idam tanu_napa_d rahitam; Agni who is to be adored by
us: i_l.enyam agnim is the i_l.ita of the other a_pri_ su_ktas; mahema = to you (priests)
worship].
7.002.04The worshippers bearing the sacred grass offer it with reverence, upon their knees, to
Agni; worship him, priests, with oblations, invoking him to (sit down) on the spotted (grass),
smeared with clarified butter.
7.002.05 The devout performers of holy rites, desirous of chariots, have had recourse to the
doors (of the sacrificial chamber); (the ladles), placed to the east, are plying the fire with ghee at
sacrifices, as the mother cows lick the calf, or as rivers (water the fields). [The doors: among the
A_pris; pu_rvi_ s'is'um na ma_tara riha_n.e samagruvo na samanes.u an~jan = the prio (or
eastern) calf like two mothers licking rivers, like in sacrifices tey anoint = pu_rvi_ pra_gagre
juhu_pabhr.tau, the two ladles -- the juhu and upabhr.t-- placed at sacrifices with their ends to the
east].
7.002.06 May the two youthful females, the divine and mighty day and night, the invoked of
many, the possessed of wealth, seated on the sacred grass, enitled to adoration, be with us like an
easily-milked cow for our welfare.
7.002.07 I am minded to adore you two sages, the ministrants at sacrifices of men, from
celebrated, convey our offspring aloft, and acquire (for our use) the precious (treasures
preserved) among the gods.
7.002.08 May Bharati, associated with the Bharatis; Il.a_ with gods and men; and Agni and
Sarasvati_ with the Sa_rasvatas; may the three goddesses sit down before us upon this sacred
grass. [Il.a_ with gods and man: il.a_ devabhir manus.yebhir agnih; Il.a_ is associated with men;
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Agni is associated with the goddesses. This and the three following verses are repeated from the
second as.t.aka].
7.002.09 Divine Tvas.t.a_, being well-pleased, give issue to our procreative vigour, whence (a
son) manly, devout, vigorous, wielder of the Soma-bruising stone, and reverencing the gods, may
be born.
7.002.10 Vanaspati, bring the gods night; may Agni, the immolator, prepare the victim; let him
who is truth officiate as the ministering priest, for verily he knows the birth of the gods.
7.002.11 Agni, kindled (into flame), come to our presence in the same chariot with Indra, and
with the swift moving gods; may Aditi, the mother of excellent sons, sit down on the sacred
grass, and may the immortal gods be satisfied with the reverentially-offered oblation.
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r.s.i: vasis.t.ha maitra_varun.i; devata_: vis'vedeva_, 16 ahi, 17 ahirbudhnya; chanda: dvipada_
vira_t., 22-25 tris.t.up
7.034.01 May pure and divine praise proceed from us (to the gods) like a swift well-constructed
chariot.
7.034.02 The flowing waters having known the origin of earth and heaven; may they now hear
(our praises). [Waters: an allusion perhaps to the subsequently received cosmogony, as in Manu,
that water was the first of created things].
7.034.03 The vast waters offer nourishment to Indra; fierce warriors (combating) with foes,
glorify him.
7.034.04 Yoke for him the horses of his chariot, the Indra is the wielder of the thunderbolt, the
golden-armed.
7.034.05 Proceed to the sacrifice like one who goes along the road; proceed of your own accord.
7.034.06 Go of your own accord to battle; celebrate the significant and expiatory sacrifice for
(the good of) mankind.
7.034.07 From the force of this (sacrifice) the sun rises; it sustains the burden (of the world) as
(earth) supports many (beings).
7.034.08 I invoke the gods, Agni, propitiating them by an inoffensive rite, I celebrate a pious act.
[Inoffensive rite: aya_tuh sa_dhanr.tena: aya_tuh = aya_tuna, an epithet of r.tena, ahim.sakena,
yajn~ena, intending perhaps one without animal victims].
7.034.09 Offer (worshippers) your heavenly worship; earnestly address your praises to the gods.
7.034.10 The fierce Varun.a, the thousand-eyed, contemplates the water of these rivers.
7.034.11 He is the king of kings; the beauty of the rivers his all-pervading strength is irresistible.
7.034.12 Protect us, gods, among all people; render extinct the calumny of the malevolent.
7.034.13 May the blazing (weapons) of foes pass by innocuous; separate, (gods), universally
(from us) the sin of our bodies.
7.034.14 May Agni, the feeder on oblations, propitiated by our homage, protect us; to him has
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our praise been addressed.
7.034.15 Glorify along with the gods our friend, the grandson of the waters; may he be
propitious to us.
7.034.16 I glorify with hymns the disperser of the clouds in the firmament; the water-born,
sitting among the waters of the rivers. [Disperser of the clouds: ahim gr.n.i_se budhne, dividing
two words usually put together: ahirbudhna: ma_gha_na_ma_hanta_ram, the firmament, or the
region in which the waters of rains are bound or retained, baddha_ asmin dhr.ta_ a_pa viti
vyutpatteh (Nirukta. 10.44); in the next r.ca the words are united as a name of Agni].
7.034.17 Let not Ahirbudhnya be disposed to work us harm; let not the sacrifice of the
worshipper be disregarded.
7.034.18 May (the gods) bestow food upon our people; let foes contending for our riches perish.
7.034.19 Leaders of great armies, by the power of these (divinities), consume their foes, as he
sun (scorches) the regions. [Of these divinities: es.a_m, of these; deva_na_m or maruta_m, of
these Maruts].
7.034.20 When the wives (of the gods) come before us, may the dextrous Tvas.t.a_ grant us male
progeny.
7.034.21 May Tvas.t.a_ be propitiated by this our praise; may he who is of comprehensive
understanding be inclined to give us wealth.
7.034.22 May they who are the givers of gifts bestow upon us the treasure (we desire); may
Rodasi_ and Varun.a_ni_ hear (our supplications); may the generous Tvas.t.a_ together with
these (our) protectresses, be our sure refuge; may they give us riches.
7.034.23 May the mountains, the waters, the liberal (wives of the gods), the plants, also the
heaven and the earth, consentient with the forest lords and both the heaven and earth, preserve
for us those (coveted) riches.
7.034.24 Let the vast heaven and earth consent, let the brilliant Varun.a, of whom Indra is the
friend consent; let all the victorious Maruts consent that we may be a recepacle for the retention
of riches.
7.034.25 May Indra, Varun.a, Mitra, Agni, the waters, the herbs, the trees, be pleased by our
(praise); may we, (reclining) on the lap of the Maruts, enjoy felicity; and do you ever cherish us
with blessings.
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r.s.i: vasis.t.ha maitra_varun.i; devata_: vis'vedeva_: chanda: tris.t.up
7.035.01 May Indra and Agni be (with us) with their protections for our hapiness; may Indra and
Varun.a, to whom oblations are offered, (be with us) for our happiness; may Indra and Soma be
(with us) for our happiness, our prosperity, our good; may Indra and Pu_s.an be (with us) in
battle for our triumph. [May Indra and Agni be wih us: The leading refrain is the same in 13
r.cas: s'am na bhavata_m, sometimes slightly varied: may they two be our happiness; s'am =
s'antyai, for our peace of happiness].
7.035.02 May Bhaga (promote) our happiness; may S'am.sa be our happiness; may Purandhi be
(with us for) our happiness; may riches be (a source of) happiness; may the benediction of the
true and virtuous yield us happiness; may the variously-manifested Aryaman be (with us) for our
felicity. [S'am.sa = Naras'am.sa; purandhi = the possessor of much intelligence].
7.035.03 May the creator be to us for happiness; may the discriminator (between virtue and vice,
Varun.a) be (with us) for our happiness; may the wide earth (contribute) with sustenance to our
happiness; may the vast heaven and earth be (to us for) happiness; may the mountains (yield) us
happiness; may our pious invocations of the gods secure us happiness.
7.035.04 May Agni, whose countenance is light, be (with us) for our happiness; may Mitra and
Varun.a, may the As'vins be (present) for our felicity; may the virtuous be (promotive of) our
happiness; may the restless wind blow for our happiness.
7.035.05 May heaven and earth, the first invoked, (promote) our happiness; may the firmament
be happiness to our view; may the herbs, the trees, (yield) us happiness; may the victorious lord
of the world, (Indra), be (favourable to) our felicity.
7.035.06 May the divine (Indra), with the Vasus, grant us happiness; may the justly-praised
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Varun.a, with the A_dityas, be (friendly to) our happiness; may the grief-assuaging Rudra, with
the Rudras, be (for) our happiness; may Tvas.t.a_, with the wives of the gods, be (with us) for
our happiness, and hear us at this solemnity.
7.035.07 May the Soma be (offered for) our happiness; may the prayer be (uttered for) our
happiness; may the stones (grind the Soma), the sacrifice be (solemnized for) our happiness; may
the measured lengths of the sacrificial posts be (conducive to) our felicity; may the sacred grass
be (strewn) for our happiness; may the altar be (raised for) our happiness.
7.035.08 May the wide-seeing sun rise (for) our happines; may the four quarters of the horizon
(exist for) our felicity; may the firm-set mountains be (for) our happiness; may the rivers, may
the waters, be (diffused) for our happiness.
7.035.09 May Aditi, with holy observances, be (for) our happiness; may the glorified Maruts be
(friendly to) our felicity; may Vis.n.u, may Pu_s.an, be (promoters of) our happiness; may the
firmament be propitious to us; may Va_yu (blow for) our happiness.
7.035.10 May the divine preserving Savita_ be (radiant for) our happiness; may the opening
dawns (break for) our happiness; may Parjanya be (the granter of happiness) to our posterity;
may S'ambhu, the lord of strength, be (the conferrer of) happiness upon us. [S'ambhu = sukhasya
bha_vayita_, the cause of the condition of pleasure; ordinarily, it is a name of S'iva].
7.035.11 May the divine universal gods be (favourable) to our felicity; may Sarasvati_, with holy
rites, be happiness; may those who assist at sacrifices, those who are liberal of gifts. Be
(conducive to) our happiness; may celestial, terrestrial and aquatic things be (subservient to) our
happiness.
7.035.12 May the lords of truth be (propitious to) our happiness; may horses, may cattle,
(contribute to) our happiness; may the virtuous, the dexterous R.bhus, be to us (for) felicity; may
the progenitors be (promoters of) our happiness at the seasons of worship.
7.035.13 May the divine Aja-Ekapa_d be (favourable to) our happiness; may Ahirbudhnya, may
the firmament, be (promotive of) our happiness; may the grandson of the waters, the protector,
be (the securer of) our felicity; may Pr.s'ni, of whom the gods are the guardians, be to us (a
granter of) happiness.
7.035.14 May the A_diyas, the Rudras, the Vasus, be gratified by this new and now repeated
praise; may celestial and terrestrial (beings), the progeny of the cow, (Pr.s'ni), and those who
were entitled to worship, hear our (invocations).
7.035.15 May those who are the most adorable divinities, those who were the adored of Manu,
those who are immortal, the observers of truth, bestow upon us this day (a son), of wide-spread
renown; and do you ever cherish us with blessings.
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r.s.i: apa_la_ a_treyi_; devata_: indra; chanda: anus.t.up, 1-2 pan:kti
8.091.01 A young woman going to the water found Soma in the path; as she carried it home she
said, I will press you for Indra, I will you for S'akra. [This r.ca is said by Apa_la_. S'a_t.ya_yan.a
Bra_hman.ahas a legend: Apa_la_, the daughter of Atri, being afflicted with a disease of the
skin, was repudiated by her husband; she returned to her father's hermitage, and there practised
penance. One day she wen out to bathe, intending to make a Soma offering to Indra, and as she
was returning, she found some Soma stalks on the road. She gathered them and ate them as she
walked. Indra, hearing the sound of her jaws, thoght it was the sound of the Soma stones, and
appeared before her, asking whether there were any Soma stones bruising there. She explained
the reason for the sound, and Indra turned away. She called after him, "why do you turn away?
You go from house to house to drinkt he Soma, now then drink the Soma ground by my teeth
and eat fried grains of barley". She then added, without paying him respect, " I knownot whether
you are Indra, but if you come to my house I will pay you due honour". Feeling however sure
that it was really Indra, she addressed the latter half of the third verse to the Soma in her mouth.
Indra then, falling in love with her drank the Soma as she wished. She then triumphantly
exclaimed (r.ca 4): " I have been repudiated by my husband and yet Indra comes to me". Indra
then granted her a bon and she thus hose, "my father's head is bald, his field is barren, and my
body is destitute of hair; make these things grow". Indra granted the three boons].
8.091.02 You who go from house to house a hero bright in your splendour, drink this Soma
pressed by my teeth together with fried grains of barley, the karambha, cakes and hymns.
[karambha = mixture of fried barley meal and butter or curds].
8.091.03 We wish to know you, but here we know you not, O Soma, flow forth for Indra first
slowly, then quickly. [First slowly: s'amair iva s'anakair iva].
8.091.04 May (Indra) repeatedly make us powerful, may he do abundantly for us, may he
repeatedly make us very rich; often hated by our husband and forced to leave hi, may we be
united to Indra.]
8.091.05 These hree places-- do you cause them all to grow-- my father's (bald) head, his
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(barren) field, and my body.
8.091.06 This field which is our (father's), and this my body and he head of my father-- do you
make all these bear a crop. [Crop: i.e., make them all hairy, romas'ani].
8.091.07 Thice, S'atakratu, did you purify Apa_la_, in the hole of the chariot, in the hole of the
cart, and in the hole of the yoke, and you did make her with a skin splendent like the sun. [Thrice
did you purify: Indra dragged her through the wide hole of his chariot, the narrower hole of the
cart, and the small hole of the yoke, and she cast off three skins. The first skin became a hedge-
hog, the second an alligator, the third a chameleon].
r.s.i: asita ka_s'yapa or devala ka_s'yapa; devata_: a_pri_su_kta (1 idhma or samiddha agni, 2
tanu_napa_t, 3 il.a_, 4 barhi, 5 devi_ dva_ra, 6 us.a_sa_nakta_, 7 divya hota_gan.a pracetas, 8
sarasvati_, il.a_, bha_rati_-- tisro devya, 9 tvas.t.a_, 10 vanaspati, 11 sva_ha_kr.ti
9.005.01 The pure-flowing (Soma) shines forth in its brightness, the universal lord, the showerer
of blessings, the rejoicer, uttering a loud sound. [The deities, samidh and others are severally
invoked in the successive verses. Soma is praised in the form of the A_pris, and samiddhah is
explained as samyagdi_ptah].
9.005.02 The pure-flowing Tanu_napa_t, rushes sharpening its splendour on the height and
hastens through the sky. [Tanu_napa_t = a name of Soma, abhyo ams'avo ja_yante tatah somo
ja_yate, from the waters are born beams, from these is born Soma; hastens through the sky: that
is, to the dron.akalas'a, according to the text, 'he takes a_grayan.a libation with two streams'].
9.005.03 The pure-flowing bright (Soma), the bounteous giver, worthy of all praise, shines forth
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in its might with the streams of water.
9.005.04 The bright golden-hued pure-flowing one rushes in its might, strewing the sacred grass
in the sacrifice with its points towards the cast.
9.005.05 The bright golden doors, praised by the priests together with the Soma, rise up from the
vast horizon.
9.005.06 The pure-flowing (Soma) longs for the fair-formed wide-reaching mighty Night and
Dawn not yet visible.
9.005.07 I invoke the two divine priests, the two deities who behold men-- the pure-flowing
(Soma) is radiant and the showerer (of benefits). [The pure-flowing Soma is radiant: perhaps, an
identification of Soma with Indra, just as in the next verse, Indu (i.e. Soma) is identified with
Indra.
9.005.08 May the three beautiful goddesses, Bha_rati_, Sarasvati_, and mighty Il.a_, come to this
our offering of the Soma.
9.005.09 I invoke Tvas.t.a_, the first-born, the protector, the leader; the golden-coloured pure-
flowing Indu is Indra, the showerer, the lord of all creatures.
9.005.10 Pure Soma, consecrate with your streaming ambrosia the green bright golden-hued
Vanaspati with its thousand branches.
9.005.11 O all ye gods, come together to the consecration of the Soma-- Va_yu, Br.haspati,
Su_rya, Agni and Indra.
r.s.i: vasu bha_radva_ja; devata_: pavama_na soma; chanda: jagati_, 5 tris.t.up
9.081.01 The graceful waves of the purified Soma flow into Indra's belly when being effused and
drawn forth (together) with the potent curds of the kine, they excite the hero to bestow (gifts to
the worshippers). [The hero: i.e., Indra].
9.081.02 The flows towards the pitchers, like a darught horse, lightly moving, the showerer; and
knowing both races of gods-- those who come to (the sacrifice) from the other world and those
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who (come) from this world. [as'noti is a predicate of yat; somah as the subject of as'noti: 'he
acquires what is in the world above and what is in this world; 'he acquires from the next world
what is there and from this world what is here'].
9.081.03 Soma, when purified, strew upon us wealth; Indu, who are possessed of affluence, be
(the donor) of ample riches; dispenser of food, grant to Vasu prosperity through (your)
intelligence, scatter not our riches far from us. [Our riches: no gayam, i.e., asmabhya_m
pradeyam dhanam, the wealth to be bestowed on us].
9.081.04 May the generous (gods) meet together to us-- Pu_s.an, Pavama_na, Mitra, Varun.a,
Br.haspati, the Maruts, Va_yu, the As'vins, Tvas.t.a_, savita_, and beautiful Sarasvati_.
[Beautiful Sarasvati_: suvigraha, having a fair body].
9.081.05 The all-pervading couple heaven and earth, the divine Aryaman, Aditi, Vidha_ta_,
Bhaga deserving the praise of men, the spacious firmament, all the gods honour the purified
(Soma).
r.s.i: trita a_ptya; devata_: agni; chanda: tris.t.up
10.002.01 Agni, youngest (of the deities), propitiate the desiring gods; lord of seasons, cognizant
of seasons, here offer worship; worship with those who are the priests of the celestials; among
the ministrant priests you are the best offerer. [The priests: daivya_ r.tvijah: Agni the hota_,
As'vins the adhvaryus, Tvas.t.a_ the agni_dh and Mitra the upavakta_ (A_s'vala_yana
Gr.hyasu_tra 1.23.8-9); or, Candramas the brahma_, A_ditya the adhvaryu and Parjanya the
udga_ta_; these are the priests of the gods in heaven: Taittiri_ya A_ran.yaka 3.3].
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10.002.02 Whether, Agni, you prefer the office of hota_ or pota_ among men, you are wise, the
giver of wealth, the observer of truth, let us offer the oblations with the (sacred) sva_ha_, and
may the most excellent and divine Agni present them to the gods.
10.002.03 May we pursue the path that leads to the gods to convey that (worship) which we may
be able (to offer). May that wise Agni minister, for he verily is the ministrant priest, and let him
prescribe the ceremonies and the seasons.
10.002.04 O gods, when we who are most ignorant neglect the offices addressed to you who are
wise, may the wise Agni complete the whole by (appointing) those seasons by which he
regulates the worship of the gods. [May the wise Agni: may Agni complete the whole, knowing
at what seasons he should appoint the gods (to be worshipped); lit. = with what seasons he
shoudl fix the gods].
10.002.05 Since men of feeble energies, with mind yet immature, are unacquainted with (the
ritual of) the sacrifice, may Agni, the invoker (of the gods), the skilled in rites, well-knowing
(what is to be done), the best offerer, offer worship according to the fit season to the gods. [Are
unacquainted with the sacrifice: do not think of (remember) the sacrifice].
10.002.06 The progenitor has engendered you the chief of all sacrifices, variegated, illuminating
(all); do you offer (to the gods) the desirable all-sustaining praise-accompanied viands growing
upon man-occupied earth. [The progenitor: either Praja_pati or the sacrificer, the yajama_na;
(viands) prepared by men, placed on the earth, i.e., the altar].
10.002.07 Do you, Agni, whom the earth and heaven, whom the waters, whom Tvas.t.a_, the
glorious creator, engendered, who are cognizant of the path, the road of the Pitr.s, shine
brilliantly, being kindled. [pitr.ya_n.am pitaro yena ma_rgena gacchanti].
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r.s.i: trita a_ptya; devata_: agni; chanda: tris.t.up
10.008.01 Agni traverses heaven and earth with a vast banner; he roars (like) a bull; he spreads
aloft over the remote and proximate (regions) of the sky; mighty, he increases in the lap of the
water. [Agni traverses: as the lightning in the firmament].
10.008.02 The embryo (of heaven and earth), the showerer (of benefits), the glorious, rejoices;
the excellent child (of morn and eve), the celebrator of holy rites calls aloud; assiduous in
exertions at the worship of the gods, he moves chief in his own abodes.
10.008.03 They have placed in the sacrifice the radiance of the powerful Agni, who seizes hold
of the forehead of his parents, gratifying his cherished, radiant, and expanding limbs, in their
course, in their chamber of sacrifice. [His parents: the parents are either heaven or earth, or the
two pieces of touchwood; gratifying...of sacrifice: as'vabudhna_h = vya_ptamu_la_H, with
outspread bases, i.e., broad at the bottom and tapering to the top, the usual shape of a fire; in his
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fight the dawns, drawn by horses, rejoice their bodies in the source of truth (i.e., the sun)].
10.008.04 Opulent Agni, you precede dawn after dawn. You are the illuminator of the twin (day
and night); engendering Mitra from your own person, you retain seven places for sacrifice.
[Mitra: the sun; seven places: the seven altars for the fire: dhisn.ya_ etc.]
10.008.05 You are the eye, the protector of the great sacrifice; when you proceed to the rite, you
are Varun.a; you are the grandson of the waters, Ja_tavedas; you are the messenger (of him)
whose oblation you enjoy.
10.008.06 You are the leader of the sacrifice and sacrificial water to the place in which you are
associated with the auspicious steeds of the wind; you sustain the all-enjoying (sun) as chief in
heaven; you, Agni, make your tongue the bearer of the oblation. [The place: i.e., the firmament;
you sustain in heaven: you raise your glorious head in heaven; you make...oblation: yada_; when,
Agni, you have so done, you are the leader...; you are the leader of the sacrifice and of water
(rain) in the firmament and in heaven (Yajus.13.15)].
10.008.07 Trita by (his own), desiring a share (of the sacrifice), for the sake of taking part in the
exploit of the supreme protector (of the world), chose (Indra as his friend); attended (by the
priests) in the proximity of the parental heaven and earth, and reciting appropriate praise, he
takes up his weapons. [Legend: Indra said to Trita, 'You are skiled in the weapons of all; aid me
in killing Tris'iras the son of Tvas.t.a_'. Trita agreed on condition of having a share in the
sacrifices offered to Indra. Indra gave him water to wash his hands with and a share in the
sacrifice, whereby Trita's strength increased; seven-rayed: i.e., seven-tongued, seven-rayed, like
the sun, or seven-handed].
10.008.08 He, the son of the waters, incited by Indra, skilled in his paternal weapons, fought
against (the enemy), and slew the seven-rayed, three-headed (asura); then Trita set free the cows
of the son of Tvas.t.a_.
10.008.09 Indra, the protector of the virtuous, crushed the arrogant (foe), attaining vast strenth;
shouting, he cut off the three heads of the multiform son of Tvas.t.a_ (the lord) of cattle.
[Shouting: s'abdam kurvan; gona_m acakra_n.ah, appropriating the cattle].
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168
r.s.i: 1,3,5,7,11,13 yami_ vaivasvati_ (r.s.ika_); 2,4,8-10,12,14 yama vaivasvata; devata_:
1,3,5,7,11,13 yama vaivasvata; 2,4,12,14 yami_ vaivasvati_; chanda: tris.t.up
10.010.01 (Yami speaks). I invite my friend to friendship, having come over the vast and desert
ocean; may Vedhas, after reflecting, place in the earth the offsprig (of you) the father, edowed
with excellent qualities. [Place in...qualities: may Praja_pati bestow offspring for the sake of you
becoming the father of a son to be born to us; adhi ks.ami (upon the earth) = in my womb].
10.010.02 (Yama speaks). Your friend desires not this friendship, for although of one origin, she
is of different form; the hero sons of the great asura (are) the upholders of heaven, enjoying vast
renown. [Your friend...different from: your friend longs not for a frienship in which (etad yat) a
kinswoman is treated as one of different family; the hero sons of the great asura: mahas putra_so
asurasya: asurasya = pra_n.avatah prajn~a_vato va_; enjoying vast renown: urviya_ pari khyan =
they can see from afar].
10.010.03 (Yami speaks). The immortals take pleasure in (a union) like this which is forbidden
to every mortal; let your mind then concur with mine, and as the progenitor (of all) was the
husband (of his daughter), do you enjoy my person. [Which is forbidden: tyajasam = that which
is to be left or avoided, illicit, such as the intercourse of brahma_ with his daughter; ekasya =
Praja_pati, as chief of the whole world; tyajasam = that which is abandoned or given to another,
viz., women, daughters etc. The word may also mean descendants, lit. those who are left, scions,
offshoots, and so, the reading may be: this is what the gods themselves desire offspring from one
alone of mankind].
10.010.04 (Yama speak). We have not done what was done formerly; for how can we who speak
truth, utter now that which is untrue? Gandharva (the sun) was in the watery (firmament), and the
water was his bride. She is our common hence our near affinity.
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10.010.05 (Yami speaks). The divine omniform generator Tvas.t.a_, the progenitor, made us two
husband and wife, even in the womb: none frustrate his undertaking; earth and heaven are
conscious of this our (union).
10.010.06 (Yama speaks). Who knows anything of this (his) first day (of existence)? Who has
beheld it? Who has here revealed it? The dwelling of Mitra and of Varun.a is vast. What say you,
who punishes men with hell? [Dwelling of Mitra and Varun.a: the revolution of day and night;
what say...hell: what say you, wanton one, falsely about men? Who punishes: ahanah is a male;
therefore, Yami_ is made the speaker of the last part of the verse].
10.010.07 (Yami speaks). The desire of Yama has approached me Yami_, to lie with him in the
same bed; I will abandon my person as a wife to her husband; let us exert ourselves in union like
the two wheels of a wagon.
10.010.08 (Yama speaks). The spies of the gods, which wander upon earth, never stop, never
close their eyes. Associate quickly, destructress, with some other than with me, and exert
yourselves in union, like the two wheels of a wagon. [Destructress: i.e., causing unhappiness by
your shameful conversation].
10.010.09 (Yami speaks). To him (Yam) let every worshipper sacrifice both day and night, on
him let the eye of the Sun repeatedly rise; (for him may) the kindred pair (day and night unite)
with heaven and earth. Yama will adhere to the non-affinity of Yama. [Yama will adhere: or,
may Yami_ bear patiently Yama's unbrotherly (refusal)].
10.010.10 (Yama speaks). The subsequent ages will come, when sisters will choose one who is
not a brother (as a husband); therefore, auspicious one, choose another husband than me, and
make your arm a pillow for your mate.
10.010.11 (Yami speaks). Is he a brother whose sister has no lord? Is she a sister (whose brother)
misfortune approaches? Overcome by desire, I strongly urge this one request; unite your person
with mine. [Misfortune: decay; Nirr.ti is a personification. The meaning is, a true brother will not
let his sister lack a husband, and a true sister will not let her brother lack a wife].
10.010.12 (Yama speaks). I will not unite my person with yours; they call him who approaches a
sister, a sinner. Enjoy pleasure with some other than me; your brother, auspicious one, has no
such desire.
10.010.13 (Yami speaks). Alas, Yama, you are feeble; we understand not your mind or your
heart. Some other female embraces you as a girth a horse, or as a creeper a tree. [Alas! bato
bata_si = you are feeble, feeble; the pada text is: bata asi; bata = pitiable, anukampyas'ca_si, or,
alas!]
10.010.14 (Yama speaks). Do you, Yami_, embrace another; and let another embrace you as a
creeper a tree; seek his affection, let him seek you; and make a happy union.
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r.s.i: sam.kusuka ya_ma_yana; devata_: 1-4 mr.tyu, 5 dha_ta_, 6 tvas.t.a_, 7-13 pitr.medha, 14
pitr.medha or praja_pati; chanda: tris.t.up, 11 prasta_ra pan:kti, 13 jagati_, 14 anus.t.up
10.018.01 Depart, Mr.tyu, by a different path; by that which is your own, and distinct from the
path of the gods; I speak to you who have eyes, who have ears; do no harm to our offspring, nor
to our male progeny. [Offspring: praja_m = female offspring; or, santatim, descendants, family
successors].
10.018.02 If, avoiding the path of death, you go (on the path of he gods), assuming a longer and
better life, (my friends), then may you, (O sacrificers), diligent in sacrifice, enriched with
progeny and affluence, be cleansed and pure. [Be cleansed and pure: s'uddhah = pure from the
decay caused by the sins accumulated in a former life; pu_tah = pure from the decay caused by
the sins of the present life].
10.018.03 May those who are living remain separate from the dead; may our invocation of the
gods today be successful; let us go forward to dancing and laughter, assuming a longer and better
life. [Go forward: or, with our faces to the east].
10.018.04 I erect this circle (of stones) for (the protection of) the living, that none other of them
may approach this limit; may they live a hundred years, occupied by many holy works, and keep
death hidden by this mound. [I erect this circle of stones: after the burning of the body, the
Adhvaryu is to raise a bank or lump or earth betwen the village where the deceased lived and the
cemetery, as a rampart against death (Mahi_dhara, Yajus. 35.15); paridhi = a stone rampart
(pa_s.a_n.am)].
10.018.05 As days pass along in succession; as season are duly followed by seasons; as the
successor does not abandon his predecessor, so, Dha_ta_, support the lives of these (my
kinsmen). [As the successor: i.e., as a son does not leave his father by dying first].
10.018.06 (You kinsmen of the dead man), choosing old age, attain length of life, striving one
after the other, how many soever you may be; may Tvas.t.a_, the creator. [Striving one after the
other: the eldest first; of good races of men, being at one (with you), grant you (busy) at this
(sacrifice), a long life].
10.018.07 Let these women who are not widows, who have good husbands, enter (anointed) with
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unguent and butter. Let women without tears, without sorrow, and decorated with jewels, first
proceed to the house.
10.018.08 Rise, woman, (and go) to the world of living beings; come, this man near whom you
sleep is lifeless; you have enjoyed this state of being the wife of your husband, the suitor who
took you by the band. [This verse is to be spoken by the husband's brother, etc., to the wife of the
dead man, and he is to make her leave her husband's body: (A_s'vala_yana Gr.hya Su_tra, 4.2);
go to beings = go to the home of the living, i.e., your sons, grandsons etc.]
10.018.09 Taking his bow from the hand of the dead man, for the sake of our vigour, energy and
strength, (I say) you are there; may we (who are) here, blessed with male offspring, overcome all
the enemies who assail us.
10.018.10 Go to this your mother-earth, the wide-spread, delightful earth; this virgin (earth is) as
soft as wool, to the liberal (worshipper) may she protect you from the proximity of Nirr.ti. [The
r.cas from 10 to 13 are to be repeated at the death of a di_ks.ita (initiated person), and
cites A_s'vala_yana Gr.hya Su_tra 6.10, 4.5; on the repetition of verse 10, the bones which have
been collected are to be placed in the grave].
10.018.11 Earth, rise up above him; oppress him not; be attentive to him (and) comfortable;
cover him up, earth, as a mother covers her child with the skirt of her garment. [Earth, rise up
above him: i.e., so as to give him breathing room; while reciting this verse, dust is to be scattered
over the grave; comfortable: su_pavan~cana_ = deceiving well; treat him kindly for the sake of
the sacrifice; fondle him, lull him to rest; supratis.t.ha_ bhava = be a good resting-place].
10.018.12 May the earth heaped over him lie light; may thousands of particles (of dust) envelop
him; may these mansions distil ghi_ (for him); may they every day be an asylum to him in this
world.
10.018.13 I heap up the earth around you, placing (upon you) this clod of earth; may I not be
injured; may the Pitr.s sustain this your monument; may Yama make you a dwelling here. [ I
heap up the earth around you: O urn, I keep off the earth above you with your lid, he
asthikumbha tavopari tvadi_yena kapa_lena pr.thivi_m pratibadhna_mi: this is addressed to the
urn, containing the bones and ashes. The urn is buried after the corpse has been burnt. This verse
is to be recited when the bones are covered with the lid: A_s'vala_yana Gr.hya Su_tra 4.5].
10.018.14 At the decline of the day they have placed me (in the grave) like the feathers of an
arrow; I have restrained my declining voice as (they check) a horse with a bridle.
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r.s.i: vatstpri bha_landana; devata_: agni; chanda: tris.t.up
10.046.01 A mighty ministrant priest, one cognizant of heaven, though abiding with men, having
been born, is seated on the lap of the waters; may he, the upholder (of sacrifice), who has been
stationed (on the altar), be to you when offering worship, the giver of food and riches, the
protector of your person. [agnestrayo jya_ya_m.sah: Taittiri_ya Sam.hita_ 2.6.6].
10.046.02 The r.s.is worshipping him, (when hiding) in the midst of the waters, followed him by
his footprints (as men follow) an animal that is lost; the wise Bhr.gus desiring his presence, and
anxious (to find him), discovered him by their prayers lurking in the cave. [The wise Bhr.gus: cf.
RV 2.4.2].
10.046.03 Trita, the son of Vibhuvas, searching (for him), found mighty Agni on the head of the
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cow; he the augmenter of happiness manifested in the dwellings (of the pious), the youthful
(connecting ) bond of the resplendent (Sun).
10.046.04 (The priests) desirous (to propitiate him), detaining him among men, have by their
adoration made him lord over all people, him the exhilarator, the presenteer of burnt offerings,
the migrator, the object of sacrifice, the leader of rites, the purifier, the bearer of oblations. [Lord
over all people: or, the goer, i.e. being always in the house of the worshipper; vis'a_m = for the
sake of the worshippers; the migrator = lit., in front; pra_n~cam = going towards, i.e., towards
the a_havani_ya from the ga_rhapatya].
10.046.05 Be competent, (priest, to glorify) the victorious mighty Agni, the sustainer of the wise,
(even) fools (adore) him, the exempt from folly, the demolisher of cities; conducting the embryo
of touchwood, (Agni). Like a golden-haired, swift-moving (horse), loving praise and wealth,
they bring him to the sacrifice.
10.046.06 Occupying three (satations), consolidation (the dwelling of the worshipper),
surrounded (by flames), he sits down upon the altar in the chambers (of sacrifice); from there,
having accepted (the oblations) of the people, with intent to give (them to the gods), in various
ways, he (Agni) goes to the gods holding (his foes) in check. [Goes to the gods: ayantrai i_yate
nr.n = lit., by non-restraints he goes to men; s'atru_n.a_m niyamanaih saha = with restraints on
his foes, deva_n gacchati].
10.046.07 The undecaying fires of the worshipper, the rescuers from the humiliated (spirits of
ill), having adorable smoke, purifying, becoming white, swift, bearing (the oblation), sitting in
the wood, (are) like the fast-flowing Soma. [dama_m aritra_h = protector of the houses].
10.046.08 Agni, who bears off (the oblation) with his tongue (of flames), who bears off the
hymns of praise with (favourable) mind (for the preservation) of the earth; him men appointed as
the shining, purifying, exulting hota_, the most entitled to worship.
10.046.09 Agni, whom heaven and earth engendered, (whom) the waters and Tvas.t.a_, and the
Br.ghus by their powers (begot),; the adorable one, whom Ma_taris'van first, and the gods
fabricated as the object of worship of Manu.
10.046.10 You, whom the gods appointed as the bearer of oblations, whom men, desiring
manifold blessings, regard as the object of worship; do you, Agni, bestow food upon him who
praises you at the sacrifice; for the devout worshipper verily obtains great renown.
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r.s.i: indra vaikun.t.ha; devata_: indra vaikun.t.ha; chanda: jagati_, 7,10-11 tris.t.up
10.048.01 I am the principal lord of wealth; I conquer the treasure of many (adversaries); living
beings call upon me as (sons call upon) a father; I bestow food on the donor of oblations.
10.048.02 I, Indra, amd the strtiker off of the head of the son of Atharvan, I generated the waters
from above the cloud for the sake of Trita. I carried off their wealth from the Dasyus; taming the
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clouds for Dadhyan~c, the son of Ma_taris'van. [Son of Atharvan: named
Dadhyan~c: S'atapatha Bra_hman.a14.5.16; RV 1.116.12; Trita = Tria A_ptya, who had fallen
into a well; RV 10.33.2; Dadhyan~c, son of Ma_taris'van: different from another Dadhyan~c the
son of Atharvan; ma_taris'vanah putrah: S'atapatha Bra_hman.a 14.2.5.16].
10.048.03 For me Tvas.t.a_ fabricated the metal thunderbolt; in me the gods have concentrated
pious acts; my lustre is insurmountable, like that of the Sun; men acknowledge me as lord in
consequence of what I have done, and of what I shall do. [My lustre is the Sun: my army is hard
to overcome, like the sun's lustre; ani_ka = lit., face].
10.048.04 (I conquered) by my shaft this (wealth) comprehending kine, horses, herds, water, and
gold; I give many thousands to the donor (of the oblation) when libations and praises have
afforded me delight.
10.048.05 I, Indra, am not surpassed in affluence; I never yield to death; pouring forth the Soma
libation, ask of me wealth; O men, forfeit not my friendship.
10.048.06 I destroy those powerful (enemies) two by two who defy the (wielder of the)
thunderbolt, Indra, to battle, I slew them challenging (me to fight) with (great) slaughter, the
unbending (slaying) the bending, the uttering stern (menaces). [Indra: indram, the destroyer of
foes].
10.048.07 Single, I overcome my single (adversary); (over-powering them) I overcome two foes;
what can three effect (against me)? I smite numerous (adversaries) like sheaves (of grain) on the
threshing-floor; can my enemies who know not Indra revile me?
10.048.08 I prepared Atithigva for (the protection of) the Gun:gus, I upheld him, the destroyer of
enemies, as sustenance among the people; when I gained renown in the great Vr.tra-battle, in
which Parn.aya and Karan~ja were slain.[I prepared: is.karam = the preparer; Atithigva: i.e., the
r.s.i divoda_sa, the son of Atithigu; or, atithigva = hospitable; gun:gus = name of a people;
parn.aya and karan~ja = names of asuras].
10.048.09 My praiser, the refuge (of all), was food to enjoy; (him, men) use in two ways, to
search for their cattle, and to be their freiend, when I bestow upon him a weapon in his battles,
and make him worthy of celebrity and praise. [When I bestow: when I appropriate].
10.048.10 The Soma is seen in one of the two (combatants); the cowherd (Indra) manifests the
other with his thunderbolt; the latter warring against the sharp-horned bull, remains in great
(darkness) bound by the victor. [nema = part, half; or, one of two (combatants); the combatants
are the yas.t.a_ who offers libations and the yas.t.a_, one who does not; the latter assails the bull,
Indra].
10.048.11 The divine (Indra) abandons not the abode of the deities, the A_dityas, the Vasus, and
the Rudriyas; may they fashion me for auspicious vigour, undefeated, unharmed, unconquered.
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r.s.i: devagan.a, 4-5 agni sauci_ka; devata_: agni sauci_ka, 4-5 devagan.a; chanda: 1-5, 8
tris.t.up, 6-7, 9-11 jagati_
10.053.01 (The gods). He whom we sought with (anxious) minds has arrived; he who
understands the sacrifice and is acquainted with its different parts; may he who is most skilled in
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worship, sacrifice for us at the worship of the gods, being seated (at the altar), taking place
among (the priests), and preceding us. [He...has arrived: i.e., the fire is kindled, and then the gods
are worshipped].
10.053.02 The hota_, most skilled in worship, has been sanctified by his seat (at the altar); he
contemplates the sacred offerings reverently placed (before him); let us speedily worship with
ghi_ the gods to whom worship is due; let us praise those who are entitled to praise.
10.053.03 He has today made our banquet to the gods efficacious; we have obtained the
mysterious tongue of sacrifice; he has come, fragrant, clothed with life; he makes our oblation to
the gods today auspicious. [The mysterious tongue: Agni is the tongue of the gods, by means of
him they drink the oblations].
10.053.04 (Agni speaks). I communicate today the best advice by which we gods may overcome
the asuras; do you who are the eaters of sacrificial food, who are entitled to worship, and you
five orders of men, be pleased by my (discharge of) the office of hota_.
10.053.05 May the fiver orders of men, may those who were born for the sake of ghi_, may those
who are entitled to worship be pleased by my (discharge of) the office of hota_; may earth
preserve us from all earthly sin; may the firmament preserve us from heavenly (sin).
10.053.06 (The gods) spreading out the sacrifice, follow the illuminator of the world (the sun);
protect the luminous paths (of the gods) constructed by sacred acts; may Agni render the pious
works of the worshipper free from defect; become Manu, generate the people of heaven.
[Become Manu: be deserving of praise; manu = mantavya stutya].
10.053.07 (The gods to one another). Drinkers of the Soma, bind (the horses) that are to be
fastened to the pole; prepare the reins; caparison (the steeds); accompany everywhere (in your
cars) the chariot which has eight seats with which the gods bring us acceptable (wealth).
10.053.08 The as'manvati_ flows along; be alert; rise up, cross over, may friends; here let us
leave those who are unhappy, so that we may cross over to auspicious sacrificial viands.
[A_s'vala_yana Gr.hya Su_tra1.8: if a marriage procession comes to an unfordable river, the first
half of this ttanza is to be repeated, when the bride is put into the boat; the second half when she
has crossed; Yajus. 35.10: the r.ca is part of the ceremony of digging the ground for the situation
of the funeral pile. a_s'eva_h = the unhappy; or, the evil beings, ra_ks.asas].
10.053.09 Tvas.t.a_ knows the arts of fabricating (drinking vessels), the most skilful of artificers
bearing the sacred drinking cups out of which the gods drink-- verily he sharpens his axe of good
metal, wherewith the white-complexioned brahman.aspati cuts them.
10.053.10 Verily being sages, (R.bhus) sharpen the instruments with which you fabricate the
cups for the nectar. Do you, who are wise, prepare the mysterious paths whereby tte gods have
attained to immortality.
10.053.11 (The Maruts) placed a female in the enveloping hide (of a dead cow), and a calf in the
mouth (of a dead cow), with mind and tongue, aiming (at deification); daily the generous
(fraternity of the R.bhus) offers suitable praises (to the gods), granting victory over our foes.
179
180
r.s.i: gaya pla_ta; devata_: vis'vedeva_; chanda: jagati_; 12,16,17 tris.t.up
10.064.01 In what manner, and of which of the gods, who hear (our praises) at the sacrifice, may
we enunciate the venerable name? Who will show us compassion? Which of them will grant us
happiness? Which of them comes for our protection? [Compassion:
mr.l.atirupadaya_karma_: Nirukta 10.15].
10.064.02 The desires cherished in my heart strive to offer worship; (our) wishes long for (the
gods) and expressed (by us) go forth to (the gods); no other bestower of happiness exists except
them; upon the gods are my desire concentrated.
10.064.03 Adore with praises Na_ra_s'am.sa and Pu_s.an, and the unapproachable Agni kindled
by the devout (r.s.is); and the sun and the moon, the two moons, Yama in heaven, Trita, Va_ta,
the dawn, the night and the As'vins. [Trita: tritam = stretched, i.e., diffused through his own
might over the three worlds, i.e., Indra; va_ta = va_yu].
10.064.04 How is the sage(Agni) adored by multitudes, and by what praises? Br.haspati is
magnified with sacred hymns; Aja, walking alone, is magnified with solemn invocations and
prayers; may Ahirbudhnya hear us at the season of invocation. [Ahirbudhnya: ahih budhnyah,
the deep dragon].
10.064.05 At the birth of Daks.a, at his sacred rite, you, Aditi, worshipped the royal Mitra and
Varun.a at the sacred rite. Aryaman, whose course is not hurried, the giver of delight to many,
having seven ministering (rays), (proceeds) in his multiform births. [Daks.a = the sun; Aryaman
= the sun; Aditi = earth (Nirukta 11.23); having seven ministering rays: saptahota_ = hymned by
the seven r.s.is, Bharadva_ja etc.; or seven seasons, i.e., the six seasons, and the intercalary
month; his multiform births: i.e., his daily risings and settings].
10.064.06 May those universal horses (of the deities), who listen to invocations, who are
vigorous, swift roadsters, hear our summons; they who spontaneously are the givers of
thousands, as if at sacrifice; they who have won great wealth in battles. [As if at sacrifice:
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medhasa_ta_v iva tvamana_ = medhasa_ta_ sanis.yavah = desiring to give in the hall of sacrifice
(Yajus. 9.17); ahavarvai mitro ra_trirvarun.ah:Aitareya Bra_hman.a 4.10].
10.064.07 Importune, (worshippers), with praises, Va_yu, harnessing his chariot, and Purandhi
and Pu_s.an for their friendship, for these considerate and consentient deities, attend the sacrifice
upon the birth of Savita_.
10.064.08 We invoke for protection the thrice seven flowing rivers, (their) great waters, the trees,
the mountains, Agni, Kr.s'a_nu, the archers, and Tis.ya, to the assembly; (we invoke) Rudra,
worthy of the praise of the Rudras, for the good of the praisers. [Kr.s'a_nu: the gandharva so
named; the archers are the gandharvas accompanying him; they are the guardians, of the Soma;
Tis.ya: naks.atra, a heavenly-archer like Kr.s'a_nu? some of the other expressions denote the
articles of sacrifice: the water, the ladles, the grinding stones, the Soma; for the good of the
praisers: among the Rudras].
10.064.09 May the very great rivers, Sarasvati_, Sarayu, Sindhu, come with their waves for (our)
protection; may the divine maternal animating waters grant us their water mixed with butter and
honey.
10.064.10 May the bright shining mother (of the gods) hear us; may father Tvas.t.a_, with the
gods, and their wives, (hear our) words; may R.bhuks.an, Va_ja, Rathaspati, Bhaga, may the
joyous adorable (company of the Maruts) protect us their praisers.
10.064.11 Pleasant of aspect (is troop of Maruts), like a house well stored with provisions;
fortunate is the favour of the Maruts, the sons of Rudra; may we (thereby) be famed among men
for cattle, and so, gods, ever approach (you) with sacrificial food.
10.064.12 Maruts, Indra, gods, Varun.a and Mitra, reward the worship, which you have given as
(men fatten) the (newly-delivered) cow with milk, you have repeatedly put my praises on your
car.
10.064.13 Maruts, repeatedly acknowledge us, so that (you may make us the objects) of this
relationship; and may Aditi grant us affinity (with men) on the navel of the earth, where we first
assemble (to offer oblations).
10.064.14 They, two, the maternal heaven and earth, mighty, divine, adorable, attain to the gods
upon their birth; they both cherish the two (races, human and divine) (gods), they shed abundant
moisture.
10.064.15 That voice of invocation, the protectress of the mighty, never ceasing, the panegyrist
(of the gods), obtains all desirable wealth; on uttering which, the great grinding-stone expressing
the sweet Soma is eulogized; the pious, by their praises, make the god desirous (of the
sacrifice).
10.064.16 The pious sage, Gaya, eloquent in laudation, conversant with sacred rites, wishing for
wealth, eager for wealth, propitiates the celestial people with prayers and praises.
10.064.17 Universal deities and Aditi, thus has the prudent son of Plati magnified you; the
celestial people, the immortal (company of the gods) through whom (when praised) men become
the bonds (of wealth), have been glorified by Gaya.
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183
r.s.i: vasukarn.a va_suka; devata_: vis'vedeva-: chanda: jagati_, 15 tris.t.up
10.065.01 Agni, Inda, Varun.a, Mitra, Aryaman, Va_yu, Pu_s.an, Sarasvati_, the A_dityas,
Vis.n.u, the Maruts, the mighty heaven, Soma, Rudra, Aditi, Brahman.aspati with one consent.
10.065.02 Indra, and Agni, the lords of the virtuous, standing in the same place, mutually
invigorating each other with might in the Vr.tra-slaying battles, and the ghi_-glorified Soma
putting forth his greatness have filled the vast firmament with their strength. [Ghi_-glorified:
ghr.tas'ri_ = having recourse to the Vasati_vari water].
10.065.03 Skilled in pious rites, I recite the praises of these (deities), mighty through (their own)
might, unassailable, exalted by sacrifice; may those (gods) who possessed of various wealth,
(rain down) the beautiful water-cloud, acting in friendly wise, grant us (wealth) for our honour
(among men).
10.065.04 They have sustained by their strength the leader of all (the sun), the luminaries of the
firmament, heaven and earth, the outstretched (firmament), honouring (their worshippers) like
those who give food (to the poor), the generous gods bestowing wealth on man are glorified (at
this sacrifice). [Those who give food to the poor: bringing riches into contact with the poor;
derived from pr.c, to touch].
10.065.05 Worship the liberal Mitra and Varun.a, the two royal deities who are never negligent
in their thoughts, whose vast body is resplendent through their functions, upon whom the two
solicitous worlds (heaven and earth) remain (dependent). [Their functions: of illuminating the
world; two solicitous worlds: na_dhasi = solicitous; or, abounding in gods and men].
10.065.06 May that cow, the leader of the rite, which yielding her milk proceeds uncalled to the
consecrated place (of sacrifice), may she, propitiated by me, yield her milk to (me), the offerer of
oblations to liberal Varun.a and the (other) gods. [Milk: of strength, gauh = thunder,
ma_dhyamika_ va_k; cf. RV 8.100.11; offer of oblations: vivasvati = madhyam deva_n
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paricarate; da_s'us.e = an epithet of Varun.a].
10.065.07 Pervading heaven (with their radiance), having Agni as their tongue, the augmenters
of sacrifice, (these deities) sit contemplating the place of sacrifice; sustaining heaven they have
produced the waters by their power; having generated sacrifice, they have decorated their
persons (with it). [i.e., they partake of the oblation].
10.065.08 The encompassing parents (heaven and earth), born of old, having a common
dwelling, sit down upon the place of sacrifice; engaged in a common observance they sprinkle
upon the adorable Varun.a water mixed with butter.
10.065.09 The two showerers (of desires), Parjanya and Va_ta, the two senders of water, Indra
and Va_yu, Varun.a,m Mitra, Aryaman; we invoke the divine A_dityas, Aditi, and the gods, who
dwell on the earth, or in heaven, or in the waters.
10.065.10 Desirous of wealth, we solicit that Soma, the fried of Indra, who for your welfare,
R.bhus, brings (hither) Tvas.t.a_,Va_yu, the two divine sacrificers (the As'vins), Dawn,
Br.haspati, and the wise slayer of Vr.tra.
10.065.11 Generating food, cows, horses, plants, trees, the earth, mountains and waters,
elevating the sun in heaven, munificent, promoting sacred observances upon the earth, (they
abide everywhere). [Generating food: brahman = vr.dh to sustain, foster].
10.065.12 You, As'vins, extricated Bhujyu from calamity, you gave to Vadhrimati_ her son
S'ya_va; you gave Kamadyu (as a wife) to Vimada; you restored (the lost) Vis.n.a_pu to
Vis'vaka. [From calamity: from the sea, cf. RV 1.118.6; Vidhrimati_: son is called hiran.yahasta;
cf. RV 1.117.24; kamadhyu = light of love, ka_masya di_pti; vis.n.a_pu: cf. RV 1.116.23;
vis.n.va_pya?].
10.065.13 May the armed and thundering (voice of mid-heaven), the upholder of heaven, Aja
Ekapa_d, the ocean, the waters of the firmament, the universal gods and Sarasvati_,
accompanied by sacred rites, and abundant wisdom, hear my words.
10.065.14 May the universal gods, accompanied by sacred rites and abundant wisdom, adorable
(at the sacrifice) of men, immortal, the knowers of truth, waiting on the oblation to be given,
arriving together (at the sacrifice), omniscient, graciously accept all our praises and abundant
food with well-sung hymns.
10.065.15 (Descendant of) Vasis.t.ha, I have glorified the immortal gods who preside over all
worlds; may they this day bestow upon us widely-famed food; do you always cherish us with
blessings.
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186
r.s.i: vasukarn.a va_sukra; devata_: vis'vedeva_: chanda: jagati_, 15 tris.t.up
10.066.01 I invoke for the success of the sacrifice the gods, who bestow abundant food, the
diffusers of light, the extremely wise who flourish mightily, abounding in all riches, having Indra
as their chief, immortal, augmented by sacrifice.
10.066.02 We offer praise to the company of the Maruts, the attendants upon Maghavan, who,
encouraged by Indra, and instructed by Varun.a, have acquired a portion of the light of the sun;
the wise worshippers beget the sacrifice.
10.066.03 May Indra with the Vasus guard our dwelling; may Aditi with the A_dityas grant us
felicity; may the divine Rudra with the Rudras make us happy;may Tvas.t.a_ with the wives of
the gods be favourable to us for our prosperity.
10.066.04 Aditi, heaven and earth, the mighty Truth (Agni), Indra, Vis.n.u, the Maruts, the great
sun-- (these) we invoke for our protection, as well as the divine A_dityas, the Vasus, the Rudras,
and Savita_, the accomplisher of good works.
10.066.05 May Sarasvati_, (endowed) with intelligences, Varun.a the observer of oblations,
Pu_s.an, Vis.n.u, the mighty Va_yu, the As'vins, (may these) the bestowers of food upon
worshippers, immortal, the possessors of all wealth, grant us a habitation triply-guarded from
evil. [Triply-guarded: am.hasas, an epithet of the deities, the destroyers of enemies in the form of
sin; s'arma trivaru_tham = a house with three courts, or the hall of sacrifice, containing the three
Soma vessels, dron.a, a_havani_ya and pu_tabhr.t].
10.066.06 May our sacrifice be the showerer (of benefits); may the gods who are worthy of
sacrifice be the showerers (of benefits); may the priest, may the presenters of the oblation, be the
showerers (of benefits); may heaven and earth receiving adoration be the showerers (of benefits);
may Parjanya be the showerer (of rain); may those who praise (the gods) with showers be
showerers.
10.066.07 I glorify for the obtaining of food the two showerers (of benefits), Agni and Soma, the
187
many-lauded showerers (of benefits), may these two whom the priests have worshipped with
divine worship bestow upon us a triply-guarded dwelling.
10.066.08 The (gods) observing obligations endowed with vigour, developers of sacrifice,
possessed of abundant brightness, the defenders of sacrifices, having Agni for their priest,
enjoying truth, unassailable, set free the waters at the combat with the Vr.tra. [Vigour: ks.atriyah
= of the ks.atriya clan; or, strong].
10.066.09 The gods engendered the heaven and earth with their respective functions, the waters,
the plants, the sacred trees; they filled the whole firmament (with lustre) for its protection; they
graced the desirable (sacrifice) in their own persons.
10.066.10 May the upholders of the sky, the radiant with truth, the well-armed deities, Va_ta and
Parjanya, (the utterers) of the mighty thunder, the waters, the plants, amplify our praises; may the
liberal Bhaga and Va_jins come to my invocation. [The radiant with truth: R.bhus; suhastah =
dexterous, having their hands furnished with good weapons, thunderbolts and the like; va_jins =
Agni; Va_yu = the sun: Taittiri_ya Bra_hman.a 1.6.3.9].
10.066.11 May the flowing Sindhu, the atmosphere, the firmament, Aja Ekapa_d, the rain-
bearing thunder-cloud, and Ahirbudhnya hear my words; may the wise universal gods (listen to)
my (praises).
10.066.12 May we men be (diligent in providing) for your food, (O gods); conduct our ancient
sacrifice to a successful end, A_dityas, Rudras, and generous Vasus, graciously accept these
hymns which are being recited.
10.066.13 I follow the two chief priests the divine offerers of burnt sacrifices, (I follow)
successfully the path of sacrifice; we solicit (wealth of) the contiguous lord of the field, and the
immortal and not unheeding universal deities. [The two chief priests: i.e., Agni and A_ditya].
10.066.14 They Vasis.t.has like their progenitor have uttered praise glorifying the gods like
(former) r.s.is for their well-being; having come to us, gods, at our desire, bestow wealth upon us
like affectionate relations.
10.066.15 (Descendant of) Vasis.t.ha, I have glorified the immortal gods who preside over all the
worlds; may they this day bestow upon us widely-famed food; do you always cherish us with
blessings.
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r.s.i: sumitra va_dhryas'va; devata_: a_pri_su_kta (1-idhma or samiddha agni, 2-nara_s'am.sa, 3-
il.a_, 4-barhi, 5-devi_ dva_ra, 6-us.a_sa_nakta_, 7-divya hota_gan.a pracetas, 8-sarasvati_, il.a_,
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bha_rati_: devi_traya, 9-tvas.t.a_, 10-vanaspati, 11-sva_ha_kr.ti); chanda: tris.t.up
Previous A_pri_ hymns: 1.12; 1.13.; 1.188; 2.3; 2.4; 5.5; 7.2; 9.5
10.070.01 Graciously accept, Agni, this my fuel (placed) on the place of libation (the altar);
delight in the butter-laden (spoon); most wise, rise up upon the lofty place of the earth for the
propitiousness of the days through the worship of the gods.
10.070.02 May Nara_s'am.sa, the preceder of the gods, come here with his horses of various
forms; deserving of adoration, chief of the gods, may he effuse (oblations) to the gods by the
path of the sacrifice with praise.
10.070.03 Men offering oblations adore the eternal Agni to (induce him to perform) the duty of
messenger (to the gods); do you with your stalwart draught horses and your well-turning chariots
bear (our offering) to the gods, and sit down here as the ministrant priest.
10.070.04 May our (sacred grass) acceptable to the gods, twining crookedly be stretched out,
may it be long, lengthy, and fragrant; with mind free from wrath, divine Barhis, offer worship to
the gods desiring (the sacrifice), of whom Indra is the chief.
10.070.05 Be in contact, doors, with the lofty height of heaven, or expand according to the
measure of the earth; desiring the gods, desiring a chariot, sustain without might the shining
chariot (that is mounted) by the mighty gods.
10.070.06 Radiant daughters of heaven, Dawn and Night, sit down on the place of sacrifice; O
you, who are desirous and possessed of affluence, may the gods desirous (of oblations) sit down
on your spacious lap.
10.070.07 (When) the grinding-stone is uplifted, the mighty Agni kindled, the acceptable vessels
(ready) on the lap of earth; (then), most learned priests, who take the foremost place, bestow
wealth upon us at this sacrifice.
10.070.08 Sit down, you three goddesses, upon this broad barhis, we have spread it out for you;
Il.a_, radiant (Sarasvati_) and bright-footed (bha_rati_) accept our sacrifice and well-presented
oblations as if they were Manu's.
10.070.09 Divine Tvas.t.a_, since you have attained to beauty (through our oblations), and have
become the associate of the An:girasas, do you, the bestower of wealth, possessed of precious
treasure, and knowing (to whom each portion belongs), offer the food of the gods (to them).
10.070.10 Vanaspati, who are intelligent, having fastened it with a rope, convey the food of the
gods; may the divine (Vanaspati) taste it, may he take the oblations (to the gods); may heaven
and earth protect my invocation. [Vanaspati: the sacrificial post or stake (yu_pa)].
10.070.11 Bring, Agni, to our sacrifice Varun.a and Indra from heaven, and the Maruts from the
firmament, may the adorable universal gods sit down on the sacred grass, and may the immortal
deities rejoice in (the oblation presented with) the sva_ha_.
190
191
r.s.i: s'a_rya_ta ma_nava; devata_: vis'vedeva_; chanda: jagati_
Soma].
dwellings of men.
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(of all).
193
r.s.i: jamadagni bha_rgava or ra_ma ja_madagnya; devata_: a_pri_su_kta (1 idhma or samiddha
agni, 2 tanu_napa_t, 3 il.a_, 4 barhi, 5 devi_dva_ra, 6 us.a_ sa_nakta_, 7 divya hota_gan.a
pracetasa, 8 sarasvati_, il.a)_, bha_rati_: three devi_s, 9 tvas.t.ha_, 10 vanaspati, 11 sva_hakr.ti);
chanda: tris.t.up
10.110.01 Kindled today, Ja_tavedas, in the dwelling of the worshipper, you who are divine,
sacrifice to the gods. Bear (the oblation), you who respect your friends, who are intelligent; you
are the wise, far-seeing messenger (of the gods).
10.110.02 Pure-tongued Tanu_napa_t, flavour the paths of the sacrifice which lead (to success),
moistening them with the sweet (Soma); elevating our praises and our rite by understanding,
convey our sacrifice to the gods. [Tanu_napa_t: Agni; tanu = a cow that has calved and yields
milk, whence comes butter, and from butter fire-- Agni is thus the grandson of the cow; or,
grandson of the waters, because from rain come the trees and trees supplying fuel propagate
Agni].
10.110.03 Agni, who are the invoker (of the gods), and are to be solicited and praised, come,
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being propitiated, along with the Vasus; you, O mighty (Agni), are the invoker of the gods; do
you, who are most entitled to worship, solicited by us, offer them adoration.
10.110.04 In the beginning of the day the sacred grass, pointing eastwards, is strewn with the
prescribed (text) as a covering for the earth (of the altar); they spread it out far and wide as a
pleasant (seat) for the gods and Aditi.
10.110.05 Expanding wide, let the doors give access as gracefully decorated wives give access to
their husbands, divine doors, spacious and admitting all, be easy of entry for the gods.
10.110.06 May the adorable Day and Night, the givers of sound repose, having approached, sit
down in the place (of sacrifice), two divine females, majestic and richly ornamented, bearing
beauty of a bright form.
10.110.07 Divine ministers, prior (to those of earth), repeaters of pious praise, instituting the
sacrifice at which men are to worship, (sit down) stimulating (the priests) at the sacrifices,
makers (of praises), indicating the eastern fire with the prescribed (text). [Eastern fire:
A_havani_ya. The two divine ministers, of Hota_ are Agni and A_ditya].
10.110.08 May Bha_rati_ come quickly to our sacrifice, and Il.a_ thinking (of what she has to
do), like a human being; may Sarasvati_ also-- the three gracious goddesses, sit down upon this
pleasant sacred grass.
10.110.09 To the divine Tvas.t.a_, who decked the parental heaven and earth and all the worlds
with living forms, to him, O priest, who are venerable and wise, being solicited byu us, offer
oblation here today.
10.110.10 Offer of your own will in due season the food (and other) oblations of the gods
besmearing it. Let Vanaspati, S'amita_, the divine Agni, sweeten the oblation with honey and
butter. [Vanaspati_ = the deified yu_pa, or sacrificial post; or, the r.ca may be addressed to the
priest; S'amita_: immolator of the victim. The post, the immolator and the fire are here deified as
the chief instruments or agents of the sacrifice].
10.110.11 As soon as he was born, Agni constructed a sacrifice, he was the preceder of the gods;
may the gods partake of the oblation presented with the sva_ha_ through the voice of him the
hota_ of the sacrifice at the eastern station.
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r.s.i: va_ga_mbhr.n.i_; devata_: va_ga_mbhr.n.i_ (a_tmastuti); chanda: tris.t.up, 2 jagati_
10.125.01 I proceed with the Rudras, with the Vasus, with the A_dityas, and with the
Vis'vedeva_s; I support both Mitra and Varun.a, Agni and Indra, and the two As'vins.[Deity
Prama_tma_: the word, or first of creatures].
10.125.02 I support the foe-destroying Soma, Tvas.t.a_, Pu_s.an and Bhaga; I bestow wealth
upon the institutor of the rite offering the oblation, deserving of careful protection, pouring forth
the libation.
10.125.03 I am the sovereign queen, the collectress of treasures, cognizant (of the Supreme
Being), the chief of objects of worship; as such the gods have put me in many places, abiding in
manifold conditions, entering into numerous (forms.
10.125.04 He who eats food (eats) through me; he who sees, who breathes, who hears what is
spoken, does so through me; those who are ignorant of me perish; hear you who have hearing, I
tell that which is deserving of belief.
10.125.05 I verily of myself declare this which is approved of by both gods and men;
whomsoever I will, I render formidable, I make him a Brahma_, a r.s.i, or a sage. [A Brahman:
Brahma_, the creator].
10.125.06 I bend the bow of Rudra, to slay the destructive enemy of the Bra_hman.as, I wage
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war with (hostile) men. I pervade heaven and earth.
10.125.07 I bring forth the paternal (heaven) upon the brow of this (Supreme Being), my
birthplace is in the midst of the waters; from thence I spread through all beings, and touch this
heaven with my body.
10.125.08 I breathe forth like the wind giving form to all created worlds; beyond the heaven,
beyond this earth (am I), so vast am I in greatness.
r.s.i: tvas.t.a_ garbhakarta_ or vis.n.u pra_ja_patya; devata_: lin:gokta devata_ (vis.n.u, tvas.t.a_,
praja_pati, sini_va_li_, sarasvati_ and as'vini_kuma_ra); chanda: anus.t.up
10.184.01 May Vis.n.u construct the womb, may Tvas.t.a_ fabricate the members, may
Praja_pati sprinkle (the seed), may Dha_ta_ cherish your embryo.
10.184.02 Sustain the embryo, Sini_va_li, sustain the embryo, Sarasvati_, may the divine
As'vins, garlanded with lotuses, sustain your embryo.
10.184.03 We invoke your embryo which the A'vins have churned with the golden pieces of
touchwood, that you may bring it forth in the tenth month.
In RV 3.53.12 presented below, Vis'vamitra says that the mantra will protect
Bhāratam Janam:
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198
3.053.01 Indra and Parvata, bring hither, in a spacious car, delightful viands (generative of) good
progeny; partake, deities, of the oblations (offered)at (our) sacrifices, and gratified by the
(sacrificial) food, be elevated by our praises.
3.053.02 Tarry a while contentedly, Maghavan (at our rite); go not away; for I offer to you (the
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libation) of the copiously-effused Soma; powerful Indra, I lay hold of the skirts (of your robe)
with sweet-flavoured commendations, as a son (clings to the garment) of a father.
3.053.03 Adhvaryu, let us two offer praise; do you concur with me; let us address pleasing praise
to Indra; sit down, Indra, on the sacred grass (prepared by) the institutor of the rite; and may our
commendations be most acceptable to Indra. [Do you concur with me: prati me gr.n.i_hi; the
Hota_ is supposed to speak to Adhvaryu to direct their joint performance of some part of the
ceremony].
3.053.04 A man's wife, Maghavan, is hiw dwelling; verily she is his place of birth; thither let
your horses, harnessed (to your car), convey you; we prepare the Soma at the fit season; may
Agni come as our messenger befor eyou. [His place of birth: ja_ya_ id astam sedu yonih: astam =
gr.ham (gr.hin.i_ gr.ham ucyate iti smr.teh; na gr.ham gr.hamisya_hurgr.hi.n.o gr.hamucyate)].
3.053.05 Depart, Maghavan; come Indra; both ways, protector, there is a motive for you whether
it be standing in your vast chariot, or liberating your neighing steed. [Both ways: ubhayatra te
artham: Indra's wife awaits his return, the Soma libation invites his stay; protectorL bhra_ta_ =
lit., brother; but here explained as pos.aka, nourisher].
3.053.06 When you have drunk the Soma, then, Indra, go home; an auspicious life (abides)
pleasantly in your dwelling; in either (case) there is the standing in your car or liberating the
steeds for provender.
3.053.07 These (sacrificers) are the Bhojas, of whom the diversified An:girasas (are the priests);
and the heroic sons of the expeller (of the foes of the gods) from heaven, bestowing riches upon
Vis'va_mitra at the sacrifice of a thousand (victims), prolong (his) life. [These sacrificers are the
Bhojas: ime bhoja_ an:giraso viru_pa_: bhoja_ = ks.atriya descendants of Suda_s, suda_sah
ks.atriya, ya_gam kurva_n.ah, instituting the sacrifice at which the latter, Medha_tithi, and the
rest of the race of an:giras were their ya_jakas, or officiating priests; the expeller: rudra, his sons
are the maruts; sacrifice of a thousand victims: sahasrasave = the as'vamedha].
3.053.08 Maghavan becomes repeatedly (manifest) in various forms, practising delusions with
respect to his own peculiar person; and invoked by his appropriate prayers, he comes in a
moment from heaven to the three (daily rites), and, although observant of seasons, is the drinker
(of the Soma) irrespective of season.
3.053.09 The great r.s.i the generator of the gods, the attracted by the deities, the overlooker of
the leaders (at holy rites), Vis'va_mitra attested the watery stream when he sacrificed for Suda_s;
Indra, with the Kus'ikas was pleased. [The generator of the gods: devaja_h = the generator of
radiances or energies, tejasa_m janayita_; arrested the watery stream: astabhna_t sindhum
arn.avam: he is said to have stoped the current of the confluence of the vipa_s/a_ and s'utudri
rivers; indra with the kus'ikas was pleased: apriyayata kus'ikebhir Indra = kus'ikagotrotpannair
r.s.ibhih saha, with the r.s.is of the kus'ika lineage, or it might be rendered, pleased by the
Kus'ikas].
3.053.10 Sages and saints overlookers of the leaders (of sacred rites), Kus'ikas, when the Soma is
expresssed with stones at the sacrifice, then exhilarating (the gods) with praises, sing the holy
strain (aloud) like (screaming) swans, and, together with the gods, drink the sweet juice of the
Soma.
3.053.11 Approach, Kus'ikas, the steed of Suda_s; animate (him), and let him loose to (win)
riches (for the raja); for the king (of the gods) has slain Vr.tra in the East, in the West, in the
North, therefore let (Suda_s) worship him in the best (regions) of the earth.
3.053.12 I have made Indra glorified by these two, heaven and earth, and this prayer of
Vis'va_mitra protects the race of Bharata. [Made Indra glorified: indram atus.t.avam-- the verb is
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the third preterite of the casual, I have caused to be praised; it may mean: I praise Indra, abiding
between heaven and earth, i.e. in the firmament].
3.053.13 The Vis'va_mitras have addressed the prayer to Indra, the wielder of the thunderbolt;
may he therefore render us very opulent. [The Vis'va_mitras: The bharatas, or descendants of
Bharata, are descendants of Vis'va_mitra; Bharata is the son of S'akuntala_, the daughter of the
sage, Visva_mitra (Maha_bha_rata A_diparva); Vasis.t.ha is the family priest of the Bharats and
was the restorer to dominion from which they had been expelled by the Pan~ca_las].
3.053.14 What do the cattle for you among the Ki_kat.as; they yield no milk to mix with the
Soma, they need not the vessel (for the libation); bring them to us; (bring also) the wealth of the
son of the usurer, and give us Maghavan, (the possessions) of the low branches (of the
community). [The Ki_kat.as: (Nirukta 6.32) are people who do not perform worship, who are
infidels, na_stikas; in countrie sinhabited by ana_ryas (ki_kat.a_ na_ma des'ona_ryaniva_sah);
na tapanti gharma_n.i: harmyam = a house; gharma_n.i = a vessel termed maha_vi_ra used at the
rite called pragr.hya: pragr.h ya_khya_ karmopa yuktam maha_vi_rapa_tram, which the cattle do
not warm by yielding their milk to it; usurer: a_ bhara pramagandasya vedas: maganda = kusidin,
or usurer, one who says to himself, the money that goes from me will come back doubled, and
pra = a patronymic; low branches of the community: naica_s'a_kham, that which belongs to a
low (ni_ca) branch, or class (s'a_kha); the posterity born of S'u_dras and the like].
3.053.15 The daughter of Su_rya given by Jamadagni gliding everywhere and dissipating
ignorance, has emitted a mighty (sound), and has diffused ambrosial imperishable food among
the gods. [Given by Jamadagni: jamadagni datta_ = given by the r.s;is maintaining a blazing
jamat-jvalat, fire, agni; mighty sound: the sound of thunder or the like in the sky; food among the
gods: as the prayers or exclamation which accompanies the burnt offering].
3.053.16 May she, gliding everywhere, quickly bring us food (suited) to the five races of men;
may she, the daughter of the sun whom the grey-haired jamadagnis gave to me, (be) the bestower
of new life. [Five races of men: pan~cajanya_su kr.s.t.is.u: five distinctions are restricted to
human beings; hence, the reference may be to four castes and barbarians; daughter of the sun:
paks.ya_, the daughter of Paks.a: paks.a nirva_hakasya, the distributor of the parts (of the year?),
i.e. su_ryasya, of the sun; bestower of new life: navyam a_yur dadha_na, having new life or
food: mama kurvan.a_ bhavatu].
3.053.17 May the horse be steady, the axle be strong, the pole be not defective, the yoke not be
rotten; may Indra preserve the two yoke-pins from decay; car with uninjured felloes, be ready for
us. [The horses: ga_vau gaccheta iti ga_vau as'vau: ga_va_ implies those who go, or, in this
place, horses; car be ready for us: Vis'va_mitra being about to depart from the sacrifice of
Suda_s, invokes good fortune for his conveyance].
3.053.18 Give strength, Indra, to our bodies; give strength to our vehicles; (give) strength to our
sons and grandsons; that they may live (long); for you are giver of strength.
3.053.19 Fix firmly the substance of the khayar (axle), give solidity to the s'is'u (floor) of the car;
strong axle, strongly fixed by us, be strong; cast us not from out of our conveyance. [khayar and
s'is'u: khadirasya sa_ram is the text; khadira = mimosa catechu of which the bolt of the axle is
made; while the s'im.s'apa, dalbergia sisu furnishes wood for the floor; these are still timber-trees
in common use].
3.053.20 May this lord of the forest never desert us nor do us harm; may we travel prosperously
home until the stopping (of the car), until the unharnessing (of the steeds). [This lord of the
forest: vanaspati, i.e. the timber of which the car is made].
3.053.21 Indra, hero,possessor of wealth, protect us this day against our foes with many and
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excellent defences; may the vile wretch who hates us fall (before us); may the breath of life
depart from him whom we hate.
3.053.22 As (the tree) suffers pain from the axe, as the s'imbal flower is (easily) cut off, as the
injured cauldron leaking scatters foam, so may mine enemy perish. [The ellipse: as the tree is cut
down by the axe, so may the enemy be cut down; as one cuts off without difficulty the flower of
the s'imbal, so may he be destroyed; as the ukha_ (cauldron) when struck (prahata), and thence
leaking (yes.anti_, sravanti_), scatters foam or breath from its mouth, so (dves.t.a madi_ya,
mantra sa_marthyena prahatah san, phenam mukha_d udgirtu), may that hater, struck by the
power of my prayer vomit foam fromhis mouth].
3.053.23 Men, (the might) of the destroyer is not known toyou; regarding him as a mere animal,
they lead him away desirous (silently to complete his devotions); the wise condescend not to turn
the foolish into ridicule, they do not lead the ass before the horse. [Legend: Vis'va_mitra was
seized and bound by the followers of Vasis.t.ha, when observing a vow of silence. These were
the reflections of the sage on the occasion: disparaging the rivalry of Vasis.t.ha with himself, as
if between an ass and a horse: sa_yakasya = of an arrow;here explained, to destroy,
avasa_naka_rin.ah; lodham nayanti = they lead the sage; lodha = fr. lubdham, desirous that his
penance might not be frustrated, tapasah ks.ayo ma_ bhu_d iti, lobhena tus.n.i_m sthitam r.s.im
pas'um manyama_na, thinking the r.s.i silent through his desire, to be an animal, i.e., stupid;
another interpretation in Nirukta:lubdham r.s.im nayanti pas'um manyama_nah, they take away
the desiring r.s.i, thinking him an animal; na ava_jinam va_jina_ ha_sayanti: va_jina = fr. vac,
speed, with ina affix; interpreted as srvajn~a, all knowing; the contrary avajina = mu_rkha, a
fool].
3.053.24 These sons of Bharata, Indra, understand severance (from the Vasis.t.has), not
association (with them); they urge their steeds (against them) as against a constant foe; they bear
a stout bow (for their destruction) in battle. [Sons of Bharata: descendants of Vis'va_mitra whose
enmity to the lineage of Vasis.t.ha is here expressed; the enmity reportedly occurred on account
of Vis'va_mitra's disciple the Ra_ja_ suda_s; Anukraman.ika_ states that Vasis.t.has hear not
the inimical imprecations: antya abhis'aparthas ta vasis.t.adevas.in.yah na vasis.t.hah s'r.n.vanti;
Niruktam: sa vasis.t.hadves.i_ r.k-aham ca kapis.thalo vasi.s.hah atas tana nirbravi_mi, this and
the previous verse are inimical to the Vasis.t.has and he is of the race of Vasis.t.ha, of the
Kapis.t.hala branch].
Rigveda Devanagari text source: http://www.sanskritweb.net/rigveda

