Topic: The 3 forms of Viraja: "the human form that is in the left eye"

[Yeshu]

Viraja is born from Purusha and Purusha in turn is born from Viraja. In the Atharvaveda, Viraja is a cow or with Prana, the life-breath. In the Mahabharata Viraja is the name of the primeval being, Purusha, identified with Vishnu and Shiva (Lord Ayyappa). Manu Smriti 1.32 states that Brahman divided his body into two, one male and the other female, from the female was born Viraja who produced Svayambhuva Manu who created the ten Prajapatis. According to the Bhavishya Purana – the male was Manu and the female was Shatarupa, creation commenced with the union of Manu and Shatrupa. In the Vedanta, Viraja is identified with supreme intellect. Viraja is also the name of a metre.[2]

Viraja is identified by Atharvaveda – 4.11.7 with Indra, Agni, Prajapati and Parameshtin (A.V.iv.11.7); with Devata, Vishnu, Savitr, Rudra, Brahmachari, Water and the world (A.V.viii.5.10), with controlling Indra (A.V.xi.5.16), with the immortal wide spreading ruling power (A.V.vii.84.1), with first and creative principle (A.V.viii.9.7), with the universe (A.V.viii.10.11), as father of Brahman (A.V.viii.9.7), with speech, the earth, the atmosphere, death (A.V.ix.10.24), with the udder of the frame of creation, Brahman being its mouth (A.V.x.7.19) and with Dhruva, the point of the heavens directly under the feet (A.V.xii.3.11).[3]

The following four verses of Taittiriyopanishad-bhasyavartikam methodically describe Viraja:

Verse 158 – God, cause of the regions of the universe etc., whose body consists of five elements, kindled by delusion “I am (this) All” thus has become Viraja.
Verse 159 – Earlier than this (Viraja) is Sutram, for, if this one exists, (then also) Viraja (exists). (This is so) on account of another sruti and according to the indirect evidence (of the sruti-quotation, which reads:) "Understanding".
Verse 160 – Setting aside (the words) "consisting of food", etc., Sutram is meant here on account of the expression: food, life (etc.,) and by virtue of reference to meditation.
Verse 161 – Sutram preceded the origin of the product because it does not differ from being (sat) no more than clay. When it has produced the product, the cause becomes the product as it were.
Viraja, as Deva, as the first-born Fire, the first embodied being (Shiva Purana V.i.8.22), is reminiscence of the Purusha (Rig Veda X.90), in elder Upanishads this name appears thrice – once in the Brihadaranyaka Upanishad passage IV.ii.3 as "the human form that is in the left eye", and twice in the Chandogya Upanishad in passages I.xiii.2 as the stobha called Vak (Vairaj Sama) and IV.iii.8 as the food and as the eater of food, Viraja is food - virad annam bhogyatvad eva (BUBh 4.2.3). Viraja is originated from Sutram (159,BUBhV p. 431,st18/9) also called Sutratman in Vedantasara, basically of feminine gender, its masculine gender is also found in Brahma Purana I.53, its coming forth is due to delusion. Viraja is said to be food, the essence of food, identical to the pinda, food and the eater of food, to be the eldest of beings as food, to pervade all products as their material cause, to be Prajapati. Viraja is said to be released by virtue of her own nature, originated from Brahman from Viraja, Purusa or Manu. In Vedantasara it is Vaisvanara and is said to be Caitanyam (intelligence) identified by Sthulasariram, Annamayakosha and Jagrad on one hand and on the other it is Hiranyagarbha or Prana, the intelligence conditioned by Suksamasariram consisting of Vijnanamayakosha, Manomayakosha and Pranomayakosha, or Svapna; it is explained this way to systematize these notions. Sutram is the three sheaths viz., breath, manas and understanding; food is its sheath and bliss is the sheath of cause which is an adjunct of Hiranyagarbha, the highest cosmic soul, and the origin of Viraja.[4]

The gods obtained virajam (brilliance) from Agni by means of consecration, Viraja is the year consisting of twelve months, the fire to be piled is the year, the bricks that are piled are the days and the nights, and Viraja consists of six seasons, and has thirty syllables(Yajur Veda v.6.7).[5] In the brahmanas, Sri and Viraja, are identified with food (S.B.11.4.3.18), in the Atharva Veda it is extolled as the first and creative principle (A.V.8.9-10), and with Prana (A.V.xi.4.12) and it is identified with earth (S.B.12.6.1.40) (MBh.12.262.41)[6] In the Aitareya Upanishad Viraja is the intermediary between the Atman and the world, the creation of the world by the primeval Atman was through the intermediary Viraja. It is the waking state of the Cosmic Self; the Cosmic Self as it passes through its four states Vaisvanara, Taijasa, Prajya and Atman, comes to be called the Viraja, Hiranyagarbha, Isa and Brahman respectively.[7]

