Canto 23Mandala Six

Book 2. cover for HMF=16.pdf

[32]

[RV VI.1.1–4]

Rigveda Book VI. Annotations

First Draft.

5I. Hymn to Agni

1. Thou, O Agni, art the supreme (or first) thinker (or giver of

thought); and art the priest of invocation of this thinking, O doer

of works (or, O Puissant); thou hast made an impassable strength

for thyself to every side, O bull, that thou mayst overpower every

10force.

Tmo (m

15Hy

prm

tmo

20vA)

mnotA (m

mns

codEytA

25vA) (h

)

dm (kt

f8t

30vA) (v

)

ayA

EDy (2

Et!py

35mnny

vA)

hotA4AtABv (h

40)

(vEq

45blvn

v).

50(sv

to)

rFt

55B

)

60sho (bl

)

Zo (ck

TA)

65Ev vm

shs

(sv

70)

shy

# (aEBBEvt

75bl

my lmEBBv

) |

802. Then didst thou take up thy seat in the place of revelation

as the priest of invocation mighty for the sacrifice, adorable of

men, thence impelling them to their journey (or to the work).

aDA (aT)

85y

(IX

90jnFyo

vA)

yjFyAn

smT

95tro)

hotA

sE30 (.Any)

iqyn

100 (codyn

ysFd (c

tso

'tEn

q@ZvA -

105 )

nEs) |

The Strong Ones (of old) seeking the godhead, turning to

knowledge, followed after thee, the first and supreme, to the

great felicity.

110t

vA that thee (tAd

)

115Tm

the first or supreme

120t seeking the godhead (d

vtA

men or the Strong Ones

vmAnA

125d

vkAmA

vvkAmA

vA)

130mho

rAy

for the great felicity (mht

Ecty

to waking to or in knowledge (EcE1

135.An

to)

140Ay)

Commentaries and Annotated Translations

(avgQCn

145 ) followed.

3. They with wakeful hearts followed thee, and thou travelledst

as on a path with thy many colonists, and they attained to felicity

in thee; yea they followed the blazing Flame which is visioned

and vast and full of substance, and shines with all manner of

150lustres.

after thee, in thy wake (vA

understood)

155EBv

s y

with many who were to be lodged (in the divine seats

160EBd

v -

EnvAsyoy

sh)

165v

170 going as by a road (

mAg

gQC

175t

)

they (

is understood)

180jAg

s wakeful (.An

jAg

185v

rEy

attained to felicity in thee (vEy

190AJn

) —

aEn

after Agni

195zf

blazing (svZ

otmAn

sr8tvZ

200vA)

visioned (d

2058t

210nFy

vA)

215 vast

vpAv

substantial (vpA [

])

220Ev

vhA

dFEdvA

every way shining (sv

225TA

kAl

230dFJymAn

4. They came by adoration to the seat of the godhead; they

desired inspired knowledge and they attained to an inviolate

knowledge; yea, even, they held in them the sacrificial Names;

235they took delight in thy blissful power of vision.

vy To the place of the god

nmsA by obeisance

240 y

t arriving (gQC

2vyv desiring inspired knowledge

(sy2

245EtEmQC

250aApn

they got an untouched inspi-

ration (v

#rp

AmbAEDtA

255sy2

AJn

)

260Ecd

even

yE.yAEn

nAmAEn the sacrificial names (

y.PldAnsmTA

265En

y.yoyAEn

v -

nAmAEn)

270dEDr

they held in themselves (

aAmn

275DAryAmAs

);

AyA

280d

in thy happy vision (vdFyAyA

aAn

285dtvs

8tAyA

prmsyd

290d

vdf

vA)

rZy

295t they took delight (armyn

aAn

3001.

Tmo

mnotA.

305an

(O Agni)

Eh (v

310thou

verily)

mnotA (art the first or supreme thinker).

Sayana here differs only in the sense of

315mnotA which means

in his view

vAnA

mno

320yot

BvEt

tAd

f he on whom the mind

of the gods is sewn.

325mnotA is therefore

mn +

Ut (v

) or else

330 +

aot (aAv

), a very hazardous and forced etymology; besides the

termination is not

t but

335t

. I take it as a verbal agent, an archaic

derivative from

with an archaic connecting gunated

340u as in

Mandala Six

tnoEt. We find this form surviving from O.A. in Greek forms in

wthc. It will mean the thinker or else the giver of thought, the

mentaliser.

