गन्धर्व इत्था पदमस्य रक्षति पाति देवानां जनिमान्यद्भुतः |
गर्भ्णाति रिपुं निधया निधापतिः सुक्र्त्तमा मधुनो भक्षमाशत ||
4. As the Gandharva he guards his true seat; as the supreme and wonderful One he keeps the births of the gods; Lord of the inner setting, by the inner setting he seizes the enemy.
Those who are utterly perfected in works taste the enjoyment of his honey-sweetness.
हविर्हविष्मो महि सद्म दैव्यं नभो वसानः परि यास्यध्वरम |
राजा पवित्ररथो वाजमारुहः सहस्रभ्र्ष्टिर्जयसि शरवो बर्हत ||
5. O Thou in whom is the food, thou art that divine food, thou art the vast, the divine home; wearing heaven as a robe thou encompassest the march of the sacrifice. King with
the sieve of thy purifying for thy chariot thou ascendest to the plenitude; with thy thousand burning brilliances thou conquerest the vast knowledge.
Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva ittha padam asya raksati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the supreme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pati devanam janimani adbhutah. . The “births of the gods” is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being. In the last
verse the Rishi spoke of the Deva as the divine child preparing for birth, involved in the world, in the human consciousness. Here he speaks of Him as the transcendent guarding the world
of the Ananda formed in man and the forms of the godhead born in him by the divine knowledge against the attacks of the enemies, the powers of division, the powers of undelight (dvisah , aratıh. ), against the undivine hosts with their formations of a dark and false creative knowledge, Avidya, illusion, (adevırmayah ).
For he seizes these invading enemies in the net of the inner consciousness; he is the master of a profounder and truer setting of world-truth and world-experience than that which is formed by the senses and the superficial mind. It is by this inner setting that he seizes the powers of falsehood,
obscurity and division and subjects them to the law of truth, light and unity; grbhnati ripum nidhaya nidhapatih . Men therefore protected by the lord of the Ananda governing this inner nature are able to accord their thoughts and actions with the inner truth and light and are no longer made to
stumble by the forces of the outer crookedness; they walk straight, they become entirely perfect in their works and by this truth of inner working and outer action are able to taste the entire sweetness of existence, the honey, the delight that is the food of the soul. Sukrttama madhuno bhaksamasata.
Soma manifests here as the offering, the divine food, the wine of delight and immortality, havih. , and as the Deva, lord of that divine offering (havismah ), above as the vast and divine seat, the superconscient bliss and truth, br.hat, from which the wine descends to us. As the wine of delight he flows about and enters into this great march of the sacrifice which is the progress
of man from the physical to the superconscient. He enters into it and encompasses it wearing the cloud of the heavenly ether, nabhas, the mental principle, as his robe and veil. Havir havis.mo
mahi sadma daivyam , nabho vasanah pari yasi adhvaram. The divine delight comes to us wearing the luminous-cloudy veil of the forms of mental experience. In that march or sacrificial ascent the all-blissful Deva becomes the King of all our activities, master of our divinised nature and its energies and with the enlightened conscious heart as his chariot ascends into the plenitude of the infinite and immortal state. Like a Sun or a fire, as Surya, as Agni, engirt with a thousand blazing energies he conquers the vast regions of the inspired truth, the superconscient knowledge; raja pavitraratho vajamaruhah , sahasrabhrstir jayasi sravo brhat. The image is that of a victorious king, sun-like in force and glory, conquering a wide territory. It is the immortality that he wins for man in the vast truth-consciousness, ´sravas, upon which is founded the immortal state. It is his own true seat, ittha padam asya, that the God concealed in man conquers ascending out of the darkness and the twilight through the glories of the Dawn into the solar
plenitudes.
गर्भ्णाति रिपुं निधया निधापतिः सुक्र्त्तमा मधुनो भक्षमाशत ||
4. As the Gandharva he guards his true seat; as the supreme and wonderful One he keeps the births of the gods; Lord of the inner setting, by the inner setting he seizes the enemy.
Those who are utterly perfected in works taste the enjoyment of his honey-sweetness.
हविर्हविष्मो महि सद्म दैव्यं नभो वसानः परि यास्यध्वरम |
राजा पवित्ररथो वाजमारुहः सहस्रभ्र्ष्टिर्जयसि शरवो बर्हत ||
5. O Thou in whom is the food, thou art that divine food, thou art the vast, the divine home; wearing heaven as a robe thou encompassest the march of the sacrifice. King with
the sieve of thy purifying for thy chariot thou ascendest to the plenitude; with thy thousand burning brilliances thou conquerest the vast knowledge.
Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva ittha padam asya raksati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the supreme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pati devanam janimani adbhutah. . The “births of the gods” is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being. In the last
verse the Rishi spoke of the Deva as the divine child preparing for birth, involved in the world, in the human consciousness. Here he speaks of Him as the transcendent guarding the world
of the Ananda formed in man and the forms of the godhead born in him by the divine knowledge against the attacks of the enemies, the powers of division, the powers of undelight (dvisah , aratıh. ), against the undivine hosts with their formations of a dark and false creative knowledge, Avidya, illusion, (adevırmayah ).
For he seizes these invading enemies in the net of the inner consciousness; he is the master of a profounder and truer setting of world-truth and world-experience than that which is formed by the senses and the superficial mind. It is by this inner setting that he seizes the powers of falsehood,
obscurity and division and subjects them to the law of truth, light and unity; grbhnati ripum nidhaya nidhapatih . Men therefore protected by the lord of the Ananda governing this inner nature are able to accord their thoughts and actions with the inner truth and light and are no longer made to
stumble by the forces of the outer crookedness; they walk straight, they become entirely perfect in their works and by this truth of inner working and outer action are able to taste the entire sweetness of existence, the honey, the delight that is the food of the soul. Sukrttama madhuno bhaksamasata.
Soma manifests here as the offering, the divine food, the wine of delight and immortality, havih. , and as the Deva, lord of that divine offering (havismah ), above as the vast and divine seat, the superconscient bliss and truth, br.hat, from which the wine descends to us. As the wine of delight he flows about and enters into this great march of the sacrifice which is the progress
of man from the physical to the superconscient. He enters into it and encompasses it wearing the cloud of the heavenly ether, nabhas, the mental principle, as his robe and veil. Havir havis.mo
mahi sadma daivyam , nabho vasanah pari yasi adhvaram. The divine delight comes to us wearing the luminous-cloudy veil of the forms of mental experience. In that march or sacrificial ascent the all-blissful Deva becomes the King of all our activities, master of our divinised nature and its energies and with the enlightened conscious heart as his chariot ascends into the plenitude of the infinite and immortal state. Like a Sun or a fire, as Surya, as Agni, engirt with a thousand blazing energies he conquers the vast regions of the inspired truth, the superconscient knowledge; raja pavitraratho vajamaruhah , sahasrabhrstir jayasi sravo brhat. The image is that of a victorious king, sun-like in force and glory, conquering a wide territory. It is the immortality that he wins for man in the vast truth-consciousness, ´sravas, upon which is founded the immortal state. It is his own true seat, ittha padam asya, that the God concealed in man conquers ascending out of the darkness and the twilight through the glories of the Dawn into the solar
plenitudes.
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