{"id":245,"date":"2013-07-13T01:26:51","date_gmt":"2013-07-13T01:26:51","guid":{"rendered":"http:\/\/localhost\/?p=245"},"modified":"2013-07-13T01:26:51","modified_gmt":"2013-07-13T01:26:51","slug":"33-riks-of-madhuchchhandas-vol-11-hymns-to-the-mystic-fire-volume-11","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/11-hymns-to-the-mystic-fire-volume-11\/33-riks-of-madhuchchhandas-vol-11-hymns-to-the-mystic-fire-volume-11","title":{"rendered":"-33_Riks of Madhuchchhandas.htm"},"content":{"rendered":"\n\n
\n

\n

\n
\nRiks of Madhuchchhandas<\/font>
\n<\/font><\/b><\/p>\n

 <\/p>\n

\n
\nTRANSLATION AND NOTES : 1.1.1-5<\/font><\/p>\n

<\/b>
\n<\/span><\/p>\n

\n \n <\/p>\n<\/p>\n

\n       <\/font>
\n
\n   <\/font>
\n<\/i>
\nAgnimīḷe purohitam yaj\u00f1̣asya devamṛtvijam,
\n                  hotāram ratnadhātamam.<\/i><\/font> <\/i><\/p>\n

 <\/p>\n

\nRik 1. <\/font>
\nईळे<\/font> (īḷe<\/i>): to praise, in the ritualistic sense; but as a
\nsecondary root of <\/font>
\nई <\/font>
\n(i<\/i>) <\/font>
\nईळ् <\/font>
\n(īḷ<\/i>) meant to seek, go towards, attain,
\ndesire, adore, pray, ask for (cf. <\/font>
\nमातरमन्न्मैट्ट<\/font>, mataramannamaiṭṭa<\/i>,
\nIII. 48. 3). The former senses have been lost and only "to desire",
\n"pray" or "ask for" are left in later Sanskrit; but the other
\nsenses must have existed, as the idea of desiring, asking is never
\na primary sense of any root, but derived figuratively from
\nthe physical sense "to go, seek, approach". We may therefore
\nrender <\/font>
\nईळे <\/font>
\n(īḷe<\/i>), either "seek", "desire", "adore" or "pray to".<\/font> <\/p>\n

\nपुरोहितम् <\/font>
\n(purohitam<\/i>): Sayana\u2014"Purohita", or else "placed
\nin the front of the sacrifice as the āhavanīya <\/i>fire". The Purohita
\nof the Veda is the representative power in the sacrifice who stands
\nin front of the consciousness and the action and conducts it.
\nThis is always the force of the "placing in front" which is so
\ncommon an idea in the hymns. Normally, this place belongs to
\nAgni who leads the sacrifice.<\/font> <\/p>\n

\nदेवम् <\/font>
\n(devam<\/i>): Sayana \u2014 <\/font>
\nदानादिगुणयुक्तम् <\/font>
\n(dānādiguṇayuktam<\/i>).
\nSayana’s dealing with the word Deva is peculiar. Sometimes
\nhe renders it simply "god", sometimes he gives it some root
\nvalues, <\/font>
\nदान <\/font>
\n(dāna<\/i>), <\/font>
\nदेवन <\/font>
\n(devana<\/i>), sometimes he makes it mean
\nthe priest. There is not a single passage in the Veda where the
\nordinary sense "god", "divine being" does not give a clear and
\nsufficient and the best sense. No doubt, the Vedic poets never
\nleft out of sight its root meaning: the gods are the Shining Ones,
\nthe Lords of Light as are the Dasyus the Dark or Black Ones, the
\nsons of Darkness.<\/font><\/p>\n

 <\/p>\n

\nPage <\/font>
\n\u2013 459<\/font><\/p>\n

\n

\nऋत्विजम् <\/font>
\n(ṛtvijam):<\/i> <\/b> "He who
\nsacrifices at the right season"
\nis the outward or ritualistic sense; but <\/font>
\nऋतु <\/font>
\n(ṛtu),<\/i> in the Veda, as
\nwe shall see, is the order of the truth, its arranged law, time,
\ncircumstance. Agni is the representative priest who sacrifices
\naccording to the law, order, season of the Ritam.<\/font>
\n<\/font> <\/p>\n

