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Hymn 16: Indra accepts Soma and showers the rays of light
Rişhi: Medhātithi Kāņva
MANTRA (1.16.1): THE LUMINOUS
EYED- STEEDS
May the steeds bring you
To drink the Soma, O showerer,
O Indra, the luminous - eyed.
ā tvā vahantu harayo
., you, bring, steeds,
vŗşhaņam somapītaye;
showerer, to drink Soma,
indra tvā sūrachakşhasaĥ.
Indra, you, are luminous - eyed.
Details:
sūrachakşhasaĥ:
those with vision like that of the Sun. S says that they are the
priests and they bring the Gods. Clearly the ordinary priests do
not have the vision of the Sun. It is the function of Agni to
bring the Gods. Hence this phrase refers to the steeds of Indra.
Obviously, this phrase cannot refer to the four-legged animals.
See also (1.5.4).
MANTRA (1.16.2): POWERS ENDOWED
WITH CLARITY
Here are the powers of body endowed with clarity;
May the steeds bring
Indra in his happiest chariot.
imā dhānā ghŗtasnuvo
these, parched barley or powers in the body, dripping with ghee
or clarity,
harī iha upa vakşhataĥ;
horses, here, ., bring,
indram sukhatame rathe.
Indra, happiest, car.
Details:
The central idea is that the body
is ready to accept the mental power to be given by Indra on his
arrival or manifestation.
The literal translation of first
line is, "Here are the ghee-dripping grains.'
The difference between the two
versions is based on the different meanings assigned to two
words in it.
ghŗta:
The common meaning is ghee or
purified and melted butter. But this meaning is inappropriate in
most of the verses numbering more than a hundred where it
occurs. ghŗta is derived from ghŗ, to shine.
ghŗta is something endowed with clarity or luminosity. Note
the discussion of ghŗtāchi in (1.2.7).
dhānām:
Literally it means grains, barley or rice, which are eaten by
horses. Many verses declare that these dhānām are meant
for Indra and received by him. Recall that the steeds for Indra
are symbolic and do not need to eat grain. Combining this fact
with the meaning of ghŗta, we can translate dhānā
as the special powers of the intellect lodged in the material
body. The adjective ghŗtasnuvo means these powers drip
with luminosity. Hence, these dhānām are ready to receive
the pure divine mental powers of Indra. Thus, there is
continuity between the two lines of the verse. The meaning given
here is appropriate in (3.35.3), (4.24.7) others etc where
dhānām appears.
MANTRA (1.16.3): INDRA CALLED AT
ALL TIMES
We call Indra at morn,
We call him when the yajňa-journey is in progress
To drink the Soma.
indram prātaĥ havāmaha
Indra, morn or beginning of yajňa, (we) call,
indram prayati adhvare;
Indra, in
progress, the yajňa-journey,
indram somasya pītaye.
Indra, Soma, for drinking.
Details:
The essence of all our experiences,
denoted by the term Soma, is offered to Indra; therefore
when the yajňa is started, is in progress and ended, at all
times our means and refuge is to call Indra.
MANTRA (1.16.4): LONG MANED
STEEDS
Come to our purified Soma
With your long-maned steeds, O Indra;
We call you as the Soma is pressed.
upa naĥ sutam āgahi
., our, purified Soma, come,
harībhiĥ indra keshibhiĥ;
steeds, Indra, with long mane,
sute hi tvā havāmahe.
the Soma purified, ., for you, (we) call.
Details:
keshibhiĥ:
mane which swats at obstacles like flies. It is a symbol of the
power which wards off minor irritations in life.
MANTRA (1.16.5): COME TO THE
SOMA-OFFERING
Indra, come to our chant,
Come near this offering of the Soma;
Drink like a stag that is thirsty.
sah imam naĥ stomam āgahi
you, this, our, chant, come,
upa idam savanam sutam;
near, this, offering, purified Soma,
gauro na tŗşhitaĥ piba.
stag, like, intensely thirsty, drink (the Soma).
MANTRA (1.16.6): SOMA ON THE
INNER ALTAR.
These succulent Soma
Are pressed on the inner altar seat;
Drink them for strength, O Indra.
ime stomāsa indavaĥ
these, Somās, pleasant or succulent,
sutāso adhi barhişhi;
purified or pressed, upon, on the seat of inner altar,
tān indra sahase piba.
These, Indra,
for strength, drink.
Details:
barhişhi:
sacred grass. An altar or seat of yajňa in the subtle body of
the rişhi.
MANTRA (1.16.7): MAY OUR HYMN
TOUCH YOUR HEART
May this excellent hymn of affirmation touch your heart;
May this hymn invoke peace in all;
Please drink the Soma (and spread the delight).
ayam te stomo agniyo hŗdispŗk
our, yours,
stoma-laud, excellent, touching the heart,
astu shantamaĥ;
may it be, most peaceful or happy,
athā somam sutam piba.
thus, Soma, pressed, drink.
Details:
The image of “words touching the
heart'' is common in devotional literature. We see the use of
this phrase in Rig Veda for the first time.
hŗdi:
the emotional heart, or the centre of all emotions in the
esoteric sense.
MANTRA (1.16.8): YAJŇA WHERE
SOMA IS OFFERED
To every yajňa where Soma is offered,
Indra comes for getting the delight and
For drinking the Soma, O Vŗtra-killer.
vishvamit savanam sutam
to all, yajňa, pressed,
indro madāya gachchhati;
Indra, for the delight, comes,
vŗtrahā somapītaye.
Vŗtra-killer, for drinking the Soma.
Details:
Wherever there is a yajňa to the
Gods with Soma, in all those places is present Indra
ready to accept it.
MANTRA (1.16.9): RISHI IS FULL
OF CONTEMPLATION
Fulfil this desire of ours
With the rays of light and life-energies, O Indra of a hundred
deeds.
Full of contemplation, we laud you.
sah imam naĥ kāmam āpŗņa
you, this, desired, object, fulfil,
gobhiĥ ashvaiĥ shatakrato;
rays of light,
life-energies, O many-actioned one,
stavāma tvā svādhyaĥ.
(we) praise, you, well- devoted to contemplation.
Details:
According to the gross
interpretation, gobhiĥ, cows and ashvaiĥ, the
horses are the quadruped animals that are desired. We hold
everywhere that the term go indicates Rays of
Consciousness; the term ashva, horse, indicates carriers
of life-strength, originating the energies of action, and
endowed with capacity for enjoyment.
svādhyaĥ:
derived from dhyai, to contemplate.
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