Extrapolating Christianity--to What End?

[saidevo]

Namaste Satay.

This thread is given a lot of material to the missionaries who will now try to fool people into conversion by showing them verses from the vedas that contain 'je sus'.

I think that we have enough of this je sus discussion on Hindu Forums for this year.

Don't you guys agree?

I fully agree with you, specially when it might take ages for this knowledge to reach the Hindu commons and grass roots to arm them with the necessary knowledge against conversion.

Can you make the thread private so it opens 'only to the members', for both reading and writing? Also prevent it/hide it from being copied in the Archives?

[sarabhanga]

Yahva as in Veda is predominantly an adjective (please see the citation of Tilak you provided).

Namaste Atanu,

It seems to me that the terms yahva and yahvI appear as nouns almost as often as they do otherwise.

In the Rgveda, the masculine yahva occurs 9 (out of 21) times as a noun, while the feminine yahvI occurs 8 (out of 20) times as a noun.


tvam devAnAm asi yahva hotA (10.110.3)

ut u stutaH samidhA yahvaH adyaut (3.5.9)

nAmAni yahvaH adhi yeSu vardhate (9.75.1)

payAMsi yahvaH aditeH adAbhyaH (10.11.1)

vishpatim yahvam atithim naraH sadA (3.3.8)

tam it yahvam na rodasI (5.16.4)

yahvam pratnAbhiH UtibhiH (8.13.24)

agne yahvasya tava bhAgadheyam (3.28.4)

vAtapramiyaH patayanti yahvAH (4.58.7)


pra yahvI divaH citayadbhiH arkaiH (5.41.7)

hiraNyavarNAH pari yanti yahvIH (2.35.9)

svayam atkaiH pari dIyanti yahvIH (2.35.14)

avardhayan subhagam sapta yahvIH (3.1.4)

divaH yahvIH avasAnAH anagnAH (3.1.6)

divaH yahvIbhiH na guhA babhUva (3.1.9)

shUrAH yahvISu oSadhISu vikSu (7.56.22)

divaH yahvISu oSadhISu vikSu (7.70.3)

[sarabhanga]

Can you make the thread private so it opens 'only to the members', for both reading and writing? Also prevent it/hide it from being copied in the Archives?

Namaste Saidevo and Satay,

In my opinion this information is very important, in many ways (and that is why I have devoted so much attention to the subject). And I certainly do not think that this thread should be censored or hidden away just because someone might misunderstand.

The name of Jesus (for example) only appears as such if the Veda is INCORRECTLY read ~ but I have been trying to show how the Bible was created by mistranslating the original Sanskrit.

Earlier in this thread it was suggested that I publish a book on this subject, and now there are calls for the discussion to be buried !?

[satay]

Namaskar sarabhanga,

The name of Jesus (for example) only appears as such if the Veda is INCORRECTLY read ~ but I have been trying to show how the Bible was created by mistranslating the original Sanskrit.

In the post http://www.hindudharmaforums.com/sho...&postcount=178 it doesn't say that name of jesus appears if Veda is read Incorrectly.

My fear is (and yes, you can call it paranoia if you wish) that any missionary reading this thread will ignore what you are trying to do and (mis)use this information to yet convert more souls from hinduism using the 'incorrect' reading of the veda where jesus appears.

Who is going to be responsible for this misuse of information? Obviously, you or I don't control how people are going to use or misuse this information but I wanted to raise a point that this information will most likely be misused. I am almost certain of that.

Regarding jesus, he never spoke of the vedas. His message/sayings seem to be based on old testament only. Christian world view is that a man needs redemption. Christianity and Jesus teach the need of redemption. I don't know where he said anything about the need of enlightenment. But then again I am just a student and not a scholar...

[Ganeshprasad]

Pranam Satay ji

.

My fear is (and yes, you can call it paranoia if you wish) that any missionary reading this thread will ignore what you are trying to do and (mis)use this information to yet convert more souls from hinduism using the 'incorrect' reading of the veda where jesus appears.

I am glad you are waking up even if a bit late, i said this very early on and i quote again

Scriptural considerations not withstanding, to give any credence to
Christianity, is shooting ourself in foot, we make their job of 'harvesting souls' the lost souls, that much easier.

Who is going to be responsible for this misuse of information? Obviously, you or I don't control how people are going to use or misuse this information but I wanted to raise a point that this information will most likely be misused. I am almost certain of that.

Well that is the danger we got to live with.

Ja Shree Krishna

[Znanna]

Namaste, Satay,

While I understand your concern, and agree that ANY debate relative to Christianity is prone towards a dualistic meme, IMO, it is just as likely (and perhaps already has been done, hehe) that some sections have been put forth towards evangelical Christians to add perspective towards unity



ZN/
self proclaimed "devil's advocate" lol

[sarabhanga]

In the post http://www.hindudharmaforums.com/sho...&postcount=178 it doesn't say that name of jesus appears if Veda is read Incorrectly.

Namaste Satay,

In the subsequent post http://www.hindudharmaforums.com/sho...&postcount=181 the matter is explained.

jeSus does appear (along with yahva and kRSTa) in Rgveda 1.36.

• Please note that, while yahva and kRSTa and yeSu are true saMskRta words, the exact term jeSus is merely an apparition with no reality in saMskRtam.

The term yahva (in all its forms) is rare in the Rgveda, and the coincidence of kRSTi in the same hymn is significant, and the simultaneous appearance of ‘jeSus’ in this hymn makes it more so.

• Please note that jeSus is given in inverted commas, because the word jeSus does not actually exist in saMskRtam.

As previously noted, the saMhitApATha runs in a continuous flow, and the individual words are only fixed by knowing the padapATha.

• And without the padapATha, all manner of divergent interpretations are possible (especially when context and grammar are also ignored and one has free rein to invent new words based on coincidental resemblances with apabhraMsa words and philosophies that were originally borrowed from same source in which they are now claimed to exist as veritable prophesies of things to come).

• When something is copied from an original, of course there will be many similarities, but it would be ridiculous for the plagiarist to insist that his version was “prophesied” (and thus automatically sanctioned by and even more veritable than the original) rather than simply copied and re-presented in the medium of another language.

saMhitApATha:

janAso’gniMdadhiresahovRdhaMhaviSmantovidhemate |
satvaMno’dyasumanA ihAvitAbhavAvAjeSusantya | 2 |

padapATha:

janAsaH agnim dadhire sahovRdham haviSmantaH vidhema te |
sa tvam naH adya sumanAH iha avitA bhava vAjeSu santya | 2 |

yeSu (“among men” or “in beings”) is nArAyaNa (the “son of man” or “son of the waters”).

vAjeSu is the locative plural form of vAja or vAjam.

