JAMADAGNI BHARGAVA OR RAMA JAMADAGNYA sukta 110 High-kindled today in the house of the human being, thou doest sacrifice a god to the gods, O knower of all things born; bring them to us as one who has knowledge, O friendly Light; for thou art the messenger, the seer, the thinker. O son of the body, revealing the paths of our journeyings to the Truth make them sweet with the Wine of Delight, O thou with thy high tongue of flame; enriching with our thoughts Page – 424 the mantras and the sacrifice set our pilgrim-sacrifice in the gods.

PAYU BHARADWAJA sukta 87 I set ablaze Fire of the plenitude, the slayer of the Rakshasas, I approach him as a friend and the widest house of refuge;1 the Fire has been kindled and grows intense by the workings of the will, may he protect us from the doer of hurt, by the day and by the night. ¹ Or, a widest peace; Page – 415 O knower of all things born, high-kindled, iron-tusked, touch with thy ray the demon-sorcerers; do violence to him with thy tongue of flame, the gods who kill,¹ the eaters of flesh, putting them off from us shut them into thy mouth.

VISHWAMANAS VAIYASHWA sukta 23 Pray the Fire as he fronts you, worship with sacrifice the knower of all things born. Fire with his driving smoke and his unseizable light, — fire who is like the string of speeding chariots to a competitor in the race; O all-seeing universal mind, laud him with the word. Those on whom he presses, possessor of the word of illumination and seizes on their impulsions and their satisfactions, by their approach to knowledge the Fire finds the Treasure.

UPASTUTA VARSHTIHAVYA sukta 115 Marvellous is the power to upbear of this young, this infant god, for he goes not to his two mothers to drink their milk, even though one without teats of plenty brought him to birth then as now, from the first he did his carrying, performing his mighty embassy. Fire, verily, is established, a giver and mighty doer of works, he clings to the trees with his blazing tusks achieving the pilgrim-sacrifice with his besieging tongue of flame, he is like a snorting bull, master in his pasturage. He is to

The Vamadeva Hymns to Agni INTRODUCTION THE interpretation of the Rig-veda is perhaps the most difficult and disputed question with which the scholarship of today has to deal. This difficulty and dispute are not the creation of present-day criticism; it has existed in different forms since very early times. To what is this incertitude due? Partly, no doubt, it arises from the archaic character of a language in which many of the words were obsolete when ancient Indian scholars tried to systematise the traditional learning about the Veda, and especially the great number of different meanings of which the old Sanskrit words are capable. But there is anot

MANDALA FIVE THE ATRIS BUDHA AND GAVISHTHIRA SUKTA 1 Fire is awake by the kindling of the peoples, he fronts the dawn that comes to him like a fostering milch-cow; like the mighty ones casting upward their branching his lustres spread towards heaven. The Priest of the call is awake for sacrifice to the gods. Fire with his right thinking has stood up high ablaze. The red-glowing mass of him is seen: a great god has been delivered out of the darkness. When he put out the long cord of his troop, Fire in his purity reveals all

BIBLIOGRAPHICAL NOTE HYMNS TO THE MYSTIC FIRE, containing translations of hymns to Agni from Mandalas 1, 2 and 6 of the Rig-veda, was first published in 1946 with a Foreword by Sri Aurobindo. An enlarged edition of HYMNS TO THE MYSTIC FIRE was issued in 1952 and contained the following additional material: 1) Revised translations of the “Hymns of the Atrisˮ which had appeared originally in the Arya and subsequently had been published in ON THE VEDA. 2) Translations of other hymns to Agni which had hitherto remained unpublished. A few of these had been found in Sri Aurobindoʼs earlier manuscripts and included as they had stood. Barring some

MANDALA SIX BHARADWAJA BARHASPATYA SUKTA 1 O potent Fire, thou wert the first thinker of this thought and the Priest of the call. O Male, thou hast created everywhere around thee a force invulnerable to overpower every force. And now strong for sacrifice, thou hast taken thy session in the seat of aspiration, one aspired to, a flamen of the call, an imparter of the impulse. Men, building the godheads, have grown conscious of thee, the chief and first, and followed to a mighty treasure. In thee awake, they followed after the Treasure as in the w

SOMAHUTI BHARGAVA SUKTA 4 Page – 90 I call to you the Fire with his strong delights and his splendours of light, Fire who strips all sin from us, the guest of the peoples. He becomes like a supporting friend, he becomes the God who knows all things born in the man with whom are the Gods.¹ The Bhrigus worshipping in the session of the Waters set him a twofold Light in the peoples of Man. May he master all planes prevailing vastly. Fire the traveller of the Gods with his rapid horses. As men who would settle in a home bring into it a beloved friend, the Gods have set the Fi

WORD-FORMATION from Material for a full Philological Reconstruction of the old Aryabhasha from which the Indo-Aryan and Dravidian languages are derived. Word Formation THE language of man is not framed on earth, but in heaven, as indeed are all things that the earth-soul uses in this mortal journey. By the threefold energy of eternal truth, manifesting force and sustaining delight everything is created as a type in the world of ideas, the mahat of the ancients, in the principle of self-manifest and perfectly arranged knowledge, it is diversely developed by the more discursive but less sure-footed agencies of intellectual mind. Imagination hunts