\nहोतरम् <\/font>
\n(hotāram):<\/i> Sayana \u2014
\n"because he utters the Mantra"
\nand he quotes <\/font>अहं होता स्तौमि <\/font>
\n(aham hotā staumi)<\/i>; but he renders
\nit sometimes <\/font>आह्वाता <\/font>
\n(āhvātā),<\/i> sometimes <\/font>
\nहोमनिष्पादक:<\/font>
\n(homaniṣpādakaḥ),<\/i> sometimes gives us the choice. Undoubtedly, <\/font>
\nहोता <\/font>
\n(hotā)<\/i> is the priest of the oblation, who gives the offering, <\/font>
\nहु <\/font>
\n(hu)
\n<\/i>to offer, and not <\/font>हू <\/font>
\n(hū)<\/i> to call. The hymn was an attendant
\ncircumstance of the offering, therefore the invocation or praise
\nmight also fall to the part of the <\/font>
\nहोता <\/font>(hotā);<\/i> but in the system of
\nthe Rig-veda the proper name for the reciter of the Mantra is
\n<\/font>ब्रह्मा <\/font>
\n(brahmā).<\/i> Agni is the <\/font>
\nहोतृ <\/font>
\n(hotṛ),<\/i> Brihaspati the <\/font>
\nब्रह्मा <\/font>
\n
\n(brahmā).<\/i><\/font> <\/font> <\/p>\n

\nरत्न <\/font>
\n(ratna):<\/i> Sayana \u2014 <\/font>
\nयागफ़लरूपाणां रत्नानामतिशयेन धारयितारं
\nपोषयितारं वा <\/font>(yāgaphalarūpānāam ratnānāmatiśayena dhārayitāram poṣayitāram vā). <\/i><\/font>
\nधा <\/font>
\n(dhā)<\/i> to hold and to nourish (cf. <\/font>
\nधात्री<\/font>,
\ndhātri,
\nnurse).<\/i> But in other passages he takes <\/font>
\nरत्नं = रमणीय धनं <\/font>
\n(ratnam
\n=ramaṇīyam dhanam)<\/i> which shows that he took it to mean
\nliterally "that which is delightful" and made it wealth, as he
\nmakes <\/font>द्युम्न <\/font>
\n(dyumna) that<\/i> which is shining, and renders it
\n"wealth". We need not follow him. <\/font>
\nरत्नं <\/font>
\n(ratnam)<\/i> means "delight"
\nor Ananda (cf. <\/font>रम् रति रण् रण्व राध्
\nरञज्<\/font>, ram, ratiḥ, raṇ, raṇva,
\nrādh, ra\u00f1j,<\/i> etc.), just as <\/font>
\nद्युम्नम् <\/font>(dyumnam)<\/i> means "light", <\/font>
\nधा <\/font>
\n(dhā)
\n<\/i>is to hold or else to place.<\/font> <\/font> <\/p>\n

 <\/p>\n

 <\/p>\n

\nTranslation: RITUALISTIC<\/span><\/font>
\n<\/font> <\/span> <\/p>\n

 <\/p>\n

\nI praise Agni, the Purohita\u00b9 of the
\nsacrifice, the god,<\/font>\u00b2<\/font> the
\nRitwik, the Hota who holds very much wealth.<\/font>
\n<\/font> <\/p>\n

 <\/p>\n

\nTranslation: PSYCHOLOGICAL<\/span><\/font>
\n<\/font> <\/span> <\/p>\n

 <\/p>\n

\nI seek the God-Will, the Priest set in
\nfront of our sacrifice,
\nthe divine offerer who sacrifices in the order of the truth, who
\ndisposes utterly the delight.<\/font> <\/font> <\/p>\n

 <\/p>\n

\n\u00b9Or, who is set in front     
\n<\/font>\u00b2Or, bountiful, <\/font><\/font>
\n   <\/font><\/p>\n

\nPage <\/font>
\n\u2013 460<\/font><\/p>\n

\n

\n

\n \n <\/p>\n<\/p>\n

\nAgniḥ pūrvebhirṛṣibhirīḍyo nūtanairuta,
\n        sa devān eha vakṣati.<\/font>
\n<\/i><\/p>\n

