V.39_1

1 RV 5.39 ṛṣi: atri bhauma; devatā: indra; chanda: anuṣṭup, 5 paṅkti yd! #?NÔ icÇ me/hnaiSt/ Tvada?tm! AiÔv> , rax/s! tn! nae? ivdÖs %-yah/STy! Aa -?r . 5-039-01 yn! mNy?se/ vre?{y/m! #NÔ? *u/]< td! Aa -?r , iv/*am/ tSy? te v/ym! Akª?parSy da/vne? . 5-039-02 yt! te? id/Tsu à/raXy/m! mnae/ AiSt? ïu/tm! b&/ht! , ten? †/¦!ha ic?d! AiÔv/ Aa vaj? . 5-039-04 ASma/ #t! kaVy? zuM-/NTy! AÇ?y> . 5-039-05 Analysis of RV 5.39 yd! #?NÔ icÇ me/hnaiSt/ Tvada?tm! AiÔv> , rax/s! tn! nae? ivdÖs %-yah/STy! Aa -?r . 5-039-01 yád indra citra mehánā ásti tvā́dātam adrivaḥ rā́dhas tán no vidadvasa ubhayāhasti ā́ bhara 5.039.01 1. O God-Mind, thou of the rich1 lights, thou of the thunderbolt, that which is thy rain of bounty and the felicity of thy giving bring to us with both hands full, O finder of our substance. Interpretation: “Bring to us that luminous being of yours, O Indra, O luminous Consciousness, for it is given by you (parted from you, tvādātam), O Master of Thunderbolt, that Realisation you bring to us with both your 1 Or, varied 2 hands, O Knower (Finder, Discoverer) of the Luminous Dweller within the substance!” Vidadvasu, lit. ‘searching after, or finding of Vasu’. Vasu is Agni, the luminous dweller within the substance, as Sri Aurobindo translates it in the Hymns to the Mystic Fire. It is Indra who finds the luminous dweller within our being. In the hymn to Agni the Rishi says that he found Agni being taught or instructed by Indra. Sri Aurobindo explains it in the second hymn to Agni of the fifth Mandala: “Divine Will manifested in man, itself liberated, liberates him from the cords which bind him as a victim in the world sacrifice; we attain to it by the teaching of Indra, the divine Mind, and it protects the uninterrupted play of the Light and destroys the powers of falsehood whose imitations cannot hem in its growth and its out-flaming; it brings the divine waters from the luminous Heaven, the divine wealth liberated from the attacks of the Enemy, and gives the final peace and perfection.“ (RV 5.2) hṛṇīyámāno ápa hí mád aíyeḥ prá me devā́nāṃ vratapā́ uvāca índro vidvā́ m̐ ánu hí tvā cacákṣa ténāhám agne ánuśiṣṭa ā́gām 5.002.08 “Mayst thou not grow wroth and depart from me! He who guards the law of action of the godheads, told me of thee and, taught by him his knowledge, I came to thee.“ There are two godheads implied in the verse: devānāṃ vratapā, who is usually Varuṇa, and Indra, who has instructed the Rishi about Agni. Varuṇa spoke about Agni and Indra taught how to find him. Indra is vidvān, the one who has found, known, realised Agni within the substance, in our verse it is vidad-vasu, the knower, the seeker of Vasu. It is taught by him that Rishi could come to Agni, tenāham agne anušiṣta āgām. Vocabulary: vidadvasu mfn. possessing or granting wealth RV. Br. yn! mNy?se/ vre?{y/m! #NÔ? *u/]< td! Aa -?r , iv/*am/ tSy? te v/ym! Akª?parSy da/vne? . 5-039-02 yán mányase váreṇiyam índra dyukṣáṃ tád ā́ bhara vidyā́ma tásya te vayám ákūpārasya dāváne 5.039.02 2. O God-Mind, bring to us the supremely desirable thing which thou dost mentalise, that which dwells in the light of heaven; so may 3 we have knowledge of thee that thou mayst give to us, nor stint the satisfaction of our longing.2 Interpretation: “What you consider the best for us, O Indra, that bit of heavenly treasure you thus bring to us. May we know of that unbounded see of yours and learn how to give!” Now Rishi is asking Indra to bring that part of heavenly wealth which can be mentalised by our