Viraja or Virat of the Bhagavad Gita is the Cosmic Body within which body is concentrated the entire creation consisting of both animate and inanimate beings, and whatever else one desires to see, and which Arjuna beheld with all its manifold divisions.[8] Adi Shankara in his Bhasya on Brihadaranyaka Upanishad I.ii.3 explains that Viraja who was born, himself differentiated or divided himself, his body and organs, in three ways...So this Prana (Viraja), although the self, as it were, of all beings, is specially divided by himself as Death in three ways as fire, air and the sun, without, however, destroying his own form of Viraja.[9]

[Yeshu]

During the Vedic period, the Purusha concept was one of several mythemes offered for the creation of the universe.[a] Purusa, in the Rigveda, was described as a being who becomes a sacrificial victim of the gods, and whose sacrifice creates all life forms including human beings.[4]

In the Rigveda, "[this] Puruṣa is all that yet hath been and all that is to be" (पुरुष एवेदगं सर्वं यद्भूतं यच्च भव्यम्।).[9]

Both the term “Virāj” (“Shining-forth”) and the cosmic egg are referenced in other vedic creation stories, though neither is mentioned in BU 1.2. Virāj appears originally in another key ṛg-vedic hymn (RV 10.90), used to describe the secondary emanation from the divine person whose dismemberment resulted in the creation of the world. Thus the “Shining-forth” or "Radiance" of Virāj designates the division of primordial unity into parts, including a divine body with organs such as the prāṇas enumerated in BU 1.3. The division of the egg formed by the primordial golden-wombed being into earth and sky is mentioned in RV 10.121 and its parallels.

But the identity of Virāj with the principle of motherhood is largely expressed in the Atharvaveda and connected texts. Her glorification forms the subject of several passages in this Veda. Regarding her real character, a number of questions are asked to be answered in a purposeful discussion. In origin, the name appears to be a mere abstraction, at first speculatively evolved as the counterpart of Puruṣa; presumably personifying his ‘ruling authority’, and also ‘universal extension’.

In the capacity of a goddess, she is regarded as the daughter of Prajāpati, or Agni, or Puruṣa, and coeval in status with Aditi and even identified with her. She is lauded as the great mother cow; elsewhere the Cow of Plenty, who from the description appears none other than the universal nature herself:

‘Indra was her calf, Gāyatrī her rope, and clouds her udder; her four teats were Rathantara, Bṛhat, Yajñāyajñīya and Vāmadevya. The gods milked from her the Plants, all the wide expanses, the Waters and the Sacrifice.’
It is said that she is killed and has her birth again at the end of a year, a month, a fortnight and every day, as she approaches the Plants, the Fathers, the Gods and Men respectively. She herself is the breathless existence but moves by the breath of living creatures. That Virāj who touches, takes form of all existence—some see her, some see her not.

So it is proclaimed:
‘who has perceived Virāj’s duplication (or pairing), who her seasons and who her ordering? (And who knows) her steps, how many times milked out, who her abode and number of her dawnings?’

As if answering to these enigmas, the identity of Virāj is revealed celebrating her as the infinite nature and the mighty creatrix:
‘This same is she that first shone forth; having entered other beings she moves about; exalted powers are within her; the lady, the generatrix, who comes anew has prevailed.’

In the Bhagavad Gita, purusha is used to refer to Supreme Being in several instances:
That Supreme Being (purusha), Partha, is attained by undivided devotion. The living beings are situated within him and he pervades this entire world.
— Bhagavad Gita, Chapter 8, verse 22[25]

Arjuna refers to Krishna as purusha in several verses, such as Chapter 10 verse 12, Chapter 11 verse 18, Chapter 11 verse 38.[26]
You are the Supreme Brahman, the supreme abode and the supreme purifier. You are the eternal divine purusha, the primordial Deity, unborn and all-pervading.
— Bhagavad Gita, Chapter 10, verse 12[27]

