Binjor fire-altar with octagonal yaṣṭi provides evidence of

Vedic continuum in Indus Script Corpora

The Binjor fire-altar with an octagonal yupa provides conclusive evidence for the continuum of
Rigvedic tradition of fire-worship in Sarasvati-Sindhu civilization.

Yupa, skambha, yaṣṭi, vajra refer to a stele implanted in yajna-s. Rigveda details how Dadhyanc
bones are fabricated as Indra's vajra weapon

Why do the Bhāratam Janam, 'metalcaster folk' implant a yupa = skambha = vajra = yaṣṭi in
every fire-altar of the Sarasvati-Sindhu Civilization? An octagonal yupa was found in situ on a
Binjor fire-altar. Eight are the angles of yupa stake, in all yajna-s notes the Great Epic
(Mbh.3.134.6818). The implanting of a yaṣṭi is a hieroglyph signifying production of hardened
metals and alloys.

Vajra as Indra's weapon is a metaphor for the catalogus catalogorum of metalwork of the
civilization chronicled in Indus Script Corpora of over 7000 inscriptions. In the expression
vajrasanghāta, vajra means 'adamantine glue', thus, the yaṣṭi is a metaphor signifying this process
of hardening minerals to achieve hard metals, hard alloys, in smelters/furnaces/fire-altars.

vajrāśani m. ʻ Indra's thunderbolt ʼ R. [vájra -- , aśáni -- ]Aw. bajāsani m. ʻ thunderbolt ʼ prob. ←

Sk.vájra m. ʻ thunderbolt ʼ RV., ʻ diamond ʼ ṢaḍvBr. [√*vaj] Pa. vajira -- m. ʻ thunderbolt ʼ, m.n.
ʻ diamond ʼ, Pk. vajja -- , vayara -- , vaïra -- ; Sh. (Lor.) b*lc,̣ pl. °c ̣e m. ʻ thunderbolt, meteorite,
lightning ʼ (< *baJ̣?); B. bāj ʻ thunderbolt ʼ; Si. vidu ʻ Indra's thunderbolt (or < vidyút -- ?),
diamond ʼ, vadura, viduru.(CDIAL 11204, 11207)

வச்சிரப்பசச vaccira-p-pacai, n. < vajra +. A kind of glue. See வச்சிரம் , 7. (சங் .

அக.) vajra वज्र a. [वज् -रन् Uṇ.2.28] 1 Hard, adamantine. -संघातः N. of a kind of hard cement;
Bṛi. S.57.8. (Apte. Samskritam).

Received tradition from Rigveda is that Dandhyanc's spine as Vajrayudha of Indra vanquishes
evil. This is the cosmic dance from Being to Becoming from dhAtu 'mineral'
to ArakUTa or AyokUTa 'metal alloys'.

The answer is provided in the Atharva Veda Skambha Sukta (AV X.7 translation embedded). It is
a philosophical tractus of extraordinary profundity, as profound as the Nāsadiya Sukta of
Rigveda, enquiring into the nature of the fiery pillar of light.

The word skambha is derived from the root skambh 'to make firm, fix'. Vajra is an adamantine
glue. Skambha, yupa, yaṣṭi, vajra is implanted to make firm the smelting process of dhAtu to
produce metalwork. Ancient texts attest to the veneration of Rudras. Rudra-Siva is perceived as a
Cosmic dancer who impels the amazing processes in a smelter or furnace to transmute mere
earth and stone into metal. The yaṣṭi is a baton to invoke the divinity to bless the process which
manifests divine intervention by the Cosmic dancer in aniconic form of skambha, yaṣṭi. This awe

1
and veneration results in kole.l 'smithy, forge' semantically expanded as kole.l 'temple' (Kota
language derivable from Meluhha (mleccha) of Indian sprachbund).
An Indus Script seal found in Binjor has been deciphered as a metalwork
catalogue.http://bharatkalyan97.blogspot.in/2015/12/binjor-seal-with-indus-script.html

Binjor seal

Binjor (4MSR) seal.

Binjor Seal Text.

Fish + scales, aya ã̄s (amśu) ‘metallic stalks of stone ore’. Vikalpa: badhoṛ ‘a species of
fish with many bones’ (Santali) Rebus: baḍhoe ‘a carpenter, worker in wood’; badhoria ‘expert
in working in wood’(Santali)

gaNDa 'four' Rebus: khaNDa 'metal implements' Together with cognate ancu 'iron' the message
is: native metal implements.

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Thus, the hieroglyph multiplex reads: aya ancu khaNDa 'metallic iron alloy implements'.

koḍi ‘flag’ (Ta.)(DEDR 2049). Rebus 1: koḍ ‘workshop’ (Kuwi) Rebus 2: khŏḍ m. ‘pit’, khö̆ḍü f.
‘small pit’ (Kashmiri. CDIAL 3947)

The bird hieroglyph: karaḍa

करण्ड m. a sort of duck L. కారండవము (p. 0274) [ kāraṇḍavamu ] kāraṇḍavamu. [Skt.] n. A

sort of duck. (Telugu) karaṭa1 m. ʻ crow ʼ BhP., °aka -- m. lex. [Cf. karaṭu -- , karkaṭu -- m. ʻ
Numidian crane ʼ, karēṭu -- , °ēṭavya -- , °ēḍuka -- m. lex., karaṇḍa2 -- m. ʻ duck ʼ lex:
see kāraṇḍava -- ]Pk. karaḍa -- m. ʻ crow ʼ, °ḍā -- f. ʻ a partic. kind of bird ʼ; S. karaṛa --
ḍhī˜gu m. ʻ a very large aquatic bird ʼ; L. karṛā m., °ṛī f. ʻ the common teal ʼ.(CDIAL
2787) Rebus: karaḍā 'hard alloy'

Thus, the text of Indus Script inscription on the Binjor Seal reads: 'metallic iron alloy
implements, hard alloy workshop' PLUS
the hieroglyphs of one-horned young bull PLUS standard device in front read rebus:

kõda 'young bull, bull-calf' rebus: kõdā 'to turn in a lathe'; kōnda 'engraver,
lapidary'; kundār 'turner'.

Hieroglyph: sãghāṛɔ 'lathe'.(Gujarati) Rebus: sangara 'proclamation.

Together, the message of the Binjor Seal with inscribed text is a proclamation, a metalwork
catalogue (of) 'metallic iron alloy implements, hard alloy workshop'

A remarkable discovery is the octoganal brick which is a yaṣṭi.in a fire-altar of Bijnor site on the
banks of Vedic River Sarasvati.

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The fire altar, with a yaṣṭi made of an octagonal brick. Bijnor (4MSR) near Anupgarh, Rajasthan.
Photo:Subhash Chandel, ASI "(Archaeologist) Pandey said fire altars had been found in
Kalibangan and Rakhigarhi, and the yastis were octagonal or cylindrical bricks. There were
“signatures” indicating that worship of some kind had taken place at the fire altar
here." http://www.frontline.in/arts-and-culture/heritage/harappan-
surprise/article7053030.ece Amarendra Nath, archaeologist who excavated Rakhigarhi also
noted: “Mature Period II is marked by a fortification wall and fire altars with yaSTi and
yonipITha, with muSTikA offerings.” (Puratattgva: Bulletin of the Indian Archaeological
Society 29 (1998-1999): 46-49).

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स्कम्भ्[p=1257,1] or स्कभ् (prob. a mere phonetic variety of √ स्तम्भ् q.v. ; in native lists
written स्कन्भ् ) cl.5.9. P. ( Dha1tup. xxxi , 8 Pa1n2. 3-1 ,
82) स्कभ्न्/ओति , स्कभ्न् /आति (accord. to Dha1tup. x , 27 also cl.1 A1. स्कम्भिे ; pr.
p. स्कभ्नुव्/अि् Br. ; स्कभ् /अि् RV. ; pf. चस्क्/अम्भ , 2. du. -स्कम्भ् /अथुुः ib. ; p. चस्कभान्
अ AV. ; aor. अस्कम्भीि् Gr. ; fut. स्कम्भम्भिा ,
स्कम्भम्भष्यति ib. ; inf. स्कम्भम्भिुम् ib. ; -स्क्/अभे RV. ;ind.p. स्कतभत्व् /ई ib.) to prop , support , make
firm , fix , establish RV. TS. BhP. : Caus. स्कम्भयति (aor.
अचस्कम्भि् , Gr. ; »स्कम्भम्भि) or स्कभाय् /अति ( Pa1n2. 3-1 , 84 Va1rtt. 1 Pat. ; » स्कतभि) , to prop ,
support , fix RV. VS. ; to impede , check
RV. x , 76 , 4.