• Note that vAjeSu is a locative plural, and the masculine nominative singular is vAja, which bears no resemblance to the man’s name “jesus”.

And vAja is “spirit or speed” (thus cognate with yahva “swift”), indicating “reward, sacrificial food, the feathers on an arrow, a wing, or one of the Rbhavas”.

And the plural form particularly indicates “the three Rbhavas”.

And vAjam is “an oblation of rice offered at a shrAddham, water, a vinegar fermented from ground meal and water, or a prayer concluding a sacrifice”.

vAjeSu is “in the yahvAH” (i.e. yeSu).
vAjeSu is “among the Rbhavas”.
vAjeSu is “in the sacrificial foods”.
vAjeSu is “at the concluding prayers of the sacrifice”.
vAjeSu is “in the oblations of rice offered at a shrAddham”.
vAjeSu is “on the feathers of an arrow” (cf. iSus ~ “an arrow” or “ray of light”).
vAjeSu is “on wings”.

From the turIya (“fourth”) pAda of this verse ~ bhavAvAjeSusantya (bhava vAjeSu santya) ~
Griffith reads, “be thou, in our deeds of might, O Excellent”.
The same line, however, could be translated in various ways:

“Abide thou, among the Rbhavas, O gracious one.”
“Arise thou, at the conclusion of the sacrifice, O gracious one.”
“Arise thou, on wings, O gracious one.”
“Be thou, in the sacrificial foods, O gracious one.”

All of these impressions arise from the same three words.

• And the gracious one in every case is agni (not vAjeSu).

And, disregarding the traditional padapATha, other yudhika (“contending”) interpretations are possible

• Please understand that it is NOT CORRECT to ignore the padapATha when considering the veda.

bhavA vA jeSu santya ~ “Be thou, indeed, jeSu the gracious.”
bhavA vA jeSus antya ~ “Be thou, indeed, jeSus coming after.”

• Please note that neither jeSu nor jeSus are true saMskRta words.

However,

jeS means “to move”, jeSa indicates “gaining”, ujjeSa is “victorious”, vijeSa is “victory”, kshetrajeSa is “the acquisition of land”, and svarjeSa is “the winning of light”.

From the Rgveda:

upedahaM dhanadAmapratItaM juSTAM na shyeno vasatimpatAmi |
indraM namasyannupamebhirarkairya stotRbhyo havyo asti yAman || 1.33.2 ||

I fly to him invisible wealth-giver, as flies the falcon to his cherished eyrie,
With fairest hymns of praise adoring indra, whom those who laud him must invoke in battle.

ni sarvasena iSudhIMrasakta samaryo gA ajati yasya vaSTi |
coSkUyamANa indra bhUri vAmammA paNirbhUrasmadadhi pravRddha || 1.33.3 ||

Mid all his host, he binds on the quiver, he drives cattle from what foe he pleases:
Gathering up great store of riches, indra, be thou no trafficker with us, most mighty.

AvaH kutsamindra yasmiñcAkanprAvo yudhyantaM vRSabhaM dashadyum |
shaphacyuto reNurnakshata dyAmucchvaitreyo nRSAhyAya tasthau || 1.33.14 ||

Indra, thou helpest kutsa whom thou lovedst, and guardedst brave dashadyu when he battled,
The dust of trampling horses rose to heaven, and shvitri’s son stood up again for conquest.

AvaH shamaM vRSabhaM tugryAsu kshetrajeSe maghavañchvitryaM gAm |
jyokcidatra tasthivAMso akrañchatrUyatAmadharA vedanAkaH || 1.33.15 ||

Shvitra’s mild steer, O maghavan thou helpest in combat for the land, mid tugra’s houses.
Long stood they there before the task was ended: thou wast the master of the foemen’s treasure.

sa yo vRSA vRSNyebhiH samokA maho divaH pRthivyAshca samrAT |
satInasatvA havyo bhareSu marutvAnno bhavatvindra UtI || 1.100.1 ||

May he who hath his home with strength, the mighty, the king supreme of earth and spacious heaven,
Lord of true power, to he invoked in battles: may indra, girt by marutas, be our succour.

divo na yasya retaso dughAnAH panthAso yanti shavasAparItAH |
taraddveSAH sAsahiH pauMsyebhirmarutvAnno bhavatvindra UtI || 1.100.3 ||

Whose paths go forth in their great might resistless, milking forth, as it were, heaven’s genial moisture.
With manly strength triumphant, foe-subduer: may indra, girt by marutas, be our succour.

so aÑgirobhiraÑgirastamo bhUdvRSA vRSabhiH sakhibhiH sakhA san |
RgmibhirRgmI gAtubhirjyeSTho marutvAnno bhavatvindra UtI || 1.100.4 ||

Among aÑgirasas he was the greatest, a friend with friends, mighty amid the mighty,
Praiser mid praisers, honoured most of singers: may indra, girt by marutas, be our succour.

sa sUnubhirna rudrebhirRbhvA nRSAhye sAsahvAM amitrAn |
sanILebhiH shravasyAni tUrvanmarutvAnno bhavatvindra UtI || 1.100.5 ||

Strong with the rudrAs as with his own children, in manly battle conquering his foemen,
With his close comrades doing deeds of glory: may indra, girt by marutas, be our succour.

tamUtayo raNayañchUrasAtau taM kshemasya kshitayaH kRNvata tram |
sa vishvasya karuNasyesha eko marutvAnno bhavatvindra UtI || 1.100.7 ||

His help hath made him cheerer in the battle, the folk have made him guardian of their comfort.
Sole lord is he of every holy service: may indra, girt by marutas, be our succour.

tamapsanta shavasa utsaveSu naro naramavase taM dhanAya |
so andhe cittamasi jyotirvidanmarutvAnno bhavatvindra UtI || 1.100.8 ||

To him the hero, on high days of prowess, heroes for help and booty shall betake them.
He hath found light even in the blinding darkness: may indra, girt by marutas, be our succour.