In Chapter 15 verse 16 Krishna refers to two types of purushas: kshara (perishable), akshara (imperishable). In verse 17, he identifies himself as "highest purusha" (paramatman), superior to both kshara and akshara.[28]

Historically, Bhagavatism corresponds to the development of a popular theistic movement in India, departing from the elitist sacrificial rites of Vedism,[7] and initially focusing on the worship of the Vrishni hero Vāsudeva in the region of Mathura.[1] It later assimilated into the concept of Narayana[8] where Krishna is conceived as svayam bhagavan. According to some historical scholars, worship of Krishna emerged in the 1st century BCE. However, Vaishnava traditionalists place it in the 4th century BCE.[9] Despite the relative silence of the earlier Vedic sources, the features of Bhagavatism and the principles of monotheism of Bhagavata school, as described in the Bhagavad Gita, are viewed as an example of the belief that Vāsudeva-Krishna is not an avatar of the Vedic Vishnu, but is the Supreme Being Himself.[10][11]

An early depiction of Vāsudeva-Krishna on a coin of Agathocles of Bactria, 190–180 BCE


An early circular ichthys symbol, created by combining the Greek letters ΙΧΘΥΣ, Ephesus.

ἸΧΘΥΣ (IKhThUS) is an acronym for "Ἰησοῦς Χρῑστός Θεοῦ Υἱός Σωτήρ", which translates into English as 'Jesus Christ, God's Son, Savior'.
Iota (i), Iēsoûs (Ἰησοῦς), "Jesus"
Chi (ch), Khrīstós (Χρῑστός), "anointed"
Theta (th), Theoû (Θεοῦ), "of God", the genitive singular of Θεóς, Theós, "God"
Ypsilon (y or u), (h)uiós[11] (Yἱός), "Son"
Sigma (s), sōtḗr (Σωτήρ), "Savior"

'Therefore if they say to you, "Look, the Son of Man is in the desert!" do not go out; or "Look, he is in the inner rooms!" do not believe it. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be.'

[Yeshu]

Puruṣa (पुरुष, “person—the living being”), in Āyurveda, is regarded as composed of six components—five Mahābhūtas (matter) and self (spirit). The gross human body along with its different organs and parts, the sense organs and the sense objects are all composed of five Mahābhūtas, e.g. ākāśa, vāyu, agni, ap and pṛthivi. The outer universe also has the same material composition and thus there is similarity between it and the material frame and skeleton of the living being. Though every material is composed of all the five mahābhūtas, there is predominance of one of them. The organs and substances are classified accordingly. (Caraka-saṃhitā Śārīrasthāna 7.16, Sūtrasthāna 26.11)

Puruṣa (पुरुष) refers to the “cosmic man or being” while Prakṛti refers to “cosmic nature”, as defined in the Śivapurāṇa 1.16. Accordingly, “[...] O foremost among sages, ordinary parents bestow hidden treasures to the son who renders special service. Hence a devotee shall worship the phallic emblem in the manner of mother and father (pitṛ-mātṛ) for the acquisition of the hidden great bliss. Bharga is Puruṣa (Cosmic man or Being) and Bhargā is Prakṛti (Cosmic Nature). Puruṣa is of hidden latent conception and Prakṛti is of manifest inner conception. Since it is the father who conceives first, the Puruṣa has the primordial conception. The unification of Puruṣa and Prakṛti is the first birth. Its manifestation in the Prakṛti is called the second birth. The creature, dead even as it is born, takes up its birth from the Puruṣa”.

1a) Puruṣa (पुरुष).—As Virāṭ; subject of meditation; ety. of;1 the invisible principle;2 as dwelling in Hṛdākāśa;3 as issuing from the primordial aṇḍa (egg);4 as yajña;5 course of further cosmic evolution from Puruṣa;6 first avatār of Para Iśvara and Prakṛti;7 avatārs of Puruṣa;8 as Varāha;9 His energy;10 identified with Suparṇa;11 invoked by cowherds;12 personated as Kṛṣṇa and Rāma;13 celebrated by Akrūra.14 Śhiva according to the Sānkhyas;15 primaeval male from whom the universe was evolved; supposed to be the 25th tatva according to one school and the 26th including Īśvara according to the other;16 constitutes twenty-five truths;17 description of.18

Ancient Latin: persōna
Etymology: Unknown. Links have been suggested -
to Etruscan 𐌘𐌄𐌓𐌔𐌖 (φersu) (human figure appearing with a mask), which some have referred to Perseus, some to Ancient Greek πρόσωπον (prósōpon, “mask, character”);
to personō (“to sound through”), often by Roman writers, but notice short and long o.