Translation based on Sayana and Wilson (Kalyanaraman)
http://bharatkalyan97.blogspot.in/2015/06/tvastr-is-metaphor-for-veneration-of.html
takṣakaṉ , n. < takṣaka. 1. A divine serpent. See த ் ன்². 2. Artificer, carpenter; தச்சன்.
mayaṉ , n. < Maya. 1. A Daitya, the architect of the Asuras; அசுரத்தச்சன். மயன்
விதித்தன்ன மணி ் ொ லமளிமிலச (சிலப் . 2, 12). 2. Carpenter; தச்சன். (சூடொ.)
3. Artificer, architect; சிற் பி. (W.)vittakaṉ , n. < vidagdha. 1. Skilful, able person;
ேல் லேன். வித்த ர் வநர் விட்ட வ ொழிப் புறங் ண்டும் (பு. சே. 12,
சேன்றிப் . 6). 2. Mysterious person; அதிசயத்தன்லம யுலட யேன்.
பத்துலடயடியேர் ் ச ளியேன் பிறர் ளு ் ரிய வித்த ன் (திே் .
திருேொய் . 1, 3, 1). 3. Bhairava; லேரேன். (சூடொ.) 4. Artificer; ம் மொளன்.
(திேொ.) takṣaṇam िक्षणम् (िक्ष् भावे-ल्युट्] Paring, cutting; दारवाणां च िक्षणम् Ms.5.115; Y.1 185.
202
-णी A carpenter's adze. takṣan िक्षन् m. [िक्ष् -कधनन् ] 1 A carpenter, wood-cutter (whether by caste
or profession); िक्षा ररष्ट्ं रुिं धभषग् Rv.9.112.1; िक्षाणः पलगण्डाश्च ... Śiva. B.31.18; अिाक्षा िक्षा K.
P. 'one not a िक्षन् by caste is called िक्षन् when he acts like or follows the profession of a िक्षन्
(carpenter); Śi.12.25. -2 N. of the architect of the gods. िक्षक [p= 431,3] m. ( Pa1n2. 8-2 , 29
Ka1s3. ) " a cutter " » काि- , वृक्ष-a carpenter L.धवर्श्वकमयन् L.the सूत्र- ार or speaker in the prelude
of a drama L. Sch.of a नाग prince (cf. °क्ष) AV. viii , 10 , 29 Ta1n2d2yaBr. xxv , 15
S3a1n3khGr2. iv , 18 , 1 Kaus3. MBh. &c takṣ िक्ष् a. (At the end of comp.) Paring, cutting &c.;
also िक्ष; Bṛi. S.87.2,24; also िक्षक q. v.; R.15.89.िक्षकः [िक्ष् ण्वुल्] 1 A carpenter, wood-cutter
(whether by caste or profession). -2 The chief actor in the prelude of a drama (i. e. the सू त्र ार). -3
N. of the architect of the gods. -4 N. of one of the principal Nāgas or serpents of the Pātāla, son
of Kaśyapa and Kadru (saved at the intercession of the sage Āstika from being burnt down in the
serpent-sacrifice performed by king Janamejaya, in which many others of his race were burnt
down to ashes).
Ellora, Cave 10: https://www.youtube.com/watch?v=Q_xumArEtZA Ellora Caves : Cave #10 -

