O Indu, flowing on thy way. Make us better than we are.
Win thou the light, win heavenly light. Make us better than we are.
Win skilful strength and mental power, O Indu. Make us better than we are.
Ye purifiers for his drink. Make us better than we are.
Give us our portion in the Sun. Make us better than we are.
Through thine own mental power. Make us better than we are.
Pour to us a stream of riches doubly great renown. Make us better than we are.
As one victorious unsubdued in battle. Make us better than we are.
With offerings, indu! men have strengthened thee to prop the Law. Make us better than we are.
O Indu, bring us true wealth, manifold, quickening all life. Make us better than we are.
The hymn is a series of invocations to Indu, a name given to the divine drink called Soma in Vedic tradition. The speaker requests Indu to flow and make them better than they are. They ask Indu to bring them the light, mental power, and skilful strength. The speaker also requests the purifiers of Indu’s drink to make them better and give them their portion in the Sun.
The speaker acknowledges Indu’s mental power and requests Indu to pour riches that would make them better than they are. They invoke Indu as a victorious one who is unsubdued in battle, and they acknowledge that men have strengthened Indu to prop the Law. Finally, the speaker requests Indu to bring them true wealth that quickens all life. The hymn can be seen as a request for spiritual and material blessings from the divine.
There are four hymns in Book 9 of the Rigveda that are associated with the #exp hashtag.
You’re welcome! Is there anything else you’d like to know or discuss?
Sure! The deities addressed in the first four hymns of the Rigveda’s ninth book (also known as the Ninth Mandala) are:
- Hymn 1: Agni
- Hymn 2: Indra
- Hymn 3: Vishnu
- Hymn 4: Soma (also known as Indu)
TRUTH is the base that bears the Earth; by Sūrya are the heavens sustained.
By Law the Ādityas stand secure, and Soma holds his place in Heaven.
By Soma are the Ādityas strong, by Soma mighty is the Earth. Thus Soma in the midst of all these constellations hath his place.
One thinks, when they have brayed the plant, that he hath drunk the Soma’s juice; Of him whom Brahmans truly know as Soma no on ever tastes.
Soma, secured by sheltering rules, guarded by hymns in Brhati, Thou standest listening to the stones none tastes of thee who dwells on Earth.
When they begin to drink thee then, thou swellest out again. Soma is Soma’s guardian Deva. The Moon is that which shapes the years.
Raibhi was her dear bridal friend, and Narasamsi led her home. Lovely was Sūrya’s robe: she came to that which Gatha had adorned.
Thought was the pillow of her couch, sight was the unguent for her eyes: Her treasury was Earth and Heaven.ẉhen Sūrya went unto her Lord.
Hymns were the cross-bars of the pole, Kurira-metre decked the car: The bridesmen were the Aśvin Pair Agni was leader of the train.
Soma was he who wooed the maid: the groomsmen were both Indra, when The Sun-Deva Indra bestowed his willing Sūrya on her Lord.
Her spirit was the bridal car; the covering thereof was Heaven: Bright were both Steers that drew it when Sūrya approached his, home.
Thy Steers were steady, kept in place by holy verse and Sāma-hymn: All car were thy two chariot wheels: thy path was tremulous in the sky,
Clean, as thou wentest, were thy wheels wind, was the axle fastened there. Sūrya, proceeding to her Lord, mounted a spirit-fashioried car.
The bridal pomp of Sūrya, which Indra started, moved along. In Magha days are oxen slain, in Arjuris they wed the bride.
When on your three-wheeled chariot, O Indra, ye came as wooers unto, then all the Devas agreed to your proposal Pūṣan as Son elected you as Fathers.
O ye Two Lords of lustre, then when ye to Sūrya’s wooing came, Where was one chariot wheel of yours? Where stood ye for die Sire’s command?
The Brahmans, by their seasons, know, O Sūrya, those two wheels of thine: One kept concealed, those only who are skilled in highest truths have learned.
To Sūrya and the Deities, to Mitra and to Indra. Who know aright the thing that is, this adoration have I paid.
By their own power these Twain in close succession move; They go as playing children round the offering. One of the Pair beholdeth all existing things; the other ordereth seasons and is born again.
He, born afresh, is new and new forever ensign of days he goes before the Mornings Coming, he orders f6r the Devas their portion. The Moon prolongs the days of our existence.
Mount this, all-shaped, gold-hued, with strong wheels, fashioned of Kimsuka and Salmali, light-rolling, Bound for the world of life immortal, Sūrya: make for thy lord a happy bridal journey.
Rise up from hence: this maiden hath a husband. I laud Visvavasu with hymns and homage. Seek in her father’s home another fair one, and find the portion from of old assigned thee.
Rise up from hence, Visvavasu: with reverence we worship thee. Seek thou another willing maid, and with her husband leave the bride.
Straight in direction be the path:s, and thornless, whereon our fellows travel to the wooing. Let Aryaman and Bhaga lead us: perfect, O Devas, the union of the wife and husband.