 <\/p>\n

\nRik 2. <\/font>
\nऋषि: <\/font>
\n(ṛṣiḥ<\/i>): lit. "seeker, attainer", so "knower",
\nfrom <\/font>ऋष् <\/font>
\n(ṛṣ<\/i>) to go. <\/font>
\nइह देवान् <\/font>
\n(iha dev<\/i><\/font>ā<\/font><\/i>n<\/i>): the divine powers into the
\nmortal life and mortal being, <\/font>वक्षति <\/font>
\n(vakṣati<\/i>) = <\/font>
\nवह् + स + ति <\/font>
\n(vah <\/i>+ sa
\n<\/i>+ ti<\/i>) This <\/font>स <\/font>
\n(sa<\/i>) seems to have been either frequentative in force,
\n"he constantly or habitually bears", or intensive, "he entirely
\nbears", or desiderative, "he wills or intends to bear". From the
\nlatter sense we have the use of <\/font>स् <\/font>
\n(s<\/i>) for the future, cf. <\/font>
\nनी <\/font>
\n(n<\/i><\/font>ī<\/font><\/i>),
\n<\/font>नेष्यामि <\/font>
\n(neṣy<\/i><\/font>ā<\/font><\/i>mi<\/i>), Gr.
\nlu<\/i><\/font>ō<\/font><\/i>, I loose,
\nlus<\/i><\/font>ō<\/font><\/i>, I shall loose, and English, I will go, where the desiderative "will==wish, intend" has
\nacquired the sense of a simple future.<\/font><\/p>\n

 <\/p>\n

\nTranslation:<\/font><\/p>\n

 <\/p>\n

\nThe God-Will is desirable as to the ancient sages, so to the
\nnew, for it is he that bringeth here the gods.<\/font><\/p>\n

\n

\n \n <\/p>\n<\/p>\n

\n
\nAgninā rayimaśnavat pos<\/font><\/i>̣<\/i><\/font>ameva divedive,
\n       
\nyaśasam vīravattamam.<\/font> <\/font><\/p>\n

<\/i><\/p>\n

 <\/p>\n

\nRik 3. <\/font>
\nअश्नवत् <\/font>
\n(a<\/i><\/font>ś<\/font><\/i>navat<\/i>): Sayana\u2014<\/font>प्राप्नोति <\/font>
\n(pr<\/i><\/font>ā<\/font><\/i>pnoti<\/i>), but the
\nform gives a certain semi-imperative sense or the idea of a rule
\nof action or law of occurrence. "He shall attain." <\/font>
\nअश् <\/font>
\n(a<\/i><\/font>ś<\/font><\/i>) to
\npossess, have, obtain, enjoy; Greek ech<\/i><\/font>ō<\/font><\/i>, I have.<\/font><\/p>\n

\nयशसं <\/font>
\n(ya<\/i><\/font>ś<\/font><\/i>asam<\/i>): Sayana \u2014 <\/font>
\nदानादिना यशोयुक्तं <\/font>
\n(d<\/i><\/font>ā<\/font><\/i>n<\/i><\/font>ā<\/font><\/i>din<\/i><\/font>ā<\/font><\/i> ya<\/i><\/font>ś<\/font><\/i>oyuktam<\/i>), so "famous"; but "a famous and men-fullest wealth" seems
\nan absurd way of talking. <\/font>यश् <\/font>
\n(ya<\/i><\/font>ś<\/font><\/i>) is literally to go, strive towards,
\nattain; here it means success, fame; also from another sense "to
\nshine" = "splendour"; it is connected in sense with <\/font>
\nया <\/font>
\n(y<\/i><\/font>ā<\/font><\/i>), <\/font>
\nयत् <\/font> 
\n <\/p>\n

\nPage <\/font>
\n\u2013 461<\/font><\/p>\n

\n

\n(yat<\/i>), <\/font>
\nयस् <\/font>
\n(yas<\/i>). We have in the Veda <\/font>
\nरयि <\/font>
\n(rayi<\/i>), wealth or felicity, often described as expansive, pervading, breaking down
\nobstacles on the way. There is therefore no inappropriateness
\nor violence in rendering it "enjoyment that attains" or "victorious riches".<\/font><\/p>\n

\nवीरवत्तमम् <\/font>
\n(viravattamam<\/i>): Sayana \u2014 <\/font>
\nअतिशयेन पुत्रभृत्यादिवीरपुरुषोपेतम् <\/font>
\n(atiśayena putrabhṛty<\/i><\/font>ā<\/font><\/i>divīrapuruṣopetam<\/i>). It is absurd to take
\n<\/font>वीर = पुत्र <\/font>
\n(vīra<\/i>=putra<\/i>) as Sayana does; it means "men, heroes,
\nstrengths" and is often the equivalent of <\/font>
\nनृ <\/font>
\n(nṛ<\/i>) which is never
\nused for servants in the Rig-veda.<\/font><\/p>\n