mind, which is most sought of, and wanted here. Thus we should be able to know it here, vidyāma tasya te vayam, and how to give it here, of that unbounded infinity, akūpārasya dāvane, or how to use it, to apply it here, or how to sacrifice it here. Literally it is said ’may we know of this your [heavenly wealth], of the unbounded sea to give’. Vocabulary: dyukṣa, mfn. (fr. 1. kṣa) heavenly, celestial, light, brilliant RV. akūpāra, mfn. unbounded RV. v , 39 , 2 and x. 109 , 1; m. the sea VS.; &c. tortoise BhP. &c.; the mythical tortoise that upholds the world. yt! te? id/Tsu à/raXy/m! mnae/ AiSt? ïu/tm! b&/ht! , ten? †/¦!ha ic?d! AiÔv/ Aa vaj? . 5-039-04 máṃhiṣṭhaṃ vo maghónãṃ rā́jānaṃ carṣaṇīnã́m índram úpa práśastaye pūrvī́bhir jujuṣe gíraḥ 5.039.04 4. To him who is richest of all the lords of riches and king over all who labour at the work, I direct my love in the words to the Puissant, that I may express him by his many energies. Interpretation: “To the Greatest of your great lords, to the King of all peoples sacrificing here on earth, to Indra I raise my voice in adoration to express Him here with his many energies.” Sri Aurobindo does not translate the word vaḥ, yours, which means that it is addressed to the Gods: ‘of all your great godheads the greatest Indra’. It is to Him who is the greatest among Godheads and the King among people that I give the sounding of my voice of love, that I may be able to express him in his manifold movement. The unity of both: gods and men in one being is essential for the Sacrifice to take place. Here we can find an explanation of the divine origin of kings. ASma/ #t! kaVy? zuM-/NTy! AÇ?y> . 5-039-05 ásmā ít kā́viyaṃ váca ukthám índrāya śáṃsiyam tásmā u bráhmavāhase gíro vardhanti átrayo gíraḥ śumbhanti átrayaḥ 5.039.05 5. To him the word of revealed wisdom, for the God-Mind the speech of our utterance, the speech of our self-expression; for him who bears the thought of our soul the Eaters of things increase their Words, yea, they make them a bright gladness. Interpretation: “To him indeed the Word of the Hymn to be uttered, to Indra this Song to be made! Him, who indeed brings the Word out of our Soul, the voices 5 of the Atris should increase, their voices of the Atris should illumine and adore.” This expression of the voice of love which is offered to Indra in the previous verse is to become a Hymn, a Song, a final Expression of Indra, for it is he himself, who brings out the Word of Vastness from the depth of our Soul, brahmavāhase; therefore the Atris are increasing the Voice of His Expression and charge it with the bright gladness of love and adoration, in other words, they are increasing it in the power of consciousness and bliss. 6 V, 39. К Индре 1 Тот дар, о Индра удивительный, Который щедро тобою раздается, о повелитель давильных камней,- Ты его нам, о находящий блага, Принеси обеими руками! 2 Что ты считаешь избранным, О Индра, небесным, то (и) принеси! Мы хотели бы тебя таким узнать: Безграничным в дарении! 3 Тот расположенный к дарению, легко покоряемый Дух, который у тебя есть, знаменитый, высокий, - (Расколи) им даже твердыни, о повелитель давильных камней, Выбей награду для захвата! 4 Вашего самого щедрого из щедрых Царя народов Индру Я при(глашаю) для прославления. Он наслаждается песнями благодаря многим (прославлениям). 5 Это для него - поэтическая речь, Для Индры надо исполнить гимн! Это для него, притягиваемого молитвами, Люди из рода Атри усиливают хвалебные песни, Люди из рода Атрй украшают хвалебные песни.