Vishwakarma Buddha Cave
Cave 10. Ellora. 3.3m. Seated Buddha in vyakhyana mudra (teaching
posture. "The Vishwakarma (Cave 10) is the only chaitya griha amongst the Buddhist group of
caves. It is locally known asVishwakarma "celestial architect" or Sutar ka jhopda "carpenter's
hut". It follows the pattern of construction of Caves 19 and 26 of Ajanta. On stylistic grounds,
the date of construction of this cave is assigned to 700 CE... The friezes above the pillars are
Naga queens, symbolic of the monsoon, as well as dwarfs as entertainers, dancing and playing
musical instruments." https://en.wikipedia.org/wiki/Ellora_Caves
"Sutar-ka-jhopra (Carpenter’s hut), this is the only chaitya (chapel) cave in the group. The local
carpenters visit the cave frequently and worship Buddha as Viswakarma, the patron of their
craft. The cave is entered through a gate, cut into the natural rock, into a courtyard open to the
sky, with cells to the right and left arranged in two storeys. The cells around the courtyard have
square-based pillars at the foot of which was a lion facing outwards...The huge chaitya arch in
front of the chaityagriha has attained the form of a trefoil decoration, unlike the huge pointed
horse-shoe arch of earlier chaityas. The arch has three portions, the central one decorated with an
attic window at its centre, which also lightens the interior of the cave. Below the other two
portions are sunken niches with an image of Avalokiteshwara on the south side and Manjushri on
the north side. The niches represent miniature temple shrines and adorned with extremely
beautiful decorations imitating a sikhara of contemporary times. The chaitya arch and the
balcony decorations are complete with precision and also imitation of wooden architecture. Even
the wooden pins at the joints of beams and lintels are imitated in
stone." http://www.remotetraveler.com/ellora-caves/
203
Cave 10 Ellora.
धवश्व-कमय 1 [p= 994,2] mfn. accomplishing everything , all-working RV. x , 166 ,

