(There is other KM audio to be found on this blog but I think these are ones I haven’t posted before.)
Krishnamurti–Why Do We Live With Stress
(There is other KM audio to be found on this blog but I think these are ones I haven’t posted before.)
Krishnamurti–Why Do We Live With Stress
Filed under Free Audio Books, mp3, Spirituality
Audiopalooza:
poetry/ e. e. cummings/ from librivox.org
wheres_madge_then_cummings_cz_64kb
this_is_the_garden_cummings_cz_64kb
it_may_not_always_cummings_cz_64kb
o_sweet_spontaneous_cummings_cz_64kb
sounds/ miscellaneous/ ringtones?
25cents ansMilitary ansRoy Apollo11Final2 baboons babyCry hard
accesscode yourdiscovery worry Womansneezing Traffic toolong
ansIcanthear better BeverlyHillbillies cancel carhorntwice
children_laugh cows error feelit FLY Gilligans info knocking
stars silly Revenge on Telemarketers beer removeMe MeowMix
puzzlin People talking officeParty NasaSaturn myCatIsUpset
moment morehuman Homer Simpson Whispering Im_a_good_girl
Psychosis NOS/ not otherwise specified/ {parental warning:
LISTENING TO SOME OF THESE MAY MAKE YOU STERILE}
Cookie Monster – ‘C’ is for Cookie (Larry Levan Disco Remix)
[acoustic] George Harrison – Art of Dying
[1928] Blind Willie McTell – Statesboro Blues
Firesign Theater-Pass the Indian, Please
1934_US_Fascist_Coup_BBC4_Radio
Bob Newhart – Driving Instructor
Mountain Goats – Dilaudid (demo from vinyl)
Penn Jillette – The Monkey and the Dwarf – April 12, 2006
People Are Strange (The Chipmunks)
Puff the Magic Dragon – Peter Paul and mary
Sesame Street – Martians yipyip
the raunchy young lepers – they ripped up my mind
No it’s not/ we’re just getting started
Goopypalooza!
(go to Goopymart.com)
(go to Goopy’s photostream on Flikr)
Anipalooza:
repost:
Lunapalooza NOS (not otherwise specified):
Being Kind to All- Nawang Khechog
072401 LMB – Kyabje Lama Zopa Rinpoche – Diamond Cutter Sutra pt1
072401 LMB – Kyabje Lama Zopa Rinpoche – Diamond Cutter Sutra pt2
072401 LMB – Kyabje Lama Zopa Rinpoche – Diamond Cutter Sutra pt3
Filed under animated gif, animation, Free Music, mp3, Music, pictures, poetry, silly, sound bite
I have posted a variety of articles and books regarding Sadhana, primarily from the traditions of Yoga (both Hindu and Buddhist). Today I would like to provide some background and examples of Christian Sadhana along with full-text downloadable books written by some of the most revered Christian Mystics. Some of the background is from Wikipedia, identified by this color.
For example:
Christian meditation is often associated with prayer or scripture study. It is rooted in the Bible, which directs its readers to meditate. In Joshua 1:8, God commands his people to meditate on his word day and night to instill obedience and enhance relationship and fellowship. This brings us in close touch with God’s reality, power, grace, faith and miracles. The psalmist says that “his delight is in the law of the Lord, and in his law he meditates day and night” (Psalm 1:2). The Bible mentions meditate or meditation twenty times.
In the Old Testament, there are two Hebrew words for meditation: hāgâ (Hebrew: הגה), which means to sigh or murmur, but also to meditate, and sîḥâ (Hebrew: שיחה), which means to muse, or rehearse in one’s mind.
Formal Christian meditation began with the early Christian monastic practice of reading the Bible slowly. Monks would carefully consider the deeper meaning of each verse as they read it. This slow and thoughtful reading of Scripture, and the ensuing pondering of its meaning, was their meditation. This spiritual practice is called “divine reading” or “sacred reading”, or lectio divina.
Sometimes the monks found themselves spontaneously praying as a result of their meditation on Scripture, and their prayer would in turn lead on to a simple, loving focus on God. This wordless love for God they called contemplation.
The progression from Bible reading, to meditation, to prayer, to loving regard for God, was first formally described by Guigo II, a Carthusian monk and prior of Grande Chartreuse in the 12th century. Guigo named the four steps of this “ladder” of prayer with the Latin terms lectio, meditatio, oratio, and contemplatio.
I have a few copies of The Cloud of Unknowing, in different formats and of varying quality. I’ll post a couple here- one PDF and one Word .doc.
If you read the Word document (a much older edition), you may want to skip the introduction and go straight to the book itself, which begins on page 11. The introduction, as is often the case with antique books containing archaic/ Victorian English introductions, is difficult to read and not especially enlightening.
Both versions are Public Domain (as are all book downloads available here), so share away if you desire. Here’s the Wikipedia description:
The Cloud of Unknowing, an anonymous treatise written in England in the 14th century, is a concise and practical primer on contemplative prayer. The author’s premise is that, to experience God, one must strive for a “darkness about your mind, or as it were, a cloud of unknowing.” To do this, one must fix one’s heart on God, forgetting all else.
PDF: cloudunknowing
Word: The Cloud of Unknowing
St Ignatius of Loyola is another source for traditional Christian mystical literature. He was the founder of the Jesuits, living in the 16th century. A Spaniard, he was a soldier in his early life but his military career was interrupted by a bad experience with a cannon ball (including poor medical treatment) in a war with the French. While recovering from his wounds and his medical care he read about the lives of the Saints and determined to devote his life to service of the Catholic Church. He died at the age of 65 after creating one of the Church’s most successful orders. It is impressive to note that 38 members of the Society of Jesus have been canonized as Saints.
The Spiritual Exercises of St. Ignatius of Loyola contain numerous meditative exercises. For example, the practitioner is encouraged to visualize and meditate upon scenes from the life of Christ. His Contemplation to Attain Love (of God), is, in a sense, a method that combines intellectual meditation and more affective (emotional) contemplation.
Word document: The Spiritual Exercises of St
Another 16th century Catholic Saint credited with writing profound mystical literature was St. Theresa of Avila. Also a Spaniard, Theresa was born conveniently in the town of Avila. One of 10 children, she was orphaned at the age of 15. She had started down the road of saint-hood much earlier, however, when at age 7 she tried to travel into the Moorish territory “to be beheaded for Christ”. She was stopped by an uncle who apparently thought her too young to be making such an important life decision.
The sculptor Bernini created a very erotic looking portrayal of Theresa “in ecstasy”.
Here’s a quote from her autobiography:
“I did not know,” she said, “how to proceed in prayer or how to become recollected, and so I took much pleasure in it and decided to follow that path with all my strength“
In paintings she is often pictured with a dove at her shoulder-
St. Teresa of Avila practiced contemplative prayer for periods of one hour at a time, twice a day. In her Life she recounts that she found this very difficult for the first several years. She had no one to teach her, and taught herself from the instructions given in a book, The Third Spiritual Alphabet by Francisco de Osuna. Her starting point was the practice of “recollection”. Recollection means an effort of the will to keep the senses and the intellect in check and not allow them to stray. One restricts the attention to a single subject, principally the love of God. “It is called recollection because the soul collects together all the faculties and enters within itself to be with God”, she says in The way of perfection. Because St Teresa found it difficult to concentrate, she would use devices such as short readings from an inspiring book, a scene of natural beauty or a religious statue or picture to remind her of her intended focus. In due course, the mind becomes effortlessly still. The initial practice St Teresa viewed as the voluntary effort of the individual, while the subsequent stillness and joy she saw as gifts from God.
Word document: TheInteriorCastle-StTheresaofAvila
On the other hand, I may as well include this book by Sri Swami Sivananda, titled Sadhana. You can find his Wikipedia page here. A 20th century Hindu Yogi, Sivananda spread Hatha Yoga teachings and meditation throughout the world through his “Divine Life Society” prior to his death in 1963.
Here’s the book in Word format: Sadhana-Sivananda
Filed under Free E-Books, Spirituality
Announcement: The Mad Liberation by Moonlight radio program for this month is cancelled- pre-empted actually. Our radio station, KBOO (90.7 FM in Portland, OR, or at kboo.fm on your internet dial). The annual John Lennon Birthday Marathon is happening on Friday, 10/9/09; coinciding with John’s birthday. KBOO will be playing (and streaming) Lennon music from 9 pm Friday evening to 8 am Saturday morning, thereby taking our slot for October.
Sadly, this is the Harvest Moon, here in the US and it’s a doozy. Ah, but I don’t care. John L. deserves our respect if for no other reason than John Lennon – Working Class Hero. Or even this: John Lennon – Beatles Breakup Interview 1970.
We will be back on the air next month on the Friday night following the full-moon. Consult your looner calendar for showtimes (looks sorta like the dark night of November 6th at 1 am, or really the morning of 11/7 if you want to be picky; you don’t want to be picky do you??)
Truth
Lots of things are true. Maybe everything, depending on perspective. These are some sources of perspective I would like to share.
First from my own personal spiritual tradition- the Society of Friends. Following are excerpts from a pamphlet by Thomas S. Brown, what we would call a “weighty Friend”. After the short excerpt is a complete download of the publication, free to share. I had to convert from PDF because, well, WordPress doesn’t seem to like PDF and the formatting becomes a bit jerky. Thomas Brown:
To know the Truth is not to accept it by an act of the
intellect, as a man may know the Greek alphabet, or as a
man may know his neighbor across the street. To know
the Truth is, rather, like the way in which man and wife
know each other, a life of wholly shared commitment, of
utter trust, of freedom from fear. Indeed, there is no
knowledge of the Truth where there is no commitment
which results in significant action, for the living root
produces living fruit after its own kind. We know the
presence of love, not by sighs and simpers, nor even by
desire, but by its power to lift men and women outside
themselves and to live beyond themselves. Honor is known
by honorable actions. Beauty is known by its creation among
us. Truth is not a group of intellectual concepts to be
manipulated at will like the symbols in mathematics or
the notes in music: Truth is living and life-giving, and those
who have welcomed the Truth have life.
This is crucial: it is not that we discover the Truth
and make it our own for our own purposes as men might
harness a mountain stream to light their houses or run
their machines. We are, rather, discovered by the Truth,
and are given power by the Truth to light our souls. We are
besieged by the Truth, who stands knocking at the door,
the Hound of Heaven, our Imperious Lover and Tyrannical
Servant, who would give us our hearts’ desire if we would
only throw our selfish desires away, and who longs to release
us from the folly of the “freedom of choice” we seem to think
so important even on matters of life and death.
Download: ThePersonalRelevanceOfTruth
Not exactly on the same page but an interesting find: Words of Truth by HH Dalai Lama. This is more of a prayer for Tibet and all others who suffer. Excerpt follows:
O Buddhas, Bodhisattvas, and disciples
of the past, present, and future:
Having remarkable qualities
immeasurably vast as the ocean,
Who regard all helpless sentient beings
as your only child;
Please consider the truth of my anguished pleas.
Buddha's full teachings dispel the pain of worldly
existence and self-oriented peace;
May they flourish, spreading prosperity and happiness through-
out this spacious world.
O holders of the Dharma: scholars
and realized practitioners;
May your ten fold virtuous practice prevail.