Eight angles of Yupa stake

Ashtavakra said, Eight are the bags containing a hundred fold; eight is the number of the legs
of the Sarabha, which preyeth upon lions; eight Vasus, as we hear, are amongst the celestials;
and eight are the angles of yupa stake, in all sacrificial rites (Mbh.3.134.6818)
Eleven Rudras, Eleven Yupas

Vandin said, Eleven are the objects enjoyable by beings; eleven is the number of the yupas;
eleven are the changes of the natural state pertaining to those having life; and eleven are
the Rudras among the gods in heaven.

(Mbh.3.134.6821)

Skambha in Atharva Veda X.7

Skambha, the Pillar or Fulcrum of all existence

[1000701] Which of his members is the seat of Fervour: Which is the base of Ceremonial Order?
[p. 21] Where in him standeth Faith? Where Holy Duty? Where, in what part of him is truth
implanted?
[1000702] Out of which member glows the light of Agni? Form which proceeds the breath
ofMatarisvan? From which doth Chandra measure out his journey, travelling over Skambha s
mighty body?
[1000703] Which of his members is the earth s upholder? Which gives the middle air a base to
rest on? Where, in which member is the sky established? Where hath the space above the sky its
dwelling?
[1000704] Whitherward yearning blazeth Agni upward? Whitherward yearning
bloweth Matarisvan? Who out of many, tell me, is that Skambha to whom with long ing go the
turning pathways?
[1000705] Whitheward go the half months, and, accordant with the full year, the months in their
procession? Who out of many, tell me, is that Skambha to whom go seasons and the groups of
seasons?
[1000706] Whitherward yearning speed the two young Damsels, accordant, Day and Night, of
different colour? Who out of many, tell me, is that Skambha to whom the Waters take their way
with longing?
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[1000707] Who out of many, tell me, is that Skambha, On whom Prajapati set up and firmly
stablished all the worlds?
[1000708] That universe which Prajapati created, wearing all forms,, the highest, midmost,
lowest, How far did Skambha penetrate within it? What portion did he leave unpenetrated?
[1000709] How far within the past hath Skambha entered? How much of him hath reached into
the future? That one part which he set in thousand places, how far did Skambha penetrate within
it?
[1000710] Who out of many, tell me, is that Skambha in whom men recognize
the Waters,Brahma, In whom they know the worlds and their enclosures, in whom are non
existence and existence?
[1000711] Declare that.
Skambha, who is he of many, In whom, exerting every power, Fervour maintains her loftiest
vow; [p. 22] In whom are comprehended Law, Waters, Devotion and Belief
[1000712] Who out of many, tell me, is that Skambha On whom as their foundation earth and
firmament and sky are set; In whom as their appointed place
rest Fire and Moon and Sun andWind?
[1000713] Who out of many, tell me, is that Skambha He in whose body are contained all three
and thirty Deities?
[1000714] Who out of many, tell me, is that Skambha.
In whom the Sages earliest born, the Richas, Saman, Yajus, Earth, and the one
highest Sageabide?
[1000715] Who out of many, tell me, is the Skambha.
Who comprehendeth, for mankind, both immortality and death, He who containeth for mankind
the gathered waters as his veins?
[1000716] Who out of many, tell me, is that Skambha, He whose chief arteries stand there, the
sky s four regions, he irk whom Sacrifice putteth forth its might?
[1000717] They who in Purusha understand Brahma know Him who is.
Supreme.
He who knows Him who is Supreme, and he who knows the Lord of Life, These know the
loftiestPower Divine, and thence know Skambha thoroughly.
[1000718] Who out of many, tell me, is that Skambha Of whom Vaisvanara became the head,
the Angirases his eye, and Yatus his corporeal parts?
[1000719] Who out of many, tell me, is that Skambha Whose mouth they say is Holy Lore, his
tongue the Honey sweetened Whip, his udder is Viraj, they say?
[1000720] Who out of many, tell me, is that Skambha From whom they hewed the lichas off,
from whom they chipped the Yajus, he Whose hairs are Sama verses and his mouth
the Atharvangirases
[1000721] Men count as it were a thing supreme nonentity s conspicuous branch; And lower
man who serve thy branch regard it as an entity.
[1000722] Who out of many, tell me, is that Skambha [p. 23] In whom Adityas dwell, in
whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are
firmly set;
[1000723] Whose secret treasure evermore the three and thirty Gods protect? Who knoweth now
the treasure which, O Deities ye watch and guard?
[1000724] Where the Gods, versed in Sacred Lore, worship the loftiest Power Divine The priest
who knows them face to face may be a sage who knows the truth.

6
[1000725] Great, verily, are those Gods who sprang from non existence into life.
Further, men say that that one part of Skambha is nonentity.
[1000726] Where Skambha generating gave the Ancient World its shape and form, They
recognized that single part of Skambha as the Ancient World,
[1000727] The three and thirty Gods within his body were disposed as limbs: Some, deeply
versed in Holy Lore, some know those three and thirty Gods.
[1000728] Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the
midst of the world, Skambha poured that gold.
[1000729] On Skambha Fervour rests, the worlds and Holy Law repose on him.
Skambha, I clearly know that all of thee on Indra is imposed.
[1000730] On Indra Fervour rests, on him the worlds and Holy Law recline.
Indra, I clearly know that all of thee on Skambha findeth rest.
[1000731] Ere (once) sun and dawn man calls and calls one Deity by the other s name.
When the Unborn first sprang into existence he reached that independent sovran lordship; than
which aught higher never hath arisen.
[1000732] Be reverence paid to him, that highest Brahma, whose base is Earth, his belly Air,
who made the sky to be his head. [p. 24]
[1000733] Homage to highest Brahma, him whose eye is Surya and the Moon who groweth
young and new again, him who made Agni for his mouth.
[1000734] Homage to highest Brahma, him whose two life breathings were the Wind,
TheAngirases his sight: who made the regions be his means of sense.
[1000735] Skambha set fast these two, the earth and heaven, Skambha maintained the ample air
between them.
Skambha established the six spacious regions: this whole world Skambha entered and pervaded.
[1000736] Homage to highest Brahma, him who, sprung from Fervour and from toil, Filled all
the worlds completely, who made Soma for himself alone.
[1000737] Why doth the Wind move ceaselessly? Why doth the spirit take no rest? Why do
theWaters, seeking truth, never at any time repose?
[1000738] Absorbed in Fervour, is the mighty Being, in the world s centre, on the waters surface.
To him the Deities, one and all betake them.
So stand the tree trunk with the branches round it.
[1000739] Who out of many, tell me, is that Skambha.
To whom the Deities with hands, with feet, and voice, and ear, and eye.
Present unmeasured tribute in the measured hall of sacrifice?
[1000740] Darkness is chased away from him: he is exempt from all dist ress.
In him are all the lights, the three abiding in Prajapati.
[1000741] He verily who knows the Reed of Gold that stands amid the flood, is the
mysteriousLord of Life.
[1000742] Singly the two young Maids of different colours approach the six pegged warp in
turns and weave it.
The one draws out the threads, the other lays them: they break them not, they reach no end of
labour.
[1000743] Of these two, dancing round as it were, I cannot distinguish whether ranks before the
other.
A Male in weaves this web, a Male divides it: a Male hath stretched it to the cope of heaven [p.
25]

7
[1000744] These pegs have buttressed up the sky.
The Samans have turned them into shuttles for the weaving.

Krta yuga identified by weapons made of bone and skeletal remains (Vajra of Indra).