sa savyena yamati vrAdhatashcitsa dakshiNe saMgRbhItA kRtAni |
sa kIriNA citsanitA dhanAni marutvAnno bhavatvindra UtI || 1.100.9 ||

He with his left hand checks even the mighty, and with his right hand gathers up the booty.
Even with the humble he acquires riches: may indra, girt by marutas, be our succour.

sa grAmebhiH sanitA sa rathebhirvide vishvAbhiH kRSTibhirnvadya |
sa pauMsyebhirabhibhUrashastIrmarutvAnno bhavatvindra UtI || 10.100.10 ||

With hosts on foot and cars he wins treasures: well is he known this day by all the people.
With manly might he conquers those who hate him: may indra, girt by marutas, be our succour.

sa jAmibhiryatsamajAti mILhe’jAmibhirvA puruhUta evaiH |
apAM tokasya tanayasya jeSe marutvAnno bhavatvindra UtI || 10.100.11 ||

When in his ways, with kinsmen or with strangers, he speeds to the fight, invoked of many,
For gain of waters, and of sons and grandsons: may indra, girt by marutas, be our succour.

sa vajrabhRddasyuhA bhIma ugraH sahasracetAH shatanItha RbhvA |
camrISo na shavasA pAñcajanyo marutvAnno bhavatvindra UtI || 10.100.12 ||

Awful and fierce, fiend-slayer, thunder-wielder, with boundless knowledge, hymned by hundreds, mighty,
In strength like soma, guard of the five peoples, may indra, girt by marutas, be our succour.

tasya vajraH krandati smatsvarSA divo na tveSo ravathaH shimIvAn |
taM sacante sanayastaM dhanAni marutvAnno bhavatvindra UtI || 10.100.13 ||

Winning the light, hitherward roars his thunder like the terrific mighty voice of heaven.
Rich gifts and treasures evermore attend him: may indra, girt by marutas, be our succour.

yasyAjasraM shavasA mAnamukthamparibhujadrodasI vishvataH sIm |
sa pAriSatkratubhirmandasAno marutvAnno bhavatvindra UtI || 10.100.14 ||

Whose home eternal through his strength surrounds him on every side, his laud, the earth and heaven,
May he, delighted with our service, save us: may indra, girt by marutas, be our succour.

na yasya devA devatA na martA Apashcana shavaso antamApuH |
sa prarikvA tvakshasA kshmo divashca marutvAnno bhavatvindra UtI || 10.100.15 ||

The limit of whose power not gods by godhead, nor mortal men have reached, nor yet the waters.
Both earth and heaven in vigour he surpasses: may indra, girt by marutas, be our succour.

rohicchyAvA sumadaMshurlalAmIrdyukshA rAya RjrAshvasya |
vRSaNvantambibhratI dhUrSu rathammandrA ciketa nAhuSISu vikSu || 10.100.16 ||

The red and tawny mare, blaze-marked, high standing, celestial who, to bring RjrAshva riches,
Drew at the pole, the chariot yoked with stallions, joyous, among the hosts of men was noted.

etattyatta indra vRSNa ukthaM vArSAgirA abhi gRNanti rAdhaH |
RjrAshvaH praSTibhirambarISaH sahadevo bhayamAnaH surAdhAH || 10.100.17 ||

The vArSAgirAs unto thee, O indra, the mighty one, sing forth this laud to please thee,
RjrAshva with his fellows, ambarISa, surAdhAs, sahadeva, bhayamAna.

dasyUñchimyUMshca puruhUta evairhatvA pRthivyAM sharvA ni barhIt |
sanatkshetraM sakhibhiH shvitnyebhiH sanatsUryaM sanadapaH suvajraH || 10.100.18 ||

He, much invoked, hath slain dasyUs and simyUs, after his wont, and laid them low with arrows.
The mighty thunderer, with his fair-complexioned friends, won the land, the sunlight, and the waters.

tyamu vo aprahaNaM gRNISe shavasaspatim |
indraM vishvAsAhaM narammaMhiSThaM vishvacarSaNim || 6.44.4 ||

Him for your sake I glorify as lord of strength who wrongs none,
The hero indra, conquering all, most bounteous, god of all the tribes.

indra tubhyaminmaghavannabhUma vayaM dAtre harivo mA vi venaH |
nakirApirdadRshe martyatrA kimaÑga radhracodanaM tvAhuH || 6.44.10 ||

We turn to thee as giver, liberal indra, lord of the bay steeds, be not thou ungracious.
No friend among mankind have we to look to: why have men called thee him who spurs the niggard?

mA jasvane vRSabha no rarIthA mA te revataH sakhye riSAma |
pUrvISTa indra niSSidho janeSu jahyasuSvInpra vRhApRNataH || 6.44.11 ||

Give us not up, strong hero, to the hungry; unharmed be we whom thou, so rich, befriendest.
Full many a boon hast thou for men; demolish those who present no gifts nor pour oblations.

udabhrANIva stanayanniyartIndro rAdhAMsyashvyAni gavyA |
tvamasi pradivaH kArudhAyA mA tvAdAmAna A dabhanmaghonaH || 6.44.12 ||

As indra thundering impels the rain-clouds, so doth he send us store of kine and horses.
Thou art of old the cherisher of singers, let not the rich who bring no gifts deceive thee.

idaM tyatpAtramindrapAnamindrasya priyamamRtamapAyi |
matsadyathA saumanasAya devaM vyasmaddveSo yuyavadvyaMhaH || 6.44.16 ||

The cup whence indra drinks the draught is present: the amRtam dear to indra hath been drunken,
That it may cheer the god to gracious favour, and keep far from us hatred and affliction.

enA mandAno jahi shUra shatrUñjAmimajAmimmaghavannamitrAn |
abhiSeNAM abhyAdedishAnAnparAca indra pra mRNA jahI ca || 6.44.17 ||

Therewith enraptured, hero, slay our foemen, the unfriendly, maghavan, be they kin or strangers,
Those who still aim their hostile darts to smite us, turn them to flight, O indra, crush and kill them.