Humble sentient beings, tormented
by sufferings without cease,
Completely suppressed by seemingly endless
and terribly intense, negative deeds,
May all their fears from unbearable war, famine,
and disease be pacified,
To freely breathe an ocean of happiness and well-being.
And particularly the pious people
of the Land of Snows who, through various means,
Are mercilessly destroyed by barbaric hordes
on the side of darkness,
Kindly let the power of your compassion arise,
To quickly stem the flow of blood and tears.
Download (with legal rights to share included): WORDS OF TRUTH
I apologize for the tiny font. Dagnabbit!
I can't get the post editor to make 'em bigger. Get out your spectacles.
Rumi chimes in here:
Christian, Jew, Muslim, shaman, Zoroastrian, stone, ground, mountain, river, each has a secret way of being with the mystery, unique and not to be judged.Everyone is so afraid of death, but the real sufis just laugh:
nothing tyrannizes their hearts. What strikes the oyster shell
does not damage the pearl.
If in thirst you drink water from a cup, you see God in it.
Those who are not in love with God will see only their own faces in it.
He is a letter to everyone. You open it. It says, 'Live!'
In truth everything and everyone
Is a shadow of the Beloved,
And our seeking is His seeking
And our words are His words...
We search for Him here and there,
while looking right at Him.
Sitting by His side, we ask:
'O Beloved, where is the Beloved?'
God turns you from one feeling to another and teaches you
by means of opposites, so that you will have two wings to fly - not one.
Remember, the entrance door to the sanctuary is inside you.
For more Rumi, go here: http://www.scribd.com/doc/18791792/THE-MATHNAWI-Book-1-2-RUMI or look around my blog.
Miscellaneous Truth:
Peace and Nonviolence 01
text of above: peace
God offers to every mind its choice between truth and repose. Take which you please - you can never have both. ~Ralph Waldo Emerson
Ye shall know the truth, and the truth shall make you mad. ~Aldous Huxley
Truth, like milk, arrives in the dark
But even so, wise dogs don't bark.
Only mongrels make it hard
For the milkman to come up the yard.
~Christopher Morley, Dogs Don't Bark at the Milkman
It is error alone which needs the support of government. Truth can stand by itself. ~Thomas Jefferson, Notes on Virginia
I never dreamed of being Shakespeare or Goethe, and I never expected to hold the great mirror of truth up before the world; I dreamed only of being a little pocket mirror, the sort that a woman can carry in her purse; one that reflects small blemishes, and some great beauties, when held close enough to the heart. ~Peter Altenberg
The greatest enemy of any one of our truths may be the rest of our truths. ~William James
Men ardently pursue truth, assuming it will be angels' bread when found. ~W. MacNeile Dixon
There is no god higher than truth. ~Mahatma Gandhi
Just for the heck of it:
A Century of Recorded Poetry, Vol 4, 32, Li-Young Lee - My Father, in Heaven, Is Reading Out Loud
Filed under Free Audio Books, Mad Radio, mp3, Mystic Poetry, pictures, Spirituality
Go here.
Fun. Yeah. That Friend speaks my mind.
Oh, yes. And it’s time to announce
Mad Liberation Radio 8/7/09
Mental Health consumer-talk-radio
Tonight, 1 a.m. to 2 a.m.-
August 7th, 2009
KBOO 90.7 FM or streamed on the web: kboo.fm
Call in at 503-231-8187 to be on the radio (or show up at the studio).
Please set your alarm if you aren’t up at that time- we need your voice.
There are people listening
(all over the world, by internet)
Call in at 503-231-8187
Extra Special Announcement!
Stay up until 11 the next morning and you
can take part in Internet Madness Radio!
Click http://www.blogtalkradio.com/davidwoaks
and/ or call in at (646) 595-2125.
MATTHEW MORRISSEY will co-host a special
live free Internet call-in show on humane,
empowering alternatives to
the conventional mental health system.
All three guests are actively involved in providing mental health
alternatives:
JESSICA ARNELLA, JAYME LYNCH, LYLE MURPHY
But I digress…
Mad Liberation by Moonlight
This Friday night, 1 a.m. to 2 a.m.-
August 7th, 2009
(yes, it’s really Saturday morning; relax, it’s only radio)
KBOO 90.7 FM or streamed on the web: kboo.fm
Call in at 503-231-8187
Archived shows are available at
https://rickpdx.wordpress.com/mad-liberation-by-moonlight-archives/
KBOO 90.7 FM or on the web at kboo.fm (note the repetition)
Be well,
Rick
(click below for full-size)
Filed under Mad Radio, Spirituality
Mostly a collection of poems that I find to be inspirational. Let ‘er rip!
Hui Yung (332-414 )
We go on unwinding the woof
from the web of their meaning :
words of the Sutras
day by day leap forth .
Head on we’ve
chased the miracle
of Dharma :
here are no mere scholars .
Moon Sitting
High mountain cascades froth .
This wild temple owns few lamps .
Sit facing the glitter
of the moon: out of season
heart of ice .
a steady wind scours the autumn moon
from a stagnant pool, from the crystal spring
every place pure now . . . just as it is .
why, then, does karma yet coil and bind?
Hui K’o (4th-5th Century)
No me : Dharmas all empty
Death, Life, small
difference .
Heart of mystery’ s
transformation:
know, and see.
The Truth cries out
where the arrow strikes the target .
The Absolute
selfless dharmas are all empty
life and death about alike
the transformed heart knows it all at a glance
truth is in the middle of things .
Seng Ts’an (d 606)
Verses on the Faith-Mind
The Great Way is not difficult
for those who have no preferences .
When love and hate are both absent
everything becomes clear and undisguised .
Make the smallest distinction, however,
and heaven and earth are set infinitely apart .
If you wish to see the truth
then hold no opinions for or against anything.
To set up what you like against what you dislike
is the disease of the mind.
When the deep meaning of things is not understood
the mind’s essential peace is disturbed to no avail.
The Way is perfect like vast space
where nothing is lacking and nothing is in excess.
Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things.
Live neither in the entanglements of outer things,
nor in inner feelings of emptiness .
Be serene in the oneness of thing s
and such erroneous views will disappear by themselves .
When you try to stop activity to achieve passivity
your very effort fills you with activity .
As long as you remain in one extreme or the othe r
you will never know Oneness .
Those who do not live in the single Way
fail in both activity and passivity ,
assertion and denial.
To deny the reality of thing s
is to miss their reality ;
to assert the emptiness of things
is to miss their reality .
*
The more you talk and think about it ,
the further astray you wander from the truth .
Stop talking and thinking ,
and there is nothing you will not be able to know .
To return to the root is to find the meaning ,
but to pursue appearances is to miss the source .
At the moment of inner enlightenment
there is a going beyond appearance and emptiness .
The changes that appear to occur in the empty world
we call real only because of our ignorance .
Do not search for the truth ;
only cease to cherish opinions .
Do not remain in the dualistic state ;
avoid such pursuits carefully .
If there is even a trace
of this and that, of right and wrong ,
the Mind-essence will be lost in confusion .
Although all dualities come from the One ,
do not be attached even to this One .
When the mind exists undisturbed in the Way ,
nothing in the world can offend ,
and when a thing can no longer offend ,
it ceases to exist in the old way .
When no discriminating thoughts arise ,
the old mind ceases to exist .
When thought objects vanish ,
the thinking-subject vanishes,
as when the mind vanishes, objects vanish .
Things are objects because of the subject [mind] ;
the mind [subject] is such because of things [objects] .
Understand the relativity of these two
and the basic reality : the unity of emptiness .
In this Emptiness the two are indistinguishable
and each contains in itself the whole world.
If you do not discriminate between coarse and fine
you will not be tempted to prejudice and opinion.
*
If the eye never sleeps,
all dreams will naturally cease.
If the mind makes no discrimination,
the ten thousand things
are as they are, of single essence .
To understand the mystery of this One-essence
is to be released from all entanglements.
When all things are seen equally
the timeless Self-essence is reached.
No comparisons or analogies are possible
in this causeless, relationless state.
Consider movement stationary
and the stationary in motion,
both movement and rest disappear.
When such dualities cease to exist
Oneness itself cannot exist.
To this ultimate finality
no law or description applies.
For the unified mnd in accord with the Way
all self-centered striving ceases .
Doubts and irresolutions vanish
and life in true faith is possible .
With a single stroke we are freed from bondage;
nothing clings to us and we hold to nothing.
All is empty, clear, self-illuminating
with no exertion of the mind’s power.
Here thought, feeling, knowledge, and imagination
are of no value.
In this world of Suchness
there is neither self nor other-than-self .
To come directly into harmony with this reality
just simply say when doubt arises, `Not two. ‘
In this `not two ‘ nothing is separate,
nothing is excluded.
No matter when or where,
enlightenment means entering this truth .
Shill Te (Legendarv, c . 730)
Since I came to this T ‘ien T ‘ai temple
how many Winters and Springs have passed
the mountains and the waters are unchanged
the man’s grown older
how many other men will watch those mountains stand
see the moon’s bright blaze of light
a shining lamp, above the world
full glistening and hanging in vast void
that brilliant jewel, its brightness, through the mist
some people say it waxes, wanes
their’s may but mine remains
as steady as the Mani Pearl
this light knows neither day or night
sermons there are, must be a million
too many to read in a hurry
if you want a friend just come to T’ien T’ai mountain
sit deep among the crags
we’ll talk about the Principle s
and chat about dark Mysterie s
if you don’t come to my mountain
your view will be blocke d
by the others
why sympathize with men like these?
I can remember the taste of that dirt.
cloudy mountains, fold on fold,
how many thousands of them?
shady valley road runs deep, all trace of man is gone
green torrents, pure clear flow, no place more full of beauty
and time, and time, birds sing
my own heart’s harmony .
if you want to be happy
there’s no other way than the hermit’ s
flowers in the grove, endless brocade
every single season’s colors new
just sit beside the chasm
turn your head, as the moon rolls by
yet though I ought to be at joyous ease
I can’t stop thinking of the others.
far, far, the mountain path is steep
thousands of feet up, the pass is dangerous and narrow
on the stone bridge the moss and lichen green
from time to time, a sliver of cloud flying
cascades hang like skeins of silk
image of the moon from the deep pool shining
once more to the top of Flowering Peak
Shih Shu (c . 1703 )
the human body is a little universe
its chill tears, so much windblown sleet
beneath our skins, mountains bulge, brooks flow,
within our chests lurk lost cities, hidden tribes.
wisdom quarters itself in our tiny hearts.
liver and gall peer out, scrutinize a thousand miles.
follow the path back to its source, or else be
a house vacant save for swallows in the eave.
as flowing waters disappear into the mist
we lose all track of their passage.
every heart is its own Buddha;
to become a saint, do nothing.
enlightenment: the world is a mote of dust ,
you can look right through heaven’s round mirror
slip past all form, all shape
and sit side by side with nothing, save Tao.
Hsu Yun (1940-195~ )
Sound of the Wind in the Pine s
an Afternoon and Night on Mount Lu
1 .
Courtyard-covering white dew
Moistens hidden orchids .
Leaves fade; a few flower s
Half retain their scent .
The cold Moon hangs alone ;
Nothing happening with people.
Pine wind blows right through :
Night waves cold .
II .