Noun: persōna

mask
character, personage, role
personality, character, individuality
(grammar) person
(Late Latin, Medieval Latin) person
(Medieval Latin) a lord
(Medieval Latin) dignity

Mandala 10, Hymn 90

1. A THOUSAND heads hath Purusa, a thousand eyes, a thousand feet.
On every side pervading earth he fills a space ten fingers wide.

2. This Purusa is all that yet hath been and all that is to be;
The Lord of Immortality which waxes greater still by food.

3. So mighty is his greatness; yea, greater than this is Purusa.
All creatures are one-fourth of him, three-fourths eternal life in heaven.

4. With three-fourths Purusa went up: one fourth of him again was here.
Thence he strode out to every side over what eats not and what eats.

5. From him Viraj was born; again Purusa from Viraj was born.
As soon as he was born he spread eastward and westward o'er the earth.

6. When Gods prepared the sacrifice with Purusa as their offering,
Its oil was spring, the holy gift was autumn; summer was the wood.

7. They balmed as victim on the grass Purusa born in earliest time.
With him the Deities and all Sadhyas and Rsis sacrificed.

8. From that great general sacrifice the dripping fat was gathered up.
He formed the creatures of-the air, and animals both wild and tame.

9. From that great general sacrifice Rcas and Sama-hymns were born:
Therefrom were spells and charms produced; the Yajus had its birth from it.

10. From it were horses born, from it all cattle with two rows of teeth:
From it were generated kine, from it the goats and sheep were born.

11. When they divided Purusa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?

12. The Brahman was his mouth, of both his arms was the Rajanya made.
His thighs became the Vaisya, from his feet the Sudra was produced.

13. The Moon was gendered from his mind, and from his eye the Sun had birth;
Indra and Agni from his mouth were born, and Vayu from his breath.

14. Forth from his navel came mid-air the sky was fashioned from his head
Earth from his feet, and from his car the regions. Thus they formed the worlds.

15. Seven fencing-sticks had he, thrice seven layers of fuel were prepared,
When the Gods, offering sacrifice, bound, as their victim, Purusa.

16. Gods, sacrificing, sacrificed the victim these were the earliest holy ordinances.
The Mighty Ones attained the height of heaven, there where the Sidhyas, Gods of old, are dwelling.

 the meaning of the Sanskrit word 'Narayana' can be traced back to the Laws of Manu (also known as the Manusmriti, a Dharmaśāstra text),[8] which states:

The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first residence (ayana), he thence is named Narayana.

— Chapter 1, Verse 10

This definition is used throughout post-Vedic literature such as the Mahabharata and the Vishnu Purana.

'Narayana' is also defined as the 'son of the primeval man', and 'Supreme Being who is the foundation of all men'.

'Nara' (Sanskrit नार) means 'water' and 'man'
'Yana' (Sanskrit यान) means 'vehicle', 'vessel', or more loosely, 'abode' or 'home'

L. B. Keny proposes that Narayana was associated with the Dravidian, and ultimately, the Indus Valley Civilisation, prior to his syncretism with Vishnu. To this end, he states that the etymology of the deity is associated with the Dravidian nara, meaning ‘water’, ay, which in Tamil means "to lie in a place", and an, which is the masculine termination in Dravidian languages. He asserts that this is also the reason why Narayana is represented as lying on a serpent in the sea. He quotes, "This Nārāyana of the Āryan pantheon seems to be the supreme being of the Mohenjo-Darians, a god who was probably styled Ān, a name still kept in Tamil literature as Āndivanam, the prototype of the historic Shiva".

In the Narayana Sukta, Narayana is essentially the supreme force and/or essence of all: 'Nārāyaṇa parabrahman tatvam Nārāyaṇa paraha'.

Narayana's eternal and supreme abode beyond the material universe is Vaikuntha, a realm of bliss and happiness called Paramapada, which means the final or highest place for liberated souls, where they enjoy bliss and happiness for eternity in the company of the supreme lord. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Sometimes, Kshira Sagara, where Narayana or Vishnu rests on Shesha in his reclining ananta shayana form, is also perceived as Vaikuntha within the material universe.