AsuSmANo maghavannindra pRtsvasmabhyammahi varivaH sugaM kaH |
apAM tokasya tanayasya jeSa indra sUrInkRNuhi smA no ardham || 6.44.18 ||

O indra maghavan, in these our battles win easy paths for us and ample freedom.
That we may gain waters and seed and offspring, set thou our princes on thy side, O indra.

ayaM devaH sahasA jAyamAna indreNa yujA paNim astabhAyat |
ayaM svasya piturAyudhAnInduramuSNAdashivasya mAyAH || 6.44.22 ||

This god, with might, when first he had his being, with indra for ally, held fast the paNi.
This indu stole away the warlike weapons, and foiled the arts of his malignant father.

ayamakRNoduSasaH supatnIrayaM sUrye adadhAjjyotirantaH |
ayaM tridhAtu divi rocaneSu triteSu vindadamRtaM nigULham || 6.44.23 ||

The dawns he wedded to a glorious consort, and set within the sun the light that lights him.
He found in heaven, in the third lucid regions, the threefold amRtam in its close concealment.

ayaM dyAvApRthivI viSkabhAyadayaM rathamayunaksaptarashmim |
ayaM goSu shacyA pakvamantaH somo dAdhAra dashayantramutsam || 6.44.24 ||

He stayed and held the heaven and earth asunder; the chariot with the sevenfold reins he harnessed.
This soma set with power within the milch-kine, a spring whose ripe contents ten fingers empty.

Who is going to be responsible for this misuse of information? Obviously, you or I don't control how people are going to use or misuse this information but I wanted to raise a point that this information will most likely be misused. I am almost certain of that.

The same problem exists with EVERYTHING that is recorded. Even within this thread there are examples of liberties taken with the published words of others, with selective quotes and deliberate omissions made to create false impressions.

Regarding jesus, he never spoke of the vedas. His message/sayings seem to be based on old testament only.

But have you not noticed the repeated assertion, supported by various examples, that the Old Testament (especially the Pentateuch) was created by translation from the ancient Rgveda saMhitA and other preexisting saMskRta texts?

If this is accepted, any message based on the OT must be ultimately based on the RV.

And I still have no idea of how any of Jesus’ sayings are supposed to differ from a traditional Hindu understanding ??
The imagined insurmountable divergence has often been mentioned, but no evidence has been provided.

Christianity and Jesus teach the need of redemption. I don't know where he said anything about the need of enlightenment.

For thou wilt light my candle: the lord my god will enlighten my darkness. [Psalm 18]

The statutes of the lord are right, rejoicing the heart: the commandment of the lord is pure, enlightening the eyes. [Psalm 19]

The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. [Ephesians 1]

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy ghost, and have tasted the good word of god, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the son of god afresh, and put him to an open shame. [Hebrews 6]

And redemption is from the Latin redemptio (“a buying back, releasing, or ransoming”), from redimere (“to redeem or buy back”, from re- “back” + emere “to take, buy, gain, or procure”).

Redemption, as “deliverance from sin” (redeeming immortal life by the submission of mortal life), is the same idea as moksha (release from the bondage of reincarnation), which equally involves the extinguishing of all personal karma and the absolute submission of one’s mortal life to the one divine essence of immortal Life.

[atanu]

Namaskar sarabhanga,

In the post http://www.hindudharmaforums.com/sho...&postcount=178 it doesn't say that name of jesus appears if Veda is read Incorrectly.

My fear is (and yes, you can call it paranoia if you wish) that any missionary reading this thread will ignore what you are trying to do and (mis)use this information to yet convert more souls from hinduism using the 'incorrect' reading of the veda where jesus appears.

Who is going to be responsible for this misuse of information? Obviously, you or I don't control how people are going to use or misuse this information but I wanted to raise a point that this information will most likely be misused. I am almost certain of that.

Regarding jesus, he never spoke of the vedas. His message/sayings seem to be based on old testament only. Christian world view is that a man needs redemption. Christianity and Jesus teach the need of redemption. I don't know where he said anything about the need of enlightenment. But then again I am just a student and not a scholar...

Namaste All,

I think it should be clear that commonalities stop with sounds of words like yahva etc. Yahva is ever moving/flowing/Mahat in Veda. This is not a name of God in satarudriya or later saharsanamas. The meaning of ever unchanging Atman does not become evident from any of the exoteric scriptures (as far as I know), though there might be a small group of Gnostics out there.

In the film 'Seven years in Tibet' (a true story mostly), a lady tailor tells to the protagonist (who was destined to be with Dalai Lama for some purpose) that there is a fundamental difference between western and eastern minds. She said "You aim for higher and higher while in Tibet one who has successfully cast away the ego is esteemed".

With that kind of religious knowledge in the substratum, we easterners are easily over-run by marauders, at least in the short term. I sometimes fall prey to this doubt. Though, it seems that the turbulence in India and Tibet due to Asuric forces was already known. It is there in the film and this is the subject of a discussion between HH Dalai Lama and Mother of Aurobindo Ashrama.

Om

[sarabhanga]

Now, where is that cunning muSa hiding in the Rgveda?

Considering only the 33 YHV hymns, the prophet “Moses” appears in three hymns, which provide (among other biblical hints) the basic ingredients for the story of Exodus.


sarocayajjanuSArodasI ubhe samAtrorabhavatputra IDyaH |
havyavALagnirajarashcanohito dULabhovishAmatithirvibhAvasuH || 3.2.2 ||

He made the heaven and earth resplendent by his birth: child of two mothers he was meet to be implored,
Agni, oblation-bearer, gracious, ever-young, infallible, rich in radiant light, the guest of men.

AmandrasyasaniSyantovareNyaM vRNImahe ahrayaM vAjamRgmiyam |
rAtimbhRgUNAmushijaM kavikratumagniM rAjantaM divyenashociSA || 3.2.4 ||

Eager to gain, we crave from him the friendly god, strength confident, choice-worthy, meet to be extolled:
The bhRgavas’ bounty, willing, strong with sages’ lore, even agni shining forth with light that comes from heaven.

agniM sumnAyadadhirepurojanA vAjashravasamihavRktabarhiSaH |
yatasrucaH surucaM vishvadevyaM rudraM yajñAnAM sAdhadiSTimapasAm || 3.2.5 ||

For happiness, men, having trimmed the sacred grass, set agni glorious for his strength before them here;
Yea, with raised ladles, him bright, dear to all the gods, perfecting aims of works, rudra of solemn rites.

pAvakashocetavahikshayampari hotaryajñeSuvRktabarhiSonaraH |
agneduva ichamAnAsa ApyamupAsatedraviNaM dhehitebhyaH || 3.2.6 ||

Around thy dwelling-place, O brightly-shining priest, are men at sacrifice, whose sacred grass is trimmed.
Wishing to do thee service, agni, they are there, desirous of thy friendship, grant them store of wealth.