Swell after swell of pinewin d
Comb like waves at sea :
Beat after beat of heavenly musi c
Strummed on cloudy strings .
Midnight, Tao folk
Purify their hearing
And rise alone to burn incense:
Moon full
Just overhead.
Zen heart peaceful and stil l
Inside white clouds .
Autumn floods and spring mountains
Aren’t the same yet .
It’s just the pine wind
Whistles another tune .
Deep night white moon ,
Drizzling already .
Iv.
The mountain is empty ; flute still .
Thought uninvolved.
A pine wind circling the cabin
Calls right through the ear.
Here’s a monk with a talking habit ;
Midnight, the eternal teaching
Preaching `No Birth .’
Brooks in torrent untiring ;
People’s words more and more rare .
Where schemes calm heart ?
Sitting in the lotus,
Wrapped in robes of Zen .
At a Thatched Hut on the Flower Peak of Mount T’ien-t’a i
Sitting with Dharma Master Jung Ching During a Long Rai n
Hard rain, our gathered firewood scant;
Lamp frozen, glimmers not at night .
In the cave, wind blows stones and mud .
Moss engravings weatherstrip rickety door .
Written for the Zen Man Te-jun
at the Great Assembly at Fo-yen
Days long ago do you remember
Making circuits of the Buddha halls?
How could we know the age of Earth,
The Boundless steppes of Heaven?
Chariots of wind I have ridden
And caught tigers on cloud-sprung feet.
Undersea I snared a dragon,
Moonlight streaming through the window.
Outside of time, flowers of wonder bloom,
Stamens touching space.
At sky’s edge moon trees
Breathe laurel perfume.
Again I walk the pure, cool, earth;
Form-taking life thrives in the web,
Upholding the Dharma-king.
Feelings on Remembering the Day
I First Produced the Mind
Drawn some sixty years ago by karma
I turned life upside down
And climbed straight on to lofty summits .
Between my eyes a hanging sword,
The Triple World is pure.
Empty-handed, I hold a hoe, clearing a galaxy.
As the `Ocean of Knowing-mind’ dries up,
Pearls shine forth by themselves;
Space smashed to dust, a moon hangs independent.
I threw my net through Heaven,
Caught the dragon and the phoenix;
Alone I walk through the cosmos,
Connecting the past and its people .
Filed under buddhism, Chinese poetry, Mystic Poetry, pictures, poetry, Spirituality
Scroll down a ways for Part 1.
Max Muller Translation, mostly. I just finished cleaning up the text tonight- eliminating some verbose debris, removing the original page numbers and fixing weird paragraph splits. This is a 19th century translation and they tend to run on and on. The upside is that it is public domain.
This is it (the full 262 pages): UpanishadsPt2MaxMuller
Excerpt from Part 2, complete with Muller’s notes:
BRIHADARANYAKA-UPANISHAD
FIRST ADHYAYA [*1].
FIRST BRAHMANA.
1. Verily [*2] the dawn is the head of the horse which is fit for sacrifice, the sun its eye, the wind its breath, the mouth the Vaisvanara [*3] fire, the year the body of the sacrificial horse. Heaven is the back, the sky the belly, the earth the chest [*4], the quarters the two sides, the intermediate quarters the ribs, the members the seasons, the joints the months and half-months, the feet days and nights, the bones the stars, the flesh the clouds. The half-digested food is the sand, the rivers the bowels [*1], the liver and the lungs [*2] the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself [*3], then it lightens; when it kicks, it thunders; when it makes water, it rains; voice [*4] is its voice.
2. Verily Day arose after the horse as the (golden) vessel [*5], called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or greatnesses) arose to be on each side of the horse.
As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace.
Footnotes
^73:1 It is the third Adhyaya of the Aranyaka, but the first of the Upanishad.
^73:2 This Brahmana is found in the Madhyandina text of the Satapatha, ed. Weber, X, 6, 4. Its object is there explained by the commentary to be the meditative worship of Virag, as represented metaphorically in the members of the horse. Sayana dispenses with its explanation, because, as part of the Brihadaranyaka-upanishad, according to the Kanva-sakha, it had been enlarged on by the Varttikakara and explained.
^73:3 Agni or fire, as pervading everything, as universally present in nature.
^73:4 Pagasya is doubtful. The commentator suggests pad-asya, the place of the feet, i.e. the hoof The Greek Pegasos, or ippoi peloi, throws no light on the word. The meaning of hoof would hardly be appropriate here, and I prefer chest on account of uras in I, 2, 3. Deussen (Vedanta, p. 8) translates, die Erde seiner Fusse Schemel; but we want some part of the horse.
^74:1 Guda, being in the plural, is explained by nadi, channel, and sirah; for we ought to read sira or hiragrahane for sira, p. 22, l. 16.
^74:2 Klomanah is explained as a plurale tantum (nityam bahuvakanam ekasmin), and being described as a lump below the heart, on the opposite side of the liver, it is supposed to be the lungs.
^74:3 ‘When it yawns.’ Anandagiri.
^74:4 Voice is sometimes used as a personified power of thunder and other aerial sounds, and this is identified with the voice of the horse.
^74:5 Two vessels, to hold the sacrificial libations, are placed at the Asvamedha before and behind the horse, the former made of gold, the latter made of silver. They are called Mahiman in the technical language of the ceremonial. The place in which these vessels are set, is called their yoni. Cf. Vagas. Samhita XXIII, 2.
SECOND BRAHMANA [*6].
1. In the beginning there was nothing (to be perceived) here whatsoever. By Death indeed all this was concealed,–by hunger; for death is hunger. Death (the first being) thought, ‘Let me have a body.’ Then he moved about, worshipping. From him thus worshipping water was produced. And he said: ‘Verily, there appeared to me, while I worshipped (arkate), water (ka).’ This is why water is called ar-ka [*1]. Surely there is water (or pleasure) for him who thus knows the reason why water is called arka.
2. Verily water is arka. And what was there as the froth of the water, that was hardened, and became the earth. On that earth he (Death) rested, and from him, thus resting and heated, Agni (Virag) proceeded, full of light.
3. That being divided itself threefold, Aditya (the sun) as the third, and Vayu (the air) as the third [*2]. That spirit (prana) [*3] became threefold. The head was the Eastern quarter, and the arms this and that quarter (i. e. the N. E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i. e. the N. W. and S. W.) The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (Mrityu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes.
4. He desired [*1], ‘Let a second body be born of me,’ and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech [*2] bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhan! and that became speech [*3].
5. He thought, ‘If I kill him, I shall have but little food.’ He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the Rik, the Yagus, the Saman, the metres, the sacrifices, men, and animals.
And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food [*4].
6. He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power [*1] went out of him. Verily glorious power means the senses (prana). Then when the senses had gone out, the body took to swelling (sva-yitum), and mind was in the body.
7. He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (asva), because it swelled (asvat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called Asva-medha.
Verily he who knows him thus, knows the Asvamedha. Then, letting the horse free, he thought [*2], and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pragapati, (as dedicated) to all the deities.
Verily the shining sun is the Asvamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the Asvamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities.
THIRD BRAHMANA [*1].
1. There were two kinds of descendants of Pragapati, the Devas and the Asuras [*2]. Now the Devas were indeed the younger, the Asuras the elder ones [*3]. The Devas, who were struggling in these worlds, said: ‘Well, let us overcome the Asuras at the sacrifices (the Gyotishtoma) by means of the udgitha.’
2. They said to speech (Vak): ‘Do thou sing out for us (the udgitha).’ ‘Yes,’ said speech, and sang (the udgitha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamanas); but that she pronounced well (in the other nine pavamanas), that was for herself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil.
3. Then they (the Devas) said to breath (scent): ‘Do thou sing out for us.’ ‘Yes,’ said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil.
4. Then they said to the eye: ‘Do thou sing out for us.’ ‘Yes,’ said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil.
5. Then they said to the ear: ‘Do thou sing out for us.’ ‘Yes,’ said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil.
6. Then they said to the mind: ‘Do thou sing out for us.’ ‘Yes,’ said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil.
Thus they overwhelmed these deities with evils, thus they pierced them with evil.
7. Then they said to the breath in the mouth [*1]: ‘Do thou sing for us.’ ‘Yes,’ said the breath, and sang. The Asuras knew: ‘Verily, through this singer they will overcome us.’ They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls.
8. Then they (the Devas) said: ‘Where was he then who thus stuck to us [*1]?’ It was (the breath) within the mouth (asye ‘ntar [*2]), and therefore called Ayasya; he was the sap (rasa) of the limbs (anga), and therefore called Angirasa.
9. That deity was called Dur, because Death was far (duran) from it. From him who knows this, Death is far off.
10. That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth [*3]), that he may not meet there with evil, with death.
11. That deity, after having taken away the evil of those deities, viz. death, carried them beyond death.
12. He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines.
13. Then he carried breath (scent) across. When breath had become freed from death, it became Vayu (air). That Vayu, after having stepped beyond death, blows.
14. Then he carried the eye across. When the eye had become freed from death, it became Aditya (the sun). That Aditya, after having stepped beyond death, burns.
15. Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death.
16. Then he carried the mind across. When the mind had become freed from death, it became the moon (Kandramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death.
17. Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests [*1].
The Devas said: ‘Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.’ He said: ‘You there, enter into me.’ They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied.
18. If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler [*2]. And if ever anyone tries to oppose [*3] one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings.
19. He was called Ayasya Angirasa, for he is the sap (rasa) of the limbs (anga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs.
20. He (breath) is also Brihaspati, for speech is Brihati (Rig-veda), and he is her lord; therefore he is Brihaspati.
2 1. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati.
He (breath) is also Saman (the Udgitha), for speech is Saman (Sama-veda), and that is both speech (sa) and breath (ama) [*1]. This is why Saman is called Saman.
22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Saman. He who thus knows this Saman, obtains union and oneness with Saman.
23. He (breath) is Udgitha [*2]. Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Githa, song. And because he is ut and githa, therefore he (breath) is Udgitha.
24. And thus Brahmadatta Kaikitaneya (the grandson of Kikitana), while taking Soma (ragan), said: ‘May this Soma strike my head off, if Ayasya Angirasa sang another Udgitha than this. He sang it indeed as speech and breath.’
25. He who knows what is the property of this Saman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Saman, obtains property.
26. He who knows what is the gold of that Saman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Saman, obtains gold.
27. He who knows what is the support of that Saman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Saman. Some say the support is in food.
Next follows the Abhyaroha [*1] (the ascension) of the Pavamana verses. Verily the Prastotri begins to sing the Saman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses):
‘Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!’
Now when he says, ‘Lead me from the unreal to the real,’ the unreal is verily death, the real immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’
When he says, ‘Lead me from darkness to light,’ darkness is verily death, light immortality. He therefore says, ‘Lead me from death to immortality, make me immortal.’
When he says, ‘Lead me from death to immortality,’ there is nothing there, as it were, hidden (obscure, requiring explanation) [*1].
28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgatri priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Saman [*2], for him there is no fear of his not being admitted to the worlds [*3].
Footnotes
^74:6 Called the Agni-brahmana, and intended to teach the origin of [p. 75] Agni, the fire, which is here used for the Horse-sacrifice. It is found in the Satapatha-brahmana, Madhyandina-sakha X, 6, 5, and there explained as a description of Hiranyagarbha.