Vajra in Valmiki Ramayana

"May Indra the holder of Vajra in the east, Yama in the south, Varuna in the
vrm.2.16
west and Kubera the god of riches and treasure in the north, protect you".
One who is severally bruised in several combats of Devas and Asuras with the
thunderbolts from the Vajra weapon of Indra, and one who is severally blotched
vrm.3.32
on his chest when the prongs of the tusks of Airavata, the
lordly Elephant of Indra, gored his chest, at such a Ravana Shuurpanakha saw.
vrm.4.42 Then you proceed from that Mountain Paariyaatra to Mountain Vajra.
"Oh, fly jumpers, there is a great mountain named Mountain Vajra in that sea
vrm.4.42
beyond Mountain Paariyaatra.
Hanumann went, like Garuda, in the sky served by clouds or streams of water,
served also by Birds, tread by masters of music Tumburu and other Gandharvas,
served byAiravata, borne by Lions, Elephants, Tigers, Birds and serpents,
decorated by clearVimanas moving with great speed, shone by fires with
thunderous jolt equal to that of Vajra the weapon of Devendra, decorated by
people with good deeds, people with great luck who conquered the heavens,
vrm.5.1 served by the God of fire carrying great quantities of oblations, shone by planets,
stars, moon, sun and starlets, occupied by groups of great
sages, Gandharvas, Nagas, Yakshas but unpopulated by humans, clear and all
pervasive, served by the Gandharva king Vishvavasu, roamed
by Elephants of Devendra, the path of the moon and the sun, the auspicious one,
a wide canopy of the earth constructed by Brahma, served in various ways by
excellent courageous groups of Vidyadharas.
Devas together with ascetics will make success to me here, self born Brahma the
divine one and devas and Agni and Vaayu, Devendra wearing the weapon
vrm.5.13
of Vajraand Varuna with Pasha in hand and also the Sun and the moon and the
aswinis.

Dadhyanc in Rigveda
When, by the horses' head, Atharvans' offspring Dadhyac made known to you
rvs.1.116
theSomas' sweetness.

22 Ye brought the horses' head, Asvins, and gave it unto Dadhyac the offspring
rvs.1.117
ofAtharvan.

8
 Ye drew unto yourselves the spirit of Dadhyac, and then the horses' head uttered
rvs.1.119
his words to you.

9 Dadhyac of old, Angiras, Priyamedha these, and Kanva, Atri, Manu knew my
rvs.1.139
birth, yea, those of

rvs.6.16 Dadhyac the Rsi, lighted up.

4 By whom Dadhyac Navagva opens fastened doors, by whom the sages gained
rvs.9.108
their wish,

I stripped the Dasyus of their manly might, and gave the cattlestalls-
rvs.10.48
to Matarigvanand Dadhyac.

9
1.116.01 In like manner as a worshipper strews the sacred grass for the Na_satyas, so do I
urge on their laudations, as the wind drives on the clouds; they, who gave a bride to the

10
youthful Vimada, and bore her away in their car, outstripping the rival host. [Vimada having
won his bride at Svayamvara, or choice of a husband by a princess, was stopped on his way
home by his unsuccessful competittors, when the As'vins came to his succour, and placed the
bride in their chariot, repulsed the assailants, and carried the damsel to th eresidence of the
prince.
1.116.02 Na_satyas,borne by strong and rapid (steeds), and (urged) by the encouragements of
the gods, the ass of you, thus instigated, overcame a thousand (enemies) in conflict, in the
war grateful to Yama. [The ass: An ass (ra_sabha) given by Praja_pati. The chariot of the
As'vins is drawn by two asses (ra_sabhavas'vinoh) (Nighan.t.u 1.14); or, it may mean, 'one
going swiftly', and the rest of the passage, 'obtained precedence for the As'vins over other
gods in the oblation, through his mastering the stanzas declared by Praja_pati'].
1.116.03 Tugra, verily, As'vins, sent (his son) Bhujyu to sea, as a dying man parts with his
riches; but you brought him back in vessels of your own, floating over the ocean, and
keeping out the waters. [Tugra was a friend of the As'vins; he was annoyed by enemies
residing in a different island. He sen this son Bhujyu agains thtem, with an army on board a
ship; after sailing some distance, the vessel foundered in a gale. Bhujyu applied to the
As'vins, who brought him an dhis troops back in their own ships, in three days' time].
1.116.04 Threenights, and three days, Na_satyas, have you conveyed Bhujyu in three rapid,
revolving cars, having a hundred wheels, and drawn by six horses, along the dry bed of the
ocean to the short of the sea.
1.116.05 this exploit you achieved, As'vins, in the ocean, where there is nothing to give
support, nothing to rest upon,nothing to cling to, that you brought Bhujyu, sailing in a
hundred-oared ship, to his father's house. [s'ata_ritram na_vam = a ship with a hundred, i.e.,
with many oars].
1.116.06 As'vins, the white horse you gave to Pedu, whose horses were indestrucible, was
ever to him success; that, your precious gift, is always to be celebrated; the horse of Pedu, the
scatterer (of enemies), is always to be invoked. [Pedu was a ra_jar.s.i, who worshipped the
As'vins; therefore, they gave him a white horse, possessing which, he was always victorious
over his enemies.
1.116.07 You gave, leaders (of sacrifice), to Kaks.i_vat, of the race of Pajra, various
knowledge; you filled from the hoof of your vigorous steed, as if from a cask, a hundred jars
of wine. [Pajras = An:giras; Kaks.i_vat was a descendant of this family].
1.116.08 You quenched with cold (water) the blazing flames (that encompassed Atri), and
supplied him with food-supported strength; you extricated him, As'vins, from the dark
(cavern) into which he had been thrown headlong and restored him to every kind of welfare.
1.116.09 Na_satyas, you raised up the well, and made th ebase, which had been turned
upwards, the curved mouth, so that the water issued for the beverage of the thirsty Gotama,
the offerer. [Water issued: Related to the Maruts; describes the manner in which the well was
presented to Gotama].
1.116.10 Na_satyas, you stripped off from the aged Cyavana his entire skin, as if it had been
a coat of mail; you reversed, Dasras, the life of the sage who was without kindred, and
constituted him the husband of many maidens. [In Vana Parva, Maha_bha_rata, Cyavana is
the son of Bhr.gu and was engaged inpenance near the Narmada_ river until the white ants
constructed their nests round his body, and left only his eyes visible. Sukanya_, the daughter
of Kinga S'arya_ti, having come to the place, and seeing two bright spots in what seemed to
be an ant-hill, pierced them with a stick; the sage visited the offence upon S'arya_ti and his

11
attendants, and was appeased only by the promise of the king to give him his daughter in
marriage. Subsequently, the As'vins, coming to his hermitage, blessed Sukanya_s union, with
so old and ugly a husband as Cyavana. Admiring her fidelity, they bestowed on the sage a
condition of youth and beauty like their own. Cyavana is jahita, abandoned; i.e. by sons, and
others (putra_dibhih parityakta); an allusion, perhaps, to his solitary condition as an ascetic.
In return for heir friendly office, Cyavana compelled Indra to assent to the As'vins, receiving
at sacrifices a share of the Soma].
1.116.11 Na_satyas, leaders, glorious was that exploit of yours, one to be celebrated, to be
adored, to be desired by us, when, becoming aware (of the circumstance), you extricated
Vandana_, (hidden), like a concealed treasure, from the (well) that was visible (to travellers).
[dars'ata_t, well, i.e. that which was to be seen by thirsty travellers].
1.116.12 I proclaim, leadeers (of sacriifce), for the skae of acquiring wealth, that inimitable
deed which you performed, as the thunder (announces) rain, when provided by you with the
head of a horse. Dadhyan~c, the son of Atharvan, taught you the mystic science. [Legend:
Vana Parva, Maha_bha_rata: gods, being oppressed by the Ka_lakeya asuras, solicited from
the sage Dadhica his bones, which he gave them, and from which Tvas.t.a_ fabricated the
thunderbolt with which Indra slew Vr.tra and routed the asuras. The text: Indra, having
taught the science called pravargya vidya_ and madhu-vidya_ to Dadhyan~c, threatened that
he would cut off his head if ever he taught them to any one else; the As'vins prevailed upon
him, nevertheless, to teach them the prohibited knowledge, and, to evade Indra's threat, took
off the head of the sage, replacing it by that of a horse; Indr, apprised of Dadhyan~c's breach
of faith, sturck off his equine head with the thunderbolt; on which, the As'vins restored to
him his own. The pravargya vidya_ is said to imply certain verses of the r.k, yajur and sa_ma
vedas, and the madhu-vidya_ the Bra_hman.a].
1.116.13 The intelligent (Vadhrimati) invoked you. Na_satyas, who are the accom;ishers (of
desires) and the protectors of many, with a sacred hymn; her prayer was heard, like (the
instruction of) a teacher, and you, As'vins, gave to the wife of an impotent husband,
Hiran.yahasta, her son. [Vadrimati was the wife of a certain ra_jar.s.i, who was im\potent.
The As'vins, propitiated by her prayers, gave her a son].
1.116.14 Na_satyas, leaders, you liberated the quail from the mouth of the dog that had
seized her, and you, who are the benefactors of many, have granted to the sage who praises
you, to behold (true wisdom). [The dog: vr.ka, a wolf, here equated with a s'va_n, a dog.
Figuratively, vr.ka is A_ditya,t he sun, from whose grasp or over-powering radiance, the
As'vins are said to have rescued the dawn, upon her appeal to them].
1.116.15 The foot of (Vispala_, the wife of) Khela, was cut off, like the wing of a bird, in an
engagement by night; immediately you gave her a metallic leg, that she might walk, the
hidden treasure (of the enemy being the object of the conflict). [Khela was a king; Agastya
was his purohita. Through his prayers the As'vins gave Vis'ala_ a metallic leg].
1.116.16 When his father caused,R.jra_s'va_, as he was giving to a she-wolf a hundred sheep
cut up in pieces, to become blind, you, Dasras, physicians (of the gods), gave him eyes (that
had been) unable to find their way, with which he might see. [R.jra_s'va was one of the sons
of Vr.s.a_gir; a she-wolf: vr.ka_ was one of the asses of the As'vins in disguise, to test his
charitable disposition; but, as he exacted the sheep from the people, his father was angry, and
caused him to lose his eyesight, which the As'vins restored to him].
1.116.17The daughter of the sun ascended your car, (like a runner) to a goal; when you won
(the race) with your swift horse, all the gods looked on with (anxious hearts), and you,