ArodasI apRNadAsvarmahajjAtaM yadenamapaso adhArayan |
so adhvarAyapariNIyatekaviratyonavAjasAtayecanohitaH || 3.2.7 ||

He hath filled heaven and earth and the great realm of light, when at his birth the skilful held him in their hold.
He like a horse is led forth to the sacrifice, sage, graciously inclined, that he may win us strength.

namasyatahavyadAtiM svadhvaraM duvasyatadamyaM jAtavedasam |
rathIrRtasyabRhatovicarSaNiragnirdevAnAmabhavatpurohitaH || 3.2.8 ||

Honour the oblation-bearer, him who knows fair rites, serve ye the household friend who knows all things that be.
He drives the chariot of the lofty ordinance: agni most active, is the great high priest of gods.

tisroyahvasyasamidhaH parijmano’gnerapunannushijo amRtyavaH |
tAsAmekAmadadhurmartyebhujamulokamudve upajAmimIyatuH || 3.2.9 ||

They who are free from death, fain for him, purified three splendours of the mighty agni, circling all.
To man, for his enjoyment, one of these they gave; the other two have passed into the sister sphere.

vishAM kaviM vishpatimmAnuSIriSaH saM sImakRNvansvadhitiM natejase |
sa udvatonivatoyAtiveviSatsagarbhameSubhuvaneSudIdharat || 3.2.10 ||

Man’s sacrificial food hath sharpened like an axe, for brightness, him the sage of men, the people’s lord,
Busied with sacred rites, he mounts and he descends: he hath laid down his vital germ within these worlds.

abodhyagniH samidhAjanAnAmpratidhenumivAyatImuSAsam |
yahvA ivapravayAmujjihAnAH prabhAnavaH sisratenAkamacha || 5.1.1 ||

Agni is wakened by the people’s fuel, to meet the dawn who cometh like a milk-cow.
Like young trees shooting up on high their branches, his flames are rising to the vault of heaven.

abodhihotAyajathAyadevAnUrdhvo agniH sumanAH prAtarasthAt |
samiddhasyarushadadarshipAjo mahAndevastamasoniramoci || 5.1.2 ||

For worship of the gods the priest was wakened: at morning gracious agni hath arisen.
Kindled, his radiant might is made apparent, and the great deity set free from darkness.

yadIM gaNasyarashanAmajIgaH shuciraÑkteshucibhirgobhiragniH |
AddakshiNAyujyatevAjayantyuttAnAmUrdhvo adhayajjuhUbhiH || 5.1.3 ||

When he hath stirred the line of his attendants, with the pure milk pure agni is anointed.
The strength-bestowing gift is then made ready, which spread in front, with tongues, erect, he drinketh.

janiSTahijenyo agre ahnAM hitohiteSvaruSovaneSu |
damedamesaptaratnAdadhAno’gnirhotAniSasAdAyajIyAn || 5.1.5 ||

The noble one was born at days’ beginning, laid red in colour mid the well-laid fuel.
Yielding in every house his seven rich treasures, agni is seated, priest most skilled in worship.

agnirhotAnyasIdadyajIyAnupasthemAtuH surabhA uloke |
yuvAkaviH puruniSThaRtAvA dhartAkRSTInAmutamadhya iddhaH || 5.1.6 ||

Agni hath sat him down, a priest most skilful, on a sweet-smelling place, his mother’s bosom.
Young, faithful, sage, preeminent over many, kindled among the folk whom he sustaineth.

praNutyaM vipramadhvareSusAdhumagniM hotAramILatenamobhiH |
AyastatAnarodasIRtena nityammRjantivAjinaM ghRtena || 5.1.7 ||

This singer excellent at sacrifices, agni the priest, they glorify with homage.
Him who spread out both worlds by law eternal they balm with oil, strong steed who never faileth.

prasadyo agne atyeSyanyAnAviryasmaicArutamobabhUtha |
ILenyovapuSyovibhAvA priyovishAmatithirmAnuSINAm || 5.1.9 ||

Thou quickly passest by all others, agni, for him to whom thou hast appeared most lovely,
Wondrously fair, adorable, effulgent, the guest of men, the darling of the people.

tubhyambharantikshitayoyaviSTha balimagne antita ota dUrAt |
AbhandiSThasyasumatiM cikiddhi bRhatte agnemahisharmabhadram || 5.1.10 ||

To thee, most youthful god, to thee, O agni from near and far the people bring their tribute.
Mark well the prayer of him who best extols thee; great, high, auspicious, agni, is thy shelter.

AdyarathambhAnumobhAnumantamagnetiSThayajatebhiH samantam |
vidvAnpathInAmurvantarikshamehadevAnhaviradyAyavakshi || 5.1.11 ||

Ascend today thy splendid car, O agni, in splendour, with the holy ones around it.
Knowing the paths by mid-air’s spacious region, bring hither gods to feast on our oblation.

yajñasyavorathyaM vishpatiM vishAM hotAramaktoratithiM vibhAvasum |
shocañchuSkAsuhariNISujarbhuradvRSAketuryajatadyAmashAyata || 10.92.1 ||

I praise your charioteer of sacrifice, the lord of men, priest of the tribes, refulgent, guest of night.
Blazing amid dry plants, snatching amid the green, the strong, the holy herald hath attained to heaven.

imamañjaspAmubhaye akRNvata dharmANamagniM vidathasyasAdhanam |
aktuM nayahvamuSasaH purohitaM tanUnapAtamaruSasyaniMsate || 10.92.2 ||

Him, agni, gods and men have made their chief support, who drinks the fatness and completes the sacrifice.
With kisses they caress the grandson of the red, like the swift ray of light, the household priest of dawn.

baLasyanIthAvipaNeshcamanmahe vayA asyaprahutA Asurattave |
yadAghorAso amRtatvamAshatAdijjanasyadaivyasyacarkiran || 10.92.3 ||

Yea, we discriminate his and the niggard’s ways: his branches evermore are sent forth to consume.
When his terrific flames have reached the immortal’s world, then men remember and extol the heavenly folk.

prarudreNayayinAyantisindhavastiromahImaramatiM dadhanvire |
yebhiH parijmApariyannurujrayo viroruvajjaTharevishvamukshate || 10.92.5 ||