Now from the noose of Indra I free thee, wherewith Most Blessed Indra hath bound thee. In Law’s seat, to the world of virtuous action, I give thee up uninjured with thy consort.
Hence, and not thence, I send these free. I make thee softly fettered there. That, Bounteous Indra, sh. May live blest in her fortune and her sons.
Let Pūṣan take thy hand and hence conduct thee. May the two Indra on their car transport thee. Go to the house to be the household’s mistress and speak as lady ito thy gathered people.
Happy be thou and prosper witlh thy children here: be vigilant to rule thy household in this home. Closely unite thy body with this; man, thy lord. So shall ye, full of years, address your company.
Her hue is blue and red: the fienod who clingeth close is driven off. Well thrive the kinsmen of this bride the husband is bourid fast in bonds.
Give thou the woollen robe away: deal treasure to the Brahman monks. This female fiend hath got her feet, and as a wife attends her lord.
Unlovely is his body when it glistens with this wicked fiend, what time the husband wraps about his limbs the garment of his wife.
Consumptions, from her people, which follow the bride’s resplendent train. These let the Holy Devas again bear to the place from which they came.
Let not the highway thieves who lie in ambush find the wedded pair. By pleasant ways let them escape the danger, and let foes depart.
Signs of good fortune mark the bride come all of you and look at her. Wish her prosperity, and then return unto your homes again.
Pungent is this, and bitter this, filled, as it were, with arrow-barbs, Empoisoned andṇot fit for use. The Brahman who knows Sūrya well deserves the garment of the bride.
The fringe, the cloth that decks her head, and then the triply parted robe. Behold the hues which Sūrya wears these doth the Brahman purify.
I take thy hand in mine for happy fortune that tho. Mayst reach old age with me thy husband. Devas, Aryaman, Bhaga, Indra, Purandhi, have given thee to be my household’s mistress.
O Pūṣan, send her on as most auspicious, her who shall be the sharer of my pleasures; Her who shall twine her loving arms about me, and welcome all my love and mine embraces.
For thee, with bridal train, they, first, escorted Sūrya to her home. Give to the husband in return, Agni, the wife with progeny.
Agni hath given the bride again with splendour and with ample life. Long lived be he who is her lord; a hundred autumns let him live.
Soma obtained her first of all; next the Gandharva was her lord. Agai was thy third husband: now one bornof woman is thy fourth.
Soma to the Gandharva, and to Agni the Gandharva gave: And Agni hath bestowed on me riches and sons and this my spouse.
Be ye not parted; dwell ye here reach the full time of human life. With sons and grandsons sport and play, rejoicing in your own abode.
May Prajāpati bring children forth to us. May Aryaman adorn us till old age come nigh. Not inauspicious enter thou thy husband’s house: bring blessing to our bipeds and our quadrupeds.
Not evil-eyed, no slayer of thy husband, bring weal to cattle, radiant, gentlehearted; Loving the Devas, delightful, bearing heroes, bring blessing to our quadrupeds and bipeds.
O Bounteous Indra, make this bride blest in her sons and fortunate. Vouchsafe to her ten sons, and make her husband the eleventh man.
Over thy husband’s father and thy husband’s mother bear full sway. Over the sister of thy lord, over his brothers rule supreme.
May the Universal Devas, s. May the Waters join our hearts. May Mātariśvan, Dhātar, and Destri together bind us close.
This text is a collection of verses from several hymns in the Rigveda that praise the sun-god Surya and describe various aspects of his worship and mythology. The verses mention different deities such as Agni, Indra, Aryaman, and Pushan, and describe their roles in the mythology surrounding Surya. The text also includes prayers for blessings, good fortune, and progeny, addressed to various deities, including Prajapati, Aryaman, and the Universal Devas. Overall, the text serves as a hymn of praise and worship to Surya, and seeks blessings and good fortune for the worshipper and their family.
No, it does not describe something that flies through the sky. The text mostly describes the bride’s wedding procession and rituals, and includes invocations to various deities for blessings and good fortune.
Yes, that’s correct. The line “thy path was tremulous in the sky” suggests that the path of the chariot was in the sky.
The text does not explicitly suggest a flying chariot, but it does describe a chariot with steady steers that moves along a tremulous path in the sky, which could be interpreted as flying. However, it is important to keep in mind that this text is part of ancient mythology and should not be interpreted as a literal description of a flying chariot.
Yes, the phrase “thy path was tremulous in the sky” suggests that the chariot was flying or at least moving through the air. Additionally, the mention of “steers” and “chariot wheels” implies that the chariot was pulled or guided through the sky, which reinforces the idea of a flying chariot.
Then I corrected you with: Thy Steers were steady, kept in place by holy verse and Sāma-hymn: All car were thy two chariot wheels: thy path was tremulous in the sky,
Then you responded: Yes, the phrase “thy path was tremulous in the sky” suggests that the chariot was flying or at least moving through the air. Additionally, the mention of “steers” and “chariot wheels” implies that the chariot was pulled or guided through the sky, which reinforces the idea of a flying chariot.
So once again I had to correct your incorrect learning data.
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