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

20tmo

vA)

mnotA (m

mns

25codEytA

vA) (h

)

dm (kt

30f8t

vA) (v

)

ayA

EDy (2

35Et!py

mnny

vA)

40hotA4AtABv (h

)

(vEq

45S

blvn

v).

50sF

(sv

to)

rFt

55 (d

60)

sho (bl

)

Zo (ck

65TA)

shs

70(sv

)

shy

# (aEBBEvt

75y

80my lmEBBv

) |

2. 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).

85aDA (aT)

(IX

90y

jnFyo

vA)

95yjFyAn

smT

tro)

hotA

100sE30 (.Any)

iqyn

(codyn

)

105ysFd (c

tso

'tEn

q@ZvA -

nEs) |

110The Strong Ones (of old) seeking the godhead, turning to

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

great felicity.

vA that thee (tAd

115f

)

the first or supreme

120nr

men or the Strong Ones

t seeking the godhead (d

125vtA

vmAnA

vkAmA

130d

vvkAmA

vA)

mho

rAy

135 for the great felicity (mht

Ay)

Ecty

to waking to or in knowledge (EcE1

140.An

to)

Commentaries and Annotated Translations

145an

(avgQCn

) followed.

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

150as 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

lustres.

155 after thee, in thy wake (vA

understood)

EBv

s y

160#

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

EBd

v -

165EnvAsyoy

sh)

170v

going as by a road (

mAg

175Z

gQC

)

180they (

is understood)

jAg

185s wakeful (.An

jAg

rEy

190mn

attained to felicity in thee (vEy

AJn

195 ) —

aEn

after Agni

200 blazing (svZ

otmAn

sr8tvZ

vA)

205t

visioned (d

210y

nFy

vA)

215b

vast

vpAv

220t

substantial (vpA [

])

vhA

225dFEdvA

every way shining (sv

230kAl

dFJymAn

2354. 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;

they took delight in thy blissful power of vision.

240d

vy To the place of the god

nmsA by obeisance

t arriving (gQC

245t)

2vyv desiring inspired knowledge

(sy2

EtEmQC

250am

aApn

they got an untouched inspi-

255ration (v

#rp

AmbAEDtA

sy2

260AJn

)

Ecd

even

265yE.yAEn

nAmAEn the sacrificial names (

y.PldAnsmTA

y.yoyAEn

270d

v -

nAmAEn)

dEDr

they held in themselves (

275aAmn

DAryAmAs

);

280Bd

AyA

285t

in thy happy vision (vdFyAyA

aAn

dtvs

2908tAyA

prmsyd

vdf

295n

vA)

rZy

t they took delight (armyn

aAn

300d

305Vn

Tmo

mnotA.

(O Agni)

310v

Eh (v

thou

verily)

315Tm

mnotA (art the first or supreme thinker).

Sayana here differs only in the sense of

mnotA which means

in his view

320d

vAnA

mno

yot

BvEt

325tAd

f he on whom the mind

of the gods is sewn.

mnotA is therefore

mn +

330Ut (v

) or else

aot (aAv

335), a very hazardous and forced etymology; besides the

termination is not

t but

. I take it as a verbal agent, an archaic

340derivative from

with an archaic connecting gunated

u as in

Mandala Six

345tnoEt. 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.

S. quotes Ai. Br. 2.10

aEn

350svA

mnotA

anO

mnotA

355gQC

and says

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

This is chronologically impossible.

360ayA

EDyo

aBvo

hotA.

365dm (O active, or, O powerful)

ayA

EDy (of this thought)

hotA

aBv (thou hast become the

370priest of invocation).

Sayana takes as

nFy beautiful.

375ds

means to cut,

divide, bite (like

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

dA,

dAf

385 ); to see (like

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

ber, destroyer, destructive, cf

390dy

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

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

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

395But also

400 must have meant to do, work, toil, cf

snA,

Es,

405p

sA,

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

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

410force, power. We have then two other possible senses, active, and

powerful or forceful, both of which come in perfectly wherever

dm or

d* occurs in the Veda.

EDy

415Sayana takes =

Z. I see no reason for attaching

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

admits for

420DF the sense thought or understanding. At most times

he renders it

Et prayer.

DF means thought, and may mean

425especially 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

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

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

430thought 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.”

435v

q3k

Zod

rFt

sho

440Ev

shs

shy

445#

bull),

450v

(thou)

rFt

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

455force),

(on every side)

Zo (akro hast made)

460Ev

shs

shy

465# (Ev

sVAEBBEvt

to force every force).

470d

rFt

—

Commentaries and Annotated Translations

475s

trFt

gunated +

480t

with connecting

I),

to pierce,

485wound, cross, pass beyond.

shy

#, an old Vedic infinitive form,

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

remained the ordinary middle and passive infinitive termination

490in Greek.

shs

495 (Ev

# not

vAy because

500Ev

v like

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

the accusative is a common Vedic idiom.