The Śruti texts mention Narayana as the primordial being who was present even when Brahma and Ishana (Shiva) were not present. He is conceived as the Supreme Soul in the texts.

I am Narayana, the Source of all things, the Eternal, the Unchangeable. I am the Creator of all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I am Shankara, the chief of the gods. I am king Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the lord of the created things. And, O best of regenerate ones, I am he called Dhatri, and he also that is called Vidhatri, and I am Sacrifice embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; the Heaven is the crown of my head, the firmament and the cardinal points are my ears; the waters are born of my sweat. Space with the cardinal points are my body, and the Air is my mind...

...And, O Brahmana, whatever is obtained by men by the practice of truth, charity, ascetic austerities, and peace and harmlessness towards all creatures, and such other handsome deeds, is obtained because of my arrangements. Governed by my ordinance, men wander within my body, their senses overwhelmed by me. They move not according to their will but as they are moved by me.

— Mahabharata (translated by Kisari Mohan Ganguli, 1883-1896), Book 3, Varna Parva, Chapter CLXXXVIII (188)[10]

In the Rigveda, several hymns are dedicated to "the waters" (āpas): 7.49, 10.9, 10.30, 10.137. In the oldest of these, 7.49, the waters are connected with the drought of Indra. Agni, the god of fire, has a close association with water and is often referred to as Apām Napāt "offspring of the waters". In Vedic astrology, the female deity Apah is the presiding deity of the Purva Ashadha asterism, meaning "first of the aṣāḍhā", with aṣāḍhā "the invincible one" being the name of the greater constellation.

The Shatapatha Brahmana mentions Trita and his brothers Ekata and Dvita as the sons of Apas or the water deities who were born as a result of Agni's anger with the waters.[1]

Fourfold, namely, was Agni (fire) at first. Now that Agni whom they at first chose for the office of Hotri priest passed away. He also whom they chose the second time passed away. He also whom they chose the third time passed away. Thereupon the one who still constitutes the fire in our own time, concealed himself from fear. He entered into the waters. Him the gods discovered and brought forcibly away from the waters. He spat upon the waters, saying, 'Bespitten are ye who are an unsafe place of refuge, from whom they take me away against my will!' Thence sprung the Âptya deities, Trita, Dvita, and Ekata. - 1:2:3:1

He is called Āptya, probably meaning "of the water (Apas)."

Abtin (Persian: آبتین), or Athwya, is a character in Shahnama (national epic of Iran), who is the father of Fereydun. He is mentioned as the father of Fereydun in the Avesta, having been the "second man" to prepare Ahura-Mazda for the "corporeal world" (the first being Jamshid, and the third being Thrita). His name comes from the same origin as "Āptya", a title for water-born deities or heroes in the Rigveda. According to the Shatapatha Brahmana, that the first to bear this title was Agni, and that he subsequently created three Aptyas, Trita, Dvita, and Ekata, when he spat on the waters in anger.

1. THOU, Agni, shining in thy glory through the days, art brought to life from out the waters, from the stone:
From out the forest trees and herbs that grow on ground, thou, Sovran Lord of men art generated pure.

2 Thine is the Herald's task and Cleanser's duly timed; Leader art thou, and Kindler for the pious man.
Thou art Director, thou the ministering Priest: thou art the Brahman, Lord and Master in our home.

3 Hero of Heroes, Agni! Thou art Indra, thou art Viṣṇu of the Mighty Stride, adorable:
Thou, Brahmaṇaspati, the Brahman finding wealth: thou, O Sustainer, with thy wisdom tendest us.

4 Agni, thou art King Varuṇa whose laws stand fast; as Mitra, Wonder-Worker, thou must be implored.
Aryaman, heroes' Lord, art thou, enriching all, and liberal Aṁśa in the synod, O thou God.

5 Thou givest strength, as Tvaṣṭar, to the worshipper: thou wielding Mitra's power hast kinship with the Dames.
Thou, urging thy fleet coursers, givest noble steeds: a host of heroes art thou with great store of wealth.

6 Rudra art thou, the Asura of mighty heaven: thou art the Maruts’ host, thou art the Lord of food,
Thou goest with red winds: bliss hast thou in thine home. As Pūṣan thou thyself protectest worshippers.

7 Giver of wealth art thou to him who honours thee; thou art God Savitar, granter of precious things.
As Bhaga, Lord of men! thou rulest over wealth, and guardest in his house him who hath served thee well.