^75:1 We ought to read arkasyarkatvam, as in Poley’s edition, or ark-kasyarkkatvam, to make the etymology still clearer. The commentator takes arka in the sense of fire, more especially the sacrificial fire employed at the Horse-sacrifice. It may be so, but the more natural interpretation seems to me to take arka here as water, from which indirectly fire is produced. From water springs the earth; on that earth he (Mrityu or Pragapati) rested, and from him, while resting there, fire (Virag) was produced. That fire assumed three forms, fire, sun, and air, and in that threefold form it is called prana, spirit.
^75:2 As Agni, Vayu, and Aditya.
^75:3 Here Agni (Virag) is taken as representing the fire of the altar at the Horse-sacrifice, which is called Arka. The object of the whole Brahmana was to show the origin and true character of that fire (arka).
^76:1 He is the same as what was before called mrityu, death, who, after becoming self-conscious, produced water, earth, fire, &c. He now wishes for a second body, which is the year, or the annual sacrifice, the year being dependent on the sun (Aditya).
^76:2 The commentator understands the father, instead of Speech, the mother.
^76:3 The interjectional theory.
^76:4 All these are merely fanciful etymologies of asvamedha and arka.
^77:1 Or glory (senses) and power. Comm.
^77:2 He considered himself as the horse. Roer.
^78:1 Called the Udgitha-brahmana. In the Madhyandina-sakha, the Upanishad, which consists of six adhyayas, begins with this Brahmana (cf. Weber’s edition, p. 104 7; Commentary, p. 1109).
^78:2 The Devas and Asuras are explained by the commentator as the senses, inclining either to sacred or to worldly objects, to good or evil.
^78:3 According to the commentator, the Devas were the less numerous and less strong, the Asuras the more numerous and more powerful.
^79:1 This is the chief or vital breath, sometimes called mukhya.
^80:1 Asakta from sang, to embrace; cf. Rig-veda I, 33, 3. Here it corresponds to the German anhanglich.
^80:2 See Deussen, Vedanta, p. 359.
^80:3 To distant people.
^81:1 This is done by the last nine Pavamanas, while the first three were used for obtaining the reward common to all the pranas.
^81:2 Here annada is well explained by anamayavin, and vyadhirahita, free from sickness, strong.
^81:3 Read pratipratih; see Poley, and Weber, p. 1180.
^82:1 Cf. Khand. Up. V, 2, 6.
^82:2 Not used here in the sense of song or hymn, but as an act of worship connected with the Saman. Comm.
^83:1 The ascension is a ceremony by which the performer reaches the gods, or becomes a god. It consists in the recitation of three Yagus, and is here enjoined to take place when the Prastotri priest begins to sing his hymn.
^84:1 See Deussen, Vedanta, p. 86.
^84:2 He knows that he is the Prana, which Prana is the Saman. That Prana cannot be defeated by the Asuras, i.e. by the senses which are addicted to evil; it is pure, and the five senses finding refuge in him, recover there their original nature, fire, &c. The Prana is the Self of all things, also of speech (Rig-yaguh-samodgitha), and of the Saman that has to be sung and well sung. The Prana pervades all creatures, and he who identifies himself with that Prana, obtains the rewards mentioned in the Brahmana. Comm.
^84:3 In connection with lokagit, lokyata is here explained, and may probably have been intended, as worthiness to be admitted to the highest world. Originally lokyata and alokyata meant right and wrong. See also I, 5, 17.
FOURTH BRAHMANA [*1].
1. In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, ‘This is I;’ therefore he became I by name. Therefore even now, if a man is asked, he first says, ‘This is I,’ and then pronounces the other name which he may have. And because before (purva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him.
2. He feared, and therefore any one who is lonely fears. He thought, ‘As there is nothing but myself, why should I fear?’ Thence his fear passed away. For what should he have feared? Verily fear arises from a second only.
3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patni). Therefore Yagnavalkya said: ‘We two [*2] are thus (each of us) like half a shell [*3].’ Therefore the void which was there, is filled by the wife. He embraced her, and men were born.
4. She thought, ‘How can he embrace me, after having produced me from himself? I shall hide myself.’
She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe [*1], the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants.
5. He knew, ‘I indeed am this creation, for I created all this.’ Hence he became the creation, and he who knows this lives in this his creation.
6. Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire [*2]. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair.
And when they say, ‘Sacrifice to this or sacrifice to that god,’ each god is but his manifestation, for he is all gods.
Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brahman, when he created the gods from his better part [*1], and when he, who was (then) mortal [*2], created the immortals. Therefore it was the highest creation. And he who knows this, lives in this his highest creation.
7. Now all this was then undeveloped. It became developed by form and name, so that one could say, ‘He, called so and so, is such a one [*3].’ Therefore at present also all this is developed by name and form, so that one can say, ‘He, called so and so, is such a one.’
He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fire-place [*4].
He cannot be seen, for, in part only, when breathing, he is breath by name; when speaking, speech by name; when seeing, eye by name; when hearing, ear by name; when thinking, mind by name. All these are but the names of his acts. And he who worships (regards) him as the one or the other, does not know him, for he is apart from this (when qualified) by the one or the other (predicate). Let men worship him as Self, for in the Self all these are one. This Self is the footstep of everything, for through it one knows everything [*5]. And as one can find again by footsteps what was lost, thus he who knows this finds glory and praise.
8. This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else.
And if one were to say to one who declares another than the Self dear, that he will lose what is dear to him, very likely it would be so. Let him worship the Self alone as dear. He who worships the Self alone as dear, the object of his love will never perish [*1].
9. Here they say: ‘If men think that by knowledge of Brahman they will become everything, what then did that Brahman know, from whence all this sprang?’
10. Verily in the beginning this was Brahman, that Brahman knew (its) Self only, saying, ‘I am Brahman.’ From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that (Brahman); and the same with Rishis and men. The Rishi Vamadeva saw and understood it, singing, ‘I was Manu (moon), I was the sun.’ Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self.
Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this.
11. Verily in the beginning this was Brahman, one only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,–Indra, Varuna, Soma, Rudra, Parganya, Yama, Mrityu, Isana. Therefore there is nothing beyond the Kshatra, and therefore at the Ragasuya sacrifice the Brahmana sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself.
12. He [*1] was not strong enough. He created the Vis (people), the classes of Devas which in their different orders are called Vasus, Rudras, Adityas, Visve Devas, Maruts.
13. He was not strong enough. He created the Sudra colour (caste), as Pushan (as nourisher). This earth verily is Pushan (the nourisher); for the earth nourishes all this whatsoever.
14. He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra [*2], therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he declares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same.
15. There are then this Brahman, Kshatra, Vis, and Sudra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brahmana, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as Sudra through the (divine) Sudra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brahmana, for in these two forms did Brahman exist.
Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will Perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not Perish, for whatever he desires that he gets from that Self.
16. Now verily this Self (of the ignorant man) is the world [*1] of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &c., he is the world of the Rishis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned.
17. In the beginning this was Self alone, one only. He desired, ‘Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.’ Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, ‘Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.’ And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband); speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (atman) is his work, for with the body he works. This is the fivefold [*1] sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this.
Footnotes
^85:1 Called Purushavidhabrahmana (Madhyandina-sakha, p. 1050). See Muir, Original Sanskrit Texts, vol. i, p. 24.
^85:2 The Comm. explains svah by atmanah, of himself. But see Boehtlingk, Sanskrit Chrestomathie, p. 357.
^85:3 Roer translates: ‘Therefore was this only one half of himself, as a split pea is of a whole.’ Brigala is a half of anything. Muir (Orig. Sansk. Texts, vol. i, p. 25) translates: ‘Yagnavalkya has said that this one’s self is like the half of a split pea.’ I have translated the sentence according to Professor Boehtlingk’s conjecture (Chrestomathie, 2nd ed. p. 357), though the singular after the dual (svah) is irregular.
^86:1 The reading avir itaro, i.e. itara u, is not found in the Kanva text. See Boehtlingk, Chrestomathie, p. 357.
^86:2 He blew with the mouth while he rubbed with the hands.
^87:1 Or, when he created the best gods.
^87:2 As man and sacrificer. Comm.
^87:3 The Comm. takes asau-nama as a compound, instead of idam-nama. I read asau nama, he is this by name, viz. Devadatta, &c. Dr. Boehtlingk, who in his Chrestomathie (2nd ed. p. 31) had accepted the views of the Commentator, informs me that he has changed his view, and thinks that we should read asau na’ma.
^87:4 Cf. Kaush. Br. Up. VI, 19.
^87:5 As one finds lost cattle again by following their footsteps, thus one finds everything, if one has found out the Self.’ Comm.
^88:1 On rudh, to lose, see Taitt. Samh. II, 6, 8, 5, pp. 765, 771, as pointed out by Dr. Boehtlingk. On isvaro (yat) tathaiva syat, see Boehtlingk, s. v.
^89:1 Observe the change from tad, it, to sa, he.
^89:2 More powerful than the Kshatra or warrior caste. Comm.
^90:1 Is enjoyed by them all. Comm.
^91:1 Fivefold, as consisting of mind, speech, breath, eye, and ear. See Taitt. Up. I, 7, 1.
Filed under Free E-Books, Mystic Poetry, Spirituality
Ye shall know the truth, and the truth shall make you mad.
-Aldous Huxley
First-
Someone said something the other day and used a phrase I remember from reading Brave New World by Aldous Huxley. I don’t remember the phrase but it had to do with Ford (and other US auto companies). I was reminded of how Our Ford was an equivalent of Our Father (who art in heaven, etc.). Anyway, so I got to thinking about Huxley.
And here is the complete Brave New World by Aldous Huxley, now public Domain, for you to download:
And here are some interesting links related to Mr. Huxley- for fans and not-yet fans. The guy was a genius. So check out:
Download Brave New World- The movie shown originally on BBC in the UK in 1980 (it’s a long download- the Movie is 184 minutes, file size about 550 megs:
Also on my mind this week,
The Upanishads.
When I was about 10 I started reading through the religion section of the library. Many of the texts I found there opened my mind as I read through Christianity, Islam, Hinduism, Buddhism, Taoism etc. A couple of books entered my life at that time that especially resonated with me.
One was the Dhammapada. The other was the Upanishads.
Sounds like…. mahanyaasam1-upanishads
Some excerpts:
TWELFTH KHANDA.
1. ‘Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body [*1]. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him.
2. ‘The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,
3. ‘Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self [*3]) He (in that state) is the highest person (uttama purusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born.
‘Like as a horse attached to a cart, so is the spirit [*1] (prana, pragnatman) attached to this body.
4. ‘Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.
5. ‘He who knows, let me think this, he is the Self, the mind is his divine eye. He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices.
‘The Devas who are in the world of Brahman meditate on that Self (as taught by Pragapati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.’ Thus said Pragapati, yea, thus said Pragapati.
I have the complete Upanishads in 2 parts-
Part one
of the Max Muller translation, in Word document form,
(with copius notes and other debris) can be downlaoded here:
I have not finished cleaning up Part 2.
