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Dhammapada · narration sample

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Rig Veda · 901 of 1027

Mandala 10: HYMN LXIV. Viśvedevas.

1.WHAT God, of those who hear, is he whose well-praised name we may record in this our sacrifice; and how? Who will be gracious? Who of many give us bliss? Who out of all the Host will come to lend us aid?

2.The will and thoughts within my breast exert their power: they yearn with love, and fly to all the regions round. None other comforter is found save only these: my longings and my hopes are fixt upon the Gods.

3.To Narāśaṁsa and to Pūṣan I sing forth, unconcealable Agni kindied by the Gods. To Sun and Moon, two Moons, to Yama in the heaven, to Trita, Vāta, Dawn, Night, and the Atvins Twain.

4.How is the Sage extolled whom the loud singers praise? What voice, what hymn is used to laud Bṛhaspati? May Aja-Ekapād with Rkvans swift to hear, and Ahi of the Deep listen unto our call.

5.Aditi, to the birth of Dakṣa and the vow thou summonest the Kings Mitra and Varuṇa. With course unchecked, with many chariots Aryaman comes with the seven priests to tribes of varied sort.

6.May all those vigorous Coursers listen to our cry, hearers of invocation, speeding on their way; Winners of thousands where the priestly meed is won, who gather of themselves great wealth in every race.

7.Bring ye Purandbi, bring Vāyu who yokes his steeds, for friendship bring ye Pūṣan with your songs of praise: They with one mind, one thought attend the sacrifice, urged by the favouring aid of Savitar the God.

8.The thrice-seven wandering Rivers, yea, the mighty floods, the forest trees, the mountains, Agni to our aid, Kṛśānu, Tisya, archers to our gathering-place, and Rudra strong amid the Rudras we invoke.

9.Let the great Streams come hither with their mighty help, Sindhu, Sarasvatī, and Sarayu with waves. Ye Goddess Floods, ye Mothers, animating all, promise us water rich in fatness and in balm.

10.And let Brhaddiva, the Mother, hear our call, and Tvaṣṭar, Father, with the Goddesses and Dames. Ṛbhukṣan, Vāja, Bhaga, and Rathaspati, and the sweet speech of him who labours guard us well!

11.Pleasant to look on as a dwelling rich in food is the blest favour of the Maruts, Rudra’s Sons. May we be famed among the folk for wealth in kine. and ever come to you, ye Gods, with sacred food.

12.The thought which ye, O Maruts, Indra and ye Gods have given to me, and ye, Mitra and Varuṇa,— Cause this to grow and swell like a milchcow with milk. Will ye not bear away my songs upon your car?

13.O Maruts, do ye never, never recollect and call again to mind this our relationship? When next we meet together at the central point, even there shall Aditi confirm our brotherhood.

14.The Mothers, Heaven and Earth, those mighty Goddesses, worthy of sacrifice, ecune with the race of Gods. These Two with their support uphold both Gods and men, and with the Fathers pour the copious genial stream.

15.This invocation wins all good that we desire Bṛhaspati, highly-praised Aramati, are here, Even where the stone that presses meath rings loudly out, and where the sages make their voices heard with hymns.

16.Thus hath the sage, skilled in loud singers’ duties, desiring riches, yearning after treasure, Gaya, the priestly singer, with his praises and hymns contented the Celestial people.

17.Thus hath the thoughtful sage the son of Plati, praised you, O Aaiti and all Ādityas. Men are made rich by those who are Immortal: the Heavenly Folk have been extolled by Gaya.

Asked of Guide

Why does the hymn call so many gods by name—are they different or one force?

The hymn lists many deities—Pūṣan, Agni, Mitra, Varuṇa, Aditi, the Maruts, Rivers, Mothers—because the ritual summons every competent power that can assist the sacrifice; each name signals a specific role or quality the sacrificer needs, like Agni as kindler, Pūṣan as friend and guide, and the Rivers and Mothers as providers of wealth and fertility. The speaker repeatedly asks “Who will be gracious?” and then anchors that petition in a roster of specialists so the prayer covers protection, wealth, guidance, and sacred presence.

This is similar to the pattern in the Bhagavad Gita where Krishna describes many gods as manifestations of a single divine play, but here the Rig Veda treats them as cooperating forces within the world of ritual efficacy rather than a single philosophical identity. The hymn’s rhythm—“May all those vigorous Coursers listen to our cry” and the many invitations—shows the ritual logic: invoke each competent power and assemble collective aid.

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