\nरयिम् <\/font>
\n(rayim<\/i>): There are two words, <\/font>
\nरयि <\/font>
\n(rayi<\/i>) from <\/font>
\nरि <\/font>
\n(ri<\/i>)
\nto go and <\/font>रयि <\/font>
\n(rayi) from <\/font>
\nरि <\/font>
\n(ri<\/i>) to attain, enjoy. The latter means
\n"enjoyment" or the things enjoyed, "felicity, prosperity, riches".
\nThe former sense is found in the Upanishad where <\/font>
\nरयि <\/font>
\n(rayi<\/i>),
\nmovement or matter is opposed to <\/font>
\nप्राण <\/font>(prāṇa<\/i>), life.<\/font><\/p>\n

 <\/p>\n

\nTranslation: RITUALISTIC<\/span><\/font>
\n<\/span><\/p>\n

 <\/p>\n

\nBy Agni one attains a wealth daily increasing, famous and
\nmost full of men.<\/font><\/p>\n

 <\/p>\n

\nTranslation: PSYCHOLOGICAL<\/span><\/font><\/p>\n

 <\/p>\n

\nBy the God-Will one shall enjoy a felicity that shall increase
\nday by day, victorious, fullest of hero-powers.<\/font><\/p>\n

\n

\n <\/p>\n<\/p>\n

\nAgne yam yaj\u00f1amadhvaram viśvataḥ paribhūrasi,
\n       
\nsa id deveṣ̣u gacchati.<\/i><\/font> <\/font><\/p>\n

<\/i><\/p>\n

 <\/p>\n

\nRik 4. <\/font>
\nअध्वरम् <\/font>
\n(adhvaram<\/i>): Sayana\u2014<\/font>हिंसारहितम् <\/font>
\n(himsārahitam<\/i>),
\nbecause it is not destroyed by the Rakshasas, from <\/font>
\nअ <\/font>
\n(a<\/i>) privative+dhvara (<\/font>ध्वृ<\/font>,
\ndhvṛ <\/i>to hurt). But <\/font>अध्वर <\/font>
\n(adhvara<\/i>) is used by
\nitself to mean sacrifice and it is quite impossible that the word
\n"unhurt" used by itself can have come to mean sacrifice. It must<\/font>  <\/p>\n

\nPage <\/font>
\n\u2013 462<\/font><\/p>\n

\n

\nexpress some essential quality of the sacrifice or it could not thus
\nhave been singled out. It is a notable fact that <\/font>
\nअध्वर <\/font>
\n(adhvara<\/i>)
\nis continually used for the sacrifice when there is a question of
\nthe sacrifice travelling or moving on the path towards the gods,
\nas here. I therefore take <\/font>अध्वर <\/font>
\n(adhvara<\/i>) from an original root <\/font>
\nअध् <\/font>
\n(adh<\/i>) to move and connect it with <\/font>
\nअध्वन् <\/font>
\n(adhvan<\/i>), path; it means
\nthe moving or travelling sacrifice, the sacrifice regarded as a
\npilgrimage of the soul or its gifts towards the gods. <\/font> <\/p>\n

 <\/p>\n

\nTranslation: RITUALISTIC<\/span><\/font>
\n<\/span><\/p>\n

 <\/p>\n

\nO Agni, the unhurt sacrifice that thou encompassest on all
\nsides, that goes to the gods.<\/font><\/p>\n

 <\/p>\n

\nTranslation: PSYCHOLOGICAL<\/span><\/font>
\n<\/span><\/p>\n

 <\/p>\n

\nO God-Will, whatsoever sacrifice in the path
\nthou encompassest with thy being on every side, that indeed arrives to
\nthe gods.<\/font><\/p>\n

\n

\n \n <\/p>\n<\/p>\n

\n
\nAgnirhotā kavikratuḥ satyaścitraśravastamaḥ,
\n       
\ndevo devebhirā gamat.<\/font> <\/i><\/p>\n

 <\/p>\n

\nRik 5. <\/font>
\nकविक्रतु: <\/font>
\n(kavikratuḥ<\/i>): Sayana takes <\/font>
\nकवि <\/font>
\n(kavi<\/i>) here= <\/font>
\nक्रान्त <\/font>
\n(kr<\/i><\/font>ā<\/font><\/i>nta<\/i>) and <\/font>
\nक्रतु: <\/font>
\n(kratuḥ<\/i>)= either knowledge or work.
\nIt means then the priest whose work or whose knowledge
\nmoves. But there is absolutely no reason to take <\/font>
\nकवि <\/font>
\n(kavi<\/i>)
\nin any other than its natural and invariable sense, <\/font>
\nकवि <\/font>
\n(kavi<\/i>) is
\nthe seer, the one who has the divine or supramental knowledge.
\n<\/font>क्रतु <\/font>
\n(kratu<\/i>): from <\/font>
\nकृ <\/font>
\n(kṛ<\/i>) or rather old root <\/font>
\nक्र <\/font>
\n(kra<\/i>) to divide,
\nto do, make, shape, work. From the sense "divide" comes that
\nof the discerning mind, Sayana’s <\/font>
\nप्रज्ञान <\/font>(praj<\/i><\/font>\u00f1<\/font><\/i>ana<\/i>); cf. Greek
\nkritos<\/i>, judge etc.; and this is the sense of karuthi <\/i>in Tamil which
\nmeans mind. But from the sense "to do" <\/font>
\nक्रतु <\/font>
\n(kratu<\/i>) means (1) <\/font> <\/p>\n

