ऋग्वेद 1.128 (श्लोक 1) - Project अर्थ (Artha)

अयं जायत मनुषो धरीमणि होता यजिष्ठ उशिजामनु व्रतमग्निः स्वमनु व्रतम् । विश्वश्रुष्टिः सखीयते रयिरिव श्रवस्यते । अदब्धो होता नि षददिऴस्पदे परिवीत इऴस्पदे ॥

ayaṃ jāyata manuṣo dharīmaṇi hotā yajiṣṭha uśijāmanu vratamagniḥ svamanu vratam | viśvaśruṣṭiḥ sakhīyate rayiriva śravasyate | adabdho hotā ni ṣadadiḻaspade parivīta iḻaspade ||

This Agni, the invoker of the gods, the assiduous offerer of sacrifices, is genitive rated of man, (for the fulfilment of the) duty of those who desire (the fruit of) pious rites as well as for (the discharge of) his own duty; he is the bestower of all blessings on him who desires his friendship, and is wealth to (such a one) seeking for food; the unobstructed offerer of oblations, he sits down, surrounded (by ministering priests), on the most sacred spot of earth upon the footmark of Iḷa.

तं यज्ञसाधमपि वातयामस्यृतस्य पथा नमसा हविष्मता देवताता हविष्मता । स न ऊर्जामुपाभृत्यया कृपा न जूर्यति । यं मातरिश्वा मनवे परावतो देवं भाः परावतः ॥

taṃ yajñasādhamapi vātayāmasyṛtasya pathā namasā haviṣmatā devatātā haviṣmatā | sa na ūrjāmupābhṛtyayā kṛpā na jūryati | yaṃ mātariśvā manave parāvato devaṃ bhāḥ parāvataḥ ||

We propitiate that instrumental ument of sacrifice by the path of sacrifice, by reverential salutation, and by oblations of clarified butter; by oblations (offered) to the gods and he accepts our offerings, and through his benignity quits not (the rite until its close), the divinity whom the wind brought from afar for the service of Manu; (may he come) from afar (to our sacrifice).

एवेन सद्यः पर्येति पार्थिवं मुहुर्गी रेतो वृषभः कनिक्रदद्दधद्रेतः कनिक्रदत् । शतं चक्षाणो अक्षभिर्देवो वनेषु तुर्वणिः । सदो दधान उपरेषु सानुष्वग्निः परेषु सानुषु ॥

evena sadyaḥ paryeti pārthivaṃ muhurgī reto vṛṣabhaḥ kanikradaddadhadretaḥ kanikradat | śataṃ cakṣāṇo akṣabhirdevo vaneṣu turvaṇiḥ | sado dadhāna upareṣu sānuṣvagniḥ pareṣu sānuṣu ||

Agni, who is ever to be hymned, the giver of food, the showerer (of benefits), comes immediately (upon our invocation), in approach to (the altar of) earth, loud-sounding, vigorous, and loud-sounding; the rapid and divine (Agni, incited by praise), manifests himself a hundredfold by his flames; Agni, having his abode in high plural ce, (comes quickly) to pious rites.

स सुक्रतुः पुरोहितो दमेदमेऽग्निर्यज्ञस्याध्वरस्य चेतति क्रत्वा यज्ञस्य चेतति । क्रत्वा वेधा इषूयते विश्वा जातानि पस्पशे । यतो घृतश्रीरतिथिरजायत वह्निर्वेधा अजायत ॥

sa sukratuḥ purohito damedame'gniryajñasyādhvarasya cetati kratvā yajñasya cetati | kratvā vedhā iṣūyate viśvā jātāni paspaśe | yato ghṛtaśrīratithirajāyata vahnirvedhā ajāyata ||

That Agni, who is (the performer of) holy acts, the priest of the family, thinks in every dwelling of the imperishable sacrifice; he thinks of the sacrifice (reminded) by (its) celebration; for through such pious rite, he, the bestower of (fit) rewards, accepts all the offered oblations for (the good of) the worshipper, whence he has become as a guest, fed abundantly with butter; and the offere (of the oblations) has become the realizer of the rewards (of the worship).