12
Na_satyas, were associated with glory. [Su_rya was desirous of giving his daughter Su_rya
to Soma, but all the gods desired her as a wife; they agreed that he who should first reach the
sun, as a goal should wed the damsel. The As'vins were victorious, and Su_rya, well pleased
by their success, rushed immediately into their chariot].
1.116.18 When, As'vins, being invited, you went to his dwelling (to give due rewards) to
Divoda_sa, offering oblations, then your helping chariot conveyed (food and) treasure, and
the bull and the porpoise were yoked together. [The bull and the porpoise: the Vr.s.abha and
S'im.s'uma_ra. The latter is a graha, which is properly an alligator; but the s'im.s'uma_ra is a
gangetic porpoise; they were yoked to the car of the As'vins, to display their power].
1.116.19 Na_satyas, bearing strength and wealth with posterity and vigour-sustaining food,
you came, with one intention, to the family of Jahnu, (provide) with (sacrificial) viands, and
possessing a third portion of the daily (offerings). [Family of Jahnu: ja_hnavi_, an adjective
of praja_, progeny (jahnoh praja_m). Jahnu is a Mahar.s.i; he is a prince of the lunar
dynasty].
1.116.20 Undecaying Na_satyas, you bore away by night, in your foe-overwhelming car,
Ja_hus.a, surrounded on every side by (enemies), through practicable roads, and went to
(inaccessible) mountains. [Ja_hus.a: the name of a king].
1.116.21 You preserved Vas'a, As'vins, (that he might obtain) in a single day a thousand
acceptable gifts; showerers (of benefits), associated with Indra, you destroyed the malignant
enemies of Pr.thus'ravas. [Vas'a, a r.s.i, received daily presents to the number of one
thousand].
1.116.22 You raised the water from the bottom to the top of the well, for the drinking of
S'ara, the son of R.citka, and by your powers, Na_satyas, you filled, for the sake of the weary
S'ayu, the barren cow (with milk). [S'ara = A_rcitka, son of R.citka].
1.116.23 Na_satyas, by your acts you restored to Vis'vaka, the son of Kr.s.n.a, soliciting your
protection, adoring you, and a lover of rectitude, hs son Vis.n.a_pu, (welcome) to his sight as
an animal that has been lost. [Kr.s.n.a, Vis'vaka and Vis.n.a_pu were r.s.is].
1.116.24 As'vins, you raised up, like Soma in a ladle, Rebha, who for ten nights and nine
days, had lain (in a well), bound with tight bonds, wounded, immersed, and suffering distress
form the water.
1.116.25 Thus, As'vins, have I declared your exploits; may I become the master (of this
place), having abundant cattle and a numerous progeny, and retaining my sight, and enjoying
a long life; may I enter into old age, as (a master enters) his house.

13
14
1.117.01 As'vins for your gratification by the pleasant Soma, your ancient worshipper adores
you; the offering is poured upon the sacred gras, thehymn is ready (for repetition); come,
Na_satyas, with food and with vigour.
1.117.02 With that car, As'vins, which, rapid as thought, drawn by good horses, appears before
men, and withwhich you repair to the dwelling of the virtuous, come, leaders of (sacrifice), to
our abode.
1.117.03 You liberated, leaders (of rites), the sage Atri, who was venerated by the five classes of
men from the wicked prison, together with his troop (of children), destroying his enemies and
baffling, showerers (of benefits), the devices of the malignant Dasyus.
1.117.04 Leaders (of sacrifice), showerers (of benefits), you restored Rebha, cast by unassailable
(enemies) into the water, and wounded, like a (sick) horse, by your (healing) skill; your ancient

15
exploits do not fade (from recollection).
1.117.05 You extricated, Dasras, the sage (Vandana_) cast into a well, like a handsome and
splendid ornament designed for embellishment, and (lying) As'vins, like one sleepin gon the lap
of the earth or like the sun disappearing in darkness.
1.117.06 That (exploit) of yours, leaders (of sacrifice), is to be celebrated, Na_satyas, by
Kaks.i_vat, of the race of Pajra, when you filled for the (expectant) man a hundred vases of
sweet (liquors) from the hoof of your fleet horse.
1.117.07 You restored, leaders (of sacrifices), Vis.n.a_pu (his lost son) to Vis'vaka, the son of
Kr.s.n.a, when he praised you; you bestowed, As'vins, a husband upon Ghos.a_, growing old and
tarrying inher father's dwelling. [Ghos.a_ was the daughter of Kaks.i_vat; she was a leper, and
therefore, unfit to be married; but when advanced in years, she prayed to the As'vins, who healed
her leprosy and restored her to youth and beauty, so that she obtained a husband].
1.117.08 You gave, As'vins, a lovely bride to S'ya_va_; you gave sight to Kan.va, unable to see
his way; showerers (of benefits), the deed is to be glorified by which you gave hearing to the son
of Nr.s.ad. [S'ya_va, a r.s.i, had the black leprosy, but was cured of it by the As'vins, and
consequently married. The son of Nr.s.ad is a r.s.i].
1.117.09 As'vins, who assume many forms, you gave to Pedu a swift horse, the bringer of a
thousand (treasures), powerful, irresistible, the destroyer of foes, the object of praise, the bearer
(over dangers).
1.117.10 Liberal givers, these your exploits are to be celebrated, and the resounding prayer
propitiates you while abiding in heaven and earth; when the descendants of Pajra invite you,
As'vins, come with food, and grant strength to the sage (who worships you).
1.117.11 As'vins, glorified by the praises of the son (of the jar), and giving food, nourishers (of
men), to the sage (Bharadva_ja), exalted by Agastya withprayer, you restored Na_satyas,
Vis.pala_. [The son of the jar: sunu = son; kubha_t prasuta, i.e. Agastya; vipra_ya =
Bharadva_ja_ya r.s.aye].
1.117.12 Wither were you going, sons of heaven, showerers (of benefits), when, on your way to
the dwellingof Ka_vya, (to receive his) adoration, you raised up (Rebha), As'vins, on the tenth
day, like a buried vessel full of gold?
1.117.13 You rendered, by your power, As'vins, the aged Cyavana again young; the daughter of
the sun, Na_satyas, invested your chariot with beauty.
1.117.14 Dissipators of affliction, as you were praised with former praises by Tugra, so were you
again adored (by him), when you brought Bhujyu safe from the tossing ocean with swift ships
and rapid horses. [vibhih = swift naubhih (ships)].
1.117.15 Th sun of Tugra, brought back by you, As'vins, (to his father), glorified you whenhe
ahd crossed the ocean in safety, and you bore him, showerers (of benefits), with your well-
harnessed car, swift as thought, to safety.
1.117.16 The quail glorified you, As'vins, when you saved her from the mouth of the wolf; you
carried off (Ja_hus.a) to the top of the mountain in your triumphant chariot; and slew the son of
Vis.va_n~c with a poisoned (arrow). [Vis.va_n~c is an asura, The text has, 'whose son you
killed with poison'; a poisoned arrow is implied].
1.117.17 You restored eyes to R.jra_s'va, who, on presenting a hundred sheep to the she-wolf,
had been condemned to darkness by his indignant father, and gave light to the blind, wherewith
to behold all things.
1.117.18 (Desiring) that the enjoyment (arising from the perfection) of the senses (should be
restored to the blind), the she-wolf invoked you, (saying), "As'vins, showerers (of benefits),