Filed under Free E-Books, mp3, pictures, poetry, Spirituality
First, some poetry readings compliments of Librivox:
lesel-mueller-monet-refuses-the-operation
gary-snyder-how-poetry-comes-to-me
charles-simic-i-was-stolen-by-the-gypsies
david-ray-the-greatest-poem-in-the-world
Not cleaned up, so formatting is weird, from Project Gutenberg, The Life of St. Francis by Paul Sabatier:
By HH Shamar Rinpoche, The Seven Points of Mind Training, Dharma Teachings:
Big Pictures (click for full size):
Beautiful creatures:
Filed under buddhism, Free E-Books, mp3, pictures, poetry, sound bite
The best place I’ve found on the web for Vedic scriptures with both English translations and Sanskrit originals, access to commentary, etc. is http://www.sacred-texts.com/hin/index.htm
For a taste, offered here are the first 30 hymns of the Rig Veda, the oldest written scripture in the world.
Rig Veda Book 1
Hymn 1
1 I Laud Agni, the chosen Priest, God, minister of sacrifice,
The hotar, lavishest of wealth.
2 Worthy is Agni to be praised by living as by ancient seers.
He shall bring hitherward the Gods.
3 Through Agni man obtaineth wealth, yea, plenty waxing day by day,
Most rich in heroes, glorious.
4 Agni, the perfect sacrifice which thou encompassest about
Verily goeth to the Gods.
5 May Agni, sapient-minded Priest, truthful, most gloriously great,
The God, come hither with the Gods.
6 Whatever blessing, Agni, thou wilt grant unto thy worshipper,
That, Aṅgiras, is indeed thy truth.
7 To thee, dispeller of the night, O Agni, day by day with prayer
Bringing thee reverence, we come
8 Ruler of sacrifices, guard of Law eternal, radiant One,
Increasing in thine own abode.
9 Be to us easy of approach, even as a father to his son:
Agni, be with us for our weal.
Hymn 2
1 BEAUTIFUL Vāyu, come, for thee these Soma drops have been prepared:
Drink of them, hearken to our call.
2 Knowing the days, with Soma juice poured forth, the singers glorify
Thee, Vāyu, with their hymns of praise.
3 Vāyu, thy penetrating stream goes forth unto the worshipper,
Far-spreading for the Soma draught.
4 These, Indra-Vāyu, have been shed; come for our offered dainties’ sake:
The drops are yearning for you both.
5 Well do ye mark libations, ye Vāyu and Indra, rich in spoil!
So come ye swiftly hitherward.
6 Vāyu and Indra, come to what the Soma-presser hath prepared:
Soon, Heroes, thus I make my prayer.
7 Mitra, of holy strength, I call, and foe-destroying Varuṇa,
Who make the oil-fed rite complete.
8 Mitra and Varuṇa, through Law, lovers and cherishers of Law,
Have ye obtained your might power
9 Our Sages, Mitra-Varuṇa, wide dominion, strong by birth,
Vouchsafe us strength that worketh well.
Hymn 3
1 YE Aśvins, rich in treasure, Lords of splendour, having nimble hands,
Accept the sacrificial food.
2 Ye Aśvins, rich in wondrous deeds, ye heroes worthy of our praise,
Accept our songs with mighty thought.
3 Nāsatyas, wonder-workers, yours are these libations with clipt grass:
Come ye whose paths are red with flame.
4 O Indra marvellously bright, come, these libations long for thee,
Thus by fine fingers purified.
5 Urged by the holy singer, sped by song, come, Indra, to the prayers,
Of the libation-pouring priest.
6 Approach, O Indra, hasting thee, Lord of Bay Horses, to the prayers.
In our libation take delight.
7 Ye Viśvedevas, who protect, reward, and cherish men, approach
Your worshipper’s drink-offering.
8 Ye Viśvedevas, swift at work, come hither quickly to the draught,
As milch-kine hasten to their stalls.
9 The Viśvedevas, changing shape like serpents, fearless, void of guile,
Bearers, accept the sacred draught
10 Wealthy in spoil, enriched with hymns, may bright Sarasvatī desire,
With eager love, our sacrifice.
11 Inciter of all pleasant songs, inspirer of all gracious thought,
Sarasvatī accept our rite
12 Sarasvatī, the mighty flood,—she with her light illuminates,
She brightens every pious thought.
Hymn 4
1 As a good cow to him who milks, we call the doer of fair deeds,
To our assistance day by day.
2 Come thou to our libations, drink of Soma; Soma-drinker thou!
The rich One’s rapture giveth kine.
3 So may we be acquainted with thine innermost benevolence:
Neglect us not, come hitherward.
4 Go to the wise unconquered One, ask thou of Indra, skilled in song,
Him who is better than thy friends.
5 Whether the men who mock us say, Depart unto another place,
Ye who serve Indra and none else;
6 Or whether, God of wondrous deeds, all our true people call us blest,
Still may we dwell in Indra’s care.
7 Unto the swift One bring the swift, man-cheering, grace of sacrifice,
That to the Friend gives wings and joy.
8 Thou, Śatakratu, drankest this and wast the Vṛtras’ slayer; thou
Helpest the warrior in the fray.
9 We strengthen, Śatakratu, thee, yea, thee the powerful in fight,
That, Indra, we may win us wealth.
10 To him the mighty stream of wealth, prompt friend of him who pours the juice,
Yea, to this Indra sing your song.
Hymn 5
1 O COME ye hither, sit ye down: to Indra sing ye forth, your song,
companions, bringing hymns of praise.
2 To him the richest of the rich, the Lord of treasures excellent,
Indra, with Soma juice outpoured.
3 May he stand by us in our need and in abundance for our wealth:
May he come nigh us with his strength.
4 Whose pair of tawny horses yoked in battles foemen challenge not:
To him, to Indra sing your song.
5 Nigh to the Soma-drinker come, for his enjoyment, these pure drops,
The Somas mingled with the curd.
6 Thou, grown at once to perfect strength, wast born to drink the Soma juice,
Strong Indra, for preëminence.
7 O Indra, lover of the song, may these quick Somas enter thee:
May they bring bliss to thee the Sage.
8 Our chants of praise have strengthened thee, O Śatakratu, and our lauds
So strengthen thee the songs we sing.
9 Indra, whose succour never fails, accept these viands thousandfold,
Wherein all manly powers abide.
10 O Indra, thou who lovest song, let no man hurt our bodies, keep
Slaughter far from us, for thou canst.
Hymn 6
1 They who stand round him as he moves harness the bright, the ruddy Steed
The lights are shining in the sky.
2 On both sides to the car they yoke the two bay coursers dear to him,
Bold, tawny, bearers of the Chief.
3 Thou, making light where no light was, and form, O men: where form was not,
Wast born together with the Dawns.
4 Thereafter they, as is their wont, threw off the state of babes unborn,
Assuming sacrificial names.
5 Thou, Indra, with the Tempest-Gods, the breakers down of what is firm,
Foundest the kine even in the cave.
6 Worshipping even as they list, singers laud him who findeth wealth,
The far-renowned, the mighty One.
7 Mayest thou verily be seen coming by fearless Indra’s side:
Both joyous, equal in your sheen.
8 With Indra’s well beloved hosts, the blameless, hastening to heaven,
The sacrificer cries aloud.
9 Come from this place, O Wanderer, or downward from the light of heaven:
Our songs of praise all yearn for this.
10 Indra we seek to give us help, from here, from heaven above the earth,
Or from the spacious firmament.
Hymn 7
1 INDRA the singers with high praise, Indra reciters with their lauds,
Indra the choirs have glorified.
2 Indra hath ever close to him his two bay steeds and word-yoked car,
Indra the golden, thunder-armed.
3 Indra hath raised the Sun on high in heaven, that he may see afar:
He burst the mountain for the kine.
4 Help us, O Indra, in the frays, yea, frays, where thousand spoils are gained,
With awful aids, O awful One.
5 In mighty battle we invoke Indra, Indra in lesser fight,
The Friend who bends his bolt at fiends.
6 Unclose, our manly Hero, thou for ever bounteous, yonder cloud,
For us, thou irresistible.
7 Still higher, at each strain of mine, thunder-armed Indra’s praises rise:
I find no laud worthy of him.
8 Even as the bull drives on the herds, he drives the people with his might,
The Ruler irresistible:
9 Indra who rules with single sway men, riches, and the fivefold race
Of those who dwell upon the earth.
10 For your sake from each side we call Indra away from other men:
Ours, and none others’, may he be.
Hymn 8
1 INDRA, bring wealth that gives delight, the victor’s ever-conquering wealth,
Most excellent, to be our aid;
2 By means of which we may repel our foes in battle hand to hand,
By thee assisted with the car.
3 Aided by thee, the thunder-armed, Indra, may we lift up the bolt,
And conquer all our foes in fight.
4 With thee, O India, for ally with missile-darting heroes, may
We conquer our embattled foes.
5 Mighty is Indra, yea supreme; greatness be his, the Thunderer:
Wide as the heaven extends his power
6 Which aideth those to win them sons, who come as heroes to the fight,
Or singers loving holy thoughts.
7 His belly, drinking deepest draughts of Soma, like an ocean swells,
Like wide streams from the cope of heaven.
8 So also is his excellence, great, vigorous, rich in cattle, like
A ripe branch to the worshipper.
9 For verily thy mighty powers, Indra, are saving helps at once
Unto a worshipper like me.
10 So are his lovely gifts; let lauds and praises be to Indra sung,
That he may drink the Soma juice.
Hymn 9
1 COME, Indra, and delight thee with the juice at all the Soma feasts,
Protector, mighty in thy strength.
2 To Indra pour ye forth the juice, the active gladdening juice to him
The gladdening, omnific God.
3 O Lord of all men, fair of cheek, rejoice thee in the gladdening lauds,
Present at these drink-offerings.
4 Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord,
And raised themselves unsatisfied.
5 Send to us bounty manifold, O Indra, worthy of our wish,
For power supreme is only thine.
6 O Indra, stimulate thereto us emulously fain for wealth,
And glorious, O most splendid One.
7 Give, Indra, wide and lofty fame, wealthy in cattle and in strength,
Lasting our life-time, failing not.
8 Grant us high fame, O Indra, grant riches bestowing thousands, those
Fair fruits of earth borne home in wains.
9 Praising with songs the praise-worthy who cometh to our aid, we call
Indra, the Treasure-Lord of wealth.
10 To lofty Indra, dweller by each libation, the pious man
Sings forth aloud a strengthening hymn.
Hymn 10
1 THE chanters hymn thee, they who say the word of praise magnify thee.
The priests have raised thee up on high, O Śatakratu, like a pole.
2 As up he clomb from ridge to ridge and looked upon the toilsome task,
Indra observes this wish of his, and the Rain hastens with his troop.
3 Harness thy pair of strong bay steeds, long-maned, whose bodies fill the girths,
And, Indra, Soma-drinker, come to listen to our songs of praise.
4 Come hither, answer thou the song, sing in approval, cry aloud.
Good Indra, make our prayer succeed, and prosper this our sacrifice.
5 To Indra must a laud be said, to strengthen him who freely gives,
That Śakra may take pleasure in our friendship and drink-offerings.
6 Him, him we seek for friendship, him for riches and heroic might.
For Indra, he is Śakra, he shall aid us while he gives us wealth.
7 Easy to turn and drive away, Indra, is spoil bestowed by thee.
Unclose the stable of the kine, and give us wealth O Thunder-armed
8 The heaven and earth contain thee not, together, in thy wrathful mood.
Win us the waters of the sky, and send us kine abundantly.
