The Joy of Bhakti in Rig Ved (Hymn 24, by Sage Ajeergatih)
This post is written to share the joy of finding the clearest reference to Bhakti Maarg in Rig Ved. It is in Hymn 24, through sage Ajeergatih.

The word Bhakt is explicitly used in one verse, while in another verse the word Van is used to denote worship/love. The reference to Vishnu is by the word "e". Both Apte and Monier Williams concur in finding this word to refer to Vishnu. There is also reference to liberation in the form of the word Avasaa. Only the free translations are given here with some comments. Those interested in details may please write to shastri56@gmail.com for original Sanskrit verse, with Pada Paatham and word meanings.

Verse 1 and 2
Who to approach therefore? Who belonging to the immortals indeed, taking which pleasing gods name causes devotion, rejoicing? At whose hint esteemed meditation yields unbroken union, restoring us to home and father also, gives sight here of mother also? (1.024.1)

To Agni we go first belonging to the immortals indeed. Taking which pleasing gods name causes devotion, rejoicing? At whose hint esteemed meditation yields unbroken union, restoring us to home and father also, gives sight here of mother also? (1.024.2)

Comment
The hymn begins with the query, "who should we approach" among the immortals or gods. The second verse says that we begin by approaching Agni.

The purpose of approaching is to find out the name of the god whose repetition causes devotion and rejoicing (taking which pleasing gods name causes devotion, rejoicing?). The god being sought is one at whose hint meditation leads to unbroken union, restoring us to home and father also, and gives sight of the mother here as well. Thus the God being sought is pleasing, whose name causes devotion and rejoicing, who grants unbroken union in meditation.

The reference to unbroken union (Aadita-ye) is certainly to :Samaadhi" or close to it. That is because, it is said to restore us to "home and father also" and "gives sight of mother here as well". This reference indicates that the home of the Aatmaa is the Purush (home and father also), while here its existence is in "Prakriti (sight of mother here as well). The mother is here, while home is with father.

Verses 3, 4, AND 5
Towards thou O god who appears like a sun, Lord, wealth is insignificant to serve; Forever to worship/love (Sadaa Van) is the fate (Bhaagyam) I
desire to rejoice in. (1.024.3)

Strive to regain consciousness for delight and virtue, in this manner happiness lies in exerting oneself without censuring; Free from malice are the hands bestowing Yog. (1.024.4)

Good fortune devotee is thine (Bhagya Bhaktasya te). For us to reach a way to virtue, reverence, liberation. Cling to Vishnu (Aarabh*e*) the foremost bestower of Union.

Comment
It is clearly suggested that wealth is insignificant to serve the Lord. Forever to worship/love is sought by the sage.(1.024. 3)

The purpose is not material benefits. It is to regain consciousness. The word used is *chit*. The implicit meaning is that the self has forgotten itself, and identified itself with the material world. The devotee is asked to toil to this end, without criticizing others. For, as it says, "free from malice are the hands bestowing Yoga (Adwesho hasta-yor-dadhe*). (1.024.4). The injunction to avoid criticism of others, is given in two other earlier verses of Rig Ved, as well.

The sage acclaims the fate of the devotee as fortunate. He explains: it provides us a way (ema) towards: virtue, reverence and liberation
(at-va-avasaa). This is an advocacy of the path of devotion. (1.024.5.1)

The interpretation is confirmed by the second line, which refers to Vishnu by the word "e". It asks the listener to cling to Vishnu (aarabh-e) He is also called the foremost bestower of union (Moordhaanam raa-ya) (1,024.5.2).

Reason for the Translation
According to the Wikipaedia: The Rig Ved contains several mythological and poetical accounts of the origin of the world, hymns praising the gods, and ancient prayers for life, prosperity, etc. This itself is hurtful, because there is no reference to a higher notion of existence, of higher purpose to human life.

Others are less charitable. They portray Rig Ved as collection of hymns in praise of different gods representing powers of the nature for the sage of material prosperity, victory in war etc. Since the only existing English, Hindi and Telugu translations seem to confirm it, there is need for fresh translation.

Translating the verses is revealing at every step new information on the spiritual achievements of the ancient sages, as well as some of the wisdom in worldly matters that they had gathered. No doubt there are many verses praising gods, but this seems to be only one of the many purposes of Rig Ved.