16
leaders (of sacrifices), R.jra_s'va, (lavish) as a youthful gallant, (has given me) a hundred and
one sheep, cutting them into fragments".
1.117.19 As'vins, your powerful protection is the source of happiness; worthy of laudation, you
have made whole the maimed; therefore, has the intelligent (Ghos.a_) called upon you;
showerers (of benefits) come hither with your succours.
1.117.20 Dasras, you fille dthe milkless, barren, and emaciated cow of S'ayu with milk; you
brought, by your powers, the daughter of Purumitra, as a wife, of Vimada. [Purumitra was a
ra_ja_].
1.117.21 As'vins, causing the barley to be sown (in the fields that had been prepared) by the
plough; milking (the clouds) for the sake of Manu; destroying the Dasyu with the thunderbolt;
you have bestowed brilliant light upon the A_rya. [A_rya_ya: vidus.e, to the sage, that is to
Manu; Manus.a = Manu].
1.117.22 You replaced, As'vins, with the head of a horse, (the head of) Dadhyan~c, the son of
Atharvan, and, true to his promise, he revealed to you the mystic knowledge which he had
learned from Tvas.t.a_, and which was as a ligature of the waist to you. [Tvas.t.a_ = Indra; the
knowlege was kaks.yam. va_m = a girdle to you both; strengthening them to perform religious
rites].
1.117.23 Sapient As'vins, I ever solicit your favour; protect all my religious duties, and grant,
Na_satyas, abundant and excellent wealth, together with offsprings.
1.117.24 Liberal As'vins, leaders (of sacrifices), you gave to Vadhr.mati her son Hiran.yahasta;
bounteous As'vins, you restored to life the triply-mutilated S'ya_va. [S'ya_va was cut into three
pieces by the asuras; the pieces were reunited into one by the As'vins].
1.117.25 These, your ancient exploits, As'vins, our forefathers have celebrated, and we offer
adoration to you, showerers (of benefits) repeating your praises, accompanied by our dependants.

17
1.118.01 May your elegant and rich car, swift as a hawk, come, As'vins, to our presence, fo rit as
quick as the mind of man, surmounted, showerers (of benefits) by three columns, and rapid as
the wind.
1.118.02 Come to us with your tri-columnar, triangular, three-wheeled, and well-constructed car;
replenish our cows (with milk), give spirit to our horses, and augment, As'vins, our posterity.
1.118.03 Dasras (having come) with your quick-moving well-constructed car, hear this hymn,
(recited by one) who reveres you; do not the ancient sages say that you are most prompt, As'vins,
(to avert) poverty from the worshipper?
1.118.04 May your quick-moving, prancing steeds, rapid as hawks, yoked to your car, bear you,
As'vins, (hither), who, quick as (falling) water, like vultures flying through the air, convey you,
Na_satyas, to the sacrifice.
1.118.05 Leaders (of sacrifice), the youthful daughter of Su_rya ascended, delighted, this your
car; may your strong-bodied prancing, fleet, and shining horses, bring you near us.
1.118.06 By your deeds, Dasras, you raised up Vandana_, and, showerers (of benefits), Rebha;
you bore the son of Tugra over the sea, and made Cyavana young.

18
1.118.07 You (gave relief) to the imprisoned Atri, (quenching the) scorching heat, and fed him
with grateful food; solicitous of worthy praise, you gave sight of Kan.va, blinded (by darkness).
1.118.08 You filled his cow with milk, As'vins, for the ancient S'ayu, when imploring (yoru aid);
you liberated the quail from danger; you gave a leg to Vis'pala_.
1.118.09 You gave to Pedu, As'vins, the white and foe-trampling steed which you had received
from Indra, loud-neighing (in battle), defying enemies, high-spirited, the acquirer of a thousand
tresures, vigorous, and firm in body.
1.118.10 Earnestly we call you, leaders (of the sacrifice), such (as you have been described), and
who are well born, to our succour, soliciting, As'vins, wealth; contented with our laudations,
come to us with your wealthy car, to brign us felicity.
1.118.11 Come to us, auspicious Na_satyas, with the fresh velocity of a hawk; bearing an
oblation, I invoke you, As'vins, at the rising of the ever constant dawn.

19
1.119.01 Desiringfood, I invoke, (As'vins), to support my life, your wonderful car, swift as
thought, drawn by fleet horses, worthy of veneration, many-bannered, bringing rain, containing
wealth, abundantly yielding delight, and conferring riches.
1.119.02 Upon its moving, our minds have been raised on high in praise; our hymns reach (the
As'vins). I sweeten the oblation; the assistants come nigh; U_rja_ni, (the daughter of the sun),
has ascended, As'vins, your car.
1.119.03 When devout and unnumbered (men), victorious in battle, mutually contending for
wealth, come together, your car, As'vins, is perceived on its downward course, in which you bear
excellent (treasure) to the worshipper.
1.119.04 You brought back to his ancestor (Bhujyu, who, borne by his own steeds, had
perished), (but that you rescued him) with your self-harnessed horses, and sent showerers (o
fbenefits), to his distant dwellign; and great was the succour whichit is know you rendered to
Divoda_sa.
1.119.05 As'vins, your admirable (horses) bore the car which you had carnessed, (first) to the
goal, for the sake of honour, and the damsel, who was the prize, came through affection, to you,
and acknowledged your (husbandship), saying, "you are (my) lords".
1.119.06 You preserved Rebha from the violence around him; you quenched with snow, for Atri,
the scorching heat; you generated milk in the cow of S'ayu; and (by you) was Vandana_
endowed with prolonged life.
1.119.07 Skillful Dasras, you restored Vandana_, when debilitated by old age, as a (wheelwright
repairs a worn-out) car; (moved) by his praises, you brought forth the sage (Va_madeva) from
the womb; may your (glorious) deeds be (displayed) for him who in this place offers you
worship. [Va_madeva, the sage, invoked the aid of the As'vins, whilst yet in his mother's womb].
1.119.08 You repaired to him who, aflicted by the abandonment of his own father, praised you
from afar; hence your prompt and wonderful succours have been wished to be at hand (by all).
[Allusion is to Bhujyu, whom his father, Tugra, had abandoned, or rather, perhaps, was unable to
succour].
1.119.09 That honey-seeking bee also murmured your praise; the son of Us;ij invokes you to the
exhilaratin of Soma; you conciliated the mind of Dadhyan~c, so that, provided with the head of a
horse, he taught you (the mystic science).
1.119.10 As'vins, you gave to Pedu the white (horse) desired by many, the breaker-through of
combatants, shining, unconquerable by foes in battle, fit for every work; like Indra, the conquerer
of men.

20
1.139.01 May our prayers be heard, I place before (me) Agni with reverence; we have recourse
to his celestial might; we have recourse to Indra and to Va_yu; which doing, a new (hymn) has
been addressed (by us) to the radiant navel (of the earth); and thereupon may our pious rites
attain the gods; may our pious rites attain the presence of the gods. [astu sraus.at = asya_h stuter
s'ravan.am bhavatu, may there be a hearing of this hymn, or s'rota_ bhavatu = may Agni or other
deity be a hearer. s'raus.at. is an exclamation uttered when the butter is poured upon the fire, on
the altar, as an offering to the gods. The radiant navel of the earth: may refer to the altar or the