Onward, with ever-roaming rudra, speed the floods: over aramati the mighty have they run.
With them parijmA, moving round his vast domain, loud bellowing, bedews all things that are within.

krANArudrAmarutovishvakRSTayo divaH shyenAso asurasyanILayaH |
tebhishcaSTevaruNomitro aryamendrodevebhirarvashebhirarvashaH || 10.92.6 ||

Straightway the rudrAs, marutas visiting all men, falcons of dyaus, home-dwellers with the asura;
VaruNa, mitra, aryaman look on with these, and the swift-moving indra with swift-moving gods.

indrebhujaM shashamAnAsa Ashata sUrodRshIkevRSaNashcapauMsye |
prayenvasyArhaNAtatakshire yujaM vajraM nRSadaneSukAravaH || 10.92.7 ||

With indra have they found enjoyment, they who toil, in the light’s beauty, in the very strong one’s strength;
The singers who in men’s assemblies forged for him, according to his due, his friend the thunderbolt.

sUrashcidAharito asyarIramadindrAdAkashcidbhayatetavIyasaH |
bhImasyavRSNojaTharAdabhishvaso divedivesahuristannabAdhitaH || 10.92.8 ||

Even the sun’s bay coursers hath lie, held in check: each one fears indra as the mightiest of all.
Unhindered, from the air’s vault thunders, day by day, the loud triumphant breathing of the fearful bull.

stomaM vo adyarudrAyashikvase kshayadvIrAyanamasAdidiSTana |
yebhiH shivaH svavAM evayAvabhirdivaH siSaktisvayashAnikAmabhiH || 10.92.9 ||

With humble adoration show this day your song of praise to mighty rudra, ruler of the brave:
With whom, the eager ones, going their ordered course, he comes from heaven self-bright, auspicious, strong to guard.

tehiprajAyA abharantavishravo bRhaspatirvRSabhaH somajAmayaH |
yajñairatharvAprathamovidhArayaddevAdakshairbhRgavaH saM cikitrire || 10.92.10 ||

For these have spread abroad the fame of human kind, the bull bRhaspati and soma’s brotherhood.
Atharvan first by sacrifices made men sure: through skill the bhRgavas were esteemed of all as gods.

tehidyAvApRthivIbhUriretasA narAshaMsashcaturaÑgoyamo’ditiH |
devastvaSTAdraviNodARbhukshaNaH prarodasImarutoviSNurarhire || 10.92.11 ||

For these, the earth and heaven with their abundant seed, four-bodied narAshaMsa, yama, aditi,
God tvaSTA, wealth-bestower, the RbhukshaNas, rodasI, marutas, viSNu, claim and merit praise.

pranaH pUSAcarathaM vishvadevyo’pAM napAdavatuvAyuriSTaye |
AtmAnaM vasyo abhivAtamarcata tadashvinAsuhavAyAmanishrutam || 10.92.13 ||

Dear to all gods, may pUSA guard the ways we go, the waters’ child and vAyu help us to success.
Sing lauds for your great bliss to wind, the breath of all: ye ashvinas prompt to hear, hear this upon your way.

vishAmAsAmabhayAnAmadhikshitaM gIrbhirusvayashasaM gRNImasi |
gnAbhirvishvAbhiraditimanarvaNamaktoryuvAnaM nRmaNA adhApatim || 10.92.14 ||

With hymns of praise we sing him who is throned as lord over these fearless tribes, the self-resplendent one.
We praise night’s youthful lord benevolent to men, the foeless one, the free, with all celestial dames.

rebhadatrajanuSApUrvo aÑgirA grAvANa UrdhvA abhicakshuradhvaram |
yebhirvihAyA abhavadvicakshaNaH pAthaH sumekaM svadhitirvananvati || 10.92.15 ||

By reason of his birth here aÑgiras first sang: the pressing-stones upraised beheld the sacrifice,
The stones through which the sage became exceeding vast, and the sharp axe obtains in fight the beauteous place.

[sarabhanga]

Now, where is that cunning muSa hiding in the Rgveda?

Considering only the 33 YHV hymns, the prophet “Moses” appears in three hymns, which provide (among other biblical hints) the basic ingredients for the story of Exodus.

And the themes of moSIs and Exodus are elaborated in a few other hymns, especially in the first maNDalam.

From Rgveda I:

kasya nUnaM katamasyAmRtAnAmmanAmahe cAru devasya nAma |
ko no mahyA aditaye punardAtpitaraM ca dRsheyammAtaraM ca || 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?

agnervayamprathamasyAmRtAnAmmanAmahe cAru devasya nAma |
sa no mahyA aditaye punardAtpitaraM ca dRsheyammAtaraM ca || 24.2 ||

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.

abhi tvA deva savitarIshAnaM vAryANAm |
sadAvanbhAgamImahe || 24.3 ||

To thee, O savitar, the lord of precious things, who helpest us
Continually, for our share we come,

yashciddhi ta itthA bhagaH shashamAnaH purA nidaH |
adveSo hastayordadhe || 24.4 ||

Wealth, highly lauded ere reproach hath fallen on it, which is laid,
Free from all hatred, in thy hands

bhagabhaktasya te vayamudashema tavAvasA |
mUrdhAnaM rAya Arabhe || 24.5 ||

Through thy protection may we come to even the height of affluence,
Which bhaga hath dealt out to us.

nahi te kshatraM na saho na manyuM vayashcanAmI patayanta ApuH |
nemA Apo animiSaM carantIrna ye vAtasya praminantyabhvam || 24.6 ||

Never 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.

abudhne rAjA varuNo vanasyordhvaM stUpaM dadate pUtadakshaH |
nIcInA sthurupari budhna eSAmasme antarnihitAH ketavaH syuH || 24.7 ||

VaruNa, king, of hallowed might, sustains 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.

uruM hi rAjA varuNashcakAra sUryAya panthAmanvetavA u |
apade pAdA pratidhAtave’karutApavaktA hRdayAvidhashcit || 24.8 ||

King varuNa 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 whatever afflicts the spirit.

shataM te rAjanbhiSajaH sahasramurvI gabhIrA sumatiSTe astu |
bAdhasva dUre nirRtimparAcaiH kRtaM cidenaH pra mumugdhyasmat || 24.9 ||

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 even the sin we have committed.

amI ya RkshA nihitAsa uccA naktaM dadRshre kuha ciddiveyuH |
adabdhAni varuNasya vratAni vicAkashaccandramA naktameti || 24.10 ||