345S. quotes Ai. Br. 2.10

aEn

svA

mnotA

anO

350mnotA

gQC

and says

355Eh shows that the verse is a reference to the Brahmana.

This is chronologically impossible.

ayA

EDyo

aBvo

360dm

hotA.

dm (O active, or, O powerful)

ayA

EDy (of this thought)

365hotA

aBv (thou hast become the

priest of invocation).

Sayana takes as

370df

nFy beautiful.

means to cut,

divide, bite (like

375d

), injure, rob, destroy; give, (like

dA,

dAf

380 ,

); to see (like

385 ); to shine. It may therefore mean (1) rob-

ber, destroyer, destructive, cf

dAs, (2) giver, bountiful, (3)

390seeing, visible, beautiful, (4) shining. None of these senses is

suitable in the context; the epithet is otiose therefore in Veda.

But also

395d

must have meant to do, work, toil, cf

snA,

400d

Es,

sA,

405dAs a servant, slave; or, like other words having the

sense of cutting, striking etc it may develop the sense of strength,

force, power. We have then two other possible senses, active, and

powerful or forceful, both of which come in perfectly wherever

dm or

410d* occurs in the Veda.

EDy

Sayana takes =

Z. I see no reason for attaching

415this sense to the word in the Rig Veda. S. himself frequently

admits for

DF the sense thought or understanding. At most times

he renders it

420Et prayer.

DF means thought, and may mean

especially the thought expressed in the mantra, therefore the

mantra or hymn itself; and in that sense we may justify this

interpretation. But I take it always as thought in a particular or

425a general sense. See Appendix. Agni is the supreme thinker; in

that capacity he has become the priest of the present (godward)

thought in the mind of the Rishi. S’s sense is “Thou art the

summoning priest of this rite”, mine, “Thou hast become the

priest of invocation of this thinking.”

430v

q3k

Zod

435rFt

sho

440shs

shy

445 (O

bull),

(thou)

450rFt

sh (a hard-to-pierce or hard-to-cross

force),

(on every side)

455ak

Zo (akro hast made)

460shs

shy

# (Ev

465sVAEBBEvt

to force every force).

rFt

—

470Commentaries and Annotated Translations

trFt

475 (t

gunated +

with connecting

I),

480t

to pierce,

wound, cross, pass beyond.

shy

#, an old Vedic infinitive form,

485expressing the infinitive of purpose; modified into thai (sthai) it

remained the ordinary middle and passive infinitive termination

in Greek.

490#

shs

(Ev

# not

495Ev

vAy because

v like

500is a pronominal word in V.S.); the dative of the object instead of

the accusative is a common Vedic idiom.

Sayana here as ordinarily,

505kAmAnA

vEq

t. The word

means Bull or Male; it is used of horses. It is the strength of

Agni that is in immediate question, not his bounty.

510v

qA bull,

male is constantly applied to Indra and Agni, as to other gods,

often with a direct reference to the rays or energies or human

beings as the herd they lead.

515Ev

shs

sh. S. to overpower every

strong enemy.

shs

520 may be used as an adjective as well as a noun

yfs

= strength or strong, but there is no clear instance in

the R.V. and no need here for the adjectival sense. Agni’s is the

525supreme strength or force, which overpowers and dominates all

forces in the world.

S’s sense, “O rainer (of desires), thou hast made on all

sides an invulnerable strength to overcome every strong one

(ie enemy)”, mine, “Thou hast made an impassable strength for

530thyself on every side, O Bull, that thou mayst overpower every

force.”

Translation. S. Thou art the supreme (or ancient) mind-sewn

(on whom is sewn the mind of the gods); thou art the summoning

priest of this (ritual) work; O rainer (of desires), thou hast made

535on all sides an invulnerable strength to overcome every strong

one.

Thou art the supreme thinker, and thou hast become the

priest of invocation of this thinking. Thou hast made an impass-

able strength for thyself on every side, O Bull, that thou mayst

540overpower every force.

Explanation. For the esoteric sense of the Veda, we start

with the premiss that Agni is the Flame or Force, base of all

action, formation, creation, not only, as he very evidently is

in the surface exoteric sense, in the material universe, but in all

545being, in spirit and mind and life as well as in matter. But how do

Mandala Six

we arrive at or justify this premiss? At first sight it seems not at all

obvious, but rather a very considerable assumption. It appears

from the very first expression in this first hymn of Bharadwaja.