4.in comp. for धवर्श्व-कमयन् m. " all-doer , all-creator , all-maker " , N. of the divine creative
architect or artist (said to be son of ब्रह्मा , and in the later mythology sometimes identified
with त्वष्टृ q.v. , he is said to have revealed the थर्थापत्यवेद q.v. , or fourth उप-वेद , and to preside
over all manual labours as well as the sixty-four mechanical arts [whence he is worshipped
by कारुs or artisans] ; in the Vedic mythology , however , the office of Indian Vulcan is assigned
to त्वष्टृ as a distinct deity , धवर्श्व-कमयन् being rather identified with प्रजा-पधि [ब्रह्मा] himself as the
creator of all things and architect of the universe ; in the hymns RV. x , 81 ; 82 he is represented
as the universal Father and Generator , the one all-seeing God , who has on every side eyes ,
faces , arms , and feet ; in Nir. x , 26 and elsewhere in the ब्राह्मणs he is called a son of भुवन ,
and धवर्श्व-कमयन् भौवन is described as the author of the two hymns mentioned above ; in
the MBh. and Hariv. he is a son of theवसु प्रभास and योग-धसद्धा ; in the पुराणs a son of वास्तु , and
the father of बधहय ष्मिी and संज्ञा ; accord. to other authorities he is the husband ofघृिाची ; moreover
, a doubtful legend is told of his having offered up all beings , including himself , in sacrifice ;
the रामा*यण represents him as having built the city of लङ्का for the राक्षसs , and as having
generated the ape नल , who made राम's bridge from the continent to the island ; the name धवर्श्व-
कमयन् , meaning " doing all acts " , appears to be sometimes applicable as an epithet to any great
divinity) RV.&c m. N. of सूयय or the Sun Va1s. Ma1rkP.m. of one of the seven principal rays of
the sun (supposed to supply heat to the planet Mercury) VPm. of the wind VS. xv ,
16 ( Mahi1dh. )(Monier-Williams)
व यधकः व यधकन् m. A carpenter; पुनरधप ृिा कुन्दे धकंवा न व यधकना धदवः N.19.54;
Rām.1.13,7;7.91.24; धत्रदिानां च व यधकः (धवश्वकमाय ) Mb.1.66.28; व यधकहस्तः a carpenter's measure
of 42 inches. viśva
धवर्श्व pron. -कमयन् m. 1 N. of the architect of gods; cf. त्वष्टृ . -2 an epithet of the sun. -3 one of the
seven principal rays of the sun. -4 a great saint. -5 the Supreme Being. ˚जा, ˚सुिा an epithet of
संज्ञा, one of the wives of the sun. -कारः the architect of the universe (धवश्वकमाय ) (Apte)
204
205
Valmiki Ramayana: References to Visvakarma
Meanwhile, entering the fire sanctuary the place where the sacrificial fire is kept,
vrm.2.91 sipping water and wiping the lips,Bharadwaja invoked Visvakarma the architect
of Gods in order to fulfil his duties towards the guests as follows
When those celestial melodies ceased so pleasingly heard by the human
vrm.2.91
ears, Bharata s army saw the wonderful creations of Visvakarma.
Hanuman saw that city of Lanka ruled by Ravana the king of Rakshasas,
vrm.5.2 constructed by Visvakarma, and which looked as though it were floating in the
sky.
Whatever wonderful aeroplane by the name of Pushpaka, decorated with all
kinds of precious stones, made byVisvakarma in heaven for lord Brahma,
vrm.5.9
whatever plane Kubera obtained by great austerity
from Lord Brahma, Ravanaobtained that plane by prowess defeating Kubera.
Well made by Visvakarma and resembling Fire and Sun in splendour, with
stairways made of gold and with beautiful and best platforms With windows and
vrm.5.9
ventilation holes made of gold and also made of crystal, with platforms made of
sapphires and emeralds
206
Ravana with great splendour, with his body shining brightly, entered that
assembly hall, which was paved with gold and silver, whose interior was
vrm.6.11
wrought with pure crystal, carpeted with skins of deer, guarded by six hundred
evil spirits, ever shining and well constructed by Visvakarma.
O, excellent man! This one, named Nala, a glorious person, is the son
vrm.6.22
of Vishvakarma who was given a boon by his father and is equal to Visvakarma.
On the mountain of Mandara, the following boon was given by Visvakarma to
vrm.6.22
my mother: O, god like lady! A son equal to me will be born to you.
vrm.6.22 I am equal to Visvakarma.
That Nala, the strong and illustrious son of Visvakarma and an
vrm.6.22 excellent Vanara built the bridge across the sea as truly as his father would have
built it.
O, Lakshmana! Look at this Lanka, which appears as though constructed on a
vrm.6.24
hill top by Visvakarma with his imagination and so elevated
Here too is the virtuous Lakshmana, resembling the most
excellent Elephant among Elephants, in the path of whose arrows,
even Indra himself could not survive Sweta and Jyotimukha, the sons of the sun
vrm.6.30
god, a Vanara called Hemakuta, another son of Varuna, Nila the son
of Visvakarma the strong and the best of Vanaras, as well as that mighty and
swiftDurdhara the son of Vasus are all here.
Halting there just for a while and surveying the ten cardinal points, Rama saw
the city of Lanka, which was beautifully constructed by Visvakarma, the divine
vrm.6.40
architect on the top of Trikuta Mountain with nice arrangements and ravishing
with enchanting grove.
[quote]Visvakarma is known as the divine architect of the whole universe. He is the
personification of the creative power that wields heaven and earth together. The chief architect
and builder of Lanka, Dwarka and Yampuri, Visvakarma is usually depicted with four hands,
carrying a lota, book, noose and craftsman's tools. All the divine weapons, chariots, etc.
possessed by the demigods are his creation. According to the Vedas, Visvakarma's five sons
followed in his footsteps. He also has two daughters: Sanjana, who married Lord Surya, and
Saranya, who married Vaivasvat Manu.
Visvakarma's five sons are Manu, Maya, Tvasta, Shilpi and Visvajna (Devagya). The sons are
understood to be the forbearers of five gotras (clans) of Vedic craftsmen: the blacksmiths,
carpenters, bell metalworkers (metal casters), stonemasons and goldsmiths. Today, these five
groups are known as the Vishwakarma community, whose members claim to be direct
descendants of Visvakarma and sons.
Visvakarma's eldest son was Manu, who married Kanchna, the daughter of sage Angira. The
second son was Maya, who married Soumya, the daughter of Parasar rishi. The third son was
Tvasta, who married sage Kaushik's daughter, Jayanti. The fourth son, Shilpi, was married
Karuna, daughter of Sage Bhrigu. The youngest son, Devagya (Visvajna) married the Sage
Gemini's daughter, Chandrika.
207
Each of the sons followed in the footsteps of their transcendental father, each becoming an
illustrious craftsman in his own right. Manu was an ironsmith, Maya a woodcrafter, and Tvasta a
metalsmith who worked with brass, copper and alloy. Silpi was a stone carver, and his name is
associated with the craftsman's code, Shipla-sastra. Visvajna, the youngest son, became a great
jeweler, working with gold and silver.
About the great Vedic crafts, author Jaya Jaitly, writes:"Just as the natya shastras lay down the
religious precepts surrounding dance, the shilpa shastras define both technical and religious
guidelines to achieve excellence in craftsmanship. The ritual of starting the process with
invocations at an appointed, auspicious hour, following the strict scientific formulations of
preparing and mixing ingredients, collectively become a form of worship. The meditative and
highly concentrated quality of mind required focusing and linking the creative processes of the
mind and hands, achieving the quality of prayer and designating work as worship...
Sanaga Gotra - Son of Sage Manu(Shiva) known as the Blacksmiths (Lohar)
Sanatana Gotra - Son of Sage Maya (Vishnu) known as the Carpenters (Badhae)
Abhuvana gotra - Son of Saga Twashtha (Brahma) known as the Bronze smiths (Tamrak)
Pratanan Gotra - Son of Shilpi (Indra) know as the Architects (Murtikar)
Suparna Gotra - Son of Devagya (Surya) know as the Goldsmiths (Sunar)
In ancient times, members of the Visvakarma gotras lived an itinerant lifestyle, traveling from
place to place, getting work wherever temples were being constructed. As great dynasties such as
the Vijayanagar empire came to power, then waned, the fortunes of the Visvakarma craftsmen
also rose and fell." [unquote]
208
http://www.harekrsna.com/sun/features/02-14/features3080.htm
209
Visvkarma. Shivarapatna
village, Bengaluru.
Kala, also Rahu in Banteay Srei in Angkor (Cambodia)
210
Visvakarma artisans. Sandalwood carvers at work 1873
Tvaṣṭṛ is takṣa 'engraver, cire perdue sculptor' He makes weapons and tools for Yajña. He is
'carpenter-smith', Viśvakarma 'artificer'.
Mirror: http://tinyurl.com/p77t4f7
Tvaṣṭṛ takṣa 'engraver' is creator of takṣat vAk 'engraved speech'. Takṣa has made a significant
contribution to the abhyudayam, 'welfare' of people: by creating a writing system which
revolutionized and intensified peoples' contacts and resulted in exchanges of ideas and
archaeometallurgical and other technological inventions for the benefit of mankind.
There is a synonym for Tvaṣṭṛ 'artificer' in Meluhha (mleccha). He is baḍhi, 'a carpenter-smith'.
Work, metalwork in particular, of Tvaṣṭṛ as Viśvakarma 'artificer' is celebrated on Indus Script