21
sacrifice; yajn~am a_hur bhuvanasya na_bhim (yajama_hurbhuvanasya na_bhim--Taittiri_ya
Sam.hita_ 7.4.17.2), they have called the sacrifice the navel of the world; the text adds vivasvati
= di_ptimat, shining; Vivasvat may also refer to the Sun-god].
1.139.02 Mitra and Varun.a, bestow (upon us) abundantly that unenduring water which you
obtain from the sun, through your own energy; through the inherent energy of the vigorous; may
we thus behold your golden (forms) in our halls of sacrifice, (brought thither) by our sacred rites,
and by our thoughts and senses (intent upon you); by our senses (intent upon offering) the Soma.
1.139.03 As'vins, men who desire to glorify you with (their) hymns, cause, as it were, their
praises to be heard, propitiating you with oblations; for, from you, who are possessed of all
opulence, (they obtain) every kind of wealth and abundant food. Dasras, the fellies (of the
wheels) of your honey-laden car drop honey, (carried) in your golden (car). [hiran.yaye rathe
dasra_ hiran.yaye: the epithet means 'golden'; the first occurrence is interpreted as madhupu_rn.a
= prus.a_yante pavayah (pavi_ rathanemirbhavati yadvipuna_ti bhu_mim--Nirukta 5.5), the
circumferences of the wheels distil (ks.aranti sravanti), or scatter honey, as they revolve; in the
second occurrence, hirn.yaye is explained as 'pleasing, heart-delighting', hr.dayaraman.a; and to
provide an assumed ellipse, by havir-vahatam, 'convey the oblation in your delightful chariot'].
1.139.04 Dasras, your purpose is known; you would repair to heaven; your charioteers harness
(your steeds) for your heavenward journey; the horses that injure not (the car) on your journey to
heaven. We have placed you, Dasras, in your golden three-shafted chariot, going by an (easy)
road to heaven, humiliators (of enemies), and principal regulators of the rain. [an~jasa_ s'a_sata_
rajas = udakam, water; vr.s.ti-laks.an.am, metony for rain].
1.139.05 Enriched by holy rites, grant us, by day and night, (all good things), on account of our
pious acts; never may your donations, never may our (donations), be withheld.
1.139.06 Indra, showerer (of blessings), these effused Soma, (expressed) by stones, and which
have sprung (from mountain), are for your drinking; these libations have burst forth for you; may
they satisfy you as an offering presented (in the hope of receiving) great and wonderful riches.
Acceptor of laudations, come to us, glorified by our hymns; come to us well pleased.
1.139.07 Agni, listen attentively when you are praised by us, and repeat (those praises) to the
gods who are entitled to worship; to the royal (deities) entitled to worship; on which accoun tthe
gods gave to the An:girasas the cow which Aryaman milked for (you), the maker (of all),
together with the gods; that cow (the nature of which you have said), he, along with me,
comprehends. [The cow which Aryaman milked: The legend is tha An:girasas, having
propitiated the gods, solicited the gift of a cow; the gods them the cow of plenty, but they were
unable to milk her, and applied to Aryaman, who drew from the cow milk convertible to butter
for oblations to fire. es.a ta_m veda me saca_ = he knows her along with me; this is explained:
aryama_ham api ja_na_mi, either I, Aryama_ , or I and Aryama_ know her].
1.139.08 Never, Maruts, may your glorious energies be exerted against us; may our (riches)
never diminish; never may our towns decay; and may whatever is wonderful, admirable
immortal, or (whatever is recognized to be living), from its sound, that has been yours from age
to age, (devolve) upon us; whatever is most difficult (of attainment) bestow upon us; whatever is
most difficult (to be attained). [ghos.a_t = ghos.a_h, pl. sounds, noises; and by metonymy, those
who utter them, either cattle or people].
1.139.09 The ancient Dadhyan~c, An:giras, Priyamedha, Kan.va, Atri, Manu, have known my
birth; they who were of old and Manu have known (my progenitors); for of them is long life
amongst the gods, and in them is our existence; for the sake of their nigh station, I adore (the
gods) with praise; I worship Indra and Agni with praise. [My birth: the birth of me, Parucchepas,

22
the r.s.i of the hymn; he is subsequent to them or of more recent date. te me pu_rve manur viduh:
added is pitra_di_n, fathers; Manu = manavah, pl., i.e. former Manus; pu_rve is applied to those
previously named, Dadhyan~c and the rest; manavas'ca and the Manus. In them is our existence:
asma_kam tes.u na_bhayah, in them are our 'navels'; explained as vital airs, in connection with
life, ji_vena saha sam.bandhavantah pra_n.a_h; or by sacrifices in relation to their rewards,
phalena sam.baddha_h ya_ga_h].
1.139.10 Let the invoker (of the gods) offer sacrifice, and may they, desirous of the offering,
(partake of) the acceptable (libation); Br.haspati himself, desiring (the libation), celebrates
worship with libations; with copious and excellent libations. We catch from a distant quarter the
sound of the stones, whereby the performer of pious acts has of himself secured the waters (of
the clouds); the performer of pious acts (has secured) many habitations. [atmana_ adha_rayad
ararinda_ni (ararinda_ni dhvasmanvat--Nirukta 1.12.16= vr.s.ti laks.an.a_nyudaka_ni atmana_
dharayati, he sustains by himself the waters, that is, the rains; or, he produces such waters by his
sacrifices, tadr.s'an.yudakam ya_gena utpa_dayati, rain being the result of worship. Pious acts:
sakratuh = yajama_na or Br.haspati, as the adhvaryu, or ministering priest].
1.139.11 Gods who are eleven in heaven; who are eleven on earth; and who are eleven dwelling
with glory in mid-air; may you be pleased with our sacrifice. [tisrah eva devata_h (Nirukta 7.5)].

23
24
6.016.01 You, Agni, have been appointed by the gods, the ministrant fo men, the descendants of
manu, at all sacrifices.

25
6.016.02 Therefore do you at our sacrifice offer oblations to the great deities with exhilarating
flames; bring hither the gods; offer them worship.
6.016.03 Agni, doere of great deeds, creator, you know (how to travel over) with speed (great)
roads and (little) paths at sacrifices. [adhvanah pathas'ca = maha_ma_rga_n, great roads; ks.udra
ma_rga_ms'ca, little roads or paths; i.e. put the sacrificer into the right way when he is going
wrong in the ceremonial or sacrifice].
6.016.04 Bharata, with the presenters of the oblation, has joyfully praised you in your (two-fold
capacity), and has worshipped you, the adorable, with sacrifices. [Bharata: the ra_ja_, the son of
Dus.yanta; in your two-fold capacity: in the character of bestowing what is wished for and
removing wht is undesired; is.t.a pra_ptyanis.t.a pariha_raru_pen.a_gnir dvidha_].
6.016.05 As you have conferred these many blessings upon Divoda_sa when presenting
libations, (so now grant them) to the (actual) offerer, Bharadva_ja.
6.016.06 Hearing the adoration of the sage, do you, who are the immortal messenger, bring
hither the celestial people.
6.016.07 Pious mortals invoke you, divine Agni, at sacrifices, to convey their (sacrificial) food to
the gods.
6.016.08 I glorify your splendour and the acts of you the liberal giver all who, (through your
favour) enjoy their desires, glorify you.
6.016.09 You have been appointed by manu, the invoker of the gods, the most wise bearer of
oblations (to them) by your mouth; worship, Agni, the people of heaven.
6.016.10 Come, Agni, to the (sacrificial) fod; being lauded, (come) to convey the oblation (to the
gods); sit down as the ministrant priest upon the sacred grass.
6.016.11 We augment you, An:giras, with fuel and with butter; blaze fiercely, youngest (of the
gods).
6.016.12 Divine Agni, bestow upon us (wealth), excellent, great and (comprehending) worthy
male descendants. [suvi_ra = suvi_rya, male descendants].
6.016.13 The sage, Atharvan, extracted you from upon the lotus-leaf, the head, the support of the
universe. [tvam pus.kara_d adhi atharvo nirmanthata, murdhno vis.vasya va_ghatah:
pus.kara_dadhi = pus.karaparn.e, lotus-leaf; pus.kara parn.e praja_patir bhu_mim aparthayat =
upon the lotus-leaf praja_pati made manifest the earth, a probable acount of the creation in
Manu; since it supported the earth, it may be termed the head, mu_rdhan, or the bearer, va_ghata
for va_haka, of all things; atharvan means pra_n.a, vital air extracted fire or animal heat from the
water, pra_n.a udakasaka_s'a_d Agnim nis'es.an.a mathitava_n; va_ghata = r.tvij, the ministrant
priest; so the sentence is explained: all the priests churned you out of the head or top of the wood
of attrition].
6.016.14 The r.s.i, Dadhyan~c, the son of Atharvan, kindled the slayer of Vr.tra, the destroyer of
the cities of Asuras.
6.016.15 (The r.s.i) Pa_thya, the showerer, kindled you the destroyer of the Dasyu, the winner of
spoil in battle.
6.016.16 Come, Agni, that I may address to you other praises in this manner; augment with these
libations. [Other praises in this maner: ittthetara_ girah = ittha, anena praka_ren.a, thus, in this
manner; also, offered by others, or by the asuras, asuraih kr.ta_; Aitareya Bra_hman.a 3.49 cites
this r.ca: other than those offered to the gods, or adverse to the gods, propitiatory of the asuras,
asurebhyah hitah devava_kya_ditara devavirodhinya ityarthah].
6.016.17 Wheresoever, and upon whatsoever your mind is directed, you bestow uncommon
vigour, and there you make your abode.