550“O Flame (Agni), thou art the supreme or first thinker.” Material

fire or its god cannot be so described; the phrase at once gives

Agni a psychological function — a flame or fire-god cannot be

called thus significantly the supreme or first thinker unless we

suppose that in the fiery principle which pervades the universe

555there is a consciousness which thinks out all the works attributed

to it by the Vedic Rishis, such as the creation of the worlds, the

guardianship of Truth and Immortality. Sayana’s interpretation,

“the first in whom the mind of the gods is inwoven”, imposes

the same idea. We see too that Agni is everywhere designated

560the Seer, kavi. Not only so, but for Vamadeva (IV.3.16) he is

the seer to whom the secret words of seer-wisdom (En@yA

vcA

kA yAEn) are spoken and to whom their hidden sense expresses

565its meaning,

EnvcnA. This would have no sufficient sense, if it

were spoken only of a godhead of cosmic physical flame. It

is quite evident from the most literal sense of the Veda that

Agni is a godhead characterised by a supreme power of divine

570knowledge. This can be nothing else than the conscious Force

of divine Knowledge which creates (Enm

) the worlds. We shall

find from other passages that he is the divine Flame also in the

575thoughts and in the heart of man,

580 , the immortal in

mortal beings.

This godhead of divine active Force is the supreme thinker

or the first mentaliser of things. He is then an immortal flame

of Power that makes for knowledge. As this thinker, this active

585Puissance,

dm, he has become the Hotri of this thought,

ayA

EDyo

hotA. The thought may be the thought expressed in the

590hymn =

8ty; even if we take

595EDy =

Z, still it is as

the supreme thinker that he works in the sacrifice, and the sense

therefore is that it is by his power of thought that he conducts

600the sacrifice, brings into it the other gods and gives its fruit,

— unless we take the two padas as unconnected in sense. The

Hotri is the priest of invocation and also the priest who gives

the offering. This divine Power of the sacrificial thought and

Commentaries and Annotated Translations

605action brings in the powers of the other gods into the sacrifice

and conducts the sacrificial action. Is this spoken of the inner or

only of the outer ritual sacrifice?

And the Flame is a flame not of effective thought, but of

invincible and inviolable Power. It is the Vrishan, the Bull, the

610Leader of the Herds, the Strong and Mighty One. In the abun-

dance of its strength [it] makes all around it and us and the

sacrifice a force which is hard to pierce or whose defences none

can pass, and this invulnerable force is not only defensive but

aggressive; it overpowers every force. This may mean that the

615force of this flame of the divine Will in the sacrificial thought

and action overcomes every other hostile force or, more simply

and generally, it dominates all surrounding powers and makes

the sacrifice master of a movement which nothing can resist,

degrade or violate.

6202.

aDA

hotA

ysFdo

yjFyAn

625 .

aDA (Then, or now)

ysFdo (thou

tookest thy seat)

yjFyAn

630hotA as the priest of invocation and

offering very capable for the sacrifice.

aDA. Sayana takes “now”,

nA. But

635aDA may mean like

at, then, next, after this; after making the invulnerable strength

all round.

yjFyAn

640yEjS he takes sometimes in a passive sense,

yjnFy; but not here, and it would not be appropriate here,

for Agni is here the sacrificing priest, not the god to whom

sacrifice is given. I find no passage in which

yjFyAn

645 or

yEjS

must mean

yjnFy, —

650tm makes always a good and often the

only possible sense. I take it for that reason always in this active

significance.

i0pd

iqy3FX

655y

i0pd

(in the place of knowledge)

660iqyn

(impelling),

665 (being adorable or desirable).

i0pd

. Sayana takes in the place of earth, that is in the

place of the altar-earth, meaning simply, on the altar. This is a

very forced and artificial rendering.