Corpora and sculptural tradition of Ancient Near East deploying hieroglyphs and in the
continuing traditions ofcire perdue techniques of lost-wax casting -- evidenced in Nahal
Mishmar, Dong Son bronze drums, lamp-bearer lady of Mohenjo-daro or leopard bronze weight
of Shahi-Tump (Baluchistan) -- for utsava bera (e.g Nataraja in Metmuseum) for celebrations in
211
Hindu temples.
Rigveda explains that Tvaṣṭṛ makes not only vajra sanghAta (cementite, adamantine glue) as
thunderbolt weapon for Indra, but also tools and vessels --yagna Ayudha--needed for the
performance of yajna.
http://bharatkalyan97.blogspot.in/2015/05/identity-of-soma-as-apri-divinity-
in.html Identification of Soma as Apri divinity. Tools and implements used for Soma yajna.
212
Bolsena, Italy ( Etruscan, 700
BCE. Svastika, hamsa, dotted circles as hieroglyphs on a gold plaque.
213
A ‘Sheffield of Ancient India’:
Chanhu-Daro’s Metal working Industry. Illustrated London News 1936 – November 21st, p.909.
10 x photos of copper knives, spears , razors, axes and dishes.
As takṣa 'engraver', he is he originator --using rebus-metonymy-layered cipher -- for writing

systems.
As weapon-maker he should not be viewed as a participant in warfare. He should be viewed as

an metals artificer. As Gitacharya explains to Arjuna in Bhagavadgita, war is prosecuted not as a
denial of ahimsa as the eminent principle of a samajam, but as an affirmation of the vidhi, the
natural laws and for protection of dharma. The creation of weapons also provides the seeds of a
philosophical thought on the essential unity of all creative phenomena: metalwork was but a
manifestation of the cosmic dance of the paramaatman, providing means for use of pancabhuta-s,
'five elements or dhatus' to produce artifacts of utility for living. Thus Tvaṣṭṛ as Viśvakarma
mimics the artifice of the Creator. Hence, the work in a smithy --kole.l -- gets represented as a
mirror image of veneration of the Creator and his creative genius in a temple -- kole.l
Metal artifice is central to the performance of yajna which may include animal sacrifices for
obtaining bone ash explained in making crucibles for creating alloys or hardening iron creating
carbides. Crucibles made with bone ash remain stable --without melting or cracking--upto
214
temperature of 1670 degrees C. This explains how crucible steel was produced in ancient
Bharatam.
Weapons such as axes, hatchets are used to sacrifice animals to obtain bone ash for metallurgical
processes. Bone ash is like cementite used as moulding or sealant for seams or cracks in
metalwork. Bone ash has a melting point of 1670 degrees centigrade and is produced by
calcining bones. It contains about 55.82% calcium oxide, 42.39% phosphorus pentoxide, and
1.79% water. ca2(OH)(PO4)3. Bone ash is a protective coating for metal equipment, tools The
powder adheres to metal, has high thermal stability and does not cause much corrosion. For
example, in bone china, 50% bone ash is derived from animal bones heated to 1000 degrees C.
With the following spectrum of Meluhha glosses providing hieroglyphs used on Indus Script
Corpora, it should be possible to explain why specific glyphs or rhinoceros, tiger, ibex (markhor)
etc. were used on metalwork such as Bactrian bronze or metal alloy axes.
In Indus Script Corpora, hieroglyph rhinoceros/boar signifies: kāṇḍā 'rhinoceros' Rebus: khāṇḍa
‘tools, pots and pans, and metal-ware’.
baḍhia = a castrated boar, a hog (Santali) Rebus-metonymy-layered cipher
provides the signified, artificer: baḍhi ‘a caste who work both in iron and
wood’ (Santali) baṟea ‘merchant’.
kul ‘tiger’ (Santali); kōlu id. (Telugu) kōlupuli = Bengal tiger (Te.) कोल्हा [ kōlhā ] कोल्हें
[kōlhēṃ] A jackal (Marathi) Rebus: kol, kolhe, ‘the koles, iron smelters speaking a language akin
to that of Santals’ (Santali) kol ‘working in iron’ (Tamil)
ib 'elephant' Rebus: ib 'iron'
mindal markhor (Tor.wali) medho a ram, a sheep (G.)(CDIAL 10120) Rebus: mẽṛhẽt, meḍ 'iron'
(Mu.Ho.) meD 'copper' (Russian)
barad, barat 'ox' Rebus: भरि (p. 603) [bharata] n A factitious metal compounded of copper,
pewter, tin &c.(Marathi)
कुठारु, kuThAru, m. monkey. Rebus: कुठारु, kuThAru, m. armourer.
215
Rudra Shilpa text –Sanathkumara
Samhita (shiva-175-178) provides slightly different iconographic details of Rudra: as having a
pearl, moon or jasmine like soothing–bright complexion; four arms; three eyes glowing like
embers; and having a coiled mop of hair (jata-makuta) decorated with crescent moon. He is clad
in tiger skin and garlands of Arka flowers and snakes. His front two hands bestow blessing
(varada) and assurance or protection (abhaya).His upper two hands hold battle axe (parashu) and
deer. See Amsumad bheda agama for 5 faced Rudra.
http://sreenivasaraos.com/category/iconography/
Bronze Age bowl with

Mesopotamian bull decoration, Tepe Fullol. 2200–1900 BC. Source: Thierry Ollivier.
Afghanistan: Hidden Treasures is at Queensland Museum 5 Sept 2013 - 27 Jan 2014.
216
A Bactrian bronze axehead Circa 2300-1900 B.C.E
Ceremonial axe from Daulatabad,Baktria,northern Afghanistan
217
Gold sheet and silver, Late 3rd/early 2nd millennium B.C.E.
L. 12.68 cm. Ceremonial Axe Baktria,Northern Afghanistan
http://www.lessingimages.com/search.asp?a=L&lc=202020207EE6&ln=Collection+George+Ort
iz%2C+Geneva%2C+Switzerland&p=1 "The whole cast by the lost wax process. The boar
covered with a sheet of gold annealed and hammered on, some 3/10-6/10 mm in thickness,
almost all the joins covered up with silver. At the base of the mane between the shoulders an
oval motif with irregular indents. The lion and the boar hammered, elaborately chased and
polished. A shaft opening - 22 holes around its edge laced with gold wire some 7/10-8/10 mm in
diameter - centred under the lion's shoulder; between these a hole (diam: some 6.5 mm) front and
back for insertion of a dowel to hold the shaft in place, both now missing.
Condition: a flattening blow to the boar's backside where the tail curled out and another to the
hair between the front of his ears, his spine worn with traces of slight hatching still visible, a
slight flattening and wear to his left tusk and lower left hind leg. A flattening and wear to the left
side of the lion's face, ear, cheek, eye, nose and jaw and a flattening blow to the whole right
forepaw and paw. Nicks to the lion's tail. The surface with traces of silver chloride under the
lion's stomach and around the shaft
opening." https://www.flickr.com/photos/antiquitiesproject/4616778973
See: Metropolitan Museum, Harris Brisbane Dick Fund, James N. Spear and Schimmel
Foundation, Inc. Gifts, 1982.5 (L: 15 cm): Pittman, H.: Art of the Bronze Age, Southeastern Iran,
Western Central Asia and the Indus Valley. The Metropolitan Museum of Art (New York, 1984),
p. 66 ff., fig. 36. Amiet, P.: L'âge des échanges inter-iraniens 3500-1700 avant J.-C. (Paris,
1986),
pp. 195 ff., 317 fig. 173. Potts, T.: Mesopotamia and the East. An Archaeological and Historical
Study of Foreign Relations 3400-2000 BC. Oxford Committee for Archaeology Monograph 37
(Oxford, 1994), p. 170 ff., fig 27.
218
Shaft-hole axe head Date: ca. late 3rd–early 2nd millennium B.C.E Culture: Bactria-
Margiana Archaeological Complex Medium: Copper alloy Dimensions: 6.3 in. (16
cm) Classification: Metalwork-Implements. Metmuseum.
Tell AsmarCylinder seal modern impression [elephant, rhinoceros and gharial (alligator) on the
upper register] bibliography and image source: Frankfort, Henri: Stratified Cylinder Seals from
the Diyala Region. Oriental Institute Publications 72. Chicago: University of Chicago Press, no.
642. Museum Number: IM14674 3.4 cm. high. Glazed steatite. ca. 2250 - 2200 BCE. ibha
'elephant' Rebus: ib 'iron'. kāṇḍā 'rhinoceros' Rebus: khāṇḍa ‘tools, pots and pans, and metal-
ware’. karā 'crocodile' Rebus: khar 'blacksmith' (Kashmiri)
219
Makara Bharhut, Thailand, Cambodia (Bakong, Roluos)
sculptural friezes ca. 3rd cent. BCE. Makara = mahA kara (Great kara, 'crocodile')
220
The makara
sculptures which adorn many temples is a hieroglyph multiplex of elephant, crocodile, fish: ibha
'elephant' rebus: ib 'iron'; mahAkara, karā 'crocodile' Rebus: khar 'blacksmith' (Kashmiri); aya
'fish' Rebus: aya 'iron' (Gujarati); ayas 'metal' (Rigveda). It is a hieroglyphic celebration of
metalwork as the exemplar of creativity which is the quintessence of the temple-smithy: kole.l
puccha 'fish tail' Rebus: puja 'worship'.
Late Uruk and Jemdet Nasr seal; ca. 3200-

3000 BC; serpentine; cat.1; boar and bull in procession; terminal: plant; heavily pitted surface
beyond plant.
See: http://bharatkalyan97.blogspot.in/2015/05/composite-animal-meluhha-
hieroglyph.html
221
A LURISTAN BRONZE AXE HEAD CIRCA LATE 2ND-EARLY 1ST MILLENNIUM B.C.
The flaring downward-curving blade with central relief arrow emerging from stylised lion's jaw,
the ribbed shaft with four butt-spikes 8¼ in. (20.9 cm.) long khaNDa 'arrow' Rebus: khaNDA
'metalware'.
Ceremonial axe (inscribed with name) of king Untash-

Napirisha, from his capital Tchoga Zambil. Back of the axe adorned with an electrum boar; the
blade issues from a lion's mouth. Silver and electrum, H: 5,9 cm Sb 3973 Louvre, Departement
des Antiquites Orientales, Paris, France
222
Shaft-hole
axe head with bird-headed demon, boar, and dragon.Bronze Age, ca. late 3rd–early 2nd
millennium B.C.,Bactria-Margiana metmuseum.org
See: http://bharatkalyan97.blogspot.in/2011/09/central-asian-seals-seal-impressions.html
The pattern of double-heading in artistic representation and duplication of signs or glyphs (e.g.
two bulls facing each other) in an inscription have been explained in decoded Indus script as
connoting dula 'pair'; rebus: dul 'casting (metal)'. If the eagle is read rebus using a lexems of
Indian linguistic area to connote pajhar 'eagle' (rebus: pasra 'smithy'), the double-headed eagle
can be read as: dul pajhar = metal casting smithy. The body of a person ligatured to the double-
headed eagle can denote the smith whose metalworking trade is related to casting of metals.
See: http://bharatkalyan97.blogspot.in/2011/09/central-asian-seals-seal-impressions.html
223
Cast axe-head; tin bronze inlaid with silver; shows a boar attacking a tiger which is attacking an
ibex.ca. 2500 -2000 BCE Bactria-Margiana Archaeological Complex. Length: 17.8 cm (7
224
in). Weight: 675.5 g (23.82 oz). British Museum.ME 123268 (1913,0314.11913,0314.1) R.
Maxwell-Hyslop, 'British Museum “axe” no. 123628: a Bactrian bronze', Bulletin of the Asia
Institute, NS I (1987), pp. 17-26
Curator's comments: See RL file 6616 (29/6/1995); also Research Lab file 4992 of 12/09/1983
where XRF analysis of surface indicates composition as tin bronze with approx 10% tin and
traces of arsenic, nickel, silver and lead. Dalton's inclusion in the 'Catalogue of the Oxus
Treasure' among a small group of comparative items has unfortunately led to recurrent confusion
over the date and provenance of this piece. It was first believed to be Achaemenid in date
(Dalton, 'Catalogue of the Oxus Treasure', p. 48), labelled as such in 1975 in the former Iranian
Room and thus suggested to be an Achaemenid scabbard chape (P R S Moorey CORRES 1975,
based on an example said to have been excavated by P. Bernard at Ai Khanoum or seen by him
in Kabul Bazaar, cf. P. Bernard CORRES 1976). It has also been assigned a 4th-5th century AD
Sasanian date (P. Amiet, 1967, in 'Revue du Louvre' 17, pp. 281-82). However, its considerably
earlier - late 3rd mill. BC Bronze Age - date has now been clearly demonstrated following the
discovery of large numbers of objects of related form in south-east Iran and Bactria, and it has
since been recognised and/or cited as such, for instance by H. Pittmann (hence
archaeometallurgical analysis in 1983; R. Maxwell-Hyslop, 1988a, "British Museum axe no.
123628: a Bactrian bronze", 'Bulletin of the Asia Institute' 1 (NS), pp. 17-26; F. Hiebert & C.C.
Lamberg-Karlovsky 1992a, "Central Asia and the Indo-Iranian Borderlands",' Iran' 30, p. 5; B.
Brentjes, 1991a, "Ein tierkampfszene in bronze", 'Archäologische Mitteilungen aus Iran' 24
(NS), p. 1, taf. 1).
http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectI
d=367862&partId=1
Eagle incised on a ceremonial axe made of chlorite. Tepe Yahya. (After Fig. 9.6 in Philip H.
Kohl, 2001, opcit.)
225
BACTRIAN BRONZE AXE
HEAD
The narrow blade decorated with incised chevrons, cut-away socket with banded edges, the shaft
decorated with two squatting figures each wearing short tunic, one wrestling a seated feline the
other with arms around the feline and a standing quadruped.
2nd Millennium BC
L. 6 3/4 in. (17.2 cm.)
Ex London art market, late 1990s.
Published: J. Eisenberg, Art of the Ancient World, 2012, no. 251.
226
CLT168
$27,500 http://www.royalathena.com/PAGES/NearEasternCatalog/Bronze/CLT168.html
http://bharatkalyan97.blogspot.in/2015/06/tvastr-is-metaphor-for-veneration-of.html
Tvaṣṭr̥ is a metaphor for veneration of metalwork artificers, Bhāratam Janam, in Rigveda
http://bharatkalyan97.blogspot.in/2015/06/tvastr-meluhha-of-bharatam-janam.html Tvaṣṭr̥,
Meluhha of Bhāratam Janam (Rigveda) is Tuisto, divine ancestor of Germanic peoples (Tacitus),
legacy of Proto-Indo-Aryan superstrate & Mitanni Treaty
http://bharatkalyan97.blogspot.in/2015/06/ancient-weapons-and-soldiers-of-
bharatam.html http://bharatkalyan97.blogspot.in/2015/06/ancient-weapons-and-soldiers-of-
bharatam.html
http://bharatkalyan97.blogspot.in/2015/06/tvastr-as-visvakarma-karu-smith-cire_17.html
Tvaṣṭṛ as Viśvákarma, kāru 'smith', cire perdue metalcaster. Continuing traditions of utsava bera
in Bharatam.
http://bharatkalyan97.blogspot.in/2015/06/tvastr-as-visvakarma-karu-smith-cire.html Tvaṣṭṛ as
Viśvákarma, kāru 'smith', cire perdue metalcaster, revealer of sthApatyaveda. Role of scribes,
architects in Hindu civilization.
http://bharatkalyan97.blogspot.in/2015/06/vajra-ayasam-vajram-metal-weapon-rv.html Vajra,
Ayasam vajram, 'metal weapon' (RV 10.48.3), a metaphor for vajrasanghAta cementite on iron
carbide used in Art traditions of Bharatam and Ancient Near East.
http://bharatkalyan97.blogspot.in/2015/06/iron-age-of-bharatam-janam-dates-to-3rd.html Iron
age of Bhāratam Janam dates to 3rd millennium BCE. Researches on cementite, carbide
nanotube technologies validate the ancient writing system
http://bharatkalyan97.blogspot.in/2015/04/two-newly-discovered-seals-from.html Two newly

discovered seals from Dholavira; decipherment as metalwork catalogues
वज्र[p= 913,1] a kind of hard mortar or cement (कल्क) VarBr2S. (cf. -लेप) mn. " the hard or
mighty one " , a thunderbolt (esp. that of इन्द्र , said to have been formed out of the bones of
the ऋधष द ीच or द ीधच
त्वष्ट्ा वज्रम् अिक्षद आयसम्(RV 10.48.3)-- metal vajra weapon in a smithy-forge.