505v

Sayana here as ordinarily,

kAmAnA

vEq

510t. 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.

qA bull,

515male 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.

shs

520sh. S. to overpower every

strong enemy.

shs

may be used as an adjective as well as a noun

525yfs

= 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

supreme strength or force, which overpowers and dominates all

forces in the world.

530S’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

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

force.”

535Translation. 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

on all sides an invulnerable strength to overcome every strong

one.

540Thou 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

overpower every force.

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

545with 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

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

Mandala Six

550we 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.

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

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

555Agni 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

there is a consciousness which thinks out all the works attributed

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

560guardianship 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

the 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

565vcA

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

its meaning,

EnvcnA. This would have no sufficient sense, if it

570were 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

knowledge. This can be nothing else than the conscious Force

of divine Knowledge which creates (Enm

575m

) the worlds. We shall

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

thoughts and in the heart of man,

580to

, the immortal in

mortal beings.

585This 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

Puissance,

dm, he has become the Hotri of this thought,

590ayA

EDyo

hotA. The thought may be the thought expressed in the

hymn =

595s

8ty; even if we take

EDy =

600Z, 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

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

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

605Hotri 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

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

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

610only 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

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

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

615sacrifice 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

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

and action overcomes every other hostile force or, more simply

620and generally, it dominates all surrounding powers and makes

the sacrifice master of a movement which nothing can resist,

degrade or violate.

aDA

625hotA

ysFdo

yjFyAn

aDA (Then, or now)

630ysFdo (thou

tookest thy seat)

yjFyAn

hotA as the priest of invocation and

offering very capable for the sacrifice.

635aDA. Sayana takes “now”,

nA. But

aDA may mean like

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

640all round.

yjFyAn

yEjS he takes sometimes in a passive sense,

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

645for Agni is here the sacrificing priest, not the god to whom

sacrifice is given. I find no passage in which

yjFyAn

yEjS

650must mean

yjnFy, —

tm makes always a good and often the

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

655significance.

i0pd

iqy3FX

660 .

i0pd

(in the place of knowledge)

iqyn

(impelling),

665IX

(being adorable or desirable).

i0pd

670. 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.

pd cannot be so neutral and

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

675place attained to or the proper seat, as in

(below), or

680EvZo

prm

685 or

means originally to go to, approach,

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

i0pd

690 may mean exoterically,

Mandala Six

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

constantly the sense of knowing, eg

-Eq etc. Ila is a goddess

695who teaches or gives knowledge,

fAsnF. I suggest that

700means knowledge, especially, revelation,

-k

aEc

, the illumin-

705ing knowledge imparted by

i0A, who is the goddess or female

energy of

710i0pd

must be a very archaic phrase. The word

itself only occurs in this form

i0.

iqyn

715 . S. takes as if a nominal from

food as if it were

“fooding” or “foodifying” like

720vy

t; here in the sense, desiring

food, elsewhere, making food. I doubt whether

in the Veda

725really means food, and in any case there is no compelling reason

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

tyn

etc,

730from

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

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

735vy

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

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

power the sacrificer on the way,

740v

745, 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

750pd

755Tm

mho

760rAy

Ecty

765t

(tm

770prm

tAr

) thee that supreme

775nr men (of old) or, the

strong ones,

t (d

780vAn

kAmy

785vA) seeking the godheads

Ecty

t seeking knowledge

mho

rAy

790 (mhy

795#

aAndAy) to or for

great felicity

800 followed.

vA.

has the force of

805tAd

— thee who hast these qualities

and doest these actions,

810 recalling the

Tmo

mnotA of the

opening pada.

nr. Sayana takes this word sometimes as simply meaning

815“men” (mn

yA), but here as most often he explains

tAro

820yA,

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

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

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

825n

meant originally to move (cf

to dance,

830nAr water etc.),

must

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

by the word

835n

MZ which is certainly used in the Veda in the sense

of strength.

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

840Ones, Purushas as opposed to the

nA, the females, goddesses

Commentaries and Annotated Translations

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

or others; it is used as an equivalent to

845vFr, as in

for

850vFrvd

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

the Vedic sense of

855 . Here it is used for the Fathers or ancient

Seers as can be seen from many parallel passages.

. S. takes

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

860— 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

Tm of the

first line of which this is an evident resumptive repetition.

865d

t. Nominal vb. from

v a god. Sayana takes “desiring

870thee 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

accusative of this kind after

875vyEt. The word is quite general;

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

divine.

Ecty

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

880hymn of praise; a very feeble sense in itself and not warranted

by other passages.

Ect

is to become conscious of a thing, get

to know or know,

885Ecty

t expresses either an awakening to

knowledge or a continuous activity of getting knowledge. The

Fathers or ancient Rishis desired godhead or immortality or

companionship with the gods,

890am

, a growing in knowledge

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

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

895ity, the seat of the godhead,

vy, where men too became

divine and immortal. Cf [

900] This is the very obvious, the

straightforward, the most literal sense of the passage.

mho

rAy

905Dative of purpose or objective.

mh (for

mht

) is one of the few

curious indeclinable adjectives.