क्रत्वा यदस्य तविषीषु पृञ्चतेऽग्नेरवेण मरुतां न भोज्येषिराय न भोज्या । स हि ष्मा दानमिन्वति वसूनां च मज्मना । स नस्त्रासते दुरितादभिह्रुतः शंसादघादभिह्रुतः ॥

kratvā yadasya taviṣīṣu pṛñcate'gneraveṇa marutāṃ na bhojyeṣirāya na bhojyā | sa hi ṣmā dānaminvati vasūnāṃ ca majmanā | sa nastrāsate duritādabhihrutaḥ śaṃsādaghādabhihrutaḥ ||

Inasmuch as (all men) offer in holy rite (food) for his satisfaction in the blazing (flames) of Agni, like (the grains that) are to be enjoyed by the winds, and like the viands that are to be given to him who solicits them; therefore the worshipper presents gifts to him, according to the extent of his opulence; and he preserves us, when oppressed (by sin), from wickedness; from overpowering malevolence and sin.

विश्वो विहाया अरतिर्वसुर्दधे हस्ते दक्षिणे तरणिर्न शिश्रथच्छ्रवस्यया न शिश्रथत् । विश्वस्मा इदिषुध्यते देवत्रा हव्यमोहिषे । विश्वस्मा इत्सुकृते वारमृण्वत्यग्निर्द्वारा व्यृण्वति ॥

viśvo vihāyā aratirvasurdadhe haste dakṣiṇe taraṇirna śiśrathacchravasyayā na śiśrathat | viśvasmā idiṣudhyate devatrā havyamohiṣe | viśvasmā itsukṛte vāramṛṇvatyagnirdvārā vyṛṇvati ||

The universal mighty and imperious (Agni) holds riches in his right hand; but, like the sun, he loosens his grip (in favour of his worshipper), although he relaxes not from his desire of the (sacrificial) food. Verily, Agni, you bear the oblation to every one of the gods who desires it; Agni grants blessings to every pious (worshipper), and opens for him the gates (of heaven).

स मानुषे वृजने शंतमो हितोऽग्निर्यज्ञेषु जेन्यो न विश्पतिः प्रियो यज्ञेषु विश्पतिः । स हव्या मानुषाणामिऴा कृतानि पत्यते । स नस्त्रासते वरुणस्य धूर्तेर्महो देवस्य धूर्तेः ॥

sa mānuṣe vṛjane śaṃtamo hito'gniryajñeṣu jenyo na viśpatiḥ priyo yajñeṣu viśpatiḥ | sa havyā mānuṣāṇāmiḻā kṛtāni patyate | sa nastrāsate varuṇasya dhūrtermaho devasya dhūrteḥ ||

Agni is a most amiable friend in human infirmity through the means of sacrifices; the beloved protector of all in sacrifices, like a victorious prince, he alights upon the oblations of men when plural ced upon the altar; he preserves us from the malignity of Varuṇa; from the malignity of the mighty deity (of sin).

अग्निं होतारमीऴते वसुधितिं प्रियं चेतिष्ठमरतिं न्येरिरे हव्यवाहं न्येरिरे । विश्वायुं विश्ववेदसं होतारं यजतं कविम् । देवासो रण्वमवसे वसूयवो गीर्भी रण्वं वसूयवः ॥

agniṃ hotāramīḻate vasudhitiṃ priyaṃ cetiṣṭhamaratiṃ nyerire havyavāhaṃ nyerire | viśvāyuṃ viśvavedasaṃ hotāraṃ yajataṃ kavim | devāso raṇvamavase vasūyavo gīrbhī raṇvaṃ vasūyavaḥ ||

They, (the devout), praise Agni, the invoker (of the gods), the possessor of wealth, the beloved, the thoughtful; they have recourse to him as to a sovereign; they have recourse to him as the bearer of oblations; to him, who is the life (of all living beings), who knows all things, the offerer of oblations, the object of worship, the sage; the sacred (priests), desirous of affluence, murmur (his praises) to obtain his protection; desirous of affluence, they murmur (his praises) in their hymns.