The Meluhha gloss is kole.l; the same gloss also means 'temple' -- Smithy is a temple.
Hence, divinities in temples are adorned with weapons made in the smithy as armoury.
To engrave: त्वक्ष, त्वष्ट् are synonyums in Samskritam: தச்சன் taccaṉ, n. < takṣa. 1. Carpenter;
227
மரத்தில் வேலல சசய் பேன். மரங் ச ொஃ றச்சரும் (மணி. 28, 37). 2. Person of
carpenter caste; தச்சுவேலலசசய் யும் சொதியொன். 3. The 14th nakṣatra, as pertaining
to Višvakarma; [விசுே ர்மொவு ் குரியது] சித்திலர நொள் .
(பிங் .) தச்சொசொரியம் taccācāriyam, n. < id. +. Status or position of a master-carpenter; தச்
சத் தலலலம. (S. I. I. ii, 278, 17.)தச்சு taccu, n. < takṣa. 1. Carpenter's work;
தச்சன்சறொழில் . தச்சு விடுத்தலும் (திருேொச. 14, 3). 2. Day's work of a carpenter;
தச்சனது ஒருநொல் வேலலயளவு. ல் லுளித்தச்சன் kal-l-uḷi-t-taccaṉ, n. < id. +.
Sculptor, stone-cutter; ல் வேலல சசய் யுந் தச்சன். (W.)‫ ترکانړ‬tarkāṟṟṉ, s.m. (5th)
A carpenter. Pl. ‫ ترکانړان‬tarkāṟṟṉān. (Panjābī).‫ دروزګر‬darūz-gar, s.m. (5th) A carpenter, a joiner.
Pl. ‫ دروزګران‬darūzgarān (corrup. of P ‫)درود گر‬. (Pashto) त्वक्ष् 1 P. (त्वक्षधि, त्वष्ट्) 1 To pare, hew,
peel -2 To make thin. -3 To cover. त्वष्ट् p. p. Made thin, pared, peeled &c. त्वधष्ट्ः f. Carpentry. -
m. N. of a mixed tribe (?).त्वाष्ट्र a. [त्वष्ट्ा दे विा अस्य अण् ] Belonging to Tvaṣṭṛi; U.6.3. (v. l.). -ष्ट्री
1 The asterism धचत्रा. -2 A small car. -ष्ट्रम् The creative power.(Samskritam) Synonym of
lekha: त्वष्ट्ा
धववस्विधमवोस्मिलेख Ki.17.48.-4 To carve. (Samskritam) <uzra> {V} ``to êngrave (cut incised
designs)''. !literally. @V0282. #25401.Gu<uzra> {V} ``to êngrave (cut incised
designs)''. !literally (Munda) Taccha1 [Vedic takṣan, cp. taṣṭṛ, to takṣati (see taccheti), Lat.
textor, Gr. te/ktwn
carpenter (cp. architect), te/xnh art] a carpenter, usually as ˚ka: otherwise only in cpd. ˚sūkarathe
carpenter -- pig (=a boar, so called from felling trees), title & hero of Jātaka No. 492 (iv.342 sq.).
Cp. vaḍḍhakin. Tacchati [fr. taccha1, cp. taccheti] to build, construct; maggaŋ t. to construct or
repair a road J vi.348.Taccheti [probably a denom. fr. taccha1=Lat. texo to weave (orig. to plait,
work together, work artistically), cp. Sk. taṣṭṛ architect =Lat. textor; Sk. takṣan, etc.,
Gr. te/xnh craft, handiwork (cp. technique), Ohg. dehsa hatchet. Cp. also orig. meaning of karoti
& kamma] to do wood -- work, to square, frame, chip J i.201; Miln 372, 383.
(Pali) Konḍa (BB) taṟh- (i.e. taR-) to scrape. Pe.treh- (trest-) id., plane, cut with adze Manḍ. teh-
(-t-) to shave. Kui tahpa (taht-) to smooth off, level down, chip, scrape; n. act of smoothing
off. Kuwi (Su.) tah- (tast-) to scrape, plane; (S.) tah'nai to engrave. (DEDR 3146) takṣa in cmpd.
ʻ cutting ʼ, m. ʻ carpenter ʼ VarBr̥S., vṛkṣa -- takṣaka -- m. ʻ tree -- feller ʼ R.
[√takṣ] Pa. tacchaka -- m. ʻ carpenter ʼ, taccha -- sūkara -- m. ʻ boar ʼ; Pk. takkha -- , °aya -- m. ʻ
carpenter, artisan ʼ; Bshk. sum -- tac ̣h ʻ hoe ʼ (< ʻ *earth -- scratcher ʼ), tec ̣h ʻ adze ʼ (< *takṣī --
?); Sh. tac ̣i f. ʻ adze ʼ; -- Phal. tērc ̣hi ʻ adze ʼ (with "intrusive" r).(CDIAL 5618) takṣaṇa n. ʻ
cutting, paring ʼ KātyŚr. [√takṣ]Pa. tacchanī -- f. ʻ hatchet ʼ; Pk. tacchaṇa -- n., °ṇā -- f. ʻ act of
cutting or scraping ʼ; Kal. tēčin ʻ chip ʼ (< *takṣaṇī -- ?); K. tȧchyunu (dat. tȧchinis) m. ʻ wood --
shavings ʼ; Ku. gng. taċhaṇ ʻ cutting (of wood) ʼ; M. tāsṇī f. ʻ act of chipping &c., adze
ʼ.Pk. tacchaṇa -- n. ʻ cutting ʼ; Kmd.barg. taċə̃ři ʻ chips (on roof) ʼ GM 22.6.71.(CDIAL
5619) tákṣati (3 pl. tákṣati RV.) ʻ forms by cutting, chisels ʼ MBh. [√takṣ]Pa. tacchati ʻ builds
ʼ, tacchēti ʻ does woodwork, chips ʼ; Pk. takkhaï, tacchaï, cacchaï, caṁchaï ʻ cuts, scrapes, peels
ʼ; Gy. pers. tetchkani ʻ knife ʼ, wel. tax -- ʻ to paint ʼ (?); Dm. taċ -- ʻ to cut ʼ (ċ < IE. k̂s NTS xii
128), Kal. tã̄č -- ; Kho. točhik ʻ to cut with an axe ʼ; Phal. tac ̣<-> ʻ to cut, chop, whittle ʼ; Sh.
(Lor.) thačoiki ʻ to fashion (wood) ʼ; K.tachun ʻ to shave, pare, scratch ʼ, S. tachaṇu; L. tachaṇ ʻ
to scrape ʼ, (Ju.) ʻ to rough hew ʼ, P. tacchṇā, ludh. tacchanā ʻ to hew ʼ; Ku. tāchṇo ʻ to square
out ʼ; N. tāchnu ʻ to scrape, peel, chip off ʼ (whence tachuwā ʻ chopped square ʼ, tachārnu ʻ to
lop, chop ʼ); B. cã̄chā ʻ to scrape ʼ; Or. tã̄chibā, cã̄chibā, chã̄cibā ʻ to scrape off, clip, peel ʼ;
228
Bhoj.cã̄chal ʻ to smoothe with an adze ʼ; H. cã̄chnā ʻ to scrape up ʼ; G. tāchvũ ʻ to scrape, carve,
peel ʼ, M. tāsṇẽ; Si. sahinavā, ha° ʻ to cut with an adze ʼ. <-> Kho. troc ̣ik ʻ to hew ʼ with
"intrusive" r.Kmd. taċ -- ʻ to cut, pare, clip ʼ GM 22.6.71; A. cã̄ciba (phonet. sãsibɔ) ʻ to scrape ʼ
AFD 216, 217, ʻ to smoothe with an adze ʼ 331.(CDIAL
5620) tákṣan (acc. tákṣaṇam RV., takṣāṇam
Pāṇ.) m. ʻ carpenter ʼ. [√takṣ]Pk. takkhāṇa -- m., Paš. ar. tac ̣an -- kṓr, weg. taṣāˊn, Kal. kaṭ --
tačon, Kho. (Lor.) tačon, Sh. thac ̣&oarcacute;ṇ m., kaṭ -- th°, K. chān m., chöñü f.,
P. takhāṇ m., °ṇī f., H. takhānm.; Si. sasa ʻ carpenter, wheelwright ʼ < nom. tákṣā. -- With
"intrusive" r: Kho. (Lor.) tračon ʻ carpenter ʼ, P. tarkhāṇ m. (→ H. tarkhān m.), WPah.
jaun. tarkhāṇ. -- With unexpl.d -- or dh -- (X dāˊru -- ?): S. ḍrakhaṇu m. ʻ carpenter ʼ;
L. drakhāṇ, (Ju.) darkhāṇ m. ʻ carpenter ʼ (darkhāṇ pakkhī m. ʻ woodpecker ʼ),
mult. dhrikkhāṇ m., dhrikkhaṇī f., awāṇ.dhirkhāṇ m.(CDIAL 5621)
S. Kalyanaraman
Sarasvati Research Center
June 19, 2015
Addendum: Semantics of cutting, sharpening, forging, armour. Sumerian: nangar 'carpenter';

Akkadian: naggaru, najar, nagoro
త్వ ష్ ట [ tvaṣṭa ] tvashṭa. [Skt.] n. A carpenter, వడ్వాల డు. The maker of the universe. విశ్వ కర్ త.
One of the 12 Adityas, ద్వవ దశాదిత్యు లలో నొకడు.వప్డ్ంగి, వడ్ం ల గి, వడ్వా
ల డు [ vaḍraṅgi,
vaḍlaṅgi, vaḍlavāḍu ] or వ బ డ్ ల త్య తడు vaḍrangi. [Tel.] n. A carpenter. వప్డ్ంగము, వడ్ర ల ని,
వప్డ్ము or వ ం డ్ ల గిత్న్ము vaḍrangamu. n. The trade of a carpenter. వ వా డ్ తి
ల నివృ .త
ట్
వప్డ్ంగిరని. వప్డ్ంగిపి ట or వ ం డ్ ట్
ల గిపి ట vaḍrangi-piṭṭa. n. A woodpecker. ద్వర్వవ ఘాట్ము.
డ్
వ క ల ంకణము vaḍla-kankaṇamu. n. A curlew. ఉలం ల కులలో భేదము. వడ్త్ ల or వడ్ది
ల vaḍlata.
n. A woman of the carpenter caste. వ ధకి [ vardhaki ] vardhaki. [Skt.] n. A carpenter. వడ్వా
ర్ ల డు.
Ta. taṭṭu (taṭṭi-) to knock, tap, pat, strike against, dash against, strike, beat, hammer,
thresh; n. knocking, patting, breaking, striking against, collision; taṭṭam clapping of the
hands; taṭṭal knocking, striking, clapping, tapping, beating time; taṭṭāṉ gold or silver
smith; fem. taṭṭātti. Ma. taṭṭu a blow, knock; taṭṭuka to tap, dash, hit, strike against,
knock; taṭṭān goldsmith;
fem. taṭṭātti; taṭṭāran washerman; taṭṭikka to cause to hit; taṭṭippu beating.
Ko. taṭ- (tac-) to pat, strike, kill, (curse) affects, sharpen, disregard (words); taṭ a·ṛ- (a·c) to
stagger from fatigue. To. toṭ a slap; toṭ- (toṭy-) to strike (with hammer), pat, (sin) strikes; toṛ-
(toṭ-) to bump foot; toṭxn, toṭxïn goldsmith; fem. toṭty, toṭxity; toṭk ïn- (ïḏ-) to be tired,
exhausted. Ka. taṭṭu to tap, touch, come close, pat, strike, beat, clap, slap, knock, clap on a thing
(as cowdung on a wall), drive, beat off or back, remove; n. slap or pat, blow, blow or knock of
disease, danger, death, fatigue, exhaustion. Koḍ. taṭṭ- (taṭṭi-) to touch, pat, ward off, strike off,
(curse) effects; taṭṭë goldsmith; fem. taṭṭati (Shanmugam). Tu. taṭṭāvuni to cause to hit,
strike. Te. taṭṭu to strike, beat, knock, pat, clap, slap; n. stripe, welt; taṭravã̄ḍu goldsmith or
silversmith.Kur. taṛnā (taṛcas) to flog, lash, whip. Malt. taṛce to slap. Cf. 3156 Ka. tāṭu. / Cf.
Turner, CDIAL, no. 5490, *ṭhaṭṭh- to strike; no. 5493, *ṭhaṭṭhakāra- brassworker; √ taḍ, no.
5748, tāˊḍa- a blow; no. 5752, tāḍáyati strikes. (DEDR 3039)
229
vr̥ddhi1 f. ʻ cutting off ʼ W. [√vardh]Or. buṛiā ʻ small axe ʼ: very doubtful. -- P. vāḍh, bāḍh f. ʻ
cutting, killing ʼ, vāḍhī, bā° f. ʻ harvesting, harvest ʼ prob. P. derivatives
of vaḍḍhṇā < vardhayati1 or poss. < *vārddhrī -- s.v. *varddhr̥-(CDIAL 12075)
*varddhr̥ ʻ cutter, knife ʼ. [√vardh] *varddhrī -- : N. bāṛ ʻ blade of khukri ʼ; Bi. bāṛh ʻ
bookbinder's papercutter ʼ; H. bāṛh, bāṛ f. ʻ edge of knife ʼ, G. vāḍh f.; -- P. vāḍh, bāḍh f. ʻ
cutting edge ʼ poss. < *vārddhrī -- . *vardharī -- , *vardhā̄̆ra -- : Bi. badhrī, °riyā, °rā, badhārū ʻ
knife with a heavy blade for reaping with ʼ; <-> WPah.bhad. bardhāṇū ʻ to shear sheep ʼ <
*badhār -- ṇū? (CDIAL 11371) VARDH ʻ cut ʼ: vardha1 m. ʻ a cutting ʼ W. [√vardh]
S. vaḍhu m. ʻ a cut ʼ; L. vaḍḍh m. ʻ ears of corn remaining in a field after sheaves have been
removed ʼ; P. vaḍḍh, ba° m. ʻ a cut in a piece of wood, chip, stubble of grain (wheat, maize, &c.)
ʼ, vaḍḍhā, ba° m. ʻ cut, mark ʼ; G. vāḍh m. ʻ cut, wound, reaping a field ʼ; Si. vaḍa -- ya ʻ act of
cutting off ʼ; -- K. broḍu m. ʻ septum of nose ʼ?(CDIAL 11372) vardhaka in cmpd. ʻ cutting ʼ, m.
ʻ carpenter ʼ R. [√vardh] Pa. cīvara -- vaḍḍhaka -- m. ʻ tailor ʼ; Kho. bardog, °ox ʻ axe ʼ (early →
Kal. wadók before v -- > b -- in Kho.); <-> Wg. wāṭ ʻ axe ʼ, Paš.dar. wāˊṭak (ṭ?).(CDIAL
11374) vardhaki m. ʻ carpenter ʼ MBh. [√vardh] Pa. vaḍḍhaki -- m. ʻ carpenter, building mason
ʼ; Pk. vaḍḍhaï -- m. ʻ carpenter ʼ, °aïa -- m. ʻ shoemaker ʼ; WPah. jaun. bāḍhōī ʻ carpenter ʼ,
(Joshi) bāḍhi m., N. baṛhaï, baṛahi, A. bārai, B. bāṛaï, °ṛui, Or. baṛhaï, °ṛhāi, (Gaṛjād) bāṛhoi,
Bi. baṛahī, Bhoj. H. baṛhaī m., M. vāḍhāyā m., Si. vaḍu -- vā. WPah.kṭg. báḍḍhi m. ʻ carpenter ʼ;
kṭg. bəṛhe\i, báṛhi, kc. baṛhe ← H. beside genuine báḍḍhi Him.I 135), J. bāḍhi, Garh. baṛhai, A.
also bāṛhai AFD 94; Md. vaḍīn, vaḍin pl. (CDIAL 11375)†*vardhakikarman -- ʻ carpentry ʼ.
[vardhaki -- , kár- man -- ] Md. vaḍām ʻ carpentry ʼ. (CDIAL 11375a) vardhana1 n. ʻ cutting,
slaughter ʼ Mn. [√vardh]S. vaḍhiṇī f. ʻ cutting ʼ, Si. väḍun.(CDIAL 13377)*vardhira ʻ axe,
hammer ʼ. [Cf. *varddhr̥ -- . - √vardh]Kho. bəḍīˊr ʻ sledgehammer (?) ʼ (→ Gaw. bäḍíl),
Bshk. baḍīˊr; Phal. baḍhīˊr ʻ axe (?), sledgehammer ʼ AO xviii 227: very doubtful.(CDIAL
11385) cf. várdhra m. ʻ leather thong ʼ AV., vardhrī -- f. lex., vadhra -- m.n. MBh. 2. badhra -
- (v.l.) MBh. (X √bandh?). [√vardh]1. Pa. Pk. vaddha -- m.n. ʻ thong ʼ; S. vaḍhī, vāḍhĭ̄ f.;
L. vaddhar m., vadhrī f., (Shahpur) vadhar m. ʻ shoulder -- strap ʼ;
P. vahdar, vaddhrī, baddharī f., ludh. baddhī f. ʻ leather thong ʼ; Or. badhī ʻ dog's collar, leather
thong round a drum ʼ; Bi. bādhā ʻ strings of a balance ʼ, bādhī ʻ ties fastening bamboo poles to
body of cart ʼ; Bhoj. Aw.lakh. bādh ʻ rope, string ʼ; OG. vādhra n. ʻ leather ʼ, . varadhi, vādhar,
vādhrī, vādharṛī f. ʻ leather strap ʼ; M. vād, vād(h)ī f. ʻ strap ʼ, vādā m. ʻ whiplash ʼ; Si. vada ʻ
leather strap ʼ; -- Kal.badrí ʻ leather belt ʼ, Phal. ḍāk -- badhrḗi (rather than with NOPhal 34 <
*baddhrikā -- ); -- Paš.weg. walāˊ ʻ tie, band ʼ IIFL iii 3, 185 (< *vardh -- tra -- ?). 2.
Pa. baddha -- n. ʻ thong ʼ. [< IE. *werdhro -- ~ vārdhrī -- f. ʻ strap ʼ < IE. *wordhrī -- T. Burrow
BSOAS xxxviii 65, but rather like vāˊrdhra -- ʻ fit for strap ʼ Pāṇ., n. ʻ strap ʼ vr̥ddhi of várdhra -
- ]Md. vadu ʻ strap ʼ.(CDIAL 11387) cf. várman n. ʻ armour ʼ RV. [√vr̥1]
Pa. Pk. vamma -- n. (Pk. also m.) ʻ armour ʼ; WPah. kiũth. bāmū ʻ clothes ʼ, roh. bamṇõ ʻ to dress
ʼ; Si. vam -- a ʻ armour ʼ.WPah.poet. bamṇo, bamhṇo ʻ to wear ʼ, J. bāmṇu.(CDIAL 11389)
Cf. vaṭāraka -- , varāṭaka -- m. ʻ string ʼ MBh. [vaṭa -- 2Pa. sa -- vaṭākara -- ʻ having a cable ʼ;
Bi. baral -- rassī ʻ twisted string ʼ; H. barrā m. ʻ rope ʼ, barārā m. ʻ thong ʼ.(CDIAL 11217)
bāḍhōī ʻ carpenter ʼ, (WPah.) toṭxn, toṭxïn goldsmith (Toda) వడ్బ ల త్యతడు, వప్డ్ంగి (Telugu);
vardhaki (Samskritam): All three glosses are ultimately derivable from the
root: Tvaṣṭṛ Taccha1 [Vedic takṣan, cp. taṣṭṛ, to takṣati (see taccheti), Lat. textor,
Gr. te/ktwn carpenter (cp. architect), te/xnh art] a carpenter, usually as ˚ka: otherwise only in
230
cpd. ˚sūkarathe carpenter -- pig (=a boar, so called from felling trees), title & hero of Jātaka No.
492 (iv.342 sq.). Cp. vaḍḍhakin. (Pali)
cf. ேொர்த்தி ம் ³ vārttikam , n. < vārttaka. Loc. 1. Trade; வியொபொரம் . 2. Means of

