SRI AUROBINDO
Hymns to the Mystic Fire
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Tryaruṇa Traivṛṣṇa; Trasadasyu Paurukutsya Sauhotra; Aśvamedha Bhārata (all together) or Atri Bhauma |
Sukta 27
5.27.1
अन॑स्वंता॒ सत्प॑तिर्मामहे मे॒ गावा॒ चेति॑ष्ठो॒ असु॑रो म॒घोनः॑ ।
त्रै॒वृ॒ष्णो अ॑ग्ने द॒शभिः॑ स॒हस्रै॒र्वैश्वा॑नर॒ त्र्य॑रुणश्चिकेत ॥
ánasvantā sát-patiḥ mamahe me gā́vā cétiṣṭhaḥ ásuraḥ maghónaḥ ǀ
traivṛṣṇáḥ agne daśá-bhiḥ sahásraiḥ váiśvānara trí-aruṇaḥ ciketa ǁ
O Will, O Universal Power1, the mighty One supreme in vision, master of his being, lord of his plenitudes has given me his two cows of the Light that draw his wain. He of the triple dawn, son of the triple Bull2, has awakened to knowledge with the ten thousands3 of his plenitude.
5.27.2
यो मे॑ श॒ता च॑ विंश॒तिं च॒ गोनां॒ हरी॑ च यु॒क्ता सु॒धुरा॒ ददा॑ति ।
वैश्वा॑नर॒ सुष्टु॑तो वावृधा॒नोऽग्ने॒ यच्छ॒ त्र्य॑रुणाय॒ शर्म॑ ॥
yáḥ me śatā́ ca viṃśatím ca gónām hárī␣íti ca yuktā́ su-dhúrā dádāti ǀ
váiśvānara sú-stutaḥ vavṛdhānáḥ ágne yáccha trí-aruṇāya śárma ǁ
He gives to me the hundred and twenty4 of the cows of dawn; his two shining5 horses he gives, yoked to the car, that bear aright the yoke. O Will, O Universal Power, do thou rightly affirmed and increasing extend peace and bliss to the lord of the triple dawn.
5.27.3
ए॒वा ते॑ अग्ने सुम॒तिं च॑का॒नो नवि॑ष्ठाय नव॒मं त्र॒सद॑स्युः ।
यो मे॒ गिर॑स्तुविजा॒तस्य॑ पू॒र्वीर्यु॒क्तेना॒भि त्र्य॑रुणो गृ॒णाति॑ ॥
evá te agne su-matím cakānáḥ náviṣṭhāya navamám trasádasyuḥ ǀ
yáḥ me gíraḥ tuvi-jātásya pūrvī́ḥ yukténa abhí trí-aruṇaḥ gṛṇā́ti ǁ
For thus has he done desiring thy grace of mind, new-given for him, new-manifested, — he, the disperser of the destroyers6, the lord of the triple dawn who with attentive mind gives response to the many words of my many births7.
5.27.4
यो म॒ इति॑ प्र॒वोच॒त्यश्व॑मेधाय सू॒रये॑ ।
दद॑दृ॒चा स॒निं य॒ते दद॑न्मे॒धामृ॑ताय॒ते ॥
yáḥ me íti pra-vócati áśva-medhāya sūráye ǀ
dádat ṛcā́ saním yaté dádat medhā́m ṛta-yaté ǁ
May he who answers to me with assent give to the illumined giver of the Horse-sacrifice8, by the word of illumination, possession of the goal of his journey; may he give power of intelligence to the seeker of the Truth.
5.27.5
यस्य॑ मा परु॒षाः श॒तमु॑द्ध॒र्षयं॑त्यु॒क्षणः॑ ।
अश्व॑मेधस्य॒ दानाः॒ सोमा॑ इव॒ त्र्या॑शिरः ॥
yásya mā paruṣā́ḥ śatám ut-harṣáyanti ukṣáṇaḥ ǀ
áśva-medhasya dā́nāḥ sómāḥ-iva trí-āśiraḥ ǁ
A hundred strong bulls of the diffusion9 raise me up to joy; the gifts of the sacrificer of the steed are as outpourings of the wine of delight with their triple infusions10.
5.27.6
इंद्रा॑ग्नी शत॒दाव्न्यश्व॑मेधे सु॒वीर्यं॑ ।
क्ष॒त्रं धा॑रयतं बृ॒हद्दि॒वि सूर्य॑मिवा॒जरं॑ ॥
índrāgnī␣íti śata-dā́vni áśva-medhe su-vī́ryam ǀ
kṣatrám dhārayatam bṛhát diví sū́ryam-iva ajáram ǁ
May the God-Mind and the God-Will uphold in the sacrificer of the Horse and giver of his hundred a perfect energy and a vast force of battle even as in heaven the Sun of Light indestructible11.
1 Or, Godhead,
2 The Triple Bull is Indra, lord of the three luminous realms of Swar, the Divine Mind; Tryaruna Trasadasyu is the half-god, man turned into the Indra type; therefore he is described by all the usual epithets of Indra, “Asura”, “Satpati”, “Maghavan”. The triple dawn is the dawn of these three realms on the human mentality.
3 Thousand symbolises absolute completeness. But there are ten subtle powers of the illumined mind each of which has to have its entire plenitude.
4 The symbolic figure of the illuminations of divine knowledge as the series of dawns (cows) of the twelve months of the year and twelve periods of the sacrifice. There are again ten times twelve to correspond to the ten subtle sisters, powers of the illumined mentality.
5 The two shining horses of Indra identical probably with the two cows of light of the first verse; they are the two vision-powers of the supramental Truth-Consciousness, right-hand and left-hand, probably direct truth-discernment and intuition. As cows symbolising light of knowledge they yoke themselves to the material mind, the wain; as horses symbolising power of knowledge to the chariot of Indra, the liberated pure mind.
6 Trasadasyu; in all things he reproduces the characteristics of Indra.
7 The seer by this self-fulfilment on the higher plane is born, as it were, into many realms of consciousness and from each of these there go up its words that express the impulses in it which seek a divine fulfilment. The Mind-Soul answers to these and gives assent, it supplies to the word of expression the answering word of illumination and to the Life that seeks the Truth it gives the power of intelligence that finds and holds the Truth.
8 The Horse-sacrifice is the offering of the Life-power with all its impulses, desires, enjoyments to the divine existence. The Life-soul (Dwita) is itself the giver of this sacrifice which it performs when by the power of Agni it attends to vision on its own vital plane, when it becomes, in the figure of the hymn, the illumined seer, aśvamedha.
9 The complete hundred powers of the Life by whom all the abundance of the vital plane is showered upon the growing man. The vital forces being the instrument of desire and enjoyment, this diffusion is like the outpouring of the wine of delight that raises the soul to new and intoxicating joys.
10 The delight extracted from existence is typefied by the honey-wine of the Soma; it is mixed with the milk, the curds and the grain, the milk being that of the luminous cows, the curds the fixation of their yield in the intellectual mind and the grain the formulation of the light in the force of the physical mind. These symbolic senses are indicated by the double meaning of the words used, go, dadhi, yava.
11 Perfect and vast energy in the vital being corresponding to the infinite and immortal light of the Truth in the mental being.