9 Hear, thou whose ear is quick, my call; take to thee readily my songs
O Indra, let this laud of mine come nearer even than thy friend.
10 We know thee mightiest of all, in battles hearer of our cry.
Of thee most mighty we invoke the aid that giveth thousandfold.
11 O Indra, Son of Kuśika, drink our libation with delight.
Prolong our life anew, and cause the seer to win a thousand gifts.
12 Lover of song, may these our songs on every side encompass thee:
Strengthening thee of lengthened life, may they be dear delights to thee.
Hymn 11
1 ALL sacred songs have magnified Indra expansive as the sea,
The best of warriors borne on cars, the Lord, the very Lord of strength.
2 Strong in thy friendship, Indra, Lord of power and might, we have no fear.
We glorify with praises thee, the never-conquered conqueror.
3 The gifts of Indra from of old, his saving succours, never fail,
When to the praise-singers he gives the boon of substance rich in kine.
4 Crusher of forts, the young, the wise, of strength unmeasured, was he born
Sustainer of each sacred rite, Indra, the Thunderer, much-extolled.
5 Lord of the thunder, thou didst burst the cave of Vala rich in cows.
The Gods came pressing to thy side, and free from terror aided thee,
6 I, Hero, through thy bounties am come to the flood addressing thee.
Song-lover, here the singers stand and testify to thee thereof.
7 The wily Śuṣṇa, Indra! thou o’erthrewest with thy wondrous powers.
The wise beheld this deed of thine: now go beyond their eulogies.
8 Our songs of praise have glorified Indra who ruleth by his might,
Whose precious gifts in thousands come, yea, even more abundantly.
Hymn 12
1 WE choose Agni the messenger, the herald, master of all wealth,
Well skilled in this our sacrifice.
2 With callings ever they invoke Agni, Agni, Lord of the House,
Oblation-bearer, much beloved.
3 Bring the Gods hither, Agni, born for him who strews the sacred grass:
Thou art our herald, meet for praise.
4 Wake up the willing Gods, since thou, Agni, performest embassage:
Sit on the sacred grass with Gods.
5 O Agni, radiant One, to whom the holy oil is poured, burn up
Our enemies whom fiends protect.
6 By Agni Agni is inflamed, Lord of the House, wise, young, who bears
The gift: the ladle is his mouth.
7 Praise Agni in the sacrifice, the Sage whose ways are ever true,
The God who driveth grief away.
8 God, Agni, be his strong defence who lord of sacrificial gifts,
Worshippeth thee the messenger.
9 Whoso with sacred gift would fain call Agni to the feast of Gods,
O Purifier, favour him.
10 Such, Agni, Purifier, bright, bring hither to our sacrifice,
To our oblation bring the Gods.
11 So lauded by our newest song of praise bring opulence to us,
And food, with heroes for our sons.
12 O Agni, by effulgent flame, by all invokings of the Gods,
Show pleasure in this laud of ours.
Hymn 13
1 AGNI, well-kindled, bring the Gods for him who offers holy gifts.
Worship them, Purifier, Priest.
2 Son of Thyself, present, O Sage, our sacrifice to the Gods today.
Sweet to the taste, that they may feast.
3 Dear Narāśaṁsa, sweet of tongue, the giver of oblations, I
Invoke to this our sacrifice.
4 Agni, on thy most easy car, glorified, hither bring the Gods:
Manu appointed thee as Priest.
5 Strew, O ye wise, the sacred grass that drips with oil, in order due,
Where the Immortal is beheld.
6 Thrown open be the Doors Divine, unfailing, that assist the rite,
For sacrifice this day and now.
7 I call the lovely Night and Dawn to seat them on the holy grass
At this our solemn sacrifice.
8 The two Invokers I invite, the wise, divine and sweet of tongue,
To celebrate this our sacrifice.
9 Iḷā, Sarasvatī, Mahī, three Goddesses who bring delight,
Be seated, peaceful, on the grass.
10 Tvaṣṭar I call, the earliest born, the wearer of all forms at will:
May he be ours and ours alone.
11 God, Sovran of the Wood, present this our oblation to the Gods,
And let the giver be renowned.
12 With Svāhā pay the sacrifice to Indra in the offerer’s house:
Thither I call the Deities.
Hymn 14
1 To drink the Soma, Agni, come, to our service and our songs.
With all these Gods; and worship them.
2 The Kaṇvas have invoked thee; they, O Singer, sing thee songs of praise
Agni, come hither with the Gods;
3 Indra, Vāyu, Bṛhaspati, Mitra, Agni, Pūṣan, Bhaga,
Ādityas, and the Marut host.
4 For you these juices are poured forth that gladden and exhilarate,
The meath-drops resting in the cup.
5 The sons of Kaṇva fain for help adore thee, having strewn the grass,
With offerings and all things prepared.
6 Let the swift steeds who carry thee, thought-yoked and dropping holy oil,
Bring the Gods to the Soma draught.
7 Adored, the strengtheners of Law, unite them, Agni, with their Dames:
Make them drink meath, O bright of tongue.
8 Let them, O Agni, who deserve worship and praise drink with thy tongue
The meath in solemn sacrifice.
9 Away, from the Sun’s realm of light, the wise invoking Priest shall bring
All Gods awaking with the dawn.
10 With all the Gods, with Indra, with Vāyu, and Mitra’s splendours, drink,
Agni, the pleasant Soma juice.
11 Ordained by Manu as our Priest, thou sittest, Agni, at each rite:
Hallow thou this our sacrifice.
12 Harness the Red Mares to thy car, the Bays, O God, the flaming ones:
With those bring hitherward the Gods.
Hymn 15
1 O INDRA drink the Soma juice with Ṛtu; let the cheering drops
Sink deep within, which settle there.
2 Drink from the Purifier’s cup, Maruts, with Ṛtu; sanctify
The rite, for ye give precious gifts.
3 O Neṣṭar, with thy Dame accept our sacrifice; with Ṛtu drink,
For thou art he who giveth wealth.
4 Bring the Gods, Agni; in the three appointed places set them down:
Surround them, and with Ṛtu drink.
5 Drink Soma after the Ṛtus, from the Brāhmaṇa’s bounty: undissolved,
O Indra, is thy friendship’s bond.
6 Mitra, Varuṇa, ye whose ways are firm—a Power that none deceives—,
With Ṛtu ye have reached the rite.
7 The Soma-pressers, fain for wealth, praise the Wealth-giver in the rite,
In sacrifices praise the God.
8 May the Wealth-giver grant to us riches that shall be far renowned.
These things we gain, among the Gods.
9 He with the Ṛtu fain would drink, Wealth-giver, from the Neṣṭar’s bowl.
Haste, give your offering, and depart.
10 As we this fourth time, Wealth-giver, honour thee with the Ṛtus, be
A Giver bountiful to us.
11 Drink ye the meath, O Aśvins bright with flames, whose acts are pure, who with
Ṛtus accept the sacrifice.
12 With Ṛtu, through the house-fire, thou, kind Giver, guidest sacrifice:
Worship the Gods for the pious man.
Hymn 16
1 LET thy Bay Steeds bring thee, the Strong, hither to drink the Soma draught—
Those, Indra, who are bright as suns.
2 Here are the grains bedewed with oil: hither let the Bay Coursers bring
Indra upon his easiest car.
3 Indra at early morn we call, Indra in course of sacrifice,
Indra to drink the Soma juice.
4 Come hither, with thy long-maned Steeds, O Indra, to he draught we pour
We call thee when the juice is shed.
5 Come thou to this our song of praise, to the libation poured for thee
Drink of it like a stag athirst.
6 Here are the drops of Soma juice expressed on sacred grass: thereof
Drink, Indra, to increase thy might.
7 Welcome to thee be this our hymn, reaching thy heart, most excellent:
Then drink the Soma juice expressed.
8 To every draught of pressed-out juice Indra, the Vṛtra-slayer, comes,
To drink the Soma for delight.
9 Fulfil, O Śatakratu, all our wish with horses and with kine:
With holy thoughts we sing thy praise.
Hymn 17
1 I CRAVE help from the Imperial Lords, from Indra-Varuṇa; may they
Both favour one of us like me.
2 Guardians of men, ye ever come with ready succour at the call
Of every singer such as I.
3 Sate you, according to your wish, O Indra-Varuṇa, with wealth:
Fain would we have you nearest us.
4 May we be sharers of the powers, sharers of the benevolence
Of you who give strength bounteously.
5 Indra and Varuṇa, among givers of thousands, meet for praise,
Are Powers who merit highest laud.
6 Through their protection may we gain great store of wealth, and heap it up
Enough and still to spare, be ours.
7 O Indra-Varuṇa, on you for wealth in many a form I call:
Still keep ye us victorious.
8 O Indra-Varuṇa, through our songs that seek to win you to ourselves,
Give us at once your sheltering help.
9 O Indra-Varuṇa, to you may fair praise which I offer come,
Joint eulogy which ye dignify.
Hymn 18
1 O BRĀHMAṆASPATI, make him who presses Soma glorious,
Even Kakṣīvān Auśija.
2 The rich, the healer of disease, who giveth wealth, increaseth store,
The prompt,—may he be with us still.
3 Let not the foeman’s curse, let not a mortal’s onslaught fall on us
Preserve us, Brahmaṇaspati.
4 Ne’er is the mortal hero harmed whom Indra, Brahmaṇaspati,
And Soma graciously inspire.
5 Do, thou, O Brahmaṇaspati, and Indra, Soma, Dakṣiṇā,
Preserve that mortal from distress.
6 To the Assembly’s wondrous Lord, to Indra’s lovely Friend who gives
Wisdom, have I drawn near in prayer.
7 He without whom no sacrifice, e’en of the wise man, prospers; he
Stirs up the series of thoughts.
8 He makes the oblation prosper, he promotes the course of sacrifice:
Our voice of praise goes to the Gods.
9 I have seen Narāśaṁsa, him most resolute, most widely famed,
As ’twere the Household Priest of heaven.
Hymn 19
1 To this fair sacrifice to drink the milky draught thou art invoked:
O Agni, with the Maruts come.
2 No mortal man, no God exceeds thy mental power, O Mighty one:
O Agni, with the Maruts come:
3 All Gods devoid of guile, who know the mighty region of mid-air:
O Agni, with those Maruts come.
4 The terrible, who sing their song, not to be overcome by might:
O Agni, with those Maruts come.
5 Brilliant, and awful in their form, mighty, devourers of their foes:
O Agni, with those Maruts come.
6 Who sit as Deities in heaven, above the sky-vault’s luminous sphere:
O Agni, with those Maruts come.
7 Who scatter clouds about the sky, away over the billowy sea:
O Agni, with those Maruts come.
8 Who with their bright beams spread them forth over the ocean in their might
O Agni, with those Maruts come.
9 For thee, to be thine early draught, I pour the Soma-mingled meath:
O Agni, with the Maruts come.
Hymn 20
1 FOR the Celestial Race this song of praise which gives wealth lavishly
Was made by singers with their lips.
2 They who for Indra, with their mind, formed horses harnessed by a word,
Attained by works to sacrifice.
3 They for the two Nāsatyas wrought a light car moving every way:
They formed a nectar-yielding cow.