livelihood; சீேனம் . (Tamil) baRea 'merchant' (Munda)
The ancient Meluhha (Indian sprachbund, speech) form could be Bi. baṛahī, Bhoj. H. baṛhaī m.,
signified by the hieroglyph: baḍhi 'boar, rhinoceros'; variant: varAha 'boar'
(Samskritam) वराह [p= 923,2] m. (derivation doubtful) a boar , hog , pig , wild
boar RV. &c (ifc. it denotes , " superiority , pre-eminence " ; » g. व्याघ्रा*धद) varāhá -- , varāˊhu -
- m. ʻ wild boar ʼ RV Pa. Pk. varāha -- m. ʻ boar ʼ; A. B. barā ʻ boar ʼ (A. also ʻ sow, pig ʼ),
Or. barāha, (Sambhalpur) barhā, (other dial.) bā̄̆rihā, bāriā, H. bā̄̆rāh m.,
Si. varā. varāhamūla n. ʻ name of a place in Kashmir ʼ Rājat. [varāhá -- , mūˊla --
?] K. warahmul ʻ a town at west end of the valley of Kashmir ʼ.(CDIAL 11325, 11326)
http://bharatkalyan97.blogspot.in/2015/06/tvastr-is-is-taksa-engrave-cire-
perdue.html?view=mosaic
Tvaṣṭṛ as Viśvákarma, kāru 'smith', cire perdue metalcaster, revealer of sthApatyaveda. Role of
scribes, architects in Hindu civilization.
Mirror: http://tinyurl.com/oh6s7nl
Role of scribes, architects in Hindu civilization is a saga of unparalleled splendor in the history
of civilizations.
Many scribes and silpi or sthapati are unnamed since the tradition was to venerate the supreme,
humbling oneself in veneration. The contributions made by scribes and sculptors are cherished as
pilgrimage sites, temples and monuments in all parts of Bharatam.
The scribes who created the catalogus catalogorum of Indus Script with ca. 7000 inscriptions
and perhaps also many hieroglyphs in cuneiform inscriptions on cylinder seals of Ancient Near
East from Meluhha colonies of the region, clearly followed the characteristics of orthographic
rendering of hieroglyphs associated with Tvaṣṭṛ as Viśvákarma.
The metalworkers of the civilization viewed kole.l 'smithy' as kole.l 'temple. This tradition is
traceable to the narratives related to Tvaṣṭṛ as Viśvákarma in the Vedic tradition, dating from the
Rigveda.
Tvaṣṭṛ as Viśvákarma is a Rsi and a Silpi, designer of all the flying chariots of the gods, and all
their weapons and divine attributes, creator of vajra (thunderbolt) missile for Indra from the
bones of Dadhici. He is artisan, craftsman par excellence. (Coomaraswamy, Ananda K.
(1979): Medieval Sinhalese Art, Pantheon Books Inc., New York., p.79). Kanya Sankranti after
Ganesha Puja (ca. September) is a celebration of Viśvákarma.
Vishwakarma (or Visvakarma) community refer to themselves as the Viswabrahmin. The
community comprises five sub-groups - carpenters, blacksmiths, bell
231
metalworkers, goldsmiths and stonemasons - who believe that they are descendants
of Vishwakarma. Lohars are also known as Vishwakarma, Sharma or Panchals.
Viśwákarma (Sanskrit: धवर्श्वकमाय "all-accomplishing, maker of all," "all doer"; Thai: Witsawakam
; Telugu: విశ్వ కర్మ ; Kannada: ವಿಶ್ವ ಕರ್ಮ ; Tamil: (விசுே ர்மன்) Visuvakaruman ) is the
personified Omnipotence and the abstract form of the creator God according to the Rigveda. He
is the presiding deity of all craftsmen and architects. https://en.wikipedia.org/wiki/Vishvakarman
Tarkhan (Old Turkic Tarqan; Mongolian: Darqan or Darkhan; Persian: ‫ ;ترخان‬Chinese: 達干;
Arabic: ‫ ;طرخان‬alternative spellings Tarkan, Tarkhaan, Tarqan, Tarchan, Turxan, Tarcan or
Turgan) is an ancient Central Asian title used by various Indo-European (i.e. Iranian and
Tokharian) and Turco-Mongol peoples, especially in the medieval era, and prominent among the
successors of the Mongol Empire. It is also the title given to a community commonly found in
the Punjab regions of India and Pakistan. Who are traditionally carpenters by occupation. ( Choi,
Han-Woo (Oct 2005), A Study of the Ancient Turkic "TARQAN", KR: Handong
University) http://www.iacd.or.kr/pdf/journal/05/5-10.pdf In Kyrghyz's tale Manas, the word
Tarqan means a 'blacksmith', a possible borrowing from Mongolian.
Viśvákarma as Lohar, smiths are called by different community names in Bharatam:
232
233
234
235
Entrance to Viśvákarma cave temple, Ellora Cave No. 10
236
Segments of the sculpture showing: 1. scribe; 2. stacks of straw asociated with epigraphs
(incribed ovals atop the stacks) and the row of seated artisans. There are two hieroglyphs on
these segments: 1. scribe; 2. straw-stacks. Both can be read as Meluhha hieroglyphs.
The scribe shown on Amaravati sculpture is kaṇḍa kanka 'stone scribe'. The gloss is reinforced
by the hieroglyph: stack of straw: kaṇḍa (See Meluhha glosses from
Indian sprachbund appended).
Maya is a Koliya, i.e. she is a kole, a community working in iron. kol ‘working in iron’ (Tamil).
Smithy-forge in action depicted on a Sanchi

sculptural relief. Artisans working in smithy.
Sivaramamurti, C., 1978, The painter in ancient India, Delhi, Abhinav Publications, p.5
An inscription on the Bharhut rail reads: "Buddharakhitasa riipakdrakasa ddnam", i.e. gift of
Buddharakshita, the sculptor. Buddha Rakhitasa Rupakārakasa dānam." Gift of Buddha
Rakshita, the sculptor."
Here we have the name of one of the sculptors of the Bharhut bas-reliefs.
http://www.jatland.com/home/Bharhut_inscriptions
237
The architect carries a garland in his left
hand. The gloss is dāma a wreath or garland of fls. J i.397 (Pali); rebus: dhamma. The entire
architecture of the Sanchi monuments is an offering, a puja by the sāṅgtarāś sangha. In his
right hand is held ukkā; (dhamm -- okkā); ii.401; iv.291; v.322; Vism 428; ThA 287; DA
i.148; DhA i.42, 205; PvA 154. Esp. as tiṇ˚ firebrand of dry grass M i.128, 365; Nd2 40Ie;
DhA i.126; Sdhp 573. -- 2. a furnace or forge of a smith A i.210, 257; J vi.437. Rebus: he is
dhammika (adj.) [=Sk. dharmya, cp. dhammiya] lawful, according to the Dh. or the rule;
proper, fit, right; permitted, legitimate, justified; righteous, honourable, of good character,
just, esp. an attr. of a righteous King (rājā cakkavattī dhammiko dhammarājā) D i.86; ii.16; A
i.109=iii.149; J i.262, 263; def. by Bdhgh as "dhammaŋ caratī ti dh." (DA i.237) &
"dhammena caratī ti dh., ñāyena samena pavattalī ti" (ib. 249). <-> Vin iv.284; D i.103; S
ii.280 (dhammikā kathā); iii.240 (āhāra); iv.203 (dhammikā devā, adh˚ asurā); A i.75;
iii.277; Sn 404; DhA ii.86 (dohaḷa); iv.185 (˚lābha); PvA 25 (=suddha, manohara). Also
as saha -- dh˚ (esp. in conn. w. pañha, a justified, reasonable, proper question: D i.94; S
iv.299 in detail) Vin iv.141; D i.161; iii.115; A i.174. -- a˚ unjust, illegal etc. Vin iv.285; S
iv.203; A iii.243. (Source for the photograph:
http://imagesvr.library.upenn.edu/a/aiis/thumb/A36-60.JPG)
Associated with the dharma glyph which adorns the Sanchi torana is the śilpi, the architect of
the poems in stone. What was he called? Hindi. संगिरा/ि (nm) sāṅgtarāś a stone-
cutter/carver/dresser; ~िी stone cutting/carving/dressing. He works with sang, 'stone'. His
signature tune is the composite glyph: sang makara 'water-elephant, water-crocodile';
ligatured with a mollusc, sangi and puccha 'fish-tail', the sanghi performs puja with his
exquisite architectural forms of the temple, kole.l, guḍi .
238
Sanchi northern gate architrave is adorned with a sculpture of the architect of the monument,
together with a hieroglyph multiplex, the elaboration of s'rivatsa symbol of Hindu-Bauddha
dharma-dhamma.
http://hdl.library.upenn.edu/1017.2/A36-60
Sanchi torana architrave with a sculpture of the architect.
239
State Surname
Bihar and Uttar Pradesh Vishwakarma, Sharma and Thakur

Andhra Pradesh Achari, Chary, and Acharya
Tamilnadu Vishvabrahmins, Kamaalar, Aachari or Aasaari
Maharashtra Dangre, Upankar, Mane, Ighe, Lohar, Koshe, Waghodekar, Kumbare,
Panvalkar, Dhole, Pakhale. In Konkan Area Shemadkar, Katalkar, Gulekar, Shirvankar,
Ghadi, Masurkar, Chapekar, Masurkar, Pomendkar
Gujarat Panchal, Pitroda, Parmar, Pithva, Suthat, Mistry, Wadia, Gohil.
Rajasthan Suthar and Jangid Brahmins
Bengal Karmakar, Lohar, Raut, Majhi, Guli, Gulimajhi, Dandamajhi, Dalui, Sutar
Orissa Moharana, Mohapatra, Sutar, Sahu, Parida
240
http://www.lohars.org/strength.html
taṣṭṛ िष्टृ m. 1 A carpenter in general; रर्थं न िष्ट्ेव िस्मत्सनाय Rv.1.61.4. -2 The architect of gods
(धवर्श्वकमयन्) -3 One of the 12 Ādityas. kāru कारु -रुः 1 An epithet of धवर्श्वकमयन् the architect of
the gods. -2 An art, a science.a. (-रू f.) [कृ-उण् Uṇ.1.1] 1 A maker, doer, an agent, servant;
राघवस्य ििः कायं कारुवाय नरपुङ्गवः Bk.7.28. su सु ind.-कमयन् a. 1 one whose deeds are
righteous, virtuous, good. -2 active, diligent. (-m.) N. of Visvakarman. viśvákarman ʻ
creating everything ʼ, m. ʻ the divine creator ʼ RV. [víśva -- , kárman -- 1] Pa. vissakamma --
m. ʻ the architect of the gods ʼ, Pk. vissayamma -- m., Si. vissam (< *visyam).(CDIAL
11963) धवर्श्व--कमय mfn. accomplishing everything , all-working RV. x , 166 ,
4. in comp. for धवर्श्व-कमयन् (Monier-Williams)
Rigveda 10.166: A tribute to Viśvákarma as the armourer-warrior par excellence
10.166.01 Make me, Indra, (renowned like) a bull among my equals, victor over my rivals,
the slayer of my enemies, a sovereign, a lord of cattle. [Like a bull: r.s.abham, a play upon
the r.s.i's name].
10.166.02 I am the destroyer of my enemies, like Indra, unharmed and unwounded; may all
these my foes be cast down under my feet.
10.166.03 I bind you here, like the two extremities of the bow the bowstring; restrain them,
lord of speech, that they may speak humbly to me.
10.166.04 I have come triumphant with power, equal to any exploit; I seize upon minds, your
pious observances, your prowess in war.
10.166.05 Seizing upon your goods and chattels, may I victorious; I walk upon your heads;
cry aloud from beneath my feet, like frogs from (below) the water, like frogs from (below)
the water.
241
Rigveda 10.81-82
242
10.081.01 The r.s.i, the hota_, our father who offering all these worlds has taken his seat;
desiring wealth by pious benedictions, the first inventor has entered inferior (beinggs).
[Offering all these worlds: i.e., destroying at the pral.aya, or dissolution of the world (Yajus.
17.17); asi_dat = had stopped, or has sat down in Agni. The 'wealth' desired by Vis'vakarma_
is heaven, which is to be obtained by hymns and the like. a_s'is.a_ = by the wish to become
many; or, by the desire to create again and again; prathamacchad = assuming the principal
form, or first investing, Agni with the worlds; Parames'vara is intended: a_tma_ va_ idam
eka eva_gra a_si_t: Aitareya Bra_hman.a 2.4.1; Nirukta, 10.26: Vis'vakarman was at a
sarvamedha, or universal sacrifice; he offered up all the worlds, and last of all offered up
himself in sacrifice. The first line of the r.ca is a reference to the destuction of all things; the
second line of the r.ca refers to their re-creation].
10.081.02 What was the station? What was the material? How was (it done)? So that the
beholder of all, Vis'vakarman (was) generating and disclosed heaven by his might. [In the
first r.ca, it is said that after the pral.aya, the creator made all things anew. In this r.ca, it is
now asked: where was the scene of action, what were the materials, and how was thw work
243
performed? In this world, a potter must have his shop, his clay, his wheel; so what does
Is'vara have for site, matter and implements? The answer is negative. Is'vara does not need
anything of this kjind. tatsr.s.t.va_ tadeva_nupra_vis'at: Taittiri_ya A_ran.yaka 8.6].
10.081.03 Having eyes everywhere, and having a face everywhere, having arms everywhere,
and having feet everywhere, he traverses (heaven) with his arms, (earth) with his swift-
moving (feet), and exists a god without companion generating heaven and earth. [Traverses:
sam dhamati = he blows together, or inflates; a metaphor to denote the work of
creation].10.081.04 Which was the forest, which the tree, from which they fabricated heaven
and earth? Inquire, sages, in your minds what (place) he was stationed in when holding the
worlds. [They: i.e., the makers of the world, directed by Parames'vara].10.081.05 Grant to
your friends, Vis'vakarman, at the oblation, your best, your worst and your intermediate
forms, and to these do you yourself, possessor of the oblation, becoming augmented in
person (by oblations), offer worship. [Your best...forms: The best forms are the bodies of the
gods, etc.; the intermediate forms are the bodies of men, etc.; the inferior forms are the
bodies of worms, etc. Vis'vakarman, the creator is mixed up with Vis'vakarman, as Tvas.t.a_
or Agni. It means that man is incompetent to worship the creator, that is, in his forms, and it
must be done by himself].10.081.06 VIs'vakarman, magnified by the oblation, do you of
yourself worship earth and heaven; let other men (who offer no oblations) be everywhere
confounded; may he, rich in oblations, be the granter of heaven at this our (sacrifice).
[Magnified by oblation: or, by me, Vis'vakarman, becoming an oblation. In the previous
r.ca., havis.a_ = at the oblation = when I am made an oblation; cf. Nirukta 10.27; Yajus.
17.22; su_rih = prajn~a_ta, knowing; or, may Indra be our adviser].10.081.07 Let us this day
invoke for our protection the lord of speech, the creator of all, who is swift as thought; may
he, the bestower of all happiness, the doer of good works, be propitiated by all our oblations,
(so as) to grant us his protection. [Lord of speech: all the epithets apply to Indra;
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10.082.01 The maker of the senses, resolute in mind, engendered the water, (and then) these
two (heaven and earth) floating (on the waters); when those ancient boundaries were fixed,
then the heaven and earth were expanded. [The maker of the senses: lit., the father of the
eye; manasa_ dhi_rah = reflecting that there was no one equal to himself; a_po va_ idam
agre; a_pa eva sasarja_dau: Taittiri_ya Sam.hita_ 7.1.5.1; Manu 1.8].
10.082.02 Vis'vakarman, of comprehensive mind and manifold greatness, is all-pervading,
the creator, the arranger and the supreme supervisor; him in whom the desires of their
(senses) are satisfied with food, they call (him) supreme beyond the seven r.s.is. [The
devata_: is Prama_tma_ or A_ditya, the sun; cf. Nirukta 10.26. The second line of the r.ca:
him in whom they delight their forms (or places) with water, him, those who are skille din
mantras call the A_ditya single, superior to the seven r.s.is; or, the wise make the seven r.s.is
one with Vis'vakarman; Nirukta notes that at the universal sacrifice Vis'vakarman Bhauvana
offered up all beings and then himself].
10.082.03 He who is our preserver, our parent, the creator (of all), who knows our abodes
(and knows) all beings, who is the name-giver of the gods-- he is one; other beings come to
him to inquire. [i.e., to ask, 'who is the supreme lord?' or, they ask, what their offices are, and
he appoints them their several functions].
10.082.04 Those ancient R.s.is who adorned (with light) these beings in the animate and
inanimate world, offer to him wealth (of sacrifice) as praisers with abundant (laudation).
245
10.082.05 What was that embryo which was beyond the heaven, beyond this earth, beyond
the gods, beyond the asuras, which the waters first retained, in which all the gods
contemplated each other?
10.082.06 The waters verily first retained the embryo in which all the gods were aggregated,
single deposited on the navel of the unborn (creator), in which all beings abide. [The embryo
is Vis'vakarman. arpitam an.d.am = mundane egg; or, bi_jam].
10.082.07 You know not him who has generated these (beings); (his life) is another, different
from yours; wrapped in fog, and foolish speech (do they) wander (who are) gluttonous and
engaged in devotion. [Sa_yan.a: "The assertion that we know Vis'vakarman in the same way
as men say, 'I am devadatta, I am yajn~adatta', is false, for the essence (tattva) of
Vis'vakarman Parames'vara is not endowed with conscious individual existence, but he is a
different entity from you who are sentient beings, who have individual consciousness, and so
forth". Wrapped in foolish speech: jalpya_: i.e., saying I am god, I am man etc.; ukthas'a_sah
= singing hymns with a view to gaining felicity in a future state: you are merely anxious for
enjoyment in this world and in the next, therefore you know nothing of Vis'vakarman; or,
you who are engaged in enjoyment of this world or the next, being subject to false
knowledge or ignorance, have no knowledge of the Truth].
Sukla Yajurveda Prapathaka: vii. 1. 5.
This was in the beginning the waters, the ocean.
In it Prajapati becoming the wind moved.
He saw her, and becoming a boar he seized her.
Her, becoming Visvakarma, he wiped.
She extended, she became the earth, and hence the earth is called the earth (lit.
the extended
In her Prajapati made effort.
He produced the gods, Vasus, Rudras, and Adityas.
takṣakaṉ , n. < takṣaka. 1. A divine serpent. See த ் ன்². 2. Artificer, carpenter; தச்சன்.
mayaṉ , n. < Maya. 1. A Daitya, the architect of the Asuras; அசுரத்தச்சன். மயன்
விதித்தன்ன மணி ் ொ லமளிமிலச (சிலப் . 2, 12). 2. Carpenter; தச்சன்.
(சூடொ.) 3. Artificer, architect; சிற் பி. (W.)vittakaṉ , n. < vidagdha. 1. Skilful, able person;
ேல் லேன். வித்த ர் வநர் விட்ட வ ொழிப் புறங் ண்டும் (பு. சே. 12,
சேன்றிப் . 6). 2. Mysterious person; அதிசயத்தன்லம யுலட யேன்.
பத்துலடயடியேர் ் ச ளியேன் பிறர் ளு ் ரிய வித்த ன் (திே் .
திருேொய் . 1, 3, 1). 3. Bhairava; லேரேன். (சூடொ.) 4. Artificer; ம் மொளன்.
(திேொ.) takṣaṇam िक्षणम् (िक्ष् भावे -ल्युट्] Paring, cutting; दारवाणां च िक्षणम् Ms.5.115; Y.1
185. -णी A carpenter's adze. takṣan िक्षन् m. [िक्ष् -कधनन् ] 1 A carpenter, wood-cutter
(whether by caste or profession); िक्षा ररष्ट्ं रुिं धभषग् Rv.9.112.1; िक्षाणः पलगण्डाश्च ... Śiva.
B.31.18; अिाक्षा िक्षा K. P. 'one not a िक्षन् by caste is called िक्षन् when he acts like or
follows the profession of a िक्षन् (carpenter); Śi.12.25. -2 N. of the architect of the
gods. िक्षक [p= 431,3] m. ( Pa1n2. 8-2 , 29 Ka1s3. ) " a cutter " » काि- , वृ क्ष-a carpenter
L.धवर्श्वकमयन् L.the सूत्र- ार or speaker in the prelude of a drama L. Sch.of a नाग prince (cf. °क्ष)
AV. viii , 10 , 29 Ta1n2d2yaBr. xxv , 15 S3a1n3khGr2. iv , 18 , 1 Kaus3. MBh. &c takṣ िक्ष्
246
a. (At the end of comp.) Paring, cutting &c.; also िक्ष; Bṛi. S.87.2,24; also िक्षक q. v.;
R.15.89.िक्षकः [िक्ष् ण्वुल्] 1 A carpenter, wood-cutter (whether by caste or profession). -2
The chief actor in the prelude of a drama (i. e. the सूत्र ार). -3 N. of the architect of the gods.
-4 N. of one of the principal Nāgas or serpents of the Pātāla, son of Kaśyapa and Kadru
(saved at the intercession of the sage Āstika from being burnt down in the serpent-sacrifice
performed by king Janamejaya, in which many others of his race were burnt down to ashes).
http://bharatkalyan97.blogspot.in/2015/06/tvastr-as-visvakarma-karu-smith-cire.html
http://ancientvoice.wikidot.com/vrm:visvakarma
References to Tvastar (forger of thunderbolt, chalices, ladles) in Rigveda