670pd cannot be so neutral and

otiose a word. It means always the footprint or footstep, the

place attained to or the proper seat, as in

675pd

(below), or

EvZo

prm

680.

means originally to go to, approach,

685(i family), so to ask, pray, adore;

i0pd

may mean exoterically,

Mandala Six

place of prayer or adoration. But also verbs with this sense give

690constantly the sense of knowing, eg

-Eq etc. Ila is a goddess

who teaches or gives knowledge,

695fAsnF. I suggest that

means knowledge, especially, revelation,

-k

700aEc

, the illumin-

ing knowledge imparted by

i0A, who is the goddess or female

energy of

705i0

i0pd

must be a very archaic phrase. The word

itself only occurs in this form

710i0.

iqyn

. S. takes as if a nominal from

food as if it were

715“fooding” or “foodifying” like

t; here in the sense, desiring

food, elsewhere, making food. I doubt whether

720iq

in the Veda

really means food, and in any case there is no compelling reason

for taking this verb as a nominal form. It is like

725tyn

etc,

from

which means to throw, drive, impel, send. We shall see

730immediately that the hymn speaks of the journey to Swar, to the

. Agni thinker, priest, active power sitting as Hotri in

735the seat of knowledge impels or sends the sacrifice and by its

power the sacrificer on the way,

740y

, by which as Envoy of

the Gods, mover between earth and heaven, he takes them to

the home and seat of the Gods, his own home

745d

750vA

755to

mho

rAy

Ecty

760an

765(tm

prm

tAr

770vA

) thee that supreme

nr men (of old) or, the

strong ones,

775vy

t (d

vAn

kAmy

780d

vA) seeking the godheads

Ecty

t seeking knowledge

785mho

rAy

(mhy

790$

aAndAy) to or for

great felicity

795an

followed.

vA.

800t

has the force of

tAd

— thee who hast these qualities

805and doest these actions,

recalling the

Tmo

mnotA of the

810opening pada.

nr. Sayana takes this word sometimes as simply meaning

“men” (mn

yA), but here as most often he explains

815tAro

yA,

men who lead, Ritwiks and Yajamanas, priests and sacrificers.

This is a sense which is quite inappropriate in many passages and

820n

could not have come to mean men, if it had meant leaders.

meant originally to move (cf

825t

to dance,

nAr water etc.),

must

830have meant mobile, active and so strong. This sense is proved

by the word

MZ which is certainly used in the Veda in the sense

of strength.

835n

is a word applied to the gods, the Males, Strong

Ones, Purushas as opposed to the

nA, the females, goddesses

Commentaries and Annotated Translations

840(Gr. gunˆe, woman); it is applied to the fathers, the Angirases

or others; it is used as an equivalent to

vFr, as in

845vs

for

vFrvd

. These are, it seems to me, conclusive indications of

850the Vedic sense of

. Here it is used for the Fathers or ancient

Seers as can be seen from many parallel passages.

855. S. takes

“before the other gods”, but that has no force in this passage,

— what would be the sense of desiring Agni and following him

to Heaven first, the other gods afterwards, as if the journey had

to be undertaken many times, — and it ignores the

860Tm of the

first line of which this is an evident resumptive repetition.

t. Nominal vb. from

865d

v a god. Sayana takes “desiring

thee the god”, but I do not know where he gets his “thee” in the

word, and if he takes it from

vA, then there is no instance of an

870accusative of this kind after

vyEt. The word is quite general;

it must mean divinising, god-seeking or else making themselves

divine.

875Ecty

t. S. knowing Agni or else making known by the

hymn of praise; a very feeble sense in itself and not warranted

by other passages.

Ect

880 is to become conscious of a thing, get

to know or know,

Ecty

t expresses either an awakening to

knowledge or a continuous activity of getting knowledge. The

885Fathers or ancient Rishis desired godhead or immortality or

companionship with the gods,

, a growing in knowledge

890was the means by which they pursued it, and Agni, the first

thinker, was the leader of the way to the home of immortal-

ity, the seat of the godhead,

895vy, where men too became

divine and immortal. Cf [

] This is the very obvious, the

straightforward, the most literal sense of the passage.

mho

900rAy

Dative of purpose or objective.

mh (for

mht

905 ) is one of the few

curious indeclinable adjectives.

rA like

rEy is taken by Sayana

as meaning wealth; so taking it he misses the whole sense of

910the passage and its connection with the two Riks that follow.