Whither by day depart the constellations that shine at night, set high in heaven above us?
VaruNa’s holy laws remain unweakened, and through the night the moon moves on in splendor.

tattvA yAmi brahmaNA vandamAnastadA shAste yajamAno havirbhiH |
aheLamAno varuNeha bodhyurushaMsa mAna AyuH pra moSIH || 24.11 ||

I ask this of thee with my prayer adoring; thy worshipper craves this with his oblation.
VaruNa, stay thou here and be not angry; steal not our life from us, O thou wide-ruler.

tadinnaktaM taddivA mahyamAhustadayaM keto hRda A vi caSTe |
shunaHshepo yamahvadgRbhItaH so asmAnrAjA varuNo mumoktu || 24.12 ||

Nightly and daily this one thing they tell me, this too the thought of mine own heart repeateth.
May he to whom prayed fettered shunaHshepa, may he the sovran varuNa release us.

shunaHshepo hyahvadgRbhItastriSvAdityaM drupadeSu baddhaH |
avainaM rAjA varuNaH sasRjyAdvidvAM adabdho vi mumoktu pAshAn || 24.13 ||

Bound to three pillars captured shunaHshepa thus to the Aditya made his supplication.
Him may the sovran varuNa deliver, wise, never deceived, loosen the bonds that bind him.

ava te heLo varuNa namobhirava yajñebhirImahe havirbhiH |
kshayannasmabhyamasura pracetA rAjannenAMsi shishrathaH kRtAni || 24.14 ||

With bending down, oblations, sacrifices, O varuNa, we deprecate thine anger:
Wise asura, thou king of wide dominion, loosen the bonds of sins by us committed.

uduttamaM varuNa pAshamasmadavAdhamaM vi madhyamaM shrathAya |
athA vayamAditya vrate tavAnAgaso aditaye syAma || 24.15 ||

Loosen the bonds, O varuNa, that hold me, loosen the bonds above, between, and under,
So in thy holy law may we, made sinless, belong to aditi, O thou Aditya.

asmA idu pra tavase turAya prayo na harmi stomammAhinAya |
RcISamAyAdhrigava ohamindrAya brahmANi rAtatamA || 61.1 ||

Even to him, swift, strong and high, exalted, I bring my song of praise as dainty viands,
My thought to him resistless, praise-deserving, prayers offered most especially to indra.

asmA idu praya iva pra yaMsi bharAmyAÑgUSambAdhe suvRktí |
indrAya hRdA manasA manISA pratnAya patye dhiyo marjayanta || 61.2 ||

Praise, like oblation, I present, and utter aloud my song, my fair hymn to the victor.
For indra, who is lord of old, the singers have decked their lauds with heart and mind and spirit.

asmA idu tyamupamaM svarSAmbharAmyAÑgUSamAsyena |
maMhiSThamachoktibhirmatInAM suvRktibhiH sUriM vAvRdhadhyai || 61.3 ||

To him then with my lips mine adoration, winning heaven’s light, most excellent, I offer,
To magnify with songs of invocation and with fair hymns the lord, most bounteous giver.

asmA idu stomaM saM hinomi rathaM na taSTeva tatsinAya |
girashca girvAhase suvRktIndrAya vishvaminvammedhirAya || 61.4 ||

Even for him I frame a laud, as fashions the wright a chariot for the man who needs it,
Praises to him who gladly hears our praises, a hymn well-formed, all-moving, to wise indra.

asmA idu saptimiva shravasyendrAyArkaM juhvA samañje |
vIraM dAnaukasaM vandadhyai purAM gUrtashravasaM darmANam || 61.5 ||

So with my tongue I deck, to please that indra, my hymn, as it were a horse, through love of glory,
To reverence the hero, bounteous giver, famed far and wide, destroyer of the castles.

asmA idu tvaSTA takshadvajraM svapastamaM svaryaM raNAya |
vRtrasya cidvidadyena marma tujannIshAnastujatA kiyedhAH || 61.6 ||

Even for him hath tvaSTA forged the thunder, most deftly wrought, celestial, for the battle,
Wherewith he reached the vital parts of vRtra, striking the vast, the mighty with the striker.

asyedu mAtuH savaneSu sadyo mahaH pitumpapivAñcArvannA |
muSAyadviSNuH pacataM sahIyAnvidhyadvarAhaM tiro adrimastA || 61.7 ||

As soon as, at libations of his mother, great viSNu had drunk up the draught, he plundered,
The dainty foods, the cooked food; but one stronger transfixed the wild boar, shooting through the mountain.

asmA idu gnAshciddevapatnIrindrAyArkamahihatya UvuH |
pari dyAvApRthivI jabhra urvI nAsya te mahimAnampariSTaH || 61.8 ||

To him, to indra, when he slew the dragon, the dames, too, consorts of the gods, wove praises.
The mighty heaven and earth hath he encompassed: thy greatness heaven and earth, combined, exceed not.

asyedeva shavasA shuSantaM vi vRshcadvajreNa vRtramindraH |
gA na vrANA avanIramuñcadabhi shravo dAvane sacetAH || 61.10 ||

Through his own strength, indra with bolt of thunder cut piece-meal vRtra, drier up of waters.
He let the floods go free, like cows imprisoned, for glory, with a heart inclined to bounty.

asyedu tveSasA ranta sindhavaH pari yadvajreNa sImayachat |
IshAnakRddAshuSe dashasyanturvItaye gAdhaM turvaNiH kaH || 61.11 ||

The rivers played, through his impetuous splendour, since with his bolt he compassed them on all sides.
Using his might and favouring him who worshipped, he made a ford, victorious, for turvIti.

asmA idu pra bharA tUtujAno vRtrAya vajramIshAnaH kiyedhAH |
gorna parva vi radA tirashceSyannarNAMsyapAM caradhyai || 61.12 ||

Vast, with thine ample power, with eager movement, against this vRtra cast thy bolt of thunder.
Rend thou his joints, as of an ox, dissevered, with bolt oblique, that floods of rain may follow.

asyedu pra brUhi pUrvyANi turasya karmANi navya ukthaiH |
yudhe yadiSNAna AyudhAnyRghAyamANo niriNAti shatrUn || 61.13 ||