4 The Ṛbhus with effectual prayers, honest, with constant labour, made
Their Sire and Mother young again.
5 Together came your gladdening drops with Indra by the Maruts girt,
With the Ādityas, with the Kings.
6 The sacrificial ladle, wrought newly by the God Tvaṣṭar’s hand—
Four ladles have ye made thereof.
7 Vouchsafe us wealth, to him who pours thrice seven libations, yea, to each
Give wealth, pleased with our eulogies.
8 As ministering Priests they held, by pious acts they won themselves,
A share in sacrifice with Gods.
Hymn 21
1 INDRA and Agni I invoke fain are we for their song of praise:
Chief Soma-drinkers are they both.
2 Praise ye, O men, and glorify Indra-Agni in the holy rites:
Sing praise to them in sacred songs.
3 Indra and Agni we invite, the Soma-drinkers, for the fame
Of Mitra, to the Soma-draught.
4 Strong Gods, we bid them come to this libation that stands ready here:
Indra and Agni, come to us.
5 Indra and Agni, mighty Lords of our assembly, crush the fiends:
Childless be the devouring ones.
6 Watch ye, through this your truthfulness, there in the place of spacious view
Indra and Agni, send us bliss.
Hymn 22
1 WAKEN the Aśvin Pair who yoke their car at early morn: may they
Approach to drink this Soma juice.
2 We call the Aśvins Twain, the Gods borne in a noble car, the best
Of charioteers, who reach the heavens.
3 Dropping with honey is your whip, Aśvins, and full of pleasantness
Sprinkle therewith the sacrifice.
4 As ye go thither in your car, not far, O Aśvins, is the home
Of him who offers Soma juice.
5 For my protection I invoke the golden-handed Savitar.
He knoweth, as a God, the place.
6 That he may send us succour, praise the Waters’ Offspring Savitar:
Fain are we for his holy ways.
7 We call on him, distributer of wondrous bounty and of wealth,
On Savitar who looks on men.
8 Come hither, friends, and seat yourselves Savitar, to be praised by us,
Giving good gifts, is beautiful.
9 O Agni, hither bring to us the willing Spouses of the Gods,
And Tvaṣṭar, to the Soma draught.
10 Most youthful Agni, hither bring their Spouses, Hotrā, Bhāratī,
Varūtrī, Dhiṣaṇā, for aid.
11 Spouses of Heroes, Goddesses, with whole wings may they come to us
With great protection and with aid.
12 Indrāṇī, Varuṇānī, and Agnāyī hither I invite,
For weal, to drink the Soma juice.
13 May Heaven and Earth, the Mighty Pair, bedew for us our sacrifice,
And feed us full with nourishments.
14 Their water rich with fatness, there in the Gandharva’s steadfast place,
The singers taste through sacred songs.
15 Thornless be thou, O Earth, spread wide before us for a dwelling-place:
Vouchsafe us shelter broad and sure.
16 The Gods be gracious unto us even from the place whence Viṣṇu strode
Through the seven regions of the earth!
17 Through all this world strode Viṣṇu; thrice his foot he planted, and the whole
Was gathered in his footstep’s dust.
18 Viṣṇu, the Guardian, he whom none deceiveth, made three steps; thenceforth
Establishing his high decrees.
19 Look ye on Viṣṇu’s works, whereby the Friend of Indra, close-allied,
Hath let his holy ways be seen.
20 The princes evermore behold that loftiest place where Viṣṇu is,
Laid as it were an eye in heaven.
21 This, Viṣṇu’s station most sublime, the singers, ever vigilant,
Lovers of holy song, light up.
Hymn 23
1 STRONG are the Somas; come thou nigh; these juices have been mixt with milk:
Drink, Vāyu, the presented draughts.
2 Both Deities who touch the heaven, Indra and Vāyu we invoke
To drink of this our Soma juice.
3 The singers’ for their aid, invoke Indra and Vāyu, swift as mind,
The thousand-eyed, the Lords of thought.
4 Mitra and Varuṇa, renowned as Gods of consecrated might,
We call to drink the Soma juice.
5 Those who by Law uphold the Law, Lords of the shining light of Law,
Mitra I call, and Varuṇa.
6 Let Varuṇa be our chief defence, let Mitra guard us with all aids
Both make us rich exceedingly.
7 Indra, by Maruts girt, we call to drink the Soma juice: may he
Sate him in union with his troop.
8 Gods, Marut hosts whom Indra leads, distributers of Pūṣan’s gifts,
Hearken ye all unto my cry.
9 With conquering Indra for ally, strike Vṛtra down, ye bounteous Gods
Let not the wicked master us.
10 We call the Universal Gods, and Maruts to the Soma draught,
For passing strong are Pṛśni’s Sons.
11 Fierce comes the Maruts’ thundering voice, like that of conquerors, when ye go
Forward to victory, O Men.
12 Born of the laughing lightning. may the Maruts guard us everywhere
May they be gracious unto Us.
13 Like some lost animal, drive to us, bright Pūṣan, him who bears up heaven,
Resting on many-coloured grass.
14 Pūṣan the Bright has found the King, concealed and hidden in a cave,
Who rests on grass of many hues.
15 And may he. duly bring to me the six bound closely, through these drops,
As one who ploughs with steers brings corn.
16 Along their paths the Mothers go, Sisters of priestly ministrants,
Mingling their sweetness with the milk.
17 May Waters gathered near the Sun, and those wherewith the Sun is joined,
Speed forth this sacrifice of ours.
18 I call the Waters, Goddesses, wherein our cattle quench their thirst;
Oblations to the Streams be given.
19 Amrit is in the Waters in the Waters there is healing balm
Be swift, ye Gods, to give them praise.
20 Within the Waters—Soma thus hath told me—dwell all balms that heal,
And Agni, he who blesseth all. The Waters hold all medicines.
21 O Waters, teem with medicine to keep my body safe from harm,
So that I long may see the Sun.
22 Whatever sin is found in me, whatever evil I have wrought.
If I have lied or falsely sworn, Waters, remove it far from me.
23 The Waters I this day have sought, and to their moisture have we come:
O Agni, rich in milk, come thou, and with thy splendour cover me.
24 Fill me with splendour, Agni; give offspring and length of days; the Gods
Shall know me even as I am, and Indra with the Ṛṣis, know.
Hymn 24
1 WHO now is he, what God among Immortals, of whose auspicious name we may bethink us?
Who shall to mighty Aditi restore us, that I may see my Father and my Mother?
2 Agni the God the first among the Immortals,—of his auspicious name let us bethink us.
He shall to mighty Aditi restore us, that I may see my Father and my Mother.
3 To thee, O Savitar, the Lord of precious things, who helpest us
Continually, for our share we come—
4 Wealth, highly lauded ere reproach hath fallen on it, which is laid,
Free from all hatred, in thy hands
5 Through thy protection may we come to even the height of affluence
Which Bhaga hath dealt out to us.
6 Ne’er have those birds that fly through air attained to thy high dominion or thy might or spirit;
Nor these the waters that flow on for ever, nor hills, abaters of the wind’s wild fury.
7 Varuṇa, King, of hallowed might, sustaineth erect the Tree’s stem in the baseless region.
Its rays, whose root is high above, stream downward. Deep may they sink within us, and be hidden.
8 King Varuṇa hath made a spacious pathway, a pathway for the Sun wherein to travel.
Where no way was he made him set his footstep, and warned afar whate’er afflicts the spirit.
9 A hundred balms are thine, O King, a thousand; deep and wide-reaching also be thy favours.
Far from us, far away drive thou Destruction. Put from us e’en the sin we have committed.
10 Whither by day depart the constellations that shine at night, set high in heaven above us?
Varuṇa’s holy laws remain unweakened, and through the night the Moon moves on in splendor
11 I ask this of thee with my prayer adoring; thy worshipper craves this with his oblation.
Varuṇa, stay thou here and be not angry; steal not our life from us, O thou Wide-Ruler.
12 Nightly and daily this one thing they tell me, this too the thought of mine own heart repeateth.
May he to whom prayed fettered Śunaḥśepa, may he the Sovran Varuṇa release us.
13 Bound to three pillars captured Śunaḥśepa thus to the Āditya made his supplication.
Him may the Sovran Varuṇa deliver, wise, ne’er deceived, loosen the bonds that bind him.
14 With bending down, oblations, sacrifices, O Varuṇa, we deprecate thine anger:
Wise Asura, thou King of wide dominion, loosen the bonds of sins by us committed.
15 Loosen the bonds, O Varuṇa, that hold me, loosen the bonds above, between, and under.
So in thy holy law may we made sinless belong to Aditi, O thou Āditya.
Hymn 25
1 WHATEVER law of thine, O God, O Varuṇa, as we are men,
Day after day we violate.
2 give us not as a prey to death, to be destroyed by thee in wrath,
To thy fierce anger when displeased.
3 To gain thy mercy, Varuṇa, with hymns we bind thy heart, as binds
The charioteer his tethered horse.
4 They flee from me dispirited, bent only on obtaining wealth,
As to their nests the birds of air.
5 When shall we bring, to be appeased, the Hero, Lord of warrior might,
Him, the far-seeing Varuṇa?
6 This, this with joy they both accept in common: never do they fail
The ever-faithful worshipper.
7 He knows the path of birds that fly through heaven, and, Sovran of the sea,
He knows the ships that are thereon.
8 True to his holy law, he knows the twelve moons with their progeny:
He knows the moon of later birth.
9 He knows the pathway of the wind, the spreading, high, and mighty wind:
He knows the Gods who dwell above.
10 Varuṇa, true to holy law, sits down among his people; he,
Most wise, sits there to govern all.
11 From thence perceiving he beholds all wondrous things, both what hath been,
And what hereafter will be done.
12 May that Āditya, very wise, make fair paths for us all our days:
May he prolong our lives for us.
13 Varuṇa, wearing golden mail, hath clad him in a shining robe.
His spies are seated found about.
14 The God whom enemies threaten not, nor those who tyrannize o’er men,
Nor those whose minds are bent on wrong.
15 He who gives glory to mankind, not glory that is incomplete,
To our own bodies giving it.
16 Yearning for the wide-seeing One, my thoughts move onward unto him,
As kine unto their pastures move.
17 Once more together let us speak, because my meath is brought: priest-like
Thou eatest what is dear to thee.
18 Now saw I him whom all may see, I saw his car above the earth:
He hath accepted these my songs.
19 Varuṇa, hear this call of mine: be gracious unto us this day
Longing for help I cried to thee.
20 Thou, O wise God, art Lord of all, thou art the King of earth and heaven
Hear, as thou goest on thy way.
21 Release us from the upper bond, untie the bond between, and loose
The bonds below, that I may live.
Hymn 26
1 O WORTHY of oblation, Lord of prospering powers, assume thy robes,
And offer this our sacrifice.
2 Sit ever to be chosen, as our Priest, most youthful, through our hymns,
O Agni, through our heavenly word.
3 For here a Father for his son, Kinsman for kinsman worshippeth,
And Friend, choice-worthy, for his friend.
4 Here let the foe-destroyers sit, Varuṇa, Mitra, Aryaman,
Like men, upon our sacred grass.
5 O ancient Herald, be thou glad in this our rite and fellowship:
Hearken thou well to these our songs.
