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Dhammapada · narration sample

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Rig Veda · 291 of 1027

Mandala 3: HYMN LVII. Viśvedevas.

1.MY thought with fine discernment hath discovered the Cow who wanders free without a herdsman, Her who hath straightway poured me food in plenty: Indra and Agni therefore are her praisers.

2.Indra and Pūṣan, deft of hand and mighty, well-pleased have drained the heaven’s exhaustless udder. As in this praise the Gods have all delighted, may I win blessing here from you, O Vasus.

3.Fain to lend vigour to the Bull, the siste.. with reverence recognize the germ within him. The Cows come lowing hither to the Youngling, to him endued with great and wondrous beauties.

4.Fixing with thought, at sacrifice, the press-stones, I bid the well-formed Heaven and Earth come hither; For these thy flames, which give men boons in plenty, rise up on high, the beautiful, the holy.

5.Agni, thy meath-sweet tongue that tastes fair viands, which among Gods is called the far-extended,— Therewith make all the Holy Odes be seated here for our help, and feed them with sweet juices.

6.Let thy stream give us drink, O God, O Agni, wonderful and exhaustless like the rain-clouds. Thus care for us, O Vasu Jātavedas, show us thy loving-kindness, reaching all men.

Asked of Guide

Why does the hymn call the Cow that wanders free and praise Indra and Agni for her?

The hymn treats the Cow as a living source of abundance — “poured me food in plenty” — whose wandering signifies generosity that needs no herdsman. Indra and Agni are praised because they enable that overflow: Indra as giver of strength and rain, Agni as mediator at sacrifice who makes the gifts effective and brings the “meath-sweet tongue” that nourishes the gods and humans alike.

By naming the Cow and celebrating the deities together the poem links worldly prosperity to ritual speech and cosmic agencies; the Cow’s milk, heaven’s udder and the “holy” flames are parts of one economy of blessing. This is close to what the Upanishads later explore about ritual action and inner abundance, though here the emphasis stays on sacrificial reciprocity and visible benefactors.

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