rvs.1.13 10 Tvastar I call, the earliest born, the wearer of all forms at will:
rvs.1.22 And Tvastar, to the Soma draught.
2 He slew the Dragon lying on the mountain: his heavenly bolt of
rvs.1.32
thunder Tvastar fashioned.
Tvastar gave yet more force to thine appropriate strength, and forged thy
rvs.1.52
thunderbolt of
6 Even for him hath Tvastar forged the thunder, most deftly wrought,
rvs.1.61
celestial, for the battle,
even Tvastar trembled at thy wrath and quaked with fear because of thee,
rvs.1.80
lauding thine own
9 When Tvastar deft of hand had turned the thunderbolt, golden, with
rvs.1.85
thousand edges, fashioned
rvs.1.142 10 May Tvastar send us genial dew abundant, wondrous, rich in gifts,
rvs.1.142 For increase and for growth of wealth, Tvastar our kinsman and our Friend.
Then Tvastar, when he viewed the four wrought chalices, concealed
rvs.1.161
himself among the Consorts of
5 As Tvastar thus had spoken, Let us slay these men who have reviled the
rvs.1.161
chalice, drinkingcup- of
While Tvastar sends him forward with the Charger, acceptable for
rvs.1.162
sacrifice, to glory.
6 Moreover Tvastar also shall approach us, oneminded- with the princes at
rvs.1.186
his visit.
rvs.1.188 9 Tvastar the Lord hath made all forms and all the cattle of the field
5 Thou givest strength, as Tvastar, to the worshipper: thou wielding Mitras'
rvs.2.1
power hast kinship
247
May Tvastar lengthen our line and kindred, and may they reach the place
rvs.2.3
which Gods inhabit.
17 For Tvastar, he who knows each sacred song, brought thee to life,
rvs.2.23
preeminent over all the
4 Or may this Tvastar, God who rules the world with power, oneminded-
rvs.2.31
with the Goddesses speed
And, Tvastar, wellcontent- be joyful in the juice with Gods
rvs.2.36
and Goddesses in gladsome company.
9 Well pleased with us do thou O God, O Tvastar, give ready issue to our
rvs.3.4
procreant vigour,
4 Strengthgiving- streams bear hither him eternal, fain to support the
rvs.3.7
mighty work. ofTvastar.
even from his birthtime- Indra conquered Tvastar, bore off the Soma and in
rvs.3.48
beakers drank it.
12 Deft worker, skifulhanded-, helpful, holy, may Tvastar, God, give us
rvs.3.54
these things to aid us,
19 Tvastar the God, the omniform. Creator, begets and feeds mankind in
rvs.3.55
various manner.
Four beakers let us make, thus spoke the youngest. Tvastar approved this
rvs.4.33
ladle (camasA) of yours, O Rbhus.
And Tvastar, when he looked on the four beakers resplendent as the day,
rvs.4.33
was moved with envy.
These the two worldhalves- have I, even as Tvastar knowing all beings,
rvs.4.42
joined and held together.
rvs.5.5 9 Rich in all plenty, Tvastar, come auspicious of thine own accord
4. Anus have wrought a chariot for thy Courser, and Tvastar,
rvs.5.31
Muchinvoked-! thy bolt that glitters.
8 You I extol, the nourishers of heroes bringing you
rvs.5.41
gifts, Vastospati and Tvastar-
And may the Rbhus and the Asvins, Tvastar and Vibhvan remember us so
rvs.5.46
that we may have wealth.
10 Yea, Strong One! Tvastar turned for thee, the Mighty, the bolt with
rvs.6.17
thousand spikes and hundred
rvs.6.47 19 Here Tvastar, yoking to the car the Bay Steeds, hath extended sway.
248
9 May Herald Agni, fulgent, bring for worship Tvastar adored, in homes
rvs.6.49
and swift to listen,
And, with the Gods and Dames accordant, Tvastar; Dyaus with the Gods
rvs.6.50
and Prthivi with oceans.
rvs.6.52 11 May Indra, with the Marut host, with Tvastar, Mitra, Aryaman,
9 Well pleased with us do thou, O God, O Tvastar, give ready issue to our
rvs.7.2
procreant vigour,
20 What time our wives draw near to us, may he, lefthanded- Tvastar, give
rvs.7.34
us hero sons.
21 May Tvastar find our hymn acceptable, and may Aramati, seeking
rvs.7.34
wealth, be ours.
May he, with the Varutris, be our refuge, may bountiful Tvastar give us
rvs.7.34
store of riches.
Kind, with the Rudras, be the Healer Rudra, and, with the Dames,
rvs.7.35
may Tvastar kindly listen.
8 That through this famed Ones' power, he may stand by us even
rvs.8.91
as Tvastar comes
rvs.9.5 9 1 summon Tvastar hither, our protector, champion, earliestborn-,
The Maruts, Asvins, Vayu, and Brhaspati, Savitar, Tvastar,
rvs.9.81
tractable Sarasvati.
7 Thou whom the Heaven and Earth, thou whom the Waters, and Tvastar,
rvs.10.2
maker of fair things, created,
Then Trita slew the foe sevenrayed-, threeheaded-, and freed the cattle of
rvs.10.8
the Son ofTvastar.
He smote his three heads from his body, seizing the cattle of the oniniform
rvs.10.8
Son ofTvastar.
5 Even in the womb God Tvastar, Vivifier, shaping all forms, Creator,
rvs.10.10
made us consorts.
May Tvastar, maker of fair things, be gracious and lengthen out the days of
rvs.10.18
your existence.
9 That Agni, him whom Heaven and Earth engendered,
rvs.10.46
the Waters. Tvastar, and with might, the Bhrgus,
3 For me hath Tvastar forged the iron thunderbolt: in me the Gods have
rvs.10.48
centred intellectual power.
249
9 Tvastar, most deft of workmen, knew each magic art, bringing most
rvs.10.53
blessed bowls that hold the
10 And let Brhaddiva, the Mother, hear our call, and Tvastar, Father, with
rvs.10.64
the Goddessesand Dames.
10 Tvastar and Vayu, those who count as Rbhus, both celestial
rvs.10.65
Hotarpriests-, and Dawn for
May the God Rudra with the Rudras favour us, and Tvastar with
rvs.10.66
the Dames further us to success.
9 Since thou, God Tvastar, hast made beauty perfect, since hou hast been
rvs.10.70
theAngirases' Companion,
God Tvastar Wealthbestower-, the Rbhuksanas, Rodasi, Maruts, Visnu,
rvs.10.92
claim and merit praise.
9 Hotar more skilled in sacrifice, bring hither with speed today-
rvs.10.110
God Tvastar, thou who knowest.
2 I cherish and sustain highswelling- Soma, and Tvastar I support, Pusan,
rvs.10.125
and Bhaga.
1. MAY Visnu form and mould the womb, may Tvastar duly shape the
rvs.10.184
forms,
http://bharatkalyan97.blogspot.in/2015/09/tvastra-artisans-divinity-of-fire.html
See: http://bharatkalyan97.blogspot.in/2015/06/tvastr-meluhha-of-bharatam-janam.html
RV 7.63
250
7.063.01 The auspicious Su_rya rises, the eye of all, the common (parent) of men; the divine
eye of Mitra and Varun.a, who breaks through the glooms as through (investing) skin.
7.063.02 The animator of men arises, the great rain-shedding banner of Su_rya rolling on the
universal wheel, which the white steeds yoked to his car drag along. [Great rain-shedding:
maha_n ketur arn.avah su_ryasya, the banner or emblem of Su_rya is Su_rya; su_ryasya =
suryah].
7.063.03 Delighted by the praises (of his worshippers), the radiant sun rises from the lap of
the dawns; that divine sun gratifies my desires, who limits not the lustre that is common (to
all).
7.063.04 The bright and glorious sun rises from the firmament far-going, traversing (the
heavens), diffusing light; verily all beings animated by Su_rya proceed and execute their
assigned labours.
7.063.05 He travels the path which the immortals have prepared for his course, darting along
like a hawk; we worship you, Mitra and Varun.a, when the sun has risen, with praises and
oblations.
7.063.06 May Mitra, Varun.a and Aryaman grant affluence to us and to our posterity; may
all paths be easy of access to us, and do you ever cherish us with blessings.
251
252
Surya with consorts Saranyu (Sanjna) and Chhaya. Saranyu is the daughter of Tvastar
Saranya (Saraṇyū) or Saraniya (also known as Saranya, Sanjna, or Sangya) is the consort
of Surya, and the divinity of clouds in Hindu tradition. She marries Vivasvat and is mother
of Revanta, the twin Asvins, Manu, the twins Yama and Yami. Saraṇyū is the female form of
the adjective saraṇyú, meaning "quick, fleet, nimble", used for rivers and wind in the
Rigveda. https://en.wikipedia.org/wiki/Saranyu
RV 10.17.1-2:
Tvastar prepares the bridal of his Daughter: all the world hears the tidings and assembles.
But Yama's Mother, Spouse of great Vivasvat, vanished as she was carried to her
dwelling.
From mortal men they hid the Immortal Lady, made one like her and gave her to
Vivasvat.
Saranyu brought to him the Asvin brothers, and then deserted both twinned pairs of
children.
253
254
10.017.01 Tvas.t.a_ celebrates the marriage of his daughter; therefore, the whole world is
assembled; but the mother of Yama, the newly-married wife of the mighty Vivasvat,
disappeared. [Deity Saran.yu_: The legend: Saran.yu_, the daughter of Tvas.t.a_, was given in
marriage to Vivasvat, and had by him Yama and Yami_. Intimidated by his ardour, she
substituted another female, her shadow, Cha_ya_, for herself, and going to Uttarakuru, changed
herself to a mare. Vivasvat begot Manu by Cha_ya_, when, finding his error, he set off to look
for his wife. Discovering her disguise, he transformed himself to a horse, and had by his wife the
two As'vins].
10.017.02 The gods concealing the immortal (Sarn.yu_) for th esake of mortals and having
formed her, gave her to Vivasvat. She bore the two As'vins when this had happened and then
Saran.yu_ gave birth to two twins. [For the sake of mortals: maryebhyah = manus.yebhyas
tadutpattyartham, for men, i.e. that men might be born. Manu was the offspring of Vivasvat and
the woman resembling Saran.yu_ and all men are descended from Manu; the two twins: Yama
and Yami_, but dva_ mithuna_, may mean two pairs of twins, Yama and Yami_, the first pair
and the As'vins the second].
10.017.03 May the discriminating Pu_s.an, whose cattle are never lost, the protector of all
beings, transfer you hence (to a better world); may he give you to these Pitr.s; may Agni (give)
you to the beneficent gods. [This and the following three r.cas are to be recited at the funeral rites
of a man who has been duly initiated, di_ks.ita].
10.017.04 May the all-pervading Va_yu protect you, may Pu_s.an (preserve) you, (going) first
on the excellent path (to heaven); may the divine Savita_ place you, where the virtuous abide,
whither they have gone. [a_yu = Va_yu].
10.017.05 Pu_s.an knows all these regions severally; met him conduct us by (the path) that is
most free from peril; let him precede us, who is the giver of prosperity, endowed with radiance,
accompanied by all pious men, ever vigilant, and knowing our (deserts).
10.017.06 Pu_s.an has been born on the best path of paths, on the best path of heaven on the best
path of earth, he goes forward and backward over both (worlds), the assemblies longed for by all,
255
discriminating (the merits of the dead). [Pu_s.an has been born: i.e., manifested in order to
conduct men after death to their destination, according to their merits; he goes forward: i.e.,
favourably to the virtuous to show the fruit of good owrks, backward, i.e., he walks adversely to
the wicked; discriminating the merits: i.e., he walks adversely to the wicked].
10.017.07 The devout invoke Sarasvati_; they worship Sarasvati_ at the strewn sacrifice; the
virtuous call upon Sarasvati_; may Sarasvati_ bestow blessings upon the donor (of the oblation).
10.017.08 Divine Sarasvati_, who rides in the same chariot with the Pitr.s, and delighted (along
with them) by the (sacrificial) viands, seated on the sacred grass gratified (by our offering, and
grant us wholesome food.
10.017.09 Sarasvati_, whom the Pitr.s invoke when circumambulating sacrifice on the right,
bestow upon the worshippers at this sacrifice a portion of food fit for thousands, and increase of
riches.
10.017.10 May the maternal waters, purify us; may the shedders of water purify us with the
effusion; for the divine (waters) bear away all sin; I come away from them purified (to
heaven). [Shedders of water...with effusion: ghr.tena no ghr.tapvah punantu: waters which
purify others by water; ghr.ta = effused water; ghr.tapvah = divinities presiding over effused
water; or, ghr.ta = oiled butter (Yajus. 4.2); udemi = I go to heaven (S'atapatha
Bra_hman.a 3.1.2.11)].
10.017.11 The Soma has risen to the earthly and heavenly (worlds), both this visible world, and
that which (existed) before (it); I offer that Soma flowing through the common region (of heaven
and earth) after the sacrifice (offered by the) seven (officiating priests). [drapsam = a name of the
Sun (S'atapatha Bra_hman.a: 8.4.1.20); hotra_h = ditah, which are seven: zenith, nadir, centre
and four cardinal points].
10.017.12 Soma, which escapes (from the hide), your filaments which let fall from the hands (of
the priest escape) from the vicinity of the planks (of the press), or (from the hand) of the
Adhvaryu, or from the filter; I offer it all with my mind (to Agni) with the word vas.at.
10.017.13 Your juice and your filaments, (Soma), which escape, and which fall from the ladle on
this side or on that; may this divine Br.haspati sprinkle it for our enrichment.
10.017.14 (Waters)! the plants flourish by means of water my prayer is effectual through water;
the essence of water is vigorous through water; purify me with it. [payasvat = having water; or,
sa_ravat, having pith or vigour; being vigorous b\y means of water in the shape of rain].
S. Kalyanaraman
Sarasvati Research Center
April 4, 2016
256

Trisiras Sajna Are Vedic Metaphors of T

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triśiras, saṁjñā, are Vedic metaphors of Tvaṣţā.

The cranes + other hieroglyphs on Dong Son Bronze drums

tvaṣṭṛ त्वष्टृ , Tuisto

1. triśiras, 'three-headed' or three principal components of a class; and 2. सं ज्ञा, saṁjñāˊ'signs'. I

త్వ ష్ ట (p. 0573) [ tvaṣṭa ] tvashṭa. [Skt.] n. A carpenter, వడ్వా

Material: terra cotta. Dimensions: 4.8 cm height, 5.4 cm

Tiger, bovine, elephant, Nausharo NS 92.02.70.04 h. 6.76 cm; w.

బేర్ము [ bēramu ] bēramu. [Tel.] n. Trade, dealing, a

उत्-सव b [p= 182,2] m. enterprise , beginning RV. i , 100 , 8 ; 102 , 1

Three-headed: elephant, buffalo, bottom jaw of a feline. NS 91.02.32.01.LXXXII. Dept. of

Thre metaphor of a three-headed signifier occurs in reference to त्वाष्ट्र , as author of RV. x , 8.

saṁjñāˊ f. ʻ agreement, understanding ʼ ŚBr., ʻ sign ʼ MBh. [√jñā]

संज्ञा 1 Consciousness, अकरुण पुनः संज्ञाव्याध ं धव ाय धकमीहसे Māl.9.42; रधिखेदसमुत्पन्ना धनद्रा

triśiras धत्र--धिरस् [p= 460,3] mfn. three-headed (त्वाष्ट्र , author of RV. x ,

Thus, three heads of tigers (winged) on Sanchi stupa torana:

dula 'pair' rebus: dul 'cast metal'

Artistic style: Joined animal Hieroglyph: sangaḍi = joined animals (Marathi)

mūṣa 'rat, mouse' Rebus: mūṣa 'crucible'.

In this hieroglyph-multiplex, the central hieroglyph component is three curved (crucibles)

kōṣṭhāgārika m. ʻ storekeeper ʼ BHSk. [Cf. kōṣṭhā- gārin -- m. ʻ wasp ʼ Suśr.: kōṣṭhāgāra -- ]

From Pillar of boatmen, Mohenjo-daro seals, ganweriwala tablet

Is the artisan signifying a three-headed

 s'uvardata (*svarda_ta 'given by heaven');

"whose wisdom is dear"; /azd(ʰ)/ to

ar-ta-aš-šu-ma-ra Artasmara Artasmara "who thinks of Arta/Ṛta"

ar-ta-ta-a-ma Artadhāma(n?) Artadhāman "his abode is Ṛta"

"helped by Indra"; /au/ to [oː] is a

mi-it-ra Mitra Mitra

in-tar, in-da-ra Indra Indra

na-ša-ti-ya-an-na Nasatya-nna Nāsatya Hurrian grammatical ending -nna

only attested in Hittite, which retains

a-aš-šu-uš-ša-an- "master horse trainer" (Kikkuli

-aš-šu-wa -aśva aśva "horse"; in personal names

a-i-ka- aika- eka "1"

ti-e-ra- tera- ? tri "3"

"5"; Vedic c is not an affricate,[citation

na-a-[w]a- nāva- nava "9"

wa-ar-ta-an-na vartanna? vartana round, turn

Baudhāyana-Śrautasūtra Chapter XVIII.44 contains an important reference attesting to the

Pra-n.a-yauh. pravavra-ja tasyaite Kuru–Pan~cha-la-h. Ka-śi- -Videha- ity etad A-yavam

dula 'pair' rebus: dul 'cast metal'

c. 3300 BCE Prakrtam (Meuhha) Indus Script hieroglyphs

Bogazkoy seal impression with 'twisted rope'

http://www.ancient.eu/Mitanni /Joshua J. Mark)

Lord Vishvakarma, Celestial Creator in Art Thought and Literature By Choodamani

श्रीवाण्याधश्रि पादपद्म युगळम् धवद् युत्प्रभा भासुरम्

Maya Brahma- Lord of sculpture in wood and boat-making

Tvashtru Brahma- Lord of Brass and Bronze Sculpture

Shilpi Brahma- emerged from the Tatpurusha face of Vishvakarma

Vishvajna Brahma emerged from the Eeshana face of Vishvakarma

Vishvakarma Pancha Brahmas

SVAYAMBHU VISHVAKARMA METAL CASTING, BY MASTER ARTISANS

Tvaṣṭṛ is mentioned in the Mitanni treaty, which establishes

Tuisco from Promptuarii Iconum Insigniorum

Portrait of Tuisco (or Tuisto), identified by Tacitus as

त्वाष्टी, स्त्री, दु गाय । यर्था, --

tvaṣṭiḥ त्वधष्ट्ः f. Carpentry; Ms.1.48.

धवश्व-कमय 1 [p= 994,2] mfn. accomplishing everything , all-working RV. x , 166 , 4.

viśvakarma-vinirmitaḥ (visvakarma-vinirmitah) manufactured by Viśvakarmā 6.9.54

yuṣmabhyaṁ yācito 'śvibhyāṁ

http://bharatkalyan97.blogspot.in/2015/09/visvakarma-jayanti-is-celebration-of.html This note

Unleashing creativity in archaeometallurgical artifacts is a celebration -- with a sense of