It means obviously a divine riches or spiritual felicity, as we see

in the next line, where the Rishis follow Agni as on a path to a

great riches

rEy

915 which they find in him, and again in 4, where

the thought is expanded and made quite clear, for there it is said

the Rishis travel to ( y

t) the seat of the god and the wealth they

find is

9202v (2v

aAp3m

), the fullness of the outflowing of the

Mandala Six

925Truth which Agni leads us to and which is found in the very self

of Agni,

rEy

930Translation. Then didst thou take thy seat, a priest of the

invocation very mighty for sacrifice, in the seat of knowledge

(or, of adoration), impelling, one desirable (or, adorable). The

strong ones (of old) seeking godhead, growing in knowledge,

followed after thee, even that supreme (thinker) to great riches.

935S. Now thou hast taken thy seat, a priest of the offering and

great sacrificer, in the place of earth (ie on the altar), desiring

food, being worthy of praise. The leaders desiring thee, such a

godhead, for themselves, knowing thee (or making thee known),

followed thee first (of the gods) for a great wealth.

940Explanation.

The Rishi then takes up again and expands the expression of

the second pada of the first verse in order to restore the sequence

of the idea. It is when he has made around him an invulnera-

ble force to secure the sacrifice and its progress that the divine

945Flame takes up, as now, his seat as the priest of the invocation

and offering and in that fulfilled strength he is very mighty for

the works of sacrifice. He sits in the seat of knowledge as the

supreme thinker — the Seer Will, may we not say, in the plane

of revelatory thought and seeing,

950i0pd

, from there he gives the

impulsion to the works and the journey of the sacrifice. This

is the desirable Godhead, the Flame that men pray for which

by its power of knowledge lifts them to immortality. And the

955Rishi takes up the suggestion of the word “impelling”,

iqyn

and indicates the nature of the great journey on whose paths

the Flame of the divine Force marches himself and impels the

960human being. It is the great march which was undertaken by

the strong semi-divine men of old. They found this supreme

Thinker within, awakened by him to knowledge and growing

constantly in knowledge they followed after him to divinise

themselves in the planes of immortal being, their objective a

965felicity of vast riches, an immense wealth of spiritual being. This

sense is inevitable, if we accept the psychological indications

mnotA,

970vy

Ecty

t and all that immediately follows this

Commentaries and Annotated Translations

975verse. How, in any case, can this insistence on the god-seeking,

on knowledge, [on the] thought-aspect of the Flame God, on

the wakeful following of the seer Agni on his march and on the

reaching of the

980vy

mean only a following after Agni for

food and material wealth? This is not only wilfully to degrade

and materialize the lofty language of the poetry, but to make the

985whole sense and expression clumsy, blundering and incoherent,

where in the original it is admirably developed, straightforward

and as natural and flowing as a limpid stream.

990t

995EBv

s y

rEy

1000jAg

1005zf

tmEn

1010h

vpAv

1015vhA

dFEdvA

1020 (BAv

)

1025b

vpAv

1030Ev

vhA

dFEdvA

(Eny

1035sv

dFJymAn

1040)

Agni blazing with light, visible (or visioned), vast,

having substance, always (or altogether, in all ways) shining,

1045EB

vs y

1050iv (mAg

1055 in the wake of (thee) going as

on a path with many colonists or accompanied by many wealthy

Powers,

jAg

1060s (t

jAg

1065v

rEy

(vEy

1070$

EtmygQCn

)

in thee they went to (attained) the wealth.

iv. Sayana takes

1075iv = now,

Et. He interprets it thus, that

the last verse referred to former priests and sacrificers,

1080mn

having there a past sense

1085, but this verse to present priests

and sacrificers,

having here a present sense. This is

1090an unusual and here quite unwarranted sense of

iv. There is

nothing to indicate a new subject for the verb or a change in its

tense significance. The repetition of the verb is a quite common

feature of the Vedic style and it sustains a continuity in the sense

1095and subject; it does not indicate a break in it or turning to a

new subject.

iv simply indicates that the path,

1100 ,

TA so often

referred to in the Veda, is a symbol; this use of

iv is common

1105enough in the hymns.

tA. S, the path between earth and

heaven: no doubt, but it is not a physical path, but the path of

Truth by which Agni goes,

1110-ty

TA, (cf [

]).

vs y

1115#.

S. says this may mean the Vasus, or “those who are fit to dwell

among the Yajamanas”! He takes

1120 here, as following

after in the sense of being devoted to or serving,

1125. But

1130 surely demands the plain natural sense for the verb.

vs y

Mandala Six

may mean “wealthy” from

1135vs

or “those who are for the

vAs”

1140. Agni is accompanied by many powers that hold or amass

the wealth,

rEy,

or he marches to the

1145d

with many

who, like the Rishis following him, have to be lodged there.