Sing with new lauds his exploits wrought aforetime, the deeds of him, yea, him who moves swiftly,
When, hurling forth his weapons in the battle, he with impetuous wrath lays low the foemen.

asyedu bhiyA girayashca dRLhA dyAvA ca bhUmA januSastujete |
upo venasya joguvAna oNiM sadyo bhuvadvIryAya nodhAH || 61.14 ||

When he, yea, he, comes forth the firm: set mountains and the whole heaven and earth, tremble for terror.
May nodhAs, ever praising the protection of that dear friend, gain quickly strength heroic.

asmA idu tyadanu dAyyeSAmeko yadvavne bhUrerIshAnaH |
praitashaM sUrye paspRdhAnaM sauvashvye suSvimAvadindraH || 61.15 ||

Now unto him of these things hath been given what he who rules alone over much, electeth.
Indra hath helped etasha, soma-presser, contending in the race of steeds with sUrya.

evA te hAriyojanA suvRktIndra brahmANi gotamAso akran |
aiSu vishvapeshasaM dhiyaM dhAH prAtarmakshU dhiyAvasurjagamyAt || 61.16 ||

Thus to thee, indra, yoker of bay coursers, the gotamAs have brought their prayers to please thee.
Bestow upon them thought, decked with all beauty ~ may he, enriched with prayer, come soon and early.

yoniSTa indra niSade akAri tamA niSIda svAno nArvA |
vimucyA vayo’vasAyAshvAndoSA vastorvahIyasaH prapitve || 104.1 ||

The altar hath been made for thee to rest on: come like a panting courser and be seated.
Loosen thy flying steeds, set free thy horses who bear thee swiftly nigh at eve and morning.

o tye nara indramUtaye gurnU cittAnsadyo adhvano jagamyAt |
devAso manyuM dAsasya shcamnante na A vakshansuvitAya varNam || 104.2 ||

These men have come to indra for assistance: shall he not quickly come upon these pathways?
May the gods quell the fury of the dAsa, and may they lead our folk to happy fortune.

ava tmanA bharate ketavedA ava tmanA bharate phenamudan |
kshIreNa snAtaH kuyavasya yoSe hate te syAtAmpravaNe shiphAyAH || 104.3 ||

He who hath only wish as his possession casts on himself, casts foam amid the waters.
Both wives of kuyava in milk have bathed them: may they be drowned within the depth of shiphA.

yuyopa nAbhiruparasyAyoH pra pUrvAbhistirate rASTi shUraH |
añjasI kulishI vIrapatnI payo hinvAnA udabhirbharante || 104.4 ||

This hath his kinship checked who lives beside us: with ancient streams forth speeds and rules the hero,
añjasI, kulishI, and vIrapatnI, delighting him, bear milk upon their waters.

prati yatsyA nIthAdarshi dasyoroko nAchA sadanaM jAnatI gAt |
adha smA no maghavañcarkRtAdinmA no magheva niSSapI parA dAH || 104.5 ||

Soon as this dasyu’s traces were discovered, as she who knows her home, he sought the dwelling.
Now think thou of us, maghavan, nor cast us away as doth a profligate his treasure.

sa tvaM na indra sUrye so apsvanAgAstva A bhaja jIvashaMse |
mAntarAmbhujamA rIriSo naH shraddhitaM te mahata indriyAya || 104.6 ||

Indra, as such, give us a share of sunlight, of waters, sinlessness, and reputation.
Do thou no harm to our yet unborn offspring: our trust is in thy mighty indra-power.

adhA manye shratte asmA adhAyi vRSA codasva mahate dhanAya |
mA no akRte puruhUta yonAvindra kshudhyadbhyo vaya AsutiM dAH || 104.7 ||

Now we, I think, in thee as such have trusted: lead us on, mighty one, to ample riches.
In no unready house give us, O indra invoked of many, food and drink when hungry.

mA no vadhIrindra mA parA dA mAnaH priyA bhojanAni pra moSIH |
ANDA mA no maghavañchakra nirbhenmA naH pAtrA bhetsahajAnuSANi || 104.8 ||

Slay us not, indra; do not thou forsake us: steal not away the joys which we delight in.
Rend not our unborn brood, strong lord of bounty, our vessels with the life that is within them.

arvAÑehi somakAmaM tvAhurayaM sutastasya pibA madAya |
uruvyacA jaThara A vRSasva piteva naH shRNuhi hUyamAnaH || 104.9 ||

Come to us; they have called thee soma-lover: here is the pressed juice; drink thereof for rapture.
Widely-capacious, pour it down within thee, and, invocated, hear us like a father.

matsyapAyi te mahaH pAtrasyeva harivo matsaro madaH |
vRSA te vRSNa indurvAjI sahasrasAtamaH || 175.1 ||

Glad thee: thy glory hath been quaffed, lord of bay steeds, as it were the bowl’s enlivening mead.
For thee the strong there is strong drink, mighty, omnipotent to win.

A naste gantu matsaro vRSA mado vareNyaH |
sahAvAM indra sAnasiH pRtanASALamartyaH || 175.2 ||

Let our strong drink, most excellent, exhilarating, come to thee,
Victorious, indra, bringing gain, immortal conquering in fight,

tvaM hi shUraH sanitA codayo manuSo ratham |
sahAvAndasyumavratamoSaH pAtraM na shociSA || 175.3 ||

Thou, hero, winner of the spoil, urgest to speed the car of man.
Burn, like a vessel with the flame, the lawless dasyu, conqueror.

muSAya sUryaM kave cakramIshAna ojasA |
vaha shuSNAya vadhaM kutsaM vAtasyAshvaiH || 175.4 ||

Empowered by thine own might, O sage, thou stolest sUrya’s chariot wheel.
Thou barest kutsa with the steeds of wind, to shuSNa as his death.

shuSmintamo hi te mado dyumnintama uta kratuH |
vRtraghnA varivovidA maMsISThA ashvasAtamaH || 175.5 ||

Most mighty is thy rapturous joy, most splendid is thine active power,
Wherewith, foe-slaying, sending bliss, thou art supreme in gaining steeds.

yathA pUrvebhyo jaritRbhya indra maya ivApo na tRSyate babhUtha |
tAmanu tvA nividaM johavImi vidyAmeSaM vRjanaM jIradAnum || 175.6 ||

As thou, O indra, to the ancient singers wast ever joy, as water to the thirsty,
So unto thee I sing this invocation: may we find strengthening food in full abundance.