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6.016.18 Let not your full (blaze) be distressing to the eye, giver of dwellings to your humble
votaries, and therefore accept our worship. [Distressing to the eye: nahi pu_rtam aks.ipadbhuvat
= aks.ipat aks.n.o pata_kam vina_s'akam, the offender or destroyer of the eye].
6.016.19 Agni, the bearer, (of oblations), the destroyer of the enemies of Divopa_sa, the
cognizant of many, the protector of the good, has been brought hither (by our praises).
6.016.20 Surpassing all earthly things, may he bestow upon us riches, destroying his enemies by
his greatness, unresisted, unassailed.
6.016.21 You, have overspread, Agni, this vast (firmament) with radiant concentrated lustre,
recent like that of old.
6.016.22 Sing praise and offer sacrifice, my friends, to the foe-discomfiting, the creator, Agni.
6.016.23 May that Agni indeed sit down (at our sacrifice), who in every age of man has been the
invoker of the gods, doer of wise deeds, the messenger of the gods, the bearer of oblations.
6.016.24 Giver of dwellings, worship on this occasion, the two regal divinities, Mitra and
Varun.a, whose acts are holy, the A_dityas, the company of the Maruts, and heaven.
6.016.25 Son of strength, Agni, the glorious radiance of you who are immortal, bestows food
upon (your) mortal worshipper.
6.016.26 May the donor (of the oblation), propitiating you by his acts today, be exalted, and
(rendered) very opulent; may (such) mortal be diligent in (your) praise.
6.016.27 Those, Agni, who are protected by you, wishing for the whole (term of) life (obtain it),
overcoming hostile assailants, destroying hostile assailants.
6.016.28 May Agni, with his sharp flame, demolish the devourer (of the oblation); may Agni
grant us riches.
6.016.29 Ja_tavedas, all-beholdeer, bring us wealth with good posterity; doer of good deeds,
destroy the ra_ks.asas.
6.016.30 Preserve us, Ja_tavedas, from sin; enunciator of prayer, protect us from the malevolent.
[Enunciator: brahman.askave = mantrasya s'abdayita_, sounder or articulator of prayer; for Agni,
it is said, generated articulate sound, and the Smr.ti is cited as authority; manah ka_ya_gnim
ahanti, sa prerayati manutam, marutas-tu urasi caran mandiam janayati svaram, mind excites the
fire of the body, that excites the collective vital airs, and they, passing into the breast, engender
agreeable, articulate sound.
6.016.31 The malevolent mortal who threatens us with murderous weapon; defend us from him,
and also from sin.
6.016.32 Scatter, divine Agni, by your flame, that evil-doer, the man who seeks to kill us.
6.016.33 Subduer of foes, grant to Bharadva_ja infinite happiness and desirable wealth.
6.016.34 May Agni, propitiated by praise, desirous of (sacrificial) affluence, kindled, bright, and
fed with burnt-offerings, destroy all adversaries. [Alternative interpretation: Agni entirely
destroys all by manifold worship].
6.016.35 Radiant in the embryo of the maternal (earth), on the imperishable (altar); the cherisher
of the paternal (heaven), sitting on the seat of sacrifice. [The cherisher: he ma_tuh, putus.pita_:
the mother of Agni is the earth, the father is heaven; Agni is said to be the father or fosterer of
his parent heaven, by transmitting to it the flame and smoke of burnt-offerings].
6.016.36 Bring to us, Ja_tavedas, all-beholder, food with progeny; such (food) as is brilliant in
heaven.
6.016.37 Strength-begotten Agni, we, offering (sacrificial) food, address praises to you who are
of pleasing aspect.
6.016.38 We have recourse, Agni, to the shelter of you, the lustrous, the golden-feathered, as to

27
the shade (of a tree).
6.016.39 You, Agni, who are like a fierce archer, or like a sharp-horned bull, have destroyed the
cities (of the asuras). [Agni is identified with Rudra as the destoyer of the cities of Tripura: rudro
va_ es.o yad agnih].
6.016.40 (Worship) that Agni whom (the priests) bear in their hands like a new-born babe; the
devourer (of the oblation), the (conveyer of the) holy sacrifices of men.
6.016.41 Conduct the divine (Agni), the bestower of infinite wealth, to (receive charge of) the
food of the gods; let him sit down on his appropriate seat.
6.016.42 (Welcome him) as soon as born, like a beloved guest, and place the lord of the mansion
upon the sacred (altar) whence wisdom is derived. [This and previous r.ca are recited when the
fire that has been produced by attrition is applied to kindle the a_havani_ya, or fire of burnt-
offerings; Aitareya Bra_hman.a 1.16; Agni is the guest, not the sacriicer, of the a_havani_ya fire;
ja_tavedasi is applied to the latter, as knowing the birth of the churned fire, to whom it is a giver
of delight, s'yona, sukhakara, by giving him a welcome reception.
6.016.43 Harness, divine Agni, your well-trained horses, who bear you quickly to the sacrifice.
[manyave = yajn~aya, manyur ya_hah; Yajus. 13.36].
6.016.44 Come, Agni, to our presence, bring hither the gods to partake of the (sacrificial) viands,
to drink the Soma.
6.016.45 Blaze up, Agni, bearer of oblations; shine, undecaying Agni, radiant with undecaying
lustre.
6.016.46 Whatever mortal, offering oblations, worships a deity with (sacrificial) food, let him at
the ceremony also worship Agni, the invoker of heaven and earth, the sacrificer with truth; let
him adore (Agni) with uplifted hands.
6.016.47 We offer to you, Agni, the oblation sanctified by the heart, and (identified) with the
sacred verse may the vigorous bulls and the cows be (as such an oblation) to you. [May the
vigorous bulls and the cows: te te bhavantu u_ks.an.a rs.abha_so vas'a_ uta, may these vigorous
bulls or the cows be for you; an intimation of their being offered to Agni as victims
rs.abhavas.a_ru_pen.a parin.atam san tvabhaks.a n.a_ya (havir) bhavatu, let the oblation, matured
in the form of bulls or cows, be for your food].
6.016.48 The gods kindle Agni as the chief (of them); as the especial desroyer of Vr.tra; by
whom the treasures (of the asuras) are carried off; by whom the ra_ks.asas are destroyed.

28
29
9.108.01 Soma,who are most sweet-flavoured, most intelligent, the exhilarator, flow for Indra,
the great, the most brilliant,the exhilarator.
9.108.02 By drinking whom the showerer Indra is invigorated, by drinking you who are the
beholder of everything, the intelligent (Indra) reaches the viands (of the enemy) as a horse
(reaches) the battle.
9.108.03 For you, Pavama_na, who aremost brilliant quickly shout to the races of the gods for
(the sake of their) immortality.
9.108.04 (You) through whom Dadhyan~c tthe offerer of the nine days' rites opened (the cave),
through whom the r.s.is recovered (the stolen cows), through whom under the protection of the
gods the worshippers obtained the sustenance of the delicious (ambrosial water).
9.108.05 This (Soma) when effused flows most exhilarating through the woollen fleece, sporting
like a wave of water.
9.108.06 You who by your might extricated from the rock the quick-moving kine abiding in the
waters, you have spread out a pasturage for cattle and horses; like a mailed (warrior) slay (the
asuras), brave (Soma).[Interpretation: Who by his might cut the quick-moving waters of the
firmament from out of the cloud, you get a herd of cattle and horses].
9.108.07 Pour forth (the Soma), sprinkle it round like a horse, adorable, dispenser of rain,
dispenser of light, showerer of fluid, swimming in water.
9.108.08 Thousand-streamed, showererof benefits, augmenter of water, affectionate; (pour it
forth) for the race of the gods which water-born is fostered by the water, the king, the god, the
true, the great.
9.108.09 Divine (Soma) lord of viands, who are devoted to the gods, bestow upon us brilliant
and abundant food; separate the mid-aerial receptacle.
9.108.10 Come, powerful (Soma) effused into the cups, like a prince the sustainer of the people;
pour the course of the waters, the rain fromheaven; accomplish the rites for the worshipper who
seeks cattle. [Into the cups: adhis'avana phalaka_yah, in the planks of the press].
9.108.11 Him have they milked from heaven, the shedder of exhilarating juice, the thousand-
streamed, the showerer (of benefits), bearing all treasures.
9.108.12 The showerer (of benefits) is manifested begetting (light) immortal, destroying the
darkness with (his) radiance; glorified by the wise he has assumed his shining robe; the triple
(oblation is supported) by his act. [He has assumed his shining robe: he has blended himself with
the milk, for the sake of being cleansed].