8 To thee, the people's Lord within the house, the folk press forward to their King most graciously inclined.
Lord of the lovely look, all things belong to thee: ten, hundred, yea, a thousand are outweighed by thee.

9 Agni, men seek thee as a Father with their prayers, win thee, bright-formed, to brotherhood with holy act.
Thou art a Son to him who duly worships thee, and as a trusty Friend thou guardest from attack.

10 A Ṛbhu art thou, Agni, near to be adored thou art the Sovran Lord of foodful spoil and wealth.
Thou shinest brightly forth, thou burnest to bestow: pervading sacrifice, thou lendest us thine help.

11 Thou, God, art Aditi to him who offers gifts: thou, Hotrā, Bhāratī, art strengthened by the song.
Thou art the hundred-wintered Iḷā to give strength, Lord of Wealth! Vṛtra-slayer and Sarasvatī.

12 Thou, Agni, cherished well, art highest vital power; in thy delightful hue are glories visible.
Thou art the lofty might that furthers each design: thou art wealth manifold, diffused on every side.

13 Thee, Agni, have the Ādityas taken as their mouth; the Bright Ones have made thee, O Sage, to be their tongue.
They who love offerings cling to thee at solemn rites: by thee the Gods devour the duly offered food.

14 By thee, O Agni, all the Immortal guileless Gods eat with thy mouth the oblation that is offered them.
By thee do mortal men give sweetness to their drink. Bright art thou born, the embryo of the plants of earth.

15 With these thou art united, Agni; yea thou, God of noble birth, surpassest them in majesty,
Which, through the power of good, here spreads abroad from thee, diffused through both the worlds, throughout the earth and heaven.

16 The princely worshippers who send to those who sing thy praise, O Agni, guerdon graced with kine and steeds,—
Lead thou both these and us forward to higher bliss. With brave men in the assembly may we speak aloud.

[Yeshu]

5th Mandala, Hymn 3

1 - O Agni, thou art Varuṇa at birth; but when thou art blazing high thou becomes Mitra.
In thee, O Son of Power, all Gods are centered. Indra art thou, to man who brings oblation.

2 - Bearer of the self-sustaining Law, who keeps the secret name of the mysterious Virgins;
Forging the Lord and Lady of the House as One, thou shining streams reveal thee as the friend Mitra.

3 - The riders of the heavens array their attire with rich displays for thy glory, Rudra! Yea, for thy auspicious birth, the arising of the brightly-coloured one.
Thou guards and keeps the secret name of the shining, streaming cows as thou moves among the Great Triad, the final and supreme abode of Vishnu.

4 - By the glory of thee, who hast the true Seeing, all the Gods are employed and therefore taste immortality;
Men have chosen Agni for their sacred priest, aspiring with him and making an offering.

5 - There is none who precedes thee as priest, O Agni, none more skilled in sacrificial rituals, none who has become a greater seer; O master of the self-sustaining Law,
Of whatsoever man thou becomes the guest, he conquers through sacrifice, O Godhead, those who are mortals.

6 - May we who seek wealth and glory win them by our offering, guarded by thee and awakened, O Agni,
In the clash of War, through the days and the Aeons, with our Treasure we overcome mortal men, O Son of Power.

7 - He shall bring evil on those who plot evil against us, those who turn against us in sin and outrage.
Destroy these hypocrites, O Agni, and whoever injures us with two-faced double-dealings.

8 - In the dawning of this night, O Godhead, the ancients made thee their messenger, and gave thee sacrifice with their oblations;
For thou art the Godhead kindled by mortals who have the glories, thou who travels onward to the Paradise.

9 - Save us, thou who knowest, and draw thy father near thee, thy father who becomes thy son and bears thee, O Child of Power.
O Jnani, when wilt thou regard us? O Agni, skilled in holy Law, wilt thou direct us?

10 -  The father adores and establishes the mighty name because thou, O shining one, bringest him to accept and take pleasure in it; once and again,
And doth not Agni, glad in strength of Godhead, gain splendid bliss as he hath waxen mighty when he conquers?

11 - Most Youthful God, carriest safe thy adorer beyond all stumblings, O Agni;
For thieves and hostiles have been seen by us: those who plot and scheme are nigh.

12 -  These journeys are in thy hands, and any evil in us has been confessed to the vasu, the Shining One
O our Agni, forever blazing higher and higher, shall never yield us to misfortunes or enemies.