910rA like

rEy is taken by Sayana

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

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

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

915in the next line, where the Rishis follow Agni as on a path to a

great riches

rEy

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

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

920the Rishis travel to ( y

t) the seat of the god and the wealth they

find is

2v (2v

aAp3m

9258t

), the fullness of the outflowing of the

Mandala Six

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

of Agni,

930v

rEy

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

invocation very mighty for sacrifice, in the seat of knowledge

935(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.

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

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

940food, 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.

Explanation.

The Rishi then takes up again and expands the expression of

945the 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

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

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

950the 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,

i0pd

, from there he gives the

955impulsion 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

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

iqyn

960 ,

and indicates the nature of the great journey on whose paths

the Flame of the divine Force marches himself and impels the

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

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

965Thinker 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

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

sense is inevitable, if we accept the psychological indications

970in

mnotA,

975Ecty

t and all that immediately follows this

Commentaries and Annotated Translations

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

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

980the wakeful following of the seer Agni on his march and on the

reaching of the

985 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

whole sense and expression clumsy, blundering and incoherent,

where in the original it is admirably developed, straightforward

990and as natural and flowing as a limpid stream.

995y

EBv

s y

1000#

rEy

jAg

1005so

tmEn

1010df

1015vpAv

vhA

dFEdvA

1020s

(BAv

1025)

1030t

vpAv

vhA

1035dFEdvA

(Eny

1040vA

dFJymAn

)

1045Agni blazing with light, visible (or visioned), vast,

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

vs y

1050#

iv (mAg

1055v)

in the wake of (thee) going as

on a path with many colonists or accompanied by many wealthy

1060Powers,

jAg

s (t

jAg

1065t

rEy

1070mn

(vEy

EtmygQCn

1075 )

in thee they went to (attained) the wealth.

iv. Sayana takes

iv = now,

1080Et. He interprets it thus, that

the last verse referred to former priests and sacrificers,

having there a past sense

1085p

, but this verse to present priests

and sacrificers,

1090an

having here a present sense. This is

an unusual and here quite unwarranted sense of

iv. There is

1095nothing 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

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

new subject.

1100iv simply indicates that the path,

1105TA so often

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

iv is common

enough in the hymns.

1110tA. 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,

-ty

1115TA, (cf [

]).

vs y

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

1120among the Yajamanas”! He takes

here, as following

after in the sense of being devoted to or serving,

1125s

. But

1130tA

surely demands the plain natural sense for the verb.

vs y

1135#

Mandala Six

may mean “wealthy” from

or “those who are for the

1140vAs”

. Agni is accompanied by many powers that hold or amass

the wealth,

1145rEy,

or he marches to the

1150pd

with many

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

rEy

1155jAg

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

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

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

1160rEy

. Evidently

rEy

is governed by the sense of “going to” in

1165mn

, an accusative of the destination reached, — in literal

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

Agni reached the wealth.

1170t

. S. “of a shining colour”.

zft

is opposed to

1175Z in

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

bright as opposed to dark.

t. S. says “beautiful”, his usual

1180interpretation.

t from

1185 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.

vpAv

1190. S.

does not here explain the word, but elsewhere he says

. See

1195Appendix.

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

ways of light”,

hA =

1200dA or

hA =

DA or

TA.

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

1205thy 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,

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

Explanation. The ancient Rishis pursued the leading divine

1210Power on its ways, with a full wakefulness of the mind of

knowledge,

Ecty

t, not falling into error or deviating from the

path (this psychological sense is extremely frequent in all Vedic

1215literature, 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

own divine plane,

1220vy

. This plane, we find elsewhere, is the

home of the Truth,

1225-t

. I take it to be a symbol of the

supramental plane of existence,

1230b

O which is beyond the two

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

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

1235Commentaries 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

be lodged in that supreme dwelling place,

1240 etc. He is

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

and consciousness, full of the body and substance (

vpAv

1245,

1250y

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

shining with a manifold and universal light of knowledge. The

epithets 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

1255physical 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

forest 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

1260say 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

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

the

1265pd

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

1270what are we to make of the 7th rik,

Evfo

anyo

dFAno

1275Edvo

htA

rocn

1280n, 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

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

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

1285to the

and the idea of the shining god leading men to the

1290heavens, mean two quite different things? Absolutely, the only

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

rAy

and

rEy

1295 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.

1300d

nmsA

13052vyv

aAp3m

1310d

vy the seat (world) of the god

nmsA

t going to

1315by adoration,

2vyv (sy2

EtkAmA) (they) desiring inspired

knowledge

1320am

aApn

(aDEq

1325sy2

AJn

) attained

1330an inviolate knowledge.