1150v

rEy

jAg

s. S. interprets, giving wealth to Agni! This is

1155a portentous feat of learning! I fail to understand how “being

wakeful” can mean giving, or how it can govern the accusative

rEy

. Evidently

rEy

1160 is governed by the sense of “going to” in

, an accusative of the destination reached, — in literal

English, they followed Agni to the wealth, or in the wake of

1165Agni reached the wealth.

. S. “of a shining colour”.

zft

1170 is opposed to

Z in

IV.3.9 and means bright of hue as opposed to black or simply

bright as opposed to dark.

1175df

t. S. says “beautiful”, his usual

interpretation.

t from

1180d

to see may be passive, visible, or fit

to be seen, beautiful (but this second sense has here no force or

bearing on the context), or, active = seeing. See App.

1185vpAv

. S.

does not here explain the word, but elsewhere he says

1190=

. See

Appendix.

vhA. S. “always”. It may however mean “in all

1195ways of light”,

hA =

dA or

hA =

DA or

1200TA.

Translation. In thy wake as thou travelledst as on a path with

thy many colonists (or lords of riches) they followed wakeful

after thee and came in thee to (those) riches, — (in the wake of)

Agni blazing, visible (or, full of sight), vast, full of substance,

1205ever luminous (or, shining in all ways of light).

Explanation. The ancient Rishis pursued the leading divine

Power on its ways, with a full wakefulness of the mind of

knowledge,

Ecty

1210t, not falling into error or deviating from the

path (this psychological sense is extremely frequent in all Vedic

literature, it does not mean keeping lively and awake during the

sacrifice) and attained in that Power those great riches, — that is

to say, in the full flame of the divine Force and Knowledge on its

1215own divine plane,

. This plane, we find elsewhere, is the

1220home of the Truth,

-t

1225 . I take it to be a symbol of the

supramental plane of existence,

O which is beyond the two

1230firmaments of heaven and earth. The divine Flame marches as if

on a path; the oft-mentioned path of Truth by which the Rishis,

Commentaries and Annotated Translations

we are told, attained to immortality. He goes surrounded by the

souls that aspire to transcend the two firmaments and have to

1235be lodged in that supreme dwelling place,

etc. He is

bright and vast, a visible or a seeing might of the divine force

and consciousness, full of the body and substance (

1240vpAv

1245,

) of its light and flame, always lifting up its lustres or else

shining with a manifold and universal light of knowledge. The

1250epithets in the second line are all applicable to the physical Fire

and but for the context they might be taken of the flame on the

physical altar; but how does the physical Fire march as if on a

path, — for it is not a forest fire that is being here described, or,

if it is, how do the sacrificers or the priests follow wakefully the

1255forest fire and get in it a great riches? If it be said that all this

is a figure for getting wealth by constant sacrifice, I can only

say that it is a most amazing figure and a most excited, violent,

tortured, indirect and unprimitive style of writing. Certainly the

epic exaltation of the style would lead us to think that it meant

1260something much more exalted and inspiring. Pass, but what of

the

1265 y

t in the next verse? And if that means the altar,

what are we to make of the 7th rik,

Evfo

1270anyo

dFAno

Edvo

1275htA

rocn

n, where Sayana himself is obliged to translate,

thou shining leadst men to heaven? Is not this exactly the same

idea and an echo of the same language as in this verse, “men

1280followed thee shining as on a path, and came to the seat of the

godhead”? How can the idea of men following the shining god

to the

1285pd

and the idea of the shining god leading men to the

heavens, mean two quite different things? Absolutely, the only

difficulty in the way of the plain sense is the refusal to take

rAy

1290and

rEy

in a figurative significance. This plain and natural figure

is denied to the Rishis, but a much more violent figure forced on

them in order to arrive at a materialistic meaning.

12954.

nmsA

1300 y

2vyv

aAp3m

13058t

vy the seat (world) of the god

nmsA

1310 y

t going to

by adoration,

2vyv (sy2

EtkAmA) (they) desiring inspired

1315knowledge

aApn

1320 (aDEq

sy2

AJn

1325vn

) attained

an inviolate knowledge.