\nPage <\/font>
\n\u2013 463<\/font><\/p>\n

\n

\nwork, (2) power of work, strength, cf. Greek
\nkratos<\/i>, strength,
\n(3) will or working force of the mind. For this last sense cf.
\nIsha Upanishad <\/font>क्रतो कृतम् स्मर <\/font>
\n(krato kṛtam smara<\/i>) where the collocation <\/font>
\nक्रतो कृतम् <\/font>
\n(krato kṛtam<\/i>) shows that that power of the mind
\nis meant which conducts or dictates the work or action. Agni is
\nthe divine Seer-Will that works with the perfect supramental
\nknowledge.<\/font><\/p>\n

\nसत्य: <\/font>
\n(satyaḥ<\/i>)’. Sayana explains "true in its fruits"; but the
\ncollocation of "seer-will" and <\/font>
\nश्रवस् <\/font>
\n(śravas<\/i>), inspired knowledge,
\nindicates rather the sense "true in his being" and therefore "true
\nin knowledge", <\/font>श्रवस् <\/font>
\n(śravas<\/i>), and "in will" <\/font>
\nक्रतु: <\/font>
\n(kratuḥ<\/i>). <\/font>
\nश्रवस् <\/font>
\n(śravas<\/i>) is the supramental knowledge called the Truth, <\/font>
\nॠतम् <\/font>
\n(ṛtam<\/i>),
\nthe Vijnana of the Upanishads. <\/font>
\nकविक्रतु<\/font>: (kavikratuḥ<\/i>) means having
\nthe will that is full of that knowledge, the vij\u00f1anamaya <\/i>will, the
\ndivine aj\u00f1<\/i><\/font>ā<\/font><\/i>na<\/i>, <\/font>
\nसत्य<\/font>: (satyaḥ<\/i>) means "vij\u00f1anamaya
\n<\/i>in his substance". <\/font><\/p>\n

\nचित्रश्रवस्तम:<\/font>(citraśravastamaḥ<\/i>): Sayana \u2014 ‘having most varied .
\nkinds of fame’, \u2014an insipid and meaningless epithet for a
\ngod. <\/font>श्रवस् <\/font>
\n(śravas<\/i>) is used like <\/font>
\nश्रुति <\/font>
\n(śruti<\/i>) to indicate the inspired
\nhymn; it must therefore be capable of meaning inspired knowledge. There are two kinds of supramental knowledge, <\/font>
\nदृष्टि <\/font>
\n(ḍṛṣti<\/i>) and <\/font>
\nश्रुति <\/font>
\n(śruti<\/i>), sight and hearing, revelation and inspiration, but <\/font>
\nश्रवस् <\/font>
\n(śravas<\/i>) is usually used to indicate the knowledge
\ngained by the supramental faculties.<\/font><\/p>\n

 <\/p>\n

\nTranslation: RITUALISTIC<\/span><\/font>
\n<\/span><\/p>\n

 <\/p>\n

\nAgni, the priest, who sets in motion the knowledge (or
\nwork), true in his fruit, very varied in his fame, may he come
\nwith the gods.<\/font><\/p>\n

 <\/p>\n

\nTranslation: PSYCHOLOGICAL<\/span><\/font>
\n<\/span><\/p>\n

 <\/p>\n

\nThe God-Will, Priest of our offering, true in his being, with
\nthe will of the seer, with richest variety of inspired knowledge,
\nmay he come to us divine with the powers divine.<\/font> <\/p>\n

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\n\u2013 464<\/font><\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Riks of Madhuchchhandas   TRANSLATION AND NOTES : 1.1.1-5           Agnimīḷe purohitam yaj\u00f1̣asya devamṛtvijam,                   hotāram ratnadhātamam.   Rik 1. ईळे (īḷe): to praise,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"class_list":["post-245","post","type-post","status-publish","format-standard","hentry","category-11-hymns-to-the-mystic-fire-volume-11","wpcat-7-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/245","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=245"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/245\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=245"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=245"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=245"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}