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9.108.13 The Soma has been effused who is the bringer of treasures, the bringer of riches, the
bringer of food, the bringer of fair homes.
9.108.14 Our (Soma) which Indra drinks, which the Maruts drink and Bhaga with Aryaman;
through which we propitiate Mitra and Varun.a and Indra, to obtain his powerful protection.
9.108.15 Soma, collected by the priests, well-armed, most exhilarating, most sweet-flavoured,
flow for Indra to drink.
9.108.16 Soma, enter the Somadha_na, Indra's heart, as the rivers (enter) the sea agreeable to
Mitra, Varun.a and Va_yu, the chief stay of heaven.

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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.

32
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
clouds for Dadhyan~c, the son of Ma_taris'van. [Son of Atharvan: named
Dadhyan~c: S'atapatha Bra_hman.a 14.5.16; 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.

33
Notes:

"The keraunos (thunderbolt) is virtually identical to the tantric thunderbolt,

the vajra or dorje [or benzar] sceptre.
..."Indra's Net is said to have a brilliant jewel at each interstice [joining point] that reflects all
the net [and jewels/diamonds] around it. It seems infinite in all directions, and is a symbol of
consciousness or awareness."

James M. Robinson, ed. The Nag Hammadi Library, revised edition. San Francisco:
HarperCollins, 1990.
http://www.khandro.net/nature_thunder.htm

Dorje is the Tibetan word for vajra. Do-rje means noble stone > Do = stone and rJe
= noble or prince.

"Then like a bull who has heard the crash of a thunderbolt close by, the Great Soul whose
mind had been purified by the merit of karma accumulated from eons of virtuous actions, was
deeply agitated at this news of old age." (Ashvaghosha. Acts of the Buddha, Book III: 34)

References:

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53, nos. 1-2 (2000) 65-77.
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(1964), pp. 36-45.
Agrawala, V.S. 1965 — Studies in Indian Art, Vishwavidyalaya Prakashan (Varanasi 1965).
Apte, V.M. 1957 — Vajra in the Rigveda, Annals of the Bhandarkar Oriental Research
Institute(Poona), vol. 37 (1957), pp. 292-295.
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K.K. Datta Commemoration Volume], pp. 169-177.
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Delhi 1971).
Devendra, D.T. 1965 — A Note on Lightning in Iconography with Special Reference to the
Vajra, contained in: Parnavitana Felicitation Volume(Columbo 1965), pp. 123-134.

34
Dkon-mchog-bstan-’dzin 1994 — Bzo-gnas Skra Rtse’i Chu-thigs [‘The Arts: A Drop at the Tip
of the Brush Hairs’] Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1994). A modern
textbook on Tibetan art history and techniques, ‘Drop of Liquid on the Tip of the [Brush-]hairs.’
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the Iconography of Vajrapāṇi in Gandhāran Art, South Asian Studies, vol. 5 (1989), pp. 17-28.
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(1997), pp. 37-57.
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Orientali, vol. 72 (1998), pp. 143-176. The same author has written an Italian doctoral
dissertation about the early Indian Buddhist and Central Asian Vajra, although I haven’t been
able to see it yet.
Giuliano, Laura 2008 — Some Considerations on a Particular Vajra Iconography: The Skambha,
the Yūpa, the Bones of Dadhīca amd Related Themes, Rivista degli Studi Orientali, n.s. vol. 81
(2008), pp. 103-126.
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Buddhist Relic Cult, Rivista degli Studi Orientali, vol. 81 (2009), pp. 59-72.
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Alvin Moore Jr., Quinta Essentia (Cambridge 1992). First published in French in 1962, as a
compilation of previously published articles.
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Studien series no. 16, Universität Hamburg, Franz Steiner Verlag (Wiesbaden 1975).
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Meijer, ed., Natural Phenomena: Their Meaning, Depiction and Description in the Ancient Near
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Mittelmeerkultur, Anthropos, vol. 48 (1953), pp. 982-987.
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Idea, Asian Folklore Studies, vol. 51 (1992), pp. 103-125.
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Margabandhu and K.S. Ramachandran, eds., Spectrum of Indian Culture: Professor S.B. Deo
Felicitation Volume, Agam Kala Prakashan (Delhi 1996), pp. 447-452.
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Buddhist Art, Serindia (London 1999).
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in: Raymond Allchin, Bridget Allchin, Neil Kreitman, Elizabeth Errington, eds., Gandharan Art
in Context: East-West Exchanges at the Crossroads of Asia, Regency Publications (N. Delhi
1997), pp. 17-27.
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vol. 1: Later Han, Three Kingdoms & Western Chin in China and Bactria to Shan-shan in
Central Asia.
Santoro, Arcangela 1979 — Il Vajrapāṇi nell’arte del Gandhara: Ricerca iconografica et
interpretativa (Parte prima), Rivista degli Studi Orientali, vol. 53 (1979), pp. 293-341.
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Kong 2001), in 2 vols.

35
Sivaramamurti, C. 1949 — Geographical and Chronological Factors in Indian
Iconography, Ancient India: Bulletin of the Archaeological Survey of India, no. 6 (1949), pp. 21-
63.
Smith, Robert Houston 1962 — Near Eastern Forerunners of the Striding Zeus, Archaeology,
vol. 15 (1962), pp. 176-183.
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Oriental Society, vol. 99, no. 3 (1979), pp. 536-537.
Snodgrass, Adrian 1992 — The Symbolism of the Stupa, Motilal Banarsidass (Delhi 1992).
Vajracharya, Gautama V. 2004 — Atmospheric Gestation: Deciphering Ajanta Ceiling Paintings
and Other Related Works (Part 2), Marg (Mumbai), vol. 55, no. 3 (March 2004), pp. 40-51.
Whitaker, Jarrod L. 2000 — Divine Weapons and Tejas in the Two Indian Epics, Indo-Iranian
Journal, vol. 43 (2000), pp. 87-113.
Wilk, Stephan R. 1992 — The Meaning of the Thunderbolt, Parabola, vol. 17, no. 4 (Winter
1992), pp. 72-79.

See: https://www.academia.edu/7110902/Some_Considerations_on_a_particular_vajra_iconogra
phy_the_skambha_the_yupa_the_bones_of_Dadhica_and_related_themes

Relief narrating the visit of Buddha and Vajrapani to an ascetic. From Hoti Mardan Guide Mess,
Peshawar, n. 2066, 2nd-3rd cent. CE c. (after Lyons I & H.Ingholt,1957, Gandharan Art in
Pakistan, New York, pl.54)

36
Vajra with octagonal bases. Relief fragment. Dipamkara Jataka with Buddha & Vajrapani.
Butkara, Swat, 1st-2nd cent. CE c., Museo Nazionale d'Arte Orientale 'Giuseppe Tucci', Roma,
dep. IsIAO, Inv. MNAOR 1127, MAI B 65;79 (after Bussagli, M.,1984, L'Arte del Gandhara,
Torino, p.146) Note: Vajrapani holds a Vajra of eight-angles.

37
Vajra with octagonal bases. Vajrapani. Tepe Shotor, Afghanistan, 4th cent. CE (after Santoro, A.,
1991, Note di iconografia gandharica, v. Appunti and Vajrapani Eracle, Rivista degli Studi
Orientali, LXV, 3-4, pp. 269-309 fig. 5)

38
Vajra with octagonal bases. Detail of the stele with Buddha, Vajrapani and Padmapani,
Ahichchatra, Uttar Pradesh, years 32 of Kanishka era. Delhi, National Museum, Acc. No. L.
5525

39
Vajra with octagonal bases. Indra. Visvantara Jataka. Great Stupa. Northern Torana, Sanchi,
1st half of 1st cent. CE (After Marshall, J. & A. Foucher, 1940, The monuments of Sanchi,
Calcutta, vol. .II, pl. 29)

S. Kalyanaraman
Sarasvati Research Center
December 17, 2015

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