6 Whate’er in this perpetual course we sacrifice to God and God,
That gift is offered up in thee
7 May he be our dear household Lord, Priest, pleasant and, choice-worthy may
We, with bright fires, be dear to him.
8 The Gods, adored with brilliant fires. have granted precious wealth to us
So, with bright fires, we pray to thee.
9 And, O Immortal One, so may the eulogies of mortal men
Belong to us and thee alike.
10 With all thy fires, O Agni, find pleasure in this our sacrifice,
And this our speech, O Son of Strength.
Hymn 27
1 WITH worship will I glorify thee, Agni, like a long-tailed steed,
Imperial Lord of sacred rites.
2 May the far-striding Son of Strength, bringer of great felicity,
Who pours his gifts like rain, be ours.
3 Lord of all life, from near; from far, do thou, O Agni evermore
Protect us from the sinful man.
4 O Agni, graciously announce this our oblation to the Gods,
And this our newest song of praise.
5 Give us a share of strength most high, a share of strength that is below,
A share of strength that is between.
6 Thou dealest gifts, resplendent One; nigh, as with waves of Sindhu, thou
Swift streamest to the worshipper.
7 That man is lord of endless strength whom thou protectest in the fight,
Agni, or urgest to the fray.
8 Him, whosoever he may be, no man may vanquish, mighty One:
Nay, very glorious power is his.
9 May he who dwells with all mankind bear us with war-steeds through the fight,
And with the singers win the spoil.
10 Help, thou who knowest lauds, this work, this eulogy to Rudra, him
Adorable in every house.
11 May this our God, great, limitless, smoke-bannered excellently bright,
Urge us to strength and holy thought.
12 Like some rich Lord of men may he, Agni the banner of the Gods,
Refulgent, hear us through our lauds.
13 Glory to Gods, the mighty and the lesser glory to Gods the younger and the elder!
Let us, if we have power, pay the God worship: no better prayer than this, ye Gods, acknowledge.
Hymn 28
yatra ghrāvā pṛthubudhna ūrdhvo bhavati sotave |
ulūkhalasutānāmaved vindra jalghulaḥ ||
yatra dvāviva jaghanādhiṣavaṇyā kṛtā |
ulū… ||
yatra nāryapacyavamupacyavaṃ ca śikṣate |
ulū… ||
yatra manthāṃ vibadhnate raśmīn yamitavā iva |
ulū… ||
yaccid dhi tvaṃ ghṛheghṛha ulūkhalaka yujyase |
iha dyumattamaṃ vada yajatāmiva dundubhiḥ ||
uta sma te vanaspate vāto vi vātyaghramit |
atho indrāya pātave sunu somamulūkhala ||
āyajī vājasātamā tā hyuccā vijarbhṛtaḥ |
harī ivāndhāṃsi bapsatā ||
tā no adya vanaspatī ṛṣvāv ṛṣvebhiḥ sotṛbhiḥ |
indrāya madhumat sutam ||
ucchiṣṭaṃ camvorbhara somaṃ pavitra ā sṛja |
ni dhehi ghoradhi tvaci ||
1 THERE where the broad-based stone raised on high to press the juices out,
O Indra, drink with eager thirst the droppings which the mortar sheds.
2 Where, like broad hips, to hold the juice the platters of the press are laid,
O Indra, drink with eager thirst the droppings which the mortar sheds.
3 There where the woman marks and leans the pestle’s constant rise and fall,
O Indra, drink with eager thirst the droppings which the mortar sheds.
4 Where, as with reins to guide a horse, they bind the churning-staff with cords,
O Indra, drink with eager thirst the droppings which the mortar sheds.
5 If of a truth in every house, O Mortar thou art set for work,
Here give thou forth thy clearest sound, loud as the drum of conquerors.
6 O Sovran of the Forest, as the wind blows soft in front of thee,
Mortar, for Indra press thou forth the Soma juice that he may drink.
7 Best strength-givers, ye stretch wide jaws, O Sacrificial Implements,
Like two bay horses champing herbs.
8 Ye Sovrans of the Forest, both swift, with swift pressers press to-day
Sweet Soma juice for Indra’s drink.
9 Take up in beakers what remains: the Soma on the filter pour,
and on the ox-hide set the dregs.
Hymn 29
yaccid dhi satya somapā anāśastā iva smasi |
ā tū na indra śaṃsaya ghoṣvaśveṣu subhriṣu sahasreṣu tuvīmagha ||
śiprin vājānāṃ pate śacīvastava daṃsanā |
ā … ||
ni ṣvāpayā mithūdṛśā sastāmabudhyamāne |
ā … ||
sasantu tyā arātayo bodhantu śūra rātayaḥ |
ā … ||
samindra ghardabhaṃ mṛṇa nuvantaṃ pāpayāmuyā |
ā … ||
patāti kuṇḍṛṇācyā dūraṃ vāto vanādadhi |
ā … ||
sarvaṃ parikrośaṃ jahi jambhayā kṛkadāśvam |
ā … ||
1 O SOMA DRINKER, ever true, utterly hopeless though we be,
Do thou, O Indra, give us hope of beauteous horses and of kine,
In thousands, O most wealthy One.
2 O Lord of Strength, whose jaws are strong, great deeds are thine, the powerful:
Do thou, O Indra, give us hope of beauteous horses and of kine,
In thousands, O most wealthy One.
3 Lull thou asleep, to wake no more, the pair who on each other look
Do thou, O Indra, give us hope of beauteous horses and of kine,
In thousands, O most wealthy One.
4 Hero, let hostile spirits sleep, and every gentler genius wake:
Do thou, O Indra, give us hope of beauteous horses and of kine,
In thousands, O most wealthy One.
5 Destroy this ass, O Indra, who in tones discordant brays to thee:
Do thou, O Indra, give us hope of beauteous horses and of kine,
In thousands, O most wealthy One.
6 Far distant on the forest fall the tempest in a circling course!
Do thou, O Indra, give us hope of beauteous horses and of kine,
In thousands, O most wealthy One.
7 Slay each reviler, and destroy him who in secret injures us:
Do thou, O Indra, give us hope of beauteous horses and of kine
In thousands, O most wealthy One.
Hymn 30
ā va indraṃ kriviṃ yathā vājayantaḥ śatakratum |
maṃhiṣṭhaṃ siñca indubhiḥ ||
śataṃ vā yaḥ śucīnāṃ sahasraṃ vā samāśirām |
edu nimnaṃ na rīyate ||
saṃ yan madāya śuṣmiṇa enā hyasyodare |
samudro na vyaco dadhe ||
ayamu te samatasi kapota iva gharbhadhim |
vacastaccin na ohase ||
stotraṃ rādhānāṃ pate ghirvāho vīra yasya te |
vibhūtirastusūnṛtā ||
ūrdhvastiṣṭhā na ūtaye.asmin vāje śatakrato |
samanyeṣu bravāvahai ||
yoghe-yoghe tavastaraṃ vāje-vāje havāmahe |
sakhāya indramūtaye ||
ā ghā ghamad yadi śravat sahasriṇībhirūtibhiḥ |
vājebhirupa no havam ||
anu pratnasyaukaso huve tuvipratiṃ naram |
yaṃ te pūrvaṃ pitā huve ||
taṃ tvā vayaṃ viśvavārā śāsmahe puruhūta |
sakhe vaso jaritṛbhyaḥ ||
asmākaṃ śipriṇīnāṃ somapāḥ somapāvnām |
sakhe vajrin sakhīnām ||
tathā tadastu somapāḥ sakhe vajrin tathā kṛṇu |
yathā ta uśmasīṣṭaye ||
revatīrnaḥ sadhamāda indre santu tuvivājāḥ |
kṣumanto yābhirmadema ||
ā gha tvāvān tmanāpta stotṛbhyo dhṛṣṇaviyānaḥ |
ṛṇorakṣaṃ na cakryoh ||
ā yad duvaḥ śatakratavā kāmaṃ jaritṝṇām |
ṛṇorakṣaṃ na śacībhiḥ ||
śaśvadindraḥ popruthadbhirjighāya nānadadbhiḥ śāśvasadbhirdhanāni |
sa no hiraṇyarathaṃ daṃsanāvān sa naḥ sanitā sanaye sa no.adāt ||
āśvināvaśvāvatyeṣā yataṃ śavīrayā ghomad dasrā hiraṇyavat ||
samānayojano hi vāṃ ratho dasrāvamartyaḥ |
samudre aśvineyate ||
vyaghnyasya mūrdhani cakraṃ rathasya yemathuḥ |
pari dyāmanyadīyate ||
kasta uṣaḥ kadhapriye bhuje marto amartye |
kaṃ nakṣase vibhāvari ||
vayaṃ hi te amanmahyāntādā parākāt |
aśve na citre aruṣi ||
tvaṃ tyebhirā ghahi vājebhirduhitardivaḥ |
asme rayiṃ nidhāraya ||
1 WE seeking strength with Soma-drops fill full your Indra like a well,
Most liberal, Lord of Hundred Powers,
2 Who lets a hundred of the pure, a thousand of the milk-blent draughts
Flow, even as down a depth, to him;
3 When for the strong, the rapturous joy he in this manner hath made room
Within his belly, like the sea.
4 This is thine own. Thou drawest near, as turns a pigeon to his mate:
Thou carest too for this our prayer.
5 O Hero, Lord of Bounties, praised in hymns, may power and joyfulness
Be his who sings the laud to thee.
6 Lord of a Hundred Powers, stand up to lend us succour in this fight
In others too let us agree.
7 In every need, in every fray we call as friends to succour us
Indra the mightiest of all.
8 If he will hear us let him come with succour of a thousand kinds,
And all that strengthens, to our call.
9 I call him mighty to resist, the Hero of our ancient home,
Thee whom my sire invoked of old.
10 We pray to thee, O much-invoked, rich in all precious gifts, O Friend,
Kind God to those who sing thy praise.
11 O Soma-drinker, Thunder-armed, Friend of our lovely-featured dames
And of our Soma-drinking friends.
12 Thus, Soma-drinker, may it be; thus, Friend, who wieldest thunder, act
To aid each wish as we desire.
13 With Indra splendid feasts be ours, rich in all strengthening things wherewith,
Wealthy in food, we may rejoice.
14 Like thee, thyself, the singers’ Friend, thou movest, as it were, besought,
Bold One, the axle of the car.
15 That, Śatakratu, thou to grace and please thy praisers, as it were,
Stirrest the axle with thy strength.
16 With champing, neighing loudly-snorting horses Indra hath ever won himself great treasures
A car of gold hath he whose deeds are wondrous received from us, and let us too receive it.
17 Come, Aśvins, with enduring strength wealthy in horses and in kine,
And gold, O ye of wondrous deeds.
18 Your chariot yoked for both alike, immortal, ye of mighty acts,
Travels, O Aśvins, in the sea.
19 High on the forehead of the Bull one chariot wheel ye ever keep,
The other round the sky revolves.
20 What mortal, O immortal Dawn, enjoyeth thee? Where lovest thou?
To whom, O radiant, dost thou go?
21 For we have had thee in our thoughts whether anear or far away,
Red-hued and like a dappled mare.
22 Hither, O Daughter of the Sky, come thou with these thy strengthenings,
And send thou riches down to us
Filed under Mystic Poetry, Spirituality